that he might answer it Secondly the Roman 62) Zonaras Cedrenus Paulus Diac. in vita Leonis Isauri Bishops Gregorie the Third Adrian the First and Leo the Third Excommunicated the Grecian Emperours and transferred the Empire from them to the French cheifly for that they patronised the Heresie against Images whereas the French persisted euer constant in the ancient Catholick Faith wherefore it is most improbable that Charles should write in defence of the Grecian errour against the Pope of Rome Thirdly 63) L. 1. de cultu Imaginum Ionas Aurelianensis who liued in the Raigne of Ludouicus sonne to Charles testifyeth that Claudius Taurinensis a special Patrone of the Heresie durst neuer open his mouth therein during the life of Charles Fourthly Pope 64) Paulus Aemil. l. 2. Franc. And see cent 8. c. 9. col 570. Stephen holding a Councel at Rome against the sayd Errour Charles himselfe sent 12. of the cheifest Bishops of his Kingdome to assist him therein And D. Cowper 65) Chron. 174. reporteth that certaine Bishops were sent by Adrian to Charles who held a Councel in France against the condemnation of Images Fiftly this most famous Emperour Charles was so wholy Roman Catholick as that 66) Ep. ded Hist Sacra Hospinian recordeth of him 67) Epist Hist Eccl. Cent. 8. p. 101. Crisp of the Estate of the Church p. 221. 216. Bul. in 2. Thess c. 2. p 533. Cowp Chron. f. 173. 195. Foxin Apoc. p. 436. that he not only cōmanded by publick Edicts that the verie Ceremonies Rites and Latin Masse of the Roman Church as also the Decrees Lawes and Ordinances of the Roman Bishop should be obserued through his whole Empire but himself by imprisonments and diuers kinds of punishments compelled Churches to the same The like whereof is confessed of him by Osiander Crispinus Bullinger D. Cowper and M. Fox So vnlike was he to write against the Roman Church concerning Images Sixtly Caluin himself insinuateth this Booke to be forged about Charlemaines time saying 68) Iust l. 1. c. 11. sec 14. There is extant a refuting Booke vnder the name of Charles the Great which by the words thereof we may gather to haue bene made at the same time Seauently wheras Charles was knowne to be verie skilful both in Greek Latin learned ingenious in this booke there are manie absurdities committed as where it affirmeth Constantinople to be a Citty most knowne in Bythinia whereas indeed it is in Thracia as also that at Constantinople there was a Councel celebrated in defence of the worshipping of Images whereas the sayd Councel was celebrated at Nice And that the Nicene Councel tearmed the Eucharist the Image of Christs bodie whereas directly and purposely they refute and condemne the sayd speech Eightly supposing for the time against al the premisses that it had been Charles his Booke yet nothing would it auaile but much preiudice Protestants for therein is expressely taught that the last sentence in Controuersies of Faith belongeth to the Roman Bishop And that he hath his Primacie not from Councels but from God himself It prescribeth also Exorcismes to be vsed in Baptisme Churches to be dedicated with special Rites That we are to pray for the dead and Inuocate Saincts and their Relicks to be worshipped That Chrisme and Holie-water are to be vsed That in the Eucharist there is the true Bodie of Christ and the same to be worshipped yea to be offred as a true and proper Sacrifice Al which do mainely impugne Protestant Religion And therefore if they wil haue vs to beleeue this Booke teaching that the Councel of Nice erred concerning Images let them beleeue it teaching the other Catholick poynts next recited Lastly if it could be proued that Charles himself had made this Book that he had been a perfect Protestant in al poynts yet how would it hence follow that the Roman Church had changed her Faith in the time of Charles Or what would the testimonie of a Lay-man auaile them seing according to 69) Orat. 2. de Imag. Damascen Christ committed not his Church to Kings and Emperours but to Bishops and Pastours But we haue seene sufficiently before that Charles was a Prince wholy deuoted to the Roman Church and a special Patron of Images and consequently the Booke written against them and imposed vpon him is meerly forged and of no authoritie And so likewise is no lesse forged that other vnder the name of Lewes his Sonne which for such is condēned by the Catholick Church Neither 70) Index lib. prohibit doth our Doctour affoard vs the least colour of proof for the legitimation of either of these Bookes but only sayth that they are extant as though it were rare among Hereticks to finde manie spurious adulterine Bookes And so I cōclude that seing our Ministers proofs for the Roman Churches change in these 50. yeares are al of them in seueral respects either most impertinent or most false that therefore the Roman Church during the same time did not change After 800 800. to 850. I name sayth our Cataloguer Ioannes Scotus c. who resisting the Real presence c. was therefore murdred The same time Berthram also writ against it c. Claudius Bishop of Towres resisted Images worship of Saincts and Pilgrimage Lotharius the Emperour reduced the Pope to the obedience of the Empire c. These are the examples of the Roman Change in this time But let vs examine them As concerning Scotus that he resisted the Real presence M. White proueth it only by the testimonie of Daneus who being a formal Protestant of these times his testimonie is insufficient as bearing witnesse in his owne Cause therefore al further answer were needles But yet I do acknowledge that about the same time there was one Scotus not the subtil Doctour who liued some Ages after but an other who writ something doubtfully in this poynt but his Booke was condemned in the Councel at Vercella as testifyeth Lantfrancus (a) lib. de verit Corp. Et sang Domini in Eucharistia And he is obserued to be the first in the Latin Church who writ suspiciously against the Real Presence And as for Bertram though the Booke extant vnder his name doth vse some doubteful and obscure words as Figure Spiritual and Mysterie yet at other times doth it speak as plainly Affirming the Presence of Christs Bodie vnder the veyle or couerture of Bread Yea the Centurists confesse that Bertram 71) Cent. 9. c. 4. Col. 212. in the sayd Book hath the seeds of Transubstantiation Secondly this sayd Book being set forth lately by Oecolampadius may iustly be suspected and rather in that Pantaleon 72) p. 65. in his Chronograph mentioning Bertram and his other writings forbeareth yet to mention this Booke or to charge him with this pretended opinion Thirdly Illiricus making a Catalogue of Protestant witnesses to whom our Minister for this of his is no litle beholding
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
to that solemnitie Certain Councels also cal the Masse a Sacrifice as the Councel of Antioch the Seauenth of Carthage the Sixth of Constantinople the Councel of Arles Hospinian (12) In Concord discord in Prolog fol. 5. writeth That it appeareth out of S. Gregorie himself that in the Age wherein he flourished which was about the yeare Six hundred after S. Augustin one hundred fiftie seauen the oblation of the Supper as a Sacrifice for the liuing and dead was deeply seated rooted in the minds of men And againe (13) Hist Sacr. part 1. l. 2. p 159. The Enemy of mankind brought into the Church of Christ by Gregorie the Roman Bishop this pernicious errour of Sacrifice for the dead as a certain thick cloud couering the whole Heauens In like sort Chytraeus (14) Apoc. in c. 9. p 199 chargeth S. Gregorie that he established manie foule errours especially the Idolatrous inuocation of Saincts Masses for the Dead which from that time as a Deluge haue ouerflowed the whole Church And agayne (15) De Baeptismo Euch. p. 453. And see Pelargus in Schola fidei fol. 8. And Praetor de Sacr p. 280. In the times of Gregorie the Great were ordayned priuat Masses Finally M. Fox reporteth that about the yeare Seauen hundred and eightie Pope Adrian ratifyed the order of S. Gregories Masse (16) Act. Mon p. 130. at what time sayth he this vsual Masse of the Papists began to be vniuersal vniforme generally receaued in al Churches But now to free most clearly S. Gregorie and his Age from al innouation or first beginning of this so material a poynt of Faith Ancient to him was Gregorie Turonensis who according to the confession (17) Cent. 6. col 336. of the Centurists mentioneth in his Fourth book c. 30. Chapter a certaine Priest of France named Cato (18) Loc. conc de Caena Domini p. 339. who the plague being great stayed there sayd Masses That you may vnderstand say the Centurists that the Celebration of Masses had then fulfilled al places Predecessour to S. Gregorie in the Popedome was Pelagius of whom Musculus reporteth that Pelagius placed in the Secret of the Canon of the Masse the Commemoration of the dead c. that the vertue efficacie of the Masse may be communicated to the dead And he is further charged with the opinion of Masse helping the dead by (19) Vpon the Reuel p 81. M. Symonides Before him was Symmachus Bishop of Rome of whom the Magdeburgians (20) Cent 6. c. 10. c. 664. say He had the Markes of Antichrist for he brought the Masse into forme or order which forme was so agreable to the Masse at this day that Hieronymus (21) In his Eusebius Captiuus c. in Act. 3. diei f. 142. Marius auoucheth that Symmachus brought the Masse into that order wherein we see it disposed at this day Before him gouerned S. Leo of whom M. Bale (22) In his Pageant of Popes f. 27. And see in Act. Rom Pont. p. 32. 33. writeth Leo the First allowed the Sacrifice of the Masse not without great blasphemie to God Before Leo was the Carthage Councel this Pelargus reproueth saying (23) Schola fidâ—i c. in tract de Concil p. 13. The Fift Councel of Carthage brought in prayer and Masse for the dead And Osiander (24) Cent. 4. p. 16. sayth of the Seauentie ninth Canon of the Fourth Carthage Councel wherat S. Austin was present This Canon if it be not forged shewed at that time prayers Sacrifices to be made for the dead Before these Councels was S. Ambrose whom the Centurists (25) Cent 4 e 4. c. 295. charge with not writing wel of Transubstantiation application for the dead And that He vseth speeches which none of the Fathers before him vsed as to say Masse to offer Sacrifice c. Before him liued Gregorie Nyssene of whom Crastouius (26) De opificio Missae l. 1 sec 164. p. 8 And see Whit. cont Du oeâ—m l. 4. p 320. writing against Bellarmin sayth Doth he not know that the opinion of Nyssen is of itself absurd c. for Nyssene sayth when therefore Christ gaue to his D sciples his bodie to eate c. then hiddenly vnspeakably inuisibly his Bodie was sacrificed c. Before him was Cyril of Hierusalem of whom Hospinian reporteth (27) Hist Sa r p. 167. saying As concerning Cyril of Hierusalem he sayth indeed according to the receaued custome of his time that the Sacrifice of the Aultar is the greatest help of Soules Before these times liued S. Cyprian whom the Centurists (28) Cent. 3â— c. 4. col 83. reproue saying Cyprian sayth the Priest exerciseth the office of Christ and Sacrifice is offred to God the Father Insomuch as they further (29) In the Index of the 3. Centurie vnder the letter 5. say Cyprian affirmeth Superstitiously that the Priest exerciseth the office of Christ in the supper of the Lord. Tertullian is charged by Osiander (30) Cent 3 l. 1. p 10. Fulk in his Confutation of Purgatory p 265. Cent. 3. c. 5. c. 138. the Centurie-writers and D. Fulk for that He approued Sacrifice for the dead Origen is reproued by Chemnitius (31) Exam. p. 3. p. 50. 58 for teaching that It is certaine that the dayly Sacrifice is hindred to them who serue the necessities of Wedlock wherupon it seemeth to me that he only is to offer the dayly Sacrifice who hath vowed himself to dayly perpetual chastitie Before these liued Ireneus him Caluin (32) Lib de vera Eccl. Reformat extant in Tract Theo. Caluin c. p. 389. reiecteth for that he expoundeth the place of Malachie c. 1. 10. 11. of the Sacrifice of the Masse And the Centurists (33) Cent. 2 c. 4 col 63. auouch that He seemeth to speake verie incommodiously of Sacrifice l. 4. c. 32. when he sayth Christ taught a new Sacrifice of the new Testament which the Church receauing from the Apostles offreth to God ouer the whole world In the same time liued Alexander the First of whom Szegedine 34) Graues aliquot quaestiones fol. 162. And fee Hierom Maerius in Eusebius Capt. in Act. 3. oieide Missae p. 143. writeth Alexander the First taught that which was receiued from the Heathens to be blotted out by this Sacrifice Yea Szegedine vndertaking to set downe the framers of the Masse beginneth with the Fathers from the Apostles times and the more ancient Councels of the Primitiue Church saying (35) In speculo Pontif. p. 68. The framers of the Papistical Masse were Clemens Anacletus Alexander c. And the (36) Ibid. p. 69. Councels of Bishops for the Papistical Masse were the Councels of Ephesus Antioch the Second of Carthage of Constantinople of Arles c. Before al these liued S. Ignatius of whom the Centurists (37) Cent. 2 c. 4. col 63.
Emperour Constantin and Pope Syluester they repeat and dislike the Second Canon therof which was That no marryed man ought to be admitted to Priesthood nisi fuerit promissa Conuersio vnlesse his Conuersion or leauing of his wife was first promised Yea they further 23) Cent. 4. col 616. And see col 486. 303. 704. 2293. confesse that the ancient Councel of Neocesarea decreed That if a Priest should marry he should be deposed from his Orders But this prohibition of Priests Mariage was so general in the ancient Fathers as that Hospinian (24) Hist Sacr part 1 p. 132. acknowledgeth the same in Siricius Innocentius Calixtus the second Councel of Arles the Councel of Neocesarea And M. Parkins (25) Volum 2. p. 658. reproueth for the same the Councel of Ancyra which was before the Nicene Councel as also S. Hierom (26) Ibid. p. 661. Siricius Leo Ambrose Isidore Arator c. D. Field (27) Of the Church l 3. p. 475. reiecteth likewise herein the Councel of Eliberis which was holden Twentie yeares before the Nicene Councel But Osiander (28) Cent. 4. p. 46. in Can. 1. And see p. 195. 167. 45. 122. 156 298. 365. 406. reproueth the same in the Councel of Neocesaria in the second Councel of Arles in the Councel of Eliberis in the first Toletane Councel in the Councel of Agatha in the Fifth Councel of Carthage in the First Arausican Councel in the Councels called Turonense and Venetica Beza (29) In nou Test in Praef. ad Principem Condensem speaking of the times of Cyprian Austin and Chrysostom confesseth that There was in vse the Inuocation of the dead and the foolish opinion of single life which shameful errours sayth he Hierom plainly defendeth Yea S. Hierom preferring Single life before Mariage is therfore cēsured by Caluin (30) Hermonia in Math. 19.11 to haue giuen a clear proof of a malignant peruerse disposition Againe (31) In 1. Cor. 7.7.9 whilest the chiefest Doctours are wholy busied in extolling Virginitie forgetting man's frailtie they neglect this Admonition of Paul yea of Christ himself But Hierom blinded I know not with what zeale doth not only slide into such false opinions but runneth headlong But because D. Whitaker (32) Cont. Duraeum l. 7. p. 480. Mort Prot. App p 477 D. Morton affirme that Siricius who liued about Anno 384 was the first that annexed perpetual Chastitie to the Ministers of the Word I wil therfore search further into the times more ancient And I find the Centurists (33) Cent. 4 col 467. to acknowledge that it is euident by the Fourth book of Eusebius of the life of Constantin that there were before Cōstantins time who liued aboue sixtie yeares before Siricius virgins women continent that professed perpetual chastitie Where also say they Eusebius affirmeth that the Emperour Constantin did greatly approue that kind of discipline Insomuch as he often went vnto them And Socrates testifyeth l. 1. c. 17. that Helen mother of Constantin found at Hierusalem Virgins consecrated to God whose profession she liked so much that she made her selfe seruant vnto them Yea the Centurists (34) Cent. 3. c. 6. col 140. c. 7. col 176. further confesse that Cyprian in his first book and 9. and 11. Epistles declareth that among Christians there were Virgins consecrated vnto God which would could keep chastitie c. And that Tertulian in his booke of the cloathing of Virgins expresly mentioneth the vow of Chastitie And that It was decreed by Cyprian his fellow Bishops l. 1. ep 11. that Virgins vowing chastitie ought not to dwel with men And wheras Origen in Numer hom 23. sayth It is certaine that the continual Sacrifice is hindred to them who serue the necessities of wedlock wherupon it seemeth to me that he alone is to offer the continual Sacrifice who hath vowed himself to continual perpetual Chastitie This Saying is confessed reiected as being euidētly against Priest Mariage by Chemnitius (35) Exam. part 3. p. 50. And see p. 58. And so likewise in the same case is S. Cyprian (36) Med. Theol. p. 357 by Schultetus But before them liued S. Clement of whose time Peter Martyr (37) De votis p. 490 writeth I confesse there were in the time of Clement Professions and vowes of Chastitie c. And M. Parkins (38) In Probl. p. 191. acknowledgeth that In the foresayd Ages promises of Continencie were accustomed to be made publickly in the Church For in the yeare of Christ One hundred seauentie Clemens Alex. l. 3. Strom sayth c. In like sort Hospinian (39) De origine Monachetus f. 104 I wil grant that in the time of this Clement that is about the yeare of Christ One hundred seauentie fiue there were Professions vowes of Virginitie or continencie single life But before Clement liued S. Ignatius Scholler to S. Iohn the Euangelist about the yeare One hundred and nine of whose time the Centurists (40) Cent. 2 c. 4. col 64. say It appeareth by the Epistles of Ignatius that euen then men began somewhat more earnestly to loue and reuerence the desire of Virginitie for in the Epistle ad Antiochenses he sayth Virgines videant cuise consecrauerint Let Virgins see or remember to whom they haue consecrated themselues And wheras in his Epistle ad Tarsenses he aduiseth thus Honour yet those who are Virgins Sicut Sacras Christi as the Sacred or consecrated to Christ and reuerence the chast widowes Sicut Sacrarium Dei as the vestrie or Temple of God This his Saying is reproued (41) Cent. 1. l. 3. c. 23. p. 131. by Osianders And the Centurists (42) Cent 2 c. 10. col 167. charge him that he speaketh incommodiously of Virginitie and that his foresayd Sayings (43) Cent. 2. p. 65. were an occasion and opened the way to those things which afterwards were therupon founded concerning Cloysters Vowes c. Shulterus (44) Med. Theol. p. 450. alledgeth Ignatius writing ad Philippenses I salute the Colledge of Virgins wherupon he immediatly inferreth Were there then in that floure of the Church Virgins which professed perpetual Chastitie and Continencie There were truly c. sayth he D. Morton also acknowledgeth that (45) Prot. Appeal l. 1. p. 88. we find that the Age next abutting vpon the Apostles time did practise a perpetual vow of virginitie which being guarded with a iust moderation may be iudged both commendable and conuenient But to passe from the Schollers to the Maisters themselues to wit the blessed Apostles Luther (46) Tom 5. Wittemb fol. 108. inferreth this Doctrine from the example of S. Paul himself saying Dicendum est c. It is to be sayd that either Pauls wife dyed or that she was dismissed from him by her owne assent that he might not carry her about with him so in matrimonie to haue liued a single life as he
Ireneus and are repugnant to the Scriptures In like sort Osiander 22) Cent. 2. p. 5. 6. And see the Centurists Cent. 2. col 207. reproueth Iustin saying Iustine extolled too much the libertie of mans Wil in obseruing the Commandments of God And it is granted 23) Cent. 2. c. 4. col 59. And see Caluin Inst l. 2 c. 2 §. 4. that Clemens euerie where defendeth Freewil so that it may appeare say they that not only al the Doctours of that Age were in such darknes but also that the same after increased in the later Doctours D. Abbots 24) In defence of the Reformed Catholick part 1. p. 114. speaking of the booke of Hermes entituled Pastor and some others forged according to his opinion in the Apostles times sayth The poyson which Satan had conueyed into such counterfaite books was receiued as wholesome food and sundrie errours and superstitious fancies of vowed Virginitie and Prayer for the dead of Freewil of Inuocation of Saincts of Antichrist and the Assumption of Marie and such like by litle and litle got footing in the Church And here was indeed sayth Abbot the true beginning of manie doctrines of Poperie c. The Centurists 25) Cent. 2. c. 4. 4 coâ— 58. speaking of the times next after the Apostles doe acknowledge That almost no poynt of Doctrine began so soon to be obscured as this of Freewil Yea it is confessed 26) So say the Puritanes cyted in D. Bancrostes Sermon p. 23. that the Protestants know that euer since the Apostles time in a manner it flourished euerie where vntil Martin Luther took the sword in hand against it A true so euident that D. Humfrey 27) Iesuit part 2. p. 530. thinketh It may not be denyed but that Ireneus Clemens and others quos vocant Apostolicos whom they cal Apostolical in respect of the time in which they liued haue in their writings the opinions of Freewil c. Yea sayth M. Caluin 28) Instit l. 2. c. 2. § 9. Al Ecclesiastical Writers excepting Augustin haue written so ambiguously and differently in this matter of Freewil that nothing certain can be gathered from their wrytings And they were ouer ful in extolling Freewil Lastly D. Whiteguift 29) In his Defence against the Reply of Carthwright p. 472. 473. discoursing of Doctrine taught in anie Age since the Apostles time affirmeth without anie other exception of Age or Father that to vse his words almost 30) Ibid. p. 473. And see the lyke in Whitak de Eccl. Con. Bellar. Controu 2. p. 299. al the Bishops and learned Writers of the Greek Church and Latin also for the most part were spotted with doctrines of Freewil of Merit of Inuocation of Saincts and such like And the same also almost in the same words is confessed by D. Couel saying 30) In his Exam. c. 9. p. 120. Diuers both of the Greek and Latin Church were spotted with errours about Freewil Merits Inuocation of Saincts c. Yea the ancient Iewes did so firmely beleeue our Doctrine of Freewil that to omit the 31) c. 15. 12. 15. 16. 17. cleerest words of Ecclesiasticus which D. Whitakers had no other wayes 32) Resp ad Camp Rat. 1. p. 15. to euade but by denying the sayd booke to be Canonical Scripture D. Fulk tearmeth 33) Defence of the Eng. Transl p. 320. The Iewish Rabbins Patrons of Freewil which D. Morton 34) Prot. Appeal l. 2. p. 371. iustifyeth and further sayth 35) Ibid. p. 370. What if it be confessed that some Rabbins maintayned the libertie of mans Wil as Rabbi Moses did Yea M. Hal chargeth the Pharisees 36) Pharisaisme p. 50. with Freewil and Merit which is more then either Christ or his Apostles did who yet in other respects spared not to discouer their true Errours Wel then our Catholick Doctrine of Freewil is the Primitiue Doctrine taught by S. Gregorie Hierome Epiphanius Nazianzene Basil the Councel of Nice Chrysostome Athanasius Lactantius Cyprian Origen Tertulian Theophilus Iustine Athenagoras Tatianus Clemens Alexand. Ireneus Hermes and by al the Fathers since the Apostles vntil Luthers time Our strongest witnesses herof are the Protestant Writers The Centurists Beza Osiander Hamelmannus Schultetus Calum Humfrey Abbot Hal Morton Whiteguift Fulk and Whitaker Jt is graunted by Protestants that the Fathers of the Primitiue Church taught not only Faith but likewise Good works truly to iustify And that the sayd works are meritorious of Grace and Glorie CHAP. XXI COncerning Good-works It is the general (1) Se Bellarmin De Iustificatione l. 1. 4. 5. and receiued doctrine of the Roman Church First that the works of the iust are truly good and not of their owne nature sinne Secondly that not only Faith but likewise good works doe truly iustifie a man obtaine remission of sinnes Thirdly that the same good works do truly merit or deserue Grace in this world and glorie in the next Directly 2) Luther in Assert art 31. 32. 36. Caluin Instit l. 3. c. â—◠§ 4. and c. 41. §. 9. c. 19. §. 2. 4. 7. c. 15. § 2. contrarie to al the forsayd poynts concerning Good-works is the ordinarie doctrine of our new Protestants First affirming that the best works of the iust are of their owne natures deadlie sinne Sâ—condly that only Faith doth iustify Thirdly and lastly that works do neither merit Grace nor glorie To come now to the doctrine and Faith of the Primitiue Church The 3) Cenâ— 6. c. 10. col 748. Centurists making a Catalogue of S. Gregories pretended errours amongst the rest number his Errour of good workes and Iustification And 4) Cent. 6. p. 288. Osiander much reproueth him for that he attributeth ouer much to good works S. Augustin is reiected by 5) In Confess Wittemb Brentius for that the taught Affiance in mans merits towards remission of Sinnes The 6) Harmony of Confess in English sec 16. p. 509. Diuines of Wittemberg affirme that These reasons which Augustin bringeth for his opinion of Purgatorie doe seem to leane to this foundation That we obtaine remission of our sinnes and life not only for Christ his sake through Faith but also for the merits of our works And for the same doctrine of Merit of works he is further reprehended by 7) Cent. 4. p. 520. Osiander the 8) Cent. 5. col 507. 1133. Centurists 9) Instit l. 3. c. 11. § 15. Caluin 10) l. 1. Ep. p. 290 in Consil Theol. p. 240. And see Colloq Altemberg fol. 307. Field of the Church l. 3. c. 42 p. 170. Melancthon and D. Field So likewise the 11) Cent. 5. col 1178. Centurie-writers speaking of S. Chrysostom affirme that Chrysostom handleth impurely the doctrine of Iustification and attributeth merit to works They likewise say of Prosper 12) Cent. 5. c. 10. col 1363. that he retayned not a few freckles of his Age Such an
prayer in the Church In so much as the Centurists 69) Cent. 4. col 433. And see Bullingers Decades Decr. 5. p. 937. charge the Fourth Age with obseruation of Canonical Houres And with 70) Cent. 4. col 433. Rising in the night to prayer And with 71) Cent. 4. col 459. vsing set forme of Prayer And Litanies 72) Ib. col 433. 414. 411. As also with 73) Cent. 4. col 1329. And Osiand cent 4. p. 454. numbring prayers vpon litle stones or beades yea they 74) Cent. 3. col 134. charge the Third Age saying Tertullian in his booke of Fasting affirmeth those Three Houres to wit the Third the Sixt the Ninth to haue been more famous in diuine prayers And Cyprian in the Lords prayer calleth the Prime the Third the Sixt and Ninth the Houres of praying anciently obserued And they 75) Cent. 3. col 135. further Confesse that as theÌ„ Christians prayed with their face turned towards the East as Tertulian affirmeth in his Apologie c. And that in the holie Sacrifice some prayers were sayd in Secret others audibly In so much as Osiander recyteth and dislyketh these words of the Laodicen Councel Let three prayers be sayd one in silence the second and third vocally or andibly and then let the kisse of Peace be giuen And after the Priests haue giuen the Pax to the Bishop then let it be giuen to the Laïtie and so the Sacrifice offred But let it be allowed only to the Clergie to come vnto the Altar and there Communicate Eleuenthly amongst other prayers vsed by the Priests in the Church were ordinarie such wherby Sundrie Creatures were hallowed and consecrated as Water Bread Oyle Ashes the Font for Baptisme and the like S. Gregorie is reproued by the Centurists and Osiander for his vsing and Sprinkling of Holie-water D. Morton affirmeth that 78) Prot. Appeal l 1. p. 56. True it is that Aqua lustralis Holie-water was vsed but c. as an Inuention of Pope Alexander who liued Anno 109. after Christ c. And it was applyed in the dayes of Gregorie by Augustin to the Consecration of Churches togeather with prayers for the casting out of the filth of Idols and Diuels And of further vse of Holie-water in the Primitiue Church see D. Fulk 79) Fulk against RheÌ„ Test in 1. Ti. 4. sec 13. fol. 378. Parkins in Problem p. 136. and M. Parkins Holie-bread is affirmed so plainly by S. Austin de pec merit remiss l. 2. c. 26. that D. Fulk 80) Against Heâ—kins c. p. 377. doth therfore tearme it A Superstitious bread giuen in S. Austins time to those that were Catechumens insteed of the Sacrament And 81) Of the Masse p. 51. Philip Morney chargeth S. Basils Liturgie with Holie-bread distributed after Seruice to such as had not Communicated And as for Holie oyle or Chrisme the Centurists 82) Cent. 6. col 367. charge S. Gregorie out of his owne wrytings with Consecration of Chrisme and oyle Yea they 83) Cent. 4. col 865 503 1274 869. confesse that in the Fourth Age there was Consecration of Chrisme by a Bishop only And that 84) Cent. 4. col 420. Optatus sheweth that Chrisme was accustomed to be kept in a bottle Yea they 85) Cent. 5. col 1386. relate of S. Martin that A Mayde dumbe from her Mothers wombe being brought vnto him powring Holie oyle into her praying he made her speak wel But Hamelmanus 86) De Tradit Apost 707. 737. Parkar against Symbolizing c part 1. sec 11. p. 76. and M. Parker do both of them confesse that S. Denys the Areopagite maketh mention in his writings of Chrisme In like Sort is S. Gregorie reproued by M. Bale 87) In Act. Rom. Pont. p. 44. c. for Consecration of Ashes c. And for Dedicating the beginning of Lentfast with sprinkling of Ashes 12. But most obserued sundrie were the Ceremonies of Baptisme S. Gregorie is charged by the Centurists 88) Cent. 6. col 367. with Consecration of the Font of Baptisme And they charge the Fathers of the 89) Cent. 4. col 415. Fourth and 90) Cent. 3. col 82. third Age with consecration of the water of Baptisme with Abrenunciation Exorcisme Anoyling threefold Immersion And they 92) Cent. 3. col 8â— say expresly of S. Cyprian that he In his first booke and tweluth Epistle affirmeth that the water must be first purifyed and Sanctifyed by the Priest that it may by baptisme wash away the sinnes of the man that is baptised for which very saying he is also reproued by M. Parker 93) Against Symbolizing c. prat 1 sec 35. p. 112 113. Hamelman de Tradit Apost l. 2. c. 7. col 97. and Hamelmannus In Baptisme was likewise vsed the signe of the Crosse So the Centurists 94) Cent. 3. col 125. And M. Spark in his Persuasion to vniform p. 23. confesse that Origen in his 2. Hom. vpon the 38. Ps sheweth that those who were Baptysed were accustomed to be signed with the signe of the Crosse of which Rite Tertulian also maketh mention in his booke De Resurrectione Carnis And Cyprian also in his booke of baptizing Hereticks mentioneth the Imposition of hands with prayer Siging And D. Beard coÌ„fesseth that 95) Retractiue from Romish Relig. p. 391. The Crosse anoynting in Baptisme are of great Antiquitie Such as were Baptised were also anoyled with holie Chrisme 96) Instit l. 4. c. 17. sec 43. Caluin sayth If anie man wil defend those Inuentions with antiquitie I am not ignorant how ancient the vse of Chrisme exufflation is in baptisme how litle from the Apostles Age the supper of the Lord was touched withrust c. Perkins 97) In the 2. vol. of his works p. 653. confesseth that 76) Cent. 4. p. 390. This Vnction pertained to Baptysme in the West til aboue 300. yeares after Christ 77) Cent. 6. col 364. 365. Osiand cent 6. p. 289. 290. And Zepperus 98) Politia Eccl. l. 1. c. 12. p 123. mentioning Holie-water oyle salt exorcisme spitle c. sayth I confesse these Superstitious Ceremonies are very ancient in the Church not manie Ages after the Apostles times in further (99) Ibid. p. 124. 125 proofe therof he alleageth those most famous ancient Fathers S. Austin S. Cyprian and Tertullian And as concerning Exorcismes Exufflations other ancient rites of Baptisme (100) Compend loc 33. p. 264. Gesnerus auoucheth that Exorcisme in Baptisme is much more ancieÌ„t then Papistrie for Nazianzene Cyril Cyprian Ambrose Austin make mention therof in manie places The like acknowledgement wherof is also made by (101) Common places part 4. c. 9. see 14. 15. p. 132. 133. Peter Martyr M. Parker affirmeth from the manie testimonies of Cyprian Tertulian by him alleaged in the MargeÌ„t saying (102) Against Symbolizing wiâ—â—
one litle part or other but Apostasie hath auerted the whole bodie from Christ By which it appeareth that euen at these first beginnings of Luther not only one member or parcel but euen the whole bodie of Christianitie was auerted from Protestancie the Church of Protestants as then not being being knowne to haue the least Being in the smalest parcel or member of the same bodie The like obscuritie or nullitie of the Protestant Church at Wicclifs first reuolt from the Catholick Faith is confessed by (22) Act. mon p. 85. M. Fox in these wordes Out of al doubt al the world was in a desperate and vile estate and lamentable ignorance and darkenes of Gods truth had ouershaddowed the whole earth when Iohn Wiccliffe stepped forth as the morning starre in the midst of a cloud And againe (23.‖ Act. mon p 391. In times of horrible darkenes when there seemed in a manner to be no one so litle sparke of pure Protestant doctrine left or remaining Wiccliffe by Gods prouidence rose vp through whom the Lord would first awaken and raise vp againe the world c. ‖24‖ Estate of the Church p. 418. Crispinus also auoucheth that Ihon Wiccliffe beganne as from a deepe night to draw out the truth of the doctrine of the Sonne of God And D. ‖25‖ Vita Iuelli p 263 Humfrey affirmeth that Ihon Wiccliffe in these last times was almost the first Trumpeter of this Ghospel In so much that ‖26.‖ Cent. 9. 10. 11. p. 439. Osiander confesseth that he as then had not so much as anie Companions of that time brotherly to admonish him So assured we may rest that at Wiccliffs time the Protestant Church was ouershaddowed with horrible darkenes not so much as one litle spark of pure Protestancie appearing in the world But yet neither was Wiccliffe himself Protestant for besides his sundrie Catholick opinions before proued it is testifyed of Wiccliffe to the contrarie by Melancthon ‖k‖ Ep. 〈◊〉 Frider. micō inter ep Suinglii p. 612. saying I haue looked into Wiccliffe who maketh a great ado about this Controuersie of the Eucharist but I haue found manie other errours in him by which we may iudge of his Spirit surely he neither vnderstood nor held the Iustice of Faith which onlie point is so necessarie to the Saluation of Protestants that Luther sayth therof ‖l‖ Praefat. Ep. ad Gal. If article of Iustification by onlie Faith be once lost then is al true Christian doctrine lost And as manie as hold not that doctrine are Iewes Turkes Papists or Hereticks Againe by this only doctrine the Church is built and in this it consisteth ‖m‖ In c. 1. ad Gal. If we neglect the article of Iustification we loose al togeather For ‖n‖ In c. 2. ad Gal. it is the principal article of al Christian doctrine al other articles are comprehended in it It is the foundation sayth M. ‖o‖ Act. mon p. 840 Fox of al Christianitie and the ‖p‖ Ibid. p. 770. only origin of our Saluation It is the ‖q‖ Tovver Desp soule of the Church sayth D. Chark Now this soule foundation principal Article of Protestancie Wiccliffe did not beleeue Yea such were the demerits of Wiccliffe that D. ‖r‖ Antiqu. l 2. p. 268. Caius obiecteth him to the Oxonians as a disgrace to their Vniuersitie And Melancthon censureth him to haue been ‖s‖ Loc. com Tit de Pot. Eccl. A mad man and sundrie his grosse errours and Paradoxes condemned both by Catholicks and Protestants wil discouer hereafter so litle cause haue the Protestants to appeale to Wiccliffe for the continuance of their Church in his time Now as concerning Waldo 27‖ Estate of the Church p. 338. Crispinus confesseth Waldo his beginning to haue been in time of thick darkenes and as a first little begining of the instauration of Christian Religion But whereas Father Campian Rat. 3. affirmeth that the Protestants cannot for manie Ages togeather giue exāple so much as of anie one Cittie village or house professing their doctrine ‖28‖ Resp. ad rat Cāpiani rat 3 p. 48. D. Whittaker coming to answer thy very point telleth in general that in the worst times manie Faithful were found and that all Histories do witnesse this But being prouoked to giue particular instance out of anie one Historie either of time or person he becometh mute affirming in the same place directly to the contrarie that In the times of the Apostles al Churches al Citties al Townes al Families embraced the same Religion which we Protestants professe Afterwards by litle and litle the purritie of doctrine began to be corrupted and much superstition more and more to be spred abroad to which yet the most holie Fathers resisted what they could vntil that mysterie of iniquitie which tooke roote euen in the Apostles Age went through al the partes of the Church and so at last possessed the whole Church So true it is that for manie Ages togeather insteed of anie Instance of the Protestant Churches being Popish pretended superstition possessed euen the whole Church But some may say the Protest Churches inuisibilitie for these last 1000. yeares is a point vndoubted and for such by themselues formerly and fully confessed But it is the Primatiue Church of the first 600. yeares wherein they glory their Church was most splendent knowne and conspicuous Now of al the Ages of the Primitiue Church none is more famous or better knowne or wherein Christian Religion more clearly shined ouer the whole face of the earth then the Age of Constantin whereof say the ‖29‖ Cent. 4 Ep. dedic Reginae Elizabeth Centurists The state of the Church at Constantins time illustrated the whole world with her splendour And D. Morton styleth Constantin himself The ‖a‖ Prot. Appeal l. 2. p. 328 great and first Christian Emperour so greatly honoured in the first and most famous Synode of Nice And yet in so great a Sun-shine of Christs true Church it was impossible as then to see a Protestant Chappel for M. ‖30‖ In Apocalyp in his synopsis before the Booke A 1. § 11 Brightman teacheth that the Protestant Church from the times of Constantin for 1260. yeares was hid c. And ‖31‖ Ib A. 2 §. 14. And see p. 383. againe for 1000. yeares from Constantin the was conuersant with Christ in most hidden dens Yea as 32) Ibid. p. 326. then there were no Protestant publick assemblies wherein the Diuine Institutions did wholy flourish So Constantin a sonne of the Church saith he did more hurt then an Enemie As 33) Ibid. p. 577. see p. 341. also the want of publick Religion hath been manie Ages to wit from Constantin the Great to this day al which time Antichrist raigned whilst the Woman the Protestant Church liued in the desert To the same effect sayth M. Napper 34) Vpon the Reuelat. p. 161. From the yeare of Christ 316. God hath withdrawne his
learned to let your lockes grow long Epiph. Haer. 80. Eightly of the Pharisees you receaued your superstitious Massing-garments which you cal Amictus Dâ—lmatica and Pallia c. Thus far D. Fulk First in general I answer hereto that al this is most impertinently vrged seing there is not anie of the forsayd Examples which being truly deliuered is not at this day condemned by the Roman Church as being not slenderly or obscurely but most strongly and manifestly different from our Catholick doctrine either by certaine excesse or defect thereto But to descend to particulars To the first against Images I answer with S. Epiphanius that those Hereticks were reproued for that togeather 5) Epiph. her 27. Iren. l. 1. c. 24. with the Images of Philosophers Pithagoras Plato Aristotle and others they did set vp the Images of Iesus and did then adore them and celebrate the mysteries of the Pagans al which the Catholik Church doth censure for damnable idolatrie To the second against the signe of the Crosse the Valentinians are reprehended by S. Ireneus 6) Iren. l. 1. c. 1. Epiph. her 31. S. Epiphanius for inuenting 30. Gods which they called Aones and in them two Christs one of which they named Crux but against the signe of the Crosse they do not so much as insinuate anie one word As to the third against Extreme Vnction prayer for the dead and sprinkling theÌ„ with Holie-water S. Epiphanius 7) Her 36. Iren. l. 1. c. 18. answereth That the Heracleonites thinking to redeeme those who were seduced by them at the end of their life some of them powred vpon the head of the Partie departed oyle mingled with water others an oyntment which is called the Iuice of Balme and water yet both vsing this common Inuocation c. Nessia Vphareg Namepsaeman Chaldaeam Mosomedea Acplirane Pseuua Iesu Nazaria And this they do that those who haue these inuocations at the end of their life with water and oyle or an oyntment mingled may be incomprehensible and enuisible to supernal Principalities and Powers Thus far S. Epiphanius and the same is taught by S. Ireneus Al which is most impertinent dissonant to our knowne doctrines of Extreme Vnction Prayer for the dead and Holie-water To the Fourth against Inuocation of Angels S. Epiphanius 8) Haebr 3. cited plainly testifyeth that the Cainans worshiped Caïn and Iudas glorying that they were allyed to them As also to the Sodomites Esau and Core affirming that others could not be saued except they went through al sinnes referring their particular abhominations either to Angels or to such as falsly by them were called Angels attributing to euery one of them some haynous sinne applying their action to the name of the Angel whom they wil. And when they do these things they say O Angel I vse thy worke ô Power I do thy action Al which is condemned by Catholicks as most ridiculous and impious To the Fifth against Baptisme by women in case of necessitie S. Epiphanius (9) Haer. 42 testifyeth that Marcion held that a man might be thrice Baptized that he made women no lesse then men the publick and ordinarie Ministers of Baptisme Now that women may Baptize in case of necessitie it is defended by (10) Hook Eccl. Pol. l. 5. sec 61. 62. Schluselburg Theol. Cal. f. 68. Lambert Act. mon. p. 541. Woodman Ib. p. 1590. Sarcerius loc com f. 229. sec Whiteg Def. p. 518. 522. 523. 518. sundrie Protestants And more then this the Roman Church doth not teach herein To the Sixt against the Images and worship of our B. Ladye S. Epiphanius 11) Haer. 79. writeth that certaine women decking a square table and spreading a linen cloth ouer it vpon a solemne day of the yeare did set on bread and offer it in the name of Marye so taking vpon them to be her Priests and to offer Sacrifice to her Which S. Epiphanius condemneth in that sayth he from the begining of the world neuer waman Sacrificed to God no not Eue as also in that God only is to be honoured with Sacrifice Al which is also reiected by the Roman Church which only alloweth Sacrifice to God To the Seauenth against long haire I do not vnderstand why it is vrged more against vs then against themselues But as for the Messalians 12) Haer. 80. S. Epiphanius recordeth that they suffred their heads to grow at length like women which I haue neither seene nor heard to be practised in any Catholick Countrey To the Eighth against Church-garments S. Epiphanius 13) Haer. 15.16 writeth that the Scribes and Pharisees wore in their common daily garments Cassacks with dilated Philacteries and inlarged fringes which vse also our Sauiour 14) Mat. 23.5 describeth in them as noting thereby their hypocrisie But what maketh this against Church apparel which Protestant Ministers and Bishops themselues vse and which D. Whiteguift 15) Def. p. 264. defendeth deriuing the vse thereof from the Apostles times But D. Fulk 16) Against Purgatorie p. 419. yet farther vrgeth against Catholicks that They take prescript times of fasting and vnmeasurable extolling of single life in the Ministers of the Church from the Manichees Tatianists and Montanists Secondly Prayer for the dead of the Montanists Thirdly Purgatorie-fire of the Origenists Fourthly Of 17) Answ to a Count. Cath. p. 21. 22. the Essenes the superstition of Relicks for they vsed to take the spittle and other filth from the bodies of Marthis and Marthana which were of the seed of Elxai that is great Saints with them and vsed them to cure diseases Fiftly of the sayd Elxai to command the people to pray in a strange tongue But al this is as idle and impertinent as the former And so to the first against prescribed times of fast D. Fulk shal receaue his answere from his owne Brethren 18) Eccl. Pol. l 5. p. 209. 210. M. Hooker answereth that the Montanists were reprehended only for that they brought in sundrie vnaccustomed dayes of fasting continued their fasting a great deal longer and made them more rigorous c. Whereupon Tertullian maintayning Montanisme wrote a booke in defence of the new Fast 19) Exam. part 4 p. 143. Chemnitius coÌ„fesseth more particularly that the Montanists make three Lents in the yeare as though three Sauiours had suffred in the yeare And he further chargeth them for ieiunia propria for Fasts peculiar to themselues In like sort an other 20) Querimonia Eccl. p. 110. Protestant roriter answereth saying They say that Eusebius plainly teacheth that Montanus made the first lawes of fasting but they are gratly deceaued in this as in other things c Montanus abrogating the Fasts of the Church brought in a new custome of fasting Herein also D. Morton is our kind Aduocate (a) Prot. Appeal p. 309. We obiect not sayth he vnto our Aduersaries the grossenes of the Montanists who held three lents wherin they imposed only an
16. f. 65. It is confessed by Protestants that the Fathers of the Primitiue Church allowed and practised the vow of Chastitie and that they neuer allowed such as were of the Clergie afterwards to marrie or such as had been twice married to be admitted to holie Orders without special dispensation chap. 17. fol. 69. It is confessed by Protestants that the Fathers of the Promitiue Church allowed practised the Religious State of Monastical life and that manie Christians of those purest times both men and women did strictly obserue and professe the same chap. 18. f. 74. It is acknowledged by Protestants that the Fathers of the Primitiue Church allowed practised prescribed fasts and abstinence from certaine meats vpon dayes and times appointed holding the same obligatorie vnder sinne condemning also our Puritan Sabboath Fasts chap. 19. fol. 80. It is admitted by Protestants that the Fathers of the Primitiue Church expresly taught our Catholick Doctrine concerning Free wil. chap. 20. fol. 84 It is granted by Protestants that the Fathers of the Primitiue Church taught not only Faith but likewise Good works truly to iustifye that the sayd works are meritorious of Grace and Glorie chap. 21. fol. 86. It is acknowledged by Protestants that the Ceremonies now vsed in the Roman Church in the ministring of seruice or Sacrifice as also of the Sacraments were formerly vsed by the Bishops Priests and Fathers of the Primitiue Church chap. 22. fol. 89 THE THIRD BOOK WHERIN is proued that the Church of Protestants was neuer knowne or in Being before the d yes of Luther And that the Articles of Religion now taught by the Protestant Congregation were Heresies condemned by the Primitiue Church of Christ IT is confessed by Protestants that from the dayes of the Apostles vntil the tyme of Luther themselues neuer had any knowne Church or Congregatiō in anie part of the vniuersal World chap. 1. fol. 1. A Further conuincing proof of the Protestant Churches not being during the first 600. yeares is taken from the Fathers Condemning in the ancient Hereticks the chiefest articles of the Protestant Religion and our Protestants Confessing the same And First Concerning the Sacraments chap. 2. fol. 6. That the Fathers condemned in ancient Hereticks the opinions of Protestants concerning the Scriptures and the Church Militant and Triumphant chap. 3. fol. 9. That the Fathers condemned in ancient Hereticks the opinions of Protestants concerning Monachisme the mariage of Priests and prescribed Fasts chap. 4. fol. 12. That the Fathers condemned in ancient Hereticks the opinions of Protestants concerning Free-wil Faith Good works the Commandments sinne and the knowledge and Death of Christ chap. 5. fol. 14. Protestants Vsual recrimination of obiecting old Heresies to the Catholick Roman Church is cleerly examined discouered confuted by their owne acknowledgements chap. 6. fol. 17. A Further trial is Made Whether Catholicks or Protestants be true Hereticks and this by sundrie knowne badges or markes of Heresie chap. 7. fol. 23. A brief Suruey of D. Whites Catalogue wherin contrary to the Confessed truth in the precedent Chapter of no knowne beginning or change of our Romane Faith in anye Age he vndertaketh according to his Title therof to shew That the present Religion of the Roman Church was obserued resisted in al Ages as it came in and increased naming withal the Persons that made the Resistance And the poynts wherin And the time when from fiftie yeares to fiftie through-out al Ages since Christ chap. 8. fol. 35. THE FOVRTH BOOK WHERIN is proued by the Confession of Protestants that according to the Sacred Scriptures the Roman Church is the true Church of Christ And so to haue euer continued from his time vntil the Date hereof And of the contrary the Protestants Church to be only a Sect Heretical and neuer to haue been before the dayes of Luther PRotestants flying to the sacred Scriptures in proof defence of their Church and Religion it is shewed the sayd flight not only in itself to be dishonourable but also to be the ordinarie flight of al moderne Hereticks chap. 1. fol. 1. That euen the Sacred Scriptures themselues do most plentifully testify our Romane Church to be the Church of of Christ and the Congregation or Church of Protestants to be no true Church but a Sect Heretical most contrarie to the said Scriptures And that first by the Churches necessarie continuance and vniuersalitie chap. 2. fol. 5. The second Proof from sacred Scriptures in cōfirmation of the Roman Church and Confutation of the Protestant is taken from the Euer visibilitie of Christ's Church chap. 3. fol. 10. The third Proof from Sacred Scriptures in Cōfirmation of the Roman Church and Confutation of the Protestant is taken from the Churches Pastours which must euer continue with lawful Calling and Succession and with Administration of Word and Sacraments chap. 4. fol. 13. The fourth Proof from sacred Scriptures in confirmation of the Roman Church and Confutation of the Protestant is taken from the Conuersion of Heathen Kings and Nations to the Faith of Christ chap. 5. fol. 24. A Discouerie or brief Examination of sundrie sleights and Euasions vsed by Protestant Writers in Excuse of the manifest confessed want of their Churches fulfilling the foresaid Scripiures concerning the continuance vniuersalitie and visibilitie of Christs true Church chap. 6. fol. 33. THE FIFT BOOK WHERIN is shewed that Protestants in the Decision of Controuersies between them and Catholicks do absolutly disclaime from Antiquitie reiecting the Ancient Fathers and Councels for Papistical and the Sacred Scriptures for erroneous THat Protestants Disclaime from al Antiquitie since the Apostles and further reiect and condemne as Papistical the Ancient Fathers and General Councels chap. 1. fol. 1. That the Protestant Church disclaimeth from the Fathers of the Primitiue Church it is further proued by the Protestants condemning al the ancient Fathers in general for beleeuing teaching and practising the seueral particular actions of our Catholick Roman Faith and Religion chap. 2. fol. 12. That Protestants do not only disclaime from al the ancient Fathers as Papists but do further reiect the authoritie of the sacred Scriptures and of the Apostles themselues as being erroneous and that therefore they do not found their Faith or Religion vpon Sacred Scriptures or Christ his Apostles chap. 3. fol. 18. A TABLE SHEWING THE particular matters handled in this Booke A. AELfricus no Protestant l. 3. c. 8. pag. 51. Albigenses taught sundrie errours lib. 1. c. 3. pag. 12. Almaricus his errours l. 3. c. 8. p. 55. Antiquitie commended Praef. to the Reader and lib. 5. c. 1. pag. 1. 2. Antiquitie reiected by Protestants as a Popish Argument l. 1. c. 5. pag. 26. Anthonie the Monk commended l. 2. c. 18. Apostles according to Protestants erred in Faith euen after the comming of the Holie-Ghost l. 5. c. 3. p. 23. 25. Apocalyps reiected by Protestants lib. 5 c. 3. p. 24. Armenia conuerted by the Apostles lib. 1. c. 6. p.