S. Clement Pope who was third Pope after S. Peter and liued about the yeare 102 who saith Ep. 3. thus in one of his Epistles Let noe Priest say masse in his Parish without the licence of his Bishop And by saying of Masse the Eucharist was giuen and receiued o◠the people as is witnessed by S. Dionyse S. Ignatius S. Marcellus who liued in the second Age as before hath beene shewed After S. Clement succeeded S. Anaclete Anacletus Ep. 1 in the yeare 03 who commaunded that masse should be celebrated only in holy places After him S Alexander who died for the Faith in the yeare 131. Baron in mart 3 May. he did confirme the Apostolike constitution of mingling wine with water in the sacrifice of the masse In decretis Sixti Papae After him was S. Sixtus Romanus in the yeare 142. who commaunded that the sacred vessels vsed at masse at other times should not be handled nor touched by any man but by the who were in holy Orders After him was S Felesphor◠who had binan anchorite in Greece he died in the yeare 154. he ordained that the masse should be celebrated in the night in Christmasse euen c. After him succeeded S. Pius an Italian who died in the yeare 167. in one of his Epistles to Iustus Bishop of Vienna he saith Tom. 1. Biblio SS Patrū we do celebrate the masse in the Churche of Euprepia c. After him or as some say before him succeeded S. Anicet who died in the yeare 175. he would that the Priest should beare a shauen crowne Anacletus Ep. ad Gallos his decrees are extant Tom. 1. Concil After him succeeded Soter and died 179. who commaunded that none should celebrate masse without one to help him And so successiuely one after another vntill S. Siluesters time who was Pope in the time of Constantine the great the first Christian Emperor who was Christened by the said S. Siluester These be the Bishops of Rome whom Mr. Ridley termeth Patriarkes who did maintaine pure doctrine All of them being before Constantine the first true Christian Emperor And as for that he saith that in the first Christian Emperors times the Gospell did florish it is most manifest that Cōstantine who was Emperor in the yeare of our Lord 306. did allow of Monkes through out Syria Palestina Bithynia c. Cent. cent 4. col 2441. did keepe in his company court Massing Priests with all prouision to that effect as Zozimus affirmeth he did attribut supremacie to the Bishop of Rome Zozim hist li. 1 cap. 8. Frig. in his palma ad Sereniss Reginā Aug. as affirmeth Frigiuellaus Gauius a Protestant Writer with other points of our Catholike doctrine in whose time the Churches doctrine was one and the same as it is at this day concerning Freewill iustification by workes Confession of sinnes to a Priest Inioined penance Absolution of such as had confessed giuen by imposition of handes Also with affirming penance to be the second table after Shipwrack vnwritten Traditions inuocation of Saints Purgatory Altars consecrated with the signe of the Crosse Chrisme the reall presence Transubstantation Cent. 4. sacrificing for the dead and many other points which the Centurists of Magdeburg call errors of that time Now seeing that Maister Ridley saith that the first Bishops of Rome the first Christian Emperors did set out Christs glory and did administer duely the Sacraments It followeth that in his opinion these points defended and taught by the Churche in those times are no lesse now pure true doctrine and that the Eucharist is duely administred by massing Priests Sect 6. MR. HOOKER in his praeface to his bookes of Eccl. Policy saith That wee are right sure of this that nature Scripture experience haue all taught the world to seek for the ending of contentions by submitting it self vnto some Iudiciall and definitiue sentence whervnto neither parties that contend may vnder any pretence refuse to stand Now seing all Generall Prouinciall Councells haue giuen their Iudiciall definitiue sentence concerning this point in fauor of vs Catholikes And on the other side seing neither Mr. Hooker nor any Protestant can alleadge any generall Councell or Prouinciall or any Synodicall Conuenticle before this last 100. yeares to the contrary It followeth according to Mr. Hooker that wee should allow of the Sacrifice of the Masse seing Councclls in their Iudiciall definitiue sentēces haue allowed of it And much more because he affirmeth most constantly in his bookes of Eccl. Pol. that the Church of Rome is to be reputed as a part and limme of the Church Lib. 5. pag. 188. and house of God But because I can not tell whether our aduersaries Will allow what their followes did write or teache in the dayes of Queene Elizabeth seing they defend as D. Doue a Protestant writer affirmeth perswas pag. 31. they may often change and doe at least at the change of euery Prince These be his own woordes VVhen the masse was first Put down King Henry had his English Liturgie that was iudged absolute without exception But when Edward came to the Crowne that was condemned and an other put in the place which Peeter Martyr and Bucer did approue as very consonant to Gods woord VVhen Queen Elisabeth beganne her raigne the former was iudged to be full of imperfections and a new was diuised and allowed by the consent of the Clergie But about the midle of her raigne we grew weary of that book and great meanes haue beene wrought to abandon that and establish another which although it was not obtayned yet we doe at the least at euery change of Prince change our book of common prayer we be so wanton that we know not what we would haue Thus Doctor Doue Therfore to giue our Aduersaries all aduantages you shall heare the reporte of those Protestant writers who haue written since the beginning of his Maiesties raigne in England and so much and so incharitably against vs Catholikes that for that cause one of their owne number Ormer pict Pap. in postscript adiudgeth many of their bookes to the fire and their Authors worthie of death MR. MIDLETON Papistomast pag. 137. 138. graunteth with S. Chrysost S. Aug. S. Epiphan That Sacrifice and Prayer for the dead was an Apostolicall Tradition D SVTCLIFFE against the three Conuers pag. 791. saith Christes true Church is a diligent and wary keeper of doctrines committed to her and changeth nothing at any time diminisheth nothing addeth nothing superflius looseth not her owne nor vsurpeth things belonging to others But seing D. SVTCLIFFE can not deny but the church of Rome was once Chrysts true church therfore it followeth according to D. Sutcliffe opinion that the church of Rome must needes haue diligently and warely kept the doctrine of such a maine and essentiall point of her cheife function as is the Sacrifice of the Masse nor changing nor adding any
but with their mother sister fathers sisters and mothers sisters but should liue chaste And in the 14 Canon it makes mention of Priests that do sacrifice as S. Basile expoundeth this Canon in his Epist to Parcorius Epi. stry As appeareth in the third Canon and acknowledged by all the Doctors of your Church And not only this point is approued by this Councell Theod. li 1 hist cap. 8. Doctrina de Baptis Can 69. ca. 10. ca. 11. but likewise sundry others As 1. vnwritten Traditions 2. that the Sacraments by the institution of Christ do conferre grace 3. that extreame Vnction was a Sacrament The Reall presence Indulgences with many other points of Catholike Doctrine maintained to this day in the Church of Rome Your honors then do see that this Councell which we haue placed as Fore-man is altogether for vs cōcerning Catholike Priesthood many other points of Religion in controuersy at this day 2. Conc. Arelat An. 330 For the second Iuror we shall place the Councell holden at Arles called Arelatense Concilium celebrated shortly after the Nicene Councell as some do thinke Anno 330. in the 2. 3. Canon doth prohibite the marriage of Priests therefore is reproued by Szegedin a protestāt writer This Priesthood can be vnderstood of no other Priesthood In locis com p. 327. then the Catholike Priesthood our aduersaries being Iudges With many other points of Catholike Doctrine making most of those Canons out of the Nicene Councell a manifest proofe that the Nicene Councell did not leaue the matter at libertie of priests marriage The third Iury man shall be the Romane Councell Anno 324 Can. 81. the which maketh mentiō of Cardinals Bisshops Priests Deacons Subdeacons Acolytes Exorcistes Readers and Doore-keepers The which sacred Orders are no where to be found but in our Catholike Church Which is acknowledged by the Centurywriters Cent. 4. col 873. mē much esteemed of by the Church of England disclaimed by others as by Mr. Fulke in his Retentiue in these words pag. 67. VVith all our hart we defie abhorre detest spit at your greasie Antichristian Orders But you may see by these his wordes that he is vnmindfull of the Antiquitie of these sacred Orders The fourth of our Iury shal be the Councell of Neocaesarea holden Anno 314. and approued by the Councel of Nice which doth decree Can. 1. Can. 1. That Priests who do marry should be deposed of their charge with many other things concerning maners good life The fift of our Iury is the Councel of Laodicea celebrated about the yeare 364. The which decreed Can. 13. that the Priest should not bee elected by the people Pacteolus in Sene Concil Also Can 19. concerning certaine Rites in publicke seruice time as namely some prayers in silence others pronounced then the Pax or kisse of peace to be giuen and the oblation to be offered And Can. 21. That the Subdeacon might not enter into the Vestry and handle the holy vessells And Can. 48. that the Baptised after Baptisme should receaue holy Chrisme And Can. 50. the fift of lent and an 52. not to marry in lent All the which Canons Osiander a learned protestant disclaimes from rebukes bitterly albeit vndeseruedly Osiand Cent. 4. p 393. Now if this Councell maketh for vs Catholikes or you of the Church of England I Appeale to your graue Iudgment and serious considerations The Sixt of our Iury is your Councell called Elibertinum Anno 305. no lesse antcient then the fore said Councells this Councell can 27 can 33. decreed most plainlie against priestes who marry after they haue taken vpon them priesthood This Councell was celebrated about the yeare 305 in Spaine The which Councell the Doctors of your Church vse to obiect against Catholikes concerning Images mistaking the intention of the Councell Anno 396. sub Suiciovt quidem volunt The Seuenth of our Iury is the 2. Councell of of Carthage Anno 386 wherat S. Austine was present subscribed therto which doubted not in like manner to ground this point vpon antiquitie and the Apostles doctrine so that in the 2. Canon it saith these wordes Omnibus placet c In pleaseth vs all that Bishops Priests and Deacons c shall obsteine from wiues which the Apostles did teach and Antiquitie did keepe let vs likewise obserue many other points doth this Councell decree for Catholiks The eight of our Iury is the 3. Councell of Carthage celebrated in the yeare Anno 397. 397. at the which likewise S. Austin was present subscribed therto alloweth of Confession made to a Prieste can 32. and likewise of other points of Catholike doctrine as of Purgatory can 29. c. Anno 398. The 9. of our Iury is the 4. Councell of Carthage in the yeare 398. to the which subscribed S. Austine being there present Asoc vult anno 418. This Councell decreeth can 5.6.7.8.9 for the inferior Orders of Readers Exorcist Acolyth doorkeepers and Subdeacons further mentioning there according to the offices yet vsed a booke of Exorcismes for the Exorcist the Church lightes for the Accolite patten chalice litle cruets full of water and Towell for the priests handes All which are confessed and reproued by the Protestant writer Luke Osiander in his Epitom cent 5. p. 4. The tenth of our Iury is the famous and Generall Councell of Ephesus celebrated about the yeare 431 by 200. Anno 431. Bishops which amongst other Articles and points of our Cath doctrine saith in plaine wordes Incruentam celebramus in Ecclesiis sacrificii seruitutem we do celebrate and offer vp in our Churches an vnbloody sacrifice and in the wordes following approoues euidētly the reall presence Concil Nic. cap 10. causing the Canōs of the Nicene Councell to be publickly read with these wordes Incruentum c. The eleuenth of our Iury is the first Toletane Councell in the yeare 405. which decreed can 20. Anno. 405. sub for consecration of Chrisme by a Bishop and his sending therof to the Priests through his diocesse at easter yearly Also can 1. for the dailie offering Sacrifice c to the great dislike of the Protestant writer Osiander who saith therupon Cent. 5. p 46. who commanded them to offer vp Sacrifice euery day The twelft of our Iury is the Councell Mileuitane about the yeare 416. Anno 416. which decreed can 12. that Masses prayers and ceremonies should not be vsed but such as where allowed by the Councell so doth the Councell of Chalcedon Anno 451. can 15. The second generall Councell of Nice in the 3. tom act 6. saith in most plaine termes Neuer any of the Apostles or Fathers did call our vnbloody sacrifice meaning the masse done in commemoration of the passion of our Sauiour to be the signe or figure of his body for he did not say take you eate you the signe of my body but take you eate you
this my body c Albeit be sore the wordes of the Fathers did call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the symbole or figure of his body So plainly doth the 350. Bishops assembled in this Councell deliuer their sentence in our behalf You see Right honorable Reuerend Graue and Learned Lords the compleate number of our Iury at whom no exceptions can be taken euen the Doctors of your Church being Iudges they being all not only within the first 600. yeares in which time was no corruption in Religion according to the confession of many of our aduersaries heretofore alleadged but in the most florishing estate of the Church Of which time your chiefe man Caluine saith It was a matter out of all doubt that from the beginning euen vntill that time Lib. 4. Instit cap. 2. §. 2. viz to S. Austins daies nothing was changed in doctrine Also in his booke of Institutions in French printed at Geneua by Conradus Badius Anno 1562. he saith expresly That it was a thing notorious without doubt that after the Apostles age vntill those times no change was made in doctrine neither at Rome nor at other citties So plainely do our learned Aduersaries acknowledge that no change of faith was made by the Romane Church from the Apostles age vntill the time of S. Austin Epiphanius Optatus c. which was 440. yeares after Christ Mr. Fulke followeth his Maister Caluine in this pointe saying in his Retentine Pag 85. The Popish church is but an Hereticall assembly departed from the vniuersall church long since Augustines departure on t of this life This is the most common opinion of all Protestant writers And thus much with your good fauours concerning the application of your terme of law called Verdict which is the Triall of honest Iurors SECTION III. THE TESTAMENTI SECONDLY if you respect VVitnesses you shall find all the Ancient Fathers for our cause in so much that sundry of our learned Aduersaries doubt not therefore to make generall disclaime in the ancient Fathers Hence it is that Mr. Whitaker a Learned Protestant affirmeth cont Duraen p. 423. The Popish Religion to be a patched couerlett of the Fathers errors In libel vita I wely printed Londini pag 212. idâ—m Fulk in his petent pag 55. Stratag Satanae li. 6. pag. 296 sowed together And that also Mr. D. Humfrey did greuously reprehend Mr. Iewell for his so bould appealing to the Fathers affirming therefore of Mr. Iewell that herein he gaue the Papists to large a scope that he was iniurious to himself and after a manner spoiled himself the church And Iacobus Acontius in his Treatise dedicated to Queene Elizab. speaking of the bad successe that Protestants writers had in citing the Fathers exhorts them to for beare the citing of them saying Equidem perniciosissimam omninoque fugiendam hanc esse arbitror consuetudmem Certainly I hold this custome viz of c. to be very dangerous wholy to be auoyded viz of citing the Fathers to the writers disaduantage But for feare of suspicion of our VVitnesses we shall bring men so indifferent to our aduersaries vs that we may say of them as S. Aust in like case disputing against the Pelagians saith of the Fathers before his time August adu Iul. Pelag. lib. 2. prope finem lib. 3. cap. 17. lib. 4. cap 12. Neque nobis neque vobis irati sâ—nt c They be angrie neither at you nor at vs what they haue found in the Church that they haue held they haue taught what they haue learned and what they haue receaued from their Forefathers they haue deliured to posterity In so much as your owne learned writers are not wanting in their like answerable commendation Caluine speaking of them saith They indeed speaking of catholikes Caluin Instit lib. 4. cap. 2. Sect. 3. alleadging Antiquity sett forth their churches very gloriously c they report out of Irenaeus Tertullian Origen Augustin others how highly they esteemed this succession wherto he there answereth giueth his like reason therof saying considering it was a matter out of all doubt that from the beginning vntill that time nothing was chaÌ„ged in doctrine the holy Doctors tooke in argument that which was sufficient for the ouerthrowing of all new errors to witt that they viz the Heretiques oppugned the doctrine which euen froÌ„ the very Apostles themselues had beene inviolably with one consent retained And Mr. Iewell a famous Protestant in his replye to Mr. Harding pag. 266 saith The godly Fathers meaning them before S. Austins time sought to the church of Rome which then for puritie in Religion and constancie in thesame was most famous aboue all others this fore said time was the first 440 yeares after christ Therfore for the further satisfaction of our aduersaryes wee shall bring for witnesses euen them who liued within the fore said time viz. within before S. Augustin his time If need were we might bring for witnesses S. Andrew the Apostle In Epist ad Eccles Achaiae cap. 1. who in a booke made by himself and written by his disciples and generally receaued for authenticall by the whole Churche Christian world these wordes are recorded to haue beene spoken by himself I daylie sacrifice to Almighty God the immaculate lamb who notwithstanding that he is truely sacrificed and his flesh truely eaten by the people yet doth he still remayne whole liuing S. Clemens Epist 3 no priest ought to say mask without the Bishops leaue S. Martial Epist ad Burdegalensis cap. 3. A sacrifice is offered vpon the Altar is God the creator not to man or Angell Of the said S. clement there is mention made in the Apostle S. Paule his Epistle to the Philippi caâ— 4. vers 3. where he is numbred among the followers of S. Paul and who was third Pope after S. Peter who did write many things which he had oâ— verball tradition of the Apostles who liued about the yeare 80. The afore said S. Martiall was sent by Saint Peter into France who afterwards was Bish. of Limoge in France who liued in the yeare 50. of whom Baronius doth write Likewise may be alleaged the fiue liturgies or Masses of the Apostles In Mart. 30. Iun. Proclus de Tradit diuina The first of S. Peter in defence of which Willaim Lindane a learned Catholike writeth an Apologie The second of S Iames the greater alleaged by S. Proclus Patriarch of Constantinople who liued in the yeare 460 The third of S. Iames the lesser alleaged by the fore said proclus wherof mention is made likewise in the Councell of Trull in the yeare 680. The fourth the liturgie of S. Mathew which the Aethiopians do vse and is called in their language Corbon that is Missah in Hebrew and in Latin Oblatio of this Liturgy or terme of Masse writeth Genebrard Gen. in finc primia saeculi Vbi sup The fift is that of S. Mark vsed long time in
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
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