THE SAFEGUARD FROM SHIPWRECK, OR HEAVEN'S HAVEN Deut. c. 32. v. 31. For their God is not as our God, even our enemies being judges. Esai. 19 v. 2. And I will set the Egyptians against the Egyptians; so every one shall fight against his brother. supra cap. 35. v. 8. This (therefore) shallbe unto you a direct way so that fools cannot err thereby; If you return then and be quiet you shallbe saved. Cap. 30. v. 11. Compiled by I. P. Priest. PRINTED AT DOVAT, By PETER TELV, at the sign of the Nativity Anno 1618. Superiorum Permissu. TO HIS LOVING BRO: G. P. All health and peace. KIND Bro: after many days not having visited you by any letter, nor likewise received any from you, I thought Good, and now high time, to write these few unto you, not so much to acquaint you with any now matter worth labour, as to make known more at large, and manifest what hath be fallen me long since my arrival in these parts. Neither take it in ill part that I have not certified you so much ere now: even then (perchance) when you first heard some rumour of me concerning the Catholic faith, for I would not rashly move such a matter, or with out firm foundation acquaint you with that, which I should not be able to defend. for you may not think me ignorant of what opposites I may suspect in such a case, wherefore I thought it more secure for both parties, to defer it until this tyme. marvel not therefore, I pray you, either at my matter or manner of writing, but patiently attend the end, and I doubt not but the sequel will give you better content, or at least no just cause of offence. The duty to our Mother, love to yourself, and the rest our poor Brothers and Sisters is cause of both, and therefore though I begin more abruptly than I would or had intended, it is to avoid prolixity where the matter itself is so urgent. Most truly therefore was it said of an ancient Saint: Oft times that which we know not through our sloth the same by tears is made known unto us. and an afflicted mind more certainly findeth out a fault committed; and the guilt which she remembered not in security, she clearly perceiveth being troubled. This is the cause why almighty God, in holy Scripture so often admonisheth us, job c. 4.9. who as job saith, devil in houses of clay, to pull down our plumes and enter into consideration what state we stand in which certainly me thinks may most aptly be applied unto us, for who (to omit the relation of our golden age, and days wherein we drank full cups of pleasure and delight with all content and least remembrance of God, and thanks for his benefits as we ought) with these worldly afflictions so depressed as we? Who of his, most supposed s●●ndes so forsaken as we? Nay who by his own blood and nearest kindred so hardly dealt with all as we? But what? job 2.9. shall we hearken to jobs wife, and bless God and die? No but rather with patiented job in the next verse answer, thou hast spoken like one of the foolish women, if we have received good things of the hand of God, evil things why should we not receive? Also the Prophet Esaie thundereth out the most terrible comparisons he could devise, to a wake us out of this damnable Lythargie of careless inconsideration of our state, and telleth us saying: And behold he shall come in haste speedily etc. he will not slumber nor sleep etc. all which threatenings in my understanding seem to have some peculiar reverence more unto me than you for as much as God hath not once or twice moved me by often conference, Esaie 5 27. of the Catholic faith but also I have had Catholic books which might have satisfied any man not altogether perverse, as indeed at that time I was; for when at my friends request I began to read, to wit, The Survey of the new Religion, and that there did many things occur repugnant, or rather confuting my affectionate religion in which I was nourished, my patience by no means would search any further into it, but with all contempt did utterly reject it., which how foolish a thing it was I appeal to your own judgement. for admit there were a Turk and a Christian contending about religion, and (as sure it is) no way to be saved, but by the one only true Christian and Catholic faith notwithstanding will obstinately content himself with his turcism in which he had his being and bringing up, and not hear the contradiction of his Koran by the knowledge of any other religion, how universal or warrantable soever would you not repute him a mad man, and altogether inexcusable? certainly you could not do less; much more an astravagant Christian, bred out of the Catholic Church, which not withstanding he hath heard of by the general consent of all, yea of her most spitefullest enemies to have been the Roman Church, are so to have continued the first six hundred years pure and vnspe●ted, with out stain or corruption, yet not witstanding he will not give ear to this faith or religion, or understand the cause justly why he should refuse it, would you not, I say, condemn this man as worthy of double punishment? certainly such an one was I but God for his long patience and sufference who out of his infinite goodness and clemency hath thus, through so many troubles and strange accidents at length brought me to the true knowledge of his service, and port of salvation, I render all humble thanks, earnestly imploring his grace of perseverance, and if it be his good will and pleasure, to seal the profession thereof, with my blood and life. Now therefore Lo: Bro: not to detain you longer from my intended scope, if you approve of that comparison, borroweed from a christian and a Turk, than I pray let me crave the same of you that you will at least grant me that favour, as uprightly, not passionate or led with affection; to peruse this my labour, it being a-work indeed conducing to no momentary pleasure or profit but taken in hand for your eternal good and future joy and glory in the world to come where no sinister chance or froward fortune can ever bereave you of it. In this labour (I say) my travels first present themselves unto you for some special causes hereafter notified; which verily I may account a travel to Damascus, Act 9.28. wherein a good Annanias (by our saviours appointment) hath caused to fall from mine eyes those scales of ignorance where with I was formerly blinded so that I may rightly say truth is great and prevaileth. ●. Esd. 4 41. and lest you should think me herein not to have dealt prudently, I entreat you, even for the love of your own soul, approve or disprove of my proceedings as your own judgement (not forestaled with aslat resolution to condemn me unheard) shall pass sentence, Deut. 12.31. for my case being like to that of Moses, I dare say with Moses, and our very enemies are judges. It is agreed upon betwixt us both how necessary a point our salvation is, being for all eternity, and therefore I will save labour to cite scripture in proof of that which is by neither part denied; but in vain is the scope and end of a thing granted, if we differre in the means to attain it: the means I assure myself you will say is the word of God which I deny not: but let us not think the Gospel to be in the words of the scripture, but in the sense; not in the out side, but in the inside or marrow; not in the leaves of the words, but in the sap pith, or root of reason, other wise even the Devil himself speaketh Scripture; cap 1●. 1● and all heresies according to that of Ezechiel make unto themselves pillows which they may lae under the elbow of every age, and to gu●y you a taste hereof (for this matter concerning my soul nearly, I have bestowed some diligent search herein) consider with me I pray you, how of ancient time the old heretic Martion found means to reject both Moses and all the Prophets, and what did he pretend? cap. 10.7. Surely Scripture: to wit that of Saint john, how many soever have come before me are thieves and robbers. the Armenians also taught that the whole female sex of women should be wholly extinct, and that we should all rise in the last judgement in the state of man and what was their ground? cap. ●. 13. Scripture also: to wit, that to the Ephesians: until we all meet in the unity of faith, and knowledge of the son of God into a perfect man. The Mainchers also proved our Saviour to be this material sun which we daily see with our eyes, and what colour had they? scripture also, john 8.12. to wit where our Saviour saith: I am the light of the world how did the Waldenses prove that even a lawful judge or Magistrate could not put to death the greatest Malefactor that was? Exod. 20.13. by scripture: Thou shalt not Kill, by Scripture also the Circumcellians held that every Christian might not only murder his fellow, but lay violent hands upon himself, for (say they) it is written; john 12.25. he that hateth his life in this world, doth keep it to life ever lasting. Thus out of these few to omit many more, we see how all heretics like serpents, in imitation of that old serpent the Devil, who came with scripture even to our Saviour himself, do lurks under the tree of knowledge (I mean the scripture) that so they may more cunningly convey their deadly poison; and surely though these examples of ancient times were sufficient to teach every man humility, seeing as a prudent man doth well observe, he that will need be his own Scholar hath commonly a fool, to his master; yet wants there not neither sufficient occasion even in our times to be careful in this so weighty a business: for how shall I think the protestants in these days to agree upon the true sense of scripture, when they cannot a gree about the translation itself, which must be the ground where upon they work: by which dissension also they show themselves to have descended in doctrine from these old heretics in the primitive church. For doth the protestant believe the scriptures not to be received so fully and wholly as the Catholic, or (as it pleaseth him) papist doth but rather certain chapters and books, which seem to him (or rather indeed, to this brain sick fancy) not so a agreeable to the purity of the gospel, to be cut of and excluded the number of holy writ? the same did the Carpocratians. Severians and Manichees who condemned all the old testament as a thing feigned from an evil beginning a●d yet certainly not without scripture, as you may set in the example of Martion first produced. In like manner Cerdon denied all the Evangelists except S. Luke; Cerinthus all except S. Matthew; the Severians also took away the Acts of the Apostles, and with the Ebionites all the epistles of S. Paul; the Alogians likewise esteemed the Apocalypse of S. john for an invention of Cerinthas'. Now that you are one with these (at least in this point of maiming scripture) is manifest, for do not the most excellent of your whole clergy, and first publishers of your gospel, Zuinglius, Oecolampadius, Illiricus, and the Magdeburgenses exclude many of the Apostles epistles from all communione of holy scripture, under pretence of examining it by the rule of the divine word? Certainly they can by no means dissemble it, in the epistles of S. john, Jude, james, and S. Paul to the Hebrewes, which in this my compendium, were to long to prove at large; but to come yet more near you. Do not also your later Doctoures in this especially imitate these their predecessors? yes most exactly, as here is sufficiently confirmed. In the fourth disputation had with F. Campian the jesuit in the tower of London, your Doctoures did expressly censure these books (by the authority only of four or siue) to be Apocryphal, to wit, the book of wisdom, Syrach, judith, Toby, the 4. books of Esdras, Baruch, Ecclesiasticus, Hester, and the Maccabees, in the new testament; the gospel of S. Luke, S. Paul, to the Hebrewes, the second epistle of S. Peter, the twoe last epistles of S. john, S. james, and the Apocalypse, Luther also calls the epistle of S. james a strawen epistle, and of no truth, and not worthy the spirit of an Apostle. All which compared together your Doctors in this opinion of paring scripture, cannot but drink of the same cup with those old condemned heretics. But after; seeing their folly, and that they could by no means defend, what thus rashly they had enterprised, by often mutation and change they came to that text which you now have; but yet even to this day, with what dubitation this is done and correction (or rather to speak truth corruption) their often impressions do manifestly testify, and I think you are not ignorant, how many several translations there have been within these few years, I can remember thee since my first acquaintance with London; which mutability plainly argueth they are those fond builders of whom our Saviour maketh mention are shaken with every blast, because they build not upon the rock which is the church, The pillar and firmament of truth. 1. Tim. 3.15. But upon the shallow sands of their own unsettled brains: and this I speak not of myself, but by the testimony of themselves, which you may see more convenient and at large hereafter, yet it shall not be discomodious if in the mean time we examine one of their chiefest linguists in England; M. Broughton therefore in his epistle to the Lords of the council desireth them to procure speedily a new translation, because that (saith he) which is now in England is full of errors. And in his advertisement of corruptions to the Protestant Bishops saith: That there public translation of scriptures into English is such as it perverteth the text of the old testament in eight hundred forty eight places, and that it causeth millions of millions to reject the new testament, and to run to eternal flames; will not then every man, that hath but any feeling of his soul look about him, seeing as I said before. Even our enemies are judges on my side; neither can it be excused by saying they are but small differences, seeing M. Broughton here saith that it Causeth Millions of Millions to run to eternal flames. Wherefore good Bro: as you love your own souls health, and would avoid these eternal flames, pass not over these slightly, or with me (as I once did) reject the farther search this, because it doth so manifestly detect your horrible abuses, which may seem incredible; but if you will examine any one of them you shall find it as evident & much more at large: this concerns eternity, this concerns your soul, yea this doth admonish you of the eternal glory or perpetual misery both of body and soul in hell flames without redemption; wherefore once more I beseech you, as you tender your eternal weal or woe, and have some feeling of God's fearful judgements, Matth. 25.41 as this dreadful sentence from our Saviour: get you away from me you cursed into fire everlasting, which was prepared for the Devil and his Angels. Neither may you think (as some in England, I speak what I have known) that a man may be saved by any religion for to such our Saviour will say: Matth. 7.11. not every one that saith to me Lord, Lord shall enter into the kingdom of heaven: but he that doth the will of my father which is in heaven. Dear Bro: if this be true as it cannot be false, proceeding from truth itself, than I pray with all attention and diligent study seriously examine this labour, for S. Paul doth likewise tell you, that there is one Lord one faith one Baptism, one God and father of all; Ephes. 4.5. wherefore upon due examination being convinced in conscience, let not a s●●wne of this world, or any momentary affliction, yea though an other Nero, Domitian, or Dioclesian should tyrannic in this your persecution, cause you to smother your precious soul in hell's black flames (from whence no ransom may ever free you, or penance ease your torment) by denying his faith and church, who hath laid his life, and most precious blood for your redemption from this eternal woe, und misery: no I say, in despite of all such cruelty be resolved and with a resolute courage say with S. Paul, None of all these do I fear; Act. 20. 2●. neither do I make my life more precious than myself so that I may finish the course & ministery which I have received of our Lord jesus to testify the gospel of the grace of God: yea especially, I say, Matth. 12.10 take courage when as our Saviour saith he which is not with me, is against me, and he which gathereth not with me scattereth. And in an other place he bides us enter by the straight port: because the broad gate, Matth. 7.13.14. & spacious way leadeth to perdition, & many there are which enter through it, how narrow is this port, and way straight which leadeth to life, and few there are that find it? 2. Tim. 4. Wherefore do but invocate S. Paul with a sincere heart, that he would obtain for you grace to confess and die in this one faith, and you shallbe heir to the king of heaven, and have a crown of glory with the same S, Paul, which I hope you will, and with every magnanimous Christian avert that dismal sentence of our Saviour where ●e saith: Matth. 10. ●2 Every one therefore that shall confess me before men I also will confess him before my father which is in heaue●, but he that shall deny me before men, I also will deny him before my father which is in heaven. And what other thing is it (I pray you) thus to be denied, then undoubtedly adjudged to hell; there to remain with weeping and gnashing of teeth for all eternity. But to our purpose thus long interrupted leaving these rather to your pious consideration to enlarge at your pleasure, than other wise longer to insist upon them; If therefore you ask me what translation then is best, I answer the old, commonly called S. Hieromes; if you say he was a papist; listen I pray not withstanding what Beza your chief translator of scripture, See Beza upon the first of S. Luke, and first verse de ●at. interpretat. lib. 1. pag. 74. saith of him: the old interpreter (saith he) seemeth to have interpreted the holy books with marvelous sincerity and religion: And Doctor Humphrey our country man, speaketh thus of him: the old interpreter seemeth sufficiently bend to follow the propriety of words, & he doth it indeed to carefully which notwithstanding I suppose him to have done not out of ignorance, but of religion and conscience. So that you see if there were any fault in our old interpreter, it was because he was to scrupulous and careful, to full of conscience and religion in following the exact signification of the greek, which is a very good fault, if it must needs be called a fault, and also commended and justified else where by Doctor Humphrey himself in these words: Ibid. pag. 179 In profane writings a man may range more freely, and departed from the words, in Canonical scripture no such licence is tolerable for it is not lawful for man to alter the tongue of God? and by way of exposition to make this more perspicuous, I oppose Caluin to our old interpreter, and observe I pray what censure a protestant also giveth of Caluin: Caluin in his harmony (saith Charles Molivers in his translation of the new testament part 11. fol. 110.) Maketh the text of the gospel to leap up and down as the truth itself declareth. He useth violence to the letter of the gospel, and in many places clean transposeth it, and besides this he addeth to the text; The like censure I find given of Luther, not by a Papist, but a Protestant, tom. 2. ●d Luther. lib. de Sacram. fol. 412. 413. and one of the chiefest in his time, to wit, Zuinglius who after detection of many corruptions, Thus concludeth. See how thy case standeth (Luther) that in the eyes of all men, thou art seen to be a manifest and common corruptour of scripture, which thing thou canst never deny before any creature, how much are we a shamed of thee, who hither to have esteemed thee beyond all measure, and now try thee to be such a false fellow? To conclude therefore this point of translation, attend what Beza saith: in preface new, test. anno 1556. how unworthily (saith he) and with out cause doth ●rasmus blame the old interpreter, as dissenting from the greek; neither ought you think that therefore I commend Bezas translation, because I bring him in commending yours; for wherein he swarned from us in Doctrine, he swerved also in translation, though with out ground; and therefore he is also reprehended by his fellow protestants, as namely Castalio saying; in defence. translat. pag. 170. to note all errors (saith he) of Beza in traslating the new testament, the work would require to great a volume. So that how shall a man build his faith upon these men, who in the very ground work itself agree no better than the confusion of tongues in the Tower of Babel, which that you may with more facility & ease apprehend, I have written more in particular hereafter. But here perchance you may further move a question, what my intent and scope may be in writing all this, and making such collection, of places; I answer, only that you may have some sight and knowledge of the Catholic faith, whereby you shall the better judge of me and see your own estate, without which faith there is no salvation by our saviours own words. Matth. 12. ●0 He that is not with me is against me, and he that gathereth not with me scattereth. And as S. Paul saith: Rom. 10.14. How shall they believe in him whom they have not heard? which I suppose you as yet never truly understood, wherefore if this be true, I pray grant me this reasonable request, that you will at least read my endeavours, Phil. 3.8. and say with S. Paul; I esteem all things to be detriment for the passing knowledge of jesus Christ, for whom I have made all things as detriment, and esteem as dung that I may gain Christ. And surely no marvel seeing the mouth of Christ hath uttered: Matt. 16.26. what doth it profit a man, if he gain the whole world, and sustain the damage of his own soul; in this being that (one thing) which he insinuates where he saith. Martha, Martha, Luc. 10.41. thou art troubled about very many things, but one thing is necessary. So that seeing this one thing is so necessary, where upon all other things depend, happy yea thrice happy is that man that doth attain unto it, but by reason the brevity of a Brotherly letter will not permit so large a discourse, let your discreet and religious judgement, I beseech, be the comment upon so small a text, and what in words is wanting suppose in effect to be most abundant. But of that common humour of setting light by these things, and rejecting whatsoever is not answerable to your affection, do reign in you, and wilful passion oversway reason, a common deceit ever in such cases practised by the Devil to lead poor soul●s cap●tue to eternal perdition, if (I say) this venom have so seized upon you, and infected your senses, that you have no feeling or care of that, to wit, your soul's health, the very remembrance whereof made the son of God our Dear Saviour sweated drops of blood, Luc 22 42. desiring his father if it were possible that chalice might pass from him. If, (I say) you are thus possessed with a resolution to forsake and reject all good advise, what is left form, but only with the Prophet Hieremie, to lament your miserable case? But what? is it true? was your redemption so great an agony to our Saviour, that the only remembrance thereof made him sweated blood, and will you esteem it a thing of so small moment, as rather to content yourself with that estate, I say, with that religion, which you received from an Apostata Monk Martin Luther not yet a hundred years since, then to seek the true knowledge of God, and his service, in the Catholic church, which our Saviour promised should never err, Matt. 16.187 and that the gates of Hell should not prevail against her? yea which will be to your greater damnation, your own Doctors and Ministers grant, the true Apostolic Doctrine to have been taught in the Roman Church with all sincerity the first six hundred years, and can it be that the corruption of only one hundred, by a dissolute Apostata Monk may violate our saviours credit with six hundred years practise? I cannot think it, at least in you for what can there be more wicked and devoid of human reason than God to be solicitous for man's evils, and he himself nothing regard them? if other wise, and that I am herein deceived, Matt. 26.21. Oh horrid and dreadful sentence, it where good for him if that man had not been borne. yea verily Hell itself will roar, and crave his right saying: why do I not devour and excruciate this wretch in our eternal flames, long since there due? My good Bro: if I seem more earnest than is meet, excuse me, I pray you, it proceeds from no ill affection, but that tender brotherly love, and zeal which I bear to wards both your body and soul. not he which desireth (with Baal) to die the death of the righteous, or shall cry Lord, Num 23.10. Matt. 7.21. Lord, shall enter into the kingdom of heaven, but he which doth the will of his father which is in heaven, and liveth the life of the righteous. If you think my manner of writing strange and from my accustomed style suppose my condition to be altered, and that with holy job I humbly thank God for all his afflictions and crosses laid upon me, as peculiar blessings and pledges of his further love, whereby he hath taught me in some sort to know myself, and that miserable state of blind ignorance, in which I have hitherto lived in: Now therefore understand that having changed master, I have also changed livery, no more a protestant but now a Catholic, no more a vassal or bondslave to Satan and his ministers, but now a servant and follower of our Saviour jesus Christ, and his Apostles, whom I earnestly beseech in my daily prayers, that God willbe no less merciful unto you, than he hath been compassonate on me, that he will here also teach you your haruist, that in the world to come, we may joyfully reap eternal bliss together but S. Austin saith: he which made thee without thee will not justify or save thee without the wherefore once more I pray you, with true zeal and hearty devotion bestow your labour upon this my travel, and I doubt nothing of God's grace, here is the life you must make your incorruptible treasure, in the next is nothing heard but immutable eternity, where all things pass according to this life well or ill if well, happy man that ever he was borne; if ill, woe and not temporal but eternal misery, yea according to that of our Saviour; it were good for him if that man had not been borne, because there is no place (for such as depart not this life in state of grace) of sorrow to amendment wherefore in vain shall you then lament, woe wretch that I am, what shall I do whither shall I go? I that have lost so great opportunity of reconciling myself unto God? I that have contemned, rejected, and despised all good admonitions to eternal bliss? finally I that have let slip so large a benefit as to do penance and satisfaction for my sin whither shall I now fly? who will receive me? the guilt of my own conscience is as thorns to my heart, my own members accuse me, and incessantly call for revenge. These me thinks well examined should move any heart if not obdurate to a most serious examination of his estate. But what do I trouble you with all these? you are not the principal object of this my study. No it is you Dear Mother, who is the special cause of all this endeavour, and for whose eternal future happiness (to requited in some part your motherly care, and trouble for us in our infancy) all our thoughts and vital spirits do labour with daily and earnest prayer that God will at length have mercy upon you, and that you may be not only a common mother of nature, 2. Machab. cap. 7. 2●. but rather such a Mother of Martyrs as we read of in holy scripture, if you should be hold me your son under the hand of some Antiochus, ready either to suffer death, or violate the laws of our forefathers, you would with a true Christian Motherly courage step forth and say: I beseech thee my son that thou look to heaven and earth etc. and understand, that God of nothing made them and mankind, so shall it come to pass that thou wilt not fear this torment etc. take that death that in that mercy I may receive thee again: for than should you find me an answerable son to that of hers, and hear me say (by the grace of God) with him: My brethren (I mean all Cotholicke martyrs) having now sustained short pain are become under the testament of eternal life and I as also my brethren, v. 36.37. do yield my life and my body for the law of our forefathers: invocating God to be propitious to our nation (England) quickly. In that I rather choose to come thus mediately unto you, impute it not I pray you, to any forgetfulness of duty or want of filial affection, but only the tender respect I have of that dangerous estate in which you daily sleep, yea rather die then live, which when I duly consider and look into, I confess I am in a manifold mind, and as perplexed as he that encountereth divers ways and knows not which to take. My duty to your person and desire of your salvation, bides me be bold and persuades that I cannot perform a better office (yea an office by the law of nature bound unto) then to advertise you of so eminent a danger, but on the other side I fear lest my duty be thought ambition, to instruct her from whom I had my first being; and because, truth breedeth hatred; I fear I may force: an unwelcome duty in place of a filial office, and so may incur the same displeasure which S Paul did by his plain dealing saying: Gal 4.16. I am become your enemy telling you the truth: and be esteemed a foe in that office wherein I meant to show myself most dutiful: but at length rather resolved, that I should do best as good Surgeons and Physicians do; force a bitter pill, or smarting salve then suffer a patiented to perish. Moreover I presume that your true zeal (though wrong employed) wisdom, and discreet judgement will more esteem the gentle reproof of one wishing you all happiness, than the smooth flattery of a foul deceiver, and that you will not interpret that in an ill sense, which is meant with all sincerity and true affection: wherefore the same that I craved of my brother, in these few words I humbly entreat of you, that you will not despise, t●is my duty, as a matter of small or little moment, which I have already sufficiently proved to be other wise? but that with all attention and patience you will receive it, and so to your future glory and eternal comfort make the best use of it: Apoc 2.2. Therefore as with S. john I may say: I know thy works and labour and thy patience▪ v 4. so like wise. But I have against thee a few things, thou hast left thy first Charity (which once our ancestors had in the Catholic church) be mindful therefore from whence you are fallen (to wit; from that church our Saviour promised should never fall) and do penance and the first works; Matt. 16.18. that is, the works first practices d and preached by the Apostles, not lately invented by Apostates: have regard also I pray you to the whole chapter following and compare it with the arrogancy (which also you shall find hereafter written) of these our modern heretics, Luther, Caluin and Zuinglius, and you shall find them to be the very persons, to whom it may most sitly be applied, and consequently to your Church of England, for these (as you all with one consent acknowledge) are the men that first illuminated our land with the light and true knowledge of the word of God, which light notwithstanding (as is most apparent) brought with it a foul spirit of dissension, for who knoweth or seethe not how you are divided amongst yourselves. Dear Mother being by heresy cut off from the Church, what hope can you have of salvation? if I should allege the terrible threatenings of ancient fathers against such as are out of the Church (notwithstanding you least account of their authority) I fear, that endeavouring only to beat into you a fear of damnation, I should drive you to utter despair. And certainly although God and his Church be always ready to receive you to mercy, yet if you resolve to die out of the Church, live you never so well morally, you have just cause to expect no part in the Church triumphant, 〈◊〉 1● 17. who die no member of the Church militant: for what saith our Saviour: if he will not here the Church, let him be to thee as the heathen and publican. And in an other place speaking of those which will not hear nor receive the Apostles (and in them the Catholic Church) he saith. 〈◊〉 ●p. 〈…〉. Amen I say unto you it shallbe more tolerable for the land of the Sodomites and the Gomor●heans in the day of judgement, then for that City: Also you may hear S. Cyprian what the primitive Church taught in his time concerning those that were not of it. They cannot live with God, lih. de unitate Ecclesiae. that will not live in unity and concord with his Church, and although they burn in flames and being delivered to the fire, or cast to wild beasts, do lay down their life for Christ, there shallbe no crown of glory for any such, but the punishment of his infidelity. such a man may suffer death but crowned he cannot be. And again: What? those that are assembled together out of the church of Christ when they shallbe so assembled, do they think Christ is with him? such although they die for the confession of the name of Christ, that deadly spoot & grievous fault of discourd neither is it washed a way by his blood nor purged by suffering, a Martyr he cannot be which is not in the Church neither shall he come unto the kingdom, who hath forsaken her who shall reign. tom. 7. de gestis cum fine ric●. hither to S. Cyprian. S. Austin tells you that you may have honour, servants, you may sing Alleluya, answer Amen, you may have the gospel, you may believe, and preach in the name of the Father, the son and the holy ghost, you may have allthings with out the Catholic church except salvation. but alas what (all) is that which comprehendeth not that which is as in all. And again in an other place he saith: lib 4. de Symb ad Catechu. tom. 9 cap. 12. neither shall he have God for his father, that will not have the church for his mother neither shall it profit him that he hath believed, or that he hath done such abundance of good works without the end of the chiefest good. S. Hierome also saith: Epist. ad Dam. & 24. q. 1. cap. quoniam. who soever shall eat the lamb with out this house, he is profane, if any man be not in the Ark of Noah, he shall perish in the deluge, much more concerning this point might be said, lib. 4. instit. c. 2. q 4. but to conclude with Caluin himself who saith; that out of the bosom of the church no remission of sins is to be hoped for nor any salvation yea S. Austin saith: Serm 181. de tempore. he is no Christian, that is not in the church of Christ. Wherefore good Mother you that have lived all your time in heresy, and consequently offending God, I humbly beseech you, for your own eternal good, and your children's salvation, examine well what I have taken pains in, and as I assure you out of S. Paul, Phil. 3.8. you shall not think your labour ill bestowed. After all, being inconscience convinced let not the fear of the loss of your prince's favour, deprivation of livings, or temporalé commodities hazard eternity and spiritual salvation, but in the midst of so many sects and heresies, maugre the Devil and his ministers, Ibidem. in despite of time one swaying authority say with S. Paul, I esteem them all as dung that I may gain Christ. Also the same Apostle willbe judged by yourself whether it be better to obey God then man. Moreover the king of heaven himself doth promise you, Matt. 19.29. that if you lose, house or brethren, or Sisters, or father or mother, or wife or Children or lands for his name's sake, you shall receive an hundred-fold, and shall possess life everlasting: Also that in this life you may not suspect his fatherly care and providence to be wanting unto you in such temporal necessaries as you shall need he bids you not to be careful what you shall either eat or drink, Matt. 6.25. or what raiment you shall put on, but first seek the kingdom of God and these things shallbe cast upon you: All which promises S. Paul hath experienced saying: 2. Cor. 48. In all things we suffer tribulation, but are not in distress: we want, but are not destitute; we suffer persecution but are not forsaken: we are cast down, but we perish not: King David saith also that he never knew the righteous forsaken nor their seed seek their bread wherefore having so good warrant of comfort and reward in this service, Psalm. 36. v. 25. as from the Lord of Lords himself our Dear Saviour, who to requited you as S. Paul saith will adopt you heir of his inheritance; resolve then at length to fear God more than man, Hell, then temporal loss separation from God's Church, then leaving of lands, livings, Country, yea life itself, for as S. Austin saith: Tract. 27. in joan. their is nothing that a Christian man ought so to fear, as to be separated from the body of Christ, which is the Church, as it is one Catholic Church for if he be separated from the body of Christ, he is no member of him, but who soever hath not the spirit of Christ, he is not of Christ. pardon me good mother in this my so long and tedious a discourse, I know your fervent zeal and fear of God (but what? misled) required none at all, the nature of an epistle, a much shorter: But the danger in which you live, and the desiere I have of your salvation, with the rest of your whole family in the same state of perdition, could not, as I thought be satisfied with a briefer. Excuse, I humbly beseech, you my so plain dealing, I do (as I told you in the beginning) but as good Surgeons and Physicians are wont, who are most loveing to their patients, when most cruel to their diseases, and love no less when they Cherish by fomentations, ointments, and restoritives, then when they chastise by bitter potions, cuting, and cruel launcinges, because both-heale. I once more beseech you therefore, and as far as I may presume conjure you, that for the glory you are to give unto God, the duty you own his Church, the joy you may purchase to his Saints and Angles, Luc. 15.7.10. which rejoice more at the conversion of one sinner that doth penance then at Ninety Nine just which need no penance▪ yea for the example you may and aught to give your family, and the whole world, the comfort and eternal crowns of glory, which by your conversion your friends and Children shall reap, the fear you ought to have of Hell, the hope of heaven, and desire of your own salvation you would vouchsafe to weigh and penetrate the dangers where with you are environed. I will not urge you any farther in this kind, but only crave of you to propose to yourself death, Hell, Heaven, judgement, Eternity, and that you would not prefer your own private opinion, seeing as, a prudent man did well observe: he that will be his own Scholar hath commonly a fool to his master not I say to prefer any judgement before God's Church which he promised should never err in all antiquity. Neither let us so esteem of this life (which as the scripture saith is a vapour, a fume, yea nothing) that we forget heaven and eternity: Alas, Dear Mother, as our Saviour saith what doth it profit a man to gain the whole world and sustain the loss of his own soul? Matt. 29.19. Old age tells you that you are in the waning of your days, that your glass is almost run, that your spring, yea summer is spent, you are in the fall of the leaf and your winter is at hand; the axe is laid, to the root, and where soever the tree shall fall, there it will a bide, you have served the world hitherto in sin and heresy, to leave it now, is not so much to leave it, as to prevent it, for shortly it will leave you for the unexpected coming of death, you want not of your nearest knired whose sudden departure may be sufficient examples, yea the only death of our father (nosmale grief to me) may suffice us in this. To have erred hitherto is human, to persevere (as I may term it) is beastly: you have given your life past, to heresy and her accomplices, give at least the remnant and surplus to God and his Church: you have given as one saith the main crop io the enemy of mankind the redeemer let at least glean the reproof of your harvest, and he will requite you as he promiseth a hundredth fold, and with life ever lasting. O Mother, Pardon yet once more I earnestly beseech you, my boldness and rough manner of writing; 2. Cor. 116. I confess with S. Paul I am rude in speech, yet tolerable in opening to you the mean how to escape so great a danger, as the eternal perdition both of body and soul, in which peril (as I said) you daily sleep in, your time therefore is but short and you have a great account to render; your conscience (upon the understanding of these) cannot but urge you, your sins call upon you, the judge expecteth you, embrace then the Roman Catholic church for your mother, and God will ever be your father, accuse yourself and God will excuse you, be sorry for your sins and they shall not be imputed unto you, permit the priests sentence to pass on you, and Gods wrathful sentence shall not touch you. If you will mount the hills of Armenia, enter the ark of Christ's Church, if you will ascend the higher heaven, enter this lower, yea this is the way and only mean. To have lived hitherto in sin and heresy is danger, to die in this estate (as our Saviour and his Apostles witness) is certain damnation. But I have been to long and therefore must rather abruptly conclude, than any way finish this my present discourse wherefore as my last greeting and farewell I humbly beseech you, for the tender good of your own soul, and so many which depend upon you (a great account to answer for) to wouchsafe the reading, or at least relating by some other, these my pains and travels taken in your be half; that so at length (all points and doubts clearly proved) you may with the people in Esdras say: ●. Esdras 4. ●2. truth is great and prevaileth: and that I as S. Ambrose at the conversion of S. Austin, may sing. We praise thee God etc. you assuming the part of S. Austin with a cheerful countenance and heavenly responsory answer, we confess thee our Lord etc. and finally be incorporate a member of Christ's mystical body here on earth, his church in which an obedient child, concluding your last day, as the soul of poor Lazarus was by his good Angel conveyed into Abraham's bosom so your guarden or good Angel with a triumphant victory from that roaring Lion, enemy to man kind the Devil, may present your glorious soul: a sweet smelling odor to our Lord jesus Christ, and there, with the whole court of heaven his fellow Angels, Luc. 15.7.10. (as our Saviour saith) rejoice at so glorious a conquest which that it may sort according to my desire and that I may, as job saith, job 19.27. see you with these my eyes in that eternal glory, I most earnestly and humbly beseech our Saviour, who hath so long expected you to mercy, that you may make your chief commodity of this exhortation and some use also of this my no less painful than long admonition that in this life you may so purchase is grace, as in the next eternal glory. Amen. Your obedient son, to the utter most that he may I. P. AN INDEX Of the common places treated off. 1 IMprimis, the English were converted above a 1000 years since to the Catholic faith. fol 1. 2 The same faith was universally professed for sundry ages before, and was also agreeable to that first faith where unto the Britain's of wales were converted in the Apostles times. fol, 3. 3 Our adversaries good opinion of the fathers. fol. 6. 4 Our adversaries appeal unto the fathers, fol. 8. 5 Scripture is not easy to understand. fol. 10. 6 Scripture is not for every one to read and interpret. fol. 16. 7 Scripture never doubted off amongst Catholics fol. 21. 8 Scripture some time in Question. fol Ibid. 9 Scripture never admitted by the Catholic church. fol. 22. 10 The Protestants pretence of only scripture is frivolous and Idle. fol. 10. 11 Protestants disagreeing translations; and Acknowledge. etc. fol. 27. 12 The church cannot nor ought not to have erred. fol. 31. 13 The church doth consist of good and bad. fol. 33. 14 The church is & aught to have been always visible. Ibid. 34. 15 Of this churches visible head etc. fol. 46. 16 Of Free will. fol 58. 17 Of the cooperation of free-will with grace, fol. 66. 18 Faith alone doth not justify fol 72. 19 Of good works. fol. 78. 20 Of fastings fol 87. 21 The laws and precepts of Christ are not impossible. 95. 22 To beseech the prayers of the righteous here on earth is no derogation to our Saviour. fol 100 67. 23 The Saints and Angels in heaven know our doings and wants better than men. fol. 101. 24 Of Saints Relics. fol. 112. 25 Of the holy cross and Images. fol. 118. 26 Of Purgatory and Lymbus Patrum. fol. 125. 27 Prayer for the Dead. fol. 131. 28 Of Ecclesiastical tradition. fol. 140. 29 Of the Seven Sacraments. fol. 149. 30 Of the efficacle of Sacraments. fol. 16. 31 Of Baptism, and the necessity thereof, fol 166. 32 Of the venerable Sacra. of the Eucharist as the form, Consecration, Real presence, great care observed (had more thereof, then of the water of Baptism) lest any part thereof should fall to the ground, mixture of water with wine in the Chalice, and the receiving thereof Fasting and chaste. fol. 172. 33 Of the Sacrifice of the Mass. fol. 102. 34 Of Communion under both kinds fol. 210. 35 Of Confession fol, 215. 36 Of Satisfaction 225. 37 Of the single life of Priests and Clergy men fol. 235. 38 Vows of perpetual chastity were allowed by the Fathers, affirming them to be obligatory fol. 245. 39 Of Antichrist, and the Altars and Sacrifice which he is foretold to take a way, Daniel 12.11. fol. 247. 40 The Roman faith proved to be the true Catholic faith by Dionysius Areopagita, and Hermes, most ancient and Apostolic fol. 248. 41 To show no beginning of a Doctrine is an infallible token, that it is, and proceedeth from the Apostles 249. 42 True Miracles make a strong argument for the true faith, and that the foresaid faith whereunto the English were converted was confirmed by such Miracles fol 251. 43 Our Adversaries opposing Fathers against Fathers answered fol. 255. 44 Our adversaries general abjuring the fathers, and condemning their Doctrine fol. 257. 45 The continual Purity of the Roman church acknowledged by our adversaries fol. 261. 46 The Catho. of Rom. faith now taught is acknowledged by 47 Protestants for sufficient unto salvation 264. 48 A Testimony from the enemy is of greatest account. fol. 165. 49 Of the Purity or, rather arrogancy of the church of England fol. 266. 40 Of Heretics impudency fol. 268. 51 Heretics Raylinge one against an other fol. 274. The Deaths of Luther, Zuinglius, and Caluin 181. To confirm these articles I will use this triple probation, Scripture, the fathers or Doctors of the primitive Church, and Confession of the Adversary himself. And to the end it may be the more evident, that the Protestant religion is no other, than a brainsick invention, composed of old condemned heresies, and also that you may see how repugnant your new reformers, Luther and Caluin, are in Doctrine, to the primitive church, I have under every chief article adjoined their doctrine, with the old condemned heresy from whence they derive it. Also for your better satisfaction I have here next following placed a true Catalogue of the Pops of Rome, and Doctors of the Catholic church which may certify you the age, and time when things were done, so that to! Say the Doctors of the church, or church did err, is frivolous, for choose your time wherein you would have it to be most pure, yea even whilst the Apostles themselves lived, you shall here find it proved both by the Doctors, and whole church of that age, and likewise by the confession of the chief and most learned ministers you have had, that the Roman faith now taught, was the same with that, then generally held in God's church for the true Apostolic faith. But that my oil be not all in waste read with humility and prayer that God would assist you; for S. Paul saith: 1. Cor. 3.6. jac. 1.6. Matt. 7.7. I planted, Apollo watered, but God gave the increase. And S. james saith: God giveth abundantly to all; yea our Saviour himself bideth you ask, and if shallbe given you, wherefore there only resteth on your part that you ask with all sincerity and purity of heart, not drawn away, or led with any prejudicate opinion, or Sinister respect. This S james craveth of you where he bideth you ask in saith nothing doubting. That is, with a fervent desire and true zeal of the knowledge of God and his service, ready to embrace and prefer it before all the world. A true catalogue of the Pops of Rome. Matth. 16.18. etc. And I say unto thee, because thou art Peter, and upon this roke will I build my Church; and the gates of hell shall not prevail against her, and I will give thee the keys of the kingdom of heaven, and what soever thou shalt bind one earth shalhe bound in heaven, and what soever thou shalt lose one earth, shallbe loosed in heaven. order years of Christ. governed years, montes, days. 1 44 S. Peter Apostle and Martyr. 24 5 2 2 57 S. Linus Martyr, Peter yet living 11 2 12 3 68 S. Clement Mart. the first, after the 9 3 26 Death of saint Peter.— 4 4 77 S. Cletus Martyr. 6 5 5 84 S. Anacletus, Martyr. 12 2 17 6 97 S. Evaristus Martyr. 13 3 - 7 106 S. Alexander Martyr. 7 5 19 8 117 S. Sixtus Martyr. 9 10 9 9 127 S. Telesphorus Martyr. 11 8 8 10 139 S Higinius Martyr. 4 - - 11 143 S. Pius I. Martyr. 11 5 15 12 154 S. Anicetus Martyr. 8 8 14 13 161 S. Soter Martyr. 7 11 18 14 173 S. Eleutherius Mart. England, 2. converted. 15 - 13 15 186. S. Victor I Martyr. 12 1 28 16 198. S. Zepherinus, Martyr. 10 - 17 17 218. S. Calixtus I Martyr. 6 1 13 18 224. S. Vrban, Martyr. 7 7 5 19 232. S. Pontianus, Martyr. 5 5 2 20 236. S. Antherus Martyr. - 1 14 21 2●7. S. Fabian Martyr. 14 - 4 22 251 S. Cornelius, Martyr. 2 5 29 23 253. S. Lucius, Martyr. 1 4 14 24 255. S Stephan I. Martyr. 3 3 24 25 258. S. Sixtus II. Martyr. 1 11 3 26 260. S Dionysius I. Martyr. 9 4 5 27 270 S. Foelix, Martyr. 4 5 - 28 274 S. Eutychian, Martyr. 9 6 9 29 283. S. Caius, Martyr. 12 4 6 30 295 S. Marcellinus, Martyr. 7 11 19 31 304. S. Marcellus I. Martyr. 4 6 21 32 308. S. Eusebius, Martyr. 2 7 27 33 310. S. Melchiades, Martyr. 3 2 - 34 314. S. Sylvester I. 21 - 4 35 336. S. Mark. - 8 22 36 336. S. julius. 14 5 19 37 351. S Liberius. 15 10 18 38 373. S. Damasus. 16 2 10 39 38●. S. Siticius. 15 1 10 40 398. S. Anastasius. 4 1 13 41 402. S. Innocent. 15 2 10 42 417. S. Zozumus. 2 4 7 43 420. S. Boniface 1 3 9 28 44 423. S. Caelestinus 1 8 5 3 45 432. S. Sixtus 3. 7 11 - 46 440. S. Leo the Great. 20 11 2 47 461 S. Hilary. 6 3 9 48 467. S. Simplicius. 14 6 14 49 482 S. Faelix II. 11 11 18 50 494 S. Gelasius. 2 8 26 51 496 S. Anastasius. II. 1 11 12 52 498 S. Simmachus. 15 7 16 53 514 S. Hormisda. 9 - 11 54 523 S. john. I. 2 9 14 55 526 S. Faelix. III. 4 2 18 56 530 Boniface. II. 1 - 2 57 532 john. II. 2 4 6 58 534 S. Agapetus. - 1 1 59 535 S. Silverius. 1 5 12 60 537 Vigilius. 17 16 26 61 555 S. Pelagius. 9 10 28 62 566 S. john III. 10 - 15 63 577 S. Benedict. I. 3 2 15 64 580 S. Pelagius. II. 9 2 20 65 590 S. Gregory the Great. 1 6 8 66 604 Sabinian. 13 5 9 67 60● S. Boniface. III. 1 2 28 68 608 S. Boniface. iv 6 8 13 69 614 S. Deusdedit. 3 - 23 70 6●8 S. Bonifice. V 3 9 19 71 622 Honorius. I. 1 3 17 72 635 Severinus. 1 - 4 73 638 john. iv 1 9 16 74 640 S. Theodorus. 6 5 18 75 647 S. Martin I. Martyr. 6 1 26 76 653 Eugenius. 2 9 ●4 77 657 Vitilianus. 14 5 18 78 672 Adeodatus. 4 2 5 79 676 Domino I. 2 5 10 80 679 Agatho. 3 9 4 81 682 S. Leo. II. - 10 17 72 684 S. Benedict II. - 10 17 83 685 john. V 1 - 9 84 686 Cuno. - 11 3 85 607 Sergius I. 13 8 3 86 701 john. VI 3 2 13 87 703 john. VII. 2 3 17 88 703 Sisinnius. - - 20 89 717 Constantine. 7 1 21 90 735 Gregory. II. 15 10 21 91 741 Gregory. III. 10 8 10 92 751 Zacharie. I. 10 3 9 93 752 Stephen. II. - - 3 94 752 Stephen. III. 5 - 29 95 767 Paul. I. 10 1 - 96 778 Stephen. iv 3 5 27 97 76● Adrian. I. 13 10 17 98 716 Leo. III. 20 5 18 99 716 Stephen. V - 6 24 100 817 Paschal. 7 3 17 101 824 Eugenius. II. 3 6 ●4 10● 827 Valentine. - 1 10 103 828 Gregory. iv 16 - - 104 844 Sergius. II. 3 2 3 105 8●7 Leo. 4. 8 3 6 106 855 Benedict. III. 2 6 9 107 8 8 Nicolas. I. 9 6 21 108 867 Adrian II. 5 - 12 10● 87● john. VIII. 10 - 3 110 882 Martin. II. 1 2 28 111 883 Adrian. III. 1 1 22 112 885 Stephen. VI 6 - 4 1●3 891 Formosus. 5 6 18 114 896 Boniface VI. - - 15 115 897 Stephen. VII. 1 3 - 116 898 Romanus. - 4 23 117 898 Theodorus. II. - - 20 118 898 john. IX. 2 - 15 119 900 Benedict. iv 4 6 15 120 905 Leo. V. - 1 10 121 905 Christopher. I. - 7 - 122 906 Sergius III. 7 3 16 123 913 Anastasius. III. 2 2 29 124 9●5 Lando. - 4 22 125 9●6 john. X. 14 10 15 126 9●0 john. XI. 4 2 5 127 935 Leo. VI - 6 15 128 935 Stephen. VIII. 2 1 15 129 937 Leo. VII. 2 6 12 130 940 Stephen. IX. 2 4 15 131 942 Martin. III. 3 6 13 132 946 Agapetus. II. 9 7 10 133 955 john. XII. 8 4 5 134 963 Leo. VIII. 1 3 5 135 965 john. XIII. 9 11 5 136 972 Benedict. V 1 6 - 137 974 Boniface. VII. 1 1 12 138 975 Benedict VI. 9 1 12 139 984 john. XIV. 8 8 2 140 985 john. XV. 9 7 10 141 995 john. XVI. - 3 - 142 99● Gregory. V 2 7 25 143 998 Silvester. II. 4 6 12 144 1003 john. XVII. - 5 26 145 100LS john. XVIII. 2 7 3 146 1009 Sergius. iv 11 9 ●2 147 1002 Benedict. VII. 8 10 21 148 1014 john. XIX. 12 7 9 149 1032 Benedict. VIII. 4 20 150 1045 Gregory VI. 3 7 2● 151 1406 Clement. II. - 9 19 152 1047 Damasus. II. - - 23 153 1049 Leo. IX. 5 2 8 154 1055 Victor. II. 2 3 16 155 1057 Stephen X. - 7 28 156 1059 Nicolas. II. 2 6 1 157 1061 Alexander. II. 11 6 22 158 107● Gregory. VII. 12 1 3 159 1086 Victor. III. 1 3 24 160 1088 urban. II. 11 14 18 16● 1099 Paschal. II. 18 5 7 16● 1118 Gelasius. II. 1 - 5 163 1119 Calixtus II. 5 10 13 164 1124 Honorius. II. 5 2 3 165 1130 Innocent. II. 13 7 8 166 1143 Caelestinus. II. 0 5 13 167 1144 Lucius. II. - 11 4 168 1145 Eugenius. III. 8 4 10 169 1153 Anastasius IU. 1 4 - 170 1154 Adrian IV. an English man. 4 9 - 17 1159 Alexander. III. 21 11 23 172 1181 Lucius. III. 4 2 28 173 1185 Urban III. 1 10 15 174 1187 Gregory. VIII. - 1 27 175 1188 Clement III. 6 2 15 176 1191 Celestinus. III. 3 9 11 177 1198 Innocent. III. 18 6 9 178 1216 Honorius. III. 10 8 - 179 1227 Gregory. IX. 14 5 3 180 1241 Celestinus. iv - - 17 181 1243 Innocent. iv 11 5 14 182 1254 Alexander. iv 6 5 5 183 1261 urban. iv 3 1 4 184 1265 Clement. iv 3 9 28 185 127● Gregory. X. 4 4 10 186 1276 Innocent. V - 5 2 187 1276 Adrian. V - 1 9 188 1276 john. XX. - 8 5 189 1277 Nicolas. III. 2 8 22 190 1280 Martin. iv 4 1 7 191 1286 Honorius. iv 2 - 2 192 1288 Nicolas. iv 4 1 14 193 1294 Celestinus. V - 5 7 194 1294 Boniface. VIII. 8 9 19 19● 1303 Benedict. IX. - 9 6 196 1305 Clement. V 8 10 16 197 1316 john. XXI. 18 3 28 198 1334 Benedict. X. 7 4 6 199 1342 Clement. VI 10 7 - 200 1352 Innocent. VI 9 8 26 201 1362 urban. V 3 10 16 202 1371 Gregory. XI. 7 3 27 203 1378 urban. VI 11 6 6 204 1389 Boniface. IX. 14 13 - 205 1404 Innocent. VII. 2 - 22 206 1406 Gregory. XII. 2 6 6 207 1409 Alexander. V - 10 8 208 1410 john. XXII. 5 - 15 209 1417 Mar●ine. V 13 3 12 200 1431 Eugenius IU. 15 11 21 211 1447 Nicolas. V 8 - 19 212 1456 Calixtus. III. 3 3 26 213 1458 Pius. II. 5 12 26 214 1464 Paul II. 6 10 29 215 1471 Sixtus. iv 73 - 5 216 1484 Innocent. VIII. 10 27 217 ●402 Alexander. VI 11 - 8 218 ●403 Pius. III. - - 16 219 1503 julius II. 9 11 220 1513 Leo X. 8 8 21 221 1522 Adrian VI. 1 8 6 222 1523 Clement VII. 10 10 8 223 1534 Paul III. 15 - 19 225 50 julius III. 5 1 16 22 55 Marcellus II. - - 22 226 1555 Paul. IV. 5 11 - 227 1560 Pius IU. 6 - 4 228 1566 Pius V 6 - 4 229 1572 Gregory XIII. 13 - - 230 1585. Sixtus V. 5 4 13 231 1590. urban VII. - - 12 232 190 Gregory XIV - 10 10 233 1591. Innocent IX. - 2 1 234 1592. Clement VIII. hody gover. - - - Ephes. cap. 4. v. 11.12.13 14. And he gave some Apostles, and some prophets, and other some Evangelists, and othersome pastors and Doctors (to what end?) to the consummation of Saints unto the work of the ministry, unto the edifying of the body of Christ (for how long?) until we all meet in the unity of faith, and knowledge of the son of God into a perfect man, into the measure of the age of the fullness of Christ (for what cause, or benefit?) that we be not children, wavering and carried about with every wound of Doctrine in the wickedness of man, in craftiness to the circumvention of error. Anno Domini councils. Anno Domini 304. Anciranum, Bracharense 12. 620. 442. Agathense. Bracharense 3. 650. 330. Antiochenum Cabilonense. 580. 440. Arausicanum. Chalcedonense. 451. 330. Arelatense. Carthaginense 1. 326. 506. Aurelianense 1. Carthag. 2. 386. 540. Aurelian. 234. Carthag. 3. 397. 440. Arelatense 3. Carthag. 4. 413. 614. Antisiodorense. Carthag. 5. 514. 742. Aquisgranense Constantinop. 6 670. 540. Auernense. Cesar-August. 518. 1437. Basiliense. Ephesinum. 430. 313. Elibertinum. Romanum. 330. 326. Gangrense. Salegunstadiense. 1024. 317. Gerundense. Sardicum. 347. 580. Hispalense 12. Syriniense. 350. 416. Hipponense. Taraconense. 487. 510. Ilerdense. Turonense 1. 451. 364. Laodicenum. Turonense 2. 570. 570. Lugdunense. Turonense 3. 813. 1215. Lateranense. Turonense 4. 798. 580. Matisconense. Toletanum 1. 400. 402. Milcuitanum. Toletanum 2. 529. 813. Moguntinum. Toletanum 3. 595. 840. Meldense. Toletanum 4. 631. 588. Matisconense 2. Toletanum 12. 680. 310. Neacaesariense. Telense. 500 325. Nicenum 1. Valense. 442. 789. Nicenum 2. Valentinianum. 401. 874. Rhemense. Vercellense. 1040. 795. Rhotomagense. Vienense. 1308. 430. Rhegiense. Wormatiense. 822. The adge and Place of certain Doctores where they lived. Ephes. 411. and he gave some Apostles etc. He lived anno Domini— in Alexander, 1. Pope. 100 Italy. Apollinaris, Bishop. of Hieropolitan. 172. Syria. Athenagoras, a Philosopher Atheniens. 179. Graecia. Arnobius, Rhetorician. 290. Africa. Antony, Abbot. 320. Egipte. Athanasius, Bish. of Alexandria. 340. Egypt. Ambrose, Bish. of milan. 380. Italy. Amphilochius, Bish. of Iconium. 390. Grece. Austin, Bish of Hippo. 400. Africa. Alypius, Bish. of Tagast. 400. Africa. Aurelius, Bish. of Carthage. 400. Africa. Amandus, Bish. of Burdeg. 431. France. Antony, Bish. of Constant. 437. Africa. Athanasius, Priest. of Alexandria. 445 Egypt. Aeneas Gazeus, Philosopher. 484. Syria. Alexander, a Monk. 490. Cyper. Alcimus, an ancient Bish. of Vienna. 494. France. Andrew, Bish. of Crete. 540. Grece. Andrew, Bish of Jerusalem. 550. Syria. Antiochus, Abbot of S. Sabe. 560. Syria. Agath, a Schoolle man of Smyrna. 560. Grece. Anastasius, Sinaita Patriarch of Antioch. 560. Syria. Aponius, à Monk. 980 France. Ambrose Ansbertus, Monk. 760 Italy. Alcuinus, English man. 780 France. Angelomus, Abbot of Lexou: 820 Fraace. Anastasius, a Library keeper of Rome. 840 Italy. Algerus, Monk of Clun. 1050 France. Ado, of Trivers. 1070 Germ. Anselmus, Arch Bish. of Canterbury. 1080 Engl. Anselmus, of land: 1100 France. Abbot, of Vrsperg: 1199 Germ. Albertus, Magnus. 1245 Germ. B. Basil, the Great. 380 Greece. Boetius▪ Senator of Rome. 500 Italy. Benedict, Abbot. 530 Italy. Bandovimia, writ the life of S. Radegundes Queen. 66 Germ. Bonitus. Bish. of Aruernia. 690 France. Beda, Priest English man. 720 Anglia. Bonifacius, Arch Bish. Moguntin. 740 Germ. Bruno, Bish. of Herbipol. 10 0 Germ. Burchardus, Bish. of worm. 1020 Germ. Bruno, institutor of the order of Carthusians, at Coleine. 1086 Germ. Bernard, Abbot of Clarevall. 1140 France. Bonuenture Cardinal. 1250 Italy. C. Clement, Pope I. 80 Italy. Clement, Priest of Alexandria. 190 Egypt. Cyprian, Bish. of Carthadge. 140 Africa Climachus, Monk in Mount Sinae. 340 Arabia. Cyrill, Arch. Bish. of Jerusalem. 350 Syria. Chromatius Aquileia. 350 Italy. john Chrysostome, Patriarch of Constantinople. 380 Greece. Cyrillus Arch. Bish. of Alexandria. 430 Egipte. Cosmas, Vestiarius. 4●0 Greece. Campolus, or Capreolus Bish. of Carthadge 431 Africa. john Cassianus, Monk of Massilia. 435 France. Claudian Mamercus Priest of Vienna and Brother of S. Mamercus Bishop. 460 France. Constantius, Priest. 409 France. Caesarius, Bishop of Arras. 560 France. Cassiodorus, Abbot. 520 Italy. Cyrillus Monk. 540 Syria. Corippus, Grammaticus. 567 Africa. Caesarius, Monk Heisterb. 1200 Germ. D. Dionysius, Areopagita Bish. of Athens. 80 France. Dionysius, Arch. Bish. of Alexandria. 250 Egypt. Dydimus, of Alexandria. 360 Egypt. Damasus, Pope. 370 Italy. Drepanus, Florus. 493 France. Dorotheus, Bish. of Thessaly. 515 Greece. john Damassenus, Monk. 730 Syria. E. Egesippus, Historiographer. 120 Italy. Eusebius, Bish. of Cesaria. 330 Syria. Eustachius, Bish. of Antioch. 340 Syria. Euagrius, Bish. of Antioch. companion of S. Hierome. 370 Syria. Euagrius, Ponticus Monk of Nitria. 380. Egypt. Esfraem, Deacon of Edessen. 380. Syria. Epiphanius, Bish. of Salamnia Cypers. 390 Greece. Euodius, Bish. of Vzalum. 420. Africa. Eucherius, Bish. of Lions. 430. France. Eusebius, Bish. of milan. 442. Italy. Eugipius, Abbato. 482. Germ. Eulalius, Bish. of Syracuse. 483. Sicilia. Eugenius, Bish. of Carthadge. 483. Africa. Euodius B, ish. of Tiein. 515. Italy. Eusebius, Emissenus. 520. France. Eustachius, Priest of Constantinople. 587. Greece. Euagrius, Epiphani: praetor histor: 590. Greece. Ericus, Monk Antisiodora. 880. France. Euthymius, Zigabonus Monk. 1150 Greece. F. Flaivanus, Bish. of Constantinople. 449. Greece. Fulgentius, Bish. of Rusp. 480. Africa. Faustus, Bish. of Regiens. 490. France. Ferrandus, Deacon of Carthage. 500 Africa. Fortunatus, Bish. of Pictavia. 550. France. Faustus, Monk disciple of S. Benedict 580. Italy. G. Gratianus, Imperator. 380. Gregory, Nazianz. 380. Greece. Gregory, Nissenus Bish. 380. Greece. Gaudentius, Bish. of Brizia. 390. Italy. Cennadius, Arch. Bish. of Constantinople. 460. Greece. Gennadius, Priest of Massilia. 490. France. Gelasius, Pop. 496. Italy. Gilda Sapiens, Abbot. 570. England. Gregory, Bish. of Tours. 600. France. Gregory, Priest of Alexandria, who writ the life of S. Chrysostome. 600 Egypt. Gregory, Pope I. 600 Italy. George, Cedrenns. 909 Grece. Guitmundus, Arch. Bish. of Aver. 1060 France. H. Hippolytus, Bish. of Port. 220 Italy. Hilarius, Bish of Pictavia. 350 France. Hieronymus, Priest of Stridon in Dalmatia. 380 Syria. Helladius, Bish. of Capadocia in Caesarea. 335 Greece. Hesichius, Monk. 400 Syria. Honorius, Emperor. 40 Hilarius, Bish. of Arelat. 460 France. Honoratus, Bish. of Novaria. 489 Italy. Honoratus, Bish. of Massilia. 490 France. Helias Bish of Jerusalem. 512 Syria. Hysichius, Bish. of Jerusalem. 590 Syria. Honorius, Pope I. 623 Italy. Hildephonsus, Bish. of Tolleto. 662 Hisp. Hilduinus, Abbot. 820 France. Haymo, Bish. of Halberst. 830 Germ. Hinemarus, Bish. of Rheims. 840 Gallia. Hermannus, contractus Monk. ●040 Germ. Honorius, Priest of Augusted. 1120 France. Hugo Victorinus, Monachus. 130 France. I. Ignatius, Bish. of Antioch. 100 Syria. justinus, Martyr. 150 Syria. Irenaeus, Bish of Lions. 160 France. Iwencus, Priest. 330 Hisp. john Saracenus, disciple of S. Epiphamus. 350 cyper, Isidorus, Cordubensis. 420 Hisp. jacob, Deacon of Edissen. 420 yria. junilius, Priest. 430 Africa. Isidorus, Pelusiota. 430 Greece. Inuenalis, Bish of Jerusalem. 457 Syria. john, of Epire Bish. of Nicopoles. 516 Grece. justinus, Emperor. 519 justinianus, Emperor. 529 justus, Bish of Vrgelitane. 5●0 Hisp. Isidorus, of pain 600 spain. john, of Alexandria called the Almsegiver. 611 Egypt. john Euiratus, author Prati spirit. 612 Syria. jonathan Bobiensis, Monk. 630 Scot julian ●omerius, Bish. of Toleto. 68 spain. Isuardus, Monk. 670 Germ. jonathan ●urelianus, Monk. 810 France. john ●eacon, at Rome. 8●0 Italy. Ivo, Cornotensis Bish. ●090 France. L. Lactantius, firmianus. 320 France. Lucianus, ●riest. 4●5 Syria. Leo, ●op 1 450 Italy. Laurence, Novariensis Bish. 507 Italy. Lupus ●uessionensis, Bish. ●14 France. Liberarus, Deacon. 583 Italy. Leander, a ●panierd Bish 590 spain, Leontius, of Neapoleos Cypri Bish. 600 Greece. Lanfrancus, Arch Bish of Canterbury 1050 England M Martialis, Lemovicensis. 50 France. Minatius, felix. 211 Italy. Methodius, By h. of ●yrus. 250 Syria. Macarius the elder of Egypt. 370 Egypt. Maximus, Taurinensis Bish. 420 France. Mark, an Eremite. 420 Syria. Marcianus, emperor. 4●0 Mamercus, Bish. of Vienna, he died. 450 France. Medardus, Noviomensis Bish. 514 France. Marcellinus, Comes. 3● Greece. Maurus, Abbot. 5●0 France. Martin, Bracarensis Bish. 57● spain. Michael Syngelus, Priest of Hierus. 590 Syria. Mansuetus, Bish of Millayn. 687 Italy. Methodius, Patriarch of Constantinople. 807 Greece. Marianus Scotus, Fuldens. Monk. 1080 Germ. N. Nicetas, Choniates. 1190 Greece. Nicephorus, Callistus. 1000 Greece. Nicephorus, Gregoras. 1●30 Greece. O. Origen, of Alexandria. 230 Egypt. Osius, Corbudensis. 290 spain. Optatus, Milevitanus. 370 Africa. Orasius, Priest. 430 spain. Oecumenius. 1070 Greece. Otto, Frisingensis Bish. 1150 Germ. P. Polycarpus, Bish. of Smirna. 100 Greece. Polycrates, Bish of Ephesus. 1●8 Greece. Pontius, Deacon to S. Cyprian, who also writ the passion of S. Cyprian. 260 Africa. Petrus, Bish of Alexander a. 300 Egypt. Patianus, Bish. of Barcilona. 350 ●payn. Brudentius, a Christian Poet. 380 spain. Possidonius, Calamensis Bish. 400 Italy. Polybius, disciple of Epiphanius Bish Rhino. 400 egypt. Philo, Carpathensis Bish. 400 Greece. Paulinus, Priest of Milan 400 Italy. Palladius, Bish of Helonopoli. 42 Greece. Paulinus, Nolanus ●ish. 420 Italy. Philastrius, Brixiensis Bish. 420 Italy. Peter Chrysologus, ●ish. of Ravenna. 4 0 Italy. Palladius, Bish of Cappadocia. 430 Greece. Primasius Vticensis, Bish. 430 Africa. Phillipp, Priest of Rome. 431 Italy. Ptoclus Bish. of Constantinople. 439 Grece. Paschasius, Lilibetanus Bish. 442 Grece. Prosper, of Aquitane Regiensis Bish. 450 France. Paul, Deacon of Naples. 520 Italy. Paul, Aquileiensis Deacon. 770 Italy. Paschasius, Radbertus Corbeiensis Abbot. 880 Germ. Phocius, Patriarch of Constantinople. 880 Grece. Peter, Damianus Ostiensis Bish. 1050 Italy. Peter, Abbot of Clunie. 1040 France. R. Ruffinus, Aquilliensis Priest. 400 Italy. Remigius, Arch Bish of Rheims. 480 France. Rabanus, Arch Bish. of Moguntin. 840 Germ. Remigius, Antisiodorensis Bish. 880 France. Regino, ●rumiensis Abbot. 90 Germ. Radulphus, Flaviacensis ●uldensis Monachus. 980 Germ. Rupertus, Tuitiensis Abbot. 1●20 Germ. S. Scrapion, Bish. of Antioch. 2●2 Syria. Sabadius, Bish. of Agerna. 370 France. Sophronius, the elder of Jerusalem. 400 Syria. Severianus, Gabalensis. 400 France. Severus, Minoricensis. 412 spain. Severus, Sulpitius. 420 France. Socrates, Historiog. 430 Greece. Sedulius, Scotus Priest. 450 Scotland. Simeon, Stilites. 458 Syria. Salinanus, Massiliensis Presbyter. 460 France. Salonius, Bish. of Vienna. 470 France. Siudas. 470 Greece. Sidonius, Bish. of Auernia. 480 France. Sabba, Abbot. 513 Syria. Strabus, Fuldensis Monk. 840 Germ. Simeon, Metaphrastes. 950 Greece. Sigebertus, Gemblacensis Monk. 1000 Fladers. T. Tertullian, of Carthadge. 200 Africa. Titus, Bostrensis Bish. 360 Syria. Terentian, of Rome. 363 Italy. Theodosius, the elder Emp. 370 Theophilus, Arch Bish. of Alexandria. 590 Egypt. Theodosius, the younger Emp. 430 Theodoretus, Bish of Cyrus. 440 Syria. Turibius, Asturicensis Bish. 447 spain. Theodolus, Priest in Cele Syria. 478 Syria. Theodosius, à Monk. 5●1 Capad. Theodorus, Lector. 520 Greece. Tiberius' II. Emperor. 580 Theodorus, Arch Bish of Canterbury. 6●0 Engl. Turpinus, Bish of Rheims. 800 France. Theodulphus, Aurelianens. Bish. 840 France. Theophilactus, Arch Bish. of Bulgario 480 Greece. Theodorus, Balsamus. 1180 Greece. Thomas, of Aquaine. 1274 Italy. V Victorinus, of Pictavia. 263 France. Vincentius, Lirinensis Monk. 430 France. Vranius, disciple of S. Paulinus Nolanus. 4●● Italy. Vigilius, Tridentinus Bish. 450 Italy. Victor, Bish. of Cartona in Maurit. 4 6 Africa. Voconius, Bish. of Castellanum in Mauritania. 456 Africa. Victor, Vticensis Bish. 486 Africa. Vedastus, Bish of Arras. 5 4 France. Victor, Bish. of Tunis. 566 Africa. Vsuardus, Monk. 780 France. Z. Zozomenus, Historiographer. 430 Greece. Zeno, Veronensis Bish 663 Italy. Io. Zonarus Monk Historiographer. 1100 Greece. A Catalogue of our English Doctors, cited in this treatise. VIZ. Abbot, Doctor of divinity and Bishop of Salisbury. Ball, Minister. Bancroft, D. and Bishop of Salisbury. balow, D. and Bishop of Lincoln. Ball. Minister. Bilson, D. and Bishop of winchester. Bridges, D. and Bishop of Oxford. Bunny, Minister and chaplain unto the Bishop of york. Camden, chief Herald of England. Carleile, D. of Divinity. Cart-wright, Archpuritan of England. Covil, Doctor. Couper, Doctor and Bish of winchester. Dearing, a great Puritan Disputation in the Tower. Downam, Doctor and Bishop of Derrie in Ireland. Dove. Doctor and preacher in London. Fox. Field Doctor. Fulke Doctor. Gardiner, Doctor and Bishop of winchester. Gyssord, Minister. Henoch Clapham, a great puritan. Hamfrey, Doctor and Master of Maudliu College in Oxford. Hutton, Doctor and Bishop of york. jewel, Doctor and Bishop of Salisburse. Knox a chief minister in Scotland. Ministers of Lincoln. Morton, Doctor and Bishop of Chester. Napper, a chief Mathematician in Scotland Puritan Survey of the book of Common prayer. Parkins, Preacher in Cainebridge. Penrie, a puritan. Some, Doctor and Master of Peter house in Camebridg. Su●●●ff, Dean of Exon. Whitaker, Doctor and Master of S. Io. College in Camebridge. Whitgift, Doctor and Bishop of Canterbury. Willet, Doctor. The Author to the Reader. Gentle Reader, for as much as through divers, and urgent occasions withdrawing me, I could not attend the press myself, or procure any to supply my place, with that care, and diligence, which is required, especially in such abusinesse, which ought very carefully to be attended, once begun; and likewise constrained to make use of a stranger (altogether ignorant in our tongue) for the press, through these, I say, and such other inconveniences, there have escaped many errors, for which I would entreat patience, and that they be not altogether imputed unto my negligence, or taken in ill part, the rather because I do not find any, that do so obscure the sense, but it may very easily be understood what is intended. Farewell. I. P. Priest. THE SAFEGUARD FROM SHIPWRECK, OR HEAVEN'S HAVEN. Which is not to be attained with out the Ship of S. PETER: TO WIT, The unity of the ancient Catholic Church, whose faith therefore through all ages, as in a glass in here presented unto you. THE I. ARTICLE. The English Were converted a thousand years since to the Catholic faith. ONE thousand years since S. GREGORY then Bishop of Rome, converted us Englishmen by the preaching of S. AUGUSTINE, from heathenish infidelity to the faith of Christ. S. BEDE termeth this S. GREGORY, a lib. ●. hist. cap. 2. a man of immortal wit, who by his industry converted the English nation from the power of Satan to the faith of Christ, etc. Saying there ye● further of him: [he is an Apostle to us, for we are the Seal of his Apostleship in our lord] M. Godwin saith: b in his catalogue. of the Bishops of England. pag 3. [That blessed and boly Father Saint Gregory was the occasion of replanting the Christian faith in our country. M. Whitaker saith: c contra Duraum l. 5 p. 94 Gregory did us a great benefit which we will ever most gratefully remember. M. Godwin termeth this S. Austin: d Ibid pa. 7 This our apostle, In prose that our then conversion was in every particular point the same with our now professed Cathol k faith: M. D. Humphrey saith: e in Iesuit●mo par 2. rat. 5 p 5. & 617 [But what have Gregory and Augustine brought into the Church? a burden of ceremonies etc. The Archbishop's pall at solēn● mass time, purgatory, etc. the offering of the healthful host of Christ's body and blood, and prayer for the dead etc. relics, etc. transubstantiation, etc. new consecrations of Churches &c:] the like description is made of S. Gregory's Doctrine by s in Chron. lib 4. pag. 567. & 568. Carion. Also john Ba●e affirmeth as much and saith further with all, that g in act. Rom. pontiff. printed ad Basil. 1558 pa. 44. etc. Centur. 1. fol. 3. [S. Augustine was sent by Gregory to season the English Saxons with Popish faith] & that King Ethelbert died one & twenty years after he had received popery. Luke h Epitome. hist. ecclesiastica Cent 6 p. 289. & 290. Oseander describeth it yet more particularly This being so i in his consut. of purgat pag. 333. evident, M D. F●●k termeth it therefore in general, our perversion. M powel calleth the same Saint Augustine, k considerate. of the Papists supplication pag. 34. a false Apostle. M.D willet placeth S. Gregory & S Augustine amongst [the l in his Tetractylon papism pag. 212. first fathers of superstition, & captains or ringleaders of popih devynes]. THE 2. ARTICLE. The same faith was universally professed for sundry ages before, and was also agreeable to that first faith where unto the Britain's of wales were converted in the Apostles times. M john Napper in his a pag. 6●. treatise upon the revelations dedicated to his Majesty; saith: Between the year of Christ 300. and 316. the Antichristian and Papistical reign began, reigning universally & without any debatable contradiction 1260. years. And a little further he saith. [Even 1260. pag. 145. years the Pope and his clergy have possessed the outword visible Church of Christians.] With this account of M. Napper agreeth M. Brocard in his treatise upon the revelations where he arfirmeth: b fol. 110. & 1●3. [That the Church was trodden down & oppressed by popery even from Pope Silvesters time (an. 300.) unto these times.] which deduction in this kind of our religion, up unto the Apostles age, appeareth also yet further evident by conferring our foresaid confessed religion taught us by S. Gregory and S. Austin with that primity faith where unto the Britain's of wales were confessedly converted in the Apostles tyme. M. Camden: saith c in his Britannia S pag. 4●. pag. 157. [It is certain that the Britain's received the Christian faith in the very infancy of the Church. in proof where of he there allegeth sundry ancient authorities. And a little further saith. [In this Glastemberie monastery floristed, which hath it origen or beginning from joseph of Arimathia S. [for this also do the most ancient monuments of this monastery testify neither can we doubt of it] M. Harrison in his description of Brittannie annexed to Hollens' head his great Chronicle of the last edition saith: d volum. 1 pag. 13. line 18. [joseph preached here in England in the Apostles time, his Sepulchre in Glastenburie, and Epitaph affixed thereunto, is proof sufficient. M. Henoch Clapham speaking of the Britain's conversion in the Apostles times saith: e in his Sovereign remedy against Schism pag. 24 our Schismatics may as well ask me what assurance I have, there was a king Henry, as demand what assurance I have of the other. MIVELL saith: f in his pageant of Popes. The BRITAIN'S being converted by JOSEPH of ARIMATHIA held that faith at AUSTINES coming. For brevities sake. I omit many others, as D. FULK, M. GODWIN, M. FOX, M. MIDDLETON, etc. An 724. It is also evident even by S. BEDE himself, who lived so neete those times, and written the history thereof (as witnesseth g Chroni. ●le fo. 168 M. COUPER, and since acknowledged by many Protestans,) that upon conference than had at a place called in S. BEDES time AUGUSTINEIZAT between S. AUGUSTINE and the BRITAIN Bishops, who at the first frowardly resisted S AUGUSTINE all that they could, for which M. FOX not unjustly reproveth them. S. BEDE saith: h hist lib 2. cap. 2. AUSTIN using the help of king ETHILBERT, called the Bishops and Doctors of the chiefest & nearest provinces of the Britain's to some conference in a place called at this day in the English tongue AUGUSTINEIZAT. M. HOLLENSHEAD saith: i in his great Chron of the last edition volum. 1. l. 5. cap. 21 pag. 102. line 23. 40. The greatest difference than stood upon between AUGUSTINE and them, were expressly and only mentioned to be certain (for that time) tolerable differences: for S. BEDE reporteth how AUGUSTINE said to the BRITAIN'S: k ubi sup. if you will obey me in these three things, that is; to celebrate the Pasche or Easter in it time, next, that you fulfil the ministery of Baptism, whereby we are borne again to God, according to the custom of the Roman and Apostolic Church: and that you will together with us preach the word of our Lord unto the English nation; for all other things that you treat of (although contrary to our customs) yet we will freely tolerate them. The like is testified by l vol. 1. p. 103. line 17. HOLLINSHEAD, m catalogue. of Pops p. 6 M. GODWIN, and than n lib. 3. cap 13. pag. 133. printed anno 1606. PROTESTANT author of great BRITANNY who saith: The BRITAIN Bishops conformed themselves to the doctrine and ceremonies of the Church of ROME with out difference in any thing specially remembered, save only in the celebration of the feast of EASTER etc. their dissent from the use of the Roman Church was in their (ceremonies or) ministery of Baptism, and keeping of Easter, which latre (as Osiander witnesseth here following) was tolerated in like manner by the Apostles in regard of the known weakness of some. o Act. 16. v 3. For the like respect circumcision was permitted by Paul, who circumcised Timothy because of the jews that were in that place▪ And a●●te beneath: p cap 15. ●9 abstinence from blood and that which was strangled and fornication was only prescribed. Osiander saith. q in Epitome cent. ●6, l 2. pag. 51. john and Philip did celebrate Easter decima quarta Luna post aequinoxium vernum, at which time also the jews were accustomed to celebrate their Easter or Pasche; and this undoubtedly the Apostles did in favour of those jews that were newly converted unto Christ, that so they might also gain more jews unto Christ. Now by this may well be collected their full agreement, for the jews who contradicted S. Austin, and that so earnestly about these few and smaller points, would never have been silent, but much rather have with stood him in the other, so many and incomparably much greater points of faith, had they in like sort disagreed from him therein. S. Bede saith: r hist. l. 2. cap. 2. Then indeed the Britain's did confess themselves to understand, that to be the true way of justice which Austin did preach. M. Fulke affirmeth: s confutation of Purgat p. 335. & Hollinshead vol. 1 pa 102 line 54. That Augustine did at last obtain the aid of the British Bishops for the conversion of the English Saxons. THE 3. ARTICLE. Our adversaries Good opinion of the Fathers. Of S. Gregory the first, and Pope, that converted England. a hist. l. 2. cap. 1. S. Bede termeth him a hist. l. 2. cap. 1. [a man of immortal wit.] b in jesuitism part. 2. rat. 5. pag 624. M.D. Humphrey saith: Gregory [certainly great by naname & great indeed, a man endued with many and great gifts of divine grace.] c in his Survey of Popery pag. 187. M Tho: Bell termeth him: [Saint Gregory Surnamed the great, the holy and learned Bishop of Rome.] M. Godwin saith: That: d Catalogue. of the Bishops of England pag. 3. [Blessed and holy Father S. Gregory was the occasion of replanting the Christian faith in our Country] M Whitaker saith: e contra Duraeum lib. 5. pag. 394. [That Gregory did us a great benefit, which we will ever most gratefully remember.] OF S. BEDE. Luke Osiander saith▪ f in Epiton. Cent. 8. l. 2. c. 3. pag. 58. he was a good man. M Fo● (not with standing his profession of the Roman faith) g Act mon. ●●o. 1576. pag 128 [thinketh him worthy the name of reverend. M h Chron. 〈◊〉 fol. 168. Couper and M. i vol. 1. p. 130. Hollinshead think the same and M. Bell saith: k regiment: Pag. 175. Saint Bede who for his great virtue and rare learning was surnamed venerable or reverend. M. D. l in jesuitism. part. 2. rat 3. pag. 326. Humphrey doubteth not to number him amongst the godly men raised up by the holy ghost. OF S. BERNARD. M. Whitaker saith: m in prelect de eccles. Contra Bellarm. pag. 369. and respon. ad rat camp. rat. 7. pag 105. [I think Bernard to have been truly holy. And in another place he saith: Bernard which only holy man your Church hath had this many years] OF S. AUGUSTIN. Caluin saith: n lib. 4. instit cap. 14 §. 15. [he is the best and most faithful witness of all antiquity] Gom●●us saith: o in speculo veraeccles. pag. 96. Austin [according to the opinion of all Fathers is accounted mostly cere. M. ●. et●●d p de eccles. lib ● pag. 170. termeth S. Austin [the greatest of all the ●athers▪ and worthiest divine the Church of God ever had since the Apostles times] M D. Covell saith: q in his answer to john Burges pag. 3. S. Austin [is a man far beyond all ●h●t ever were before him, o● shall in ly●kliehood follow after him▪ both for his human & divine learning, those only excepted that were specially inspired.] OF DIONYSIUS AREOPAGITA. M Sutclisse saith: r de presbyteris cap. 13. pag. 91. [That Dionysius is certainly the best witness of antiquity for he seemeth to be most ancient] See their opinion of Dionysius and his writings in prayer for the dead, Also S. Ignatius his writings approved in good works. THE 4. ARTICLE. Our adversaries appeal unto the Fathers. M. jewel nameth S. Gregory that converted England for one of those fathers by whom he willbe tried, and with solemn acclamation protesteth saying: a Serm. at Paul's cross. o Gregory, o Austin, o Hierome, o Chrysostome, o Leo, o Dionysius, o Anacletus, o Calixtus, o Paul, o Christ, if we be deceived, you have deceived us. This you taught us, etc. And again, concerning no fewer than twenty and seven several articles by him specially repeated in the same place, and in his reply to M. Harding he doth insist further saying: b Vbi supra Psal. 125. as I said before, so say I now again, I am content to yield and subscribe, if (See) any of our Learned adversaries, or if all the Learned men that be alive, be able to bring any one sufficient sentence, out of any old Catholic Doctor or father, or out of any old generale counsel &c. protesting with all that he affirmeth thus much, c Humphrey in his joannis juelli vita & mors an. 1573. pag. 123. not as carried away with, heat of zeal, but as moved with the simple truth. M. Whitaker, likewise thus confidently affirmeth saying: d in resp ad rat cap rat. 5. pag. 90. The speech of M. jewel was most true and constant, when provoking you to the authority of the (first) six hundred years, he offered that if you could show but any one clear and plain sentence out of any father or council, he would grant you the victory. It is the offer of us all, the same do we all promise, and we will perform it. Concerning M. jewel, M. Hooker termeth him: e in his eccles policy lib 2. sect. 6 pag. 112 the worthiest divine that christendom hath bread for some hundred years. Lubbertus saith of M. Witaker: f de principijs Christian dogmat. l. 1. c. 5. p. 48. Which that glory of England whitaker's hath observed before me. Concerning both; they were such eminent men that their lives were severally written M. juells as before by D. Humphrey. And M. whitaker's by M. Abdy Ashton in Latin and printed at Camebridge 1599 M. Sateliffe saith g his examen of M. D. ●●llisons Survey pag. 1●. the Fathers in all points of faith, are for us and not for the Pope. M Willet saith: h in An●. leg. etc. pag. 263, pag. 264. I cale God to witness before whom I must tender an account &c: That the same faith and religion which I defend, is taught and confirmed in the more substantial points by those histories, councils and fathers that lived withim five or six hundredth years after Christ. And little further he blusheth not to say: It is most notoriously evident that for the chiefest points of Popery, as Transubstantiation, Sacrifice of the mass, worshipping of Images, justification by works, the supremacy of the Pope, prohibition of marriage, and such like, the (Papists) have no show at all of any evident proof from the Fathers, within five hundred years after Christ. Hear I spare to speak, he is so notorious, referring the most obstinate & blindest to that which followeth. M. Field doth confidently a verre of our so many Christian Catholic Churches dispersed though the whole world, at Luther's first appearing, that they were all of them. i de eccles. lib. 3. pag. 7●, 76, The true (Protestant) Churches of God, and that they which then believed those damnable errors, which the Romanistes now defend, were a particular faction only. These M.D. Field. All which considered prima front (as the say) at the First sight, I may seem to have raised a Devil that I cannot get down a gain, but by god's grace and your gentle patience I shall well discharge myself of such a fiend. THE 5. ARTICLE. Scripture is not easy to be understood. a Gen. cap. 22 v. 1. GOD tempted Abraham b jam. 1. v. 13. God tempteth no man, c Exod. 10 v 5. I am the Lord thy God, mighty, jealous, visiting the iniquity of the fathers upon the children, upon the third and fourth generation: d EZech. 18. v 10. The soul that shall sin the same shall die, the son shall not bear the iniquity of the father, and the father shall not bear the iniquity of the son. e Act 9 v. 8. Hearing the voice but seeing no man. f ibid. 22. v. 10 They saw the light indeed, but the voice they heard not g Matth 5. v. 17. so let your light shin before men, that they may see your, good works: h ibid. c 6. v. 1. Take heed that you do not your justice before men. i Hebr 9 v. 4 In the ark was a golden pot having Manna: k ● king's cap 8. v 4. In the ark was no other thing but two tables of stone.] Moreover [●. Peter saith l 2 Peter cap. 3. v. 16 that in the Epistles of S. Paul, certain things are hard to be understood which the unlearned and unstable deprave, as also the rest of the scriptures to their own perdition.] Also how hard and obscure are these sentences which here follow? m 1. Peter 3. v 19 [In the which spirit coming he preached to them also that were in prison, which had been incredulus some time, when they expected the patience of God in the day of more.] Again: n 1. Cor 15 v. 29 [Otherwise what shall they do that are baptised for the dead if the dead rise not again at all] And: o ibid. ca 3 v 15. [But himself shallbe saved yet so as by sire.] And: p Rom. cap. 10.6. [But the justice which is of faith saith thus, say not in thy heart who shall ascend into heaven that is to bring Christ down, or who descendeth into the depth that is to call Christ again from the dead, but what saith the scripture! the word is nigh in thy mouth and in thy heart. The Eunuch when Philip the Deacon said unto him: q Act. 8. 3●. [trowest thou that thou understandest the things which thou readest?] answered and said: [how can I, unless some manshew me.] r Psal. 118 David a King and Prophet after Gods own heart durst not read the law of God, before he had craved the understanding of it from God. s Luc. c. 24 v. 17. 2●. Also the Apostles did not understand the holy Scriptures, before that our Saviour had opened their eyes. Ephes. c. 3. v. 10. How obscure also is this Place of Scripture? [that the manifold wisdom of God, may be notified to Princes & Potentates in the celestials by the church, according to the prefinitio of worlds which he had in Christ jesus our Lord] Finally, if our common laws handling nothing but selling, buying, barganing, and such common and usual matters, as are daily practised by men, be so hard and difficult, as they require great study to be well understood, and clients will give great fees for lawyer's council upon them, what shall we think of God's Laws? when as S. Basil saith, v hom. 1●. in Hexameton. [the Scripture is heavenly inspired and nothing a bounding in it, no, there cannot be found so much as one idle word] which also treat of divine & supernatural things, far above man's teach & capacity, as of the trinity, incarnation of the word, heavenly Sacraments, the nature of Angels, of the operation of God in men's minds, of eternal Predestination, & reprobation, with many others of this kind. Also who dare take upon him the explication of S. john's Apocalypse, which (as S. Hierome saith) hath as many mysteries as words, or of David's psalms, so obscure that all have been astonished at them. I speak not of your new inflamed Doctors, who are so ●ot of the spirit that they will not only out strip S. Hierome, but all others; nor limit themselves to the difficulties of S john's Apocalypse or psalms only, but even from Alpha to Omega, the first word of Genesis to the last of the whole scriptures for they boldly affirm and assure thee (who ever thou art) if thou hast but saith and the spirit, that thou shalt be, as sure of the true sense of scripture, as thou art sure thou livest, for what saith Caluin? x lib. 4. instit cap. 17 g. 25. [truly that after diligent and serious meditation about the under standing of these words: This is my body; he did embrace that sense which the spirit did suggest. The same doth Luther allege against Caluin, & Zuinglius against them both; wherefore certainty it was a very soul and wicked spirit, that would not inculcate one and the same doctrine, but thus grossly delude three such pillars of your Church as these, setting them together by the ears: but indeed I rather think it to be a Hebgobling then any spirit to interpret the holy ghost, and so if you please for this present we will take it, as by all likelihood most probable But to our purpose, from which perchance we have to far digressed, for your better satisfaction therefore, receive the consent of the primitive Church in these few Doctors, at least concerning this one point, especially when as your own confess that they y Hooker l. 1. de eccles. politia sect. 4 p. 86 & l. 2. s. ●4 pag. 102. See tradition. cannot determine by Scripture what is Scripture. This I say, we must do, unless we should imitate you in England, rejecting what mislykes us, and admit only the rest, which makes not Scripture but only in concept S Augustine saith: z tom. 6. de util. cred cap. 7 he that hath no skill in Poetry, dare not meddle with Terentian Mauru● with out a master: Asper, Cornutus, Donatus, and infinite others are requisite to understand any Poet, and dost thou without a guide rush upon holy books full of divine matters? O exceeding boldness or rather madness! And again If every art though base and easy require a teacher or master to obtain it what is more foolish heady pride, than not to learn the book of divine Sacraments of their interpreters. a lib. de fide & bonis operidu● ca 15 16. Also in another place he affirmeth that place of S. Paul And if any man build upon this foundation &c. to be one of the most difficult places in the epistles of S Paul. Moreover as b hom. 1. Cantica. Origen writeth and S. c in proemio EZechielis. Hierome, the ancient fathers had such an opinion of the obscurity of Scripture, that they would permit no man to read the beginning of Genesis & end of EZechiel before he were thirty years of age. S Austin whom our Adversaries so much extol, was of such admirable wit, that not yet twenty years of age, with out any interpreter, or any man teaching him did understand Aristotle's Categories as he confesseth himself. This best witness (I say according te Caluin) a man of so rare wit, did neither think so highly of himself, nor basely of Scripture, that he would of his own mother wit▪ give the true sense of Scripture, for thus he speaketh: d epist. ad velusianun such is the profundity (saith he) of the Christian Doctrine, that I should profit in it every day, if I would gu●e myself unto it with all diligence, chiefest study, and best wit even from my childhood unto decrepit old age And in an other place he saith: e lib. 3. confessionum cap. 5. wherefore I purposed seriously with myself to read the holy Scriptures, there by to see of what nature they were: and lo I behold a thing neither evidently convicted to the proud, nor yet naked or manifest to children: but in style lowly, in success lofty and veiled with mysteries. Again, f lib. 2, doctrine. Christi cap. 6. But (saith he) they are deceived with divers & manifold obscurities and ambiguities, who rashily read the Scriptures taking one thing for an other: in certain places they do not find what they falsely suspect: for some things are spoken so obscurely that they cast a most thick darkness, all which I nothing doubt but that it is done by divine providence to tame pride with labour, and to keep the understanding from loathing; which things that are easily understood do offen times basely esteem of; And a gain: g lib. 12. confessionum cap. 14. wonderful (saith he) is the profounditie of the Scriptures, or speeches, whose outward appearance doth seem unto us to flatter the simple, but wonderful is the profundity, o God, wonderful is the profounditie: it is a horror to look into it, a horror of honour, a fear of Love. To conclude, last of all he saith: h Epi. 119 cap. 21. in the holy Scriptures are far more things which ● know not: than which I know, hitherto for Learning, sanctity, and Fidelity (even according to our Adversaries) peerless Saint Augustine. S i Ruffinus lib. 2. hist. cap. 9 Basil and S Gregory Nazianzen, both noble men, both broughtt up at Athens, both companions for thirteen years together in one monastery; did bestow their whole endeavours in reading the holy Scriptures and gathering the understanding of them, not out of their own presumption, but out of the writings and authorities of their elderes, who (as is manifest) had the rule of their understanding from Apostolical tradition. S. Ambrose saith the divine Scripture is a k Epist. 44 ad constantinum. sea, having in it deep sentences, and obscurity of Prophetical riddles. S. Hierome that miracle of understanding in the greek and Hebrew tongue saith of himself l Epist. ad I never ceased (Saith he) [even from my tender ago either to read, or to ask learned men, such things as I did not know: neither did I ever take myself to be my master: Finally not long since for this only cause, I went to Alexandria to see Di●●ymus, and to be resolved by him of all such doubts, m epist ad A●g●s●●●n quaest. 8. as I had in the holy Scriptures.] Again. [The whole epistle unto the Romans] (saith he) [is overwhelmed with to many obscurities] But now I know you are not with outsome evasions, and amongst many this is a Chief one: [that although Scripture be obscure in many places, yet you will have all, required unto salvation plain to every man] But I prove the Contrary, for Baptism is necessary unto salvation, and not with standing that place in S. john: n cap. 3. v 5. unless a man be borne again etc. is so obscure, and doth breed such cavil & contention between Caluin and Breni●●s that o lib. 4. instit. cap. 16. v. 15. Caluin doth confound the spirit with the water, but p in cap. 3. Matt. Br●●●ius confoundeth both with penance. Moreover the Blessed Sacrament of the Eucharist, (which you call the Lords q john. c. 6 v. 51. supper) is necessary to salvation, and not with standing it is a wonder to see how many, and divers expositions their are upon these sour words: r Matt. 26 v. 26. This is my body. S Claudius' Saints saith that there [are fowescore & four interpretations invented by heretics upon them sour words only.] s Repet. 1. cap. 10. Also justification is necessary and yet Luke Osiander (a chief protestant in Germany) saith: that there are twenty several opinions of it, where of every one doth challenge Scripture for that which it holdeth. Finally, at least the belief of the Trinity, and incarnation of our Saviour is necessary unto Salvation, and yet notwithstanding who doth not see how the ●bionites, Arians Nestorians Eutychias & valentinians do fight and contend abo●nt it? and ●ast of all the new Arians and Eutychians of this our age, which certainly they would never do if places of scripture which they have handled necessary to. ●●●ation had been plain and easy to be understood: To conclude, the only disobediens in not bilieving the Catholic. Church were sufficient to condemn us, if we did credit our saviours words who saith: t Matt. 18. v. 17. if he will not hear the Church let him be to thee as the heathen and publicam] And that we might not doubt of the doctrine of this Church he saith: u ibid. ca 16 v 18. etc. 28. verse 20. The gates of hell shall not prevail against her, and that he will remain wi●h them (the Doctors of the Church) unto the end of the world. But if you will yet object and say that you can allege as firm and forcible places of scripture in your behalf, as I have done in mine, or shall do heat after, not with standing you may not presently conclude against us, but rather let us assure ourselves, that the scripture cannot, nor must not be contrary to itself, which to affirm and maintain, is blasphemy against the holy ghost, & certainly our saviour saith: x Matth. 12. v. 32 [he that shall speak against the holy ghost, it shall not be forgiven him, neither in this world, nor in the world to come] whereby the way we may observe, that there is a place after this life where sins are forgiven, for hell, I think you expect no absolution there. Purgatory, you abhor●e the name of it, so foolist you think that opinion, but into heaven S. john saith, There S●●ll enter no polluted thing, not that doth abomination and maketh ●ye: To close up this matter therefore with these few sentences: the first is Luther's; who seeing that these words. This is my body do stand umnoveable for the Catholic, & under no colour may be wrested to any other sense, he calleth the divine scripture [the book of heretics] ( y lib. 3. count Brentium & Alanus Copu● dialogo 6. cap. 19 as Hosius writeth) And in an other place he saith z lib cent. Zuinglium & Ooec olampaducem. [●f this world (Saith he) should long endure, it must needs be for the divers interpretations of scripture that now are extant, & that for the conservation of the unity of faith, that we do receive again the decrees of councils and fly unto them for refuge] The other sentence is of Vincentius Lirinensis who saith a lib cont. prefanas haere●●m nouitate●. cap. 37. [as often as heretics do allege the sentences of divine Law, by which (being evil interpreted they labour to confirm their errors, there is no doubt but they follow the crafty inventions of their author the devil; Again when we see heretics use the Catholic faith. Let us not doubt but it is the devil that speaketh in them] Now seeing the Scripture must have one true sense, let us be resolved by the most probable authority, whether by the warrant of the primitive Church with her doctors, or of Luther & Caluin upon their private spirit and some few sectaries. THE 6. ARTICLE. Scripture is not for every one to read and interpret. a Mal. 2.7. THe lips of the priest shall keep knowledge, & the Law they (sc. Lattie) shall require at his mouth. b Deut. 24. v. 8. Thou shalt do what soever the priest of the Levitical Law shall teach thee. c Luke 10 3. Go behold I send you. d Make. 16. v. 15. Preach the gospel to all creatures. e Luke 10 16. He that heareth you heareth me. f john 14. v. 26. The holy ghost whom the father will send in my name he shall teach you all things. g Matt. 28 v. 20. And behold, I am with you all days, even to the consummation of the world. h Matt. 18 17. If he will not hear the church, Let him be unto thee as the heathen and the publican. i Tim. 4. v. 13.14.16. Attend unto reading, exhortation, Doctrine, neglect not the grace that is in thee: which is given thee by Prophecy, with imposition of the hands of priesthood, etc. attend to thyself and to Doctrine, be earnest in them, for in this doing thou shalt save both thyself and them that hear thee. k Deut. 17.8. If thou shalt see the judgement between cause and cause, between Leper & Leper, to be hard, and doubtful with thee, and shalt perceive words to vary the judgement with in thy gates; arise and ascend unto the place which our Lord thy God hath chosen, and thou shall go unto the priests of the Levites, and the judge which shall be at that time, & thou shalt seek of them who shall judge the truth of the judgement to thee: and thou shalt do whatsoever they Shall say, that are over the place which our Lord hath chosen, and what soever they shall teach thee according to his Law, & thou shalt follow their sentence, neither shalt thou decline unto the right hand, nor unto the left but he that shallbe proud, and will not obey the command of the priest which at that time doth minister unto our Lord thy God, he shall die according to the decree of the judge.] [ l Aggai 2 v. 12. Thus saith our Lord the God of hosts, ask the law of the priests. m lib 2. paralip. cap. 19 11 & 2. paralip. cap. 26. v. 16. S. Amarias' [your high priest shall sit over those things that pertain unto God: moreover Zabadias' the son of Ishmael, and Captain in the house of juda, shallbe over those works that pertain unto the office of the king. The Scribes and Pharisees did sit in the seat of Moses and our Saviour said: n Matth. 25. [Whatsoever things they shall say, keep it and do it, but according to their works do not. Also in the o Act. 15.2. Apostles times, there being a controsie of faith, it is remitted to the counsel of Jerusalem. secondly it is proved out of the custom of the church. a Act. 15.2. IN the first age or hundredth year, there did arise a question about certain old legal ceremonies which was decided in the council at Jerusalem by S. Peter & the Apostles. b S. Aug. de hartel. 29. tom. 6. & Euseb. 5. cap. 2●. 23.24. Euseb. 6. cap. 37. in Ruffino 33 In the second age there was a controversy about celebrating the feast of Easter. Concerning which there were many councils, but at length the question was so decided by Pope Victor, that who soluet after did not obey the Pope of Rome, he was held for an heretic. c In the third age, the Novatian heresy was condemned by Pope Cornelius. Also in that age the heresy of Anabaptisme was condemned by Pope Stephen his successor. d tom. 1. council. & lib. 1. hist. eccl. Theodore. c. 1. ac Socrat. 1. c. 5. The. 5. hist. 9 In the fourth age, the Arian heresy was condemned in the first council of Nice. The Emperor was present, but gave judgement in nothing. In the same age the council of Constantinople, held by the command of Pope Damasus, condemned the Maced●nioan heresy. e Euagruus lib. 1. c. 4. In the fift age. The heresy of Nestorius was condemned in the first council at Ephesus. Cyrill being present in the name of Pope Celestine. f Ibid lib. 2. cap. 4. Also a little after the heresy of Eutyches was condemned in the council of Chalcedon, which was confirmed by the same Pope. g August. 2. ●etract. 50. tom. 5. Also the Pelagian heresy was condemned by Pope Innocent and Zepherinus. In the 6 age, many heresies were condemned in the 5 Synod in which only Bishops were judges. h vide tum. Concil. In the 7. age, the Monothelites were condemned in the sixth Synod, over which were the Pops Legates. The Emperor was present and did subscribe after the Bishops, not judging or defining any thing as Bishops, but only consenting. i Lege tomon Council & lib. Photic de 7 Synodis. In the eight age: Image breakers were condemned in the 7. Synod, over which were the Pops Legates. In the ninth age, certain ecclesiastical controversies were defined in the eight Synod, over which were the Pops Legates. The Emperor also was present and did subscribe after the Pope's Legates & patriarchs, but in the same, the Emperor affirmeth that the judgement of devyne things did not appertain unto him. In the tenth age there was no heresy, but only the Greek Schism. k ●●fran & Guitmundas lib 1. contra Berengarium. In the 11 age the heresy of Berengarius was condemned by Pope Leo the Ninth in concilio wercellensi, And Pope Nicholas the second in Council Rom l S Bernard epist. 194. In the 12. age, was condemned the error of Abailardus by Pope Innocent the second, m Idem. serm. 8 in Cantica. Also the error of Gilbert Porrcianus by Eugenius the third. In the 13. age: n Council Letter. the heresy of joachimus Abbot was condemned by Pope Innocent the third, Also after that, the heresy of the Greeks' by Pope Gregory the tenth. o Council viennensi. In the 14 age the errors of the Begardes were condemned by Pope Clement the 5. p in Concilio constantiensi. In the 15. age: the heresy of john Wicklief and john hus, was condemned by Pope Martin the 5. q in Concilio florē●itio, Also the errors of the Grecians under Pope Eugenius the fourth Finally in this our age 16. the Lutheran heresy was condemned in the council of Trent. FATHERS. S Ireneus who Lived an. Domini: 160. saith: a lib. 3. c. 2. That controversies canduct be decides by only Scripture. And a little further: b Ibid. c. ●. [That all the faith fu●e aught to have recourse & appeal unto the Pope of Rome.] S. Athanasius anno 340. saith: [ c in epist. ad solitarivitam agē●es. When was it ever heard of, from the beginning of the world that the Church should take the authority of her judgement from the Emperor, or when hath this ever been counted for judgement? S Basil anno 80. saith: d Epistola ad Athanasium. [That it did seem good unto him, to send to the Pope. of Rome, that he would send some with authority into the East, to dissolve the acts of the Council of] Ariminensis. S Gregory Naz anno 380. in his oration wherein he accuseth himself for abstaining so Long from his acclesiasticall function, saith, [you sheep, do not you feed your pastors, neither lift yourselves a 'bove their offices, for it is sufficient for you that you be truly fed, neither judge your judges, nor prescribe Laws to the law makers] S. Cyrill anno. 350. saith: e in Thesauro (ut D. thocitat in opusculo de erroribus Grec. [we ougth to stick to our head the Pope of Rome, it pertaineth unto all to ask of him what to believe & what to hold] S. Chrysostome anno. 380. saith. f homil. vlt. in joannem. S. Peter is a master placed over the whole world by our Saviour. Tertullian anno 200 saith. g lib de prescript. haeret. [That we ought not to dispute with heretics out of the Scripture, because the true understanding of Scripture, is from the Catholic church; therefore it ought first to be manifest, what is the true doctrine of the Catholic Church, but this can by no means be better known then in the Churches of the Apostles, the chiefest where of is the Roman Church. S. Cyprian anno 240. saith: h lib. 1. epist. 1. [that heresies and schisms spring from neither cause, then because the priest of God is not obeyed, nor one priest for the time in the church, & judge in the place of Christ is thought on] S Ambrose anno 380. i Epist. 10 writing to the Eemperour Valent ne the younger who being corrupted by the Arrians, would judge of matters of faith, saith: [But certainly if we observe, either the order of devyne scripture or the course of ancient times who can deny, but that Bishops in matters of faith (I say) in matters of faith were wont to judge of Christian Emperors (that is of their faith) and not Emperors of Bishops, (that is of their faith)? thy Father, a man of riper age) said: it be longeth not unto me to judge of Bishops: now thy clemency saith I ought to judge. Et infra. if there be-any thing to be handled concerning faith, that conference doth belong unto priests, as it was done under Constantine, a prince of famous memory & heir of thy father's dignity, but what hath been well begun is other wise consummated. For Bisthops did first give the true and sincere faith, but when some would judge of faith with in their palaces, they did effect by circumuension, that the judgement of Bishops might be changed▪ S. Hierome anno 380. saith: k in epist. ad Damasum. (I beseech your holiness (the Pope) by Christ crucified, the salvation of the world, by the holy trinity, that there be authority given me by your letters, either that I council or affirm three Hypostases. And in an other place he saith: l lib. 1. count, jovin. out of Twelve one is chosen, that a head being constituted occasion of Schism might be taken away.) S. Augustine anno 400 saith: m lib. 1. cont. Crescovium cap. 23. whosoever doth fear to be deceived through the obscurity of this question, let him ask council of the Church, which the holy scripture doth demonstrate with out any ambiguity or doubting. And again. n count epist. fundamenti cap. 5. But I (saith he) would not believe the gospel if the authority of the church did not compel me. There be many more of this kind, which for brevities sake I omit, not doubting but these may suffice, only receive this testimony from S. Austin, that these fathers do not teach any new opinion or doctrine of their own, but what they have received from the Apostles and primitive Church itself o lib. 2. cont. julianum Pelagianum. (The ancient Fathers (saith he) sought not friendship with us or you, nor yet were at enmity with either of us: with us or you they were not offended, neither did they pity either of us: but what they found in the Church, that they held, what they had Learned, that they taught: what themselves had Learned of their forefathers, the same they delivered to their children.) For heretics alleging of authority or Scripture for the most part the saying of S. Cyprian may suffice. p de unitate ecclesiae cap. 9 O corruptor of the Apostle and false interpreter the first words thou puttest down but omittest that which followeth, as thou thyself art cut of from the church, so thou cuttest away one sentence from one little chapter.] THE 7. ARTICLE. Scripture never called in Question amongst Catholics. a The five books of Moses, joshua, Ruth. 4. books of kings, Paralapomenon. 2. books of Esdras & Nehemias, sob, the psalter of. 150. psalms, proverbs, Ecclesiastes, canticles, 4. greater Prophets, 12 lesser, 4 Evangelists, the Acts of the Apostles, 13. epistles of S. Paul, besides that to the Hebrews, to other epistles, one of S. Peter, the other of S. john. THE 8. ARTICLE. Scripture some time called in Question. b Hester, Baruch, part of Daniel, Toby, judith, wisdom. Ecclesiasticus, first & second of machabees, certain parts of S Mark Luke & john, the epistle to the Hebrews, the epistle of S. james, the last of S Peter, the epistle of Jude, part of the first of S. john, 2. & 3. of S john, and the Apocalypse: But now all proved to to canonical, THE 9 ARTICLE. Scripture never admitted by the Catholic church. THe prayer of Manasses; 3. & 4. of Esdras. 3. & 4 of Maccabees, psalm 151 the appendix of the book of job. the book of Hermes called the pastor Now (to omit all out adversaries idle objections without any proof) the Catholic thus proveth his scripture. S. Austin saith: a de Doctrine Christiana l. 2 c. 8. [the whose cannon of Scripture is contained in these books: The five books of Moses etc. job, Toby Hester, ●●…h and the 2. books of Maccabees, two books of Es●●…as etc. and these 2. books, whereof the one is called wisdom, the other Ecclesiasticus, for a certain similitude called the books of Solomon: for it is most certainly affirmed that ●e●us the son of Syrach did write them, which not withstanding because they are thought worthy of Authority they are to be numbered amongst the Prophets: the rest are etc. these S. Austin] Also the third council of Charthage (at which S. Austin was present) saith b Cinou. 47. See the like account by Innocent & in epist. ad Ex ●p●rum and Selasius tom. 1 council in decret with 7● B●s●●● by Isch● l ●. ●●●●olog. c 1 by Rab●nus l. 2. instit clericorum & by Cassiod●● l 2. d●●m l●ct●onē See [it is thought good, that nothing be read in the Church under the name of divine Scripture, besides the Canonical Scriptures, the Canonical scriptures are Genesis, Exodus, Leviticus, etc. the five books of Solomon) etc. Toby, judith, Hester, 2. books of Esdras, 2 books of Maccabees etc. Whereas out Aduersaties' object that c Origen in eo ad julium Articanun Origen d hom. 1. in leviticum Epiphamus etc. S. Hierome affirm the [Maccabees; Ecclesiasticus Toby, and other books of the old Testament to be Apocryphal,] it is answered there unto first that the Fathers in those places do not speak of there own opinion, but do only repeat what was the opinion of the Hebrews, and what books they thought Canonical▪ these three Fathers do defend these books to be canonical. Concerning e Apol. 2. adu Ruffinum in Prologue S. Hierome lie answereth and explaineth himself saying, [truly I did not set down what I thought, but what the Hebrews are accustomed to say against us herein, calling there further Ruffinus e Apol. 2. adu Ruffinum in Prologue a foolish Sycophant for mistaking and charging him with the Hebrews opinion. Also in another place he most expressly placeth the f in Machab in praefat. in books of Maccabees (rejected by the Hebrews) [among the stories of divine Scripture. And in another place he saith of g judith. judith: the book of judith among the Hebrews is read among holy writing, whole authority is not judged so sit to confirm things that are in contention etc. but because the council of Nice is said to have reckoned this book in the number of holy Scripture, I rest content etc. Secondly it is evident that in the primitive Church, the canonical Scriptures were not generally received all at once, but in so great variety of pretended Scriptures, sundry books were for the time misdoubted, or by some Fathers and Counsels omitted or not received which yet afterwards upon better search and consideration they were generally acknowledged. To conclude this point, hear M. Bilson Lord Bishop of W●nchester saying: h in his Survey of Ch●ists sufferings &c. anno 1604. pag. 664. [the Scriptures were not fully received in all places, no not in Eusebius tyme. he saith that the epistles of james, Jude, the 2. Peter and 2. john are contradicted, as not written by the Apostles, the epistle to the Hebrews was for a while contradicted etc. the Churches of Syria did not receive the 2 Peter, nor 2. john, the epistle of Jude nor the Apocalypse etc. the like might be said for the Churches of Arabia: will you hence therefore conclude that these parts of scripture were not Apostolical, or that we need not receive them now, because they were formerly doubted off, etc.] so fully doth M. Bilson answer our Adversaries like usual objections against the Maccabees, and the other books of the old testament now in question. But the authority of the Church only (as is by our Adversaries confessed) might satisfy us, at least in this point; for M. jewel saith: defence 1. of his Apolog. pag. 201. & edition an. 1571. pag. 241. the church of God had the spirit of wisdom, whereby to discern true scripture from false; the protestant author of the scripture and the church (whom Bullinger so greatly commendeth in his preface thereof to the reader) doth affirm, k Cap. 15. fol. 71 71. & cap. 16 fol. 74. 75. [that we could not believe the gospel, were it not that the church taught us, and witnessed that this doctrine was delivered by the Apostles.] THE X, ARTICLE. The protestants pretence of only Scripture is frivolous and idle. a In his Survey etc. pag. 219. It hath ever been the common practice and, deceit of almost all Novellistes, to pretend only scripture using it as their last and only refuge, thereby to continue their contentions, and to exempt themselves from all other final judgements whatsoever. In- this sort Beza himself is noted to evade, witness M. Bancroft. saying a How Beza [discrediteth himself, saying, if any man shall oppose against my exposition, the authority of certain fathers, I appeal to the word of God] whereupon M. Bancroft inferreth saying; how crank is Beza with the ancient fathers? The Brownists of Amsterdam say to M. Balsons' allegations from the fathers [ b Apology print 1604. pag 103. Let M. Bilson with these Doctors know that unless they can prove by the word of God their Prelacy etc. all the colour they bring out of former times and writers, is of no moment in this case.] M. Hooker saith of the c Eccl: policy in his preface page 38. Anabaptiste; the book of God they, for the most part so admired, that other disputation against their opinions, then only by allegation of scripture, they would not hear. d ●b: de christ natura pag. 2. In this sort doth Socinus a protestant, against volanus his protestant adversary, give the stipp in defence of his error against the divinity of Christ saying; To what purpose should I answer that which thou borrowest from the Papists etc. especially where thou opposest to us the perpetual Consent of the Church: very exellently doubtlese in this behalf hath Hosius (the Papist) [discoursed against you, wounding you with your own sword, and therefore you are no less saf in urging against me the Churches perpetual consent, then are the Papists in their urging thereof both against you and us: And a little further he saith e Pag. 222. we set before us in this Question concerning the divinity of Christ, none for Master, or interpreter, but only the holy Ghost etc. for we do not think that we are to stand to the judgement of any man, though never so learned of any Council, though in show never so holy & lawfully assembled, of any visible Church, though neveuer so perfect and universal: Even Volanus himself disputing against the jesuits, is forced to make use of the examples, sayings, and deeds of Athanasius, Hierome, Augustine, Theodoret, & other fathers, whose authority he now opposeth against us, as sacred: Thus much have I thought good to remember, that Volanus may rereave answer from himself when he so often inferreth against us, the authority of learned men & Consent of the Church.] Thus far Socinus. Insomuch that A certain Englih protestant author of the treatise entitled A brief answer to certain objections against the descension of Christ into hell, printed at Oxford by joseph Barnes, where he saith, & reproveth this other protestant brother saying: (where you saywe must build our faith one the word of faith, tying us to the scripture only, you give just occasion to think that you neither have the auntict fathers of Christ's Church, not their sons succeeding them, agreeing you in this point, which implieth a defence of some strange Paradox: these likewise he.) This kind of tergiversation under pretence of only scripture is and hath been so infinitely tedious to protestants themselves &, so evidently the only means, whereby to uphold all their dissensions, yet daily renewing and uprisinge, that M. Hooker faith; M. f preface of his Ec. policy. lect: 6. pag. 28. 29. ●era in his last book but one, professeth himself to be now weary of such Combats and encounters, whether by word or writing, in so much that he findeth, that Controversies are thereby made but brawls & therefore wisheth that in some common lawful assembly of Churches, all these thyftes may be at once decreed. Luther himself calleth the scripture. g Hosias' ●ib. 3 contra R●cutud. see it also 〈◊〉 A book for heretics. And others of his confederates, h A janus Cope. Dialog. b. c. 19 1. A Nose of wax a phrase ill beseeming the scripture, and word of the holy Ghost, howsoever wrested and abused by wicked men. Likewise Beza himself saith. i Beza, preface to his book entitled ad octi colioqu●j montis vel ga●bi●esis respon p●rt. 1. pag 2. [Let all those things be submitted to the judgement of all learned and orthodoxal divines, & especially of a free holy and lawful Synod, if God shall at any time grant any. M Hocker saith again; k Hooker. ubi supra pag. 26. [what success God may give to any such kind of conference or disputation we cannot tell, but we are right sure of this that Nature, scripture, and experience have all taught the world to seek for the ending of contentions by submitting itself to some judicial and definitive sentence where unto neither part that contendeth may under any pretence refuse to stand. And a little further. l pag. 28. see also the title in M D. Council examen etc. pag. 2. 3 4. & 5 the also M. B. lo● in his perpetual government etc. pag. 370. 372. 374. The will of God is to have them do whatsoever the sentence of a judicial and final decision shall determine, yea though it seem in their private opinion to serve utterly from that which is right etc. and that without this it is impossible we should avoid confusion or ever hope to attain peace. And certainly our adversaries hearein do but according to the wholesome admonition of S. Austin saying: The verity of scripture is holden of us when we do that which pleaseth the universal Church, which the authority of the same scripture commendeth, and a little after he saith, m Austin tom. 7. lib. 1. cap 33. whosoever feareth to be deceived in the obscurity of this question, let him ask council concerning it of the Church which the holy scripture pointeth unto, whout any ambiguity. M. Whitaker acknowledgeth that the question concerning canonical scripture, is to us [determined n Adu. stap. l. 2. c. 6 p. 270. & & 57 lib 2. c. 4. pag 300. 298 & 14. & 15 against M. Willi● Reignolds pag 44 See the same in M. Hooker ca 3. ●. 8. pag. 247. not by testimony of the spirit, which saith he, being private & secret, is unfit to teach & resell others (But as he confesseth by ecclesiastical tradition. An argument (saith he) whereby may be argued and convinced what books are canonical and what are not] The Protestant author of the treatise of the authority of the scripture and the Church (whom Bullinger in his preface before the same book, so highly commendeth, doubteth not to say with S. Austin and Tertullian [we o the protestant etc. c. 15. pag 74 75. could not believe the Gospel were it not that the Church taught us, and witnessed that this doctrine was delivered by ●he Apostles. This treatise was translated out of latin into English by john Tomkins and printed 1●79. M Hooker saith. p In his first book of Eccles. polic. c 5. 14 pag. 86. Ib d l 2. 5 4 pag. 102. [of things necessary, the very chiefest is to know what book●s we are bound to esteem holy; which point (saith he) is confessed impossible for the scripture itself to teach Again; it is not the word of God (saith he) which doth or possible can assure us that we do well to think it is h s word; for if any one book of the scripture d●d give testimony of all, yet still that scripture which giveth credit to the rest would require an other scripture to give credit unto it, neither could we come unto any pause where on to rest, unless besides scripture there were some thing that might assure us etc. lib. 3. S. 8. pag. 146. & lib 2 li 7. pag 1●6. which also he acknowledgeth to be the authority of God's Church. THE 11. ARTICLE. Protestants disagreeing translations. M. Bruges saith. a Apology sect. 6 [That the approved Protestant translation, hath many omissions, many additions which some time obscure, some time pervert the sense. M. Carle●●, in his book, that Christ went not down to hell, having discovered many faults in the English Bibles, inferreth. b pag 116. & 241. [That the English Protestants in many places detort the Scriptures from their right sense and show themselves to love darkness more them light, falsehood more than truth they have corrupted and depraved the sense, obscured the truth, deceived the ignorant, and supplanted the simple. M. Broughten also, one of the chiefest linguistes in England, in his epistle to the Lords of the privy Council, desireth them to procure speedily a new translation, o because that (saith he) which is now in England is full of errors. And in his Advertisement of corruptions to the Protestant Bishops he saith: [That their Public translation of Scriptures into English is such, as it perverteth, the text of the old testament in fover hundred and forty eight places, and that it causeth Millions of Millions to reject the new testament, and to run to eternal flames.] c in his translation of the new testament part 11. folio 110. Charles Molineus saith, That Caluin in his harmony (maketh the text of the gospel to leap up and done, as the truth itself declareth, he useth violence to the letter of the gospel & in many places clean transposeth it, and besides this he addeth to the text.) These he. d tom. 2. ad Luther lib. de Sacramento fol. 412. l. 413. Zuinglius after detection of many corruptions in Luther, concludeth thus: (See how thy case standeth (Luther) that in the eyes of all men, thou art seenne to be a manifest and common corrupter of holy Scripture, which thing thou canst never deny before any creature, how much are we ashamed of thee, who hitherto have esteemed thee beyond all measure, and now try thee to be such a false fellow?) these he. Castalio saith: That to note all the errors of Beza in translating the new testament, the work would require to great a volume. e In the fume of the conference before his majesty pag. 46. The king thinketh the Geneva translation to be the worst of all other. M. Parks in his Apology of three testimonies of Scripture concerning Christ's descending into hell, in his defence of the first testamonie saith to M. D. W●llet: As for the Geneva Bibles, it is to be wished that either they may be purged from those manifold errors, which are both in the text and in the margin, or else utterly prohibited. In A Treatise entitled. A petition Directed to her most excellent majesty: etc. the Puritans say: Pag. 76. (Our translation of the psalms comprised in our book of common prayer, doth in Addition, Subtraction, and Alteration, differre from the truth of the Hebrew in Twoe hundred places: Pag. 75. In so much as they do therefore profess the rest to be doubtful whether a man with a safe conscience may subscribe thereto. The Ministers of Lincoln Diocese, term the English translation. (A translation that taketh away from the text; that addeth to the text & that some times to the changing or obscuring of the meaning of the Holy Ghost,) Also calling it, (A translation which is absurd and senseless, perverting in very many places the meaning of the holy Ghost.) Not without cause therefore did his Majesty affirm that he could never yet see a Bible well translated into English. See the Sume etc. ut supra. The Catholic translation acknowledged for the best. BEza saith of S. Hierome. g in cap. 1. S. Lucae v. 1. (The old interpreter (saith he) seemeth to have intetpreted the holy books with marvelous sincerity and religion. And in another place: h Praef. novi test. anni 1556. the vulgar translation I do for the most part embrace and prefer before all others. (M. D. Humphrey saith also of S. Hierome: i de ratione interpretat lib. 1. pag. 74. The old interpreter (saith he) seemeth sufficiently bend to follow the propriety of words, and he doth it in deed to carefully, which notwithstanding I suppose him to have done, not of ignorance, but out of religion and conscience: k pag. 179. ) Which is no fault as M. Humphrey himself testifieth in the same place saying. (In Profane writings a man may range more freely and departed from the words, in Canonical Scripture no such licence is tolerable, for it is not lawful for man to alter the tongue of God.) These he. (Carolus Molinaus l in Luc. 17. professeth to prefer the vulgar translation or edition before Erasmus, Bucer, Bullinger Brentius, the Tigurine translation, also before john Caluin and all others. That famous Protestant writer, Conradus Pelicanus, saith. ( m in praefat. in psalterium anni 15●4. We find the vulgar edition of such excellency, learning, and to agree with the Hebrew truth touching the sense, that I do not doubt, but the greek and Latin interpreter were most learned, yea most pious, and of a true Prophetical spirit. M. Whit●ker having changed his former vehement style else where against S. Hieromes translation saith in his answer to M. Reynoldes: n pag. 214, S. Hierome I reverence, Damasus (the Pope) I commend, and the work I confess to be godly and profitable to the Church. in his answer to M B●uges etc. pag. 94 M. D. Cavil saith: (the vulgar translation was used in the Church one thousand and three hundredth years since, and doubteth not to prefer it before all others. In so much that whereas the English translations are many and among themselves disagreeing, he concludeth, that of all those, o pag 91. the approved translation, authorized by the Church of England, is that which cometh nearest to the vulgar, & is commonly called the Bishop's Bible: o truth, most strong, Sacred, and inviolable? p Austin co●● Don●tist. po● Collatine cap. 24. more forcible (as S Austin observeth) to wring out confession then any rack or torment. To conclude therefore, although we should grant them to have agreed upon some one translation, yet their disagreement in the sense thereof is far greater, And as q pag 5●. (M. D. Reynoldes saith in his conference with M. Hart, It is not the show, but the sense of words (of Scripture) that must decide controversies. And S Hierome saith: r in Epist. ad Talat. (The Gospel is not in the word, but in the sense, not in the Bark but in the sap: not in the leaves of the words but in the root of the meaning. THE 12. ARTICLE. The Church cannot, nor ought not to have erred. SCRIPTURE. a Esale ca 59.21. THis is my league with them saith the Lord, my spirit which is in thee, and my words which I have put in thy mouth shall not depart out of thy mouth, the mouth of thy seed, & the mouth of thy seeds seed, saith the Lord, from hence forth for ever more. b Ibid. ca 60. verb. 1. l. 20. [Whearas thou hast been forsaken, envied, and unfrequented, I will make thee (saith God) to arise into an everlasting height, so as thou shalt suck the milk of other nations, and the breasts of princes, and thou shalt know that I thy God, am thy Saviour and defender: thy sun shall no more go down, nor thy moon lose her light, for our Lord shallbe thy light, which shall continue for ever c psal. 88 verb. 37.38 his seed shall continued for ever, & his throne as the sun in my sight, and as the moon perfect for ever. d Daniel. 2 44. [But in the days of those kingdoms the God of heaven will raise up a kingdom that shall not be dissipated forever: and it shall stand for ever. And e cap. 7.14 his power is a power for ever which shall not be taken away, & his kingdom which shall never be corrupted.] f Matth. 1618. [And I say unto thee that thou art Peter, and upon this rock will I build my Church and the gates of Hell shall not prevail against her.] g Luc. 22.32. [But I have prayed for thee that thy faith fail not; and thou being converted, confirm thy brethren.] h john 14.16. [And I will ask the Father and he will give you another paraclete, which shall remain with you forever, the spirit of truth.] i Ibid. c. 1613. [But when that spirit of truth shall come, he will teach you all truth.] k john. 17.9.11. [●aske not for the world but for those whom thou hast given me etc. holy Father keep them in thy name whom thou hast given me etc. I do not ask for these only, but for those also which shall believe in me by their word. l john. 14.26. The holy Ghost whom the Father will send in my name, he shall teach you all things. m Mat. 28 20. And behold I am with you all days, even to the comsummation of the world n Tim. 3.15 The Church of the living God, is a pillar and foundation of truth. o Luc. 1. 3●. There shallbe no end of his kingdom) Hear we must confess, either that these things shallbe performed hereafter, or have been already, or god is to be accused of ally. If you answer that they have been performed, I demand when? if you say in the Apostles time, I demand how it chauceth, that neither then the knowledge of God & true religion was altogether perfect, and afterwards in so short aspace vanished away, which was promised to be eternal, & so abundant, that it should suck the milk of other nations, & that the sound or doctrine thereof should spread unto all parts of the erath (as indeed you all say & earnestly maintain) the Messiah which should plant this Church (according to you) is not yet come and consequently our Saviout was not the true Messiah, but that our Saviour was the true Messiah, and did once plant his true Church, you deny not, that this Church cannot err I have proved, that it hath not erred I prove manifestly by all that which followeth. M. D. Covell saith p in his defence of the hooker's five books art 4 etc. Pag. 31. (It is not the word of God which doth, or possibly can assure us that we do well to think it is the word of God: the first outward motion leading men so to esteem of the scripture, is the authority of God's Church, which teacheth us to receive Marks Gospel who was not an Apostle, & to refel the gospel of Thomas, who was an Apostle, and to retain Luke's gospel, who saw not Christ, & reject the glospell of Nicodemus that saw him. M Fulk saith q in his answer to a Counterfeit Catholic Pag 5. The same saith M. W●●●● adu. Stapl. l 1 c 5. p. 69 and M. jewel in his def. of Apolog. an 1571. p 242. That the church hath judgement, to discern true wictinge from counterfeit, & the word of God from the writings of men, and that this judgement she hath not of herself but of the holy Ghost.) Peter Martyr saith. r Peter Martyr in his common places in English part. 1. c. 6. sect. 8. pag. 42. Matt. 28.20. john 9416. [we acknowledge it to be the function of the Church, that seeing it is endued with the holy Ghost, it should discern the true and proper books &c. we gruamt in very deed, that the ancient Church had such a boundance of the spirit, as thereby they easily knew which of those that were presented unto them were the true and proper words of God. Now certainly if the Church had this true spirit of the holy Ghost, (as Peter Martyr confesseth) our Saviour promiseth that it shall remain which her unto the worlds end, & perconsequence cannot, nor hath not erred, which yet further is made more evident by the sequel, THE 13. ARTICLE. The Church doth consist of good, and bad. a Matt. 3.12. He shall make clean his flore, and shall gather his wheat into his Barn, but the chaff he will burn with unquenceable fire. b Ibid. ●. 13.30. Suffer both to grow until the harvest, and in the time of harvest I will say to the mowers, gather ye first the Cockle, and bind them in bundles, and burn them, but the wheat gather ye into my barn etc. c v. 39 The harvest is the end of the world etc. d v. 49. so shall it be in the consummation of the world, the Angles shall go forth, and shall separat the good from the bad. e Matth. 1. Read but this whole Chapter and I doubt not but you willbe satisfied in this point. THE 14. ARTICLE. The Church is, and aught to have been always visible. a Machabaeas' cap. 4 IN the later days there shallbe prepared the mountain of the house of the Lord and placed on high upon hills. b Esaie 60. pag. 20. Thy sun shall no more go down, nor thy moon lose her light, for our Lord shallbe thy light which shall continue forever. c Act. 20.28. Attend unto yourselves, and unto the whole flock over which the holy Ghost hath placed you Bishops to govern the church. d Matth. 5.15. lib. de unit. eccl. c. 14. A City placed upon a hill cannot be hid: This place and diverse others S. Austin expoundeth to be meant of the church. e Matt. 18.17. Tell it unto the church etc. [now if the church be not visible, how can we tell the church which is not to be found.] f Ibid. 16.18. See also Rom. 10.14. And Esaie cap. 61.9. And upon this Rock will I build my church, and the gates of hell shall not prevail against her. [But certainly the Duiell hath prevailed, and that in a large measure, if at any time (according to you) the Church hath been so obscure, that she could not be found, whereby poor souls might be received into it. FATHERS. g in psal. 30. con. 2. S. Austin saith: The Prophets have spoken more obscurely of Christ, then of the church, I think it was because they did see in spirit, that men would make divisions, or inventions against the church; and would not have so great strife about Christ, as be ready to raise up great contentions concerning the church, therefore, that, from whence greatest contention would a rise, was more plainly foretold, and manifestly prophesied of. h homil. 30. in Matthaeum. Origen saith: The church is full of light even from the East to the west etc. i hom 5. in 6. Esaie. S. Chrysostome saith: It is easier for the sun to be extinguished, than the church to be darkened or made obscure. k lib. 3. contra epist. Permeniani c. 5. S. Austin saith: There is no security of unity, but out of the promises of God, the church being made manifest▪ and as is said, placed upon a mountain, cannot be hid. And again: l tract. 1. in epist. joannis. my brethren, do we show the church with our finger? is she not manifest. And again: m tract. 2. what shall I say more, how blind are they, that see not so great a mountain, that shut their eyes against the light put on a candlestick? Also again: n psal. 47.9. upon this place of the psalm (God hath founded it forever) he writeth thus. But perhaps that city (speaking of the church) which hath held, up the world, shallbe some time over whelmed? God for bid, God hath founded it forever, if therefore God hath founded it forever, why fearest thou lest the sky should fall? And disputing against the Donatists, who said that the whole visible church was perished, and remained only in Africa (as you now say, in England) amongst certain just persons only, saith thus: o in psal. 101. concious 2. But that church which was over all nations; is now no where, she hath utterly perished, this they say who are not in her. Oh impudent voice; she is not because thou art in her, but beware lest thou therefore be not: for she shall be although thou be not [And afterward he bringeth in the church speaking thus: How long shall I be in this world? tell me for their sake that say, she was, but is not now, the church hath played the Apostata, and is perished from among all nations: and he told me: behold I am with you even to the end of the world. And again: p tom. 6. cont. Faustum Maniih. l. 13. cap. 13. for these motives, or safeguard of little children which may be seduced by men from the manifest clearness of the truth, our Lord also providing said, a city placed upon a mountain cannot be hid. And again: let it be (saith he) that from hence the true Church is hidden to None, where upon that is grounded which he saith in the Gospel, a City placed upon a hill, cannot be hid, and therefore he adjoineth in the psalm: I have put my tabernacle in the sun, [that is in the open view.] These S. Augustine. From the Adversary. Caluin and M. Whitaker say: q Cal. inst. pr. at Geneva 1450. c. 8. de fide f. 37 ●8. M ●●hit. de Eccl. co●● Bellar p ●81 285 M ●uike against He●●. Sand etc. p. 5 9 5 6 560. The Church can never want Pastors and Doctors. And certainly there can be no Pastor with out some known flock. M Fuike saith, [That Christ will suffer no particular Church to continue with out a servant to over see it, & that Pastors and Doctors must be in the Church till the end of the world, even from Christ's time to Luther's age] M. Spark saith: r in his answer to M. john Albines pag. 11. [The Church of Christ hath always had, and shall have to the end, successively in all ages in one place or other, such as have showed the truth fully unto others, and have shined as lights in their days set upon a Candlestick. M Fuike saith again s in his answer to a counterfeit Catholic p. 100 truth cannot be continued in the world, but by ministry. Also in t pag. 845. Certain propositions and principles disputed in the university of Geneva it is concluded, that the ministery is an assential mark of the true Church. M. Deering saith: v upon the epist. to the Hebrews ca 3 lectur 15. and 16. [Salvation springeth in preaching of the Gospel, and is shut up a gain with ceasing of it. And a little further he saith: Take away preaching & you take away faith.] for which he citeth many scriptures And M. Fulk saith yet x ubi supra pag 11 92 [That these Church Pastors (at least some of them) shall always resist all false opinions, Even with open reprehension.] Also M. D●ering saith: y ubi s●pra c. 2. v. 12. lect 10 & 3. lect. 12. [The Religion being of God no fear of man shall keep them back, because (as M. Deering saith) that were to keep the honour of God for Cornets and solitary places, for as the Apostle prescribeth: y Rom. 19.10. z with the heart aman believeth unto righteousness, and with the mouth confesseth to salvation.] a See Beza in his sermons upon the Canticles Englished p. 79. 80. Our Puritan Adversaries acknowledge and teach that there must be Pastors and Doctors to the end of the world for the administration of the word and Sacraments. b 1 Cor. 11.29. For we are thereby to show the lords death till he come. M. Whitaker saith, speaking to this end of the administration of the word and Sacraments. c contra Dureum l. 3. pag. 249. and [That being present they constitute a Church, and being absent, do subvert it. d 260. And that they are essential notes of the true Church] e in his synopsis p. 75 & 69. & whit gift in his defence etc. p. 81. M. Covell in his exam. etc. p. 21. say ye same Hip. in Method. Theolog. p. 548 557. & Pol. in part Theolog. p ●04. Keck. insistem. Theolog p 408. M. Willet saith likewise of them: [These marks a cannot be absent from the Church, and it is no longer a true Church, than it hath these marks, for (saith he) the only absence of them doth make a nullity of the Church] Hiperius, and Amandus Polandus affirm; that [these notes are needful to distinguish the true Church from the false; that men, careful of their salvation, may know where the true Church is, and to which company chief they ought to adjoin themselves.] Bartholomaus Keckermannus saith: [the Church of the new testament ought always to be sensible and manifest by notes and external form, that the other Gentiles which are yet without the Church, may know unto what Church to adjoin themselves, which Es●y foretold of the Church of the new testament in most excellent words saying. f Esay c. 61. v. 9 They shall know their seed in the Gentiles, and their bud in the mids of peoples: all that shall see them shall know them, that these are the seed which the Lord hath blessed.] M. Henoth Clapham after many proofs alleged by himself from the scriptures and otherwise, concludeth saying: g in his sovereign remedy against schism pag 18. and 17. [Not only all ancients ever held the Churches ever visibility, but also all learned men of our age: And again: Contrary to all scriptures they affirm, that there hath been no vibisility of the Church for former hundredth years which position is against psalm. 72.3.17. and Esay 59.21. And again: h Matth. c. 24. v. 23.24.26. Our Saviour for bides (saith he) all going out unto such desert and Corner Ghospellers. Caluin saith. i Instit. l. 4 c. 2. sect. That salvation, or entry into life is (in or) by this visible church. And again: k q. 22. This benefit (so wit, of remission of sins) is so proper unto the church, that we cannot other wise enjoy it, but by remaining in the communion of it, therefore let every of us think this to be his duty, not to seek for remission of his sins elsewhere, but where the Lord hath appointed it, to wit, in the visible church. These Caluin yet further he saith: l ●. 10. So great account doth the Lord make of the communion of his church, that he shall be held a traitorous turn coat, and forsaker of religion, whosoever disobediently alienates himself from the Christian society, whence it followeth, that the departing from the church, is the denying of God and Christ, and therefore so much the more must we be ware of such kind of disagreement, or breach of faith, neither can there be a more heinous crime imagined, than which sacrilegiously, to violate that wedlock, which the only, be gotten son of God vouchsafed to contract with us. These he. Melanchthon saith: m in Concil. Theolog Part. 2. & pag. 293. and 344. It must needs be, that we confess a visible church: And again: what meaneth this monstrous assertion, which denieth there is any visible church? M D. Hamfrey saith: n in jesuitismi part. ● rat. 3. pag 140 It is made manifest, we do not place the church in the air but one the earth that we confess the church to be a town seated up a o Matt. 5. hill which cannot be hid. p Esay. 2. The high mountain of the house of God, higher than all hills, unto which all nations shall fly etc. therefore why do they so earnestly labour to prove what was never denied by us? etc. And again: q pag. 141. The church is visible by the exercises of piety, which are seen of all in the church, for whilst the ministers teach, others do learn; they administer the Sacraments, these (laity) communicate etc. he which seethe not this is more blind than a mole; she is visible, because her signs are excellent and manifest etc. r pag. 242. secret a bodes are not the Christian convocation etc. because this communion of saints, is an open testification of Christianity. M. Field saith. s lib. 1. de Ecclesia c. ●0 pag. 19 The persons of them, of whom the church consisteth are visible, their profession known even to the Profane and wicked of the world, The same confessat● melancthon in loc. comun edi● and in this sort the church cannot be invisible. And again: it is true that Bellarmine laboureth in vain, in proving that there is, and always hath been a visible church, and that, not consisting of some few scattered Christians with out order of ministry or use of Sacraments, for all this we do most willingly yield unto, howsoever perhaps some few have been of opinion that etc. And again he saith: 1561. c. de eceb pag. 324. t lib. 3. de Ecclesia. cap. 6. pag. 72. It is most fond and frivolous that some demand of us where our church was before Luther began? for we say it was, where now it is. If they ask us, which? we answer it was the known and apparent church in the world, wherein all our fathers lived and died, wherein Luther and the rest were baptized etc. (And most exceeding bouldhy he there further saith) none of the points of false Doctrine and error, which they now maintain and we condemn, were the Doctrines of that church etc. Also he proceedeth yet further with like incredible boldness and saith: v Ibid. lib 3. cap. ● pag. 76. we most firmly believe all the churches in the world wherein our fathers lived and died, to have been the true (Protestant) churches of God, in which undoubtedly salvation was to be found, and that they which taught, embraced, and believed those damnable errors, which the Romanistes now defend against us, were only a particular faction etc. To all which that may be a sufficient answer which followeth, neither is it any marvel if our adversaries doubt not to make undue and pretended claim to the ancient fathers, seeing they blush not to affirm thus exceeding boldly and untruly of the time in which Luther first began, which is yet within the memory of this present age. The Protestants chief grounds for their visible Church taken from Waldo, Wiclyffe, and hus etc. Confuted. Waldo was first a Catholic and no Protestant. Anno 1220. a Act. in on pag. 628. M. Fox testifieth of him that [he was a Catholic lay-man, arich Merchant of Lions in france, and so unlearned, that he gave rewards to certain learned men to translate the holy scriptures for him, and certain other works of the Doctors.] And being thus helped (as M. Fox reporteth) he conferred the form of religion in his time, to the infallible word of God [where upon (saith b pag. 41. M. Fox) sprung up the Doctrine and name of those which are called waldenses Anno 1218. And again he saith: c pag. 45. that his followers were so unlearned likewise, that some of them expounded the words of S. john. d john cap. 1. Sui non receperunt eum. Swine did not receive him. Luther saith of the Waldenses: e in joachim Cameratius de frattun. Orthodox. Eccle●●is etc. pag. ●75. [They had that fault, that because they would avoid the subtleties and Craftiness of Sophisters and Monks, they did altogether abstain from all study of arts.] And a little before he saith: many of them indeed had never at any time seen the holy Bible, here it is evident that he was first no Protestant. Wicklyffe Anno 1370. M. Stowe saith: f Annals of England printed Are 1592. pag 464. and 465. [he was a Catholic priest and parson of Lutterworth in licestershire, And that he first inveighed against the church, for that he had been deprived by the Archbishop of Canterbury from a certain benefice. M. Fox saith g Act, mon, psg, 85. he was our country man, and that out of all doubt, all the world was in a most desperate and vile estate, and that lamentable ignorance and darkness of God's truth had over shadowed the whole earth, when john Wicklyffe stepped forth &c. as the morning star in the midst of a cloud. And again h pag 391. line 60. printed An. 1596. that in the times of horrible darkness when there seemed in a manner to be no one so little spark of pure doctrine left, or remaining, Wickliff by God's providence, rose up, through whom the Lord would first awaken and rail up again the world etc. M D. Humphrey saith: i in vita julli printed at london. 1573. pag. 263. Epist. hist. Eccles. cent. 6.10.11. pag 439 Our john Wicklyffe was almost the first trumppet er of this Gospel in these latter days. Osiander saith k The books of Wicklyffe are not pure in all things, for he had not men in those times, that might brotherly admonish hime, if he should go beyond his limits. Of all the horrible gross errors which he held, the Protestant doctrine of justification by faith only, was so vnknowe unto him, that as Waldensis (who lived in the same time with him) affirmeth, he exceeded in the contrary, defending human merits as the damnable heretic Pelagius held them: In so much that Melanch●hou saith of him. l in epist. ad frideric Micon. in lib. epist. Zuinglij. & Occolompadi●. Pag. 622. Verily he did not understand, nor hold the justice of faith. And in the same place he doubteth not to say of him. I have found him in many other errors, whereby one may judge of his spirit. Hear also it is evident that he was first no Protestant. john Husse Anno 1400. M. jacob saith m in his defence of the Church & ministers of england pag. 13. Luther in collog. German●cis. cap. de Antichristo. (being he was a Catholic priest) [that he said Mass even to his dying day.] And was so catholicly resolved in other points of faith, that Luther saith n The Papists burned john hus when as yet he departed not a finger's breadth from the Papacy, for he taught the same which the Papists do, only he- found fault with their vices and wicked life, against the Pope he committed nothing. M. Fox saith: o M. Apoc cap. 11. pag. 290. [what did hus at any time teach, or defend in the council wherein he did not rather seem superstitiously to consent with the Papists? what did the Papish faith decree concerning transubstantiation which he Likewise with the Papists did not confirm? who Celebrated mass more religioussie than he? etc. what therefore shall we say he hath commtted for which he is not together with the Roman Sea to be absolved.] And again, speaking of his followers he saith p Act. mon. pag. 260. [The Bohemians being demanded in what points they did differ from the church of Rome, the only propositions which they there upon propunded were these fover Articles, first the necessity of Communion under both kinds, which point Protestants acknowledge to be but a matter of indifferency. See q Mel. in Centur. epist Theolog. pag. ●52. & jewel in his reply pag. 110. 106. Melanchthon, and M. jewel, The Second; [that all civil dominion was forbidden to the clergy. The third that the preaching of the word is free for all men, & in all places. The fourth, that open crimes are in no wise to be suffered for avoiding of greater evil. So evidently also did the Bohemians in all other points of saith embrace the Catholic Doctrine. Hear it is manifest that these were first no Protestants, wherein our Aduersaire could place his ever visible church, beside, being thus (as they affirm) called to the preaching of the word extraordinarily, they were (as learned Protestants writ) to confirm their new doctrine by signs and Miracles. And for this cause M. Henoch r Sovereign remedy 'gainst Schism pa. 25. Clanpham reprehended Broune, in that he took upon him an extraordinary calling and wanted miracles. Luther did Admonish to this end saying: s in loc con. class. 4. c. 20. Pag. ●8. search whither they can prove their vocation: for God hath not any time sent any man, unless called by man, or declared by signs; no not his only son. And again he saith: t tom. 5. jon. Germ. fol. 498. from whence comest thou? who sent thee etc. where are the signs, that thou ar● sent by men where are the miracles, that should testify that thou art sent from God? v Adu. Anabpt. l. 3. c. 7. Bullinger saith to the anabaptists: if you say you have, like the Apostles a peculiar vocation, prove it by signs and miracles (as they did &c.) but this you will never do, therefore your vocation is of no whorth, yea it is pernicious to the church of Christ. See also this saying alleged to this end by M. though Bell in his x Regiment of the church. z pag. 137. Neither can Luther or any of our adversaries prove their own vocation by this lawful and absolute testimony of signs and miracles, wherefore this so confessed probation may fitly serve a 'gainst themselves, as for any ordinary mission; certainly they can show none, at least to preach false Doctrine, or contrary to that, which gave them authority. But perceiving their weak grounds for their visible church, they fly with tooth and nail to an invisible church, though quite contrary to all scripture and what they had formerly taught. The Protestants invisible Church. M. Parkins saith: a upon the crede pag. 400. & in his reformed Caholick pa. 1229 and pag ●07. we say that before the days of Luther for many hundredth years an universal Apostasy over spread the whole face of the earth and that our church was not then visible to the world. And he giveth the reason saying: During the space of Nine hundredth years the Papish heresy spread itself over the whole earth. M. Fulke saith. b In his answer to a counterfeit Cath. pag. 16. M. Nap upon the Revelations pag. 145. col. 5. pag 191. 161 col. ●. & pag. 106 & 2 7 & 2 ●ebast. in epist. de abrogandis in universum omnibus statutis Ecclesiasticis. The church remained invisible a long season after. Anno Domini 607. M. john Napper saith: That the Pope and his clergy hath possessed the outward visible Church of Christians 1260. years, Gods true Church most certainly abiding so long time latent and invisible. Sebastianus Francus affirmeth, that [for certain, through the work of Antichrist the external church, together with the faith and Sacraments, vanished away presently after the Apostles departure, and that for these thousand four hundredth years, the church hath been no where external and visible.] M. Bround saith: c Upon ye reve. fol. 110. [That the church was trodden down and oppressed by the Papacy, even from Silvesters time unto these times, which he collecteth to be 1260. years,] M jewel saith: [The truth was unknown at that time, and unheard of, when Martin Luther and Zuinglius first came unto the knowledge and preaching of the Gospel] Bucer saith. c Upon ye reve. fol. 110. c Luther is the first Apostle to us of the reformed Doctrine. Conradus Schlusselburge saith: d fol. 12●. M. jewel Apol. part 4. c. 4. diuis. 2 and in his defence An. 1572 pag. 426. Bucer in ep An. ●6. ad Episcopum Iter. Ferd. Schluss. in Theolog. Cal. l, 2. fol. 1 0. Mil. in Aug confess. explicat art. 7. de Eccl. pag. 1. 7. 138. [It is impudency to say, that many learned men in Germany before Luther, did hold the Doctrine of the Gospel. Georgius Milius saith: [if there had been right believers that went before Luther in his office etc. there had been no need of a Lutheran reformation: therefore (saith he) we say that Luther was tailed up by Gods special appointment, and extraordinarily Benedict. Margonstern saith? f tract de Ecclesia pag 145 Luther in Epist. ad Argentinenses An. 1525 [It is ridiculous to think that in the time before Luther, any man had the purity of Doctrine, & that Luther should receive it from them, and not they from Luther. Considering (saith he) it is manifest to the whole Christian world, that before Luther's time, all churches were overwhelmed with more than Chymerian darkness, and that Luther was divinely raised up to discover the same, and to restore the light of true doctrine;] in so much that Luther saith, we dare boast that Christ was first published by us. The examples of Elias maketh wholly for us, and against our Adversaries, and is therefore by them either ignorantly mistaken, g 3. kings c. 19 or wilfully misapplied, for it is evident that feering the face h v. 2.3. of jezabel, wife to A-A●●ab, who sought his Life, he lay there upon, secret in a cave upon mount i Horeb in the wilderness at the time of his foresaid complaining that he was lest alone, the which he then uttered, not generally, but in regard only of that country (of Israel, which was the kingdom of Achab, wherein he then astraunger, lay secret) as appeareth most plainly, in that God himself accordingly answered his complaint with like respect to that only country saying as is objected: I have left to me in Israel seven thousand etc. k 3. Kings 18.13. (one hundredth whereof Elias himself had then before special notice given) as also that in those very times the church did greatly flourish in the other next adjoining Kingdom of juda and was as then to him there both known and visible under two good kings l 3. Reg. 22.41.44. Asa and josaphat, who reigned even in the time of Achab. At which time the number of the faithful was there so exceeding great, that the m 2. Chron. 14 8.9. & 17.14. etc. soldiers only were numbered to many hundredth thousands; [examine this well and I doubt not but the objection is solved.] Upon due consideration of the foresaid premises, how justly may we thence take occasion to forewarn seven in the very words of that ancient and holy father Vincentius Lyrinensis who lived in the year of our Lord 430) the Catholics of our time, against the Siren enchantments of all persuading novelists, notwithstanding their colourable reverence of Scripture so frequently by them alleged in defence of their innovations to the contrary. This ancient father than saith of novellistes▪ n lib. adver. haer. Paulo post initium & after the edition thereof with Dionysius Areopagita his works printed at Lions 1572. pag. 660. 661. 662. what do they promise, but a new and unknown doctrine, for thou mayst here some say, come ye foolish and miserable who are commonly called Catholics, & learn yet the true faith, which no man understandeth but we which hath lain hid this many ages, but now of late is revealed and made manifest etc. are not these the words of that harlot. And a little after he premonisheth to the contrary saying: keep the depositum or pledge, what depositum? that is, that which is committed unto thee, not what is invented by thee, what thou hast received, not what thou hast excogitated, a thing not of wit, but of learning: not of private usurpation, but of public tradition. And again: o [this is as it were solemn, and lawful withal heresies, always to rejoice at Profane novelties, and abhor known antiquity but on the contrary this is almost proper to Catholics to keep the sayings and writings of the holy fathers, to condemn profane novelties etc.] Also he saith p Ibidem. [here perchance some man will ask whether heretics, do use the divine testimonies of scripture? yea certainly they use them, and that vehemently for thou mayst see them fly through every leaf of the holy law etc. they do never almost bring any thing of their own, but they labour to shadow it with the words of scripture, but they are so much the more to be feared and taken heed of And again, but if some man should ●●tean q Ibidem pag. 975. and after the other edition c. 37. heretic which do h persuade him to such things, how dust thou prove it, upon what ground do you teach it, that I ought to foresake the universal and ancient faith of the catholic Church? presently he answereth; it is written, and forthwith bringeth a thousand testimonies, a thousand examples, and a thousand authorities from the law, the Apostles, Prophets etc. THE 15. ARTICLE. The visible head of the Church etc. SCRIPTURE. a Deut. 17.12. He that will not obey the command of the priest, let him die, by the decree of the judge. b Matt. 16.18.19. Thou art Peter, and upon this rock will I build my church etc. and I will give unto thee the keys of the kingdom of heaven etc. c Luc. 22. 2●. I have prayed for thee that thy faith fail not, and thou being converted confirm thy brethren. d john 21. 1●. Feed my lambs, feed my sheep. e Act. 2.14 Peter standing with the eleven lifted up his voice and said unto them etc. [upon this, place S. Chrysostomo saith thus: how doth he regard the flock committed unto him by Christ? what a prince is he in this society every where he beginneth first the speak, and john every where holdeth his peace: But Peter giveth account for him also. FATHERS. The first therefore of the Greeks' is Origen (for Dionysius, Clement, Anacletus, and such like Bishops of Rome I omit, because our adversaries do not admit them) who lived anno 230. and saith. f in cap. 6. ad Rom. Although the whole care of feeding the sheep was committed to Peter, and the church was founded upon him as upon the ground, yet there was no confession of any virtue exacted of him, save only of charity. Eusebius anno 330. saith: g M. Chronico 44 year of the birth of our Saviour. The Apostle Peter borne in the country of Galilee, And first high priest of the Christians: [where we are to observe the difference which Eusebius putteth between Peter and the Bishops of other Cities, for of Peter he doth not say, the first Bishop of the Romans, as he saith in the same place of james: The first Bishop of Jerusalem ordained by the Apostles was james the brother of our Lord. And of Euodius he saith: Euodius was ordained first bishop of Antioch. He speaketh not so of Peter, but calls him the first high priest of the Christians. And again he calleth Peter, h lib. 2. hist. c. 14. the most approved and greatest of all the Apostles, prince of the chief Apostles, and captain and and Master of the army of God. What other meaning can it bear to be captain of the army of God, then to be head of the church militant? S. Basil anno 380. speaking of Peter saith: i Serm. de judicio Del. he is blessed what was placed in authority over the rest of the Disciples, and to whom the keys of the kingdom of heaven were committed etc. k de moderatione in disputationibus servanda. S. Gregory Nazianzen showing that there must be an order in all things: taketh an argument from the Apostles; who although they were all great, yet they had one chief over all: saith he you see how amongst the disciples of Christ, all of them indeed being great and of high degree, and worthy election, this man was called the Rock, and had the foundations of the church committed to his charge, and the rest of the disciples were content to be his inferiors. S. Epiphamus Anno 390 saith: k he res 51. He chose Peter to be the captain of his Disciples. And again: l in Ancorato. this is he to whom it was said, feed thou my lambs, to whom the sheepfold was committed. Cyrillus Hierosom. anno 350. m Catech. 2. calleth Peter the most excellent Prince of the Apostles. n lib. 12 in joannem cap 64 in Thes●●ro (si D Thomae credimus ●●n opusculo con●rra Graecoes. Cyrillus Alexand. anno 4●0. saith: how the Prince and head of the rest, first crieth out; thou art Christ the son of the living God. And again: As Christ, (saith he) received the sceptre of the Gentiles church from his father, going forth leader of Israel, over all principality and power, over all whatsoever it be, that a very thing might be subject unto him so did he commit fully and wholly unto Peter and his successors, & Christ gave that which was his own, to no other but to Peter himself only. S. Chrysostome saith: o hom. 11. in matth. he ordained Peter to be the Pastor of the church which was to be And a little beneath: [God can only grant, that the Church which is to be (notwithstandnig so many & so great waves rushing out with their force one avery side) do remain immoueabl●, whose pastor and head (behold the name of head, unheard of with Caluin) is a fisherman, & of mean degree. And a little beneath: The father did put Hieremie over one people, p hom. vlt. in joannem but Christ hath placed this man over the whole world. And again he doth often repeat that the care of the brethren, that is, the Apostles, and the whole wolrd is committed to Peter. q in cap. vlt joannis. 7 Euthymius Ano 1150. doth twice mention, that Peter hath received authority over the Apostles And saith? Of thou say (saith he) how did james receive the seat of Jerusalem. r in cap. 22. Luc I answer, this man (Peter) is ordained master of the whole world, where he showeth, that as james was bishop of Jerusalem so was Peter of the whole world. Theophylactus Ano. 480. upon that; confirm thy brethren: saith: The manifest understanding of this is, because I esteem thee as prince or chief of my Disciples, after that having dinied me thou hast wept, and done penance, confirm the rest, for this becometh thee, who after me art the rock & foundation of the church. And a little beneath Thou, Peter, being converted, shalt be a good example of penance unto all, who notwithstanding thou hast been an Apostle and denied me, shalt receive again the primacy of all, and government of the whole world. Oecumenus saith: s in cap. 11 Act. Peter ariseth, not james, and is more fervent, and as it were he to whom the superiotie of the Disciples was committed, anno 1070. Hugo Etherianus siue Heretrianus, anno 1540 in the time of Emanuel the Emperor, writ certain books of the proceeding of the holy Ghost against his Greekes, wherein the saith: t lib. 3. cap. 17. It is manifest even by the thing itself that Christ did ordain Peter and his successor, prince and head, not only of the latins and Greeks', the west, and north part of the world; but also of the Armenians, Arabians, jews, Medianites and all the East, and middle climate for ever. Of the Latin Fathers S. v lib. de●nitate Ecclesiae. in epist ad jubaianun. Cyprian, maketh Peter the head, fountain, and root of the whole church: And in another place he saith of him; we hold him the head and root of the church, anno 240. Maximus saith: x in 3. ser. de Apostolis. what great merit than had Peter with his Lord, that after the rule of one little boat, the government of the whole church should be delivered unto him? anno 420. Optatus, anno 370. saith? y lib. 2. contra Parmenianun The chair is one and thou canst not deny, but that thou knowest, the chair was granted first unto Peter in the City of Rome, where he did sit head of all the Apostles being from thence called Cephas, or rock, in whom only the unity of the chair was maintained by all, neither did the rest of the Apostles defend every one his own, so that now he should be a Schismatic and sinner that should place another a 'gainst this particular chair, therefore the chair is one, which is the first of the dowries. Peter did sit the first in it, Linus succeeded him, and Clemens, Linus etc. Hear you may see the name of head and chair of Peter and his successors to be named the only chair of the whole church, which were altogether unheard of with Caluin. S. Ambrose, anno 280. z in ca vlt. Lucae. calleth Peter the vicar of the Love of Christ to wards us, and saith that he is placed over all. And again: a in ca 12. epist. 2 ad Corinth. not Andrew (saith he) but Peter received the Prama●y. Behold again a name unheard of to Caluin. And again he saith. b in cap 1. ad Vilat the care of the churches was commanded to Peter by our Lord, Finally he saith: c Serm. 11. our Lord did ascend this only ship of the church, in which Peter was constituted master, our Lord saying; (upon this rock will I build my church) which ship doth slote so in the depth of that age, that although the world perish, yet it preserveth all whom it hath received, whose figure we have seen already in the old testament, for even as Note ark, when the world suffered ship wrack, preserved all in safety whom it received, so likewise the church of Peter, when the world shall burn, shall present all, whom it comprehendeth, safe and without harm: & as then the deluge falling away, a dove brought the sign of peace to the ark of Noah, so also the last judgement passing away, Christ will bring the joy of peace to the church of Peter. S. Hierome saith: d lib 1. in Io●●●●nā Anno 380. Amongst twelve one is chosen, that a head being constituted, occasion of Schism might be, taken away, but why was not john, a virgin chosen, it was bestowed upon age, for Peter was elder to th'end that a young man, and as yet almost a boy might not be over men of riper years. S. Augustine saith e lib. 2. c●. 1. de Baptismo Ano 400. I think (saith he) that Cyprian a Bishop, may be compared to Peter an Apostle, without any dishonour, in as much as pertaineth to the glory of martyrdom, but I thought rather to fear, lest I be thought contumelious against Peter, for who doth not know, that the primary of his Apostleship is to be preferred before any Bishopric? but although grace touching the chairs do differ, yet the glory of martyrs is one And again speaking of Peter's primacy saith: f Serm. 124. de temp. he healeth the disease of the whole body in the head of the church itself, he worketh the health of all members in the very top etc. The Author of the questions of the old and new testament saith: g in tom. 4 operum Augustini q 75. as in our Saviour there were all causes of master ship, so after our Saviour all are contained in Peter, for he constituted him their head, that he might be the Pastor of our Lords flock. And a little beneath: it is manifest (saith he) that all are contained in Peter; for ask for Peter he did vouchsafe, to ask for all, for the people are always praised or corrected in him, that is put over them. S. Leo, saith: h Serm. 3. de assumptione sua ad Pontificatum an. 450. Peter is only chosen out of the whole world to be placed over the vocation of all gentles, all Apostles, and all fathers of the church, that although therebe many Priests, and many Pastors: yet Peter doth properly govern all, whom Christ also doth principally rule. And again. S Prosper saith: i l. de ingratis anno 450. Rome the seat of Peter being made head of pastoral honour to the world, whatsoever it doth not possess by arms, it holdeth by religion etc. Arator saith of Peter: k in capit. 1. Actor. to whom the lamb delivered, whatsoever sheeppe he had saved by this pastor through the whole world, by which office he is become the chiefest etc. S. Gregory saith: l lib 4. epist. ●2. ad Mauritium anno 600. it is plain to all that know the Gospel, that the care of the whole church was committed to blessed S. Peter, prince of all the Apostles: And a little beneath: Behold he hath received the keys of the kingdom of heaven, power of binding and losing is given to him, the care of the whole church and principality is committed to him. S. Bede saith: m homil. in vigilla S. Andre●, in illud intuitus eum etc. joan. 142. He saw the simplicity of his heart, he saw the courage of his mind, by whose merit he was to be placed over every church. And again: n And homil in s●●●o Petri & Pauli anno 720. therefore (saith he) S. Peter, who confessed Christ with true faith, affected him with true love, and received especially the keys of the kingdom of heaven, and principality of judicial power, that all believers in the world may understand, that whosoever doth separate himself after any manner from that unity of faith and society of his; he can neither be absolved from the bonds of his sins, nor enter the gate of the kingdom of heaven. S. Bernard saith o epist. ●●7 ad Eugenium. The place, wherein thou standest is holy ground, it is Peter's place, the place of the prince of the Apostles, where his feet stood; it is his place whom our Lord constituted master of his house and prince of all his possession. And again: p lib 2 de consideret speaking of Peter Ano. 1140. going like our Lord upon the sea, he did manifest himself the only vicar of Christ, who ought not to be over one people, but over all, even as there are many waters, many people. These sour and twenty testimonies of the fathers, as the sour and twenty voices of the elders in the Apocalypse, do evidently demonstrate the consent of the primitive Church, as well the Greek as the Latin, to which nothing certainly can be answered other wise than Luther and Caluin say of Leo (Pope) they suffered human things & were deceived, wherefore to make it (if possible) yet more plain, se● here the Aduersaire. THE ADVERSARY. Caluin alleged in M. whitgiftes defence saith: q pag. 173. The twelve Apostles had one amongst them to govern the rest. Musculus saith. r Ibid. 469. Peter is said in many places to have been chief a 'mong the rest, which we deny not. M. whitgift saith. s Ibid pag. 375. Among the Apostles themselves there was one chief etc. that had chief authority over the rest etc. that schisms might be composed. t pag. 595. pag. 62. 63. 65. 68 70. [And again, In somuch as he doubteth not to answer certain places of scripture objected by our Adversaries against Peter's Primary.] M. Fulke speaking of Leo and Gregory, Bishops of Rome, the first about anno. 450. the other about anno. 600. saith: v in his Retentive against bristol motives &c. pag. 248. the mystery of iniquity having wrought in that seat (of Rome) near five or six hundredth years before them (so long before them did the Roman Sea begin to be Papal) and then greatly increased, they were so deceived with long continuance of error, that they thought the dignity of Peter was much moreover the rest of his fellow Apostles, than the holy scriptures of God do allow. x Cent. 4. col 1215. l. 2 col. 555 l ●0. col 558. l. 54 Cent. 3. col. 84. l. 75 & 59 Col. 85. l. 3. The fathers for affirming the church to be built upon Peter, namely S. Hierome, H●●ary, Nazianzen, Tertullian, Cyprian, & Origen are reprehended by the Centuristes. Caluin saith: y Instit l. 4. cap. 6. sect. The church is founded in Peter, because it is said, upon this Rock etc. as many of the Fathers expound it, but the whole scripture is against it etc. z Cent. 6. col 58. a line. 2. The fathers doubted not publicly to celebrate a yearly festival day in honour of S. Peter's Sea (which respect no other Sea ever had) whereunto Danaeus answering, affirmeth the Father's assertions to be the judgements and testimonies of the church then corrupted and bewitched or made blind with this error. b in his examen &c. against the plea of the innocent printed ●. bol pag. 10. b. and 107. M D. Covell. having spoken of one above the, a n resp. ad Bellar. disp part. 1. pag. 275. rest to suppress the seeds of dissension, saith to the Puritans. If this were the principal means to prevent schisms and dissensions in the primitive church, when the graces of God were far more abundant and eminent than they now are: Nay if the twelve were not like to agree, except there had been one chief among them for so saith Hierome, [among the twelve one was therefore chosen that a chief, or head being appointed, occasion of dissension might be prevented etc.] how can they think that equality would keep all the pastors in the world in peace and unity etc. for in all societies, authority (which cannot be where all are equal) must procure unity and obedience: Also he saith: c pag. 10. b. that it was not to cease with the Apostles, these he. Melanchthon, saith from the opinion of himself and other his brethren. d in the book entitled. Centuria ep● Theolog etc. epist. 74. que est Melancthonis. ● As certain Bishops are precedent over many churches: so the Bishop of Rome is precedent over all Bishops, and this canonical policy no wise man, as I think, doth or aught to disallow etc. for the monarchy of the Bishop of Rome is, (in my opinion) profitable to this end, that consent of Doctrine may be retained; wherefore an agreement may easily be established in his article of the Pope's Primacy, if other points could be agreed upon: These he. Luther himself saith: e in loc. commun. class. 1. cap. 37. for as much as God would have one true Catholic church through the whole world, it was necessary there should be some one people, yea some one father of that one people chosen, unto whom, and his posterity, the whole world might have recourse and become one sheepfold; so that of all nations and of infinite divers manners, yet there might be made one church. f Pag 470. 471. For the confessed government of Bishops and Archbishops in all ages since the Apostles times, see M. Whitgiftes defence. M. Cartwryght saith: g in his 2. reply part. 1 p. 582. if an Archbishop be necessary for the calling of a prounciall council, when Bishops are divided, it is necessary there be also a Pope, which may call a general council, when division is between Archbishops: for when the churches of one province be divided from others, as you ask me, so I ask you, who shall assemble them together? who shall admonish them of their duties when they are assembled? if you can find away how this may be done without a Pope, the way is also found whereby the church may be disburdenned of the Archbishop. Likewise the council of Chalcedon, whose authority is established by special act of: h anno 1. Elizabeth. C. 1. versus sinem. Parliament, where the authority of the fowet first general counsels, is established. I say this council did offer the name of universal Bishop, to the bishop of Rome, which was no new donation, but only a declaration of what he was in re before; and his refusal was not of the thing, but of the name, which might be taken in an ill sense, as we see afterwards in the Patriarch of Constantinople. Our Puritan adversaries do affirm and grant. i In their ●ittle Treatise in octavo entitled. English Puritanisme etc. printed anno 1605. pag. 26. That the high Priest of the jew was typically and in a figure the supreme head of the whole Catholic church: which though (say they) it were visible only in the province and nation of lewry, yet those of other nations and countries (as appeareth by the history of the Ackes, even though they were Ethiopians) were under this high priest and acknowledged homage unto him. So that he was not a provincial Metropolitan, but in very deed an Ecumenical or universal Bishop of the whole world etc. (In so much that it is there next adjoined) And therefore the Pope of Rome who alone maketh claim unto, and is in possession of the like universal Supremacy, hath more warrant out of the word of God for the same, than any Metropolitan, or Diocesan not dependent upon him, hath or can have: So that by the word of God, either there must be no metropolitans or Diocesanes, or else there must be a Pope. These they. M. Cartwryght affirmeth: k M. whitgiftes desc●te etc. p. 428. That the high priest was the head priest over all the whole church, which was during his time, unto our Saviour Christ: therefore if by this example we will have an Archbishope, he must be such an one as may govern the whole church. M. D Raynoldes saith. l in his conference p. 251. The la of Deutrenomy was made to establish a highest court of judgement, in which all harder causes Ecclesiastical and civil might be determined without further appeal. M. Whitaker saith. m de Sacra Scriptura p 466. I answer, those words are to be understood etc. of the authority only whereby to decide difficulties and controversies, whether they be ecclesiastical by the minister, or political and civil by the Magistrate, that there might be always in both of them, some man, from whom it might not be lawful to appeal. n E● Ibid. p 470. For otherwise there would never be any end of contention. These he. M. Bilson saith, o in his perpetual government of Christ's church pag 20. That the same did concern matters which were of greatest moment, both civil and sacred, and their sentence by Gods la no man might refuse without punishment of death. [See the like assertion in M. Hooker in his preface before his books: p pag 26. 27. 28. Ecclesiastical Policy. M. Penry (a Puritan) [in his supplication to the high court of parliament saith] how that form of government which maketh our Saviour Christ inferior to Moses, is an impious, ungodly, and unlawful government, contrary to the word etc. M. Whitaker saith: q Contra Campianum. rat. 6. pag. 97. Gregory, the great although then Pope of the Roman Church, yet now he is with us against you, for what? doth it but little concern your Pope, when, whosoever calleth himself universal Bishop, him without further question he termeth the precursour or sorrunner of Antichrist etc. john Bishop of Constantinople did first challenge it to himself etc. and a little after, this title was taken from him and given to the Pope or bishop of Rome. But because the tittle or name of Universal Bishop lieth open to a double acception or understanding; let S. Gregory himself explicate in what sense he took it to be the forerunner of Antichrist. r lib. 4 ep. 36 ad Eugenium. Wherefore he saith: if one be called the universal Patriarch, the name of Patriarch is (thereby) taken away from the rest. And again: s l. 7. op. 69 ad Eusebium. if one be the universal Bishop it remaineth then that you be not Bishops. And again. t l ● ep 34 Add Constant. All others contemned, he endeavoureth to be called the only Bishop. In so much as Pelagius, Gregory's, next predecessor saith. v in ● pist. 1. Dilectis fratribus etc. Pelagius. Let no Patriarch ever use this so Profane a name or term, because if one be called universal Patriarch, the name of Patriarch is taken way from the rest etc. yet doth not Pelagius therefore reject the primary of the Roman Church, for in the same epistle near the end he saith: It is related to the Apostolical seat that john, Bishop of Constantinople doth subscribe himself universal Bishop, and that by this his prescription he doth call us to a general council, when as all authority of calling a Synods or council is given to the Apostolical seat of S. Peter by special privilege etc. wherefore whatsoever you have ordained in your foresaid conventicle etc. I command by the authority of S. Peter, Prince of the Apostles &c. (which authority also is derived to his successors) that all things which he there ordained, be void and frustrate etc. let that conventicle know, and john himself, that, unless he do quickly correct his error, we will excommunicate them etc. be earnest brethren that Ecclesiastical honour be not now diminished in our days, or that the Roman s●at, by the institution of our Lord the head of all churches, be at any time, bereaned or spoiled of her privileges any where. Wherein Pelagius doth so abundantly explain himself that Osiander confesseth and saith x in epito. etc. Cent. 6. pag. 243. He is very carne● against john of Constantinople, in that he doth arrogate to himself the title of universal Patriarch, and showeth that by this Profane title of (universal) he doth take the name away from the other patriarchs etc. yet in the mean time he contendeth, that the Roman church is the head of all other churches, & babbleth much of the privileges granted by Christ to Peter. Concerning Gregory, that learned Caluinist. Andraus Fric●● (whom y martyr. job commpart 4. pag 77. Peter Martyr termeth an excellent learned man) saith. z Friccius lib. 2, de Ecclesia. c. 10. pag. 57 Some there be etc. that object the authority of Gregory, who saith, that such a title pertaineth to the precur●our of Antichrist, but the reason of Gregory is to be known, as it may be gathered our of his words, which he repeateth in many epistles, that the title of universal Bishop is contrary to & doth gain say the grace which is commonly powered upon all Bishops: he therefore that shall call himself the only Bishop, taketh the bishoply power from the rest: wherefore this title he would have to be rejected etc. but it is nevertheless evident by other places, that Gregory thought that the charge and principality of the whole church was committed to Peter etc. and yet Gregory thought not that Peter was for this can so the forerunner of Antichrist. These he; which is so plain that in place of much more that might be said, I think this may suffice, especially when to this day the Pope doth no less detest the title of universal Bishop, whereby he should acknowledge no Bishop in God's church but himself, than Gregory or Pelagius did. THE 16. ARTICLE. OF free-will THE CATHOLIC DOCTRINE. A man hath always free-will as well in morale things that are good, as evil, and also pertaining either to the salvation or destruction of the soul; he is never bound or constrained to any necessity of syninge. SCRIPTURE. a Reg 24.11. Choice is given thee of three things, choose one of these, which thou wilt, that I may do it to thee. b 3. Reg. 3.9. Ask what thou wilt, that I may give it thee. c Deut. ●0. 25. Consider that I have set before thee this day life and good, and contrariwise death and evil etc. d V 19 I have proposed to you life and death, blessing and cursing, choose therefore life that both thou and thy seed may live. e Ica. 14 8. Behold I give before you the way of life and the way of death. f Ecclesiasticus 15. V 14.17.18. He hath set before thee water and fire, to which thou wilt stretch forth thine hand, before man there is life and death, good and evil, what pleaseth him shallbe given him. g Ibid. cap. 30.10. He that could transgress, and hath not transgressed, and do evils and hath not done. h Matth. 23. ●7. O Jerusalem, Jerusalem how often would I gather together thy Children as the hen doth gather together her chickens under her wings and thou wouldst not? i joh. 7. ●7. If any man thirst, let him come unto me and let him him drink. k 2. Cor. 7.1. Having therefore these promises, my Dearest, let us cleanse ourselves from all inquination of the slesse and spirit. l Ephes. 5.14. A rise thou that sleepest, and a rise from the dead: and Christ will illuminat thee. see therefore brethren how you walk warily, not as unwise, but as wise, redeeming the time, because the days are evil. m Phil. 4. ●●. I can all things in him that strengtheneth me. n Coloss. 4 5. Walk with wisdom to wards them that be without, redeeming the tyme. o 1. Tim. q 16. Attend to thyself and Doctrine. p 1. Tim. 2.19. Let every one depart from iniquity that nameth the name of our lord etc. if any man therefore shall cleanse himself from these, etc. q Hebr. 4.18. Let us go therefore with confidence to the throne of grace. r Ibid. cap. 12 1●. For which cause stretch up the slack hands, and the lose knees: and make strait the steps of your feet: that no man halting, err, but rather be healed. s joan. 4.8 Approach to God, and he will approach to you, cleanse your hands ye sinners: and purify your hearts you double of mind. t 1. Pet. 1.22 In the sincere love of Fraternity from the heart love ye one an other earnestly. v 1. joan. ● 7 Little Children let no man seduce you. x Apoc. ●. 20. Behold I stand at the door and knock if any man shall here my voice, and open the gate, I will enter into him, and will sup with him, and he with me. FATHERS. Pope Clement who lived in the Apostles time An. 80. lib. 3. recognit. saith: Y speak, how doth God judge every man by his deeds according to truth, if he have not in his power to do a thing if this be held, all things are frustrate in vain shall the study be of following better things, also in vain are judges over laws, and punish them which do evil. for they had not in their powen to resist sin: lib. de di●in. nomi. cap. 4. par. 4. S. Dionysius Areopag. anno. 80. sai●k. z But some man may say, infirmity doth not deserve punishment, but pardon, if therefore he could not resist, perchance it might righty be objected, but if there begiven forces from the chiefest good (God) who, as holy writings teach, doth give simply sufficient to all, it is not to be pardoned. S. Ignatius Disciple to S. john Evangelist a in epist. ad Magne. sianos. saith; for as much as our actions themselves have their rewards, and Life is promised to obedience, but death to disobedience, and every one that hath chosen either this or that, doth follow that which he hath choose, let us fly death and choose Life. And a little beneath: if any man give himself to piety, he is the man of God, if to wickedness, of the Devil, this is not done by nature, but by the seedome of the mind. S. justine Martyr anno 150. saith: b in Apolegia ad imperatorem Antoninum unless mankind can both fly foul and undecent things, and follow fair and good things of his own free-will, it is without all cause and blame of theirs, howsoever things be done. But we teach that he can of his own free will and accord both do well and ill; And in the same places nei-should he be worthy of reward or praise if he did not choose a good thing of his own accord. S. Iraenaus anno 160. saith c lib. 4 ca 71. where Christ saith: [how often would I gather together thy sons & thou wouldst not.] doth manifest the Law of free-will in man, because God made him free from the beginning. And he Concludeth: they which do good works shall receive glory and honour, because they have done good when they might do evil, but those which do not work this good, shall receive the just judgement of God, because they have not done good when they might have done it. [Observe also here an excellent testimony of the merits of good and evil works] S. Cl●●● Alexand. anno 190. saith d lib. 1. 〈◊〉. because free Chov and desire doth first make sins, punishments are worthily inflicted. Et infra: which things when they are so, both to be free from ignorance, and from evil and delightful choice, and above allthings not to assent unto those deceitful fantasies and sights, is placed in our power. S. Athanasius anno. 340. saith. e oratione contra idola circa principium. The soul is free and at this own will, for as it can incline itself unto good. Et infra: which when it doth behold the free command and will of itself, it doth perceive itself to be able to use the members of the body unto both parts, both unto those which are, and unto those which are not, but those which are, I call good, those which are not, evil. S. Basil anno 380 saith: f in explicat psalm. 61. It will not be sufficient for thee to say in the day of judgement, I knew not good, there willbe brought forth to thee thy own balances, having sufficient judgement both of evil and good. And again: g in oratione de libero arbitrio. that free-will which is in man doth consist in choosing, and not choosing. S. Gregory Nissene, anno 280. saith. h lib. 7. dephilos. cap. 1. To have concupiscence and not to have it, to lie and not to lie, and whatsoever such kind of things, wherein the works of virtue and vice do consist, these are in our free will. S. Gregory Nazianzen, anno 380. saith. i in carmin de Christo patient n Neither will God make it a necessity that thou be good, for that is placed in thy choice and will. S. Cyrill Hieros. anno 350. saith. k Catechesi 4. mystag. Know that the soul is at her own disposing or free will, Et infra: the soul hath free will, and truly the devil can stir up a man, but he can by no means force him against his will, he doth motion the cogitations of whoredom unto thee, if thou wilt, thou dost approve them, if thou wilt not, thou dost disallow them, for if thou shouldest of necessity play the whore, for whose sake should God prepare hell? S. Cyprian, anno 240. saith. l lib. 1. epist. 3. ad corn ●●i Our Lord did not rebuke those which would depart, or sharply threaten them, but rather turned unto his Disciples and said and: what? will you go away? observing the law, to wit, whereby man being lefto his own disposing? and placed in his own free-will, doth desire either death or salvation. And a game: m lib de unitate Ecclesiae. but God doth permit and suffer these things to be done, the will of every man's own liberty remaining free. n lib 3 divinarum institut. cap. 24. Lactantius Firmianus Anno 320. saith: he which giveth precepts, aught to cut of the ways of all excuses whereby to impose upon men a necessity of doing, not by any force, but for shame, and that notwithstanding he do leave free liberty, that there may be a reward constituted for such as do obey, because they might not have obeyed, if they would, and that there may be a punishment for such as do not obey, because they might have obeyed, if they would. p In comment. Psalms 2. S. Epiphanius Anno 390. saith: o Heresi 14 quae est Pharisaeorum. Therefore it is manifest, evident, and without doubt, that free-will is granted to every man by God, who said by himself; if you would, and if you would not, that both to do well and evil might be in man's power. o Heresi 14 quae est Pharisaeorum. S. Hilary Anno 250. saith, he permitted to every one of us liberty and sense of life, not binding a necessity to any thing. q hom 22. in Genesin. S. Chrysostome Anno 380. saith: Is it not manifest that every one may at his own free-will choose either vice or virtue? for unless this were so, but that wickedness should be engrafted in our nature, it were not necessary that either these should be punished, or they receive the rewards of there virtues but because all is left in our will after the grace of God, therefore punnishmentes are ordained for the wicked, and rewards for such as do well. r Homil. 11. S. Macharius of Egypt Anno 370. saith: but that election and the liberty of will may at once abide and remain, which God first gave unto man, therefore allthings are governed by his own dispensation, and the condition of bodies is such, that it is put in the will of man to turn unto either good or evil. s lib 2. in joannem cap. 54. S. Cyrill Alexand●. Anno 430. saith: He showeth the free will of man in these words, that according to the judgement of his own mind he may go unto either: for so justly we find praise if we do well, and contrary, if we commit evil. t lib 1. de jacob. cap. 3. S. Ambroso Anno 380. saith: we ought not to ascribe offence to either of us, but to our will. No man is bound to offend unless he incline of his own will. Christ hath chosen to himself a voluntary soldier, the Devil maketh open sale to himself of a voluntary servant. S. Gaudentius. Anno 390. faith: v tract. 3. sign. Exod. free-will once granted shall not be taken away, lest he judge him who was not free in his action. S. Hierome, Anno 380. saith: x Epist. ad Damasum de filio Prodigo. he gave to them free will, he gave them the liberty, of their own mind, that every one might live, not according to the command of God, but according to his own pleasure that is, not of necessity, but of his own will, that virtue might have place, and that we might differre from other living creatures, for as much as it is permitted us by the will of God to do what we will: where upon judgement might be just upon sinners, and a just reward given to the holy, and just. And a gain. y In Dial. 3. contra Pelag. this is it that I said to thee at the first. That it is in our power to sin, or not to sin, that free will may be preserved. S. Paulinus Anno 400. saith: z Epist. and ad Severum. what grace have we, (if we be only faithful in an other man's thing) unless we keep it of ourselves, that is, out of the freedom of our will. And a gain. a Epist. & 8 ad eundem. I have known good, and done evil, when I might as well have done good. S. Innocent Pope. Anno 402. saith: b in rescripto ad Concilium Milevitanum We received free-will when we were borne. S. Celestinus Pope Anno 423. saith: c Epist. ad Gallos' cap. 13. Free will is not taken away by the help and gift of God, but freed, that of dark it doth be come light, of wicked, good, of sick sound, and of unwise, wise. S. Prosper Anno 450. saith: d lib. 1. de vocatione Gent. c. 3. Neither because he doth it by the spirit of God, let him therefore think he hath not free will, which then he hath not lost, when of his own accord he hath given himself to the Devil, by whom the judgement of his will is depraved, not taken away. S. Fulgentius Anno 480. saith: e lib. de Incar. ● great. Christi 3.20. man's free will is not taken away by the grace of God, but made whole or sound. S. Augustine, anno 400. saith. f lib. de quant. animaec; ●6. Free-will is given to the soul, which whosoever doth endeavour to obscure by idle reasons, he is so blind, that indeed he doth not understand how he speaketh those very same vain & sacrilegious things, out of his own will. And again: g lib. de gtar and sib. arbit. there are (saith he) some, who do so defend the grace of God, that they deny the free-will of man, or that when grace is defended, they may think free-will is denied. And again: h lib 4. ad jultanu 4 capite. & I might much less say, that thou dost lie, in saying that I said, free-will is denied if grace be commended, and grace is denied, if free will be commended. And again. i Epistola 47. we have done as much as we could with those, both yours and our brethren, that they should persevere in the sound Catholic faith, which doth neither deny free will whether unto an evil life or a good life, nor attributeth so much unto it, as that it can do any thing without grace. And again k Epistola 89. quest. 2. neither is free will therefore taken away, because it is helped, but it is therefore helped, because it is not taken away. These S. Augustine. THE ADVERSARY. The l Cont. 2. c. 10 col. 121. l 51. & ibid. co. 58 l. 49. Ham in jel. p 2 r● 5 p 521 Osi cent 2. l 4 ● 4 p●. 84 & cen. ● p. 56. Century-wyt cent. ●●o. 207. line 49. Century-wryters affirm that ancient Irenaus admitteth free will even in spiritual action. Also ● Humphrey, Luke Osiander, and the Century-wryters say ●hat justine Martyr, anno 150 extolled to much the liberty of man's will in observing the commandments of God. The protestants know that ever since the Apostles time, in a manner, it flourished every where, until Martin Luther took the sword in hand against it. For these words, see the Puritans in their brief discovery of untruths etc. m pa. 203. contained in D. Bancrosies Sermon. Also the Century-wryters speaking of the times next after the Apostles say: n Cent 2. c. 4. col. 58 l. 30. There is almost no place of Doctrine, which so son be ga●e to be obscured as this of free will. And again. o Ibid. co. 59 line. 12. After the same manner Clement did every where affirm free-will; that it appeareth not only all the Doctors of that age were in this manner of blindness, but also that it grew amongst pastors etc. p Sch. in me. Theol. Patrun p. 379. 304. 466. 151. 105. 98. 48. 66. 73. & 40. c. wryt Cent. 2. c. 4. col. 53. l. 30. & col. 59 l. 11. & count 3. c. 4. col. 77. 78. 48. l. 15. D. Hum. jesu itismi. p. 2. Pap. 230. And that the most ancient fathers, Cyprian, Theophilus, Tertullian, Origen, Clemens, Alexandrinus, justine, Irenaeus, Athenagoras, Tatianus etc. erred herein, witness, Abraham Schultetus, and the Century writers. M. D. Humphrey saith: q Ecclesiasticus. c. 15. 12. etc. resp. ad rat Campiani rar. 1 part. it may not be denied, but that Irenaus, Clement, and others called Apostolical (in respect of the time wherein they lived) have in their writings the opinion of free-will and merit of works. M. Whitaker saith: I make small account of that place of Ecclesiasticus, neither will I believe the freedom of man's will, although he should affirm it an hundredth times, that before man, were life and death. Also ancient Philo the few, who lived in Christ's times affirmeth: r lib. quod Deus sit unmutabilis. that man hath free-will etc. to which purpose (saith he) is extant that oracle in deuteronomy. s Deut. ca 30. xo. is & 19 I have placed before thee, life and death, good and evil, choose life etc. M. Fulke saith. t in his defence of the English translations etc. pag. 320. The jewish Rabbinos, Patrons of free-will do err etc. Caluins and Luther's contrary doctrine as followeth. Luther's Doctrine. Luther, [doth so abhor this Doctrine of free-will, that he styleth it with a quite contrary title calling it, servile will, and saith. v in suorum articulorum assertious art. 36. In the other articles of the Papacy, of counsels, of Indulgences, and other necessary trifles, the levity and foolishness of the Pope and his accomplices is to be borne withal, but in this article of the servitude of the will, which is the best of all, and sum of the whole business, we ought to mourn and lament that those wretches are so mad. And in the same place. Free will (saith he) is a feigned invention in things, and a title with out the thing, because no man hath in his power to think any good or evil, but all things come to pass by an absolute necessity, which also the Poet understood, when he said: All things stand upon a certain law. Et infra: there is no doubt but this name of free-will entered into the church. Satan being the master thereof. Philip Melanchthon also saith: x In locis suis commun. The voice of free-will is usurped and, altogether swerving from holy scripture, sense, and the judgement of the spirit. Also: for as much as all things that are, do necessarily come to pass according to divine providence, there is no liberty of the will. The scriptures do teach that all things do necessarily happen etc. CALVINS' DOCTRINE. Caluin saith: y lib. 2. instit. cap 2. that man is now spoiled of the liberty of free-will, and is sold to miserable servitude z ¶. 4. the Latins (saith he) have always retained the name of free-will. The Greeks' are not ashamed to usurp a term much more arrogant, as if the power of man were in himself. Again. a ¶. ●. I think it would be a great good unto the church if it were blotted out, neither will I usurp it, and if others do ask my advise, b ¶. 5. I will wish them to abstain from it. Again: moreover that I say the will is deprived of its liberty, and drawn, & brought by necessity unto evil, it is a marvel if this seem a harsh speech unto any man. Again; c ¶. 25. neither hath he any power to move himself unto good, more than there is an affection in metals and stones, inclining to the perfection of their being. Again d ¶. 29. But if the whole man be subject to the command of sin, certainly it must needs be that the will which is the chiefest seat, is constrained with most strait bonds. Again, e cap. 3. ¶. 2. in every in firm body their is remaining the force of life, but a soul drowned into that deadly gulf is not only spotted with vice, but altogether made void of any good. To conclude he saith: f lib 2. instit. c. c. ¶. 8. Although the Greeks' above all others, and amongst them specially Chrysostome, do exceed all measure in extolling the faculty of man's will; yet all ancient writers, except Augustine [whom not withstanding a little after being forgetful of, he doth scourge as miserably as the rest] do either vary in this matter, of stagger, or speak so doubtful, that a man cannot almost collect any certainty out of their writings. These Cal. but how true he speaketh, I refer you to that which goeth before. An heresy condemned by the primitive Church. THis heresy was Origens', S. Epiphanius haeresi 64. Cal. instit li. 2. cap. 1. ¶. 5. who said that Adame had lost the Image of God, unto which he was created: The same doth Caluin teach in these very words: by the sin of the first man, the heavenly Image was blotted out. THE 17. ARTICLE. OF THE COOPERATION OF free-will WITH GRACE.. The Catholic Doctrine. Man's will doth freely and actually cooperat with God's vocation, and grace moving him. SCRIPTURE. a 1. R●g. 7.3. If you turn unto our Lord with all your heart, take away the strange Gods from among you, Baalim and Astaroth, and prepare, your hearts for our Lord, and serve him only and he will deliver you from the hands of the Phi●●lims. b Par●lip. 2. cap 12 x. 14 But he did evil and did not prepare his heart to seek our Lord. c isaiah c. 1. v. 16.17.18. Be you washed, be you clean, take away the evil of your thoughts from my eyes, cease to do peru●ri●e, learn to do well, seek judgement, help the oppressed judge the pupil, defend the widow, and come and reprove saith our Lord, if your sins shallbe as scarelet, they shallbe white as snow etc. 〈◊〉 you will, and will here me, you shall eat of the good things of the earth, but d v. 19.20. if you will not, and will provocke me to anger, the sword shall devour you, because the mouth of our Lord hath spaken it. And, e cap. 55. v. 6.7. seek our Lord whilst he is to be found, call upon him while he is near let the impious leave his way and the wicked man his cogitations, and let him return unto our Lord, and he will have mercy upon him, and unto our God because he is much in pardoning. f jeremia ca 5.1. Go about the ways of Jerusalem, and behold, and consider ye, and seek in the streets thereof, whether you can find a man doing judgement, and seeking faith, and I willbe merciful unto him. Read EZechiell, cap. 18. from verse 19 to the end. Also cap. 33. v. 14 etc. g zach. 1.3. And thou shalt say unto them, this saith our Lord of hosts, turn ye unto me, and I will turn unto you saith our Lord of hosts. h Mat. 3.2.3. Prepare ye the way of our Lord, make his paths strait, i john. 7.7. If any man thirst let him come to me. And trembling and being astonished he said, Lord, what wilt thou have me to do? [Note here that upon his consent, God's grace did work with him. k 1 Cor. 3.9. For we are God's coadjutors etc. And again: l cap. 15.10. but by the grace of God I am that I am, and his grace in me hath not been void, but I have laboured more abundantly than they all, yet not I, but the grace of God with me. m Ephes. 5.15. Rise, thou that sheepest, and arise from the dead and Christ will illuminat thee. n Phil. 4 13. I can all things in him that strengtheneth me. o Colos●. 4. v. 19 Wherein also I labour, striving according to his operation, which he worketh in me in power. p Hebr. 41 6. Let us go therefore with confidence to the throne of grace, that we may obtain mercy, and find grace in a seasonable aid. q joannes 4. ●. Approach to God, and he will approach to you. r Apoc. ●. 20. Behold. I stand at the door and knock, if any man shall hear my voice, and open the gate, I will ●●●er into him, and will sup with him and he with me. FATHERS. S. Irenaeus, anno 160 saith. s lib. 4. c. 73. Our Lord hath not only reserved to man the free-will of his power in works, but also in faith, saying: According to thy faith be it to thee, showing forth the proper faith of man, because he hath his own sentence, and therefore he that believeth in him hath life everlasting, and he which doth not believe the son, the wrath of God doth remain over him. S. Ambrose, anno 380. saith. t lib. 2. In Luc. c. 2. Thou seest that every where, the virtue of our Lord, doth cooperate with man's studies. S. Chrysostome, an. 380 saith. v hom. 19 in Genesin de justificatione dislerens & He doth not impose a necessity, but fit remedies being applied, he doth permit all to lie in the sentence of the sick, And again: x hom. 11. in joannem anno 80. the soul hath power in itself to work it own good, neither doth it obey God in any thing unless it will S Prosper, anno 450. saith. y lib 2. devocat gent. cap 12. Therefore it is free to many who now use the judgement of reason, to departed, that there may be a reward not to have departed, and that which cannot be done without the spirit of God cooperating with it, it may be imputed to their merits, by whose will it was done. Again. z Ibid. c. 26. Truly the grace of God doth chiefly excel in all justifications by persuading with exhortations, by warning with examples, by terrifying with dangers, by moving with miracles, by giving understanding, by inspiring council and illuminating the heart itself and instructing by the affections of faith. But also the will of man is joined with it, which is stirred up by these foresaid helps to this, that it do cooperate with the divine work in itself, and that it do begin to exercise to merit, what by divine seed it had conceived to desire, having of it own mutability if it fail, of the help of grace, if it profit, which help is given to men by innumerable ways whether they be secret or manifest: that it is of many refused, it is their wickedness, but that it is of many received, it is both of divine grace and man's will. Austin, anno 400. saith: a lib. 2 Contduas epist. pelagianor. cap. 1. man doth prepare the heart, not withstanding, not without the help of God, who doth touch the heart: Et infra, although, unless he help, without whom we can do nothing, we cannot open our mouth, yet we do open it by his help and our work; for what is it to prepare the heart, and open the mouth, but to prepare the will? Again: b tractatu 72 in joan. To the believer in him that doth justify the wicked, his faith is reputed to him unto justice; in this work we do the works of Christ, this he doth work in us, yet not without us. Et infra: man doth cooperate his eternal salvation and justification with Christ working in him. Again: c Serm. 15 do verbis Apostoli circamed. you see that conversion itself is not without the help of God: Et infra: All from God, yet not as if we did sleep, not as if we do not endeavour, not as if we will not, without thy will the justice of God shall not be in thee, he that made thee without thee, doth not justify thee without thee. Again. d lib. despirit● & ●littera ad Marce●●num cap 34. To consent to vocation, or not to consent is of man's own free-will Again e lib de praedest Sanctor. cap ● Both is ours, to will, sci; to believe, and to love for free-will, and both are given by the spirit of faith and charity. Again. f Ibid. ca 5. Not because to believe or not to believe is not in the will of man, but the will in the elect is prepared by our Lord. LUTHER'S DOCTRINE. Luther saith. g lib qui scribitur operationes in psalmos It is an error to say and hold that free-will hath some captivity in a good work● when we speak of the internal work. For to will as we have said, is to believe, to hope and love motion, plucking, and leading of the word of God, is a certain continual purgation and renovation of the mind, and understanding from day to day in the knowledge of God, although it be not always of like fervency, yet that passion is always a passion, behold even as clay in the hand of the potter, so is the house of Israel in my hand, what authority I pray you, hath the clay when the Potter giveth a form unto it, is there not there a mere passion Hear we may see that Luther will have the heart of man, when it is converted, to be no other wise, then as clay, when a pot is made of it, or wood whereof Mercuties statue is made. CALVINS' DOCTRINE. Caluin saith. h lib. 2. Instit. c. 5. ¶. 7. But therbesome who will grant, that the will being contrary to its own understanding is converted only by the virtue of God, but yet so as being prepared, it hath afterwards his own power in working. And he subjoineth: but this is wickedly attributed to man, that he should with his will as a hand mind wait upon grace going before, therefore it is not well said of Chrysostome, ¶. 10. [neither can grace without the will, not the will without grace work any thing] but it moveth the will, not as it is delivered and believed many ages since, that it should be after ward in our choice, either to obey or resist the motion, therefore we must needs reject that so often repeated by Chrysostome, Whom he draweth, he draweth him (the Party drawn) willing it. Again: i Ibid. c. 2. ¶. 4. Chrysostome (saith he) hath it written some where, because God hath put both good and evil in our power, he hath given us free-will of election, & doth not retain us against our wills, but embraceth us being willing. Also often times that which is evil if he will, is changed into good, and a good man, that doth fall through sloth, doth become evil, because God hath made our nature to be of a free will, neither doth he impose a necessity, but necessary remedies being prepared, doth suffer all to rest in the sick-man's condition. Also that unless we be helped we can never do any thing as we ought or well; so unless we on our part endeavour what we can, we shall never obtain the favour of God. But he said first that all is not from divine help, but that we ought also to do some thing, so that this word is very familiar with him: Let us do what we can, and God will supply the rest. to which also that is agreeable which Hierome saith: it is our part to begin but God will perfect it: it is our part to do what we can, his, to full fill what we cannot. you see here certainly (saith Caluin) in these sentences that they give more unto man in the study of virtue, then is fit (wherefore he concludeth) they speak therefore (saith he) to Philosophically of this mutter, who boast that they are Christ's Disciples. THE 18. ARTICLE. Faith alone doth not justify. THE CATHOLIC DOCTRINE. The true Catholic faith, where by a man is justified, is not only distincke from Charity, and other good works, but doth oft times exist a part, neither is any man justified (that is to say) pronounced, or accounted just by God for any imputative, extrinsical, or alien justice, to wit, of Christ, if he remain still truly and really unjust, and defiled with mortal sins inherent in him; But a-man is justified, that is, of impious, or at least not just, he is made pious and just, of not holy, he is both called and truly made holy by his own intrinsical and inherent justice and sanctity, which justice or sanctity consisteth in the habit or root of faith, hope, and charity, planted in the heart of man, for all though the merit of Christ only. According to which divine habit of justice infused into us, it free do a man yet afterwards he doth become more just by good works (that is to say) of just and holy, he doth become more just and holy by his own good works and merits, dignified by gods holy grace which doth accompany and follow the same. SCRIPTURE. a Luc. 7.47. For rhis I say unto thee, many sins are forgiven thee because thou hast loved much. b Matt. 7.22. Many shall say unto me in that day, lord, lord have we not Prophesied in thy name, and in thy name wrought many miracles? and than I will confess unto them that I never knew them, or you. c Rom. 2.13. Not the hearers of the law are just before God, but the doers of the law shallbe justified. d 1. Cor. 13.2. If I should have all faith, so that I could remove mountains, and have not charity, I am Nothing. e Bal. 5. b. For in Christ jesus neither circumcision doth a vail any thing, nor the prepuce, but faith which doth word by charity. f joan. 5.24. Do you not see that a man is justified by works and not by faith only. g 1. Peter. 4.8. Charity covereth a multitude of sins. h 1. joan. 4. n. 7.8.9. My Dearest, let us love one an other, because charity is from God; and whosoever doth love is borne of God and knoweth God, he which doth not love knoweth not god: Because God is charity, in this hath the charity of God appeared in us, because God hath sent his only begotten son unto the world that we may live by him. FATHERS. i In cap 4. epist. ad Romanos. Origen anno 230. saith: Faith cannot be reputed for justice unto them, that believe in Christ, and yet do not put of the old man with their deeds. k Orat. in S. Lavacrum. S. Gregory Nazianz. anno 380. saith: Faith without works is dead. l hom. 1. in 1. ad Tim S. Chrysostome anno 380. saith: There is need, not only of faith, but also of charity And: m hom. ●. in joannem is it sufficient unto life everlasting to believe in the son? No. S. Ambrose anno 380. saith, n in comm ad 4 cap. ad Hebr. Faith is a great thing, and wholesome, and with out which it is impossible to be saved: but only faith doth not suffice, it is necessary that faith do work by love, and be in conversation, worthy of God. S. Augustine anno 400 saith: o de fide & operibus cap. 14. Because this opinion of only faith did then begin, the Apostles S. Peter, john, james, and Jude did chief direct their epistles to show and affirm that faith with out works did not profit Again: p lib. 15 de Trinit. cap. 18. He doth not make faith itself profitable but by Charity; for it is true, faith may be with out Charity, but not profit. And: q with out love, faith profiteth nothing. Again. r Tract. 10. in joan. now some man doth believe in Christ, but he hateth Christ, he maketh his confession of faith for the fear of punishment, not for the love of a reward, add to this faith, love, that there may be such a faith whereof the Apostle speaketh. ad Gal. cap. 5. v. 6. Faith, which worketh by charity. Again: s Serm. 16. de verbis Apostoli. Man beginneth at faith, but because the Devils also believe, it is necessary to add hope and Charity. Again. t Serm 22. lib de Praedest. Sanctorum c. 7. The house of God is founded in believing, erected by hoping, and perfected by loving. Again: v Enchirid. cap. 8. therefore the Apostle saith, a man is justified by faith and not by works, because faith is first given, whereby all other things are obtained, which properly are called works, wherein a man doth live justly. Again. x lib. de great. & lib. arbitr. Men, not withstanding what the Apostle saith: do think a man to be justified by faith without the works of the law: they thought he had said, faith was sufficient for a man, although he live wickedly and have no good works, which God forbidden, that the vessel of election should think so. Again: y Praefat. in Psalm. ●1. How therefore is a man justified by faith with out works? The Apostle himself doth answer: Therefore I said this to thee o man, lest thou shouldest as it were presume of thy works, and through the merit of thy works, think thou hast receive the grace of faith. Do not therefore presume of thy works, before faith, know that faith found thee a sinner. Again z Serm. 16. de verbis Apostoli. We are justified, but that justice when we do well, doth increase. S. Prosper anno 250. saith a lib. 1. de vita contemplate. cap. 19 neither works with out faith, nor faith with out works, doth justify. Again. b & in respon ad cap. 6. ad Callor. A man being justified, that is, of a wicked become pious, with out any good merit going before, he doth receive a gift, by which means he doth obtain merit, that which was begun in him by the grace of Christ, is increased by the industry of free-will, the help of God being always present. LUTHER'S DOCTRINE. Luther saith: c in comm. in cap. 15. Genesin. I know these virtues are excellent gifts of God, I know that faith with out these gifts cannot stand. Et infra: we know that faith is not alone but doth bring with it charity and many gifts. Et ibid. here I speak plainly what faith alone doth, not as it is joined with other virtues. Faith only doth obtain remission of sins. Hence also is it that he saith. d in cap. 2. ad Gallat. Faith with out and before Charity doth justify. And. Faith is the formale justice for which man is justified, not for Charity. And. only faith is necessary to make us just, all other things are free, neither commanded nor prohibited more or less. Again: e in argum. eiusdem epist. the greatest or chiefest art and Christian wisdom is, not to know the law, to be ignorant of good works, and all active justice. Again: f lib. de libert. Christiana. a Christian man hath no need of any work or law being free from all law by faith. Again: g Serm. de novo Test. sive de missa. Let us take heed of sins but much more of laws and good works, only let us attend unto the promise of God, and faith. Also the Lutherans of Saxony affirm as much saying: in Colloquio Altembeigensi. amongst us there is no doubt but the holy scripture doth call that justice of Christ, by which we are justified before God, and by which we are just, the passion and obedience of Christ. Et ibid. the obedience, and the merit of Christ is the thing itself which is imputed unto us, yea the very justice which is given and bestowed upon us. I wherefore they conclude: saying: good works and new obedience pertain not unto the kingdom of Christ, but to the world, so that good works are so far from being necessary, as that they are also pernicious and unprofitable to salvation. Finally we ought to pray, that we may persevere unto the end in faith, with out all good works. These they. Luther yet saith: i lib. de captivit. Babylon cap. de Euch. a man can talk or deal with God no other way then by faith he careth not for works: Again: a Christian is so rich that he cannot perish although he would, how wickdly soever he live, unless he will not believe. Again, k in exposit. Epist in die Dominico a natali Christ proximo, ex cap. 3. Gal. Moreover (saith he) there is no other thing required unto salvation but to hear, and believe our lord jesus Christ Again. l loc. comm. etc. class ●. c. 68 pag. 68 as nothing justifieth but faith, so nothing sinneth but unbelief. Again: m in 2 part. Postillae. her. pr. Argente ra●● 1537. fal. 140. No sin (saith he) is so great as to condemn a man, for only infidelity condemneth all men, that are condemned: & on the contrary, only faith maketh all men blessed. The same affirmeth his Scholar tindal saying: n in Fox. Act mon. pag. 1 37. That Christ ordained, there should be no sin, but infidelity, no justice, but faith. M. Whitaker saith: o de Ecclesia contra Bellarm. controu. 29.5. pag. ●01. we say that if a man have the act of saith sin doth not hurt him, which also Luther affirmeth, and all we maintain. These M. Whitaker. CALVINS' DOCTRINE. Caluin saith: p in Antidoto Concili● Trid. ad can. 11. Sess. 6. lib. 3. instit. cap. 11. ¶. 23. ¶. & cap. 16. ¶. 1. it is faith only that justifieth, yet faith that justifieth is not alone: as the heat of the sun is not alone, which warmeth the earth. Again: thou seest that our justice is not in us, but in Christ, wherefore then are we justified by faith, because we apprehend the justice of Christ by faith by which only we are reconciled unto God. Again: q cap. 11. ¶. 19 we say a man is justified by faith only. Again: r ¶. 2. he shallbe justified by faith, who having excluded the justice of works, doth apprehend the justice of Christ by faith, where with being vested, he both appear in the sight of God, not as asinner but as just. s ¶. 2 And therefore when God doth justify us by the intercession of Christ, he doth not absolve, or forgive us, according to the approbation of our own innocency, but according to the imputation of justice, so that we may be deemed just in Christ who are not Just in ourselves Now if you will know whether Caluin consent with the ancient fathers hear himself saying: t Ibid. 1●. they babble that the ceremonial works of the law are excluded but not the Morale Finally it is so hard amatter for aiust man, or a man of a holy life, by doing well to become more just with Caluin, that by how many the more good works he doth, so many the more sins doth he heap up, and decerueth so many the more stripes, for he saith: v lib. 3. cap. 14. ¶ 9 There is not one work of the Saints which if it be considered in itself, but it doth deserve a just reward of reproach, x ¶. 11. yea it is damnable: Let us take heed therefore, of good works. Again he saith: y cap. 11.13.2. ¶ 15. Let their dream therefore be of force, who feign justice to proceed from faith and works. z And certainly in these things, no not Augustine's sentence or (at least) manner of speaking it altogether to be admitted. For although he do marue lonsly spoil, a man of all praise of justice and do attribute all to the grace of God, yet he referreth grace unto sanctification, whereby we are borne again unto newness of life by the spirit. Again: a Epitome. colloquij Mont. 13. belyer. pag. 44.48. He that doth once truly believe (saith he) cannot after wards fall from the grace of god, or lose his faith, by his adultery or other like sins. Beza saith. b In resp. ad act. colleg. montisbelg. part. altera pag. 73. That David by his adultery and murder, did not lose the holy ghost, and fall from his faith. An heresy condemned by the Primitive church. The Lunomians did teach that, c S. August. lib. de h●r. cap. 54. no sins could hurt a man, if so be he had but only faith: the like was the error and heresy of the Bogards who taught that; just men were not bound to the observation of the commandments of God, but only to faith, whom the council of vienn a condemned. THE 19 ARTICLE. Of Good works. THE CATHOLIC DOCTRINE. A man doth no less merit life, and salvation by this good works, than death and damnation by his evil works. SCRIPTURE. d Ecclesiasticus 16.18. and ●. v. 33. Give a reward to those that sustain thee, that thy Prophets may be found faithful. e jere. ●1. 16. Daniel. 4 24. There is a reward for thy work saith our lord. f wisdom. 5.16. The just shall live forever, and their reward is with our Lord. g matt. 5. v. 12.17. Be glad and rejoice for your reward is very great in heaven etc. let your light so shine before men, that they may see your good works and glorify your father which is in heaven, h cap. 10.42. whosoever shall give to drink to one of these little ones a cup of could water, only in the name of a Disciple, he shall not lose is reward etc. i cap. 16 27. And then he will render to every man according to his works etc. And k cap. 26. ●4. come you blessed of my Father, possess you the kingdom prepared for you, from the foundation of the world, for I was an hungry, and you gave me to eat, I was a thirst, and you gave me to drink etc. l Rom. 2.6. & v. 13. Who will render to every man according to his works etc. for not the hearers of the law are just before God, but the doers of the law shallbe justified. m Luc. 14.14 Recompense shallbe made thee in the resurrection of the just. n 1. Cor. 3.8. Every one shall receive his own reward according to his own labour. o 2. Cor. 5.10. We must all be manifested before the judgement seat of Christ, that every one may receive the proper things of the body, either good or evil. p 1. Tim. 4.16. See also. 2. Tim. cap. 4. v 8. Attend to thy seelf and to Doctrine: be earnest in them, for this doing thou shalt save both thyself and them that hear thee. q Tit. 3.8. Be careful to excel in good works; these things be good and profitable for men. r Hebr. 6. v. 10. For God is not unjust that he should forget your work and love, which you have showed in his name, which you have ministered to the Saints and do minister etc. s cap. 10.35. Do not therefore lose your reward, which hath a great renumeration, for patience is necessary for you: that doing the will of God, you may receive the promise etc. t cap. 11. ●. ●. esteeming the reproach of Christ greater riches than the treasures of the Agiptians, for he looked unto the reward. u james. 2. And in like manner also Rahab the harlot, was not she justified by works, receiving the messengers, and putting them forth an other way? x 2. joh. v. ●. That you may receive a full reward. Apoc. 20.12 23 And the dead were judged of those things, which were written in the books according to their works etc. and it was judged of every one according to his works etc. z cap. 22.12 behold I come quickly. FATHERS. S. justine, anno 150. saith: a in Apolog. 2. ant● medium men who by their works have showed themselves worthy the will and council of God, we account them to live with him by their merits, and so to reign, that they shallbe free from all death and trouble. S. Irenaeus, anno 160. saith: b Aduersus haereses cap. 72. let us not account that crown precious, or of worth which easily and of it own accord plaits itself upon our heads, but that which we attain by pain; and again; and by how much the more painful it comes unto us, so much the more enriched and estimable it is. S Basil, anno 380. saith: c lib. de S. Spiritu man is saved by the works of justice. Again: d S. ca 24. orat. ●●ple princip. all we that walk an evangelical life, are Merchants, seeking for the possession of heaven by the works of the commandments. Again: e Proverb orat ad Diui●es show thy works and crave thy reward. S. Cyprian, anno 240 saith f l b. de simply Pra●ator vel de unitate Ecclesiae. Man hath need of justice whereby to merit God, we must obey his precepts and admonitions that our merits may receive their reward. Again: g Serm▪ de Elecmos. extremo. if the day of natural rendering our soul, or unnatural, by persecution, find us prompt, ready, and running this painful path of good works, our Lord will never be wanting to reward our merits for, upon the works which obtain it in peace, he bestoweth apure crown of whiteness, but for martyrdom in persecution, he doubles, a purple crown. S Chrysostome, anno 380 saith: h hom. 4. de Lazaro. Circanied. If God be just, and will restore to these, and to those according to their merits, and that here, neither of them doth receive, either he the punishment of his wickedness, or this reward of his virtue, it is manifest there doth remain another place, where they shall receive their reward. S. Gregory Nazianz. anno 380. saith: i Orat. in S. Baptisms extrema Believe the resurrection, the judgement, and a reward to be received at the just balance of God. S. Gregory Nyss. anno 380. saith: k orat 1. do de amandis Pauperibus Finally I see every man rewarded according to his merits: to those which have been good and courteous, perpetual rest is given in the kingdom of heaven; but to inhuman, and wicked men, a punishment of fire and that forever. S. Hylary, anno 350. saith: l Can. 5. in mattaum Let us seek the kingdom of God, for the wages of our life, and this is the reward of such as live well and religiously, that out of this matter of a corruptible body, they are transferred into a new and heavenly substance, and that this earthly corruption is changed for a heavenly incorruption, m Connon 〈◊〉 which happy eternity is to be performed. S. Ambrose, anno 380 saith. n lib. 1. de officus c. 15. It is not evident that either the reward of our merits, or punishments, remain after death. S. Hierome, anno 380. saith. o lib. 2 adulovinlanum prope finem Denarius doth free all out of prison by baptism as it were by the pardon of a true Prince: Now it must be our labour to provide us diverse rewards, according to the diversity of virtues. S. Calestinus Pope, anno 4●3. saith: p in epistola ad Gallo●. so great is the goodness of God towards all men that he will have those things to be our merits which are his gifts, and for these which he doth give us, he will give eternal rewards. S. Paulinus, anno 400. saith. q in Epistola ad vitricium The just judge will acknowledge to thee the rewards of thy virtues. S Prosper, anno 450. saith: r In respon ad cap. 6. Gallorum man being justified, that is, of an impious made pious, without any former or precedent good merit, doth receive a gift, by which means he doth get his merit. S Augustine, anno 400. saith: s epist. 105. 〈◊〉 Sixtu 〈◊〉 are there no merits of the just there are certainly, because there are just, but that there might be just there were not merits. Et infra: as for the merit of sin, death is proposed as the stipend, so, for the merit of justice, life everlasting is for a stipend. Again: t lib. de motibus cap. 25. life everlasting is a full reward, at the promise whereof we rejoice; neither can the reward go before merits, or be first given to a man before that he be worthy. For what is more unjust than this, and more just than God? we ought not therefore to crave a reward before that we be worthy or decerue to be received. Again: u psal. 73. God himself hath made himself our debtor, not by receiving, but by promising. It is not said unto him, [●●●ore what thou hast received, but what thou hast promised.] And x Serm. 16. de ●●bis Apostoli. God is become a debtor unto us, not by receiving any thing but, which pleased him, by prom sing Et infra: therefore after that manner we may crave of our lord [restore what thou hast promised, because we have done what thou commaunden,] and thou hast done this, who hast helped us labu●ing. M ●ulgentius, anno 480 saith. y in Prologo Libro●●●d monimum. For he through his own goodness did vouchsafe to make himself our debtor. THE ADVERSARY. [For the confessed Doctrine of this opinion in Clemens Alexandrinus, Theophilus Cyprian, justine Martyr etc. See Abraham Schultetus, the Century-wryters, Also our learned Adversaries, Brensius, Osiander, the denynes of wittemberge, and Melanchthon, cited in the protestants. z tract. 1. sect. fol 93. in the marpent. Apology for the Roman church. These I say do affirm that Austin taught affiance] in man's merits towards remission of sins. a C●nt 3. col. 2●●, l●b. 54. & col. 266. [The Century-writers affirm, that Origen made good works, the cause of justification; b Cent. 5. col. 1178. And do also further affirm that Chrysostome handleth impurey the Doctrine of justification, and attributeth merit to works. c in resp. ad rat. camp. ta●. 5. pag 78 and in M. Fulkes. de●. of ●he Eng translat. p. 68 M. Whitaker saith: that not only Cyprian, but almost all the most holy fathers of that time, were in that error, as thinking so to pay the pain due to sin, and to satisfy God's justice. [In so much as d in Gallat. cap. 4. Luther, doth therefore call Hierome, Ambrose, Augustine, and others] justice-workers of the old Papacy. Bullinger saith. d in Gallat. cap. 4. That the Doctrine of merits, satisfaction, and justification of works did incontinently after the Apostles time lay their first foundations. e in apocalypse 87. fol. 270. M. Wotton [for beareth not to tax for this very point of (merit) the undoubted and confessed writings of Ignatius, Disciple to S. john the Evangelist, answering to his objected testimony] f in his defence of M. Park●ns etc. Pag ●●9 340. I say plainly this man's testimony is worth nothing, because he was of little judgement in divinity. g in his defence etc. pa. 408. [M. Whitgist acknowledgeth and urgeth these writings or Epistles of Ignatius, alleging in proof of them S. Hierome and Eusebius, And M. Cartwryght, in his answer thereto doth not so much as deny the said epistles h pag. 347. M. Whitgist in the place aforesaid saith,] Ignatius was S. john's Scholar, and lived in Christ's tyme. Now whereas M. Wotton in the place a foresaid to prove these epistles counterfaire allegeth this saying of Ignatius: whosoever doth not fast every Lord's day or Sabbath except Easter day only, i M. whitgist. in his defence pag 102 in Hooke● l 5. sect 73. pag. 209. is a murderer of Christ: [which saith M Wotton is absurd. To for bear M. Wotton's misalledging of Ignatius his words, which are indeed directly to the contrary. In so much as M. Whitgist and M. Hooker do both of them, specially mention, and answer this very objection urged by M. Wotton LUTHER'S DOCTRINE. Luther saith: k in exposit. evang. Luc. 16. Domini cap. 9 a festo S. Trin. con. 1. I will not give, no not apenny for Peter's merits, for how should they help me, when they could not help himself; for what soever he hath, is bestowed upon him by faith in? Christ. Now if he cannot help himself, how shall he do any thing for me? [He objecteth to himself] dost thou say that good works are not to be done for respect unto eternal life; behold here it is otherwise written, what then shall we do? (he answereth) there be many sentences in scripture every where, which sound of our merits that we should satisfy the justice of God by good works, Conc. 3 but there take heed of that leaven. Again: provide yourselves treasures in heaven: This we will say that they who know not faith, do speak & think as well of reward and works For they think them after a human manner that they should buy heaven by their works, which are dreams and vain cogitations, these Luther. Again he saith: l in exposit evang. in die Phil. & jac. Apostolorun. here we ought to learn that we are not saved by our merits, but by the spirit of Christ [as if Christ were not the author of merits and good works in his faithful, and he who doth give force unto them. Philippe Melanchthon saith: m in confess. Aug. & eius Apolog. art. 2● & in loc. comm tit. de bonis operi●●us. Although good works do not decerue remission of sins, and the inheretance of life everlasting, yet they merit other corporal rewards, and spiritual in this life, and the life to come: [which notwithstanding he doth not explicat, I think he knows not what he saith. CALVINS' DOCTRINE. Caluin saith: n lib. 1. instit. c. 15. ●. 3. first I must meeds speak of the name of merit: whosoever therefore did first give that title to human works, compared to the judgement of God, did very ill, or little respect the sincerity of faith. For to what end, I pray you, is that name of (merit) brought in; but it is manifest, with great damage to the whole world, what great offence it doth contain, but omitting the name, let us take a view of the thing itself rather, he saith: o ¶. 3. what our works do merit, the scriptures teach, when it saith they cannot endure, or abide the sight of God, because they are full of uncleanness, p ¶. 4. moreover the Doctrine of the scripture, is, that all our good works are continually sprinkled with much uncleanness, whereby God is justly offended and angry with us, so far are they from reconciling us unto him, or bringing us any benefit, q Ibid. c. 12. ¶ 4. the cause (saith) he is, because all the works of men are nothing but uncleanness & filth and that which is vulgarly esteemed justice, is mere iniquity with God: Again: r c 14 ¶. 9● we have not one work proceeding from the Saints, which if it be considered in itself, doth not merit a just reward of reproach. Finally, s ¶. 11. there hath been no work at any time, of any godly man, which if it be examined by the severe judgement of God, is not damnable. M Foxsaith: t Act mon. pag ●● 8, when we sin, we diminish not the glory of God, all the danger of our living being the evil example to our neighbour. M. Wotton saith, v in his answer to the late popish. art. p. 92, & 41. sin is pardoned as soon as committed (the faithful person at once) having for givenes of all sins past and to come. [So dangerously, do they seem to draw near unto libertinism, and bewray themselves to be those of whom S. Jude forewarneth, calling them, ungodly men, transferring the grace of God into wantonness. The extenuating of good works was so grateful to some Calumistes, that their blessed man of God and constant martyr of jesus Christ (for so he is termed by x pag. 46. Bi●kley in his Apology for religion etc.) M. tindal was careful to prevent all merit of good works, that in his book mutuled the wicked Mammon, he doubteth not to affirm y Act mon. pag. 4●●. that Christ with all his works did not deserve heaven. z pag. 57●, & 4●6, That M. tindal was the author of this book, see also Fox, a Ibid 486, & 4●●, which sentence their other martyr ohn Teuxbury defendeth for plain enough and true as it lieth. Also M. tindal saith: b Ibid. 1●●6. there is no work better than other, as touching to please God, to make water, to wash dishes, to be asewter, or an Apostle, all is one to please God. To conclude; Calum saith, c l. 2. Instit. cap. 17. s. 6. To ask whether Christ did merit, is no less a foolish curiosity than a rash definition. Et infra: for by what merits could man obtain to be judge of the world, head of Angels etc. Again he saith against Christ, mereting for us. d lib 2. cap 17. Acct. 1. I confess indeed, if any man will oppose Christ simply by himself to the judgement of God, that there is no place for merit, because there is no dignity in man, which can merit or deserve God. [Finally that you may know this doctrine not to have been received or known in the primitive church he saith. e lib 3. cap. ● ¶. 5. [These things in former ages were not handled nor treated of, as they ought to have been, otherwise there would never have risen such troubles and dissensions. An old heresy condemned by the primitive Church. [This heresy was condemned in jovinian, as witnesseth. f lib. contra iovinianum. ●. S. Hierome, whoesaid I that abstinence, fastings, and all other exercises of good works were not meritorious. THE 22. ARTICLE, Of fastings. THE CATHOLIC DOCTRINE. Fasting, and the lent hath always had credit and place in the Catholic Church, to have been heavenly commended, and received by Apostolical tradition. SCRIPTURE. We ought to Fast. a jocl. 2.12. NOw therefore saith the lord, turn unto me with your whole heart, in fasting, and in weeping and in mourning. b Toby. 12.8. Prayer is good with fasting and Alms, c Matth 6.16. and cap. 9 15. when you fast, be not as the Hypocrites, sad. Again. But the days will come when bridegroom the shable taken away from them, and then they shall fast, Again. d cap. 17.21. But this kind of Devils is not cast out, but by prayer and fasting. e Luke. 2.37. Who departed not from the temple, by fastings and prayers serving night and day. f Act. 13.2.3. And as they were ministering to our lord and fasting the holy ghost said etc. Then they fasting and praying, and imposing hands upon them dismissed them: Again. g cap. 14 22. And when they had ordained them priests in every Church, and prayed with fastings. h 2. Cor. b. 4 5 Let us exhibit ourselves as the ministers of God etc. in labours, in watchings in fastings etc. i cap. 11. ●7. in labour and Misery in much watchings, in hunger and thirst, in fastings often, in could and nakedness. Examples of Keeping the lent. k Exod. 24. 1● And Moses entering into the midst of the Cloud, went into the mountain, and was there 40. days and 40. nights. cap. 14.28 Therefore he was there with the lord 40. days, and 40. nights, bread he did not eat, and water he did not drink. m Deut. 9. 1● And I fell down before our lord as before, forty days and forty nights not eating bread, nor drinking water, for all your sins which you committed against our lord. n 9 kings 13.8 who when he had risen, did eat and drink and did walk 40. days and 40. nights in the strength of that meat. o Matt. 4.2 And when he had fasted 40. days and 40. nights. The merit of Fasting. p jonas 3.5. ●● And they proclaimed a fast, and were clothed with sackcloth from the greater to the lesser, and God saw their works, that they were converted from their evil way, and God had mercy one the evil which he had spoken, that he would do unto them, and he did it not. q judith 4 8.9.11.12.13. And they humbled their souls in fastings and prayers they and their wives, and the priests put on hearclothes etc. r Than Eliachim the high priest of our lord went about all Israel, and spoke unto them saying: know ye, that our lord will hear your prayers, if continuing you continue in fastings and prayers in the sight of our lord. s cap. 8.6. And having cloth of hair upon her loins, she fasted all the days of her life, except Sabbaths, and new moons, and the feasts of the house of Israel. t judges 20. v. 26. And they fasted that day until the evening. v Act. 14. 2●. And when they had ordained to them priests in every Church and had prayed with fastings they commended them to our lord, FATHERS. x Ad Philipp S. Ignatius anno 100 admonisheth that the lent be fasted of the faithful because it doth contain the imitation of the conversation of our lord. S. Basil anno 380. saith: y orat 1 de ●e●unio. our lord, the head of all things related, when by fasting he had strenghtned the flesh which he had taken for us, he did so sustain the assaults of the Devil in it, whereby also he taught us that by fastings we should anoint & exercise ourselves to fights in temptations. z Orat. 2: de jeiunio. And in an other place he speaks at large of the fast of S. Gregory Nazianz anno 380. saith a orat. in S. Lavacrum. Christ fasted a lent, little before his tentation; we before Easter. S. Chrysostome anno 380. saith: b Homil. 1. in Genesin. a fast of forty days being declared, our lord jesus Christ did so enter the sight against the Devil, giving us all example that by it we should be armed. S. Ambrose anno 380. saith: c Serm. ●4. Our lord hath made holy the lent unto us by fasting: Ibid. what Christian s●eller doth not fulfil the lent by fasting shallbe holden guilty of prevarication and contempt. Again: d Serm. 37. This he did for our salvations sake, that he might not only teach a profitable thing by word, but also might instruct by examples, that by the same steps which we run unto faith, we should go unto abstinence. S. Hierome anno 380 saith: e in cap. 58. Esaie. Our lord Fasted forty days in the wilderness, that he might leave us solemn days of fastings. Again: f Ad Morellani adver. errores. Montani. we in a time sitinge for us do fast one lent, according to the tradition of the Apostles. S. Epiphanius anno 390. saith against Aerius, who contemned commanded fasts, g lib. de her. heres. 75. that fasts were commanded by the Church and accustomed to be Celebrated, and also ordained by the Apostles. S. Leo Pope anno 440 saith. h Sermo 6. de quadrag. That therefore my beloved, which is fit for every Christian to do, that is now more carefully and devoutly to be performed, that the Apostolical institution of forty days be accomplished by fasting. Again: i Serm. g. de quadrag. the greater fasts are instituted by the Apostles according to the doctrine of the holy ghost, that by the common fellowship of the Cross of Christ, we also might do some thing in that, which he hath done for us. Again: k Serm. 11. de quadrab. The chiefest and most holy fast is at hand, which doth crave to be observed of all the faithful without exception. S. Theophilus Alexaadr. anno 390. saith. l lib. 3. Pasthali. That the law of abstinence from flesh in the lent hath always been in the Church, and that those which did eat flesh were held guilty of a great crime. S. Augustine anno 400. saith. m Serm. 62. de tempore in epistola 219. c. 15. To fast on other days, there is a remedy or a reward, but not to fast in the lent, is a sin. Against: The forty days of fast have authority both in the old testament, or books out of the fast of Moses & Elias, and out of the gospel, because our lord fasted so many days. Concerning the special forbearante, or restraint to fast upon Sunday. It is confessed that the contrary under taken liberty of fasting upon the Sunday (now renewed by the Puritans) was reproved by Pope Clement the first anno 80. saying he that fasteth upon the Sunday or lords day is guilty of sin. n in epist. ad Philippens. pag 99 The like is affirmed by Ignatius, witness for them both M. Cart-wright in M. whitgithes' defence etc. Tertullian. anno 200. saith. o de corona militis c. 3. We account it a heinous offence to fast on the Sunday. p ubi supra. See this also confessed by M. Cartwrigth. S. Augustine anno 400. saith: q epist. 85. ad Casulanum. Who is it, that shall not offend God, if he will unto the Scandal of the whole Church, spread every where, fast one our lords day? Also the fourth Council of Carthage saith: r Canon. 64. anno 413. He that doth willingly and of purpose fast on the Sunday, is not taken for a Catholic. S. Epiphanius anno 390. condemneth the Arrians saying: s haeresi 75. They desire rather to fast on the sunday, and eat upon wednesday and Friday. t In his defence pag. 102. It was also the condemned heresy of the Manichees. See M. whitgift. THE ADVERSARY. As Concerning the appointed fast of lent. v in M witgistes defence etc. pag. 100 M. Cartwright reproveth S. Ambrose for saying. It is sin not to fast in lent. x in examen Concil. Trid. part. 1. pag. 89. Chemnitius Confesseth that Ambrose, Maximus, Taumensis, Theophilus, Hierome, and others do affirm the fast of lent to be an Apostolical tradition. y See Schul. tetus in medull. Theolo. Patrum. p. 440. & in whitgift in his def. pag 102. & M. Cartwr, Ibid. 99 In more undoubted proof whereof other Protestant writers do not only affirm the superstition of lent and fasting to have been allowed and commended by S. Ignatius afore said, Scholar to S john. But also defend that that very epistle of Ignatius ad Philippenses in which this doctrine is extant, is his true epistle and not counterfeit. Which may answer our adversaries usual objection against it. Epiphanius reporting the errors of Aerius affirmeth that he said: z Haeresi. 75. Neither shall fasting be appointed: for these things be judaical and under the law of Bondage, if at all I will fast, I will choose any day of myself, and I will fast for liberty. See the like in a Haeresi 54 S. Austin, and confessed by M. b pag 44 45. Fulke in his answer to a counterfeit Catholic. M Field saith of Acrius, c de Eccll l. 3. cap. 29. pa. 158. he disliked set fasts etc. and was justly condemned etc. This opinion of Aerius though thus condemned was yet so agreeable, and the very same with the now professed Doctrine of the Protestants, that M. Whitaker saith: d contra Duraeum l 9 pa. 130. Concerning fasting Aerius hath taught nothing contrary to the Catholic faith. See also this condemned opinion of Aerius yet further defended by M. Fulke ubi supra and by e de haeres c. 5 fol 175. Danaeus, as in the Margin. Though yet others, who dislike our adversaries over plain Novelisme herein, do specially condemn Aerius and his foresaid doctrine thus defended, as namely f M Hocket in his Eccl. policy, l. 5 f. 72. p. 210. M. Hocker, And the Protestant Author of the book entitled g 31. 49. 100LS. M Fulke against ye Rhemist test, in ma●●, c 5 fol. 28 & in act. c 1 ●s 5. fol. 203. Aretius' in loc come. pag 272. M Hooker In Eccl policy l 5 s. 72 pag. 209 210. Querimonia g 31. 49. 100LS. M Fulke against ye Rhemist test, in ma●●, c 5 fol. 28 & in act. c 1 ●s 5. fol. 203. Aretius' in loc come. pag 272. M Hooker In Eccl policy l 5 s. 72 pag. 209 210. Ecclesiae printed at london 1592. Whereas M. Fulke, Aretius, and many others do commonly object that Montanus the Heretic was the first that appointed laws of lasting, M. Hooker answereth with us, that the montanists, were reprehended only, for that they brought in sundry unaccustomed days of fasting, continued their fasts a great deal longer and made them more rigorous etc. Where upon Tertullian, maintaingning Montanisme wrote a book in defence of their fast etc. The same affirmeth the foresaid Protestant Author h pag 110. M Fulk against the Rhemist test in 1. Tim. 4●. of Quermonia Ecclea, Whereas M. Fulke, and Commonly all Protestants do object that saying of S. Paul. i 1. Tim. 4. ●. Forbidding to Marry, to abstain from meat etc. A 'gainst our Catholic Doctrine of fasting from certain meats M. Hooker saith with us: M. Hooks his Eccles. Polici l. 5. sect. 72. pag. 209. Against those heretics (saith he) which have urged perpetual abstinence from certain meats, as being in their very nature unclean, the Church hath still bend herself as an enieniny. S. Paul giving charge to take heed of them etc. Also the foresaid. k pag. 106. and 107 S. Austin contra Faustum Monic. l. ●0. c. 4 and c 6 and contra. Adimant Manich. c 14. M. jac in his defence of the Church and ministry of Eng●and pag. 59 Author of Querimonia Ecclesiae giveth the same answer to the said saying of S. Paul; as likewise S Austin against Faustus a Manichie etc. An answer so evidenthy true, that M. jacob the Puritan, acknowledgeth that place of S. Paul to be understood of Martion and Latianus, who did absolutely condemn Marriage and certain meats; and so (saith he) are in no comparison with the Papists, if they erred in nothing else. LUTHER'S DOCTRINE. l in resp. ad Ambros. Catharinum. To day (saith he) they do so fast, not that the flesh may be mortified, but because it may be a good work, to fast this day or abstain from that kind of meat to merit heaven. But what is this, other than the impious face of Antichrist? And again: m lib. de Doctritus hominum v●tandis. It is (saith he) erroneous, and full of lies that they do impose, as it were by the decree and command of the Church, at certain times of the year a necessity to fast the vigiles of the Apostles, and other Saints under pain of a great sin. For fastings concerning days and meats, ought always to be free and indifferent. Again, n in exposit. epist quae legitur deminica 1. i● Ni●●li ad Gal. G●l. ●. fasting is not a true chasticeing of the body, but a thing rashly taken in place of a good work. Finally, that worship of thine, and study of religion is no other thing, than was the religion of Molech and Baal in times passed with the jew. Philipp Melanchthon saith: o in loc. come. en. de caeremonij● Ecclesiae. it is a pernicious error to think that fastings and such like are the works and worship of God. CALVINS' DOCTRINE. p lib 4. instit. cap. 12. ¶. 19 An other evil (saith he) like unto this we must specially take heed of (to wit) that fasting be not taken for a meritorious work, or any kind of divine worship. The third error is not so bad, yet dangerous, as it were more strike and exactly to crave one of the chiefest offices, and so to extollit with immodest praise, as that men when they have fasted, should think they had done some excellent thing. Wherein I dare, in part but not altogether excuse the ancient fathers, but that they have laid certain foundations of superstition, and have given occasion of tyranny which afterward did arise. q ¶. 10. And then the superstitious observation of lent began every where to increase, because both the common people were persuaded that they did God some special service thereby, and the pastors did commend it for a holy imitation of Christ etc. An old condemned heresy by the primitive Church. S. Epiphanius ligres. 75. and S. August. lib. de haeres. cap. 33. This heresy was the Arians, who thought that we ought not to fast as it is a precept and rule of the Church, but every man as he would, lest we should seem to be under the law. Moreover Epiphanius addeth, that clean contrary to Catholics, they were accustomed to eat flesh, on fridays, in the lent, and chief in the holy week. THE 19 ARTICLE. The laws and Precepts of Christ are not impossible. THE CATHOLIC DOCTRINE. The law of God, and commandments of Christ, are not only not impossible to be fulfilled, but so possible unto the willing, and such as love God, as they are sweet unto them, and easy, light, not heavy. SCRIPTURE. a Deut. 30.11.14. THis commandment that I command the this day, is not above thee etc. But the word is very near thee in thy mouth, and in thy heart to do it. b Levit. 18.6. Keep my laws and commandments, which a man doing shall live in them. c 3. kings 2.3. And observe the watches of our lord thy God, that thou walk in his ways, and keep his ceremonies, and his precepts, and judgements, and testimonies as it is wirten in the law of Moses. d joshua 22.5. That thou keep attentively, and in work, fulfil the commandment, and the law etc. c ●. kings 14 8. Thou wast not as my servant David, who kept my commandments and followed me in all his heart. f job 23 11. My foot hath followed his step, I have kept his way, and have not declined out of it. g Psalm. 118.32. & Psal. 17 25. I ran the ways of thy commandments. Read the whole Psalm. and Psal. 16.3. h Ezechiel 18.19. And you say, why shall not the son carire the iniquity of the Father, to wit, because he hath wrought judgement and justice, hath kept all my precepts and done them, he shall live? i Matt. 7.24. Every one therefore that heareth these my words and doth them etc. And: k cap. 11. ●0. My yoke is sweet, and burden is light. And: l cap. 19.17. if thou wilt enter into life, keep the commandments. m Luc. 1.6. They were both just before God, walking in all the commandments of our lord with out blame. n jomes 1.22 But be d●e●s of the word and not hearers only, deceiving yourselves. o 1. john 2. ●. an● In this we know that we have known hime if we observe his commandments. And: p cap. 5.3. his commandments are not heavy. FATHERS. S. Basil anno 380. saith: q orat in illud: attend tibi. It is a wiched thing to say the precepts of the spirit are impossible. S Cyrill saith, r lib. 3. contra Iu●anum. how that very precept (thou shalt not covet) which is the most hardest of all, may be fullfulled by grace. S. Chrysostome. And 380. saith: s Homil 8 de poenitentia. thou mayst not accuse our lord, he doth not command impossible things, many also do over came his commandments. Again: t Homil 19 in Mat●ltrū ad iinem. Therefore let us not fear the burden, neither do thou sly that yoke, whereby Christ hath freed thee from all these, but under take this yoke with all alacrity of mind, and then thou shalt easily know how sweet it is. Neither doth it tear thy neck, but is imposed for an ornament, and that thou mayest learn to go forward in order to the kings way, and to avoid all head long dangers on both sides, and walk joyful easily through a strait way. Again. v homil. 19 in epist. ad Hebraeos. And thou sayst, how is this possible to love his neighbour as himself if others have not done it thou mayst well think it impossible, but if they have done it, it is manifest we do it not through negligence, also Christ doth not command any impossible thing in so much that many have (exceeded) his precepts. S. Hilary anno 350. handling that. Thy commandment is to great. x Psalm 2● 118. The commandment (saith he) of God is great, and extended unto all the kinds of our faith, so that it is not hard, if therebe a will to obey the precept of our lord. S. Hierome anno 380. saith. y lib 3. adu. Pelag. God hath commanded possible things, there is no man doubts of this. Again. z in comment. ad cap 5 prope sinem. Many (saith he) measuring the precepts of God by their own imbecility and weakness, do think them impossible, which are not commanded, therefore we must needs understand, that Christ did not command impossible things, but things perfect and which David performed. S. Augustin. anno 400 saith: a lib. de nat. & great. cap. 43. Therefore God doth not command impossible things, but commanding he doth admonish, both to do what thou canst, and to ask for what thou canst not. Again, b cap. 16. It is certain we may keep the commandments if we will, but because the will is prepared by god we must ask of him that we may have a will unto so much as doth suffice, that by willing we may do it. Again: c cap. 69. Therefore we do firmly believe our just and good God not to be able to command impossible things, hence we are admonished, both what to do in easy things, and what to ask in hard thinks; for all things are become easy to Charity, to whom only, the burden of Christ is light. Again: d lib de pecca●or. meritis & remissi● cap. 3. God would not command any thing that should be impossible unto man's will. Again: I cannot doubt or think that God hath commanded man any impossible thing, or that any thing is impossible to God to help or assist, whereby that may be done which he hath commanded. Again: e lib. de great. & lib. arbit. cap. 16. The Pelagians thought that they knew a great mister, when they said, God would not command what he knew impossible for man to do, who knows not this? And again: f in Psal. 56. God would not command that we should do this, if he did judge it impossibile. LUTHER'S DOCTRINE. Luther saith: g lib. de libertate Christiana. all the commandments are as impossible unto us, as that one is. Thou shalt not covet, or or desire. Again: h in confutatione rationis Latomi. There be so many testimonies of scripture which do prove the commandment of God to be impossible unto us, as there is nothing more manifest. Again: i In responsione ad dialog. Syluestri Prieratis. Thou dost most wickedly, in that thou sayst our Saviour hath not commanded impossible things, yea thou dost more than wickedly, in that thou dare call this falsehood, we cannot fulfil the commandments of God in this life. Philipp Melancthon saith. k in common suis ad cap 4 epist. ad Romanos When the law commandeth us to love God, it imposeth as impossible things, as if it did command us to fly over the hill Caucasus. CALVINS' DOCTRINE. Caluin saith: l lib 2 instit. cap. 7. ¶ 5. But because we have said that the observation, or keeping of the law is impossible, we will in few words both explicate and confirm it, for it seemeth to be an opinion commonly taken for most absurd, in so much as Hierome doubteth not, to curse it with excommunication. But what seemeth good unto Hierome, I little respect. m ibid. I call that impossible which yet hath never been, and that hereafter it may not be, is hindered by the ordination and decree of God. If we speak of these latter times, I say there hath been never a Saint, who being at the point of death, hath attained unto that measure of love, as to love God with all his heart, with all his mind with all his soul and with all his power. Now here it is manifest, that he maketh God himself the impediment why we do not fulfil and keep that law, which he commandeth us. An old condemned Heresy. This heresy was held by certain men, Concil. 11. conon. vlt. anno 440. against whom the council of Arausicanum did define; where thus we read: Hear also we believe according to the Catholic faith, that by grace received in Baptism, all that are baptised (Christ helpping, and Cooperating with them, and if they will truly and faith full endeavour) may fulfil all things necessary unto salvation. THE 22. ARTICLE. To beseech the prayers of the righteous here on earth is no derogation to our Saviour. SCRIPTURES ONLY. a Rom. 15.30. I beseech you therefore brethren by our lord jesus Christ, and by the Charity of the holy ghost that you help me in your prayers for me unto God, that I may be freed from the infidels, which are in judea. b Coloss. 42. Praying with all for us. c Thessa 5.25 Brethren pray for us. d Ephes. 6.18 And in the same watching in all instans and supplication for all Saints, and for me etc. THE 23. ARTICLE. The Angels and Saints in heaven know our doings and wants better than men therefore, etc. a O see 12.4. ANd he prevailed against the Angel, and was strengthened and he wept and be sought him. b Psal. 150.1. Praise ye our lord in his Saints. c Toby 12 12 The Angel Raphael saith: I offered thy prayer unto over lord d 2. Machab. 15.14. Onias the high priest benig dead appeareth to judas Machaheus: speaking of the Prophet jeremy saying: This is a lover of his brethren and of the people of Israel: This is he that prayeth much for the people of Israel, and for the whole City. e Matt. 18.10 Their Angels in heaven do always see the face of my father which is in heaven. (Saints also departed) f cap. 22. ●0. are as the Angels of God in heaven therefore we may better crave their prayers then mortal men's. g Luc 15.7. So there shallbe joy in heaven upon one sinner that doth peannce etc. I lay to you there shallbe joy before the Angels of God etc. h 1. Peter. 1.15 And I will do my diligence to have you often after my decease also, that you may keep a memory of allthings. i Ap●c 4. And the smoke of the incenses of the prayers of the Saints ascended from the hand of Angel before God. THE CATHOLIC DOCTRINE. The Angels and Saints, of God are not hindered by temporal death, & leaving their mortal bodies, so that they can no more pray for us, neither do they cast away all care, and love of Charity to wards us, that they will no more help us: but they are most willing, and ready to pray for us, so that they do help us, labouring and warring here on earth, by their holy prayers, and we ought often to invocat, and beseech their intercession for us unto God. FATHERS. S. Dionysius anno 80. saith. k cap. eccles. Hierarch. Certainly it is all one; as if a man when the sun shines, should pluck out his eyes, and yet not withstanding desire to be partakers of the light of the sun, so he is held in suspense with a superstitious hope of impossible things, who doth crave the prayers of the Saints, and yet reject holy prayers, and operations agreeable to their natures. S. Irenaeus anno 160. saith: l lib. 5 contra h●●reses. And as she (Eva) was seduced and did fly God, so this (Marry) was persuaded to obey God, that the virgin Mary became the advocate of the virgin Eua. S. Athanasius anno 340. saith: m Serm in Euangel. de Sanctissima De●pata, sive de annontiatione Marix. Incline thine care o Marry, unto our prayers, and do not forget thy people. Et infra, unto thee we cry most holy urign remember us. Et infra. Mistress, Lady, Queen, and mother of God make intercession for us. Eusebius anno 330. saith: n lib. 1●. praeparationis evangelicae Cap. 7. these things we do daily, who honouring the soldiers of true piety as the friends of God, do approach unto their monuments, and make our vows and prayers unto them as unto holy men, by whose intercession unto God, we do confess ourselves not to be a little helped. S. Basil, anno 380. saith: o orat. in 40. man ires. O unconpereable soldiers, and common protectors and defenders of mankind, and best companions of cares. He which is oppressed with any misery, let him fly unto these, and he which doth rejoice, let him beseech these, he, to the end he may be freed from his evil, this man, that he may continue in joy, and prosperity. S. Gregory Nazianz, p orat in Cyprianum. anno 380. saith in th'end of that oration invocating S. Cyprian. But thou mercifully, behold us from above, and direct, and receive this thy holy people, and nourish, and feed us together in peace: insighting, and strife, direct and receive us, and determine with thyself, that such also as thyself do make earnest request for us. Again. q orat. 15 de obitu Gregorij parentis sui. Now he doth more profit us by his prayers, than he did before by his Doctrine, yea by h●w much the nearer he is unto God, for as much as he hath put of his corporal bonds. S. Chrysostome, anno 380. saith. r Serm. de Inuentio & Maximo. tom 3. As soldiers, showing their wounds received in war, unto the king do speak boldly and with good confidence, so they carrying their heads cut of, and bringing them forth in presence, may obtain of the king of heaven whatsoever they will. Again he saith: s homil. 66: an ●. p●lum prop. sin. for also he which is adorned with purple, doth approach to embrace these sepulchres, and all pride set aside, stands making supplication to the Saints, that they would make intercession for him unto God, also he that doth walk adorned with his diadem, doth beseech the carpenter, and the fisher man, as his protectors. S Gregory Niss. anno, 380. saith invocating S Theodor. t orat. in Theodor. circa linem. Make intercession and beseech our common king and Lord for thy country we fear afflictions, we expect perils, the wicked Scythians are not sure of preparing war against us; use thy liberty of speech as a soldier fight for us, as, a martyr for his fellow servants infra. But if there shallbe need of more earnest prayer and advocation, gather together the company of thy Brother martyrs, and together with them pray for us, admonish Peter, stir up Paul, and john also the divine and beloved Disciple of jesus. S. Ephrem, anno 380. saith: v Serm. de Laudibus S. Martyrum we beseech ye most blessed martyrs, who freely and willingly have suffered torments for our Lord and Saviour, & for his love; also you are so much the more familiarly joined unto God, that you may vouchsafe to make intercession unto our Lord for us wretches and sinners, and all filth through negligence, that the grace of Christ may descend upon us. S. Cyrill, anno 350. saith: x Catechesi S. ●mislag. when we offer this sacrifice, we make mention of them which have deceased before us first of the patriarchs, Prophets, Apostles, and Martyrs, that God by their prayers may receive our prayers. S. Theodoret, anno 440 saith: y lib. 8. add Graecoes. such as travel with difficulty, do beseech the Martyrs for their companions in the way, or rather captains or guides in the journey. [Again he doth in this manner conclude every man's life.] z in historia S. S. Patrum. But now in a king an end of this my narration, I implore and beseech them, that by their prayers I may obtain divine help S Cornelius Pope, anno 251. saith: a in Epist. 1. beseeching God and our Lord jesus Christ, that his holy Apostles making intercession for you, he would purge you from your sins. S. Hilary, anno 350. saith. b in psal. 124 Neither is there wanting to those that will, the protection of Saints, and safeguard of Angels. c 1. tem. 129. The nature of God doth not want the intercession of Angels, but our infirmity, for they are sent from those that shall inherit salvation, God being ignorant of none of all this which we do, but our infirmity to ask and merit doth need the help of spiritual intercession. S. Ambrose, anno 380. saith. d lib 8. in lu. in fine. lib 10. in Luc. 21. As Angels are in authority, so also are those which have deserved the life of Angels. And: kings being dead, martyrs shall succeed them in an everlasting kingdom in the honour of heavenly grace, and they shallbe suppliants, these patrons. Again: e lib. de vi●uis we ought to beseech Angels who are given us for a safeguard, also martyrs whose Patronage we seem to challence for a defence of our body, they can ask for our sins who have washed there own, if they had any with their own blood, these are the martyrs of God our prelate's and beholder's of our life and actions, let us not be ashamed to take them for the intercessors of our infirmity, for they have also known the infirmity of our body, when they did once live. S. Maximus, anno 420. saith. f Serm. de Nartyribus Tauricis. There is familiarity between these and us for they are always with us, they always abide with us, that is, they both keep us living in our body and receive us going out of our body. Again praying to S. Agnes he saith: g Serm. de S. Agnese. O glorisious to Christ, fair to the son of God and grateful to all Angels, and Archangels, we do beseech thee, by what prayers we can possible, that thou vouchsafe to remember us. S. Hierome, anno 380. saith. h in Epitapho Paulae circa ●inem Farewell o Paula, help by thy prayers the last old age of thy worshipper, let thy faith and good works join thee to Christ, that being present thou mayst more easily obtain what thou shalt request. Again. i in epist. ad Paulum de obitu Blesillae she doth beseech our Lord for thee, and obtaineth pardon of my sins for me. Ruffinus, anno 400 saith k lib. 2. hist. cap. 33. He went about (to wit, the Emp. Theodosius) all the places of prayer with the priests and people, and did lie prostrate in hearcloth before the shrines of the martyrs and Apostles, and did crave undoubted help by the intercession, of the Saints. S. Augustine, anno 400. saith: l lib. 7. de Baptismo Cont. Donatistas'. cap. 1. let Cyprian, help us by his prayers, labouring in the mortality of this flesh as it were in a thick cloud, that God assisting us we may imitate his good works, as far as we shall be able. Again. m tractatu 84. in joan Therefore we do not so remember them (martyrs) at the very table, as those which rest in peace, that we should also pray for them, but rather that they (martyrs) should pray for us. Again: d Sanctis Petro & Paulo n a multitude of people do worship, the most blessed fisher man Peter, with their bowed knees. Heathens objecting that Christians did worship the Angels: he answereth. o in psalm. 96 I would to God, saith he, that you would worship them, for than you should soon learn of them, that they do not worship them as Gods but as Saints. Again: p Serm. 17. de verbis apostoli ecclesiastical discipline hath, and teacheth that the faithful know, when they recite martyrs in that place at the Altar of God, that they do not pray for them, but for other the dead. For it is injury to pray for a martyr, to whose prayers we ought rather to commend ourselves: q Serm. 18. de sanctis He hath also there an excellent and a long prayer to the blessed virgin Mary. S. Victor Vticensis, anno 486 saith. r lib. 3. de perseq. wandal. O you Angels of God be you present, pray for us you holy patriarchs and Prophets, you Apostles, be you our intercessors, chief you blessed Peter, wherefore art thou silent for thy sheep, and lambs commended to thee by our common Lord with great care and earnestness? you S. Paul, master of the gentiles, know what the Arians do to wandalia, and thy sons being captives do sigh mourning, and all ye Apostles sigh together for us. S Fulgentius, anno 480 saith. s Serm. de Laudibus B. Mariae. Therefore the virgin Mary, received all the courses of nature in our Lord jesus-christ, that she might help all women flying unto her. S. Leo Pope, anno 440 saith: t Serm. 1, de Petro & Paulo As we have tried and our elders have proved, we do believe and trust, that amongst all the labours of this life to obtain the mercy of God we shall always be helped by the prayers of special patrons. Again. u Serm. 2. de anniversario suae assumptionis Peter doth now more fully, and powerfully perform those things which are committed to him, and doth execute all parts of his offices and cares in him by whom he is glorified. Again. x Serm. 3. de anniversario Now the pious pastor (Peter) doth execute the commandments of his Lord, strengthening us by his exhortations, and not ceasing to pray for us, that we be not overcome by any tentation. Again. y Serm. 5. Epiph. Confirm friendship's with the Angels, patriarchs, Prophets, Apostles, and join yourselves to the martyrs, covet their riches, and by good contention and emulation contend, and strive for their favours. S. justine Martyr, anno 150. saith. z in 2 apolog 2. speaking in the name of all Christians explicating the faith of the whole Church. We worship & adore him (God the father) and his son, who came, and taught us these things, and we worship in word & deed the whole troup of others that follow, & such like good Angels, earnestly teaching it to all that desire to known, how we are taught & instructed. Origen, anno 230. saith. a homil. 3. in diversos The memory of these as it is worthy; is always celebrated in the church. b haeres. 79. S. Epiphanius, anno 309. [refelliing their error who offered sacrifice to the B. virgin Mary as unto a Gods, fearing lest by this occasion their should be no honour given unto her, as the heretics of our time now put in practice, he repeateth very often these words, let Mary be had in honour, God adored. S. Chrysostome, anno 380. saith: c homil. de Sanctis Inuentio & Maximo you do not worship the Saints of ancient time, and these later after a diverse manner, but all with the same alacrity of mind, infra. And the martyrs that we worship this day were present; infra. And therefore let us often visit them, adore their sepulchres etc. S. Cyrill Alex. anno 430. saith: d lib. in iu. julianum ultra medium we do not say that the holy martyrs are become God, but we are accustomed to give them all honour. S. Cyprian, an. 240 saith. e lib. 4. Epist. 9 The sufferings & days of martyrs we celebrate with an yearly remembrance. S Ambrose saith: f Serm. 6, in fine. whosoever honoureth martyrs, honoureth Christ, and whosoever despiseth the saints despiseth God. S. Hierome saith, g edist. ad Rigatiam. we honour the servants that the honour of the servants may redound to the Lord. S. Bernard, anno 1140. saith: Serm. in illud Signum magnum etc. Serm. de Aquaeductu. h let us embrace the steps of Mary, and with most devout supplication prostrate ourselves at her blessed feet. Again: Let us with all the bowels of our hearts, with all our affections and voves or desires worship Mary, because such is his will who would have us altogether through Mary. THE ADVERSARY. i in his def. etc. against the reply of Cart pag 472 473 Also D Covell in exa● etc. pag 110 in ●●uynder to Br●stow pag 5 and age n● Rhem. te● in 2 Pet. c. 1. s 3. fol. 44. and against Purgatory Pag. 310. Also Ch●m. tamen part. 3. pag 200. 211 The lord Archbishop of Canterbury M. Whitgist, affirmeth, that (to use his own words) almost all the bishops and writers of the Greek and Latin Church for the most part were spotted with Doctrines of free will, merit invocation of Saints and such like. k M. Fulke saith: I confess that Ambrose Austin and Hierom hold invocation of Saints to be lawful. And again he saith: l that in Nazianzen, Basil, and Chrysostome is mention of the invocation of saints: That Theod●ret speaketh of prayer unto Martyrs: that Leo ascribeth much to the prayers of Peter for him: that many of the ancient Fathers held that the Saints departed pray for us. Again he affirmeth that about the year ●70. invocation of saints was brought publicly into the Church, by Ambrose, Basil Gregory Naz Gregory Nyss. Theodoret, Hierome, etc. m ubi supra 211. Chemnitius allegeth S. Austin invocating, S. Cyprian and concludeth saying: These Austin doth without the scripture, yielding to time and custom. The n Cent 3. col. 84 line. 23. and col. 8 lnie. 49. Centuristes' charge S. Cyprian to affirm that martyrs and dead Saints do pray for the living. Also they charge Origen with prayer for himself to holy job saying. o Cent. cap 4 col. 33. lin. 4●. Blessed job pray for us wretches. The affirm also that there are manifest steps of Invocation of Angels in the Doctors of that age. LUTHER'S DOCTRINE. p de adoratione Sacramenti ad waldenses. I cannot (saith he) account you for heretics as our Sophister, do, because you neither invocat the mother of God, nor any other Saint, but rest in Christ the only and alone Mediator: although one may make intercession for another here in this life, yet for the intercession and invocation of saints departed the Scriptures speak nothing. Again: Invocation of saints (saith he) is also one of the number of the Antichristian abuses, q in attieulis ad Concil. Mantuanum missis. whereby he resisteth the chiefest articles, blotteth out the knowledge of Christ. Philipp Melanchthon saith: r in antithest verae Doctrinae, and Pontificiae all invocation of the dead is manifest Idolatry, such as is in the worship of saints. Nicolaus Hemnimgius saith: s in explicat evang. de Festo Annunc Mariae invocation of saints is a Devilish worship, brought into the Church by the Devil. johan. Brentius saith: t in Apolog. Confessions wittemberg. we grant that the Saints in heaven do pray for the living on earth: doth it therefore follow, they are to be invocated? no such matter, etc. who commanded you to invocate the Saints as the friends of God? for this very worship of invocating Saints is idololatrical because God only is to be invocated. CALVINS' DOCTRINE. v lib 1. instit. cap. 13. ¶. 12. Let that Platonical Philosophy, saith he of seeking recourse unto God by Angels be of force, and of worshipping them for this end whereby they may make more propitious and easy unto us: which superstitious and curious men have endeavoured from the beginning to bring unto our religion, and do so persevere unto this day. Again, moreover (saith he) it is a mere toy, that Sophister's babble, Christ is a mediator of redemption, but the faithful, of intercession. Again: x ¶ 21, for as much as pertaineth to Saints, who are dead in flesh, but live in Christ, if we attribute any prayer unto them (whereby they may pray for us in heaven,) let us not dream of any other way to beseech God by them, than Christ, who is the only way, or that their prayers are accepted by God, in any other name, therefore for as much as the Scripture doth call us from all unto Christ only, and our reavenly Father will have us to seek all things in him, it were to much blockishness, nay I say, madness for us to seek access by them, and be led from him, without whom they themselves have no admittance. But who dare deny, but this hath been practised many ages, and to this day is in use wheresoever the Papacy rangneth? Finally in all their litanies, In fine Ibid. hymns, and prose where there is any honour given to dead Saints, there is no mention of Christ. y Ibid. ¶ 24. But (saith he) if any man excuse it, and say, it cannot be, but that they have the same charity to wards us, which they had, when they were joined together with us in faith, who notwithstanding hath revealed, that they have ears so long as to reach unto our voices? and eyes so sharp, as to behold our necessities? they idly imagine indeed in their shadowees, I know not what, of the splendour of the divine countenance illuminating, whereby they behold from above as in a looking gloss the affairs of men. z ¶ 27, But this latter argument is easily confuted by their own impudency, in that they contend by no stronger an argument, then as to say, we have need of the Patronage of saints, because we are not worthy so familiar access unto God etc. But hence we collect that they leave nothing to Christ, who esteem his intercession for nothing, unless George, Hippolytus, and such like Hags, or Hobgoblins be present. An old condemned Heresy. This heresy was proper to Vigilantius who said, Witness S. Hier. lib. contra vigilantium. that the prayers of the dead (for so he called them which live gloriously with Christ) ought not to be spoken of or heard to be profitable for others; from whence doth follow, that it is in vain to invocate the Saints. To take one more brave spirit by the way: in respon. ad rat Campiani rat. 1. p. 15. M. Whitaker saith: q little do we regard the example of Raphaell the Angel mentioned in Toby: neither do we acknowledge those seven Angels whereof he speaketh: all this is different from the canonical scriptures, and favoureth of I know not what superstition. So fixed is M. Whitaker in this opinion against whatsoever may be said. THE 14. ARTICLE. Of saints Relics. THE CATHOLIC DOCTRINE. We ought to have in price and honour the Bodies and relics of Saints, and to use them reverently and holily with all pious devotion. SCRIPTURE. The Angels Protect Saints Bodies. a Ind. v. 9 MIchael the Archangel disputing with the Devil, made altercation for the body of Moses. Unreasonable creatures spare the bodies of Saints both Dead and living. b ● kings 13.24 The Lion which slew the disobedient Prophet, spared his body. c Daniel. 6.22. My God hath sent his Angel, and hath shut up the mouths of the Lions. God doth honour the relics of his Saints by miracles. d 4. kings. 13.21. When it had touched the bones of Eliseus the man revived. e 4 kings. 2.8.14. And with the mantle of Elias etc. he smote the waters and they were divided. f Matt. 9 21. If I shall touch only his garment I shallbe safe. g Act. 5.15. S. Peter's shadow healed the sick: h Act. 19.11.12. And God wrought by the hand of Paul miracles not common: so that there were also brought from his body napkins or handkerchefs upon the sick, & the diseases departed from them, and the wicked spirits went out. FATHERS. Eusebius anno 330. speaking of the wooden seat of S. james saith: i lib. 7. in hist. cap. 15. It is kept with great care, as delivered from our elders in memory of his sanctity, and is had in great veneration and worship. S. Athanasius anno 340. writeth in the life of S. Antony that he left an old cloak, and also addeth: the receiver of blessed Antony's legacy, who hath deserved to receive by his command an old cloak (with an other garment made of a goat's skin hanging down from the neck) doth embrace Antony in the gifts of Antony, and as it were enriched with a great inheritans, doth joyfully remember the Image of Sanctity by a vestment. S. Basil an. 380. saith: k in psalm. 115. in illud. Praetiosae ●n conspectu domini mor● Sanctorum when any man dieth like a jew, the things left behind him are abominable; when death happenneth for Christ, the relics of his Saints are precious, in times past it was said to the priests and men dedicated to God; he shall not be defiled by any dead, but now he that toucheth the bones of a martyr, doth receive a certain society of holiness, by the grace remaining in the body. Again speaking of the relics of martyrs he saith: l orat. in 40. Martyrs. these are they who govern our country and cleaving together as it were certain towers do promise security from the incursions of our enemies, not shutting themselves up in one place, but are become hosts in many places, and pray for many countries. S. Gregory Nyss anno 380. saith. m in The odorum Martyrem. The soul after it hath ascended on high, doth rest in it place, & being freed from the body, doth live together with like unto itself, but her venerable body, & immaculate instruments, composed and adorned withal honour & worship is placed in a fair & holy place. And if any man entering the temple of martyrs hath delighted his eyes with beholding, and do afterward desire to approach the sepulchre itself, believing the Sanctity and benediction by often touching of it, but especially if he be permitted to take of the dust where the body of the martyr doth lie or rest, that dust is taken for a great favour or gift and is gathered as athing of great price to be hidden in the earth, for how much it is to be desired and wished for to touch the relics themselves, if at any time so good fortune happen, that a man may do it, as the gift of all prayers, they do know that have tried it, and are made partakers of that desiere. S. Eusebius Emissenus, anno 520. saith: n homil de S. Blandina. where are they, that say there is no veneration or worship to be given to the holy bodies of martyrs? S. Cyrill of Hierus. anno 350. saith: o Catech. 18. But that not only the soul of the Saints might be honoured, and that it might be believed that there is power and virtue in the bodies, of the Dead; The Dead man lying in the sepulchre of Eliseus, is raised to life by touching the dead body of the Prophet. S. Chrysostome, anno 380 saith of S. Inuentius and Maximus: p Serm. de SS. Inuentio 〈…〉 therefore let us often visit them, let us adore there sepulchres, and great faith touch their relics, that thereby we may get some blessing or benediction. S. Ambrose, anno 380. saith: q Serm. 93. de. SS. Nazario & celso. in fine. what dost thou say to me, what dost thou honour, now resolved and consumed in the flesh? I honour the wounds in the flesh of a martyr, received for Christ's name, I honour the memory of the living by perpetual virtue, I honour hallowed ashes for the confession of our Lord, I honour the seed of eternity in the ashes, I honour the body which hath taught me to love our Lord, & not to fear death for his sake. Why do not the faithful honour that body, which the devils do reverence? which also they have afflicted in punishment, but honour in the sepulchre? therefore I honour the body, which hath honoured Christ in the sword, and shall reign with Christ in heaven. S Hierome, anno 380. saith: r lib. Adu. vigilantium It grieves him that the relics of martyrs should be covered with a precious covering, and not rather bound up in a clout or hearcl●th, and cast unto the dunghill that only drunken and drowsy vigilantius may be adored. S. Augustine, anno 400. saith. s epist. 203. ad Qui●tianum Truly they carry the relics of the most blessed and glorious martyr Stephan which your holiness is not, ignorant of, & as we did, which also you ought reverently to worship. THE ADVERSARY. t examen. part 4. p. 10. Chemnitius affirmeth that the ancient Fathers erred in going pilgrimages to relics. u Osian. Epit. Cent 4. pag. 5●6. Cent. writers. Cent 4. col. 12●● line 45 M ●ulk. answer to a Counterfeit Cat●ol k. pa. 46 ●1 whitaker Cont. Dura●m l. 10. p. ●6●. Osiander and the Century writers of Mag: do affirm that S. Hierome did foolishly contend, that the relics of Saints ought to be worshipped. M ●ulke saith: last of all Vigilantius shall be brought in, who wrote against invocation of saints, superstition of relics and other ceremonies him Hierome reproveth. For miracles done at the relics of Saints M. Whitake● saith: I do not thinketh those miracles vain; which are reported to have been done at the monuments of saints. Luther. in Purgatione quorundam articulorum Luther himself saith: who can gainsay those things, which God to this day worketh miraculously & visibly at the monuments of saints. M. Fox saith. x Act. mon. anni: 1576. pag. 61. aut●ed. The Idol ceased to give any more oracles saying, that for the body of Babylas (the martyr) he would give no more answers. LUTHER'S DOCTRINE. y in Serm. quem de cruse edidit in festo ex altationis crucis. There is (saith he) such great abundance in the world of little pieces of the cross, that if they were gathered together, a house might be made of them. Et infra: I would (saith he) there were none of the crown of thorns exstant, and that there had never comforth any of the holy cross etc. wherefore if any man should give me such afragment for agift, yea if I had that cross in my hand, and knew it to be so, I would presently so lay it up, as it should never see sun more etc. But the same that I said of the holy cross, do I also say of saints relics as they term them, for these relics are no other thing than the seducing of the faithful, wherefore it were much better that they were buried under the earth: vigilantius writ upon this same, against whom Hierome opposed himself with all his force, in so much that certainly I would he had temperated himself a little better in this matter, but if I would give credit to the works of vigilantius, as they are exstant, according to Hierome, I should rather believe that he had written much more Christian like, then Hierome himself, upon this matter. CALVINS' DOCTRINE. z in libello ●uo, quem v●●cat admon●tionem de perqu●tendis 〈…〉 Therefore (saith he) to speak in few words, the desire of relics doth never want superstition, yea which is worse, it is the mother of Idolatry, it was the office of Cristians to leave the bodies of Saints in their sepulchres, and not to erect them up with a sumptuous and costly work, whereby to make an untymly resurrection of their bodies, this certainly was never understood, but on the contrary against the decree of God, the bodies of the faithful are diged up, that they might be richly extolled and praised, when as they ought to rest in their sepulchres, as in beds until the last day. This preaching of Caluins was so fruitful in France, Laut. Surius in comm. ad annum. 1561. that the Huguenots of Pycardy burned the relics of S. Hilary, and they of Lyone and Turon burned the bodies of S. Ireneus and S. Martyne. An old condemned Heresy. Among other errors vigilantius the heretic affirmed, S. Hieron. contra vigilant. that the relics of Saints ought not to be reverenced. THE 25. ARTICLE. Of the Holy Cross and Images. THE CATHOLIC DOCTRINE. The sign of the cross and use of Images of other Saints, do no way repugn divine worship or the word of God, but do specially agree with them both therefore they are piously and religiously to be observed, both for the honour and reverence of the first institutours, and also for the mysteries and hidden virtues in them. SCRIPTURE. a Exod. 25.18 Twoe Cherubins thou shalt make of beaten gold, on both sides of the oracle. b Num. 21 8. And the Lord spoke unto him, make a brazen Serpent, and put it for asigne, whosoever shallbe strucken, and shallbe hold it, shall live. c 3. kings 6.35. And he engraved Cherubims, palms and very excellent engraven work. d Hebrews cap 9.1.5. And over it were the Cherubims of glory over shadowing the propitiatory. For the Cross. e Mar. 10.16. Embracing them and imposing hands upon them he blessed them. f Luke 24.50 And lifting up his hands he blessed them. g Apoc. 7.2.3 The Angel with the sign of the living God, signeth the servants of God in the fore head. FATHERS. S. Dionysius Areopagita anno 80. saith: h cap. 4.5. & 6. Eccles. Hierarch. That the sign of the Cross is to be used in all Sacraments. S. justine martyr anno 150. saith: i qua●st. 118. answering the gentiles asking why the Christians did pray with their face to wards the East: the cause was: Because the better things are to be given to God, also, (saith he) we do rather make the sign of the cross with the right hand then the left, when we do bless any thing. Tertullian. anno 200. saith: k lib. de corona militis. At every motion and going for ward, at every passage and end, at our appareling, at the putting on of our shoes, at washing at the light, at the going to our chambers, at our seats, and when soever we do converse we sign the fore head with the sign of the Cross. S. Cyprian anno 240. saith: Let the forehead be fenced that the sign of God may be kept safe. Again: a fore head made pure by the sign of the cross, cannot carry the crown of the Devil it hath kept itself for the crown of our lord. Origen anno 230. saith: l in Exod. cap 15. homil. 6 fear and trembling falleth upon them (the Devils) when they see the sign of the cross faithfully fixed in you. S. Lactantius anno 220. saith▪ m lib. 4 c 26. Christ is profitable to all those that have written the sign of the cross in their forehead. S. Gregory Nyss. anno 380. saith: n in vita ●regori● Neocaesariens that he himself hath aften used the sign of the cross against the Devil. S. Cyrill anno 350, saith: o Catheches. ●. Let us not be ashamed of the cross of Christ: if any man do hide it, do thou manifestly sign thyself with the cross on thy forehead: Again: Make this sign, both eating and drinking sitting, and standing, speaking and walking, and in brief, in every business. S. Athanasius anno 340. saith. p lib. de Incarnate. verbi. By the sign of the cross all magical devices are dissolved & made frustrate. (And now the life of S. Antony he writeth) that S. Antony did command his monks to sign themselves with the sign of the cross only against all errors and they should be safe. q lib. de Spiritu Sancto cap. 37. S. Basil anno 380. saith and affirmeth it amongst the first traditions of the Apostles, to sign himself with the sign of the cross. S. Chrysostome anno 380. saith: r Homil. 55. in Matth. cap. 16. But as a crown so with a joyful mind let us carry about the cross of Christ, for all things that make unto our salvation, let them end by it for when we are new borne again, the cross of Christ is present, when we are nourrished with that heavenly meat, and when we are ready to consecrate, every where and at all times that ensign of victory doth assist us. Wherefore with earnest desire, both in our chambers, in our houses in our windows, and also in our forehead and mind let us always impress the cross, for that is the sign of our salvation the sign of common liberty, the sign of meekness, and the humility of our lord. S. Ephrem anno 380, saith: s lib de poevit cap. ●. let us paint in our doors and in our foreheads, in our mouth and in our breast, and in all our members the lively sign, let us be armed with this unconquereable Christian armature. Again: t lib. de armatura spirituali cap. 2. in place of a shield arm thyself with the sign of the cross, for it is a most strong armature. S. Chrysostome saith again, v in liturgia the priest doth bow his head to the image of Christ. S. Cyrill saith: x Catechi. 12 the wooden image of an earthly king is honoured, how much more ought the image of the king of heaven to be honoured? S. Ambrose anno 380. y Serm. 43. doth exhort us that we begin all our works with the sign of the cross. S. Hierome anno 380. saith: z in epist. ad Demetriadem ad Eustochium. shut the chamber of thy breast, fence thy forehead often with the sign of the cross. And at every going forth let thy hand imprint the cross of our lord. S. Austin anno 400. saith: a tract. 118. i● joan. ad finem. what is it that all have known the sign of Christ, but the cross of Christ? which sign unless they use, whether it be upon the foreheads of believers or upon the water wherewith they are new borne or upon the oil where with they are anointed with the chrism, or upon the Sacrifice, where with we are nourrished, there is none of all these things rightly performed. Again: b lib. 1. confess. cap. 11. I was signed with the sign of the cross and seasoned with the salt of Christ. c apud Sulpitium. S. Martin 647. saith: I being protected by the sign of the cross, not by the shield or helmet, shall securely pass the troops of the enemies. S. Basil anno 380, saith: d in julian. ut citat Adrianus Papa III epist. ad imperatores in ●. Synodo I honour (saith he) and reverence openly the history of their images, for this being delivered to us from the Apostles, it is not to be forbidden. Lactantius anno 320. saith: e actor. 2. bow thy knee and adore the venerable wood of the cross. Sedulius anno 450. saith: f lib 5. carmins pas●halis. Lest any man be ignorant of worshipping the form of the cross etc. S. Hierome saith. g in vita Paulae. Prostrate she did adore before the cross, as if she had seen our lord hanging thereon. S. Augustine saith: h lib. 3 trinit. cap. 10. speaking of holy signs, as images, letters and suke like: But because these things are known to all men, because they are done by men, they may be honoured as religious things. (where namely he putteth the brazen Serpent amongst those things, that deserve religious honour which now the erecting or putting up of the cross doth succeed. Again he saith: i lib. ●. de doctr. Christ cap 9 that profitable signs heavenly instituted are to be worshipped because their honour doth redound to the first original or thing represented. THE ADVERSARY. k Against Heskins, Sanders etc. pag. 673. 47 & 675 M. Fulke affirmeth that Paulinus anno 400. caused Images to be painted on church walls. l Cent 4 col. 108. line 50. & Cent. 8. c. 10. col. ●50. The centuristes affirm that Lachantius defendeth many superstitious things concerning the efficacy of Christ's Image. Also that S. Bede erred in worshipping Images. m B Pageant of pope's fol 33. Of epist. Cent. 6. pag. 288. Martyr Loc. come. part 2. pag. ●4●. Chem. examen. part. 4. pag. 2. Functius lib. 7. comment. in precedent Chronologian anno 494. Niceph. hist Eccl. l. 16. ca 27. M. Bale supra pag. 24. & 27. M. Sym. on the Revelat. pag. 57 Also M. Bale, Osiander Peter Martyr, and Chennitium do affirm that S. Gregory by his indulgences established pilgrimage to Images. Also M. Bale and M. Symons say that S. Leo defended the worshipping of Images, and that Xenatas anno 495. was the first that made war or contention against Images, witness Functius a protestant writer, and Nicephorus. LUTHER'S DOCTRINE. n Luther in Sermone de exaltatione crucis. Luther carping at S. Thomas of Aquine saith: Finally an other abuse doth reign in the church which Thomas of Aquine brought in, at whose ear they paint adove, but I think it was some little Devil, this imposture (saith he) feigned marvelous subtleties upon dulias and hyperdulia that these things might be adored, but so that he which is in heaven, may be applied to that which the painter doth express in colours, apply it also if thou please to the Devil, and adore him thou most impudent Sophister, these are only words, yea feigned speeches which commonly they use. These modest Luther. Again: o Serm. de inuentione Crucis. it is a mere deceit and Idolatry to deal with these counterfeit Images, to wit, of Marie, Laurence Nicolas, and many others by which men seek comfort and help, yet I do not altogether condemn Images, especially the figure of Christ crucified, [whereupon an example of the brazen Serpent erected in the wilderness being produced] he saith this same we ought to do, whereby salvation is brought to our souls, yea we ought to be hold Christ, crucified in such manner of Images and believe in him. CALVINS' DOCTRINE. p lib. 1. c. 11. ¶ 5, de Imaginibus. I know (saith he) that it is usual, and more than common, that Images are idiots book. This Gregory said: but the holy Ghost speaketh far otherwise, so that if he had been taught in his school, he would never have spoken so q ¶ 7, where for if Papists have any shame, let them never hereafter use any more this refuge, Images are idiots books: and by and by he saith: but these pictures and statues which they dedicate to Saints, what are they but the examples of most filthy luxury, and obscurity? so that if any man would fashion himself to these, he were worthy of a bastinado, yea stews afford whores more shamefast, and modest, than temples or churches do those which they call the Images of virgins, they feign also a habit to martyrs no less undecent, let them frame therefore their idols (at least) with a little shame that they may lie with a little more modesty, then to say that they are books of some sanctity but we will also answer, this is not the way to teach the faithful people in holy writ. And a little beneath: to what end therefore were there so many wooden, stone, silver, and gold crosses erected in churches every where? r Ibid. ¶ 9 let them look hither therefore, who seek miserable pretences to defend this execrable Idolatry, wherewith true religion hath been drowned and overwhelmed this many ages. Images, say they, are not taken for Gods, s ¶ 13. but this being omitted let us consider here by the way, whether any Images at all be necessary in Christinian churches, first therefore if the authority of the primitive Church move us, let us remember for the first 500 years wherein religion and more sincere doctrine did as yet flourish and spread itself, that Christian Churches commonly were free from images. But how impudent a lie this is, may appear by that which hath been said, before. An old condemned Heresy. Nic. eph. lib, 16. ca 27. The Second Counsel of Nice anno 789. pronounced against Image breakers and spoilers of monasteries. But Xenaius a Persian first of all taught that the images of Christ and his Apostles and saints were not to be worshipped. THE 26. ARTICLE. Of Purgatory and Lymbus Patrum. THE CATHOLIC DOCTRINE. Besides heaven and Hell there is Purgatory, to wit a place or middle state after this life wherein the souls of many faith full, for their venial sins or negligence and intermission of due satisfaction for their mortal sins, are purged more fully by suffering a temporal punishment before they pass from thence unto Paradise and the possession of the joys of heaven. SCRIPTURE. Lymbus Patrum. a Osce 6.3. HE will revive us after 2. days, in the 3. day he will raise us up etc. b Lath. 9.11. Thou also in the blood of thy testament hast let forth thy prisoners out of the lane where in is no water. c Luke 16.22 And was carried by the Angels into Abraham's bosom. d Hebr. 11.40 Ecclesiast. 24 45. That they with out us should not be consummate. I will penetrate all the inferior parts of the earth, and will behold all that sleep, and will illuminat. Purgatory. e Matt. 5.27. Amen I say to thee thou shalt not go out from thence till thou repay the last farthing. [This place S. Cyprian takes for Purgatory] And he that shall speak against the holy ghost, Epist 52. ad Anton. num. 6. cap. 12.2. it shall not be for given him neither in this world nor in the world to come, [out of this place S. f de civit. Dei l. 21. c. 1 and S. Greg D●al. l. 4. cap. 9 Austin proveth Purgatory also S. Gregory. g Act. 2.24. Losing, the sorrows of Hell, [out of this place S. h August. lib. 12. c. 13. de Gent. ad lit. Austin proveth purgatory, for (saith he) Christ himself was not in pains, but to send other men of those doulours of Hell, wherewith it was impossible himself should be touched. i 1. Pet. 3.19. See Rhem, test. Annot. upon this cap. and verse. And he preached to them also that were in prison out of these words, S. Cyprian Augustine and the fathers prove Christ's descension into hell and Purgatory. k 1. Cor. 3.15 But himself shallbe saved yet foe as by fire. l Apoc. 5.13 And every creature that is in heaven and upon the earth and under the earth, and that are in the sea, and that are therein, all did I here saying etc. benediction and honour and glory, and power for ever and ever. m Phil. 2.10 That in the name of jesus every knee bow, of the celestials terrestrials and infernals. n 2. Tim. 1. v. 18. Our lord grant him to find mercy of our lord in that day. See also a very forcible place 1. john. 5.16. FATHERS. S. Cyprian anno 240. saith: o lib 4 epist. 2. It is one thing to be purged a long time for sins by torment and clarified by a long fire and an other thing to purge all sins by passion and suffering. Origen anno 230. saith: p hom. 6. in Exod. he that is saved is saved by fire, so that if a man have some thing mixed with lead, that the fire doth purge and resolve, that all may become pure gold. S. Gregory Nyssen. anno 380. saith: m Orat pro mortuit. either being purged in this present life by prayers, and the studier of wisdom, or having made satisfaction after his death by the furnace of the purging fire, he would return to his former felicity: Et infra: having left his body he cannot be made partakers of gods divinity unless the purging fire take away the spots mixed in his mind: And again: others after this life purge their spots by the fire of purgatory. S. Gregory Nazianzen, anno 380. saith: n Orat. In ●lumina. they shallbe baptized in their other fire, which is the last baptism, neither is it only more crueler but also longer which doth feed on hard matter like iron and doth consume the lightness of vice. S. Basil anno 380. saith: o in cap 9 Esaiae. if therefore we have made known our sin by confession we have already made the growing grass to whither, which certainly the fire of Purgatory would have oncsumed & devoured: Et infra. he doth not theaten utter ruin and destruction, but showeth the purgation according to the Apostle. p 1. Cor. 3. 1● But himself shall be saved yet so as by fire. S. Eusebius anno 520. saith: q Euseb Enis. leatus hom. de Epiphania. This infernal pain doth expect those who having omitted and not observed their baptism shall perish forever but such as have done things worthy temporal punishments shall pass through a fiery river through horrible lakes of fire balls. Lactantius anno 320. saith: r lib. 7. cap. 21. whose sins shall exceed in weight and measure or number they shallbe purged and burnt. S. Hilary s in Psal. 11●. upon that the soul etc. anno 350. saith: The soul hath coveted to desire the judgements of thy justice we must under go a continual fire where in we must suffer grievous punishments for the cleansing of our soul from sins. S. Ambrose anno 380. saith. Upon that sinners have unsheathed the sword: t in Psal. 36. in illud: ot upon that: sinners &c. Although our lord will save his servants, we shallbe saved by faith, yet so not withstanding as it were by fire: although we shall not be burnt, yet we shall burn: after which manner not withstanding some remain in the fire, others pass through, in an other place (saith he) the holy Scripture doth teach us, to wit, that the people of Egypt were drowned in the red Sea, but that the people of Israel passed over. Moses' passed over, Pharoe was thrown down headlong because his grievous sins drowned him, after the same manner (saith he) shall the whicked be thrown down headlong into the lake of burning fire. Again he saith: v in locum D. Pauli 2. Cor. c. 3.15. But when Paul saith, but so as by fire, he showeth truly that he shallbe saved, but he shall suffer the pains of fire, that being purged by fire he may be saved, and that he may not as infidels be tormented in everlasting fire for ever. S. Hierome anno 380. saith: x lib. 1. contr. Pelagianos But if Origen say that all reasonable creatures shall not perish, and that the Devil shall do pemaunce, what is that to us, who say that the Devil and his officers together with all impious and whicked people shall perish for ever, and that Christians which are taken away in sin shallbe saved after pains. Again: As we y in fine comment. in Esa. think (saith he) the torments of the Devil and all deniers of the faith and wicked men, who say in their heart their is no God, to be eternal, yet notwithstanding we think the sentence of the judge of Christians, whose works are to be proved and purged by fire, to be moderate and mixed with clemency. S. Paulinus anno 400. saith: z Epist. 1. ad Amandum. for this we earnestly beseech you, that as a brother you would under take the labours of praying, that God would comfort his soul with the drops of his mercy by your prayers. a lib. 21. de cl●●t Dei cap. 16. S Augustine anno 400. speaking of infants dying presently after Baptism saith: He is not only not prepared for eternal pains, but also he doth neither suffer any Purgatory torments. Again b cap. 14. speaking of the aged faithful who not withstanding depart in some small sins he saith: For such it is manifest being purged before the day of judgement by temporal pains, which their spirits suffer, that they shall not be delivered to the punishments of eternal fire. Again: c homil. 16. These who have done things worthy temporal pains, shall pass through a certain Purgatory fire where of the Apostle speaketh: He shallbe saved yet so as by fire. Again: d lib. 2. de Genes. count Manich▪ cap. 20. Who soever doth not husbandry his field, but let it be oppressed with thorns he hath in this life the curse of his land in all his works, and shall have after this life either a fire of purgation or eternal pain. Again: z lib. de ver● & falsa po●nitentia. He that deferreth the fruit of his conversion unto an other age or world is to be purged by the fire of purgation, but this fire although it be not eternal yet it is wonderful grievous and terrible, for it exceedeth all pain that ever any man suffered in this life. See the adversaries consent in prayer for the Dead. LUTHER'S DOCTRINE. Luther in the beginning of his defection from the Sea of Rome doth catholicly admit and manifestly confess Purgatory saying: a in disput, lipsica. I (saith he) who earnestly believe, yea dare say that I know there is Purgatory, and easily persuaded, there is mention of it in the Scriptures. But not long after he changeth his opinion and saith: b in libro ad waldenses de Eucharistia. When you deny Purgatory you condemn Masses, watchings, Cloisters, Monasteries, and whatsoever is erected by this wickedness, all which I approve off. c lib. de abroganda M●ssa privata. Finally in an other place he taketh it clean away, and saith it is better to believe there is no Purgatory then to give credit unto S. Gregory declaring the apparitions of souls craving succour. CALVINS' DOCTRINE. Caluin saith: d lib. 3. instit ap. 5. ¶. 6. But for as much as Purgatory is framed of many blasphemies, and daily strengthened by new inventions, and doth also stir up many and grievous offences, we must not wink at it, therefore we must cry out, not only with our voice, but with full mouth and whole force that Purgatory is a poisonful invention of Satan, which doth make frustrate the cross of Christ bringeth great reproach, not to be borne withal, to the mercy of God, and which doth corrupt & overthrow our faith. Et infra: what shall I say, but that Purgatory is ameere, yea and that horrible blasphemy? I omit the sacrilegious arguments whereby it is daily defended, we see the damage which it breedeth in religion, with innumerable other things proceeding from such a fountain of impiety: See more in Prayer for the dead concerning Lymbus Patrum. An old condemned Heresy. Aerius, (as witnesseth e Epih. her. 75 & S. Au● 1. S. Epiphanius and S. Austin) seemeth to be the first that denied Purgatory teaching that we ought not to pray for the dead. f G● do in ●na●a de here●●cis and S Bernard. Ser. 66. in Cat●ica. Epist. 240. S Anton 4. part tit. 11. cap. 7. The waldenses plainly denied Purgatory likewise, and a little before them the apostolics the same also almost at the same time taught Henry and Peter Bruis, against whom likewise writ S. Bernard. But the Albigenses denied both hell and Purgatory as witnesseth S. Antoninus. THE 22. ARTICLE. Prayer for the Dead. THE CATHOLIC DOCTRINE. The prayers and intercession of the living do help and profit the dead therefore it is piously and religiously ordained and instituted by the Catholic Church to pray for the faithful deceased. SCRIPTURE. a Ecclesiast. cap. 8. 16.1● SOn upon the dead shed tears, and begin to weep as having suffered doleful things in the repose of the dead make the memory of him to rest. b Ibid cap. 7 v. ●7. The grace of a gift is in the sight of all the living, and from the dead stay not grace. c ● Mach●b. cap. 12. v 43.44 45.46. And making a gathering he sent twelve thousand drachmees of silver to Jerusalem for a sacrifice to be offered for sin, well and religiously thinking of the resurrection for unless he hoped that they which were slain should rise again, it should seem superfluous and vain to pray for the Dead, and because he considered that they which had taken their sleep with good lives, had very good grace laid up for them it is therefore a holy and healthful cogitation to pray for the dead, that they may be loosed from sins. FATHERS. d lib ●. constit. cap 48. S. Clemens anno 68 did write a long prayer accustomed to be said for the Dead. S. Dionysius Areopagita anno 80. saith: e lib de Eclesiast. Hierar cap. 7. part. ●. after the venerable prelate approaching, he poureth forth his holy prayer upon the Dead, by that prayer he doth beseech the divine clemency, to for give all the sins of the Dead committed through human infirmity, and to place him in light and in the region or king doom of the living. f lib de corona nul●tis. Tertullian anno 200. numbereth prayer for the dead amongst the traditions of the Apostles. And speaking of one having buried her husband faith. g lib de Monogenna. Let her pray for his soul and also crave comfort for him and a fellowship in the first resurrection and make an offering upon the yearly days of his death, for unless she shall do this, she hath truly refused him, for as much as lieth in her. S. Cyprian anno 240. saith: h lib. 1. epist. 9 The Bishops our predecessors judged it fit that no brother departing this world should nominat any clergy man to have care or tutorship of any one, and if any did foe, that their should be no oblation made for such an one, nor sacrifice celebrated for his departure and rest. Et infra: And therefore seeing Victor Geminius, contrary to a formale act lately set forth in a council by priests, hath presumed to constitute Geminius Faustinus as tutor (in such a business, let there be no oblation or prayer offered for his peace or rest. S. Basil anno 380. in his liturgy ordained prayer for the dead. S. Gregory Nazianzen. anno 380. saith: i in oratione in Casarum propefinem. let us commend to god both ours and their souls, they being as now more ready in the way having come first unto their Inn or lodging. S. Ephrem anno 380. saith. k in suo testamento. Make daily memory of me in your prayers, for I have led my life in vanity and iniquity. S. Cyrill anno 350. Hieros'. saith: l Cathechesi. 5. we pray for all that have declared this life, amongst us, believing the help of those souls to be chiefest for whom the oblation of that holy and fearful sacrifice is offered. Eusebius anno 330. saith: m lib. 4 de vita constantin: imperatoris. that Constantine would be buried in a fane Church to the end he might be partaker of many prayers. S. Epiphanius anno ●90. condemneth Aerius for an heretic, saying against him in defence of prayer and oblation for the dead: n li 11. 75. The Church hath received (th●) through the wide world: it was agreed upon before Aerius was: the same saith S. Austin, where upon M. Fulke saith: o in his answer to a counterfeit Cathol pag. 44. Aerius taught prayer for the dead was unprofitable, as witanes both. Epiphanius and Austin which they esteem for an error. S. Chrysostome anno 380. saith. p homil 41. in 1. Cor. Let the dead be succoured, not by tears but by prayers, supplications and alms deeds. Et infra: Let us not be weary of helping the dead, offering up our prayers for them. Again q homil. 69. ad Populum Antiocheum These things (saith he) were not rashly ordained by the Apostles, that their should be commemoration made of the dead in these dreadful mysteries, for they know that thereby much gain and profitt doth redound unto them. Again: r homil ●4. in joannem. But let us have such care of the dead th●● it may make both for us and them, unto the glorius of God: Let us give large alms for them, let us send, them the best provision. Again: s homil 21. in act 2. Apost Therefore if we make continual prayer for him, if we give alms, and if we be worthy, God willbe the better pleased with us, morever (saith he) if he saved some by Paul, and spared others for others, why shall he not do this for us? Again: t homil. 2 In epist ad Philip in morali circa med. let us weep for them, let us help them with all our power, let us procure them some help not withstanding let us help them how? by what means? by praying and exhorting others also that they likewise pray for them and by giving large alms for them to the poor for that bringeth great comfort: Et Paulo post: It was not in vain ordained by the Apostles that there should be memory made of such as have departed this life, in the celebration of the venerable mysteries. They know well that from hence there would come much comfort and profit unto them, all the people standing lifting their hands unto heaven, with the whole clergy, and the venerable sacrifice being offered, how should it be that we praying for them in this sort, should not please God. But we speak this of them that have departed in faith Et infra. Therefore even as we pray for such as live who nothing differre from the dead, so is it lawful to pray for the Dead. S. Ambrose anno 380. saith of the death of Faustinus his Sister: v lib. 2. epist. 9 ad Faustinum. therefore I do not think her so much to be deplored and lamented as to be prayed for, neither to be sorrowed for by thy tears, but rather I think her soul commended to God by thy offerings. x in epist. ad Pammachium. S. Hierome anno 380. speaking of the death of Paulina w●fe to Pammachius saith: other husbands sprinkle violts, roses, lilies and purple flowers upon the sepulchre of their wives. But our Pammachius doth water the holy ashes and venerable bones with the balm of alms, by these payntinge and smellinge doth he cherish the resting ashes, knowing it is written, that as water doth extinguish fire, so doth alms extinguish sin. S. Paulinus anno 420. commending the soul of his brother to Delphinus a Bishop saith: y S. Paulinus Nolanus in epist 5. add Del●h num Episcop●m. endeavour to obtain by thy prayers that his soul may receive one drop of comfort or refreshing, distilling from the least of thy sanctity. S. Austin anno 400. saith: z S Austin de cura promortius cap 2 we read in the book of Maccabees that there was sacrifice offered for the Dead, but if it were no where read in the old scripture the authority of the whole Church which is clear in this custom, is not small, where also commendation of the Dead hath it place in the prayers of the priest, which are powered out unto our lord God at his Aultor. And again: a cap. 4. supplications for the spirits of the dead are not to be omitted which the Church hath provided for to be made for all that die in the Catholic and Christian Society although their names be concealed, so that such as want parents, sons, kinsfolk, or friends, may, notwithstanding receive this benefit, by their holy and common mother the church. Again: b de Ciult● Dei. l. 20. c. 25. It is not to be doubted (saith he) but that the dead are helped by the prayers of the holy church, and the healthful sacrifice, and alms that are employed for their souls, that God will deal with them more merciful, than their sins deserve. Again: c Enchirid c. 110. It may not be denied (saith he) but that the souls of the deceased are relieved by the piety of their living friends, when for them is offered the sacrifice of the mediator etc. S. Gregory anno 590. saith. d lib 4. Dialog c. 55. The oblation of the wholosome host, is wont to help souls after death very much, so that often times deceased souls themselves do seem to crave the same. Again: e cap. 50. This doth profit the dead, whom grievous sins do not depress and charge, to wit, if they be buried in the church, because their neighbours as often as they come to the said holy places, do remember them whose sepulchres they see and do power out their prayers for them. THE ADVERSARY. f in his plain demonstrat that our Browmist. be full Donatists &c. pag. ●3. M. Gyssord affirmeth that even in the churches public worship, to pray for the souls of the dead, & to offer oblation for the dead was generally in the church long before the days of Austin, as appeareth in Cyprian and Tertullian, who were before him, and nearer the time of the Apostles. g Instit. lib. c. 5. sec. 10. Caluin acknowledgeth that one thousand & three hundred years since it was a castome to pray for the dead. (And a little after he saith) but I confess they were drowned in error. h M Fulke. terent●e etc. p. 106 & conf●t of Purgat. p. 78. 20 326 & 34●. 30●. 3●2. 393 & 194. M. Fulke affirmeth that it prevailed with in the first three hundredth years after Christ, and also saith that Ambrose allowed prayer for the dead, and that it was the common error of his time also that Austin blindly defended it, and Chrysostome and Hierome approved the same, yea that Tertullian, Cyprian, Austin, Hierome and a great many more do witness, that Sacrifice for the Dead is the tradition of the Apostles. Bucer saith: i in sacra quatuor evang. printed E●●leae Anno 15 6 in Mat. cap. 12 pag. 311. Chem. Examen pag part. ● pag. 93 94 107. M asch A●olog pro cae●a Domini etc. pag 1. Acts. 17 ●4. M Fulk confut: Purgat. pag. 35, and against Rhentest. in 2. Thessa. 2 Sect. 19 fol. A 1. Them exam. Part. ●. pag. 100.101.110. D Bridges. in hi● defence of the Governed etc. pag. 917. Euseb l. 5. hist c. 26. & Higher in Catul. M. Sut de presbyteris c. 1●. p. 91 M. Orin in his picture of apuritan printed 1605 fol. G. 2.3.6. Diony l. de Eccla Hierarch. c. de Baptismo entit. that prayer and alms were made for the dead almost from the very beginning of the church. Chemnitus likewise confesseth as much, yea generally this point of sacrifice for the dead is so confessedly ancient that our learned adversary M. Ascham is forced to say, that no first beginning thereof (since the Apostles times) can be showed likewise prayer, for the dead is acknowledged to be taught in the writings now extant under the name of Dionysius Areopagita mentioned in the Acts of the Apostles, witness M. Fulke where he thinketh that Dionysius lived in the ●●●e of Origen. Chemnitius affirmeth that Dionysius teacheth prayer to be made in the temple for the dead. M. D. Bridges Lord Bishop of Oxford saith: I take this Dionysius to have been before Basil sc. anno 380. Whereas it is usually objected against, this book that if it had been the writing of Dionysius, than Eusebius or Hierome would have mentioned it, this confessed antiquity thereof before their times avoideth that objection which is no less plainly discharged by Eusebius and Hierome themselves who signify that the books of sundry writers were unknown to them. M. Sutcliff saith: that Dionysius is certainly the best witness of antiquity, for he seemeth to be most ancient etc. M. Oliver Ormerode saith: I refer you to Tertullian, justine, Martyr, Cyprian etc. but what do I city these Fathers? Dionysius Areopagita, who lived in the Apostles time maketh mention of the Cross in Baptism Also the protestant treatise k consensus Orthodoxus Tiguri anno 1578. fol. 198. 198. Archbishop. in his answer to the admonition pag. 105. sect. vlt. entitled as in the margin, allegeth and affirmeth Dionysius, who writ de Eccle. Hierarch. to have lived anno 96. The Lord Archbishop of Canterbury allegeth Dionysius saying: Dionysius Areopagita in his book de calesti Hier. & 7. chapter speaketh thus etc. See also M Cooper late Bishop of winchester in his Dictionarium historicum etc. annexed to his Thesaurus printed 1578. at the word (Dionysius Arcopagita.) In like manner concerning Lymbus Patrum whereas l tom. 1. l. 4. de Christi anima. c. 14. Cardinal Bellarmine allegeth in proof thereof the plain testimonies of the Greek Fathers justine, Irenaeus, Clemens, Origen, Eusebius, Basil, Nazianzen, Nissen. (Epiphanius Chrysostome etc. And of the Latin Fathers: Tertullian, Hippolytus, Cyprian, Hilary, Gaudentius, Prudentius, Ambrose, Hierome, Ruffinus, Augustine, Leo, Vulgentius etc. our adversary Danau● answereth to their testimonies saying. m ad Robertin Bellarm. disput. part. 1. pag. 176. S●c M. jac. in M. Bilsons' book of the full redemption of manland pag 188. See also. M. Bilson in his. Survey etc. pag ●56. and M jacob himself in his defence of the te●●yse of Chr stes suffering. 199. & 200. M whitaker Con●ra Duraeum 8. pag. 567. & 773. As concerning them they were not instructed out of God's word neither do they confirm their opinion by it, but only by their own conjectures etc. In like plain manner doth M. jacob affirm saying: All the Fathers with one consent affirm, that Christ delivered the souls of the patriarchs and Prophets out of Hell at his coming thither, and so spoiled Satan of those that were in his present possession. M. Whitaker answereth to Duraeus testimonies from the Father's concerning this point of ●ymbus Patrum saying: what thou canst not overcome by scripture, thou wilt without doubt effect by the testimonies of Fathers, concerning which that I may answer freely and briefly what I think one little sentence of scripture is of more force with me then a thousand Fathers without scripture, therefore you shall not expect, that I do in particular confute these errors. M. Barlow saith: n in his defence of the a●●icies of he Protestant. relig on pag. 17●. This passeth most rise amongst the Fathers, who taking in inferis) for Abraham: bosom expound it, that Christ went thither, to convey the Father's deceased before his resurrection into the place where now they are, LUTHER'S DOCTRINE. Luther at the first permitted and approved of intercession and prayer for the dead, saying, o Sermo. in festo omnium sanctorum. if it please thee to pray for the souls of thy parents, thou mayst do this at whom &c. praying in this manner, Ah. God if the state of this soul be such, that it may be succurred by our prayers, O God be merciful unto it and help it. Again, p Serm. super evang. de divite & La●aro. the fourth question (saith he) is whether we ought to pray for the Dead, because there is no mention in the Gospel of a middle state between Abrahames bosom, and Hell, for as much as being in Abrahames bosom they need no prayers, but being in Hell they can receive no fruit from thence: to which question we must answer, we have no precept from God that we should pray for the Dead, wherefore he doth not sin that doth not pray for them, no mortal man can offend in that, which God neither hath nor would command. But for as much as God hath not made known to us what is the state of souls, and we are uncertain how God dealeth with them, so that we neither can nor will make them sinners that pray for them for we are certain out of the Gospel that many have risen from the Dead, who we are forced to confess that they have not as yet received their last judgement. Ibid. it is no offence, if thou pray for that soul, yet let it be after that manner, that thou leave it uncertain, and say, most merciful God, if the soul be in that state, that it may be succurred & helped, vouchsafe to be merciful unto it. Again: q in exposit. Evang in die Epiph●cy matth. 3. hence is it that those feigned souls did crave help by masses and such manner of trifles, so that it is now come to pass that the Mass is grown to that abuse, and so many masses and vigiles are said for the dead as this misery and abomination cannot be sufficiently deplored and lamented. CALVINS' DOCTRINE. r lib. 3. cap. 5, ¶. 10. When (saith he) the adversaries object to me, that to pray for the dead was an use received one thousand and three hundred years since certainly any man but of mean wit, may easily know, that whatsoever is read concerning this in the ancient Fathers, is attributed to public custom and the foolishness of the common people they were I confess also led into error to wit in so much that in considerate belief is wont to deprive men's minds of judgement etc. Augustine relateth in his books of confession that Monica his mother did earnestly entreat him, that she might be remembered at the aulrer in celebrating the mysteries. forsooth an old wives desire which the son doth perform not according to the rule of Scripture: but for affection will have it approved of by others, but his book written by him of the care of the dead hath so many doubtings, as through it own coldness it ought worthily to extinguish the heat of foolish zeal in any one that shall desire to be a patron of the dead. Again. s Ibid. ¶. ● That which they allege out of the history of the Maccabees concerning judas Machabeus, I think it not worth answer, lest I seem to account that work in the Catalogue of holy books, although Austin received it for canonical. And a little after he saith: That fact of judas Machabeus was not without superstition and a preposterous zeal. An old condemned Heresy. ● Epiph. haeresi. 75. & August. li. de haeresibus. c. ●●. The Aerian Heretics taught that we ought neither to pray nor offer Sacrifice for the dead witness. THE 28. ARTICLE. Ecclesiastical Tradition. THE CATHOLIC DOCTRINE. Concerning the word of God part of it is written, and part is not written: the written is called the holy Scripture or commonly the Bible. The not written is called Apostolical or ecclesiastical tradition, because it contemneth, Scripture in itself, & doth deliver it by voice, also because the church, the pillar and foundation of truth doth deliver it to posterity from hand to hand. SCRIPTURE. a Ecclesiastic●●. 8.11. Let not the narration of the ancients escape thee, for they learned of their Fathers, because of them thou shalt learn understanding, and in time of necessity to give answer. b Deut. 32. v. 7. Remember the old days, think upon every generation: ask thy Father and he will declare to thee: thy elders and they will tell thee. c 1. Cor. 11.34. & cap. 10 v. 16. And the rest I will dispose when I shall come [which catholics understand to be certain ceremonies that he ordained in the church, which are no where written. d 2. Thessa. 2.15. Therefore Brethren stand: and hold the tradictions, which you have learned, whether it be by word or by our epistle. Hebr. 13. v. 7. Remember your prelate's, who have spoken the word of God to you: the end of whose conversation beholding, imitate their faith. f 2. john. v. 12 See also. 3. john. v. 13.14. Having more things to write unto you: I would not by paper and ink: for I hope that I shallbe with you, and speak mouth to mouth: See also. Io. cap. 16. v. 12. FATHERS. g apud Eusebium lib. 3. hist. c. 36. S Ignatius anno 100 doth exhort all to stick to the traditions of the Apostles: which traditions (saith Eusebius) he doth affirm that he himself hath left behind for the more security. h cap. 1 Eccl. Hierarch. S. Dionysius Areopagita anno 80. saith: these our first captains of the priestly office did deliver the chiefest and substantial things by their institutions partly written and partly not written. S Ireneus anno 106. saith: i lib. 3. cap 4. what if there should rise a contention about some small question, ought we not to have recourse unto the most ancient churches wherein the Apostles were conversant and receive from them concerning this present question what is certain and plain? But what, if the Apostles had not left us the Scriptures? should we not follow the order of tradition which they delivered to them, to whom they committed the churches? to which order of tradition many nations of the Barbarians do assent and agree, and some of them that do believe in Christ, having their salvation written in their hearts by the spirit, without either character or ink, and keeping diligently the old tradition. S. Clemens Alexandrinus anno 190 k lib. de Paschate, ut est apud Euseb. lib 6. cap 11. saith: that the brethren did wrest from him, to put down in writing, and to deliver to posterity those things that had been delivered to him only by the voice of priests, successors to the Apostles. Origen anno 230. saith: l in cap. 6. epist. ad Rom. The church received tradition from the Apostles, yea to Baptize children. Again. m homil. 5. in lib. Num. There are many things (saith he) in Ecclesiastical tradition or observations which all aught to do, notwithstanding the reason of them is not known to all. Tertullian anno 200. saith, n lib. de Corona militis Also thou wilt say that written authority ought to be craved in the obtaining of tradition; let us search therefore whether tradition not written ought not to be received, we will plainly deny it to be received, if there be no examples of other observations, which we challenge out of a patronizing heart of custom with the instrument or help of any scripture, or title of only tradition. Afterward having numbered the ceremonies of Baptism & certain others, as the sign of the cross, the yearly sacrifice for the dead, and such like; he addeth saying. If thou crave the law of these and such like written disciplines, thou shalt find none. Tradition is given thee for an author, custom a conformer and saith an observer. o lib poe praescrupt. h●eret. Also he teacheth that heretics are to be confuted not by scripture but tradition. S Cyprian anno 240. saith: p lib 1. epist. 12. Also be that is baptized aught to be anointed, but of this chrism or oil there is no mention in scripture, but only in tradition. Again: q lib. 2. epist. 3. know (saith he) that we are admonished, that in offering upon the chalice, the tradition of our Lord is observed, neither may we do any other thing then that, which our Lord hath first done for us; that the Chalice which is offered in his remembrance, be offered mixed with wine. S. Eusebius anno 330. saith. r lib. 1. de demonst. rat. evang. cap. ●. Moses' did write the law in tables not having life, but Christ writ the documents and observations of the new testament in minds endued with life, but his disciples according to the will of their master commending their doctrine to the ears or understanding of many, whatsoever things were commanded by their perfect master unto men having as it were gone beyond their custom; those things they delivered unto them that could take them, but such things as they thought were agreeable unto men, that did as yet carry souls subject unto affections & wanting reason, these things (I say) conforming themselves to the imbecility & weakness of many, they did command partly by writing, partly without writing, to be kept & observed as it were by ● certain unwritten law. S. Athanasius anno 340. saith: s lib. de decretis. Nil. Synodi. behold we have demonstrated and showed that this sentence hath been delivered from hand to hand unto the Fathers each unto other but you, o new jews, and sons of Gaiphas, what progenitors or ancestors of your names can you show? S. Basil an. 380, saith. t lib. de Spiritu S. cap. 27. The articles which are kept & preached in the church, we have them partly out of unwritten doctrine, and have received them brought unto us in a mystery partly out of the tradition of the Apostles, both which have the same force unto godliness, and no man that hath but any mean experience of ecclesiastical right, doth contradict them. S. Gregory Naz. anno 380. saith: u orat. 1. in julianuru But greater and more excellent for the forms of those Churches which being received by tradition we have kept until this day etc. S Chrysostome an. 380 saith: x in 2. Thess. 2. It is manifest, that the Apostles have not delivered all things by their epistles, but many things with out writing, but as well these as them are worthy of the same credit. Again. y hom. 69. 〈◊〉 Populum ●●●ti●chenum, & hom. 1. in epist ad ●ly● 〈◊〉. It was not in vain (saith he) instituted by the Apostles, that of such as had departed this life, their should be memory made of them in celebrating the venerable mysteries for they did know that from hence their did come much profit and commodity unto them. S. ●piphamus anno ●90. saith, z 〈◊〉. 55. quae est Melchisedecianorun. there are limits prescribed us, and foundations, for the edification of saith, as the Apostles traditions, holy scriptures, and successions of doctrine, whereby the truth of God is strengthened on every side so that no man can be deceived by fables or, tales. Again: a 〈◊〉. 61. quae est Apostolicorum. we must (saith he) use tradition, for we cannot have all things out of holy scripture, where for the holy Apostles delivered some things by writing, and other some by tradition. b lib contra-constan●●um Imperatorem. S. Hilary anno 350 saith answering an Arian prince who said (I will not have words that are not written.) This I ask (saith S. Hilary) what Bishop doth command it, who doth forbid the manner of Apostolical preaching? speak first, if you think it well said, I will not have new medicines against new poisons. c epist ad Marcellam de erroribus Montani. S Hierome saith anno 380. we at a fit time fast one lent according to Apostolical tradition. Again when an Heretic had said, (many things that are observed in churches by tradition, do usurp to themselves the authority of the written law:) The Catholic answered: d in Diologo con 〈◊〉 Lucisctianos'. indeed I do deny but that this is the custom of churches, but what manner of thing is that, that thou dost transfer, or adjoin the laws of the church unto heresy? S. Augustine anno 400 saith e lib. 10. de Genesi cap. 2●. The custom of our mother the church in Baptizing infants ought not to be despised, or in any sort be thought superfluous, neither were it to be believed unless it were Apostolical tradition. Again: f lib. 2. de Baptismo contra Donatistas' cap. 7. which custom (saith he) I believe proceeded from Apostolical tradition, as many things are not found in their writings, nor in latter counsels, yet because therefore kept and observed by the whole church, they are thought and believed to have been delivered & commanded by them. Again: g lib. 5. cap. 23. The Apostles indeed commanded no such thing but that custom which was opposed to Cyprian, aught to be believed to have taken his beginning from their tradition, as there are many things which the whole church doth hold and for this are rightly believed to be commanded by the Apostles, although they are not found written. Again: h lib. de virit. Eccles. c. 15. here peradventure thou wilt say; read how Christ commanded them to be received, that would passed from heresy unto the church, this neither do I, nor you manifestly read etc. therefore because it is no where read we must believe the testimony of the church, which Christ testifieth to be true. Again. i epist. 111. But those things which we keep not written, but delivered, and which indeed are kept through the whole world, are given to proceed either from the Apostles or general counsels, whose authority in the church is most wholesome, commanded, and ordained to be kept, as that the passion of our Lord, Resurrection, Ascension into heaven and coming of the holy ghost from heaven, is celebrated with an yearly solemnity. THE ADVERSARY. Whereas S. Chrysostome saith that the Apostles did not deliver all by writing, but many things without, which are as worthy credit as the rest, k M. whitaker de Sacra Scriptura pa. 678. M. Whitaker answereth no otherwise thereunto then by saying. That it is an inconsiderate speech, and not worthy so great a Father. Also whereas S. Epiphanius saith: we must use traditions for the scripture hath not all things, because the Apostles delivered certain things by writing and othersome by tradition, with whom agreeth S. Basil as aforesaid to whom l in his conclusions annexed to his conference the 1. conclu. pag. 689. M. D. Raynoldis answereth saying: I take not upon me to control them, let the church judge, if they considered with advise enough etc. Concerning the fathers of the Latin Church S. Austin only (being most approved by our adversaries as in the beginning of this treatise) shall serve for all, who is so plain and evidently confessed by our adversaries that m See him in M whitgistes defence etc. pag. 103. Carthweight saith: to allow S. Austin's saying is to bring in Popery again. And that if S. Austin's judgement be a good judgement, than there be some things commanded by God, which are not in the scriptures: and there upon no sufficient doctrine is contained in the scriptures. To that former saying of S. Eusebius n M whitaker de Sacra Scriptura. pa. 668. Chem. exament. par 1 p. 87. 89. 90 M Folk against Purgatory pag. 62 3●, & 97. etc. against. M●●●all pag 17● 17● & against. ●●ist. mot pag. 35. 36 M whitaker vb. supra pag. 978 685. 690 695 696. 970. 663. M Whitaker answereth saying: That this testimony is plain enough, but in no force to be received because it is against the scriptures. Add now but hereunto that Chemnitius doth reprove, for their like testimony of unwritten tradition Clemens Alex. Origen, Epiphanius, Ambrose, Hierome, Maximus, Theophilus, Basil, Damascen etc. That M. Furke also confesseth as much of S. Chrysostome, Tertullian, Cyprian, Augustine, Hierome etc. And lastly that M. Whitaker acknowledgeth as much of all these Fathers. See the 10. article where necessity of tradition is very plainly confessed which is here omitted fol. 15. LUTHER'S DOCTRINE. Luther saith: o in comm. cap. 1. ad Galat. neither ought any other doctrine be taught and heard in the church, than the pure word of God, that is: the holy scripture: for Doctores, or other Authors with their doctrine let them be accursed. Again: p tom. 7. her. fol. 29. here in this place I will repeat my grown work or foundation where upon I rely, which ought infallibly be kept of all, to wit, that all things which are done without the scripture specially in things pertaining unto God, do proceed from the Devil. And: q lib. de ser●● arbitrio. we receive nothing but the holy scriptures. r in locis comm. de libertate Christian. Melanchthon calleth tradition for the invocation of saints, simple life, and all such like, that are not written, the doctrine of Devils, Et ibidem: more over also (saith he) when traditions speak of things of their own nature yet they become wicked and the doctrine of Devils in respect of errors, which are also propounded and defended, to writ. That they merit remission of sins, that works whereby God showeth himself to be honoured, are the worship of God, or that Bishops have power to institute such worships. CALVINS' DOCTRINE. Caluin saith: s lib 4. instit. cap 8. ¶. 8. Let this then stand for a maxim or general ground. That no other than the word of God ought to have place in the Church, which word is contained first in the law and the Prophet's next in the Apostles writings. Agiane: t ca 10. ¶. 8. ● therefore we account all constitutions or decrees wicked, in whose observation the worship of God is feigned to be placed. Agiane: v ¶ 9 ordinances which they call ecclesiastical, where with the Pope and his clergy burden the Church, we say they are pernicious and wicked: but our Adversaries defend them to be holy and wholesome. Again: x ¶. 18. But now to refer the beginning of traditions to the Apostles, where with hither to the Church hath been oppressed, was a mere forgery or false hood. y ¶. 19 But they object this hath been an ancient opinion that what was done with one consent in the universal Church, hath always been thought to proceed from the Apostles themselves: for which they city Augustine, as a witness: who saith that those things which are observed through the whole world, may well be thought to have been ordained by the Apostles themselves or General councils whose authority in the church is most wholesome;) z ¶ ●0. but that I may not be troublesome I will produce only one example if any man ask them from whence they have their holy water, presently they answer, from the Apostles; as if histories do not attribute this invention to I know not what bishop of Rome etc. Ibid. what soever it be I will never grant that this came from an Apostolical Spirit etc. neither do I respect it that else where the same Augustine doth ascribe other things also to the Apostles; for because it hath nothing but conjectures, they ought not to give their judgement of so great a matter. Again: a ¶ ●7. this always is only to be excepted in these observations of the Apostle Paul (that all things be done decently and in order) lest they be thought either necessary unto salvation, and so bind consciences with religion, or be referred to the worship of God, and so there may seem to be some piety in them. An old condemned Heresy. August. 〈…〉 cap. 〈…〉 con● 〈…〉. The Arian Heretics would by no means receive the traditions of the church and unwritten word of God, as Maximinus himself an Arian Bishop teacheth; which heresy afterwards many others imitated, as Nestor, Dioscorus, Eutyches etc. as you may see in the seventh Synod. 〈◊〉. THE 29. ARTICLE. Of the 7. Sacraments. THE CATHOLIC DOCTRINE. All the Sacraments of the new testament, to wit; Baptism, Confirmation, Eucharist, Penance, Extreme unction, Order, and Matrimony, in number Seven, are instituted by God himself, and contained written in his word. SCRIPTURE. Baptism. a john. 3.5. Unless a man be borne again of water and the Spirit, he cannot enter into the kingdom of God. Confirmation. b Acts c. 8.17 read also cap. 19.6. Then did they impose their hands upon them and they received the holy ghost. Eucharist. c john. 6.51. If a man eat of this Bread he shall live for ever. Penance. d john. 20. v. 22. ●●. And he saith to them receive ye the holy ghost whose sins you shall forgive, they are forgiven, them, and whose you shall retain they are retained. Extreme Unction. e Mark 6.13 And they did anoint many sick with oil and they were healed. f james 5. v. ●4. 15. Is any man sick among you? Let him bring in the priests of the Church, and let them pray over him anointing him with oil in the name of our lord. Order. g 2. Tim. 1. v. 6. Resuscitate (or stir up) the grace of God which is in thee, by the imposition of my hands. Matrimony. h Matth. 19 v 6. Which God hath joined together let no man separate· i Ephes. 5.6.12. This is a great Sacrament. FATHERS. But because Baptism and the Eucharist (or as you term it the lords Supper) are acknowledged and received by all Heretics of these latter times for Sacraments there shall need no further labour in proof of them, wherefore we come unto the rest. Confirmation. k lib de resurrection c●●●●s. Tertullian anno 200. rancketh Confirmation in the same Order with Baptism and the Eucharist saying: The flesh is washed, that the soul may be cleansed, the flesh is anointed, that the soul may be sanctified, the flesh is signed, that the soul may be fenced, the flesh is shadowed, by the imposition of hands, that the soul may be nlightned with the spirit, the flesh doth feed upon the body of Christ, that the soul may be fatted with God. Again: l lib de praescriptor. haereticor. he doth Baptize certain, to wit believers and his faithful, there he doth sign his soldiers in the forehead. Again: m lib. de Baptismo. after the hand is imposed with benediction calling and inviting the holy ghost. S. Cyprian anno 240. saith: n lib. 1. epist. vlt. he that is baptised must of necessity be anointed: Also speaking of Baptism and Confirmation he saith: o lib. 2. epist. 1. Then they may be sanctified, and be the sons of God, if they be borne in both Sacraments. The Author of the Sermons of Christ's Cardinal works saith: p Sermo de unct. Chrismatis. By the benefit of this anointing both divine wisdom and understanding is given us; Council and strength doth come from heaven, knowledge, piety, and fear is infused by supernal inspirations, being anointed with this oil we contend with spiritual wickednese. S. Pacianus anno 350. saith: q lib. de Baptismo. sins are purged by the font; the holy ghost is infused from above by Chrism; But we obtain both by the hand and mouth of the prelate. S. Ambrose anno 380. saith: r lib. 3. de Sacramentis ca 2. The spiritual sign followeth, because it followeth upon the forehead, that their may be perfection when the holy ghost is infused at the invocation of the priest. Again: s lib. de initiandis mysterijs cap. 7. keep what thou hast received, God the Father hath signed thee our lord jesus Christ hath confirmed thee. S. Hierome anno 380. after he had said t Dialog. contra luciferianos. that Bishops do give the holy ghost to the baptised by imposition of hands, he addeth. Dost thou ask where it is written? in the Acts of the Apostles, but although there were no authority of Scripture the consent of the whole world in this matter might be for a precept. S. Augustine anno 400. speaking of confirmation and the chrism, which is accustomed to be used in it, saith: u lib. 2. cont. lit. Petil. cap. 104. In this ointment Petilianus will interpret the Sacrament of crisme which in respect of visible signs is holy, as Baptism itself is, but it may be in the most wicked men. Et infra: discern therefore the holy visible Sacrament, which may be both in the good and in the bad, to these for a reward, to them unto judgement etc. Penance. Tertullian anno 200. saith: x lib de paenit. In the entrance God placed the second penance, which lieth open to all that knock. S. Cyrill anno ●50. saith: y lib. 12. in joan c. 56. sins are for given two ways, by the priests as the ministers of God, and by Baptism and penance. S. Cyprian anno 240. saith: z S. Cyp. vel quicumque author est Ser. de ablutione pedum after Baptism, which for it reverence, doth not permit to be iterated, thou hast renewed an other font. S. Ambrose anno 380. saith: a 5. Ambr. lib. 1. de pae●●●. cap. 7. why do you baptise If sins be not for given by a man? for as in Baptism their is remission of all sins, neither doth it make any thing whether this right be given them by penance or the font. Let priests challenge it, for one and the same is in both mysteries. S. Victor Viscensis anno 486. saith. b lib. 2 de persecut. wandal. To whom do you leave us wretches whilst you go to your crowns? who shall baptize these little ones in the ever lasting waters? who shall give us the office of penance, and lose us being bound, from the bonds of our sins by the mercy of reconciliation? because unto you it is said, c Matt. 18 12 What soever you shall lose upon earth etc. S. Chrysostme anno 380. saith: d lib. 3. de Sacerdotio. Neither only when they regenerate you, but also afterwards they have power to for give your sins. S. Leo anno 440. saith: e Epist 9●. ad Theodor. The manifold mercy of God doth so help such as fall, that not only by the grace of baptism, but also by the medicine of penance, the hope of eternal life is repaired. S. Hierome anno 380. saith. f lib 1. contra Pelagian Let him be redeemed by the blood of our Saviour either in the house of Baptism, or in penance which imitateth the grace of Baptism. Again: g lib. 2. That it is written, the blood of Christ doth cleanse us from all sine, is to be taken as well in confession of baptism, as in the clemency of penance. Again: h Epist. ad Heliodorum. God for bide, that I should speak any evil of them who succeeding the degree of the Apostles do consecrate the Body of Christ with a holy mouth, by whom also we are made Christians who having the keys of the kingdom of heaven, do judge after a sort before the day of judgement. S. Augustine anno 400. saith: i Epist. 180. ad Honorat. when it is come to the extremity of those dangers, and that there is no means of escaping do we not know what a great concourse of people there is wont to be in the Church of both sexes and every age, some craving baptism, others reconciliation, others also to do penance itself, all crave comfort, and the consecrating and giving of the Sacraments. Again explicating that: k In Psalm. 146● Who healeth the contrite in heart, and bindeth up their contritions, he saith: What are those bindinge temporal Sacraments. S. Victor anno 456. saith: l lib. de pae●it. cap. 20. Finally hearken to our lord in the gospel, and understand with what darts he doth strick the sinner, that thou moist know in what great estimation he hath the Sacrament of Penance. Extreme Unction. S. Innocentius 1. anno 402. speaking of the holy oil of the sick saith: m Epist 1 ad Decenclum cap. 8. This cannot be given to the not penitent, because it is a kind of Sacrament, for to whom the other Sacraments are denied, how can one kind be thought to be granted. n Can. 69. anno 325. The Council of Nice maketh plain mention of the oil of the sick, and doth distinguish it from the Chrism and oil of such as are newly instructed in the saith, because there do follow many other particulars afterwards. The Council Cabilonense anno 580. speaking of this Sacrament saith: o Can. 4●. The Father's decrees do agree with the epistle of S james. p Can. 72. anno 322. In the Council Wormatiense the decree of S. Innocentius the first is again renewed. q witness Burchard. lib 4 can. 75. anno 140. The Council Meldense commandeth that upon Thursday in the week of the supper of our lord all parish priests should receive their viol of holy oil of the bishop for the anointing of the sick according to the tradition of the Apostles. Also r Gan. 8. anno 742. the Council of Aquisgrane in the time of the Emperor Lodowicke, doth admonish us, that this Sacrament be not neglected wherein the salvation of health of the sick is contained. Order. s lib de Eccl. Hierarch. cap 5. ordinandorum. Dionysius Areopagita anno 80. writeth Ceremonies of this whole Sacrament, and doth also sufficiently show, that it conferreth grace. S. Chrysostome anno 380. saith: t lib. 3 de Sacerdotio. Priesthood is used here on earth, but is to be numbered and placed in the order of heavenly things: and that right worthily: for not any mortal man, not an Angel, not an Archangel, not any created power, but the holy ghost himself doth dispose such an order. S. Ambrose anno 380. saith: v lib. de dignitate Sacerdotal●, cap. 5. man imposeth his hand, God giveth grace, the priest imposeth his simple right hand, God doth bless with his almighty right hand. S. Augustine anno 400. saith: x lib 2. contra Parmenianum cap. 11. Let them explicate how the Sacrament of the Baptized cannot be lost, and how the Sacrament of the ordained may be lost, for if both be Sacraments which no man doubteth why is that not lost, and this lost we must do injury to neither Sacrament. S. Leo the great anno 440. saith to the Bishops of Mauritania speaking of ordination y Epist. 17. who dare (saith he) dissemble an injury committed against so great a Sacrament? z lib 4. comm. S Gregory the great anno 590. saith upon the books of kings in the beginning, speaking of the Sacrament of Order. He that is advanced, is well anointed outwardly with the virtue of the Sacrament. Matrimony. S. Chrysostome anno 380. saith: a hom. 20. in Epist add Ephesios'. It is a mystery in deed (the latins call it a Sacrament) and a great mystery, he being left or forsaken who begot him who nourished him, also she that brought him forth that brought him forth with misery and labover. For a man to adhere unto her, whom he never saw before and to prefer her befofe all others, truly it is a mystery. S. Ambrose anno 380. saith: b comm. in cap 5 add Ephesios' It signifieth the Sacrament of that mystery in the uniting of man and woman to be great. Again speaking of him that desireth an other man's wife, he saith: c lib. 1 de Abraham cap. 7 And therefore because he sinneth against God, he looseth the fellowship of that heavenly Sacrament. S. Augustine anno 400. saith: d lib 1 de 〈◊〉 & concupisc. cap. 10 The Sacrament of wedlock or marriage, is commended to the faithful that are married: wherefore the Apostle saith, husbands love your wife's. Again: e lib. de bono coniugali cap 18 in our marriages (saith he) the Sanctity of the Sacrament is of more worth than the frutefullnes of the womb. Again: f lib. de side & operibas cap. 7 In the City of God, in his holy mountain, that is, in his Church, not only the band of wedlock, but also the Sacrament is commended. Finally that there are more than two Sacraments in the Church this one example of g in Psalm 10. conc●o●ie 1. upon these words which ca●e rest the higher par●●s thereof with waters v. 3. S. Austin (to omit many other out of the same Author) may suffice saying: Look upon the offices of the Church itself, the office of the Sacraments in Baptism, in the Eucharist and the other holy Sacraments. See the adversaries consent where these Sacraments are handled in particular here following. LUTHER'S DOCTRINE. Luther saith: h tom. 2. witemberg anno 1562 de capti●. Babyl. fol. 84. But thou wilt say: what say you to Dionysius Areopagita who numbereth six Sacraments? etc. I answer. I know this man only of the old Fathers to stand for the number of Seven Sacraments, although omitting Matrimony he grant six only. i in initio lib. de captain. Babylonica. Luther is so variable and unconstant in this matter, that one while he affirmeth only one Sacrament an other while three, Baptism, the Eucharist, and Penance, and all this in one and the same book: k lib. ad Porgenses de instituendis minist●ls and lib. de missa privata and in assert. count lovan. published by himself the last year of his life and also assert. 53 he saith ut in textu. But this his last opinion he repeateth in many other places, as in the margin, insomuch that he saith: we willingly confess that penance with the power or virtue of the keys absolving, is a Sacrament, for it hath the promise and faith or grant of remission of sins for Christ. l This latter also was the opinion of the ancient and true lutherans, as witnesseth the Apology of the Augustan confession, art. 13. and all the lutheran Catechisms. After the same sort wavereth m in locis come. editis 1521. and 22. cap. de signis: nunc tria, ut in Apolog. August. confessionis art. 13. nunc 4 ut in locis come. anno 15 6. also 52 58. cap. de numero sacramentorum. Melanchthon who being carried with the like whirlwind of Doctrine, now ordaineth only two Sacraments, than three now again four, adding to the three former, the Sacrament of order, and that in favour of the calvinists, whom he laboured to associate to his followers; because for a time the Sacrament or Order seemed to Caluin to be truly and properly a Sacrament, as we shall see hereafter where the words of Melanchthon are thus: it doth specially like me to add order as they call it, that is, the vocation unto the ministery of the gospel, because by this evangelical command the promise is commanded and added: where through the whole chapter he proveth order to be a Sacrament, notwithstanding the greatest part of Lutherans, that are inclined to Caluinisme, do now at this day approve but two only. CALVINS' DOCTRINE. Caluin saith: n lib 9 cap. 18. ¶ 19 readers have, collected in a brief compendium almost all those things, which we have thought good to be known concerning those two Sacraments (to wit, Baptism and the lords supper) Et ibid. as there is no other instituted by God besides these two, so ought the Church of the faith full to acknowledge no other. o cap 14 ¶ 20. But a little before he doth inculcate three Sacraments, where of two he saith are ordinary and ordained for the use of all men, one extraordinary and agreeable only to the ministers of God. for saith he; They being abrogated (to wit they jews) there are instituted two Sacraments which now the Christian Church doth use, to wit, Baptism and the lords supper. I speak of them (saith he) imposition of hands, whereby the ministers of the Church are brought into their office, to be called a Sacrament although I do not number it amongst the ordinary Sacraments. Again: p cap. 79. ¶. 31. there remaineth (saith he) imposition of hands which in those that are truly and lawfully ordained I confess it is a Sacrament. Notwithstanding a little after he doth again deny it, and most sacrilegiously taketh from the Church both this and the rest. Concerning Confirmation, after he hath expounded the sentence of the holy Fathers he addeth. q Ibid. ¶. 4. Although I do not deny but that Hierome was herein much deceived, in that he said it was an Apostolical observation. r ¶. 5. But this latter age the thing being almost bloated out, hath put I know not what feigned confirmation for the Sacrament. s ¶. 12. They pretend as they are accustomed, that this observation is most ancient, and confirmed by the consent of many ages. Which although it were true, yet they had effected nothing. Concer●●ng Penance he t Ibid. ¶ 14. saith now we will handle that, & see what reason they have that conceive an opinion of a Sacrament, which hath reigned in Churches and schools long before this. But how soever it be, we see that imposition of hands in penance is a ceremony, instituted by man and not by God, v ¶ ●71 notwithstanding lest they wax proud wherein soever they have placed a Sacrament, I deny that it is lawfully taken for a Sacrament: Ibid. It is false therefore and wicked which they invented of the Sacrament of penance, they have adorned this false Sacrament, as became it, with the title of second table after shipwreck: because if any of you have by sinning corrupted that innocency received in Baptism he may by penance repair it again. But this is Hieromes saying or whose soever it be, he cannot be excused, but it is plainly impious and wicked, Et infra: in that Hierome did harsly and improperly say Baptism was repaired by penance, good interpreters do draw it to their own impiety and harm. Concerning Extreme Unction: x ¶ 1ST he saith it is the third feigned Sacrament. Concerning Order, being altogether forgetful of himself, he speaketh in this chapter far other wise then before, and concludeth y ¶ 33. That it can be no Sacrament. Concerning Matrimony: z ¶ 34. The last (saith he) is Matrimony, which as all confess it is ordained by God so no man unto the time of Gregory hath seen it taken for a Sacrament: And in the same place he compareth it with husbandry, biulding, cobbling, barbing etc. which (saith he) are the lawful ordinances of God, and yet are no Sacraments. a lib. 〈◊〉 & 〈◊〉. religione. Zwinglius although he do likewise preach only two Sacraments, yet concerning Matrimony he followeth the common opinion, esteeming it either to be a Sacrament or some thing more excellent and far better than a Sacrament. THE 30. ARTICLE. The efficacy of Sacraments. THE CATHOLIC DOCTRINE. The Sacraments of the new testament are not bare signs and tokens, which signify only sanctity and justice, but are the true organs and means, which out of their own force and virtue, not natural but supernatural out of the work done, do justify and give grace and sanctity itself. SCRIPTURE. a Titu. ●. 5. He hath saved us by the laver of regeneration and, renovation of the holy ghost. b Act. 8. 1●.19. And when Simon Magus had seen, that by the imposition of the hands of the Apostles the holy ghost was given, he offered them money saying, give me also this power, that one whom soever I impose my hands, he may receive the holy ghost. c Act. 19.6. And when Paul had imposed hands upon them, the holy ghost came upon them. FATHERS. d in Apolog. ad Antonium. S. justine Martyr anno 150. saith: [we obtain remission of sins in the water, and therefore Baptism (saith he) doth perform and give it, not by signification but operation.] S. Clemens Alex. e lib. 1. de Pedagog. cap. 6. anno 190. saith: [This work is called after many ways, as grace, illumination, perfect, and lavare, a lavare by which we wash away sin: grace whereby pains due to sin are forgiven: illumination, by which we be hold that holy and wholesome light. Perfect, because it wanteth nothing, for what is wanting to him that knoweth God] f Cathechest. 3. S. Cyrill anno 350. saith: [Being dead thou dost descend in thy sins, and ascendest alive in justice, to wit, by the Sacraments,] wherefore speaking of the Sacrament of Baptism he saith: [Truly this proposed Baptism is great, the freedom of captivity, the remission of sins, the regeneration of the soul, the course to heaven.] S. Ambrose anno 380. g lib. 2. de Poenitientiae cap. 2. saith: [It did seem impossible that water should wash away sin, And Naaman Sires did think that this leprosy could not be cleansed by water: but what was impossible God made possible, who gave us so great a grace] S. Gregory Nissen. anno 380. saith: h lib. de Baptismo. Baptism is a full satisfaction or cleansing of sins, a remission of faults, and cause of renewing and regeneration.] S. Chrysostome anno 380. saith: i homil. ●9. in Genes. extrema. [The same that Circumcision worketh there, in taking away the flesh, the same doth Baptism here in taking away of sine.] S. Cyrill Alex. anno 430. saith: k lib. 2. in joan. cap ●1. [even as water made very hot by the force of fire, doth borne no less than fire itself, so by the operation of the holy ghost water where with the body of the baptised is sprinkled, is enriched with divine virtue and power] S. Hierome anno 380. saith: l Epist ●3 ad Oceanum. [what great force and grace Baptism and water sanctified in Christ have, I will teach a little beneath:] Et infra: [a whole day (saith he) will not suffice me, if I would collect all things out of the holy scriptures that pertain unto the Power of Baptism] S. Augustine anno 400. saith: m lib 19 count. Fanctum cap. 11. [the force of Sacraments is unspeakable and unvaluable which if it be contemned, it maketh men sacrilegious for that is wickedly contemned, without which piety cannot be perfected. The Author of the homily of the Sacrament of the body of our lord, which is written amongst the homilies of Eusebius Emissenus, and in the 9 tome of S. Hierome, saith: [As the height of the heavens, the depth of the waters, and vastness of the earth did suddenly at the beck of our lord of nothing subsist and had a being: so virtue doth give the like power to words in spiritual Sacraments, and the effect doth serve the thing] S. Gregory anno 590. saith: n lib 9 epist. 9 ad Theo●●st●m Patri●●m. [he therefore that saith, sins are not altogether or quite for given in Baptism let him say that the Egyptians did not truly die in the red see.] THE ADVERSARY. The o Cent. 1 c 4 col 47 line 41 and cent. 3. c. 4 col. 82. line 55. Century-writers say, [that justine Martyne, Clement etc. thought regeneration (not to be signified, but) wrought by baptism and the word, unto which two joined together they attibute efficacy, that is to say, remission of sins, for say they: Cyprian doth not doubt to affirm that the person baptizing, doth give the holy ghost and sanctity outwardly to the Baptized etc. p tom. 2. de baptismo fol. 70. Zuinglius saith it was a great error in the old Doctors, in that they supposed the external water of Baptism, to be of any value towards the purging of sin. q loc. comm. pag ●99. Muscidus saith: [Augustine did inconsiderately affirm that the Sacraments of the new testament do give salvation etc. LUTHER'S DOCTRINE. [We say (saith he) r in assert, 〈◊〉 articulorum Art. 1· that neither the Sacraments of the new nor old testament, nor only faith did justify.] Again: s lib cont. Cochlaerum [There can no part of justification be attributed to baptism, other wise if in any sort it should justify, it were not lawful to say that baptism could not justify with out faith: [But when this is denied to Baptism it is very well left to faith only] ibid. [But if there be any of the Fathers who thought that Sacraments did by their own virtue justify, yea let it be Augustine, as Cochlaus contendeth, I care not, they are but men's sayings, often times contradicting themselves, and teaching for the most part after a human sense with out the Scriptures] Again: t lib. de captain. ●●. by 〈◊〉 de baptismo cap. [Baptism justifieth no man neither doth it profit any, but faith in the word of promise where unto baptism is added.] Et infra: [Neither can it be true that Sacraments have in them an efficacious force of justification, or that they are efficacious signs of grace, for all these things are spoken to the prejudice of saith] But in his latter Books he seemeth to think better, and in some sort to have recanted for saith he. v homil 1 de Baptis circa principium [to this end was baptism instituted, that it should serve us, not any carnal, or corporal thing, but eternal grace, eternal purity, sanctity, and eternal life] Again: x homil ●2 de Baptism. [Baptism cannot (saith he) but work that for which it was instituted to wit; regeneration, and renewing of spirit.] Et infra: [john would signify by these words, that Baptism is so efficacious and of so great virtue as it can wash away sins, drown and choke death, and heal and cleanse all vice and filthiness] Yet this efficacious working of the Sacraments, which some time the very ignorant profess, they explicate to be done only by faith and for faith so that Sacraments do profit such as actually believe, faith: so that Sacraments do profit such as actually believe, and receive it by faith. Yea they say that Sacraments work as a sign or picture: to show the faithful where Christ the mediator is, as the bush showeth where wine is to be sold. For Kemnitius saith: [That y 2. part. examinis Conc. Trident. pag. 101 102. and pag. 185. the word and Sacraments show us where faith ought to seek, and where it may find Christ the mediator, the Father, and holy ghost; for (saith he) the object of faith, is the word and Sacraments.] Melanchthon saith: z lo comm. cap. designis. [signs do not justify, as the Apostle saith. Circumcision is nothing so Baptism is nothing, but they are witnesses of the divine will towards the.] Again: a lib contra Anabapt. [as the will of God is showed in his word or promise, so also in a sign as in a picture.] CALVINS' DOCTRINE. b lib. 4. instit cap. 14. ¶. 9 Caluin saith: [I would have the reader admonished that I do so assign that ministery to the Sacraments, not as if I did think there were always remagning in them some secret force or virtue I know not what, whereby they should be able of themselves to increase or strengthen saith, but because they are established by our lord unto this end, that they should serve for the strengthening and increase of faith.] Et supra: c ¶. ●. [Sacraments have most clear promises, and more than the word, they have this peculiar thing, that they do lively represent unto us the promises of God as it were painted in a table, yea they are bare signs, which with out the written word of God do profit nothing, whereby it may briefly be answered, they are as seals hung upon writs or other public acts, which being taken by them selves are nothing.] Again: d ●. 17. [We must take heed (saith he) lest they lead us into an error kine, unto this which for the amplifying or en larging of the dignity of Sacraments are written a little more magnificently by the Fathers, to wit, That we should think some hidden virtue to be annexed or adjoined to the Sacraments, whereby they might of themselves confer unto us the gaces of the holy ghost, even as wine is drunk out of a goblet, because this is as great a gift bestowed upon them by God, to testify and assure unto us his love towards us, etc. For Sacraments are the same unto us from God that messengers of joyful tidings are from men or pledges in making bargains, to wit, which indeed do not give any grace of themselves, but do declare and show it. Again: e ¶. 2●. [peradventure (saith he) those immodest praises of the Sacraments, which are read in the Father's touching our signs have deceived those miserable Sophisters like unto that of Augustine, who said, that the Sacraments of the old law did only promise our Saviour, but ours give salvation therefore because they did not consider that such manner of speeches were hyperbolical, they did promulgate their hyperbolical articles or doctrine etc. Also it is necessary that readers should briefly be admonished of this thing, that what soever these Sophisters triste concerning the very work done or bare receiving of the Sacrament it is not only false, but doth also contradict the nature of a Sacrament.] THE 31. ARTICLE. Of Baptism and the Necessity thereof. THE CATHOLIC DOCTRINE. Baptism being heavenly ordained, is of necessity required as the means unto salvation wherefore in case of necessity and absence of the ordinary minister, the administration thereof is permitted also to lay people. SCRIPTURE. a john. 1. ●. Unless a man be borne again of water and the Spirit he cannot enter into the kingdom of God. b Matt. 28.19 Going therefore teach ye all nations baptizing them in the name of the Father, and of the son, and of the holy ghost. c Titus 3. ●. He hath saved us by the laver of regeneration and renovation of the holy ghost. FATHERS. d de Baptismo cap. 7. Tertullian anno 200. saith: [To conclude this matter their remains, that I speak of the observation also of giving and receiving baptism, It is true the chief priest, which is the bishop hath the power to give Baptism, afterwards the priest and Deacon, yet not without the authority of the Bishop, for the honour of the church; which being respected, peace is conserved, otherwise also, lay people have right and power.] Et infra: [Let it suffice to wit, that thou use it in necessity, as the condition of the place, time, and person doth require, for then the aid of the next at hand is accepted, when the circumstance of the danger doth urge. For he shallbe guilty of a lost man, that doth omit to perform that which he might freely do.] e homil. 14. in Lucam Origen anno 230. saith. [Because by the Sacrament of baptism, the filthiness of nativity is washed a way, therefore children are baptized. For unless a man be borne again of water & the spirit he shall not enter into the kingdom of heaven.] f lib 2. de Abrahamo cap 11. S. Ambrose anno 380. saith: [unless a man be borne again of water and the holy ghost he cannot enter into the kingdom of God for as much as he excepteth none, no not an infant, not any, although prevented by necessity: let them have that secret freedom from pains, but I know not whether they have the honour of the kingdom.] g ad Episcopos per Lucaniam & Brutios' constitutes cap 9 S. Gelasius Pope anno 496. saith: [let not Deacons presume to baptise without the Bishop or a priest, unless they being far absent; necessity compel them; which also after times is granted to lay Christians to do.] h Aduersus. Luciserianos cap. 4 S. Hierome anno 380. saith: [neither priest nor Deacon without leave of the Bishop hath licence to baptise, which often times we know, not withstanding is lawful for lay people.] i lib. 2. cap. 20. S. Prosper anno 450 saith: [neither may we think those which have not the Sacrament of regeneration; to pertain to any fellowship of the blessed.] k epist. 28. ad Hieronymam. S. Augustine anno 400. saith: [Blessed S. Cyprian not making any new decree, but keeping the firm faith of the church to correct those that thought an infant was not to be baptised before the eight day of his nativity, said, that not the flesh, but the soul should perish, and also together with the rest his Bishops, did judge that the new borne, might presently and lawfully be baptised.] l lib. 3. de Orig anunç. ca ●. Again: [do not (saith he) believe, do not say, do not teach that infants before they are baptised, being prevented by death, can come to the pardon of original sin, if thou wilt be a Catholic.] m epist. ed hieron. Again: whosoever shall say, that children which depart this life without participation of that Sacrament, shall have life in Christ, this man certainly doth condemn the whole church, when therefore they run and make haste to have children baptised, they believe without all doubt, that otherwise they can by no men's have life in Christ.] THE ADVERSARY. n Centur 3. c. ●. col. 125. lonc. 16. & col 28. l. 50. & col. 14●. l 4 Century-writers saith: [that Origen, Tertullian, and Cyprian make mention, how that the baptised persons were accustomed to be signed with the sign of the cross, with sundry other ceremonies in the use thereof, as the priests consecrating of the water of baptism, abrenuntiation triple immersion unction etc.] See also o S. cyprian. l. 1. epist vlt. ante med for Ceremonies. in Bapt. see Beza in epist. Theolog. epist. 8. S. Cyprian himself where he saith: [It is necessary that the water be first purified and sanctified by the priest] p Cartwright 522 516. M Cartwright saith, [that Augustine was of opinion, that children could not be saved without baptism,] see M. Whitgiftes defence. q Bal. decad. 5 Serm 8. pa. 1049. Also Bullinger and Musculus affirm [that Augustine and many fathers were of the same opinions,] In so much that r muse. Loc. comm. debap pag. ●08 Caluin confesseth saying; [the Fathers here upon doubted not, almost from the very beginning of the church to use the baptism of lay persons in danger of death.] s Caluin. instit. l 4 c. 15. sect. 20. Concerning chrism or confirmation Caluin saith▪ [if any man will defend such manner inventions by antiquity, I am not ignorant how old the use of chrism and breathing in baptism is, and how that not long after the Apostles, the supper of the Lord was tainted with rust. cap. 17. sect. 4. ] Also t Them examen. part. 2. p. 58. 64. 65. Chemnitius reprehendeth S. Cyprian, The Laodicene Council, Pope Melchtades, Cornelius and Tertullian, for the same; u ministers. etc. in their a beridgment etc. pag. 42. Also the ministers of lincoln Diocese, charge, Tertullian Cyprian and Ambrose, with error of using the cross, in confirming those that were baptised etc. To conclude x tom. 9 in epist. joan. tractat. 3. S. Austin saith: [The spiritual anointing is the holy ghost himself whose Sacrament is in the visible anointing.] LUTHER'S DOCTRINE. Luther upon these words: y in domestica postill●. Witemberge impressa. 15. 49. serm. 2 in de Trinit. super Luang. joan. 3. unless a man be borne again of water and the spirit he cannot enter into the kingdom of God, saith. [we will diligently observe, chief against the blind anabaptists, who think the Baptism of children to be unprofitable and to no end, but how can such a manner of baptism be unfruitful, when as here thou hearest, that our saviour hath ordained water unto this end, that the holy ghost concurring with it, it doth work unto regeneration? Now if it be necessary for children to be regenerate, or otherwise they cannot see the kingdom of God, why should we deny them baptism?] Again: [Is not this (saith he) a great gift and glory, that a woman also in time of necessity may baptise and say: I free thee from death, from the Devil, sin and all evil; I give thee life eternal, I make thee of the son of the Devil the son of God?] All which have nothing contrary to the former opinions or sentences, but in another place he saith. z in _____ oq. convivaliby tit. de baptismo. [That children although sometime they depart hence without baptism yet if they be without their own actual fault they may be saved. CALVINS' DOCTRINE. a lib. 4. instit. c. 15. ¶ 20. Caluin saith: [To know this also, pertaineth to the matter, that it is very ill done if private men usurp to themselves the administration of baptism.] And a little after, [whereas many ages since, yea almost from the very beginning of the church, it was acustome, that in peril of death lay men might baptize, I do not see by what good argument it can be defended, yea the Fathers themselves who either held this custom or permitted it, could not tell whether it were well done or not.] Et infra. [Let there be danger lest he that is sick do die without baptism, what then shall he be deprived of the grace of regeneration? no such matter.] [Again what evil hath that article evilly expounded, brought in, that baptism is of necessity unto salvation: few consider this and therefore they care the less for it▪ for when that opinion did increase or waxed in force, that all perished, that were not baptised, our state or condition became worse than that of the ancient people.] Again: b ¶ 22. [The example of Sephora is unhappily cited: why? because it doth indiscreetly draw unto the imitation of that which a foolish woman did] Ibid. [this would I have readers only to attend, that Sephora did purpose nothing else, but to prove the ministery of God▪ she seeing her son in danger, crieth and maketh a noise and with great wrath did cast the prepuce unto the ground: she doth so revile her husband that she is angry with God. Finally it is manifest that all this proceeded from a simple understanding, in that she doth rail at both God and her husband, being forced to shed the blood of her own son, moreover admit she had behaved herself well in all other things, yet this rashness is unexcusable, because her husband being present she circumcised her son etc.] And he concludeth in the same place saying: [where upon it followeth that the children of the faithful are not therefore baptised, that they might then at that instant become the sons of God, which were before alienated from the church, but rather they are therefore received into the church by a solemn sign, because through the benefit of the promise they did already before pertain unto the body of Christ] hear you see that Caluin will have the children of the faithful to be borne sanctified and Christians from their mother's womb, and not by Baptism, agreeing herein most directly with the Pelagian heresy. An old condemned Heresy. This was the Pelegian heresy, which taught, S. August. lib. 6. contra julianum cap. 2. & 3. & lib. ad Bonifacium cap, 2. & 4. [that there was no original sin in the children of the faithful, and that they did not therefore need the laver of regeneration or Baptism: but were borne holy from the womb] witness S. Augustine. THE 32. ARTICLE. Of the venerable Sacrament of the Eucharist. THE CATHOLIC DOCTRINE FOR THE REAL PRESENCE. The true and lively flesh, that is, the Body and blood of Christ is the nourishment of the souls of the faithful, and their spiritual and heavenly meat, into which this earthly and element all bread and wine, is through the benediction of Christ, and operation of the holy ghost, made transubstantiate; not withstanding all the accidents of the former substance remaining. SCRIPTURE. a Matth. c. 26 v. 26 re●d also M●rke c. 14.22 Luke 22 ●9. and 1. Cor 11 24. Jesus took bread and blessed, and broke, and he gave to his disciples, and said, take ye and eat, This is my Body, And taking the Chalice, he gave thanks, and gave to them saying, drink ye all of this; for this is my blood of the new testament, which shallbe shed for many unto remission, of sins. b john c. 6. v 53 54.55.56. etc. Unless you eat the flesh of the son of man, and drink his blood, you shall not have life in you. He that eateth my flesh and drinketh my blood, hath life everlasting, and I will raise him up in the last day, for my flesh is meat indeed, and my blood is drink indeed etc. he that eateth my flesh and drinketh my blood, abideth in me, and I in him. c 1. Cor. 10. v. 16. The Chalice of benediction which we bless: is it not the communication of the blood of Christ? and the bread which we break, is it not the participation of the body of our Lord? FATHERS. S. Irenaeus anno 160. saith: d lib. 4 cap. 14. [How shall it be manifest to them, that, that bread upon which thanks is given, is the body of the Lord, and the Chalice of his blood, if they say he is not the son of the maker of the world etc.] S. Ignatius, disciple unto S. john the Evangelist saith: e in epistola ad Smyrnenses v● citat. S. Theodoretus Dial. 3. [They do not admit Eucharistes and oblations, because they do not confess the Eucharist to be (that) flesh of our Saviour, which suffered for our sins, which the Father through his bounty, raised again.] f lib. de Eccl. Hierarch. part. 3. c. 3. S. Dionysius Arcopagita anno 80. saith: o most divine and holy Sacrament, vouchsafe to open the coverings of those significant signs which overshadow thee and appear plain unto us, and fill our spiritual eyes with the singular and clear shining of thy light.] S. justine Martyr anno 150. saith of the Eucharist: g in Apologia ad Antominum. [We do not take it, as common bread, nor this as common drink, but as by the word of God, our Saviour jesus Christ was incarnatie, and took both flesh and blood for our salvation, so also by the prayers of the word of God, we are taught that the Eucharist (being made food by him whereby our blood and flesh may be nourished by mutation) is the flesh and blood of the same jesus incarnate. Tertullian anno 200. saith: h lib. 4 cont. Martion. [The bread which he took in his hand, he made his body saying. This is my body. Again: i lib. de resurrect. carnis. The flesh feedeth upon the body and blood of Christ, that the soul may be replenished or filled with God. Origen anno 230. expounding the 25. the chapter of Exodus saith, k homil. 13. in Exod. I would have you to admonish others; you that are wont to be present at the divine mysteries, know, that when you receive the body of our Lord, you keep it withal watchfulness and veneration lest any little part thereof fall to the ground, lest any little part of the consecrated gift slip away or fall; for you believe that you are guilty of a great offence, and you do well to believe so, if any part thereof fall through your negligence.] Again speaking of the centurions child he saith: l hom 5. in diversa loca evangelii. loquens de puero centurionis. [when thou receauest the holy food and incorruptible banquet, thou eatest and drinkest the body and blood of our Lord, than our Lord entereth under thy roof, thou therefore humbling thyself, imitate the Centurion and say: Lord I am not worthy that thou shouldest enter under my roof. For where he entereth unworthily, there he entereth to judgement.] S. Cyprian anno 240. saith: m in Serm. in caena Domini in principio. The supper being disposed amongst the Sacramental banquets, the old and new institutions met together, and the lamb being consumed, which the ancient tradition did propound, our master did set before his Disciples the unconsumable food. Et infra: this bread which our Lord delivered to his Disciples being changed not in outward show, but in nature by the omnipotency of the word, was made flesh and as in the person of Christ, the humanity appeared and the divinity lay hid, so the divine essence infused itself ineffablie or unspeakably into the visible Sacrament etc. The Doctrine of the Sacrament is new, and the evangelical schools have brought forth this first instruction, and Christ our Doctor first taught the world the discipline; That Christians should drink blood, the eating whereof the authority of the ancient law most straightly forbiddeth; for the law forbiddeth the eating of blood, the gospel commandeth it to be drunk.] S. Hilary anno 350. saith: n lib. 8. de Trinitate, [There must be no doubt concerning the verity of the flesh and blood, for now, both by the profession of our Lord and our faith, it is indeed flesh and indeed blood. Et mox: is not this the truth? it seemeth not to be ttue unto them that deny Christ to be true God. Also explicating that of the six of S. john: he that eateth my flesh shall live through me etc. he saith: [truly this is the cause of our life, that we have Christ according to the flesh remaining in us carnal men, who shall live by him as he liveth by the father. Et infra: thou sayst that the son of God temaineth in us carnally through the Eucharist.] S. Cyrill of Hierus. anno 350 saith o Cateches. 4. Mystag. [for as much as Christ himself thus affirmeth and speaketh concerning the bread. This is my body, who dare hearafter doubt of it? and for as much also as himself confirmeth it and saith: This is my blood: who I say can doubt of it and say it is not his blood: Et ibidem, once he turned water into wine, which is near unto blood, at his pleasure only in Canaan in Galilee; and shall not he be worthy to be believed, that he turned wine into blood? wherefore with all assurance let us receive the body and blood of Christ, for under the form of bread his body is given to thee, & under the form of wine his blood is given to the. Et ibid. so shall we be Christophori, that is bearers of Christ, when we have received his body & blood into our members and we shallbe made as S. Peter saith; partakers of the divine nature; thou must not consider it as bare bread and wine; for it is that body and blood of Christ, according to our Lords own words; for although thy sense make thee think thus, yet faith must confirm thee, that thou judge not the thing according to the taste. Et infra: knowing this and being most assured, that this bread which we see is not bread, although the taste think it bread, but that it is the body of Christ, and the wine which we see although to the sense of the taste it seem wine, yet that it is not wine but the blood of Christ. S. Ambrose anno 380. saith: p lib 4 de Sacramentis cap 4. But this bread is bread before the words of the Sacrament, yet when the consecration shallbe adjoined, of bread it is made the flesh of Christ. Again: q lib de mysteries m●●●●ndis c. 4. [peradventure (saith he) thou wilt say unto me, I see another thing, how can you assure me that I receive the body of Christ? now then it remains that we prove it; therefore we will use most manifest examples, to prove that this is not that which nature form but that which the benediction hath consecrated, and that the force of the benediction is greater than the force of nature, because by the benediction nature itself is also changed. Moses' held a rod in his hand, he cast it a way and it became a serpent. [Also having declared many examples of Elias and Elizeus he concludeth:] if the benediction of a man prevailed so much that it converted nature, what shall we say of the divine consecration itself, where the words of our Lord and Saviour himself work, for this Sacrament which we receive is made perfect by the speech of Christ, and if the word of Elias prevailed so much that it brought down fire from heaven, shall not the word of Christ be of sufficient power to change the nature of elements? thou hast read concerning the works of the whole world, that he spoke the word and they were made, he commanded and they were created, therefore the word of Christ which was able to make that which was not, of nothing, shall it not be able to change those things which be, into that which they were no●▪ for it is not a matter of less power to give new natures unto things, then to change the natures of things.] S. Basil anno 380. saith: r lib de Baptismo cap 9 if such threatenings be pronounced against them, that rashly come to those Sacraments or sacrifices which are sanctified by men, what shall we say of him who is rash in receiving so great and divine a mystery, for how much, more greater he is in the temple, according to the voice of our Lord, so much the more greevoue and t●●r be it is unto him that shall with an impure soul rashly come unto the body of Christ, than it is to come unto bulls and rams etc.] S Greg. Nyss anno 380. saith: s lib. de vlt● Moses. [where he disputeth concerning the manner of the Jews which he compareth with the holy Eucharist: That it is bread prepared for us, without seed, without prayer, without any help of man: that bread falling down from heaven was found upon earth; for the bread that cometh from heaven, is our true food which is figuratively signified in this history, it is not a thing wanting a body, for how can a thing which is no body, become food for the body? but the thing that wanteth not a body questionless, is a body. Again: t orat. Cat●. chest. cap. 36.37. [as a little leaven (saith he) maketh a whole lump of dough like unto itself, so also that body which is made immortal by God, entering into our body, transposeth and changeth it wholly into itself] Et pauso post: it is conjoined with the bodies of the faithful, that by this conjunction with that which is immortal, man also may be made partaker of immortality. Ibid. we must consider how it may come to pass, for as much as that one body is continually delivered to so many thousand of the faithful through out the whole world, it passeth wholly through, every man, and yet remaineth whole in itself] Again: [wherefore we do also now truly believe that the sanctified bread by the word of God, is changed into the body of God the word. Et pauso post: these things (he doth) by virtue of the benediction, changed the nature of those things which are seen (meaning the bread and wine) into that (meaning the body of our Lord):] S. Optatus anno 370 saith: v lib. 2. Cō●. Pamenian●, [what can be so sacrilegious as to break, race, and remove the altars of God, where upon yourselves also sometime have madeoblation, where on the prayers of the people and members of Christ were borne or sustained, where upon almighty God was invocated, from whence the holy ghost, being expected with great desire, descendeth, from whence many men receive the earnest penny of their eternal salvation and protection of their faith and hope of resurrection● Et mox, what is the alter but the seat of the body and blood of Christ? Et infra: wherein did Christ offend you, whose body and blood sometime remained thereon? Also: yet this heinous offence is doubled when you also break the Chalices, the porters or carriers of the blood of Christ.] S. Greg. Naz. anno 380. saith: x orat. 2. de Paschate. [without trouble and doubt eat the body and drink the blood of Christ, if thou be indeed desirous of life, neither do thou doubt of the truth of those speeches which are uttered concerning the flesh, neither be thou offended at the passion, be constant, firm, and established not doubting of any thing, whatsoever the adversary say. Again: y orat. de obi●u Gorgoniae soron●. suae [she fell down (saith he) with faith at the altar, praying with great fervency unto him that is worshipped thereupon etc. S Ephrem. an. 380. saith: z lib. de natura Dei mum. scrucanda ca 5. [why dost thou search things unsearchable; if thou examine these things curiously, thou shalt not then be accounted a man faithful, but curious: be faithful and innocent, be partaker of the immaculate body of thy Lord with fullness of faith, assuring thyself that thou eatest the whole lamb himself, the mysteries of Christ are an immortal fire, do not thou rashly search them out lest thou be consumed in the search thereof. Et infra: This indeed exceedeth all admiration, all understanding, and all speech; which Christ the only begetton son our Saviour hath done for us, he hath given us fire and spirit to be eaten and drunken, that is (as himself explicateth) his body and blood. S. Epiphanius anno 390 saith: a in Ancorato circa medium. we see what our Saviour took in his hands as the Evangelist speaketh, that he arose from supper and took these things, and when he had given thanks he said: This is mine, this, and this, and we see that it is not of equal bigness, nor like to his Image in the flesh, nor to his invisible Deity, nor to the lineaments or parts of his members, for this is of a round proportion and unsensible touching the power theirof, & his meaning was to say through grace, this is mine, this and this, and every man believeth this speech, for he that believeth it not to be himself indeed, is fallen from grace and salvation. S. Gaudentius anno 390. saith: b tract. 2. de exodo the creator himself and Lord of all creatures and natures, who produceth bread from the earth, doth from the earth again, because he both can and hath promised it, make his own body, and he that hath made wine of water, hath also made his blood of wine: Et pauso post; believe that which hath been taught, that, that which thou receauest is the body of that heavenly bread, and the blood of that sacred vine, for when he delivered the consecrated bread and wine to his disciples, he said: This is my body, this is my blood. Let us believe him, whom we have believed, truth cannot lie. S. Chrysostome anno 380. saith: c hom. 60. ad Populum Antiochenun & hom. 83. in mat●hçum. Let us yield unto God not resisting, although that which he speaketh seem absurd to our sense and reason. Let his word, I beseech you, conquer our sense and reason in all things, but especially in mysteries, not beholding only those things, which are before us, but believing also his words; for we cannot be deceived by his word, although our sense be very easy to be deceived, therefore because he hath said; This is my body, let us not doubt of it, but believe it. Et ibid. how many be there that say, I would gladly see his shape and proportion, I would gladly see his apparel, I would gladly see his shoes; therefore thou seest him, thou touchest him, thou eatest him etc. Again. d homil. 3 in epist. 3. ad Ephes. We speak concerning his body, as being that which differeth nothing from it how many of us be made partakers of his body? how many of us do taste his blood? consider that there is the body and blood which is resident above in the heavens, which is humbly adored by the Angels. Again. c lib de Sacerdono. O miracle, o the bounty of God, yea who sitteth on high with his father in that very minate of time, is holden in all men's hands, and delivereth himself to those that will receive and embrace him.] Again: f homil. 83● in Matth. & ●0. ad populum Antiochenum. [The works that are set before us are not of human virtue, we are in place of ministers, but he which sanctifieth them and changeth them is himself. Et infra: he that hath said this is my body hath confirmed his fact by his word.] Again g homil. de Eucharistia in Enc●niis. [dost thou see the bread? dost thou see the wine? doth it pass into the draft as other meats? God forbidden, think not so, for if wax being applied to the fire is made like unto it, and none of the substance thereof doth remain nothing is over plus, so also here thou must think that the mysteries are consumed by the substance of the body.] S. Hierome anno 380. saith: h in Comment. Matth. ●●p. 26. [after that the typical pasche was fulfilled, and he had eaten the flesh of the lamb with his Apostles, he took bread which comforteth the heart of man, and so proceedeth unto the true Sacrament of the pasche: that even as in his prefiguration Melchisedech the priest of the high God had done offering up bread and wine, he also might represent the truth of his body and blood▪] Again: i epist. ad Hedibiam. quaest. 2. [let us say (saith he) that the bread which our Lord broke and gave to his disciples, is the body of our Lord and Saviour. Et infra: neither did Moses give us the true bread, but our Lord jesus, he is the guest, and the banquet, he doth eat, and is eaten.] S. Austin anno 400. saith: k epist. 86. ad Cosulatium. [He saith the beast hath given place to the bread▪ as it were unwittingly, and that then the bread of proposition was wont to be put upon the table of our Lord, but now that he did take part of the body of the immaculate lamb, he saith that the blood gave place to the cup, not thinking that he did now also receive blood in the cup. Et infra: therefore he said it was so much the better and more requisite or convenient to have the old pass away, and the new ordained in Christ, that the altar might give place to the altar, the sword to the sword, the fire to the fire, the bread to the bread, the lamb to the lamb, and blood to blood] Again, l lib. 12. contra Faustum cap 10 & cap. 20. [he saith that the faithful do receive with their mouth the blood, where with they were redeemed, and that now they drink that which came from the side of Christ. Again. m lib. 2. count. Aduersarium legis & Prophetarum cap. 9 [We receive (saith he) with a faithful heart & mouth the mediator between God & men, the man Christ jesus giving unto us his flesh to be eaten & blood to be drunken, although it seem more horrible to eat the flesh of man, them to destroy it, & to drink the blood of man, then to spill it.] Again: n lib. 2. contra Peril. cap. 17. [The Pasche which they do as yet celebrate of the sheep is one thing: & that which we receive in the body and blood of our Lord is another thing] Again explicating the title of the psalm whearin it is written: And he was carried in his own hands, he saith: o in psalmum 33. conc. ●. [who can understand how this may be done in a man? for who is carried in his own hands? a man may be carried in other men's, hands, but no man is carried in his own hands, we do not find how it should be understood to be in David himself, but we find it in Christ, for Christ was carried in his own hands, when giving his own body he said: This is my body, for he did carry that body in his own hands.] Finally he saith: p Serm. ad Neophytos. ut ●estatur Ivo C●●notensis Epis●. in epist ad Hay●●●●mū & Paschasius in epist. ad Frudrg●● iii. [take ye this in the Chalice, which issued from the side of Christ.] And again: we are invited to a table, where is not found the meat of men, but the bread of Angels is prepared. S. Cyrill of Alexander. anno 430. explicating that of the gospel: How can this man give us his flesh to eat, he saith: q S. Cyrill lib 4. in 〈◊〉. cap. 3. [having a firm faith in mysteries, let us never think of so high things or once pronounce that (How). Again: r in epistola ad C●●●sy●●um. [we would not (saith he) abhor flesh and blood, prepared upon the holy altars if we did consider that God yielding and condescending to our fragility and weakness did infuse the virtue of life into the things offered, turning them into the verity of his own flesh, that a body of life may be found in us, as a certain seed. S. Theodoret anno 440. saith▪ s in primo Dialogo. our Saviour changed the names, and gave that name to the body which was proper to the token and sign, to the sign or token which was of his body: (And addeth) for he would have them which are partaker of mysteries, not to attend or respect the nature of those things that are seen, but to believe the chance, which is done by grace, for the only mutation of names. S. Leo Pope anno 450. saith: t Sermo. 14. de passione Domini we taste him in all respects, both in spirit and flesh. Again: v Sermo 6. de jeiunio septimi mentis. you ought so to communicate of the holy table as to doubt nothing at all of the verity of the body and blood of Christ, for that is received by the mouth, which is believed in heart, and in vain do they say Amen, that dispute against that which is received. S. Eusebius Emissenus anno 520. saith▪ x Sermo. de corpore Domini. when the creatures are put upon the holy altars to be blessed with heavenly words, before that they be consecrated by the invocation of them highest power, there is the substance of bread and wine, but after the words of Christ there is the body and blood of Christ▪ And what marvel is it if he change those things which he created by his word? S. Remigius anno 480. saith: y in comm. in 1. Cor. cap. 10. upon those words of S. Paul▪ The bread which we break is it not the participation of the body of our Lord? even then (saith he) as soon as it is the consecrated and blessed by the priests and the holy ghost, & afterwards broken, when now it is indeed the true body of Christ, although it seem bread: Et infra: The flesh (saith he) which the word of God the Father did assume in the virgin womb, in the unity of his person, and the bread, which is consecrated in the church, are one body, for as that flesh is the body of Christ, neither are they two bodies, but one body. S. Gregory Pope anno 590. having done a miracle before the people he said: z testo Paulo Diacono in eius vita. learn to believe the truth even now testifying itself, the bread which I will give is my flesh, and my blood is truly drink. But the all knowing creator of our infirmity, by the same power where with he made allthings of nothing, and the operation of the holy ghost he made himself a body of the flesh of one always a virgin, and for our reparation or redemption by a Catholic prayer and sanctification of his holy spirit he turned bread and wine mixed with water, their proper species still remaining into his flesh and blood.] Again: a Idem 22. in evangelia. [you have now learned (saith he) not by hearing but by drinking, what is the blood of the lamb, which blood is put upon both sides of the door, when it is drunken not only with the mouth of our body, but also with the mouth of the heart.] THE ADVERSARY. b jesuitismi part 2. rat. 5 pag ●26. M. D. Humphrey confesseth that Gregory the great and the first Pope of that name, taught transubstantiation. c in defence. object Gardiner part 4 pag 724. Peter Martyr professeth a great dislike of the judgement of S. Cyrill. And in his epistles annexed to his common places in English, in his epistle there to Beza so saith: d pag. 106. [I will not so easily subscribe to Cyrill who affirmeth such a communion, as thereby even the substance of the flesh and blood of Christ, is first joined to the blessing (for so he calleth the holy bread etc.) N. Whitgist saith: e in his defence against Ca●●wrightes reply pag 408. [That Ignatius who was S. john's Seholler and lived in Christ time did say of the heretics of his time: They do not admit Eucharist to be the flesh of our Saviour jesus Christ, which flesh suffered for our sins. Antony de Adamo saith: f in his Anatomy of the Mass pag. 2●6. [I have not yet hitherto been able to know when this opinion of the real and bodily being of Christ in the Sacrament did begin.] g contra Du●●um l 7. pag. 480. M. Witaker saith that Pope Nicholas the second was the first that taught Christ's body to be sensibly handled, broken and eaten with teeth which objection being (I suppose) sufficiently answered already by that which hath been said, our Lutheran Adversaries not withstanding shall yet more directly answer to it, who have defended it against their other brethren our Adversaries. Concerning the phrase which is but a verbal objection h Collat. Cathol. & Orthodox. Christianorum fidei pag. 326. jacob Andreas in the Protestant treatise entitled as in the margin saith: [in regard of the species or form of the dove affirmed, that which is proper to the dove is attributed to the holy ghost, and it seemeth to repugn the nature of the holy ghost; even as ecclesiastical writers, because of the presence of Christ's body in the Supper, have said that Christ's body is handled, broken with teeth, and such like, which are not proper to the body of Christ, but attributed to it in respect of the bread. Also the same Andreas saith: i in confut. disput. joan. jacobi Grino● pag. 214. [It is plainly explicated how the body of Christ is said to be broken with teeth, seen and touched in this Sacrament, which are phrases not newly invented and brought into the Church by Luther, but are learned, pious and of Orthodoxal antiquity etc. Again he saith: k and pag. 215. [This recantation prescribed unto Berengarius by Pope Nicolas and the Synod contemeth nothing which is not contained in the wrykinges of Orthodoxal Fathers especially of Chrysostome, who saith: l Homil 83. in Matth. post medium Thou seest him, thou touchest him, thou eatest him etc. And in an other place of the some Chrysostome: m and hom. 45. in joan. post medium he doth not only permit himself to be seen of such as desire him, but also touched, eaten, and his flesh broken with teeth. LUTHER'S DOCTRINE. Luther saith. n Sermo de Eucharistia. [That in the Sacrament of the Altar there is not bread and wine, but the form of bread and wine, to wit: the bread is changed into the true and natural body of Christ, and the wine into the true and natural blood of Christ.] Also: [even as that bread is truly chanced into his true and natural body and the wine into his natural blood, so are we drawn and changed into his spiritual body, that is; into the communion of Christ and all Saints: some relying upon their own knowledge and subtlety, do ask where the bread is when it is changed into the flesh of Christ and the wine when it is changed into the blood of Christ: [This he saith thou oughtest to believe although thou see it not. And speaking of the Adoration of the Sacrament he saith: o Ibidem fol. 370. he that doth not believe the body and blood of Christ is there doth well if he do not adore it neither spiritually nor Carnally, but he which doth believe, (as is sufficiently demonstrated that he ought) this man cannot truly with out sin restrain his reverence from the body and blood of Christ. For certainly I am forced to confess that Christ is their present, when his body and blood are present.] p Epistola ad Argemmen●es. But in an other place he saith that he could willingly and with all his heart deny the body of Christ to be in the Eucharist, if the Scriptures were not so clear against him, for by that means (saith he) I could much damage. the whole Roman Church. yet that he might at least in some thing swarm from the ancient received Catholic opinion, he affirmed that the body of Christ was with the bread and wine and not the bread and wine itself changed into his body and blood. Again: he saith. q lib cont. R●gem Angli●●. [That he is impious and blasphemous that doth say the bread is transubstantiate. r Adu. Theolog●● lovan, art 22. And that the Doctors of Louvain do teach the transubstantiation of the bread and wine in the Sacrament with out any ground or word of scripture, but only out of ignorance. yet in the same place he doth in the mean time affirm the verity of Christ's body saying: the body and blood of Christ is indeed showed in the venerable Sacrament of the Eucharist, and truly received, as well of the worthy as the unworthy s in Visitatione Saxonica. But saith he; the faithful of Christ are to be, taught that the true blood of Christ is in the wine. [Which opinion remained ever afterwards with all his posterity. CALVINS' DOCTRINE. Caluin doth of purpose propound his opinion very obscurely, that there may seem to be contemned some mystery. First therefore he teacheth, that the signs of the supper are only here on earth: and the body of Christ, only in heaven: t in sine consensus cum pastoribus Tigurimis. wherefore he affirmeth that there is as great a space between the body of Christ and the bread and wine in the Supper, as there is between the earth and the highest heavens. to wit: that the body of Christ is no where, but in that one certain and determinate please of heaven. The same also saith v de re Sacramentaria q. 6 Beza in express words in the some of his doctrine. secondly Caluin teacheth, that the signs and body of Christ, although in place they differre very much, yet they are so conjoined together, not only touching the sign, in that one is a token of the other, but also because, together with the sign, God doth truly give us the very body and blood of Christ, whereby our souls are indeed nourished unto life everlasting. This Caluin hath in all the places above noted; And also saith yet further: x upon the 26. Matth. That in the supper, the body of Christ is truly given us, that it may be a wholesome food unto our souls, that is; our souls are fed with the substance of Christ's body, that we may truly become one with him. And a little after: therefore (saith he) an empty and bare sign is not set before us, but such as receive this promise by faith are truly made partakers of the body and blood of our lord. Again: he teacheth that to eat the flesh of Christ, is not only to believe, but also to be made truly partaker of his flesh; y lib. 4. inst. cap. 17. ¶. 5. [For (saith he) as not the beholding, but eating of bread is required unto the nourishment of our body: so it is necessary that our soul be truly and fully made partaker of Christ. Again: z ¶. 32. in the holy supper he commandeth me under the signs or forms of bread and wine, to receive his body and blood: I nothing doubt but he doth truly give it, and I truly receive it these Caluin. But because this second seemeth contrary to the first (for how can the body of Christ be truly given to us with the bread, and be present in the supper, if this body be only in the highest heaven, and the bread only on earth?) therefore he addeth this third saying a Ibib. ¶. 7. there remaineth nothing (saith he) but that I break out into admiration of that mystery, which certainly neither mind by thinking, nor tongue by explicating is sufficient to express; And again. b ¶. 10. But although it seem incredible, that in so great v distance of place, the flesh of Christ should so penetrate, as to be meat for us; let us remember how far the secret virtue of the holy ghost doth exceed our understanding, and how foolish a thing it is to measure his immensity, or wonderfullnes by our capacity, therefore what our understanding doth not comprehend, let faith conceive, that the spirit doth truly unite, what is disjoined by distance of place. Again: c ¶. 32. Moreover (saith he) if any ask of me the manner how, he shall not be ashamed to confess that it is a secret more high, then either by wit can be comprehended, or words declared. The like hath Beza, d de Sacramentis q 9 But (saith he) nevertheless we confess that the mystery of God is incomprehensible, whereby it cometh to pass that the same which is and remaineth in heaven, and no other where, is truly communitated unto us, who are now on earth and no other where. But because Caluin perceived this his mystery to be incredible, and to involve a most manifest contradiction he addeth that the very body of Christ did not descend, but a certain substantial force derived unto us from the flesh of Christ by his spirit, as a certain Channel or conduit, for thus he speaketh. e lib. 4. instit. cap. 17. ¶. 12. [The bond (saith he) of that conjunction is the spirit of Christ by whose fastining we are coupled together and as a certain conduit, by which what soever Christ himself both is, and hath is derived unto us. Again I freely confess, that I reject the mixture of Christ's flesh with our soul, or transfusion, as they teach; because it sufficeth us that Christ doth from the substance of flesh, breath life into our souls, yea power out his own life into us, although his very flesh do not enter into us.] Again: s ¶. 13. [We must (saith he) frame such a presence of Christ in the supper, as may neither adjoin him to the element, of bread, nor include him in the bread, or any ways enclose him etc. lest something should be affixed to his body nor agreeable to man's nature, which is done, when it is said to be infinite or in many places at once. Also: certainly that which we teach hath nothing in it whereby to give offence to any, unless to a few ages, when that ignorance of Sophisters did reign in the Church, and the clear light and manifest truth was oppressed with barbarism. Again: g ¶ 15. 29. [Let this therefore be establissed for certain, that the flesh of Christ is not truly given unto us in the supper for food, unless the true substance of the external sign did signify as much. But as one error riseth out of an other; that place of Hieremia is so foolishly wrested to prove transubstantiation; that a man May be ashamed to relate it etc. yet so also thought many of the Fathers; but what? as if their ignorance were not rather to be pardoned, and sh●me concealed, than impudency to be added, whereby to fear them yet still in hostile manner to contend with the true sense of the Prophet. These Caluin. An old condemned Heresy by the primitive Church. This was in time past the heresy of the Sacramentaries, Synodo. 7. act. 6. tom. 3. S. Theodoret Dialog qui dicetur impatibilis. that the Eucharist (or lords supper) was not the true flesh of Christ, but only a figure and image of the body of Christ. The same many ages before reporteth S. Theodoretus out of S. Ignatius disciple to S. john. Moreover there were others, who not denying the verity of Christ's body in the Eucharist denied not withstand that the body of Christ did remain in the Eucharist if it were kept until the next day, whom S. Cyrill therefore saith that they were mad. S. Cyrill in epistola ad Calosyrium Episcopum. Whereas it is objected that the sixth chapter of S. john doth not treat of the Eucharist. I prove the contrary very manifestly that it doth specially treat of it. The question therefore is not whether the whole chapter pertain unto this matter, for the contrary is manifest, as in a great part thereof mention is made of the miracle of bread, faithl, and incarnation. the controversy therefore is only of these words: The bread which I will give is my flesh for the life of the world etc. almost to the end. Almost all the heretics of these times deny these words to pertain to the Sacrament of the Eucharist. h Luth l de captain. Babyl. cap. 1. Luther saith that all the sixth chapter of Saints john ought to be laid aside, as nothing pertegning to this matter, the same saith, i Zuing lib de vera salsa religione cap. de Ech. Zuinglius, k Occ. lib de verbis Dom. hoc est etc. Oecolampadius, l Rem. 2. part examinis pag. ●●● ad cap 1. ●●ss. ●1. Concil. T●●dem. Kemnitius, etc. But now all Catholics, except some few of this age, did ever understand the words of this chapter to be meant of the very Sacrament of the Eucharist, or Sacramental eating of the body of our lord in the Eucharist. Some Catholics indeed that they might more easily answer the Hussites, or Lutherans proving out of this chapter communion under both kind●●, did teach the contrary. as Gabriel, Ocsanus, Ca●●●n, ●apper, Hisselius, and jansemus. But these did ever subject themselves and their opinions to the censure of the whole Church and Pops of Rome, which heretics do not, but defend every man his pharisee. The Catholic opinion, that this chapter doth treat of the Sacramental eating of Christ's body in the Eucharist, may be proved by these sour arguments; first out of this very place of Scripture itself, secondly by the testimony of the Church, thirdly by the Fathers, Fourthby by the absurdities which otherwise would follow. Concerning the first out of the text (to omit many more) these three may suffice. First therefore our lord speaketh of a thing to be, or that shable, when the saith: m ¶. 51. the bread which I will give, is my flesh for the life of the world. But if the bread in this place should signify Christ, as he is received by saith, he should not speak of a thing, to be, for that kind of eating by faith, hath been a thing common in all ages, and the Fathers of the old testament did eat. Christ in that manner. The second argument may be made by comparing these words with the words of the supper: for so great is the similitude, that the holy Scripture seemeth manifestly to crave that to be restored, which hath been here promised: for here it is said: The bread which I will give is my flesh for the life of the world. But there: n Matth. 26.26. Take ye and eat, for this is my body, o Luc 22.19. which is given for you unto remission of sins. The third argument may be taken out of the words following: to wit: Therefore the jews did strive among themselves saying: how can this man give us his flesh to eat? And out of those of his disciples a little after saying: This is a hard speech and who can hear him? For out of these we may collect, that as well the jews as his disciples themselves, did understand some new and wonderful thing propounded by Christ. Yet our lord did not therefore correct them, but did again inculcate and urge the same saying: Unless you shall eat the flesh of their son of man, and drink his blood you shall not have life in you. Secondly it is proved out of the testimony of the Church: for the p in epistola ad Nestorium. Council of Alexandrie, approved in the third general Synod expoundeth that: Unless you shall eat, etc. to be spoken of the receiving of this Sacrament. the same doth the q Sub finem tertij tomis. Sess. 13. cap. 2. seventh Synod and likewise the Council of Trent expoundeth the words: He which eateth me shall live for me, to be also of this Sacrament now although these councils made no decree of this matter: yet it is sufficiently evident, what all the Bishops of these three general councils did think, and consequently the whole Church, which they did represent. Thirdly it is proved out of the Fathers, that have written commentaries upon S. john, and with one general consent expound these places of the Sacrament of the Eucharist. as S. Chrysostome, Augustin, Cyrill, Theophylactus, Euthymius, Rupertus. S. Thomas, Nicholas, Hyramus, and Dionysius, the Carthusian, beside infinite others who for their purpose and as occasion did offer itself in expounding this gospel, as Origen, Athanasius, Basil, etc. Fourthly this verity is proved out of the absurdities which would follow. First therefore it would follow that S. john should have written nothing of this Sacramt, for he toucheth this matter no where, unless in this place. But certainly it were most absurd, that the chief evangelist, and most diligent in explicating the most secret mysteries should leave nothing in writing concerning this great Sacrament, especially when he hath written so much of baptism, wherefore r lib 3 de consensu Evang cap 1. S. Augustine affirmeth that S. john [hath written nothing of the supper of our lord in his proper place, as the rest did, because he had written at large of it before. Secondly it would follow that Christ did never explicate the fruit, and excellency of this Sacrament, which he hath done very often of Baptism for in the last supper he only instituted it s S. Chrysostome observeth as much in his commentary upon the 26. of S. Matt. but added nothing concerning the explication thereof which also is confirmed. Because the Apostles without doubt would have been moved and troubled when they heard: Take ye and eat for this is my body, if they had not been instructed before. Thirdly it would follow that there should be no divine precept for the receiving of this Sacrament. For the other Evangelists mention only the institution, and that as often as it is taken it be done in remembrance of our saviours passion. Solutions to the adversaries objections against the real presence proved out of this sixth Chapter of S. john. The first argument is Luther's, which also Kemnitius with others, always useth which is this: the supper of our lord was instituted the day before his passion. but that speech written in the sixth of S. john, was a whole year before the passion of our Saviour; therefore it doth not treat of the supper which Kemnitius confirmeth For (saith he) if therefore the Papists w●ll reform the communion, because in S. john it is said: t cap. 6. He which shall eat of this bread shall live forever. it shallbe also necessary to say, that water only is to be used in the supper. because it is also said: He that shall drink of this water, v cap. ●● shall not thirst forever. I answer: we do not deny but the supper of our lord was instituted the day before his passion; and not a year before: but we say that a whole year before it was promised by Christ, and disputed of by him concerning the excellent fruits of that Supper which was to be. And this also our Saviour did in many other things. For in x cap. 16. S. Matthew he promised to S. Peter the keys of the kingdom of heaven, and explicated what force they should have which not withstanding he did not deliver, y john 〈◊〉 until after his resurrection. To the confirmation I answer: Catholics do not reform the communion delivered in S. Matt. by that of S. john, as Kemmtius feigneth, for the communion in S. Matt. is not deformed, that it should need any reformation, yet we say that one place may be truly explicated by an other: and because it is said in S. john: He which eateth this bread shall live forever. We unfeignedly collect, that the Sacrament taken under one kind doth so suffice; that two forms or species are not necessarily required to receive the fruit of this Sacrament or communion. but there is great dissimilitude between the water whereof our Saviour speaketh in the fourth of S. john, and the bread in the sixth. For all interpreters expound the latter place to be understood of the Eucharist, as is already shexed; but no man at any time hath ever taken the latter in that sense. Moreover S. john himself explicateth that by water is understood the grace of the holy ghost, for in his seventh chapter he saith: But this he spoke of the Spirit which they should receive believing in him. But the bread in the sixth chapter our Saviour himself said, it was his flesh, when he saith: The bread which I will give is my flesh. The second argument also is Luther's: in this manner: In the sixth of S. john our Saviour disputed of that eating of heavenly bread, which giveth life, but only that spiritual eating by faith giveth life, therefore that chapter treateth only of that spiritual eating. I answer; the assumptum is false: for Sacramental eating also doth give life: as in Baptism not only the internal washing but also the external, doth cleance souls the first formally, the other effecting as by the instrument, and as it is written: z Act. 15. purifying their hearts by faith: so it is also said, a Ephes. 3. cleansing it by the laver of water in the word of if. Neither doth it hinder, that the Sacramental eating doth not give life without faith: For that proceedeth from the unprepared disposition of the receiver, and not from the Sacrament itself. which of itself is always powerful and sufficient. b part 1 ad obiectum 1●. pag 94. The third argument also is from Luther and Peter Martyr in his defence against Garden, after this manner: our Saviour in that chapter doth not only say, that the eating of this bread doth give life, but also that with out this eating no man can live: Unless ye shall eat etc. But this strait precept cannot be understood of a Sacramental eating: for so all infants should perish, which can eat nothing but only suck milk: yea all that cannot communicate being hindered by some lawful and necessary cause should likewise perish, although otherwise baptised and justified. I answer it is a common difficulty how soever this place be understood. for if the Adversaries will have it understood of a spiritual eating by faith; how, I pray you, shall infants eat it who neither have any use of the spirit or actual faith? yea it wear more easy to instill some little part of the Sacrament into infants, then to make them to believe, therefore I say this place doth pertain only to the aged. Finally either these words: Unless ye shall eat etc. Do signify a precept, or a mean necessary unto salvation: if a precept, either it doth not pertain unto infants, because they are not capable of it or certainly they are excused because they cannot fulfil it for this is common to every precept, if a meanl necessary unto salvation, certainly it is only for such as can lose their life, which infants cannot because they want, the use of reason. The fourth argument is likewise Luther's: where he allegeth that c lib 2 contra julian. S. Austin teacheth that infants do eat the flesh of Christ, in that they communicate by faith: therefore this place is understood of eating by faith. to this may be added other places of the Fathers producued by d tract. 25. Peter Martyr and others, for S. Augustine expoundeth the sixth of S. john so spiritually that he saith: believe and thou hast eaten. And in an other place: To believe in him, e Ibidem tract. 26. is to eat the lively bread. and in an other place he saith that these words: Unless ye shall eat the flesh of the son of man, do signify no other thing, but that we ought to communicate, and cogitate earnesly in our mind the passion of our lord, and his flesh crucified for us. Also f lib. 1. Pedagogi cap. 6. clement of Alexandria expoundeth that in this place; by the flesh and blood of Christ is understood the word of God, whereby we are spiritually fed and nourished. Also g Epist. 141. S. Basil interpreteth by the flesh and blood, the doctrine of Christ and his mystical coming. h in Psal. 147 S. Hierome likewise by the flesh and blood of our lord understandeth the Scriptures. lastly i in vers. 3. Psal. 90. S. Bernard saith. That to eat the flesh of Christ, is to communicate the passion of our lord and to imitate his life. I answer: to the place of S. Augustine brought by Luther which is the first book against julian, and not in the second as he citeth first we must observe that S. Austin doth often times say, k lib. 3. de peccator meritis and remiss. c. 4 and in Serm. ad infantes queritat Beda in comment. 1. Cor. 10. that infants ought to eat the body of our lord, if they willbe saved, but he doth not understand it to be necessarily done indeed for the same S. Augustine in the same place saith: that infants in the very Baptism, do participate of the body of Christ, and that by the receiving of Baptism, they do also fulfil the precept of receiving the Eucharist. Secondly we must note, that infants are not only not bound to the communion indeed, but neither by external desire, whereof they are by no means capable, but only by an inward desire which they have, when they are baptised: for than they receive power to participate of the Bucharist, and because every one that is borne doth naturally desire meat: therefore also they in that they are borne again in Christ, do crave the meat or food of the regenerate yet so, as to be received in it time and place: therefore infants do neither communicate spiritually not Sacramentally concerning the thing, but Sacramentally by an inward desire, whereupon it followeth that it is not altogether the same for them to be baptised and to communicate, although they are done together, because the one proceedeth from the other. Therefore S. Austin although in the places cited say, that infants do eat the flesh of Christ in baptism, not withstanding in an other place he doth manifestly distinguish▪ to be baptised and to eat the flesh of Christ. l Sermo de ●erbis Domini. For (saith he) it is one thing to be borne of the spirit, and an other to feed of the spirit, as it is one thing to be borne of the flesh, which is done when the mother bringeth forth; and an other to feed of the flesh which is done when the infant sucheth. m lib 1 de peccator me●●● and remiss. c. ●0. And in an other place he plainly demonstrateth that this precept; Unless ye eat, is distinguished from the precept of Baptism, yea in infants: I answer therefore to the argument, that S. Austin doth expound this place to be understood of a Sacramental eating, but yet that he doth attribute that eating to infants, not in the thing, but in an inward desire, which is had by baptism as we have said. To the other two places of S. Augustine I answer, that, that saying: To what end dost thou prepare thy teeth and belly? believe and thou hast eaten; And that: To believe in him is to eat his flesh, are spoken by him not of the Sacrament, but of the belief of the incarnation for yet he had not come to that part of the gospel which treateth of the last supper but that saying: who eateth in heart not who presseth with his teeth, S. Augustine said when he spoke of the Sacrament, not to exclude Sacramental eating, but that he might signify the end of the Sacrament to be this to nourish our soul and not our body for he is truly refreshed with this meat that eateth in heart, not that presseth it with his teeth, to wit: only with his teeth: for he doth not exclude corporal eating, when in the same place he saith that judas did eat it only corporally: but only he doth prefer the spiritual eating before the corporal, because the spiritual doth profit without the carnal, but not the corporal with out the spiritual: The like is that place of Osea: I will mercy not Sacrifice: Osea cap. 6. Now our lord doth not reject sacrifices, but will none of them without mercy. To the other Fathers I answer, that they expound mystically, not according to the letter: but they in no place ever denied, that those words ought not to be taken literally of the Sacramental eating, yea on the contrary, they are above cited in be half of the Sacramental eating, for the literal and mystical sense do not repugn one an other. To the last of S. Austin I answer; Lib. ●. de Doctrina Christiana. he putteth a figure in the words concerning the manner of receiving the flesh of Christ, not of the substance of the thing itself. For he would not say, the flesh of Christ so called figuratively is to be eaten, that is, the bread whereby his flesh is signified; if we consider the essence and very thing of eating, which only requireth that true meat be delivered through the mouth unto the stomach by vital instruments, we shall easily perceive that S. Austin understandeth it to be eatcn figuratively concerning the manner: for the ordinary and proper manner of eating flesh is, that it be visibly cut in parts, and so taken by little and little, boiled, not raw etc. but the flesh of Christ is taken whole and invisibly without any hurt of itself, wherefore the flesh of Christ is slain, and torn in eating not properly but only figuratively: for we represent the passion of Christ. Now that S. Austin doth understand it in this sense, this manifest for tow respects, first because he saith it is to be expounded figuratively lest some unlawful act or wickedness should seem to be commanded. Moreover it were a wicked thing to kill and eat the flesh of Christ in parts: but not after a certain spiritual manner to receive the very flesh itself in the Sacrament without any hurt there unto. Secondly because he himself doth explicate what is the literal sense, which seemeth to sound any wickedness, to wit, that wherein the Capharnaites did take the words of Christ, tract. 27. in joann. & Psal 98. who thought that his flesh was to be torn, as we see it done in the shambles and some little part given to every one therefore when S. Austin saith that by this precept. (Unless ye eat) is commanded that we communicate by the passion of Christ, and worship and cogitat it in our minds: he doth only signify that which the Apostle saith: 1. Cor. 11. That the flesh of Christ is to be received in the Sacrament for a remembrance of the passion and death of our lord. All other frivoulous objections, for as much as they have no authority but their own bare explications, I think needless to write, specially when you see that we have all antiquity with the whole Church for our sentence and opinion, to wit, that the true body and blood of Christ is undoubtedly and really eaten in the Sacrament of the Eucharist. But to make S. Austin more clear, hear yet this one sentence of his. he therefore expounding a little beneath, . these words. He which eateth my flesh and drinketh my blood remaineth in me, saith thus. [He that remaineth not in Christ & in whom Christ doth not remain, without doubt he doth not eat his flesh spiritually, nor drink his blood; although carnally and visibly he press the body and blood of Christ with his teeth: but doth rather eat ad drink the Sacrament of so great a thing to his own judgement: because being unclean he doth presume to come to the Sacrament of Christ, which no man receiveth worthily unless he be clean. These S. Austin. who therefore can be so froward, as to deny & say that S. Austin doth not expound these words of S. john, to pertain unto the Sacrament of the Eucharist, where the flesh and blood of Christ is really eaten & drunken; and that he would only teach when he saith: This bread is to be eaten by faith; that neither teeth nor belly is to be prepared, but that faith and purity of mind is necessary, whereby this meat ought to be taken, that it may profit and be worthily eaten, without which it doth not profit but hurt. Again; our adversaries object an other place out of S. Athanasius, where in his tract upon these words: Whoesoever shall speak a word against the son of man, it shallbe for given etc. saith thus: How many men would his body have sufficed for meat that it might become food for the whole world? but therefore he made mention of his ascension into heaven, that he might draw them from a corporal understanding, and that they afterwards might understand his flesh (whereof he spoke) to be meat sent from heaven, and spiritual food, and that it was to be given by himself. For the words which I speak unto you (our Saviour) are spirit and life: which is the same as if he should say; my body which is shown and given for the world, shallbe given for meat, that it may be given spiritually to every one, and become a protection and preservation to every one, unto the resurrection of life everlasting. These S Athanasius. Peter Martyr doth so triumph upon this place that he saith, lib. contra Gardiner. object. 100LS. he doth think there is scar any stronger argument than this, or more invincible amongst those that are taken out of the Fathers. I answer: the force of this argument consisteth in there points, so first in that he saith; the eating of our Lord's body ought not to be taken carnally, because his flesh would not suffice so many, as should eat of it, if it were taken carnally, but this doth not make against our sentence, but the Capharnaites, who thought that the flesh of Christ ought to be divided into little parts, and so distributed to every one that should eat of it, and in this manner indeed it would not suffice so many without some miracle, but we say that the flesh of Christ is so to be taken that it be all received indivisibly of every one, moreover in that S. Athanasius saith; that the flesh of Christ is spiritual food, and to be distributed spiritually it doth not any way offend our opinion: for the flesh of Christ is most truly called spiritual food, because it is given for the me●t of the spirit, and not of the body, and is distributed spiritually, not corporally, because it is not divided into parts, but is given all whole together as we have said) indivisibly, Sermo, de S. Martino. where upon S. Bernard saith▪ That the flesh of Christ is given and eaten spiritually, and yet in the same place he saith: That the true substance of the flesh is present in the Sacrament. in Acts eiusdem concil●●● v●tic●na Bibliotheca. But to make ●. Athanasius yet more plain receive this one sentence of the council of Nice, whereof himself was one of the chief the words are these; Also here, upon the divine table, let us not simply attend or respect the bread and cup set before us, but lifting up our minds and understanding by saith; let us acknowledge to be placed upon that sacred table, that lamb of God which taketh away the sins of the world, being offered up unbloodily by the priests, and truly taking his body and blood let us believe them to be the tokens of our resurrection: for by this neither do we receive much but little that we may know it is taken not unto fullness, but sanctification. This testimony also our adversaries for the most part do acknowledge, which together that which hath been said, I think sufficient to explicate a real receiving of the true body and blood of our Saviour according to his own words; but for your better satisfaction, and more full refutation of your error, especially in this point, as also that you may see how all ages, as well before our saviours coming, as since, and all the learned of God's church both jew and Christian, have ever written against you herein, I have collected the sayings of some chief jews before our saviours time, who then were the true church of God, and interpreters of his word. A Brief demonstration from the ancient jew for the real presence. Rabbi Cahana saith: a● cap. 4 G●●●s. v. 11. That the sacrifice which shall be offered of wine, shall not only be changed into the substance of the blood of the messias, but 〈◊〉 into the substance of his body; the sacrifice which shallbe of bread, notwithstanding that it be white is milk, it shallbe converted into the substance of the messias. Rabbi judas saith. in 25. Exod. The bread shallbe changed when it shallbe sacrificed, from the substance of bread, into the substance of the body of the messias, which shall descend from heaven, and he himself shallbe the sacrifice. Rabbi Simeon the son of johas saith: lib qui in 〈◊〉: Revelatio Secretor●m. The sacrifice which priests shall make, after the messias hath come etc. they shall make it of bread and wine etc. and that sacrifice which shallbe so celebrated upon every altar, shallbe turned into the body of the messias. Rabbi Barachias saith: that food, in Ecclesiast. at the coming of the messias shall come from heaven like to a little Cake. Rabbi Moses Hadarsan saith: in psalmum 1 ●. Taste ye and behold ye for God is good, and the very bread which he giveth to all is his flesh, and whilst the bread is tasted it is turned into his flesh etc. See these aforesaid testimonies and sundry others like alleged from the rabbins by Perrus Galatinus. de Ar● 〈…〉 10 cap ●. 6 7 〈…〉 sect. 3 〈◊〉 v● sion. 2. fol. 80 Concerning all other circumstances about this point I refer you to the protestants Apology for the Roman church. THE 33. ARTICLE. Of the Sacrifice of the Mass. THE CATHOLIC DOCTRINE. Christians have in the church one only Sacrifice of the new testament, wherein the unspotted Lamb, of God, Christ, is offered a Satisfaction for our sins, whereof the Prophet Daniel and God himself speaketh in Malacthie; and of which the Lamb of the jews and all other Sacrifices were types and figures. SCRIPTURE. a jeremy ca 33.18. ANd of the priostes and levites shall not fail from before my face a man, to offer holocaustes, and to burn sacrifice, and to kill victims all days. Hence the Fathers prove that there must be always sacrifice in God's church. b Daniel. 12. v. 11, When the continual sacrifice shallbe taken away; to wit, in the days of Antichrist who (as most Fathers expound it) shall reign three years and a half. c Act. 13.3. And as they were ministering to our Lord and fasting, the holy ghost said. d 1. Cor. 10.16. The Chalice of benediction which we do bless: is it not the communication of the blood of Christ? and the bread which we break is it not the participation of the body of our Lord? e Luke 22. 1● And taking bread, he gave thanks, and broke & gave unto them saying etc. f Hebr. 23.10 We have an altar whereof they have not power to eat, that serve the tabernacle. FATHERS. S. james the Apostle in his liturgy saith: [we offer unto thee, the unbloody sacrifice for our sins and for the ignorances of the people.] [S. Andrew Apostle in the book of his passion, written by his disciples saith unto the Tyrant. I sacrifice daily the immaculate lamb to almighty God. Et infra: who when he is indeed sacrificed, and his flesh truly eaten by the people, remaineth whole and alive. g Epist. 3. as it is recited de consec. dist. 1. can. hic ergo. S. Clement writing unto S. james, brother to our Lord, saith: It is not lawful to celebrate Masses in other places, but in these wherein the proper Bishop shall appoint, these things, the Apostles received from our Lord and delivered unto you. S. Hippolytus Martyr anno 240. bringeth in Christ speaking thus: h in orat. de Antichristo. [come you Bishops and priests who have daily offered my precious body and blood.] i lib. de velandis virginibus. Tertullian anno 200. saith: [it is not permitted that women should teach or speak in the church, nor Baptize, nor offer.] k in epistola ad Smirnenses S. Ignatius anno 100 saith: [it is not lawful without a Bishop, to offer, or sacrifice, or celebrate Masses.] l lib. 4. adver. haeres. cap. 32 ad finem, S. Irenaeus anno 160. saith: [Christ the new oblation of the new testament, that is to say of his body and blood, which the church having received from the Apostles, ●hee offereth unto God through the whole world] m Sermo de defunctis. S. ●thanas●us anno 340. saith: [The oblation of the unbloody sacrifice is our propitiation. n Sermo de c●m Domini lib. 2 epist 〈◊〉 O●●cilium. S. Cyprian anno 240 saith: [That the Eucharist is a holocaust to purge our sins] And again: [if jesus Christ our Lord and God, be himself the high priest of God the Father, and offered sacrifice to God the Father, and commanded this to be done in remembrance of him; verily 〈◊〉 performeth the office of a priest in place of Christ, that ruinateth that which Christ hath done, and he shall offer the true and full sacrifice to God the Father, then in the church, if he begin in such manner as he saw Christ offer.] o in Liturgia S. Basil anno ●80. saith: [make us worthy to stand with a pure heart before thee, and to minister unto thee, and offer the reverend sacrifice, for the abolishing our sins and reconciliation of thy people.] p Cateches. S. ●●yst●g. S. Cyrill of Hierus. anno 350 saith: we offer Christ slain for our sins, to the end we may procure his favour who is most merciful, both for ourselves and for them. q ora●. de re● 〈…〉 c. S Gregory Niss. anno 380 saith: our Lord preventing the violence of the jews, offered himself a sacrifice; being himself both priest and lamb, but thou wilt say unto me when was this done? even then when he gave to his familiar friends his body to eat and his blood to drink, and that which himself did he commanded his ministers to do the same. r homil. ●4. in 1. ad Cor. S. Chrysostome saith: anno 380. That instead of sacrifices and killing of brute beasts he commanded himself to be offered. Again: s homil. in epistol ad Hebr●●. not many Christ's (saith he) but one Christ is offered in many places, being whole Christ in this place and in that place, one body not many bodies. Again: t in psal 95. the number of sacrifices in the law were great & without number, all which new grace coming afterwards unto us, it doth embrace them or comprehend them in one sacrifice, establishing one true oblation. Again. v in a homi●. in 2. Tim. 1. The sacred oblation itself, whether Peter or Paul, or any other priest, of any worth do offer it, is the same which Christ himself gave to his disciples, and which priests also do now make, this oblation hath nothing less than that had: why so? because man do not sanctify this but Christ who sanctified that before; for as the words which Christ spoke be the same that the priest doth now pronounce, so the oblation is also the same. Again: x lib. 6. de Sacerdotio. The priest (saith he) being an ambassador maketh intercession and prayer unto God for the whole world, that he would forgive the sins of all men both living and dead. y in Liturgia Again: make us worthy to offer unto thee gifts and sacrifices for our sins, and the iniquity of the people. z in 1. cap. S. Lucae. S. Ambrose anno 380, saith: when we sacrifice, Christ is present, Christ is offered, Christ is sacrificed, because Christ our passover is offered. Again. a lib. 1 de officiis cap 4●. in psalm, 8. lib 5. epist. 3●8. Christ offereth himself as a priest to forgive sins. Again: although Christ be not now seen to offer, yet he doth offer upon earth when his body is offered. Again: I continued in mine office (saith he) I began to say Mass, and to pray unto God in the oblation, that he would be merciful. b tracked. 2. in Exodum. S. Gaudentius anno 390. saith: In the shadow of that legal passouer, one lamb was not slain but many, because one was not sufficient for all etc. and the same lamb being offered through all chrches in the mystery of bread and wine, it refresheth, being believed it quickeneth, being consecrated it sanctifieth the consecrators; this is the flesh of the lamb, this is his blood. c in commentario cap 1. add T●●. ●n. S. Hierome anno 380. saith: if lay men be commanded to abstain from their wives for prayer; what shall we think of a Bishop who must daily offer immaculate sacrifices unto God for his own sins and the sins of the people? d quaest. 57 in leviticum S. Augustine anno 400. saith: by those sacrifices, this sacrifice, whereby true remission of sins is obtained, was signified. Again. e lib 4 de tr●●●t. cap. 14. what more acceptable thing (saith he) can be offered or received, than the flesh of our sacrifice, made the body of our priest. Again: f lib. contra aduersatios legis cap 20. Malachi 1. v. 11. expounding that place of Malachi, he saith. The church by the successors of the Apostles, offereth the sacrifice of poise in the body of Christ. Again: g in omni loco offertur lib 18. de civitate Dei cap. ●6. for as much (saith he) as they may see in every place, even from the rising of the sun unto the letting, that this sacrifice is offered unto God by priests according to the order of Melchisedech; they cannot deny but that the sacrifice of the jews, of whom it is said, I have no will in you; hath ceased, or else they expect another Christ. h lib. 1. demonstrat. Evang cap. ult ad locu● Mal. cap. 1. S Eusebius anno 330. Cesariensis: Therefore we sacrifice unto almighty God a sacrifice of praise, we sacrifice unto God a full sacrifice, which carrieth a sweet smelling odour, and most holy sacrifice; we sacrifice a pure sacrifice after a new manner according to the new testament. S. Gregory 1. Pope: i lib. 4. Dialog. cap 58. anno 1600. saith. This victim or sacrifice doth marvelously deliver a soul from eternal destruction, and doth also renew unto us in a mystery that death of the only begotten, who although rising again from the dead he do not now die, and death shall no more triumph over him, yet living in himself immortally and uncorruptiblie, is sacrificed again for us in this mystery of the holy sacrifice, for his body is received there, his flesh is given for the salvation of the people, his blood is now powered out, not into the hands of the unfaithful, but into the mouths of the faithful, hence therefore let us consider what a manner of sacrifice this is for us. which at the voice of a priest doth open the heavens for our absolution, in that mysteries of Christ the companies of Angels are present, the lowest things are joined in fellowship with the highest, earthly things with heavenly, and of visible and invisible one thing is made. THE ADVERSARY. k pag. 65. M. Beacon in his works set forth 5560. 3. part. in his treatise entitled. The relics of Rome. fol. 44. M. Beacon (whom the ministers of lincolnshire in their abridgement etc. affirm to be a divine of chief note in their church) saith seriously: The mass was begotten, conceived, and borne anon after the Apostles times, if all be true, that Historiographers write. l Hosp. in historia Sacramentaria lib. 1. cap 6. pap 20. Sebast epist. de abrogandis inuniversum omnibus statutis ecclesiasticis M. Ascham Apolog pro coena Domi. pag. 31. Hospinianus saith: even in that first age they yet living, the Devil did attempt to lay his snares rather against this Sacrament, than Baptism, and by little and little did seduce men from that first form. m Sebastianus Flaucus saith most plainly, That presently after the Apostles, all things were turned upside down &c. the supper of the Lord was changed into a sacrifice. M. Ascham (a prime protestant) doth acknowledge without more ado, that no beginning thereof after the Apostles time can be showed, saying; At what time, and by whom the supper of the Lord was thrust from its possession by the mass, cannot certainly be known. n in omnes▪ Pauli epistolas in Hebr. c 7. v. 9 pag. 924 Caluin saith that Athanasius, Ambrose, Austin, Arnobius etc. erred herein so far, that they forged a sacrifice in the Lord's supper, without our saviours command, and so adulterated or corrupted the supper, with adding of (Sacrifice.) Again, he saith: o lib. de ver● Ecclesiae reformation● pag 389. The ancient Fathers cannot be excused, for as much as it is manifest they have declined from the pure and true institution of Christ: for whereas the supper ought to be celebrated unto this end; that we might communicate the sacrifice of Christ, they being not therewith content did also add (oblation:) this augmentation, I say, is vicious and nought. These Caluin. p Cent. 1● col. 83. l. 14. The Century-writers reprove S. Cyprian saying: the priest (saith Cyprian) doth supply the place of Christ, & offereth sacrifice to God the Father: And in their Alphabetical table of that century at the letter. S. they say: q Ibidem. That Cyprian doth superstitiously affirm the priest to supply the place of Christ in the supper. r Cent. 2. c. 4 Col. 63. Again: Although (say they) the Doctores, of this age have nothing of offering an unbloody sacrifice to God in the Eucharist, yet there do occur in them certain sayings very ambiguous and incommodious, as in the epistle of Ignatius to the Smyrnenses: It is not lawful (saith Ignatius) without a bishop either to offer sacrifices, or celebrate Masses s Ibid l. 20. Ibid col. 113 line 23. Also they say the like of S. Irenaeus. t S Irenaeus is so plain that they doubt not to charged him with negligence, and of being improper in his speech and often calling the Eucharist an oblation. To conclude these foresaid sayings of Ignatius & Irenaeus who are so plain to the Centuristes, that although they be likewise extant in all copies and libraries; yet they blush not to say concerning that of Ignatius: v Ibiden line. 9 that they do partly suspect it as inserted, concerning that of Irenaeus they say. x Col 6●. line 22 If notwithstanging the place be void of fraud & error Which reprehension is so evident and not to be excused, that y Sutcliffe in his subversion of the three conversions pag. ●●. M. Sutcliffe doth acknowledge it. LUTHER'S DOCTRINE. a lib. de captain. Babylonie● cap. 1. Luther briefly answereth to all this, saying: if there be nothing that can be said, it is more save to deny all, then to grant the mass to be a sacrifice. Again: I profess (saith he) especially against all such, as shall cry out, that I teach against the custom of the church, against the statures of the Fathers, I profess (I say,) that I will hear none of this: And a little after he saith: I care not what the Fathers said of the mass. Again in his book against king Henry the eight he saith: last of all the king bringeth in the sayings of the Fathers for amassing sacrifice, or the sacrifice of the Mass, and laugheth at my foolishness, that I only will seem to be wise before all others, but I say, they have nothing to produce but a multitude of men. Et infra: I care not if therebe a thousand Augustine's and a thousand Cyprians against me. Again. Hear (saith he) I nothing regard it, in lib. de missa private if the Papists cry out, the church, the church; the Fathers, Fathers, because as I said we respect not men's sayings or deeds in so weighty matters: for we know that the Prophets themselves have fallen, yea and the Apostles also: by the word of Christ we judge the church, Apostles, yea and Angels themselves. CALVINS' DOCTRINE. Caluin saith: b lib. 4 in●●●●. cap 1●. ¶. 1. let all readers understand that here I am to deal with that opinion, wherein the Roman Antichrist & his Prophets have instructed the whole world, to wit, that the mass is a work, whereby the priest that offereth Christ, and others that do participate, in that oblation do obtain the favour of God, or that it is a satisfactory oblation, whereby to reconcile themselves unto God. Again: c ¶. 3. certainly this is most certain, the cross of Christ is made frustrate assoon as the altar shallbe erected. Again d ¶. 11. But because I see that those ancient Fathers also have wrested this otherwise than was agreeable to the institution of our Lord (although their supper carry a show of I know not what ancient or at least renewed oblation) I think they cannot be excused, but they have some thing erred in the manner of doing, for they have rather imitated the jewish manner of sacrificing then that which either Christ ordained, or the gospel did permit. Again: e ¶. 1●. what remaineth (saith he) but that the blind may see, the deaf hear, and children understand, that this abomination of the mass which is drunk in a golden cup, hath so made drunk all kings of the earth, and people even from the highest unto the lowest, and strucken them with such a dead sheep and giddiness in the head, that they are become more stupid than brute beasts, and do place the very anchor hold and sum of their salvation in this only deadly poison. An old condemned Heresy. lib. 2. contra ●●●●ianum. S. Austin doth report among the errors and furies of the Donatists, that wheresoever they came they were accustomed to overthrow and break down altars, sell the holy Chalices etc. whereby it is manifest that the Donatists who also in times past did boast that they were the true reformers of God's church, and proclaimed themselves every where to be the true ancient and orthodoxal Catholics, did notwithstanding also take away the sacrifice of the mass. THE 34. ARTICLE. Communion under both Kinds. THE CATHOLIC DOCTRINE. It sufficeth the laity, or common people to communicate under one form, to wit of bread; for by this they fulfil the precept, to wit, that they eat the body and blood of our Saviour; this also our Saviour and his Apostles have practised and that not without good reasons. SCRIPTURE. a john. 6. 51.5●. IF any man eat of this bread he shall live forever: and the bread which I will give is my flesh for the life of the world. And he that eateth this bread shall live forever. b Act. 242. And they were persevering in the Doctrine of the Apostles, and in the communication of the breaking of bread and prayers. c Act. 207, And in the first of the Sabbath, when we were assembled to break bread. jesus going to Emaus with his Two Disciples. d Luke 24 30 And he entered with them and it came to pass, whilst he sat with them, he took bread, and blessed and broke and gave to them; and their eyes were opened and they knew him. S. Austin and Theophylactus anno 400. do explicate this place, to be of the Eucharist, as here following is manifest. FATHERS. S. Austin saith: e lib. de consensu evang. cap. 25 upon th●se words their eyes were openned and they knew him and the same also sa th' S. Chrysostome hom. 17. oper. imper. etc. alij upon the same place. when he gave the blessed bread unto them, their eyes were opened and they knew him. Et infra: we undoubtedly believe this impediment to be cast upon their eyes by Satan, to the end they might not know jesus, but notwithstanding Christ permitted it even to the Sacrament of bread, that the unity of his body being received, the impediment of the enemy might be known to be removed, that Christ might be known. Theophylactus saith: There is another thing reported, to wit, that their eyes who received the blessed bread, were opened, and they knew him, for the flesh of our Lord hath great and incredible force, and virtue. Receive also this history, which may prove the receiving under one kind to be practised in the primitive church: it beginneth thus. s Sozomenus lib 8 cap 5. & Nicephorus, lib. 1●. cap. 7. A certain man of Macedony being sick, had a wife infected with the same disease: this man when on a certain time he chanced upon that excellent man S. Chrysostome disputing what we ought to think of God, forthwith having changed his former opinion, he praised his speeches, and was earnest enforcing his wife, that she should likewise change her opinion. But when she through the custom and daily conference with her fellow tattler, did not accept his admonition, nor her husband avail any thing by all his persuasions, at length in plain terms he told her, that unless she would hold the common and same opinion of God, with him, she should remain with him no longer, the woman afterward by simulation granted his request, but revealed to one of her maids, which she thought to be very faithful, what she intended, that she might deceive her husband, wherefore upon a time approaching, she received the Sacrament as the manner was; & retaining it as if she head been earnest in prayer bowing herself, she secretly conveyed it away, and hid the holy mystery or Sacrament: and the maid that stood by, gave her a piece of common bread for it, brought from their house, which she putting to her mouth & endeavouring to break it with her teeth, perceived it to be turned into the hard nature of a stone, wherefore strucken with fear, lest God would revenge himself grievously upon her for this miracle, which happened thus unlooked for, with all speed she hastenned to that reverend and learned Father, and opening the matter unto him, showed him the stone, which did as yet give certain & manifest testimony of the biting; which stone had now lost his former substance and gotten an other new and strange colour. But she afterward having obtained pardon for that fault, continued and so remained in the same opinion with her husband. That stone, was reserved a long time among the gifts of the church for a witness of this miracle to all spectators These Nicephorus. Last of all S. Thomas of Aquine, anno 1260. writeth thus. It is the custom of many churches, to give the body of Christ to be received of the people, but not the wine. Again: because the multitude of Christian people increased wherein are comprehended both old and young men and children, whereof some are not of so great discretion as to have due respect and care concerning the use of this Sacrament, as they ought; therefore it is providently observed in some churches, that the blood be not given to be received of the people, but only of the priest. Again: the body may be received by the people without the blood, neither doth any detriment thence follow, because whole Christ is contained under both forms. These S. Thomas. Moreover, Tertul. lib. 3. ad ux. Clemens Alexabdrinus lib 1 storm▪ Origenes hom. 13. in levit. Cyprian Serm. 5 de lap. Basil Ad Cas. Pat Hieron. Approli. adu. lou. & epist. ad Theo. contr. if in the primitive church in time of persecution (as these Fathers in the margin witness) they did carry the sacred body of our Lord whom with them unto their houses under the form of bread only and not of wine, it is manifest, that the church never thought but that the whole Sacrament might be received under one form without any offence or violation of the divine precept, which also Luther, Melanchthon, and Bucer do acknowledge in their several writings, saying that the communion under one or both forms is a thing indifferent. joan Hierosol. Euseb. Caesarien. lib 6. hist. Eccl cap. 22. August. Serm. 152. add temp. Ambros de obi. Sac. Bede lib. 4. hist Aug. cap. 24 Luth. lib. ad Boh. l. decls euch. li. de form. M●ssae. Melanch. in recognitis hypot. Bucer●● colloq R●tispen. See Fricius in Modcenius lib 2. de Ecclesia ca 2 Brentius in polog. cons wirtem. cap de concilijs pag. 900. de formula Missae & tom. Germ fol. ●74. THE ADVERSARY. Fricius a Chief protestant in Polonia saith: That Christ in the last supper did join drink with the meat, therefore (saith he) if the church separate these, she ought not to be heard: Let it be, or admit that the church of Jerusalem hath separated these, and that S. james (which certainly many affirm) hath given but one only form to them of Jerusalem: what then? the word of God is clear and plain, eat ye, and drink ye; this we must here, this we ought to prefer before all jacobs, and all words of the church, no otherwise then God is preferred before the church. These he. Brentius also a Chief protestant in Germany most evidently affirmeth the same, according to the sentence and decree of the whole church of wirtem. saying: Both S. Peter (saith he) prince of the Apostles and S. Barnabas after they had received the holy ghost, did err together with the whole church of Jerusalem. Luther saith: if the Council should in any case decree this (the communion to be received under both kinds of bread and wine) lest of all then would we use both kinds, yea rather in the despite of the Council and that decree, we would use either but one kind only, or neither, and in no case both. in parva con ●essione. Also he saith concerning the elevation of the Sacrament: I did know (saith he) the elevation of the Sacrament to be Idolatricall (as making for sacrifice) yet nevertheless I did retain it in the church at wittemberg: to the end I might despite that Devil Carolostadius. sc. a chief protestant in Syllog●thes. Theolog. pag. 464. A saying and practise so gross that Amandius Polanus professor at Basil specially mentioneth and reproveth the same, saying further; I will not recite more of Luther's absurd sayings which are many. May this man then besaid to be holy S. Martin Luther as. g in his consid. of the Papists supplic. p. 70. M. jewel Apolog part. 4. ca 4 5.2. and in defence 4.15.11. pag. 428. M Fox act. mon. p. 400. and pag. 416. M. powel termeth him. And as M. jewel saith of him; a man sent from God to lighten the whole world. Also M. Fox saith: it pleased the lord to reform and re-edify the desolate ruins of his religion by the industry of this Martyr Luther, sent and set up by the mighty spirit of God, and that he is the Helias, conductor, and chariot of Israel. infinite might besaid of him in this kind, but I spare my labour in so Idle a business. THE 35. ARTICLE. Of Confession. THE CATHOLIC DOCTRINE. Christ did so commit the keys of the kingdom of heaven unto his Church, that whatsoever her ministers, the priests of the new testament, do bind or loose in earth, is bound or loosed in heaven, saying: whose sins soever ye shall remit, they are remitted them; & whosoever you shall reteyn, they are retained, therefore they have power (which they exercise in the place of Christ) to absolve contrite sinners, & such as confess. SCRIPTURE. a Matt. ●. ANd they were baptized by him in jordane Confessing their sins. S. Luke hath the same. b joan. 20. v. 22.23. Receive ye the holy ghost, whose sins ye shall forgove they are forgiven, and whose you shall retain they are retained. c Act. 19.18. And many of them that believed came confessing their sins and declaring their deeds. d james 5.16 Confess theirfore your sins on to and other. FATHERS. Serm. 5. de lapsis. S. Cyprian anno 240. saith: Finally how much more great is their faith, and fear of God more commendable, who, although not giultie of any heinous crime or fact where of they need by Sacrifice to be purged: yet because they have thought of some such thing, they confessed the same with great sorrow unto the priests of God, and simply confessing, do clear their conscience by expressing the burden of their soul, and seek for a wholesome medicine, though their wounds be little and small: Et infra: let every one I pray you brethren, confess his sin, whilst the sinner yet liveth whilst his confession may be admitted, whilst the satisfaction and absolution given by the priest is acceptable to God. Homil 17. in Lucam. Origen anno 230. expounding the words: That the cogitations of many hearts may be revealed. saith: Where upon we also if we have sinned must say: I have made my sin known unto thee, and I have not hid mine iniquity, I have said, I will declare mine unrighteousness unto our lord against myself. For if we shall do this and reveal our sins not only unto God, but to those also that can heal our wounds and sins, our sins shallbe blotted out by him, that saith; behold I drive away thine iniquities as a cloud, and thy sins as darkness. lib. 4. ca 17. de diuina●um instit. Lactantius anno 320. showing the reason why God commanded circumcision in the old testament saith: for this cause God commanded that flesh to to be made naked, that hereby he might admonish us, not to have a secret heart, that is; not to keep hidden any fowl sin within the privity of the conscience, this is the Circumcision of the heart, where of the Prophets spoke, which God hath translated from the mortal flesh to the soul, which Circumcision only shall continue, for he being desirous to provide for our life and salvation, according to his eternal love towards us hath in that Circumcision propounded or set before us penance, that if we will make clean our heart, that is, if we will by confessing our sins so satisfy God, we may obtain pardon, which is denied to the stubborn and such as hide their sins, for he beholdeth not the outward face as man doth, but the inward secrets of the heart. Again: lib. 4. cap. 30▪ contra Novationos he opposeth confession used in the Catholic Church, against the Novations as a true note or mark whereby to know the true Catholic Church; saying: Because every company of heretics (saith he) think themselves the best Christian, and their own Church to be the Catholic Church, we must know that to be the true Church, wherim is confession and penance, which with wholesome medicines cure those sins and wounds where unto the weakness of the flesh is subject. S. Athanasius anno 340. upon those words: In Sermone ad finem. go unto the villadge over against you and you shall find a colt bound: saith thus: Let us examine ourselves whether our bonds be loosed, that we may profit the more; and if thy bonds be not yet loosed, go unto the disciples of jesus, for they be at hand, who by that authority which they have received from our Saviour, can absolve thee, for he saith; what soever you shall bind on earth, shallbe bound also in heaven, and whose sins you shall remit they are remitted unto them. S. Hilary anno 350. saith: Can. 18. in Matth. But for the terror of that greatest fear, whereby all men for the present aught to be kept in awe, he hath appointed the unmovable judgement of Apostolical severity, that whomsoever they shall bind upon earth, as is, whosoever they shall leave wrapped in the fetters of their sins, and whomsoever they shall absolve, that is, receive by confession, into the blessed state of Pardon, or unto salvation, these men are also by the order of Apostolical judgement either absolved or bound in heaven. In quaest. sive regulis bremoribus reg. 229. S. Basil anno 380. saith: In the confession of our sins, there is altogether one and the same course to be taken, which is in declaring the diseases of our body. for as men do not declare the diseases of their bodies rashly to every man, but to those only that know the means how to cure them; even so we must make confession of our sins, unto those men that can heal them. reg. 229. Again: We must of necessity (saith he) confess our sins unto them that have the dispensation of the mysteries of the son of God. lib. de paenit. cap. 6. S. Ambrose anno 380. saith: if thou wilt be justified, confess thy sin: for the reverend confession of sins dissolveth or looseth us from the bonds of our offences. Again: Is it tolerable (saith he) that thou shouldest be a shamed to entreat God, who art not a shamed to pray unto God, from whom thou cast not hid thyself, for as much as thou art not a shamed to confess thy sins to man, from whom thou mayst hide thyself? In vita S. Ambrosijs. S. Paulinus anno 400. saith: That as often as any man did confess his sins unto S. Ambrose for the desire of penance, he did weep so that he compelled him also to weep, he seemed to be a sinner with the sinner; but he declared the crimes which they confessed unto him to none but to God only, unto whom he made intercession for them. In epist. ad Episcopum Myttelen. cap. 1. S. Greg. Nyss. anno 380. saith: It is well done, if at this day we may bring those men that have been changed through regeneration by the grace of baptism, but if we bring some also by penance and confession, such we lead as it were by the hand from dead works to the way of life, and a lively hope, from which they were separated by sin: Again: as in the healing of the body (saith he) there is one intention to heal the sick man: but there is a diverse way of healing (for according to the variety of diseases a convenient medicine and discipline is applied to every grief) so, for as much as their is great variety of affections in the mind, and diseases of the soul, the curing medicine must also necessarily be monifold, using a medicine according to the state of the affection. Again: In orat. in mulicrem peccatricem declare boldly (saith he) to the priest the hidden secrets of thy heart, as thou wouldst do thy secret wounds to a physician, he will have a care both of thy honour and health. S. Pacianus anno 350, saith: In paraenesi ad paenitentiam. I speak unto you first my brethren who having committed sins, refuse penance; you, I say, who after impudency are become fearful, after sinning shamefaced, who blush not to sin, but are a shamed to confess. Et infra: Behold the Apostle saith again to the priest: lay, or impose hands suddenly upon no man lest thou communicate with other men's sins. What wilt thou do? that deceivest the priest, or deceivest the ignorant, or confoundest one of no great understanding, with the difficulty of the thing to be proved. Again: I beseech you brethren even for respect of my peril and for our lords sake, whom no hidden secrets can deceive, that hereafter you would no more hide your wounded consciences: sick men if wise, are not afraid of the physician when he cuteth them, or burneth them even in their secret parts. S. Chrysosiome anno 380. saith: Homil. 33. i● joan. In confessing our sins that we have committed let us fear no man. Let us only fear God, as it is meet, who both now seethe our works and then will condemn such as will not do penance now: Et infra: Beloved I exhort you that although no man see your actions; yet that every one of you would make a search of his own conscience, and judging reasonably upon himself let him bring his sins to light; except they will have them manifested to all the world in the dreadful day of judgement: let our wounds be healed, let the medicine of penance be received. Again: lib. 2. de Sacerdotio. wherefore (saith he) we have need of great wisdom, that those Christians which be sinners may willingly persuade themselves, that they ought to submit themselves to be healed by the priest. in comm. ad 10 cap Ecclesiastae. S. Hierome anno 380. saith: if the Serpent the Devil have stounge any man, and infected him with the poison of sin, though no man be privy unto it; if he that is thus wounded shall hold his peace, and and shall not do penance, nor confess his wound to his brother and Master, who hath a tongue also to heal him, he can hardly do him good; for if the sick man be ashamed to confess his wound to the physician, the medicine healeth not, what the physician knoweth not. in comm. ad cap. 16. ●at. Again: we read (saith he) in Leviticus concerning lepers, where they are commanded to show themselves unto the priest, and if they have the leprosy, than they are made clean by the priest▪ not that the priest maketh a man a leper or unclean, but that they may have knowledge of the leper, and may discern who is clean and who is unclean, therefore as the priest maketh a man clean, or unclean, so also the Bishop and priest here bindeth or looseth, those that are innocent, or guilty, but according to his duty when he hath heard the variety of sins, and knoweth who is to be bound or loosed. In Epist. 1. ad Decenaeum Epist E●gubinum cap. 7. S. Innocent. 1. Pope anno 402. saith: It is the duty of the priest, to judge according to the weightiness of offences, also to mark the confession, weeping, and tears of the penitent, and then to discharged him when he shall see due satisfaction. lib. 50. homiliarum homil. 12. S. Austin anno 400. saith: Our God because he is gentle and merciful, will have us to confess our sins in this world that we be not confounded by them in the world to come. Ibid. homil. 41. Again: a man (saith he) ought to keep himself from these vices not only after, but before penance, being in state of grace, because if he shall continue therein until the end of his life, he knows not whether he shallbe able to do penance, and make his confession to God and the priest or not. Tractatu super Psal. 66. Again: be thou sorrowful before thou hast confessed, but having confessed, rejoice for thou art now whole. Before thou haddest confessed, thy conscience was loaden with filthy matter, the impostume swollen, it tormented thee, and did not suffer thee to rest: the physician apply cheerful mitigations, and some time cuteth, and useth his curing Iron in the corruption of tribulation, acknowledge thou the physicians hand, confess, let all filthy corruption departed and fleet away in confession, and now rejoice and be glade, for that which remaineth will easily be healed. Again: he that is sorry let him be heartily sorry, Idem S. Augustinus vel quisquis Author est libri de vera and false poenit. cap. 10. and show his grief by tears, and present his life unto God by the priest, let him prevent the judgement of God by confession; for our lord hath commanded the pure in heart, to open their mouth unto the priest, teaching that sins ought to be confessed by corporal presence not by a messenger, or made known by writing. Et infra▪ where for he that will confess his sins, thereby to obtain grace, let him seek a priest, one that knoweth when to bind, and when to lose or absolve, lest, that being found negligent about himself he be neglected by him that doth mercifully admonish him. Again: if the sin be secret, cap. 11. it sufficeth to make it known to the priest. S. Leo Pope anno 450. saith: In epist. 80. ad Episcopos Campaniae. for as much as it sufficeth if the guilt of the conscience be made known unto the priest only by secret confession etc. And a little after: that confession is sufficient which is made first unto God, next also unto the priest. S. Greg. Pope anno 600. explicating those words: Homil 26. in evang. etc. Whose sins ye shall remit they are remitted unto them. saith: We must understand (saith he) what is the fault, and what penance doth follow the offence that whom admightie God doth visit by the grace of compunction, those the sentence of the pastor may absolve. THE ADVERSARY. Cent. 3. c. 6. col. 27. l. 28. The Century-uriters affirm that in the times of S. Cyprian and Tertullian there was used private confession even of thoughts and lesser sins, than so commanded and thought necessary. Caluin institut. l. 1. ca 4. sect. 8. Cent 3. col. 127. l. 44. Caluin and the Centuristes do further affirm that even in the primitive Church, open confession was first made and penance enjoined, the priest did then after wards absolve the penitent even with the now like used Ceremony of imposing his hand. Contra Duraeum. l. 7. pag. 490. M. Whitaker saith that Innocentius the third anno 1198. was the first that instituted auricular or private confession, as a thing necessary. Upon the revelations pag. 57 M. Symondes saith: That Leo the first anno 450. first brought in auricular or private confession. How these two agree, I pray note: But to answer at least the one of them, Guido de jacobitis. It is evident that the jacobites vere condemned anno 600. For affirming, that we ought to confess our sins to God only, and that confession of sins to a priest is not need full. But if this use of confession was first brought in by either of these men, it being a Doctrine before that time strange and unheard off, what father or other writer of that age than resisted it? or who is witness to this Change? here M. Withaker is silent. Cent. ●. c. 6. ●oc. 127. l. 27. The Centuristes do also yet affirm that they gave absolution from sins, if those that did penance had first confessed their sins for in this manner (say they) Tertullian doth earnestly urge confession in his book of penance: Also (say they) private confession was very usual, wherein they confessed both their offences, and private thoughts as appeareth in some places of Cyprian, as in his fift Sermon de lapsis. lib. 1. de poenitentia cap. 2. To conclude therefore this point, S. Ambrose saith of the Novations: But (saith he) they say that they give reverence to our lord, to whom only power to forgive sins is reserved. yea none do greater injury than such as violate his commandment: for when as our lord himself hath said in his gospel. receive ye the holy ghost, whose sins ye forgive they are forgiven etc. who then doth rather honour him, he that obeyeth his commandment, or he that resisteth them? These S. Ambrose. Again: Ibid. cap. 7. why do you Baptize (saith he) if it be not lawful that sins be forgiven by man? for as much as remission of all sins is given (by man) in Baptism, what matter is it whether priests do challenge this power given them, either by penance or the laver, the ministery is one and the same in both? S. Pallanus saith: In epist. 1. ad Sympronianum Novatianum. God would never three● that he that is not penitent, unless he would pardon the penitent. Thou wilt say (saith he) God only can do this, it is true, but yet in that he doth it by his priests, it is his power. for what is that which he saith to his Apostles: whatsoever you shall bind on earth etc. LUTHER'S DOCTRINE. Luther saith: Confession is good and profitable, lib. de captain. Babyl. cap. de paenir. also in usitatione sun Saxonica in Sermone ne panit. in articulis Smal caldicis art. de confession lib. de ratione consitendi, cap. 6. lib. contra Latonium in assert. articul. art. ●. but not ordained by God, and therefore not necessary. also he saith that all sins ought not to be confessed, neither venial nor mortal, but such as are manifestly mortal. Moreover he will have confession to be free that the penitent may at his pleasure, and as he shall think good confess what he list, and in an other place he doubteth whether any sin ought to be confessed; and finally at length he taketh it quit a way saying: I plainly deny that confession ought to be exacted at all. And therefore calleth it, a most bloody butchery, if any man crave of the penitent, confession of all or any of their sins. CALVINS' DOCTRINE. Lib. 3. cap. 4. ¶. 5. Caeluin: I marvel (saith he) with what countenance they dare defend confession, which they say is commanded by God, indeed we confess the use of it is most ancient, but we can easily prove that in times past it was free, and without obligation. Ibid. What soever all the Pops wilful hirelings do babble. we hold that Christ was never Author of this law which forceth men to number their sins, yea for one thousand & two hundredth years after the resurrection of our Saviour, there was never any such law made. therefore this tyranny was then first brought in when all piety and doctrine being quite extinct the ghosts of Pastors did without any understanding, take unto themselves all liberty. ¶ 13. Again: when we treat of the keys we must always take heed, that we do not dream of any faculty or power separate from the preaching of the gospel. ¶ 19 Again: It is no marvel then if we condemn this auricular confession, as a pestilent thing, being so many ways hurtful unto the Church, and desire to have it utterly taken away. ¶ 23. Again: but in that they seem from hence to scrape testimonies to prove that it do not suffice to confess sins to God only or lay men, but that the priest must know of it, their diligence is shameful and wicked. For if the ancient Fathers do at nny time persuade sinners, to disburden themselves unto their pastor, it cannot be understood of any reciting or such like matter. [where of then? as he doth not know, so he doth not explicate] yet a little after he saith: although they teach a gross error, in saying that it ought to be declared by word, they trust in a ceremony in stead of Doctrine. An old condemned Heresy. This was the heresy and chief error of the Novations, witness Theodoretut lib. de haeret. fab. and S. Cornelius Papa apub Euseb. l 6. hist. cap. 33. that the Church and priests of Christ had no power to absolve sinners, and reconcile them again unto God. THE 36. ARTICLE. Of Satisfaction. THE CATHOLIC DOCTRINE. A man justified may truly Satisfy God for the guilt of his temporal pain, wherefore there may justly be enjoined Satisfactory works, as fasting, abstinence, Alms deeds and discipline, also chastisement of the body for a pain and punishment to such as fall and are penitent: and such men also may piously and with great profit undertake the same, and fulfil it. SCRIPTURE. a Nom. 2●. v. 12. BEcause you have not believed in me, to Sanctify me before the Children of Israel, you shall not bring in these people into the land which I will give them. b 2 Kings. cap. 12 14. Because thou hast made the emimes of our lord to blaspheme, for this thing, the son that is borne to thee shall die the death. c 3. kings cap. 21. v. 27.28.29. When Achab had heard these words, he rend his garments, and covered his flesh with hearcloth, and fasted, and slept in sackcloth, and the word of the lord came to Elias the Thisbite, saying: hast thou not seen Achab humbled before me? therefore because he hath humbled himself for my sake, I will not bring in the evil in his days. d 2. Kings 24 22 etc. Daniel 4 24. Choice is given thee of three things etc. either famine, three months' war, or three days pestilence (for a penance.) e Tobias 12.8 9 and Ecclesiasticus 3.33. Prayer is good with fasting and Alms etc. that is it which purgeth sins, and maketh to find mercy and life everlasting. f joel 2.12. Turn to me with all your heart in fasting and in weeping and in mourning. g Psal 6.7. I have laboured in mourning, I will wash my bed every night, I will water my bed with my tears. h Ps. 34.13.1. But when they were troublesome to me, I did put on cloth of hear. i Ps. 24.18. See my humiliation and my labour and forgive all my sins. k Matt. 3.2. Do penance for the kingdom of heaven is at hand. l cap. 11.21. They had done penance in hearcloth and ashes long a go. m Luck 3.3. Preaching the baptism of penance unto remission of sins. n cap. 13.3.5. Unless you have penance, you shall all likewise perish. o Act 8 22. Do penance therefore for this thy wickedness. p cap. 2.38. But Peter said unto them, do ye penance, and let every one of you be baptised in the name of jesus for the remission of your sins. q 1 Cor. 5 5. See also Daniel 4. v 24. and proverbs 26, 6. To deliver such an one to Satan for the destruction of the flesh, that the spirit may be saved. FATHERS. 1. Concilium Vacense. anno 442. bringeth in S. Peter speaking thus: if peradventure either envy, or infidelity or any of those Mischiefs which you have spoken of before, shall secretly creep into any man's heart: Let him not be ashamed to confess those things unto him, that hath the care of the government of his soul, that he may be cured by him through the word of God and wholesome Council, whereby through sound faith and good works, he may avoid the pains of eternal fire, and obtain the rewards of life everlasting. S. Dionysius Areopagita anno 80. Epist. 6. Vehemently rebuketh Demophilus the monk, because with his foot he thrust away a sinner that had submitted and prostrated himself at the knees of the priest, being about to confess his sins, and receive absolution from the same. S. justine Martyr anno 150. Quaest. 79. asketh a question why God permitted king josias to be slain with a sword, being a most holy man, and he answereth in these words: Certainly josias had a woeful end of his life, because he obeyed not the command of Hieremias, who said unto him by God's command, that he should not proceed to meet the king of Egypt in battle, as Hieremias saith: Wherefore that our lord might receive him out of this world purified from his sins; he therefore gave him to be punished for his disobedience by the sword of the Egyptians. S. Irenaeus anno 160. saith: Lib. 4. cap. 28 in fine. He taught that he should do those things that were commanded by God from the beginning, and that they should dissolve the old concupiscence by good works, and follow Christ: and that those things which men possess, being distributed to the poor, do make a dissolution of that concupiscence past. Tacheus Maketh it manifest, saying behold I give one half of my goods to the poor. lib. de paenit. Tertullian anno 200. saith: thou hast offended but thou mayst yet be reconciled. thou hast one, to whom thou mayst make Satisfaction. Et infra: Satisfaction is wrought by confession. And a little before he saith: what a foolish thing is it, not to fulfil our penance and so to obtain the pardon of our sins? this is as much as not to pay the price and yet to say hold on the ambergris, for our lord hath appointed to grant pardon for this price: he hath determined that a full discharge from punishment should be obtained by this Satisfaction of penance. homii. 6. in Exod. Origen. anno 230. saith: if any man peradventure being deceived by the Devil, hath received such money, let him not altogether despair, for our lord is merciful and full of compassion, and desireth not the death of his creature, but rather that he be converted and live; by penance, weeping, and Satisfaction let him blot out that which is committed. homil. 3. in lib. jud. Again, See (saith he) how our merciful lord mixeth his mercy with severity, and measureth the pain itself by a just and mild weight. he doth not whereby reject offenders, but as long time as thou knowest thou hast erred, as long time as thou hast offended, so much the more humble thyself unto God, and satisfy him by the confession of penance. Sermone do opere & Elcemosynis. S. Cyprian anno 240. saith: [Neither should infirmity have any human frailty, which imbecility could over come, unless divine piety helping justice by the works of mercy again did open acertayn way to defend salvation, so that afterward we may wash away by Alms what soever filth we gather or contract; the holy ghost speaketh in the Scripture and saith: sins are purged by alms and faith, not those sins which were formerly committed, for those are purged by the blood and satisfaction of Christ:] Where we may observe that he putteth a manifest difference between Baptism and penance. Again: We must pray unto our lord, Sermone de lapsis. we must pacify our lord by our satisfaction. Et infra ad finem: we ought to pray and beseech more earnestly, and to pass the day in murning with whole nights in watchings and tears, and to the prostrate in ashes and hearcloth, and humble in filth etc. he that shall in this sort satisfy God and through the penance of his fact, and shame of his offence conceive more force and faith for the very grief of his fall, being now hear and having obtained his request of our lord, he shall make the Church glade which before the had made sorrowful, and shall not now deserve only pardon of God, but also a crown. a lib 6. de vero cultu cap. 24. Lactantius anno 320. saith: he may be brought back again, if he be sorry for his sins, and being converted unto a better course of life, may satisfy God. b in Psal. 118. v. 136. S. Hilary anno 350. saith expounding that of the Psalm. [Mine eyes have gushed out issues of waters because they have not kept thy law: [This saith he is the voice of penance, to pray with tears, to shigh with tears, and through this confidence say. I will wash my bed every night. this is the pardon of sin, to weep with a fountain of weeping, and to be made wet with a shower of tears. c in oratione super illa verba: Attend tibi etc. S. Basil anno 380. saith: have a care of thyself, that according to the proportion of thy offence thou mayst be changed by this, and having a medicine procure thy own health, is the sin great and grievous? thou hast great need of confession bitter tears, earnest contention in watchings long and continued fasting▪ is the offence light and not intolerable, let this also be satisfied by penance. d in epist. 82. ad Ecclesiam vercelle●sem S. Ambrose anno 380. saith how can we be saved unless we wash a way our sins by fasting. Again: e ad Virginem laps●m cap. 8. a deep wound must have a great and large medicine: a great sin must of necessity have great satisfaction. Again: f in lib. de Elia and jeiunio cap 2●. we have (saith he) many helps where by to redeem our sins▪ hast thou money to redeem thy sin▪ our lord is not to be sold but thou art to be sold, yea thou art sold by thy sins, redeem thy self by thy works, redeem thyself by thy money. ●n orat. de paupetum ●more prope ex●rema. S. Greg. Naz. anno 380. saith: f sins are purged by mercy, and faith, therefore let us purge ourselves by mercy, and wash a way the filth and spots of our soul with that herb, and become white, some as wool, others as snow, to wit, according to the proportion of mercy. In paraenesi ad paenitentia●. S. Pa●●nus anno 350. saith: I beseech thee and earnestly pray thee, that thou be not ashamed of this work, that it be not irksome unto thee with all speed to embrace necessary remedies unto salvation, to give thy mind unto sorrow, to wrap thy body in saccloth, to tumble in ashes, to afflick thyself by fasting, to work, and be earnest in prayer. wherein you do not spare your own punishment, therein God will spare you. Et infra: behold I promise you, if you return unto your Father with true satisfaction, not sinning any more, or adding any thing to your former sins, but saying also some humble and mournful saying: Father, we have sinned in thy sight: and are no more worthy to be called thy sons, presently that unclean beast and deformed meat of husks will depart from you. Epist. 1. cap. 7. S. Innocentius anno 402. saith: But concerning the esteeming of the weight of sins, it belongeth unto the priest to judge; and to attend unto the confession of the penitent, and to the weeping and tears of him that correcteth. S. Leo anno 440. saith; g Sermone 1. de ●●●unio decimi mensis. the mercy of God is obtained by prayer, the concupiscence of the flesh is extinguished by fasting, sins are redeemed by Alms. Again: Speaking of penitent priests he saith: h Epist. 92. ad Rusticum cap. 2. such as have fallen, ought privately to retire them selves, to obtain the ●ercy of God; whereby also their satisfaction may be come fruitful unto them, if it be worthy. In cap. 1. joelis. S. Hierome anno 380. explicating that of the Prophet joel: Gird yourselves and mourn etc. saith: he that is a sinner, and whom his own conscience doth bite, let him put on hearcloth, and mourn either for his own sins or for the sins of the people, and let him Go into the church, from which he had strayed by his sins, and let him lie and sleep in saccloth, thereby to recompense his former delights, by which he had offended God, with the austerity of his life. S. Augustin anno 400. saith: in Euchiridio. cap. 70. we must change and amend our life, God doth not become merciful for our sins passed by alms: he is not to be sought after for this, that we might have leave always freely and without punishment offend, for he giveth no man licence to sin, although he do blot out sins committed, by his mercy, if due satisfaction be not neglected. Again: as for daily light sins, and of small moment, cap. 71. without which no man liveth, the daily prayer of the faithful doth satisfy for such. Again: homil. 50. cap. 11. let the sinner come unto the prelate by whom the keys of the church are governed, and as it were now beginning to be a son, according to ancient custom let him receive the measure of his satisfaction from such as are over the Sacraments. Et infra: it doth not suffice to amend our manners, cap. 15. and leave our wicked customs, unless we do also satisfy God, for such things as we have already committed etc. S. Maximus anno 420. saith: he is not reprehended, homil. in di● cinerum. that hath heretofore by an erroneous heart and slippery course of life fallen from the right way unto salvation, and doth now again endeavour to be reconciled unto God by sorrourfull satisfaction of penance. S. Greg. anno 601. saith: lib. 6. in 1. Reg. explicans, cap. 15. sins ought not only to be confessed, but also blotted out by the austoritie of penance, Ibid. indeed, sins that are corrigible are suffered, because the offender doth after wards reject them, and they may very well be purged by satisfaction. THE ADVERSARY. The i Cent. ●, col. 127. l. 40. See also M. Whitaker contr. camp rat. 5. pag 78. and himself also alleged in M Fulkes def. of the English translations ca 13 pag. 68 Centuri-wryters affirm that penance or satisfaction was enjoined according to the offence, and that the same Father's thought by such their external discipline of life, to pay the pains due unto sins, and to satisfy God's justice, and that not Cyprian only, but almost all the holy Fathers of that age, were in that error. k Toby 129. Alms doth deliver from death and doth purge all sin. Again: l cap 410. Alms doth deliver from death and suffereth not the (soul) to go into darkness. m Ecclesi●sticus cap. 333. Water quencheth burning sire, and alms resisteth sins. This place of Ecclesiasticus, and the other of Toby are so evident that the ministers of lincoln Diocese say: n in their abridgement etc. pag. 76. The two places of Toby and ecclesiasticus tend dangerously to the justifying of the merit of alms deeds. LUTHER'S DOCTRINE. in assert. articulor. art. 5. I mortally hate (saith he) and earnestly desire that term (satiefaction) to be taken quite away, which not only is not found in scripture, but it hath a dangerous sense, as if any man could satisfy God for his sin, when as he doth freely pardon allthings, wherefore (saith he) I said, that true satisfaction is not found neither in the scriptures, nor in the fathers. in Apolog. confessionis Augustanae art. de confess. & satisfactione. Philipp Melanchthon Luther's Scholar, saith: But yet our adversaries (saith he) confess that satisfactions do not profit unto the remission of the fault, but do fame that satisfactions profit to redeem the pains, either of purgatory, or other pains. Et infra: this is ameere fiction, and a thing newly invented without authority either of scripture, or ancient ecclesiastical writers. Again: in locis commun. tit. de satisfactione prope finem, de carnis mortificationibus. such manner (saith he) of voluntary mortifications or torment belong unto that rule: in vain do they worship me with the commandments of men: also it is against these precepts. Thou shalt not Kill and that▪ Give honour to the body: who ever heard of a more sweeter gospel than this of Luther's? CALVINS' DOCTRINE. They assign (saith he) the third place of satisfaction in penance, lib. 3. instit. cap. 3. ¶. 30. whereof, whatsoever they babble, it may all be confuted in one word they say it doth not suffice the penitent to abstain from sins past, & to amend his manners, unless he do satisfy God for that which he hath committed: they say there are many helps, whereby we may redeem our sins, as tears, fastings, oblations and the offices of charity. And a little after: against such lies I oppose free remission of sins and that which is gratis, than which there is nothing more clearly mentioned in the scriptures, what I pray you hath Christ done for us, if the punishment for sin should still be exacted, for when we say that he suffered for all our sins upon the cross we signify no other thing then that he died with that pain and reveunge which was de for our sins. Et infra: I know that they speak yet more subtly, when as they distinguish between eternal pain and temporal pains, but in that they say temporal pain is a certain punishment, which God doth take as well of the body as the soul, excepting only eternal death, this restraint doth little avail them. Again: ¶. 38. all those things which do every where occur in the writings of the father's concerning satisfaction, do little move me. I see indeed that many of them, yea I will speak plainly, almost all, whose books are now extant, that in this matter they did either err, or speak to bitter and harsh. ¶. 39 Again: [But they called it for the most part, satisfaction, not a recompense, which should be rendered unto God, but a public testification, whereby such as were punished with excommunication, when they would be received into communion again, they did make their penance known unto the church:] And a little after: [confessions and satisfactions which are at this day in use, took their beginning from that old ceremony, indeed a viperous brood, whereby it is come to pass that there is not so much as a shadow left of any better custom. I know that the ancient writers did speak sometime to hardly in this matter, neither peradventure (as I said even now) did they err therein.] lib. 4 cap. 12. ¶. 8. Again: the immodest authority (saith he) of the ancient writers can by no means be excused, which doth altogether serve and dissent from the precept of God, and is very dangerous; where also he saith that S. Cyprian was not so strict, but, S. Chrysostome was more exact. THE 37. ARTICLE. Of the Single life of Priests and Clergy men. THE CATHOLIC DOCTRINE. Virginity and single life is far more excellent and convenient for divine exercices them wedlock, or matrimony, wherefore it doth chief become priests and the ministers of the church to be so, and that they are justly bound unto it by holy Cannons and vow. SCRIPTURE. a Exod. 19. 1● BE ready against the third day and come not near your wives. b Matth. 19.12. And there are eunuchs which have gelded themselves for the kingdom of heaven. c cap. 22. v. 30. In the resurrection neither shall they marry or be married, but are as the Angels of God in heaven. d 1. Cor. 75. v. 7. Defraud not one an other, except perhaps for a time by consent, that you way give yourselves to prayer etc. I would all men to be as myself (to wit unmarried) FATHERS. e lib. de virgin. extremo. S. Athanasius anno 380. saith: O virginity, a never failing riches, an immortal crown, the temple of God, the Dwelsing house of the holy ghost, a precious pearl invisible to the world, the joy of the Prophets, the glory of the Apostles, the life of Angels, the crown of saints. f lib. de virginibus. S. Ambrose anno 380. saith let no man marvel if they be compared to Angels, which are coupled with our Lord. g Catechesi 12. S. Cyrill Hierosol. anno 350. saith: let us not be ignorant of the glory of chastity: for it is an Angelical crown, yea this perfection is above man. h in 2. Dialogo. b. Su●pitius anno 420. saith: o blessed beauty and worthy of God. i lib. de virginitate cap. 31. S. Austin anno 400. saith: Therefore when professors of perpetual continency shall compare themselves unto those that are married, they shall find that according to the scriptures they are far inferior unto them, both in work, desert, vow, and reward, also then presently doth that saying come into their mind: by how much the more greater thou art, so much the more humble thyself in all things. k cap. 8. Again: also no fruitfulness of the flesh can be compared to holy virginity, but because it is dedicated unto God, it is honoured, which although it be kept in the flesh, yet the spirit is kept in religion and devotion, and hence it is also that virginity of the body, which continency, doth vow and keep, is spiritual. hom 23. in librum num. Origen anno 230. saith: It is certain (saith he) that the perpetual sacrifice is hindered by such as serve the necessities of matrimony, wherefore it seemeth unto me, that it belongeth unto his office only, that doth continually and perpetually vow chastity. S. Eusebius anno 330. saith: lib. 1. demonstrate. Euangel. cap 9 notwithstanding it be cometh such, as have received holy orders and are employed in the ministry and worship of God, to keep themselves ever afterwards from the company of a wife. Epiphanius anno 390. saith: ad finem operis contra haeaeses. holy priesthood is received for the most part either of virgins, or of solitory men, or if these do not suffice for the ministry, than it is received by such as abstain from their own wife's, and if any man have been from the beginning a continent widower, he may have the place of a Bishop, priest, Deacon, subdeacon etc. Again: haeresi. 59 quae est Catharorum. but (saith he) the church receiveth not him that hath a wife yet living and getteth children, but him that doth contain himself from his wife, or hath lived in widow hood. S. Chrysostome anno 380. saith: he did not say, homil de paticutiae job. a man of one wife, to this end that it should now be observed in the church for it behoveth a priest altogether to be adorned with all chastity. S. Greg. Nyss. anno 380. saith: lib. de virginit. cap. ultimo. how dost thou fulfil the priesthood of God, that art for this only end anointed, to offer up sacrifice? how wilt thou offer up these things unto God, that dost not obey the law which forbiddeth thee to handle holy things unpurely? as if thou should desire God to appear unto thee, and tell the some cause why thou shouldest not obey Moses, who said unto the people, that they should abstain from marriage thereby to be hold the sight of God. S. Ambrose anno 380. saith: lib. 1. de efficijs cap. vlt. you know that it is apure and an immacualate ministery, and not to be violated by any company of wedlock, and that being of a sound body and uncorrupted shamefastness, abstaining altogether from the company of wedlock, you do receive the grace of that holy ministry, which I would not therefore omit, because some that govern the ministery or priesthood, in many secret places, have begotten children. Again: saith he: o epist. 82. ad Eccl. Vercellensem. The Apostle said, one having children, not one begetting children. Again: p in comm. 1. epist. ad Timoth. cap. 1. ever afterward (saith he) they are restrained from the use of a woman. Again: q Item in cap. 3. if the Apostle (saith he) did command the common people to abstain for a time, thereby to give themselves the more fervent unto prayer, how much more did he command levites, and priests, whom it behoveth to pray night and day, for the people committed unto them? for they ought to be more pure than others, because they are the agents of God, or that deal for God. lib. contra vigilantium Grecae principium. S. Hierome anno 380. saith: what will the churches of the East do? that which they of Egypt and the Apostolical seat do, which receive for clergy men, either virgins, or such as are continent, or if they have wives, they cease to be husbands. Again: r in sine Apologiae pro libris contra iovinianum. Bishops, (saith he) priests, and Deacons, are chosen either virgins, or widows, or certainly after priesthood, they remain chaste. Again: s in comm. ca 1. ad Tit. if laymen (saith he) be commanded to abstain from the company of their wives for prayer, what must we think of a Bishop, who doth daily offer up pure sacrifices unto God for his own sins and the sins of the people? Item lib. 1. contra iovinianum. Again: (saith he) if a virgin be married, saith the Apostle, she hath not sinned, not that virgin which hath once dedicated herself to the worship of God, for if any of these shall marry, she shall have damnation, because she hath made her first faith void or frustrate, for virgins that are married after consecration, are not so much adulterous as incestuous. lib. ad julianum, de bono viduitatis cap. 9 S. Augustine anno 400. saith: In the continency of widowhood the excellency of a more large gift is sought, which being obtained, and chosen, and offered up for the due of the vow, they cannot only now not marry, but also if they be not married, it is damnable to desire it, for that the Apostle might signify as much he did not say, they are married in Christ, but they willbe married, having their damnation, because the faith▪ or promise of the vow being broken it is condemned. Against the frivolous objections and excuses of impudent heretics, wherein they pretend that it is not possible for a man to vow and perform his vow of chastity or continency. Origen saith: tract. 7. in Matth. It is a great thing for a man to geld himself for the kingdom of heaven, all men do not receive this to whom it is given, and it is given to all men that desire such a grace from God. S. Greg. Naz. saith: all men do not receive this, in orat. 30. quae incipit jesus qui piscatores elegit. but those to whom it is given; add now (saith he) thus much, that it is verily given to them that will, and that do give themselves unto it. S. Chrysostome saith: Christ (saith he) showeth us that we may keep perpetual virginity, saying: homil. 63. in Matth. there are eunuchs which from their mother's womb, etc. all do not take it, but unto whom it is given: it is given to them that do freely and of their own accord choose it, which therefore he said, to show that we need help from above, which certainly is prepared for all, if we willbe come conquerors in this contention. homil. 16. in epist. ad Hebr. Again: do not say (saith he) I cannot live continent, for many cannot because they will not, for if all would, all might perform it, therefore S. Paul saith: I would that all men were as I myself am; because he did know that all men might be as himself was: this he would never have spoken, if it had been impossible. These S. Chrysostome. THE ADVERSARY. anno ●83. for Pope Damasus see S. Hierome in Apolog. ad Pamach. cap. 3. M. Whit. contra Duraeum lib 7. pag 420 also M. Mo●ton in Apol Catho. c. 73. p. 210. Luther. tom. 4. Ger. jenae fol 97. Nicene council anno 325. M. Whitaker giveth example in Pope Siricius saying: Siricius was the first that annexed perpetual chastity to the ministers of the word. But yet Pope Damasus, his paredecessour saith of the very point now in question: if married men (saith he) like not this, let them not be angry with me, but with the holy scriptures, with all Bishops, Priests, and Deacons who know they cannot offer sacrifice, if they use the act of marriage. Luther saith: I do not acknowledge (saith he) the holy ghost in this (first) Nycene council because it forbiddeth him that hath gelded himself, to be made priest, and also commandeth the clergy to have none dwelling with them, but their mother. Sister, their father's Sister, their mother's Sister etc. Had (saith he) the holy ghost no other thing to do but to bind his ministers to such imposed dangerous, and not necessary laws. Soc. hist. lib. 1. ca 8 Zozo. hist. l. 1. c. 22. Cent 4 c. 9 col 656. line 44. M Fulke against the Rhemish. test. in Matth 8. s. 3. fol. 14. ●. Whereas our adversaries object Paphnusius to have resisted this opinion in the first Nycene council, it appeareth by Socrates, Zozomene, the Century-wryters, and M. Fulke, that though Paphnutius thought that priesthood did not dissolve marriage contracted before orders given, yet he affirmed to that first Nicene council, that such as were made priests before they were married, should not afterwards marry: alleging for this the ancient tradition of the church. a in his examen. Cō●●l-Trident. p. 3. pag 50. & 62 Frig. in his Palma Christiana pag. 103. Chemnitius reprehendeth S. Hierome, Ambrose, Origen and Epiphanius: And Frige●illaus Samius reprehendeth Socrates and Zomene for their report of Paphnutius, saying Socrates added this report rashly of his own devysing etc. with like falsehood (saith he) did he wrest the saying of Paphnutius in the Nycene Council etc. and Zozomene (saith he) following Socrates, useth his explication in maintenance of the Doctrine of Devils, condemned by S. Paul 1. Tim. 4. The 2. Council of Carthage saith: Cau. ●. anno 386. it pleaseth all, that Bishops, Priests, Deacons etc. do abstain from wives, to the end, that what the Apostles have taught, and antiquity observed, we may still keep. LUTHER'S DOCTRINE. Luther expounding the seventh chapter of the first epistle unto the Cor. saith: in Epithala mio. It behoveth us to admit (saith he) that a married woman before God be preferred before a virgin Ibid. the state of marriage is of it own nature spiritual, divine, heavenly, and as it were gold: but the state of single life, is worldly, earthly, and as it were dirt or clay. Again: Cont. Ambros. Catarrh. de Caelib. the tenth face [saith he] of Antichrist is that notable single life, and multitude of monastical chastity, which carrieth an Angel's face, but is a Devilish thing. That impure fellow jovinian, who in time past song the same song, which Luther doth now, was therefore condemned by the primitive church, of heresy, and reprehended by the holy fathers S Hierome and S. Augustine: Cent. 4. cap. 5. col. 381. but the Century-writers defending jovinian, do affirm that he was wrongfully reprehended by them, and that S. Hierome and S. Austin were rather heretics then their jovinian. Luther calleth the vow of single life and chastity, in enarr Evang in die Epiphaniae. most wicked and impious, proceeding from the Devil, who doth by such manner of snares in tangle Christian liberty, saying, that certainly (saith he) if we will omit frivolous things, and speak what this is, we must either confess that chastity is impossible, as other things are, that exceed our forces, and was never vowed, or certainly there was never any Monk in the world. Ibid. O horrible perversity, and for this end brought in by Satan, that he might bind miserable souls the more strongly with the bonds of wantonness, and hold them in that, wherein they are most weak, he did see that all other things were easier to be observed then this, this vow of chastity, which doth far exceed all our forces, he doth earnestly labour to make irrevocable, and to be exacted most severely etc. These Luther. CALVINS' DOCTRINE. lib 4 instit. cap. 12. ¶. 23. In one thing (saith he) they are more than severe and not to be entreated, in that they will not permit priests to marry etc. this prohibition doth manifestly show, how pestiferous and wicked all traditions are, which have not only deprived the church of honest and good pastors, but also hath brought in a horrible h●●p of wickedness, and hath cast headlong many a soul into the gulf of despair. cap. 13. ¶. 3. Again: [he that voweth (saith he) what is not in his own power, or doth not stand with his calling, he is rash etc. in which kind of mad boldness single life hath the first place, for sacrificers, Monks, and such as lead a monastical life being forgetful of their infirmity, do think they can lead a single life, but by what oracle are they taught, that they shall keep their chastity all their life, unto which end they vow it? they here the voice of God concerning the general condition of men. It is not good for man to be alone, they understand, and I would to God they did not perceive, that sin remaining in us doth not want most sharp prickinge, upon what confidence dare they for their whole life time assure themselves of that general vocation▪ for as much as the gift of continency is often times granted but for a time, as opportunity requireth. In such a perverseness let them not expect God to be their helper, but let them rather remember that which is written: thou shalt not tempt thy Lord thy God. But this is to tempt God, and to strive against that nature which he hath given us, and to despise his present gifts, as if they did nothing pertain unto them.] O carnal gospel? Again: ¶. 7. [It is manifest with what horrible superstition in this be half, the whole world did labour in, for many ages. one voweth that he will drink no wine, as if the abstinence of wine were a worship of itself grateful unto God, an other bindeth himself to fasting, another to abstinence from flesh etc. this was esteemed for great wisdom, to make votive pilgrimages to holy places, and some time to go them on foot, or their body half naked, thereby to obtain the more merit by their weariness, these and such like wherein the world did a long time sweat in, if they were examined by those rules which we have placed before, they will not only be found vain and foolish, but also full of manifest impiety] Again: ¶. ●4. Ibi●. the very thing itself (saith he) maketh it manifest, that all such as enter into monasteries, are fallen from the church, yea look how many monasteries there are at this day, so many congregations are there, I say of schismatics. Again: ¶. 15. therefore (saith he) let the reader remember that I spoke rather of monachisme then of the Monks themselves; and that I noted those vi es, not which are in the lives of a few of them, but such as cannot be separated from that manner of living. ¶. 17. Again: moreover [saith he] for as much as they bind themselves to many perverse and impious worshippings, which even to this day monachisme containeth, I say they are consecrated not to God, but to the Devil. Ibid. They promise perpetual virginity unto God, as if they had made a covenant before hand with God, that he should free them from the necessity of wedlock, they cannot excuse it and say, that they do not make this vow without the grace of God, for in as much as he saith himself, that it is not given unto all, it is our part not to have confidence of a special gift etc. this [say they] hath always been observed, that those did bind themselves with the vow of continency, which would dedicate themselves wholly unto our Lord. I confess indeed that this is also an ancient custom, but that, that age was free from all error, I do not grant, or that it should be taken for a rule whatsoever was then done cap 1. ¶. vlt. Again: [as for the fathers [saith he] whose writings are now extant, when they did speak it of their own judgement, they did never [except only Hierome] with such malice detract from the honesty of wedlock.] But what their opinion is I leave it to your own judgement by that which hath been said. An old condemned Heresy. S. Hier. cont. jovin. & S. August lib. de haeres cap. ●2. S. Hier. contra vigilantium. jovinian held that wedlock was equal in dignity and merit to virginity: for he taught that the reward of the blessed should be a like, also it was the heresy of Vigilantius that Ecclesiastical men ought to marry. THE 38. ARTICLE Vows of perpetual chastity were allowed by the fathers, affirming them to be obligatory. PEter Martyr saith: de votis pag. 490. let it be, there were then in the age of Clement, Bishop of Alexandria anno 190. professions of chastity and vows; I confess it: for even then, men began to fly from the word of God etc. Again: pag. 524. I know [saith he] that Epiphanius with many others of the Fathers did err in this, that they said it was a sin to violate such a vow, when there should be need, and that they did ill in referring it to the tradition of the Apostles. M. Parkins saith: in problem. etc. pag. 191. in the foresaid ages [saith he] solemn vows of continency were accustomed to be made publicly in the church, for anno 190. Clement of Alexandria saith it etc. justus Melitor saith: Clement. etc. 1. 3. stromat. The Council of Chalcedon did against the oracles of the holy ghost for bid the use of wedlock to Monks, and monastical virgins. Danaeus saith: That S. Contra. Bellar. 1. pa●●is altera part pag 4. Austin and all the Fathers assembled with him in the council of Carthage abused manifestly the word of God, saying upon the Apostles words: if any widow how young soever etc. have vowed herself to God, left her ●all habit, and under the testimony of the B●●hope, and church have appeared in religious weed, if afterwards she go to seculare marriage, they shall according to the Apostle, have damnation, because thy durst make void the vow of chastity, which they made to God. M. Fulke against the the test. in That a 1. Tim. 5. fol 382 Epiph. haer 48 Basil. li de virginit. Theod. etc. Austin de Sancta virginit. cap. 3. Gelas. epist. 1 cap 2●. Tert. de monogamia hire l 1. Cont. le 〈◊〉. c. 7. & in Ezech, cap 24. Fulg. epist. 3. Ambrose etc. in his defence of M Parkins etc. pag. 491. the first saith mentioned by the Apostle, most part of the ancient Fathers interpret to be understood of the vow of promise of continency: And to make good what is here granted by M. Fulke & Danaeus, see the first faith mentioned by the Apostle expounded in like manner of the vow of chastity by the Greek Fathers, S. Epiphanius, Basil, Theodoret, Chrysostome, Oecumenius and Theophilact, in their several commentaries upon the 1. Tim. 5. Also the Fathers of the latin church, S. Austin, Gelasius Pope, Tertullian, Hierome, Fulgentius, Ambrose, Brimasius, Sedulius, and S. Bede, our country man in their several commentaries upon the same place. M. Wotton saith: well; the Fathers are not for us, what then? is nothing true that cannot be confirmed by their testimony? etc. indeed (saith he) it is one of the blemishes of the ancient writers, that they were to highly conceited of single life etc. therefore we must not expect that antiquity should afford us any testimony herein against the practise and judgement of these days. b in his defence of the Apolog and pag 164 and edition 1571 p g. 195. Cart. in M. Whitgiftes defence pag. ●44. and in his 2. reply part. 1 pag. 202. M. ●well saith: I grant, M. Harding is like to find some good advantage, as having undoubtedly a great number of holy fathers on his side: the same is confessed by M. Cartwryght, in so much as he saith: That Monks are Antichristian, not withstanding there antiquity, and that Hieromes Monks, hermits, and Anchorets' were at that time very gross. THE 39 ARTICLE. Of Antichrist and the Altars and Sacrifice which he is foretold to take away. Daniel capit. 12. vers. 11. a lib. de Antichristo pag. 21. M. whitaker's; for the most part of the Fathers held that Antichrist should be but one man, but in that, as in many other things (saith he) they erred; b in his 2. reply part. 1● part. 508. M. Cartwright saith: diverse of the ancient and most learned Fathers did fond imagine of Antichrist as of one single person. c in Apoc c. 12. pag. 345. and upon. c. 13. pag. 392. Concerning the short time of his persecution and reign gathered from the Scriptures M. Fox confesseth, [That almost all the holy and learned interpreters (saith he) do by a time, times, and half a time understand only three years and a half;] And he saith this is the consent and opinion of almost all the ancient Fathers. THE 40. ARTICLE. The Roman faith proved to be the true Catholic saith by S. Dionysius Areopagita, and Hermes, who were most ancient, and lived in the Apostles tyme. COncerning Dienysius of whom mention is made in the a cap. 17. ●4. Acts of the Apostles, M. D. Humphrey saith: b in jesuitis. part. 2. rat. 5. pag 513. 514. and 519. [Suid●s, Michael Singelus, Gregorius Turonensis and others do take this Areopagita to be the disciple of S. Paul, and author of the heavenly, or ecclesiastical Hierarchy.] Luther saith: c tom. 2. wittemberg. 1562. de captiu. Babyl. fol. 84. [But thou wilt say (saith Luther: what say you to Dionysius, who numbereth six Sacraments etc. I answer (saith he) I know this man only of the ancient Fathers to stand for the number of seven Sacraments, although omitting matrimony, he grant six only,] the same affirmeth M. D. Humphrey ubi supra, etc. pag. 519. M. Whitaker saith: d de Sacra Scriptura pag. 655. I do acknowledge that Dionysius is in many places a great patron of traditions. Concerning Hermes of whom mention is made by e Rom. 16 4. S. Pau●, Hamelmanus saith: f de trad. Apost. col 254. line. 5●. and col 7●0. l. 25. [That impure book of the pastor, or of Hermes, g●ue a good beginning to Popery, which (saith he) the Fathers did esteem for ecclesiastical, for in times past that book of Hermes called the Pastor, i Origenes li. 1. de principijs c. was numbered in the number of ecclesiastical books, the same confesseth g in Hooker l. 5. pag ●4. M. Hooker our country man, in so much as Hamelmanus saith h Hamel. col. 273. line 18 col. 255. li 42 that book of the pastor (saith he) seemeth to be received by Irenaeus, Clemeni, and Origen and other Fathers, but especially by Irenaeus: Finally this book (saith k Hamel col. 252. sine and 253. init. and 254 line 8. see from col. 250. Ha●▪) layeth the ground work of Purgatory, prayer for the dead, merit and justification of works, of professed Chastity in ministers: of fasting from certain meats etc. Abraham l Abr. Scult. in medulla Theolog etc. pag. 467. post med. Scultetus saith: it mainteneth free will, monastical life, and solitude, and Purgatory, see this more at large and most perspicuous in the Protestants Apology for the Roman Church fol. 125. 126. THE 41. ARTICLE. To show no beginning of a Doctrine is an infallible token, that it is, and proceedeth from the Apostles. a in his defence against M. Cartwryght pag. 51. M. Whitgift lord Archbishop of Canterbury doth most learnedly, and truly urge this general rule or proof of Apostolic Doctrine, saying: [for as much as the original and beginning of these names, Metropolitan, Archbishop &c. (such is their antiquity) cannot be found (so far as I have read) it is to be supposed they have their original from the Apostles themselves, for as I remember b S. Austin epist. 118. S. Austin hath the same rule:] in proof of this rule he saith yet further. c ubi supra pag. 352. [It is of credit (saith he) with the writers of our time, namely with Zuinglius, Caluin, and Gualther, and surely I think no learned man doth dissent from them.] M. Cartwryght answereth to this rule: d Ibid. [that thereby a window is opened to bring in all popery again, for I appeal (saith he) to the judgement of all men, if this be not to bring in Popery again, to allow of S. Augustine's saying. etc. So evidently do our learned adversaries, and the apparent probability of this rule (approved also and allowed by e M. D. Field) confirm and prove our foresaid Catholic religion, whereto we were so many ages since converted, to be not new or secondary since the Apostles times, but truly primitive and undoubtedly apostolic, that f in whit. in resp. ad Camp rat. 7. pag 101. M. Whitaker confesseth [that the times of the Roman Churches change cannot easily be told.] g M powel in his consideration of Papists supplication pag. 43. M. Gabriel Powell being provoked, that if our Catholic Doctrine be an error, then to tell us when this error came in, and who was the Author of it etc. answereth: [We cannot tell by whom, or at what time the enemy did sow it etc. Neither indeed do we know who was the first author of every one of your blasphemous opinions etc. In libro Apologetico etc. pag 192. 193. [joannes Regius being likewise urged to show wherein the Roman Church hath changed her faith, and not able to give any one particular example thereof, he be taketh himself to this extreme boldness answering: [But last of all (saith he) if it were true that the Roman Church had never changed any thing in her religion, shall it therefore presently follow, it is the true Church? Out of all which is necessarily deduced, that according to M. Whitgiftes foresaid rule, and assertion whatsoever opinion is not known to have begun since the Apostles time, the same is not new or secondary, but received it's original from the Apostles themselves, as ours (The Roman religion) hath been proved to have done. THE 42. ARTICLE. True Miracles make a strong argument for the true faith: and that the foresaid faith whereunto the English were converted, was confirmed by such miracles. AS in the nonage, or infancy of the Church, our Saviour did make manifest the truth of his Apostles Doctrine by undoubted miracles to serve as signs of their Apostleship, 2. Cor. 12.12. Marc. c. 16. v. 20. and to that end confirmed the word with signs following it, so likewise this virtue or power of Miracles did not cease, but as our Adversaries confess) always shine in the Church, the necessity thereof being one and the same in all succeeding ages to the conversion of the heathen, contemning the Scriptures, are nothing moved with the miracles therein mentioned. Whereas our Saviour saith: john. 14. v. 12. He that believeth in me, the works that I do shall he do and greater. In the marginal notes of the English bible printed anno 1576. it is there upon said: This is referred to the whole body of the Church in whom this virtue doth shine for ever; therefore they are not now to cease as some. Protestants affirm. S. Irenaeus and S. Austin say: S. Irenaeus lib 2. c. 18. S. Austin de civitate Do● lib. 22. cap. 1. Why (say they) are not those miracles, which you preach to have been done, now done, certainly I might say they were necessary before the world did believe, for this end, that the world might believe: And a little after, now also they are done in his name. Miracles are through out the whole course of Scriptures both acknowledged and urged: Acknowledged in Exod. 8, 19, and 3, of kings 17, 24, and cap. 18, 19, and 4, of kings 5, 15, Matth. 14, 25, 33, and cap. 27, 54, john. 2, 23, and 3, 2, and 4, 53, and 9, 30, and 11, 45, Act. 4, 14, 16, and 9, 35, Urged. Exodus 7, 17, and 16, 12, Num. 16, 28, joshua 10, 16, and 3, of kings 13, 3, 5, and 18, 24, 38, and 20, 23, 28, and 4, of kings 20, 8, 9, 10, Matth. 9, 6, Mark. 2, 10, john. 14, 11, and 15, 14, and 20, 30, 31. Yea Miracles were to our a Saviour himself a greater testimony then S. john 25. v. 36. john Baptist. In Comm. Catech. pag. 21. To answer the objection of false miracles Vrsinus saith: Those miracles whereof the enemies of the Church boast, are such as (not changing the order of nature) may be done by the deceits of men or Devils etc. But the miracles where with God hath adorned his Church, are works either beside or against the order of nature, and secondary causes, and therefore they are not done but by divine power. b Hist l. 2. c. 2. S. Bede and our Chronicles witness, that S. Austin to prove his Doctrine, wrought a miracle in restoring sight to one that was blind Which kind of miracle c Hem. in his exposit. of the ●4. Psal. Englished part 1. c. 6 Bede ubi supra Holinshead Chronicle the last edition vol. 1. l 5 c. 21. pag. 102. l 51 Bede Hist. l. 1, c. 26 Hol. pag. 110. l. 60. M. Fox ●ct. and mon. anno 1576. pag. 117. S. Bede lib. 2, c. ●. Hem●●gius acknowledgeth for most certain. At which the Christian Britain's being present, they were specially moved there with. d S. Bede saith of the king: that believing through the sight of many miracles, he was baptised, the same saith Holin●head ubi supra. M. Fox saith: They were in those times so certainly known, that as S. Bede reporteth, it was written in the Epitaph upon his tomb, that he was assisted by God in doing of miracles: See the same in Stows Chronocle dedicated to the lord Archbishop of Canterbury printed 1592. pag. 66. e Gregorius l. 7. epist. 30. Indict, 1. S. Gregory himself reporteth to Eulogious Archbishop of Alexandria saying: know then, that where as the English nation etc. remained hitherto in infidelity, I did by the help of your prayers etc. send unto that nation Augustine's a Monk of my Monastery, to preach to them etc. and now letters are come to us, both of his health and of his work that he hath in hand: and surely either he, or they that were sent over with him, work so many miracles in that land, as they may seem therein to imitate the power and miracles of the Apostles themselves. f In his letter dated 602 See also Holinshead ubi supra pag. 192. line 25. S. Bede l. 1. c. 31 and Hol. 102. line 10. etc. M. Fox a &. and mo● anno 1576. pag 117 M. Godwine in his Catolog. of Bish. of England. pag 4 Bedel l. 2. c. 12. Fox act. and mon. 1576. pag. 121 122. Hol. last. edition. vol. 1 pag. 108. 109. line 29. 30. etc. Fox in his alphabet▪ table of his act. and mon 1576. at the word. miracle lib. de vita mal. cent. 12. col. 1633. line 39 Also he doth specially write unto S. Austin touching miracles done by him, advising him not to glory in them; but rather to consider that God gave him that gift for the weal, and good of those unto whom he was sent etc. This letter of Gregory's is exstant in S. Bede and mentioned by Holinshead ubi supra: in so much that M. Fox and M. Godwin (both learned Protestants▪ do also mention and acknowledge the miracles then wrought by Austin through God's hand. Also S. Bede, M. Fox and Holinshead do make special mention of the miraculous conversion of Edwin king of the worthumbers which happened some six and twenty years after Austin's foresaid coming into England, which M. Fox doubteth not to place in his Catalogue of true miracles. As concerning the miracles of Malachias, Archbishop of Ireland and the Pope's Legate, no meaner a witness then S. Bernard, (his very familiar friend) saith of them in general: In what kind of old miracles (saith he) did not Malachias excel? he wanted not Prophecy, not revelation, not the gift of healing, and to conclude, not raising of the Dead. This is also mentioned and acknowledged by the Centuristes. In the book entitled: A report of the kingdom of Congo a region of Africa, printed anno 1597. by M. Abraham Hartwell servant to the lord Archbishop of Canterbury, & by him dedicated to his lord: l. 1. c. 1. mention is made of the discovery of that kingdom anno 1587. by Odoardo Lopaz, and of the conversion thereof to the Christian faith, l. 2. c. 2. and of the great and undoubted miracles showed by God in the presence of a whole army. c. 3. In so much that M. Hartwell in his epistle there to the reader about the midst, confesseth that this conversion of Congo was accomplished (by massing priests) & after the Romish manner; and this action (saith he) which tendeth to the honour of God, shall it be concealed and not committed to memory, because it was performed by Popish priests and Popish means? God forbidden. In like manner M. john Pory, Lately of Gonevill and Catus College in Cambridg, in the Geographical History of Africa by him published anno 1600. acknowldegeth and mentioneth the said miracles, pag. 410. and commendeth M. Hartwell for publishing his foresaid treatise. pag. 413. Rerum in Oriente gestinarum commentarius fol. 2. anno 15 41. pag 6. dated in April 15. 56. Also it appeareth in a book entitled as in the margin, That Franciscus Xaverius a jesuit, set for ward in his journey from Lysbone to the East India, for the conversion of that nation: and that the king of Portugal hearing of the great miracles that were by them there wrought, sent forth his commission to his viceroy there, to take examination thereof upon oath, upon execution whereof and certificate there upon accordingly made, it did appear that Zaverius in testimony and proof of the Christian faith by him then preached and taught, fol. 8. cured miraculously the dumb, the lame, the deaf, and with his word healed the sick, fol. 9 and raised sundry dead persons to life: and after his death the grave being openned where in his dead body for a time had lame buried, fol 14. anno 1552. to the end his naked bones might be carried from thence to Goa, they found his body not only vnconsumed, but also yielding forth fragrant smells: from whence they carried it to Goa, and placed it there in the Church of S. Paul, where yet to this day (saith the commentary) it remaineth free from corruption: witness whereof (saith that treatise) are all the in habitantes of that City, and travailers that repair thither the truth hereof for matter of fact, is so probable, that M. Whitaker dare not in his answer there to, altogether rest in denial of it, lib. de Ecclesia contra Bellarmine pag. 35●. pag. 354. but saith: let not Bellarmine think, that I do altogether contemn these miracles. I answer it may be that there have been such miracles in the Popish government, and perchance now there are; the Devil might (saith he) preserve for a time the body of Xaverius uncorrupt, and yielding forth sweet smells. Hear he doth not so much deny these miracles, as over boldly refer them to the work of the Devil. Whereas yet to the contrary M. Richard Hackluite preacher, in his book of principal Navigations etc. printed anno 1599 In the 2. part. of the 2. vol. pag 88 i●iti● doubteth not to afford commendable mention of that holy man Xaverius his particular virtues and wonderful works in that religion. These few may suffice in this place, see more at large, and with full answer to all objections in the Eleventh note of the Church translated out of Card. Bellarm. into English. THE 43. ARTICLE. Our adversaries opposing Fathers against Fathers answered. NOw to answer our adversaries last shift, and which they often use, in alleging Fathers against Fathers, yea and the same father against himself, where upon occasion offered, they speak something more obscure, especially if there be not had due consideration of all circumstances inducing them there unto. I answer it is no marvel if they so handle the Fathers, so much against them, when they spare not their own, and chief Doctors, in making them say what they list for their purpose. Witness Luther, who saith: What shall I say? In praefat. in Smalcaldico● articulos extant in Luke Osiander epitome cent 16. pag. 253. and 254. how shall I complain? as yet I live, I write, preach and teach publicly and daily, and yet there are envious men, not only of our adversaries, but also false brethren, which say they agree with us, and yet dare bring, and boldly allege my own writings and Doctrine again myself, I yet live, seeing and hearing it, although they know that I teach other wise, and do not stick to adorn their poison with my labour etc. what then will they do after my death etc. certainly I must answer to allthings whilst I yet live etc. de veritate Corporis Christian Cana pag. 76 77. Gerhardus G●eschenius s saith: they endeavour to make the Augustan confession (which teacheth the real presence) to be Zwinglian, that is; against the real presence, wherefore exclaiming he saith further if this had been done in Arabia, Armenia, Sardinia, or such like remote countries, and of former times, this usurpation of fraud and Historical falsehood were more tolerable. But seeing (say they) the question is of such things as are done in our own times, and in the sight of all men, who with a quiet mind can endure such lies? This may suffice to show our adversaries corruption, in detorting unto a wrong sense the obscure places of the Fathers; But let us as well in reading them, as the holy Scriptures or such like writings follow the advise of S. Chrysostome, who exhorting the more learned sort to the reading of holy Scriptures, which other wise were very much given to idle plays and gaming, saith: Take the book into thy hand, Homil. 3. de Lazaro. read the whole history, and those things which are easy keep in memory, and which are obscure and not manifest, read often; And if thou canst not by diligence in reading, understand what is said, approach unto the wiser, go unto the Doctor. Homil. 3. in 2 ad Thessalon Again: What obscurity is that (saith he?) speak. I pray, are they not histories, thou knowest that which is clear and evident, what hast thou to do with obscurities? yea in places that be dubious or obscure, In Epist. Theolog. epist. 82. pag. 382. the advise of Beza is not to be misliked, who in his answer to na objection out of Caluin saith: places of one and the same writer ought often times to be compared together, that it may plainly beseem what was his meaning and opinion, because all things cannot nor ought not to be spoken in all places although it be of one and the same thing. THE 44. ARTICLE. Our adversaries general abjuring the Fathers, and condemning their Doctrine. M. whitaker's saith: contra Duraeum l. 6. pag. 423. lib. de vitae Iuell● printedat londo● pag. 212. M. Fulk in his retentive against Bristol pag. 55. The Popish religion is a patched coverled of the Father's errors sowed together M. D Humf●e) did earnestly reprehend M. jewel, for his so bold appealing to the Fathers, affirming therefore of jewel, that herein he gave the Papists to large a scope, was injurious to himself, and after a manner spoiled himself and the Church: the same also saith M. Fulk. a in Sciatagematum Satanae l. 6. pag. 296. jacobus ●scontius a learned Protestant saith of Protestants alleging the Fathers, that some have gone so far, as they have even filled all things again with the Fathers, and their authorities, which I would to God (saith he) they had done with as good success, as they began it with good hope etc. certainly I think this custom most pernicious and by all means to be avoided, etc. Luther saith: tom. ●. wittember. anno 1551. lib. de servo arbitrio pag. 434. in jonam. The Fathers of so many ages have been plainly blind, & most ignorant in the Scriptures, & have erred (saith he) all their life time, so that unless they were amended before their death, they were neither Saints (saith he) nor pertaining to the Church Pomeran a learned Protestant saith: Our Forefathers, whether holy or not holy I care not, were all blinded with a Montanicall spirit by human traditions and Doctrine of Devils etc. Beza in his praef. upon the new test. dedicat. to the prince of Condy anno 1587. they do not (saith he) teach purely justification etc. neither were they indeed careful to teach jesus Christ truly in their gospel. Beza affirmeth: that even in the best times, the ambition, ignorance and lewdness of Bishops was such, that the very blind may easily preceave, how that Satan was present, and did sit over their assembles and councils. M. Whitaker saith: b l. de Antichristo pag. 21. M. Cartwright in his 2. reply part. 2. pag. 508. Peter Mar●●n his comm. place in English part. 4. pag 255. Caluin in omnes Pauli epistolas ad Hebr. c. 7. v. 9 pag. 924. and de vera eccles reforma. pag. ●89. Danaeus disput. part. 1 pag 116. W. whit. contra Duraeum l. 8. pag 567. and 773. cent 2. c. 4. col 58. l. ●0. and cent. 3. c. 4 col. 77. 78. and col. 48 line 15. Schult in medulla Theol. Patrum p 39 304 466. 151. 105 98. 48. 66. 73. and 40 that as in this, so in many other things they erred. M. Cartwright saith: That diverse of the most ancient, and chiefest of them fond imagined of Antichrist as of one singular person. Peter Martyr reproveth the Fathers in general saying: The Fathers should not with so much liberty have seemed here and there, so to abuse the name (Altar) Caluin with: The ancient writers cannot be excused, for as much as it is manifest that they have declined from the pure, and true institution of Christ. Bellarmine alleging the Greek and Latin Fathers in proof of Lymbus Patrum, Danaeus answering him saith: As for them they were not instructed out of the word of God. M. Whitaker against Duraeus saith: what thou canst not overcome by Scripture, thou wilt with out doubt effect by the testimonies of Fathers etc. Therefore you shall not expect, that I do in particular confute these their errors. The Century-writers and Abraham Scultetus say: That Clement did every where affirm free will, and that it appeareth, that not only all the Doctors of that age were in this manner of blindness; but also that it grew a 'mongst pastors etc. And that the most ancient Fathers, Cyprian, Theophilus, Tertullian, Origen, Clemens Alexander. justine, Irenaeus, etc. erred in this point. Luther calleth S. Hierome, Ambrose, Augustine and others, justice-workers of the old Papistry, or Papacy. Of certain Fathers in particular. Petrus Alexandrinus. Peter Martyr reproveth him saying: Petrus Alexander. In his comm places in English part. 4 pag. 255. attributheth more to the outward Altar, then to the lively temples of Christ. Optatus. Peter saith: where Optatus against Permenianus saith: ubi supra What is the Altar? even the seat of the body and blood of Christ. Cent 4 c. 6 col. 409. line 25 But such sayings as these (saith Peter Martyr) edified not the People: the same say they Century-writers. S. Ignatius. M. Cartwright saith: In his 2. reply vlt part. part. 264. M wotton in his def. of M Parkins etc. pag. ●39 349. Ignatius calleth the communion table unproperly, an Altar. M. Wotton saith: I say plainly (saith he) this man's testimony is nothing worth, because he was of little judgement in Divinity. S. Ambrose. M. Fulke saith: That Ambrose, M. Fulk in his confut of Purgat. pag. 320. 325. allowed prayer for the dead, and that it was the common error of his tyme. S. Augustine. M. Fulke saith: Augustine blindly defended it. ubi supra Chem examen part. 3. pag 211. Musc. loc. comm pag. 299. Chemnitius saith: These Austin doth without the Scripture, yielding to time and custom. Musculus saith: Austin did inconsiderately affirm the Sacraments of the new testament to give salvation. justine Martyr. Cent. 2. col. 207. lin. 40. Century writers say: justine Martyr extolled to much the liberty of man's will, or free-will. Chrysostome. Cent. 5. col. 2178. Century-writers say: Chrysostome handleth impurely the Doctrine of justification, and attributeth merit to works. Luther against Certain in particular. tom 2. wittemberg. lib. lib de servo arbitrio printed 1603 pag 72 7●. 275. and 3●7. Al●o in Collo 〈◊〉 mensalib●● cap. de Patribus Ecclesiae. In the writings of Hierome (saith he) there is not a word of true faith in Christ and sound religion. Tertullian in very superstitious. I have holden Origen long since occursed. Of Chrysostome I make no account. Basil is of no worth, he is wholly a Monk, I way him not of a hair. Cyprian is a weak divine etc. affirming there yet further, that the whole Church did degenerate in the Apostles time; And that the Apology of Phillippe Melanchthon doth far excel all the Doctors of the Church, yea even Austin himself. These Luther. in his de●. of M Parkins etc. pag 491. To conclude M Wotton saith: But the Fathers are not for us, what then? is nothing true that cannot be confirmed by their testimony etc. But to say that the true Church immediately after the Apostles times became adulterous and corrupt (which the most with Luther a 'bove said, affirm) it most absurd, first because the visible true Church was no more than made heretical, or corrupt by the Church's revolted Children in those days, than Luther's like late dispersed Doctrine maketh our now Church to be Lutheran. secondly if other wise the Church so presently after the Apostles times ceased to be a virgin, and so became adulterous and corrupt, who seethe not then the blasphemy thence ensuing? for in what one age from the Apostles times to this present, may the Church then be thought to be preserved chaste? Thirdly it is against manifest Scripture as in the tract where the Church cannot err see more at large. Wherefore once more to conclude this controversy, receive this one sentence from that weak divine (according to Luther) S. Cyprian, in which you may at least see the opinion of the Church in his days: Lib. de veritate Ecclesiae. The spouse of Christ (saith he) cannot be adulterated, she is uncorrupt and chaste etc. By these you may in part understand what esteem is made of those first Doctors, and prelate's of God's Church, though (in the tract where they appeal to the Fathers, and in that where the Church cannot err) freely confessed to be most holy, learned, and devynely inspired, such is the malapert obstinacy, and blind ignorance of heresy, that when it hath, as to the most infallible interpreter and Doctor of our saviours will, made appeal, and find it thus plain and absolute, that it will by no means bear any colourable gloss, then, I say, it doth thus impudently reject it, with all opprobrious speeches and blasphemous sentences. THE 45. ARTICLE. The Continual purity of the Roman Church acknowledged by our Adversaries. M. D. lib de Antichristo cont. Sanderum pag 5. M. Fulke in his confutat. of Whitaker acknowledgeth no change in the Roman Church for the first six hundredth years after Christ. M. Fulk saith: The Church of Rome retained by succession until Tertullian days (viz anno 200.) that faith which it did first receive from the Apostles: Purgatory pag. 174. Zanchius de vera religione pag. 148. The same affirmeth Hierome Zanchius a Protestant. And where one of our Catholic writers urgeth the succession of the Roman Bishops according to the example of Irenaeus, M. Fulk ubi supra pag. 372. 373. Cyprian, Tertullian, Optatus, Hierome, Austin, and Vincentius Lyrinensis, M. Fulke saith: the reason why these men specially named the Church of Rome, was, because the Church of Rome at that time, as it was founded by the Apostles, so it continued in the Doctrine of the Apostles. In his conference which M Hart. pag. 443. M. D. Reynolds being provoked in the same kind acknowledgeth in like manner that the succession of the Roman Bishops was a proof of the true Church and faith, in the time of Augustine, Epiphamus, Optatus, Tertullian, Irenaeus, etc. In his retent etc. pag. 85 M. Fulk saith yet further: The Popish Church is but an heretical assembly, departed from the universal Church of Christ long since Austin's departure out of this life, to wit, long after they year 400. wherein S. Austin lived. In his reply to M. Harding pag. 246. M. jewel saith: That as well S. Austin as all other holy Fathers did well in yielding reverence to the Sea of Rome etc. for the purity of religion which was there preserved a long time with out spot. Instit. l. 4. c. ●. s●. This matter being so freely confessed, we will conclude with Caluin who saith of us: they indeed set forth their Churches very gloriously etc. they report out of Irenaeus, sect. 3. Tertullian, Origen, Augustine and others, how highly they esteemed this succession: Considering (saith he) it was a matter out of all doubt, that from the beginning, even until that time nothing was changed in doctrine, the (foresaid) holy Doctors took in argument that which was sufficient, for the over throwing of all new errors, to wit, In his institutions in french printed at Geneva by Conradus ●adius anno 2562. that they [viz. heretics] oppugned the doctrine which even from the very Apostles themselves had been inviolable, and with one consent retained. Again: It was a thing notorious [saith he] & with out doubt, that after the Apostles age until those foresaid times, no change was made ●n Doctrine, neither in Rome nor many other cities: So plainly do our learned adversaries confess that no change of faith was made by the Roman church from the Apostles age unto the times after S. Austin etc. being (as I said) 400. years after Christ. To prove, that to charge heretics with the succession of Roman Bishops, meintayning always one and the same faith, was the practice and custom of those ancient Fathers, is a labour saved, being already so liberally confessed, but for better satisfaction, receive this one saying of S. Hierome, in Apolog. 2 Adu. Ruffinum. demanding of Ruffinus saying: how doth he call his faith? that which the Roman church teacheth? if he answer the Roman, than we are Catholics. The church being thus acknowledged to have continued the first 400. years after Christ in all purity, it shallbe easy to prove that from thence unto the six hundredth year (the time when the Roman church should fall) the same doctrine was likewise continued, and so received by Gregory the first, than Pope of Rome, and by him brought and received by us, and unto this day still retained. This, I say, is made evident by our learned adversaries, having already confessed that sundry, even of the chiefest articles of our faith, as the Real presence, sacrifice, free-will etc. as is already in particular handled, so to conclude, where as they say, the church of Rome fell, but they cannot tell when, is very absurd, when as yet there was never any other heresy, or memorable act whatsoever, either ecclesiastical or temporal, but they can decipher all circumstances, as the dissent of the Greek church from the Roman, but not the Roman from the primitive. Vincentius Lyrinensis saith: l. Aduer. haer. cap. 34. certainly there was never yet any heresy, but it was known to be give under some certain name, in a certain place, and at a certain time, in his consider. of Papists supplications pag 43. But for the Roman Catholic religion now professed, M. powel saith he cannot tell by whom, or at what time the enemy did sow it. THE 46. ARTICLE. The Catholic, or Roman faith now taught, is acknowledged by protestants for sufficient unto salvation. 〈◊〉. 2. 〈◊〉 ●●7. 〈…〉 in his epist. printed over 〈…〉. 5●. M. Baro in his 4. sermons and 2. questions deputed ad clorun etc. Sir 3 p. 44. M. Hooker l. 5 de eccles Pol. pag. 111. & 130. M. Bunny in his treatise of pacification 〈◊〉 18. pag. 109. and 113. M D Some as he is cited pag. 164 182. 17●. A Protestant preacher, preaching at Peterborrow at the funeral of one who died a professed Papist (viz the Queen of Scots) he prayed that his soul and the souls of all there present, might be with the soul of the Dead Papist. M. D. Baro. saith: I dare not deny the name of Christians to the Romanists, sith the more learned w●yter do acknowledge the church of Rome to be the church of God. M. Hooker saith▪ The church of Rome is to be reputed a part of the h●wse of God, a limn of the visible church of Christ. Yea we gladly acknowledge them to be of the family of jesus Christ. M Bunny likewise saith of Catholics and protestants: neither of us (saith he) may justly account the other to be none of the church of God, yea we are no several church from them, nor they from us. M D. Some in his defence against M. Pen●y the Puritan, and refutation of many absurdities etc. in M P●n● treatise saith: The Papists are not altogether aliens from God's covenant, as I have showed before: for in the judgement of all learned men, and all ●e●ormed churches, there is in Popery a church, a ministry, a true Christ etc. if you think (saith he) that all the Popish sort, which died in the Popish church, are damned, you think absurdly, and dissent from the judgement of the learned protestants. M. D. Field saith: we doubt not but the church, M. D Field de Eccles. lib 3. cap. 46. line & pag. 182. wherein the Bishop of Rome with more than Lucifer like pride exalted himself, was notwithstanding the true church of Christ; that it held a saving profession of the truth in Christ, and by force or virtue thereof, did convert many from error etc. M. D. M. Morton in his treatise of the kingdom of Israel and of the church pag● 94. Peter Mar. in his epist. annexed to his comm. places in English pag. 153. M. D. Covell as he is cy●●d pag 77 Thomas Morton affirmeth in express words that Papists are to be accounted of the church of God, because (saith he) they hold the foundation of this gospel, which is faith in Christ jesus the son of God and Saviour of the world. Peter Martyr desired at the conference had at Poysy between the Catholics and the protestants, that they should not for diversity of opinion break brotherly charity, or call one the other heretics. Lastly M. D. Covell in his defence of M. hooker's five books of Ecclesiastical Policy, published by authority & dedicated to the Lord Archbishop of Canterbury, defendeth this opinion at large and concludeth saying: we affirm that they of the church of Rome are a part of the church of Christ, and that such as live and die in that church, may not withstanding be saved, pag. 61. In so much as he doubteth not to charge the Puritans with ignorance for their contrary opinion. THE 47. ARTICLE A testimony from the enemy is of greatest account. FOr as much as our learned adversaries do affirm, that it is a great piece of work to convince the adversary from himself, for a more full satisfaction, we think it not a miss to make use of this argument also. de Eccles. l. 3 c 47. initio pag. 182. M. D. Field therefore saith: The next note whereby Bellarmine endeauoreth to prove the Romish synagogue to be the true church of God, is our own confession: Surely if he can prove that we confess it to be the church, he needeth not use any other arguments. de Eccles. controu. 2. quaest 5. cap 24. pag. 366. M. D. Whitaker saith: the argument must needs bestrong, which is taken from the confession of the adversaries: for the confession of the adversaries against themselves is effectual. And truly (saith he) I do acknowledge, that the truth enforceth testimony from her enemies. contra Donatist. post collat. cap. 24 in his comm. places part. 2 pag 329. S. Austin saith: That truth is more forcible to wring out confession then any rack, or torment. Peter Martyr saith: doubtless among all testimonies, that testimony is of greatest account, which is testified by the enemies. Hear, you see, that to th'end there be no means left unsought, whereby to make this our so weighty a case clear, Deut. 32.31. Esay 19.2.3. Esdras ca 4.41. we have made even our enemy's judges, & bring forth (as the Prophet saith) the Egyptians against the Egyptians, for certainly as it is written; truth is great and prevaileth. THE 48. ARTICLE. Of the purity, or rather arrogancy, of the church of England. pag. 146. M. jacob in his defence of the treatise of Christ's, sufferings printed 1600. saith: This is the profit that comes by ordinary slaunting with the Fathers etc. if in this case we were to look after any man, surely we have more cause to regard our late faithful teachers, rather than those of old, who being equal with the best of them, in any of the excellent graces of God's spirit etc. M. Whitgift Archbishop of Canterbury in his defence and brief comparison of the protestant Bishops of our time, with the Bishops of the primitive church faith: pag 472 The Doctrine taught and professed by our Bishops at this day, is much more perfect & sound, then commonly it was in any age after the Apostles times. Again: pag 473. surely (saith he) you are not able to reckon in any age, since the Apostles time, any company of Bishops, that caught and held so perfect and sound a doctrine in all points, as the Bishops of England do at this day etc. And in the truth of doctrine, our Bishops be not only comparable with the old Bishops, but in many degrees to be preferred before them. Beza saith: I have been accustomed to say, in epist. Theolog. epist. 1, pag. 5, and not without cause (as I take it) that whilst I compare those very times next unto the Apostles, with our times, they had then more conscience, and less knowledge, and on the other side, we have now more knowledge and less conscience; in praefat. in nou. test. dicat. principi Condicu●. This is my opinion (saith he) etc. In so much as he affirmeth that Caluin did far exceed all the ancient, and later writers, in interpreting the scriptures with variety of words and alleging of reasons. All which is directly against M. Bancroft Bishop of Canterbury, pag. 37●. in the survey of the pretended holy discipline, where he saith: for M. Caluin and M. Beza I do think of them as their writings deserve but yet I think better of the ancient Fathers, pag. 64. I must (saith he) confess it. Also the more advised, See Chemnitius in his examen. Concil. Trident. part. pag. 74. 64. and sober protestants [to use their own words] doubt not, but that the primitive church, received from the Apostles, and Apostolical men, not only the text of scripture, but also the right, and true sense thereof. And that: we are greatly confirmed in the true and sound sense of scripture by the testimony of the ancient church. In the confessions of Bohemia in the Harmony of confessions, pag. 406. It is confessed, that the ancient church is the true and best mistress of posterity, which going before leadeth us the way. Saravia saith: The holy ghost, which doth sit over, in defen●. and his precedent in the church, tract. de diversis ministrorum gradibus pag. ●. is the true interpreter of the scriptures, of him therefore ought the true interpretation be sought, and for as much as he cannot be contrary to himself, which is over the church, and hath governed it by Bishops, now to reject them is not a agreeable to truth. in defence. Apologiae printed anno 1573. pag. 35. M. jewel saith: The primitive church which was under the Apostles and Martyrs, hath evermore been accounted the puriest of all others without exception. THE 49. ARTICLE. Of Heretics impudency. Imprimis, Luther. tom 5. add Gal. cap. 1. fol 299. MArtin Luther having a scholar to dispute against his adversaries, in this manner did encourage him: The argument (saith he) of the Papists me thinks is very probable and strong: that is, the church did thus think and teach it, so many years: all the Doctors of the primitive church, most holy men, did also judge it to be thus and so taught it, what art thou (saith he) that dare disagree from all these? But afterward hear Luther himself against these: when Satan (saith he) doth urge this matter, confidently say; whether Cyprian, Augustine, Ambrose, or S. Peter, Paul, john, yea an Angel from heaven teach otherwise, not withstanding this I know for certain that I do not persuade human, but divine thinks, for this I may speak with confidence, let therebe the church with Austin and other Doctors, also S. Peter, Paul, john, yea an Angel from heaven which doth teach a contrary, not withstanding my doctrine is such that it doth illustrate the glory of God only, Peter was chief of the Apostles, and taught with out the word of God. These Luther. Again: where he bids adieu to all fathers, lib. de f●● 1● arbitrio. councils, divines, Schools, Bishops, the consent of all ages, and Christian people, saith in this manner: we receive all scripture (saith he) but so that the authority of interpreting it be in our power, what we interpret, the holy ghost doth teach, what others do bring, although they be great, although they be many, it comes from the spirit of the Devil and a wicked mind. Again: Luther perceiving that place of S. Paul: Rom. ●. we think a man to be justified by faith, and not by the works of the la; not sufficient to prove justification by faith, did add this particle [only] and when he was admonished of it, thus he answered: tom. 5. fol 141. & 144. so I will, so I command it, let my will stand for a reason etc. Luther will have it so, and saith he is a Doctor above all Doctors. And a little after he concludeth: moreover [saith he] this word [only] aught to remain in my testament, although all Papists run made at it, and it grieveth me [saith he] that I have not added, these two words [without all works and laws] Again: in his book against king Henry 8. he speaketh thus: The word of God [saith he] is above allthings; the divine majesty maketh for me, so that I nothing care if there be a thousand Austin's, a thousand Cyprians and a thousand Henries against me: If I am no Prophet [saith he] yet I am sure the word of God doth stand for me, I have scripture for me, and they have only their own authority. Again: lib. ad Ducem Georgium. since the Apostles times [saith he] no Doctor, or writer hath so excellently and clearly confirmed, instructed, and comforted the consciences of the secular states as I have done, by the singular grace of God, this certainly I know that neither Austin, nor Ambrose, who are yet in this manner the best, are equal to me herein. Aduersus ●also nomi●atum Ecclesiasticum statutum. Again: I would you should know [saith he] that hereafter I will vouchsafe you this honour no more, as that either you, or the Angels themselves from heaven, should judge of my doctrine etc. neither will I have my doctrine judged by any, no not by the Angels, because for as much as I am certain of it, I will judge by it, both you and the Angels. Aduer. Caro lostadianos lib. 7. Acher his Scholar blusheth not to say; I doubt not [saith he] but that if Austin were now living, he would not be ashamed to profess himself Martin Luther's Scholar. in praefat. in libellum Ger de Diaboli tyrannide. Andraeas Musculus saith: since the Apostles times there lived not in the world agreater than Luther. And it may welbe said [saith he] that God hath powered out all his gifts upon this only man, and that there is as great difference between the ancient Doctors and Luther, as between the light of the sun and the moon, neither is it to be doubted [saith he] but that the ancient Fathers, even those that were chief and best among them as Hilary and Austin, if they had lived, and taught in the same time with Luther, they would without blushing have carried [as his ministers] the lantern before him. The examples that might be further given of this kind are almost infinite, in so much as sundry Caluinists blushing there at in Luther's behalf, have not for borne to tax him with excessive pride, as a lib. Germanico contra Hosium de coena Domini p. 82. Conradus Reis saith of him: God [saith he] hath for the sin of pride, where with Luther extolled himself [as many of his writings show] taken from him his true spirit etc. & in place thereof, hath given him an angry, proud, and lying spirit. The divines of Tigurt say: b in confess. Germanica prinred. Tiguri 1544. in octavo. Luther boasteth himself to be the Apostle, and Prophet of the Germans, & that he learned of none, and of whom all others have learned, no man hath known any thing, but all have learned of Luther, no man hath done any thing, Luther hath done all etc. c in Praefat. in libro contra Regem Angl. extant To conclude with Luther's civility to wards king Henry the eight, he calleth him: an envious mad fool, babbling with much spittle in his mouth, more furious than madness itself, more doltish than folly it self, endued with an impudent and whorish face, In tom 2. wittemberg. fol. 333. 334. 335. etc. without any one vain of princely blood in his body, a lying sophist a damnable rotten worm, a basiliste and progeny of an adder, a lying scurril covered with the title of a king, a clownish wit, a doltish head, most wicked, foolish and impudent Henry, fol. 338 fol. 240. & 333. etc. he doth not only lie like a most vain scurie, but surpasseth a most wicked knave: thou liest in thy throat most foolish and sacrilegious king. These are his very words, with much more which modesty, will not repeat. Caluin. john Caluin doth fear neither the name of councils, Bishops, or Pastors. lib. 4 instit. c. 6 11 12. lib. 3. cap. 5. 11. 20. Also [saith he] when they object to me; this hath been received thirteen hundred years since (to wit; prayer for the Dead) I answer them, those Fathers in this thing, wanted both the law of God and good example; finally they fell into a horrible error. cap 4. 11. ●2. Also it doth little move me (saith he) whatsoever doth occur every where in the writings of the Father's concerning satisfaction. It is true, I see many of them, yea [saith he] I will speak plainly all most, all whose books are now extant, have either failed in this point, or else have spoken to sharply and harsh. Also [saith he] if they be Apostles let them not prattle whatsoever pleaseth them, lib. 4 cap. 1. 11. 4. but let them teach seriously and truly his commandments by whom they are sent. Again: cap 17. ¶. 15. Thus he proveth his exposition of these words: This is my body, we [saith he] as in all the whole scripture beside, do study to know the true sense of this place with no less obedience than care; neither do we rashly admit with a preposterous fervour or in consideration, what first doth come into our minds, but with earnest meditation we do embrace that sense, which the spirit of God doth suggest. Zuinglius. tom. 1. lib. de certitudine & claritate verbi Dei fol. 168. If thou crave a judge (saith he) to determine of the word of God etc. every man may err unless he be illuminated by the holy ghost but if a man cannot be a certain judge unless God illuminate him, what doth hinder me that I go not to this teacher and master, who may illuminate me, with the light of his holy spirit? But thou wilt say, by what sign, dost thou show thyself to be taught of God? I know it, I say, and certainly know it, first because whatsoever you shall ask and believe it shallbe given you: Matth. 21. an other sign also there is whereby I know myself to be taught by the holy ghost, to wit; that I perceive this truth of God to be within me, be it spoken (saith he) without envy. in expositione articuli 44. Again: The Catholics (saith he) do affirm the sacrifice of the mass, but who shallbe judge? I say only (quoth he) the word of God, and thou by and by dost cry out, the Fathers, the Fathers have so taught us, but I bring thee neither Fathers nor mothers, wherefore I crave the word of God. These he. Musculus. in locis communibus ca de justificatione numero 5. a 2. cor. cap. 12. v. 11. The Papists (saith he) do object the epistle of S. james; but he whosoever he were, although the brother of Christ, and Pillar amongst the Apostles, and as S. Paul saith a great Apostle a 'bove measure, not withstanding (saith he) he should not prejudice the verity of justification by faith only. Fricius (of all the protestants in Polonia without question the most learned) against communion under one form. Christ (saith he) in the last supper joined drink with the meat, therefore if the church separate these, Modrevius l. 2. de ecclesia c. 2. pag. 411. she is not to be heard: let it be, that the church of Jerusalem hath separated these, and that S. james [which certainly they do affirm] hath given but one only form to them of Jerusalem, what then? the word of God is clear and plain; eat ye, and drink ye: this we must here this is to be preferred before all jacobs and all words of the church, no otherwise than God is preferred before the church. Brentius. Brentius also doth most evidently affirm the same, in Apolog. confess wittem. c. de concilijs Pag. 600. according to the sentence and decree of the whole church of wittem both S. Peter [saith he] prince of the Apostles and S. Barnabus, after they had received the holy ghost, did err together with the church of Jerusalem. THE 50. ARTICLE. Heretics Raylinge, the one against the other. Luther against the Zuinglius. Contra articulos Lovan. Thess. 27. We undoubtedly judge (saith he) the Zwinglians to be Heretics, and altogether alienated from the church of God, who deny the body and blood of Christ to be received with our carnal mouth in the blessed Sacrament. Luther against the calvinists. Count Cal. tom. ●. jenensi pag 299. Conrade. Schlusselbur. de Theolog. Cal. lib 2. pag 42. vide ibi exempla fol. ●. etc. Luther saith that in favour of these later Arians, Caluin hath called in question and plainly rejected all, or most part of those sayings and writings, whereby the Fathers have proved, out of the Bible the divinity of jesus Christ, and confuted all such heretics, whereof therebe many examples in D. joannis Matthai libro, which he set forth against the infection of the calvinists. Luther against the Sacramentaries or Zuinglius. in confess. orthodox. The Devynes of Tigur. allege Luther's confession, made a little before his death where he saith: I, that walk now to my grave, Eccles. Tigur tract. 3. fol. 108. will carry this testimony and glory to the tribunal seat of Christ my Saviour, that I have, with all carefulness condemned and avoided those fanatical men and enemies of the Sacrament, Zuinglius, Oecolampadius, Suenkfeldius, and their Scholars; whether they be at zurick, or in what other place soever under the sun. Tilmannus Heshusius a Lutheran against Caluin. I do protest (saith he) in defence. count Cal. both to God and the church that I have not joined hands with that blasphemous and wicked sect of the calvinists but have resisted them to their face, and given all diligent labour in the work of the son of God. Luther against the Zwinglians. I protest saith he, before God, and the world, tom. 7. wittemberg. fol. ●81. and 382. that I do not agree with them, nor ever will whilst the world standeth, but will have my hand clear from the blood of those sheep, which these heretics drive from Christ, deceive and kill yea cursed be the charity and concord of Sacramentaries for ever and ever to all eternity. The Devynes of Mansfield Lutherans against calvinists. We do justly suspect (say they) the Doctrine of the Sacramentaries: in confess. Mansfield. Latina pag. 120. first for their new beginning, for it hath had its beginning now of late in our time, and was altogether unknown to the old church; Secondly because the Sacramentaries do not absolutely agree among themselves in one opinion, but are divided, so that some are Carolastadians, Zwinglians, Oecolampadians, Zuenkfieldians, Campanistes, calvinists and such like. Epitome colloquij maulbranae anno 1564. pag. 82. The Lutherans, in a notable Synod in Germany with one voice, and general consent, do plainly renounce all brotherly friendship with the Zwinglians in these words. That the Zwinglians do write themselves to be acknowledged for our brethren, this is so impudent & foolish a thing feigned by them, that we cannot sufficiently admire their sauciness. But as we grant them no part in the church, so likewise do we not acknowledge them for our brethren, who we know to be puffed up with the spirit of lying, and very contumelious against the son of God. A superintendant of the Lutherans against Zwinglians for corrupting the Bible. conra●us Schlus●●●bur de 〈…〉 lib 2. and fol. 43. & 44. Zuinglius [saith he] that he might prove his sacramentary blasphemy, most wickedly like a manifest falsifier and forger of scripture, hath corrupted the word of the son of the living God, neither can this wickedness of Zuinglius, under any colour be excused, for the thing is most manifest: Moreover both the Greek text, all latin translations, and also the Tigurian translation, together with Luther, hath, This is my body; for which Zuinglius hath put. This signifieth my body. Concerning the Germane translation made by the same Zuinglius, thus it is; anno 1560. one Humbert a Rector of a School in the town of Mundera in Saxionie showed me an example of a German Bible which was printed at Tigur. where, with great admiration and vexation of mind, I found the word of the son of God corrupted according to the fancy of that dreaming Zuinglius: for in all these four places: Matth. 26. Mark. 14. Luke 22. and 1. Cor. 11. where the words of the institution of the son of God are rehearsed: This is my body. This is my blood, he hath falsified the text saying, This signifieth my body; This signifieth my blood. A special great Lutheran against the calvinists. A certain great Lutheran Patriarch did set forth thee books against calvinists, Capita libri primi; tres libri Caluinistarum Theologiae. printed at Frankford with this title anno Domini 1591. In which as it were in a certain table, is plainly made manifest out of more than 223. public writings of the Sacramentaries, as also by their own words, together with the names of the authors, that they hold no one article of the Christian Doctrine, right as they ought to do, who beginning from God and his omnipotency and word, running over almost all other articles, as of the union of the two persons in Christ, the redemption, the holy ghost, the Fall of man, of Free will, of the law of God, of the gospel of predestination, of the article of justification, of faith only justifying, of good works, of penance, of the Sacraments in general of Baptism, of the Lords supper etc. of the Ascension of Christ into heaven, of his descension into hell, of the worship of Christ; and in all these and many other this Patriarch doth condemn the faith of the calvinists as altogether heretical, and doth scarce name them [which he doth very often] but he doth adorn them with some singular Epithet or other, calling them infidles, wicked, blasphemous, louglers, heretics, incredulous, strucken with the spirit of madness and blindness, men of an impudent and shameless countenance, the trouble some instruments of Satan. Concerning the later part, see the preface. Zuinglius against Luther. a tom. 2. lib. de Sacramentis fol 412. Zuinglius saith that Luther is a public, and manifest corrupter an adulterer of holy scripture. b respon ad Confessionem Lutheri fol. 408. Again: behold [saith he] how Satan doth endeavour wholly to possess this man. c in respon ad Confess. Lutheri. Oecolampadius forewarneth Luther, lest that being puffed up with arrogancy and pride, he be seduced by the Devil. The devynes of Tigur, Zwinglians against Luther. in Confess. Germ impressa Tiguri anno 1544. in octava fol. 3. In time past [saith they] Luther put forth a book entitled, brevis confessio de Sacramento, in which he doth plead plainly for the heretical Sacramentaries and most wicked men, and condemneth Oecolampadius, Zuinglius, and all the Tigurius; the book [say they] is full of Devils, full of shameful scoffings and mockeries, fol. 274. it a boundeth in anger and fury, yea Luther forgetting God and his divinity calleth us a damnable and execrable Sect. But let him see whether by such manner of angers and wicked taunts, he do not declare himself the Archhereticke seeing he will not, nor cannot have any Society with those that confess Christ: but how marueillously doth Luther here bewray himself with his Devils, what filthy words [say they] doth he use, and such as are replenished with all the Devils in Hell? for he saith that the Devil dwelleth both now and ever in the Zwinglians, and that they have a blasphemous breast, insathanized, and that they have beside a most vain mouth, over which Satan beareth rule, being infused, perfused, and transfused into the same, did ever man [say they] hear such speeches palse from a superious Devil himself? These they. Caluin against Luther. The Lutherans [saith he] are a mad hare brained kind of people, a proud faction of Giants, Admonitione 3. add joachinium westphal. frantic, beasts: prodigiously blind, desperately impudent, they are no other than falsifiers and wicked slanderers, froward, more than blockish, proud and also so ignorant, that what is delivered to Children in Catechism, their elder devynes are altogegether ignorant of, a brute kind of wen. who did never know or taste what value the supper of the lord is of, or to what end it doth tend, who also have not so much as a drop of shame in them, who are as if all their whole life they had studied nothing but excommunications, in all their writings, still threatening some thing or other exceeding all the Pops scribes and Clerks, and thus railing they hope to over throw the most just cause of the gospel. joannes Campanus a Caluinist against Luther. in Colloquijs Latinis Luth tom 2. cap. de adversarijs fol. 154. As Certain it is (saith he) there is a God, so certain is it, that Luther is a Devilish liar. The Devynes of Heidelberg against Luther. Theologi Palatini in ordinatione ecclesiastica. in admonitione de lib. concordiae bergensis cap. 9 The Catechesmes (say they) of Luther and Brentius let them be cast out of the Church, and their writings let them have no authority. Again: Neither it is fit (say they) that Luther should be preferred, or alleged against all ancient writers, or later; or according to his writing, give sentence upon all things; much less to condemn all those of heresy, that do not agree or consent with him, for the whole universal Church (say they) hath acknowledged as many of the ancient Doctors, as have lived in former ages neither doth the consent of the later, give authority to the elder, but rather the elder to the later and therefore the ancient writers may be opposed against the adversaries and not Luther or such like. Ibid. Also for as much as Luther was not a Prophet, or Elias, or an Evangelist, seeing he hath erred in many things, and in the Controversy of the supper, he had not the word of the lord for a rule but an old opinion of the Papacy, and invention of school men, when as there are found many crafty sentences in his book Eristicis spread abroad to inconsiderately, slanders, reproaches, also many things idly and very arrogantly spoken with out all piety and modesly, scoffing jests in weighty matters, players frumptes, and unpleasant jests, and also many things bitterly and injuriously written, not only against the Churches of Christ, against learned holy and Innocent men but also contumelious against great princes, and altogether unworthy the person of a Christian divine: for the causes (say they) Luther's books and sentences ought not, ought not, I say, to be the rule of the Augustan Confession or of the Doctrine of the lords supper. These they. THE 51. ARTICLE. The Deaths of Luther Zuinglius and Caluin. Luther saith first of is own writings. BEfore allthings (saith he) I do beseech the reader, that these things he read with judgement, In praefat. operum lat. tom. 1. In Genes. cap. 19 fol. 243. yea with great commiseration, and let him know that once I was a Monk: yea I myself (saith he) do hate my own books and often times do wish them to perish, This he spoke the year before his Death. Again: how often [saith he] hath my heart panted, tom. 2 Germ lentae. fol 9 & praefat. lib. de abrog. Missae. and reprehended me, and objected against me? what? art thou only wise? can it be credible that all others do err and have erred so long a time? have all generations so often been deceived? what if thou dost err and bring so many into error that shallbe damned forever? In Colloq. mensal fol. 10. & praefat. supra. Moreover he saith of himself: Art thou only he that hath the pure word of God? hath no man in the world the same but thou? that which the Church of God hath hither to defined and so many years observed as good, dost thou over throw it as though it were evil, and so dissipate by thy doctrine all ecclesiastical and Civil common weals? I never put (saith he) these thoughts and cogitations forth of my mind; that is, that this work and business (he meaneth his Apostasy) had never been begun by me, for what a great multitude of men have I deceived by my Doctrine? I never had a greater and a more grievous temptation therefore my preaching; Because (saith he) I thought with myself, thou hast stirred up, all this tumult; in which temptation I have been drowed even to hell itself, again because I have entered into this cause (saith he) now I must look unto it, and of necessity say, it is just, if you ask a reason, Doctor Luther will have it so. Sic volo sic tubeo, sit pro ratione voluntas; so I will, so I command it, let my will stand for a reason, for we will not be scholars but masters and judges of Papists, yea we will once (proteruire & insultare) be malapert and insult over them. I Doctor Martin Luther (saith he) an unworthy Evangelist of our Lord jesus Christ do say and affirm this article (saith alone with out work doth justify before God) the Roman Emperor shall suffer it to stand and remain, the Emperor of the Turks, the Emperor of the Tartars, the Emperor of the Persians, the Pope of Rome, Cardinals, Bishops, Priests, In Colloquijs Mensal fol. 241. tom. 5. Germ. fol. 241. Monks, Nuns, Princes, Lords, the whole would withal devils I say shall permit it, and moreover they shall have hell fire over their heads, and I will give them no thanks for their pains, let this be my instinct from the holy ghost of Doctor Luther, and my true and holy gospel. Death of Luther. Cochleus in vita Lutheri. Luther was taken away by a subdayn death for when he had been joyful and well at a rich supper and by his merry conceits had provoked his friends to much laughter, that same very night he died. Death of Zuinglius Oecolompadius. Gualther saith: In Apologia pro Zulnglio etc. fol. 32. Zuinglius died in war (against Catholics) and armed in the field and these our excellent censurers (saith he) doubt not to pronounce Zuinglius himself to be dead in sin, and therefore the son of Hell. And a little after at Basil, Cochleus in Acts Lutheri 1531. his spiritual brother Oecolampadius being well at night when he went to bed, was found the newt morning dead by his wife. Also Andreas Corolostadius was slain by the devil as the ministers of Basil writ in an epistle which they published of his death. Death of Caluin. Conradus Schlusselburge a Lutheran superintendant of the Diocese of Ruceburge, Io Theolog. Caluinista l. 2. fol. 72. and general overseer and controller of the ad joining Churches of Megaplensis saith, God in the rod of his fury visiting Calving did horribly punish him before the fearful hour of his unhappy death, for he so struck this heretic [so he termeth him in regard of his Doctrine concerning the Sacrament, and that God is the author of sin] with his mighty hand, that eating both himself and all his, Bolsecus Cochlaeus & alij oculares testes. 2. Machab. 9 5.9.10. and Act. 12.23. detesting God and the day of his birth despairing with horrible blasphemies against the Saints and calling upon the Devil, so breathed out his soul, he died [saith Conradus] being consumed by lice and worms [a kind of death wherewith God doth often strick the wicked as he did Antiochius in the Macchabees and Herod in the Acts of the Apostles] increasing in a most loath some ulcer about his privy parts, so as none present could endure the stench. The things are objected to Caluin by public, writing, in which also horrible things are declared concerning his lasciviousness, his sundry abominable vices and Sodomitical lusts. For which [last] he was by the magistrate [at Noyon] under whom he lived branded on the shoulder with a hot burning iron whereunto as yet I see no sound or clear answer. Hear, Dear, Mother, I have made a summary Collection of what soever I could imagine to make for your Satisfaction in this so weighty a matter as the happiness of your own, with the souls of your whole family and friends, for all eternity; not dilating or making any application of the least article, but rather leaving all to your discreet judgement to comment upon so plain, evident and perspicuous atext, where you may [as the darkness of Egypt] even feel the truth with your hand. This course I have the rather embraced, to avoid tediousness in so copious a matter, and where that sentence of our Saviour may most aptly be applied: Luke 19 V ●2. By thine own mouth I judge thee, O naughty servant. Our earnest prayer and whole devotion night and day for a good success. Amen. But for your last farewell take this sentence of S. Augustine upon the Fathers and Doctors of the primitive Church. Lib. 2 contra julianum, Those Bishop's [saith he] were learned, grave, holy most earnest defenders of the faith and truth against all tattling vanities, in whose sentence, learning liberty etc. thou canst not despise any thing. Ibidem. Again: The ancient Fathers [saith he] sought not friendship either with us or you, nor yet were at enmity with either of us: with us or you they were not offended; neither us nor you did they pity: but what they found in the Church that they held; what they had learned that they taught: what themselves had learned of their fore Fathers, the same they delivered to their Children. These, that best, most worthy learned, As Cal. etc. in the 3. tro●tysc confess. and sincere witness of all Antiquity yet that ever was since the Apostles times, or is like to follow after him, S. Austin, whereby you may collect that these Fathers aught only what they had from time to time from the Apostles, yea Christ himself; contrariwise yours the Fancy of their own brainsick invention, never heard of before, I mean in frameing a religion of so many old condemned heresies composed into one never before held by any one particular person. Dear Mother, Brethren, and Sisters with the rest my good friends, once more I humbly take my leave of you, heseeching you all, to make some good use of these my pains, for undoubtedly if they turn not to your good, they will much damage you, and that through your own default, for what saith our Saviour! if I had not come, and spoken unto them, john 15. 2●. they should not have sinned: but now they have no excuse for their sin. So plain is this matter made unto you, wherefore, I pray, let not me be a means to increase your sin, and consequently your future torment. Far Well. FINIS.