and writinges rarell out the tyme working with such improbity of libour and toyle theâ—pyders webb which is so easily swept away Laborâ—ose nihil agunt to say with Seneca The Pope and the Church thus far proceed They declare only what bookes be Scripture or not Scripture among many Apochriphal writings and which construction of true Scripture among many suggested senses thereof is the intended meaning of the Holy Ghost Thus they neither make nor vnmake Scripture nor impose any sense vpon it which afore it had not but only declare which afore it had And thus by this meanes they assume no more to themselues then any priuate Protestant practiseth by the help of his reuealing spirit But what Must it needes be inferred that the Pope and the Church for such their proceeding seeke to be aboue the Scripture Then may it be alike concluded that the Iudge is aboue the Law since he expresseth what is Law and which is the true meaning of the Law-giuer therein All that hence may be truely deduced is this viz. That the Pope and the Church is not aboue Scripture which with all reuerence they affect but aboue the Iudgments of priuate men expounding the Scripture But heere to make an end of the Catholiks mistaken doctrines I cannot but call to mind how I was seueral tyms accustomed to charge the Priests and others of their Religion appearing before me with the defence of the former absurdityes though I confesse I did then well know what their learned men did hold therein And I do assure the Reader that the Priestes being expostulated heereof did seeme halfe amazed at these my strange demandes Yea one of the Priestes a bold and resolute man thus answered me My Lord if you demand of me and others in earnest whether these senseles positions be our do Irines it seemes you know not what the Catholik Church teacheth heerein and then it is strang his Maiesty should place you in seate of iudgment against vs to punish vs for that ReligioÌ„ your selfe not knowing the doctrine which the sayd religion teacheth An answere blunt and without respect yet not much to be disliked since it is a wronge to truth to be outfaced and depressed with calumnyes Towards the Auncient Fathers we haue seuerall peculiar deportments first we stryue to breake through their authorityes with sleighty euasions this fayling next to breake downe their authorityes by open disclayminges Thus in the former manner we proceed diuers wayes First when any place of a Father is obiected against vs we endeauour so loath we are to make an absolut departure from them if possibly it could be auoyded to interprete the Fathers words in some other sense then they are vrged by our Aduersaryes or intended by the Fathers Thus where (r) Lib. 4. de Trinit cap. 〈◊〉 4. Augustin (s) Lib. 6. desacerd Chrysostome (t) In psal 38. Ambrose (u) Lib. 6. contra Parmenianum others do teach that the Sacrament of the Excharist contayneth in it selfe a true and proper sacrifice Our Brethren in answere heereto say these Fathers meaning only to be that the prayer powred out by the faythfull at the tyme of the Communion are Spirituall Sacrifices But this is but a shadow of an answeare since the Fathers affirme literally that the body and bloud of Christ without the least intimation of any prayers being offered vp in the celebration of the Eucharist is a proper and true sacrifice Quid gratiùs offervi saith (x) V bi supra Augustine aut suscipi possit quà m carâ— sacrificij nostri corpus effectum sacerdotis nostri Next if the place of the obiected Father be so perspicuous as that it will receaue no other tincture of Interpretation then what the naturall colour of the sentence will properly beare we then labour to oppose another Father against him in the said poynt or if possibly we can the said Father aginst himselfe by vrgiâ—g some seeming contrary sentence our of him all this to disualew in the Readers eye the authority of the said Father Thus where Basill is produced in defence of TraditioÌ„s D. (y) Lib. de sacra scriptura p. 670 Whitaker answereth thereto pretending some other contrary place out of Basill saying Basilius secumpugnat After the same manner D. Whitaker (z) V bi supra pag. 6.6 auoydeth S. Augustins authority touching Traditions saying Although Augustine in this place may seeme to fauour Traditions yet in other places he defendeth earnestly the â—erfection of the Scriptures An vnworthy aspersion vpon the Fathers as if they were of that wauering irresolution in their fayth as to mantayne meere contrary doctrynes at one and the same tyme. Another sleight vsed by vs is that if the Father vrged in defence of any Catholyke poynt can be deprehended to haue maintayned any one acknoledged errour then we vsually reiect the said Fathers authority in all poynts of Catholyke Religion This chiefly taketh place in the produced testimonyes of Cyprian Tertullian and Origen euery one of them mantayning their peculiar errour This euasion is most weake except we could proue that these Fathers are condemned by the ioynt consent of other Fathers for their houlding of Catholyke doctrynes which is impossible to proue as well as they were written against by other Fathers touching their acknowledged Errours Another of our Sleights or Subtiltyes toucheth Mission and Vocation of Ministers which the Scripture teacheth to be visible according to those words of the Apostle No (a) Hebr â— 5. man taketh to him the honour of Pryesthood but he that is called of God as Aaron was which calling in the Apostles tymes was only by Imposition (b) 2. Timâ— 1. of Bishops hands Now then when we are charged by our Aduersaries in the first planting of Protestancy to want this lawfull Vocation and Mission since no man did either send vs nor from any did we receaue this Imposition of hands we to extricate and free our selues out of this Labyrinth haue excogitated out of the delicacy of our wit or rather extreme Necessity a new kynd of calling honouring it with the title of an Extraordinary and immediate calling from God Without any authority of man therein And so our first broachers of Protestancy do challeng this to themselues besydes that our doctrine of the Inuisibility of the Church potentially implyeth the same Answerably heerto Caluin thus saith Quia (c) So alleadged to say by Lasciuius a protestaÌ„t in his book de Russarâ—â—Ì„ c. religiâ—nâ— p. 2â— Papa tyrannide c. Because through the tyranny of the Pope the true order of ordination was interrupted therefore in these dayes we haue neede of a new helpe and this guyft is altogeather extraordinary Likewyse D. Fulke (d) Againest Stapleton Martiall p. 2. The Protestants that first preached these last dayes had likewyse extraordinary calling A sleight inuented to free our selues from the authority of the visible Church of God examining this our
ministred Touching the doctrine of the inuisiblity of the Protestant Church for many ages we do find our Brother D. Parkins (l) In his exposition of the Creed And Lut. ep ad Argentin sayth Christum à nobis primò vulgatum audemus gloriari thus to write During the space of nine hundred yeares the Popish heresy hath spred it selfe ouer the whole earth And further For many hundred yeares our Church was not visible to the world an vniuersall apostasy ouerspreading the whole face of the earth With whome accordeth D. (m) In his answere to a counterfeit Catholik pag. 16. Fulke saying From the tyme of Boniface the third which was Anno Domini 607. the Church became inuisible and fled into the wildernes there to remaine a long season But M. Napper (n) In his treatise vpon the ReuelatioÌ„ pag. â—8 ryseth higher teaching That between the years of Christ 300. and 316. the Antichristian and Papisticall raigue began raigning â—niuersally without any debatable contradiction one thousand two hundred sixty yeares M. Brocard (o) Vpon the Reuelation p. 110. affirmeth that during the second and third age after Christ the true temple of God and light of the Ghospell was obscured by the Roman Antichrist himselfe But Sebastianus (p) In epistola de abrogandis in vniuersuÌ„ on nibus statutis Ecclesiasticis Francus otherwise a learned Protestant stretcheth farre further saying For certaine through this worke of Antichrist the externall Church togeather with the fayth and Sacraments vanished away presently after the Apostles departure and that for these fourteene hundred yeares the Church hath not beene external and visible with whom conspireth D. (q) In his answere to a counterfeit Catholike p. â—5 Fulke in these wordes The true Church decayed immediatly after the Apostles tyme. A strange and inconsiderate assertion thus to insimulate and charge the tymes next to the Apostles since besides the Scripture (r) Isa 2 Miche as 4 Psalm 19. Matth. 5. witnessing in many places a continuall visibility of the Church and true fayth at all tymes it was Gods good pleasure that his Church concerning true fayth and doctrine should contrary to the course of other things enioy her greatest strength and force in her greatest infancy But to the point From all these testimonyes may be inferred that if the Protestants Church was for so many ages inuisible and that the true fayth and Sacraments thereof were vanished away for so long a tyme then during the length of so many ages there were no Doctours to preach the Protestants fayth nor Pastours to minister their Sacramentes though the same euer to haue beene in the Catholik Church the Protestants forsayd testimonyes do necessarily and implicitely witnes and consequently that the aboue alleadged Prophesy touching the continuance of Pastours Doctours in the Church of Christ at all tymes till the end of the world is not accomplished in the Protestant Church Thus farre heerof only for greater perspicuity I will wind vp the two different parts of all the foresayd Prophesyes in this ensuing argument Then thus It is prophesyed of the true Church of Christ that she must conuert heathen Kinges Kingdomes and Nations vnto her fayth and Religion Aâ— also that she must in all tymes and ages without interruption entoy aflours and Doctours and an administration of the word and Sacraments But by the confessions of our learned Brethren the Protestants the Protestant Church hath neuer as yet conuerted to it any one Heathen King kingdome Nation for many ages togeather by the ProtestaÌ„ts like acknowledgments it hath wanted Doctours and Pastours â—â—preach the Protestants fayth and to minisâ—er the word and Sacraments Therefore the Protestant Church is not that true Church of Christ which is figured out in those foresayd Prophesyes The inference I vrge this I presse in this I make my station It is drawne from acknowledged Scripture on all sides and from the acknowledged sense of the sayd Scripture on all sides Let any learned Protestant or all the learned Protestants liuing sincerely and plainely without subtile euading and declyning the point vrged giue any satisfactory answere heereto and I will indisputably become recreant in my fayth The demonstration is vnauoydable such as that seueral markable ProtestaÌ„ts one way not coÌ„fessing out of their implacable hatred the former Prophesies to be fullfilled in the Catholike Church another seeing by al proofe of historyes whatsoeuer that they haue not beene performed in the ProtestaÌ„t Church 1. s Dauid George Professour at Basil did from hence conclude a thought horrible to be entertained that the Christian Religion as wanting the accomplishments of the foresaid Prophesyes was a false Religion 2. Beruardin Ochine a man highly commeÌ„ded by caliâ—â—n l. de scandalis pag. 111. ouâ— Sauiour a seducer and themselues thereupon sinally became s Iewes I execrate a Iew therefore seeing there is no other Medium I will dye heerein a Roman Catholike 3. Neuserus chiefe Pastour of â—eideâ—hergc 4. Almanus a Zuinglion all which throught the reasons aboue touched forsooke the Christian fayth See of these some others Conradus Schluffelburg in his Theolog. Calu. and Osiander Cent. THE III. MOTIVE That generall Councells confirming Catholike Religion are reiected by Protestants IT is certaine that the spirituall Enemy of mans soule though hating Order yet in impugning the Truth obserueth order For after his reiecting of Canonicall Scripture and expounding falsly by his Ministers confessed scripture he next maketh violent incursions vpon sacred Oecumenicall Councels they being in matters of fayth the highest Iudgements vpon earth whose semences are aboue all appeale and whose testimonyes I hould as so many sealing arguments Therefore I much grieued to find the first and chiefest of our Religion peremptorily to sindicate and censure next to that of the Apostles the first and chiefest generall Councell I meane Luther the Nicen styling it (a) â—uth l. de Concil decrees fâ—enum stramen ligna stipula c. But no meruaile since so long as we continue in condemning the articles of Catholike religion so long are we forced to breake with those Primitiue generall Synods To exemplify in some few for the truths sake though it be more hard to erect a truth by proofes then to confute an errour Who is so Alphabeticall yong a Controuersist but he knoweth that the doctrine of Peters Primacy and his successours is confirmed in the Canons of the second generall (b) Epist ad Damal quae exstat apud Theodor Councell of Constantinople and the third of (c) Apud Eugagrium lib. hist c. 4. Ephesus In the one by plainely acknowledging the doctrine in the other by deposing Nestorius by the authority of the Sea of Rome That Apostolicall traditions are warranted by the first second Nicen Councel the first condeÌ„ning the (d) In actis eiusdem Concii heresy of Arius besydes by Scripture euen by force of Traditions the other (e) Epst.
Vocation and Mission and yet withall most vncertaine in it selfe since euery Heretyke stamping any new blasphemyes whatsoeuer may with the lyke indifferency and freedome assume to himself this extraordinary Calling or Mission to preach his said blasphemyes And thus far heerof where we see that without any example since the Apostles tymes till the dayes of Luther we reduce the warraÌ„tablenes of our owne Callinge to the Ministery to our owne bate and naked iustifying of it as at other tymes we presume to recall the authority of the Scripture the exposition of confessed Scripture the testimonyes of the Fathers and the continuall practise of the whole Church to the ballance and examination of our owne priuate Spirit Such a Fastus Magistrality we do take to our selues in laying the first fundamentall stones of Protestancy But in the last place when all other shews of answers are wanting rhen we flatly peremptorily reiect their authorityes pronouncing them to be absolute maÌ„tayners of Papistry Touching our sharp seuere condemnations passed vpon them both in particular and in generall I referre the Reader to the former chapter concerning our reiecting of the Fathers But euen heer we show our selues not impoliticke and thus we varnish ouer our bad cause with this borrowed colour When our Aduersaryes charge vs for reiecting the Fathers testimonyes in proofe of the present Roman Religion our accustomed shift is to turne the question controuerted from the authority of the Father alleadged to the authority of the Scripture saying in such and such a doctrine the Papists relye vpon the Fathers men subiect to errour whereas we (a) Answerabey heereto Beza thus sayth If any shal oppose against me the authority of the encient Fathers I do appeale to the word of God So related by D. Bancroft in his Suruey p. 219. Protestants in the same poynts rest vpon Scripture thus subtilly making an Antithesis opposition between the Scripture and the Fathers And we appeale to all learned men say they whether the Scripture is not to be preferred before the Fathers This reason in a cleare eye is transparent for the Question heere is not whether the Scripture is to be preferred before the Fathers since the Catholyks grant that the Scripture as being most diuyne certaine and infallible is to ouerballance by infinite degrees all other wrytings whatsoeuer but the touch of the point heere controuerted is whether the auncient Fathers vrging the Scripture are to be preferred before the Protestants vrging the Scripture that is whether the expositions of the Fathers giuen vpon places of scripture in proofe of the Papists religion as we call them are to ouersway the contrary expositions of the same texts giuen by our nouellizing Brethren And heere the question resteth But I will close this poynt touching the Fathers with a cautelous and pregnant obseruation of our Brethren Whereas we reiect the Fathers for maintayning the Papists religion the articles of the same religion as they are beleiued by our Aduersaryes we (b) This different apâ—ellation is precisely obserued by Illyriâ—us and the other Century wryters by D. VVhitak and by diuers other ProtestaÌ„ts vsually tearme Heresyes Idolatry blasphemyes c. therby to show that the Papists are no members of Christs Church the which very articles being taught by the Fathers we gently style them in the Fathers naeuos naeniae and at the most eâ—rores sears blemishes and errours to the end to intimate that we do not separate our selues from that Church in which the Fathers are Deceitfully and withall vnlearnedly either Heresyes in all or but blemishes and errours in all since it is the doctryne which denominates and giues appellation to the Man not the Man to the doctryne Hitherto we haue taken in part a view of the seuerall sleights practized in our answeres to the Catholyks authorityes Next we will call to mynde our lyke carriage houlden by vs in impugning our Aduersaryes and their doctryne And first touching Councells or Definitions of the Pope When we make show to produce either of these authorityes against the Catholykes we commonly vrge some Prouinciall or Nationall Councell vnder the name of a generall Councell the difference wherein an ignorant Reader doth not easily discouer Or els we produce some one or other Councell which for number of Bishops assembled may be tearmed Generall yet Schismaticall that is a Councell not celebrated and allowed by the cheife Pastours of Gods Church and thus we vrge the Councell of Constantinople assembled against the doctrine touching Images Anno Dom. 730. it being very numerous but celebrated without the authority of the Pope or any Patriarch the Patriarch of Constantinople only excepted who for assenting to the Councell was depriued of his Patriarchship Sometymes againe we insist in the authority of a lawfull generall Councell to proue the beginning of som poynt of our Aduersaryes doctrin but then our vrging of it is commonly attended on with a wilfull mistaking for the Councell doth but only first impose the name of the article the doctryne it self being beleiued many ages before Thus doth D. (c) Lib 7. contra Duraeum pag 480. Whitaker besyds diuers others of vs alleadg the Councell of Lateran for bringing first in the doctrine of Transubstantion Whereas this Councell only imposed the name of Transubtantiation as the Councell of Nice did the name of Trâ—nity the doctryne being receaued longe afore the doctryne of Transubstantiation being generally many ages afore beleiued and taught by Cyrill (d) Peter Martyr contra Gardiner part 4. p. 724. Cyprian (e) The treatise attributed to Vrsinus called Commonefactio cuiâ—sdaÌ„ Theologi de sancta Coena p. 2.1 Eusebius (f) Centurists Ceut 4. col 10. pag. 980. Emissenus (g) Centurists Cent. 5. col 517. Chrysostome (h) D. Humfrey Iesuit sm part 2 â—at 5. Gregory the great euen by our owne Confessions When we obiect the Decree of any Pope thereby to shew the first Institution of such a Catholyke poynt we often make choyce of some Catholyke articles where the Decree of the Pope toucheth only the execution or practise of the doctrine afore partly intermitted through negligence and not the doctryne it self In this sort we fynd D Whitaker who hath much dishonored his good parts by these vnworthy proceedings to alledge Innocentius the third Pope of that name saying (i) Contrâ— Duraeum l. 7. p. 490. Innocentius the third was the first that instituted anâ—icular Confession for necessary Whereunto our Aduersaryes doe answere that this Innocentius commanded that the practise of Confession should be better and more often obserued they further prouing euen by the confession of our owne Centurists that Tertullian and Cyprian who liued longe before Innocentius the third did teach to vse the Centurists (k) Cent. 3. c. 6. c. 27. words Confession euen of thoughts and lesser Sinnes With the same fraud doth e D. Whitaker charge Pope Calixius (l) Lib 7. centra
the sayd Centurists (o) Cent. 2. c. 10. col 107. elswheresty le to be periculosa quasi errorum semina And thus farre for truth of the sacrifice of the Masse from the end of the first foure hundred years euen vp to the dayes of the Apostles though all such testimonyes be reiected by vs Protestants A truth so euident that Caluin (q) Lib. 4. instit c. 18. sect 〈…〉 thus confesseth Veteres illos video c. I doe see that the ancient Fathers did wrest the memory of the Lords supper otherwyse then was agreeing to the institution of the Lord. Since the Fathers supper did beare the show and face of a renewed oblation c. they imitating more neerely the Iewes manner of sacrifycing then either Christ did ordaine or the nature of the Ghospell would suffer Caluin (q) In omnes Pauli epist in Heb. c. 7. pag. â—2â— further charging them That they adulterated the supper of the Lord by adding sacrifice vnto it And Hospinian (r) Histor sacram l. 1. c. 6 p. 20. thus further acknowledgeth I am tum primo illo saculovi uentibus adhuc Apostolis c. Euen in the very first age the Apostles being aliue the Diuell endeauoured to deceaue more about this Sacrament then about Baptisme withdrawing men from the first forme therof To whom Sebastianus (s) Iu epist de abrogaÌ„dis in vniuers omnibus statut Ecclesiast Francus thus accordeth Statim post Apostolos omniae inuersa sunt c. Coena Domini in sacrificium transformatu est Thus farre of the Masse But if we proceed further in a more large ample manner touching the whole body of Catholike Religion taught by the Fathers in generall we shall rest amazed to see what a corrent and inundation of our Brethrens sharp censures do ouerflow the writings of all the Ancient Fathers Sortably heerto to omit the depressing speaches of Luther touching particuler Fathers saying Cyprian (a) Iâ— colloquijs mensal c. de Patribus Eccles lib. de serâ—o arbitrio is a weake Denine I hould Origen long since accursed Basil is of no Worth he is wholy a Monke In the Writinges of Hierome there is not one Word of true sayth in Christ and perfect Religion Tertullian is but superstitious other such base refuse of Inuectiues do we not find Luther (b) Luth. 〈…〉 supra to conclude thus against al the Fathers without exception The Apology of Philip Melancthon doth farre excell all the Doctours of the Church and exceed euen Augustine himselfe And yet further with greater acerbity in these wordes The Fathers (c) Luth. lib. de seruo at bitrio printed an 1â—â—1 pag. 434. of so many ages haue beene plainely blind and most iâ—norant in the Scriptures they haue erred alâ— their life tyme vnles they were amended before their deaths they were neither Saints nor pertayning to the Church See how Apostasy is the Daughter and Mother of Pryde But to proceed further the Archbishop of Canterbary though more mild yet most boldly thus censureth (d) In his defence of the answer to the admonition p 472. 473. the Fathers The doctrine taught and professed by our Bishops at this day is more perfect and sounder then it commonly was in any age after the Aposties c. With which sharp censure Bâ—â—â— (e) In ep theolog ep 1. thus iumpeth If we compa a our â—yâ—es with the tymes next to the Apostles my iudgment is that those tymes had plus conscientiae scientiae minus and we scientiae plus conscientiae minâ—â— Melancthon as loath to be flow in so charitable an act thus (f) In 1. Cor. c. 3. wryteth Presently from the beginning of the Church the ancient Fathers obscured the doctrine concerning Iustification of sayth increased Ceremonyes and deuised peculiar worships D. Humfrey chargeth D. Iewell with great inconsideration in appealing to the Fathers saying He (g) In vita lewel printed at LaÌ„don pag. 212. gaue the Papists too large a scope was iniurious to himselfe and in a manner spoyled himselfe and his Church I will conclude this Scene full of scurility and vn worthy criminations with Doctour Whitakers (h) Contra Durâ—â—um l. 6. pag. 413. saying Ex Patrum erroribus ille Pontificiae religionis cento consequutus est The religion of the Papists is a patched cloath of the Fathers errours sowed togeather Add for the close of all our owne doctryne of the inuisibility of the Church for many ages together euen in those Primitiue tymes for if the Protestant Church during those tymes by our owne frequent Confessions was latent and inuisible as aboue is showed then followeth it that the Fathers of those ages in their wrytings and Commentaryes mantayned not the Protestant but the Catholyke and Roman Religion But heere notwithstanding our absolute disclayming from the Fathers in generall I will annexe as an Appendix one obseruation concerning particulerly Origen Tertullian and Cyprian Fathers of great Antiquity learning and Iudgment It is this These three Fathers erred in certaine points Origen in teaching that the Deuills should in the end be saued Cyprian in Rebaptization Tetullian in denying second Mariages All these three were written against for these their errours by (i) See August against Origen in baeres 43. against Tertul. in haeres â—6 against Cyprian in tom 3. de Baptism l. 2. c. 7. Vide Hier. in l. contr IounianuÌ„ Vigil Vide Epiphan l. de haeresibus Augustine Ierome and other acknowledge mantayners of the Roman Religion Now heer Ivrge Augustine Ierome as is aboue showed are charged by our Brethren as Patrones of Papistry if then Origen Tertullian and Cyprian had dissented from Augustin Ierome and other Fathers in those Catholyke poynts wherewith wee truely charge them no doubt but Augustine and Ierome in their Catalogues of Heresyes would as well haue registed other their opinions for heresyes in which Origen Tertullian Cyprian dissented from them as they did register their three former Heresyes But no such censure or condemnation do we fynd in their wrytings from which we may infallibly conclude that what Articles of the present Roman and Catholike Religion were mantayned by Augustine Ierome and others of those ages wryting of the heresyes of their tymes the same were also taught by the foresaid Origen Tertullia Cyprian Thus much of these three Fathers in whom by the way we may glosse how dangerous it is to shut our sight against the radiant beames of the Churches authority so the eye suddenly comming out from a great light presently seeth worse And heere I am to certify the Reader that some few testimonyes among many others of our owne Brethren alleadged in this treatise I did fynd produced in certaine Catholyke Books but at the first reading of them I rested much doubtfull of the ingenuous playne and true alledging of them till by my owne perusall of our said Brethrens bookes I found them most sincerely vrged
the second Amussis Regula or the Propounder of the articles of fayth Now from hence it proceedeth that whosoeuer denyeth any one Truth propounded by the Church to whom God reuealeth it doth not beleiue any other Article with a true fayth Since the authority of the Church doth indifferently and alyke propound all Articles to be beleiued Therefore who beleiueth the Article of the Trinity or the Resurrection of the body through the Authority of the Church propounding them to be beleiued will also beleiue Freewill Prayer to Saints c. and any other poynt seeing these are no lesse propounded by the Church to be beleiued as reuealed by God then the former are Thus it is euident that who beleiueth one article of true Christian fayth and beleiueth not another this Man beleiueth not any one article by reason of the authority of Gods Church and consequently hath no true supernaturall fayth at all which is auaileable to Saluation but beleiueth it in regard only of the probability of the point in his Iudgment and thus it is not Beleife but Opinion only in such a Man For seeing the same credit and affiance is euer to be giuen in all things to the same authority whosoeuer doth not beleiue the said authority in any one poynt doth not as is said beleiue it in any other from whence it followeth that the authority of God his Church is equally contemned in the denyall of the smallest articles as of praying to Saints Purgatory c. as in the greatest articles of the Trinity Incarnation or any other sublime and high mystery The second Reason It is peculiar to Vertues Theologicall and Infused to be obliterated and extinguished by one only contrary Act. Thus for example one mortall Sinne wholy taketh away Charity and Grace One act of desperation the vertue of Hope the same may be exemplifyed in the vertues of PeÌ„nance Religion and others Now heere by the same reason I inferre that one Heresy I meane an obstinate maÌ„tayning of any one errour in fayth how small soeuer against the authority of Gods Church depriueth a man of true fayth which as other Vertues aboue are is supernaturall theologicall and infused In this next place we will see how the iudgments of auncient Fathers do approue the former doctryne Two or three for instance shall serue And first that light of the Latin Church I meane S. Augustine (y) Lib. 18. de ciuil Dei c. 91. doth thus pensill forth an Heretyke Qui in Ecclesia Christi aliquid prauuns sapiunt si correpti vt sanum rectumque sapiant resistant contu naciter Haeretici fiunt foras exeuntes habentur in exercentibus Haereticis That is Who beleiueth any wronge or false thing in the Church of God and being admonished to beleiue the truth do resist contumaciously they become Heretyks and departing out of the Church they are reputed for open and willfull Heretyks S. Ambrose thus answerably wryteth (z0 Lib. â— in Luc. 〈◊〉 9. Negat ChristuÌ„ qui non omnia quae Christi sunt coÌ„fitetur he denyeth Christ who beleiueth not all poynts or articles concerning Christ. Thus who denyeth Lymbus Patrum denieth that Christ descended therinto and consequenly he denyeth Christ Finally S. Gregory (a) Orat. â—7 Nazianzene thus elegantly conspireth heerto Vnum vnicohaeret ex ijs quaedam verè aurea salutaris fit catena ideo si vel vnum dogma auferatur aut reddatur incertum tota catena disrumpetur That is One Article of fayth is so cohering with another that of them all there is made a goalden and healthfull chayne of fayth so as if but one article be taken away or made but doubtfull the whole chayne becommeth broken See the lyke agreeing testimonyes in (b) Apud Theod. l. 4. hist. c. 19. Basil (c) Lib. â— Apolog. contr Ruf. Ierome (d) Lib. 1. epist 6. ad Magnum Cyprian and (e) In Sym. Athanasius The auncient Fathers mynd in this poynt is manifested besydes by their particular Sentences from the practize of the Primitiue Church against Heretikes I meane from the perusall of the Catalogues of heeresyes written by them as is euident out of the Catalogues of heresyes and other such wrytings composed by Irenaeus Hierome Epiphanius Augustine Theodoret Philastrius and others in all which we shall find diuers condemned and branded for expresse Heretickes for their willfull maintayning in our iudgments but small errours though otherwise they belieued al the chiefe points of Christian fayth as the Trinity the Incarnation and the like For proofe wherof I will heere alleadg the wordes of S. Austine against the Pelagians whom he absolutly resolutly condemneth for Heretikes for their belieuing that man could keep the law of God only by force of nature without the force of Gods grace His words are these Nec (f) Epist 120. c. 37. tales sunt Pelagiani c. Neither are the Pelagians such men as thou shouldest easily contemne them for they liue continently are laudable in good works they beleiue not in a false Christ as the Manichees do c. yet because they are ignorant of the iustice of God endeauouring to make it their owne they are Heretyks and cast out of the Church And thus far for a touch of the practize of the ancient Church and the Fathers lyke conspyring testimonyes heerein where I may remit the Reader to what hath beene aboue alleadged touching the condeminatioÌ„ by the Primitiue Fathers of our Protestant doctrynes Which auncient Fathers as being learned and vertuous neither would nor durst register any for Heretyks but those who by the whole Church of God were reputed for Heretyks as afore I haue â—â—ted which point is made more euident in that we do not fynd any one of the said Fathers among so many to be contradicted by any other orthodoxall Father for such his proceeding But to leaue humane authority and to come to diuyne if we looke into Gods sacred Word it is cleare that who maintayneth any one Heresy the same hath no more true hope of his saluation then a Heathen or a Publican for we fynd our Sauiour to vse this commination Qui (g) Matt. 18. Ecclesiam non audiâ—â—it c. He that will not heare the Church let him be to thee as a Heathen or Publican Where we may obserue that Christ said not Who will not heare the Church in all things but absolutely pronounced Who will not heare the Church If then a Sectary or Heretyke will not heare the authority of the Church proposing such and such poynts for example of Freewill Indulgences Prayer for the dead c. to be beleiued how shall he escape the Anathema heere threatned And though these wordes immediatly be intended of fraternall correction yet à fortiori they are to be vnderstood of him who reiects the authority of the Church in matters of fayth Since this mans conteÌ„pt towards the Church is farre greater lesse pardonable For who refusetâ— to
perceaue how Satan was president in their assemblyes or Councels Thus Beza of the Councells euen of the Primitiue Church that many vertuous and learned men gathered togeather for the disquisition of Truth must necessarily erre one sole one lateborne obscure illiterate irreligious Scripturist cannot erre O (x) Galat. c. 3â— insensati Galatae quis vos fascinauit c. THE IIII. MOTIVE That the Fathers of the Primitiue Church as Patrons of Papistry are reiected by the Protestants INTERROGA generationem pristinam diligenter inuestiga patrum memoriam hesterni quippe sumus saith the Mirrour (a) Ioc. 〈◊〉 8. of Patience To which words old Vincentius Lyrinensis (b) Aduer baeres twelue hundred yeares since thus subscribeth If any new question do arise we are to recurre to the iudgments of the holy Fathers Which rule if it were strong in those Primitiue tymes how much more forcible should it be though the accession of so many hundreds of yeares since passed with vs who are but Hodierni The ancient Fathers we know haue diuersly trauelled in the subiect of Christian Religion some of them in their Commentaryes others in their Homilyes Sermons and Catechismes Others againe in their Catalogue of condemned Heresyes and their Epistles and some in all these making the intended sense of the holy Ghost in the Scripture the doctrine thence deduced the Center or quiescent Poynt in all their Motions or Labours Their Laborious Industry herein our Brethren at the first seeme to prize granting that in the mynes of the Fathers wrytings there is to be found much golden Ore yet such as must after be purged and refyned in the fyar of their owne priuate iudgments from all drosse of supposed Errours before it can receaue the print and stampe they say of true Euangedical doctryne yea of Innouation and Nouellisme Thus do we teach that their wrytings may be profitably tasted of if so they be taken with the true Correctiue of our owne contronling liberty But if our Brethren be further vrged whether they will humbly imbrace such peculiar doctryns as the Fathers did ioyntly teach then they more openly dismaske themselues disclayming from them as from mantayners of Papistry To manifest this in all Articles controuerted at this present Breuitye preuents foure of the cheifest shall serue for instance And those foure fathers of the Church which haue obtayned by a priuiledge and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that title I meane Ambrose Ierome â—ugustin Gregory shall be therein cheifly produced teaching the said doctrynes euen by the acknowledgment of vs Protestants And first to begin with the doctryne of Prayer for the dead to retaile heer some particular coÌ„fessions of our own do I not find D. Fulke (c) In his confutaâ—ioÌ„ of purgatory p. 78. to vse his owne words thus speaking Ambrose allowed prayer for the dead and further (d) Ibidem p. 104. Ierome allowed prayer for the dead And yet further (e) Vbi supra pag. â—49 Augustin blyndly defended it And which is more our said Doctour Fulke thus further verbally saith (f) Ibidem pag. 362. Augustin Ierome and agreat many more do witnes that Sacrifice for the dead is a Tradition of the Apostles To be short (g) in exam part 3. pag. 9â— 107. Kemnitius accordeth with D. Fulk heerin affirming that prayer for the dead was taught besydes by others by Ambrose Ierome and Augustin Touching the reall Presence in the which Vocatur (h) Aug. tract 26. in Iom caro quod non capit caro and it being a true Sacrifice Antony de Adamo no obscure Protestant thus (i) In his Anatomy of the Maâ— fol. 221. writeth The booke of Sacraments ascrybed to Ambrose affirmes the opinion of Christs bodily presence in the Sacrament The like we find auerred of Ambrose by our Brethren the (k) Câ—nt 4. c. 4. col 205. Centurists Kemnitius speaking of certaine sentences of Ambrose Augustine and other contayning the adoration of the Sacrament which necessarily includeth the Reall Presence thus sayth In (l) Exam. part 2. p. 91. my iudgement they containe the adoration of the Sacrament Againe Ierome with many other Fathers is repreheÌ„ded for teaching the reseruation of the Sacrament by (m) Ibid. pag. 102. Kemnitius and by (n) Lib. against Heskins Sanders c. p. 458. D. Fulke to vse the Doctours wordes for giuing admonition to marryed persons before the tyme of Communion to abstaine from company of their wyues who tearmeth it popish diuinity both which points in regard of the reuerence therein exhibited probably imply the doctrine of the Reall presence Caluin (o) Lib. de vera Eccle. reformat Extat in tract theolog Calu. giueth this Theta or marke of condemnation vpon the writings of Augustin Ambrose and others in these wordes They forged a sacrifice in the Lords supper without his commandment and so adulterated the supper by adding of Sacrifice They also expounded the sacrifice of Malachy (p) Lib. de abrogand in vniuers statut Ecclestast and the oblation of Melchisedech to be a figure of the sacrifice of the Masse Finally the doctrine of the Real presence was so coÌ„mon to al the Fathers of the Primitiue Church that Sebastianus Francus thus writeth Presently after the Apostles dayes all thinges were strangely turned the supper of the Lord being transformed into a sacrifice And Adamus Francisci another of our censuring Lynx-eyed brethren thus plainely confesseth (q) In Margarita Theolog. pag. 236. Papistarum Commentum c. The Papists inuention touching Transubstantiation crept earely into the Church Concerning Prayer â—o Saints D Fulke with an irreparable preiudice to his cause thus sayth l (r) In his Reioynder to Brâ—flow pag. 5. confesse that Ambrose Augustine and Hierome held inuocation of Saints to be lawfull And the same doth (s) Exam. part 3. p. 200. Kemnitius acknowledge of these three forsayd Fathers a point so euident that D. Whiâ—guift thus writeth Almost (t) In his defence against the reply of Cartwright all the Bishops and Writers of the Greeke Church and Latin also were spotted with the doctrines of inuocation of Saints merit of workes c and such like and the like sentence doth D. Couel giue both of the Greeke and Latin Fathers touching the innocation of Saints and the other foresayd doctrines so agreeing heereto is another such confession of D. Fulke saying Many (u) Against the Rhemist Testament in 2. 1. of the ancient Fathers held that Saints departed pray for vs. Lastly touching the doctrine or Vowes inuâ—suing within it selfe the doctrine of â—uangelicall Councells Kemnitius (x) Exam. part 3. p. 41. allead geth the seuerall sentences of Augustin â—mbrose and Hierome iustifying the sayd doctrine and then he after reiecteth them all thus concluding of the Fathers in generall Non ignoramus c. We wel know that the Fathers allowed the vowes of perpetuall Chastity and that they acknowledged them to be oblegatory
Now touching the Authority of S. Gregory in all the foresaid Poynts we haue reserued the confessions of them to this last place both because he liued many years after the other fathers as also in that his iudgment in all the said Articles is made manifest by two acknowledgments the one of D. HuÌ„frey the other of the Centurists D. Humfrey (y) In Iesuitis p. 2. rat 5. p. â— speaking of the sayth first planted in our Countrey by Gregory and Augustin whom he sent thus answereth himselfe In Ecclesiam quid inuâ—exerun Gregarius Augustinus intulerun onus Caeremoniaâ—uÌ„ c purgetorium c. oblationeÌ„ salutaris hostiae preces pro mortuis Transubstantiationem c. The Century (z) See the alphabeticall table of the fixt Century at the word Gregory Wryters agreeing heereto witnes that Gregory preached in England by the sending of Augustine hither the doctrynes of prayer for the dead the Reall Presence Inuocation of Saintes the vowes of Chastity besydes al the other Articles of the Roman Religion mantayned at this day Thus far cheifly of these foure poynts of the Catholyke Religion taught besydes by others by the former foure pillars of Gods Church euen by the free and vncoacted acknowledgmeÌ„ts of such of our Brethren as are of no vulgar note or ranke but most accomplished with all good literaâ—â—re And heere though my intended breuity suffereth me only to run ouer some few points taught by the Fathers who are reiected by vs yet I will somewhat enlarge my selfe in the Article of the Sacrifice of the Masse as being one of the cheifest poynts controuerted betwene our Aduersaryes vs and contayning in it selfe the dayly worship of God And heere it is manifest that throughout all the ages of the Primitiue Church without exception of any it was generally taught by the Fathers of euery such age yet are those Fathers for this very doctrine reiected by vs Protestants And to begin at the end of the first fiue hundred yeares and so to ascend for after that tyme â—ill Luthers dayes it is graÌ„ted by most Protestants that the Masse reygned in all the Churches of the West part of the World which point is further proued from our owne acknowledged doctrine of the inuisibility of the Protestant Church during all that tyme. First then Anno Domini 501. Symmachus (a) Cent. 6. c. 10. câ— 664. was Bishop of Rome of whome our Centurists thus speake Notas Antichristi Symmachus habâ—is MissaÌ„ enim in forman redegit that is Symâ—â—â—â—â—â— had the notes of Antichrist for he reduced the Masse into a forme Before Symmachus was the Councell of Carâ—hage whereat S. Augustine was present of which CouÌ„cell Pelargus a Protestant thus speaketh Haec (b) In his schola sidei tract de Concil p. 3. Synodus carthaginensis intercessioneÌ„ Missam pro defunctis iniunxit This Synod of Carthage did ordaine intercession of prayers and Masse for the dead Ambrose liued in the yeare 370. of whome the (c) Cent. 4. cap. 4. col 295. Centurists thus Ambrosius locutionibus vtitur quibus ante cum ex Patribus nemo vsus est vt Missam facere offerre Sacrificium Ambrose did vse certaine speaches the which no Father before him did vse as to say Masse to offer vp Sacrifice Gregory Nissen in the yeare 340. whome Andreas (d) Lib. 1. de opisie Missâ— sect 104. Crastâ—uius a Protestant thus reprehendeth Nyssenus ille ait cùm dedit Christus discipulis suis corpus suum ad comedendum c. iam latenter ineffa biliter inuisibiliter corpus immolatum erat Gregory Nissen sayth That when Christ gaue to his disciples his body to eate c. that then his body was immolated and offerd vp latently ineffably and inuisibly Cyrill of Hierusalem one of the Greeke Church liued Anno 320. whome (e) Histor Sacram. p. 167. Hospinianus a Protestant thus speketh of Quoad Cyrillum Hierosolymitanum attinet dicit ille quidem pro sui temporis consuâ—tuâ—â—ine sacrificium Altaris maximum iuuamen esse animarum Concerning Cyrill of Hierusalem he sayth indeed according to the vse of his tyme that the sacrificé of the Altar is a great help to soules Cyprian liued Anno 240. him the (f) Cent. 30. c. 4 Col. 33. Magdeburgenses or Centurists thus charge Sacerdotem Cyprianus inquit vice Christi fungi Deo Patri sacrificium offerri and heereupon they reproue (g) In the alphabeti table of the third entury vnder the letter S Cyprian of superstition In like sort D. (h) Against Heskins Sâ—nders p. 10â— Fulke thus confesseth of Cyprian It is granted that Cyprian thought the bread and wyne brought forth by Melchisedech to be a sigure of the Sacrament and that heerein Melchisdech resembled the Priesthood of Christ. Terfullian liued Anno 220. whom thus Luke (i) Cent. 3. l. c. 9. Osiander accuseth Teâ—tullianus approbauiâ— oblationes prodefunctis Tertullian aid allow of oblations for the dead meaning the oblation of the sacrifice of Masse who also for this his sayd doctrine is with other Fathers thus reprehended by D. (k) In his confutatioÌ„ of Purgatory p. 302. Vide p. 103. â—3 Fulke Tertullian Cyprian Augustine Hierome and a great many more doe witnesse that sacrifice for the dead is a Tradition of the Apostles Irenaeus liued in the yeare 170. whom the Centurists thus censure De (l) Cent 〈◊〉 c 4. col â—3 oblatione Irenaeus l. 4. cap. 23. satis videtur lequi incommode cùm ait Nouâ— Testamenti nouam Christus docuit oblationem quam Ecclesia ab Apostolis accipiens in vntuersomundo offers Deo Irenaeus in lib. 4. cap. 23. sâ—â—meth to speake in conueniently inough of oblation or sacrifice when he sayth that Christ hath taught a new oblation in the new Testament the which the Church receauing from the Apostles offereth to God throughout the whole world Of this Father (m) De vera Eccles resorm exâ—ant in tract theolog p 389 Caluin thus writeth Obijciunt locum Malachia de missae sacrificio ab Irenae exponi breuiter responsum est ita ridiculè vt nos dissentire cogat ratio verit as The Papists doe obiect to vs that the place of Malachy is expounded by Irenaeus of the sacrifice of the Masse but the answere is at hand to wit it is so ridiculously expounded as that all reason and truth force vs to dissent from him Ignatius the Apostles scholler liued Anno whome the Centurists thus censure (n) Cent. 2 c 4. col 63. QuaedaÌ„ ambigua incommodè dicta in quibusdam occurruntâ— vt in epistola â—gnatij ad Smirnenses non licet inquit Ignatius sine Episcopo neq offerre neque sacrificium immâ—lare There are certaine doubtfull and inconuenient sayings which do occurre in diuers places as in Ignatius his epistle ad Smirnenses where he sayth it is not lawfull without a Bishop to immolate or offer vp Sacrifice which very wordes of Ignatius