conscience and true knowledge would also dedicate your further labours I doubt not but you would become a dutiful Child to your Mother-Church and a paineful labourer in Christ's Vinyeard for which I wil not cease to entreate his Infinit Goodnes and wil euer rest Yours in him N. N. THE FIRST BOOKE WHERIN IS PROVED BY THE CONFESSION OF PROTESTANTS THAT THE CATHOLICK ROMAN CHVRCH hath continued Euer most Knowne and Vniuersal euen from Christs verie Time vntil the Date hereof THE ANTIQVITIE OF THE TRVE Church and the force of the Argument drawne from the Authoritie thereof As also of the great necessitie of finding-out this true Church CHAP. I. AS we may not doubt but that the Church of God speaking in general is equal in Ancestrie with our first Parents in Paradise so in regard of her Birth-right prime Antiquitie long precedent and preferred before the Scriptures themselues so euen of the Church of Christians it may not be denyed but that as in the same instant with Christ her Head and Spouse she receaued her first being life and birth in this world according to that of (1) Ad c. 3. Lucae S. Ambrose God built his Church in the chief Corner-stone CHRIST IESVS so was this her greatest nobilitie of birth not only to cōtinue for some few generatiōs but euer to remayne for al posteritie Agreable to which the Prophet Daniel foretold of the Church (2) cap. 2.4 that it is A kingdome that shal neuer be destroyed but shal stand for euer And so shal be according to Esay as (3) cap 60.15 An eternal glorie and ioy from generation to generation So that in steed of further discussing the Ancientest Birth-right and not-interrupted continuance of Christ his Church I wil now only treat of the force of that Argumēt which is drawne from the Authoritie Determinatiō of the sayd so Noble Anciēt a Church Wherein for greater expeditiō I wil pretermit most plentiful proofes both from sacred Scriptures and learnedst Fathers in steed therof wil for the present rest satisfyed with the freest Grants and ample Acknowledgements of the learnedst Protestants who first as they euer pretend to build their whole Faith Religion vpon the Written Word so do they further aknowledge the same to be only knowne and discerned from forged and adulterat Scriptures by the sacred Authoritie and Testimonie of the Church of Christ In which respect (4) Ans to a Counterf catho pag. 5. D. Fulk auoucheth that The Church of Christ hath Iudgemēt to discerne true writings from counterfait and the Word of God from the writings of men and this Iudgemēt she hath of the Holie-Ghost With whom accordeth (5) Def. of the Apolog. p. 201. D. Iewel affirming that The Church of God hath the Spirit of wisdome whereby to discerne true Scriptures from false In like sort M. (6) Ecc. Pol. pag. 86. Hooker teacheth that of things necessarie the verie chiefest is to know what books we are bound to esteeme holie which point is confessed impossible for the Scripture itself to teach Whereof he further sayth (7) Ib pa. 102. It is not the Word of God which doth or possibly can assure vs that we do wel to think it is his word for if anie one Book of Scripture did giue testimonie of al yet stil that Scripture which giueth credit to the rest would require another Scripture to giue credit vnto it Neither could we come vnto anie pause whereon to rest vnles besides Scripture there were something which might assure vs c. which something afterwards he acknowledgeth (8) Ib. pa. 146. 116. And see Aretius his examen p. 24. And Bachmanus his Centuriae tres c. p. 267. To be the authoritie of Gods Church Agreably hereunto D. whitaker doth confesse that this weightiest controuersie concerning Canonical Scriptures is to vs determined not by (9) Cōt Staplet p. 370. 357. HooK Eccl. Pol. p. 147. Testimonie of the Spirit the which sayth he being priuat and secret is vnfit to teach and refel others but as he further teacheth (10) Ibi. p. 300. 298. 24. 25. And against Raynolds p. 44. by the Ecclestical Tradition An argument whereby may be argued and conuinced what books be Canonical and what not And another Protestant Writer (11) Auth. of the scripture and the church f. 71 72. 73. 74 75. much commended by (12) Ibid. in the Preface Bullinger affirmeth that The church is endued with the Spirit of God and that The diligence authoritie of the Church is to be acknowledged herein which hath partly giuen forth her Testimonie of the assured writings and hath partly by her Spiritual Iudgement refused the writings which are vnworthie Yea he further assureth vs with (13) Tom 6. cōt ep fund cap. 5. Tert. lib. 1 de Praescrip cap. 6. S. Augustin and Tertullian that (14) Scrip. and the church p. 72 74. 75. And see Melancthon in epist ad Rom cap. 14. pa 358 359. we could not beleeue the Ghospel were it not that the Church taught vs and witnessed that this doctrine was deliuered by the Apostles So that the authoritie of Gods true Church is so great as that by her warrāt we are only assured of the Written Word of God itself and for such by her wisedome giuen by the Holie-Ghost discerned to vs from al forged Apocryphal and counterfait writings A power and authoritie then which none stronger seing the certain knowledge of the true word of God is the chiefest foundation of our Christian Faith Now if in this question so important we may securely follow and beleeue the Sentence and Determination of the Church how much more then in other doubts of smaller respect Adde further hereunto in surest confirmation of the Churches authoritie that it is likewise granted and taught by the learnedst Protestants that the true visible Church can not wholy erre in matters of Faith Insomuch as they expresly confesse of this verie point that (15) Bertr de Loque in his discourse of the church p. 198. Phil. Act. mon. p. 1401. Bilney ibid. p. 464. Ridley 16. pag. 1361. 1286. Baynhā ib. p 493. Fox ib. pag. 999. Bancroft in his sermon preached 8. Febr. 1588. pag. 42. 43. The Diuines of Geneua in their Propositions and Principles disputed c. p. 142. Zanchius de Relig pa. 157. Rhegius in Discus The. p. 213. Hunnius in Act. Colloq Ratisb fol. 205. KecKermannus in System Theol. pag. 387. Povvel of things indifferent p. 7 The controuersie c. is not of the Catholick or vniuersall Church for we al agree say they herein that she cannot orre touching Faith c. wherefore this question is touching only a particular church Now if the true Church can not erre in matters of Faith Religion then is her Authoritie sacred her Decrees infallible her Children secured and al difficulties arising easily composed Yea from hence also may we iustly collect amongst al
ancient Fathers almost in euerie Age before that in which Gregorie liued saying The Religion cleerly taught in the Word of God brought hither first by Simon Zelotes Niceph. l. 2. c. 4. Ioseph of Arimathia Gildâ—s S. Paul the Apostle Theodoret de Curand Graec. affect l. 9. al or some of them was watred stil on in the dayes of Tertullian l. cont Iudaeos Origen in Ezech. hom 4. Athanasius Apol. 2. Hilarie l. de Synod cont Arian Chysostom hom quod Christus sit Deus Theodoret Hist l. 1. c. 10. l. 4. c. 3. Al which Ancient Fathers speak honourably of the Church Religion and Prelates of Brittanie So exceeding far were the Brittans from being changed in their Religion before the time when S. Augustin came into England Therfore to come to the second and mayne point which is the true harmonie and agreement between the Apostolick Faith of the Brittans and the Catholick Roman Faith of S. Augustin D. Morton labouring purposely to shew (51) Prot. Appeal p. 75. what and of how great importance the differences were between the Brittan Bishops and the Church of Rome at Austins comming can only instance in the difference of Ceremonies or ministring of Baptisme in keeping of Easter and in denial of Subiection vnto Austin which though he much endeauour to proue to be matters of great importance yet if they be considered in themselues and without pertinacie in the Defenders they may with M. Brierlie most truly be sayd to be few and smal points And the more if they should once be compared with our other Roman Articles of Real Presence Adoration of the Sacrament Masse Confession Freewil Merit c. In anie one wherof D. Morton was not able to giue the least Instance of difference between the foresayd Brittans and S. Austin Wherfore to proceed in this same poynt It is reported by Hollinshead out of S. Bede hist. l. 2. c. 2 that S. Austin by the help of King Edilbert obtayned a meeting with the Brittish Bishops and Doctours where he sayd vnto them (52) Beda hist l. 2. c. 2. Hollinsh vol. 1. p. 103. Godwine in his Catalogue of Bish. p. 6. If you wil obey me in these three things That you wil celebrate Easter at the due time That you wil minister Baptisme wherwith wee are borne againe to God according to the custome of the Roman and Apostolick Church That you wil preach with vs the Word of God to the Nation of the English Al other things which you doe though they be contrarie to our customes we wil peaceably suffer In like sort sayth the (53) l. 3. c. 13. p. 133. Authour of the Historie of Great Brittanie The Brittan Bishops conformed themselues to the doctrine and Ceremonies of the Church of Rome without difference in anie thing specially remembred saue only in the Celebration of the Feast of Easter c. (54) Ibid p. 219. And See CaÌ„bdens BritaÌ„ in English p. 578. And agayne when they perceaued the Saxons in some measure to approue it they began to make open Profession of it as seeming therin to agree euen with their Enemies the Saxons howsoeuer otherwise in respect of language situation or Law of Nations they were diuided Yea the (55) Beda hist l. 2. c. 2. Hollinsh vol. 1. p. 102. Brittan Bishops after conference had with S. Austin confessed that they vnderstood that it was the true way of iustice which Austin preached Wherupon as (56) Confut. of Purgat p. 335. D. Fulk acknowledgeth Saint Austin did at the last obtayne the ayde of the Brittish Bishops to the Conuersion of the Saxons (57) Catalogue of Bishops p. 11. Lastly D. Godwin writing of Theodore who was Archbishop of Canterburie some Fiftie or Sixtie yeares after S. Augustin auoucheth that vnto him al the Brittish Bishops and generally al Britanie yealded obedience and vnder him conformed themselues in al things vnto the Rites and discipline of the Church of Rome So euidently doth that Primitiue Faith of the Brittans in al most substantial poynts wholy agree with that Faith which S. Austin taught vs and which the Protestants haue fully acknowledged to be Catholick Roman or Popish And yet is the sayd Faith taught vs by S. Gregorie and S. Austin tearmed by (58) Chron. f. 161. D. Cowper the right beleefe And by (59) Act. Mon. p. 112. M. Fox the perfect Faith of Christ (60) Ibid. p. 124. and the true Faith of Christ And thus from the premisses it necessarily followeth that our present Roman Religion being so consonant or rather the same with that first Faith which the Indians Armenians Graecians and Brittans receiued from the Apostles themselues that therfore no lesse ancient or continuing is our Roman Religion then the Religion of the Apostles M. Brierly hauing produced diuers testimonies of Protestants in proof that the Indians Graecians and Armenians were conuerted to the Faith of Christ in the Apostles times as also that the remnant of Christian Religion which they yet preserue is Roman Catholick not Protestant M. Morton directing a large Reply hereto doth not so much as answer to any one of the foresayd testimonies of his Brethren Osiander excepted of whom he sayth (61) Prop. Appeal p. 79. We approue not Osianders censure c. concerning the Christians in Mount Libanus tearming them Popish for some flying speach But he may now aswel say we do not only not approue Osianders censure but neither the Censures and opinions of D. Philip Nicolai Gomarus Willamont Crispinus the Diuines of Wittemberg Cambden Harison Hollinshead Hal Clapham Fulk Marbeck Symondes Sandes Bale Foxe Midleton Godwine and Cowper al of them Protestants and yet al of them thus affording their helping hands for the proof of our agreement in Faith and Religion with the Doctrine deliuered by the Apostles themselues THE SECOND BOOKE WHERIN IS PROVED THROVGH AL THE CHIEF ARTICLES OF RELIGION AND THAT BY THE Confessions of Protestants that the same Faith Which is now taught by the Roman Church vvas anciently taught by the Primitiue Church of Christ THAT GENERAL COVNCELS DO TRVLY represent the Church of Christ And of the Credit and Authoritie giuen by Protestants to the sayd Councels CHAPTER I. AS in Politick gouernement our Parlament consisting of Prince Peeres Knights and Burgesses doth truly represent the whole Bodie of the Common-wealth and withal is endowed with ful power and authoritie to enact and establish Lawes which euerie particular Subiect is bound to obey and obserue So in gouernement Ecclesiastical a General Councel consisting of the Head of the Church the Bishops and Pastours doth truly represent vnto vs the whole Bodie of the Church itself and in like sort is enriched with plenarie power and vertue to create Decrees and Statutes which may bind the soules and consciences of euery particular member of the sayd Church To which purpose D. Whitaker confesseth expresly that (1) De Conciliis p. 1. 10. The Church is represented in a General
that Pelagius Celestius Iulianus al of them Hereticks do see and Hilarie Gregorie Ambrose c. are blind This so worthie a Saying of S. Austin being alleaged against the Puritans by D. Bancroft he therupon inferreth (32) Suruey p. 352. 353. 351. Surely I do not perceiue why I may not without offence apply the same wordes to those men in those dayes c. Were there neuer learned men before you were taught the Principles of the Geneua Discipline c. Do you know what was in the Apostles times better then they who succeded the Apostles c. Is the light that shewed it self so manie wayes in the Ancient Fathers become such darknes that Carthwright Trauerse Fenner to whom I might as truly adde Luther Zuinglius Caluin Beza c. and such like should be thought so clearlie-sighted And shal Ireneus Tertulian Cyprian Ambrose Hierom Chrysostom Austin Gregorie Hilarie and al the rest of those whorthie men be reckned blind So cleerly doth D. Bancroft the Protestant late Primate of England acknowledge the shining light and glorie of the ancient Fathers and defend their authoritie from the imputations of Nouelists D. Morton ioyfully acknowledgeth (33) Prot. Appeal p. 33. That the ancient Fathers c. did obtayne in the Church of Christ honourable Titles as Augustin the great Mall or hammer against Hereticks Basil the light of the world Chrysostome The Doctour of the whole world Athanasius the Pillar as it were of the Church Nazianzene by a phrase of excellencie the Diuine Origen the Maister of the churches Cyprian the President of the whole world And lastly Ambrose A man called by God vnto an Apostolical Presidencie Now as for the Confidence which Catholicks place in the ancient Fathers D. Morton testifyeth for vs that (34) Ib. p 348 Neuer did the ancient Iewes more boast of their original and descent from father Abraham then do the Romanists glory in their pretended consent of ancient Fathers And though it be true that the ancient Fathers were men yet (35) Eccl. Pol. p. 115. The strength of mans Authoritie in M. Hookers iudgement is affirmatiuely such that the weightiest affaires in the world depend therupon Yea (36) Ib. p. 116. whatsoeuer we beleeue concerning saluation by Christ although the Scripture be therin the ground of our beleef yet is mans Authoritie sayth he the key that openeth the doore c. The Scripture could not teach vs these things vnles we beleeued men And wheras the sacred Scriptures do foretel sundrie things to be performed by the Church of Christ in succeeding Ages the answerable accomplishment therof in particular being matter of fact can be to vs at this day no otherwise made knowne then vpon the Credit of humane Testimonie commended to vs by Ecclesiastical Histories In which respect D. Whitaker truly teacheth that (37) Cont. Duraeum l. 7. p. 472. Historie plainly testifyeth al that to be accomplished which the ancient Prophets haue foretold concerning the Propagation amplitude and glorie of the Church So that there is no doubt sayth he but that Ecclesiastical Historie doth strengthen the Predictions of the Prophets Now from the Premisses we may briefly remember that not only al Catholicks but euen the Primest ProtestaÌ„ts that euer were do thus willingly appeale for the decision of Controuersies in Faith and Religion to the Censure and Determination of the Church of Christ which for the first six hundred yeares was confessedly sincere holie and religious Acknowledging withal the integritie and puritie of the Roman Church during the sayd time and professing to beleeue and teach no other Faith and religion then that which was taught and beleeued by the ancient Fathers of the same Church This then supposed I wil now descend in particular to the chiefest articles of Faith disputed at this day between Catholicks and Protestants And wil only examine whether the Roman or Protestant Church is now more agreable with the confessed Faith and Religion of the Fathers of the Primitiue Church in the foresayd poynts And for the cleerest preuenting of the manifold shiftes and euasions vsed by ProtestaÌ„ts when they are vrged in this kind I wil only produce such proofe from the Primitiue Church and Fathers as is recorded and confessed by Protestants and by them disliked and reiected as agreeing with our Roman Faith and condemning Protestancie THAT THE FATHERS AND DOCTOVRS OF the Primitiue Church beleeued and taught that S. Peter was ordayned by Christ the Head of the Apostles and of the whole Church and that the Church was founded vpon S. Peter it is Confessed by Protestants themselues CHAPTER III. BEcause the deciding of this present Controuersie of the Churches Primacie is indeed the speediest and most certaine meanes for the final dissoluing of al doubts in Religion either already begun or hereafter to arise I wil therfore more particularly and at large set downe the manifest and confessed Doctrine and practice of the Primitiue Church concerning the same And first as al gouernment whether Politick or Ecclesiastical the more it reseÌ„bleth the gouernment of this world by the Creatour therof ONE GOD or the gouernment of the Church during our Sauiours aboad vpon earth by ONE CHRIST the more it is to be approued coÌ„mended and followed so nothing is holden more Soueraigne or more needful for the procuring or preseruing of vnitie and concord in anie Bodie or Communitie then the vnitie of one Head or gouernment Monarchical Herevpon the (1) Bel. de Rom. Pont l. 1. c. 10. l. 2. c 12. Catholick Church doth beleeue and teach That S. Peter was ordayned by Christ the Supreme Ecclesiastical Head not only ouer the rest of the Apostles but euen ouer the whole Church And that the Bishop of Rome succeedeth him in the same Power and Authoritie The direct (2) Luther l de Potestate Papae in assertione Art 25. Calu. l. 4 Instit c 6. Morton in his Appeale l. 2. c. 5. Sect. 11. Negatiue wherof is not only taught by the Protestant-Church but withal it further beleeueth maintayneth that the Bâ—shop of Rome in steed of being the true Successour of S. Peter and the Vicar of Christ is the true Antichrist or Man of Sinne wherof so much is foretold in the sacred Scriptures To discouer now the Faith and practise of the Primitiue Church and to begin with the confessed Primacie of S. Peter And first that for the preseruing of vnitie and preuenting of Schismes he was appoynted by Christ the Supreme Head of that slender Bodie or litle Church of the twelue Apostles Wheras S. Hierom l. 1. cont Iouinianum teacheth that Amongst the Twelue one is chosen that a Head appoynted the occasion of Schisme should be taken away From hence (3) In his Examination c. against the Plea of the Innocent p. 106. 107. D. Couel hauing spoken of the necessitie of One aboue the rest to suppresse the seed of dissention thus argueth most strongly If this were the Principal
And that (48) Ib. p. 550. Popes namely Innocent Leo Gelasius Vigilius Gregorie taught that the Fathers by the Sentence of God decreed that whatsoeuer was done in Prouinces far of should not be concluded before it came to the notice of the Sea of Rome And this they say al churches took their beginning from the Roman that al Bishops had their honour from Peter And herewith he confesseth that in those times Popes (49) Ibid. p. 540. were learned and Catholicks and were (50) Ibid. p. 552. 554. 555. sued vnto by S. Basil S. Chrysostom and S. Austin and the African Bishops sought vnto them for their aduise and counsel for their authoritie and credit To come to S. Leo for whom (51) of the Church l. 5. p. 284. D. Field speaking of this verie poynt profereth thus largely Surely if they can shew that Leo sayth anie such thing as the former Popes are taught to say we wil most willingly listen to them for we acknowledge Leo to haue been a most worthie Bishop and the things that go vnder his name to be his indubitate workes And M. Mason (52) Consecration of Engli Bishops p. 115. tearmeth him Pope Leo a holie and learned Pope Now for D. Fields and al other Protestants further satisfaction in this poynt I wil but only recite what other Protestant Writers acknowledge and censure of that most worthie Bishop Leo. (53) In Confess Geneu c. 7. sect 12. Beza affirmeth that It is manifest that Leo in his Epistles doth cleerly breath-forth the arrogancie of the Antichristian Roman Sea (54) In his Conference vvith Hart. p. 50. D. Raynolds writeth I do freely professe that I mislike those haughtie speaches in Leo and I think that the Mysterie of iniquitie so wrought through his so ambitious aduancing Peter that c. (55) De Conciliis contra Bellarm p. 37. D. Whitakers censure is As for Leo the First I litle care he was a great Architect of the Antichristian kingdome And yet this notwithstanding the same (56) Ibid. p. 34. D. Whitaker acknowledgeth that Leo was a learned and godly Bishop but yet sayth he ouer ambitious The (57) Cent. 5. col 1013. Centurists report how that Theodoret a Greek Father being deposed by the Second Councel of Ephesus did make his appeale to Pope Leo and that thereupon the most godlie Leo restored to Theodoret his Bishoprick They likewise (58) Cent. 5. col 778. confesse that Leo confirmed Maximus Bishop of Antiochia in his Bishoprick and established to Proâ—erius Bishop of Alexandria the ancient rights of that Sea according to the Canons and Priuiledges as is shewed in the 68. and 69. Epistle of Leo. And they affirme (59) Cent. 5. col 779. that the Popes of those times took vnto themselues power to excommunicate other Archbishops and Churches So Leo excommunicated the Eastern Bishops and Foelix Acacius Gelasius condemned Acatius and Peter sending letters into the East And that (60) Cent. 5. col 780. They endeauoured to challenge that Authoritie ouer Archbishops that if they did anie thing they should be thought to do it by Authoritie of the Roman Bishop as though they were his seruants and slaues So Leo Epist 84. sheweth that the Bishops of Thessalonica alwayes supplyed the place of the Apostolick sea and he admonished Anastasius then their Bishop that in remote Prouinces in some sort he should visit himself and decree nothing but what he knew would be approued by him Also They (61) Cent. 5. col 779. dared to exact of Archbishops that if there were anie thing they could not determine by their owne Iudgments they should referre it to them So Leo epist 84. prescribeth this law to the Bishop of Thessalonica In like sort they (62) Cent. 5. col 781. assumed to themselues power to cal General Councels as appeareth in the 93. epist of Leo c. And they reiected as vnlawful such Synods as were assembled without their Authoritie c. Leo sent Paschasius Bishop of Sicilie to be President in the Councel of Chalcedon And (63) Col. 782 The Fathers often for honour sake desired theyr Decrees to be confirmed by them So the Councel of Chalcedon writeth to Leo we desire that thou wilt honour our Iudgement with thy Decrees and as we desirous of good haue agreed so thy Height or greatnes may fulfil in thy sonnes what is fitting And yet D. Raynolds confesseth of this Councel (64) Conf. p. 563. that it 67 was a companie of 630. Bishops sound in Religion and Zealous of the glorie of God affirming further that the sayd Councel (68) Ib. p. 562 named Pope Leo their Head and that he was President of the Councel But to conclude this of Leo wherin for D. Fields further satisfaction I haue been the larger it is playnly confessed by the Centurists (69) Cent. 5. col 12. 62. that Leo verie paynfully goeth about to proue that singular preheminence was giuen to Peter aboue the other Apostles and that thence rose the Primacie of the Roman Church For which verie cause D. Morton chargeth S. Leo to haue been (70) Prot. Appeal l. 2. p. 283. 285. Peremptorie c. and ambitious As for Pope Leo (71) Prot. Appeal l. 2. p. 294. 295. sayth he he was so peremptorie that for his presumption he found in his time some Brotherlie checks To proceed Prosper de ingratis c. 2. affirming Rome to be the seat of Peter and the Head of Pastoral Honour ouer the world is censured for the same by (72) Resp ad Bellar. par 1. p. 594. Danaeus to be the Popes flatterer In like sort Vincentius aduersus Haer. is charged (73) Ibid. p. 313. by him to haue plainly flattered the Pope of Rome when he tearmed S. Faelix and S. Iulius Bishops of Rome to be the Head of the world and S. Cyprian and S. Amhrose the Sides But to passe to others the (74) Cent. 5. col 778. Centurists affirme that Gelasius in his epistle to Faustus doth impudently lye affirming that it is established in the Canons that Appeales of the whole Church should be brought to the Examen of the Roman Sea and from her in no place Appeale should be made And agayne (75) Cent. 5. col 780. Gelasius in his epistle to the Dardanians affirmeth that he hath giuen the charge of the Church of Alexandria to Acacius of Constantinople and therefore that he ought to relate al things vnto him Yea (76) Cent. 5. col 779. they further confesse that Gelasius in the Tome of Excommunications denyeth that Peter of Alexandria Bishop of the second Sea can be absolued by anie then the Bishop of the first Sea to wit the Roman As also (77) Cent. 5. col 1274. M. Symondes vpoÌ„ the Reuel c. 5. p. 58. Gelasius held that Councels are subiect to the Pope and that al should appeale to him but none from him They (78) Cent. 5.
doctrine practise of the Popes Primacie Now as cōcerning the Age next ensuing the 20. yeares after Christ in which persecution so raged as the Churches gouernment was thereby much the more obscured yet it is confessed (127) Cent 3. col 168. that Pope Stephen in this Age did threaten Excōmunicatiō to Helenus Firmilianus al others throughout Cilicia Cappadocia for rebaptizing Hereticks (128) Apocalypsis c. c. 7. p. 193 yea M. Brightman is of opinion that scarcely would anie beleeue those proud brags of the Roman Sea wherwith the Decretal Epistles abound not to haue been forged by succeding Popes and so falsely ascribed to the more ancient they are so impudent and vayne but that Firmilianus assureth they were theyr owne at least a great part of them whose names they beare for speaking of Stephen then Bishop of Rome who sayth he so braggeth of the place of his Bishoprick and contendeth himself to hold the Succession of Peter vpon whom the foundations of the Church were placed and he declareth abundantly how boasting the Bishops then were amongst the Epistles of Cyprian ep 75. The (129) Cent. 3. c. 7. col 168. Centurists confesse that Dionysius Bishop of Rome through the false accusation of some excommunicated Dionysius Bishop of Alexandria but Dionysius of Alexandria made his Apologie and refuted the errours falsely obiected vnto him as Athanasius reporteth Hereby appeareth not only the authoritie of the Bishop of Rome in excommunicating but also the obsequiousnes of the Bishop of Alexandria in not contemning but making his Apologie vnto him They (130) Cent. 3. col 84. likewise reproue S. Cyprian for teaching that There ought to be one Bishop in the Catholick Church And for his calling (131) Ibid. Peters Chayre the principal Church from whence Priestly vnitie ariseth (132) Vpon Iude p. 285. M. Trig reprehendeth S. Cyprian saying Cyprian giueth more priuiledges to the Roman Church he calleth it the chief Church from whence Priestlie vnitie began c. And to which infidelitie cannot haue accesse Wherupon M. Trig thus inferreth Here we may note what certaintie it is to build our Faith on the Fathers c And the (133) Cent. 3. col 84. And See Brightman in his Apocalypsis in c. 13. p. 343. Centurists charge him for teaching say they without anie foundation of Scripture that the Roman Church ought to be acknowledged of al other for the Mother and root of the Catholick Church Yea D. Morton (134) Prot. Appeal l. 2. p. 294. 295. professing willingly to admit S. Cyprians Iudgement as Vmpier in this controuersie is yet inforced to say Although the next sentences of S. Cyprian may seem at their first view vnto the vnexpert Reader to obserue in the Church of Rome both a grace of Impossibilitie of Erring and also a Prerogatiue of the Mother Church of al others and are therefore censured by our Centurists for speeches inconuenient Yet no man exercised and conuersant in his writings and other Fathers can be ignorant that such like speeches are but the languages of Rhetorical Amplification which commonly they vse by way of persuasion rather then by asseueration But what testimonie though neuer so cleer in anie matter whatsoeuer may not easily be euaded if it wil suffice to answer that it was but the language of Rhetorical Amplification or demy-lying Or for what cause should S. Cyprian and other Fathers vtter the foresayd Sayings by way of Persuasion in behalf of the Roman Churches Prerogatiues if they had thought in their owne Iudgements and Consciences that the sayd Prerogatiues had not been due vnto her So vndoubted it is that S. Cyprian and the other Fathers of his Age beleeued and acknowledged the Primacie of the Roman Church But as touching the Age next after the Apostles themselues wherof as M. Hutton (135) In his ansvver to the 2. par of the Reasons of Refusal to Subscription p. 105. obserueth but few Monuments are now remayning As then liued Pope Victor who in D. Whiteguifts (136) In his Defence c. p. 510. opinion was a godlie Bishop and Martyr and the Church at that time in great puritie And yet of him sayth D. Whitaker (137) Cont. Duraeum l. 7. p. 480. FulK in his Ansvv to a counterf Cath. p. 36. with D. Fulk The first that exercised Iurisdiction vpon forraine Bishops was Victor Insomuch as he excommunicating the Bishops of Asia for not obseruing the Feast of Easter-day according to the vse of the Latin Church D. Fulk (138) Ibid. chargeth him that He passed the bounds of his authoritie Amandus Polanus )139) In Sillog Thes Theol. p. 165 accuseth him to haue shewed a Papal mind and arrogancie And M. Spark (140) Against Iohn de Albines in his Answer to the Preface And see Osiander cent 2. p. 87. 96. affirmeth that somewhat Pope-like he exceeded his bounds when he took vpon him to excommunicate the Bishops of the East Beza (141) Pref. ad Princip Condensem before his Translation of the New Testament tearmeth Victor the most foolish and most ambitious Bishop of Rome And (142) Of the state of the Church p. 47 Crispinus speaking of this Age auoucheth that The Roman Bishops now became more audacious to forge new Ceremonies yea and to force vpon other Churches c. Victor in his 2. Decretal calleth himself Archbishop of the Roman and vniuersal Church D Fulk (143) Against the Rhem. Test in 2. Thess 2. sec 9. p. 659. maketh the Mysterie of iniquitie to work in Peters Sea in the times of Anicetus Victor and Cornelius In like sort D. Morton iustifyeth such Protestant Authors as (144) Prot. Appeal l. 2. p. 300. reprehend Victor for arrogancie and transgressing the bounds of his Iurisdiction in excommunicating the Churches of Asia c. The Centurists record that (145) Cent. 2. c. 7. col 159. Anacletus in the Epistles which heare his name in the general regiment of Churches so loyneth them togeather that to the Roman Church he attributeth Primacie and excellencie of power ouer al Churches and ouer the whole flock of the Christian People and that by the authoritie of Christ saying to Peter Thou art Peter and vpon this Rock wil I build my Church c. The Bishop of Rome is placed first as the supreame Head of the Church who though he erre yet wil he not haue him to be iudged of others c. He sayth also that certaine Citties receaued Primates from the Blessed Apostles and from S. Clement c. He prescribeth that If greater difficulties arise or causes fal out among the Bishops and Primates themselues let them be brought to the Sea Apostolick if such Appeale be made for so the Apostles ordayned by the appoyntment of our Sauiour that the greater and harder questiōs should alwayes be brought to the Apostolick Sea vpon which Christ built his vniuersal Church Math. 16. In like sort they say of Xistus that In
others do report And that The manner was to send it by the Deacons to them that by sicknes or other necessarie impediment were forced to be absent to strangers Yea for this purpose they did in such places where they communicated not euerie day reserue some part of the sanctifyed Elements to be sent to the Sick such as were in danger of death Yea as then was vsual the Pixe for the reseruing or carrying therof in so much that (59) Assert Theol. part 2 sec 47. Marbachius confesseth that S. Basile reserued the Eucharist in a golden Doue And wheras D. Harding obiecteth for the Pixe the plaine testimonies of Symmachus Gregorius Romanus Gregorius Turonensis Theodorus the same are acknowledged by M. Iewel (60) In his Reply Art 9 p. 420. Fulk against Staplet p. 150 151. D. Fulk Lastly the Roman Church doth so directly follow the Doctrine and practise of the Primitiue Church in this so waightie a matter of the Eucharist as that she obserueth the external forme or figure therof vsed in the ancient Church D. Bilson (61) In his true Differ p. 4. p. 566. acknowledgeth from S. Epiphanius in Ancorato that the Eucharist was round in figure And M. Carthwright (62) In Whytguift Def. p. 593 And see Proet de Sacram p 287. 281. confesseth that it was a round wafer-cake brought in by Pope Alexander which Pope liued as Osiander (63) Cent. 2. p 10. Whitgift in his Def. p. 594. and D. Whiteguift confesse Anno Christ 111. which is now aboue 500. yeares Hospinian (64) Hist Sacram. l. 4. p. 370. auoucheth that It can not certainly be knowne when Christians first began either at home or in the Churcheâ— to prepare of floure or bread litle round Hostes morcels like peeces of siluer c. Epiphanius maketh mention of round bread in the Supper c. The ancient Iew s also did most plainly foretel the Real presence of Christs Bodie in the Eucharist and the Sacrifice therof for wheras Duraeus vrgeth from Galatinus the Hebrewes most plaine and plentiful Sayings iâ— behalf therof D. Whitaker answering thereto neither confesseth nor yet denyeth but only shufleth them off saying (65) Cont. Dur. l. 9. p. â—18 In this matter we do not desire thy Peter Galatin neither do we need those testimonies of the Hebrewes so not denying but rather supposing the truth of the forsayd testimonies euidently foreshewing and affirming the Real presence and Sacrifice of Christs blessed Bodie in the Sacrament And thus we see the Fathers and Doctours of the Primitiue Church to haue symbolized with vs Catholicks in the doctrine of the Eucharist teaching expresly First Transubstantiation itself Secondly and prescribing a most diligent care that no part therof do fal vpon the ground Thirdly yea and adoring it with special reuerence Fourthly and in that regard vsing Eleuation therof at Masse time as we stil continue Fiftly for which case they receaue fasting Sixtly the Marryed Laytie also forbearing the Companie of their wiues for some tyme before Receiuing Seauenthly Besides they not only kept and reserued the same for the sick and other such necessities But also vsed the verie forme figure of a round wafer-Cake obserued at this day Now the Fathers produced and reproued by Protestant Writers for the forsayd poynts are S. Gregorie Chrysostom Eusebius Emissenus Cyril Ambrose Hilarie Austine Nazianzene Basile Hierom Siricius Innocentius Calixtus Vrbanus Symmachus Gregorius Turonensis Epiphanius Cyprian Origen Tertulian Ignatius the Fathers in general The Protestants citing and confessing the foresayd Fathers are the Centurists Musculus Oecolampadius Vadian Anthonie de Adamo Peter Martyr Caluin Melancthon Bucer Osiander Vrsinus Hamelmanus Adamus Francisci Hâ—spinian Bucanus Chemnitius Chytreus Crispinus Marbachius Pelargus Altkircherus Zepperus Humfrey Whitaker Fulk Parker Parkins Carthwright Willet Iewel Field and Beard And now I appeale to al indifferent Readers whether Protestants themselues haue not sufficiently confessed that by the Sentence or Doome of the Senate of Antiquitie D. Morton and his Brethren are chargeable with Heresie as also the Romanists acquitted of Idolatrie Protestants confesse that the Primitiue Church of Christ beleeued taught and practised the Sacrifice of the Masse as also that it is a Sacrifice according to the order of Melchisedech and truly Propitiary for the liuing and the dead CHAPTER IX IT is the general (1) Conâ— Trident. sess 22. c. 9. and certaine Decree of the Catholick Church that Christ our Sauiour at his last Supper instituted a true and proper Sacrifice of his owne Bodie Bloud and that he gaue power and authoritie to his Apostles and to Priests their Successours to offer the same aswel for the Liuing as the Dead Protestants (2) Luth. de Capt Babyl c. de Eucha Chemnit Exam part 2. Caluin Instit l. 4. c. 18. §. 1. 2 deny al true proper and external Sacrifice to be ordained by Christ or to be vsed in the time of the Ghospel but only the spiritual Sacrifices of Prayse thankes-giuing and the like Now because D. Morton wisheth that (3) Prot. Appeale l. 2. p. 169. These two questions whether the Eucharist be a true essential Sacrifice whether it be properly Propitiatorie auaylable in itself for remission of Sinnes or no might be decided amongst other meanes by the verdict of ancient Fathers I wil therfore ioyne with him therein and that only from the verdict giuen by his owne Brethren S. Gregorie the Great is much reproued by manie Protestant Writers for his Doctrine and practise of the Sacrifice of the Masse M. Beacon (4) The Reliques of Rome p 344 affirmeth that the Masse was fully finished by Pope Gregory the first about Anno Domini 600. Melancthon (5) l. 4 Chr. in Henri i. 4 fol. 186. 187 confesseth that He allowed by publick Authoritie the Sacrifice of Christs Bodie Bloud not only for the liuing but also for the dead D. Humfrey (6) In Iesuit part 2. rat 5 p. 5 627. acknowledgeth that S. Gregorie S. Austin brought into England the Archbishops Palle for Solemne Masses Carion (7) Chr. l 4. p 567. 568. auoucheth that Gregorie c. approued the oblation of the Bodie Bloud for the dead M. Bale (8) Cent. 1. p. 68. granteth that Gregorie ordered the verie Ceremonies of the Masse made vp the Canon therof And that He commanded (9) Act. Rom. Pontif. p. 44. 45. 46. 47. Masses to be celebrated vpon the dead Bodies of the Apostles And the (10) Cent. 6 col 369. 370 69â— 694. Centurists charge him with Celebration of Masse Szegedine writeth that Gregorie is sayd to be the first Authour of this propitiatorie Sacrifice about the yeare Six hundred for he appoynted certain dayes in which Sacrifice should be offred with Solemnitie in the Church (11) Graues aliquot Quaestiones printed with Brunlerus fol. 161. 162. promised ardon of sinnes to such as came
ridiculously that reason truth compelleth vs to dissent from them And agayne (55) In omnes Pauli Epist in Hebr. 7. p. 924. How much the more do I admire so manie old Doctours of the Church to be possessed with this opinion that they wil persist in the oblation of Bread wine for thus they say Christ is a Priest according to the order of Melchisedech but Melchisedech offred bread wine therefore the Sacrifice of Bread and wine agreeth to the Sacrifice of Christ D. Fulk (56) Against Hoskins c. p 100. admitteth that It is granted that Cyprian thought the bread wine brought forth by Melchisedech to be a figure of the Sacrament that herein also Melchisedech resembled the Priesthood of Christ And agayne (57) Against Heskins c. p. 99. And see against Rhem. Tâ—st in Hebr. c. 7. sec 8. f. 405. Whitak cont Dur. p. 818. 819. more in general I confesse that diuers of the old Fathers were of opinion that the bread wine which Melchisedech brought forth was sacrificed by him that it was a figure of the Sacrament which they improperly cal a Sacrifice (58) De opificio Missae l. 1. p 28. It is not lawful sayth Chrastouius for Christian Pastours to cast away the consent harmonie of Interpretation that both for the neernes of the Apostolical Age as also for the singular agreement of al which is had in al places c. Al as it were conspiring that the Sacred oblation of Melchisedech is proposed that not only it may be thought to be offred to the Souldiers of Abraham but also an vnbloudy Sacrifice to God The ancient Iewes also were so agreable with vs herein that the Protestant Bibliander doubteth not to affirme that (59) De S. Trinitate l. 2. p. 89. with the Ancient Iewes it was a most receiued opinion that at the câ—ming of the blessed Messias al Legal Sacrifices were to cease only the Sacrifice Thoda of thankes-giuing to be celebrated c. and that to be done with bread wine (60) In his Defence c. p 473. See Parker against Symbolizing part 1. c. 2. p. 103. euen as Melchisedech King of Salem Priest c. brought forth bread and wine The Fathers also likewise much vrge the necessitie of mingling water with wine in the Chalice before oblation and consecration D. Whitguift affirmeth that Cyprian was greatly ouerseen in making it a matter so necessarie in Celebration of the Lords Supper to haue water mingled with wine which was at that time no doubt Common â—o more then to him Carthwright (61) In Whitguift Def. p. 525. acknowledgeth that In the mingling of water with wine a necessitie great mysterie was placed as may appeare both by Iustin Martyr Cyprian And M Iewel (62) In his Reply p. 34. See Schultetus in Med. Theo. p. â—70 also confesseth that Indeed S. Cyprian certain old Fathers spake of it force it much wheras not one new Protestant doth either allow or practise the same But D. Morton (63) Prot. Appeal l. 2. p. 142. is content to refer this new Romish Custome vnto Pope Alexander the supposed Authour thereof sayth he But may not D. Morton blush to cal it New Romish Custome and yet referre it to Pope Alexander who liued almost within a Hundred yeares after Christ Here then we may conclude that our Sacrifice of the Masse was not only allowed and vsed by the Fathers of the Primitiue Church but withal acknowledged by them to be truly a Sacrifice Propitiatorie for the remission of sinnes As also that the same was truly represented by the Sacrifice of Melchisedech offring bread and wine Now the Fathers confessed and reproued by Protestants for our forsayd doctrine of Masse are S. Gregorie Gregorie Turonensis Pelagius Symmachus Leo Austin Ambrose Nyssene Cyril Arnobius Athanasius Cyprian Origen Tertulian Ireneus Alexander Clemens Anacletus Ignatius As also the Councels of Ephesus Antioch the Second and Fourth of Carthage of Constantinople of Arles the Fathers in general The Protestants acknowledging and reprouing the forsayd Fathers are the Centurists Caluin Melancthon Carion Szegedine Hospinian Chitraeus Musculus Marcus Pelargus Osiander Chrastouius Chemnitius Sebastianus Francus Zepperus Schultetus Fox Whitaker Symonides Ascham Fulk Field Whiteguift Iewel Morton It is acknowledged by Protestants that the Fathers of the Primitiue Church taught and beleeued the Power of Priests to Remission of Sinnes The necessitie of Auricular Confession The Imposition of Pennance and satisfaction to God thereby As also our Roman Doctrine of Pardons or Indulgences CHAPTER X. COncerning the Sacrament of Pennance the (1) Bellarm. de Paenitent l. 1. c. 10. l. 3. c. 2. l. 4. c. 5. Catholick Church teacheth First That God hath giuen truly and properly to Bishops and Priests as his instruments Power and Authoritie to forgiue sinne Secondly That sinners are bound to confesse their Sinnes in particular to Priests Thirdly That the sayd Priests are to impose Pennance or punishment vpon the Penitent after Confession of his Sinnes and that the Penitent in satisfaction is to performe the same by Prayer Fasting Almes-deeds and the like Now the Protestant Church hauing no true Subsistence but being a mere Negation or denial of true Religion directly (2) Instit l. 4 c. 19 §. 15 B za in CoÌ„f. fiâ—â—ci 7. art 11. denyeth al the foresayd Poynts taught and practised by the Roman Church What the Primitiue Church beleeued and practised herein I wholy referre to the plentiful Confe sions and testimonies euen of Protestant Writers And to begin with S. Gregorie Osiander (3) Cent. 6. p. 288. chargeth him that he teacheth vntruly of Pennance And the Centurists (4) Cent. 6. c. 10 p. 748. reprehend him for his opinion of Confession c. Pennance Satisfaction D. Morton acknowledgeth that S. Gregorie (5) Prot Appeale l. 1 sec 23. p. 26. indeed requireth that after man hath confessed his sinnes he should take reuenge of himself by penitential exercises c. S. Hierome tearming Pennance The second Table after Shipwrack Caluin (6) Inst l 4. c. 19. §. 17. reproueth him saying But it is the Saying of Hierome whose soeuer it is it can not be denyed but that it is plainly impious if it be expounded in their sense And as concerning the Power and Authoritie of Priests to remit sinne the denyal therof was reprehended in Acesius by the Emperour Constantin for the Centurists (7) Cent. â— col 653. report that Acesius his opinion was that al men should be exhorted to Pennance but the hope of remission of sinnes should be expected not from Priests but from God But when Acesius had sayd these things the Emperour added â— Acesius set a Ladder and clime alone to heauen This Historie is likewise confessed by Osiander (8) Cent. 4. p. 119. Chemnitius (9) Exam. part â— p. 188 part 2. p.
Socinus (14) Lib. de Christi Nat. p. 21. the Arian answering his Protestant Aduersarie Volanus demandeth To what purpose should I answer that which thou borrowest from the Papists c. especially where thou opposest to vs the perpetual Consent of the Church Very excellently doubtles in this behalf hath Hosius the Papist discoursed against you wounding you with your owne sword And therfore you are no lesse deceaued in vrging against vs the Churches perpetual Consent then are the Papists in their vrging therof both against you vs. And againe (15) Ibid. p. 222. Euen Volanus himself disputing against the Iesuits is enforced to reiect the Examples Sayings and Deeds of Athanasius Hierom Austin Theodoret and other Fathers whose authoritie he now opposeth against vs as sacred Thus much haue I thought good to remember that Volanus may receiue answer from himself when he so often inforceth against vs the authoritie of learned men and consent of the Church In like sort sayd (16) In Bancrofts Suruey p. 219. Beza before If anie shal oppose against my Exposition the authoritie of certaine of the ancient Fathers I do appeale to the word of God With whom agreed (17) Cont. Duraum l. 7. p. 478. D. Whitaker teaching that It is sufficient for Protestants by comparing the Popish Doctrine and Scriptures togeather to know their difference we leaue it free for Historiographers to write what they list And yet the same (18) Ibid. p. 472. D. Whitaker in the self same book affordeth this credit authoritie to Histories that sayth he Whatsoeuer the old Prophets haue foretold of the propagation largenes and glorie of the Church that to be performed Historie most cleerly testifieth So that there is no Controuersie but that Ecclesiastical Historie doth giue testimonie to the predictions of the Prophets Yea this foule flight from Histories Fathers and Councels thus practised by al sortes of Protestants is an Argument most conuincing that the said Histories Fathers and Councels make directly against them insomuch as one (19) The Author of A brief answer to certaine obiections against the Descension of Christ into Hel. p. 1. of our English Protestant Writers being ashamed of this course reproueth herein his other Protestant Brother saying Where you say we must build our Faith on the Word of Faith tying vs to Scripture only you giue iust occasion to think that you neither haue the ancient Fathers of Christs Church nor their Sonnes succeeding them agreing with you in this point which implyeth a defence of some strange Paradox By al which we may see this miserable shift of al kind of Hereticks in refusing al proofes but only Scripture to be no lesse in itself then a strongest argument that al Hereticks are deuoyd of al other proofes THAT EVEN THE SACRED SCRIPTVRES themselues do most plentifully testify our Romane Church to be the Church of Christ And the Congregation or Church of Protestants to be no true Church but a Sect Heretical and most contrarie to the said Scriptures And that first by the Churches necessarie continuance and vniuersalitie CHAPTER II. AS it hath been euer most frequent so to me stil it is most strange why al Hereticks both ancient and moderne for their last Refuge do euer betake themselues to the sacred Scriptures Seing as nothing is of greater power and authoritie in itself to iudge condemne so nothing more strongly confuteth Heresies then the forsayd Scriptures if either they be taken in their literal sense or according to the exposition of the Primitiue Church The Sacred Scriptures do plainly teach that the true Church of Christ is euer to continue euen from Christs time vntil the end of the world and that not in one particular Nation or Countrey but that most vniuersally with plentiful increase In which respect the Church of Christ is foretold to be 1] Dan. 21.44 A Kingdome that shal neuer be destroyed but shal stand for euer 2) Esay 60.15 As an eternal glorie and ioy from generation to generation 3) Act. 5.52 That so being of God it shal not to be dissolued Yea further it is sayd of the Church that 4) Es 6.20 A litle one shal become as a thousand and a smal one as a strong Nation that 5) Es 2.2 Al Nations shal flow to it which place is expounded by Protestants 6) In the Marginal Notes of the English Bib. of An. 1370 in Es 2 2. of the Church of Christ to be enlarged 7) Ps 2.8 This is vnderstood of Christes Church by the Marg. Notes of the Engl. Bib. of 3576. And the Prophet Dauid foretelleth that It shal haue the end of the earth for it possession 8) Ps 72 8. from Sea to Sea And Christ himself sayth of his Church 9) Math. 13 51. Mat 4 3◠And see the Marg. notes of Dan. 2.45 The Kingdome of Heauen is like to a Mustard-seed the least of al seedes but when it is growne it is the greatest amongst hearbes and is made a tree so as the fowles of the aire may come and dwel vnder the shadow therof And concerning 10) In the Engl. Bib. the Contents of the 60. ch of Esay the Gentils coming to the Church in abundance it is sayd 11) Es 60.5 Thou shalt see and shine thy hart shal be astonyed and enlarged because the multitude of the Sea shal be conuerted to thee 12) Es 60.9 The Iles shal waite for thee 13) Esa 60.11 And see Psal 102.15.22 Esay 62.2 Their Kings shal minister to thee and thy Gates shal be continually open neither day nor night shal they be shut that men may bring to thee the riches of the Gentils And in the person of the Church it is sayd 14) Esay 49 20. The place is streight for me giue roome that I may inhabit And againe to the Church 15) Esa 54.2.3 And see there the Contents of the Engl. Bib. Enlarge the place of thy Tents spread out the Curtaines of thy habitation for thou shalt encrease on the right hand and on the left thy seed shal possesse the Gentils and inhabit the desolate Citties From these and sundrie other such places Protestants themselues collect inferre most truly that the Church of Christ is to cōtinue for euer 16) Against Raynolds in his Answ to the Pref. p. 33. D. Whitaker sayth We beleeue to the comfort of our soules that Christs Church hath continued neuer shal faile so long as the world endureth And We account it a prophane Heresie to teach that Christs Catholick Church hath perished from the earth at anie time for this assertion shaketh the foundation of al faith The Diuines of Wittemberg do firmely beleeue the Church to haue continued vpon earth without interruption and with perpetual Succession from the Ascension of Christ to these times 18) Ibid. p. 1065. as also that The true Church is to continue vpon earth
iure diuino Yea M. Mason himself acknowledgeth and that from M. Fox that amongst (54) Consecration of the Bishops in England p. 264 And see Fox Act. Mon. Vol. 2. p. 1295. The Articles sent by Queen Marie to Bishop Bonner one was this Item Touching such persons as were heretofore promoted to anie Orders after the new sort and fashion of Orders Considering they were not ordered in verie deed the Bishop of the Diocesse finding otherwise sufficiencie and abilitie in these men may supply that thing which wanted in them before and then according to his discretion admit them to Minister Here though M. Mason would gladly inforce a different Glosse yet the words are most plaine that Queen Marie and the Church in her time censured such as were promoted to anie Orders after the new sort and fashion of Protestant Orders in K Edwards time were not ordered in verie deed So that stil it deserueth further search whence our present English Clergie as also other forraine Ministers haue obtayned true power and authoritie to preach administer Sacraments And as for Forainers as the Ministers in Germanie Denmark Holland the rest they are so cleerely and confessedly destitute of al true Ordination that M. Mason acknowledgeth that (55) Consec of Engl. Bish. Ep. Dedic wheras other Reformed Churches were constrained by necessitie to admit extraordinarie Fathers that is to receaue ordination from Presbiters or Ministers rather then to suffer the fabrick of the Lord Iesus to be dissolued The Church of England had alwayes Bishops to conferre Sacred Orders according to the ordinarie and most warrantable Custome of the Church of Christ So that no Protestant Ministers in the world haue anie ordinarie Calling or Ordination by Bishops but only the Ministers of England who yet beg and deriue al that which they haue from their imagined Antichrist himself as now shal be shewed Some Protestants therfore teach that they haue their Calling Ordination from the Church of Rome so D. Bridges (56) Defence of the GouernmeÌ„t p. 1276. speaking of our Catholick Bishops and their Calling vrgeth thus in our behalf If our Protestant Brethren wil make them but meer Lay-men then are neither they nor we anie Ministers at al but meer Lay-men also for who ordayned vs Ministers but such Ministers as were either themselues of their Ministerie or at least were made Ministers of those Ministers Except they wil say the people can make Ministers c. yea some (57) SileÌ„ced Ministers supplication of Anno 1609. p. 9. 10. 17. Puritans do reproue their Protestant Brethren for deriuing their Ministerie from the Church of Rome But (58) Cont. Dur. l. 9. p. 820. D. Whitaker exemplifyeth the same saying Luther was a Priest and Doctour according to your Rite or ordination c. And it is manifest that so also was Zuinglius Bucer Oecolampadius and innumerable others c. M. Parkins (59) Vol. 1. p. 737. speaking of the Calling of the first Preachers of the Protestant Ghospel argueth thus If they had no Calling neither haue we that are their followers But They had their Callings c. from the Romish Church itself for they were either Priests or Schoole-Doctours as in England Wiccliffe in Germanie Luther in Bohemia Iohn Husse and Hierom of Prage at Basil Oecolampadius in Italie Peter Martyr others And therefore these with manie others were ordayned either in Popish Churches or in Schooles c. And agayne We say the first restorers of the Ghospel in our times had their first Callings of them to wit the Papists M. Mason discoursing at large of this verie poynt of Ordination and in particular of the Ordination of our English Protestant Clergie confesseth first that the Roman Church hath euer had true power of Ordination (60) Consecration of the Bishops of England Ep. Dedic Such was the goodnes of God saith he that euen in the darknes of Poperie as Baptisme so the Ministerial function c. was wonderfully preserued for the Church of Rome by Gods special prouidence in her ordination of Priests retayned such Euangelical words as in their true and natiue sense include a Ghostlie Ministerial power to forgiue sinnes c. Thus the Church of Rome gaue power to her Priests to teach the truth c. which (61) Ibid. p. 262. Power saith he is a Rose which is found in the Romish wildernes but the plants therof were deriued from the garden of God It is a Riuer which runneth in Aegipt but the fountaine and Spring of it is in Paradise It is a Beame which is seen in Babilon but the original of it is from the Sphere of the Heauen Wherefore when your Priests returne to vs our Church paring away their Pollutions suffereth them to exercise their Ministerial function according to the true meaning of Christs word And agayne (62) Ibid. p. 262. we being content with their calling and commission of their function already committed vnto them do not reiterate their ordination and Imposition of hands And as Catholick Priâ—sts Apostated only through vice are here allowed for sufficient Ministers without al new ordination from anie Protestant SuperinteÌ„dent so doth M. Mason most seriously labour throughout his whole Booke to proue the ordination of the Protestant English Clergie to haue been certainly deriued from our Catholick Roman Church To which end acknowledging that (63) Ibid. p. 64. 65. 66. The whole Clergie of England at this day deriueth their Consecration from Cranmer he painfully laboureth to proue that Cranmer was appoynted by Pope Clement to be Archbishop of Canterburie and that he was Consecrated by three Catholick Bishops which Consecration was performed with wonted Ceremonies according to the vsual forme of the Romane Church which saith he continued al the dayes of King Henrie the Eighth euen when the Pope was banished yea he expresly concludeth his book thus (64) p. 267. Thus it appeareth that although we receaued our Orders from such as were Popish Priests yet our Calling is lawful So cleer it is that M. Mason would be glad to wring his Ministers Ordering from our Roman Church And the like is acknowledged taught by (è) Cath. Trad. p. 183. Buca loc com p. 509. Bernard in his Diswasion from Brownisme p. 144. Whyte in his way to the Church p. 404. Fotherby his Answer annexed to his 4. Sermons p. 81. Sutcliffe against D. Kellison p. 5. Sarauia of diuers Degrees of Ministers p. 9. sundrie other Protestants But here I can not but obserue by the way how strange it is that Protestants should thus much delight and please themselues in their Ordination from Cranmer a man so vicious inconstant and treacherous both to God and man Doth not D Godwin relate that (65) In Cranmsr p. 123. Being yet verie young he â—aryed and so lost his fellowship in Iesus Colledge in Cambridge Doth not Fox report that being Archbishop in his returne from Rome he brought with him a Dutch
p. 23. Primacie Ecclesiastical denyed to Emperours by the Fathers of the Primitiue Church l. 2. c. 4. p. 23. l. 3. c. 3. p. 9. 10. Priests ordained by Bishops l. 2. c. 22. Priests are to liue chast l. 2. c. 17. p. 69. Hereticks impugning the same condemned l. 2. c. 17. l. 3. c. 8. p. 42. 48. Priests anoynted at their Consecration l. 2. c. 22. Priests haue power from God to remit sinne l. 2. c. 10. p. 46. Priests crownes shauen in the Primitiue Church l. 2. c. 22. The Primitiue Church her authoritie l. 2. c. 2. p. 3. seq To the Primitiue Church some Protestants pretend to appeale l. 2. c. 2. p. 3. 4. Other Protestants dislike the foresaid Appeale l. 5. c. 1. p. 2. Protestant Church inuisible at S. Gregorie's time l. 3. c. 1. p. 1. Inuisible al these last 1000. yeares Ib. p. 1. at Luther's time Ib. p. 2. at Wicklifes time Ib. p. 3. at at Waldo's time Ib. p. 4. at Constantine's time and since Ib. p. 4. 5. In the Apostles time and after to Constantine Ib. p. 5. Protestants went out of the Catholick Church l. 3. c. 7. p. 24. Protestants neuer wrought miracles l. 4. c. 4. p. 22. 23. Protestants confessed external dissimulation in matters of ReligioÌ„ l. 4. c. 6. p. 38. Protestant Writers preferred by Protesstants before S. Peter and S. Paul l. 5. c. 3. p. 22. 23. The name Protestant from whence first l. 3. c. 7. p. 32. The name Puritan from whence first Ib. 32. Protestants are enforced to vse diuers names for distinction of their Religion and opinions Ibid. p. 33. The name Papist whence Ibid. p. 31. Purgatorie Prayer and Sacrifice for the dead confessedly taught by the Fathers of the Primitiue Church l. 2. c. 11. p. 50. seq l 5. c. 2. p. 14. Purgatorie belieued by the ancient belieuing Iewes l. 2. c. 11. p. 53. Purgatorie denyed by Aerius and he condemned for the same by the Fathers l. 2. c. 11. p. 52. l. 3. c. 3. p. 11. R. RElicks confessedly reuerenced by the Fathers of the Primitiue Church l. 2. c. 15. l. 5. c. 2. p. 15. By Relicks miracles wrought l. 2. c. 15. To Relicks Pilgrimages made in the Primitiue Church Ibidem Relicks translated Ibidem Relicks impugned by Vigilantius and he condemned for the same by the Fathers l. 3. c. 3. p. 10. Roman Church continued confessedly a pure Church for the first 600. yeares l. 1. c. 5. p. 21. 22. l. 2. c. 2. Roman Church continued vniuersally these last 1000. yeares l. 1. c. 2. p. 4. Roman Church continued vniuersally since Constantine l. 1. c. 5. p. 26. Roman Church continued the first 300. yeares after Christ l. 1. c. 5. p. 22. Roman-Church hath no knowne beginning since the Apostles l. 1. c. 5. p. 26. Roman Church her beginning is ascribed to the Apostles times Ib. p. 20. S. SAcraments to conferre grace is the confessed doctrine of the Primitiue Church l 2. c. 7. p. 32. Seauen Sacraments taught by the Primitiue Church l. 2. c. 7. p. 32. Saints to be prayed vnto is the confessed doctrine of the ancient Fathers l. 2. c. 13. p. 57. Saints to be prayed vnto was taught by the ancient Iewes l. 2. c. 13. p. 59. Vigilantius and Aerius denying the same were condemned by the Fathers l 2 c. 13 p. 58. l. 3. c. 3. p. 10. Scotus obiected against the Real presence and answered l. 3. c. 8. p. 46 47. Scriptures appealed vnto by al Hereticks l. 3. c. 3. p. 9. l. 4. c. 1. p. 2. Scripture hath seeming repugnances l. 2. c. 5. p. Scriptures discerned for Canonical by the Church l. 1. c. 1. p. 2. Simeon the Monk commended l. 2. c. 18. p. Sinne attributed to God as the Authour condemned l. 3. c. 5. p. 15. Sigebert l. 3 c. 8. p. 52. T. TRaditions confessedly taught by the Primitiue Church l. 2. c. 6. p. 30. Traditions taught by the ancient belieuing Iewes Ibid. p. 31. Transubstantiation confessedly taught by the Fathers of the Priuitiue Church l. 2. c. 8. p. 34. V. VEstments Vessels consecrated to Church vses l. 2. c. 22. Vow of Chastitie approued and practised by the Primitiue Chuch l. 2 c. 17. p. 69. Iouinian condemned for denyal therof l. 3. c. 4. p. 13. W. WAldo no Protestant l. 1. c. 3. p. 12. Wales conuerted to Christianitie in the Apostles times l. 1. c. 6. p. 18. The VVelch-men or ancient Brittans were Roman Catholicks l. 1. c. 6. p. 28. They changed not their Faith before S. Austin's coming l. 1. c. 6. p. 30. VViccliff no Protestant l. 1. c. 3. p. 11. 12. VVorkes to iustifye and merit confessedly taught by the Primitiue Church l. 2. c. 21. p. 86. Heretiks denying the same condemned l. 3. c. 5. p. 14. FINIS FAVLTS ESCAPED Epist Ded. Parag. Now supposing for plainly read painfully Lib. 1. c. 1. pag. 2. lin 26. for Ccclestical read Ecclesiastical p. 3. for ea read and. cap. 2. p. 4. lin antepen for Confirmation read Confutation Lib 2. c. 1. p 2. lin vlt. for Church read Churches c. 4 p. 17. lin anteantep for which read with p. 18. lin 18. for Athasius read Athanasius p 19. lin 40. for 20 read second hundred cap. 5. p. 26. lin 42. for Churches read Councels p. 29. lin 33. for only not read not only cap. 8. p. 37. lin 10. for purposely to read purposely profâ—sseâ—h to p. 38. lin 13. for or read of cap. 10 p. 48. for command read commend Lib. 3. c. 1. p. 4. lin 21. for thy read this cap. 4 p. 13. lin 34. for Arians read Aerians cap. 6. p. 2. lin 14. for roriter read writer cap. 7. p. 23. lin ante p adde 9 p. 26. lin 6. for with read which p. 31. lin 24. for that read the. p. 32. lin 14. for the read that cap. 8. p. 37. lin 36. for Turctisme read Turcisme p. 48. lin 1. for contracted read contradicted lin 17. for 66 read 26 p. 43. lin 29. for noâ— worthie read not vnworthie Lib. 4. c. 2. p. 5. lin 25. v. Dauid adde 7 lin 27. v. Church adde 8 p. 6. lin 2. v. Vvittemberg adde 17 p. 7. lin 36. v. VvhitaKer adde 34 p 8. lin 1. for often read after lin pen for Scriptures read Scriptures cap 4. p. 13. lin pen. p. 14. lin 27. for Vzias read Ozias lin 9. p. 20. lin 9. for had read and p. 24. lin 3 for ad read al lin 35. for Chapter 4. read Chapters Lib. 5. c. 1. pag. 3. lin 1. sor read sort c. 1. pag. 4. lin 3. ad read and. pag. 10. lin penult beshabken read beshaken lib. 5.
is made with oyle of oliue consecrated by a Bishop (52) In Postilla super ca. 15. Marci and super 1. Cor. 1. yea he els-where numbreth and mentioneth al the seauen Sacraments And lastly in his epistle to Pope Vrban written not three yeares before his death endeauouring to purge himself to the Pope he plainly acknowledgeth that the Bishop of Rome is the Vicar of Christ vpon earth Adding thus further If I haue erred in anie of these poynts I wil submit my self to correction euen by death if necessitie so require By al which we may see that Iohn Wiccliffe in al the former poynts now contradicted by Protestants was wholy Catholick As also the Age wherin he liued A truth so euident that Osiander (53) Cent. 6. 10. 11. p. 439. confesseth that Wiccliffe had no companions of the same time who might brotherly admonish him c. and D. Humfrey (54) In vita Iuelli p. 263. acknowledgeth that In these last times he was almost the first Trumpeter of this Ghospel of Protestants So litle did the fame or infamie of Protestancie sound in the Christian world at Wiccliffs first beginning In the Age before Iohn Wiccliffe liued the Hereticks Albigenses who because they were in opinion and Sect wholy (55) FulK de successione Eccles cont Staplet p. 332. 333. SparK in his Ansvv to Albines p. 58. Abbots against D. Hil. p. 57. More in his Tables p. 173. agreing with the Waldenses and only differing in Titles and Names according to the diuersitie of places and times wherin they liued I wil therefore omitting them come to the Waldenses who receiued their name from Waldo a Catholick Lay-man (56) Act. mon. p. 628. a rich Marchand of Lyons and one so vnlearned sayth M. Fox that he gaue rewards to certaine learned men to translate the holie Scriptures for him and certain other workes of the Doctours by which he did conferre the forme of Religion in his time to the infallible Word of God wherupon sayth M. Fox Further (57a) Act. Mon. p. 41. sprung vp the doctrine and name of those which are called Waldenses But Waldo being destitute of al ordinarie calling and despayring to obtayne it from the Church of Rome out of which he was gone forth contemning the same he taught that (57b) Illiricus in Catal. Test veritatis p. 731. 732. 740. 745. Lay-men and women might consecrate the Sacraments and preach for the practice wherof the Waldenses and Albigenses were (58) Simons on the Reuel p 165. excommunicated by the Pope And yet this their reuolt from the Roman Sea notwithstanding (59) In Iesuit part 2. rat 3. p. 270. Fox Act. Mon. p. 628. D. Humfrey and M. Fox do both grant that Waldo did forsake al things that being poore he might follow Christ and the Euangelical perfection which D. Fulk (60) Against Rhem. Test. in Math. 19. f. 38. ParKins in his Reform Cath. p. 241. and M. Parkins reiect for Popish In so much that (61) Chronogr p. 94. Pantaleon affirmeth that he and his followers were a very order or Profession of begging Fryars wherupon according to M. Fox (62) Act mon. p. 41. 629. they were called The poor men of Lyons professing as (63) In Iesuit part 2. p. 270. D. Humfrey vrgeth a kind of Monastical life wherin they were so forward that they afterwards made (64) Vrsperg in chron Ar. 12â—2 meanes to Innocentius the Third then Pope to haue their Order by him confirmed but could not preuayle It is further confessed by [65] In ep 244 p 4â—0 Caluin that they beleeued the Real presence and by (66) Against Symbolizing part 1. c 3. p. 162. M. Parker that they retayned the Signe of the Crosse in the blessing of their meates And (67a) De Ecclesia p 24. Morgensterne speaking vnto them sayth You confirme the decree of Antichrist concerning the number of the Sacraments though that you haue also often done in other articles as in the Doctrine of Single life of Vowes of the sacred Scripture of good Workes of Iustification Baptisme of Children and Purgatorie Now from these premises it euidently ensueth that Waldo immediatly before his Apostacie was a Roman Catholick and not a member of anie other Church to him then knowne or in being and so his first proceedings are confessed by (68a) Of the Estate of the Church p. 338. Crispinus to haue been in time of thick darknes of Poperie and as a first and litle beginning of the instauration of the Christian Religion to wit the Protestant So vndoubted it resteth that the Religion vniuersally and publickly professed in the time of Waldo was not anie Protestant but the Roman Religion In the same Age liued S. Bernard of whon sayth D. Whitaker (67b) De Eccl. p. 369. against Rainolds p. 125. 126. I do think Bernard was truly a Sainct And other Protestants ackdowledge that he was (68b) Osiand cent 12. p. 309. A verie good man (69) Pasquils Returne into England p. 8. 130. A good Father and one of the LaÌ„ps of the Church of God D. Morton demandeth (70) Prot. Appeal p. 458 Why may not Protestants acknowledge S. Bernard for his life a Saint and for his doctrine a Lamp c. This then so true a Sainct good man and clearest Lamp was so wholy Roman Catholick as that D. Whitaker speaking to vs sayth (71) Resp ad Camp p. 105. Bernard whom your Church these manie yeares hath brought forth one godly man c. And Gomarus alleageth him to vs (72) In speculo Eccl. Bernard your Sainct Yea he was (73) Simon de Voyon in his catal p. 126. the Abbot of Clarauaux and so deare to the Pope that M. Bel tearmeth him (74) Challeng c. p. 148. And see Abbot in his 3. parte of the def c. In his Aduertisment therto annexed pag. 20. Vvotton in his Trial of the Romane clergie p. 265. Tossanus in Synopsi de Patribus p. 58. The Popes deare Monk and Reuerend Abbot Osiander and Hospinian report that (75) Cent. 12. p. 309. Hospini de origin Monach. f 175 He was the founder of a hundred and fortie Monasteries And Danaeus affirmeth that (76) 1. part alt parte cont Bellar. p. 440. Hierom and Bernard were Monks and Authours and fauourers of that errour And though D. White (77) Vvay to the true church p. 388. blush not to obiect his Authoritie against the Popes Primacie yet his Writings Doctrine and Practice were so direct to the contrarie that therefore he is expresly reproued by (78) Against Rhem. Test in Luc 22. F. 133. VvhitaK li. 2. cont Dur. p. 154. D. Fulk and D. Whitaker The Centurists also auouch that (79) Cent. 12. Col. 1637. He worshipped the God of Maozim euen vnto the last breath of his life he was a most sharp defender of the Sea of Antichrist c. For which by other ProtestaÌ„ts he
who liued vnder the Tyrannie of Antichrist I wil not stand vpon M. Sanders may haue great store of such For (103) Against Rhem. Test in Heb. 10.11 Bede liued in a superstitious time long after Antichrist did openly shew himself c. He affirmed that Men vnderstood that the healthful Sacrifice auayled to Redemption both of bodie and soul euerlasting and (104) Ib. in 1. Pet. 3.19 In some things was carryed away with the errours and corruptions of his time By which it clearly appeareth that in the Age of S. Bede the Popes of Rome were so Roman Catholick and the external gouernment of the Church thereto so answerable that our moderne Protestants do therfore traduce those ancient Popes for Antichrists and their Gouernment for Tyrannie In the Age before S. Bede liued the two most famous Brethren named Eualdi whom M. Bale tearmeth (105) In Catal. Scrip. c. Cēt. 14. p. 145. Osiand Cent. 7. p. 559. Papistical Martyrs suffring for Papistrie And though D. Morton (106) Prot. Appeal p. 67. 68. endeauoureth to obscure this by affirming that Protestant Writers were doubtful whether the sayd Brethren dyed by the hands of Christians or Infidels which later himself thinketh more probable yet this hindreth not but according to his Brother Bale and Osiāder cited by himself that they dyed for our Roman Faith Yea so litle was this doubt that D. Morton himself sayth If notwithstanding Catholicks shal insist in their clayme of these Two suffring death in maintenāce of Papal Iurisdiction ouer forraine Churches miserable wil be their issue especially considering that we haue manie Twoes to oppose against these euen a thousand and two hundred religious Britans who in a resolute resistāce of that Iurisdictiō and Authoritie of Austin the Legate of S. Gregorie dyed vnder the hands of Pagans and as Galfrid speaketh suffred Martyrdome But to omit that Protestants (107) Carthvvright in his 2. Reply part 1. p. 475. themselues charge this Galfrid with vntruth and too too childish errours wherof his owne (108) See l. 8. c. 19. l. 9. c. 4. l. 10. c. 3. l. 12. c. 4. c. writings wil be best witnesses as also that D. Morton doth vntruly and vndeseruedly referre the death of these religious Britans occasionally to S. Augustin I can not yet but obserue the greatest penurie of ancient Protestant Martyrs when D. Morton is glad to clayme for such those who liued and dyed Catholick Monks euen the Monks of Bangor So great a Bangor doth our Doctour make in making Protestants Ministers and Martyrs of Religious Monks THAT THE FAITH OF S. GREGORIE AND S. Augustin and whereto England was by them conuerted was our Roman Catholick and not Protestant CHAPTER IV. TO arise euen to the height or beginning of these last thousand yeares and first to examine the Faith of S. Gregorie and his time Concerning him D. Morton writeth (1) Prot. Appeal p 5. wee willingly cōfesse that S. Gregorie was an happie Father of the Faith of manie and deliuered to thē the sauing knowledge of Christ crucifyed And as cōcerning our Countries Conuersion by him he further sayth (2) Prot. Appeal p. 60. This happines of our English Conuersion to the Faith of Christ and worthines of our Conuerter S. Gregorie we could easily acknowledge without anie further adoe c And againe our Protestants Authours looking on their right hand beholding how Pagans and Heathnish people c. by the light of the Ghospel through the Ministerie of Austin the Legat of S. Gregorie were brought vnto the Fold of Christ did togeather with the Angels of heauen reioyce in remembrance of this their happines and therefore called it a gratious Conuersion And that most iustly seing our sayd Conuersion was confessedly from Paganisme to the true Faith of Christ for so Hollinshead testifyeth that (3) Description of Britannie l. 11. c. 7. S. Austin was sent by Gregorie to preach to English-men the Word of God who were yet blind in Pagan superstition And Anno 596. Gregorie sent Austin into this Ile to preach the Christian Faith vnto the English Saxons which Nation as yet had not receaued the Ghospel Agreably also hereunto sayth M. Cambden (4) Descript Britan. p. 104. Austin hauing rooted-out the Monsters of Heathnish superstition ingrafting Christ in English-mens minds with most happie successe conuerted them to the Faith And the like is acknowledged by M. Fox (5) Act. Mon. 110. 115. 172. Bale Cent. 1. c. 73. Cent. c. 1. VvitaKer cont Dur. p. 394. Cooper chron anno 599. Stovv 596. M. Bale D. Whitaker D. Cowper Now this Faith was so certainly the Faith planted by Christ and his Apostles that M. Fox calleth it (6) Act. Mon. p. 111. 120. 122 The Christian Faith (7) Ib. p. 115. 116. the Faith and Doctrine of Christ (8) Ib p. 121. Christs Religion and that Church The Church of Christ and The (9) Ib. p. 112. perfect Faith of Christ Cowper styleth it (10) Chron. anno 636. The right Beleef Stow (11) Chron. p. 9. The Christian Faith and (12) Ibid. p. 72. pure and incorrupted Christianitie Cambden (13) Descript Brit. p. 519. The true Religion of Christ (14) In vit Paulin. Godwine The Ghospel and sundrie such like Now this our Conuersion to this Faith of Christ by the meanes of Saint Gregorie was in truth a Blessing so great that (15) Cont. Duraeum l. 5. p. 394. 502. 397. D. Whitaker most humbly thus writeth therof we wil euer most gratefully remember that great benefit which Gregorie bestowed vpon vs And I confesse S. Gregorie to haue been a good and holie man c. He was a learned and holie Bishop (16) Iesuit p. 2. p. 624. D. Humfrey tearmeth him therefore Gregorie in name Great and indeed Great and M. Bel (17) Suruey of Poperie p. 187. calleth him S. Gregorie surnamed the Great the holie and learned Bishop of Rome According to (18) Cent. 1. c. 68. M. Bale He was the most excellent of al the Bishops of Rome for learning and life That against his wil and striuing to the contrarie and at last compelled he succeeded Pope Pelagius That he was a learned and good man founded Hospitals inuited Pilgrims to his Table sent things necessarie to the Monkes of Hierusalem and maintayned three thousand Virgins (19) Ibid. c. 7. He reduced the Gothes from Arianisme to the Church professed himself by writing the Seruant of Gods seruants that thereby he might appeare most far from al Ambition and desire of command In like sort is S. Augustin honoured by M. Godwine (20) Catalog of Bish. p. 7. and See Cābd Descript Brit. p 515. 178. Bale Cent. 13. c. 7. Cent. 14. c. 13. with the Title of our Apostle Wherof also sayth M. Mason (21) Consecration of English Bishops p. 57. 58. for as much as Lethardus gathered but a few clusters and the mayne Vintage was reserued
the longest Continuance and greatest Antiquitie is a Popish Argument And the Doctrine of the Pope or Church of Rome was so timely working as that it was in being euen in the Apostles dayes For our Conclusion then we haue it here confessed that euer since the time of Constantin and Pope Siluester which contayneth some 1300 yeares al Popes and the Church of Rome haue been so agreable in Doctrine and Faith with our Present Pope and Church that therefore they are al censured for Antichrists Rome for Babylon the imagined Protestant Church during the same time not hauing anie one visible member in the world And not only this but that euen our first Christian Emperours are reproued by Protestants in regard of their very Religion and their honouring and defending of the foresayd Popes And as for the Roman Churches continuance from Christs time vntil the Raygne of Constantin it is plentifully acknowledged that as she was founded by the Apostles so she continued in the doctrine of the Apostles euen vntil the verie times of S. Augustin who flourished almost 100. yeares after Constantin in so much as during al the sayd time the verie Succession of Roman Bishops is granted by Protestants to haue been a good proof of the true Faith And wheras S. Austins Rule of making al such Doctrine truly Apostolical as hath no knowne beginning since the Apostles is approued and applauded by the learnedst Protestants yet themselues likewise confesse that the allowance of this Rule is the opening of a window to bring in al Poperie so truly Apostolical is the Doctrine of Papists Adde lastly that the Antiquitie of our present Papistrie is confessedly no lesse gray-headed then the times of S. Paul and the other Apostles and the continuance therof euer since such as that perusing Councels Fathers and Stories from the Apostles we stil find the print of the Popes feet Now my kindest Aduocats in this so important a Plea are no other then Caluin Suinglius Zanchius Danaeus Beza Winckelmanus Sebastianus Francus Rhegius Brocard Brightman Leigh Napper Parkins Whitaker Powel Fulk Raynolds Ridley Iewel Bunnie Carthwright Parker Field Whitguift Fotherbie Willet Midleton and Morton al of them Protestant Writers and men much renowned by their other Brethren A FVRTHER PROOF OF THE PRESENT ROMAN Religions Continuance from the Apostles times to these dayes is taken from the Christian belief of the Indians Armenians Grecians Brittans al of them Conuerted in the dayes of the Apostles CHAPTER VI. IT is recorded by sundrie Historiographers and acknowledged for most true by the learnedst Protestants that manie Heathen Nations were conuerted by the Apostles themselues to the Faith of Christ whereof peculiar instance is giuen of India Armenia Graecia Britanie c. The Conuersion of India is confessed by (1) Cent. 1. p. 37. Osiander and (2) Comment de Regno Christi p. 45. Nicolaus Phillippi affirmeth S. Thomas to haue been their first Apostle Chemnitius (3) Exam. part 2. p. 7. teacheth that S. Bartholomew preached the Ghospel to the Armenians And as for the Conuersion of Greece it clearly appeareth by Saint Pauls Epistles to sundrie of that Nation as to the Corinthians Ephesians Thessalonians and by the Apocalypse chap. 1. vers 11. Now as concerning the first Conuersion of Britanie it was so vndoubtedly Apostolick as that (4) Britannia c. p. 40. M. Cambden auoucheth that It is certayne that the Brittans receiued the Christian Religion in the verie infancie of the Church In proof wherof he there alleageth sundrie ancient Authorities (5) Ibid. p. 157. And See M. Hal in his Apologie against the Brovvnists p. 58. Further also teaching that in Britannie flourished the Monasterie of Glassenburie which taketh its ancient beginning from Ioseph of Arimathia c. for this the ancientest Monuments of this Monasterie do testify c. Neither is there cause why we should doubt thereof In like sort sayth (6) Description of Britanie annexed vnto Holinshead c. v. 1. p. 23. M. Harison That Ioseph preached here in England in the Apostles times his Sepulchre yet in Glassenburie and Epitaph affixed thereto is proof sufficient (7) Remedie against Schisme p. 24. M. Henoch Clapham is so confident of the Britans conuersion in the Apostles times as that he auoucheth that our Schismatikes may aswel ask me what assurance I haue there was a King Henrie as demand what assurance I haue of the other (8) Against Rhem. Test in 2. Cor. 12. fol. 316. D. Fulk thefore calleth them The Catholick Brittans with whom Christian Religion had continued in succession since the Apostles times This then supposed that al the former Countries were conuerted to Christianitie by Christ his Apostles and disciples themselues The next point to be examined is whether the sayd Faith and Religion which as then they learned receaued and beleeued and which for sundrie succeding Ages they practised and professed is more agreable to the present Roman or Protestant Faith And first as concerning the Indians (9) Comment de Regno Christi l. 1. p. 45. 46. D. Philippus Nicolai relateth that India in sundrie places is inhabited by them in great number who receiued the doctrine of the Ghospel from S. Thomas the Apostle c. vpon the seauenth day according to our custome they meete in the Churches that they may be present at the Sacrifices heare Sermons they vse in their Sacrifices wine made of dryed Grapes giuing bread they not only giue the bodie of Christ but also by drinking of the consecrated Chalice they giue his bloud hauing before made confession of their sinnes c. At the entrance of the church like vnto the Papists they are sprinkled with holie water with the same rite and the same religion they burie the dead c. praying vnto Christ for their eternal Saluation c. The Priests are so shauen vpon the head that they haue vpon the crowne the Image of the Crosse Amongst them there are Societies of Monks and companies of Sacred Virgins shut vp in seueral houses Chastitie is kept by al them with a great desire of honestie abstinence and religion c. They strictly obserue the fasts of Aduent and Lent c. And In the honour of S. Thomas they keep a Festiual day Yea he further writeth (10) Ibid. p. 64. of the remote Cataians of India that they haue their chappels in which for the safetie of their Marchants trauayling in strang countries Sacrifice is offred with Popish ceremonies and Masses Now by this testimonie of so learned a Protestant it appeareth that the Indian Christians first conuerted by S. Thomas retayne yet and practise these Catholick poynts of Faith The real presence of Christs Bodie and Bloud in the Eucharist Confession of sinnes before Receiuing Sprinkling with holie water prayer for the dead Shauing Priestes Crownes The Image of the Crosse Companies of Monks and Nunnes their Chastitie and abstinence The Feasts of Aduent and Lent The
Councel And agayne (2) Ib. p. 19. Neither is that speach altogeather to be disliked that a Councel is the Church Representatiue M. Ridley further auoucheth that (3) Act. Mon. p. 1288. Councels do indeed represent the vniuersal Church and being so gathered togeather in the name of Christ they haue a promise of the guift and guyding of his Spirit into al truth And the same Doctrine is proued by D. Bilson saying (4) Perpetual Gouernement p. 392. As in Ciuil Policie not al Persons are called togeather but certayne Chiefe to represent the State and consult for the whole Common-wealth So in the Gouernement of the Church it is as sufficient in right that some of euerie place excelling others in dignitie should be sent from euerie Realme far distant and by that meanes they had the consent of the whole world to the Decrees of their Councels The Councel thus liuely representing the Church it is herevpon further granted by D. Bilson that as (5) Ib. p 372. To haue no Iudge for the ending of Ecclesiastical contentions were the vtter subuersion of al peace so according to him (6) Ib. p. 370 Synods are an external iudicial meanes to discerne errour the same being as he teacheth (7) Ib. p. 372. strengthned with the Promise of our Sauiour and accordingly obserued by the ancient Fathers who sayth he (8) Ib. p. 374. In al Ages aswel before as since the great Councel of Nice haue approued and practised this course as the surest meanes to decide Doubts With whom agreeth Melancthon saying (9) In Concil Theol. par 2. p. 1. Let them assemble General or National Councels c. Because it is written Tel the Church This was the custome in the Church from the verie beginning c. And Councels are the proper Iudgements of the Church And (10) Ib. p. 2. And see l. 1. Epist. p. 211. It is requisit that there be Iudgements in the Church neither can other Nations but be scandalized if they shal heare that we refuse the Iudgements of al Synods And wheras some obiect that Councels may erre M. Hooker (11) Ecc. Pol. p. 27. answereth therto himself and further concludeth that (12) Ib. p. 28. The wil of God is to haue vs do whatsoeuer the Sentence of Iudicial and Final Decision shal determine yea though it seeme in our priuate opinion to swarue vtterly from that which is right c. And that without this it is almost impossible we should auoyd confusion or euer hope to attayne peace And this Sentence sayth he (13) Ib. p. 28. is ground sufficient for anie reasonable mans conscience to build vpon whatsoeuer his owne opinion were as touching the matter before in question The same truth is taught by his dearest friend D. Couel assuring vs that If (14) Modest Examination p. 110. Synods want the Church neither at anie time was nor indeed can safely be without Tempests yea sundrie Protestants do ioyntly teach and gather from the Councel of the Apostles mentioned in their Acts (15) Act. 15.2 c. the necessitie of Councels (16a) Vvhite in his Def. p. 661. Carthwr 16. p. 678. Raynolds in his Confer p. 254. 255 Bilson in his Perpet Gouern. p. 373. for the deciding of Controuersies and further acknowledge the presence and assistance of the (16b) Bilson ib. p. 372. 373. 374. Ridley Act. Mon. p. 1288. Holie Ghost in direction of them into al truth From hence it is that sundrie Protestants do nothing doubt to submit themselues and their writings to the Iudgement and Determination of a general Councel So their learnedst Beza in a Preface (17) Ad Acta Colloq Montisbel Resp p. 1. p. 2. to one of his books thus submitteth himself Let al these be submitted to the Iudgements of al true Doctours and Orthodoxal Diuines and especially of a free holie and lawful Synod if God shal grant it at anie time M. Hooker testifyeth that (18) Pref. to Eccl. Pol. p. 28 2◠M. Beza in his last book but one professeth himself to be now wearie of such combats and encounters whether by word or writing insomuch as he findeth that Controuersies are therby made but brawles and therfore wisheth that in some common lawful assemblie of Church al these strifes may be at once decided (19) Diuers Degrees of Ministers in his Epistle to the Ministers of the Low-countries B. 3. fine I hartily wish sayth D. Sarauia that there may be a general Councel that as it becommeth me I refuse not to be iudged of my Iudgement But if otherwise c. Let vs expect the Iudgement of God And another Protestant Writer testifyeth of himself and of his other Brethren that (20) Authour of Cath. Traditions p. 57. And see Hospin Concord Discord fol. 186. The learned and greatest men among them do protest to submit themselues to a general and free Councel In like sort D. Sutclif auoucheth in behalf of Protestants in general that (21) Reuievv of Kellisons Suruey p 42. It is false that Protestants wil admit no Iudge but Scriptures For we appeale sayth he stil to a lawful general Councel c. And In the meane time we content ourselues with National Councels and their Determinations As also (22) Ib p. 102. Priuate men do submit themselues to the Determination of a free general Councel and in the meane while to their National Churches Lastly the authoritie of general Councels is so great and the scandal in contemning them so offensiue that a Protestant Writer ingenuously confesseth that (23) Cath. Traditions p. 58. A man can not now adayes read the writings of the ancient Fathers nor the Histories of the Apostolick Churches no not the holie Scripture it self without finding verie manie ceremonies and fashions of speaking not vsed among the Protestants of France from whence it hapneth that manie do change their beleef being offended at the contemning of Councels c. From al which I wil briefly conclude that seing by the free testimonies of so manie of the learned Protestants both strāgers and neighbours General Councels do truly represent the Church of Christ and are the surest meanes for the deciding of Ecclesiastical Controuersies being therin directed and inspired by the Holie-Ghost himself and so freed from errour in the decrees of Faith and manners And seing also for these strongest Reasons Protestants pretend to submit themselues their writings and their doubts finally also to their Determination that therfore for the decision of Controuersies in Religion Catholiks and so manie learned Protestants do ioyntly agree herein That the Authoritie of Oecumenical Councels is sacred infallible and most powerful and for such acknowledged and respected by the humble submission thereto of either Partie THAT THE ARGVMENT DRAVVNE FROM the Authoritie of the Primitiue Church of Christ and of her Doctours Pastours is an Argument of force And for such approued by sundrie learned Protestants CHAPTER II. THere is
no period or difference of time wherin the Church of Christ hath more gloriously shined either for puritie of Faith or Sanctitie of life then during the time of her primitiue being which according to the accompt (1) Ievvel in his Sermon at Paules Crosse And in his Reply p. 1. Humfrey in vita Iuelli p. 123. 124. VvitaKer Resp ad Ranones Campiani p. 90. of the learnedst ProtestaÌ„ts extended itself to the ful tearme of the first six hundred years after Christ our Sauiour his glorious Ascension In greatest confidence wherof D. Iewel whom M. Mason (2) Consecration of English Bish. p. 267 styleth and esteemeth a Iewel made his so aduenturous a Challenge when he publickly exclaimed at Pauls Crosse O Gregorie O Austin O Hierom O Chrysostom O Leo O Denis O Anaclet O Calixt O Paul O Christ If we be deceaued you haue deceaued vs this you taught vs c. And As I sayd before so I say now againe I am content to yeald and subscribe if anie of our learned Aduersaries or if al the learned men that be aliue be able to bring anie one sufficient Sentence out of anie old Catholick Doctour or Father or out of anie old General Councel c. for the space of 600. yeares after Christ which maketh agaynst anie one of 27. Articles by him there repeated and defended And this he protested to preach not as carryed away with the heate of Zeale but as moued with the simple truth This proffer of D. Iewel was so pleasing to D. Whitaker that he most valiantly renewed it in behalf of al Protestants (3) Resp ad Rat. CaÌ„p p. 90. And see p. 9. saying to our glorious Martyr Campian Attend Campian the speach of Iewel was most true and constant when prouoking you to the Antiquitie of the first six hundred years he offered that if you could shew but anie one cleare and playne Saying out of anie one Father or Councel he would grant you the victorie It is the offer of vs al The same do we al promise and we wil performe it With like courage steppeth forth (4) Of the Church l. 5. in his Appendix therto Part. 1. p. 33. D. Field We say sayth he with Bishop Iewel in his worthie Challenge that al the learned Papists in the world can not proue that either Gregorie or Austin held anie of these twentie seauen Articles of Popish Religion mentioned by him Neither wil D. Morton yeald a foot herein stoutly auouching that (5) Prot. Appeal p. 354. It hath been the common and constant profession of al Protestants to stand vnto the Iudgement of Antiquitie for the continuance of the first foure hundred years and more in al things Yea he further publickly professeth that (6) Protest Appeale p. 573. 574. Protestants in oppugning Doctrines which they cal new and not Catholick c. are so far from suffring the limitation of the first 440. years that they giue the Romanists the scope of the first fiue hundred or six hundred years as our Aduersaries themselues do acknowledge For D. Stapleton writing of the opinion of Luther Caluin and Melancthon sayth that they did yeald vnto the tryal of truth by the testimonie of Antiquitie for the space of the first Fiue or Six hundred yeares M. Campian a Iesuit reporting the Challenge of Bishop Iewel for the mayntenance of these Articles which he then propounded for Catholik sayth that he appealed vnto the Iudgement of Antiquitie for the first six hundred years And againe (7) Ibid. p. 512 Protestants in the disquisition of truth do not absolutely bound the name of Antiquitie within the compasse of the first Centurie of years but are content to allow it a longer extent and therfore in al Doctrines which are truly Catholick c. they refuse not to be tryed by the testimonies of the ancient Fathers in the first fiue hundred years after Christ Yea (8) Ib. p. 680. we repose our securitie in those two impregnable fortresses of the Catholick Faith one is the ancient Tradition of the Primitiue Church as the Protestants are confessed to professe c. So willingly do the learned Protestants prouoke and appeale to the Primitiue Church of Christ for the certayne tryal of truth in matters of Faith and Religion Al which they pretend to do because as Luther sayth (9) Tom. 2. Germ. f. 243. Epist ad Marchionem Branâ—eburg It is dangerous and horrible to heare or beleeue anie thing which is contrarie to the vnanimous testimonie of Faith and to the doctrine of the holie and Catholick Church which she from the beginning agreably kept for aboue One thousand fiue hundred years And as Chemnitius truly obserueth (10) Exam. par 1. f. 74. No man doubteth but the Primitiue Church receaued from the Apostles and Apostolical men not only the Text of Scripture but also the right and natiue sense therof wherupon sayth he (11) Ibid. p. 64. we are greatly confirmed in the true and sound sense of Scripture by testimonie of the ancient Church Which according also to other Protestants (12) Harmonie of Confess p. 400. Is the true and best Mistresse of Posteritie and going before lâ—adeth vs the way Yea sayth D. Beard (13) Retractiue from Romish ReligioÌ„ p. 372 without al question al truth was taught by the Apostles to the Primitiue Church and no part therof was left vnreuealed c. Besides it is as certayn that that Church which next succeeded the Apostles was the most pure and absolute Church whether for doctrine or manners matter or forme that euer was in the world and therefore to degenerate from that must needs be to degenerate from the puritie and sanctitie of Religion And againe it can not be denyed that c. though the Primitiue Age of the Church after the Apostles was most pestered with Hereticks yet euermore the truth preuayled both in regard of birthright and predominance D. Morton Declareth that (14) Protestant Appeale p. 513. In the maine question of discerning the true bookes of holie Writ the Protestants do appeale c. vnto the IudgemeÌ„t of the Primitiue Church attributing vnto it the right and Authoritie of assigning and determining what is the perfect Canon of Scriptures With whom agreeth Chemnitius saying (15) Exam. part 1. p. 69. Andradius affirmeth that the testimonie of the Church is either alwayes to be reiected or alwayes to be receaued I answer c. where the Fathers set downe this Tradition of the books of Scripture they proue it by testimonies of the Primitiue Church if with the same course of certayntie they shal do the like of other Traditions wherof sometimes they make mention it is to be respected and they are to be receaued by the same law D. Sarauia confirmeth the authoritie of the Primitiue Church from her special assistance by the Holie-Ghost saying The (16) De diuersis Ministrorum Gradibus p. 8. Holie-Ghost who gouerneth the Church is the best interpreter
meanes to preuent Schismes dissentions in the Primitiue Church when the Graces of God were far more abundant and eminent then now they are Nay if the Twelue were not like to agree except there had been one Chief among them for sayth Hierom among the Twelue one was therefore chosen that a Chief being appoynted occasion of dissention might be preuented How can they think that equalitie would keep al the Pastours in the world in peace and vnitie c. For in al Societies Authoritie which can not be where al are equal must procure vnitie and obedience In like sort the (4) Cen. 4. Col. 556. Centurists confesse that Optatus l. 2. cont Donat. writeth It can not be denyed but that thou knowest in the Cittie of Rome the Episcopal Chaire to haue been first bestowed vpon Peter in which Peter the Head of al the Apostles sate wherupon he is called Cephas In which one Chaire vnitie should be kept by al least the other Apostles should euerie one defend his owne So that he should be esteemed a Schismatick and sinner who should erect another against that singular Sea therfore there is one Chaire c. (5) Cent. 4. Col. 1100. They also reprehend him for that he extolleth ouermuch the Chaire of Peter and the Succession of the Roman Bishops And (6) In his Retentiue c. p. 248. D. Fulk chargeth Optatus with absurditie for saying of Peter He deserued to be preferred before al the Apostles and he alone receaued the Keyes of the kingdome of heauen to be communicated to the rest (7) Retentiue against Bristows Motiues p. 248. D. Fulk (7) Retentiue against Bristows Motiues p. 248. speaking of S. Leo and S. Gregorie Bishops of Rome confesseth that The mysterie of iniquitie hauing wrought in that Seate neer fiue or six hundred yeares before them so anciently before them did the Roman Sea in his opinion begin to be Papal and then greatly encreased they were so deceaued with long continuance of errour that they thought the dignitie of Peter was much more ouer the rest of his fellow Apostles then the holie Scriptures of God do allow Yea the (8) Cent. 3. col 85. Centurists recite and reproue Origen hom 17. in Lucam for calling Peter the Prince of the Apostles And D. Raynolds (9) In his Cōference p. 485. citeth S. Dionysius de diuinis nominibus c. 3. tearming Peter the chief and most ancient Top or Head of the Apostles (10) Apocalypsis in cap. 13. p. 343. This poynt is so euident in the Fathers that M. Brightman thinketh It hath its original from a corrupt Doctrine to wit the false boasted Authoritie of the Chaire of Peter wherof almost at euerie word the Roman Bishop braggeth and which the Ancient Saints Tertullian Cyprian and others extolled with immoderate prayses not knowing with what impietie they prepared the way c. But the Fathers further proceed teaching that the whole Church was built or founded vpon S. Peter To which purpose the Rhemists citing S. Gregorie D. Fulk answereth The (11) Ag. Rhem. Test in Math. 16.19 Authoritie of Gregorie c. being a Bishop of Rome himself and so neer the time of the open reuelation of Antichrist in the Romish Sea is partial in this case and therefore not to be heard And againe Leo (12) Ibid. vers 18. Bishop of Rome striuing for the dignitie of his Sea as his Predecessours Zosimus Boniface and Celestin had done before c. is no equal Iudge in this case The (13. Cent. 8. col 555. Centurists charge S. Hilarie that he speaketh incommodiously of Peter the Apostle that he lyeth vnder the building of the Church and is made the Foundation therof They (14) Cent. 4. col 557. see col 1250. likewise affirme that S. Hierom sayth incommodiously of Peter that our Lord built his Church vpon him And for the like Saying they (15) Cent. 4. col 558. and see col 1250. reproue Nazianzene Yea they (16) Cent. 3. col 84. charge Tertullian that not without errour he seemeth to think that the Keyes were committed only to Peter and that the Church was built vpon him And they (17) Cent. 3. col 84. confesse that Cyprian in manie places affirmeth the Church to be founded vpon Peter as l. 1. ep 3. l. 4. ep 9. c. And they (18) Cent. 3. col 85. charge Origen Tract 5. in Math. to say Peter by promise deserued to be made the foundation of the Church (19) Resp Ad Bellar. disp part 1. p. 277. Danaeus reproueth the Fathers in general for that they sayth he naughtily expounded of the Person of Peter that Saying of Christ Math. 16. Thou art Peter and vpon this Rock I wil build my Church (20) Instit l. 4. c. 6. sec 6. Caluin sayth The Church to be built vpon Peter because it is sayd vpon this Rock c. some of the Fathers haue so expounded but the whole Scripture gaynsayeth Yea the Fathers kept a yearely Festiual day in honour of S. Peters Sea or Chaire which poynt Bellarmine confirming by the testimonies of sundrie Fathers Danaeus (21) In Resp ad Bellar. Disp part 1. p. 275. 276. only answereth that the Fathers assertion therof was the Iudgements and Testimonies of the Church then corrupted and bewitched or made blind with this errour And wheras Anacletus ep 3. Leo ep 53. and Gregorie l. 6. ep 37. do al of them teach a special preheminence to be giuen euen to the Seas of Alexandria and Antioch before other Apostolical or Patriarchal Seas in respect of S. Peter who first founded them Danaeus (22) In Resp ad Bell. part 1. p 275. in his answer to Bellarmin obiecting them in steed of a better euasion barely writeth What he bringeth out of Anacletus Leo and Gregorie is in vaine seing they plead for themselues in their owne cause But D. Field (23) of the Church l. 5. c. 31. p. 162. ingenuously confesseth that There were in the beginning only Three Patriarcks to wit the Bishop of Rome Alexandria and Antioch The reason as some think why the Bishops of these Seas were preferred before others and made Patriarcks was in respect had to blessed S. Peter who was in sort before expressed in order and honour the First and Chiefest of the Apostles c. Al Churches are rightly called Apostolick but these more specially in which the Apostle Peter sate And in proof of this he alleageth Anacletus Leo and Gregorie before mentioned D. Fulk (24) In his Confut. of Papists quarrels c. p. 4. affirmeth in general that manie of the ancient Fathers were deceaued to think something more of Peters Prerogatiue and the Bishop of Romes dignitie then by the word of God was giuen to either of them Hence then we see that Catholicks defending S. Peter to haue been appoynted by Christ the Head of the Apostles and of the whole Church As also the Church
Leo Foelix Gelasius the Fathers of the Councel of Chalcedon of Africk and the 6. of Carthage of Sardis Sixtus Innocentius Siricius Sozimus Damasus Iulius Stephen Denis Cyprian Victor Anicetus Cornelius Ireneus Papias Peter and the other Apostles The Protestants producing and reprouing the foresayd Fathers are the Centurie-writers Danaeus Caluin Bucer Philippus Nicolai Peter Martyr Carion Bullinger Melancthon Osiander Friccius Beza Crispinus Tilenus Frigiuilleus Gauuius Bibliander Amandus Polanus Hamelmannus Illyricus Lubbertus Sarauia Napper Mornay Whitguift Carthwright Whitaker Fulk Bilson Trige Rainolds Brightman Bale Symonides Bunnie Spark Midleton Fox Morton and Field euerie one wherof do cite and reproue some Father or Councel before mentioned concerning some branch of the Bishop of Romes Primacie It is confessed by Protestants that the Primitiue Church of Christ beleeued the Bookes of Tobie Iudith Esther Sapientia Ecclesiasticus and two first of Machabees to be truly Canonical Scriptures CHAPTER V. AS it is vndoubted by al that the true Scriptures Prophetical and Apostolical are most sacred diuine and of infallible authoritie so it remayneth stil in Controuersie which Bookes be the sayd Prophetical Apostolical and Canonical Scriptures for as the (1) Concil Carthag 3. Can. 47. Trid. sess 4. Catholick Church hath defyned the Bookes of Esther Iudith Tobie two of the Machabees Wisdome and Ecclesiasticus to be sacred Canonical and of infallible authoritie so are al the sayd Bookes reiected by Protestants (2) Luth. Zuingl Praef. Bibl. a se CoÌ„uers Calu. Inst l. 1. c. 12. §. 8. l. 2. c. 5. §. 18. l. 3. c. 5. §. 8. as merely apocryphal and only human Now to decide this so waightie a Controuersie by the Primitiue Church Wheras in the Third Carthage Councel wherat S. Austin and sundrie other Fathers and Bishops were present and subscribed it is expresly defined that (3) Can. 47 Nothing be read in the Church vnder the name of diuine Scriptures besides Canonical Scriptures And the Canonical Scriptures are Genesis Exodus c. fiue bookes of Salomon c. Tobie Iudith Hester two bookes of Esdras two bookes of Machabees c. Wheras also the same Canon of Scriptures is made and numbred particulerly by S. Austin (4) De Doct. Christi l. 2. c. 8 Innoc. ep ad Exup c. 7. Gel. To. 1. Concil in Decret cum 70. Ep. Isid l 6. Etymol c. 1. Rabanus l. 2. Instit cler Cassiod l. 2. diuinarum Lect. himself as also by Innocentius Gelasius and other ancient Writers the truth hereof is so manifest that the same is confessed by sundrie Protestant Writers and the same Councel and Fathers in steed of better answere seuerely reprehended for the same Hiperius (5) Meth. Theol. l. 1. p. 46. auoucheth that In the Third Carthage Councel there are added to the Canon c. Sapientia and Ecclesiasticus two bookes of Machabees Tobie Iudith c. Al which bookes in the same order numbreth Augustin Innocentius Gelasius for which he at large afterwards reiecteth their iudgement In like sort (6) de Princip Christ Dogm l. 1. c. 4. p. 8. Lubbertus I grant sayth he certaine of these bookes to be admitted by the Carthaginians but I deny that therfore they are the Word of God for no Councels haue that Authoritie But to be brief the Third Carthage Councel is acknowledged and reproued for this verie doctrine by D. Raynolds (7) Conclus annex to his Conf p 699 700. Zan de Sacr. p. 32. 33. Hosp hist Sacram. p. 1. p. 160. Trelc loc com p. 15. Hoe Tract Tripart Theol. p. 46. Park ag Symb. part 2. p 60. Field of the Church p. 246. 247. Zanchius Hospinian Trelcatius Mathias Hoe M. Parker and D. Field And so likewise is S. Austin and other ancient Fathers herein acknowledged and reiected by Hospinian 8) Hist sacr part 1. p. 161. Hip. Meth. Theol. p. 46. Zanch. de sacra-Scrip p. 32. 33. Field of the Church p. 246. Hâ—perius Zanchius D. Field But Brentius auoucheth more in general that (9) Apol. Confess Wittemb See Bucers Scripta Angl p. 7â—3 There are some of the ancient Fathers who receiue sayth he these Apocryphal Bookes into the number of Canonical Scriptures And in like sort some Councels command them to be acknowledged as Canonical I am not ignorant what was done but I demand whether it was rightly and Canonically done Lastly D. Couel not only most plainly confesseth S. Austins like Iudgement had of the Booke of Wisdome but withal further affirmeth (11) Ib. p 87 of al these Bookes that If Ruffinus be not deceaued they were approued as partes of the Old Testawent by the Apostles So cleer it is that this foresayd Bookes were confessedly beleeued to be Canonical by the Primitiue Church Adde hereunto that (12) Of the Church p. 245. 246. Hut 2. part of his Answ p 176. D. Field M. Hutton both of them teaching that some of the ancient Iewes receiued the foresayd Bookes for truly Canonical though others of them did not beleeue and receaue the same accordingly yet are the sayd Iewes therfore expresly reproued by Protestants themselues Bibliander tearming it The rashnes of the Iewes in which his censure he is approued by the Protestant Sceltco in his booke of the Second coming of Christ Englished by M. Rogers (13) fol. 6. for the supposed worth therof D. Bancroft (14) p. 60. in the verie Conference before his Maiestie reiecteth the obiections of the Iewes made against these Bookes tearming them The old cauils of the Iewes renewed by Hierom who was the first that gaue them the name of Apocrypha which opinion vpon Ruffiâ—us his challenge he after a sort disclaymed Yea D. Bancroft is so ful with Catholicks in Defence of the sayd Bookes as that other of his owne Brethren charge him further to say (15) The 2. parte of the Ministers Def. p. 108. that The Apocrypha were giuen by inspiration from God which is al one as to affirme them to be truly diuine and Canonical And as concerning the booke Ecclesiasticus it is defended to be truly Canonical by the Protestant Writers (16) Ep. ad Volanum Lascicius and Parker of which later D. Willet (17) LoÌ„doro mastix p. 69 sayth How audacious is this fellow that contrarie to the determination of this Church of England dare make Ecclesiasticus a book of Canonical Scripture 10) Against Burges p. 76 77. Furthermore seing it is expresly taught and defended by sundrie Protestants that this waightiest Controuersie of discerning true Scripture from forged can not be decided by the (18) Hook Ecol Pol. l. 1 p. 86. Scriptures themselues neither by Testimonie (19) Whit. cont Staplet p. 370. 357. Hook vbi sup p 147. of the Spirit but (20) Hook ib. p. 146. 116. Aretiu Exam p. 24. by the authoritie of Gods Church Hence it necessarily followeth that the Church of Christ hauing decided and determined this foresayd Controuersie and
of the Old Testament now in question And that the foresayd Epistles of S. Peter S. Iames S. Iohn S. Iude and the Apocalyps were doubted of by some Fathers of the Primitiue Church and not generally receaued by al it is further confessed by the Deanes of Paules and Windsor who in the Towers Disputation had with that Ornament of our Nation and most victorious Martyr Edmund Campian do thus report of themselues (40) The first Dayâ—s Conf. D. 1. For proofe hereof we alleadged the testimonie of Hierom in Catal. where he thus writeth The Epistle of Iames is sayd to be published by some other vnder his name and of the 2. of Peter he sayth that it is denyed of manie to be his we also alledged Eusebius writing thus Those Bookes that be gaynsaid though they be knowne to manie be these the Epistle attributed to Iames the Epistle of Iude the latter of Peter the 2. and 3. of Iohn And D. Walker in the same Disputation affirmeth 41) 4. Dayes Confâ—r fâ—l 2. 6. that S. Hierom saith concerning that Epistle which is written to the Hebrewes manie haue doubted of it And also concerning the 2. of Peter he sayth it was doubted of by manie and so with some were the two last Epistles of Iohn c. Now if the Bookes of Machabees Tobie c. be not Canonical because as Protestants before obiected they were reiected or doubted by some ancient Writers then by the same reason Protestants must likewise reiect the Epistle to the Hebrewâ—s the Epistles of S Peter S. Iames S. Iude S. Iohn and the Apocalyps because these also were no lesse doubted reiected by sundrie ancient Writers Wherefore the weaknes and ensuing absurditie of this obiection being thus discouered we are to obserue that the Canonical Scriptures are to vs at this day discerned and made knowne not by that which some ancient Writers omit deny or doubt of but by that which most of the Fathers constantly affirme and chiefly by that which is iudged and decreed by the Catholick Church lawfully assembled in General Councel Thirdly some obiect that there are in the foresayd Bookes diuers repugnances or Contradictions and consequently that they are not inspired by the holie-Ghost But to omit that in those Scriptures which are beleeued by al to be Canonical there are manie hidden difficulties and seeming (42) See Mat. 10.10 Mar. 6.8 1. Reg. 8.9 2. Par. 5.10 Hebr. 9.4 Act. 9.7 Act 22.9 Math. 26.34 Marc 14.68 Mar. 15.25 Io. 19.14 Luc. 3.35.36 Gen. 11.12 And see Iewel Def. c. p. 361. repugnances which yet notwithstaÌ„ding we are bound to acknowledge the sayd Scriptures to be true and sacred I wil for breuitie only alledge what other Protestants think and answer themselues to the foresayd pretended Contradictions in the Bookes of Machabee Tobie c. D. Couel (43) Answ to Burges p. 85. writeth We could without violence haue afforded them the Reconcilement of other Scriptures and vndoubtedly haue proued them to be most true Yea he particularly answereth certaine of the pretended repugnances In like sort Conradus Pelican (45) Ep. Dedic Professour at Tigure writing his Commentarie vpon the foresayd Bookes sayth I easily yeelded c. especially seing those Bookes were alwayes accompted so Ecclesiastical and Biblical that euen from the Apostles times they were read in the Catholick Church with much reuerence although they were not produced in authoritie against the Iewes as Canonical who receiued not these into their Sacred Canon wheras they do not only not contradict in anie thing the writings of the Law and the Prophets (44) Ib. p. 87 88. 89. 90. but also c. for the most part they cleerly carry the right style of the holie-Ghost certain knots or difficulties intermingled which are sound more easie to be loosed then some haue thought c. Wherupon they were euer reuerenced and read by holie men yea the Sayings therof are found to be alledged by the Apostles Agreably hereto M. Hutton (46) 2. Parte of the Answ p. 238. 239. at large answereth and cleereth the common obiection against Iudith and the like in behalf of Ecclesiasticus (47) Ibid. p. 247. and (48) Ibid. p. 246. And see Bucers scripta Anglic p. 713. Daniel So weake and impertinent are the Contradictions pretended by Protestants against the foresayd Bookes Now from the premisses that by the CoÌ„fessions of our Aduersaries we may collect that the foresayd Bookes of Scripture were only not approued for truly Canonical by S. Austin Innocentius Gelasius and al the Fathers and Bishops of the 3. Carthage Councel but also were approued as partes of the Old Testament by the Apostles and for such alledged by them and so from the Apostles times were read in the Catholick Church with much reuerence Witnesses wherof are the Protestant Writers Hiperius Lubbertus Zanchius Hospiman Trelcatius Hoe Scelico Brentius Bibliander Lascicius Pelican Raynolds Parker Field Couel Bancroft Hutton Parkes D. Bilson al of them affording their helping hands in maintayning and defending the foresayd Bookes by true Antiquitie It is acknowledged by Protestants that the Fathers of the Primitiue Church beleeued and taught our now Catholick Doctrine concerning Traditions CHAPTER VI. THE Catholick Doctrine concerning (1) Bellarm. de Verb. Dei non Scripto l. 4 c 3. Traditions is that the sacred Scriptures or written Word of God do not expresly containe al poynts or matters concerning Faith and manners And therfore besides the same is necessarily required the not written Word of God that is Diuine and Apostolical Traditions To the Contrarie Protestants (2) Luth. in Comment c. 1. ad Gal. Caluin Inst l. 4. c. 8. sec 8 directly teach that al things necessarie to Saluation are set downe in the sacred Scriptures And that we are not bound to beleeue or do anie thing which is not taught and commanded thereby Now what the Primitiue Church beleeued and whether the present Roman or Protestant Church doth Symbolize and agree therewith the Sequele only taken from the free and liberal testimonies of Protestants themselues shal euidently demonstrate And to begin with S. Gregorie D. Morton confesseth that (3) Prot. Appeale l. 4. p 62. He vseth to confirme some things by Tradition S. Augustin also whom D. Field (4) Of the Church l. 3. p. 170. tearmeth Austin the greatest of al the Fathers and worthiest Diuine the Church of God euer had since the Apostles times This indeed most worthie Diuine endeauouring to proue that those who are Baptised by Hereticks should not be rebaptised freely confesseth that (5) De Bapt. cont Don. l. 5. c. 23. The Apostles commanded nothing hereof but that Custome which was opposed herein against Cyprian is to be beleeued to proceed from their Tradition as manie things be which the whole Church holdeth and are therefore wel beleeued to be commanded of the Apostles although they be not written A Saying so euident
is acknowledged of Dionysius by Melancthon (49) In aliquot libel c. fol. 23. D. Fulk 50) Against Purgatory p. 353. which D. Fulk in plainest words teacheth that Tertulian (51) Against Purgat p. 3â—2 see p 303. 393. Cyprian Austin Hierom and a great manie more do witnesse that Sacrifice for the dead is the Tradition of the Apostles Wherunto Bucer accordeth (52) In Enarrat in Sacra quatuor Euangel in Math. c. 12. p 311. affirming that prayer and almes were made for the dead almost from the verie beginning of the Church Lastly Zuinglius being impugned for denying Prayer for the dead and pressed with the Authoritie of Fathers especially of S. Chrysostom S. Augustin who deriue this Custome from the Apostles answereth thus (53) Tom. 1. Epicheroe de Can. Miss f. 186. And see Tom. 2. in Elench contra Anabap f. 10. If it be so as Augustin and Chrysostom report I think that the Apostles suffred certayne to pray for the dead for no other cause then to condescend to their infirmitie So insimulating the Apostles wilfully to haue permitted others to erre according to the errours of Protestants in praying for the Dead which they could not do without errour in themselues Yea the Doctrine of Purgatorie and Prayer for theÌ„ dead was beleeued and practised by the ancient true beleeuing Iewes For whereas M. Morton speaking of the Church before the coming of Christ affirmeth the doctrine then taught by the Iewes to be now knowne among other Reasons (54) Treat of Israel the Church p. 93. 94. By the open Confession of the Iewes in al Ages since the coming of Christ For sayth he it is plaine that they hold euen to this day those opinions which they receaued from their Ancestours and were commonly held of that Nation Yea say the Centurists (55) Cent. 8. col 885. The Iewes are constant in their opinions And Pet. Martyr writeth that (56) Com. plac in Engl. part 2. p. 599. The Iewes as yet continue and kept in so great aduersities in so diuers and griâ—uous Captiuities and Dispersions they hold stil their Religion Doubtles no ancient Troians Lumbards Hunnes or Vandals haue so held their owne c. and could shew their original Historie set forth in most true writing and being euerie where dispersed as they were could neuertheles keep their owne Ordinances c. Now concerning these Iewes so constant in their Faith and admitting the bookes of Machabees but only for a true Historie it is euident thereby that Iudas Machabeus a holie and iust man procured (57) 2. Machab 2.43.45 Sacrifice for the dead and that the Priests of Hierusalem then true beleeuers offred the same wherein also our later Iewes are so conformable that D. Whitaker confesseth the same in these words (58) Cont. Dur. l. 1. p. 85. I know that the Iewes haue libros memoriales books of Commemorations which they read in their Synagogues and I am not ignorant that now they are accustomed to vse certaine prayers for the Dead Insomuch that Buxdorsius also reporteth their knowne and confessed doctrine of Purgatorie (59) Synagoga Iudaica p. 24. 505. 506. 508. 275. D. Beard auoucheth that (60) Retractiue from the Romish Religion p. 77. The Romanists are like vnto the Iewes in their doctrine and practise of Prayer for the dead for they hold and teach that prayer Sacrifice is to be offered for the dead grounding their opinion partly vpon the example of Iudas Machabeus who as they affirme procured Sacrifice to be offered by the Priests for the dead c. and partly vpon the Thalmudical Traditions of diuers of their ancient Rabbins From the Premisses then we may remember that the ancient Fathers did confessedly beleeue a place of Purgatorie after this life Secondly wherin Sinnes were punished and remitted Thirdly for which Remission they vsed to Pray giue Almes and offer the most precious Sacrifice of Christs Bodie and Bloud Now the Fathers acknowledged and reprehended by Protestants for the forsayd Poynts are S. Gregorie Austin Ambrose Hierome Chrysostom Prudentius Epiphaenius Pelagius the Fourth Carthage Councel Cyprian Tertullian Origin Clemens Alexandrinus Dionysius the Areopagite the Apostles and the ancient beleeuing Iewes The Protestant Writers obseruing and disliking in the sayd Fathers the forsayd Poynts are Caluin Beza Bullinger Zuinglius the Centurie-writers Carion Chemnitius Osiander Melancthon Hospinian Winkelmannus Buxdorsius Bucer Symondes Bale Sutcliffe Humfrey Fulk Whitaker Gifford Willet Morton It is confessed by Protestants that the Fathers of the Primitiue Church beleeued and taught our Catholick Doctrine of Christs Descending into Hel. CHAPTER XII ACcording to the Article of our Creed He descended into hel Catholicks generally teach that the Soule of Christ presently after his death descended into Hel or Lymbus Patrum or Abrahams Bosome there to deliuer and redeeme the Captiue Soules of the holie Patriarks Prophets and other Iust who liued before his time But Protestants being diuided amongst themselues (1) Buâ—er in c. 27. Mat. Beza in c. 2. Act. some of them teach that by the foresayd Article is only vnderstood that Christ descended to his Graue (2) Calu. Instit l. 2. c. 16. § 8 9. 10. 11. 12 others that he suffred the paynes of the Damned Soules Now do decide this Controuersie by the beleef and Doctrine of the Fathers of the Primitiue Church and that by the confessed acknowledgement of our Aduersaries who in a case so euident liberally confesse the general streame of ancient Doctours to be most aduerse vnto them in this verie Article of our Faith wheras that most holie and euer renowmed Cardinal Bellarmine in proofe of this Article alledged (3) Tom. 1. l 4. de Chri. Anima c. 14 the plaine testimonies of the Greek Fathers as namely of Iustin Ireneus Clemens Origen Eusebius Basil Nazianzen Nyssen Epiphanius Chrysostome c. And of the Latin Fathers Tertulian Hypolitus Cyprian Hilarie Gaudentius Prudentius Ambrose Hierome Ruffinus Austin Leo Fulgentius c The Protestant (4) Ad Bellarm Disput part 1. p. 176. Danaeus in answer to so manie most famous Fathers testimonies most barely affirmeth that As concerning them they were not instructed out of Gods word neither do they confirme their opinion from it but only from their owne coniectures c. Thus supposing their Catholick opinion herein and therefore reiecting al their iudgements as confirming their Faith only by their owne coniectures in Danaeus his opinion which as no lesse absurd in itself then improbable to al Iudicious I omit as an answer purely Protestantical In like plaine manner (5) Conc. Dur. l 8. p. 567 And see p. 773. D. Whitaker in answer to the like testimonies of the Fathers vrged by our Catholick Writer Duraeus writeth thus That which thou couldest not do by Scriptures no doubt thou wilt performe by the testimonies of the Fathers of whom that I may freely and briefly answer thee what I
(76) Luc. 1.15 Neither drink wine nor strong drink Al which his austerities and stricter Course of life are thus specially described by the holie Euangelists to his greatest Commendation Yea in these regards the ancient Father tearming him (77) Chrys hom 1. in Marc. hom de Io. Bapt. Hier. ad Eustoch de virg Seruanda Sozom. hist l. 1. c. 12. Cass col 18. c. 5. The Prince or beginner of Monastical life they are therfore reproued by (78) Cent. 5. col 711. Fulk ag Def. of the cens p. 82. Hospin de Origine Monach l. 2 f. 17. Osiand cont 3 p 84. Park in Problem p. 225. the Centurists by D. Fulk Hospinian Osiander M. Parkins Thus then we see that the Religious of these dayes haue taken their Institute and manner of life from their worthiest Predecessours of the Primitiue Church First who no lesse then now did confessedly build Monasteries both for men and women Secondly which also they specially consecrated or hallowed Thirdly the Monks and Nunnes wearing a distinct habit from Secular people Fourthly vsing extraordinarie Austeritie in their Apparel Diet Bed and the like Examples wherof are acknowledged in S. Antonie S. Symeon Fiftly they likewise vowed Chastitie the violating wherof was holden most sinful punishable Sixtly yea such was their Sanctitie that the cōfessedly shined with the Guifts of Miracles Seauenthly and so highly were they reuerenced in these best times that their Impugners and despisers were condemned by the Fathers for wicked Hereticks Eightly adde hereunto that sundrie truly beleeuing Iewes both before since Christ did likewise practise a kind of Monastical life and were therfore as it were the Prototypon of our future Religious Now the Fathers cited and reiected by Protestāts for the foresayd poynts are S. Gregorie Augustin Ambrose Hierom Ruffine Theodoret Sozomene Socrates the Fathers of the Councel of Chalcedon Basil Nazianzene Antonie Symeon Macarius and the ancient beleeuing Iewes The Protestants summoning them are Luther Caluin the Centurists Carion Osiander Hamelmannus Hospinian Iunius Molitor Crispinus Beza Chemnitius Bale Humfrey Carthwright Raynolds Willet Hal Parkins Morton Beard and Whitaker It is acknowledged by Protestants that the Fathers of the Primitiue Church allowed and practised prescribed fasts and Abstinence from certain meates vpon dayes and times appointed holding the same to be obligatorie vnder sinne Condemning also our Puritan Sabaoth fasts CHAPTER XIX COncerning fasting The Doctrine of the Catholick Church is contayned in foure seueral poynts First that fasting (1) Bellar. de bonis eperihus in Partical l. 2. c 5 6. 7. 23. in general is commanded by God Secondly that fasting vpon certain dayes and from certain meates is not only lawful but being appoynted and commanded by the Church is also obligatorie vnder sinne Thirdly that no meates of their owne nature are vncleane or vnlawful to be eaten Fourthly that in honour of Christ our Sauiours Resurrection Sunday is not fasted The Protestant Church herein teacheth First (2) Caluin Inst l. 4. c. 12 Chemn Exam. part 4 p. 440. that fasting is not commanded by God but left free to the wil and deuotion euerie man Secondly (3) Caluin l 4 Instit c. 12. Luth de Libertate Christiana that the Church hath no Authoritie to command certaine dayes or abstinēce from certaine meates nor Christians bound to obey her therin Thirdly (4) Chemn Exam part 4. p 400 Protestants falsely teach that Catholicks forbeare certaine meates as of their owne nature vncleane or vnlawful Fourthly the most refined Protestants do keep their strictest Fastes vpon the Sunday Now what the Primitiue Church taught and practised concerning fasting I wil appeale to Protestants as witnesses impartial and free from al exception in this case First then M. Bale (5) Iu Act Rom Pontif. p. 44 c. confesseth that S. Gregorie the Great consecrated the beginning of Lent-fast with sprinkling of ashes c. And forbad to those that fasted the vse of flesh milk cheese butter and egges M. Symonides reporteth that (6) Vpon the Reuel p. 85 86. He wrote to Austin that the Clergie should in Quinquagesima abstaine from flesh milke and egges c. Wheras S. Ambrose (7) Serm. 25 34. 36. teacheth that It is sinne not to fast in Lent he is reproued for the same by M. Carth-wright 8) In Whit. Def p. 100. And Melancthon (9) In libelli aliquot c. fol. 9. affirmeth that Ambrose sayth of the fast of Lent c. This is of necessitie This opinion sayth Melancthon is stubble added to the doctrine of Faith He likewise reprehēdeth (10) In Ep. ad Rom. c. 14. p. 389. S. Austin for teaching abstinence from flesh wine in Lent For which verie poynt the Centurists (11) Cent. 4. col 1057. reiect Theophilus Alexandrinus D. Morton speaking of the fast of Lent sayth (12) Prot. Appeal l. 2 p 303. This fast we confesse was of great Antiquitie and c. had in general vse and obseruation which S. Ambrose teacheth to haue been ordayned by the diuine Institution of Christ c. And S. Augustin doth sometime write of the fortie dayes fast that it hath a diuine Authoritie c. M. Trigge not only alloweth himself prescribed and appoynted dayes of fast but alledgeth for the same S. Cyril (14) In his true Cathol p. 600. as also S. (13) Ibid. p. 304. Ambrose (15) Ibid. 601. 602. for fasting in Lent wednesdayes fridayes and withal sayth I would to God at this day al Christians would solemnly euerie week fast wednesday friday c. let vs obserue the fast of Lent and of wednesdayes fridayes c. The Centurists confesse that Epiphanius affirmeth haer 75. that the fast of wednesdayes fridayes vntil the Ninth houre was decreed in al Countries of the world (16) Cent. 4 col 440. and that he referreth the authoritie of that Decree vnto the Apostles They likewise (17) Cent. 4 col 44. admit that Gregorie Nyssen relateth the fasting from flesh wine in Lent And speaking of the Fourth Age (18) Cent. 5. col 44. in general they acknowledge that Histories testify that Christians of this Age did obserue fastes and that more Religiously or say the Centurists more superstitiously then in former Ages But the Fathers in this poynt were so resolute as that they doubted not to condemne Aerius for his contrarie Protestant Doctrine D. Fulk (19) In his Answer to a counterf Cath. p. 44. 45 and see Pantaleon in his Chron. p. 28. sayth I wil not dissemble that which you think the greatest matter Aerius taught that prayer for the dead was vnprofitable as witnesse both Epiphanius Austin which they count for an errour Also he taught that fasting dayes are not to be obserued D. Field (20) Of the Church l. 3. c. 22. p 138. likewise writeth The eleuenth is the heresy of Aerius c. He disliked set Fastes c. He was
the Armenians and the present Protestant Church THAT THE FATHERS CONDEMNED in ancient Hereticks the opinions of Protestants concerning the Scriptures and the Church Militant and Triumphant CHAPTER III. TO examine now such doctrines as concerne the sacred Scripures and the Church both Militant and Triumphant It hath been obserued in al Hereticks to pretend only Scripture in defence of their errours therby to euade the manifest and most conuincing arguments from Councels Fathers and Histories So S. Hilarie 28) Orat. 2. cont Constantium wisheth vs to remember that there is no Heretick which doth not faigne that the blasphemies which he teacheth are according to the Scripture And S. Austin 29) L. 1. de Trinit c. 3. affirmeth that al Hereticks endeuour to defend their false and deceiptful opinions out of the Scriptures Yea he reproueth 30) L. 1. con Maxim Maximinus the Arian for saying as Protestants now do If thou shal bring anie thing from the sacred Scripture which is common to al it is needful we heare you But these wordes which are out of the scripture in no case are to be receaued of vs. In like sort sayth S. Vincent 31) L. 1. coÌ„t haeret If one shal aske anie Heretick c. from whence do you proue from whence do you teach that I ought to forsake the vniuersal and ancient Faith of the Catholick Church Presently he answereth for it is written and forth with he prepareth a thousand testimonies a thousand examples a thousand authorities from the Law from the Apostles from the Prophets c. Agreeably herevnto the Arrians denied the Sonne of God to be consubstantial to his Father because the word Consubstantial is no where in the Scriptures as S. Athanasius S. Austin and S. Hierome testifie in sundry places writing against them The Macedonians 32) Basil de Spiritu Sancto c. 25. l. 1. contr Eunomium and Eunomians denyed the Holie-Ghost to be equal with the Father and the Sonne because in their opinion it is no where expresly set downe in the Scriptures The 33) Cyril Socrates and others writing of the Nestorians Nestorians denyed the B. Virgin Marie to be the Mother of God because these wordes are not expresly in Scripture And the selfe same pretense of only Scripture is stil vsed now by Protestants as I haue proued at large els-where The continuance and visibilitie of the Church of Christ was denied by the Donatists of whom S. Austin affirmeth that they vsed to collect certaine places of Scripture and to wrest them against the church of God that so it might be thought to haue fayled and perished out of the whole world And as Protestants say now of the Church before Luthers time 34) de vnita Eccl. c. 2. so sayd the Donatists before 35) August in Ps 101. Conc. 2. The Church hath reuolted and perished out of al Countries But this saith S. Austin say they who are not in it Or impudent speech The claime of Ecclesiastical Primacie was condemded in the Emperour Constantius to whom Osius 36) Athan. Epist ad Solit. vit agentes Ambr. Ep. 32. 33. Sozom. l. 6. c. 7. Conc. 3. Carthag can 9. Aug. Ep 48. 50. 162. 165. sayd I. beseech thee cease and remember thou art mortal be fearful of the day of Iudgement keepe thyself pure against that day do not intermedle in Ecclesiastical affaires neither commande vs in this kind but rather learne those things from vs. God hath committed the Empire to thee and to vs those things which belong to the Churches Take heede least drawing vnto thee such things as concerne the Church thou be guiltie of great crimes And againe for who seeing him in decreeing to make himself the Prince of Bishops and to be cheef Iudge in Ecclesiastical Iudgement wil not iustly say that he is that abhomination of Desolation which was foretold by Daniel Herof also the 37) Cent. 4 col 549. Polanus in Symphonia p. 836. 837. 8â—8 839. 841. 842. 843. 844. 849. Cartwright in whiteg def p. 700. Osiand cent 4. p. 477. Centurists Emperours also sometimes vnfittingly assumed to themselues the Iudgement of matters of Faith which thing Athanasius reprehendeth in Constantius and Ambrose in Valentinian c. The denial of Inuocation of Saints was condemned in Vigilantius the Heretick of whom 38) Answer to a Count. Cath. p. 46. Par. against Symb. part 1. p. 74. 83. Cent. 4. col 1250. Crisp his Estate of the Church p. 131. Osian cent 4. p. 506. D. Fulk sayth Last of al Vigilantius shal be brought in who wrot against Inuocation of Saints Superstition of Reliques and other Ceremonies him Hierome reproueth And the same is confessed of Vigilantius by M. Parker the Centurists Crispinus and Osiander In like sorte D. Sarauia and Beza do both of them affirme that Aerius was likewise condemned by the Fathers for his then teaching that the Saincts departed are not to be prayed vnto The which also is acknowledged by 40) Loc. com p. 514 Bucanus against Aerius The denial and contemning of Saincts Reliques is condemned in Eunomius and Vigilantius whereof sayth 41) De Ecl. dog c. 73 see Chemnit Exam. part 4. p. 7. S. Austin We beleeue that the bodies of Saincts and especially the Reliques of Blessed Martyrs are most intirely to be honoured if anie man contradict this he is supposed not to be a Christian a but an Eunomian and Vigilantian So likewise the Arrians and Vigilantius denying the Diuels to be tormented by the Reliques of Martyrs are condemned therefore the first by S. Ambrose 42) Ser. 93. De Inuent corpo S. Geruasij Protasij the second by 43) Contr. Vigil c. 4. S. Hierome The denial of the Images of Christ and his Saincts was condemned in Xenaias of whom sayth 44) Hist Eccl. lib. 16. c. 27. Nicephorus That Xenaias first ô audacious soule and impudent mouth vomited forth that speech That the Images of Christ and those who haue pleased him are not to be worshipped According to which the Protestant 45) Comment in proc Chronol l. 7. at Antichr 494. see Cedemus in Compend hist Functius confesseth that 39) Defen Tract de diuersi p. 349. 346. Xenaias first raised warres in the Church against Images The denial of the signe of the Crosse was condemned in some ancient Magicians of whom thus writeth 46) Hist li. 3. c. 3. Theodoret The Diuels appearing in their accustomed shape feare compelled Iulian the Emperour to signe his forehead with the signe of the Crosse whereupon the Diuels beholding the figure of our Lords victorie and remembring their owne ruine forthwith vanished away c. Iulian affirmed that he greatly admired the vertue of the Crosse and that the Diuels fled away because they could not endure the signe therof to whom the Magician sayd Do not so think for they do not feare for that reason which you alleage but detesting your fact they withdrew themselues
assigned the third place to Hereticks who haue Gone out of the elect people of God but were not of them So that Scriptures Fathers and Protestants do al of them agree That the Going out or departing from the Church is the Badge of Heresie and Persons so Going out are thereby marked Hereticks Examples heerof we haue in al former Hereticks in Arius Macedonius Nestorius Pelagius Eutyches Donatus waldo Wicclif Husse c. who al of them being at first Roman Catholicks through Innouation of opinions afterwards seuered themselues from their mother Church going out from her to new Congregations But now to apply this to Catholicks and Protestants and breefly to examine whether companie hath gone or departed out of a former knowne Church the true Church of Christ and first to giue M. D. Morton a short scantling concerning himself his Brethren his owne neighbour M. Mason answering certaine demands of Catholicks in this kinde saith a) Consecrat of English Bishopes p. 41. When it pleased him which causeth the light to spring out of darknes we did spring from yourselues being stil content to be yours so you would be Christs In like sort sayth a) Apol. p. 288. D. Iewel We haue indeed gone from the Pope we haue shaken of the yoake of the Bishop of Rome It is true sayth b) Act. mon. p. 3. M. Fox we are remoued from the Church of Rome And D. Rainolds c) In his Conclusions annexed to his Conference maketh this one of his Conclusions That the reformed Churches in England Scotland France Germanie and other kingdomes and Common-wealthes haue seuered themselues lawfully sayth he from the Church of Rome And as for Luther himself he was at first so Roman Catholick as that sayth he (d) In Ep ad Gal. fol. 38. and see 37. 188. I did so highly esteeme the Popes authoritie that to dissent from him euen in the least point I thought it a sinne worthy of euerlasting death and would my selfe in the defence of the Popes Authoritie haue ministred fire and sword Caluin speaking of Protestants in general expresly sayth 20) In Ep. 141. p. 273. we were inforced to make a departure from the whole world yea we 21) Instit l. 4. c. 6. § 1. haue departed sayth he from her to wit the Roman Church And so accordingly it is so euident that Waldo Wicliffe Husse Luther Caluin Zuinglius c. were first borne baptised and brought vp in the Catholick Church from whence afterwards through Noueltie Libertie they went out became Apostates as that to endeauour anie special proof therof might iustly be censured of no lesse idle vanitie then to seeme to deny it of greatest ignorance or impudencie And so leauing our Protestants thus confessedly Going out of our former Catholick Roman Church and thereby branding themselues with the infamous Mark of Hereticks I wil examine what Protestants think of the Roman Church in this behalf And indeed this crime of Going out is in it self so foule a blemish as that some Protestants much desire to stayne our Roman puritie therewith So D. Fulk would haue the world to thinke That 22) Retentiue p. 85. the Popish Church is but an Heretical Assemblie departed from the vniuersal Church long since Augustins departure out of this life With whom agreeth his Brother blindbyard D. Sutclif affirming That 23) Suruey of Poper p. 315. the Papists are a sect going out of Christs Church and rising long after Christs time But these great Doctours speake much but proue nothing for it behoued them to assigne a former Church from whence the Papists thus reuolted as also the persons who the time when with other Circumstances of al which they rest silent Wherefore to cleere our Roman Church of this so foule Imputation that to the perfect sight of the blearedst eye And first to omit al former testimonies plentifully exhibited in proof of her confessed knowne and vn-interrupted Conrinuance from the Apostles times to these of ours as also to forbeare that ancient Doctours and Writers in al Ages do specially mention and register vp al notorious departures made by any Hereticks from the true Church not insinuating the least concerning our Roman Our Innocencie herein is so notoriously apparent as that sundrie Protestants being prouoked in this kind to giue the least Instance of anie such departure in our Roman Church are euer inforced in their answer therunto only to fly to our pretended departure from the sacred Scriptures so passing ouer al precedent Ages without anie colour of Examples to be vrged against vs. So M. Knewstubs 24) Answer to certaine assertions c. p. 35. answereth you require to know if our doctrine were the same which they in the Primitiue Church professed who they were that did at that time note our Going out c. This question is altogeather vnnecessarie for when an offender is taken with the manner it is needlesse to stand vpon Examination of them who were at the deed doing We haue taken you with the manner that is to say with Doctrine diuerse from the Apostles and therefore neither Law nor conscience can force vs to examine who were witnesses of your first departing With whom agreeth M. Powel only answering that the Roman Church is 25) Consideration of the Papistes supplication p. 36. fallen from the doctrine comprehended in the writings of the Apostles But to omit that this answer is a base and shameles begging of the thing it self in question to wit that we are departed from the Scriptures which as most vntrue we euer do deny It is further most impertinent to the point now vrged which is whether the Roman Church hath gone out from anie other knowne Church yea it most strongly argueth the contrarie seing they much desiring to exemplify against vs herein for want of al Instance during these 1600. yeares constrained to iumpe them ouer and only to insist in the writings of the Apostles then which what more strongly can be vrged in our behalf And yet in like sort for want of better answer D. Sutclif 26) Answer to the mass Priestes supplicat c. 7. sayth Neither is it material that the Roman Church neuer went out of anie knowne Christian Societie So insinuating her neuer Going out with is the only thing I here desire to proue But if this be not material with D. Sutclif yet is it most material and conuincing with al men of iudgement for if the Roman Church or anie other Church hauing once been confessed members of the true ancient visible Church of Christ did neuer depart or Go out of the sayd true Church then are they stil yet within it and members of it Now that the Romam Church was not only a true Church in the Apostles times but also vnto the time of S. Austin and further it is abundantly already confessed and therefore seing she hath confessedly neuer departed out the sequele is euident that stil she continueth tâ—e
answer After 750. 750. to 800. I name saith he the Councel of Constantinople vnder Constant Copronymus and of Franckford vnder Charles the Great against Images and the booke yet extant that he caused to be made against the 2. Nicene Councel with another set forth by Ludonicus his Sonne to the same effect A great tooth stil hath our Minister against Images but it neuer biteth for tâ—is Councel of Constantinople was likewise neuer confirmed but expressely condemned in the Seauenth Synod (47) Act. 6. Paul Diac. l. 21. 22 de Rib. Rom. Zonoras in Annalibus And being assembled only of Grecians who in the doctrine of Images were manie of them diuided from the Roman Church the testimonie thereof is of no force as I haue shewed before But besides it is not worthie of obseruation that as neither of these Councels of Constantinople so often vrged by our Doctour were euer confirmed by the Bishop of Rome without whose allowance according to the first Councel (48) Socrat. l. 2. c. 13. of Nice it was not lawful to assemble General Councels so neither did anie of the Patriarchs themselues euer assent vnto them as is manifest by Zonoras Cedrenus Paulus Diaconus and other Writers hereof Yea further al Authours who write of General Councels as Psellus Photins Zonoras Nicephorus Cedrenus Nycetas Paulus Diaconus Rhegino Ado Sigebert Abbas Vspergensis and others do either not number these two of Constantinople amongst the Councels of the Church or els do expressely reproue them and the 2. Councel of Nice which was truly General and plenarie did directly abrogate and condemne them Adde hereunto in fauour of our Doctour who is so far in loue with these Councels that in that vnder Constantin is decreed (49) Can. 15. those to be accursed who do not inuocate the B. Virgin Marie As also 50) Can. 17. those who do not worship and Inuocate the rest of the Saincts And 51) Can. 18. those who do not beleeue that God wil giue eternal life for merits of works according to the iust waight of his Iudgement al which Catholike Canons are 52) Cent. 8. c. 9. col 639 recited by the Centurists Now if M. White wil vrge this Councel against Images in which respect it was impugned and contradicted by seueral means why may not I much more vrge it for these other poynts wherein it was neuer reproued by any Councel or other Writers Now as concerning the Councel of Franckford vrged here and by sundrie other Protestants against Images First the a) Cen. 8. c. 9. col 639. Magdeburgians themselues acknowledge that Pope Adrian then Bishop of Rome neuer consented vnto it but both himself and his Legates resisted it Now neuer 53) Galasius Temo de vinâ—ulo Anathematis was there anie one Councel holden lawful whereunto the Roman Bishop resisted In so much that this Councel of Franckford itself decreed 54) In lib. Catolino That the last Iudgement of Controuersies belonged to the Roman Bishop and with this verie argument cheifly it endeauoured to confute the seauenth Synode imagining this to haue been assembled without the authoritie of the Bishop of Rome So that this Councel of Franckford by the testimonie of the Centurists destroyeth it selfe Secondly the Centurists in the same place teach that the 2. Nicene Synod was confirmed by Pope Adrian but the Councel of Franckford reiecteth only such Synods as are assembled without the Popes Authoritie wherefore according to the Magdeburgians not the Councel of Nice wherein Images were approued but some other was reproued by the Councel of Franckford Thirdly The Centurists further confesse that the Councel of Franckford did not decree that Images should be taken out of the Churches but remayning in the Churches that they should not be adored Wherefore then do Protestants pul down Images and break them Wherefore do not themselues obserue the Decree of the Councel Yea this verie Councel thundreth Anathema 55) l. Carol. Hincmarus Magdeburg to al such as deface break pul down Images how then wil our Protestants escape this bolt Fourthly the Councel of Franckford did indeed impugne 56) l. Carol. Hincmarus two Councels one of Constantinople which decreed against Images and the other of Nice which was for Images But the impugning of this latter was only through errour and materially euen as the Councel of Ariminum condemned the word Homousios for the Authour of the Bookes vnder the name of Charles had obtruded vnto the same Councel of Franckford two vntruths 57) In praef lib. Carol. First that the Councel of Nice had decreed that Images should be worshipped with the honour of Latria or that which is due only to God 58) l. Carol. The second that this decree was made by the Grecians without the consent of the Bishop of Rome Now these two lyes supposed for truths it is no wonder though the Councel of Franckford resisted the Councel of Nice And that these were mere Impostures falsly imposed vpon the Councel of Nice it is euident aswel in that the Legates of the Roman Bishop subscribed to euerie Act as also in that the Epistles of Pope Adrian himself for Images 59) Act. 2. were read in the Councel it self And so likewise that the sayd Councel did not decree Images to be worshiped with Latria is further manifest in that Basil of Ancyra who was formerly an Heretick being now conuerted and professing the Catholick Faith the (60) Act. 1. whole Councel hearing him and approuing him affirmed that he did worship Images but not with Latria seing that was due only to God And the like (61) Act 3.4.7 was professed by Constantin Bishop of Constance and other Bishops in the Seauenth Synode Neither let it seeme improbable that such vntruths could be forged against a general Councel so lately before celebrated Wheras most Protestants dare now affirme that Catholicks adore Images as Gods whereas almost thousands of Catholick Writers and the General Councel of Trent celebrated in the Confins of Germanie do declaime the contrarie what wonder then if the like be forged of a Greek Synod which few could read and vnderstand and which was celebrated in the Oriental parts being far distant Lastly it is to be remembred that though this Councel of Franckford did erre yet was it not in matter of Faith but only in fact condemning vpon false information the Councel of Nice neither was it euer confirmed but expressely reiected by the Bishop of Rome and therefore the errour thereof doth nothing preiudice the infallible authoritie of lawful approued General Councels So manie wayes doth it appeare that this thredworne Argument from the Councel of Franckford against Images is altogeather impertinent And now to come to the bastard Booke fathered vpon Charles the Great First the Booke of Adrian the First to Charles is extant whereby it appeareth that the sayd Booke was written by some Heretick and sent from Charles to Adrian
that he might answer it Secondly the Roman 62) Zonaras Cedrenus Paulus Diac. in vita Leonis Isauri Bishops Gregorie the Third Adrian the First and Leo the Third Excommunicated the Grecian Emperours and transferred the Empire from them to the French cheifly for that they patronised the Heresie against Images whereas the French persisted euer constant in the ancient Catholick Faith wherefore it is most improbable that Charles should write in defence of the Grecian errour against the Pope of Rome Thirdly 63) L. 1. de cultu Imaginum Ionas Aurelianensis who liued in the Raigne of Ludouicus sonne to Charles testifyeth that Claudius Taurinensis a special Patrone of the Heresie durst neuer open his mouth therein during the life of Charles Fourthly Pope 64) Paulus Aemil. l. 2. Franc. And see cent 8. c. 9. col 570. Stephen holding a Councel at Rome against the sayd Errour Charles himselfe sent 12. of the cheifest Bishops of his Kingdome to assist him therein And D. Cowper 65) Chron. 174. reporteth that certaine Bishops were sent by Adrian to Charles who held a Councel in France against the condemnation of Images Fiftly this most famous Emperour Charles was so wholy Roman Catholick as that 66) Ep. ded Hist Sacra Hospinian recordeth of him 67) Epist Hist Eccl. Cent. 8. p. 101. Crisp of the Estate of the Church p. 221. 216. Bul. in 2. Thess c. 2. p 533. Cowp Chron. f. 173. 195. Foxin Apoc. p. 436. that he not only cōmanded by publick Edicts that the verie Ceremonies Rites and Latin Masse of the Roman Church as also the Decrees Lawes and Ordinances of the Roman Bishop should be obserued through his whole Empire but himself by imprisonments and diuers kinds of punishments compelled Churches to the same The like whereof is confessed of him by Osiander Crispinus Bullinger D. Cowper and M. Fox So vnlike was he to write against the Roman Church concerning Images Sixtly Caluin himself insinuateth this Booke to be forged about Charlemaines time saying 68) Iust l. 1. c. 11. sec 14. There is extant a refuting Booke vnder the name of Charles the Great which by the words thereof we may gather to haue bene made at the same time Seauently wheras Charles was knowne to be verie skilful both in Greek Latin learned ingenious in this booke there are manie absurdities committed as where it affirmeth Constantinople to be a Citty most knowne in Bythinia whereas indeed it is in Thracia as also that at Constantinople there was a Councel celebrated in defence of the worshipping of Images whereas the sayd Councel was celebrated at Nice And that the Nicene Councel tearmed the Eucharist the Image of Christs bodie whereas directly and purposely they refute and condemne the sayd speech Eightly supposing for the time against al the premisses that it had been Charles his Booke yet nothing would it auaile but much preiudice Protestants for therein is expressely taught that the last sentence in Controuersies of Faith belongeth to the Roman Bishop And that he hath his Primacie not from Councels but from God himself It prescribeth also Exorcismes to be vsed in Baptisme Churches to be dedicated with special Rites That we are to pray for the dead and Inuocate Saincts and their Relicks to be worshipped That Chrisme and Holie-water are to be vsed That in the Eucharist there is the true Bodie of Christ and the same to be worshipped yea to be offred as a true and proper Sacrifice Al which do mainely impugne Protestant Religion And therefore if they wil haue vs to beleeue this Booke teaching that the Councel of Nice erred concerning Images let them beleeue it teaching the other Catholick poynts next recited Lastly if it could be proued that Charles himself had made this Book that he had been a perfect Protestant in al poynts yet how would it hence follow that the Roman Church had changed her Faith in the time of Charles Or what would the testimonie of a Lay-man auaile them seing according to 69) Orat. 2. de Imag. Damascen Christ committed not his Church to Kings and Emperours but to Bishops and Pastours But we haue seene sufficiently before that Charles was a Prince wholy deuoted to the Roman Church and a special Patron of Images and consequently the Booke written against them and imposed vpon him is meerly forged and of no authoritie And so likewise is no lesse forged that other vnder the name of Lewes his Sonne which for such is condēned by the Catholick Church Neither 70) Index lib. prohibit doth our Doctour affoard vs the least colour of proof for the legitimation of either of these Bookes but only sayth that they are extant as though it were rare among Hereticks to finde manie spurious adulterine Bookes And so I cōclude that seing our Ministers proofs for the Roman Churches change in these 50. yeares are al of them in seueral respects either most impertinent or most false that therefore the Roman Church during the same time did not change After 800 800. to 850. I name sayth our Cataloguer Ioannes Scotus c. who resisting the Real presence c. was therefore murdred The same time Berthram also writ against it c. Claudius Bishop of Towres resisted Images worship of Saincts and Pilgrimage Lotharius the Emperour reduced the Pope to the obedience of the Empire c. These are the examples of the Roman Change in this time But let vs examine them As concerning Scotus that he resisted the Real presence M. White proueth it only by the testimonie of Daneus who being a formal Protestant of these times his testimonie is insufficient as bearing witnesse in his owne Cause therefore al further answer were needles But yet I do acknowledge that about the same time there was one Scotus not the subtil Doctour who liued some Ages after but an other who writ something doubtfully in this poynt but his Booke was condemned in the Councel at Vercella as testifyeth Lantfrancus (a) lib. de verit Corp. Et sang Domini in Eucharistia And he is obserued to be the first in the Latin Church who writ suspiciously against the Real Presence And as for Bertram though the Booke extant vnder his name doth vse some doubteful and obscure words as Figure Spiritual and Mysterie yet at other times doth it speak as plainly Affirming the Presence of Christs Bodie vnder the veyle or couerture of Bread Yea the Centurists confesse that Bertram 71) Cent. 9. c. 4. Col. 212. in the sayd Book hath the seeds of Transubstantiation Secondly this sayd Book being set forth lately by Oecolampadius may iustly be suspected and rather in that Pantaleon 72) p. 65. in his Chronograph mentioning Bertram and his other writings forbeareth yet to mention this Booke or to charge him with this pretended opinion Thirdly Illiricus making a Catalogue of Protestant witnesses to whom our Minister for this of his is no litle beholding
insufficiencie of this desperate answer I wil make proofe of two seueral truthes First that the sayd answer hath euer been and is stil the ordinarie answer of al Hereticks thereby intending to escape not only the foulest stayne of Nouellisme or Innouation but withal to preuent al strongest arguments drawne from general Councels though neuer so lawful from ancient Doctours though neuer so learned and from Ecclesiastical Histories though neuer so true The second truth is that their so appealing to the Sacred Scriptures is the thrusting their owne throates againsts the sharpest poynts of their Enemies swords For by them I wil euidently proue the Roman Church and Religion to be the only true Church and Religion of Christ and his Apostles As also the Congregation of Protestants and their profession to be most aduerse and disagreing with the Scriptures themselues and so in itself to be nouel heretical and damnable And to omit the ordinarie custome of elder Hereticks in appealing from al other proofes to only Scripture obserued and reproued in them by the ancientest and learnedst (4) lib. De Prescript c. 15. Hieron ep ad Paulin tom 3 cont Lucifer Augu. cont Faust Manic l. 32 c. 19 l. 1. de Trinit c. 3. ep 222. Hilar. l ad Const Vincent Lyrin l. aduers haeres c. 35. Ambr. in c. vlt. ad Tit. Orig. hom 7. in Ezech. Doctours and Fathers of the Primitiue Church namely Tertulian Hierome Augustin Hilarie Vincentius Lyrinensis and others And only to obserue how the refinedst Sectaries of these our dayes with the same pretence of Scripture do dayly reuolt and rebel from their other Brethren And first concerning the Puritans agaynst the Protestants D. white guift alleaging and vrging in behalf of Metropolitanes the authoritie of the Nicene Councel (5) In his 2. Reply part 1. p. 484. M. Cartwright replyeth Touching the perfect vnitie of Substance of our Sauiour Christ with God the Father it giuing Sentence vpon the infallible Word of God is worthily to be reuerenced But if the Doctours wil haue their soundnes in that poynt to authorize the rest c. it is that which we can by no meanes assent vnto And that it may appeare how iustly we cal this Canon of the Councel touching Metropolitanes vnto the touchstone of the word of God Let it be considered c. yea the same 6) In Whiteg Def. p. 111. M. Cartwright alloweth the iudgment of his learnedst father Caluin but with this restraynt So far sayth he as we can esteeme that that which M. Caluin sayth doth agree with the Canonical Scriptures This practise is so ordinarie with the Puritans that D. Bancroft in his Suruey of pretended Discipline spendeth wholy his 27. Chapter in obseruing and reprouing the same In like sort the (7) In their Apologie p. 103. 4. 98. 99. 100. And see M. Aynsworth in his Counterpoyson p. 15. 154. Brownists of Amsterdam answering to D. Bilsons allegations from the Fathers resolutely affirme and say Let M. Bilson with these Doctours know that vnles they can approue by the word of God their Prelacie c. Al the colour they bring out of former times and writers is of no moment in this case And as for the Anabaptistes (8) Eccl. Pol. pref p. 38. M. Hooker reporteth of them that the Book of God they for the most part so admired that other disputation against their opinions then only by allegation of Scripture they would not heare for which verie poynt and errour they are reproued by (9) Tract Theol p. 171 in Psycophannichiae p. 451. And in his Instructiō aduersus Anabap p. 478. M. Caluin in these words Because sillie Christians who haue some zeale towards God can be seduced by no shew or appearance more faire then when the word of God is pretended and alleaged the Anabaptists against whom we now write haue it alwayes in their mouths and they alwayes solemnly recite it c. And agayne The Deuil himself armed himself with the word of God and girded himself with that sword to inuade and assault Christ And we find true by experience that he doth daily vse these guiles or artes by organs or instruments to depraue the truth and so to lead miserable Soules to destruction So ordinarie it is with the Anabaptists and the Diuel himself in defence of their errours euer to appeale to the only written word The same answer is likewise giuen by the Protestant Arians of these times insomuch as (10) Lib de Christi Naturae p. 222. Socinus in defence of his errour agaynst the Diuinitie of Christ answereth his Protestant Aduersarie Volanus in these wordes We propound to vs in this question none for Maister or Interpreter but only the Holie-Ghost c. we do not thinke that we are to stand to the iudgement of anie men though neuer so learned of anie Councels though in shew neuer so holie and lawfully assembled of anie visible Church though neuer so perfect and vniuersal Simlerus (11) De aeterno De◠filio l. 1. c. 2. writeth of the Arians They prouoke vs to Scriptures and because they know al Antiquitie to be against them they reiect al without exception And (12) In ep Theol. ep 15. p. 119. 120. Beza sayth to the Arian Statorius who was sometime Bezas Scholler and deare to him Oughtest thou not to remember from whom to whom thou hast reuolted But thou saist I do not depend of men but of the word of God Very wel But doth the word of God teach thee c. that he can be a Sauiour c who is not God So that our moderne Puritans Brownists Anabaptists and Arians do al of them in defence of their seueral errours being vrged by other Protestants with the authoritie of the Church Fathers and Councels euer appeale vnto the only written word But who would not thinke but that our ordinarie Protestants thus reprouing in their reuolting Brethren their contempt of the Church Fathers and Councels and their running to only Scripture would not be found faultie herein themselues And yet when their learnedst Bishops and Doctours are vrged vpon seueral occasions by our Catholick writers with the authoritie of Church Fathers and Councels none more readie then themselues to refuse disgrace and reiect the same and that euer with pretence and appeal to only Scripture A truth so euident that their forsayd rebellious Brethren do playnly acknowledge that this their course of appealing to only Scripture was taught and defended by themselues for thus say the (13) Simlerus De filio Dei in Bullingers pref there fol. 4. And in Simlerus his other Priface fol. 1. Antitrinitarians to the Tigurine Protestans You haue taught vs that nothing is to be receaued besides the Scriptures therfore we demand where it is written in the Scriptures c. Except you shew this according to your Rule we reiect and condemne those things therfore we haue learned of you to contemne the Fathers And
is so copiously preached by vs that truly in the Apostles time it was not so cleare And seing 48) Tom 2. lib. Cont. Reg. Angliae f. 344. God's word is aboue al the Diuine Maiestie maketh for me So that I passe not if 100. Austins 1000. Cyprians 1000. King Harrie 's Churches stood against me Wherefore 49) Lib. de Seruo Arb. And see Cnoglerus his Symbolatria p. 152. Cast you off what armour the ancient Orthodoxal Fathers shal afford or the schooles of Diuines the authoritie of Councels Bishops the consent of so manie Ages of al Christian People we receiue nothing but Scriptures but yet so that the infallible authoritie of interpreting is only in vs what we expound that the Holy-Ghost thinketh what others though great though manie bring it commeth from the spirit of Sathan and a mind distracted Yea the Pope 50) L. aduersus Papatum Romae à Satana fundatum f. 1. knoweth saith Luther that by the singular guift and bountie of God I am more learned in the Scriptures then himself and al his Asses But if Luther himself doth so fully mouthe his owne prayses and deserts we may presume his disciples and followers are not sparing in the like And so indeed writeth Alberus 51) Contra Carolostadianos l. 7. I doubt not but that if Austin were now liuing he would not be ashamed to professe himself Martin Luther's Scholler But Musculus lasheth far further for 52) Praef. in Libellum Ger. de Diaboli Tyramide since the Apostles times saith he there liued not in the world a greater then Luther And it may be sayd that God powred al his guifts vpon this only man and that there is as great difference betwixt the ancient Doctours and Luther as betwixt the light of the Sunne and of the Moone Neither is it to be doubted but that the ancient Fathers euen those that are chief and best among them as Hilarie and Austin if they had liued and taught in the same time with Luther would without blushing haue carried the lanterne before him as his Schollers or Ministers And another professeth that 53) In Hos in Hist Sacra part alt f. 346. He preferreth one leaf in Luther before the writings of al Fathers So that if we beleeue either Luther or his Schollers not only Austin and Hilarie and Ambrose but euen al the Fathers since the Apostles times must giue place to Luther in regard of his profoundest knowledge and learning But not only Luther himself thus far excelleth the ancient Fathers but in his opinion the onlie 54) In Col. mensa c. de Patribus Eccl. Apologie of Philip Melancthon doth far excel al the Doctours of the Church and exceed euen Austin himself Beza in like sort affirmeth 55) Praef. in nouum Testament dicat Principi Condiensi Caluin to haue far exceeded al the ancient and later writers in interpreting of the Scriptures wth varietie of words and allegation of reasons Yea saith he 56) Epist Theol. ep 1 p. 5. I haue been accustomed to say and not without cause as I take it that whilst I compare those verie times next the Apostles with our times they had then more conscience lesse knowledge And on the other side we haue now more knowledge and lesse conscience This is my opinion c. Agreably herevnto saith D. Whiteguift in his 57) Defence c. p. 472. Brief Comparison between the Protestants Bishops of our time and the Bishops of Primitiue Church The doctrine taught and professed by our Bishops at this day is much more perfect and sound then it commonly was in anie Age after the Apostles times 58) Ibid. p. 473. Surely you are not able to reckon in anie Age since the Apostles time anie company of Bishops that taught and held so perfect and sound doctrine in al poynts as â—he Bishops of England do at this time Yea in the truth of doctrine our Bishops be not only comparable with the old Bishops but in many degrees to be preferred before them In like sort saith Zanchius 59) De Sacra Scriptura p. 411. Christ hath now giuen to vs more excellent Interpreters then euer heretofore stnce the Apostles Yea saith M. Iacob 60) Defence of Treatise of Christ's sufferings p. 146. And see the Answ to Downham's sermon p. 20. this is the profit that comes by ordinarie flanting with the Fathers c. if in this case we were to looke after anie man surely we haue more cause to regard our late faithful teachers rather then those of old who being equal with the best of them in anie of the excellent graces of God's Spirit c. By which we may see the smal account made by Protestants of ancient Doctours not blushing thus to equal yea much to preferre their owne latest Writers before al the Fathers since the Apostles times But what should I vrge thus much their dislike disclaiming and disgracing of ancient Fathers when they spare not to reiect and contemne the authoritie of al Councels though neuer so general neuer so ancient And first doth not Luther affirme in general 61) In Asser Articulorum per Leonem X. damnat Art 29. That the way is made to vs Protestants of weakning the authoritie of Councels and of freely contradicting their decrees and of iudging their Acts and of confessing confidently whatsoeuer seemeth true to Protestants whether it be approued or reproued by anie Councel Doth not Beza affirme that 62) Praef. in nouum Testam ad Princ. C ndiens euen in the best times the ambition ignorance and lewdnes of Bishops was such that the verie blind may easily perceaue how that Sathan was president in their assemblies or Councels Doth not D. Humfrey disclaime from the Councels celebrated in the first 600. years saying 63) De vita Iuelli p. 212. What concerneth it vs what the false Synods of Bishops as then shal ordayne And doth not M. Carthwright reiect as erroneous euen the first Nycene Councel saying 64) 2. Reply part 1. p. 509. We haue good cause to hould for suspect whatsoeuer either in gouernment or doctrine those times left vnto vs not confirmed by substantial proofs out of the Word c. This appeareth in the first Councel of Nyce where the most errours decreed vpon c. besides the vngodlie custome which may appeare to haue occupyed almost al the Churches touching the forbidding of the second Marriage of Ministers before that Councel And againe 65) Ibid. p. 484. In the same Councel appeareth that to those chosen to the Ministerie vnmarried it was not lawful to take anie wife afterwards c. Paphnutius sheweth that not only this was before that Councel but was an ancient Tradition in the Church in which both himself and the whole Councel rested c. If the ancient Tradition of the Church saith Cartwright cannot authorize this neither can ancient custome authorize the other to wit of Metropolitans Luther
stileth the Canons of the sayd Councel of Nyce 66) Luther l. de Cōcilijs part 1. p. 92. hay straw wood stubble and demandeth whether the the Holie-Ghost hath nothing els to do in Councels but to bind and burden his Ministers with impossible dangerous and vnnecessarie lawes So absurd was the Councel of Nyce in Luther's iudgement affirming further That more light is brought to a Christian by that Catechisme which children do learne then by al the Councels Caluin calleth the Fathers of the sayd Councel of Nyce 67) Lib. de vera Eccl. reformat opuscul p. 486. And Inst l. 4. c. 9. 3. 10. Phanaticos that is men Phanatical or deluded by the Diuel and withal giueth leaue to euerie priuate man to examin the decrees of Councels by the Scriptures saying 68) Inst l. 4. c. 9. §. 8. 9 11. Let no names or authorities of Councels Pastours Bishops hinder vs but that we may examin al Spirits of al men by the rule of the Word of God And againe 69 Ib. 3. 14. I deny that Interpretation of Scripture to be alwayes true and certain which is receaued by the consent of a Councel But I cannot heer but obserue the strange giddines of this primest protestant Caluin who directly contrarie to his former Assertions writeth thus 70) Inst l. 4. c. 9. §. 8. Those ancient Synods as Nyce Constantinople the first of Ephesus of Chalcedon and the like which were assembled for the confuting of errours we do willingly embrace and reuerence as Sacred for as much as concerneth doctrines of Faith For they containe nothing but the pure and natiue Interpretation of Scripture which the holie Fathers with spiritual wisdome applyed to the vanquishing of the Enemies of Religion which then appeared But to leaue him thus fighting with himself and to come to the Ministers of the Church of Scotland 71) In the end of the Harmonie of Coafes p. 19. And see the sayd Harmonie sect 1. p. 14. Without iust examination we do not receaue say they whatsoeuer is obtruded vnto men vnder the name of a General Councel for plaine it is that as the men assembled were men so haue some of them manifestly erred and that in matters of great weight and importance So far then as the Councel proueth the determination and commandment that it giueth by the plaine word of God so soone do we reuerence and embrace the same Heervnto also do accord our English Protestants teaching that 72) Articles of faith agreed vpon in the Conuocations of A. 1562. 1604. art 21. General Councels c. may erre and sometimes haue erred euen in things pertaining vnto God Wherefore things ordained by them as necessarie to saluation haue neither strength nor authoritie vnles it may be declared that they be taken out of holie Scriptures So vnwilling or rather truly fearful are Protestants to appeale vnto General Councels for the decision of Controuersies But D. Luther proceedeth further seriously expecting exacting that al Councels shal be subiect to his Censure determination 73) Tom. 2. wittenberg f. 375. The Rectours of Churches saith he the Pastours of Christ's sheep haue indeed power to teach but the sheep ought to iudge whether they propose the voice of Christ or of strangers c. Wherefore let the Pope Bishops Councels c. decree appoynt and ordaine what they wil we wil not hinder them but we who are the sheep of Christ and heare his voice wil haue it in our power to iudge whether they propose things true and agreable to the voice of our Pastour or no and they are to yeald subscribe and obey our Censure and Sentence Now if Councels be subiect to the Censure of Luther or anie other such rotten sheep then lesse is the authoritie of Councels then of Luther himself then the which nothing can be spoken more absurd or ridiculous In like sort saith Peter Martyr in general 74) De votis p. 476. As long as we rest in Councels Fathers we shal be euer conuersant in the same errours Yea saith M. Carthwright 75) In whiteg Tract 2. p. 95. If this be a sufficient proof to say such a Councel decreed such a Doctour sayd so there is almost nothing so true but I can impugne nothing so false but I can make true And wel assured I am that by their meanes the principal grounds of our Protestant Faith may beshabken But to conclude 76) De Concil contr Bellar. 9. 6. Fulk Answ to a Counterf Cath p. 89. 90. Will. Syno 92. D Whitaker D. Fulk D. Willet and most other Protestants teaching that General Councels may erre in Faith and manners it is no wonder though they reiect their authoritie but yet it euidently conuinceth that in matters of Faith and Religion Protestants dare not relye and submit themselues to the decrees and definitions either of ancient or moderne General Councels So that though Ministers in their Pulpits where none wil gainsay them do florish and flaunt forth the ancient Fathers prayses approue their authoritie applaud them as Protestants and appeale to those primitiue Doctours as Maisters and Patrons of their errours yet when they are pressed by Catholicks with cleerest euidence of their particular writings sayings and practise and with the answerable acknowledgements of the learned Protestants then their tone is changed bitterly exclaming that The argument drawne from Antiquitie is a Popish argument that To appeale to the Primitiue Church is to iniurie the Protestant Congregation That for Protestants to fil their books with the authorities of Fathers is dangerous and to be eschued That in al Councels Fathers and Stories since the Apostles the print of the Popes feet is to be found That the Papists strongest towers are in the testimonies of the Doctours That the Fathers were blind and ignorant in the Scriptures That they were certainly damned for their Papistical opinions vnles they repented That their interpretations of Scripture were aduantagious to Papists and preiudicial to Protestants That their books and Commentaries were contrarie to Scripture Yea that the Fathers did contradict one another and often one and the same himself That Luther and sundrie other Protestants are much to be preferred for learning before S. Austin S. Ambrose and al the other Fathers That the Doctrine now taught by the Bishops of England is much more sound then euer was taught by any Bishops since the Apostles and therefore that our Bishops are in manie degrees to be preferred before them that euen in the best times Sathan was president in Councels And lastly that al decrees of Popes Bishops and Councels are to yeeld and obey the Censure of Luther Dot not al this most strongly confirme that in the verie harts and consciences of Protestants themselues the ancient Fathers were Roman Catholicks and most aduerse to Protestants and that therefore and only therefore they are thus reiected contemned disgraced and wronged by them euen by Luther Caluin Beza
of free Iustification was as then almost oppressed with the Comments of the Grecian Bishops c. At the same time the Inuocation of the Dead preuailed and the foolish opinion of single life which shameful errours Hierom openly defendeth the multitude also of Ceremonies then encreased c. And al for the most admired the Monks in Aegypt Syria c. no otherwise then if they had been Angels Prayers also for the Dead began then more freely to be vsed and the Platonical question risen concerning Purgatorie c. So ancient and general amongst al the holie Fathers were al the foresayd Articles of our present Roman Faith 26. So that our Catholick Roman Faith concerning the Sacraments conferring grace of Confession of Pardons of Transubstantiation of Holie-Orders of Extreme-Vnction of the Masse of S. Peter's and the Pope's Primacie of the Pope not being Antichrist of Traditions of Purgatorie and Prayer for the Dead of Limbus Patrum of Inuocation of Saints Reuerencing of Relicks Images and the Crosse Vowes of Chastitie single life of Priests Monastical life prescribed Fasts Free-wil Merit of Works and the Ceremonies of the Church was the general receaued Faith of al ancient Fathers and other Christians Witnesses wherof in our behalf are Luther Caluin Zuinglius the Centurists Rhegius Melancthon Adamus Francisci Antonie de Adamo Bucer Crastouius Philippus Nicolai Chemnitius Functius Osiander Peter Martyr Beza Brightman Field Humfrey Fulk Cartwright Whiteguift Couel Fox Gifford Iacob Parker Parkins Wotton Beard Calfhil whitaker and Iewel THAT PROTESTANTS DO NOT ONLY disclaime from al the ancient Fathers as Papists but do further reiect the authoritie of the sacred Scriptures and of the Apostles themselues as being erroneous and that therefore they do not found their Faith or Religion vpon Sacred Scriptures or Christ his Apostles CHAPTER III. I haue laboured often and long for the finding out of some ground work Argument or Principle wherupon the Protestant Church should be builded and sustained And stil obseruing al proofs whatsoeuer drawne either from Histories Fathers Councels Church or Antiquitie to be al of them contemned and despised by them as meerly Papistical I retired and tyed my thoughts at last to that surest Ancker of God's heauenlie Word proposed vnto vs in the sacred writings of his Prophets and Apostles nothing doubting but that the credit authoritie therof would in the iudgement and verie beleef of al Protestants be euer admitted acknowledged and reuerenced as Diuine infallible and inspired from God the Holie-Ghost himself And yet frustrate in this my last expectation I find the verie writings of the Prophets and Apostles to be censured and reiected and the Prophets and Apostles themselues to be scorned disgraced disallowed by the learnedst Protestant Writers And to begin first with the scriptures of the old Testament omitting also Tobie Iudith c. and the rest which Protestants generally reiect for Apocryphal wheras Moyses was confessedly the first that writ anie part of sacred Scripture yea that writ the Law of God or Ten Commandments in Tables of stone he and the sayd Commandments are al of them reiected by our new Protestants 1) Tom. 3. Germ f. 40. 41. And in Colâ—oq Mensal Gâ—rm fol. 152. 153. We wil neither heare nor see Moyses sayth D. Luther for he was giuen only to the Iewes neither doth he belong anie thing to vs. Let him be to the Iewes as the Law of the Saxons and let him not disquiet or trouble vs Gentils As France regardeth not the Law of the Saxons so the Law of Moyses doth not bind vs. If anie propose vnto thee Moyses with his Lawes and would compel thee to keep them then shalt thou say Go to the Iewes with thy Moyses I am no Iew thou shalt not enwrap me with Moyses And againe 2) In Colloq Mensal c. de Leg. Euang. I wil not receaue Moyses with his Law for he is the enemie of Christ If he shal come with me to examination I wil reiect him in the name of God and wil say Let Christ stand heer 3) Fâ—l 118. Moyses is the maister of al hangmen no man matcheth him in terrifying streightning tyranizing threatning and thundring he cruelly assaulteth the consciences he terrifyeth tormenteth and teareth the hart 4) Ad Ps 46. Away therefore with Moyses to obstinate and cruel men and prowd Saints whome he may terrifye humble 5) Tom. 3. Witemb in Ps 45. f. 423. And see 422. And in Colloq Mens Ger. f. 152. 153. Moyses indeed had lips but profunda great ones vnpleasant stopped angrie in which there is not a word of grace but of anger death and sinne Gather al the wisedomes of Moyses and of the Heathen Philosophers and you shal find them to be in God's sight either Idolatrie or hypocritical wisdome or if it be Politick yet the wisedome of wrath c. For Moyses hath his lips ful of gal and anger c. Away therefore with Moyses c. Moyses being thus discarded Away likewise say Protestants with the Law and Commandments 6) Tom. 3. Germ. fol. 121. The Law sayth Luther is a true Labyrinth which only casteth consciences into errour The iustice of the Law is the monster Minotaurus that is a meer fable not leading to saluation but to the waters of Acheron 7) In Colloq Mensal Germ. f. 152. 153. To the Iewes belongeth the Law of Moyses it doth not bind vs c. I wil not haue Moyses with his Law for he is the enemie of Christ our Lord yea 8) Tom. 3. Wittemb f. 6. 7. the Decalogue itself testifyeth that Moyses doth not oblige the Gentils And his owne Brethren alleadge him saying 9) Admonitio Christiana p. 211 And see Hospin concord discord f. 225. As France respecteth not the Law of the Saxons so let not Moyses be thrust vpon vs we in the New Testament wil neither see nor heare Moyses And as for the Ten CoÌ„mandments themselues Luther expresly teacheth that 10) Serm. de Mose the Ten Commandments pertaine not to Christians 11) In Conuiual Colloq cited by Aurifab cap. de lege And therefore saith he Let the Ten Commandments be altogether reiected and al Heresies wil presently cease For the Ten Commandments are as it were the fountain from whence al Heresies spring According to which Islebius Luther's owne scholler 12) Cent. 6. p. 311. 312. 310. taught as Osiander relateth that the Decalogue was not to be taught in the Church c. He dispersed in publick writings his Antinomian errour and drew into errour some learned Protestants He seemeth to haue taken occasion of this errour from the writings of Luther not rightly vnderstood And 13) Act. Colloq Aldeburg p. 94 being great in the Court he preached earnestly for the Antinomian libertie These Antinomians 14) Sleidan Hist l. 12. f. 262. receauing their first beginning from Islebius Luther's scholler publickly taught as other Protestants confesse 15)
Apostles withal and the Euangelists themselues euen after their receauing of the Holie-Ghost did write teach and defend seueral errours how can anie Christian build an infaillible sauing Faith vpon the Ghospels or other Apostolical writings How then can they be acerteyned of anie one true sentence of God's Word if the writers and deliuerers therof were not infallibly guided by the Holie-Ghost into al truth and so freed from al errour ignorance misprision or falshood And if some peraduenture except that these so Atheistical and Sacrilegious reproaches imposed vpon the sacred Scriptures and the Blessed Euangelists and Apostles be not the ordinarie opinions or practise of Protestants but peraduenture only of some few either ignorant or not endowed with the spirit the falshood and vanitie of this euasion is most apparent for who of forraine Protestants were euer reputed more learned or more enlightned with the spirit then Luther Caluin Beza Chemnitius Islebius Illiricus with the other Centurie-writers Castalio Zuinglius Musculus Brentius Andreas Friccius Adamus Francisci Bullinger and sundrie such others al of them highly esteemed of by their other Protestant Brethren Or who at home more honoured then Tyndal Iewel Goad Fotherbie Fulk Whitaker c. and yet al of those being indeed the primest men that euer they had do ioyntly conspire in this greatest impietie of censuring controuling correcting or reiecting some one part or other of the forenamed Canonical Scriptures or els of condemning the Euangelists and Apostles of seueral errours infirmities and sliding in matters of faith and Religion Which foule proceeding of so manie and so learned Protestants doth euidently according to D. Fulk's Rule conuince them to be perfect Hereticks For (88) Confut. of Purgatorie p. 214. whosoeuer sayth he denieth the authoritie of the Holy Scriptures thereby bewrayeth himself to be an Heretick Laus Deo B. V. Mariae FINIS A TABLE OF THE BOOKES AND CHAPTERS THE FIRST BOOKE WHERIN IS PROVED BY THE Confession of Protestants that the Catholick Roman Church hath continued Euer most Knowne and Vniuersal euen from Christs verie Time vntil the Date hereof THE antiquitie of the true Church and the force of the Argument drawne from the Authoritie thereof As also of these great necessitie of finding-out this true Church chap. 1. fol. 1. That the present Roman Church and Religion for the last thousand yeares after Christ haue stil continued most Knowne and Vniuersal throughout the Christian world chap. 2. fol. 4. A further confirmation of the vniuersal continuance of our Roman Church Religiō for these last thousand yeares is taken from the Confessed belief and profession of such Persons as liuing within the foresayd time were most Famous and Notorious in one respect or other chap. 3. fol. 8. That the faith of S. Gregorie S. Augustin and whereto England was by them conuerted was our Roman Catholick and not Protestant chap. 4. fol. 10. That the present Roman Church and Religion continued and flourished during the whole time of the Primitiue Church contayning the first six hundred yeares after Christ chap. 5. fol. 20. A further proof of the present Roman Religions Continuance from the Apostles time to these dayes is taken from the Christian belief of the Indians Armenians Grecians and Brittans al of them Conuerted in the dayes of the Apostles chap. 6. fol. 27. THE SECOND BOOKE Wherin is proued through al the chief Articles of Religion and that by the Confessions of Protestants that the same Faith which is now taught by the Roman Church was anciently taught by the Primitiue Church of Christ THat General Councels do truly represent the Church of Christ And of the Credit and Authoritie giuen by Protestants to the sayd Councels chap. 1. fol. 1. That the argument drawne from the Authoritie of the Primitiue Church of Christ and of her Doctours and Pastours is an Argument of force And for such approued by sundrie learned Protestants chap. 2. fol. 3. That the Fathers and Doctours of the Primitiue Church beleeued and taught that S. Peter was ordayned by Christ the Head of the Apostles and of the whole Church and that the Church was founded vpon S. Peter it is Confessed by Protestants themselues chap. 3. fol. 8. It is Confessed by Protestants that the Fathers of the Primitiue Church beleeued taught the Bishop of Rome to succeed S. Peter in the Primacie of the whole Church chap. 4. fol. 11. It is confessed by Protestants that the Primitiue Church of Christ beleeued the Bookes of Tobie Iudith Ester Sapientia Ecclesiasticus and two first of Machabees to be truly Canonical Scripture chap. 5. fol. 25. It is acknowledged by Protestants that the Fathers of the Primitiue Church beleeued taught our now Catholick Doctrine concerning Traditions chap. 6. fol. 30. It is Confessed by Protestants that according to the Fathers of the Primitiue Church the Sacraments do truly conferre Grace and Remission of sinnes And that they are in number seauen chap. 7. fol. 32. It is Confessed by Protestants that the Fathers of the Primitiue Church beleeued and taught the Real Presence of Christs true Bodie and Bloud in the Eucharist As also our further Catholick Doctrines of Transubstantiation Adoration Reseruation and the like chap. 8. fol. 35. Protestants confesse that the Primitiue Church of Christ beleeued taught practised the Sacrifice of the Masse as also that it is a Sacrifice according to the order of Melchisedech and truly Propitiatory for the liuing the dead chap. 9. fol. 41. It is acknowledged by Protestants that the Fathers of the Primitiue Church taught and beleeued the Power of Priests to Remission of Sinnes The necessitie of Auricular Confession The Imposition of Pennance and satisfaction to God thereby As also our Roman Doctrine of Pardons or Indulgences chap. 10. fol. 46. It is granted by Protestants that the Catholick Doctrine of Purgatorie of Prayer and Sacrifice for the dead was beleeued taught and practised by the Fathers of the Primitiue Church chap. 11. fol. 50. It is confessed by Protestants that the. Fathers of the Primitiue Church beleeued and taught our Catholick Doctrine of Christs Descending into Hel. chap. 12. fol. 55. It is confessed by Protestants that the Fathers of the Primitiue Church beleeued and practised our Catholick Doctrine of praying to Angels and Saints chap. 13. fol. 57. It is confessed by Protestants that the Fathers of the Primitiue Church allowed the vse of Christs Image and his Saincts placing them euen in churches and Reuerencing them chap. 14. fol. 60. It is acknowledged by Protestants that the Fathers of the Primitiue Church did specially honour reuerence the holie Relicks of Martyrs and other Saints carrying them in Processions and making Pilgrimages vnto them at which also manie Miracles were wrought chap. 15. fol. 63. It is confessed by Protestants that the holie Doctours of the Primitiue Church not only vsed the signe of the Crosse but likewise worshiped the same attributing great efficacie power and vertue thervnto chap.