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
and Reason itself yet ad hominem as the Schoole-men terme it and for the final preuention of al further Plea shifts and euasions in the Aduersarie no course more speedie no victorie more certain no obiection more vnanswerable then the plaine simple and sincere confession of the Aduersarie himself In Ciuil and temporal differences concerning lands and possessions very forcible and hopeful are the Arguments drawne from the ancient and authentical Euidences from lawful and vninterrupted Prescription from the plaine and literal word and sense of the Law from the swarming consent of Iudges and Councel learned and from sufficient testimonie of most credible aad approued witnesses yet not one no nor al of these ioyntly concurring are anie thing so potent for the speediest and surest decision of the Cause as the free acknowledgement and assent of the Aduersarie only enforced through the rack of clear and vndenyable Truth So Moyses hauing sundrie wayes proued the Goodnes and Power of God Almightie aboue the Gods of the Gentils vrgeth as the strongest argument that the Gentils his [33) Deut. 32.31 Enemies are also Iudges in his behalf Which course likewise obserued S. Paul against the Idolatrous Athenians vrging to the same purpose the authoritie of their owne (34) Act. 17.28 Poets and against the Cretensians he argueth that (35) Tit. 1.12 one of them sayd their owne proper Prophet The Cretensians alwayes lyers naughtie beasts slouthful bellies This testimonie sayth S. Paul is true But this kind of reasoning learned this blessed Doctour from his best Maister Christ our Sauiour who at the last day wil vrge as the clearest proof against the Naughtie seruant his owne confession saying (36) Luc. 19.22 By thine owne mouth I iudge thee naughtie seruant Yea this kind of victorie as most glorious in itself and most disgracious to the enemie God himself vsed against his owne enemies when he caused the Madianitâ—s [37) Iudges 7.22 with their owne swords to murther one another as also against the Aegyptians when he sayd (38) Esay 19.2 I wil make the Aegyptians to runne togeather against the Aegyptians and a man shal fight against his brother and euerie man against his friend cittie against cittie kingdome against kingdome A confusion and ruine then which none greater So likewise when the Amalachite had confessed to Dauid that he had killed Saul Dauid commanded him to be slaine saying (39) 2. Reg. 11.16 Thy bloud be vpon thine owne head for thine owne mouth hath spoken against thee saying I haue slaine the annoynted of our Lord. And as the Prophets and Apostles thus affected this kind of Argument so was it stil pursued by the ancient Fathers So S. Ireneus disputing sundrie wayes how God the Sonne reuealeth vnto vs his Father affirmeth (40] Aduers Haeres l. 4. c. 14. that it is necessarie that the truth receaue testimonie from al c. from domesticals because they are friends from externals because they are enemies for that proof is true and without contradiction sayth he which produceth testimonie from the Aduersaries themselues Agreably said Nouatian whilst he was Catholick Firme is that kind of proof [41) De Trinit c. 18. which is taken euen from the aduersaries of truth S. Augustin endeauouring to proue against the Iewes that some that liued before Christ's time were saued that were not Iewes affirmeth that (42) li 18. de Ciuit. Dei c. 47. nothing is stronger to conuince al others if they shal contend heerof or to confirme ours if they shal conceaue aright then that â—hese diuine Prophecies concerning Christ be produced which are written in the bookes of the Iewes themselues Tertulian auoucheth that (43) In Apologet none wil lye to his owne shame but rather for his honour and that therefore more credit is to be giuen to such as denye in behalf of themselues And Tullie vrgeth his Aduersarie saying (44) Orat. P. Quint. Thy testimonie which in another man's cause is smal worth against thyself is weightie So that the Argument drawne from the confession of the Aduersaries is the proof most conuincing against the Aduersarie himself A truth so cleare that none more fully acknowledge the same then our moderne Protestants amongst whome writeth D. Morton thus (45) Appeale Ep. Ded. Which kind of assistance of learned Aduersaries the Apologists themselues haue layd downe for the greatest reason of satisfaction and we do accordingly admit For if it be held an excellent point of Physick Ex vipera theriacum to turne poyson into an antidote against poyson and in God accounted a high degree of vengeance to turne the Aegyptians against the Aegyptians and in Dauid celebrated as a principal matter of triumph to cut of Goliah his head with his owne sword and in Christ obserued as an vnanswerable kind of conuiction to iudge the euil seruant from his owne mouth and acknowledged in S. Paul as the most expedite meanes of confutation in the men of Crete to oppose against them their owne Poet whome he calleth their Prophet then may we iustly presume better of our cause wherin our Romish Aduersaries wil proue our rightful Aduocats For it must needs be acknowledged say other (46) Academ Ne mens Resp p. 84. Protestants for a great peece of work to conuince the Aduersarie from himself In like sort sayth D. Whitaker (47) De Eccles Contr. 2 q 5. p. 366 Bellarmine maketh the confession of the Aduersaries to be the Thirteenth Mark of the Church Surely the argument must needs be strong which is taken from hence c. For the testimonie of the Aduersaries wil be effectual against themselues c. And truly I doe acknowledge that Truth enforceth testimonie euen from her enemies c. With him agreeth D. Field saying (48) Of the Church p. 182. The next Note whereby Bellarmine endeauoureth to proue the Romish Synagogue to be the true Church of God is our owne confession Surely if he can proue that we confesse it to be the Church he needeth not to vse anie other arguments (49) Common Places Part. 2 p. 329. Doubtles sayth Peter Martyr among al testimonies that testimonie is of greatest account which is testifyed by the enemies (50) Peace of Rome Ep. Dedic fol. 1. I offer to your Highnes sayth M. Hal their fight against themselues and therin for vs. What can be more aduantage to vs or shame to them One blow of an enemie delt to his brother is more worth then manie from an aduerse hand Al our Apologies cannot hurt them so much as their owne diuisions And M. Cooke acknowledgeth that the testimonie 15 of a friend against a friend (51) In his Pope Ioane Pref. And see Dilingam cont Bellarm ep Dedic and of an enemie for an enemie is inuincible Lastly our late and most liberal Writer D. Beard auoucheth [52) Retractiue fâ—om Romish Religion p 149. see White in the Way to the Chur. Pref. to the Reader n. 18. that
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
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
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
S. Gregorie (36) See before l. 2. c. 4. for his Predecessours Pelagius Celestine Leo Gelasius Sixtus Siricius Innocentius Sozimus Damasus Iulius Steuen Dionisius Victor c. yea S. Peter himself are al of them reproued by Protestant Writers for the foresayd Primacie So confessed it is that the Primacie of the Roman Church did not first begin in the time of S. Gregorie Now whereas D. White further added that the whole Greek Church complayned when Phocas had first conferred it on Boniface that their complaint supposing it for true is nothing material for they being as then diuided in this poynt from the Roman Church assuming to themselues the sayd Primacie their testimonie in their owne Cause is of no account But neither is it true that Phocas did first conferre it on Boniface for though he did by his Edict declare that the Roman Church was the Head of al Churches as testify S. Bede and others (37) l. de Sex Aetatibus in Phoca Ado in Chron. Paulus Diacon l. 18. de Rebus Roman yet is there no intimation that he first bestowed it yea further they affirme that the reason of the sayd Edict was the pride of the Bishops of Constantinople who iniuriously styling themselues vniuersal Bishops and contemning the Excommunications denounced against them by S. Gregorie Pelagius the Emperour therefore thought it necessarie to interpose his owne authoritie which the Grecians much more feared And he is so free from innouating in this Cause that besides the late premisses of the ancientest Popes euer claiming the same Iustinianus (38) Ep. ad Ioann 2. the elder ancient to Phocas by 70. yeares affirmeth the Roman Church to be Head of al Churches And Valentinian who preceded Phocas 140. yeares auoucheth that the Roman Bishop hath euer had the Principalitie of Preisthood aboue al others Yea in fullest satisfaction hereof it is plainly coÌ„fessed by Protestants theÌ„selues that Constantin our first Christian Emperour elder to Phocas almost 300. yeares (39) Before l. 2. c. 4. attributed Primacie to the Roman Bishop before al. So free was Phocas from first conferring Primacie to the Roman Church and so cleerly she resteth acquitted of these pretended Changes Innouations in the first 50. yeares After 650. 650. to 700. I name sayth D. White the Sixt general Councel decreing the marriage of Priests against the Church of Rome labouring to restraine it for which he citeth Can. 13. But the truth is there are not anie such Canons in the Councel cited for the true Sixt General Councel put forth no Canons as it is euident by the Seauenth (40) Act. 4. 5. Synod Wherefore after the Sixt Synode certaine Bishops assembled at Constantinople who in the Emperour Iustiniâ—n the Second his Pallace called Trullum published those Canons vnder the name of the sixt Synode which were neuer approued by anie Roman Bishop but to the contrarie then contradicted by Pope Sergius (41) Beda l. de Sex Aetatibus in Iustiniano Caulus Diacon l. 8. c. 9. de Rebus Rom. But though these Canons were authentical yet litle would they auaile our marrying Ministers not one of them allowing anie Clergie-man to marry after Orders taken and only permitting such to keepe their wiues as had them before they were of the Clergie and neither (42) Can. 6. 12. 48. this do they allow to Bishops but only to others of inferiour Orders Yea the Roman Church is so free from making anie change in this respect at the time prescribed that sundrie (43) Before l. 2. c. 17. Protestants for the self same prohibition of marriage to the Clergie do reproue manie more ancient and confirmed Councels as the 2. Councel of Arles holden in the time of Constantin the Councel of Neocesaraea of Eliberis the first of Nice and sundrie others As also for the same cause they reprehended the ancient Popes Leo Innocentius Calixtus Siricius c. and the learnedst Doctours of those times as S. Hierome S. Ambrose Origen with manie others so that at the time of the 6. Councel of Constantinople no changee at al was made by the Roman Church concerning the Single life of the Clergie But D. White further vrgeth that the sayd â— Councel forbiddeth to make the Holie-Ghost in likenes of a Doue But neither is this true for though it did preferre other Pictures before the Picture of Christ in the figure of a Lambe and the Picture of Holie-Ghost in forme of a Doue yet doth it not condemne these (45) Act. 5. And in the 7. Synod 44 the Image of the Holie-Ghost in forme of Doue is expresly approued Yea therin was also read the Epistle of Adrian to Tharasius in which it is sayd that in the 6. Synod was commended the Image of Christ in forme of a Lambe And that the Roman Church long before those times allowed Images it is euident enough by that which is before sayd concerning Serenus But our Doctour yet vrgeth that at this time there was a Councel holden in Portugal where the Cup is appointed to be ministred to the people against the practise of some that vsed to dip the bread and so to giue it which was one begining of the half Communion But this Councel being the third Councel of (45) Can. 1. Brach did iustly forbid that dipping in that it was neither so instituted by Christ nor could be confirmed by anie testimonie or example from Scripture yet doth it not command both kinds to be giuen And though it had yet were the obiecting thereof impertinent seing as then it was free lawful to vse both kinds Now that CoÌ„munion vnder one kind was sometimes vsed in much more ancient Ages it might easily be proued by Sozomene (46) Hist l. 8. c. 5. Niceph. hist l. 13. c. 7. Hieron Apol. pro l. in Iouin Cypr. Serm. de lapsis Tertul. l. 2. ad vxor Clem. Al. l. 1. strom 700. Nicephorus S. Hierome S. Cyprian Tertullian and others So that D. Whites Examples for the Roman Churches change in this 50. yeares are altogeather friuolous After 700. to 750. I name saith M. White the General Councel of Constantinople vnder Leo Isaurus against Images This Councel was neuer confirmed but reiected for none of the Patriarchs were present S. German only excepted who would not consent therevnto and thereupon was depriued of his Sea of Constantinople Wherefore this only proueth that some of the Grecians changed their Faith concerning Images for which they were contradicted not only by the Latin Church but by sundrie also of the greatest Doctours of the Greek Church In this Age also he nameth Clemens Scotus and Adelbartus who saith he preached against the Supremacie Traditions Images and in the defence of Priests marriage also against Purgatorie Masses for the dead c. And al this he proueth only by one of his lawful witnesses his Protestant Brother Illiricus which being wholy destitute of al other Authoritie I may lawfully forebeare it al further
Innouation therein could be obserued or reproued by Almaricus In like sorte though Robert Bishop of Lincolne withstood the Popes proceedings in England yet this nothing proueth anie change or first comming in of anie point of Faith in the Roman Church obserued or resisted by the sayd Robert Besides D. Godwine reporteth that a Cardinal sayd to the Pope concerning him He (a) Catalo of Bishop of England p. 240. is for Religion a Catholick as wel as we And so dying he gaue al his bookes an excellent Librarie vnto the Friar Minors at Oxford So charitable was he to Friars and consequently so Roman Catholick euen at his verie death And where he affirmeth that Ioakim Abbas sayd that Antichrist was borne at Rome and should sit in the Apostolick sea It is so vntrue that in his Epistle prefiged to his Exposition vpon the Apocalypse he submitteth his writings to the Censure of the Sea Apostolick affirming further that he firmely beleeueth that the Gates of Hel cannot preuaile against the Roman Church and that her Faith shal not perish before the end of the world Yea in his Exposition vpon the 6. Chapter and 11. verse he calleth such the Sonnes of Babylon who impugne the Church of Peter And vpon the 7. Chapter and 2. verse by the Angel ascending from the East hauing the signe of the liuing God he vnderstandeth the Bishop of Rome who with his fellow-Bishops with the signe of the Crosse wil arme the Elect in that last tribulation which Antichrist shal rayse So litle cause there is to vrge this Abbot against the Pope And indeed al that truly can be vrged against him is that being an old man and half out of his wits he was censured by the Pope for certaine fonde Prophecies and some errours also about the B. Trinitie as appeareth by the Decree extant in the Canon Law against him and by other Authours that haue written of him And as for Fidericus the Second Emperour resisting the Popes Supremacie it proueth no more but that euen the most vicious Emperours were most aduerse to the Pope For he being a Prince of most scandalous and wicked life was after due admonitions excommunicated as also deposed by Pope Innocent the Fourth in a general Councel holden at Lyons so that his resisting in this regard the Supremacie is only a guiltie and conuicted Persons resisting of al such lawful Authoritie whereby he is censured and punished Concerning Arnoldus Villanouanus speaking against Friars the Sacrifice of the Masse and Papal Decrees This M. White only proueth by the testimonies of the Magdeburgians and Osiander which being Protestants are no competent witnesses against Catholicks But besides I haue proued (107) l. 2. c. 9. 4. before that the Sacrifice of the Masse and the Popes Authoritie were beleeued and practised in much more ancient times As also that the Institution of Friars proueth no Innouation in Faith and Religion Euerardus broaching those foule and false reproaches against Pope Gregorie the Seauenth called Hildebrand proueth nothing but his owne disobedience and impatience hauing been by the same 108) Greg. 7. Ep. 18. Pope for his owne demerits iustly suspended from his Episcopal function After 1250. 1250. to 1300. I name Gulielmus de S. Amore withstanding Friars and their abuses but how impertinent this is I haue shewed sufficiently before The Preachers also saith he in Sweden that publickly taught the Pope and his Bishops to be Hereticks But M. White receiuing this Relation from Illiricus no further answer wil be requisit Dante 's also saith he writ that the Empire descended not from the Pope But Dante 's being only a Poet intermedling in other matters committed (109) See Bellar. in Append. ad lib. de Sum. Pont c. 14. manie grosse errours for which his bookes are condemned and prohibited by the Church yea he liued in faction against some (110) Ibid. c. 12. Popes and therefore his writing against them is of no force As for Gulielmus Altisiodorensis M. White producing nothing in particular out of him against the Roman Church but only affirming that in his Summes are found manie things confuted that then were comming in no further particular answer can be expected and though he referre himself for particulars to this his own Booke yet citing no page or place thereof I hould it vnworthie of so paineful search it being also wel knowne that Altisiodorensis only differed from other Schoole-men in matters disputable and not defined After 1300. 1300. to 1350. I name sayth he Marcilius Patauinus that wrot against the Popes Supremacie But he being a knowne condemned Heretick a flatterer of the Schismatical Emperour and his Bookes condemned by the Church as also the Popes Primacie being formerly acknowledged in the Primitiue Church his testimonie is sundrie wayes insufficient And the like is to be answered to Ocham (111) Tritheâ—nius Genebrard l. 4. Chron. who was purposely hyred by the Emperour to write against the Pope who was also Excommunicated and his Bookes prohibited Gregorius Ariminensis his differences were only in Schoole points not determined by the Church And as for the Vniuersitie of Paris condemning the Popes Pardons it is most vntrue and therefere M. White did wel to father it only vpon his Brother Illiricus whom he knew to be expert in the art of forging After 1350. 1350. to 1400. I name sayth he Aluâ—rus Pelagius who wrot a Book of the L mentation of the Church wherein he reproueth diuerse abuses of his times But who denyeth but that in the Militant Church consisting of good and euil there are manie abuses in life and conuersation But as for abuse or Innouation in matter of Doctrine and Faith Aluarus maketh no mention at al in his sayd Booke And as for Montziger disputing against â—ransubstantiation and Adoration of the Sacrament and Cesenas calling the Pope Antichrist besides that the truth hereof dependeth only of the testimonie of Fox and Illâ—ricus both of them Protestants I haue sufficiently before cleered both these poynts from al Innouation in Ages much more ancient Now as for Iohn Wiceliffe as I haue shewed (112) l. 1. c. 3. before that in sundrie poynts of Faith he agreed with Catholicks which Protestants now impugne so it is euident that he taught sundrie grosse errours which both Catholicks and Protestants do detest as that If a (113) Fox Act. Mâ—n p. 96. Bishop or Priest be in deadly sinne he doth not Order consecrate or Baptize that Al (114) Osiand cent 9. 10. 11. p. 459. oathes are vnlawful That (115) Osiand cent 15. p. 457. al things come to passe by absolute necessitie That there 116) Ib. p. 454. is no Ciuil Migistrate whilest he is in mortal sinne and sundrie others in regard of which Protestants 117) Pant. Chronol p. 119. Mathias Hoe in his Tract duo Tract 1. p. 27. themselues ranke him in the Catalogue of Hereticks So that smal Credit or succour wil M. White
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.
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
that not only by General Churches of later times but euen by the Councels Tradition of the true Primitiue Church that therfore al parties are bound to approue beleeue the foresayd Bookes to be truly Canonical Al which wil yet be made much more euident by our easie Refutation of their chiefest arguments vsually vrged against them For first it is obiected by D. Whitaker (21) Answ to Rayn p. 22. 23. that therfore they are not Canonical because They were written in Greek or some other forraine language and not in Hebrew nor had for their knowne Authours those whom God hath declared to be his Prophets But neither of these are of force for it is no litle temeritie so to measure the Scriptures by the tongue wherein they are written as to restrayne the Spirit of God to one only language The further falsehood and vanitie wherof is abundantly disproued by example of Daniel a great part wherof (22) to wit from Chap. 2 vers 4. to the end of the 7. chap. though not written in Hebrew is yet by our Aduersaries themselues acknowledged for Canonical Neither likewise is it true that God would direct by his holie Spirit no Authours in their writings but such as were knowne and also further declared by certaine testimonie to be Prophets For Protestants themselues can not yet tel who were Authours of the seueral Bookes of Iudges the Third and Fourth of Kings the Two of Chronicles and the Bookes of Ruth and Iob Euen D. Whitaker (23) De sacra Scrip. p 603. himself doth directly answer his owne obiection saying The Authours of manie Bookes are not knowne as of Iosue Ruth Paralipomenon Hester c. And we receiue sayth D. Willet 24) Syn p. 4 manie Bookss in the old Testament the Authours wherof are not perfectly knowne Yea Caluin Beza and the publishers of certaine of our English Bibles in the Preface or Argument of the Epistle to the Hebrewes do al of them professe to rest doubtful of the Authour therof Caluin Beza there affirming that it is not written by S. Paul So that though the foresayd Bookes be not written in the Hebrew nor haue their Authours or Penners knowne yet by like example of other approued Scriptures it maketh nothing against their Sacred and Diuine Authoritie (25) of Anno 1584. 1578 See Calu. in c 2. Heb ver 2. Secondly it is obiected that the sayd Bookes were reiected or doubted of by sundrie of the ancient Fathers as namely by Origen (26) In Ps 1 apud Euseb Hist l. 6. c. 19. Epiph. de Pondere Mens Haer. 8. Epicureorū Hier Pref. in l Regum Epiphanius and Hierom who agreed therein with the ancient Iewes But first these Fathers in the places cited do not speak of their owne opinion but do only report what was the opinion of certaine of the Iewes therin for Origen was so far from according herein with the Hebrewes that he expresly defended (27) Ep. ad Iulium hom 1. in Leuit. against Iulius Africanus who doubted therof the Historie of Susanna which Iewes and Protestants reiect Yea he auerreth )28) Ep. ad Iulium that part of Esther to be Canonical which Protestants refuse as not being in the Hebrewes Canon In like sort S. Epiphanius 29) Haer. 76 numbreth Sapientia and Ecclesiasticus among the Diuine Scriptures and referreth (30) Lib. de Pond Mensura post init Sapientia vnto Salomon As concerning S. Hierom wheras he vnto an vnwarie (31) Praef. in Daniel Reader may seem to seclude certaine Chapters of Daniel as not being in the Hebrewes Canon insomuch that Ruffinus mistaking herein S. Hierom's meaning doth therfore as Protestants (32) Whit. cont Camp p. 18. stil doe reproue and charge him with refusal of these foresayd parts of Daniel S. Hierome (33) Apol 2. cont Ruffin fin answereth and explaineth himself saying Truly I did not set downe what myself thought but what the Hebrewes are accustomed to say against vs herein calling there further Ruffinus and in him our Protestants a foolish Sycophant for mistaking and charging him herein with the Hebrewes opinion Yea S. Hierom's thus explaining himself is a matter certaine that it is accordingly confessed by D. Couel (34) Answ to Burges p. 87. Banc. in the Conf. before his Maiestie p. 60. D. Bancroft And it is further euident that S. Hierom placed the Bookes of Machabees bees (35) Prolog in Machab. among the Stories of diuine Scripture (33) Apol 2. cont Ruffin fin And of the Booke of Iudith he sayth (36) Pref. in Iudith with the Hebrewes the book of Iudith is read among the Hagiographal writings whose authoritie to strengthen those things which fal in Contention to wit with the Iewes may be thought lesse fit c. But because we read that the Nycene Councel accompted this in the number of holie Scriptures (34) Answ to Burges p. 87. Banc. in the Conf. before his Maiestie p 60. I haue yeelded c. So cleer it is that the Fathers obiected did only relate in the foresayd places the opinion of the Hebrewes from which themselues did yet disclayme Secondly supposing it for true that the foresayd Fathers haue doubted or reiected the foresayd Bookes yet neither hence wil it follow that they are not truly Canonical it being certaine that in the Primitiue Church the Canonical Scriptures were not generally receaued al at once but in great varietie of pretended 37) 2. Thes 2.2 Euseb hist l. 3. c. 19 l. 6. c. 10. Aug. cont Aduers Leg Proph l. 1. c. 20. Gelas in Decret cū 70. Episc Sozom hist l. 7. c. 19. Hamelman de Tradit Apostol 1. part l 1. col 251 part 3 col 841. Scriptures special care and search was requisite whereby it came to passe that sundrie Bookes were for the time misdoubted or by some Fathers or Councels (38) Conc. Laodic can vlt. omitted or not receiued which yet afterwards were vpon greater search and consideration generally acknowledged A poynt so euident that D. Bilson testifyeth in our behalf that (39 Suruey of Christs suffrings p. 664. The Scriptures were not fully receiued in al places no not in Eusebius time He sayth the Epistles of Iames Iude the 2. of Peter the 2. and 3. of Iohn are contradicted as not written by the Apostles the Epistle to the Hebrewes was for a while contradicted c. The Churches of Syria did not receaue the 2. Epistle of Peter nor the 2. and 3. of Iohn nor the Epistle of Iude nor the Apocalyps c. The like might be sayd for the Churches of Arabia wil you hence conclude saith D. Bilson that those partes of Scripture were not Apostolick or that we need not to receaue them now because they were formerly doubted of So fully doth this Protestant Doctour answear his owne Brethrens like vsual obiection had against the Machabees and the other Bookes