A BRIEF TREATISE OF DIVERS PLAIN and sure ways to find out the truth in this doubtful and dangerous time of Heresy.  
CONTAINING SUNDRY WORTHY MOTIVES UNTO THE Catholic Faith, or Considerations to move a man to believe the Catholics, and not the Heretics.  
Set out by RICHARD BRISTOL Priest, Licentiat in Divinity.  
Printed at Antwerp with Privilege. 1599   

  

1. john. 4.  
CHarissimi, nolite omnispiritui credere, sed probate spiritus si ex Deo sint: quoniam multi Pseudoprophetae exierunt in mundum, etc. Nos ex Deo sumus. Qui novit Deum, audit nos: qui non est ex Deo non audit nos. In hoc cognossimus spiritum veritatis, & spiritum erroris. O most beloved, believe ye not every spirit (or teacher) but prove spirits, whether they be of God: because many false prophets are gone them out into the world, etc. we are of God. Whosoever knoweth God, heareth us, he that is not of God heareth not us: by this we know a spirit (or teacher) of truth, and a spirit (or teacher) of error.   

August. de util. cred. Cap. 14.  
CHristus afferens medicinam, quae corruptissimos mores sanatura esset, miraculis conciliavit authoritatem, authoritate meruit fidem, fide contraxit mulitudinem, multitudine obtinuit vetustatem, vetustate roboravit Religionem, quam non solum Haereticorum ineptissima novitas fraudibus agens, sed nec Gentium quidem veternosus error violenter adversans, aliqua ex part convelleret. Christ bringing a medicine, to heal manners most corrupt: by miracles did get authority, by authority found credit, by credit drew together a multitude, by a multitude obtained antiquity, (for many live long: one, or few, die quickly) by antiquity fortified a Religion which not only the most fond new rising of Heretics practising by deceitful wiles, but neither the drowsy old orror of the very Heathens setting against with violence, might in any piece shake and cast down.   

TO THE READER.  
WE that live now at this time, Gentle Reader, do both see and feel, that very evil and troublesome are our days by means of certain questions, that within these fifty years Luther and his followers have moved in religion. Whereby although the most part of Christian men do stick still to that religion, which was the only religion of all Christian men, and of Luther himself before his breach: yet many others are carried quite away with the change, & many also stand in doubt between God and Baal, not knowing, or not determined, which of them to follow. Of all these sorts, innumerable many are since the garboil departed out of this life: where they find every one of them, who here was right, & who was wrong. And we must also follow: it is the way that all flesh passeth. An heavy and a miserable case when a man hath passed over this life (as he thought) in security, then in a moment, for his wilfulness, negligence, or ignorance, to be plunged into everlasting fire, where he shall find no end, no comfort, no ease, no hope, but continual weeping, and gnashing of teeth.  
The like troubles, and soule-daungers, have been (as we know) very often in the world before: no age almost these sixteen hundred years, without such misery: yea, most ages with many kinds and great heaps of such calamity piteously afflicted, and grievously oppressed. 
Mat. 24. 2. Tim. 3. 2. Pet. 3. jud. Epist.  Which that it should come even so to pass, foretold it was, and forewarned by our Lord and Saviour jesus Christ, and his Apostles. Simon Magus and his scholars, even in the Apostles time, what a business did they make? The Scripture itself telleth us of the Nicolaites and of the Pseudoapostoli. 
Apoc. 2. Epistolae Pauli, & caeterorun.  Falseapostles. Then what a rabble besides have the ancient writers recorded, Clemens, Ireneus, Epiphanius, Philastrius, Euzebius, Augustine, & others?  
In the flrst hundred years after Christ, were these false masters aforesaid, and moreover, Hymeneus, and Menander, Diotrepes and Cherinthus, Saturninus and Basilides, the Ebionites, the Chiliasts, the Gnostikes. In the second hundred, Cerdon, Martion, and Apelles, the Valentinians, Tatianus and Severus, Bardesanes, and Hermogenes, the Alogians, the Montanistes, the Angelikes, the apostolics, the Quartadecimans. In the third hundred, the Originists, the novatians, the Sabellians, Paulus Samosatenus, the Manichees. In the fourth hundred, the Arians, the Donatists, the Aetians, the Eunomians, the Macedonians, the Anthropomorphites, the Aerians, the Luciferians, Apollinaris, iovinianus, helvidius, Vigilantius, the Priscillianistes, the Messalians, the Pelagians. In the fifth hundred, Nestorius, Eutyches, the Patripassians. In the sixth hundred, Eutychius, the jacobites, the Armenians, and relics of very many afore rehearsed. In the seventh hundred, the Monothelits, Mahomet and his adherentes. In the eight hundred, the Image breakers, and Paulicians. In the ninth hundred, Claudius Taurinensis. In the tenth hundred, the Schism of the Greeks. In the eleventh hundred, Berengarius. In the twelfth hundred, the Bogomili, the Petrobusians, the apostolics, Petrus Abailardus, the waldenses, the Albigenses. In the thirteenth hundred, Almaricus, and the Fratricelli. In the fourtienth hundred, the Begards, the Beguinis the Lolhardes, the Flagellantes, the wicklifists, In the fiftienth hundred, the Hussites and Bohemians. Finally in this sixtienth hundred, Luther, Zwinglius, Melanchthon, Caluin, and an infinite number more. Besides very many more, that in every one of these ages I have omitted. In so much, that scarce any piece or article there is of our whole Faith, but by one or other, first or last, it hath been called in question. And that with such liking for the time, that they have all in a manner drawn after them great herds of followers, and brought many others also to doubt and waver.  
I say not here, which sort did well, nor which did ill. But gone they all are, & have received, as they deserved, both they that with the several blasts would not be moved, and they that removed. And now are we upon the stage, our course also very near at hand to be called of, and to give account how we played our parts: yea every day and hour some of us served with such citations. And no sooner any man appeareth, but by and by he heareth his judgement, full grievous (God knoweth) and importable, if such were his deserts. Then to repent, too late: and to seek our wont solace of worldly things, in vain. No man then, that can make himself a cushine to lean upon to ease his elbows. Neither vain glory, that then can serve the turn, nor brave apparel, nor great livings, nor carnal pleasure, nor sumptuous buildings, nor succession in lands or states: finally, no other earthly thing, that any fool here imagineth to himself, & for the transitory shadow thereof letteth go his handfast of eternity.  
Which well and deeply considered are not they now happy who in those former like perilous times did know the right way, and for to win nothing, nor to lose nothing, would forsake it? And they again now most miserable wretches, that for such shadows, contemned the right, or embraced the wrong? We then also at this present standing in like peril, and everlasting danger of our souls, have we not need to awake, to shake off our sloth, and to look about us? I deal not now with them, which say in their foolish hearts, that there is no God, no Christ, no soul, no heaven, no hell, no right way, nor no wrong: of whom (God help) the world is too too full. Neither with them do I deal, which think no way at all so wrong, but that it may serve well enough to heaven. All which sorts of vain men, how wise soever that they seem in their own conceits, have most certainly all good reason, all true wisdom, and (which amongst Christian men is most irrefragable) all Divine Scripture, clean against them, For wheresoever the said Scriptures speak of Nicolaites and such like, who is there, that findeth left for such any hope of salvation?  
Therefore to leave these, vanishing away in their foolish fancies, and to talk with others that believe the Scriptures, and therefore think well that some in those foresaid ages found the way to heaven, & that other some by walking by-ways are fallen into damnation: of these I demand (if at least wise they care for themselves, more than for their pelf that soon will forsake them) whether they would not be glad to know these ways, to walk the one, and to avoid the other? the matter is passed with those aforetime: it is we that are in danger, that stand of making, or else of marring. If happily we could light in the steps of them that are in Heaven, we were made forever. But if we walk on the same paths that lead others to hell, then are we marred and undone forever.  
Here therefore it would be known, what way they that now are safe, did then take when they were in peril. In their several times very many and very great questions (as I have said) were moved by new devisers: and some always there were, that could, and did try the matters with them by learning: but these very few, if we compare them with the multitude, besides that the said trial is very long: and many, before it can be made, pass out of this world, to their certain damnation, if they go uncertain. What other remedy, what better way is there than for such? Is there any, or is there none? If there be none, let us eat and drink, and make good cheer: for we shall die to morrow. But (thanks be to God) there is good remedy, there are also other ways enough and not only for the unlearned and unskilful multitude, but also for them that are of greatest learning, of deepest knowledge. Only needful here it is, that a man be willing to be set in the right way, and to hold him in it. Who better learned than S. Augustine? Who more surely now in heaven? He then, besides learning, what other ways had he to hold him right? To the Manichees, of whose sect once he was, thus he saith.  

Con. Ep. fund. Cap. 4.  In Catholica Ecclesia, ut omittam sincerissimam Sapientiam, ad cuius cognitionem pauci spiritales in hac vita perveniunt, ut eam ex minima quidem part, quia homines sunt, sed tamen sine dubitatione cognoscant: (caeteran quip turbam non intelligendi vivacitas, sed credendi simplicitas tutissimam facit) ut ergo hanc omittam Sapientiam, quam in Ecclesia esse Catholica non creditis, multa sunt alia quae in eius gremio me iustissime teneant. Tenet consensio populorum atque gentium: Tenet authoritas miraculis inchoata, spe nutrita, charitate aucta, vetustate firmata: Tenet ab ipsa Sede Petri Apostoli, cui pascendas oves suas post resurrectionem Dominus commendavit, usque ad praesentem Episcopatum Successio Sacerdotum: Tenet postremo ipsum Catholicae nomen, quod non sine causa inter tam multas Haereses sic ista Ecclesia sola obtinuit, etc. In the Catholic Church: to let pass most pure wisdom and knowledge, to the perceiving whereof, a few spiritual men in this life do attain, so that they perceive it in a very little piece perdie, because they are but men: but yet without all doubting: (for as touching the other multitude, it is not quickness of understanding, but simplicity of believing, that maketh them most safe) that I omit therefore this wisdom, which in the Catholic Church to be you (Manichees and other Heretics) do not believe: many other things there are, which in her lap most worthily do keep me. There keepeth me consent of peoples and nations: There keepeth me authority, by Miracles begun, nourished by hope, by Charity increased, by Antiquity made firm and sure: There keepeth me Succession of Priests from the very See of Peter the Apostle (to whom our Lord after his resurrection committed the feeding of his sheep) even to the Bishop that now is: There keepeth me finally the very name of Catholic, which not without cause amongst so many heresies this Church alone hath obtained, etc. And in an other place to the same he retiks he saith again: Christo esse credendum, credidi famae, celebritate, consensione, vetustate roboratae. Vos autem & tam pauci, & tam turbulenti, & tam novi, nemini dubium est, quin nihil dignum authoritate praeferatis. That Christ must be believed, I believed fame (or authority) fortified with universality, consent, and antiquity. But you (Heretics) being both so few, and so dissentious, and so new risen, no man doubteth, but that you show nothing that deserveth authority.  
Here (as we see) this most learned, most holy, most renowned Father allegeth many most worthy reasons (as he termeth them) to hold him still a Catholic. As indeed upon that matter he wrote his whole said book De utilitate credendi, Concerning the utility of believing. So did Tertullian of the same matter write his book De praescriptionibus Haereticorum, Of exceptions against Heretics. And also Vincentius Lyrinensis, his book Contra prophanas omnium haereseon novationes. Against the profane innovations of all Heresies. These their books they wrote of the most just and worthy reasons, which there are to move any man to forsake all Heresies, and to live & die a catholic▪ which books I wish all such my dear Countrymen to read, as will know the truth, and specially the holy Scripture of the acts of the Apostles, with Saint Deeds Ecclesiastical History of our own Nation.  
What such reasons may to that purpose be gathered out of those Authors, and their like, grounded all upon most certain and divine authority, I in this Treatise have in part declared: showing particularly, in every one of them, some undoubted cause to move any man to believe us, and not the Protestants, Puritants, nor other Heretics: & in all together, that nothing there is to be demanded of a Christian man, but with us it maketh plainly, and against them plainly: no such thing against us, no such thing with them. What those things are, S. Augustine a little before did partly utter: and by reading over this Treatise thou shalt more fully know. Which whosoever will vouchsafe to do with any crumb of the fear of God, I marvel much, but he will confess in his mouth or heart, that the truth of Christ is on our side. So plainly shall he here perceive, that our religion it is, which was delivered to the world by Christ our Lord and his Apostles, which also ever since hath still continued, & which is also most sure hereafter to continue always to the end: no might nor ma● no crafts nor wiles ever able to cast● down. Whereas all other Religions, which before in part I rehearsed out of all Ages, as they had their beginning, so have they had also their ending: except only these present Sects brought in by Luther: whose end also yet, no doubt, shallbe seen, as hath been seen their beginning, & that as it were but yesterday, they never being so much as one Age, year, day, or hour, in any part of the world before.  
All this, and much more of like importance, shall he find here most clearly proved. That and if they also, which please themselves in thinking that there is no God nor Christ, will read the same: I hope, that thereby with the grace of God they shall see, how foully they deceive themselves. Howbeit unto them I meant not this small labour of mine. For that which should have been prepared for them directly, should have been (I know) somewhat of another sort. which hereafter might peradventure be done, but that it is a shame of all shames, only to hear, that ●hristian stocks are grown such ●pes so out of kind. Yet because the catholic faith and the faith of Christ stand both upon one and the self-same grounds (as in deed they be all one but only that Heretics forsaking the Catholic faith, think yet that they have hot forsaken Christ his faith) such a one shall in perusing these grounds of the Catholic faith, understand withal many grounds of Christ his faith: as, that he is now come not to believe in Christ, he came thither by forsaking first the Catholic faith. And therefore (as I have said) if it will please him to know these grounds, and to consider well upon certain of them, he shall (with the help of Christ) return again both to the Catholic faith, and to the faith of Christ. And so I trust, that by the grace of god it shall do good to all sorts of men, confirm Catholics, reclaim Heretics, and lighten even the Atheists themselves.  
But and if any man will needs continue wilful and obstinate, as (no doubt) very many will: Non enim omnium est fides, for faith is not for all men: yet because Nemo perit, nisi filius perditionis, let others in the name of God look up, and no more take darkness for light, night for day, poison for medicine, death for salvation. Let no man, nor nothing make Christian men to go from Christ. Let none keep the Children of the Church out of the Church. They that needs will perish let them perish by themselves alone. Let them remain alone without the Church, that will not return unto the Church. Let them alone pay the price of their headiness & rebellion, who for nothing that Moses saith or doth, willbe brought to yield, until God doth show his might upon them, as he did on Pharaoh. They that will not be drowned with them in Hell, come out of Egypt in the name of God with the children of Israel. Christ hath sent us this time, to make the proved known and manifest, to see who loveth him, or the world, better: denouncing plainly to us all, that Whosoever loveth Father or mother, more than me, is not worthy of me: & whosoever loveth son or daughter above me, is not worthy of me, & whosoever taketh not his Cross, & followeth me, is not worthy of me. Let us therefore both for his fear, & or his love, take affliction for his sake. What availeth it a man, to save or get, say not a few acres of Land, a house or too, yea a Kingdom or Empire, but also the very whole universal world: and then a little after not only to forego all that again, but also to lose irreparably himself and his own soul? If therefore it chance any man, to lose for his cause either house, or brethrens, or sisters, or father, or mother, or wife, or children, or lands and livings: let such a one remember his fidelity & omnipotency, & that he hath said, He shall receive an hundredfold as much, and inherit everlasting life.  
If some mighty & trusty person, king or Queen, should say unto any one of his subjects, forego for my sake to day thy living, & to morrow I will give thee another as good or better: who would not, only to have his favour, accord to his desire? what is it then else but lack of faith, or rather plain infidelity, that for Christ's word, whose might, and trustiness, and reward is incomparably greater, his love infinitely better, we will do nothing? doubtless either his promises, or his menaces, or both, we do not believe.  
Verily, if we have but one grain of faith, then will we do not only with those our exteriours, but also with our life itself as he requireth. 
M●●. 10.  He that findeth his soul, shall lose it, saith he: and he that loseth his soul for me shall find it. Or do we think, that we deny not him, unless we say expressly, I deny Christ? be not deceived. Doth not Saint Paul say of some factis autem negant, 
Tit. 4.  that they deny God by their deeds? and doth not Christ himself say, Qui recipit vos, me recipit. 
Mat. 10.  He that receiveth you, receiveth me? And again to Saul doth he not say, 
Act. 9  Quid me persequeris, why dost thou persecute me whereof Paul himself saith, 
1. Cor. 15.  persecutus sum Ecclesiam Dei, I did persecute the Church of God? 
Mat. 5  Doth not Christ again make these two all one, Beati qui persecutionem patiuntur propter justitiam, and, Beati estis cum persecuti vos fuerint propter me, Blessed are they which suffer persecution for righteousness, and, Blessed ye are when they persecute you for me? And again will he not say in his general judgement at the last day: Quamdiu fecistis uni ex his fratribus meis minimis, mihi fecistis. Quamdiu non fecistis uni de minoribus his, nec mihi fecistis? For as much as you did it to one of these my brethren the lowest, you did it to me: & for as much as you did it not to one of these the lowest, neither to me you did it? therefore think we not, but that there be divers and sundry ways both of confessing, and also of denying him. If we have but common wit with us, we may consider, that it is extreme folly: the things which very quickly we must forego, whether we will or no, not to forego them a little sooner for God's sake, who gave them unto us, and who will restore them again, yea, and that so much more and better, as we have not seen, nor heard, nor cannot think. Blessed be god our most merciful father, that daily giveth into the hearts of many for to suffer, & increase he, and multiply his gift unspeakable. By that may we hope, that all shallbe well: & that the sooner, the more that he will stir to suffer. Which is so little to be abhorred either of the sufferers themselves, or of their brethren, that in respect thereof we rather may, & 〈◊〉 say with S. Cyprian, as he said of Afr● his Country in like time of persecution O beatam Ecclesiam nostram, quam sic honor divinae dignationis illuminat, quam temporibus nostris glorosus Martyrum sanguis illustrate. Erat ante in operibus fratrum candida, nunc facta est in Martyrum cruore purpurea, floribus eius nec lilia nec rosae de sunt. O happy is our Church, whom the honour of God's grace doth so lighten: whom in our days the glorious blood of Martyrs doth glorify. She was in the works of our brethren white before: but now she is become in the blood of Martyrs of purple colour. Neither lilies nor roses are wanting to her flowers.  
And so with his words in the same place I conclude this Preface: Certent nunc singuli ad utriusque honoris amplissimam dignitatem, ut accipiant coronas vel de opere candidas, vel de passione purpureas. In coelestibus castris & pax & acies habent flores suos, quibus miles Christi ob gloriam coronetur. Let each man now labour to attain the most noble dignity of both honours: to get Garlands, either white by working: or purple by suffering. In the heavenly camps both peace & the field have their flowers, whereof to make for Christ his soldiers garlands of glory.   


●he approbation of this Book, according to 〈◊〉 order of the Council of Trent. Sess. 4.  
HIC Tractatus a familiari meo Richardo Bristol S. Theologiae Licentiato, vulgari Anglorum idiomate scriptus, illustrissimas quas●ue notas, quibus Ecclesiae Catholicae vera in Religi●ne sententia ab Haereticorum falsa vanitate discerni possit, magna perspicuitate, ordine, & arte complectens, est per omnia Catholicus, doctus, & lectione ac pralo dignus: quem solum si dulcissima mihi Patria graviter & attent legat, mirabitur se ab omnium Temporum, Gentium, Doctorum firmata fide, a tam paucis, tam novis, tam turbulentis, tam malis, tam indoctis, tam inter se pugnantibus hominibus posse dimoveri.  
Ita Censeo Guilielmus Alanus, S. Theol. apud Duacum Professor Regius. 30. April. 1574.   

Which is thus in English.  
THIS Treatise written in the English tongue by my loving friend Richard Bristol Licentiat in Divinity: containing with great perspicuity, order, and art, divers most excellent marks, whereby to discern in Religion the true judgement of the Catholic Church from the false vanity of the Heretics; is in all points Catholic, learned, & worthy to be read and printed. Which alone if my country most sweet unto me, will earnestly, and diligently read, it will marvel, that from the grounded Faith of all times, Nations, and Doctors, it can be removed by so few, so new risen, so busy, so evil, so unlearned fellows, and so at variance amongst themselves.  
So do I give my censure, William Allen, the kings Professor of Divinity at Dovay. 30. April. 1574.    

A TREATISE OF DIVERS PLAIN, AND SURE WAYS TO FIND out the truth, in this dangerous time of Heresy: containing sundry Motives unto the Catholic Faith, or Considerations to move a man to believe the Catholics and not the Heretics.  
IT is a thing very well known to most men of understanding plainly perceived of all that have made inquiry thereof, and by the effect (also thanks be to God) in the reclaiming of many thousand souls, evidently declared: that as touching the controversies of this unhappy time, the Catholics have in every point sufficiently & manifestly proved to the world, the truth to be of their side, by books written of the several matters, not only in the latin tongue, but also in the common vulgar tongues of most Nations: namely in our English tongue, 
consider whether this alone be not a sufficient motive.  so substantially, that their adversaries the heretics knowing they have nothing to gainsay, have not dared, once to go about the answering of most of the said Catholic books, but feign to get them forbidden by proclamation, although themselves provoked confidently the Catholics to write them. And for those few that they have gone about to answer, they have made such numbers & heaps of shameless and open lies in their answers, that very many of all degrees have by examining their said answers, been to the Catholic Faith converted: which, as it is like, by the Catholic books alone had never been converted.  
All this is, or may be plain enough to all that have desire to know the truth, or care to save their souls. Others, which will not see the same, they are but such, as Saint Paul speaketh of, when he sayeth: That and if our Gospel be yet hidden, it is in them which perish, hidden, in whom the God of this world ●ath blinded their unfaithful hearts, that there shine not unto them the light of the Gospel of the glory of Christ. Yet think I not all that are not already turned to be such. For well I wot, that some there are, which have not, nor cannot come by the said books: some, that lack leisure to peruse them: some, that think it over tedious to read so many, or any one of them: some that think many of them, either for the matter, or for the handling, too hard for them: and yet these either desirous, or at least, content to learn, if they might see a readier, shorter, and easier way thereto.  
For such therefore I will, by the help of God, in this brief Treatise, open and show very many such ways, most sure, most plain, and withal most short: that whosoever would soon dispatch, shall in any one of them find his desire: and yet who so that will walk them all over, shall not find it long. Yea, and this I add moreover, that whereas by the reading of a whole book of the other sort abovenamed, he shall learn but one truth, or not many more than one: nor by reading them all, learn but only certain truths: as of the B. Sacrament, of Purgatory, of Confession, of the Supremacy, and such like: and so having learned them, may remain notwithstanding doubtful in others: he shall by reading this treatise, yea or any part almost thereof, learn all truth, and that not only that is this day in question, but also that either hath been, or may be in question between the Christians.  
I speak not this upon confidence of mine own wit, or in commendation of myself, God is witness: But the truth is, that the preiudicies' and evidences for the Catholic faith against all Heresies, are innumerable, and insuperable: and my chance it hath been, through the merciful providence and goodness of God to live certain years in company with Catholic men of great virtue, wisdom, & knowledge, blessed of God most liberally with his graces, such as our miserable Country is not worthy of: whose daily familiar talk of such things I have used to hear, as to my great admiration: so likewise with all diligence and attention.  
And what I have through such communication at sundry times, or of myself at other times, by means thereof observed: I purpose, as memory shall serve me, & God assist me, being thereunto both justly moved, and earnestly required, in this book at once to utter it in part, rather for a little taste, then for a full & just discourse, and that only to God's glory, lightning of mine own sinful burden, and soule-health of my dear Countrymen, knowing both their exceeding great need of such helps, and also the undoubted and present virtue of the remedies to such as will receive them.  
And therefore whereas again there be many, which for worldly fear, or reckless negligence, or proud disdain, will not read books: upon whom yet good may be done in talk and conference by Catholic charitable men that have, or may have access unto them, knowing means and ways of persuasion: this Treatise unto such Catholics may be a Manual or Enchiridion, ready always at hand to minister unto them (for the persuading of such their friends) choice of invention. Wherein I beseech all Catholics for the love and mercy of God to be earnest and diligent, knowing, that as Saint james saith, He that causeth a sinner to turn from his error into the way of truth shall save his soul from death, and cover a multitude of sins.  
Well then in the name of God to perform these premises: this first is certain & generally confessed, that, whereas all which profess the name of Christ, be (in respect of their belief) either catholics or Heretics: for finding of the truth of Christ, as our Saviour said then to the Samaritan woman, Salus ex judaeis est, Salvation is of the jews, and not of the Samaritans: so now Catholics must be sought unto, and Heretics, as corrupters of the same truth, must be avoided. For unto this purpose saith Saint Paul to Titus his Disciple and Bishop of Crete: Aman that is an Heretic after one or two admonitions, do thou avoid: knowing, that such a one is subverted and sinneth, being by himself condemned: even so as some malefactors in prison, hang themselves before the Assize, being so their own judges, and not abiding for the sentence of the ordinary judge that cometh in circuit. For so Heretics cast themselves by running out of the Church's unity of their own accord, whereas murderers, adulterers, thieves, and such others abide within, until by excommunication they be thrown out. And to the same purpose in an other place he reckoneth up Heresies amongst the works of the flesh, together with fornication, adultery, idolatry, sorcery, murder, and such like: saying of them all in general, that who so do such things, shall not inherit the kingdom of God. But on the other side, the Catholic Church we do all in the Creed of the Apostles profess to believe, saying as the said Apostles have taught us: I believe the Catholic Church. And the same with more words, in the Crede of S. Athanasius: Whosoever hath a will to be saved before all things it is requisite, that he hold the Catholic faith: which unless a man keep whole & sound, without doubt for ever shall he perish.  
This profession make not we only but our adversaries also with us, publicly & solemnly in their congregations. So that it is, as I have said, sure in itself, and also of us both confessed, that as with the Catholics is truth and salvation, so with the Heretics are errors and damnation. If therefore I prove that we be Catholics, and they Heretics: it will follow thereupon necessarily, that we have the truth, and the whole truth, and nothing but the truth: and that they are far from the truth, and without, & against the truth: we therefore to be believed and followed, they to be forsaken and detested. This then with God's help will I most plainly show diverse and sundry ways: and every one way by himself so evident, so sure, so undoubted, as the walker therein shall see, that there is no fear of misleading.  

Name of Catholics.  
AND to begin with three most certain ways, all of one sort: who so that will consider well upon our very names and callings, he shall know by them, who are Catholics, and who are Heretics: as readily, easily, & certainly, as such a City is known by the name of London, and such a Country by the name of England.  
Then first I say: that whosoever are in the world commonly called Catholics, or known by that name, they undoubtedly are Catholics, and so at length have always of all men been known and confessed to be, whatsoever smoke for a while their enemies make against them, by putting other names upon them. Or let our adversaries show the contrary: let them if they can, out of any History bring forth a company of men, at any time since Christ's Ascension, known commonly by the name of Catholics, which notwithstanding were not Catholics, but proved Heretics. Certain it is, that they cannot bring forth any such company. For never was there such, nor never shall there be.  
And therefore was S. Augustine bold (in alleging to the Manichees the causes that held him in the lap of the Catholic Church) after others thus to say: Tenet me postremo ipsum Catholicae nomen: 
●on. Ep. fund. ca 4.  quod non sine causa inter tam multas haereses sic ista Ecclesia sola obtinuit, ut cum omnes haeretici se Catholicos dici velint, quarenti tamen peregrino alicui, ubi ad Catholicam conveniatur, nullus Haereticorum vel Basilicam suam, vel domum audeat ostendere. In the Catholic Church there holdeth me finally the very name of Catholic: which not without cause amongst so many Heresies this Church only hath so obtained, that whereas all Heretics would have themselves to be called Catholics, yet to a stranger ask, where I pray you, do the Catholics meet at service none of the Heretics dareth to show their own meeting place. As also at this day we see traveling in Cities of Germany, where are Churches of both sorts, that if we ask any Heretic there, which I pray you is the Catholic Church, he directeth us by and by to the Church where Mass is said. And that this Motive of S. Augustine's, leaneth not only upon his authority (which yet were sufficient in this case to any reasonable man) but also upon very good and true reason: it may be soon perceived by this, that there he saith: All Heretics would have themselves to be called catholics, which also at this day you see the Protestants do desire. For why are they also desirous of this name, but only because that they which indeed have the name, are also indeed evermore true Catholics: and so the name alone sufficient to move any man to be of that side? As likewise, all Heretics desiring to have it seem, that there maketh for them Scriptures, Miracles, Fathers, Martyrs, and such like (of which I will speak more hereafter) do evidently thereby declare, that company, for whom in deed such things do make, to have with them both truth and salvation.  
Again in another place the same holy Doctor saith: 
De ver. rel. c. 7.  Tenenda est nobis Christiana religio, & eius Ecclesiae communicatio: quae Catholica est, & Catholica nominatur, non solum a suis, sed etiam ab omnibus inimicis. Velint enim nolintue, ipsi quoque Haeretici, & Schismatum alumni, quando non cum suis, sed cum extraneis loquuntur, Catholicam nihil aliud quam Catholicam vocant. Non enim possunt intelligi, nisi hoc eam nomine discernant, quo ab universo orb nuncupatur. We must hold the Christian religion and the company of that Church, which Catholic is, and Catholic is named, not only of her own, but also of all her enemies. For will they, nill they, the Heretics also and Schismatics, when not with their own, but with strangers they talk, they call the Catholic nothing but the Catholic: for they cannot else be understanded, unless by that name they discern her, by which of the whole world she is called. This therefore is proved, they to be the Catholics, that Catholics are called.  
Will they now deny, that we be called Catholics? The world doth bear us witness. For (besides the foresaid note of the Cities of Germany) I ask them, when as in books written now a days we be named Catholics everywhere, whether that the reader knoweth not strait ways, who by that name are meaned? In this very book speak I not plainly enough, when I so call ourselves? Or thinketh any man by that name, that I am some Lutheran, Protestant, or Puritan? Why else do they mock at the very name of Catholics (and not at us only) nicknaming it catholics, & Cartholiks'? Or why else did Luther 
Luther.  in Germany cause the Creed to be turned, I believe the Christian Church, & not, I believe the Catholic Church? What else meant jewel, 
jewel.  to entitle his Reply to D. Harding, A Reply against the Roman Religion, which of late hath been accounted Catho●ike?  
Finally, any indifferent man may see, & will acknowledge as much to be confessed in the new Legend set out of late by Laurence Humphrey 
Humphrey the Puritan. jewel a new saint of Pope Humphries own making. How er●d he, ●o, whose History Humphrey him-●elfe here unawares confirmeth? For Catholikess saith he, were present, as lookers on & earnest defenders. What then but none such were moderators, save only lay lords & unlearned Heretics. Ergo.  (although not greatly liked, I dare say, of his fellow-Puritans) for the canonisation (and please you) of Saint jewel. Where he saith thus: Erravit, qui Pontaco suggessit, Londini solum praesedisse laicos, neque doctos, neque Catholicos. He erred, which informed Pontacus, that at London (in the pretenced Disputations at Westminster, were moderators only lay men, neither learned, nor Catholic, An. 1. Eliz. Aderant non solum homines Catholicissimi, id est, Papisticissimi, qui spectatum venerant, sed alij eiusdem Catholicissimi acerrimi propugnatores, etc. Present there were not only men most Catholic, that is to say, most Papistical, who came to look on, but other most earnest defenders of the same Catholikedome. And again: Primam causam, & primaeriam, & fere solam, omnium malorum, contentionum, deformationun & quasi Equum Troianum intra Ecclesiae muros nobis omnibus insidiantem, fuisse hactenus, & esse hody, Catholicam a Scriptura sancta defectionem; & praecipue vestrum Papismun. The first cause and foremost, and only in a manner, of all evils, contentions, deformations, & as it were the Trojan horse, which within the Church's walls lieth in wait for us all, hath been hither-unto, and is at this day, Catholic revolting from the holy Scripture, and specially your Popedom.  
Where what he meaneth by Catholic revolting, who seethe not? Although to help his cause he would seem to distinguish from it the Popedom (as he termeth it) contrary to his own interpretation afore, but in deed to his marvelous disadvantage: whiles that in the same his distinction, whether we be Catholics or no, he chargeth the Catholics with revolting, as well as us, whosoever they be. True it is, that in the same place aforegoing he termeth us Pseudocatholicos, falsenamed Catholics. But even so have I with mine own ears heard him (which many more also may remember) in the Divinity School at Oxford in his fond unlearned Readins, term S. Augustine also himself and his fellows: being not ashamed in his controlling of our worshipping of Saints, to allege this as good authority, that Faustus the Manichee heretic for the same did say in his time Pseudocatholicis, to the false catholics: 
Apud Aug. eo Faus. li. ca 4.  Idola vertistis in Martyrs, The Idols you have turned into Martyrs. These Pseudocatholici, who they were, Saint Augustine's words declare: 
Li. 20. ca 21.  Hinc nobis calunniatur Faustus quod Martyrum memorias honoramus, in hoc dicens nos idola convertisse. With this doth Faustus entwite us, because we honour the Martyr's memories, saying, that into this we have turned the Idols. Neither can Humphrey or any other prove, that either now, or then, or ever, were or shallbe in the world any Pseudocatholici at all, any (Isay) commonly named Catholics, but only true Catholics. Wherefore in calling us Pseudocatholicos, he granteth v●to be true Catholics, such as were also those Pseudocatholici in Faustus time.  
So then, both these have I invincibly proved, that the generally named Catholics be Catholics: and that we be so named catholics, and for that name mocked at by our Adversaries. whereof it followeth, that we be catholics; and therefore, that we have the truth. A most certain demonstration, which no Adversary of ours can with any reason gainsay, and sufficient by itself alone, to satisfy any man that will be satisfied. But yet of abundance will I show the other ways.   

Name of Heretics.  
SECONDLY: whosoever are of them which profess Christ, commonly called Heretics, and plainly known by that name, they undoubtedly are Heretics, and so ever have in the end proved. Or let them give me out of all Antiquity so much as one example to the contrary. Certain it is, that they can not: but for it are all the examples that ever were. As the Arrians in their time were commonly called Heretics: which we see every where in the works of the holy Fathers then written against them, and to this day extant. So in their time the Nestorians, the Macedonians, the Eutychians, the Pelagians, the Donatists, and in brief all others that Heretics were called, Heretics are proved. 
Gal. 5.  For which cause Saint Paul sayeth Manifesta sunt opera carnis. The works of the flesh are manifest: which are fornication, Heresies, Murder etc. For as Fornication, Murder & the rest, strait upon their naming, are abhorred: so the very name of Heresies and Heretics is a manifest word of naughtiness.  
will they now say, that Heretics is our name? Yea, somuch as in their own Laws, Books, Sermons, and common talk of us? Or will they deny, that they be known themselves by that name? But who, I pray you, in reading the Catholic Books of this time, there finding them commonly so named, sticketh at that term, not knowing or doubting who are named? Or else why feared they in their English translations of the Bible to set the name of Heresies and Heretics where Saint Paul so hath it, specially in the Greek, out of which they pretend to make their translations: putting for it, the word Sects, and, a man that is author of Sects? Is it not evident hereby, that they know well, that the reader finding in Saint Paul the word Heresies or Heretics, would by and by think upon them?  
Again, why else did they in their Apology of their English Church allege for their defence, that S. Paul's doctrine also was by the jews called Heresy? 
Act. 14.  As though that, because the unbelieving and blinded Jews so termed the faith of our Saviour Christ, S. Paul would have us not to think ill of them, that by the Christians should so be called: nor to regard what he wrote to the Galathians, that heresies be works of the flesh, keeping a man from the kingdom of God; no less than murder itself, and fornication: and to Titus likewise, that an Heretic must be avoided as a most perverse sinner. Finally, unless it had been to to evident, that they are named Heretics, and known immediately by that name: Luther their Grandsire would never in his book entitled: Notae verae Ecclesiae: Marks of the true Church, have given us for the seventh mark, that the people of God are (spite of their teeth) commonly called Heretics: Coguntur audire Heretici. I stand to long upon things that be plain.   

Name of Protestants.  
THirdly therefore: who soever in respect of the doctrine which they profess, have a new name made of some man's name, or otherwise taken up, whereby they commonly term themselves, and in the world generally be termed, and immediately known thereby: they undoubtedly are Heretics. And therefore Lutherans, calvinists, Protestants, Precisians, Unspotted Brethren, and Puritans, most certainly are Heretics: as were the Nicolaites of whom the Scripture itself maketh mention. Or let them give me an example to the contrary. Sure I am, that they can not. It is a rule that the Ancient Fathers in their times with great consent always gave the people, to know Heretics thereby: as out of divers of them I could show, but that I mind not here no more but briefly to inscinuate unto such as are desirous to learn or to teach the truth, what ways they may with ease, and without error come to their desire.  
Here after, if any of the Heretics more obstinate and venturous than his fellows, shall endeavour to make me answer: I will with Gods help more largely prove and declare this & other my conclusions. Now may Saint Hierome alone suffice: Sicubi audier● (saith he) ●os, 
Aduer. Lucif. Vide Chrisost. hom. 33. in Acta. & Ius●●n. ●n Tr s●●●ne & Opt. li. 3. con. Parm. & Ire. c●n. Haer. li. 1. ca 20. & Lact. li. 4. de vera sap. ca 30 et Aug. de util. cred. cap. 7.  qui dicuntur Christi, non a Domino jesu Christo, sed a quopiam alio nuncupari, vtpu●e, Marcionitas, Valentiniano●, Monte●ses, sive Compates: scito, non Ecclesiam Christi, sed Antichristi esse synagogan. If any where thou he are them, which are said to be of Christ, to be termed, not of our Lord Iesu● Christ, but of some other: as Marcionites, Valentinians, Hil-brethrens, or Field-brethrens: be thou sure, that they are not the church of Christ, but the synagogue of antichrist.  
Here I know, they are wont to answer, that amongst us also some be called Benedictines, Franciscans, Dominicans, Hieronimians, Augustinians, and such like: But who seethe not, that those some are not so called for profession of any special Doctrine brought up by those holy men, Saint Benet, Saint Francis, Saint Dominicke, Saint Hierome, and S. Augustine? but only because they profess to live after a special rule of life delivered unto them by those Fathers, to the better keeping of God's commandments: so as in the old Testament, in figure of these Religious men, 
jere. 35.  did the Rechabites. But our Adversaries have their names, I say, for doctrine: and that is it, that Saint jerom and the other Fathers do give us as an undoubted mark of Heretics.  
Well, but we are called Papists, they will say, for doctrine. To that I answer: we do not so call ourselves, neither be we so called in the world abroad, but Catholics everywhere, as in Italy, Spain, France, etc. Which they that travail, can bear me witness but it is a name put upon us by the Heretics: as their use hath always been to do, to term the Catholics by certain odious names So did the Arrians term us Homousians & others otherwise. For, that these be not our names, it is most evident by this, that we were many hundred years, as they know themselves and confess, before those names were invented: and all that time were we not without a name. Let them name their eldest author or witness of that name, and if I prove not, that we were then above a thousand year old: let Papists be our name. I say therefore with Saint Augustine: Quod quaerentibus satis est, una est Catholica, cui haereses aliae diversa nomina imponunt, cum ipsae singulae proprijs vocabulis, quae negare non audeant, appellentur. There is one Church Catholic, upon the which diverse Heresies put diverse names, whereas they, every one, themselves are called by proper and special names which they dare not to deny. And this is sufficient for such as seek of whom to learn the truth.  
If last of all they say, that yet by our own Confession we are called Catholics which is an other name than Christians, and therefore in danger of Saint Hieromes sentence above pronounced: they trouble me sore, I grant, and put me to my shifts to answer it well. But they do withal, ye wots, as a man that would refuse to be sticked by me with my sword, and would run upon my spear. For you know perdie, by my first note, that the name of Catholics serveth well my turn, quite to dispatch them, what soever exception they pretend thereby to make against this third note. For, that it is no good exception, you may hereby perceive, because the Fathers make both notes, as I have declared. Wherefore the one destroyeth not the other, but they stand both well together. The cause thereof is this, for that christians and catholics are both but one name, and so of the Fathers used and accounted: who therefore commonly deny Heretics to be Christians, because they are not Catholics, that is to say, Christians of all Christendom, but only of some piece. The difference only is, that the name Catholic is plainer in this case, and invented to be joined, as a very singular Epitheton, with Christians, so to put all out of doubt, in saying Catholic Christians. For if they were not all one, a man might as well say, Heretic Christians, which no man useth to say. And so have I by the very common names, both of them and us, made three most easy & most certain probations, unpossible of them to be controlled, that we are of the truth, and they out of the truth.   

Old Heresies.  
TO proceed now to another like probation: whatsoever was Heresy in time past, the same is Heresy now also, and the holder's of it, Heretics, as they were of old: unless any man be so unfaithful, or rather mad to think, that truth of Religion changeth with the time, and that it is false which Saint Paul saith: Christ jesus yesterday, and to day, the same also for ever. 
Heb. 13.  As certain therefore as this is, that Christ & truth changeth not: so certainly shall it be proved in this part, that these men be Heretics, and their doctrine Heresy. Which may be done, and (God willing) shall be done hereafter, if need be, in very many points of their doctrine. But because any one point is sufficient to show, that we must avoid them, as in the Arrians, Sabellians, and in manner all other old Heretics it is manifest, who always for only one point were accounted damnable: it shall be enough, specially in this my brevity, to bring forth one or two examples.  
Well then: Heresy it was aforetime to deny, as these men do, that prayer or offering may be made for the dead. And that we plainly show out of all Records of Heresies, left unto us by the writing of most approved Notaries. For the Greek Church let Saint Epiphanius 
Epip. her. 75. Aug. haer. 53.  be seen, for the Latin Church, Saint Augustine, who both have recorded it for the Heresy of a certain Arrian named Aerius, Saint Augustine's words are these: In Arrianorum haeresim lapsus, propria quoque dogmata addedit nonnulla dicens, orare vel offerre pro mortuis oblationem non oportere. etc. This Aerius being fallen into the heresy of the Arrians, joined also thereunto certain positians of his own, saying, that we must not pray, or offer oblation for the dead, etc. Our men therefore having the same Position, it followeth plainly that they are Heretics, as holding that which before was heresy, & so accounted in all Churches, both Greek and Latin. And this were they never nor never shallbe, able to answer.  
For another example, I choose that cruel Heresy of theirs against the necessity of children's Baptism, through the which they have suffered, and still do suffer to perish many thousands of those poor souls, not able to help themselves. It was of old the Heresy of the Pelangians, that children might come to life everlasting without the Sacrament of Baptism, 
Aug. haer. 88 & de pec. mer. lib. 3. ca 5 Cip. lib. 3. Ep. 8. de infant. baptizand.  as Saint Augustine in sundry places witnesseth, mightily by the scriptures confuting the same: allegeing also against it, the testimony of Saint Cyprian, with a Council of 66. bishops in his time, that they which suffer children to die without Baptism, Deny God's mercy and grace to men, and destroy souls: Whereas Filius hominis non venit animas hominum perdere, sed saluare. 
Luke. 19  The Son of man came not to destroy souls of men, but to save them. And in another place S. Augustine sayeth, 
De orig. can. lib. 3. cap. 8. Ep. 28.  that if a man will be a Catholic, he must not so believe, speak, nor teach. Again in another place, that whosoever so saith, Tanquam pestis communis fidei detestandus est: he must be detested as the pestilence of common faith. Qui profecto & contra Apostoli praedicationem venit, & totam condemnat Ecclesiam. He verily both goeth against S. Paul's preaching, and condemneth the whole Church.  
Therefore our Protestants and Puritans for this their unmerciful opinion, are not Catholics, they are contrary to the Apostle, they condemn the universal Church of GOD, they are to be detested as corrupters of our Faith, as Heretics, as Pelagians: and in deed far worse than Pelagians. For we read not, that they upon their Heresy left any child unbaptized, as these do great numbers: because they, although they promised them without Baptism life everlasting, falsely: yet not the kingdom of heaven also, foolishly (for they thought, that one might be in life everlasting, without the kingdom of heaven) & therefore thought they good to baptise them, for the getting of that kingdom, though not for everlasting life: whereas our Heretics much more falsely than those, promise them both life everlasting, and the kingdom of heaven & all: and therefore suffer them very often to go away without Baptism, as a thing for them at all unnecessary. O unmerciful and cruel Heretics.  
All good people for the love of God, & for pities sake, see better unto them: be every man with his acquaintance (who so hath any amongst them) diligent, earnest, & instant, that their poor babies die not unchristened. Thus have I by two examples of old Heresies most undoubted, proved most plainly, that they are Heretics: being both able, and ready (as I have said) if need be to do the like by many examples more. Which examples for this time omitting, leaving them to the remembrance of every man that is but meanly read in Divinity: I will now show forth some other ways.   

Miracles dogmatical.  
TWo ways therefore most plain, and ready will I show by miracles, which are all for us, and none for them. Wherein although I might be so copious, as of this only matter to make great Volumes for our defence to their confusion: yet will I say very little, as my purpose: and yet sufficient, as my promise requireth. Being then for us (as it hath pleased God our Lord) two sorts of Miracles, the one that may be called dogmatical, the other Personal: Of the first sort I set this Conclusion: whosoever have at any time set themselves against any Doctrine confirmed by Miracle, they have been against the truth. There can to this no instance be given. So that if it be showed, our Doctrine (which these men resist) to have been so confirmed: plain it is, that they are enemies of the truth. But that can I easily show in divers & sundry points of that our doctrine: as that, with Miracles hath been confirmed, and with great numbers of Miracles, our doctrine of the Sign of the Cross, our doctrine of Images, our Doctrine of Relics, our doctrine of Pilgrimage, our doctrine of praying to Saints, of the necessity of Baptizing children, of Confirming by a Bishop, and of very many other things by us taught & believed, by the Heretics denied and derided. But because about so many points I should be too long, I will be content with one or two, and them out of such Authors as the Heretics cannot deny, nor answer with their peevish scoffing at some uncertain or false Miracles, which they read in I know not what Legenda Aurea, and such other obscure apocryphal writings: As if that, because of certain Gospels feigned in the name of Saint Thomas, Nicodemus, the Twelve, the Hebrues, etc. they would think therefore to scoff out the authority of the undoubted Gospels of S. Matthew, Mark, Luke, and john.  
And because about the holy Sacrifice of the Mass is our greatest variance, they having by open Edict set thereon the loss of an hundred marks to every one that frequenteth the same: the Mass shall be my first example, and Purgatory my other, because that is of them no less contemned, than the holy Mass, and one Miracle will I allege proving them both. And first for the Sacrifice of the Mass. Saint Augustine is witness of a notable Miracle wrought thereby in his own time, in his own Diocese, by a Priest of his own. Which thus he writeth: 
De civit. Dei li. 22. ca 8. See there a number of miracles for us  Vir Tribunitius, Hesperius, qui apud nos est, habet in territorio Fussalensi fundum Cubedi appellatum. Vbi cum afflictione animalium & servorum suorum, domum suam spirituum malignorum vim noxiam perpeti comperisset, rogavit nostros me absent presbyteros, ut alquis eorum illo pergeret, cuius or ationibus cederent. Perrexit unus, obtulit ibi Sacrificium Corporis Christi, orans quantum potuit, ut cessaret illa vexatio: Deoque protinus miserant cessavit. Hesperius a man of good worship, who is here with us, hath near about Fussala a Farm named Cubedi. where finding by the affliction of his cat-tail and servants, that his house was ill troubled with wicked spirits: he besought our Priests (for I was absent) that some one of them would go thither, 
The forfeit of an hundred marks was not then as yet enacted.  with his prayers to drive them away. There went one: he offered there the Sacrifice of the body of Christ, praying with all his power, that the same vexation might cease: and straight ways through God's mercy, it ceased.  
Now another Miracle for both the Mass and purgatory together, 
Hist. Angli. li. 4. ca 22.  I will recite out of our own Countryman Saint Bede, which chanced in his time, in our own Country, no less certain, then marvelous. A notable thing (he saith) is 
* Constat  certainly known to have been done in the battle, wherein was killed King Elbuine: which I in no wise think should be least untold, but that it willbe profitable to the salvation of many to rehearse it.  
In that battle was slain amongst others of Elbuines soldiers, a young man named Imma, who having that day and the night following amongst the bodies of the slain, lain as dead, at length receiving breath again, revived and sitting up, bound his wounds himself as well as he could. Then resting awhile, got him up, and began so to go his way, where he might find friends to see unto him. In so doing found he was and taken by him of his enemies host, & brought to their Lord an Earl of King Edilredes, of whom being asked what he was, he feared to confess that he was a soldier: and rather answered, that he was a poor man of the country, and one that had a wife, saying that he came with others such as he was into the Camp to bring victuals to the Soldiers. But the Lord for all this took him to him, bidding his wounds to be seen unto: and when he waxed whole, in the night for running away he commanded him to be bound: but yet bound he could not be, for strait, as they were gone that had bound him, the same his bonds were loosed: for he had a brother, whose name was Tunna, a Priest and Abbot of a Monastery in the City, which unto this day of his name is called Tunnacester. Who hearing him to be killed in the fight, came to seek, if perhaps he might find his body, and finding another in all points very like unto him, thought it had been he, and brought the same unto his Monastery, buried him honourably, and for the losing of his soul was diligent often to say Mass. By the saying whereof was done the thing that I have told, that none could bind him but strait he was loosed. In the mean time, the Earl that kept him, began to marvel, ask how it was that he could not be bounden: whether perhaps he had about him losing letters, such as fables speak of, for which he might not be bounden. But he answered, that he knew nothing of such sorceries: But a brother I have (said he) a Priest, in my country, & sure I am, that he thinking me to be slain, saith often Mass for me. And if I were now in the other life, there should my soul by his intercessions be loosed from pains. After this when he was thoroughly recovered, the Earl sold him for London to a certain Frisian: but neither of him, nor in the way thither could he by any means be bounden, but still his enemies laying on him sundry kinds of bonds, still were they loosed. When then he that had bought him, saw that in bonds he could not be holden, he gave him leave to ransom himself, if he could. For after 
* Counting from the sunrysing.  the third hour, at which the Masses were want to be said, very often were his bands loosed; So than he found means to pay his ransom. And after this, returning into his country, and coming to his brother, he up and told him in order all the adversities, and comforts in adversity, that had chanced unto him. And by that his brother told him, he knew, at those times specially his bands to have been loosed, at which for him the Masses were celebrated. And other things also, which to him in danger had happened profitably, & prosperously, he understood, that by his brother's intercession and offering of the Saving Host they had from heaven been given him. And many hearing these things of the foresaid man, were in faith and godly devotion inflamed to pray, or to give alms, or to offer to our Lord, Victimas sacrae oblationis, pro ereptione suorum, qui de saeculo migraverunt, Hosts of the Sacred oblation▪ for the delivery of their friends that were departed this world. For they perceived, that the Saving Sacrifice was effectuous to everlasting Redemption both of soul and body. Hanc mihi historiam, etiam quidam eorum, qui ab ipso viro, in quo facta est, audiere, narrarunt: unde eam, quam liquido comperi, indubitanter historiae nostrae Ecclesiasticae inserendam credidi. This story told me even some of them, which of the very man, in whom it was done, heard it, and therefore finding it to be clear: I thought good without any doubt to put it into our Ecclesiastical History.  
After these two miracles, the one of Saint Augustine's, the other of Saint Bedes time, knowledge, and telling, I think it not amiss, to tell yet another of our own time, and knowledge (as of the same, and of all times I might do many) the rather because it was so late done, and that upon an English woman, although in a strange country: God thereby greatly comforting, and confirming all our hearts, and plainly declaring, that he thinketh upon us unworthy wretches, and that (as I trust) he will surely cure our poor country, specially if we seek to him for help in such manner as she did. Thanks be to him for his unspeakable gift. Thus it was: Margaret jesope borne at Long-wicke in Risborough parish in Buckingamshire, after that from the twelfth year of her age she had in London served divers honest Citizens by the space of sixteen years, entered in the year of our Lord. 1568. into the service of Samuel Rogers a Dutchman dwelling in the Old bailie. Where between her and a man servant in the same house named john Mastene, a dutch man also, of Bruxelles here in Brabant, upon mutual liking, passed a contract of Matrimony, the day also of solemnizing the marriage agreed upon between them both, named and appointed. But the friends of john at Bruxelles hearing thereof, and much misliking it, induced him to come over to Bruxelles before he proceeded further: there tendered him another woman, & persuaded him to agree unto them. Margaret in the mean time looking long for his return, & seeing that he came not: upon confidence of their former contract & copulation also which thereof ensued, came herself to Bruxelles at Alhallowentide in the year 1569. to seek for him. Where finding him married already to another, & stiffly denying that he had made any contract at all with her: what for sorrow of mind, what for lack of language, friends, harbour, and of all helps and necessaries, both then, and ever afterward through bashfulness refraining from her countrymen, like she was to have perished, until at length a poor woman for pity and compassion took her in. In whose house falling in travail, and very hardly escaping with her life, she was made so lame therewith, that for a quarter of a year she was feign to keep her bed: remaining upon her delivery a deep hole in her right side, like as if some of her ribs had been sunken far within her body, the skin yet continuing whole, the sinews also in the ham of her right leg being so much shrunken and contracted, that from the hip downward it was shorter than the other leg by more than half a foot.  
In which miserable state she continued about three years and four months, lying (as I have said) one quarter of a year, & going abroad the rest by help of a Crouch, with great difficulty and no less deformity: her right foot not coming at the ground by a large half foot. Insomuch that after she was able thus to walk, suing the said john both for the contract, and for the maim: he alleged for himself in court, that she was borne with that infirmity, & halted even so before that ever he did know her, which not withstanding was there openly proved contrary, as also contrary it was to his own conscience. Whereat she grieved so sore, that she prayed God most earnestly, that he might again know her, as before he knew her. And he also touched with remorse (as it seemeth) within that first year of her infirmity hearing of a woman that was named to be very skilful in healing all diseases, offered her five pounds to make this Margeret sound & whole. But the woman after well viewing of her body, and examining of the circumstances of her lameness in the first beginning that she fell into it, answered plainly, that it passed her power & skill to heal her. A man likewise very skilful, that two years after her said mischance undertook for eight pounds to help her, when he had well considered her condition, answered, that she had tarried to long, & that she was now past all help. She for all this despaired not of recovery, but two years before her restitution, conceived a sure hope in God, that he, when it pleased him, would help her In the foresaid town of Bruxelles, & in the head Church of the same named of S. Cudila, are three miraculous holy Hosts, of whom this is the story.  
In the year of our Lord 1369. a certain jew called Ionatha●, a man of great riches, and chief of all the jews then dwelling in the coasts of Brabant, hired at Bruxelles for threescore pieces of gold, another jew named john, who a little before was christened, to steal for him out of some Church the Pixe with the holy Hosts that in it were kept according to the manner. By whose means having obtained his desire, he returned with the Pix home to Angy, distant xv. English miles from Bruxelles: there he called his fellow-Iewes together: before them opened the Pixe, poured out the Hosts, with great laughing of all those traitors, scorning, railing, reviling, and blaspheming of the faith and Christ of Christian men, not only a● that time, but at sundry other times also of their wicked meeting for that jewish exercise. jonathas shortly after, as he walked to his garden a little out of the town of Angie, fell by the just judgement of God into the hands of thieves, of them was spoiled, and finally killed. His wife thereby brought into great misery, came from Angie to dwell at Bruxelles, bringing with her the Pixe, and offering it to the jews there. Who gladly receiving it, and putting it in their Synagogue (which is now a Chapel) sent divers of the holy Hosts into divers Countries where the jews were then dwelling, for the likewise to mock thereat, and at the Christians for their faith therein.  
After this, upon Good-friday, as the Christians assembled themselves to honour Christ our Lord, and his bitter Passion our sweet Redemption, so those perfidious jews of Bruxelles met together in their Synagogue to do after their former custom: there in contempt of Christ, and despite of his Christians, they cast out of the Pix the holy Hosts upon a Table, blasphemed them most horribly, drew out their knives and daggers, therewith foined and pricked them (as to this day we see) like frantic mad men. Whereupon issued blood out of them immediately, and the jews thereat so amazed, and astonished, that strait ways to the ground they fell, and there did lie so as if they had been dead: 
joan. 18.  But he that at the time of his Passion first laid them on the ground with his mighty word, & after suffered them to rise again: now likewise permitting them to receive their strength, up they rose again with much fear and trembling, not knowing what to do. At last they agreed thus to do: to bid to a banquet an old woman named Katherine, a jew borne, but then a Christian, to warm her well with wine, and so to hire her for money, to convey the said bloody Hosts away to the jews of Colen, for fear lest the matter should come to the ears of Christian men at Bruxelles. She agreeing to their request taking home with her the Pixe, and minding the next day after to take her journey, was the same night in her sleep admonished by an angel, to leave off her enterprise, & to deliver the Pixe to her Ghostly Father the Curate of the Chapel Church. Which she did on the morrow, in the presence of two other Priests. And soon after, the matter being known all abroad, there came in solemn Procession the Bishop of the Diocese, the Canons of Saint gudila's Church, the Duke of Brabant, his wife and Nobles, & all the people, to the Chapel Church, to translate from thence those three Sacred Hosts to the great Church of S. Gudila, where to this day they are reverently kept, openly showed, & devoutly honoured with great & daily concourse of people: but most singularly upon the Sunday after Saint Margaret's day in the month of julie.  
To omit here the Duke's just severity showed upon that wicked rabble for their manifold villainies, and to return to our Countrywoman: She now living at Bruzelles, with the foresaid infirmity befallen unto her, & there both hearing much of others concerning this B. Sacrament of Miracle, and seeing also herself the great seeking of people unto it: conceived her foresaid sure hope, that God Almighty by it would help her. But then again considering with herself, that such as look for mercy at God's hands, must with his grace prepare themselves so as man's poor fragylitie will permit: she laboured all that she might to fly from sin, to approach unto God: and to that purpose she served him every day very devoutly at his Altar in the Church, as the people do give her very good testimony. But specially the last year at shrovetide she gave herself most earnestly to all spiritual & godly exercises. 
An. 1573.  For than did she take order with herself to fast weekly from that time forward, wednesday, Friday, and Saturday: and that in bread and water, taking also thereof a very small quantity: to come likewise in no bed at all, but to lie on the ground: which she yet observeth until at least the year of her healing be first expired: to use moreover no linen next her body, to go every week to Confession, and as often also to receive the blessed Sacrament.  
And as she proceeded further & further in the exercise of these most godly works, so God's goodness drawing nearer and nearer unto her, she grew likewise more & more in hope: in so much, that a few days before her healing, she said plainly both to her ghostly father, and to divers her familiars, that she had now no doubt at all, but that her healing was so near at hand, that she looked for it every day: & that the more assuredly, because the great solemnity of the blessed Miraculous Sacrament was now likewise at hand. Well, the Saturday came, and that Solemnity should be the Sunday after. The same Saturday she went a great league out of Brussels (not regarding her exceeding pain in going) to her accustomed Ghostly Father, who a little afore was gone so far out of the town to dwell, and she very loath at that time to go to any other Confessor but to him only, who by long hearing of her Confession, knew so well the state of her soul. And being come home again, the same Fuening, it chanced her in talking with a certain woman that ought her money, to be angry with her for disappointing of her, and besides to threaten her, that she would have her in the Law for it. Where in suspecting afterward that she had broken her patience, and therefore fearing to receive on the morrow the B Sacrament without confessing of herself again. Again to confession she went on the Sunday morning to the Pastor of the Chapel Church (her Parish-Church) a very singular good man, Lord Suffragan to the Archbishop of Mechlin, and Orderer both of me most unworthy, and of other Englishmen for the most part that in these Countries are made Priests. He giving her (as it may seem, by reason that she was at confession the day before) but short Penance, rose up out of hand, leaving many gentlewomen which waited at his stole (as they do ordinarily every Sondaie) to be confessed of him: leaving them all, I say, he rose immediately for her cause, and came himself to minister the Blessed Sacrament unto her being neither desired thereto of her, nor looked for, nor yet accustomed to communicate any, both because he is otherwise detained by reason of the great number of them that resort every Sondaie to Shrift unto him, and also because one of the Chaplains giveth always attendance to serve the Communicantes as they come. Having in this order received the Blessed Sacrament & afrerward heard the Sermon, she went her then forthwith to S. gudila's Church, to hear the solemn Mass of the B. Miraculous Sacrament, which was there to be sung that day by the said L. Suffragan, as in place of the Archbishop: & after Mass, to go with the general Procession, in which the said B. Sacrament should be carried about the streets, as the manner is there every year as upon that Sunday.  
So it was that the evening afore she determined with two widows, sisters, good virtuous women with whom she dwelled in house together, to go that night three times the Procession-way in pilgrimage, as devout people do there commonly use to do. But when she had one of the three times so gone, behold, so weary she was and sore in her body, that she was forced to go home to rest her: the two sisters laughing at her for so doing, and saying merrily: why Margeret? what is this? you said, that you doubted not, but God would this time of this great Procession make you that you should not need your staff at all: which seemeth so far off from happening unto you, that it is rather needful for you to use yet one ffaffe more to that one which you have already. She notwithstanding this new accident of greater lameness riseth early up the Sonday-morning: and using as it were violence upon herself, goeth the Procession-way yet once again the second time.  
Well, being come (as I said afore) to hear the solemn mass, kneeling within the Choir near to the Altar (as here the use of people is, by reason of the exceeding great multitudes which resort to such solennities) & Mass being now begun she felt immediately such an-horror and trembling in all her body, such stretching and straining, such haling and pulling, cold sweat following also thereof in much abundance, & her memory & senses beginning thereupon to fail her, that it seemed unto her nothing more like than death itself to be near at hand. Yet bearing it a while the best that she could, for reverence of the place & company, and resigning herself into the hands of God: after the Epistle was read, she began to feel some more ease both in mind and body. And at the time of the Gospel standing up with others, by help of her crouch, she seemed to herself, when she was stood up, that she had not as then needed that help, but that she could have risen without it, and began to think within herself that, she now stood upon both her legs without it, her short leg touching now the ground no less than her other. Well, the Gospel being ended she kneeled her down again in silence after the manner, until the end of Mass and the bishops blessing. Then for greediness of Holie-water, which there is wont at the end of every Mass to be sprinkled, up she rose suddenly, because she would lose no spiritual help which at that Mass might be had, and did forget for haste both her crouch, her hat, her beads, and her handkerchief. Her hat an husband man that stood by her at Mass, brought by & by unto her: the rest in the throng, except her staff, were lost.  
She feeling herself fully and wholly delivered both from all pain, and also from all cause of halting and lameness) for this her strange chance, first being sore amazed and half crying out withal, but anon remembering better herself and much rejoicing for that which had happened: going, or rather running out of the Church before the Procession, as she met in the multitude here and there with her acquaintance, they wondering to see her go upright, and without her crouch, she told them with great joy, that by virtue of the B. Sacrament of Miracle, she was (as they saw) wholly restored. Which while she told thus to very few, thinking still that it had been secret, the fame thereof did immediately so increase, specially by the means of them that at Mass time kneeled about her, & marked well the whole order of her strange moods, that her staff by and by was taken up in the place where she left it, and hanged up forthwith after the manner there beside the place of the said blessed Miraculous Sacrament, by the Chaplain that hath the custody of the same.  
Afterward, the miracle of her healing being more famously known, and proclaimed in pulpits, to the hearing also of other Cities round about: certain Englishmen that lay at Mechlin, twelve miles off, understanding of it, thought it good, for the honour of God & in respect of her poverty, to call her to Mechlin, unto their service. Which journey she went so lustily, that certain of our countrymen very good on foot had much a do to keep her company: as ever since in deed her agility is such, that she rather seemeth to fly, or at least to run, then to go as others do. As touching her unfaithful husband, of whom before I spoke, he very shortly after this Miracle of her healing, falling out with another young fellow, received of him a very grievous wound, whereof within a few days after he died. And this much have I said of Dogmatic Miracles.   

Miracles Personal.  
NOw of the other sort of Miracles, which I called Personal, I make this Conclusion: Whatsoever persons at any time since Christ's Ascension, have had the grace of Miracles, they were the Ministers of Christ, I say not, always just and holy: but always Preachers of his truth: and consequently, whosoever set themselves against such persons, they were against Christ, and against the truth. Neither unto this can they possibly give me any instance, as I will by God's grace most plainly show in answering such instances, if any of them shall venture to give any. For what they can do, I am not ignorant: Only this, that some miscreants have made boast and show of Miracles, 
Trac 13. in lo.  as Simon Magus, Mahomet, the Donatists, whom for that cause Saint Augustine termeth Mirabilarios, Meruailousers (so to say) and as certain Heretics of this time do, Fox, Humpherie, and others: and as Antichrist shall do hereafter in his lying signs & wonders, 
2. Thes. 2.  in omni virtute & signis & prodigijs mendacibus, being able none of them (but such only as sometime they have wrought in plain confirmation of our Catholic truth, being therefore dogmatical, and not personal) to abide the touch or examination, no better than the juggle of jannes' and Mambres, 
Exo. 7.  the Magicians of Pharaoh, whose rods were strait devoured by the rod of Moses: 
Exo. 8.  and they at the third plague of Ciniphes or gnats compelled to confess, Digitus Dei est hic, The finger of God is this: and so their folly (as Saint Paul saith) manifested to all men: 
2, Tim. 3.  Moses and Aaron proceeding yet still and multiplying their strange & mighty wonders. So I say, true Miracles last and continue: feigned tricks do vanish soon away, as the sluttish feat of Lane the Minister at Westchester.  
But yet because for a time they may chance to deceive some fools, & others also that know not the power of Nature and of the Devil, S. Augustine hath noted unto us out of our saviours words a very good, ready, present, 
Mat. 13.  and certain rule, saying: Tene amus ergo unitatem, 
In Io. tr. 13. vide de unit. Ec. cae. 16.  fratres mei: praeter unitatem, & qui facit miracula, nihil est. Let us therefore keep the unity my brethrens: out of the unity, he also that worketh Miracles, is nothing. So as S. Paul also said: 
Gal. 1.  Sed licet nos aut Angelus de coelo evangelizet vobis, praeter quam quod evangelizavimus vobis, praeter id qu●d accepistis, anathema sit. But although we or an Angel from heaven should gospel unto you contrary unto that which we have gospelled unto you, contrary unto that which you have received, accursed be he. Not because there is any such danger of an Angel of Heaven, but because foolish & light persons are always ready to cry, as they did at Paul's, when they saw Bradford the Heretic, after their seditious hurling of the dagger, step up in M. Bournes place (my Lord afterward of Bathe and Welles) an Angel, an Angel.  
I say then, that innumerable holy men of our unity, have in all ages had the grace of working true Miracles, not disproved not able to be checked: as S. Thomas Aquinas, Saint Bonaventure, Saint Bernard, Saint Thomas of Canterbury, Saint Francis, Saint Dominicke, and infinite others. Wherefore I conclude, that it was the truth which they preached. Hereunto what can they answer? truly nothing but only that which the blasphemous Pharisees answered of our Saviour, 
Luke 11.  that by the Devil he worked his Miracles, no man being able to put any difference between the miracles of Christ with his Apostles, and of these holy men: the one sort to be defended with no reason, but with the same reason the other sort may be likewise defended: For that these holy men were of our side, it is so well known, that they confess it: that they were of God wonderfully commended by the gift of Miracles, even to the healing of desperate diseases by the touch of their garments skirts, and to the raising of the dead also, it is so manifest in all stories, that it cannot be denied.  
One example will I here allege of Saint Bernard, but that such a one, as may rather be called many, a●d as may suffice for all, being both Personal, and dogmatical, so commending his person, that it also directly confirmed his doctrine, and the same our doctrine, and that not in one or two points, but in all almost that at this day the Heretics have called in question.  
So it was, that in Saint Bernard's time there were certain Heretics named Henricians of one Henry, who of a Monk became an Apostata. 
Pet. Clun. in opere suo con. illos. Ber. in Cancrone. Ser. 66.  These Heretics burned Images, destroyed churches, denied the real presence of Christ's Body in the Blessed Sacrament, Transubstantiation of the B●ead into the same, the Sacrifice of the Mass, praying for the dead, praying to Saints, and many other articles, which also the Protestants and Puritans do now deny They reigned much in the Country about Tholousa in France. For which cause Saint Bernard being desired often, and at length brought thither to preach against them, did the same with great working also of most wonderful Miracles, 
De vita S. Ber. lib. 3. cap. 5.  as writeth Godfridus a Monk, and Disciple of Sa●●t Bernard's. Amongst many others, of that which I would allege, thus he writeth.  
Est locus in regione eadem, Sarlatum nomen est illi, ubi sermone completo plurimos ad benedicendum panes, sicut ubique fiebat, Dei famulo offerebant. Quos ille elevata manu & signo crucis edito in dei nomine benedicens: in hoc, inquit, scietis vera esse, quae a nobis, falsa quae ab haereticis suadentur, si infirmi vestri gustatis panibus istis adepti fuerint sospitatem. Timens autem venerabilis Episcopus Carnotensium magnus ille Gaufridus (siquidem praesens erat & proximus viro Dei) si bona, inquit, fide sumpserint, sanabuntur. Cui pater sanctus de domini virtute nihil haesitans: Non hoc ego dixerim, ait, sed vere qui gusta●erint, sanabuntur: ut proinde veros nos, & veraces Dei ministros esse cognoscant. Tam ingens multitudo languentium gustato eodem pane convaluit, ut per totam provinciam verbum hoc diwlgaretur & vir sanctus per vicina loca regrediens, ob concursus intolerabiles declinaverit, & timuerit illo ire. A place there is in the same country of Tolousa, the name of it is Sarlatum, where after the Sermon was done, they offered to the servant of God, as every where the use was, many loaves to bless. Which he by lifting up his hand, & by making the sign of the Cross, in God's name blessing, said thus: In this shall you know, 
Miracles by Holy Bread.  that the things are true which we, and that the things are false, which the Heretics labour to persuade you, if your diseased people by the tasting of these loaves shall get their health. Whereat fearing the Reverend Bishop of the Carnotians that same great GAUFRIDUS (for he was present, and stood next to the man of God.) If quoth he, they take it with a good Faith, they shall be healed. To whom the Holy Father nothing doubting of our lords power, said: It is not this that I would say, but verily, whosoever they be that taste it, they shall be healed, that thereby they may know, us to be the very and true Ministers of God. And there, so huge a multitude of diseased persons by tasting the same bread, recovered, that over all the country this word was talked, and the holy man returning over the places which were there by, was feign to go out of his way for intolerable concourse of people, and feared to go thither.  

Ep. 241.  And of the same doth Saint Bernard himself in his Epistle afterward to those Tolousians, make mention in these words: We thank God, for that our coming to you was not in vain. Our tarriance in deed was short with you, but not unfruitful. Veritate nimirum per nos manifestata non solum, in Sermone, sed etiam in virtute, deprehensi sunt Lupi. The truth being by us made manifest not only by preaching, but also by working, the Wolves were deprehended, etc. In which his writing he imitateth S. Paul to the Thessalonians, 
1. Thes. 2.  where he saith: evangelium nostrum non fuit ad vos in Sermone tantum, sed in virtute, etc. Our Gospel was not unto you in preaching only, but in working of Miracles, etc. And unto the Corinthians he saith, touching their false Apostles: Veniam autem ad vos cito, si Dominus volverit: 
1. Cor. 4.  & cognoscam non sermonem eorum qui inflati sunt, sed virtuten, etc. I will come unto you quickly, and if it be Gods will, and then will I consider, not of the preaching of those proud Masters, but of their power in working, etc. For these true Ministers of our Saviour jesus Christ, Saint Paul, and Saint Bernard, knew well, that the same our Lord had given such a token to know his Ministers saying: Signa autem eos qui crediderint, haec sequentur: 
Mar. 16.  In nomine meo daemonia eijcient, linguis loquentur novis, serpents tollent, & si mortiferum quid biberint, non tis nocebit. These Miracles shall follow such as believe in me: In my name they shall cast out Devils, they shall speak new languages, they shall take up Serpents, and if they drink any poison, it shall not hurt them.  
For which cause Saint Paul in his second Epistle to the Corinthians, threatening to come again unto them, and then to Excommunicate the offenders, without sparing of any: 
2. Cor. 13.  Praedixi, & praedico ut praesens, & nunc absens i●s qui a●te peccauerun●, & caeteris omnibus, quoniam si venero iterum, non parcam: proveth this authority of his to excommunicate with the power of Christ, unto such as would perhaps not fear it, by his working of Miracles amongst them with the power likewise of Christ: An experimentum quaeritis eius qui in me loquitur Christus: qui in vobis non infirmatur sed potens est in vobis? What, do you seek a proof of him that speaketh in me, Christ? who in you ●s not weak, but mighty he is in you.  
Whereby it is manifest, that they do miserably forget themselves, who fear not the excommunications of Pius Quintus, of holy memory: in whom Christ himself to have spoken and excommunicated, as in S. Paul (unless peradventure they believe not, neither in Christ himself: needing therefore, that S. Paul say to them also: Vosmetipsos tentate, si estis in fide: ipsi vos probate, etc.) they might consider by the miracles, that Christ by him, as by S. Paul did work: he with his prayers and signing of the Cross, casting Devils out of five women in open procession, 
Vide Epistolas Germanorum quorundam. Surius & Chronologia edit. 1572.  as very many oculati testes do to this day bear witness, some of them also having put it in print: and the Chronicles of this time commonly recording it.  
And in consideration of this, that God must needs be confessed to be with them, that by his power do thus work Miracles, the Apostles and other Christians in the first beginning prayed thus: Et nunc Domine, respice in minas eorum, 
Act. 4.  & da servis tuis cum omni fiducia loqui verbum tuum, in eo quod manum tuam extendas ad sanitates, & signa & prodigia fieri per nomen sancti filii tui jesu. And now Lord, look to the threats of our enemies, and grant thy servants to speak thy word with all confidence, by this that thou stretch forth thy hand to healing, and Miracles & wonders to be wrought by the name of thy holy son jesus. Which even so to have been done, Saint Mark witnesseth, saying: that the Apostles after Christ's sending of them, Mark 16. Went and preached every where, our Lord woorkeing with them, and confirmeing their preaching with Miracles that followed  
Whereupon it is most certainly inferred, that we, who have for our Preachers and Religion such confirmation from God, are of Christ our Lord, and that the Protestants, & Puritans, which utterly are destitute of all such confirmation, are not of Christ's sending, but that they come of their own head, by the instigation of Inimicus homo. The enemy man, 
Mat. 13.  to destroy the seed sown before by the true Sower in every Christian Country, with the mighty operation of marvelous Miracles, such as by our men were wrought (and still are wrought) in all Nations, specially at their first conversion, which is a thing well known to all that are any thing read in Histories.   

Visions.  
ANOTHER sure and infallible way (very like to that of Miracles going next afore) to find out, who have the truth, we or the Protestants, is this: to consider in all ages, of what side were those persons, of ours, or of the Protestants, and of what side were and are those doctrines, of ours or of the Protestants, which persons and doctrines, or also doctrines alone, and not the persons (as sometimes hath happened) God in any age hath commended with heavenly Visions. For that way doth Saint Paul himself use, to commend both himself and his doctrine unto the Corinthians, against the depraving of their false Apostles, and Heretics: Veniam autem ad visiones & revelationes Domini: scio hominem in Chriflo etc. 
2. Cor. 12.  Now will I come to Visions and Revelations of our Lord. I know a man in Christ fourteen years ago (whether in his body, I know not, or out of his body, I know not: God knoweth) the same man to have been rapt even unto the third heaven. And I know the same man (whether in his body, or out of his body, I know not: God knoweth) that he was rapt in Paradise, and heard secret words, such as a man may not tell. Pro huiusmodi gloriabor: prome autem nihil gloriabor, nisi in infirmitatibus meis. Of such a man will I boast: but of myself (by name) will I nothing boast, but only in mine infirmities.  

2. Pet 1.  Saint Peter likewise alleging his Vision (for so it is called in the Gospel) of our lords Transfiguration in the Mount, 
Mat 17.  is nothing afeard of that kind of argument, but sayeth boldly: For we have not followed crafty fables in preaching unto you the power and presence of our Lord jesus Christ, but beholders we were afore of his Majesty. For receiving of God his Father honour and glory, coming down unto him such a voice from the magnificent Glory: This is my beloved Son in whom I have pleased myself: him do you hear. And this voice heard we brought from heaven, when we were with him in the Holy Mount.  
Also for the Christening of us that be Gentiles, 
Act. 10. et 11.  he had a Vision of a Sheet with all kinds of beasts in it, both clean and unclean: a voice bidding him from heaven kill and eat of them all, which Vision he eftsoons allegeth boldly in defence of that his doing. He allegeth also in the Acts of the Apostles for the truth of Christ's Religion, 
Act. 2.  a Prophecy of joel, in the which amongst other signs and arguments of the truth thereof, this also is promised to be one: 
joel. 2.  And your sons (saith he) and your daughters shall prophecy: and your youngmen shall see Visions, and your elder sort shall dream dreams, etc.  
Finally, of this sort we have one whole book of the new Testament, named the Apocalypse, or Revelation, or Visions of Saint john. Now then for a few examples, consider ye of Saint Monica the mother of S. Augustine, a woman very much accustomed to marvelous Visions sent her of God, as Saint Augustine himself witnesseth in many places of his devout Confessions: 
Confess. l. 3. ca 11.  namely, how on a time, beginning to detest and abhor her son being yet a Manichee, and to refrain from eating with him for his blasphemies, she had a dream, in which she saw herself stand upon a wooden ruler as strait as a line, and a young man coming unto her shining, pleasant, and smiling upon her, she being then heavy, and with heaviness a most spent. Who after that he had asked of her the causes of her heaviness and daily weeping, she answering that it was for my perdition (saith Saint Augustine) bade her to be without care, willing her to ma●ke and behold, that where she was, there was I also, which when she had marked, she saw me standing by her upon the same ruler, saith he: in sign that he should turn to be of her Religion, although not before that time nine years.  
Consider now (I say) of what Religion was this holy woman (for of the same, you see, was S. Augustine himself afterward: and the same in him by God himself both promised and performed) whether she were a Protestant or a catholic such as we be. She believed and knew, 
Confess. l. 9 ca 4. Co los. 2.  that from of the Altar was ministered and dispensed Victima sancta, qua deletum est chirographum quod erat contrarium nobis, the holy host or sacrifice, whereby was stricken out of the bill of our hand which was against us. Ad cuius pretij nostri Sacramentum ligavit animam suam vinculo fidei. To the Sacrament of that our ransom she tied her soul with the band of faith, worshipping so that blessed Sacrament with Religion, and making of it God himself. For as S. Augustine sayeth in an other place: 
Dever. re. ca vlt. et 1. Ret. 13.  we must tie our souls to God alone, and thereof Religion is thought in latin to be named, Deo uni religantes animas nostras, unde Religio dicta creditur. And therefore this blessed woman in her lifetime served or worshipped the Altar, without omission of any one day: cui nullius diei praetermissione seruierat. And at her death, ta●tummodo memoriam sui ad Altare tuum fieri desideravit, she desired nothing of her friends touching her burial, but only that she might be remembered at thy Altar. 
Cōfe l. 9 ca 12.  Which also was done: Offertur pro ea sacrificium pretij nostri. For her was offered the Sacrifice of our ransom, saith Saint Augustine, and that at her burial: 
Li. 9 ca 14.  but again when he wrote his Confessions, see what he saith: Inspire, O Lord unto all Priests that shall chance to read this book of mine,  meminerint ad altare tuum Monicae famulae tuae cum Patritio quondam eius coniuge, that they remember at thy altar, Monica thy servant, with Patrick once her husband by whose flesh thou brought'st me into this life. Were these folk Prorestants, trow you?  
Consider moreover, what doctrine, and which of our two sides is commended by the most certain visions, that Saint Gregory writeth, himself being a party in one of them two that I will recite: 
Dial l. 4. ca 55.  in his monastery a Monk named justus, at his death told his natural brother Copiosus, a secular man, where he should find and take three Crowns which he had hid, against his Rule forbidding all propriety, that all should live in common Which Saint Gregory hearing of, invented a most wise devise, whereby both justus might be, and was in deed brought to repent him of his sin, and the other MONKS warned never themselves to do the like. It was that only his brother should be with him at his departure, & none of the monks come at him, and that after his death they should bury him in a dounghil and his money with him, crying all together: Pecunia tua tecum sit in perditione: 
Act. 3.  thy money be with thee in perdition: Thirty days after, considering the long & grievous pains of the soul in purgatory, I called (saith S. Gregory) unto me Preciosus the Prior of my Monastery, & said unto him: Go, and from this day offer for him sacrifice 30. days together etc. But we being busy about other things, and not counting the days, the same our brother that was departed, on a night appeared to his brother Copiosus in a Vision, who seeing him, asked: how do you brother, how is it with you? He answered: until now I have been ill, but even now presently I am well. For this day I am absolved from my excommunication, Communionem recepi. Which thing the same Copiosus came by and by & told our brethren in the Monastery. They then exactly counted the days: and behold it was the very same day, that the thirtieth oblation for him had been fulfilled. And so Copiosus, not knowing what the brothers had done for him: and the brothers again not knowing, what Copiosus had seen of him: by this that at one self time he knoweth, what they had done, and they again know what he had seen, Concordante simul visione & Sacrificio, res apart claruit, by the agreeing together of the Vision & of the Sacrifice, the matter proved clear & plain, that our brother departed, by the Saving Host was escaped his punishment.  
After this immediately, he telleth an other Vision, 
Cap. 56.  which that we may not mistrust the words of the dead, confirmeth them by the deeds of the living. Cassius (saith he) a man of godly life, Bishop of Narnes, who used to offer unto God daily Sacrifice, and at the Canon of the Mass, Inter ipsa sacrificiorum arcana, Sacrificed himself in tears, received on a time our Lord's Commandment, by the Vision of a certain Priest, or Chaplain of his, saying: Do as thou dost, work as thou workest, let not cease thy foot, let not cease thy hand: Natali Apostolorum venies add me, & retribuam tibi mercedem tuam, upon Saint Peter and Saint Paul's day thou shalt come to me, and I will pay thee thy wages. Qui post annos septem, ipso natalitio Apostolorum die, cum Missarum solennia peregisset, & Mysteria sacrae communionis accepisset, e corpore exivit: Who seven years after, upon the very day of Saint Peter and S. Paul, when he had done Mass after the manner, & had received the mysteries of the Sacred communion, went out of his body.  
For what Religion make (I pray you) these Visions? Whose doctrine & doing do they confirm? Or were these men that I have named, some simple souls, that could not discern between true Visions, and false illusions? Or can any but God alone, tell things afore, hand, so as here the conversion of Saint Augustine was foretold: so as here the death of Cassius, and the very day thereof, was likewise foretold: the one nine years, the other seven years afore they chanced?  
And therefore, as in the last Chapter, I willed Miracles to be considered, and not iugglinges, or things that may be done by reason: so here I propose not illusions, but Visions to be considered. And by them (I say) so certainly may the Truth be tried, how sure it is, that GOD himself neither doth, nor can deceive us. Which any reasonable man may well enough perceive by this also, that as Miracles: so Visions likewise be all with us alone, & not one at all that the Protestants can for them allege. For if they were not sure arguments & undoubted, who seethe not, that unto us both they would be common?  
Therefore being all for us, and none for them, it is easy for any man to see thereby, that will not be blind, that truth is on our side, & not on their side. Whosoever therefore after this plain warning, by so many arguments, all most certain, every one alone sufficient, sticketh yet still to them, and returneth not to us: he plainly declareth, himself to care no more, yea nothing so much, to save his poor soul from everlasting damnation, as he would do to save his dog from hanging.  
The Vision of judas Machabeus, which the canonical Scripture itself recordeth, 
2. Mac. 15.  and calleth fide dignum somnium, a dream worthy to be believed, wherein he saw Saint jeremy the Prophet praying for the people: maketh it for the protestants? Maketh it not so evidently for Intercession of saints, that they have no shift to answer it, but by denying the Book? Whereby they do plainly show forth to all men which be but indifferent, that the cause why they deny not the other Scriptures, yea the Gospel itself, is not for any reverence that they bear thereto, but only because they think, that they have invented stuftes good enough to blind the world, and to make show of answer to the places which out of the same we allege against them. To be brief, the Visions most certain which might be here brought forth, and that for very many other points of our doctrine besides the foresaid, are innumerable, in every age since Christ's time, in great abundance, certain of our own time and country, I may not omit.  
A man there is in England, that having been very long a Protestant, although much solicited to the contrary, and being on a time about five years ago at the point of death, ventured in that extremity, to tempt God, & to ask for a sign, that he would be merciful unto him, show him the true way, that Quanquam sci●m, somnia ridicula, & visiones ineptas quibusdam videri: sed utique illis qui malunt contra Sacerdotes credere, quam Sacerdoti: Sed nihil mirum, quando de joseph fratres sui dixerint: 
Cyp. lib. 1. Epi. 9 seu Epi. 66. in nova edit.  Ecce somniator ille venit, etc. Howbeit I know (as Saint Cyprian saith) that dreams to certain seem ridiculous, and Visions foolish: but verily to such as had rather to believe against Priests, then to believe the Priest. But no marvel, seeing that of joseph his brethren said: See, yonder cometh the dreamer, 
Gen. 27.  etc.   

Scriptures.  
WHOSOEVER at any time have taught doctrine so plainly repugnant to the Holy Scriptures, that for the maintenance thereof they were feign to deny books of the said Scriptures, and that after such books were once evidently known, or by the Church approved for Canonical most certainly: or that for the same cause they were feign to say, the Scriptures to have been falsified & corrupted: they, whatsoever they were, and how soever for a time they deceived some wretched persons or Countries, Heretics they were undoubtedly, and evermore in the end so proved. Read the ancient writers against Heresies: Ireneus, Epiphanius, Philastrius, Saint Augustine, with all the Ecclesiastical Histories: and see whether that all that so did, were not such as I say, namely Simon Magus, Basilides, Carpocrates, Valentinus, Cerdon, Martion Apelles, Severus, the Manichees, the Ebionites, the Helchesites, the Arrians, the Aetians, and such others: all detestable Heretics, by the judgement now, and many hundred years afore, of the whole world, and all stubborn deniers of certain approved Canonical Scriptures, such especially, as to their wicked doctrine were most plainly contrary.  
For example, the Ebionites: 
Iren. 1. ad hers. ca 26.  because they would have us to be both jews and Christians, 
Eus. 3. Ec. hist. ca 27  circumcised & baptised together, denied stiffly, and most impudently all S. Paul's Epistles, as directly written against that Heresy, 
Epiph. 1. haer. 30.  plainly testifying, that by Christ we are all delivered from that law. The Manichees likewise, because they would that the holy Ghost, 
Aug. de util. cre. Cap. 3.  which Christ promised to send unto his Disciples, came to us by the Author of their Sect named Manicheus, they denied the acts of the Apostles, for that in them Christ's promise is said to have been fulfilled ten days after his Ascension, certain hundred years before that Manicheus was borne.  
And do not the Heretics of this time play us the very same part? Do they not deny the Canonical most certain Scripture of the Maccabees, 
Aug. 2. doct. Chr. cap. 5.  for none other cause, but for that they cannot otherwise avoid the most plain testimonies thereof that are there against their Heresies? As concerning praying for the dead: Sancta & salubris est cogitatio, pro d●functis exorare, 
2. Macc. 12.  ut a peccatis soluantur. An holy and an wholesome meaning it is, to pray for the dead, that they may be loosed of their sins. Likewise concerning prayer of Saints for us: Multum orat pro populo & universa sansta civitate, 
2. Macc. 15.  jeremias Propheta Dei: jeremy the Prophet of God prayeth much for the people & for all the holy City. To whom in defence of this book we say, 
De praen. Sanct. ca 14.  as Saint Augustine said to certain that denied a testimony of the book of wisdom, Tanquam non de libro Canonico adhibitum, as taken by him out of a book that is not Canonical. Thus he saith: Non debuit repudiari sententia libri Sapientiae, qui meruit in Ecclesia Christi, de gradu Lectorum Ecclesiae Christi tam x annositate recitari, & ab omnibus Christianis, ab Episcopis usque ad extremos laicos, fideles, poenitentes, catechumenos, cum veneratione divinae authoritatis audiri. They should not reject the saying of the book of wisdom, which book in the Church of Christ hath deserved so long a rew of years to be recited, out of the step whereon the Lectours of the Church of Christ do stand to read the lessons: and with worship belonging to a book of divine authority to be heard of all Christian men, from bishops, even to the lowest sort, of laymen, faithful, penitents, and Catechumenes. Etiam temporibus proximi Apostolorum egregij tractatores, eum testem adhibentes, nihil se adhibere nisi divinum testimonium crediderint. Also the notable Interpreters or Fathers, that lived next to the Apostles times, when they brought forth that book for witness, nothing did they believe themselves to bring forth, but Gods own witness.  
Do they not again deny the Epistle of Saint james, in Luther their man of God, because it is against their Heresy of justification by faith only, and not by works, 
jac. 1.  saying most plainly: Ex operibus iustificatur homo, & non ex fide tantum. By works a man is justified, and not by faith only Do they not likewise in Beza, 
Beza in Lac 22.  now their Oracle at Geneva, say, that Saint Luke's Gospel is falsified, where it hath, Hic est Calix, qui pro vobis fundetur, This is the Chalice, shed for you: because it most manifestly witnesseth against them, the Real presence of Christ's blood in the Chalice: the chalice being therefore of Saint Luke said to be shed for us, because that which is in the Chalice, is shed for us: and not wine, nor none other thing shed for us, but only Christ's most precious blood.  
If in these points they like not their Beza, nor their Luther, why will they seem to be their followers? why do they not, as we do, for the same condemn them? Is not one false point of the Arrians, sufficient to us to condemn the Arrians? will they, nile they, a false point this is, and to be found (as I have said) in none but Heretics. And therefore they do well to be good to their companions, in the case of S. james Epistle, Saint Luke's Gospel and others more: because they are plainly under the same judgement themselves, specially for the books of the Maccabees. We on the other side most obediently receive and believe all Scriptures Canonical.  
Whereby to any reasonable man it may be manifest (which in itself is most certain) that of the same there is no part to our doctrine repugnant, but all without exception to us agreeing, all against heretics undoubtedly, and that in some parts so openly, that they have no other shift, but by denying.   

Traditions most certain.  
THE true Church always hath together with the whole Scripture believed and embraced Traditions: and whatsoever company there ever was, which was feign to cry for only Scriptures, and to deny most certain Traditions of the Apostles, their doctrine, for whose defence they were fain so to do, was ever Heresy, and they most surely Heretics, and for such at length holden by all Christendom, what so ever deceived followers for a while they had. For this cause saith Saint Paul to the Church of the Corinthians: Laudo autem vos fratres, 
1 Cor. 11.  quod per omnia mei memores estis, & sicut tradidi vobis, praecepta mea tenetis. I commend you, brethren, that in all things, you remember me, and even as I delivered unto you, you keep my Traditions, Tas paradoseis. And to the Church of the Thessalonians: Itaque, fratres, 
2. Thes. 3.  state: & tenete Traditiones quas didicistis, sive per sermonem, sive per Epistolam nostram, Therefore be constant, brethren: & hold fast the Traditions, which you have been taught either by our word, or by our Epistle.  
And for the same cause saith Saint Basile: Dogmata, 
De Spiritu san. ca 27.  quae in Ecclesia praedicantur, quaedam habemus e doctrina scripto tradita: quaedam rursus ex Apostolorum traditione, in mysterio, id est, in occulto tradita recepimus, quorum utraque parem vim habent ad pietatem. Nec his quisquam contradicet, quisquis sane vel tenuiter experous est quae sunt iura Ecclesiastica. The matters of doctrine and preaching, which in the Church are kept, some of them we have by teaching committed to writing: some again we have received by the Apostles tradition in mystery, that is to say, in secret, delivered unto us, both which are of like weight touching God's service. Neither will any man gainsay these, whosoever surely hath any sight in the Church's orders.  
And that Saint Basile herein is not singular, it is manifest by this (besides much else that might be said) that the whole Church, 
Aug haer. 84. Epiph. haer. 78.  and the Protestants also themselves hold for Heretics the helvidians, for the denying the Apostolical Tradition of our Blessed Ladies Evermore remaining a Virgin: to say nothing of many other likewise condemned Heretics, for the like denying of Traditions. So then hath the Church beside Scripture, certain Traditions, and them always in great estimation. But Heretics contrariwise have had the custom to make exception against Tradition, allowing nothing but only scripture. Thereupon said Maximinus a Bishop of the Arrians to Saint Augustine: 
Con. Max. li. 1.  Si quid de divinis Scripturis protuleris, quod commune est cum omnibus, necesse est ut audiamus. Hae vero voces, quae extra Scripturam sunt, nullo casu a nobis suscipiuntur, etc. If thou bring any thing out of the Divine Scriptures, which is common with all: we must needs hear it. But these words which are without Scripture, in no case are of us received. And to the same effect did Constantius the Arrian Emperor give out an Edict, 
Epiph. hae. 72. Hila li. con. Const.   Episcopi nihil praeter divinas Scripturas Ecclesiasticae fidei adderent. That Bishops should besides the divine Scriptures, put nothing to the Church's faith.  
Many other Heretics might here be brought forth with the like sayings: but that my purpose is here rather to set short Conclusions, plainly directing the meek and humble into the truth, and mightily confounding the stubborn enemy, than with heaps of examples to make great Volumes. Now then, that these Traditions be with us, and against the Protestants, although it be manifest enough, by this that we obediently embrace Traditions, and they unfaithfully refuse them: and also otherwise well known to most men, neither of themselves denied: yet to satisfy all men, it may, for example's sake be remembered, that S. chrysostom saith: 
Ho 69. ad populum Antiochenum.  Ab Apostolis haec sancita fuerunt, ut in tremendis Mysterijs, defunctorum agatur commemoratio etc. It hath been by the Apostles decreed, that at the dreadful Mysteries (so he calleth the holy Canon of the Mass) there should be made a commemoration of the dead, etc. And that Saint Jerome calleth it Munus quod necessitate offertur, 
Ep. 54.  an oblation which we are bound to offer, unam quadragesimam secundum Traditionem Apostolorum toto anno ieiunare, to fast one forty days in the year according to the Apostles Tradition. And that Saint Cyprian saith it is Dominica Traditio, 
Li. 2. ep. 3  our Lord's Tradition, that in offering the Chalice the wine be mingled. 
Epi. 118. cap. 6.  And that Saint Augustine saith of Saint Paul, Totum illum agendi ordinem, quem universum per orberi servat Ecclesia, ab ipso ordinatum esse etc. That by him was ordained this order of doing, which through the whole world, the Church doth keep, in doing of Mass with sundry other Traditions, which I omit, plainly witnessed by antiquity, to have come from the Apostles, and in our Church to this day used, and of the Heretics quite rejected. A plain Argument that ours is the Church that followeth the steps of Christ and his Apostles, and theirs to be the heir of the Arrians, and other damned Heretics, a limn and Messenger of that lost son Antichrist.   

The Church's Commandment.  
Always since Christ's Ascension, whosoever have at any time resisted the common known Visible Church, granting that in the beginning it was to be seen, and to be obeyed (for that is so plain in the Holy Scripture itself of the Acts of the Apostles, that they cannot deny it) but that afterward it became invisible, and fell from Christ, and therefore no longer to be obeyed: who soever (I say) have thus done and spoken, they were ever Schismatics and Heretics, and in the end forsaken of all Christian men, one and other, how soever for a time they deceived the world. Let our adversaries bring forth (if they can) one example to the contrary: sure it is, that they can not. And therefore they are themselves such as I have said, Schismatics, and Heretics, and for such (no doubt) at length will generally be taken, notwithstand-the herds of beastly followers that now they have.  
That such is their talk of the Church who knoweth not? who is ignorant, how they labour to show, how long endured the Visible Church by the Apostles gathered, and when it failed: some of them setting the age of it at two hundred, some at three hundred, some at five hundred years: and jewel more large than his fellows, at six hundred years. And therefore by the Church that then was, they will (say they) be tried, and not by that which was afterward for a thousand years together until the rising of Luther, and which yet holdeth on still against Luther and his Adherents. By this Church in no case will they be tried, because it is not (they say) the same which was before in the beginning, and which lasted only a certain term of years, and which now is restored again by Luther.  
This very same was of old the talk of the Donatists, whose manner was (as S. Augustine writeth) to gather ignorantly or deceitfully certain places out of the Scriptures, 
De unit Ec. Cap 12.  & ea detorquere in Ecclesiam Dei, ut tanquam defecisse ac perijsse de toto orb videatur, and them to wrest against the Church of God, to make it seem that she had as it were failed, 
In ps 102▪ con. 2.  and out of the universal world perished. And in another place they say: Apostatavit & perijt Ecclesia de omnibus Gentibus: the Church hath played the Apostata, and is perished out of all Nations. Hoc dicunt qui in illa non sunt, saith Saint Augustine. This say they, which are not in the Church. O impudentem vocem etc. Vocem abominabilem, & detestabilem, praesumptionis & falsitatis plenam, nulla veritate suffultam etc. O impudent saying, etc. A saying abominable and detestable, full of presumption and falsehood, stayed upon no truth etc. Such was the saying of those Heretics than: & therefore such is the same saying of these our Heretics now. They Heretics then for it: & therefore these Heretics now for it.  
On the contrary side therefore, as the Church was not failed then, before Donatus rose: so was it not failed now, before Luther rose. And therefore, as Saint Augustine and the rest that then withstood those Heretics, were of the Church: so we that now withstand these Heretics, be likewise of the Church, and they against the Church. And therefore unto every one that will hear Christ's voice, must they be sicut Ethnicus & Publicanus, 
Mat. 18.  as ethnics & Publicans, no credit to be given unto them, no company to be kept with them. It was also the familiar saying, as Saint Hierome witnesseth, 
Adu. Lucif  of the Luciferians, Factum esse de Ecclesia lupanar, that the Church was become a stews. Which was as reasonably said of them by Saint Hieromes judgement, as if one would say, Christum sine causa mortuum fuisse, that Christ died in vain.  
Sundry other Heretics might be here brought forth, with the like blasphemous saying: as in deed it must needs of all Heretics so be said who if they should say well of the Church, should ever speak against themselves. And therefore we marvel the less at the fear they have to name the Church. Castaleon thereupon in steed of Dic Ecclesiae, 
Mat. 18.  Tell the Church: translating unto us, dicito Reipublicae, tell the common wealth: others in their common talk, for the Church having in their mouths the Congregation: as in our country it is common. We marvel not at this their fear, I say. For God's Church is most certainly always that, which commonly in the world is known by the name of the Church: as they always most certainly be Heretics, who are commonly called Heretics.  
And so evermore is the advise of S. Hierome to be followed of them that willbe saved: 
Ibidem.  In illa est Ecclesia permanendum (saith he) quae ab Apostolis fundata usque ad diem hanc durat. In that Church must we keep ourselves, which once being founded of the Apostles, endureth even to this day. For certain it is by the Holy Scripture, that as Christ faileth not himself, so neither his Church ever faileth, 
Psal. 2.  being his Inheritance, of God his Father given once unto him, and he never deserving again to lose it. Upon these two Christ (I say) and his Church, 
Read S. August. de uni. ec  runneth all the Scriptures of the old Testament, either by Promises, or by Figures, or by Prophecies: and plainer upon the Church, then upon Christ. As worthily hath Saint Augustine noted: Puto proterea, quia videbantin spiritu, 
In Psal. 30.  contra Ecclesiam homines facturos esse particulas, & de Christo non tantam litem habituros, de Ecclesia magnas contentiones exitaturos: ideo illud, unde maiores lites futurae erant planius praedictum & apertius prophetatum est, ut ad judicium illis valeat, qui viderunt & fora● fugerunt: I think for this cause (saith he) because they (the Prophets) saw in spirit, that against the Church men would make parts, and of Christ they would not have so much strife, but of the Church they woluld raise great contentions: 
Plainer Prophecies for the Church, then for Christ.  therefore that, whereupon greater debates would be, was more plainly forespoken and more openly prophesied, that it might serve to their damnation, that saw, and yet ran out.  
And this may he easily perceive, that will begin at Genesis, 
Gen. 22.  where God saying to Abraham: In semine tuo benedicentur omnes Gentes, In thy seed shallbe blessed all Nations: in the Seed we have Christ, in the Blessing of all Nations, we have the Church: and so go on to the end of that part. Then the Scriptures of the new Testament, specially that be historical, what be they else, but certain records of the fulfilling of the said former Promises, Figures, and Prophecies: touching Christ, the Gospels: touching the Church, the Acts of the Apostles? And all this so plainly, that as the jews not seeing of Christ therein, so the Heretics not seeing of the Church in the same, can not possibly be to any thing else imputed, but only to wilful blindness for damnable lack of lightsome faith. And therefore as the jew to have his blindness taken away, must turn to our faith, Cum autem conversus fuerit ad Dominum, 
2. Cor. ●.  auferetur velamen: so must the Heretic likewise turn him to the Catholic faith: & then shall he see undoubtedly as plain Scriptures for the Church, as the faithful jew shall see for Christ, and plainer to, as before Saint Augustine witnessed. Such as we that be Catholics, do see for both in every leaf almost, so many, so mighty, so evident, that we perceive the jew and Heretic to see no more, than a man that seethe not the Sun at noonedays, 
Psal. 88  nor the Moon in the full.  
Well, join with me issue upon this who will: They were always Schismatics and Heretics, I say, that pretended the common known Church at any time to have failed, and that stubbornly resisted the same. And therefore Protestants and Puritans be such, and for such of our Country and of all the world will one day be taken Which God grant of his mercy speedily, that they bring no more poor souls to hell.   

The Church's Practice.  
TO this former observation of finding out the truth by the Church's judgement, as well which now is, as which was in the first beginning, being both but one Church, no less than one Tree it is that was planted 16. hundred years ago, and ever since that time groweth up and spreadeth itself upon every side abroad, may be joined another no less infallible, and more sensible way, by observation of the churches use and practise. Which way is so certain and so undoubted, 
1. Cor. 11.  that S. Paul himself, after that to prove that women should not be bare headed and uncovered in the Churches, he had used all kinds of arguments taken out of their creation, of significations, of similitudes, of Scriptures, of natural reason: to put the matter out of all peradventure, if any man perhaps would contentiously deny the said his arguments, to this invincible Fort he recoileth, saying: Si quis autem videtur contentiosus esse: nos talem consuetudinem non habemus, neque Ecclesiae Dei: But and if any man do seem to be contentious, we have no such custom (for women to pray uncovered) nor the Church or Churches of God,  
And conformably to this said S. Augustine likewise for the same cause: 
Ep. 118. cap. 5.  Si quid tota per orbem frequentat Ecclesia, hoc quin ita faciendum sit, disputare insolentissimae insaniae est. If the whole Church throughout the world do use any thing, only to call it in question, whether that thing should be so done, is a point of most proud, or most strange madness. And therefore against the Pelagians he maketh very commonly his arguments out of the Church's Practice, 
Ep. 105.  proving that children be borne in sin, because the Church's Practice is, to Baptize them for remission of Sins. And this Practice he calleth Pondus veritatis, weight of truth: apertissimam molem veritatis, a most plain huge great bigness of truth.  
Because likewise by the Church's practice exorcizantur & exufflantur infants, in the ceremonies of Baptism, children are exorcized & blown upon, quiae Diabolus eis dominatur: & per quid nisi per peccatum? because the devil hath power over them & by what, but by sin? And of this practice he boldly sayeth: Secundum suam calliditatem non inveniunt, quid ad hoc respondeant, the Pelagians with all their craft find not what to this to answer. Non audent dicere haec in Ecclesia mendaciter geri, they dare not say, that these things are done in the Church feignedly.  
He proveth likewise against them by practice of the Church's prayers, that a man can neither come to Christ our Lord in the beginning, nor continued in him till the ending by his own power, 
De bo. pers. cap. 23.  but by the grace of God: Quando enim non oratum est in ecclesia pro infidelibus atque inimicis eius, ut crederent? For when (saith he) was not prayer made in the Church for Infidels and for her enemies, that they might believe? Quando fidelis quisquam amicu, proximum, coniugem habuit infidelen, & ei non petivit a Domino mentem obedientem in Christianan fidem? When had any christian a friend, a kinsman, a wife that was an Infidel, & asked not for him of our Lord a mind obedient unto our christian faith? Quis autem sibi unquam non oravit, ut in Domino permaneret? And who ever prayed not for himself, that he might continue in our Lord? Aut quis Sacerdotem super fideles Dominum invocantem, si quando dixit, Da illu Domine, in te perseverare usque in finem, non solum voce ausus est, sed saltem cogitatione reprehendere, ac non potius super talem eius benedictionem & cord credente, & ore confitente respondit, Amen? Or the Priest making invocation of our Lord upon the faithful, if at any time he said, give them O Lord to continue in thee unto the end: who hath dared not only in word, but as much as in thought to reprehend him: and hath not rather upon such his benediction both with heart believing, and with mouth confessing answered Amen? As if we now should against the Heretics of this time, reason out of private men's beads, and out of the public prayers which are in the Portuise or Breviary, in the Missal, & other Church books. 
Eus. Ec. hist. lib. 8. ea. 24. 27. Amb. de virgin. li. 3. Higher in jou▪ 1. Aug. de Civi. Dei li. 1. ca 6. Note they this that for causes nothing so just contemn other Saints of the Church.   
I omit for desire of brevity, what many of the ancient Fathers have written of certain holy women, which in time of persecution being sought for to be abused, killed themselves: constantly and uniformly holding them for Martyrs, because of the Churches practise in most solemn honouring of them: and thinking rather, that the Church did know, the said women to have had some plain revelation from God so to do, then that she erred in her practice. But and if any man here be so foolish to say, or to think, or to fear, that now the case is altered, because we live so long after the saying of those words by Saint Paul, and S. Augustine: let him consider first, that S. Augustine also lived almost four hundred years after S. Paul, and yet so thought he not the case then to be altered, that he uttered the matter with more weight of words by a great deal, as you see.  
Secondly, that if it were a case, which by any space of time might be altered, then had both Saint Paul's, & Saint Augustine's foretresse been pregnable, and not invincible, as they made it, & therefore would neither Saint Paul in all the Churches of God, nor Saint Augustine in the whole Church throughout the world, have put more confidence, then in any one particular Church of some special place. Or, let any man give me a reason, why they did stick to say as much of every particular Church which they did see then to be in the right way, but only because that although such a particular Church were then in the right way, no less than the whole Church: yet did they know, that the particular Church might afterward stray out of the way, but the whole Church might never go astray.  
thirdly, let him consider, that no Adversary of ours is able well to charge the Church, sith Saint Augustine's time with any alteration made all this while: but we will show, that the same pretenced alteration was not an alteration, but even so observed in that time also that ran or passed between Saint Paul and S. Augustine. As presently you heard him speak of Exorcisation and Exufflation of children in Baptism: and 
* In the 5. motive  before I alleged out of him a practice likewise of his own time, & of a Priest of his own, that offered (as we do in the Mass) the sacrifice of Christ's body in a certain form, to deliver it from the vexation of wicked spirits. 
* In the 7. motive  In another place I showed, that his mother worshipped the Blessed Sacrament of the Altar with Religion every day, as very God & Christ himself: desiring at her death, to have it offered to God for her soul, & for her sins, which he also then caused to be done, and long after in writing desired all Priests to do for her the like.  
In another place he witnesseth the practice of the Church about the same Blessed Sacrament to have then been such, that children, when they should afterward come to years, if they were not otherwise taught by other men's admonition, or by their own experience, would verily think, that our Saviour was never in other form upon the earth, but in that form only which they see at Mass. His words are these: 
De Trin. lib. 3. cap. 10.  Infants non noverunt, quod in altari ponitur, & peracta pietatis celebratione consumitur, unde vel quomodo conficiatur, unde in usum religionis assumatur. Et si nunquam discant experimento vel suo, vel aliorum, & nunquam illam speciem rerum videant, nisi inter celebrationes Sacramento●●●um offertur & datur, dicaturque illis authoritate gravissima, cuius Corpus & Sanguis sit: nihil aliud credent, nisi omnino in illa specie dominum oculis apparuisse mortalium, & de latere tali percusso liquorem illum omnino fluxisse. Infants know not that which is laid on the Altar, & being ended the celebration of piety (so he calleth the Holy Canon) is consumed, whereof or how it is consecrated, from whence into use of Religion it is assumpted. And if they never learn by experience either of their own, or of others, and never see that form of things, but at celebrations of the Sacraments (so he calleth Masses) when it is offered, and given, & be told them with authority most weighty, whose Body and Blood it is: no other thing will they believe or conceive, but verily in that form our Lord to have appeared unto the eyes of men, and out of such a side being stricken, that liquor verily to have issued.  
Then touching the practice of other things also, as going a pilgrimage to Holy places, worshipping of Relics, praying to Saints, praying for the dead: it is so plain by all the writers of those times, that they were then no less used, then now they be, that no thing there is which can more copiously be showed, as all that read Antiquity know right well. My purposed brevity (as I have often said) suffereth not the allegation of many testimonies: but one short saying will I allege of S. Augustine's, which in very few words doth manifestly witness unto us the practice of all those four things at once which I have named. 
De cur. pro mort. in fine.  Thus he sayeth: Quod vero quisquam apud memoriam Martyrum sepelitur, hoc tantum mihi videtur prodesse defuncto, ut commendans eum etiam Martyrum patrocinio, affectus pro illo supplicationis augeatur. That any man is buried at some Memory (or Relic) of Martyrs: unto me it seemeth, in this only to avail the departed, that commending him also to the patronage or intercession of the Martyrs, the devotion of his friend which maketh supplication for him, increased may be.  
Here have you expressie Relics of Martyrs: for so he meaneth by a memory, as if you doubt, you may gather out of another place, where he saith: 
De Civi. Dei li 22. cap. 8.  Memoriam Martyris Episcopus in manu portabat. The Martyr's Memory did the Bishop bear in his hand. You have also here praying to Martyrs, praying for the dead, & Pilgrimage to Relics, so lively, that you see the practice thereof was (as I may say) infinite, people not being content only in their life time to use it continually, but also after their death to make such Pilgrimage once for ever, there to rest both their own bodies, and their friends with the holy Relics until the worlds end.  
In so much that bold I am to say, and prove it well I can, that whereas Christian people of those first ages are counted, as they were indeed, far more Godly and more holy, and more devout than we, for no other cause it was, but only because they practised the things aforenamed and such like, much more often, more religiously, and (as the Heretics would have it falsely called and counted) much more superstitiously, than we do: more going a Pilgrimage, more kissing of Relics & kneeling unto them, more crying out to Saints, and all other such things much more in those days, then in these: & therefore (I say) people then more devout and religious, then now. Such going then a pilgrimage to jerusalem, that S. Hierome sayeth of the Holy places of our saviours Nativity, Cross, Resurrection, and Ascension: ad quae de toto orb concurritur, 
In Isa. 19  unto which holy places there is concourse of people out of all the world: even the very holy earth of our saviours sepulchre brought home by Pilgrims, and given to their friends, and used to hang in their chamber, to save them from evil: yea so reverenced, that they would not keep it in their chambers, but build Churches to lay it in, for people at it to serve God, to come to it a Pilgrimage, and that with following of great Miracles: 
De Civi. Dei li. 22. cap. 8.  all which S. Augustine writeth of his own time, being himself a party therein. Such going a Pilgrimage to Rome likewise, & at Rome, 
In Ezech. 40.  that S. Hierome writeth again: Solebam puer Romae cum caeteris eiusdem aetatis & propositi diebus Dominicis Sepulchra Apostolorum & Martyrun circuire, crebroque Cryptas ingredi, etc. My use was being a boy, at Rome with others of the same age and meaning, upon Sundays to go about the Apostles and Martyrs sepulchres, & often to enter into the Cryptes, etc. Which are places under the ground full of Martyr's bones, and ashes, still to this day visited much of Pilgrims.  
Finally all Antiquity is full of such practice: bearing plain witness to the practice of the other points also of our Religion, as might easily be showed, if brevity did permit, or if these foresaid were not sufficient. And yet as I proved before out of S. Augustine and S. Paul, for finding and knowing of the Truth, sufficeth the practice alone of the church that now is. And diligently is it to be noted, that so plain and undoubted a thing is the Church's Practice, that the old Heretics never ventured for to change it: as the Arrians, the Nestorians, Pelagians, etc. But all their Heresies consisted only in some matter of erroneous judgement & false opinion: but the face of religion they never changed.  
Whereby who seethe not, that the Protestants, who are convinced so plainly by the practice of the Church, both that now is, and that ever was, & who have changed the whole practice, the whole form & face of religion, are of all other Heretics most gross and palpable, altering the whole use of the Church almost in all points, whereas only to call in question but any one point, is (as you have heard S. Augustine say) the point of a most strange kind of very madness? And will they not yet see, acknowledge, confess, and repent their fault, to return home again, and to be saved? Or will people take no warning of them? well▪ that they may have yet more warnings, although these are enough, and more then enough, let us in God's name proceed to others.   

See-Apostolike.  
WHOSOEVER at any time, were for their doing or teaching, condemned by the definitive Sentence of the See-Apostolike, and stubbornly contemned the same: they were Schismatics or Heretics, and so in the end they always proved. And contrariwise all Catholic men kept themselves ever in the unity of that See, labouring, if they were for any cause cut from it, to be reconciled again unto it: yea, and if there had been but any suspicion conceived by that See against them, never ceasing, until they had either by their Letters, or by their presence, and that out of all parts of Christendom, Greek and Latin, far and near, East and West, made thereunto their purgation.  
Example can there be none to the contrary well alleged: but for it there are in all ages and countries examples most certain and innumerable. As in S. Augustine's time the Doctrine of the Pelagians being by that See condemned, was then and ever sithence, of all Catholics accounted Heresy. In so much that Saint Augustine saith thereupon: 
Ep. 106.  Ipsum novellum & perniciosum errorem, sic Ecclesiastica authoritate compressum, ut multum miremur, adhuc esse quosdam, qui per quem libet errorem Gratiae Dei conentur obsistere: That new & pernicious error is so restrained by the Church's authority (he speaketh there of the Bishops of Rome) that we marvel much, to see certain as yet that follow the same. 
In vita Augustin. cap. 18.  And touching the same, Possidonius writeth: Et hoc tale de illis Ecclesiae Dei Catholicae prolatum judicium, etiam pijssimus imperator Honorius audience ac sequens, suis eos legibus damnatos, 
Note the Roman Church, the Catholic Church.  inter haereticos haberi debere constituit. Also the most devout Emperor Honorius hearing and following this judgement of the Catholic Church of God given upon them, by his laws condemning them did ordain, that they should be counted in the number of Heretics. Which S. Augustine himself very well allowed, saying: 
De pet. or. ca 17. 10. 7.  In tam nefandi erroris authores, Episcopalia Concilia, & Apostolicam sedem, universamque Romanam Ecclesiam, Romanumque Imperium, quod Deo propitio Christianum est, rectissime fuisse commotum. Against the Authors of so wicked an Error, very just indignation did there take Counsels of Bishops and the See apostolic, and the whole Roman Church, and the Roman Empire, which through God's mercy is now Christian.  
Then for example of Catholics purging themselves unto that See, when they had of their enemies been infamed, making supplication withal, that unjust sentences of their deposition, by it might be revoked: there are to be seen the Epistles of Saint chrysostom Patriarch of Constantinople in Greece to Saint Innocentius Bishop of Rome, and of S. Theodoret Bishop of Cyrus also in Greece to S. Leo Bishop likewise of Rome, and many others the like. Theodoret there saith: 
Epist. ad Leon.  Ego autem Apostolicae vestrae Sedis expecto sententiam: & supplico & obsecro vestram sanctitatem, ut mihi opem ferat, justum vestrum & rectum appellanti judicium, & iubeat ad vos accurrere, & ostendere meam doctrinam vestigia Apostolica sequentem. I expect the sentence of your See apostolic: and I make supplication and beseech your holiness to help me, appealing to your just and right judgement, and that you will command me to come over unto you, and show my Doctrine to follow the steps apostolic. Supplicationem meam, quaeso, ne respuatis, nec miseram meam caniciem despiciatis: quae post tot labores aff●cta est contumelijs. Ante omnia autem rogo, ut sciam a vobis, an in iniusta hac depositione me oporte at acquiescere, an non Vestram enim expecto sententiam, & si iudicatis me stare iusseritis, stabo, nec ulli deinceps homini molestiam exhibebo: sed, quod flecti non potest, Dei & Seruatoris nostri expect tabo judicium. My supplication I beseech you refuse not, neither despise my miserable hoarenes, which after so much pains taken for the Catholic Faith, is now misused And first I desire to know of you, whether I must agree to this unjust disposition, or not. For I expect your Sentence, and if you command me to stand unto that, which hath been judged against me, I will stand unto it, neither any man will I hereafter trouble about it: but the inflexible judgement of our God and Saviour will expect  
Whereunto S. Leo sayeth in his answer: Benedictus Deus noster, 
In fine operum Theodoret et Leo ep. 63.  cuius invincibilis veritas ab omni haereseos macula mundum te, secundum Sedis Apostolicae judicia demonstravit. Cui dignam retribues pro tot laboribus gratiam, si talem te, qualem probavimus ac probamus, pro universalis Ecclesiae defensione seruaveris. Blessed be our God, whose invincible truth hath according to the judgement of the See apostolic declared you to be clean from all spot of Heresy. To whom you shall render worthy thanks for so much pains, if what a one we have taken & do take you to be, such a one you keep yourself for defence of the universal Church.  
To this purpose also may be seen the short learned and notable Epistle of S. Hierome to Pope Damasus written by him to Rome out of Syria, 
To. 2.  a Country very far distant, in the East Church, to know the Pope's pleasure, whether he should say three Hypostases to be in God, whereunto certain suspected persons did there require him to subscribe: he not sticking to say three Persons, but fearing some Heretical poison to lie hid in three Hypostases. Because (saith he) by means of Division of people here in the EAST it is hard to understand, where is the true Church: Ideo mihi Cathedram Petri & fidem Apostolico ore laudatam censui consulendam, Therefore I thought it good or necessary for me to ask counsel of Peter's Chair, and of the faith praised by Saint Paul's mouth, etc. No sticking at the monstrous space of sea & land that is between. Vbicunque fuerit corpus, 
Mat. 24.  illuc congregantur aquilae: Wheresoever is the carcase, thither will the eagles gather, etc. Ego nullum primum nisi Christum sequens, Beatitudini tuae, id est, Cathedrae Petri, communione consocior. I following none but Christ first, am joined in communion to your Blessedness, that is, to the Chair of Peter. Super illam Petram aedificatam Ecclesiam scio. Upon that Rock I know the Church is builded etc. And because I am so far of from you, Ideo hic Collegas tuos Aegiptios confessores sequor: therefore here I follow them of your side, the Confessors of Egypt, etc. Quicunque tecum non colligit, spargit hoc est, qui Christi non est, Antichristi est. Who soever gathereth not with you, he scattereth: that is to say, who so is not of Christ's side, he is of Antichrists side, etc. Obsecro Beatitudinem tuam per Crucifixun, mundi salutem, per homousion Trinitatem, ut mihi epistolis tuis, sive tacendarum, sive dicendarum hypostaseon detur authoritas. I beseech your Blessedness for his sake that was crucified, the Salvation of the world, and for the Consubstantial Trinities sake, that by your Letters, authority may be given me, to say or not to say these Hypostases. Read the whole Epistle.  
Finally, true it is (I say) generally without exception, that always as Catholics have earnestly kept, and diligently sought the unity and communion of the See of Rome, so were they ever Heretics or Schismatics that contemned the same, especially after that they were by it condemned, & for such were they at the length by the whole world taken, if they continued wilful and obstinate in the said rebellion.  
Therefore the Protestants and other Sectaries of this time, who have been by so many worthy Bishops of that holy See accursed, and have notwithstanding so many years desperately continued in their disobedience, are Schismatics and Heretics, and so will they one day be accounted of all Christian men: when, as in all Heretics that were afore our time, so in these shallbe fulfilled Saint Paul's most certain Prophecy: 
1. Tim. 3.  Insipientia eorum manifesta erit omnibus, their folly shallbe known of all men, as (thanks be to God) it hath of late years well begun to be, and namely in our Country, where notwithstanding their continual preaching for these sixteen years, and the Catholics all that while being put to silence, yet have they now fewer followers without comparison, than they had when they began: for no other cause, but for that the folly of Heresy (as Saint Paul hath told us) is such, that through Gods working, men of their own accord in time will see it, and seeing will forsake it. Which when as by the mercy of God Catholics shall have there again their liberty, will no doubt much more, and in short time generally of all men be done.  
For, certain it is (as I have said) that none have been from Christ's Ascension to this our age by the apostolic See condemned in manner above-sayed, but they have been also afterwards by all Chtistian men with one consent abhorred and detested, howsoever they have for a time abused their vile tongues against the said See for condemning them, calling it Cathedram pestilentiae the Chair of pestilence, as did the Pelagians, 
Augustine con. lit Petil. li. 2. cap. 51.  or the seat of Antichrist, or by such like terms of blasphemy.   

Counsels.  
WHOM so ever any Council of bishops, General or Provincial, confirmed by the See apostolic, hath at any time condemned as Heretics, they were Heretics in deed, & as such they were at length forsaken of all men, howsoever for a time Emperors, Kings, or Queens, multitude of followers, show of learning, opinion of holiness, or any other man or thing did uphold them. Neither against this can there be brought any exception.  
Remember all the times, who so that will, that were before us. The Nycene Council condemned the Arrians, for denying the Godhead of God's Son: the Constantinopolitan condemned the Macedonians, for denying the Godhead of the holy Ghost: the Ephesine Council condemned the Nestorians, for dividing Christ's own person into two: the Council of Chalcedon condemned the Eutychians, for making but one of Christ's two Natures: an other Council of Constantinople condemned the Monothelits, for leaving in Christ but one will only: & other Counsels condemned others. And the end always was, that the Council prevailed, the Heretics were suppressed. For, those Heretics, which I have rehearsed, which in their time reigned each one very far, & infected marvelous great multitudes of sinful & unconstant souls, yea & many Emperors also and Empresses, Kings and Queens, States & Countries, etc. now at this time and many hundred years before this time, what one follower have they had? Have they not been generally forsaken? Have not those Counsels, which condemned them, of all Christendom been embraced? Yea, by the very Parliament la (Simo Dijs placet) of our Protestants in England, have not four of them been allowed with the Scriptures for good touchstoanes of Heresy? So mighty is the authority, so undoubted is the verity of such a Council. And that well worthy: as being a thing wonderfully commended unto us by the Example of the Apostles and first Christians, in the acts of the Apostles, where we have the first lineaments of Christ's Church, and the orders of the same.  
There we see, how that a very great Question being raised by certain preachers saying, 
Act. 15.  that we Gentiles without circunciding of ourselves after the manner of Moses' law can not be saved, although we believe in Christ the matter was referred unto a Council of the Apostles and other priests at jerusalem. Who after great searching & debating of the matter determined it, with Visum est Spiritui sancto & nobis, it hath pleased the holy Ghost & us, that Christian men of the Gentiles should not be bound to the law of Moses: making also certain Decrees, of such to be observed. And after this what effect took the Council? Marry S. Paul and Silas went over many Countries and Cities, 
Act. 16.  preaching and delivered unto them to keep the Decrees that were decreed by the Apostles and Priests, that were at Jerusalem. And this same order ever since that time in like cases hath the Holy Ghost the guide & leader of the Church into all Truth, caused the Church always to observe, making by his divine power Counsels to be assembled, to be furthered, to be agreed, to be finished, to be received. That we do worthily refer this proceeding & prospering of Counsels in the Catholic Church to God almighty, any reasonable man will soon confess, that considereth out of how many countries, languages, manners, wits, & people, about how many matters & questions, with how long preparation & continuance, with how great disturbance & resistance offered & made by their enemies, they are assembled, holden, and concluded, namely this late Council of our time, which was gathered and kept at Trident. But on the other side, for the Heretics of our time, lacking God's assistance, it hath been a thing so impossible, out of their so many corners where their infection lurketh or reigneth to assemble themselves, yea or so many persons of the basest ministers, as at Trent were very Bishops, into any one place for the like purpose, that (to my knowledge) they have not hitherto somuch as gone about it, or once thought thereupon. And in some pieces of Germany alone, where with great diligence and charges of their deceived Princes, some few of them for a short time about not many matters have been assembled and kept together, what agreement could there ever be made between them more than between your Protestants & Puritans, cats and dogs, as the world well knoweth and plainly seethe? And in old time, when the Arrians were able by means of their Emperor to hold certain councils, what one of them ever took place? and that, because they lacked the B. of Rome his confirmation. In somuch that Constantius the Arrian Emperor, having by a Synod of his Bishops deposed Saint Athanasius, and also thrust him actually out of his Bishoprycke, yet laboured tooth and nail, and desired it most fervently, to have the same confirmed with the Bishops of Rome's authority: 
Ammia. Marcel. li. 15.  as witnesseth also an heathen writer of that time, in these words: Id enim ille Athanasio semper infestus, licet sciret impletum, tamen authoritate, qua potiores aeternae urbis Episcopi, firmari, desiderio nitebatur ardenti. The matter of casting Athanasius out of his priestly See, although Constantius his mortal enemy for evermore, knew that it was fulfilled, yet to have it confirmed with the authority, in which the Bishops of the eternal City are better, he laboured with fervent desire.  
But now the Council of Trent was in all respects like to those old Catholic and General Counsels, so called together, so proceeded, so confirmed. Such Counsels (I say) always in the end prevailed, ever were of Catholic men obeyed, never of any stubbornly resisted but only of Heretics: Therefore Protestants and Puritans be Heretics: they be not Catholics: and so will all men at the length take them to be, for resisting of the Council of Trent, as they have taken all other resisters of other like Counsels. But what say I, for resisting of the Council of Trent only? Whereas they resist also (and that by their own confession) so many other General counsels, as the second of Nice, the Florentine, those of Lateran, of Vienna, and finally all that these thousand years have been holden, allowing none but only the first four, of Nice, of Constantinople, of Ephesus, & of Chalcedone. And trow ye that them also they allow in deed? will they be content by them to be tried in the matters that are between us? you may be sure they will not, knowing that they were of the very same faith that the Counsels afterward, and that they make against them no less, than these, as (if need be) I can and will by God's grace most clearly show. But it needeth not, they confess as much themselves. For else, why suffered they one Lewis Euans of late years to set out a naughty book, wherein amongst many others his blasphemies and abominations, he called one of those four councils, that same of Chalcedon, a blasphemous, proud, sacrilegious, Antichristian Council, with many more words of like detraction.  
If therefore, going against any one such lawful Council, as I have said, hath always been a most certain and peculiar property of open Heretics: the Protestants that stand against all such Counsels, as well within these thousand years as afore, are they not plainly proven Heretics? Is there any man, that so little careth for his soul, as to venture it with such Masters condemned & condemners of all holy Counsels, no Council, new nor old, being on their side? God of his goodness deliver all men, and namely our dear Countrymen, from such blindness. It was the manner of blind Heretics, it was never the manner of Catholics so to do. For example, Eutyches the Heretic condemned the Council of Ephesus, as witnesseth Flavianus Patriarch of Constantinople: 
In ep. ad Leonem.  but Catholics ever had the manner, with all reverence strait ways to yield, yea and that not only several persons, but whole Countries with their Provincial counsels, when a general Council had otherwise determined. 
De bap. con. Don. li. 2. ca 3.  Et ipsa Concilia (saith Saint Angustine) quae per singulas Regiones vel Provincias fiunt, quis nesciat, plenariorum Conciliorum authoritati, quae fiunt ex universo orb Christiano, sine ullis ambagibus cedere? Who knoweth not, also the very councils which are holden of several Countries or Provinces, without any exception to yield unto the authority of plenary Counsels which are holden of all Christendom?  
We therefore, that obediently receive, all such Counsels, rejecting no one of them, in no one point what so ever: is it not manifest, that we are of the same one catholic Church and society that they were of? And the Protestants believing no one of them indeed, at least in all points, and very few of them also in word: is it not evident, that they draw in one line with Eutiches, and all other Heretics that were before them? who soever will consider this much with the fear of God, with care of his soul, with advise of true reason, must needs, confess it.   

The Fathers.  
NOW for another most certain argument, that the truth is of our side, and that the Protestants be Heretics, this I desire to be of reasonable men quietly considered: whether ever any Catholic man in matters of our faith did obstinately refuse to believe the old Fathers consenting in one and agreeing together: or whether any ever did so, but only Heretics. Certain it is, that it never was the manner of none but Heretics: as of Paulus Samosatenus, by the witness of the Council of Antioch holden against him. The Bishops and Pastors there assembled, reporting in their Epistle his manners and fashions for which they condemn him, and would have all others to condemn him likewise, do tell amongst others, 
Eus. li. 7. hist. ca 24  that his manner was in his open sermons, without honesty or shame to rail against the Interpreters of God's word that were departed: In verbi Dei interprete qui e vita excessissent, dum in hominum frequentia palam praedicaret, petulanter & importune debacchari.  
Of Nestorius also Socrates writeth, 
Li. 7. ca 251.  that the cause of his Heresy in denying our B. Lady to be God's Mother, was that he despised the reading of the Father's writings, thinking himself because of his fine and rolling tongue to pass all men. Veterum Interpretum scripta perdiscere dedignatus est, etc. Contrariwise true christians & Catholics ever thought themselves bound to believe the Fathers, to stick to their doctrine, to walk in their steps. And therefore saith Saint Ambrose: Absit ut tradam haereditatem Patrum, 
Li. epist 3. de. Bas. trad.  etc. God forbidden, that I should betray the inheritance of my Fathers, the inheritance of Dionysius, who died in banishment for cause of our faith, the inheritance of Eustorgius the Confessor, the inheritance of Mirocles, and of all faithful bishops that were afore our time. 
Li. 1. con. ●●l. ca 2.  S. Augustine likewise: Quod credunt, credo: quod tenent, teneo: quod docent, doceo: quod praedicant, praedico: I believe, that they believe: I hold that they hold: I teach that they teach: I preach that they preach. And the same to be the duty of all Christian people, in these words spoken to a Pelagian, 
〈◊〉 ●●. li. 2. 〈◊〉. 1● l.  he declareth: Quos oportet, ut populi Christiani vestris prophanis novitatibus anteponant, eisque potius eligant adhaerere, quam vobis. It is necessary for christian people, to prefer the holy Fathers before our profane novelties, and to choose to stick rather to them, then to you, Pelagians, and other Heretics.  
And thereunto what reasonable man will not agree, considering the manifold prerogatives, both humane and divine, of those ancient Fathers, above all Heretics: as their excellent wits, continual study, wonderful learning, fervent prayer, holy conversation, favour in God's sight, mighty working of infinite Miracles (besides living long afore these controversies arose between us, & therefore being without all suspicion of partiality.) By which his great gifts and passing graces with many more of like condition, most liberally and most singularly bestowed upon them, the holy Ghost, God himself, hath so commended them unto the world, and set them in such irrefragable authority with all Christian hearts, that the very Heretics also themselves, although they have forsaken walking with the Catholics in their steps, yet in their preaching and writing think it necessary to allege their testimonies, and triumph not a little, when out of them they can wring any little word that may seem to make for their errors: whereas yet, there be certain other Authors as ancient as the Fathers, but against the Fathers, and far more plain witnesses for the Heretics assertions, than the Fathers, which notwithstanding they never dare so much as once to name. As against praying for the dead, what Protestant hath been heard to allege Aerius, that was most certainly and most plainly of that opinion? And who yet hath not heard them against the same allege S. Augustine, 
Aug. hae. 51.  that for the same opinion amongst condemned Heretics hath noted Aerius? Neither allege they ever Vigilantius, iovinianus, Eunomius, Simon Magus, and other old Heretics, for those several opinions, that they before these evidently did hold: but they allege S. Hierome, Saint Epiphanius, Saint Basile, Saint Irenee, Saint Clement, and our other Catholic Fathers, for the very same opinions, which yet those Fathers in those Heretics noted & condemned as Heresies.  
Is it not by this manifest unto all men that will not shut their eyes wilfully against the light, that we must believe the Fathers, that we must glory to be accounted their followers, their disciples, their children? when as the very Heretics themselves, that bear false hearts towards them, dare not yet for fear of God, or shame of the world, but make fair countenance unto them? Who knoweth not, that jewel in that famous challenging sermon of his made at Paul's Cross, would seem to make the Fathers so good grounds to build upon, that if the Catholics could out of them bring one sentence, or half sentence, word or half word, for many Articles in controversy there by him proponed that then he would subscribe to our Religion? So than it is touching the Father's authority: But now on whose side they stand indeed, ours, or the Protestants, although no wise man, or of mean experience in these matters, can be in doubt thereof: yet if need be, thus may it briefly be showed, that they be on our side, and that most certainly.  
Let any indifferent man consider this with himself, who they are, we or the Protestants, that are feign to defend the Fathers, that are put to maintain their credit, that are compelled to uphold their authority. Plain it is, that to this not the Protestants be driven by us, but that we thereunto are driven by them. And therefore plain it is, that the Fathers stand with us, & against the protestants. As if any man were so ignorant to doubt, on whose side standeth the See apostolic, the Council of Trent, the Scripture of the Maccabees, Traditions of the Apostles, with many others that might be named: that the Protestants rail at them, that we defend them: were not this a sufficient and an evident demonstration, that they be on our side?  
So then, by the like doing of us, both in the matter of the Fathers, they impugning them, we defending them: it is most certainly declared, that they be on our side. As if at this time a man did doubt whether the said Fathers be with the Protestants, or with the Puritans, would not his doubt very soon be answered, if it were showed unto him, that the Protestants are driven by the Puritans to defend the Fathers, calling them also Papists for their labour? Whereby again it is manifest, that the Fathers are with the Catholics, & neither with the Puritans, nor with the Protestants. And hereupon it was, that jewel in his foresaid challenge did set a certain number of Articles, as of the Mass, of the Pope, of the Eucharist, with some others: leaving out purgatory, praying for the dead, praying to Saints, Merit of works, with a great number of many more: because (I say) in his very conscience he did know as they do all, if they read the Fathers, that they are so plainly on our side, that in most matters of controversy it can not with any colour be denied, or called in question. For if in all points they be not with the Protestants (which by this you see they are not) then undoubtedly in all points be they with us, because there is not, nor never was, but one only true Religion, not one then true, and now another true: but the same that then was true, the same now true. Which (as I have said) cannot be the Protestants, because of their plain and in so many points confessed difference from the Fathers.  
Hereunto what can they say? Certainly nothing, but only this: that we are out of the way, and that the Fathers were out of the way, and that they only are in the way. By which their saying it is yet again more plain, that by their own confession they are not in the Father's way, which also out of their own writings might easily be showed, that they stick not to say, the Fathers all to have been in error, but that it needeth not, being a thing otherwise well known to all such as hear their Sermons, or be in place to hear them talk boldly and familiarly together amongst themselves, where they are not afraid plainly to confess, that the Fathers all were Papists: as I have already sufficiently proved, and will with the help of GOD, more largely prove hereafter, if it be required, desiring the Reader for this time to hold himself content with this one fresh saying of Laurence Humphrey. 
Libel. de vita jewel.  speaking of jewels famous challenging Sermon aforementioned, wherein he provoked the Catholics to try with him the matter by the Scriptures, Councils, Fathers, and examples of the first six hundred years of Christ's Church. Thereupon thus saith Humphrey. Nimium largitus est, & vocis plus aequo concessit, & sibi nimium fuit iniurius, etc. Et seipsum, Et Ecclesiam quodammodo spoliavit. Siquidem Daemoniacorum quaestio est: Quid nobis & tibi est, jesu fili David? Sed interrogatio Sanctorum est: Quid nobis rei cum Patribus, cum carne & sanguine? Too much he gave, & to you he granted more than was meet: and to himself he was too injurious, etc. Both himself and the Church after a sort he spoiled. For it is the question of men possessed: what have we & thou to do, O jesus the Son of David? But the demand of Saints it is: what have we to do with the Fathers, with flesh and blood? Such Saints as you heard a little afore, were not S. Ambrose, not Saint Augustine, nor any other Saint of Heaven: but the Saints of this Canonizers new Calendare, such as Saint Paulus Samosatenus, Saint Nestorius, and other Heretics of accursed memory, who were in their life time, Ranae, & Cyniphes, 
Exod. 8.  & Muscae moriturae, quales sunt Pelagiani, Frogs and Gnats, 
Libel. adversus prophanas omnium haeresum innovationes.  and Flies that shall not last, such as be the Pelagians, as Vincentius Lirinensis for this their croaking against the Fathers very aptly termeth them, in that passing fine book of his, written by him above a thousand years ago of the same argument that this our treatise. Nobis, inquiunt, authoribus, nobis principibus, nobis expositoribus, damnate quae tenebatis, tenete quae damnabatis, reijcite antiquam fidem, paterna instituta, Maiorun deposita, etc. Take us (say they to the Catholics) for your Authors, us for your Leaders, us for your Interpreters: & upon our word, condemn ye the things that you held, hold ye the things that you condemned, cast away the old faith, the father's teachings, the things that your Elders left you to keep, etc. This (I say with him) was the croaking of those egyptiacal frogs, while they were living, which now are quackling & yalping with the Devils in Hell, from whence they came, as Saint john's apocalypse beareth witness. 
Cap. 16.   
Now therefore let any reasonable man, any that would save his soul, yea any that thinketh himself to have a Soul, weigh & consider with himself, what he hath to do, whether to venture his soul with such frogs of Hell, men utterly destitute of all things wherewith preachers of Truth should be commended, and found to have all the marks of false Masters & Heretics: or to bestow it in the way of the old Holy Fathers, men most learned, most gracious, most miraculous, & their way so sure, that it hath brought them unto heaven, where they be now Saints most glorious, by the confession of all men, most undoubtedly. Certain it is, that none ever have left their way, but only Heretics: and therefore Protestants, and Puritans be Heretics. Their followers then, can not look for any other place after this life, but that which is prepared for Heretics, which by the witness of S. Paul himself cannot be the Kingdom of Heaven: 
Gal. 1.  For adulterers (saith he) murderers, sorcerers, heretics, & such like, regnum Dei non consequentur, shall not possess God's kingdom.   

Martyrs.  
NEXT of all, let it be well considered, what Church that is which hath in the roll of her own children so many, which both we, and our Adversaries acknowledge to be true Martyrs in deed (that here I say, nothing of other orders of Saints in heaven confessed by us both) consider, I say, whether all those, which by our Church are enroled in the number of Martyrs in the common Calendare (who to Laurence Humphrey, now that jewel hath in learning, life, and Miracles so far passed them all, are all but Sanctuli) hold heaven by any Church but ours. Or whether any one of them all were of any other faith than ours. Name any one of them all, and prove it by good record, that he was of your Church, or of your faith, and let my name be blotted out of heaven for ever. But the contrary, that they were not of your Church undoubtedly, thus I prove most evidently: presupposing first, that no man will doubt, but that they were all of one Church: so that it shall be sufficiently proved, that none of them all were Protestants, if I prove that some one of them were not a protestant, which I may easily do by many kinds of strong arguments, and will hereafter with God's help, if need be. But now may one plain argument well suffice, and that common to all the old undoubted martyrs, but it will I only in one exemplify. This it is.  
All those holy martyrs were of the same Religion, that they were of which prayed unto them, which worshipped their Relics, which went a Pilgrimage to their Churches, and that, whether it were our Religion, or the Protestants, who knoweth not? my example shall be S. Steven himself, of whose true martyrdom no man can doubt, that believeth Saint Luke, S. Paul, the Scriptures, 
Act. 6.7, 8. & 22.  and God himself. Now that he (as all other Holy martyrs) was and is of the same Religion that the persons aforesaid, it is manifestly, and invincibly proved by this, that he (as all other holy martyrs) did with the power of God Almighty hear and help those persons that in manner aforesaid sought unto him: to the same purpose also revealing by visions the place where his Relics were hidden, with the Relics of Saint Gama●iel, 
Gennad. in Catalogo.  Saint Nicodemus, and others, to Lucianus a Priest of jerusalem, who wrote in Greek the History of his invention, to the same purpose, I say: for these are the very words of S. Gamaliel appearing the third time unto Lucian: Exurge igitur, & vade, 
In Ep. Lucia. ●i.  & dic illi, ut aperiat nobis, & faciat locum orationis, ut intercessione nostra misereatur Dominus populo suo. up therefore, and go to the Bishop, and say unto him, that he open unto us, and make a place of prayer, that by our intercession our LORD may have mercy upon his people. And all this may be proved by such certain witness of so many ancient undoubted writers, that no man can possibly with any reason make answer unto it, or exception against it.  

Vide sermones novos Aug. editos, 1564. Lovanii. cum Epistolis Aniti, & Luciani, & du●bus libris Euodii de signis. S. Stephani.  In S. Augustine alone may be seen examples very many of such help done to such men by this Martyr, if any man please to read his two & twentieth Book De Civitate Dei, the eight chapter, & his Sermons De diversis, in the tenth Tome, from the Sermon 34. to the Sermon 40. of which Sermons he maketh mention himself De Civitate Dei, in the place which I have said, and also Pos●idonius in Indiculo operum Augustini. There shall you find, how that by S. Steuens Relics was cured a Bishop of a Fistula: by the same was revived & perfectly restored a boy, that with a wheel was killed and crushed: many likewise revived by things that had but touched his Relics, 
Six revived there.  as by oil, clothes, and flowers. One of those examples, because it serveth well to many good purposes, I think it good to recite here at large, in Saint Augustine's own words.  
Such a Miracle do we know (saith he) amongst many others to have been done at Vzalis a city here in Africa. 
Ser. 38. in Diver. To. 10 qui est Ser. 10. in nova edit.  A certain woman lost in her lap, her son by sickness being a Catechumen (or one appointed to be christened) a sucking babe. Who seeing that he was lost, and irreparably perished, began to weep for him more of faith, then as a mother. For she did not desire the life of her Son, but in the world to come: and that life, she bewailed the losing & the perishing of it, and full of confidence, up she took him dead as he was, and ran to the Memory of the blessed Martyr Steven, and began of him to require her Son, and to say: O holy Martyr, thou seest that I have no comfort left. For I can not say, that my son is gone afore: whom thou knowest to be perished. For thou seest, why I do make this lamentation. Restore unto me my Son, that I may have him in the sight of God that crowned thee. As she in these & other like words made her petition, with tears after a sort not desiring, but (as I said) requiring him, her son revived, and because she had said: thou knowest wherefore I seek him: God would also show forth the truth of her mind and meaning. By and by to the Priests she brought him: baptized he was, sanctified he was, anointed he was, Imposition of hands was done upon him. Completis omnibus Sacramentis assumptus est, and all the Sacraments being so fulfilled, he was assumpted, or taken out of this life up to Heaven. But she then with such a countenance followed him, as though she brought him, not to the rest of burial, but to Steven the Martyr's bosom. Probatum est cor fidele mulieris, and so was proved faithful the heart of the woman.  
Here have we, that children, although their Parents be Christians perish without Baptism. We have also, that in baptism they must be anointed: after baptism also an other Sacrament of confirmation by a Bishop, or Imposition of hands. Finally, we have here praying to Saint Steven, and by the two strange miracles, of the childes both reviving and assumpting, we have the same confirmed both by Saint Steven, & by God himself. Whereupon who seethe not how plainly it followeth, that Saint Steven was no Protestant, but clean of the other side all against them? And certain it is, I say, that Saint Steven, and all the other Holy martyrs were of one Religion. Therefore certain it is also, that no one of all those martyrs was a Protestant. Which is so plain a demonstration, that the simplest of all may see it: & so sure a knot, that not the cunningest of all our Adversaries can ever possibly either undo, or break it. As the party, I say, which prayeth to the martyrs, so likewise the martyrs themselves, that with such miracles answer such prayers, be both against the Protestants. And therefore be all the true Martyrs of old time against the Protestants, Quia per totum orb●m in locis sanctis, quae frequent at nostra communio, tanta mirabilia vel exauditionum v l sanitatum fiunt, etc. Seeing over all the world in the Holy places, which our company doth frequent, so great Miracles of hearings and healings be wrought, etc.  

Aug. de uni. Ecc. cap. 10.  So that all men may easily see, that if they desire to be with those Martyrs, they must not be with the Protestants. Whereby again may all men see, what are these new Martyrs of theirs, of whom they are wont so much to brag, whose worthy Acts and Monuments Fox the Martyrmaker hath put in writing. For a full answer to them all, although the very naming of our Catholic Martyrs, even of this our time, to any reasonable man may suffice, as the Bishop of Rochester, Sir Thomas More, the Monks of the Charterhouses, with very many more under K. Harry: and now of latter time, all our holy Martyrs, that have been, and daily are made up, by loss of their livings, 
Let El●●● remember his Tragedy of the Scottish friar at Lincol.  by prison, by poison, by whipping, by famishing, by banishment, Bishops, Priests, Deans, Archdeacon's, Canons, Ecclesiastical persons of all sorts: Knights, Esquires, Gentlemen, lay-men likewise of all sorts: so many likewise, that have openly suffered, the good Earl of Northumberland, D. Story, Felton, the norton's, M. Wodhouse, M. Plumtree, and so many hundreds of the Northern-men: such men, both in their life, and at their death, that neither the enemies have to stain them, as their own consciences, their own talk, and the world itself doth bear good witness: many of them also (and therefore all of them, because of their own cause) being by God himself approved by Miracles most undoubted: although (I say) no reasonable man will think, those stinking Martyrs of the Heretics, worthy in any respect to be compared with these most glorious Martyrs of the Catholics: yet supposing, that otherwise they were equal, and ours not sensibly better than theirs, this one consideration were notwithstanding enough to declare most plainly, that ours are Gods Martyrs, and theirs the Devils, because that ours (as you see) died in the faith of S. Steven the first Martyr and of all his fellows, and theirs clean against the same.  
If a man be an heretic, although he suffer death even for Christ, yet goeth he unto damnation, as S. Paul doth plainly say: 
1. Cor. 18.  If I deliver my body to be burned, and have not charity, it profiteth me nothing. what then must we think of them, that burn against Christ, and against his truth? No doubt, as they that suffer death for him, have the greatest crown in Heaven: so they that hold against him, and that to lose their life in his defiance, are the worst sort of damned souls in Hel. But contrariwise let all Catholic men that suffer, rejoice in Christ & be of good comfort, being assured, that they are persecuted for the right faith (as by this treatise they see) for the very same that was the faith of all holy Martyrs before this time.  
And therefore to them pertaineth, no less then to the Thessalonians, this saying of Saint Paul: You brethren, 
1. Thes. 2.  are made imitators of God's Churches, that are in jury: because the same things you have also suffered of your own countrim●n, as also they of the jews. To them belongeth this saying also to the PHILIPPIANS 
Phil. 1.  Be ye for nothing afeard of your adversaries. Which to them is cause of perdition: but to you of Salvation, & that of God: 
Faith and suffering both God's gifts.  because unto you it is given for Christ, not only to believe in him, but also to suffer for him: having the same fight, as both you have seen in me, and now you hear of me. Finally the same fight, that all Christ's martyrs have sustained, God by his wonderful miracles well declaring, that they which pray unto the Martyrs, and the Martyrs that we pray unto, be all of one faith: verily not the Protestants faith, as themselves must needs, and will confess, but our only Catholic Faith.   

Their Own Doctors.  
HERE, after so many, so evident, so undoubted ways afore declared to find the TRUTH, by the Names of Catholics and Heretics, by Miracles and Visions, by the Scriptures, by Traditions, by the Church, by the See apostolic, by Counsels, by the Ancient Fathers and Martyrs: which all I have briefly, but to any indifferent man sufficiently and clearly showed, to make for us most certainly, & to stand all in open field against our adversaries: now for the next Motive, I would have it considered by any man that is not wilful, that the Protestants and Puritans are out of the way, even by the judgement also of their own adherents, such as themselves do in word and heart like well of, as men of God▪ and therefore consequently condemn themselves. Which if I shall prove invincibly against them, will any man be so foolish, mad and desperate, to walk their way, a way (I say) contrary to so many good guides above rehearsed, condemned by their own Masters, by themselves in heart misliked?  
First then let their Grandsire Luther come forth, and say his mind of these his whealpes, who in their Apology call him a man Divinitus datum ad illustrandum orbem, 
Apol. Eccl. Anglic.  given by God to lighten the world. He falling first himself from the Church of God about the year 1517. & seeing shortly after in the year 1524. his own Disciple Carolostadius fall again from him, to be the author of the Heresy against our saviours real presence in the Blessed Sacrament, who afterward of Zuinglius were called Zwinglians, and now of calvin be named Caluinists: after that he had many years together written much and full bitterly against the said Heretics of his own descent, many means also of agreement making between them being attempted but all in vain and to no puopos●● their discord daily more & more increasing: two years before his death, in the year 1545. gave he them his blessing, wherein amongst other words, thus he said: Quicunque credere nolunt, 
Libel. in. Zwinglian.  panem Domini in caena illius esse verum ac naturale corpus, quod judas & impius non minus percipiat ore, quam Diws percipiat Petrus & Sancti omnes: h●c, inquam, quisquis credere non vult, is a me abstineat Epistolis, scriptis vel sermone: neque ullam meam expectet communionem. Oleum enim operamque perdiderit. Who soever will not believe, the Lords bread in the Supper to be his true and natural body, which judas and the wicked receiveth with his mouth, no less, than Saint Peter receiveth it, and all that be holy: this, I say, whosoever will not believe, let him refrain from me, for Epistls, for writing, or for talking: neither let him look for any communicating of me with him.  
And a little after he sayeth further: Suermeris nihil contulerit, quod circa Sacramentum pius unum illi nugantur de spirituali esu & potati te Corporis & Sanguinis Christi, & de Chris●● orum charitate atque unitate Et frustra qu●que illi in Deum Patrem, & Filium, & Spiritum sanctum, & Christum Seruatorem credunt. Omnia inquam, haec nihil illis prosunt, quantumuis sane & incuipate ea mendaci ac blasphemo ore pronunciant: quando hunc unum negant articulum, eumque falsi in simulant, dum de Sacramento Christus ait: accipite panem & manducate, hoc est corpus meum. It shall nothing help the Suermerians, that about the Sacrament they trifle very much upon the spiritual eating and drinking of Christ's body and blood, and upon Christian men's charity and unity. Yea they also in vain believe in God the Father, the Son, and the holy Ghost, and in Christ the Saviour. All these things, I say, nothing avail them, how soundly so ever, and unblamedly they pronounce them with their lying and blasphemous mouth: seeing that they deny this one Article, 
He corrupteth the Scripture, to help his Heresy of the bread to be Christ's body  and lay falsehood to his charge, whereas Christ sayeth of the Sacrament: take bread and eat, this is my body.  
Thus you see, what this man of God, this light of the world, maketh of our English calvinists, Liars, Blasphemers, void of his fellowship, men without our Saviour Christ and the Blessed Trinity. Have they not (trow you) in so praising Luther, showed men a candle to see by it their own fowl faces, and a light whereby to run out of their company? Let them look well therefore, what excuse they will pretend at the last day to the judge of all, that remain still with them, that fly not from them.  
For another example of their condemnation by their own followers, read who list the Compilers of the Centuries named Magdeburgenses, 
Magdeburgenses  in their Epistle dedicatory of the seventh century. There shall he see a long discourse against this, that the Civil Magistrate should have the Government as well in causes Ecclesiastical as temporal. Which is the very foundation of all our Protestants building in England, and the only key of their whole Religion. After many other words, thus they say: Sint sane & ipsi Magistratus membra, & parts, & cives Ecclesiae Dei: imo ut ex toto cord sint, omnes precari decet. Flagrent ipsi quoque zelo pietatis. Sed non sint Capita Ecclesiae: quia ipsis non competit iste Primatus. The very Magistrates also let them hardly be limbs and parts and Citizens of the Church of God: marry that with all their heart they so may be, it is meet for all to pray. Let them also be inflamed with zeal of godliness, but let them not be heads of the Church: because unto them is not due this Primacy.  
If now against these Magdeburgians our Protestants will make exception, that they are Lutherans: they must be put in mind of their own words in their Apology, 
Apol. Ecc. Anglic.  Illi (say they) quos isti contumeliae causa appellant Zuinglianos & Lutheranos, re ver a sunt utrique Christiani, & inter se amici, ac fratres. Non de principijs aut fundamentis religionis, non de Deo, non de Christo, non de sancto Spiritu, non de ratione iustificationis, non de aeterna vita: tantum de una, nec ea ita gravi, aut magna quaestione inter se dissentiunt, nec desperamus, vel potius non dubitamus, brevi fore concordiam. They whom in reproach these men (the Catholics) do call Zuinglians and Lutherans, are in very deed both christian men, & friends together, and brethren. They do not disagree about the principles & grounds of religion, not about God, not about Christ, not about the Holy Ghost, not about the manner of justification, not about life everlasting: 
This prophecy is now fulfilled in the accord of the Protestants & Puritans.  but only about one, and it no weighty nor great question. Neither do we despair, or rather we doubt not, but there will shortly be agreement.  
By that one small trifling question they mean no less a matter then the Blessed Sacrament, of the weight whereof, and hope to be agreed about it, you have heard what Luther not long before his death did write. As also to this day the continual fight with pen & sword, of the Lutherans, and zwinglians about the same, doth bear plain record. But to our matter of the Head Ecclesiastical: if that be not a Principle or ground of Religion: why was it so obtruded to the Prince, as though neither God, nor Christ, nor the holy Ghost, nor justification, nor life everlasting, nor at all religion could stand without it? Why hath it been so straightly exacted of men, and that with oath to be professed, upon pain of perpetual imprisonment, forfeiting of lands and goods, and loss of life?  
Being then so weighty a matter, such a Principle & ground of Religion: it is denied notwithstanding & condemned (you see) by such as themselves confess to be christians, to be their friends to be their brethren. And will not men yet look to themselves, 
Psal. 4.  open their eyes, & see the truth? filii hominum, usquequo gravi cord: ut quid diligitis vanitatem, & quaeritis mendacium! O ye children of men, how long will you be so heavy hearted, why be ye in love with vanity, and stick to that which will deceive you?  
At least wise if Gransier Luther, and the Lutherans be no body with them, yet their Sire himself, of whom they are immediately descended, calvin, I trust, shall bear with them some more authority. For so I pray God, that with themselves his witness may do good, even with the farthest gone of them all, our greatest enemies, desiring nothing more, than their Conversion and salvation. But if that may not be, 
2. Thes. 1.  because that non omnium est fides, they be not of the number which must believe: yet may it please God of his mercy, to open others eyes, and hearts to see & take the truth: others (I say) that are not so obstinate, that have a good will for to be saved. Such (I trust) when they shall see, that with most certain danger yea loss of their souls, they believe the Protestants, even by Caluins own judgement and sentence, they will be better advised, either for the love of God, or fear of Hell.  
This then is the saying of Caluin, forced thereunto by the very text of Scripture, as in the Prophet may be seen: Qui initio tantopere extulerunt Henricum Regem Angliae, 
Cal. in Amos. 7.  certe fuerunt inconsiderati homines, dederunt illi summam rerum omnium petestatem: & hoc me semper graviter vulneravit. Erant enim blasphemi, cum vocarent ipsum sum mum Caput Ecclesiae sub Christo. Hoc certe fuit nimium. Sed tamen sepultum hoc maneat, quia peccarunt inconsiderato zelo, etc. They that in the beginning did so much extol Henry king of England, certainly they were unwary men, they gave him power over all. And this hath always wounded me full sore. For they were blasphemous men to call him chief head of the Church under Christ: this certainly was too much. But yet let this abide buried, because they sinned by unwary zeal, etc.  
In his words following he layeth more freely at the King's Commissioners, sent by him after his Schism to the Diet of Ratispone, for their talk that there they had upon the ground of the King his Headship. Now what would Caluin say (think you) of our Protestants since that time in England, for taking up again the Corpse, & carrying it all about the Realm to be adored, and that with solemn oath, upon pain also aforesaid? How would he trounce them for their Blasphemy? Are not Princes trow you, well served by such flatterers? have they not good Pastors of them? worthy preachers, to commit unto them their souls & salvation, that carry them into such brakes of perdition and damnation, and with them the whole people, by the very witness of their own confederates?  
I am not ignorant, that going about in Parliament to give the Queen this Title, & having objected by Catholics unto them this place of Caluin: to save themselves from his blow (which they were ashamed of, although they feared neither it nor God, nor man) they devised to call her not Head, but Supreme Governor in all causes Ecclesiastical. But soon after being again charged by Catholics, that that was much more absurd, as by which she might take unto her the very administration of Sacraments, and what soever else that is in the government of any Priest, or Bishop: then were they feign in an Injunction to interpret, that that was never her meaning, but only to have such authority in Ecclesiastical causes, as the king her father had before her: and so compelled, for a mollification of their new invented Title, to run back again to that very same, from which afore they fled for fear of Caluin.  
Let any man now that thinketh to be saved, advise well with himself, whether he do discreetly, to receive into the grounds of his salvation, with oath to be confessed, such sandy Articles, so unsure for footing: and to take for the sure builders of his soul, such light headed, unsure, and ignorant Masters. God give his grace to all estates both high & low,  resipiscant a Diaboli laqueis, 
2. Tim. 2.  to rid themselves by repentance from the snares of the Devil, that all this while hath held them captives. And so for this Motive these few examples may suffice: many more of like sort shallbe brought if need be. As on the contrary side, for their own confession of the truth of our Religion, not only in some part (as in the two points afore touched, of the Sacrament and Supremacy) but also in the very whole well near, much may be alleged out of their writings.  
One place for this time may serve, & that out of Luther's book against the Anabaptistes written many years after his fall, where thus he saith: 
An. 1528.  we confess that under the Popedom are many good Christian things, yea all good Christian things, and that from thence we had them. We confess perdie, that in the Popedom is the true holy Scripture, true Baptism, true Sacrament of the Altar, true keys to remit sins, true office of preaching, true Catechism, as the lords prayer, and ten Commandments, and Articles of the Faith, etc. I say moreover, that under the Popedom is true Christianity, yea the true kernel of Christianity.   

The Catholic Faith in England mightily planted, and lightly changed.  
IN this place, before I go any further: to bring more light unto our matter, according to the example of S. Paul's question to the Galathians changing their first religion from the faith of Christ, to the law of Moses, Qui tribuit vobis Spiritum, 
Gal. 3.  & operatur virtutes in vobis: ex operibus legis, an ex auditu fidei? God giving the Holy Ghost unto you, and working Miracles amongst you: did he it by works of the Law, or by preaching of the faith? as if we would say now by preachers of Protestancy, or (as they call it) of Papistry? according to this example of S. Paul, I say, let it be first remembered, what Religion that was in which was planted in our Country at our first conversion unto Christ by our Apostle Saint Augustine the Holy Monk that Saint Gregory sent unto us about a thousand years ago, at which time we Englishmen were first made Christians, being before always, as other Paynims and Heathens, without hope or knowledge of Christ and salvation, given wholly to the serving of Idols.  
And to be short, this matter may be soon known out of the Ecclesiastical History of our own Countryman Saint Bede, a man of great holiness and learning, & of great credit & fame throughout the universal Church of God both in his life and ever since his death, who lived shortly after the time of our first Conversion, and written the History of it in 5. books. a work very worthy, 
S. Bedes Story.  very expedient, very profitable, and very necessary to be read of all Englishmen that desire to have understanding of things belonging much to their salvation. There shall you find it so plainly, that the Religion then brought in, was this very same that now the Protestants have thrust out, that no man either can, or (as I remember) doth deny it. For example, in the first Book, Cap. 25. they came in with Cross, Image of Christ, & with Procession, cap. 26. in Dover they used to say Mass: with many other points of our Religion that may there be found.  
Go on then, & consider, how the said Monk our Apostle with his fellows persuaded our Nation to that Religion. In the first book, Cap. 26 you shall find, that the King was brought to believe & to be baptised, by their working of many Miracles: and namely in the second Book, cap. 2. how that he challenged the stubborn Britons (who being Christians, yet dissented from the rest of the Church in peculiar practice of some certain points of Religion) to try the truth between them, by restoring a blind man to his sight, in such manner as Elias upon sure confidence in God, challenged the false prophets of Baal. The Britons could not do it, 
3. Reg. 28.  but Saint Augustine did perform it: as he wrought also very many more such wonderful Miracles, In somuch, that S. Gregory in an Epistle that he sent him (which is to be seen, Lib. 1. ca 31.) thought good to admonish him of humility, knowing that S. Paul himself had need to have given unto him an Angel of Satan to box and buffet him, 
2. Cor. 12.  lest that in the greatness of his Visions he might have chanced to take pride. Likewise, that he had the gift of Prophecy, and thereby foretold the destruction of those Britons, which even so came afterward to pass, you shall find in the second Book, & second Chapter.  
All this now well considered, whereas the Protestants, for that they see this man of God to have been so evidently on our side, speak much horrible Blasphemy of him, not fearing God at all, who so commended him for his true servant: let us think that we here him say unto us in his own commendation, compelled thereunto by these our corrupters, and his dispraisers, as Saint Paul in the like case, and upon the like necessity said of himself unto his Corinthians: 
1. Cor. 9  Si alijs non sum Apostolus, tamen vobis sum. Nam signaculum Apostolatus mei vos estis in Domino. If unto other people I be not an Apostle, yet unto you I am. For the seal of my Apostleship you are: put as it were, to my letters patents by our Lord, through whose power I converted you to the faith of Christ. 
2. Cor. 12.  And again: Nihil sum: signa tamen Apostolatus mei facta sunt super vos in omni patientia, in signis, & prodigijs, & virtutibus. Nothing am I in deed: yet the signs of an Apostle were wrought by me among you in all patience, in Miracles, and wonders, & deeds of power. What will we answer to this his saying, or what can we answer? Can we deny his argument, but it is Saint Paul's? It proved well, Saint Paul to have been an Apostle, whether those false masters of the Corinthians would, or no. It proveth therefore, Saint Augustine likewise to have been an Apostle, a man sent of God unto us, whether our false Preachers will, or no: whereunto (no doubt) they shall never be able to answer.  
Let us then again consider, what causes or reasons have carried us away from his true Gospel into the false gospel of these men, what Miracles, what Visions, what Scriptures, what Catholics, what Traditions, what Counsels, what bishops of the See apostolic, what other such things as afore I have showed to make for his Gospel. If none of all these things lead us into this new Gospel, but against them all we went into it: say then what else did the deed. An odious matter it is to rip all up in particular, and wise men know all well: only in general do I appeal to all men's consciences, whether any thing else first lead, and now keepeth our unhappy Country in this false Gospel, but only the world, the flesh, and the Devil.  
And therefore may our Apostle Saint Augustine say well unto us, as Saint Paul the Apostle said to his Galathians: 
Gal. 2.  Miror, quod sic tam cito transferimini ab eo qui vos vocavit in gratiam Christi, in aliud evangelium. I marvel, that so soon and so lightly ye are turned away from him that called you into the grace of Christ, to be a member of his Church, into another gospel: which (God wotteth) is not another, is not a gospel or good tidings of Salvation, but that some there are that trouble you, and that will turn in and out the Gospel of Christ. He may well charge us with levity, for being lightly turned away from the truth that he planted so surely and so mightily amongst us, that it lasted nine hundred years unchanged, as it doth still also in them that be constant. For what lightness could be greater, then from so sure a ground, whereon we were so fast set with such divine Miracles, to remove ourselves with every puff of wind blown by none other, but by flesh and blood, and that to the so certain perdition of our souls, & destruction of our Country, as was the former standing to the undoubted Salvation of the one, and triumphant glory of the other in all affairs, so many worlds and ages together.  
And therefore may he yet say farther unto us, as it followeth in Saint Paul: O insensati Galatae, 
Gal. 3.  quis vos fascinavit non obedire veritati? etc. O ye senseless Galathians, who hath bewitched you, not to continued in obedience of the truth? Sic stulti estis, ut cum spiritu coeperitis, nunc carne consumme●nim? Are ye so without sense or understanding, that having begun in spirit, you will now make up yourselves in flesh? Currebatis bene, quis vos impedivit veritati non obedire? 
Gal. 5.  you did run well: who hath stopped your race, not to obey the truth? Ego confido in vobis in Domino, quod nibil aliud sapietis qui aunt conturbat vos, portabit judicium, quicunque est ille. I trust in you with the help of our Lord that you willbe of no other meaning then in the beginning you were taught▪ & that they which be, will come home again. As for him that troubleth you, he shall sustain judgement or damnation whosoever he be, high or low, man or woman, one or other.  
And upon that damnation most intolerable, most certain, most nigh at hand God give them grace to think them deeply, that they fall not in to it, 
2. Thes. 2.  But to receive the truth, and to love it, that they may be saved: denying every man wit● Moses, to be the son of Pharaoes' daughter, 
Heb. 11.  and choosing rather to be afflicted with the people of God, then to have the sweet of Transitory sin esteeming for greater riches than the treasures of Egypt, the reproach of Christ. As●●ciebat enim in remunerationem. For he looked upon the reward in the end, saith Saint Paul. Which that all men may yet more plainly see, how many & how good causes they have to do, let us proceed yet to more other Motives.   

Going out.  
AND for the next Motive let this be considered, whether our Church did ever departed, cut itself, or violently break out of any other company of Christians elder than itself: by disobedience, tumult, several packing, and faction forsake contemptuosly their ordinary Superiors, and into another singular society, knit asunder. And whether the company that all the world knoweth to have so done, the time when, the place where, the Superiors from whom they broke, all well known, be not Schismatical. Or let a company be named that ever since the Apostles time so did, that was not schismatical This very same consideration gave Optatus to know the Donatists to be schismatics. 
Li. 1.  Videndum est, quis in radice cum toto orb manserit: quis foras exicrit, quis Cathedram sederit alteram, quae ante non fuerat, quis altare contra Altare erexerit, quis ordinationem fecerit, saluo altero ordinato. It is to be considered, who hath remained in the root with the whole world: who is gone forth who is sitten him in another Chair, which Chair was not afore: who hath erected an Altar against the Altar: who hath placed Bishops there, where others were placed afore, which are yet alive.  
In which his words, that he might not seem to speak them of his own head, he alludeth to many Scriptures, which in many places liken the Church to a tree, rooted in the patriarchs, 
Rom. 11. joan. 15. Mat. 13.  Prophets, Apostles, and singularly in Christ himself, that groweth from the first planting always to the end of the world, spreading itself over all Nations: the branches whereof, that stick not to it, but fall off, and break themselves from it, are none but Heretics, Schismatics, and Apostates. They do likewise in many places describe such unto us by the term of goers out, 
1. joan. 22.  as where S. john saith: Ex nobis prodierunt, sed non erant ex nobis: nam si fuissent ex nobis, permansissent utique nobiscum: sed ut manifesti sint, quoniam non sunt omnes ex nobis. They went out of us (that are in the church) but they were not of us (that shall be saved:) for if they had been of us (that shallbe saved) verily, they had remained with us (in the Church.) But that they may be made manifest, because all be not of us (that shall be saved). And again: Omnis qui recedit, 
2. johan.  & non permanet in doctrina Christi, Deum non habet. Every one that departeth, & abideth not in the doctrine of Christ, hath not God's favour. S. Paul likewise: 
1. Tim. 4.  Dis●●ndent quidam a fide. Some will departed from the saith. He alludeth also to the story of jeroboam the first king of the ten Tribes, 
3. Reg. 12 & 13.  who in Dan & Bethel set up an other Altar against the only true Altar which was at jerusalem, & therefore was undoubtedly a Schismatic.  
Now it is evident, that all this agreeth no less to the Protestants, then to the Donatists and all other the like aforetime. Who knoweth not the Tree whereon afore they grew, and now divided from the root thereof, lie withering by themselves? Who knoweth not the company out of which they are departed? Who seethe not the chair and preachers, both that were afore, & that now they have a new erected? Who is ignorant, that all the bishoprics, which they now occupy, were before by Catholics possessed, who with wonderful consent, and unseparable unity stood all, most constantly to the Catholic faith, as it became true Pastors, not shrinking away at the Wolves invasion, and were for that cause thrown out of their charges, cast into prisons, & there are now all almost made up by Martyrdom? This (I say) is a plain declaration, that the Protestants be Schismatics, as the Donatists were before them for the like cause. Finally let them show any person or persons of old, that did the like, and were not Schismatics: certain it is, that they can show none.   

Rising afterwards.  
LET this also be considered, that no man is able to name any time, since the Apostles time, when our Church first arose: nor any certain Author and first beginner of the peculiar Articles of our Faith and Religion, but CHRIST and the APOSTLES only. Name the Article, the time, and person: and if I show not the same Article to have been yet more ancient, afore that time, and afore that person, let me then be accounted one that promise more than I can perform. And then let it be farther considered, weather that ever there was any company other then Schismatical, that can by good record be proved, long after that they were christians, to have had their beginning, the Author whereof is known, the time of his rising recorded in Histories, the Articles of his Doctrine before unheard of.  
Consider well with yourselves of all such Companies: as the Arrians, the Sabellians, the Eutychians, the Pelagians, the Donatists, and briefly of all the like, that we can tell when they first arose, & who began them. Is it not manifest, that they were all Schismatical, and their Articles Heretical? Neither can it ever otherwise be: because the holy Scripture can not be false, wherein our Saviour & his Apostles do give us this self-same mark to know such Masters. Multi pseudoprophetae surgent (saith our Saviour) & 
Mat. 24.  seducent multos. Many false Prophets shall arise, and shall lead many out of the way. S. Paul likewise to the Bishops & Priests of Ephesus: Ego scio, quoniam intrabunt post discessionem meam lupi rapaces in vos, non parcentes gregi. Et ex vobis ipsis exurgent viri loquentes perversa, ut abducant discipulos post se. Propter quod vigilate, etc. I know that after my departure there will enter in ravening Wolves unto you, not sparing the flock: and out of yourselves will arise men teaching perversely, to the end to draw away the Disciples (or Christians) after themselves. 
Mat. 13.   
And for the same cause our Saviour in the Parable likeneth himself to a man that sowed good seed in his field, homini seminanti bonum semen in agro suo, and the Devil with his Ministers, to the enemy that came afterward, whiles men were asleep, and sowed cockle amongst it. Cum autem dormirent homines, venit inimicus eius, & superseminavit Zizania in mediotritici: where the Latin very aptly expresseth the sense, making superseminans to answer unto Seminans, although the Greek have not that agnomination.  
Even so doth Tertullian gather of this Parable, 
Tert. de praescrip. Haerot.  in that fifth book of his written upon the same matter that this our treatise, how to stop the mouths of Heretics. Thus he saith: Principalitatem veritan, & posteritatem mendacit ali deput andam, ex illius quoque Parabolae patrocinio, quae bonum s●●en frumenti a Domino seminatum primo constituit: avenarum autem sterilis foeni adulterium, ab inimico Diabolo postea superducit. Former doctrine is truth, & that which after riseth, is lying: so we are taught by the Parable, which first setteth good seed of wheat to have been sown of our Lord, and bringeth after upon that by the spite of the Devil, the corruption of barren cockle. Ita ex ipso ordine manifestatur, id esse Dominicum & verum, quod sit prius traditum: id autem extraneum & falsum, quod sit posterius immissum. So by the very order is that declared to be true, and of our Lord, which was before delivered: that again to be false & of the enemy, which was after brought in.  
The Protestants then and Puritans rising of late with Luther, Zuinglius, Melanchthon, calvin, and Samson, are (as you see) by our Saviour, by Saint Paul, by Tertullian, marked for Heretics. Let them if they can, bring us one example for exception: But no doubt, they cannot, and therefore Saint Irenee also took upon him boldly, to know by the same badge all the Heretics that were afore his time. 
Lib. 3. cap. 4.  Valentinus enim venit Romam sub Hygino, increvit vero sub Pio, & prorogavit tempus usque ad Anicetum. For Valentinus, saith he, came to Rome under Hyginus, and he increased under Pius, and he lasted unto Anicctus. Then of another he saith likewise: Cerdon autem, qui ante Marcionem, & hic sub Hygino, qui fuit octaws Episcopus, etc. Cerdon, who was before Martion, came also thither under Hyginus that was the eighth Bishop of Rome, etc. And again of another: Martion autem illi succedens invaluit sub Aniceto, decimun locum Episcopatus continente. Martion, that succeeded to Cerdon, waxed under Anicetus, who did hold the tenth place of the Bishopric. Furthermore, the like he noteth there of the Heretics also named Gnostici. And then of them all he concludeth together. Omnes autem hi multo posterius mediantibus iam Ecclesia temporibus insurrexerunt in svam Apostasiam. All these much later, the Church having now been a certain time, in the mean while, did arise into their Apostasy.   

Beginning with wondering and gainsaying of Christians then in unity.  
CONSEQVENTLY consider me this, whether at any time the Christian people wondered at our Religion and Doctrine, or any point thereof, as than first appearing, and afore not heard of: and whether the Pastors & Doctors of the Church then presently controlled the same as new and diverse, from the Doctrine that was before. And whether that all Heresies were not so wondered at, and so controlled at their first apearing. Whether also that which seemed so strange to them that stood in Unity, which was so gainsaid, and resisted by them that had the charge of the Church of Christ, were not always heresy without exception. The Arrians were resisted by Saint Silvester, Saint julius of Rome Osius of Corduba, Saint Athanasius of Alexandria, & the whole Council of Nice: the Macedonians by the Council of Constantinople, the Nestorians by the Ephesine Council, the Eutychians by that of Chalcedon. Finally all others by some others. And by the same mark doth S. Irenee point out unto us Cerdon for an Heretic, saying: 
Li● 3. ca 4.  Ab aliquibus traductus, in bis quae docebat male, & abstentus est a religiosorum hominum conventu. Of some he was controlled, in the points that he taught amiss, and commanded to abstain from the Church or excommunicated.  
As our doctrine therefore, which even from Christ & his Apostles is come quietly to our hands without such contradiction, is sure & Catholic: so that of the Protestants and Puritans, which was straight with the sword of God's Church sticked in Luther, and never since hath ceased to be by learned Catholic men confuted, and hath been by a General Council also examined & accursed nor never shallbe able to get one day of quiet possession, but ever oppugned & assaulted, until it be quite again dispatched, as have all other Heresies been before it: is most certainly without all doubt Heretical, no example of no time being possible to be alleged to the contrary. For this doth S. Paul number amongst the singular gifts which Christ ascending gave unto us: 
Eph. 4.  Pastors (I say) and Doctors, always to the end of the world.  iam non simus paruuli fluctuantes, & circumferamur omni vento Doctrinae in nequitia hominum, in astutia ad circumuentionem erroris: so doing their duty evermore, that we be not now like children, wavering, and carried about with every puff of Doctrine blown by naughty men, that have crafty ways to deceive us with their errors.  
The same vigilant zeal of our spiritual Fathers and Mother the Church against all Heretics, strait to note them and cut them of, did God also foretell by his Prophet Zacharie: Et erit in die illa, 
3. Zac.  dicit Dominus exercitum, disperdam nomina idolorum de terra, & non memorabuntur ultra: & pseudoprophetas & spiritum immundum auferam de terra. Et erit: cum prophetauerit quispiam ultra, dicent ei Pater eius & Mater eius qui genuerunt eum, non vives, quia mendacium locutus es in nomine Domini. Et cofigent eum Pater eius & Mater eius, genitores eius cum prophetauerit. And in that day shall it so be, saith the Lord of hosts: I will destroy the names of Idols from of the earth, and they shall not be any more remembered. And False prophets and unclean spirits will I take away from the earth. And so shall it be: when any man, shall any more play the Falseprophet, there shall say unto him his Father and his Mother that did beget him, Thou shalt not live, by cause thou hast spoken a lie in the name of our Lord. And there shall stick him his Father & his Mother, even his own parents, when that he playeth the false-prophet.  
Finally, he gave to Peter and to his Successors for ever, the charge and the gift always so to do, whensoever need should be thereof, saying: 
Lu. 22.  Confirma Fratres tuos, Confirm thy Brethren. For which cause also the Church is of Saint Paul called, 
1. Tim. 3.  Columna & firmamentum veritatis, the Pillar and prop of truth, for that it doth continually hold up and maintain the truth against all such as at any time go about to pull it down. So hath it always done against all Heretics afore time: and they, against whom it hath been feign so to do at any time, were ever Heretics. The Protestants therefore and Puritan, against whom it so doth at this time, are likewise Heretics: and for the same cause we that never were for any point of our Doctrine by men of the Church gainsaid, are without all doubt true Catholics.   

Unsent.  
ANOTHER demonstration, that ours is the true Church, you shall have, if you consider, what Church is that whose Priests and bishops come in by ordinary calling of other Bishops that were before them, of whose right ordering and lawful power of ministry the Sects themselves make so little doubt that they esteem one so called and ordered very fit even for their own ministery, yea much more requisite than one of their own making, seeking as much as they can possibly, to be consecrated by one of our Order, lest their might some danger or doubt arise afterward of their right institution.  
In figure of which their so doing and others the like, the History of Michas the Idolater may be remembered, who said: Nunc scio, 
jud. 17.  quod benefaciet mihi Deus babenti Levitici generis sacerdotum. Now do I know, that God will prosper me, having a priest of the levitical kind. Contrariely, what Church that is, whose Ministers are but very lay men, unsent, uncalled, vnconsecrated, and therefore executing their pretended office without benefit or spiritual comfort of any man, yea to the certain and great damnation of themselves and others unfit, & unworthy (by that only they be called to that fond function) of any service in the Church of God: holding therefore amongst us, when they repent and come again, none other place but the place of laimen: in no case admitted, no nor looking to minister in any office, unless they take our Orders which afore they had not.  
Is not this very practice both of us and them, a plain confession on their part, that ours is the true Church of Christ, even that same Church, unto the which after his Resurrection he said: Sicut misit me Pater, 
joan. 20.  & ego mitto vos, As my Father sent me, so I send you? And consequently is it not a plain declaration, that they are out of Christ's Church? What company can they show us at any time since Christ's Ascension to this day, that took upon them to preach and minister, not sent nor called thereto by their Ancients in those offices, but they were Heretics or Schismatics?  
We have in the Acts of the apostles described unto us of purpose the form of Christ's Church that the Apostles planted: there do the Apostles themselves notify unto us false preachers, not only by the mark of going out (whereof I have spoken afore) but also by this that they were not sent, saying thus: Audivimus, 
Act. 15.  quia quidam ex nobis exeuntes turbaverunt vos verbis, evertentes animas vestras, quibus non mandavimus we have heard, that certain going out from us, have troubled you with their preaching, going about to overturn your souls, to whom we gave no commission.  
Saint Paul likewise proveth the same out of Esaie the prophet, that Preachers (I say) must be sent. 
Rom. 10.  Quo modo vero praedicabunt, nisi mittantur? sicut scriptum est: 
Isa. 52.  Quam speciosi pedes evangelizantium pacem, euangelizantium bona? And how shall they preach, unless they be sent? as it is written: O how fair be the feet of such as preach peace, of such as preach good things? In the word feet understanding, that they be sent as messengers. And therefore as he sent himself Tite and Timothee, so he appointed them for to send others. Whereupon he saith unto Timothee: 
2. Tim. 1.  Gratia Dei est in te per impositionem manuum me arum. The grace of GOD is in thee by the Imposition of my hands. Grace was given unto thee, 
1. Tim. 4.  cum impositione manuum Presbyterij, with the Imposition of priests hands And touching others he saith unto him: 
1. Tim. 5.  Manus cito nemini imposueris. Give thou Impositon of hands to no man rashly. To Tite likewise: Huius rei gratia reliqui te Cretae, 
Tit. 1.  ut constituas per civitates Presbyteros. For this cause left I thee in the isle of Crete, that thou shouldest make Priests in every city.  
Such than was the order of Christ's Church which the Apostles founded, Priests to be sent by Priests, and not by the letters Patens of King or Queen, nor Privilegio Altissimi, etc. And such hath been the order of the same ever since that time, no example being able to be brought unto the contrary. Wherefore the Protestants and Puritans, because they are not sent but come of their own heads, are but as all other Heretics, they are not of Christ's Church, they are as he, of whom Saint Paul in a brief description of a false-apostle said: 
2. Cor. 11.  Si is qui venit. If he that cometh. They are as Christ hath said: 
joan. 10.  Qui non intrat per ostium in ouile ovium, s●d ascendit aliunde, ille fur est & latro: who so entereth not by the door into the shep fold, but getteth himself up another way he is a stealer and a robber. And therefore must the sheep beware of them, not hear them, flee from them, remembering that fur non venit nisi ut furetur & mactet, & perdat. The thief cometh not but to steal and to murder, and to destroy.  
Unto this they never were, nor never shallbe able for to answer: no example being to be given in all this time of Christ's Church, but that the Preachers still were sent in such order, and by such persons, as I have said: no ex●mple of any sent our of order all this while: finally no example also of any aforetime, that was sent out of order, that had not withal given unto him the grace of Miracles, or Prophecy, or of both, as Moses, and some others in the old Testament: our Heretics being of those graces altogether destitute, & therefore by no means to be accounted Gods ministers namely in this time of the new Testament, where neither they work Miracles, neither any have been ever sent, but only by order.   

Succession.  
COnsider moreover, what Church is that which can give you in plain authentical writing the lawful, orderly, entire, without any breach, and sound notorious Succession of bishops, Pastors, and Priests, with their whole and several flocks ever since the Apostles tyme. Can not ours thus do? Or can the Protestants thus do? Or was it ever the true Church that could not so do? Or was it not ever the true Church that could so do? What one of all these things can be denied, or with any exception be disproved? Who readeth in the new Testament, the Acts, the Epistles and other writings of the Apostles with the Ecclesiastical Histories of the times that followed, which can be ignorant of this, that the Church once begun by, and in the Apostles, did afterward grow on, and spread itself over all places, and through all ages by this Succession?  
So that, whosoever will say at this day themselves to be the true Church it is as necessary for them to be come of the Apostles by a certain Order of bishops continually succeeding one another from that time to this time, as it is necessary for us that now are Adames children, to be come of Adam by a continual petigrew of our Fathers & Grandfathers, and other progenitors even till his time. So likewise as it is necessary for the feet to be referred to the head by certain articles & joints one after another over all the whole body, and not enough to say, that they hang and hold with the head, because they come of the neck, unless they also have their dependaunce by the shoulders, and so downwardly over all the body even by the knees, legs, and ankles.  
And in this doth S. Hierome note all Heretics to fail, where he saith: 
In Mic. ●.  Haeretici non habent divitias de paterna hareditate venientes, Heretics have not such riches as come to men by plain inheritance from their Fathers. And namely to the Donatists upon the same saith Optatus: De dotibus Ecclesiae, Cathedra est prima: 
Lib. 2.  quam probavimus per Petrum nostram esse. Vestrae Cathedrae vos originem reddite, quivobis vultis sanctam Ecclesiam vindicare. Missus est victor ex Africa Roman● Erat ibi filius sine patre, sequens sine antecedente. Of the Church's dowries, the Chair (or See of Rome) is the first, which we have proved by Peter to be ours: now the origine of your chair give you that will challenge to you the holy Church. Sent in deed (by you) out of Africa was Victor to Rome (that you might say you had also on your side a B. of Rome) but he was there as a son without a Father, a Successor without a Predecessor. whereby he gathereth, that the Church of Rome was not for the Donatists, because this Victor, whom they sent thither to lurk in a corner as their B. of Rome, was there the first of that sort, & came not from S Peter by succession. For so did only Syricius the true B. of Rome at that time: and because he so orderly succeeding to S. Peter was with Optatus and the other Catholics in Africa, & not with the Donatists: thereupon concludeth Optatus, that theirs was the holy Church, & not the Donatists, for all their fatherless & apish bishop Victor by them sent thither. So sure an argument of the true Church was it ever to have the B. of Rome Saint Peter's Successors society: and so sure an argument of a false Heretical Church was it ever, to sit without succeeding. And therefore doth S. Augustine amogest other most certain Motives, that most justly kept him in the lap of the Catholic Church, give this for one: 
Con. ep. Maen●. ca 6.  Tenet ab ipsa Sede Petri Apostoli, cui pascendas oves su●● post resurrectionem Dominus comendavit, usque ad praesentem Episcopatum Successio Sacerdotum. There keepeth me in the said Church the Succession of Priests from the very sitting of Saint Peter, to whom our Lord after his resurrection committed the feeding of his sheep, even to this present Bishop.  
And the same cause so moving him he proposeth to the consideration of the people of the Donatists, as a cause most certain, why they should forsake those heretics and return unto the Catholics. Thus he saith: Venite fratres, si vultis, ut inseramini in vite. Dolour est, 
In ps. con. part Den.  cum vos videmus praecisos ita iacere. Numerate Sacerdotes, vel ab ipsa Petri Sede: & in ordine illo Patrum quis cui successit, videte. Ipsa est Petra, quam non vincunt superbae inferorum portae. Come Brethren, if you will, that you may be grafted in the vine. It is a grief to see you so lie cut of. Number the Priests even from the very sitting of Peter: and in that order of Fathers, see who succeeded whom. That is the rock, which the proud gates of Hell do not overcome. The very same likewise giveth Tertullian for a most undoubted prescription against such Heresies, as dare vaunt themselves to have been in the Apostles time. Quae audent interserere se aetati Apostolicae. This is his saying: 
De praescri. haer.  Edant ergo origines Ecclesiarum suarum, evoluant ordinem Episcoporum suorum. Let them then show forth the origines of their Churches: Let them unroll the Succession of their bishops. Finally it is without contradiction by the witness of Scriptures, Doctors and Histories, a most undoubted way to know at all times who be Heretics, and who be Catholics: and therefore of such as will not desperately cast themselves into Hell, deeply and earnestly to be considered.   

apostolic Church.  
UPON this point of Succession, is inferred another very worthy consideration, that whereas not only we in the holy Mass, but also the Heretics in their communion, profess both to believe unam, Sanctam, Catholicam, & Apostolicam Ecclesiam. One, Holy, Catholic, and apostolic Church, according to the Crede of the first Constantinopolitan Council: it is our Church that is apostolic, because it agreeth in the faith with the Church of Rome in which is the See of an Apostle holding on to this day by Succession, and to which was written an Epistle by an Apostle. What can they here deny? doth not our Church (the Catholics, I mean, of England) agree in faith with the Roman Church? It is both confessed by the Heretics, who for that cause do call us Papists, and known to all men besides. Doth not the Bishop of that Church succeed an Apostle in his See?  
S. Peter was an Apostle and Prince of the Apostles, and the first Bishop of Rome: which is as evident in itself, and as certainly may be proved by undoubted witness, and as sensibly is seen with our very eyes, as that there hath been so long, and is at this present such a city in the world named Rome. Had not the Church an Epistle written to it by an Apostle? S. Paul's Epistle to the Romans is extant. Are not these the causes, why a Church is called apostolic? Hear Tertul●ians definition: 
De Pres. Haeret.  Age tam qui voles ●u●i●sitatem melius exercere in negotio salutis tuae, pe●●urre Ecclisias Apostolicas, apud quas ipsae ad●uc Cathedrae Apostolorum suis l●cis praesidentur, ●pud quas ipsae authenticae literae corum recitantur, sonantes vocem, repraesentantes facien. well now, thou that wouldst use yet more curiosity in the matter of thy salvation, run over the apostolic Churches, at whom the very Chairs of Apostles are yet in their places sitten in, at whom the very authentical letters of them are recited, sounding their voice representing their face.  
Examples there he putteth of the Churches of the Corinthians, of the Philippians, of the Ephesians, and specially of the Romans, saying of the same Videamus quid dixerit, quid docuerit. Cum Aphricanis quoque Ecclesiis contestatur. Let us consider what it (the Roman Church) hath said, what it hath taught. Marry, with our Aphrican Churches also it holdeth. Which he there declareth in all points. by the Heretics of that time denied, & by himself with other Catholics of that country believed. Whereupon he will have it to follow, that their African Churches are apostolic, although not so as the Roman Church & other like, yet in another right good sense b●cause they agree with those apostolics.  
And in this he putteth so strong an argument of the truth, that he ●g●ine & again provoketh Heretics to show the like. Edant origines Ecclesiarum suarum: evoluant ordinem Episcoporum suorum, ita per successiones ab initio decurrentem ut primus ille Episcopus aliquem ex Apostolis, v●l Apost●●icis viris (qui tamen cum Ap●stolis perseveraverit) habuerit authorem, & antecess●rem. Hoc enim modo Ecclesiae Apostolicae census suos deferunt. Sicut Smyrnaeorum Ecclesia Polycarpum ab johann collocatum refert: Sicut Romanorum Clementem a Petro ordinatum: id & proinde utique & caeterae exhibent, quos ab Apost●lis in Episcopatum constitutos, Apostolici seminis traduces habeant. Let the Heretics bring forth the origines of their Churches: let them unfold the rew of their Bishops, so from the beginning running down by successions, as that first Bishop of theirs have had for his author and predecessor some one of the Apostles, or apostolic men, which also with the Apostles persevered. For after this manner do the apostolic Churches bring down their substance (to our time.) As the Church of the Smyrnians showeth Polycarpus placed by S. john: as the Church of the Romans, showeth Clement ordered by Saint Peter. And so verily do the rest also show whom by the Apostles ordained Bishops, they have for the drawers unto them of the seed or doctrine apostolic: So as our natural progenitors have derived, or passed unto us the natural seed of Adam. Confingant tale aliquid Haeretici: Let the Heretics feign any such thing, if they can saith he: But no doubt they cannot, and therefore be they not apostolic: and ours most certainly, which manifestly so doth, is apostolic.  
God grant them therefore once in heart also to believe with us, that which with us in mouth they profess: to believe, I say, One, Holy, Catholic, and apostolic Church. Neither it is the Motive only of Tertullian: Saint Augustine also in the greatest matter that can be, touching the very Canon of the Scriptures, sendeth us to those Churches specially above all others, Quae Apostolicas Sedes, 
De doct. Christ. lib. 2. cap. 8.  & Epistolas accipere meru●runt, which to have Sees apostolic, and to receive Epistles apostolic, found the favour.  
Finally, many others of the holy Fathers teach us the same way unto the Truth, and no one of them all did ever disprove it. In whom this is yet further to be considered, that whereas there were in their time standing yet many other Churches apostolic besides the Roman, they for all that did ever principally and singulaly direct men always to the Roman: so also calling it by prerogative the Church apostolic, or See apostolic, that by that name it was no less known from all others (as all can bear me witness that read antiquity) then (I say) when there were also many other Churches or Sees apostolic, than now at this time it is, when we have none other Apostolic See remaining. After which manner also we know Virgil from all Poetes by the name of Poeta, and Aristotle from all other Philosophers by the name of Philosophus, & S. Paul from all the other Apostles by the name of Apostolus. Which thing well considered of any indifferent man, may give him easily to understand, that the holy Fathers of the Constantinopolitan Council in their Creed, bidding us to believe the Church apostolic did not only mean the Roman Church, but also none other but the Roman: well, that I leave to the consideration of such as be indifferent.  
But that, which afore I said, is certain, as it is also most worthy to be considered, that the Fathers in their times having many Sees apostolic, yet chiefly looked themselves, and directed others to the apostolic See of Rome. And now at this time, when as there is none other of that sort remaining in the world, but only the Roman, and yet never none of them all more impugned then this, no none of them all ever the thousandth part so much impugned, so much barked at, so much sifted, as this: and yet they gone, and this remaining: (by which very event of things Christ hath plainly declared unto us, what he meant, when he said to Peter first, concerning all his Apostles: Simon, 
Zuke. 22.  ecce Satanas expetivit vos, ut crib●ar●t s cut triticum: Simon, behold S●tan hath desired that he might si●t you l●ke wheaten meal: all the flower of truth out of the sieve, & nothing to remain within but bran of Heresy and error: then concerning Peter himself: Ego autem rogavi pro te, ut non deficiat fides iva: & tu aliquando conversus, confirma fratre tuos: But I have made petition for thee, that thy faith may not fail: and thou once turning, confirm thy brethren:) all this (I say) notwithstanding, the Heretics of this time, will have us now to be so blockeheaded, & so mad, not to take our light of the apostolic Church of Rome: that Church (I say) whose Bishops from Peter unto Eleutherius of his time, twelve in number, Ireneus reckoneth up & saith, that it is plenissima ostensio, 
Lib. 3. ca 3.  a most ample declaration of the apostolic truth to be of his side, & a confounding of all false masters. That church again, whose Bishops from Peter unto Siricius of his time, seven and thirty in number, Optatus reckoneth up, & saith, that he is Schismaticus & peccator, 
Lib. 2.  a Schismatic and a sinner, that against this one singular chair, setteth up another. That Church also, whose Bishops from Peter unto Anastasius of his time, eight and thirty in number, 
Epist. 165  Saint Augustine reckoneth up, and saith, that this is. Certo & vere salubriter numerare. Surely to number, and to our soul's health in very deed.  
Who now that have care of their salvation, will not follow the example & the rule of these Holy Fathers & Saints in heaven, reckoning up likewise the Bishops of the same Church from Peter to Gregory of our time, the thirteenth of that name, being two hundred thirty and three in number, and there seek, find, & believe the Doctrine which the Apostles taught, 
Mat. 16.  rather than with the Donatists, Protestants, Puritans, & other gates of He●l▪ fight against the rock all in vain, so foolish to think that he can with them leap at one jump from Luther to the Apostles, having not one place to rest his feet in all that long space of fifteen hundred years which is between. Catholic men (you see) were never wont so to leap, to prove their Church to be apostolic: Heretics have none other but that impossible way. Wherefore the Protestants & Puritans be not Catholics and apostolics: they be Schismatics and Heretics: & with such guides or companions they walk, that walk with them: whither who seethe not? whither else, but to perdition? God give my dear friends and Countrymen better eyes, and take from them their wilful blindness.   

The Romans never changed their Religion.  
ANY man that will, may by this that I have said, easily and plainly understand, that the Roman Church is still, as it ever was, apostolic. For the which true understanding. Quod Romana esset Catholica & Apostolica Ecclesia, that the Roman was the Catholic, & apostolic Church, 
Hist. Angli. Lib. 3. Cap. 29.  Saint Bede our Countryman much commendeth in his time King Oswy. But to make it yet more plain, I add this other consideration: that whereas the Romans' faith was once the true faith, of S. Paul himself commended, where he saith: Gratias ago Deo meo per jesum Christum pro omnibus vobis, 
Rom. 1.  quiae fides vest●a annunciatur in universo mun●●, I give thanks to my God through jesus Christ for you all, because your faith is reported in the universal world: And whereas their Church was once Catholic and apostolic, which the Heretics themselves neither c●n, nor wi● deny: it cannot possibly be showed, that they ever changed their faith, or any part thereof. Wherefore their Church doth still remain, as it was apostolic, and their faith Catholic. Or let them show, if they can, what Pope changed it, in what Articles or points of Faith it was changed, at what time, with what tumults in the world rising thereupon, what Doctors withstood it, what Counsels accursed it, or such other circumstances, which we can show in all innovations, both great and small, that ever by Heretics were attempted: as namely by the Arrians, Sabellians, Donatistes, Pelagians, with other of old, and now presently of the Protestants and Puritans. We see in what Princes days they began, what Captains they had, what points they changed, what Catholic men have set against them, what places or countries have changed Religion with them, what countries again keep still the old Religion. These things, and others the like can never be showed in the Romans', because they never were: and therefore most certainly never was there by the Romans any change made.  
Or if any man will say, that the Romans made their change not all at once, but secretly by little & little: he can not so escape, but he must show us those several little changes in form also aforesaid. As we do show not only the total change made now by the Protestants, but also how in the former ages at sundry times their mystery of iniquity did work by little & little, or by one & one. For example, Aerius preparing to their hands their doctrine against Purgatory: Novatus, their doctrine against forgiveness of sins by a Priest: jovinian, their doctrine of Priests and Nuns marriage: Vigilantius, their Doctrine against praying to Saints: Manicheus, their Doctrine against free-will: Pelagius, their Doctrine against the necessity of children's Baptism: Simon Magus, their Doctrine against salvation for good works: Eunomius also, their Doctrine of only faith to be sufficient: with many others, that here I could recite. They must show the like of the several points in their imagined Roman change. Which most sure it is they can not do. For name they what point of faith they will, at such, or such a time to have been changed, and we will plainly show the contrary, that the same point, which they will say to have been brought in by the change, was ever afore by the Romans' and other Christians believed, up to the Apostles time. What points will they name, but such as even now I touched, of Purgatory, Confession, saints, vowed Nuns, with the rest? But those you see, were so not brought in by any Roman change, that we have by the FATHERS noted unto us, what Heretics would have brought in their contraries by some change.  
Whereby it is invincibly proved, that in those very points also the Roman Church remained unchanged. And so do the Holy Father's witness as much, that even then, when (as we can show) the Romans' prayed for the dead, etc. they did yet keep still unchanged the Faith which of the Apostles they had received: as a little afore I showed by the witness of Ireneus in his time, Optatus and Saint Augustine in their time: at which time (I say) it is yet most evident, that they prayed for the dead, because they then accounted Aerius an Heretic for denying the same. And so have I most plainly showed, that the Roman faith, which once was right, is still right, because it is not changed: that promise of God by Esay his Prophet never failing: 
Esay. 62.  Super muros tuos, Jerusalem, constitui custodes, tota die & tota nocte in perpetuum non tacebunt. Upon thy walls, O jerusalem (he speaketh to the Church of the Christians) have I placed watchmen: all day and all night for ever they shall not be dumb: but strait give warning, and without ceasing, if any enemy at any time go about to break in with any profane innovation, 
1. Tim. 6.  whatsoever it be. As S. Augustine also saith: 
Epi. 119. cap. 19  Ecclesia Dei inter multam paleam, multaque zizania constituta, multa tolerat: & tamen quae sunt contra fidem, vel bonam vitam, non approbat, nec tacet, nec facit. The Church of God being set amongst much chaff & much cockle, tolerateth many things: but such things as be against faith or good life, it neither approveth, nor is dumb at them, nor practiseth them.   

Conversion of Heathen Nations.  
AFTER the considerations aforesaid, let it be further considered, whether ever any Nations were from Paganism converted by the Protestants. As it was always the practice of Heretics to draw away Christian men from the true faith of Christ: so we see, that the Protestants have done the like in many Country's corrupting christian men: but that they ever turned men that were not christians, to be christians, who can say? That Caluin to get this glory sent certain of his Ministers into the new found Countries of the Indians and others, we understand: 
Villagag. con. Calu. & Epistolae Indic.  but who ever heard any Protestant boast of any one there converted by them? The truth is, that they there agreed so well together in their preaching, one destroying still another's building, that they were laughed to scorn by the Infidels, and feign all to be put to silence. Contrariwise, the preaching there of our religious men of the orders of Saint Francis, and S. Dominicke, and of the Society of JESUS, what fruit it had, & daily hath, their filling of many & ample Kingdoms both in the East and West India, with the knowledge and faith of Christ, doth openly speak to all such as read the Ecclesiastical Histories of this time. Whereby the Church hath in those parts won more incomparably, than it hath lost by Heretics in these our parts. Besides these, many other N●tions have been within these thousand years converted unto Christ: as our English Nation, Germany also, the Bohemians, Hungarians, flemings, Brabantines, with many others.  
Consider me now, whether any one of them all were not converted by our Catholic Roman Church: whether they were converted without the mighty operation of infinite & wonderful miracles by their Apostles: whether they received not at their conversion as Articles and joints of the very body of Christ's Gospel, all points of our doctrine that the Heretics now call Papistry: whether they were not for the said receiving of our doctrine, and religion, and at that very time, when they first received the same, & never before, truly called Christians, and noted by all Histories, at that time to have been converted to the Faith of Christ: whether the Nations converted afore these latter thousand years by the Popes of Rome that then were, or other Holy men sent by them: as Italy, France, Britain, Scotland, Ireland, etc. were otherwise converted, then by such Miracles, or were named Christians of another Christ, or had any other religion planted amongst them: finally whether those holy Popes sent abroad into the world any other faith, then S. Peter and S. Paul brought to Rome, & preached, they with the other Apostles of Christ, in the Greek and other Nations that they had been in.  
Is it not evident by all this, that the Church as well of these last thousand years (which by our adversaries is confessed to be ours) as of the six hundred years before, is the Church of Christ, the one and self same Church, to which he said at the beginning of it: 
A●  Eritis mihi testes in jerusalem, & in omni judaea, & Samaria, & usque ad ultimum terrae. You shall be witnesses unto me in jerusalem, and in all jewrie, and Samaria, and even to the farthest end of the earth. And again, is it not evident hereby, that the Gospel which the Church for these thousand years hath preached (which they confess to be ours) is all one with the Gospel of truth, whereof S. Paul in the beginning of it, said to the Colossians: Quod pervenit ad vos, 
Col. 1.  sicut & in universo mundo est, & fructificat, & crescit: which Gospel is now come also to you by the preaching of Epaphras, as it is also in the universal world, & beareth fruit, and groweth on? And therefore our Saviour likened the Doctrine, 
Mat. 23.  which he would send by his Apostles into the world, to seed sown in a field, that is to say, in the world, and not to be plucked up again by the root soon after the spring, but growing still, as well as the cockle, even until harvest, that is, until the very end of the world. Likewise to a small grain of mustard seed, growing still on till it be a great tree spreading his bows over al. To a fisher's net likewise cast into the wide Sea of this troublesome world, which they never draw nor cease filling of it, until they come to the shore, that is, to the end of the world.  
Seeing therefore, that the Protestants seed was not in the field, nor their net in the sea, for these thousand years from S. Gregory's time unto Friar Luther's Apostasy, and seeing that our seed hath all the same while, been growing & spreading, and none other but ours: our Peter net also all the same space been fishing the sea, and taken into the faith of Christ so many Nations, which afore were swimming and drowned in Paganism: it is (I say) hereby invincibly proved not that the Protestants, by no means, but ours most certainly is Christ's Seed and Christ's Net.   

By what Religion hath Idolatry been destroyed.  
BY this former Motive alone, blunted is (as all men may see) the edge of Heretics blasphemous tongues endeavouring continually and most wickedly to fasten in our Catholic Religion the wounds of Idolatry, for the worship that we do to our Saviour jesus Christ in the Blessed Sacrament of the Altar, to his Saints in heaven, to their Relics, to the Images of himself, of his Cross, and of his Saints: for that all this, as the rest also of our Religion, is the seed and Doctrine of Christ himself, every man may easily by that, which hath been said, conceive.  
But to make it yet more sensible, even to the blind eyes of our Adversaries themselves, such as it shall please God mercifully to lighten, forgiving both their ignorance, and their malice: I propose this to their said, earnest & quiet consideration: whether that all these foresaid Nations of Christendom were not before their Christening, worshippers of Idols, as of jupiter, Mars, Saturn, Venus, Priapus, and ten thousand more: Whether that upon their Christening they have not been so fully turned from those Idols, that the multitude hath forgotten their very names also: such only knowing somewhat of them (but that very little) as are conversant in the old writings of Greeks and Romans, that were Heathens: whether again that this so general destruction an oblivion of those Idols be not that which God by his prophet Zacharie 
Zac. 18.  did foretell in these words: In die illa erit sons patens Domui David, & habitantibus Jerusalem: in ablutionem peccatoris & menstruatae, & erit in die illa, dicit Dominus exercituum, disperdam nomina Idolorum de terra, & non memorabuntur ultra. In that day there shall be a font standing, open for the house of David and the inhabitants of jerusalem: for to wash or baptize him that is a sinner, and her that is in flowers: And be it shall in that day, saith the Lord of ostes: I will destroy the names of Idols from of the earth, and they shall no longer be remembered.  
Being then of God this such conversion of these Nations, their Idols with their names and memories, destroyed by God: and the Font of Baptism opened unto them by God: and they in it washed by God from their sin and filth, and so brought into the house of Christ our David, & made free Citizens of his new jerusalem: all this foretold by the Prophet, all this even so fulfilled by God: are the Heretics yet so blind, not to see upon whom they cast their blasphemy? He that turned them from their Idols, did not the same God turn them at once to our Religion? Did he turn them from serving of Idols, to serve Idols again? Was that so worthy a promise to be made so long afore by his prophet.? Yea, or can his Prophet's word, and his own promise be possibly justified, if the Heretics saying may be justified.  
Let them therefore blaspheme (if they list) and blaspheme again even until they fall into the pit of everlasting blasphemy: other men, whom the Devil and sin hath not so blinded, do see by this, that the conversion of all Chhristian Nations hath been none other, 
1. Thes. 1.  then as S. Paul sayeth to the Thessalonians of their conversion: conversi estis ad Deum a simulachris, servire Deo vivo & vero: Your conversion was to God from Idols, to serve God the living and the true.  
But yet farther, utterly to confound them, or the Devil rather that speaketh those blasphemies out of them, and to set open a full window to the blazing light of God and truth: you shall consider, that even the very same points of our Religion which they call Idolatry, are so far from Idolatry, yea so contrary and so directy opposite to idolatry, that they have been the means, whereby God hath destroyed all Idolatry, and so fulfilled the foresaid Prophecy. The Blessed Sacrament, I say, saints, Relics, Cross and other Images, with such like, never could the Devils better abide them, when they were within those Idols, than they can do now within these Heretics: as Saint Hierome strait upon the rising of their Fathers the Vigilantians, witnessed: 
Lib. 28. in Isaiae. c. 65. Vide eundem con. Vigil.  Haeretici nuper in Gallia sub magistro cerebroso pullularunt: qui Basilicas Martyrum declinantes, nos qui ibi orationes ex more celebramus, quasi immundos fugiunt. Hoc autem non tam illi faciunt, quam habitantes in eyes Daemons, fortitudinem & flagella Sancti Cineris non ferentes. Heretics of late in France are buded out under a brainsick Master: who shunning the Martyr's Churches, do flee from us, as from unclean persons, that there do celebrate prayers after the manner. But this do not they so much, as the devils that dwell in them, not being able to abide the might and whips of the holy Ashes.  
Let our men therefore look well to themselves and consider deeply, of what spirit they are inhabited, and suggested, Neither because Saint Hierome is so plain, let them therefore think him a liar: or his admonition, because it is so sharp, therefore to be unwholesome. For he is not singular in this point, nor for it of any Father controlled, yea the same thing of them all likewise most plainly testified: so many examples of Devils by such things put to silence, and tormented, and expelled out of Idols, and out of men's bodies, being in ancient Histories and other writers, as would fill whole books. My purpose and study is here and in all this Treatise, rather how to make short, then how to make long: & not to heap together so much as may be said, but to take out so much as is sufficient. To descend therefore from Zacharies general Prophecy of the whole earth, unto one special Country, they that read either the divine Scriptures, or also profane Authors, do know, that of all Countries Egypt passed for Idolatry. And yet of it did Ezechiel leave this prophecy: 
Ezech. 10.  Haec dicit Dominus Deus: & disperdam simulachra, & cessare faciam Idola de Memphis, etc. Thus saith our Lord God: I will both destroy abominations, and make an end of Idols out of Memphis, and other places of Egypt.  
And as much had learned one Hermes Trismegistus, a false Egyptian Prophet of those Idols there, himself also after his death an Idol and a false God of theirs: and the means also had he learned, by which it should be so accomplished, which he uttered in a book of his written to Aesculapius, quasi futura praenunciando deplorans, 
August de Ciu. Dei. li. 8. ca 26.  as it were bewailing things to come in foretelling them, as S. Augustine saith. Hermes words are these: Tunc terra ista sanctissima sedes delubrorum atque templorum, sepulchrorum erit mortuorumque plenissima. Than shall this most holy land (of Egypt) the seat of the Gods & of their temples, be filled all with sepulchres and dead men. His meaning therein doth. S. Augustin thus interpret: Dolour daemonum per eum loquebatur, qui suas futuras poenas apud sanctorum Martyrum Memorias imminere moerebant. In multis enim talibus locis torquentur & confitentur, & de possessis corporibus hominum eijciuntur. The sorrow of Devils, by whose instinct he said this, did speak by him who lamented for the drawing nigh of their pains that they should suffer at the Memories (or Relics) of the Holy Martyrs. For in many such places they are tormented, and made to confess, & thrown out of men's Bodies by them possessed.  
Another Paynims like complaint for the same, because people upon their Christening did forsake their former heathen Gods with their temples, and worshipped the holy Martyrs, frequenting or going a Pilgrimage to their Sepulchres, 
Ep. 43. Maximi Medaurensis.  you may see in S. Augustine his Epistles. But in this kind, of all most worthy to be known and remembered is the story of Babylas the Martyr and Bishop of Antioch, which is to be seen in the works of S. chrysostom himself, and in the Ecclesiastical Histories of Socrates, Theodoret, Sozomenus, Ruffinus, Euagrius, and Simeon Metaphrastes. Thus it was according to the words of Socrates: 
Chry. de vita Ba●ylae ●ongen. Thom. 5. Socr. li. 3. cap. 16. Theo. li. 3 cap. 9 S●z lib. 3. cap. 18. Ruf. li. 1. cap. 15. evag. lib. 1. cap. 16. M●t. in vita Babylae.  julianus the Emperor and Apostata, when as he had commanded the temples of the Heathens, which were at Antioch to be opened (for they were shut up afore by other christian Emperors, & namely by Gallus the brother of julianus, who purged that place of Idolatry by bringing thither the Relics of this Babylas, as Sozomenus writeth) he made haste to receive the oracle of Apollo, who was served in Daphne, a Suburb of Antioch. But when as the Devil that dwelled in that temple, gave to the Emperor no answer for fear of his neighbour Babylas the Martyr (whose shrine, wherein his body lay, was hard by) the Emperor after that he understood the cause, commanded the Martyr's shrine with all speed to be translated from thence. Of which thing the Christians of Antioch being certified, came thither men, women, and children, & leaping for joy, with singing of Psalms translated the shrine out of Daphne into the City, & the Burden of their songs was this: 
Sozomen.  Confundantur omnes qui adorant sculptilia, & qui gloriantur in simulachris suis: 
Psal. 96.  Confounded be all that adore graven Gods, & that boast them in their Idols.  
I wish every man to read the whole History, and consider it well: I may stand no longer upon it. And so plain a matter this is, so well known, believed, and confessed in the very first and best times of Christ's Church, our worshipping of Martyrs and their Relics not only to be no Idolatry, but also to be the very bane of all kind of Idolatry: that the holy Fathers even in their Sermons to Christian people to draw them quite from all society with the Idols and Idolaters, sent them to the Relics: as S. chrysostom, 
In Gen. hom. 15.  where he saith: Occupemus pedes, non in theatris, & spectaculis damnosis equestribusque ludis, sed in Ecclesiis, & domibus precationem, Martyrumque loculis, ut abillis benedictionem percipiamus, & nos a diabolicis laqueis irretiri non sinamus. Let us ocupie our feet not in the stages, & lossefull shows, and horsegames (made by the paynim in honour of their Idols) but in the Churches, and houses of prayer, and Shrines of Martyrs, that of them we may receive blessing, and not suffer our selves to be entangled with snares of the devil.  
So certain and evident a thing likewise, 
Our religion an invincible motive to forsake Idols and believe in Christ.  that the same holy Fathers have used commonly to allege it to Idolaters also themselves and Heathens, as a motive most undoubted, most strong and mighty, why they should convert themselves from their Idols unto Christ our Lord and the faith of him. Whereupon S. Augustine, amongst many other Motives saith to the Madaurian Heathens, as here it followeth: 
Ep. 42. ad. Madaurenses.  Videtis certe Simulachrorum templa partum sine reparatione collapsa, partim diruta, partim clausa, partim in usus alios commutata, ipsaque simulachra vel cenfringi vel incendi, vel includi, vel destrui: Atque ipsas huius saeculi potestates, quae aliquando pro simulachris populum Christianum persequebantur, victas et domitas, non a repugnantibus, sed a morientibus Christianis, & contra eadem simulachra, proquibus Christianos occidebant, impe●us suos legesque vertisse, & imperij nobilissimi eminentissimum Culmen ad Sepulchrum Piscatoris P●t●i submisso diademate supplicare. Haec omnia S●rip●urae divinae, quae in manus omnium iam venerunt, ante longissima tempora futura esse, testatae sunt. Haec omnia tanto robustiore fide laet●●ur fieri, quanto maiori authoritate praedica●a ●sse in sanctis literis invenimus. Verily you see the Temples of Idols partly fallen without repairing, partly cast down, partly shut up, partly changed into other uses, and the Idols themselves either to be broken, or to be burned, or to be shut in, or to be destroyed: & the very Potentates of this world, who once for the Idols persecuted the Christian people, being overcome and tamed, not by the resisting, but by the dying of Christians, both to have turned their main and laws against the same Idols, for which they killed the Christians: & the top most Sovereign of the Empire most Noble, laying down his Crown Imperial, to make supplication at the Sepulchre of Peter the fisher. All these things the Divine Scriptures (of the Old Testament) which are now comen into all men's hands, did witness a marvelous long time afore, that they should come to pass. All these things to be done, we rejoice with faith so much the stronger, how greater that the authority is, wherewith we find them in the holy books to have been preached.  
And in another place he saith: 
In Ps. 44.  Ostendatur mihi Romae in h●nore tanto Templum Romuli, in quanto ibi ostendo memoriam P●tri: show me at Rome the temple of Romulus in so great honour, in how great I show there the memory of Peter, or Church where his Relics do lie. In Petro quis honoratur, nisi ille defunctus pro nobis? In Peter who is honoured, but (Christ) he that died for us? 
L b. ●2. cap. 8.  Likewise in his work De Civitate Dei, alleging to the Paynims many great Miracles wrought by the Relics of S. Steven, and namely one of a young woman in his own presence, which as she was gone from the pulpit to the holy Martyr to pray, strait was she cured of a trembling horrible palsy: upon the long shouting with wondering & weeping for joy of the people, that immediately ensued thereof, thus saith S. Augustine. Quid erat in cordibus exultantium, nisi fides Christi, pro qua Stephani sanguis effiosus est? What was in the hearts of them so rejoicing, but the faith of Christ for which the blood of Steven was shed: And in the Chapter following he saith again to them: 
Cap. 9  Cui nisi huic fidei attestantur ista Miracula, in qua praedicatur Christus resurrexisse in carne, & in coelum ascendisse cum carne? Name & ipsi Martyrs, huius fidei Martyrs, id est, huiu● fidei testes fuerunt, etc. pro ista fide mortui sunt, qui haec a Domino impetrare possunt propter cuius nomen occisi sunt, etc. Nam si carnis in aeternum resurrectio non est, etc. quare Martyres tanta possunt, qui pro ea side, qua haec resurrectio predicatur, occisi sunt? etc. To what, but to this faith do these Miracles bear witness, in which faith Christ is preached to be risen in flesh, and to be ascended into heaven with flesh? For also the Martyrs themselves, were Martyrs of this faith, that is to say, witnesses of this faith, etc. For this faith died they who can obtain these things of our Lord for whose name they were killed, etc. For if Rising again of the flesh for ever be false, etc. why are the Martyrs of so great power, who were killed for that faith, wherein this Resurrection is preached?  
Theodoret also by the same Motive of our Pilgrimage and seeking to Martyrs, and their helping of us, and again our honouring of them for it with hanging up in their Churches, of golden or silver hands, feet, or eyes, every one according to the benefit that by their intercession he hath received of God, laboureth to bring the Heathens to the faith of Christ, in his work written by him of purpose, 
De cur. Graec. affect. li. 8.  Of curing the Paynims diseases, Haec itaque omnium spectaculo exporrecta, testantur morborum depulsionem, cuius ipsa certissima signa sunt, a sanitatem consecutis allata: haec, inquam, sepultorum ibi Martyrum quae sit virtus, ostendunt: Martyrum autem virtus, quem ipsi coluerunt Deum, verum esse Deum declarat. All these vowed Donaries of Christian people, hanged up by them that have been cured in the Martyrs' Memories, and there set out to be seen of all men, be witnesses of those cures, whereof they are signs most certain: and do show, what is the power of the Martyrs that there are buried: And the Martyr's power doth declare that God, whom they served, to be the true God.  
And in the same place doth he show, that God hath thus glorified his Martyrs above all their heathen Philosophers, Orators, Dukes, and Emperors, yea above their very Gods themselves. But what do I speak (saith he) of their Philosophers, Emperors and Dukes, cum eorum quoque, qui passim Dij ferebantur, m●moriam● mente hominum Martyres ab●leuerint? Seeing that the memory also of them, which every where were counted gods, our Martyrs have out of the minds of men abolished? For their temples together with their Idolatrous Arbres, are now so destroyed, that neither so much as any steps of them remain: much less can men perceive of what fashion were their Altars. And the matter of those things is cleansed by building with it the Temples and Altars of our Martyrs. For in steed of your Gods, our LORD God hath brought into the Temples his dead ones. And them, perdie, hath he made vain and without all glory: and to his Martyrs hath he given their honour. For in steed of Pandia, Diasia, and Dionysia, that is to say, the solemnities of jupiter, and Father Bacchus: Solemnities are kept after the Christian manner to Peter, Paul, Thomas, Sergius, Marcellus, Leontius, Antoninus, Maurice, & other holy Martyrs, etc.  
It is infinite, that I might after this sort allege out of all old Catholic Writers, to show, that this part of our religion is the very destruction of Idolatry, and a Motive most singular to believe in Christ. The only sign of the Cross also, to be of the same might and virtue, innumerable examples & Writers most ancient do bear plain witness. Lactantius saying in his work against the Heathens, thereupon: 
Lib. 4. Ca 27.  Nam cum Dijs suis immolant, si assistat aliquis signatam frontem gerens, sacra nullo modo litant: nec responsa potest consultus red●ere vates, etc. 
vide Ath. de incarnate. verbi. Nazianz. ●rat. 2. in. jul.  For when they make sacrifice to their Gods, if one stand by that hath his forehead signed, in no case will the sacrings frame: neither can the false Prophet answer the Idolaters consultations, etc. Nec tamen ex hoc ipso caeci homines intelligere possunt, aut hanc esse veram Religionem, cui ad vincendum tanta vis inest: aut illam falsam, quae subsistere aut congredi non potest. Neither yet by this self same thing can the blind bussards (the Idolaters) understand, either that this is the true Religion, in which there is so great might to overcome: or that to be false, which can not wrestle with it, or stand in the arms of it.  
And be not our Heretics in the very same blindness? Be they not against the same religion which this mighty working of the sign of the Cross commendeth? Do they not count it false? Yea, they blaspheme it, and wickedly call it most gross Idolatry: even the religion I say, which hath utterly destroyed Idolatry, at which the very Devils of Hell do quake & tremble, which standeth upon the very same grounds with the faith of Christ himself, which the Heathen abhorred as the only Religion of Christ, which the christians made for a certain Motive to believe in Christ, by which finally God the Father delivered all Nations out of the power of darkness, and translated them into the Kingdom of his beloved Son. 
Col. 1.  God for his mercy give my Countrymen, both the deceived, & the deceivers, the eyes to see their own wilful blindness, and that in such their talk they serve and please none but the Devil himself, whom (as I have showed) nothing more displeaseth, more tormenteth, more tameth, & breaketh, than this Religion so of them blasphemed. They think themselves very ingenious and sharp witted, because of their promptness to invent scoffs, and other light follies: but if indeed they had so much as one grain of salt among them all, any piece of either heart, or brain, how could they be so gross, so dull, yea so dead, not to perceive, that white is not black, that light is not darkness, that the bane of Idols is not Idolatry?  
What shall I here speak of the Blessed Sacrament, my Lord and my God: but only to wish with all my heart, with weeping eyes, that he either would, or might say again: Pater, dimit illis: 
Lucae. 21.  non enim sciunt quid faciunt. Father, forgive them: for they know not, what they do whether they know or no, I for my part beseech you most humbly to forgive them: but and if he also would speak the word, the thing were done. Neither I, nor themselves, nor no man else can excuse them of malice most Satanical, as I fear: but at least of damnable gross ignorance: they in the mean time thinking all men but themselves to be blocks and stocks. But and if it will please God to open their eyes, they both may, and shall then see, this most Divine Sacrament to be that simple loaf of Barley Bread, which in the time of Gedeon went rolling about, 
jud. 7.  & descended to the camps of the Madianites: and when it came to any tabernacle of theirs, did strike it, & overturn it, and made it even with the ground: to be likewise the Ark of God, which in samuel's time being brought into the temple of Dagon the God of the Philistians, 
1. Reg. 5.  laid him flat on his face, again and again, groveling on the ground, cut off his head and both his hands, and left him so but as a block without form and fashion in his place: this Sacrament, (I say) to be the suppression and subversion of all Idols, and Devils in all persons, places, things, and Countries.  
In witness whereof, 
Motive 5.  I alleged before out of S. Augustine the fact of a Priest of his own Monastery, who offered in a certain fa●me the Sacrifice of Christ's body, and thereby immediately delivered it of wicked spirits that did trouble, & molest it. In witness of the same, many of our own Countrymen have on this side the Sea been present at the mighty casting out of many devils by virtue of the same Sacrament: which who that listeth, may read in M. Pointz book of the Real Presence.  
The like unto them you may read in the life of S. Bernard, 
Lib. 2. Cap. 3.  written by Bernard the Abbot of Bonevallis, who lived at the same time: how he to expel the devil out of a woman at Milan that had been very long possessed, to the losing of her sight, speech, and hearing, and she now more like a monster than a woman: at his Mass so often with the Sign of the Cross he signed the woman, as he did the sacred Host. And after the Pater noster was done, the blessed man setteth upon the enemy, with more force: upon the Patin of the Chalice, he putteth the Sacred Body of our Lord, and holding it over the woman's head, thus he saith: Adest, inique spiritus, judex tuus: adest summa potestas, iam resist, si potes, etc. Here present is, thou wicked Spirit, thy judge. Here present is the most Sovereign power: resist now if thou canst, here present is he, who being ready to suffer his Passion for our salvation, said: By and by shall be cast forth the Prince of this world. 
joan. 12.  This is that body, which was stretched on the tree of the Cross, which did lie in the grave, which did rise from death, which in the sight of his Disciples ascended into heaven. Therefore in the terrible power of his Majesty, I command thee, O wicked spirit, that thou go out of this his handmaid, and that thou presume not again to touch her. Which strait after, at the giving of the Pax was done: the Devil departed: the woman restored to her senses, and reason: both of her and of all the City God blessed, and S. Bernard highly honoured: ringing of the Bells, shouting, rejoicing upon all sides, and weeping for joy over all the City.  
A little afore you may there see, how that at another time, in the same City, he powered water upon his fingers over the Patin of the Chalice wherewith he was ready to say Mass, 
Cap. 2.  and with a drop of the same water, which he put into the mouth, and so into the stomach of a little wench that was possessed, he made therewith the Devil immediately to break out of her for fear, together with most filthy vomit.  
So that, such water being of such power, it is less marvel, that Saint Cyprian writeth of another little wench an Infant, to whom had been given a sop of Idols sacrifices, and she afterward by ignorance brought into the place where Saint Cyprian was sacrificing. 
Ser. 5. de lapsus.  Sacrificantibus nobis, eam secum matter intulit. And there was she very much tormented by the holy prayers, but specially when the Deacon came to give her amongst the rest somewhat of the Chalice: then turned she away her face through the instinct of God's Majesty (saith he) & held her lips very fast together. But the Deacon for all that powered some in. Tunc sequitur singultus & vomitus. In corpore atque ore violato Eucharistia permanere non potuit. Sanctificatus in Domini sanguine potus, de pollutis visceribus erupit. Tanta est potestas Domini, tanta maiestas, etc. Then followed yokes & vomit. In the body and mouth defiled with Idolatry, the Eucharist might not abide. The drink Consecrated in our Lord's blood, break out of the polluted bowels. So great is the power of our Lord, so great is his Majesty, etc. Which S. Paul himself also doth witness, in saying: Quae immolant Gentes, Daemonijs immolant, 
2. Cor. 10.  & non Deo. Nolo autem vos socios fieri daemoniorum, Non potestis Calicem Domini bibere, & Calic●m daemoniorum: non potestis mensae Domini participes esse, & mensae daemoniorum. The things which Heathens do sacrifice, they sacrifice them to Devils, & not to God. I will not have you to be made partakers of devils. You cannot drink our lords Chalice, & the Chalice of devils: you cannor be partakers of our Lord's table, & the table of devils.  
And of this who can doubt, the Sacrifice (I say) of our lords Table and Chalice to have abolished all the Sacrifices of the devils table & chalice: according to S. Augustine's saying: 
De Civit. Lib. 10. Cap. 20.  Huic summo veroque Sacrificio, cuncta Sacrificia falsa cess●rūt: To this most high & true Sacrifice, all false Sacrifices have given place: seeing it hath taken away the very Sacrifices also of the old Testament, by God himself ordained? which both S. Paul doth witness saying: Habemus Altar, 
Heb. 13.  de quo edere non habent potestatem, qui Tabernaculo deseruiunt, etc. We (Christians) have an Altar (or Sacrifice) whereof they have not power to eat, which serve the Tabernacle of the jews etc. And the Prophet also did long afore pronounce in it saying: Sacrificium & oblationem n●luisti: 
Psal. 39 Heb. 10.  corpus autem perfecisti mihi. Sacrifice & oblation (of the jews) thou haste refused: but unto me thou haste prepared a body. Quia pro omnibus illis sacrifi●ijs & oblationibus corpus eius offertur, & participantibus ministratur. 
De Civit. Dei. li. 17 Cap. 20.  Because (saith S. Augustine) for all those (old) sacrifices & oblations, his body is offered, and to the receivers ministered. Id enim Sacrificium successit omnibus illis Sacrificijs veteris Testamenti. For that sacrifice (and table according to the order of Melchisedech, which our Priest the Mediator of the new Testament doth exhibit of his own Body and Blood) hath succeeded to all those sacrifices of the old Testament.  
To conclude therefore, all such as would rather please God then the Devil, may by this Motive see, that as without controversy our Religion it is, to which belongeth these Relics, Crossing, Images, and Massing: so the same is the only true Religion of God, the displacer of all other Religions, both Heathenish & judaical, the overthrower of Idols, the quailer, the tamer, the caster out of Devils: and that so certainly, so plainly, that (no doubt) the Devil it is, that hath possessed the blasphemous tongues of Heretics.   

Unity.  
THESE things being thus well considered, that our Religion hath been planted, first and last, in all Natitions: and that with the utter extirpation of their several Religions by them so many hundreds, yea and thousands of years, used aforetime: you shall have next of all to consider this, that our Church ever sithence, so many hundred years again, through so many Nations, in such variety of wits, such diversity of manners and fashions, such multitude of tongues and languages, such distance of places, such difference of opinions amongst learned men, such number of matters to be believed: yet all this while hath, and still doth remain and continue in most peaceable unity.  
Which thing most evidently declareth, that as the Apostles were they, for whom our Saviour prayed to his Father, and was heard of him, where he thus said: Pater sancte, serva eos in nomine tuo, 
joan. 17.  quos dedisti mihi, ut sint unum sicut & nos. Father that art holy, keep them in thy name, whom thou hast given unto me, that they may be one▪ as we also be one: so that we and our Church be they, for whom in the words following he prayed, and was heard likewise, when he said: Non pro eis autem rogo tantum, sed & pro eis qui credituri sunt per verbum eorum in me: ut omnes unum sint, sicut tu Pater in me, & ego in te, ut & ipsi in nobis unum sint: ut credat mundus quia tu me misisti. Et ego claritatem, quam dedisti mihi, dedi eyes: ut sint unum, sicut & nos unum sumus. Ego in eyes, & tu in me: ut sint consummati in unum & cognoscat mundus quia tu me misisti, & dilexisti eos, sicut & me dilexisti. Not for them do I ask only, but also for them that shall believe by their preaching, in me: that all may be one, as thou Father in me, and I in thee, that also they in us may be one: that the world may believe, that thou haste sent me. 
Unity of the church a Motive to believe in Christ.  And the glory that thou hast given me, have I given them: to be one, as also we be one. I in thee, and thou in me, that they may be perfect in unity: and that the world may know, that thou hast sent me, and haste loved them, as also thou haste loved me.  
Our marvelous divine Unity declareth (I say) that we are these which here are meant. For on the contrary side if you look to Heretics: what Schisms, Dissensions, Sects, Divisions were always amongst them? For example the Arrians, Donatists, Eutychians, Nestorians, Simonians, Valentinians, were all into many contrary parts divided, as in the Ecclesiastical Histories may be seen, And is there any better Unity amongst the Heretics of our time? Yea, is there not far more discord in sentences, bloodshed in fight, multiplying of Sects, without hope of uniting? Luther had scarce begun his part in the year 1517. or rather 1519. but by and by in the year 1522. his Disciple Zuinglius made pieces of him: and him again soon after did Caluin hue. Finally of Anabaptists, Suenkfeldians, Trinitaries, Libertines, Maioristes, rough Lutherans, soft Lutherans, Protestants, Puritans, and an hundred more, all with them is full: in so much that the very names of their Sects do make great tables, which are common to be seen. In our own small country, and that ruled by one, all things diligently looked unto, the Catholics dispersed every where amongst them to mark, to see, to reprehend their doings: yet all this notwithstanding (that I say nothing, how they were under King Harry scarce Lutherans, then under King Edward both Lutherans first, and after calvinists) in this time, within very few years, all men see their manifest Division, the mutual hatred of Protestants and Puritans, their standing one against another, even to death if it should be offered. Into how many parts would they have been run, think you, if they had stood so many hundreds of years, as we have done by their own confession?  
Of them therefore, no less then of the foresaid Heretics, the Psalm speaketh: 
Psal. 54.  Contaminaverunt Testamentum eius, divisi sunt ab ira vultus eius. Because they have once defiled God's testament, perverted his Gospel, forsaken his Truth, he hath in his anger for to punish their sin with another sin, suffered them to cut themselves into Divisions. Sicut Donatus Christum dividere conatus est, sic ipse a suis quotidiana concisione dividitur: As Donatus (Luther, or Caluin) went about to divide Christ and his Church, 
Aug. de Ago. Chr. ca 29.  so is he himself of his own followers divided by daily cutting of him & mangling: saith Saint Augustine. 
Mat. 5.  In qua mensura mensi fueritis, remetietur vobis. In what measure you meat, you shall again be meated unto.  
And consequently they are not those, for whom Christ our Saviour asked, obtained, and gave unto them that perfect unity before mentioned. Whereupon it is further necessarily inferred, that they must forsake themselves, return to the unity of the Catholic Church, and so must all their followers, if they will be comprehended in our saviours words that in the same place do follow: Pater, quos dedisti mihi, 
joan. 17.  volo ut ubi sum ego, & illi sint mecum, ut videant claritatem meam quam dedisti mihi. Father such as thou haste given me, my will is, that where I am, also they may be with me: that they may see my glory, which thou haste given me. Which I pray him, who full dearly bought them, to grant unto them both this unity, and that Glory.   

judges infallible in cases of Controversy.  
TO know the means, whereby the Holy Ghost, God of peace, & not of dissension, 
1. Cor. 14.  hath given always unto our Church, and still maintaineth in the same, this precious grace of inseparable unity: the causes also, wherefore all Heretics, both old and new, do lack it: and the only way for them with us to have it: you shall have in the next place to consider, what company of Christians in the earth there is, which hath most certain ways and remedies to compose their Controversies, discretion of Spirits, sensible and living judges of truth most infallible, marvelous orders quietly to rule every singular persons sense and understanding: and withal, in them that be of the said company, the will and humility to submit themselves to their ordinary powers by God ordained to decide their doubts, and strait ways without all tergiversation to captivate their understanding into the obedience of faith.  
Is it not plain by the Scriptures, that the Church of GOD should be so obeyed? Or is there any so blessed a Church and fellowship, save only ours? Any other Church, so credited, so believed, so reverenced, so obeyed of her children, that whatsoever she teacheth, is received and followed? whom none of her children, be his wit never so great, or his learning so excellent, ever controlleth or ever mistrusteth? and that most agreeably (I say) to the holy Scriptures in ten thousand places. as where they say, 
Ephes. 5.  that Ecclesia subiecta est Christo in omnibus, the Church is obedient to Christ in all things. Who therefore saith unto it: Qui vos audit, me audit: qui vos spernit, 
Luc. 10.  me spernit, he that heareth you, heareth me: and he that despiseth you, despiseth me. 
Mat. 18.  Si Ecclesiam non audierit, sit tibisicut Ethnicus, & Publicanus. If he will not here the Church, avoid him as thou wouldst an Ethnic and a Publican.  
Thus is the Church of God to be obeyed, and thus do we obey our Church, and none of their Church, but we. For our Church it is, and our Church only, which hath by the spirit of wisdom & discretion so sorted and severed from the corpse of truth, all blemishes, corruptions, uncertain or singular opinions, or several errors, in her children's and Masters works whatsoever, that both the truth may be had with ease and security, and the untruth escaped without doubt or danger. Ours therefore and ours only it is, that hath in it the path that the Prophet Esaie forespeaketh, and promiseth should be in the Church of Christ: 
Isai. 35.  Et erit ibi semita & vita, & via sancta vocabitur. Non transibit per eam pollutus, & haec erit vobis directa via, ita ut stulti non errent per eam. And there shallbe in it a path and a way, & an holy way it shallbe called: the defiled shall not pass by it, but this to you shallbe a direct way, so that fools cannot miss, if they follow it.  
But now on the contrary side, in any company of these several sects, and scattered congregations, are they so humble as to submit themselves for dicision of their questions to any power placed in earth: or have they any possible means to try and end their controversies, any sort or number of men amongst them, whom they may trust in all things, which whom and in whose steps they dare venture to walk the way of faith and Religion towards salvation? None there is amongst all the Sects in the world so happy, none so secure, and therefore no Church amongst them. For in the plat form of the Church drawn by the Apostles, we see, that when a question arose about Circumcision of us that be Gentiles, strait was there found a remedy: Statuerunt, 
Act. 15.  ut ascenderent Paulus & Barnabas, & quidam alij ex aliis ad Apostolos & Presbyteros in Jerusalem super hac quaestione. They determined, that there should go up Paul and Barnabas, and some others of the other side, to the Apostles and Priests in Jerusalem upon this question.  
Upon this matter hath S. Augustine written an excellent Book, which he entitled De utilitate credendi, 
Tom. 6.  of the utility of believing the Catholic Church in all things, and  all humility: which book I wish and desire all that can, to read it. Very fit it is for this time, and alone sufficient to persuade any reasonable man to be a Catholic. For were it not for believing the Catholic Church, and taking of it our light and knowledge, a small number (God wotteth) of truths should we in our whole life be able to find out, although we lived the years of Mathusalem, and in most things should we foully err and be deceived, and of nothing almost be fully resolved. And therefore being so many, so obscure, so controversed the things whereof upon pain of damnation we may not doubt, but must hold them certainly, even to the loss of friends, Country, liberty, goods, lands, and life: what hope were left for us poor wretches, of any salvation? So desperate is the state of Heretics & their followers: that no doubt for lack of being grounded upon the sure Rock of the Church's Faith, they would as soon be carried away from the faith of the B. Trinity, if the wind should chance to blow that way (as were in old time the Arrians and others, and now in Polonia the Protestant Trinitaries) as they have been from the other Articles unto the which we labour and pray to see them once revoked.   

Protestants themselves take things upon our Church's credit.  
AND that we do well so as I have said, to believe our Catholic Roman Church, and also that all other should do the same: you shall yet again perceive by this, if you consider what Church it is, upon whose credit the very Protestants themselves have received the Divine Scriptures, and besides them, certain confessions of Faith called Creeds, the Creed of the Apostles, the Creed of Athanasius, the Creed of the Fathers: also divers Articles of Doctrine, as the holy Ghost to proceed from both the Father and the Son, & that but as from one principium, origin, or beginning, etc. also many artificial terms, as Person Trinity, Consubstantiality, Sacraments, etc. into the very heart of Religion, which neither they did would, or could have invented, nor we never have used, but only upon infallible credit of this Church.  

Con. Epis. Man. ca 5.  For whereas S. Augustine said: Ego vero evangelio non crederem, nisi me Catholicae Ecclesiae commoveret authoritas, I for my part should not have believed the Gospel but the Catholic church's authority moved me: Catholicis obtemperavi dicentibus, Credit evangelio, to the Catholics it was that I obeyed saying, believe ye the gospel: evangelio Catholicis praedicantibus credidi, I believed the Gospel upon the Catholics preaching: Catholicis praecipientibus evangelio credidi, at the Catholics commandment I believed the Gospel: was it the Protestants Church (think you) that in all these words he meant? Or can you hold your laughter, when you hear the question asked? No no, the Church, at whose commandment he believed the Gospel, at the same Church's commandment he believed (as he declareth in his book De Doct. Christ.) 
Li. 2. ca 8.  the books of Toby, of judith, of Canticles, of Wisdom, of jesus Sirach called Ecclesiasticus of the Maccabees, in the old Testament: and in the new Testament, S. Paul's Epistle to the Hebrues, the Epistle of Saint james, the second of S. Peter, the second and third of Saint john, the Epistle of S. Jude, the apocalypse of S. john. All which holy books of Canonical Scripture the Protestants either in their whole multitude, or in some of their Captains whom they defend, follow, and commend as men of God, do either flatly deny, or call in question and leave in doubt as a thing indifferent for any man to affirm it, or to deny it: which the learned know to be so, and I will by Gods grace show to be so, when it shallbe required.  
And therefore it is not the Protestants Church whereof Saint Augustine there speaketh, but a Church it is that the protestants do impugn: a Church, that no less biddeth us not to believe the protestants, and to believe those Scriptures: than it did bid S. Augustine not to believe the Manichees (as he there doth say) and to believe those Scriptures.   

Storehouse of the Scriptures.  
FOR further declaration hereof consider again, what Church it is, ours or the Protestants, which hath had the custody and construing both of the foresaid and of the other Books of the holy Bible ever since the Apostles time: into the which the old Testament did fall by just descent and alteration of the spiritual State from the jew: which hath noticed to the world the Authority and Canon of the holy Books of the new Testament also, which hath so many worlds, and in such alterations of mortal things, saved from destruction, and corruption of all Heretics, jews, and Infidels, the whole authentical Corpses of Scripture: which no Heretic alive can charge for adding or minishing any jot thereof.  
Will any man doubt therefore, whether this be the true Church, which is the old and only treasure-house of so precious a Monument, which hath kept the just possession of it these fifteen hundred years, and hath lost neither leaf, nor line thereof? Or will any man be so mad, to think that to be the true Church, which occupied no Bible, nor had not to do with holy Scripture (as they confess themselves) for a thousand years together: & which now forcibly and violently plucking it out of the just possessors hands, hath in little more than forty years of their restless spoiling reign, rob us of so many whole Books thereof, and of many a particular portion more? Tantae igitur ostensiones cum sint haec, 
Iren. li. 3. cap. 4.  non oportet adhuc quaerere apud alios veritatem, quam facile est ab Ecclesia sumere, cum Apostoli quasi in depositorium dives, plenissime in ea contulerint omnia, quae sint veritatis, uti omnis, quicunque velit, sumat ex ea potum vitae. Haec est enim introitus vitae: omnes autem reliqui fures sunt & latrones. Propter quod oportet devitare quidem illos: quae autem sunt Ecclesiae, cum magna diligentia diligere, & apprehendere veritatis traditionem. Being therefore these so great, & so many demonstrations, a man must not yet (saith S. Ireneus) seek the truth amongst any other, which it is easy of the Church to take, because the Apostles have in her as in a rich storehouse laid up most plentifully all that true is: so that every one that listeth, may out of her take drink of life. For she it is, that is the door of life: all other are thieves and robbers. Wherefore a man must avoid them, I say: but the Church's things he must most earnestly love, & take hold of her Tradition of truth.   

Studying and teaching of all divine truth.  
AND better yet to know both the plenty of this rich Storehouse, and the Emptiness of the beggarly Dens of Heretics: consider again, what Church it is, whose masters teach, and children study the whole body of Christian truth, taking no less pains to seek out and to know, what God hath revealed about the Blessed Trinity, the Father, the Son, and the Holy Ghost, and yet their unity, equality, consubstubflantialitie in one Godhead, about the Incarnation of Gods Son, joining two most different natures of God and Man, both entire, both complete, no commixion, no confusion, into the unity of one Person: about all the same one persons in his humane nature perfections, and defects, doings and sufferings for our sakes, about the creation of the world in the beginning, of things visible and invisible, of men and Angels, what they were both made by God, and what they made themselves by sin: about the Resurrection and judgement that shallbe in the ending, and state of things both in earth, and hell, and heaven for ever afterward, finally about all parts of faith & Religion, no less then about the Questions of this time.  
And again, who they be on the other side, that know very little even of their own Questions, that they have moved unto our Church in these their days, as they can not possibly know much, being occupied rather about wyning, then in studying, and taking upon them to be teachers, before they have been learners, husbands and Ministers both, so soon as they can get them wives and benefices: so young fathers, so young Doctors, that the common Wealth is (forsooth) greatly strengthened by their multiplying, and the Church substantially edified by their preaching. But in other questions of our belief, such as before I rehearsed, so ignorant they be, that they are scarce ever heard, and very few of them, to preach or teach upon them, the people thereby remaining utterly unskilful of Mysteries that they are bound to know upon pain of damnation. Yea, Caluin himself, the learnedst of them all, and their master of masters, compelled also to study the Mystery of the Trinity for to answer his Polonion Trinitaries, yet is he found so ignorant therein, that his errors are intolerable, as that God's Son is autotheos, God of himself (and not GOD of his Father, 
Just li. 1. cap. 13. nu. 23. 24. Vide Geneb. de. Trin. li. 1. pag. 43.  as the great Nicene Council hath professed, Deum de Deo, Deum verum de Deo vero, God of God very God of very god) whereof it inevitably followeth, that they are two Gods & not one God, unlike in substance, & not consubstantial, beside many other his ignorant errors: 
Such was jewels ignorance also that Christ is a priest according to his Godhead.  being yet (I say) studied in the matter. What then must be the blinds of our Country Heretics, that never trouble their brains about those Mysteries? Look to their Universities, and see whether there be any appointed public Readers, or Teachers of such matters, any that privately make them their study, whether they do not all in manner study nothing at all but the art of speaking, or else but certain new books of common places for a few points of their new Doctrine, and them so lightly, that the common sort of Catholics are able to answer all there arguments, and to say also more for them, than they can say for themselves: and yet it serveth them to be Doctors there of Divinity, a Gods name: how be it both in law and truth they are no Degrees, that men seem there to take.  
Is such a Church (trow you) that Rich Storehouse, 
Li. 3. c●. 4.  in the which the Apostles laid up for ever most plentifully all truth and knowledge for every one, when he lifteth to take what he will, as Saint Ireneus hath said? Or is that the Company, where is discarged the charge that Saint Paul gave to Timothee: 
2. Tim. 2.  Qu●e audisti a me per multos testes, haec c●mmenda fidelibus hominibus, qui idon●i erunt & alios docere. The things which thou hast heard of me by many witnesses, them commend thou again to trusty persons, such as again shall be able to teach others also: and so from hand to hand, from mouth to mouth, continually till the worlds end.  
Are men amongst them prepared, instucted, and made able to defend the Faith of Christ in all points, against jews, against Turks against Arrians, Manichees, Nestorians, and all other Heretics what soever have been, or may be? The very Foundation of our Faith, and in deed all in all, is, that jesus is Christ (who knoweth not and granteth?) the very point that is between us specially and the jews, and which Saint Paul full often and full mightily proved to and against those traitorous infidels, as in many places of the Acts S. Luke hath noted. 
Act. 9 & 17. & 18. &. 26. &. 28.  Now if in England any of our new Masters should meet with such a jew, would he be very ready (think you) to oppose him, to reply upon him, to make answer unto him? Or if he should light upon any there, that thinketh there is no God, or that believeth not the immortality of the soul, & should reason so with him in the hearing of others: were he not like to betray the truth for lack of learning, rather than to root out the error? The multitude of that threefold cockle in our Country, against jesus, against God, against the soul, declareth well what husbands they are.  
And will there yet be any man so foolish to think theirs to be the Church, that S. Paul doth call Columnam & f●mamentum veritatis, 
1. Tim. 3.  the Pillar and upholder of truth? Or is there any man of experience that knoweth not, that our Catholic Church it is, wherein most learnedly, most substantially, most lightsomely, most orderly, most univesally, all truth Christian is studied, taught, and learned? Look the Sums of Divinity written by our Masters, as Saint Thomas, and others. Consider our Pulpits, Catecheteries, Monasteries, and Universities? such Readers, such Lectures, such Orders, that in a short space a man may learn the grounds of all & every truth that unto Faith belongeth.  
In the Universities on this side the sea that I have been in (and the like I hear of others) shall he hear in four or five years the whole Course of divinity, and all in Dictates, under two or three Readers, twice or thrice over: in the same time also the Controversies of these days by another Reader severally by themselves examined: by another all the new Testament very learnedly, and very profitably expounded: all this besides above a hundred public disputations every year, every disputation being of some whole matter, as of all Baptism, all the Eucharist, the Trinity, the Incarnation, the Supremacy, the Angels, the Creation of man, Original sin, etc. every one continuing for three hours: at every one, four or five Opponentes, besides many Doctors sitting by, and replying where and when they list: all this again besides private Disputations (little inferior to the other) in sundry places, every week: finally besides all this, the whole Bible read over at Table every year, and always after dinner & supper two Chapters of it, one of the old Testament, another of the new, diligently examined, as it were by familiar conference between the better learned and the younger sort, as Doctors, Licentiates, Bachelors, and Scholars of Divinity.  
In this Church, (I say) are the Treasures of the wisdom of Christ, & knowledge of God. This is the Church, of whose learning and wisdom S. Augustine often writeth himself to have been in wonderful admiration: 
De util. cred. ca 4.  and calleth it, Syncerissimam Sapientiam, 
De mor. Ecc. Cat. cap. 30. con. Epist. fun. ca 4.  most sincere wisdom: alleging it to the Manichees, for the first Motive holding him in the lap of the Catholic Church. And therefore of this Church, I say to every one of my dear friends & countrymen, as he did to his friend Honoratus: Diu te affectum vides: & si iam satis tibi iactatus videris, 
De util. cred. ca 8.  finemque huiusmodi laboribus vis imponere, sequere viam Catholicae disciplinae, quae ab ipso Christo per Apostolos ad nos usque maenavit, & abhinc ad posteros manatura est. You see, that you have been long troubled with these broils of parties in the world. And if now you think yourself to have been tossed, and turmoiled enough, & would have at length an end of these vexations: follow the way of the Catholic Discipline, which from Christ himself, by the Apostles, to us is come, and from hence shall not fail to come to our posterity. This Catholic continual Discipline, and everlasting teaching sufficient to settle all that labour for the truth, and to show them all that they seek, is evident to be ours, and that it can be none but ours.   

Annual celebrating of all Christ's Mysteries.  
THIS being done and considered, that our Church it is, which hath so put in course and order all Christian Doctrine for the ready and sure defence of our Saviour Christ against all his enemies: consider you consequently, what Church it is, that for the due worship of GOD, for the thankful and lively remembrance of our Redemption hath driven the Christian Service to such a Majesty, order, and decency, in all Countries of Christendom most uniformly, that it hath beautified, & sanctified all Christian common wealths with the observation of Feasts, and of Fasts, with Rogations, and other solemn Supplications, with variety of sundry seasons, with Histories to be remembered most apt and fit for every season: so exactly applying out of the Old Testament all shadows, figures, promises, Prophecies, to the manifold and several Truths of jesus Christ our God & Lord, that the jew may be confounded, the christian confirmed, all Heretics of themselves ashamed, to see that done by Christ's Church every year continually without ceasing, which Christ afore did himself to his Disciples: 
Luke. 24.  Incipiens a Moyse, & omnibus prophet is, interpretabatur illis in omnibus scripturis quae de ipso erant. Beginning at Moses and all the Prophets, he did unto them interpret & declare throughout all the Scriptures the matters, that to him belonged: as, his Passion, his resurrection, etc. his Catholic Church to begin at jerusalem, and to go thence over all Nations by preaching penance and forgiving of sins.  
Was it the Protestants Church that hath so done? Or is it not even so done in the service of our Church? Who then are they of whom it is written: Tunc aperuit illis sensum, 
Luke. 24.  ut intelligerent Scripturas, then did he open their understandings to understand the Scriptures? Can these be the Protestants? who even in their very Commentaries upon the old Testament, take their understanding out of the blind commentaries of the obstinate jews, professed enemies to our Saviour jesus Christ: and therefore make they very few Prophets, very few Scriptures, and in very few places, to speak of him, even so much in manner, as hath pleased the jews their masters, and not all the Prophets (as S. Peter saith) nor all the Scriptures, 
Act. 10.  almost in all places to belong to him, so as he himself declared, and so as both his Apostles, and his Church, to whom he gave the gift to understand the Scriptures, have ever taught, & still do teach us.  
It is our Church (I say) whose very Service doth this very well declare. It is our Church, that by her very Service doth every year Praedicare annum Domini acceptabilem, 
Luke. 4.  preach the gracious year of our Lord, by yearly recording at most convenient times all that he did and suffered for us any year, and all his years that he was with us upon earth: his Precursour and Baptists Nativity, his own Conception, his Advent, his Nativity, his Circumcision, his Manifestation too and adoration of the Gentiles, his Presentation, his Baptism, his Fasting, his temptation, his Preaching, his Miracles, his Passion, his Death, his Burial his Resurrection, his Ascension, his sending of the Holy Ghost to be with us for ever, and again his Advent: besides the birth days (not into this world, but into Heaven) of his Apostles, Martyrs, Confessors, Virgins, and other most Holy witnesses.  
By all which things the Church maketh her Spouse and Redeemer with all his Mysteries, even to be seen felt, and palpate of all his people. Was this the Protestants work? Or is not that Christ's Church, which hath done this for Christ? Look to the very names of these Feasts, & see whether they speak not our Church? Candlemas day, Corpus Christi day, All-Souls day, Al-hallowes day, Ash-wednesday, Tenebre-wensday-Maunday-thursdaie, Passion-sondaie, Passion-weeke, Goodfriday, Holyroode day, Shrove or Shrief-tide, fastings Eve, 
This is Ember, that your blind apostles do boldly say to have been the Pope's Leman.  Lent, ember-days, or (according to the Dutch, the root of our English) Temper-dayes, Quatuor Temporum, Palmesondy, D●minica in Albis Sondaie in whites, with many more: speak they protestancy, or speak they (as you call it) Papistry? Or were not these Feasts by the same Church ordained, that appointed us to keep Christmas, Easter, Whitsonday, Trinity sunday, the Transfiguration of our Lord, and the rest?  
All these to have been by our Church instituted, it will be easily proved, if need shallbe, and the Protestants do manifestly declare, while that in many of their places infected, & specially where their Puritans do reign, they keep no better Christmas day itself, nor any Sunday, than they do Ash-wensdaie. Which they declare again most plainly, in laying away not only all the days of Saints which were not Holy days, but many also that were Holy days, as still in the Catholic Church they are. For was not Saint Laurence day brought in and ever observed by the same Church that commanded Saint Steuens day? Was it not the same Church that honoured our B. Lady God's Mother with holidays, which made holy the Apostles days?  
Of that same one Church therefore are not the Protestants, who have put down S. Laurence day, & all the days of our B. Lady, with very many more: all the days (I say) of our Lady, every one none excepted. For the Annunciation of our Lady, is the Conception of our Lord: the Purification of our Lady, is the Presentation of our Lord: neither of them more properly our Lady's day, than Christmas day is our Lady's day, Christ being that day borne, & she delivered. But the proper days of our Lady are, her Conception, her Nativity, her Visitation, & specially her Assumption, which the Protestants have laid all away, as though Christ were worshipped by keeping his Precursors or Baptists Nativity, and dishonoured by keeping his Mother's Nativity: honoured by keeping his other Saints Assumpting out of this life to heaven, & dishonoured by keeping his mother's Assumption: a fault most absurdly by them committed, that whereas in all Saints we keep specially their Natalitiae, or taking hence unto Christ: his own mother's day that she was by death assumpted (in soul only, as other Saints, or in body also although it be certain, I do not here say) that this day of God's Mother, the Lady of Saints and Angels, they keep not, it is (I say) for them an intolerable foul absurdity. So do they many ways (as I have said) manifestly declare that which also in itself is evident, that they be not the Church, which with such days & observations hath commended all christendom for to be Regnum Sacerdotale, a Kingdom Priestlike, 
1. Pet. ●.  and heaven upon earth, Christ with his Saints & Angels being by such means continually seen here by representation & remembrance, as there in face and fruition: but that they be the Rebels of that Church, the defacers of christendom, the coolers of devotion in christian hearts, enviers of the honour & remembrance of Saints, and of Christ himself. That and if they might or would be but present once at the Reverend solemn doing of the foresaid Catholic Service, specially at Christmas, Easter, & such other more festival times, I doubt not but that most of their stony hearts would melt for joy with the love of Christ: so as Saul also himself did Prophecy, 
1. Reg. 10 & 19  coming in place where the Prophets were: if (I say) they would come in and leave their standing without with him in the Parable, Qui audivit symphoniam & chorum, 
Luke. 15.  etc. & nolebat introire, who heard the singing & melody, etc. and would not come in. And much more would the cold hearts of many Catholics be inflamed therewith, which now for fear of the world, & for lack of the fear of God, do to their own damnation appear at this new paltry.  
Wherewith how well God is pleased, they may learn of Saint Jerome, saying thus: 
In Amos. 5.  Haeretici quotiescunque sub nomine Domini fuerint congregati, detestatur faetorem eorum, & claudit nares suas, etc. Whensoever Heretics be gathered together under the Lord's name, he abhorreth their stinking, and stoppeth his nose, etc. judaeorum quoque oratio & Psalmi, quos in Synagogis canunt, & Haereticorum composita laudatio, tumultus est Domino, & (ut ita dicam) grunnitus suis, & clamour Asinorun, etc. Also the jews praying, and Psalms which they sing in their Synagogues, and the Heretics fine composed praising, is a great disquieting to our Lord, and (that I may so say) a grunting of Swine, and a braying of Asses, etc. The cause thereof is, for that he hath appointed only the Catholic Unity to be served in. 
Ephes. 4. Phil. 2.  And therefore he counteth them Traitors, not only which serve under his professed enemies, as under the Turks, jews, and Heathens: but also under them that pretend to be his friends, and yet know themselves, and are so known of others, to be in deed his enemies (as all sorts of Heretics:) because that although they say themselves to be his soldiers, yet do they wilfully & manifestly fight against them, whom he hath appointed for the Governors of his people. As presently the Hollanders, and Zealanders that serve the Prince of Aurenge, who knoweth not that they be Traitors to the king, because they stand against his known Governor of these Low countries, howsoever the said Prince in his Proclamations & stile ridiculously pretendeth, that he is for the king.  
God for a figure of this serving him in unity, 
Deut. 12.  ordained only one Altar at the Tabernacle in the Old Testament, for all to offer there, and no where else, their Sacrifices, under pain of his great indignation: in so much, that when as the Tribes of Reuben, Gad, 
Ios. 2●.  and half Manasses, had in another place builded another Altar, all the other ten Tribes only upon suspicion that they meant thereon to offer sacrifice, were by and by assembled to make war against them. Our men therefore, of whom I speak, who are not only suspected, but openly seen to commit this heinous sacrilege, & that so many years together, or that will seem to do it: will they not think how grievously and how damnably they displease God their Father, and his Holy Church their Mother? The Arrians, & other old Heretics, changed not the Service nor Sacraments of the Church: but yet because they were Heretics, Catholic men would not in any case come to their Churches, nor receive the Sacraments, the true Sacraments, I say, at their hands: As S. Gregory writeth of Ermigildus a King's Son & Heir apparent of the mighty Goths in his time, 
Dial. li. 3. cap. 31.  who rather than he would receive the B. Sacrament of an Arrian Bishop, suffered himself to be of the Arrian king his Father, disinherited, imprisoned, laid in irons & his brains finally hewed out of his head with an axe: God strait after by sundry Miracles at his body, confirming well his doing.  
Innumerable other like ensamples there are in all Histories▪ of Catholics that have chosen (as they were taught) rather to abide most cruel Martyrdoms, then to come once to the right service (I say) & Sacraments, only because Heretics were the Ministers. In our country them, where not only the ministers be Heretics, or set a work by Heretics, but also the whole service is of itself schismatical, & the sacraments Heretical, there for Catholics not to abstain, is a crime intolerable, a sacrilege unspeakable, & a manifold wicked shameful & shameless denying of Christ our Saviour. And therefore fie upon livings, goods, lands, friends, life, and all other worldly trash, and transitory earthly things, to the which carnal senseless men do stick, and cleave so fast, that they stick not to sever themselves quite from God, both now and for ever, to hear him say therefore unto them within less than one minute of an hour: Get ye hence from me, 
Mat. 25.  ye accursed souls, into fire everlasting prepared for the devil & his black Angels. The only remedy is, first to do Penance (according to the judgement of some Catholic Priest, if possibly he may be had) for all that is past, whether it came of ignorance, or of frailty. Secondly, if we will be saved, no more to worship those Idols of Babylon, 
Barut. 6.  according to the Epistle of S. jeremy the Prophet. For so must we every where understand Idols in the old Testament, that they were figures of Heresies in this time of the new Testament, no other Idols being now, but heresies. Ponitur Idolum, quando nowm Dogma constituitur, etc. An Idol is set up, when a new Position (or Heresy) is erected, saith Saint Hierome, 
In jer. 32  the most learned & expert interpreter of the Scriptures: Saint PAUL also himself giving his voice thereunto, where by BAAL the Idol that GOD did speak of to Elias, 
Rom. 11. 3. Reg. 19  he teacheth us to understand the erroneous wicked Doctrine against Christ of his incredulous Countrymen the jews of his time. And thirdly, during this time that God of his justice for our great innumerable, frequented, universal sins will have us to sit in Babylon, we must bitterly weep, sob, & sigh, to remember Zion and the Temple of our Mother jerusalem, 
Psal. 136  day and night (with the affection of King David being cast out of God's inheritance, 
1. Reg. 22 & 20. & Psal. 62.  and feign to hide himself in the dry Wilderness without the water of God's service) praying God most humbly, and most fervently for his mercy's sake, once to make an end of our miserable captivity, & to bring us all home again to the sweet Angelical songs and heavenly Service of the same, with liberty: there to make Principium laetitiae nostrae. The first beginning of our gladness.  
In which prayer (specially now against this most acceptable year of grace beginning at Christmas next, A. 1575.) for the love of Christ, let us join together (notwithstanding jeroboams commandment of going no more unto jerusalem) all that be Catholics, 
3. Reg. 12  both such as are already by God's goodness delivered out of Babylon both in soul, and body: and such also as are only in soul out of it, and not in body: finally, such also as are in it still both in soul & body, who doubtless have of all most need so to pray, if they can or will see the dreadful peril of their own captivity.  
And here doth Charity compel me, to admonish certain Priests of their duty who will of us be counted catholics, & yet do for the penny give themselves to the ministery of this new Service, and flatter themselves therein, as though it were no sin. But that in so doing they damnably deceive themselves, they may consider by this little which I have said of such as come only to hear that service. For the hearers sin being so grievous, who can think how detestable is the sin of the ministers? If they lived under Turks or jews, and should there either for worldly fear, or filthy lucre, do as they now do living under Heretics, would they think that they did not sin? And most certainly no reason nor colour there is to excuse them more in this, then in the other.  
Howsoever therefore they flatter themselves, or also be flattered of others, one, or two, or three, that seem learned, who having a singular opinion in this matter, contrary to all truth and reason and learned Catholics of all Nations, and to themselves also (we doubt not) if they lived in the free and open air of the catholic Churches practise, do speak placentia unto them, 
Isa. 30.  doing themselves as they may do, and yet telling these that they should do otherwise, to the heavy judgement of both the counsel givers and the counseltakers: yet no doubt for all this, as the lay ministers were figured in the pristes of jeroboam, of whom it is written: Fecit phana in Excelsis, 
3. Reg. 18.  & Sacerdotes de extremis populi, qui non erant de filijs Levi, He made Lofthouses, and priests of the rascal people, who were not of the sons of Levi: so were these ministering priests plainly figured in that covetous worldly Levite, 
jud. 17.18.  that first for a little money served newfound Idols in the house of Michas, and afterward for more lucre and honour did the same in the Tribe of Dan. Plain it is that our Saviour in the Gospel maketh but three kinds of Ministers: two, that minister after the right manner, one for God's glory, the other for his own commodity, 
joan 10. Vide Aug. de ver. Do. Ser. 49.  which are there called Pastor, and Mercenarius, the Shepeard, and the Hierling: the third, whose ministration is wrong, and to the sheeps destruction, which is, there termed Lupus, fur, & Latro, the wolf, the stealer and the robber.  
Whereby these flatterers of themselves, of whom I speak, who seeing the wolf come, did neither stand constantly in the right ministration, until they should have been thrust out of all by the wolf, or clean forsaken of the sheep, as the shepherd: nor did not forsake the Sheep and run away as the Hireling: but did, and do abide still, and join with the wolf, and minister after his tradition: may see most evidently, in what part of our saviours just division they have placed themselves. And therefore if they list, unsensibly, desperately, and damnably to hold on with the wolf, as they do, and to take no charitable wholesome warning: the Sheep must notwithstanding mark well this foresaid division made by the good Shepherd, and Prince of shepherds: and consider, 
joan. 10. 1. Pet. 5.  that what he hath said of wolus the same he hath said of these also: telling the sheep their duty in these words: Oues pastorem sequuntur, quiasciunt vocem eius. Alienum autem non secutur, sed sugiunt ab eo: quia nou noverunt vocem alienorum. The sheep follow the Shepherd, because they know (or like well) his voice. But the alien they follow not, but they flee from him: because they know not the voice of aliens.  
By which admonition of our saviours, the doubt also of certain sheep is answered, who think it lawful for them to hear the wolves Sermon, though not his Service. But our Saviour telleth them, that the true sheep know not neither the voice of the wolf, but that they will flee from him. So as by virtue only of Tradition without Scripture, did those Christian peoples of the Barbarous languages, of whom S. Irenee saith thus: 
Li. 3. ca 4  Quibus si aliquis annunciauerit ea, quae ab Haereticis adinuenta sunt proprio sermone corum colloquens, statim concludentes aures, longo longius fugiunt, ne audire quidem sustinentes blasphemum colloquium. Sic per illam veterem Apostolorum Traditionem, ne in conceptionem quid m mentis admittunt, quodcunque eorum portentiloquium est. If any man would preach unto them the things that by Heretics have been invented, talking with them in their own language: they will flee away farther & farther, not abiding so much as to hear the blasphemous talk. So through that old Tradition of the Apostles, they admit not so much as into the cogitation of their minds, any monstrous, speech of theirs whatsoever it be.  
And besides that admonition, & this ensample, also very good reason so to do: because those Sermons are (as no Catholic will deny) most blasphemous against all persons and things most holy and most honourable, both in earth and in heaven, 
Psal. 82.  according to the psalm: Posuerunt in coelum os suum, & lingua eorum transivit in terra, They have put into heaven their mouth, and their tongue hath passed over all the earth. And therefore solemnly to hear such Sermons, must needs be horrible sin, seeing that the only private patiented hearing of one detraction against some one neighbour of ours, deserveth damnation, as Saint Bernard, 
Li. 2. de Con●ad Eugen.  according to many holy Scriptures, hath noted: Detrahere, & detrahentem audire, quid herum damnabiliu● sit, non facile dixerim. To detract and to give ear to a detractor, which of these is more damnable, I may not easily say. Whereupon the Prophet David saith: 
Psa. 100  Detrahentem secreto poximun suum, hunc persequebar. Him that speaketh detraction secretly against his neighbour, him did I persecute.  
S. Augustine writeth of Innocentiareligiosissima foemina de primarijs ipsius civitatis, 
De Civit. Dei li. 22. cap. 13.  a most religious woman of Carthage, one of the chief of that City, who (as she told him herself) upon a vision that she had, caused a woman newly baptised to make the sign of the Cross upon her breast infected with an incurable canker, and thereby immediately was healed: that, when her Physician being an Heathen, did afterward see it, and ask her earnestly by what medicine she was helped (which his master Hippocrates knew not of) she telling him how it was done: he with the voice and countenance of one as it were contemning, so that she feared lest that he would utter some contumelious word against Christ, answered with devout civility, I thought quod he, that you would have told me some great matter. Atque illa iam exhorrescente, mox addidit: Quid grand fecit Christus sanare cancrum, 
joan. 11.  qui quatriduanum mortuum suscitavit? And she now shivering for fear, he by and by did add: what great matter did Christ to heal a canker, who raised one that had been four days dead?  
Whereby we see, that good folk which love Christ, when they see so much as one word about to be spoken against him, willbe ready to swoon and to die for fear. What then are they, which will go to the place, where they know that he is blasphemed, there to stand so quietly, so long, so often, to hear such blasphemies? Certainly they are more senseless and more dead, than was that foresaid Lazarus. I pray Christ to call them likewise forth of their stinking graves: Lazare veniforas: Lazarus, come forth: and so to give them to his ministers to be loosed: Soluite cum, & sinite abire. Lose ye him, and let him go.  
And again, let them tell me, whether a Sermon be not part of the Service? Which is so evident, that they see the Puritans would have no other Service but a Sermon. And therefore look for what causes it is unlawful to hear their Service, for the same unlawful it is also, to hear their Sermons. Do they not know, what many our Holy Fathers the Popes and Counsels, and namely the Council of Trent hath enacted touching the very books of Heretics? 
In indice librorum prohibitorum, regula vlt.  Quod si quis libros Haereticorum (vel cuiusuis authoris scripta, ob haeresim, vel ob falsi dogmatis suspicionem, damnata atque prohibita) legerit, sive habuerit: statim in excommunicationis sententiam incurrat. Qui vero libros alio nomine interdictos legerit aut habuerit: praeter peccati mortalis reatum, quo afficitur, judicio Episcoporum severe puniatur. The books of Heretics, (or writings of any Author, for Heresy or for suspicion of false doctrine, condemned and prohibited) if any man read them, or have them in his keeping: we ordain, that by and by he incur the sentence of excommunication. As for books that are for any other cause forbidden, he that readeth or hath them, besides the guilt of mortal sin, whereof he is attainted, let him, according to the discretion of the Bishops, be severely punished.  
Now, whether is worse (I ask them) and more dangerous, to read their books, or to hear their Sermons? No doubt, to hear their Sermons: both because the greatest & foulest blasphemers of them all do preach, who yet for lack of learning, or for other causes do not, nor are not always suffered to write, abstaining also in their Sermons from no blasphemy, be it never so devilish & false, because they fear to that no answer, as to their books they do. And also because that viva vox word of mouth hath incomparably more force, than the dead pen, whether it be to edify, or to destroy. 
1. Tim. 2.  Sermo eorum, ut cancer serpet, saith Saint Paul: Their preaching will creep upon you like a canker.  
No man is so mad, as to let poison into his body, be it never so little. These than that go to the places where most souls are poisoned, and all in danger to be poisoned (unless they think themselves more safe and sure, than was our mother Eve in paradise itself) do plainly show, that they care less for their souls, then for their bodies, and therefore less for the world to come, then for this world, less finally for God, then for themselves. Yea, as I said afore of such heretics as had the true Service: so although it should chance to be nothing else but truth that Heretics preach, yet should we not come at them. For else why did our Saviour, for the same confession, for which he said to Peter, Beatus es Simon Bar-Iona, etc. 
Mat. 16.  Blessed art thou Simon the son of john: say to a Devil, Obmutesce, 
Luc. 4.  Be thou dumb and hold thy peace? Peter's confession was: Tues Christus Filius Dei vivi, Thou art Christ the Son of God the living: And the Devils was: Scio te qui sis, Sanctus Dei, I know thee, who thou art, the hallow of God.  
Moses' likewise in figure of this that I say, 
Deut. 18.  reckoned up many dark Schoolmasters, as Soothsayers, Enchanters, Witches, Wisemen, Familiars, Conjurers, etc. and charged the people, not to seek even Truth itself of such. And therefore whereas a wench possessed of a Pithon-sprite cried after Saint Paul and his company: isti homines, servi Dei Excelsi sunt, 
Act. 16  qui annuntiant vobis viam salutis, These men are servants of God the Highest, who show to you the way of salvation; what saith the Scripture thereupon? Dolens autem Paulus, & conversus, spiritui dixit: praecipio tibi in nomine jesu Christi exire ab ea. Et exijt eadem hora. But Paul being grieved thereat, and turning himself, said to the spirit: I command thee in the name of jesus Christ to go out of her. And he went out the same hour.  
Much more might be here said to this purpose, in commendation of Catholic and detestation of Heretical both Service and Sermons. But for my brevity thus much shall suffice. Proced we therefore to other Motives.   

Ecclesiastical Monuments, and livings.  
CONSIDER moreover, what Church it is, that hath furnished and beautified the faithful Nations of the world with Universities, with Colleges, with Hospitals, with Abbeys and monasteries, with very Churches, Chapels, and innumerable other Monuments, of our only Religion Romain and Catholic: and for what Church likewise all such Monuments in all places by christian Emperors, Kings, Queens, Princes, and other persons of wealth and Dignity, at all times since their first conversion to Christ, have been erected: for what Church such honourable portions of lands and livings, and other earthly commodities, have by such persons been sorted out. Hath not our Lord God by his evangelical Prophet ESAIE told us, that to his Church such benefits, and provisions by such persons should be given? 
Esaiae. 49.  Et erunt Reges nutricij tui, & Reginae nutrices tuae Kings saith he, shallbe thy fosterers, & Queens shallbe thy nurses.  
Were then these magnificent Churches, Colleges, and Universities, builded either by Protestants, or for Protestants: by any one or for any one ever that was of their Religion? Were the Bishoprics, Archedeconries', Deaneries, Prebends, Personages, and Vicariges instituted for their women and children, to make them gentlewomen and gentlemen: or to the honour and service of any Church, but ours? Were the tithes and other livelyhoodes, so religiously lotted and limited of every man's goods for any Church, but ours? Such maintenance of study in Universities and Schools, of Solemn Service in Chapel, Church, College, Cloister, and Close, did it proceed from their Church? Or was any of these commodities made or meant towards any Church, but ours? Doth not the very condition of these foresayed things point ours to be the true and only Church of Christ and Christendom, and give terror and horror to the consciences of our Adversaries, against the fearful day of Christ's general judgement, either for plucking down and destroying, or for usurping the foresaid douries of his Catholic Church, clean against the meaning of all the first Founders? Look at the very form and fashion of every Church, of every Chapel, of every Chancel, of every Chalice, of every Altar of every Sepulchre, of every Stone, of every window: give they not evidence for our only Church and Religion? Bear they not our cognisance and badges? Cry they not out aloud, that they be and have been always, some of them these twelve hundred years and upward, our goods and possessions, & that the Heretics be usurpers, thieves, sacrilegious men, and robbers?   

Apes:  
AGAIN consider, what Church that is, which as it is to itself sufficient and able to stand alone, lacking in it no good Learning or knowledge, no just Law, no necessary order, because it hath in it all things delivered by Christ coming unto it by the Apostles hands and their most certain Successors, ever having with it the Holy Ghost to assist it in all things, to lead it into all truth, to direct it into all good order, and there to keep it: so is it of all Schisms and separated Religions imitated and apishly followed, as without whose ground, foundation, and example none of them all could in any thing tell where to be. And therefore her they imitate in their Service and Sacraments, in their Discipline and jurisdiction, in their Laws and ordinances: out of her books and doings taking all their light, never otherwise having been able to tell, that they should use baptizing of men, 
joan. 13.  more than washing of feet, or this less than that, or one to be a Sacrament, and not the other.  
Of her they learned to keep their spiritual Courts, Visitations, Convocations, and Counsels. Of her they learned to excommunicate and suspend: of her they learn to have for several functions several officers and peculiar orders. Of her they learned their wisdom in dead men's wills, their providence in bidding & forbidding of banes their discretion to discern and dissever lawful and unlawful Marriages: she parted their people into Parishes & Provinces: finally nothing for man's spiritual commodity that they have amongst them, but of our Church by usurpation or imitation they took it. Their very Communion-booke to be made altogether out of our Mass-book, their own Puritans will bear me witness, and so much (as I hear) have they already plainly opened to the world. Which may likewise be easily showed in their other Church-bokes also, that out of ours they be taken, as is well known to all that know both.  
Which now, think you (I appeal to all reasonable men) to be Christ's Church the reasonable soul, or the brutish ape? It is the observation of the Holy Fathers, that the Devil always and his members were fain to be the apes of God and his people, that there the Philosophers learned their Theology, the Idolaters their Priests and Sacrifices, the Heretics their Rites and Ceremonies: in figure whereof we have in the holy Scripture the example of jeroboam in his Dan & bethel playing the ape of Gods Temple in jerusalem, 
3. Reg. 12.  with many others more.   

States of Perfection.  
FURTHERMORE consider, what Church is that, which hath in it, and ever had, all holy & commendable States, of faithful people, professed Virgins, vowed widows, Poor by will and promise p●rsons of both SEXES dedicated ●o GOD by forsaking the world and the pleasures thereof, some living in deserts or caves of the earth, some in Cloisters in Community and under obedience, all wholly occupied in mourning and praying, both night and day, for the sins of themselves and others. Was the Church of Christ at any time without these heavenly Orders, this comely variety? Have not we in the Acts of the Apostles (where is described unto us, as I have often said: the platform of Christ's Church than beginning, and afterward to grow up still in the same orders (as a child doth in the same members) the perfect example of the whole multitude of christian Jews selling all and living in common without property? 
Act. 4.  The terrible sudden death also of Ananias and his wife Saphira, 
Act. 5.  for playing a false part in that behalf? of the multitudes profession, and manners of such ever afterward, until and in S. Augustine's time: you may see more that list, 
Li. 1. ca 33.  in his book De Moribus Ecclesiae Catholicae: as also in all the old writers whose works are extant.  
How then can that be the Church of God, which provideth by waste, desolation, destruction, and (as it were) by law that no such Orders of men and women specially and totally deputed to God's service, be suffered amongst them, where be no maids, but such as can get no matches, where no man is poor, but with grudge or much against his will, where no vow is made to God, nor to him must none be kept: where fasters be counted Pharisees, Monks and mourners esteemed mad men, the best sort of Christian men reputed the foulest Hypocrites: finally, where in apparel, gesture, or countenance, no sign of Religion, devotion, or virtue, thought to be commendable, or almost tolerable.   

The state of our Predecessors.  
UPON these things aforegoing, riseth another goodly consideration, what Church that is, whose Doctors God hath so blessed with credit, Majesty, eternal Memory, and Authority, that being of the same meaning and uttering evidently both in their books, and in their deeds, both in their life, & at their death, of the same faith which we do teach & the Heretics do impugn: yet dare they not openly condemn them, nor otherwise then covertly reprehend them: but if that one of their Books they can patch or pike any apparent sentence to amend their own credits, they highly vaunt thereof. What Church that is, whose security of salvation is so certain, breeding such awe in the adversaries hearts and tongues, be they never so wanton, that they dare not condemn neither the followers of such things, as they would have seem to be superstitious & detestable, nor the very principal Authors, doers, or teachers thereof.  
Was Protestant ever heard so bold to pluck S. Gregory out of heaven for saying Mass: or Saint Bernard for his Monks Cowl: or Saint Augustine for praying and offering Sacrifice for his Mother's soul: or the very first Authors of Monks and Friars Orders, as Saint Basile, S. Benedict, S. Francis, S. Dominicke, S. Anthony, & such others, or the Founders of our Colleges in Universities for their respecting in their work, and commanding in their Statutes, prayer, Dirige, & Mass for their souls for ever? Yea, do they not, the best of them all, in the most solemn pulpits of the realm, commended them by name, bless their memory, and praise God for them? Would they so do by souls damned with the Devil in Hell?  
Finally, which of them all hath been heard so peremptory in his sentence, to condemn to hell for daily, hearing of Mass, praying for the dead, calling upon Saints, going a Pilgrimage, etc. the very multitude of our Predecessors, all since the first christening of our Nation, nine hundred or a thousand years ago, even until King Edward's time, all his own & others fathers, & mothers, grandfathers, and grandmothers, & other Ancestors, kinsfolk, and countrymen that ever lived since that time? But those that lived afore that time in Paganism, & Idolatry, who sticketh to condemn, more than the Old Romans', Grecians, and other Infidels of other countries, not serving GOD, nor having heard of, nor believing in Christ? If any will say, that ignorance before this time of their new Gospels preaching excused the one sort: why did not ignorance excuse likewise the other sort? What cause can be given, why the one sort are in heaven, and the other in hell, but only that as they afore our Christening were without God and without Christ: so these since that time believed the right faith of Christ, & used the true worship of God?  
As for invincible ignorance to have saved then the simple sort of very sots in manner (as now by the opinion of some learned Catholic men it doth in Germany and in England, etc.) it can not here of them be said: because they must and do confess, that Saint Bede in our Country, Saint Bernard in another, and such like, are of all most surely saved, who yet had not this ignorance, but knew right well this new doctrine, and condemned it for most wicked heresy And will men of this time be then so foolish, so wilfully cast away themselves, to forsake that sure faith, that sure manner of serving God, which by the very confession of those that would have it forsaken, served well the turn so many hundred years together, to save men from hell, to bring men to heaven?  
Who is so sure, that this new Faith, and new Service, hath all this while brought any one to heaven? Yea, how certain that is, which the Holy Ghost by the mouth of Saint Paul hath spoken: 
Ephes. 4.  una fides, unum Baptisma, one faith, one Bapisme: so certain it is by that aforesaid, that whosoever in this new faith and service hath ended this life, is in Hell most certainly: the very first fathers & open teachers of it condemned by God and all good men when they were alive, and ever since their death remaining in so cursed memory, that their own followers dare not for shame and fear once name them to their honour, nor any true Christian man think otherwise of them, then as of most damnable creatures.   

The only known, and undoubted Mother of Christ's children for a thousand years together.  
WHEREUPON consider you next of all, what Church was that, which for these thousand years together throughout the whole world was called Christ's Church, and stood and increased, and brought forth both Children to Christ, as his only wife all that while and Spouse, and innumerable Saints to heaven, and Pastors for the people, and was accepted in humble peace and quietness for the Mother of all faithful folk, so long together, and before ever any of these Sects had to do or appeared in the world. Was either that a false Church, by whose only womb, and none others, all men so long time were regenerate?  
Or can that be the true Church, which so many worlds together either was not at all (as we say and as it is certain) or was so obscure and hid, that it could not be seen nor known, and that, in the glorious time of the new everlasting Testament, which is the time of Christ's Churches Reign, in height, above the top not only of all jereboam and other Idolaters Excelsies and Hillocks, 
3. Reg. 3.  Excelsa & colles, but also above the mounts and Hills themselves of both Temples, 
joan. 4.  false Samaritan, and true judaical. 
Is 4. Mic.  For so say the Prophets: Erit in novijsimis diebus praeparatus Mons Domus Domini in vertice montium, & elevabitur super colles, In the last days shallbe cunningly set the Mountain of our lords house on the top of the hills, and it shallbe exalted above the hillocks: whereas contrariwise by the Protestants saying, Christ's Church should be more obscure than the Synagogue of the jews not only afore, but also in this very time of their utter desolation. In which time the Church of Christ is set in such clear light & bright shining, that both the Prophet saith: Scietur in gentibus semen eorum, & germane eorum in medio populorum: omnes qui viderent eos, cognoscent illos, quia isti sunt semen cui benedixit Dominus. In Nations shallbe known their seed, 
Is. 61.  and their issue in the midst of people's: all that see them, shall know them, that these are the seed which our Lord hath blessed. 
Mat. 5.  And also our Saviour calleth it a City that cannot be hid, being set upon a mountain: that cannot be hid, he saith.  
And yet shall you have some youths, which please themselves so much in their own inventions, that they fear not to say: Yes, but it may be hid, because the highest hills have sometimes mists about them. In deed, with their mists they hide for a time this City, how high as it standeth and how plain in sight, from some weak-sighted persons, that be without it, to their own damnation. But from such as are within it, and there will keep themselves, no mist can hide it. For which cause our Saviour saith in the same place: 
Mat. 5.   luceat omnibus qui in domo sunt, to give light to all that be in the house. God open the eyes of people, even of the mist-casters also, to see where they are, and where they should be, & where they shall be, if they go blindly forward as they have begun: to see, that those wits and tongues of theirs, which now they count lucra, 
Phil. 3.  for bringing unto them so many church-livings, and so much vain glory, are in very truth nothing but stercora and detrimenta, for beraying them all with sin, and losing unto them the glorious City of Christ, both here, and hereafter. A long time it were for a mist to have lasted above a thousand years together: and much for it all that while not only to have hidden, but also to have quite choken up such a City, set up by Christ to be seen and to last for ever.  
In this time of Christ's glory and his new Testament, so long together, was not at all the Protestants Church, say we, and otherwise also must they themselves confess, that all that time it had no use of her own Sacraments, nor any help to salvation, but by another company, which was contrary unto it, and in which only was then all the practice of all christianity: and which therefore was the Church of Christ, so high, so bright, so fruitful, as promise was made afore it should be.   

Celebration and operation of Christ's death.  
WITH this consider you at once, what Church is that, which now and ever, is so blessed of God, & so imbrued with Christ's blood and Passion, issuing out of his precious side when upon the Cross it was opened, that she only hath in her the highest & only proper worship of God, consisting in Sacrifice, and in her Sacrifice the lively and sensible celebrating of Christ's Death, whereby his holy Body and precious Blood were done asunder: that she hath moreover grace in her Sacraments, merit in her works, force in her word: virtue, power, and efficacy in her teaching: that she breedeth devotion, converteth sinners, turneth to religion, and to the search of life and salvation strangely altereth the hearts of men: Christ being in her not weak & feeble, but strong and mighty, as S. Paul said to the Corinthians: Christus in vobis non infirmatur, sed potens est in vobis: 
2. Cor. 13.  and she in Christ jesus being by God created in good works, who loved her, 
Eph. 2. & 5.  & gave himself for her, that he might sanctify her and purify her with the laver of water in his word, to present her unto himself at the last day a glorious Church without spot or wrincke, or any blemish.  
Contrariwise, can that ungrateful company be the true Church, which offereth not to God, but abhorreth the high Sovereign office and honour due unto him by Sacrifice: which hath not in sacrifice the commemoration of Christ's death: that infirm and beggarly company, which granteth she hath no sacraments to give grace: which of her own accord giveth over the right & order of Priesthood: which confesseth, she hath no rite of Ceremony, no power of word to sanctify any creature in Christ's name, no virtue to bring under, and conjure away Devils from her children's bodies, cattle, houses, and other things: no blessing, no spiritual gift, no grace: yea which cannot bear more than the Devil himself, any external monument of devotion nor benediction, but feareth superstition in obeisance at the name of jesus, misdoubteth Idolatry in the figure of Christ's Cross: and findeth in good works, nothing of God's spirit, nothing of Christ's Passion, no grace, no merit, nothing finally but fin and hypocrisy.   

Teaching the narrow way, and living after it.  
TO that same aforesaid join this consideration that followeth: what Church that is, which as it hath God's grace and Christ's blood mightily working in it, and with it, to the wonderful breaking, changing, imprinting and engraving of hearts: so again it preacheth Penance, justice, God's judgement, Hell fire, Restitution, Satisfaction, Discipline, and great austerity of life: whose followers and children, for those causes, be the saddest sort of people, men of best order, uprightest in government: honestest of conditions, devoutest in God's service, readiest to works of mercy and piety, most careful of their consciences, most studious of the life to come, most peaceable in all families, charitable takers up of matters and quarrels that fall out between their neighbour's worthiest members of common wealths, best beloved both of God and man.  
On the other side, what Church is that whose preachers preach pleasantness, & be meal mouthed, make open profession to itching ears, and hold a common School of sin and flattery, hold sacrilege to be God's service, unfaithfulness and breach of promise to God to give it to a strumpet, to be a virtue: abandon fasting, abhor confession, mislike with penance, like well of usury, charge none with restitution, find no good before God in single life, nor in no well working, but have in all things smoothed and planed with sweet words of false peace and deceitful security the rough way of Heaven and salvation. Whose followers, for those causes, are easily to be noted by their naughty conditions: the unbridled youth, that seek for licence and liberty: the carnal swine that wallow in sin, the unruly ruffians that count order a prison, discipline a torment, the pirates, robbers, oppressors (both Masters, and Ministers) that like best of that Church, which is furthest from grace, unpriviest of consciences, nearest to Atheism: unjust Bankrupts; cruel Usurers, that would have it lawful to enrich themselves with other men's goods: delicate Merchants, wanton women, that in this world serve their lusts, both at board, and in bed, lading themselves with all kinds of sin, and yet presuming of heaven to find it wide open: finally all persons as they fall from order and godliness, more near they be to this profession or religion: a common rule and general observation, that all men as they return to our Church, bettered and amended: as they fall to their Synagogue, much worsed and more than afore corrupted.  
For proving whereof I need not bring in the common known testimonies of Erasmus and Luther himself. 
Eras. Epi. in pseudo. evang. & ad frat. inf. Ger. Luth. in post dom. 1. Aduent.  It is in our Country most evident to all men, both in particular persons, and in the multitude, and in the State: never in people less fidelity, less friendship, less charity, less humility, less simplicity, less goodness: never more pride (as in apparel, etc.) more double dealing, more swearing, more forswearing, more whoredom, more thieving, secret and open, personal and general, more sin, more vice, more naughtiness, that by all examples of former times nothing is to be looked for, but universal destruction & utter desolation. And of all most ill, most wicked, and therefore every where most despised, most contemned, most irrided, most scorned the Superintendents and Ministers themselves: that if a book should be made of their several behaviours, as it would presently be confessed, so would it of posterity be scarcely believed. That and if they had such enormities to lay to our Clergy, as we can lay to them innumerable, and intolerable, O how should all pulpits and places ring thereof? Give me tears (O Lord) yea a flood, yea a Sea of tears (O Lord) I pray thee, to bewail my sins, and the sins of my Nation: give them (O Lord) thy grace to repent their sin, the very cause of all their wicked Heresy: that our poor Country may with Ninive find thy mercy, escape thy wrath and by prevention turn away her misery.   

Obedient Subjects.  
THAT this may in God's name be so done, not only by particular persons, but also (if it be possible) by the very Governors and State itself, which I wish and pray God of his mercy that they may with his good favour, both here and hereafter, stand for ever: with and besides the former Motives, it may please them this to consider further, what Church that is, wherein first and formest, as Saint Augustine saith, Ipsae quodam modo etiam humanae leges Christianae sunt: 
De util. cred. ca 7.  the very humane laws also be Christian, as is evident in the learned Civil law (as they call it) of the Romans', and also in the sage Temporal Law of our own Country, both being Christian according to the Christianity of the Catholic Church only, which the Students and Readers of them do well know, that they are both made to serve our Saviour Christ, as he is served in our Church, giving in most things plain witness against these destructions and innovations of the Protestants.  
And wherein again her own Ecclesiastical laws be the life & continuance of all good commonwealths: by which the Princes and Powers have good and obedient Subjects, the people again have just & loving Governors: whose children be followers of peace and tranquillity, be taught order and obedience to their ordinary powers: of whom temporal Princes for God and conscience-sake, be they never so evil are in all lawful cases duly served: & if at any time it happen, after long toleration, humble beseeching, and often admonition, of very wicked and notorious Apostates or heretics, no other hope of amendment appearing, but the filthy more & more daily defiling himself and others to the huge great heap of their own damnation that after all this the sovereign authority of our common pastor in religion, for the saving of souls, do duly discharge us from subjection, and the Prince offender from his dominion: with such grie●● o● heart is it both done of the Pastor, and taken of the people, as if a man should have cut of from his body, for to s●ue the whole, so most principal, but rotten part thereof: who therefore with his Natural affection that said: Quos iterum parturio, donec formetur Christus in vobit: 
Gal. 4.  with you again I go in travail, until Christ be fashioned in you: do all their endeavour, make suit to man, beseech the party in himself, or by his more interiours, & above all things at God's feet cast themselves down, praying him every hour, day & night, with sighing and weeping, when one is weary, another succeeding in his place, 
2. Ma●. 13. v. 10. Act. 12. v. ●.  all hours (I say) of the night no less than of the day, so to make a continual clamour in the ears of God our most merciful Father, that we may see by reconciliation, our so principal a member healed & set again in his place: being then most ready to do him again all honour & service, in heart also and mind that may be due unto him: neither in the Mean time denying him such love and worship as we may.  
Contrariwise to consider on the other side, what Church is that, which riseth by disobedience to both the sword: which counteth all Regiment of women to be monstrous: which standeth by traitorous murdering of great Persons, by waist and destruction of cities, countries, and Kingdoms: which violently displaceth, unfaithfully rebelleth against and openly withstandeth all Power, though it be confessed to be most lawful of the Sect itself. Yea, of the catholics', though discharged of their fealty, yet for common humanity, for their accustomed use, for their continual and (as it were) natural institution, the Prince better obeyed, more faithfully served, by his own approbation and all men's sight, then of the Puritans themselves and Protestant's (which in manner all in heart be Puritan) who yet would seem to believe in conscience, that he is not only Head of their Realm, but also supreme Governor of their Church: but in very deed they believe, as their man of God Martin Luther & other Goodmen have taught them, that he is neither the one, nor the other: meaning in heart and truth with their Anabaptistes no better to the State civil, then to the Ecclesiastical  
Whereby both honourable Princes with their grave Counsels, and all other men may see, who they be that both teach and follow S. Paul's doctrine of obedience to Superiors, & who they be again, 
Rom. 13.  that S. Jude in his lively description of Heretics calleth, 
●●d.  Contemners of Lordship, Blasphemers of Majesty.   

The Church to which Princes do Homage.  
IT may be moreover considered for what Church all just Princes, Emperors, and Potentates hold their swords: to what Church they have dedicated their fidelity: to what Church they have from their first conversion given such immunities, exemptions, honours, and prerogatives: of what Church they hold their several Title of Christianity, as to be called, one Christian, another Catholic, another defender of the faith, and so forth: in what Church the Prophecy of Esay is fulfilled: Et erunt Reges nutri●● tui, 
Esai. 49.  & Reginae nutrices tuae: vultu in terram demisso adorabunt te▪ & pulverem pedum tuorum lingent. And Kings shall be thy fosterers, and Queens thy nurses: looking demurely with their eyes on the ground, shall they worship thee: and the dull of thy feet shall they lick. And again: 
Esai. 60.  Et aedificabunt silij peregrinorum muros tuos, & Reges eorum ministrabunt tibi. And the sons of strangers (that is, of the Gentiles) shall build thy walls, and their Kings shall do service unto thee. Et aperientur portae tuae iugiter: die ac nocte non daudentur, ut asseratur ad●e fortitudo gentium, & Reges earum addu●antur. Gens enim & regnum quod non seruierit tibi, peribit. And thy gates shall stand open continually, day and night shall not they be shut, that unto thee they may be brought the very strength of the gentiles, and that unto thee their Kings may come. For the Nation and Kingdom that will not serve thee, shall surely perish.  
Consider therefore, what Church it is which conformably to these Prophecies hath brought the mighty Princes of the world, Kingdoms of the earth, and States of commonwealths to submit their Sceptres under Christ our Lord & Government of his Church: to what Church the very Roman Emperors, before most cruel tyrants, and for three hundred years together Persecutors of the Church, strait upon their conversion, even then when they were Lords of all this world yielded up their very Imperial City of Rome with the whole most large and mighty Country of Italy, and translated their own State into an other part of the world, giving place to his Vicar, by whom in him they had been Christened: the only work of our Saviour Christ, Lord of all and GOD omnipotent, so to bring into his Church and submit unto it the very Strength of the Gentiles, and so mightily to bring Satan himself under the Feet of the Roman Christians.  
This Church, you may see, hath (as it should do) ruled with Law and discipline all states of people: it hath faithful Princes no less subject unto it, than the people, as obedient children, as the people: even so as God foretold, promised, and ordained that they should be. Never therefore exempted it Emperor, Prince or Potentate of the earth from his due obedience to God's Church and lawful Ptstours.  
Consider on the other side, what Church is that, where all is contrary, the Prince not only not taught obedience to the Church, humility, & service, under pain of himself and his Realm to perish: but fond seduced, miserably deceived and flattered above measure with the very Title of head & Supreme Governor of the Church.   

The Parliament Church.  
WHEREUPON you may consider again, by the sequel of most foul absurdities following thereof, what Church that is, where laws be made to charge Peter himself, if he there were living, to give up his commission received of Christ, and take another of the King or Queen: to charge both him and all his fellows the other Apostles of God our Saviour, to change that true service of God which they had received, & to minister of another sort, which the King, or Queen, or Parliament, or law of the country should prescribe unto them: to put S. Augustine to fine to the Queen one hundred Marks for saying Mass for his Mother's soul: to lose his Bishopric, to live and die in prison for the same, and for calling & counting Aerius an Heretic for holding against it: and for many other points of their faith, both he and all the other Holy Fathers, fain to lose all, and to give place to certain new Masters that had been from hence at the Apostles, going so long a journey without any footing in the way, and as the Philosophers spoke, transeuntes de termino in terminum sine medio, and from thence fetched us a new Religion that they never knew. Yea a Religion, that should compel their Master and ours, Christ himself, God above all to be blessed for ever, if he had chosen this time and our Country for to teach, and work in it man's salvation, to have held his peace and left his meddling like a foreigner as he was, and in no wise to have behaved himself like the Head of his own Church, unless he would have also said, that he had been the natural king of England, and displaced the lawful heirs of the King's aforetime, and changed his talk to Pilate, when he said: Regnum meum non est ae hoc mundo, 
joan. 28.  my kingdom is not of this world: to have said: My Kingdom is of this world, and thy Master Cesar doth me wrong. This must he needs have done (I say) by our new men's doctrine, or not have been Head of his Church, because by their saying that Headship cannot be separated from the Kingship, being (as they say) a real natural, and an essential part thereof.  
Which their own saying, themselves yet again destroy by another saying of their own contrary to the former: whiles that they profess (as truth is) our Prince to be King of France as well as of England and of Ireland: and yet say not, that he is Head of the Church of France, but only of the Church of England and Ireland, as every man doth see in the King or Queen's usual Style. Wherefore if any man think, that Company, which breedeth and nourisheth such monsters, such absurdities, to have any resemblance of Christ's Church, horribly blinded in his sight, and his understanding foully darkened.   

Communion of saints.  
SUCH (you see) is the new invented Church of England, so streightning and coarcting itself into the limits of one Kingdom or Country, that in it one Christian man to another even in Spiritual affairs is a stranger: that in it an Ecclesiastical and apostolical power erected by Christ, is deemed a foreigner: that in it any General Council that ever was or ever can be gathered of the Bishops of other nations of all Christendom, yea or of their own confederates, can take, bear, or have no whit of authority: that in it epistles directed from beyond the sea by Saint Paul himself, such as his Epistles to the Romans, Corinthians▪ Galathians etc. could bear no sway: that in it all the Apostles together writing from their Synod of Jerusalem, as they did to the Antiochians, might bear no stroke: that in it Christ himself without the King and the Parliaments consent, might not dispose of his own Churches. Into such wonderful narrow straights have these men laced and pinched up themselves, besides their precise dealing also about communion with the souls in Purgatory, and the Saints in Heaven.  
Consider then, whether this be the Catholic and Universal Church of Christ, spread over all Nations, descending unto us throughout all ages, one & the same both in earth, and under earth, and above earth: and not that Church much rather, yea most certainly, by which every faithful man communicateth in all offices of Religion with all others, be they never so far asunder, be it in time, or be it in place: in which there is a perfect participation and society of all spiritual commodities and commandements: where serving and obeying, praying and working, desiring and deserving lacking and abounding, trouble and comfort goeth in common.   

The Church that all Christ's enemies fight against.  
CONSIDER again, what Church that is, ours or the Protestants, which the tyrannical Roman Emperors of old before their christendom, did vex and persecute: and which to this day the Heathen, the Turk, and the jew do acknowledge themseulues to be annoyed by. What company honouring Christ, do they fear but ours? What Church beareth off their brunt from the neck of Christendom, but only ours? Of what Church was our own Country, when it in such holy wars joined with other countries of Christendom, and got thereby immortal glory? And now that it is revolted from the same Church, what aid have Christian Princes of it toward such wars? Yea, doth not all the world see, that these go together: them that fight against Heretics, the same to fight against Turks: and they again that maintain Heretics, the same to favour Turks, to be sorry for their overthrows, to be glad of their prevailing, for Christian Princes good success to feign false bonfires for TURKS good success to show forth merry hearts?  
Of our Church, I showed afore, that those Emperors afterward received their Baptism: therefore ours it was that they afore did persecute For so witnesseth the Prophet Esay, that it is one Church, 
Esa. 60.  and the same, which they did first afflict, and after adore. Et venient ad te curui filii eorum qui humili●ue●●t te▪ & adorabunt vestigia pedum tuorum omnes qui detrahebant tibi, & vocabunt te Civitatem Domini, Zion sancti Israel. And there shall come unto thee creeping and crouching the sons of them that afflicted thee: and there shall adore thy footestepes all that blasphemed thee: and they shall call thee the City of our Lord, the Zion of the holy one of Israel.  
 it is evident (I say) that those Potentates never to no Church did this honour and Service, but only to ours: evident also it is, that our Church it was, which afore they persecuted: that Church, Christ's Church, by the confession of all men: therefore our Church, Christ's Church, to the eye of such as are content to see. Which yet again may be more plainly seen by this Motive of S. Augustins, by him proponed, amongst many others, to the Heathens, to move them to be Christians: Vid●tis, 
Epist. 42  ipsas huius saeculi potestates, quae aliquando pro simulachris populum Christianum persequebantur, victas & domitas, non a repugnantibus, sed a morientibus Christianis, & ●●ntra eadem simulachra, pro quibus Christianos occidebant, impetus suos legesque vertisse, & Imperij nobilissimi eminentissimun culmen ad sepulchrum piscatoris Petri submisso diademate supplicare. You see, the very Potestates of this world, which once for Idols did persecute the Christian people, overcome and tamed, not by the resisting, but by the dying of Christians: both against the same Idols for which they killed the christians, to have turned their forces and their laws: and also the high●st top of the most noble Empire, at the Sepulchre of Peter the fisher submitting his Crown to make supplication.  
By this it is evident, I say, that our Religion it is, to which from their former Paganism those Emperors were converted, and to which S. Augustine would have those other Heathens to convert And farther yet in the same kind of motive you may consider, what church it was, which all HERETICS likewise ever impugned, but never prevailed. Which very note of his Church our Saviour giveth: 
Mat. 16.  Portae inseri non praevalebunt adue●sus eam, The gates of Hell shall not prevail against it.  
Was it then against the Protestants, that jovinian let out of Hell Priests and Nuns Marriage? Or were it they, and again stopped up that gap & gate of Hell? Was it against them, that Aerius let out of Hell his Heresy of No good to be done to the dead by prayer? Or, were it they, that again stopped up that gate? Was it one Church, against which these Heretics and many other such like ran out: and another, against which issued out the Arrians, Sabellians, Nestorians, Pelagians, and finally all the rabble? Or, was it not one Church and the same, which stopped up both sorts of gates? Not the Protestants, but our Church, the one sort: therefore not the Protestants, but our Church, the other sort: & therefore again, not the Protestants, but our Church, the true Church.   

Ever Visible and Catholic.  
TO this consideration join this also, what Church is that, which can show in it the fulfilling of innumerable Scriptures touching the Church's universality by time, place, and person: which can spread before your eyes her line and pedigree descending from the chiefest Apostles even unto this time: which can declare, that in all Ages and States, since Christ's time, she hath had some notable glorious company professing her Religion, even in the points also that the Adversaries now impugn: which is known still to have in all places, even amongst the Kingdoms of Heretics, Turks, and Heathens, her open Confessors, Professors, & Maintainers unto death.  
Consider on the other side, what Church is that, which lacking proof of lawful and lineal Descent, careth not for the midst, but leapeth from one end immediately to the other, from Luther to Christ, not having record of her religion in all the mean time: no monument of such a Church, neither in leaf or line of service-book, neither in creation of Priest or Bishop of their Sect: no like practi●e for her ●n government, either civil, or Ecclesiastical.  
The truth is, that some there have been in many ages in some points of their opinion: but such as may not bear the naming, and as may be easily proved not to have been of their Church, because of certain other points of their opinions. As Aerius▪ who denied praying & offering for the dead, ordinary days of fasting, difference of Priest and Bishop: dare they (trow you) for all this, name him as a Protestant? No, 
Au●. ●●r. 5●.  I warrant you: they know that he was withal ●n A●rian. Or any other of the old Heretics likewise in some rail tied to them, do you hear them for all that make their vaunt of them?  
Let us come then to ve●y Hu● and Wicklef themselves, of whom they are wont to be somewhat less ashamed: were they at least Protestants? Or (which is all one) be Protestants as they were, Hussites and Wicklefistes? No, there be many points named, wherein they agree not. One for example: Hus & Wick●ef did hold, 
〈…〉 35.  that for every mortal sin which any Magistrate should commit, by & by he lost his office, were he Priest or Bishop, King or Queen, or what else so ever, and no longer therefore men bound to obey him. Will the Protestants allow well of such confusion as in things both divine and human thereupon must follow?  
To be brief, let them hear their Father Martin Luther speak: Non r●cte faciunt, qui me H●●ssit●m vocant. 
Ap●d Rof. a●. 30.  Non enim m●cum ille sentit. They do not well (saith he) that call me an Hussite: for with me he agreeth not. Let them hear also their brother Philip Melanchton speak. Inspexi Wiclefum: 
Ad Frider. Micon.  sed deprehendi in eo multa alia errata, ex quibus judicium de spiritu eius fieri potest. Prorsus non intellexit, nec tenuit fidei justitiam, etc. I have viewed Wicklef: but in him have I found many other errors, by which, judgement may be made of what spirit he was. Certainly he understood not, nor held not the justice of faith: foolishly confounded he the Gospel & things political: wi●h many other his errors that he there confesseth & objecteth. 
Li. de vit. Iew.  Which L. Humphrey either ignorantly knew not, or maliciously dissembled, in extolling so highly this wrong-sprited wickliff, making him his jewels peer, them two the two Moons or Suns of Oxford, and yet Melancthon withal, that thus hath judged him, a man of right judgement. So that by this it is manifest, that the Church of the Protestants never was, never at all (I say) in the world before this time.  
Now consider than, to which of these Churches the Holy Scriptures bear witness, to this new upstart, or to that old permanent. As where our Saviour saith to them, whom he sent to preach & to minister his Sacraments to all Nations: 
Mat. 28.  Et ecce ego vobiscum sum omnibus diebus, usque ad consummationem saeculi. And behold, I am with you all days, even to the ending of the world. As also where God saith of Christ by his Prophet jeremy: Si irritum potest fieri pactum cum die, 
jere. 33.  & pactum cum nocte, ut non sit dies & nox in tempore suo, & pactum meum irritum esse poterit cum david servo meo: ut non sit ex eo filius, qui regnet in Throno eius, & Leuitae, & sacerdotes ministri mei. 
Gen. 8. ●▪ 22.  If broken may be my promise with the day, and my promise with the night, so that there be not day and night in their time: my promise also broken may be with David my servant: so that there be not a Son of him to reign in his throne, & Levites (or Deacons) and Priests my ministers. As again where he saith by his Prophet Esay: Hoc foedus meum cum eyes, dicit Dominus: Spiritus meus qui est in te, 
Esay. 59  & verba mea quae posui in ore tuo, non recedent de ore tuo, & de ore seminis tui, & de ore seminis seminis tui, dicit D●minus, am●d● & usque in sempiternum. This is my promise, or bargain with them, saith our Lord: My spirit which is in thee, and my words which I have put in thy mouth, shall not again go out of thy mouth, and out of the mouth of thy seed, & out of the mouth of the seed of thy seed, saith our Lord, from henceforth & even so for evermore: with innumerable more such like places, that most evidently contain in them visible preachers and ministers, preaching and ministering, reigning and shining in Christ's Church for ever: and therefore the said Church to be everlasting visible, & visible everlasting.   

Where grew the Protestants seed before our time.  
HERE BY the way doth offer itself a consideration of very great weight, rising upon that which in the last Motive I said, that never was there Protestant in the world, before Luther's time at the soon, but yet that many points of Protestancy were long before, and that, at sundry times. Whereupon I would have it considered, what ground it was always, where at those sundry times did grow the sundry points of the Protestants doctrine which at any time before our time chanced to appear: what manner of men they were either for lice, or for doctrine, to whom happened to be shown some glimce of this great light, which now the Protestants Gospel hath brought unto us.  
For a few examples, because my purposed brevity permitteth not many, as in deed very many there are, which the learned may here remember: One kind of the Protestants seed is, that we must not pray for the dead: another that we must not keep the Lent and other accustomed times of fasting: another, that we must not pray to Saints: another, that a Bishop and a Priest be equal. But where grew those seeds aforetime? Some in one Aerius that lived in the time of Saint Epiphanius: some in certain that named themselves Apostolici in S. Bernard's time, and at other times in others.  
Now if you will know, what manner of ground that was: Aerius was an Arrian, Apostolici were Anabaptistes. Of Aerius thus writeth Saint Epiphanius: 
Lib. 3 con. Haer. her. 75.  Hic Aerius in hunc usque diem vivit in carne, & superest in vita: Arianus quidem in totum, aliter enim non sentit, quam velut Arius, & adhuc ultra amplius quae Arij sunt perscrutatur, acutus lingua, & armatus labijs in hac part. This Aerius liveth to this day, being an Arian altogether. For otherwise thinketh he not, then even as Arius: and yet furthermore, doth he search than the things that belong to Arius, having his tongue whetted sharp, & his lips armed in this behalf And in another place, he was a Priest of Bishop Eustathius, who for an Arian was accounted, and deprived. And because Aerius himself was not made Bishop in his place, multa contra Ecclesiam docuit, 
In Anace phaleosi.  fide quidem existens Arianus perfectissimus, many things he taught against the Church, being in belief a most perfect Arian. Verum amplius docet, non oportere offerre pro his qui obdormierunt. But further he teacheth, that we must not offer for them that are departed. Si quis vero ex discipulis ciusieiunare vult: Ne in diebus ordinarijs hoc facito, inquit, sed quando volveris. He forbiddeth to fast on Wednesday, & Friday, and in Lent, and the holy week before Easter. 
The Church hath released wensdays fast long sithence.  But and if any of his followers will fast, do it not (saith he) on the days appointed, but some other day when thou wilt. Ass●rit idem, Episcopum Presbytero non esse excellentiorem. He saith also, that a Bishop is no better than a Priest.  
All the same doth S. Augustine likewise witness of him, 
Haer. 53.  that these were his own Heretical assertions, and that he was besides an Arian, and the occasion of his fall to have been the very same, because he might not be made a Bishop. Of the Heretics named Apostolici S. Bernard writeth, 
In. Cant. ser. 66.  that they likewise would have no praying to Saints, nor for the dead, and that withal they laughed at the Catholics for baptizing of Infants, Anabaptistes as they were. I would have it therefore considered, why these seeds of the Protestants were so sown upon the ground of Arians, and upon the ground of Anabaptistes. Let them tell us, why unto such wicked men they were so dear? Why were these candles of theirs (as they account them) lighted to Aerius a perfect Arian, and a proud Ambitious fellow, rather than to S. Athanasius, S. Epiphanius, Saint Augustine and other holy men of God that stood with the Church against the Arians? Why to those false Apostolykes, who were wicked Anabaptistes, 
Bern. ep. 240. de. Henrico.  and to others that were dicers and hoorehunters rather than to Saint Bernard, and other holy and Catholic men of the same time?  
Is it not plain by this, who is the sour of such seed, the lighter of such candles? Even he that sowed us the Seed of Arianism, that lighted us the candle of Anabaptism: not GOD our Lord, but the Devil himself the Lord of Heretics. Such seed it is as we see, that any ground will bear it, if it be not the Catholic, be it Arian, be it Anabaptist. And not those only, but also at this time whereas there are in the world very many Sects, which also the Protestants themselves condemn as well as we do, yet what one is there of them all, which with the same agreeth notright well? Yea each one of them, in his falling from the Catholic Church, what soever were the sink to the which he fell: yet in his way took he not with him the doctrine of the Protestants, and the light of their Gospel to be his direction? The very worst sort of Heretics of this time as the Anabaptistes, the Trinitaries, or who soever else they be: yea, and all the sorts that be, one and other: yea the very Epicures also, and Atheists, who knoweth not, that first they were Protestants, yea and that such they be, and will seem to be still? The opinions of their own, and of the Protestants standing all in manner so well together (unless peradventure I should except the Atheists, whereof yet I doubt very much) that they need not to lay away scarce any one point of the protestants common doctrine, as being contrary to their own: no not the Atheists themselves, I think: (but of all the rest it is certain) of those general negative points, I say, that properly are the Protestants, and for the which they so call themselves, and wherein they be from us departed: troubling therefore the Catholics in our Country for them, and tolerating and maintaining all Sects, how many soever and divers they be.  
That Seed therefore, which ever is found amongst such cockle, and that light which showeth the way and leadeth unto such headlong downe-falles, and which light also they no less see that be in such Egyptiacal darkness, than our Protestant's themselves: who soever is content to take it for the right seed, and the true light, little careth he (as he plainly declareth) what seed grow in his soul, or into what darkness he be lead▪ and therefore shall he be sure at the later day, to be gathered by the reapers together with the Arians, the Anabaptistes, the Atheists, and all other darnel that the parable speaketh of, in these words: 
Mat. 13.  In tempore messis dicam Messoribus: colligite primum zizania, & alligate ea in fasciculos ad comburendum: At Harvest time I will say to the reapers: gather ye first the Darnelles, and bind them in bundelles to be burned: where there shall be weeping and gnashing of teeth. For being here found with Arians and other cockle aforesaid, how can he be but there bound up with them in the same bundle? Sure therefore shall he be likewise from this wilful darkness to be thrown yet into further darkness (into the which he would not) with him that another Parable speaketh of, where it saith: 
Mat. 22.  Tunc dixit Rex ministris: ligatis manibus & pedibus eius, mittite eum in tenebras exteriores: ibi erit fletus & stridor dentium. Then said the King to his servants: Bind him hand & foot, and cast him into more outward darkness: there shall be weeping & gnashing of teeth.   

Sure To Continue.  
Now, to go on your way, in the which we were before this last motive: by the same places of Holy Scriptures there mentioned, are we admonished again of another consideration: what Church that is, which as it hath so manifestly and gloriously lasted ever unto this time; so is it most sure and certain, from this time to last again even continually till the world shall end. And what Church that is on the other side, which as it is lately start up, so is it most sure and certain quickly again to fall to nothing. Of the first was Saint Augustine bold to say to his friend Honoratus a Manichee: 
De utili. cred. ca 8.  Si finem laboribus vis imponere, sequere viam Catholicae disciplinae, quae ab ipso Christo per Apostolos ad nos usque manavit, & ab hinc ad posteros mana tura est. If thou desire to make an end of all thy troubles, follow the way of the Catholic doctrine, which from Christ himself by the Apostles even to us is descended: and from hence to Posterity shall descend. And again to his countrymen the simple people of the Donatists, 
Psal. con. Par. Don.  showing them the sure way to be again grafted in Christ: Numerate Sacerdotes vel ab ipsa Petri Sede: Et in ordine illo Patrum quis cui successit, videte. Ipsa est Petra, quam non vincunt superbae inferorum portae. Count the Priests hardly from the very See of Peter: And in that order of fathers, consider who to whom succeeded. That same is the Rock, which the proud gates of Hell do not overcome.  
If any man at that time, or at any time had been bold, so to have said of any other Apostles See: had he not by this time been proved a liar? And were those other Sees more impugned (I pray you) by Tyrants and Heretics, them was the See of Peter? Yea, hath not Peter See with all kinds of engines, by all sorts of enemies, ten thousand fold been more impugned? But all in vain: 
De. utili. cred. 19  Frustra circumlatrantibus Haereticis saith Saint Augustine: In vain is the barking of Heretics all about it. All is in vain, And for what other cause (Let them, if with all their wits and wisdoms they can, give us any other) but only because Christ our Saviour God Almighty hath said the word: Tu es Petrus, 
Mat. 16.  & super hanc Petram aedificabo Ecclesiam meam: & portae inferi non praevalebunt adversus eam. Thou art Peter, or a Rock, upon which Rock I will build up my Church: and that, spite of Hell gates: they shall not prevail against it, be they never so many, never so mighty, never so politic, never so eloquent, never so hardy, and what soever else can be thought or named.  
Upon this most plain and most sure word of him that is truth and might itself, have our Fathers been always bold to say, that the See of Peter should never fail, neither in succession, neither in faith: And upon the same word be we much more bold (if more may be) because we see, that it hath held on almost two hundred & forty Bishops, whereas they say not forty. And we again besides the fight against it that they saw, have seen an infinite deal of more: Therefore be we bold to say with them, that never shall hell gates over come this Rock, but that both the Succession shall endure, & also the very same faith of it endure. Who can say so of the B. of Canterbury, of London, or any other, or either of these: either (I say) that always there shall be a Bishop, or that for the time he is, he shall not change his faith?  
These Heretics, all the world seethe how soon they fade & fail, one always eating up another: as a great morsel of Luther eaten up by Zuinglius, of Zuinglius, by Caluin, of the Protestants, by the Puritans, etc. And so in themselves every one wonderfully diminishing: & in the mean time the Catholic unity marvelously increasing. For example whereof, we need not to go to India, where the multiplication is miraculous, nor to other Countries of Europe, very many persons and parts whereof, do daily repent their Heresy, and return to unity. Even in our own Country who seethe not the gracious and incredible increase of Catholics: so that now after sixteen years preaching of the Heretics, & as long silence of the Catholics, all liberty, maintenance, help and law for the one: all restraint, persecution, and oppression of the other: yet at this day (thanks be to God) there are innumerable more Catholics, and they more godly, more learned, more zealous, more constant, than they were, what time Pharaoh first arose that knew not joseph.  
Whereby any wise man may conjecture, what will be their increase within few years, yea although the commandment of exponing the men children should continue: & specially then, when it shall be free for all to departed them out of the house of bondage, and to hear Moses preach unto them at liberty: which by the grace of God to be quickly, these wonders that he worketh both in heaven and in earth, and specially in the hearts of men (unless I be deceived) do seem to promise. God grant (if it be, his blessed will) that whensoever it be, it be with the Egyptians own salvation, & that they indurate not their own hearts, even to the destruction of their Primogeniti.  
Well, be that general delivery when God will, ever or never: easily may the Heretics see by this, that the people of themselves do see their follies, that much more plainly, & much more generally would they see it, if the catholics might be suffered for to show it. Which sufferance although God hitherunto for the infinite sins of us and our Country would not have to be: yet hath he by other means (we see) and daily doth more & more declare, that they be such as S. Paul speaketh of, where he saith: Sed ultra non proficient: 
2. Tim. 3.  insipientia enim eorum manifesta erit omnibus. But they shall not still proceed: for their folly shall be manifest to all men at the length, as was the folly of jannes' and Mambres, the Magicians of Pharaoh, who for a while with their sorcery withstood Moses. For so we see, that partly Catholic men's writings and Counsels of Bishops, partly time itself, all with the help of God, hath and doth make known their folly: even there, where by all reason of man they should have rooted in themselves for ever, and quite rotten out the contrary. But the rule of Truth cannot be false: Omne regnum divisum contra se, 
Mat. 12.  desolabitur: & omnis civitas vel domus divisa contra se, non stabit. Every kingdom divided against itself (as they be into Protestants and Puritans, and as all other great Heresies ever have been, to their own destruction) shall come to desolation: and every City or house divided against itself, shall not stand.  
And so by this consideration you may perceive the truth of Luther's proud Prophecy in his Book against King Henry: 
Luther a fal●e prophet.  Certui sum dogmata mea habere me de coelo: dogmata mea stabunt, & Papa cadet. Deus viderit, uter primo fessus defecerit, Papa, an Lutherus. Sure I am, that I have my Doctrines from heaven. My Doctrines shall stand, and the Pope shall fall. Let God see, whether will first be weary and fail, the Pope or Luther. Yea, God and the world seethe, that thou art comen already almost to nothing, every where in manner forsaken of thine own Disciples: & by Zuinglius, Caluin, and others well-near consumed, the See apostolic in the mean while more and more continually increasing in honour and glory. And therefore may our country men, if they list, of God himself take plain warning of thee and those others that in our country would be accounted thine adherents. Thus said God first of all: The Prophet, 
Deut. 18.  which corrupted with pride will take upon him to speak in my name, such things as I have not commanded him to say, or in the name also of other Gods, he shall be put to death. And then further Moses' saith: If thou answer within thy mind and say: But how may I understand the word that our Lord hath not spoken? This sign shalt thou have: look what the same false Prophet hath foretold in our lords name, and if it come not to pass, that thing our Lord hath not spoken: But through the swelling pride of his own heart the false Prophet feigned it, & therefore thou shalt not fear (or follow) him.   

How to make plain demonstration, that the Heretics have no evidence, and that we have all.  
TO conclude at last, and to break off all other the like considerations which might yet be many more proponed, and shall be hereafter, if God will, and necessity so require: yet one thing more here in the end would I have by a Catholic man proponed to his friend that is an Heretic to be considered.  
Whereas it is most strongly proved by all this which I have here said, & also evident in itself to any man of wisdom that is not quite forsaken of God, that there maketh most plainly for us, and against the Heretics, all that ever was or can be of any christian man required, Holy Scriptures, Approved Traditions, See apostolic, General Councils, Ancient Fathers, Ecclesiastical Histories, Christian Laws, Divine Miracles, Heavenly Visions, God's Church, the very names of Catholics, of Heretics, of Protestants, their Going out, their Coming of themselves, without sending: Our Unity, Universality, Antiquity, Succession Everlasting: their reviving of old condemned Heresies: finally all Monuments, all substance, all accidents of Christianity: all this being most certain, most plain, most evident: and yet the Heretics still in all pulpits crying the Gospel, the Word of the Lord, the touchstone of God's book: I would have all men here (to know their impudence) for to consider well with themselves, uwhat should be the true cause of that their shameless and deceitful cry.  
First plain it is, that all these former evidences make for us: and so must the Heretic that you will deal withal, be made in the beginning to confess: which they do all confess many ways indirectly, as in that they use not the same evidences themselves in their declarations: & again in that they admit no evidence, but only Scripture, etc. In these their sayings and doings, they confess indirectly and in general terms, that all those evidences make for us. But you must make your friend confess as much directly and particularly. Or else let him say eypresly to every one of them, whether he will be content to be tried by them: as by the motive of old condemned heresies: himself (I mean) to be an Heretic, if you prove him an Aerian, for denying prayer for the souls departed. If he be content, then join with him upon that issue. Again whether he will be content to be tried by approved traditions, by Miracles, by Counsels, by Fathers, with the rest. And if he consent, then join with him in like sort upon that point, through all, and each of them, in manner as this Treatise hath showed you the way. Whereby you shall still be sure to have the victory: as I will with Gods help more copiously declare hereafter, if any of them do join with me upon them. And that they know themselves full well, fleeing therefore evermore from them all to their weak and false Castle of only Scripture.  
But you must still labour to get them (and if you can) with their consent out of that Castle into the plain fields aforesaid, to make them grant expressly, that there in your hands they can not stand. Very hard it is for you, I know, to bring any proud obstinate Heretic to that humility to confess so much, although he think it: yet is it good upon sure confidence of God's mighty help, so to assay the worst of them all, if peradventure God will save him, or any other that by that means shall understand their cowardliness, and naughtiness of their cause. But specially this way shall serve you to do good upon men more Humble, more tractable, more reasonable, content to learn the truth, and to save their souls.  
Such a one shall you soon, by the grace of God and your own devout prayer, persuade to come forth unto you upon those Plains afore said, and there to prove to see, and to confess their falling and our prevailing.  
Which when he hath so done, he will never (I warrant you) return to his former castle, trusting there to speed any better: so evidently shall he perceive, those plains, into the which with his consent you called him out to be the most certain places, where the truth of christian Religion is to be tried and to be found.  
But yet for the farther confirmation of our catholic truth, and of him therein, you may then afterwards will him to retire him to the said castle of the scripture. And then to show him, that there he can no better withstand our assault: bid him consider, whether the holy Scripture be against these foresaid evidences: yea whether it do not bear them all plain witness, as in the several places I have partly showed: Again therefore to consider, whether Holy Scripture be in any thing contrary to itself. And yet once again, whether that, if Scripture with Protestants were good evidence, we allege not for us Scriptures most plainly, most mightily, most abundantly.  
For example, is not this Scripture manifest enough: 
Mat. 26.  Hoc est corpus meum, etc. Hic est sanguu meus, etc. This is my body etc. This is my blood? etc. Is not this scripture also most manifest: Ex operibus iustificatur homo, 
jac. 2.  & non ex fide tantum, By works a man is justified, and not by faith only? Is not this again plain enough: 
jac. 5.  Infirmatur quis in vobis? Inducat Presbyteros Ecclesiae, & orent super eum ungentes eum oleo in nomine Domini, &. If any amongst you be dangerously sick, let him send for the Priests of the Church, and they to pray over him, aneling him with the oil in the name of our Lord, etc. This Scripture again is it not most manifest: Salubris est cogitatio, 
2. Mac. 12.  pro defunctis exorare, ut a peccatis soluantur: It is a good meaning, to pray for the souls departed, that they may be delivered from their sins. These likewise could they be plainer: Multum orat pro populo, & universa sancta civitate, 
2. Mac. 15.  jeremias Propheta Dei: jeremy God's Prophet (dead long afore) prayeth much for the people, and the whole holy City? 
Gen. 48.  Deus qui pascit me ab adolescentia mea usque in presentem diem, Angelus qui eruit me de cunctis malis, benedicat pueris istis. saith jacob the Patriarch of joseph's two children: God who hath feed me from my youth even to this day: The Angel who hath delivered me out of all adversities, bless these children: as if one now would say: God and our Lady bless them.  
Finally in the learned books of Catholics of this time, any man may see infinite manifest Scriptures for us alleged: and all that the Heretics do allege, most clearly answered: as most certain it is, that no Scripture from the beginning of Genesis, to the end of the Apocalipps, maketh for them, no Scripture against us, but all for us: and very many of them so evidently that the Heretics have no way to answer them but by plucking (if they could) the pen of the Holy Ghost out of his hand that wrote them. For either are they proved invincibly, to be of the Holy Ghosts endighting, or no Scripture at all is proved to be such: as you may remember the common saying of S. Augustine, 
Con. ep. fund. ca 5.  Ego evangelio non crederem, nisi me Ecclesiae Catholicae commoveret authoritas: I should not believe the very Gospel itself, unless the Catholic Church's authority did compel me.  
Seeing then, that all this is so, I appeal me, & so may any Catholic man boldly with me, to the judgement of any indifferent man, and to the wisdom of any that hath intelligence, whether it be not certain, that the Protestants prating somuch of scripture proceedeth not of this that it beareth them at all any record, but of that thing only which Saint Peter hath sufficiently warned us of, if at least wise we will take any warning, and not wilfully impugn the truth, and destroy our own souls. His warning is this: In the Epistles of our brother Paul: 
2. Pet. 3.  Sunt quaedam difficilia intellectu, quae indocti & instabiles depravant, sicut & caeteras Scripturas, ad suam ipsorum perditionem: There are certain things hard to be understood, which the unlearned and unstable do deprave & wrest (as they do also the other Scriptures to their very own perdition.  
So then the true cause, why these men be so busy in wresting and writhing both of S. Paul's most learned and most Divine Epistles, 
who be wreasters of the Scriptures.  and of the other Holy Scriptures, is their own unlearnedness, who are become Masters, having never been scholars, joined together with their unstableness, by which they are so lightly & lewdly run out of the Catholic Church's Unity & Universality, to the Schism and piece of Luther: and from thence again, to the piece of his piece broken off by calvin: and from calvin again, to the singularity of English Protestants: and yet again from protestāns to make another piece of Puritans: neither there undoubtedly, nor no where else ever to leave their flitting unconstancy, but only by returning to the settled & unmovable rock, whereupon both they before with us, and we still yet through the only grace of God, do stand us steadfast. And once there standing, they shall sensibly see, this to be most certain that I say, no Scripture, no truth to be against the Catholykes, neither any at all to be for Heretics. For that is the place, where God appointed Moses to stand, and there to see all those Mysteries, which in this life he revealeth, that he might afterward in heaven see his Glory: Ecce, inquit, est locus apud me, 
Exo 33.  & stabis supra Petram etc. Behold, quoth he, there is a place with me, and thou shalt stand upon the Rock, etc.  
And therefore doth S. Peter immediately after his words afore recited, thus infer: Vos igitur, fratres, praescientes, custodite, ne insipienetium errore traducti excidatis a propria firmitate: You therefore (brethren) knowing this much afore hand by my warning, beware, that ye be not carried away together with the erring and straying of foolish losels, falling out away from your own sure steadiness. For even as any branch of a tree losing once the sure hold that he had in the trunk, and cleaving no more unto it, must needs whither away and die forth right, and can not possibly grow on any longer: so a man that falleth him off from the deep rooted, & continually standing, and ever growing Tree of the Catholic Church, he strait ways fadeth away, & vanisheth, & dieth in himself, and howsoever sometimes he seemeth to grow in goodness or in knowledge, as the branch cut of his own tree, and planted in another place: it is all out of the root, all in vain, all but downward like a cow tail, and as a man that runneth very fast out of his way, & therefore all but backward. Wherefore unto them only that keep their standing, saith S. Peter: Crescite vero in gratia & in cognition Domini nostri, & salvatoris jesu Christi. But keeping your hold, grow ye on in the grace, and in the knowledge of our Lord and Saviour jesus Christ. And so be his conclusion also our conclusion: ipsi gloria nunc, & & in diem aeternitatis, To him be glory both now, and unto the day of eternity.   
AMEN.   

Bristol to the Reader.  
ALL persons of our Nation, that with God's grace shall chance to be remembered or confirmed in the Catholic faith, or reduced thereunto by this Treatise: vouchsafe of their charity, to requite my Goodwill, with their devout prayers for my sins.   

Faults escaped in the printing:  
In the first page line 6. for cognossimus read cognoscimus. fol. 16. b. line 12. for protenus read protinus. fol. 56. line vlt. in some books for dispositions read depositions. fol. 125 b line vlt. for consubstubflantialitie read consubstantiality. fol. 128. a. line 23. for univesallie read universally.   

A TABLE OF THE MOTIVES contained in this Treatise.  

1 NAme of Catholics. fol 5. a.  
2. Name of heretic 9 a  
3. Name of Protestants, Puritans, etc. 10. a  
4. O●d Heresies. 13. a.  
5. Miracles dogmatical. 15. a  
6 Miracles personal. 27. a.  
7. Vis●●●s. 32. b  
8 Scriptures. 39 b  
9 Traditions most certain 42. b  
10 The Church's judgement. 45. a  
11 The churches practise. 48. b  
12 See apostolic. 55. a  
13. Counsels. 59 a  
14 The Fathers. 63. b  
15. Martyrs. 69. a  
16 Their own Doctors. 74. a  
17. The Catholic Faith in England mightily planted, and lightly changed 80. b  
18 Going out. 84. b  
19 Rising afterward. 86. a  
20 Beginning with wondering and gainsaying of Christians then in Unity. 88 b.  
21. Unsent. 90. b  
22 Succession. 93. a  
23. apostolic Church. 95. b  
24 The Romans' never changed their religion. 100 a  
25 Conversion of Heathen Nations. 102. b  
26 By what Religion hath Idolatry been destroyed 105. a  
27 Unity. 117. b  
28 judges infallible incases of Controversy. 120. b  
29 Protestants themselves take things upon our Church's credit 123. a  
30 Storehouse of the scriptures. 124. b  
31 Studying and teaching of all Divine truth 125. b  
32 Annual celebrating of all Christ's Mysteries. 129 b  
33 Ecclesiastical Monuments and livings. 142. a  
34 Apes. 143.  
35 States of perfection. 144. b  
36 The state of our Predecessors. 145. b  
37 The only known and undoubted Mother of Christ's children for one thousand years together. 147. b  
38 Celebration and Operation of Christ's death. 149. b  
39 Teaching the Narrow way, and living after it. 151. a  
40 Obedient subjects. 153. a  
41 The Church to whom Princes do homage. 155. a  
42 The Parliament Church 156. b  
43 Communion of Saints 158. a  
44 The Church that all Christ's enemies fight against 159. a  
45 Ever visible and Catholic 161. a  
46 Where grew the Protestants seed before our time 163. b  
47 Sure to continue 167. a  
48 How to make plain demonstration, that the Heretics have no evidence, and that we have all 171. a    

A TABLE OF THE MORE Principal matters touched in this Treatise.  

A  
AN Admonition to Catholics that frequent the new Service. Fol. 133. a To Priests likewise that say it 136. b  
Aerians alive again in the Protestants 13. b  
Aultus' 34. b 52. a 112. b  
S. Ambrose Motive, the Father's 64. a  
Anabaptistes 165. b 166. a  
Antichrist's side, against the Pope 58. a  
Apes of the Catholics, are Heretics 143. a  
The Apostles were of our religion 44. a. b 60. a 102. a 104. a 156. b  
apostolic Church 95. b  
apostolic See 55. a 94. b  
Assumption of our Lady 132. b  
Atheists, why they be so many in England 128. a. 152. a 166. a Motives against them. See here in the word, Christ, and in the Preface.  
S. Augustine of our religion 16. a 34. b. 35. a 44. b 45. b 47. b 49 a 51. b 54. a 55 b 108. a 117. a 160. b. & brought thereunto by God 34 b. How he should be used in England, by the Parliament law, if he were there living. 157. a His Motives: Name of Catholics 5. b Name as of Protestants, etc. 12 a Counsels 63. a the Father's 64. b Succession in the See apostolic 95. a 99 b 167. b the Church's authority, p●e. pa. 5. fo. 123. b the Church's continuance 95. a 129. a 167. b the Church's wisdom and learning. pref. page 8. fol. 129. a apostolic Churches, as the Roman, etc. 98. a 99 b. The honour and virtue of Saints and Relics 110. a. Emperors turned from their Idols, and praying at Peter's Sepulchre 160 a. Christianity of human laws 153. a. 160. a  
S. Augustine, the Apostle of Englishmen, of what Religion and authority. 80, b.   

B  
S. BAbilas Relics 108. b  
Baptism necessary for salvation of Children 14. a. 49. b. 71. b. 165. b.  
S. Bede, of our Religion 17. a. 81. a 100 b. His story to be read diligently of Englishmen 81. a. his Motive, the Roman Church 100 b  
S. Bernard of our Religion, and with what Miracles he confirmed it 29. a 115. a Bishops of England unity & constancy. 86. a A Bishop above a Priest. 165. a Books of Heretics, not to be read. 140. a   

C  
CAluin against our Prorestants, about the Head of the Church 78. a  
His Legates in India 103. a His errors about the Trinity. 126. b.  
Caluinists condemned by Luther 75. a  
Carolostadius condemned by Luther 75. a  
Catholics have the truth 3. b. that very name a certain mark of right Catholics 5. a Catholics Roman 55. b  
Challenges turned into Proclamations 1. b  
Change of religion, never made by us. 51. a 100 a what an impudent attempt it is. 54. b. 80 b 135. b the jews religion changed into ours by Christ 117. a 124. b Christ to be believed, for these Motives: Authority of his Church pref. page 5. fol. 47 b Unity of his Church 118. b Miracles 30. b 110. a Visions 33. b virtue of his Saints and of their Relics 110. a. virtue of the sign of his Cross 113. a 139. a Converting of Emperors and Powers from their Idols, to serve his servants 160. a the Scriptures of the old Testament, as they be understood in the Church 130. b  
Christ excluded out of England by Parliament 157. a  
Christendom shut out of England by Parliament 158. a  
Christians and Catholics, all one 12. b Christianity of humane laws, in what Church 153. a S. Chrisost, of our religion 44. a 56. a. 109. a. b the Church's judgement always infallible 45. a 120. b. 123. a her practice likewise. 84, b the Church everlasting and visible 47. a 93. a 104. a 129. a 148. a 160. b 161. a 167. a. Her learning and wisdom 124. b 128. a 130. a 143. b Her service 130. a  
Churches, the work of Catholics 142. a confirmed by Miracles 29. a. 54. a 107. a 109. a 111. a by visions 70. b Churches of the Heretics, to be refrained 133. b. Communion book, an apish imitation of our Mass book 144. a burned in a vision 38. b. In another vision the Communion received by a black dog 39 a against Communicating with Heretics in their service, etc. 133. b  
Confirmation of Children 72. a Conversion of Heathen Nations by our Church 102. b Counsels 59 a 158. a Cross 30. a 31. b 81. a. 113. a 115. a 139 a Custom or practice of God's Church 48. b 72. a  
S. Cyprian, of our Religion 39 b 44. b 116. a   

D  
DEgrees taken in universities of Heretics are annullated 127. a  
Devils expelled with the Mass, by a Priest of Saint Augustine's 16. b. By S. Bernard 115. a with the sign of the Cross by S. Bernard 115. a by Pius Quintus. 31. b with Relics 107. a  
Devils in the Protestants 107. a  
Donatistes' alive again in Protestants 45. b   

E  
EBionites 40. a Ember days 131. b  
Emperors & other powers, of our Religion, also as their first conversion 55. b 155. a 159. b 160. a.  
England's first faith and Apostles 80. b England hath by Parliament excluded Peter, Paul, and other Apostles, and Christ 156. b & all Christendom 158. a it joineth with Christ's enemies against Christendom 159▪ a England beware Destruction 152. b. 169. b. an English woman miraculously cured of late by the blessed Sacrament 19 a. Excommunication 31. b. 153 b.  
Exorcism and Exulflation in Baptism 49. b. 51. b   

F  
FAith only 41. b. 101. b fasting-days 44. a. 165. a  
The Fathers, of what religion, and authority 63. b. 66. a 157. a.  
Fox's Martyrs 72. b  
Fries preaching in India. 103. a   

G  
S. GR●egorie of our Religion 35. b.   

H  
HEad of the Church 76. b. 157. b  
helvidians 43. b  
Henricians 29. a  
Heresies revived by the Protestants 13. a 29. a  
Heretics condemn themselves 4. a. That very name a certain mark of very Heretics 9 a ●hey are not Christians 12. b. They are Idolat●● is 135. b. Apes 143. a. Their Service, not to be frequented ●33. b. Nor their Sermons 138. a. Their books not to be read 240. a. Condemned by the See apostolic, holden for heretics 55. b S. Jerome of our religion 44. a 56. b 47. a 53. b 57 a 107. a  
His Motives: Name as of Protestants, etc. 11. a The Church always lasting, or Succession 47. a 94. a Holy bread 30. a Holy water 26. a  
Homousi●m 11. b Hus was not a Protestant 162. a.   

I  
Idolatry destroyed by our religion 81. a 105. a Idols, heresies 135. a  
Jesuits preaching in India 103. a  
jewel unwares testifieth the Roman Religion to be Catholic 7. a When by him the Church of God died. 45. b his challenge 1. b 66. a 67. b his ignorant error about Christ's Priesthood 127. a  
jews how and what religion they impugn as the religion of Christ 21. a 159. a to their Religion immediately succeeded ours 117. a. 124. b. Images confirmed by Miracles 29. a 81. a S. Irenees Motives: Rising after 88 a Gainsaid of them in unity 89 a Succession of the Bishops of Rome 99 a the Church's store 125. a 127. a  
Iubilei annus 1575. fol. ●36. a.   

L  
LActantius Motive: virtue of the sign of the Cross 113. a our Lady-dayes 132. a Lay-heads of the Church, against the Magdeburgenses 76. b. against Caluin. 78. a S. Laurence day 132. a  
Laurence Humphreyes Trojan horse 7. b his Pseudocatholici 8. a. his opinion of jewels challenge 67. b Of the Father's 68 a Of the Saints in the Calendare 69 b his Wicklef condemned by Melanchton 162. b Laws, Civil and Temporal, be Christian by being of our religion 153. a  
Lent 44. a. Luciferians alive again in Protestants 46. b  
Luther's conscience, the Catholic Church to make against him 7. a. and his side to be heretics 10. a. how he condemneth our Protestant's 74. b by him true Christianity is under the Popedom 80. a he was a false Prophet 170. b.   

M  
MAgdeburgenses against our Protestants 76. b Manichees 40. b the Martyrs were of our religion 69. a 107. a. 132. a.  
Mass made by S. Paul 44. b confirmed by Miracles, in Africa 16. a in England 17. a 81. b. in Brabant 19 a in Italy 115. a by visions 56. a said every day 35. a 36. b said to drive away devils 16. a for the dead 18. a 35. a 36. a 44. a effectious to redemption both of soul and body. 18. b.  
Miracles, a mark of true doctrine 15. a. and of true Doctors 27. a.  
Miracles for the Mass 16. a 17. a 29. a 114. a. for Images 29. a for Churches 29. a for the Real presence 19 a 29. a for Transubstantiation 29. a for Purgatory 18. a 29 a for praying to Saints 29. a. 71. a for Holy bread 30. a for the sign of the Cross 30. a 113. a. 115. a 139. a for our Martyrs 73. a for Relics 54. a 71. a 107. a. for necessity of children's baptism 71. b for our whole Religion 29. a 80. b 81. b 103. b.  
S. Monica, the Mother of S. Augustine, her visions, & religion 34. a.  
Monks and Monasteries 17. b 29. a 35. b 144. b Monks, the first Apostles of English men 80. b.   

N  
NAme of Catholics 5. a 12. a of heretics 9 a of Protestants, etc. 10. a of Franciscans, etc. 11. a of Papists 12. b of Christians 12. b of the Church 46. b  
Nicolaites 10. b   

O  
OBedience of Catholics to their superiors, both Ecclesiastical & Temporal 120. b. 153. a S. Optatus Motives: Going out 84. b. succession 94. a the Bishops of Rome 99 b. Orders 90. b.   

P  
PApists, a name of late put on us by heretics 11. b  
Parliament religion 60. a 79. a 145. a 156. b 158. a. Saint  
Paul, of our religion 44. b 49. a 104. a He might not write: Ad Anglos, for the Parliament 158. b  
Pelagians (alive again in Protestants 14. a. 68 a) 49. b 55. b  
S. Peter excluded out of England by Parliament 156. b  
Pilgrimage 25. a 52. b 53. b 70. a 112. a 136. a  
Pius Quintus worketh Miracles 31. b  
Prayer for the dead, denied by Aerius, & he therefore by the whole Church holden for an Heretic 13. b 157. a. confirmed by a Miracle 17. a by a vision 36. a by scripture 40. b by the Apostles Tradition 44. a used always 35. a. 52. b 102. a the ground of building Christian Monuments 146. a the Priests that say the new service, an admonion 136. b  
Prophecies for our religion 37. a 47. b 82. a 106. a 163. a  
Protestants driven from their bold challenge to the refuge of proclamations 1. b In their own conscience, they be both against the Church 46. b and also Heretics 9 b 65. a They be Aerians 13. b 164. a Pelagians 14. a Donatists 45. b Luciferians 46. b and of many other old Heresies 101. b 161. b They be possessed of Devils 106. b contrary to themselves 157. b Usurpers of other men's livings 142. b Maligners of higher pours 154. b their inconstancy 79. a 119. b 175. a their ignorance 126. a and that the cause partly of so many Atheists in England 128 a. their discord 74. a 103. a 119. a they be condemn. y their own Doctors 78. a by Luther 75. a by Magdeourgenses 76. b by Caluin 78. a their service, to be refrained 133. b 39 a they allow better of our orders, then of their own 90. b Saints days by them laid down 132. a they have shut out of England, by Parliament, Peter, Paul, etc. 156. b Christ 157. a all general Counsels, and all Christendom 158. a barred also S. Paul and his fellows for writing: Ad Anglos. 158. b they were never before this time 161. b their seed afore time in what ground it grew 163. b who now be their followers 151. b they be ashamed of their Fathers 65. a 147. b 161. b why they deny not all the Scriptures 38. a what Scriptures they deny 40 b. 124. a they do decay, and shall come to nothing 58. b 68 a 89. a 167. b 169. a.   

R  
Real presence of Christ in the Sacrament 22. a 29. a 34. b 41. b 52. a 75. a 114. a Rechabites 11. b the Religion of the Apostles, of S. Paul, S. Steven, the Martyrs, the Fathers, S. Augustine, S. Cyprian, S. Hierome, S. Gregory, saint chrysostom, saint Augustine our Apostle, saint Bede, saint Bernard, saint Theodoret, aint Monica, all the saints: of the first Christian Emperors of laws civil and temporal: Vide in initiali cuiusque litera.  
Relics of saints 52. b 53. b 70. a 107. a 160. a  
Roman Church, the Catholic Church 55. b 100 b the apostolic Church 95. b 100 b. 55. a it lasteth for ever 95. a 167. b Romans' never changed their religion 100 a. nor never shall 168. b the communion of the Bishop of Rome, to be kept of all Christians 55. a 94. b 96, a.   

S  
SAcrament of the Altar sticked by the jews bleedeth 22. a to be w●●ped with religion 34. b  
Sacrifice of the Mass 16. a. 18. b. 29. a. 34. b. 35. a. 36. a. 117. a 100LS. a. the Saints were of our religion 132. a. 146. a. See more in, Martyrs, Invocation and intercession of Saints. 29. a. 37. b. 40. b. 52. b. 70. a. 309. b. 110 b. 160. a, 165. b.  
Scriptures denied by Heretics 39 b. 124. a no Scripture against the Catholics, but all for them 42. 47. a. 124. b. 163. a. 171. a. the understanding of them, in the Church 130. a. 175. 48. a. See apostolic 55. a. 94. b. 96. a. Service of the Catholic Church, to be embraced 130. a.  
Service of Heretics, to be refrained, in pain of damnation 133. b. Sermons likewise 138. a. Sign of the Cross worketh Miracles 30. a. 31. b. 113. a. 139. a.  
S. Steven of our religion 70. a.  
Succession▪ 47. a. 93. a. 96. a. 100 a. 157. a. 161. b.   

T  
TErtulianus Motives Rising afterward 87. b. Succession. 95. b. 96. b. 67. a. apostolic Churches, as the Roman 96. b. S. Theodoret, of our Religion. 56. a. his Motive: Honour and virtue of the Saints and of their Relics 122. a  
Traditions 42. b.  
Transubstantiation 29. a  
Trent Council 61. a. b.  
Trinitaries ●23. a. 126. b. 166. a   

V  
VIgilantiu● alive again in Protestants 107. a.  
Visions for our religion 22. b. 36. a. 38. a. 50. b. 70 a 82. a. 139. a. and they a mark of true doctrine & Doctors 32. b. Unity 84. b. ●. 117. b. 133. b.  
Universities of Heretics and Catholics 127 a. 142. a. 146. a. they are no degrees that are taken in Universities of Heretics 127. a.  
Water mingled with Wine in the Chalice 44. b  
Wicklet was not a Protestant 162. a   

Y  
Y●●● of jubilee. 1575. fol. 136. a   

Z  
Zwinglians condemned by Luther 75. ●   
FINIS