Tvvo treatises written against the papistes the one being an answere of the Christian Protestant to the proud challenge of a popish Catholicke: the other a confutation of the popish churches doctrine touching purgatory & prayers for the dead: by William Fulke Doctor in diuinitie.

The first Author of that secte vvhich denieth prayers for the departed is noted, his good condicions and cause of his er∣ror be opened, vvhat kinde of men haue bene most bent in all ages to that secte. And that this heresy is euer ioyned as a fit companion to other horrible sectes. CAP. XIIII.

1 BVt yet, because they haue diffamed our practise in praying and offering for the deade, by referring it to a later origine then the Apostolike authority and tra∣dition, seeing we haue fathered our vsage vpon such as the aduersaries dare not blame, we will helpe them to seeke out the fathers of their faithles perswasion, lest by the feare and bashfullnesse of their owne scholars, they be vnkindly forgotten. Mary to finde out these obscure loyterers it will be somewhat

painefull, because as theeues doe, they kepe by wayes: and light∣ly treade not in honest mens pathes. For the finding out of re∣cordes for the testimony of our trueth, we kepte the day light, the high waye of Gods Church. All the knowen notable personages, in the holy Citye of God offered them selues both to witnesse, and proue with vs. VVe droue this trueth from our dayes through the middest of that holy communitie which S. Augustine calleth the Citye of God: and our aduersaries will not saye otherwise but they were the liuely membres of that happy and heauenly fellowship. VVe brought the practise of it to the holy Apostles by plaine accompte, we went with the trueth of our cause to the lawe of Moyses,* 1.1 from thense by like light to the lawe of nature. But nowe for the other sorte, we must leaue the cytie of God and the fellowship of these noble personages, of doctors, Apostles, Pro∣phets, and Patriarches, and seeke on the lifte hande in the other citye, which is of Augustine named the citye or common welth, as a man might call it of the deuill: in which body, all practise of mischiefe and origin of error, ishuing from that vnhappy heade to the corrupt and deadly limmes thereof, is to be founde. VVe shall heare of the aduersary perswasion then, in the company of Anabaptistes,* 1.2 of Arrians, of Saduceis, of Epicures: where so euer the weedes of the common enemies corrupte seede groweth, there shall we find amongest breares and brembles, this choking weede with all. For as the true preachers, the Apostles of Christ Iesu, did sowe in the beginning of the Christian church, which was the springe of the worde of lyfe and trueth, amongest other heauenly seedes of true doctrine, that profitable practise for the reliefe of such, as were hense departed in the sleepe of peace, with the de∣cent ordre which euer fithens the Catholicke Church hath obe∣diently followed,* 1.3 euen so, Inimicus homo superseminauit zi∣zania: the common enemy came afterwarde and ouersewe dar∣nell, and cockle, either for the vtter choking, or else for the espe∣ciall let of that good seede, which the Maister of this fielde by his houshold seruauntes had plentifully sowen before. This com∣mon aduersarie, as our maister him selfe expoundeth it, is the Deuill: who, as he in all other thinges beneficiall to mankinde is a great staye, so Christian mens commoditie in this point he notably hindereth by his wicked suggestions and deuilish de∣uise,

whereby he prouoketh many vnder the shewe of Gods word or bare name therof (for that is the lambes cote which this wyely wolfe boroweth to maske in) to be vnkind, vnnaturall, and with out all godly affection towards their departed frendes. The which contrary corrupt seede of false doctrine we right well know came of the sayd aduersary, because it was long after ouersowen: lear∣ning further of Tertullian,* 1.4 Id verum esse quodcunque pri∣mum, id adulterinum quod posterius. That to be true that was first taught, and that to be false and forged, which came latter.

CAP. XIIII.

1 WHen the Apostolike writing, can not be shewed, it is but the poynt of an heretike to boast of Apostolike tradition. So did the Valentinians, although their heresie were newe, when they were confuted by the Scriptures, shrow∣ed them selues vnder the name of traditions, as we haue shewed before, out of Irenaeus lib. 3. ca. 2. And therfore it is but vayne bragging, that you promise to seeke out any o∣ther fathers of our perswasion, then the Apostles of Christ, by whose holy writings, we neuer refuse to be iudged. what if any heretike haue affirmed some thing, that is true? is truth worse in an heretikes mouth? The deuills them sel∣ues confessed Christ. Their confession was true, their testi∣mony was refused. So if any heretike haue confessed the truth, we may receiue the truth and yet reiect his testimo∣ny. For truth hath testimony of God his word and whether it be affirmed or denyed by the deuill, it is all one. The high way that you prate of, is a bye way, for the Scripture is the onely high way to the truth, with the guidance of Gods spi∣rite. And yet that way which you haue taken, hath so ma∣ny hills and holes, woods and thickets, that you haue ra∣ther flyen ouer it in a dreame and imagination, then trauai∣led through it in deede when you walked through the city of God, which Augustine describeth. I maruaile you could not see the westerne Babylon, Rome, to be the city or cō∣mon wealth of the deuill. lib. 16. cap. 17. lib. 18. cap. 21. cap. 22.

cap. 27. The mother of all abominations of the earth, which either inuented or tempered of others inuention that gol∣den cuppe full of abominations & vncleanes of her whor∣doms, with which she made drunken all the Kinges of the earth. And therefore that we can not reade out of the word of God, we shall heare of Purgatory, among the Paganes, Carpocratianes, Heracleonites, and Montanistes, of whose heresies and pestilent practises, the whore of Babylon hath patcht vp her purgatory and sacrifices for the deade, as by and by I shall declare. In deede the enuious man the de∣uil, hath sowed these wicked sect masters. And that doctrine which is first, agreeable to Tertullians rule is vndoubtedly true, and that which is later is false. But howe shall the first doctrine be knowen but by the word of God, wherein all y^e doctrine of God is taught. But by y^e holy Scriptures, which are able to make the man of God perfect and prepared to all good workes. And seeing, praying, and offering for the deade as Tertullian him selfe confesseth, is not taught by the Scriptures, it is no good worke whereto y^e man of God should be prepared. And for as much as you haue giuē me example of a syllogisme in Baroco in the last chapter, I wil frame you the like nowe. All good workes are taught by the Scriptures, oblatiōs for the deade are not taught by the Scriptures, therefore oblations for the deade are no good workes. The maior is S. Paule. 2. Timot. 3. The minor is Ter∣tullians de corona militis. Deny the conclusion if you dare.

2 And yet besides that generall and most certaine instru∣ction, learned Damascen, helpeth vs to the trial of this peculiar case. Doubting not to affirme, that all such cogitations as doe en∣tre into mans head against the prayers or charitable workes for the departed, be the deuills enuious and subtill suggestions, for the hinderaunce of our brethern departed from the heauenly ioyes. For thus he writeth in a sermon for the same purpose. That olde serpent (sayeth he) whose endeuoure is to corrupt and de∣face the good and acceptable workes of God, & to lay snares for the entrapping of mens soules, who is much perced through bro∣therly loue, and brasteth in sunder for the enuy that he beareth

towardes our faith, and finally is madded by our naturall com∣passion one towardes an other, as one that is the vtter renoun∣cer of all good lawes, he enspireth to some a fayned and false imagination cleane contrary to the holy constitutions: that is to saye, that all good and acceptable workes, before God, shoulde no whit proffet the departed soules.

If this writers iudgement be good, as it is sure most sounde,* 1.5 then must all our vnnatural and vnkind preachers haue an espe∣ciall inspiration of the deuill him selfe, so often as they hinder fauour and grace from the deade. For as he reduced our origin to the Apostles, so he doubteth not to auouche, the contrary perswa∣sion to be euidently moued by the olde serpent, of especiall enuie towardes mans saluation. And nowe if thou list knowe in whome this subtill suggestion tooke first place and roote,* 1.6 after the longe vsage of the other, according to the Apostles planting: we shall make thee for thy especiall comfort partaker thereof also. VVe will not vse the aduersaries, as they doe vs: charging vs with later preaching or doctrine then the Apostles planted, & yet can neither tell, where, nor by whome it beganne. But we shal by open euidence call the woolfe by his name. Let an heretike but set out foot, and once open mouth, though he doe no harme at all, yet the watcheman of Israell hath him by the backe straight. The dogges were neuer so dumme in Gods Church, but they woulde barke at the first apparance of any straunge cattell. For that, the notation of his arising and name, was not onely a warning to the present time to take heede to their faith, but an admonition to all the posteritie to beware of the like. And it was euer counted a refu∣tation of an heresie to the full, to reduce it to a latter infamous author, by the certaine recorde of the Churches historie. The which kinde of reason both amongest the learned hath singular strength, and is sensible for the people, and of the aduersarie vt∣terly inuincible. Irenaeus vseth it against the heresies of his time, as a demonstration of much force. VVhat, saith he, before Valentinus there was none of that his false secte,* 1.7 and he came in with his seede, after the first preaching of our faith a good while. I can tell when he beganne, howe he increased, how longe he continued.* 1.8 Both he and that other Cerdon entered first vn∣der the gouernment of Hyginius, grewe vpwarde vnder Pius,

and continued till Anicetus time: and so making the like ac∣compt of other archeheretikes, at length thus he concludeth: all these rose vp in their apostacie longe after that the Church was ordered in faith and doctrine. In this sense spake Irenaeus.

2 Damascene your doctor, which knew the depth of Satan so well, should first haue reproued that perswasion by Scripture, and then it had bene easy to haue found out the policie of the deuill. But when we learne by Scripture, that your doctrine is contrary to the fayth, and hope of Chri∣stians, it is not hard to iudge, that the deuill inuented it, vn∣der colour of charitie to ouerthrow faith, and vnder shewe of helpe of mē, to dishonour God. You spend many words in vayne, to proue that the first author of an opinion being found, the opinion is found to be an heresy. It shal be graū∣ted with all fauour, but so that no man shall be counted the first author of an opinion, that is able to proue his opinion out of the word of God. And withall, that who so euer is not able to proue by the word of God, any opiniō that he hol∣deth obstinatly, though he haue many authors before him yet is he neuerthelesse an heretike.

3 But the rule is common and certaine as any can be in the worlde, and I woulde stande vpon the grounde thereof against all false doctrine in the worlde,* 1.9 and thus it is: Any opinion, that may be truely fathered vppon any priuate man, that was longe after the trueth was first preached by the Apostles, if it be vpon a point of our faith, and contentiously mainteined, it is an heresie. And thus againe: who so euer was withstande in his first arising and preaching, by such as were in the vnitie of the Church, he was a false teacher, and his abettours be heretikes. And the force of this conclusion is so greate, that the heretikes them selues if they can get any likely shew of raysing of any doctrine, or practise of Gods Church in these latter dayes, they thinke they haue a good argument against the Catholikes. Therefore they woulde father transubstantiation vpon this Councell, the adoration of the Sa∣crament vpon that Pope, indulgencies vpon that byshop, &c. For they be as saulcie with Gods Church, Councells, & chiefe gouer∣nors,

as we be with the Iacke strawes of Geneua. And yet when they haue traualed to their heartes ake, they can finde no one thing first inuented by any of them, whome they falsely name to be the authors thereof. But well seeing it is so stronge an argu∣ment of heresie, to haue the ofspring of a later author, with plaine prouisò of Gods Church for his markinge, let vs adde so much strength to our cause, to haue the father of the contrary falshood knowen, and noted of the antiquity, by his name.

3 If you haue not a better vnderstander, then you are a rule giuer, your rule is false, for though you hedge it in with many conditiōs, yet you leaue out the chiefest, which is that the opinion it self be cōtrary to the truth, first prea∣ched by the Apostles, or else it is no heresie, though it may be truely fathered vpon any man priuate or publike, sooner or later. And here I muse why you put in the condition of a priuate man: belike if the Pope inuent a new doctrine, because he is a publike person that can not erre, it must not be taken for heresie. In your second rule, except you vnder∣stand that the opinion of him which is withstāded, be new and of his owne inuention, the withstanding thereof, no not by good men, maketh it not false. They that defended that heretikes should not be rebaptised, were withstoode by Cyprian and all the Bishops of Africa (who were notwith∣standing their error in the vnitie of the Church) yet were they not heretikes nor their opinion heresie, because it was not of their inuention but of the word of God. And wher∣as you affirme, that we can not find any of those thinges inuented by them by whome we say they were inuented, though we trauail vntill our hartes ake: I aunswere though you seeke vntill your head ake & lye vntill you haue worne your tongue to the stumpes, you shall neither finde those things in the word of God, nor to haue any other authors, thē y^e writers of your owne sect haue named to be y^e fathers of most of them. And that you charge vs with like saucines towards your Prelates, that you vse toward y^e Iacke strawes of Geneua, if you had not thereby confessed your selfe to be a saucy Iacke, you might haue giuen vs occasiō to think

no lesse of you. For although perhaps you count the chief teachers of that Church for Iacke strawes, yet the worlde can testifie, that there is more grauitie and modesty in the lightest persons of all that Church, then hath appeared of many Popes and Cardinalls of your Church of Rome.

* 1.104 Epiphanius that notable man in his booke that he wrote for the confutation of all the heresies that were before his time, and in other of his workes too, nameth an obscure fellowe one Aërius to be the first author of this heresie, that prayers and sa∣crifice profiteth not the departed in Christ. But what maner a fel∣lowe he was, and how lickely to be the founder of such a schoole, thou shalt perceiue best by the writers wordes. When Aërius coulde not obteine the byshopricke of Eustathius deposed, after that he was once perfectly well skilled in Arius do∣ctrine, he inuented new sectes of his owne: affirming that there shoulde be no offering for the departed, and of him loe the scholars were called Aërians. Let not the simple (whome I woulde helpe in this cause) be deceiued by the liknes of these two names, Arius: and Aërius:* 1.11 for this later was the author of their secte, and was a follower of the first called Arius in his doctrine beside. And of the same sect and sectmaister, S. Augustine thus sayeth, following Epiphanius: The Aërians were so named by one Aërius,* 1.12 who taking snoffe that he coulde not get a byshopricke, fell into the heresie of Arius first: and then added therevnto, other heresies of his owne makinge: saying that we shoulde not offer sacrifice for the deade, nor obserûe the solemne appointed fastes of the Church, but that euery man should abstaine when he liste. And there both he and Epiphanius doe recken moe of his holy opinions, which I omit. For it is enough for our purpose, and to confunde all the heretikes of our dayes, that this opinion was no∣ted as it spronge vp in the primitiue Church for heresie,* 1.13 and the authors not onely condemned as heretikes in that point, but in many other thinges beside. For I neuer reade of, nor yet knewe any heretike, but if he once mistrusted the catholike Church, the Deuill was hable to perswade with him as well in a numbre of matters as in one. And that is the cause that any man seduced,

falleth from one falshood to an other, till he wholy be drowned in the waues of tempesteous doctrine.* 1.14 And when he commeth once at the bottom, then (God knoweth) he setteth light by the mat∣ter, contemneth it, and is often past recouery, as it is sayde: Pec∣cator cum in profundum venerit, contemnit. Euen so did this Aërius, first through ambitious pride fall to the Arians sect, but because he counted it nothing glorious to be a scholar, he woulde be a maister, and that of a misheuous matter, and a mat∣ter repugnāt to the sense of all Christes Church, which before his preaching, generally as after, receiued and faithfully vsed pray∣ers and oblation for the deade. Of which consent of the vniuer∣sall worlde, and the heretikes follye in withstanding the same, the sayde Epiphanius sayeth thus: I will report his wordes in La∣tine, because they sounde very well, though him selfe wrote not in that language: Assumpsit ecclesia in toto mundo,* 1.15 assensus est factus antequàm esset Aërius, & qui ab ipso appellantur Aëriani: quis autem magis de his nouit, hic ne seductus homo qui etiam superest nunc, an qui ante nos testes fue∣runt? &c. Thus in English. The Church hath receiued this trueth through the wide worlde, it was sattled in all mens mindes before Aërius was borne, or any of his secte that be nowe called Aërians. And who I pray you is most like to knowe the trueth of these thinges, this false wretche yet liuinge at this daye, or else the faithfull witnesses that were before our time? Beholde here you worshipfull maister▪ you may suerly take greate cause of com∣forte in his liuely worde: mary Sir he might haue bene an Arch∣bishoppe in our dayes, for he loued neither fasting nor praying. He was fayne to be an heretike for anger, because he coulde not be made a bishoppe then, who now if he were in this happy age, when the light is more plentifully powred vpon the people, might haue bene promoted at Caluins decease to the ouerlooking of Geneua. But his opinion was so notorious false, that it grew to no greate heade at that time, or else it was not so much regarded because it was ioyned to that horrible falshood of Arius, against the blessed Godhood of Christ Iesus our Sauiour.* 1.16 Euery greate wast of religion hath many false opinions knit together, amongest which one being as principall ground, shadoweth the other lesser branchies: as nowe the blasphemy of the holy Sacrificie and Sa∣crament

being the fountaine of their heresies, in a maner coue∣reth the meaner puddells of their stinking doctrine. And amōgest other, this vnnaturall affection of forbidding the reliefe of the parted, seemeth euer to be ioyned as an appendix to other false∣hoods. For in holy Damascens dayes this secte appeared againe with other false doctrine,* 1.17 as a companion of all mischiefe. And to proue it to be an heresie, he seeketh out the first founder there∣of, and findeth euen as before, that vnder the deuill this Aë∣rius was the father of that faythlesse assertion. VVhome he bay∣teth well fauourdly in a whole oration and so driues the woolfe in to the woodde againe.

4 Now at the length commeth the author of this he∣resie by the testimony of Epiphanius and Augustine. But nei∣ther of them confuteth it by the Scriptures, but by the cō∣mon error of their tyme. I could proue out of Irenaeus and Epiphanius, that the first that brought in estimation the fi∣gure of the crosse & images were the Valentinians & Car∣pocratianes. But that is no aunswere to this matter, I haue promised to proue that the opinion of purgatory, had the same original that the most notable heresies had. Tertullian though him selfe an heretike, yet truely describeth the o∣riginall of heresies in his booke de praescriptionibus aduersus haereses. That as true doctrine was receiued from Christ by the Apostles, ••o heresie from the deuill by Philosophers and Gentyles. Also in his booke de anima he sheweth that all Philosophers which graunted the immortality of the soule, as Pythagoras, Empedocles, and Plato, assigned 3. pla∣ces for the soules departed, heauen, hell, and a third place of purifying. Carpocrates as Irenaeus doth testifie, was a great admirer of Philosophie, in so much that with the imagies which he made of Christ, he ioyned the imagies of Pytha∣goras, Plato, and Aristotle. This heretike learning out of Plato his philosophy, that mens soules must be purified after their death, inuented a kinde of purgatory out of the opinion of Pythagoras, and proued it out of that place of S. Matthew. Thou shalt not come forth vntill thou hast payed the vttermost farthing, euen as the Papists do Iren. lib. 1. ca. 24.

The Heracleonites as Augustine witnesseth, came yet a step more towardes the Papistes, for they would redeeme their deade after a new maner, namely by oyle, balme, water, and inuocation sayd ouer their heades in the Hebrew tongue. But Montanus of whom Tertullian receiued his heresie, had in all pointes the opinion of the Papistes. First that the Pa∣triarkes before Christes comming were in hell, that Abra∣hams bosome was in hell, or in the lower parts (as M. Allen had rather speake) that onely Martyrs and perfect men are priuiledged, of God to goe into Paradise, that all small of∣fences must be punished after this life, where the prison is & the vttermost farthing to be payed, witnes of this is Ter∣tullian in his booke de anima. ca. de inferis, &c. vlt. an aliquid patiātur animae apud inferos, &c. His words are these, after he hath proued that soules may suffer after their death. In sum∣ma, cum carcerem illū, quod Euangeliū demōstrat inferos intelli∣gimus, & nouissimū quadrātem modicum quod{que} delictum mora resurrectionis, illic luendū interpretamur, nemo dubitabit animā aliquid pēsare penes inferos salua resurrectionis plenitudine, per carnē quo{que}. Hoc etiā Paracletus frequētissimè cōmēdauit, si quis sermones eius ex agnitione promissorū charismatū admiserit. To conclude, when we do vnderstand that prison which thing the Gospell sheweth, to be hell, or the lower partes, and do expound that the vttermost farthing, which is euery small fault, must there be punished with delay of resurrection, no man shall doubt, but that the soule in hell doth suffer somthing, sauing the fulnes of the resurrection by the flesh also. And this the comforter hath often times commen∣ded, if any man will admitte his sayings, by acknowledging of the promised gratious giftes. By the comforter he mea∣neth the spirite of Montanus, whose heresie he defended. And therefore it is not otherwise to be thought, but that the Montanistes vpon the ground of this opinion, not con∣tent with the oblations for the deade which the Church then had by peruerse emulation of the Gentiles, and yet were but oblations of thankes giuing, as they could be no other for the birth dayes, they added also prayers for the spirites of them that, were deade, whereof Tertullian ma∣keth

mention in his bookes de castitate & de Monogamia, which were both written to heretikes of his sect, and by those prayers laboreth to proue, that second mariages are not lawfull. Also in his booke de anima before named, though for an other purpose, he rehearseth a miracle of a woman whom he knew of his sect (for none other he coū∣ted of the Church) which after she was deade and prepa∣red to buriall, by prayer of the Priestes, at the first begin∣ning of his prayer, she tooke vp her handes from her sides, and held them vp as they that vse to pray, and when the office of buriall was ended, layd them downe agayne. This miracle I take to haue bene an illusion of Sathan, to con∣firme that new opinion, that prayers profited the deade, as that also which he reporteth of heare say, of some of his sect, that when two bodies should be buried in one graue, the one lay further and made roome for the other: which was no doubt a sleight of Satan, to commend the vnitie of heretikes. And that the practise of the Church for oblati∣ons for the deade at the yearly day of their birth, were ta∣ken from the Gentiles, it appeareth by this, that Tertullian counteth them of all one origen with the oblations pro na∣talitijs, that is for the birth dayes. which Beatus Rhenanus a Papist, and a great antiquary, doth confesse, affirming that by the canons of the Nicene councell and other councels, which he hath seene in libraries, those oblations pro natali∣tijs with other superstitions, that Tertullian fathereth vpon tradition of the Apostles, were abrogated. And the oblati∣ons them selues, which were at burialls, mariages, & birth dayes, he affirmeth were mony that was offered in almes, to the reliefe of the poore. Origen to much a Philosopher was not content with Plato his purification, but he must bring in Platoes fire also, and that he would build as the pa∣pistes doe, and as he had better reason then the Papistes haue, out of the 1. Cor. 3. but because the Apostle sayd, that euery mans worke, should be tryed by fire, he thought that all men should passe through his purgatory, & at length be saued. Afterward when prayers for the deade were growne out of memoryes for the deade, which were without pray∣ers

in Origens tyme, as appeareth in his wordes in Iob. lib. 3. but kept with almes to the poore and reioysing for their rest, about S. Augustines time, the name of purgatory was first inuented, by some mediatores and conciliatores of O∣rigens error, with the erroneous practise of the church. And this was a great corruption of those auncient tymes, that they did not alwaies weigh what was most agreeable to the word of God, but if y^e Gentiles or heretikes had any thing that semed to haue a shew of pietie, or charitie, they would draw it into vse, with such correction as they thought was sufficient. So they tooke the signe of the crosse from the Valentinians, oblations for the dayes of death and birth of the Gentiles, prescript tymes of fasting and vnmeasurable extolling of sole life, in the ministers of the Church, from the Maniches, Tacianistes, and Montanistes: prayer for the deade of the Montanistes: purgatory fire of the Origine∣stes, yea Ieronym was almost fallen into the heresie of Ter∣tullian in condemning second mariages: yea euē the name of sacrifice which was commonly vsed for the celebration of the Lordes supper, they tooke vp of the Gentiles. Finally it appeareth that the faithfull in Tertullians tyme, which were not of his sect, beleued not that the soules of Christi∣ans departed, came into his hell or lower partes, where he maketh so many mansions, but that they were placed in heauen where Christ is, against whom he reasoneth after his brawling and taunting maner, that he vseth against the Catholikes libro de anima, cap. de inferis. And they that so beleue, allow no prayers for the deade. Wherefore it is left that Montanus and his followers were the first that taught prayers for the deade to be profitable, because that the soules of the faithfull that were not made perfect by mar∣tyrdom or other streight penance, must pay the vttermost farthing in prison, and suffer the least offences in the lower partes, if they were not holpen with prayers. Therfore Ae∣rius was not the first that helde our opinion but Montanus before him was the first that held your opinion throughly, against the Catholikes of his tyme. Wherfore you are wel∣come home for heretikes by your owne rule.

5 Then for many a day together this doctrine was dashte till the time of holy S. Bernard and Petrus the reuerent Abbate of Cluny, by which two notable housekeping dogges, that were ne∣uer dumme in the Churches neede, this woolfe appearing once againe was both noted and oppenly vanquished.* 1.18 And in their dayes, this falsehood that before was a compagnion of the Ar∣rians (marke well the course of thinges good reader) was nowe matched with the Anabaptistes: who in that time, as the saide writers doe recorde, did call them selues Apostolici, that is to say Apostolicke or followers of the Apostles, so they woulde be termed to delude the ignorant by the bewty of that glorious name, as now their ofspring call them selues, Euangelici: that is to say, gospellers, and the pure preachers of the word, and gospell. S. Ber∣nard touched them to the quicke in a sermon, by these wordes, Loe (sayeth he) these miscreants, loe these dogges, they laugh vs to skorne that we baptise infants,* 1.19 that we pray for the deade, that we require the helpe of holy Sainctes, they exclude Christes grace in all sortes and euery kinde, in olde and younge, in the liue and in the deade. Looke you nowe, with their Gospell like name they were counted no better then prophane dogges of this holy father, that laught so skorne∣fully at Christes Church for praying for the deade and inuocation of Sainctes: and shall we make such Iewels of their scholars now a dayes? In all ages since this wielde seede was first sowne, the true preachers, the workemen of Gods haruest, haue euer plucked it vp, as it first appeared: The which wede was better knowene from the corne, because it euer grewe amongest the bundels of briers and brembles, & was of that waisting nature, that it could not be tolerated without the vtter choking of the wheate.

5 Barnard was but a late writer to speake of, and whe∣ther those that were called in his tyme Apostolici, were sclaundered for denying of baptisme to infantes when per∣haps they denyed onely some of your popish ceremonies which you vse, about baptisme, I am not able to say, certein it is that the godly called pauperes de Lugduno & VValden∣ses, which were about that tyme, were sclaundered with many detestable opinions, which it is nowe well knowne

that they neuer did holde. But howe so euer it were, that which they affirmed of trueth, must not be condemned because of that where in they erred: the Arrians were the first that added vnto the Symbole the article of descending into Hell: shall we thinke worse of that article which is true, because of there heresie which is false?

6 This doctrine (I saye) being of it selfe very pernicious, yet it is euer in company of other mischiefe. For the principall author of this secte was an Arian, then the followers as Bernard witnesseth, were Anabaptistes or worse. To whome all men much maruell that God should rather reueale such misteries of trueth, then to other that were sownde in faith. And in deede I woulde gladly meete with some one good fellowe or other of that secte, that were learned with al, that he might resolue me in this doubt, why this conclusion of not offering or praying for the deade, of not keping the ordinarie fastes, of contemning the Sainctes helpe in heauen, and the residue of your new Creede, why God (seeing all light of trueth commeth of his grace) openeth these miste∣ries alwayes and onely, to such as you your selues can not deny to be heretikes.* 1.20 VVhy did he reueale in the primitiue Church that doctrine to an Arian, being an open enemie of his holy name, and not to Athanasius or Epiphanius, or some other blessed men of that time? I stande the longer vpon this point, that the worlde and who so euer is the simplest, maye beholde your miserie and shame: for I knowe you can say nothing in this case for your de∣fense, but euen beare with blacke blotted consciencies the infa∣my of willfull blindnesse. Howe saye you, did not your doctrine afterwarde appeare againe amongest wicked Anabaptistes, that deny amongest other things, the baptising of infants? it was nei∣ther reueled to Bede nor Bernard I warrant you.* 1.21 But come lower yet to our owne time: you knowe full well we haue store of Ana∣baptistes, of Arians, of Saduceis, of Epicures, and of all other sectes that the deuill euer deuised (such light of trueth hath our happy age by your preaching) tell me trueth nowe, be not all these whome you counte heretikes as well as we doe, be they not all I saye of your opinion in this matter and not one of them of our?

6 I may by the example of Christ aunswere one que∣stion with an other: why was it first reueiled to the Arians in councell holden against Christ? that the article of his descent into hell, was meete to be added to the creede and confession of faith, which was not reueiled to so many godly mē as set forth the Symbole, nor to the holy Nicene Councell. Aunswere me if you can, or any Robin good fel∣lowe of your sect▪ learned or vnlearned, is it any preiudice to the trueth of that article? or to the right that it hath to be placed in the creede, that it was first added by the Ar∣rians? why was the trueth reueiled to heretikes concer∣ning rebaptisation, rather then to Cyprian and so many ca∣tholicke byshoppes? why was it reueiled to the Pelagians, that infantes might be saued without the participation of the sacrament of Christes body and bloude rather then vnto S. Augustine, Innocentius byshoppe of Rome, and as Augustine sayeth all the catholicke fathers of that time? which thought it was as necessary for them to receiue the communion as to be baptised. If heretikes shoulde not af∣firme somethinge that were true, they shoulde neuer de∣ceiue any man. And sometime Satan affirmeth the trueth, not because he will haue it beleeued, but rather that proce∣ding out of his lying mouth it might the sooner be discre∣dited. And therefore sometymes Arrians, Pelagians, Ana∣baptistes and such like, by the subtilty of Satan, haue af∣firmed somethinge that is true, either to winne credit to their manifolde lyes, or else to drowen the credit of that trueth, among so many errors.

7 Nay I will pose you further, is not your preaching the ve∣ry ready waye to all such extreeme blasphemies, as they boldely mainteine? did euer man fall from the Catholicke Church to those further heresies then you yet openly professe, but he tooke yours by the waye, as a plaine passage to extreme infidelitie? yea your opinions doe so well stande with the other, that they neede not afterwarde to refuse any one pointe of all your doctrine to mainteine their owne. There is no article of Catholicke doctrine, but it is as much hated of them, as of your selues. Helpe your

selues here my maisters, or else all the worlde will take you to be in your heartes,* 1.22 of the same sectes wherevnto your faith is al∣wayes so dearely ioyned. Put your heades together, and tell vs whie your doctrine is so deare to the Ariās, & all wicked men, & so hated of the holy fathers of Christes Church? If you frame not your aunswere well, you liese your credites, your scholars, and your honesties. VVell, thus haue I pointed out your author, his name was Aërius: you must be called Aërians: you maye kepe the name of Protestaunts or Euangelistes beside. For a holy newe calling is lightly ioyned to such men. VVhereby though some simple be deceyued, yet w••se men be warned. Or if the olde au∣thors of this secte be not so glorious as these new reuiuers, if they list and like so, they may call them selues Lutherans, or Calui∣nistes, or what they will, but Catholickes. Although Martyn Lu∣ther graunted purgatory and prayers, with this error: that such as were there, might yet by their diuers deseruinges, winne or loose life euerlasting, as men of doubtefull state, as they were be∣fore in the worlde: plaine against our Sauiours admonition, and carefull warning,* 1.23 veniet nox quando iam nullus operari po∣test. VVorke whiele the day lasteth, for the night shall come whē no man can labour. But I neede not to stande vpon this point, which of neither parte is much regarded. Neither will I spende any more time in getting them an author of their secte, seeing they haue choise of diuers. Let them goe out of the Citye of God, from amongest the holy company, and turne on the lifte hande, and looke amongest the outcastes of all agies, and they shall haue freindes and fellowes enowe.

7 That you saye of our preaching to be the waye to so many heresies, might haue bene sayed of the Gentiles and Iewes, to the whole Church of Christians. The Gen∣tiles continued constant, so did the Iewes without schisme in their errors, when the professors of Christianity were rent and torne into an hundreth sectes and heresies. There were no heretikes but they hated Iewes, and Gentiles, as much as the true Christians, was therefore the religion of the Iewes and Gentiles better then the religion of the Christians? Yea there neuer was since Christ any heresie,

or heretike, but they agreed in many more thinges, with the Christians then with the Gentiles and Iewes, was therefore the Christian religion false? or the Paganes and Iewes superstition true? It is therefore, no d••s••redit of our doctrine, that Arrians or Anabaptistes of our time, either haue any thing of yours, or prayse any thing of ours. Nei∣ther our credit, schollers, nor honestie, are in daunger for their errors, which they learned not of vs: neither are your wit, learning, or heresie the greater, for vttering this foo∣lish conceipte, which no more toucheth vs, or defendeth you, then it carpeth the religion of Christ and mainteineth the Idolatrie of the heathen. The worlde seeth what vaine reasons you leane vnto, being destitute of the worde of God. An heretike helde this opinion, therefore it is, false. The deuill beleueth there is one God, therefore shall not Christian men beleue so? why woulde God reueile any trueth to heretikes? why did the Pharizees, which other∣wise were heretikes, defende the resurrection of the deade? This vaine frothe of wordes, and smoke of foolish and vn∣learned questions, will euen fall downe and vanish awaye of it selfe, though it be not blowen away by vs. The latter end of this chapter, hath one croppe of his olde custome, to charge Luther with defending of Purgatory, which either was while he remained in ignorance, or else it is but a fai∣ned fable, as many other of him and others are deuised by the Papists: who as they erre from the trueth of God, so they delight in sclaundering of good men: but they shall not preuaile, their madnes is made knowen to all men.

Notes

• * 1.1

  The high vvaye of trueth.
• * 1.2

  The by vvay of heresy.
• * 1.3

  Math. 13.
• * 1.4

  Tertul. de praescript.
• * 1.5

  Our Prote∣stantes be inspired by Damascens iudgement.
• * 1.6

  Of the au∣thor of this nevv sect••.
• * 1.7

  Lib. 3. cap. 4.
• * 1.8

  The trial of false prea∣chers.
• * 1.9

  A generall rule to knovve he∣resie by.
• * 1.10

  Cap. 75. li. 3. In Anace∣phal.
• * 1.11

  Arius. Aërius.
• * 1.12

  In lib. de haeres. ad Quod vult.
• * 1.13

  One that hath forsa∣ken the Church is indifferent to vvhat heresie you vvill.
• * 1.14

  And there∣fore they call their doinges, Proceding. Prouer. 18.
• * 1.15

  Vbi sup. 13.
• * 1.16

  Note vvell.
• * 1.17

  Damascen in oratione pro defun∣ctis & de haeres.
• * 1.18

  Note vvell hovv this falshood e∣uer ioyneth it selfe to other hor∣rible sectes.
• * 1.19

  Sermone 66. super cantic.
• * 1.20

  I trovve no Protestant cā ansvvere vvith rea∣son to thi•• point.
• * 1.21

  Here this sect ioyneth vvith the sa¦cramētariés and the rest of miscre∣aunts.
• * 1.22

  Marke vvel.
• * 1.23

  Vide Hiero nimū sup. 3. ad Galatas. Ioan. 9.