as Hospinianus in histor Sacram fol. 131. part altera Hospin Io. Regius Ioannes Regius considerat censurae pag. 123. Neither was this conference betweene the Deuill Luther spirituall only or a dreame but as Balduinus Balduinus a follower of Luther lib. de disput Luther cap. 4. pag. 83. saith a reall truth written by Luther saith he not hyperbolically but seriously and according to the truth of the history And if we looke to Luthers life after his Apostacie we shall find it answerable to his doctrine both tending to libertie it needeth not any other testimonie then that which the Protestants themselues acknowledge For say they Luther became so arrogant Ioac Camar de conâ—ugio Lutheri Conrad Regius de caena Dom. insolent and possessed with the sinne of Pride that God therefore did withdraw his true spiritt from him This we may manifestly gather out of his owne writings Tom. 2 Germ. Fol. 9. praefat lib. de abrog Miss where he acknowledged his conscience accusing him condemning him of singularity against the whole Christian world all times places persons and authorities These be his owne wordes how often hath my heart panted reprehended me obiecting against me what art thou only wise can it be credible that all others do erre haue erred so long time haue all generations so often euer bene deceaued What if thou dost erre bring so many into errour that shal be damned for euer art thou only he which hath the true pure word of God Hath no man in the world thesame but thou that which the Church of Christ hath hitherto defined and so many yeares obserued as good dost thou ouerthrow it as though it were euill so dost dissipate by thy doctrine both Ecclesiasticall ciuill common weales Thus his coÌ„science so long as he had any coÌ„demned him thus he repented his disobedience and said in praef in tom 1. Germ. Ientacul that he hoped the bookes which he had written would be burnt infect no more but when the bridle of Obedience was altogether broken his conscience extinguished and the plumes of pride sensualitie had mounted so high and carried him so farre he behaued himself in his apostacie Suet. as by the testimonie of Suetonius in vita Iul. Caes Iulius Caesar did in his temporall Rebellion against the Roman state who in the beginning doubted whether he should go forward or no Luther in colloq Mensal fol. 241. Tom 5. Germ. 121. Osiand cent 13. lib. 1. cap. 4. pag. 329 The ceÌ„t writers cent 13. cap. 5. Fulk in his retentiue pag 124. MelaÌ„ct loc coÌ„ de potest Ecclesiast Whitak cap. 18. Osiand Epist cent 16. pag. 86. Conrad in Theol Caluinist in proaem but when he had cast of shame he brake out into this speech Iacta est alea my chance is throwne So Luther wheÌ„ shipwracke was made of shamefastnes vttered his vnreasonable resolution of obstinate persisting in these termes Because saith he I haue entred into this cause now I must looke vnto it of necessity say it is iust If you aske a reason Doctor Martin Luther will haue it so sic volo sic iubeo sit pro ratione voluntas And thus much briefly of Sathans labouring by the ministry of Luther to impugne the Masse and neuer knowne to haue bene in any age before impugned otherwise then by the Albigenses Apostolici Almericus VVickliffs and such other as in regard of their other opinions were coÌ„fessedly euen in the Iudgment of our very aduersaries all of them noted knowne heretikes whose opinions in this other particulars were priuate by the said parties afterwards recanted called backe or else died with them And as for Carolostadius Zuinglius coÌ„temporanean to Luther whome Protestants name brethren their proceedings to impugne the Masse was not different from that of Luthers viz by illusions of Sathan as Protestants themselues do with dislike report of them Luther in loc com class 5 pag 47. speaking of Carolostadius calleth him a man giuen ouer into a reprobate sense and of Zuinglius he saith he condemned auoyded him with all his hart as despayring of his saluation as Hospinianus witnesseth in histor Sacram part Whitak contra camp rat 8. alt pag. 187. And the same they thinke of Luther So well agree the Fathers the Brethren as Protestants call them SECTION XII THE CONCLVSION PARDON me therefore Right honorable Reuerend learned if I be so bould now to appeale to your VVisedomes graue and mature Iudgement Vt sup whether Luthers doctrine concerning the Masse which had its growth in this age by apparitions from the Deuill as him self his dearest Schollers do accordingly confesse be of greater credit authority then that doctrine Religion whose vndoubted proofes are answerable correspondent to the like receiued principles groundes of your owne lawes then that ReligioÌ„ which remaineth in it self beautified with manifold confessed ornaments from ancient and memorable testimonies of your owne nation of all Christian nations of all precedent times then that Religion whereto the English nation was in the Apostles times confessedly first conuerted Then that Religion which hath founded your ancient municipall lawes and courts of iudgement erected your Churches Bishops-seas Religious houses Colledges Vniuersities and many other knowne monuments of pietie Then that Religion to which so many Kings Kingdomes of Gentils haue bene conuerted according to the sundry plaine praedictions of the Prophets had in that behalfe of Christs true Church which said praedictions otherwise then in by this Religion are yet hitherto coÌ„fessedly left vnperformed Then that Religion whose Priesthood and sacrifice was foretould by the Prophetes and acknowledged by the Apostles Then that Religion which is answerable to the doctrine of those Religious Iewes who liued before Christ Then that Religion which euen then long since was vniuersally professed in the Christian world Then that Religion in which was then also confirmed to vs from heauen with testimony of vndoubted miracles Then that Religion Faith approued of by the consent of so many Generall Nationall and Prouinciall Councels by the Iudgment of so many holy learned ancient Fathers practise of all times and ages and euen by the confession of our aduersaries Then that Religion against which all Sects heresies whatsoeuer howsoeuer deuided otherwise amoÌ„gst themselues do yet generally conspire Then that Religion to which our aduersaries afford to the members Professours therof the hopefull promises of saluation Then that Religion which only is ratified by all authoritie all Scriptures Traditions Prophetes Sibills Rabbins before Christ by the Apostles Euangelists all holy learned Fathers Historians Antiquaries and Monuments all Sinods Councels lawes Parliaments Canons decrees of Popes Emperors Kings Rulers all Martyrs Confessors and holy Witnesses by all Friends Enemies euen Mahometans Iewes Pagans infidells all former Heretikes Schismatikes and these Protestants themselues when they were most probable to speake truth and all Testimonies that can be deuised not only in this world but of God of Angells and glorified soules whose euidence cannot be vntrue of deuills and damned soules in hell condemned for their contempt or negligence thereof of soules in Purgatorie and whatsoeuer can be cited for witnesse in such cases as is most euident in this brief treatise In respect whereof your knowne Wisedomes in other matters cannot be wanting or transported herein with generall preiudice of our cause but obseruing your owne principles and abandoning all preiudice of opinion try the spirits if they be of God and proue all things houlding that which is good as S. Iohn saith in his 4. Chapt. To the reading therefore carefull examinatioÌ„ of this our Application do we humbly request you and that by the tender care had of your countrey by the deare respect of your saluation by your Christian zeale vnto true Religion by whatsoeuer else is sacred and holy Your poore Countryman M.E. A TABLE OF THE SEVERALL points handled in this treatise diuided in to 12 Sections as followeth The first Section THe lawe tearmes in generall perused in this Applicacation pag. 1. Sect. 2. A verdict consisting of twelue generall Councells all of them being within the first 400. odde yeares after our Sauiour Christ pag. 5. Sect. 3. The testimony of twelue lawfull credible witnesses pag. 14. Sect. 4. The Confession of twelue of the leardenest of the aduersary party pag. 25. Sect. 5. Of Priority of Possession pag. 41. Sect. 6. Of Prescription pag. 56. Sect. 7. Of Continuall Claime pag. 61. Sect. 8. Of the doubtfulnesse of the statute law pag. 69. Sect. 9. Of high courtes of Iudgment pag. 73. Sect. 10. Other Proofes pag 80. Sect. 11. A discouery of the contrary doctrine pag. 87. Sect. 12. The Conclusion pag. 92. FINIS
that we may say with S. Hierome Epist ad Paulinum Sola Scriptura ars est quam sibi passim omnes vendicant hanc garrula anus hanc delirus senex hanc Sophista verbosus hanc vniuersi praesumunt lacerant docent antequam discant The Scripture only is an arte or sciēce which euery one challengeth to themselues this the chatting old wife this the doting oldman this the prating Sophister this euery body presumes rent teach before they learne Againe writing against the Luciferians tom 3. he saith Nec sibi blandiantur si de scripturarum capitulis videntur sibi affimare quod dicunt cum Diabolus de Scripturis aliqua sit locutus scripturae non in legendo sed intelligendo consistant Neither is this different from the publike doctrine thus decreed in the 20. article of their Religion The Church say they hath power to decree rites or ceremonies authority in controuersies of Faith I appeale therfore to your learned Iudgemente that if your temporall high Courte parliamēte be of such force that men are to rest rely on the Iudgement giuen and sentence once pronounced our spirituall high Courts of Generall Nationall and Prouinciall Councells vnitie of the Church and consent of the Fathers be any waies inferiour to your temporall high courts and to haue no authority no force to giue out Iudgment pronounce sentence and decide controuersies so that no writ of errour or appeale lieth wherby to support the party so conuicted in the further humor of his vnsatisfied endlesse contention And to omit much other correspondence that may be alleaged and applied euen to your owne principles not to seeme offensiue or tedious we will here briefly insinuate some other proofes of no lesse force then the precedents SECTION X. OTHER PROOFES VOVCHsafe therfore Graue learned to adde vnto that which hath bene spoken the answerable doctrine of these religious ancient Iewes who liued before Christs coming foretelling writing by speciall instinct concerning our Cath. Church and B. Sacrifice commonly termed the Masse that so plainly that as Galatinus a learned catholike in his arcanis Catholicae veritatis lib. 2. cap. 3. affirmeth they may be thought not so much to haue foretould things to come as to haue reported Euangelicall things already done To this end saith Rabbi Cahana The Sacrifice Rabbi Cahana ad cap. 49. Gen. Vers 2. which shal be offered of wine shall not only be changed into the substance of the blood of the Messias but also into the substance of his body The Sacrifice which shal be of bread notwithstanding that it be white as milke shal be conuerted into the substance of the body of the Messias Rabbi Iudas In like manner Rabbi Iudas in 23. Exod. saith The bread shal be changed when it shal be sacrificed from the substance of bread in to the substance of the body of the Messias who shall descend from heauen he himself shal be the sacrifice Rabbi Simeon Rabbi Simeon saith in libro de reuelatione secretorum The Sacrifice which after the Messias his comming Priests shall make c. they shall make it of bread wine c. and that sacrifice which shal be celebrated vpon euery altar shal be turned into the body of the Messias Rabbi Barachias in Ecclesiast Rabbi Barach teacheth that at the comming of the Messias food shall come from heauen litle a like cake This same is affirmed by Rabbi Ionathas lib. collect in Psal 72. Rabbi Ionathas Rabbi Moses and Rabbi Hardarsan in Psal 136. also by others alleadged by Petrus Galatinus de arcanis Catholicae veritatis These Rabbines affirme likewise that Melchisedechs offering of bread wine in sacrifice was a prefiguration of that Sacrifice which was to be offered after the Messias his comming So Rabbi Samuel in Bereschith in cap. 14. Rabbi Samuel Genes auerreth saying Mechisedech set forth the actes of Priesthood for he sacrificed bread wine to the Holy God Rabbi Phinees Rabbi Phinees ibidem saith In the time of the Messias all sacrifice shall cease but the sacrifice of bread and wine shall not cease c. As it is sayd Psal 110. Thou art a Priest for euer according to the Order of Melchisedech Thesame affirmeth Rabbi Moyses Hardarsan ibid. in cap. 14. Genes This point is so euident in the old Iewish Rabbins that Theodorus Bibliander a Protestant of great fame lib. 2. de SS Trinit pag. 89. doubted not accordingly to confesse thesame In so much also as the ancient Fathers of the primitiue Church are likewise by our learned aduersaries as Mr. Fulk against Heskins pag. 99. Andreas Crastonius de opific. Missae lib. 1. pag. 28. sect 66. confessed to haue belieued accordingly the foresaid sacrifice of Melchisedech Neither are the Prophets wanting in this point foretelling a Priesthood and sacrifice and thesame not the offering vpon the Crosse which is now an acte of Sacrifice transitory past but to continue for euer and not in bloudy manner but according to the order of Melchisedech Psal 10. Malach. ca. 1.10 So the Prophet Malachy fore shewing the reiecting of the Legall Priesthood sacrifice foretelleth of the now Sacrifice of the Christian Gentiles to succeed which he termeth a cleane Oblation which is the Sacrifice of the Masse The Prophet Daniell fore shewing likewise the end of the world Antichrists comming Dan. ca. 12.11 foretelleth in like manner that as then the daily Sacrifice shal be taken away which one Sacrifice cannot be vnderstood of the many spirituall sacrifices of praier thankesgiuing for that Antichrists persecution shall rather increase then take these away Neither can Malachies prediction of that one Oblation be taken to signifie those said spirituall sacrifices because that they are many and but improperly called Sacrifices or were not new or peculiar only to the Gentills but were also belonging to those of the old Testament no lesse then now are to vs Adoration inuocation Psalmes Festiuall daies fasting almes deedes the like The Prophet Isay foretelling the Ecclesiasticall Ministers of the new Testament termeth them Priests which hath relation to a sacrifice More ouer the wordes of the Euangelist Matth. 26.28 Mar 14.24 Luk 22.19.20 And of S. Paul 1. Cor. 11.24 are literally answerable hereunto saying not that which shal be giuen or offered but which is giuen and not to you but for you the Greeke being the present tense in all the Euangelists and in S. Pauls epist speaking of the body and in S. Luke also in the Latine our aduersaries thēselues so put it in their translations Heb. 13.10 The Apostle to his effect called our table 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Altar for sacrifice Ignat. A word vsed by S. Ignatius the Apostles vndoubted Scoller in his Epist ad Philadelp by Nazianzenus Nazian in oratione pro Gorgonia By Chrysostome Chryso in demonstrat quod Christus sit Deus
Alexandria of this likewise writeth Genebrard Of these Liturgies writeth Coccius lib. de Euchar. art 1.4 likewise mention is made of them in the booke called Bibliotheca Patrum in the 6. Tom. of the edition 1589. But least we become tedious to your graue Attention we will bring onely the Testimonies of some holy Fathers who liued in the most flourishing estate of Christs Church who be most commended of our Aduersaries The first of or VVitnesses shal be S. Denis Areopagite disciple of S. Paul of whom there is mention made in the actes of the Apostles Act. 17 14. who liued in the yeare 90. of whom Sutcliffe the Protestant writer saith de presb cap. 13. pag. 91 Orm. in his picture of a Puritan pa. 1605. Eccl. hist cap. 3. Dionysius antiquitatis optimus sanè testis videtur enim esse antiquissimus This S. Denis then who as Mr Oliuier Ormerod a learned Protestant writeth liued in the Apostles times in his Ecclesiasticall Hierarchie setteth downe the most of the Ceremonies that the Catholike Church vseth in celebrating the Masse viz the prayers the burning of Frankincense about the Altar the singing of Psalmes parcells of scripture which be read the washing of handes the giuing of the Pax the Eleuation of the holy Hoste the Adoration of thesame the Comunion receauing of the SacrameÌ„t yea he affirmeth that no sooner the B. Sacrament is on the Altar but there be present troopes of Saints This ancient Father in all his books maketh so much for vs both in this all other pointes of our Catholike Faith and against our Aduersaries that Caluine Lib 1. ca 1 §. 4 Câ—nâ— 1. li. 2 c 10 col 637. the Century writers haue no other refuge but to call in question the bookes of S. Denis albeit most vniustly preferring the saying and false opinion of Erasmus Laurentius Valla both GrammariaÌ„s before the authority of an infinite number of ancient Doctors Origen Orig. hom 2. indiuers ante med Athanas in Scholiâ—s in opera â—ionysii Chrys epist ad CaroluÌ„ Caluum gric hom 34 Fulk in his confut of Purgat pag 353. Coup in his dict at the wo d Dionyâ—ius pag. 105. who liued in the yeare 230. in one of his Homilies alleadging a passage of S. Denis his Caelestiall Hierarchy termeth him Great S. Denise Areopagite S. Athanasius who liued in the yeare 319 that Great Diuine S. Chrysostome who liued in the yeare 390 that Caelestiall birde S. Gregor the Great who liued in the yeare 590. Calleth him ancient venerable Father And not only are his bookes acknowledged by the ancient Fathers but euen by our late Protestante writers as by Mr Fulk Hermanus D. Bridges Lord Bishop of Oxford who did thinke him to haue beene before S. Basils dayes who liued in the yeare 370. by Mr. Cooper late Bishop of winchester by Mr. Oliuier Ormrod in his picture of a puritane in proofe of the Crosse made in Baptisme And by the Archbishop of Canterb in his answere to an admonition And this concerning our first witnes The second of our VVitnesses is S. Ignatius Scholler vnto S. Iohn the Euangelist who liued in the yeare 100. writeth thus in his vndoubted Epistle ad Smyrnenses Ad Smyrnenses that the Bishop is as highe Priest in respecte of his Priesthood affirming further that in the Church nothing is greater then the Bishop who sacrificeth vnto God for the safety of the whole world because it is saith he not lawfull without a Bishop to offer immaculate Sacrifice Ibidem to celebrate the masse c. This saying of S. Ignatius is acknowledged not gainsaid by the late Bishop of Canterb Mr. Whitgift in his Def. pag. 408. For further proofe of this and like sayings of S. Ignatius see S. Hierom lib. de viris illustribus ibidem it is not lawfull without a Bishop to offer Sacrifice or to celebrate masse The third VVitnesse is S. Irenaeus Scoller to S. Policarpus who was Disciple to S. Iohn Euangelist and liued in the yeare 170 who some times was Bishop of Lyons in France Lib. 4. aduersus Haeres This Irenaeus affirmeth that besides the spirituall Priestly Order of all the Iust another peculiar Priesthood of the Apostles who are in respect therof to attend dailye vpon God the Altar Dialog cum Tryph. The fourth VVitnesse is Iustinus Mart. who liued in the yeare 130. he affirmeth that the sacrifice of the Eucharist is by the Institution of Iesus Christ that it is celebrated throughout all the world by the Christians Euseb li. 4 c. 17 Hier. in catalog and that by the Priests only his bookes and workes are reported by Eusebius and S. Hierom. Origen hom 21. in Num. The fift VVitnesse is Origen who liued the yeare 230. In his 21 homily on the booke of Numeri the which homilies he did write before his falling into error doth Iudge that it appertaineth only to theÌ„ that liue chast continually to offer sacrifice The sixt VVitnesse is S. Cyprian Epist 63 ad Caecil who liued in the yeare 240. in his Epistle ad Caecilium saith thus If Iesus Christ our Sauiour God be himself cheif Priest of his Father and the first who did offer vp himself as a sacrifice to God the Father commanded vs to doe the same in commemoration of him Truely it followeth that the Priest who imitates that which Christ did doe is in the place of Christ and doth offer vp to God the Father a true and full sacrifice whensoeuer he beginneth to offer according to that manner as was offered by Iesus Christ this S. Cyprian for the which wordes the Century writers do reproue and reiect him The seuenth VVitnesse is S. Basil Liturg. Eccles Cappad apud Cocc li. de Euch. who professed a monasticall life and liued in the yeare 370. He setteth downe the ceremonies forme of the sacrifice of the masse which were obserued within his diocesse he being then Bishop of Caesarea in Cappadocia The 8. VVitnesse is S Iohn Chrysostome Lib de Sacerd. who liued in the yeare 390. in his booke de Sacerdotio speaking of the consecration of the host in the sacrifice of the masse saith thus The wordes are pronouÌ„ced by the Priest and are consecrated by the grace Chrys orat coÌ„tra geÌ„tes qd vnus est Deus vertue of God The booke which he maketh of Priesthood is a sufficient proofe of his opinion in this and other points of our Catholike Religion in the which book he affirmeth that in Britanie there were Altaria Christo dedicata The 9 VVitnesse is Tertullian one of the Latine Churche who liued in the yeare 220. whose authoritie is reuerenced not only by the Ancient Fathers In his picture of a Purit pa 3 but likewise by our aduersaryes Ormerod a Protestant writer doth alledge Tertullian his opinioÌ„ of the signe of the crosse Baptisme against his Puritane Brethren This
Tertullian amongst the other traditions of the Catholike Churche Lib. de Coron milit cap. 3. reports of the saying of masse or oblation at the end of the yeare for the Soules departed The which sentence is acknowledged by Mr. Fulk to be of Tertullian And in his booke de cultu faeminarum In his confut of purg pag. 362 he saith that a woman should not goe abrode vnlesse it be to visiâ—t the sicke heare the sermon or assiste in the Churche at masse The Ninth VVitnesse is S. Ambrose who liued in the yeare 3â—0 and whome the Century-writers do reiect Lib 4 cap 4 col 295 for his to much writing in fauor of the sacrifice of the masse Catholike Priesthood Amongst other of his sayings he confessed of himself that tumult being risen in the assembly where he was Ambro. lib. 5 Epist 3 yet he was not forgetfull of his office but did beginne the masse The eleuenth of our VVitnesses is S. Augustine Scoller to S. Ambrose he died in the yeare 430. he is plentifull in this other points of Catholike doctrine euen in the Iudgment of our Aduersaryes Chemnitâ—us in his ExaÌ„ part 3. pag. 3. he named the word masse in one of his Sermons saying lett no man be absent from the masse on sonday And againe he named the word masse in another Sermon saying these words which shal be read at the masse and else where August serm 51 de tempore Ser. 91. de tem Ser. 337. Vniustly therefore do our aduersaryes obiect against vs saying that S. August did neuer name the word masse And within S. Austins time the 2. Councell of Carthage in the 3. chap and the Mileuitan Councell cap. 12. doth name the word masse And before S. Austin S. Ambrose who liued anno 390. in his 5. book of Epistles Epist 33 S. Damasus Pope who liued about the yeare 384. in his book of the liues of the Popes And S. Macharius who liued about anno 319. in his decret de consecrat named the word masse S. Fabianus Pope in one of his Decrees who liued about the yeare 242. S. Sother Pope Martyr who liued about the yeare 171. in one of his Decrees which are extant Tom. Concil S. Pius Pope Anno 147 in one of his Decrees S. Higinus Pope Martyr Anno 144. in his Decree as Ino. lib. 2. testifieth S. Alexander Pope Martyr Anno 121. Epist 1 ad omnes Orthodoxos which is to be seene in the Councell of Tribury cap. 19. S. Clement third Pope after S. Peter Epist 3. Anno 111. S. Ignatius the Apostles Scoller Epist ad Smyrnenses All which holy men did name the word Masse properly and in that same sense that the Catholikes at this day do vse Yet for all this forsooth our Aduersaryes would make the world belieue that the word Masse is a word newly inuented not found in the primitiue Churche But they deale with vs in this as in many other things which must proceed either of malice or of grosse ignorance The twelfe of our VVitnesses is S. Hierome who liued in the same time that S. Austin did Ao. 430. He is generally holden of our Aduersaries to be for the Catholike Religion in this Epist ad Heliod other points He did reuerence respect holy Priesthood very much saying God forbid I should speake amisse of them who succeding doe consecrate with their mouth the body Cyrillus Catech Cyrillus Hieros catech 12. Gregor Nâ—ssen orat in muliereÌ„ peccat Ep ph Haeres 73. blood of Iesus Christ To these VVitnesses wee might adde infinite more if it were not tedious to your honors As S. Cyrill of Alexandria contemporaneo to S. Hieron S Cyrillus Hierosolymitanus Anno 320. S. Gregory of Nyssen Epiphanius Athanasius Anno 319. Optatus Anno 350. lib. 6. aduersus Haeres Athan. quaest 34. Right honorable Reuerend Graue and Learned these be our VVitnesses who did direct our fore said Iury in their Verdict at whom our Aduersaries can take no exception iustly seing they were men indifferent and not angrie neither at our Aduersaries not at vs and who be much esteemed of by the more aduised and sober Protestants chemint exam Concil Trid. part 1 pag. 74. who to vse their owne words doubt not but that the primitiue Churche reâ—eaued from the Apostles and Apostolicall men not only the text of Scripture but also the right and natiue sense therof And that we are greatly confirmed Confessio Bohemi pag. 400 in the true sound sense of Scripture by testimonies of the ancient Fathers And that they are the true and best Masters of posteritie going before leading vs the way and as Mr. Bancroft late Bishop of Canterb saith Bancr survey pag. 379. for Mr Caluin and Mr. Beza I doe thinke of them as their writings deserue but yet I thinke better of the ancient Fathers I must confesse SECTION IIII. The Confession of twelue of the learnedest of the Aduersarie parties THIRDLY if the parties owne Confession be of force as doubtles in all reason it is no lesse then Conuincing your Wisdomes shall heare the grauest of your Aduersaryes confirme by their ouwne Confession this point of doctrine for vs. 1. Caluine our Aduersaries prime man speaking of Irenaeus Tertullian Origen August and others how highly they esteemed the Church of Rome Inst lib 4 cap 2. §. 2. in respect of the Succession of the Romane Bishops answereth giueth his like reason there of saying Considering it was a matter out of all doubt that from the beginning euen vntill that time viz till S. Austins time nothing was changed in doctrine the holy doctors tooke in argument that which was sufficient for the ouerthrowing of all new errors viz that they viz the heretikes oppugned the doctrin which euen from the very Apostles themselues had beene inuiolably and with one consent retained Againe in his booke of Institutions set forth in French he saith expresly Instit in French printed at Genaua anno 1561. that it was a thing notorious without doubt that after the Apostles age vntill those times viz S. August his time no change was made in doctrine neither at Rome nor at other cittyes Now seeing aluine affirmeth that without all doubt there was no change of doctrine in the Church of Rome from the beginning that is from the Apostles times vntill S. Aug. his time which was for 400. and odd yeares after Christ it must follow in Caluins opinion that the doctrine we haue heretofore alleaged by the testimony of our Iury viz the Councells and witnesses viz the Fathers they being all both Iury and witnesses within the said first 400. and od yeares is pure doctrine inuiolably with one consent retained from the very Apostles themselues 2. BEZA Scoller to Caluin Confess Gen ca. 7. Sect. 12. saith that Leo who was Pope Anno Domini 440. did clearly breath forth the arrogancie of the Antichristian