skill and experience foreseeth the comming of the said effects to which kinde the foresaide Doctrines of Re ll Presence and Sacrifice cannot in any soâ—te be reduced by reason they cannot be saide to hâ—ue bene then depending vpon any naturall or other cause then past or in being saue only the imediate sacred will of God This therefore so plâ—ine foresaide pâ—ediction mâ—de by the auncient Rabbines before Christs tâ—me in behalfe of Reall Presence and Sacrifice demonstrating it selfe so euidently to haue proceeded not from any secondarie cause but only from a diuine instinct yeeldeth thereby a most strong argument in behalfe of the saide Doctrines 13 Thirtenthly and lastly to omitte other pointes as concerning the finall ending of controuersies not only scripture but a certaine visible and liuely Iudge vpon earth was appointed and acknowledged To omitt all other proofe thereof the Lawe of Deutronomie was that when there did (â‹) Deutron 17 8 9 11. arise any matter to hard for the people in Iudgment they were appointed to goe vp to the place which God had châ—sen and to come to the leuiticall Priâ—st and to the Iudge in those daies and to aske of them the sentence of Iuâ—gement and to do according to â—he Iudgment which they did tell not declining neithâ—r to the râ—gâ—t hand nor to the lefte it being yet further saide of him that did (*) Deutron 17 12. presumptiously refuse to obay the commaundement of the Priest thaâ— by the decree of â—he Iudge that man should diâ— Now that the sentence grounded vpon this Lawe was not subiâ—ct to new question vnder colour of appeal ng to the scriptures but was definitiue and finall and concerned aswell Ecclesiasticall as Ciuill Causes is in it seâ—fe plaine and for such (p) Doct. Rainolds in his confereÌ„ce pa. 251. circa med saith The lawe of Deutronomie was made to establish a highest Court of Iudgement in which all harder causes Ecclesiasticall Ciuill should be determined without appeall further and Mr. Whitaker de sacra scriptura p. 466. prope finem saith Respondeo verba ista intelligenda esse c. de authoritate tantum definiendi difficiles lites ac coÌ„trouersias siue ecclesiasticas illas quidem per ministrum siue politicas et foreses per magistratum vt esset semper in vtrisque aliquis a quo prouocare non liceat alioqum enim nullus esset litigandi finis vide ibidem pag. 470. paulo post med And Mr. Bilâ—on in his perpetuall gouerment of Christes Church pag. 20. post med saith hereof that the same did conscerne such matters as were of greatest momeÌ„t both Ciuill and sacred and their sentence by Gods law no man might refuse without punishment of death And see the like assertion in Mr. Hooker in his preface before his bookes of eâ—clesiâ—sticall policie pa. 26. fine 27. 28. fine confessed by Mr. D. Rainolds Mr. D. Whitaker Mr. D. Bilson and Mr. Hooker Where-vpon it is euident that not only scripture which they of the olde Testament had as well as we now haue but besides that a certaine visible Iudge was then appointed to determin coÌ„trouersies And for so much as the occasion to haue controuersies ended is as greate now as during the olde Testament the doubts of religion being as now many moe and the daunger of error no lesse greuous whether therefâ—re may it be thought that our (q) Haeor 8 6. Testament which is established in better promisses is wantâ—ng of this priuiledge and so therby the Ecclesiasticall policie of Moyses time to be preferred herein before that other which succeeded by Christ With which only laste reason the Puritanes doubt not to (r) Penrie in his supplication to the high Courte of Parliament p. 21. fine saith That forme of gouerment which maketh our Sauiour Christ Inferior vnto Moyses is an impious vngodly vnlawfull gouerment contrarie to the word c. See him further p. 22. 23. peruse the occasion and circumstance of this his reason and it will appeare to houlde much more stronge in this point then in that other for which he vrgeth it presse their other Protestant Brethren in matters of much smaller importance By which so many foresaide examples of our Cathoâ—icke Faith thus affirmed by the auncient Iewes that liued before Christs comming it is made further probable that our religion is not new or lately deuised but most auncient and vndoubtedly apostolicke which point is made as yet much more cleare by that which is hereafter (s) See hereafter tract 〈◊〉 sect 7. 8. alleadged concerning the Romane Church being conuerted in the Apostles time and her not being sithence changed in religion THAT TREW MIRACLES MAKE a strong argument And that the aforesaide faith whereto the Englishe were conuerted was confirmed with such Miracles § 5. AND like as in those firster times of the Churches infancie our Sauiour did make manifest the truth of his Apostles Doctrine with vndoubted Miracles to serue as (a) 〈◊〉 cor 12 12. signes of theire Apostleshipe to that end (b) Marc. 16 20. Confirming the word wiâ—h sâ—gnes followinge So likewise this vertue or power of Miracles not ceasing but as our aduersaries confesse (c) Whereas our Sauiour Ihon. 14 12. saith Hee that beleeueth in mee the workes that I do he shall do and greater In the Marginall Notes of the Englishe Bibles Printed 1576. it is there-upon saide this is referred to the wholle Body of the Church in whome this vertue doth shine for euer shininge in the Church for euer the necessitie thereof being one and the same in all succeeding ages to the conuersion of the heathen who contemning the scriptures are nothing moued with the Miracles thereof mencioned our Sauiour did in like maner confirme our now faith so then taught by Austâ—ne with like manifestation of Miracles not such only as Antichrist or the Diuell can by the power of nature or secondarie causes bring to passe which may be (d) Thes 2 9. lying signes against which wee are forewarned but with Miracles exceeding the power of nature and done imediately by God which by the Doctrine of learned Protestants (e) Vrsinus in CoÌ„mentar catech pag. 21. fine saith Etsi Ethnicorum nonnulla miracula commemorantur ac de Antichristo pseudoprophetis dictum est edituros esse signa c. tamen caneque numero neque magnitudine paria sunt miraculis Ecclesiae c. primum enim ea miracula quae iactantur ab hostibus ecclesiae sunt eiusmodi quae ordine naturae non mutato hominum vel diaboloruÌ„ fraudibus possunt effici c. miracula vero quibus Deus ecclesiaÌ„ ornauit opera sunt preter aut contra naturae causarum secundarum ordinem ac proinde non nisi diuina potentia facta And the like is affirmed by Zanchius in D. Pauli epistolas ad Philipenses Colloss Thessai pag. 241. 242. By Danaeus in Isagoges Christianae part 4.
Dresserus his pars secunda millenarij sexti Lipsiae 1597. Dresserus his Millenar 5. printed Lipsiae 1595. David Pareus de Simbolis Sacramentalibus c. Ambergae F Fenton Preacher at Grayes Inne his book against Alablaster 1599. Foxe his Acts MonumeÌ„ts printed 1563. Fulke against Heskins Sanders Rastell c. 1579. Fulke his answere of a true Christian to a counterfeite Catholike 1577. Fulke his Confutation of Purgatorie 1577. Fulke against the Rhemissâ— testament printed 1589. Fulke his defence of the English translations of the Bible c. 1583. Functius Chronologia c. Witebergae Fulke his treatize against Stapleton and Martiall printed 1580. Foxe his meditations in Apocalipsin printed 1596. Forth his Apocalipsis Iesu Christi c. exposit 1597. Fulke his retentiue against Bristowes motiues discourse against Sanders Rocke 1580. Franciscus Gomarus his speculum verae Ecclesiae Hannouiae 1603. Fulke de successione Ecclesiastica c. contra Stapleton Londini 1584. G Gibbens his questions and disput vpon Genesis 1601. Gifford vpon the Revelations 1596. Gâ—fford his demoÌ„stration that our Brownistes be full Donatistes c. 1590. Georgius Millius his Augustana confessionis explicatio Ienae 1596. Gerhards Gâ—esekenius de veritate corporis Christi in caena adversus Pezelium printed Francofurti 1598. Godwine his Catalogue of the Bishoppes of England 1601. Gesnerus his disputationes xvij pro sanctissimo libro concordiae Anno 1597. Gasper Oliuianus his expositio simboli Apostolici Francofurti Anno 1584. Gomaruâ— see Franciscus Gomarus Gabriell Powell his Consideration of the Papistes Reasons c. printed at Oxford 1604. H Harmonie of Confessions Englished and printed 1586. Hemingius vpon the 84. Psalme Englished 1581. Henoch Clapham his soveraigne remedie against Schisme c. 1600. Hiperius his method theolog 1574. Humfredus his Iesuitismi pars secunda coÌ„tra Edm. Camp 1584. Hooker of Ecclesiasticall Policie printed at London by Iohn Windet Hill his defence of the Article Christ descended into Hell 1592. Hamelmannus de traditionibus apostolicis c. 1568. Hospinianus his Historia Sacramentaria c. Tiguri 1598. Hemingius de gratia vniuersali 1591. Hayward his answere to R. Dolman 1603. Haffenrefferus his Loci Theologici 1600. Hierom Zanelius in Epistolas Pauli ad Philip Colloss Thessall c. printed Neostadij 1595. Huberus his Theses Christum Iesum esse mortuum pro peccatis totius mundi Tubingae 1602. I Iacobus Andraeas his Confutatio disput Iohannis Iacobi Grinaei de caena dom 1584. Iacobus Andraeas his Epitom Colloquij Montisbelgardensis 1568. Iacobus Acontius Stratagematum Satanae libri octo Basiliae 1565. Iacobus Heilbrunerus his Schwenfeldio Caluinismus 1597. Iacob his defence of the Church and ministrie of England Midleburgh 1599. Iohn Napeire vpon the Revelations London 1594. Iuel late Bishop of Salisburie his defence of the Apoligie c. 1567. Iuel his replie vnto M. Hardings answere 1566. Iohn Knoxe his answere against the adversarie of Gods Predestination printed at London 1591. Illiricus his Catalogus testium veritatis Basileae 1556. Iohannes Regius his liber Apolegeticus pro Ecclesia Augustinae coÌ„fessionis vere c. coÌ„tra Bellarm. c. Mulhusij Thuringog 1603. L Lascicius see de RussoruÌ„ muscouitaruÌ„ c. Luc. Osiander his Epitom hist Eccles CeÌ„turia 1. 2. 3. Tubingae 1592. Luc. Osiander his epitom hist c. centur 4. Anno 1595. Luc. Osiander epitom c. Centur. 6. Anno 1598. Luc. Osiander epitom c. cent 7. An. 1599. Luc. Osiander epitom c. cent 8. An. 1602. Lutheri loc Comunes Magdebur An. 1594. Luther his Comentarie vpon the Epistle to the Galathians Englished Anno. 1575. Lubbertus de principijs Christian dogmamatum c. M.D.XCI Lobechius D. and professor in the Vniversitie of Rostoch his Disputationes Theologicae in Accademia Rostochiensi M.D.IC. Laconici Antisturmij spongia adversus Lamberti Danaeâ— AnnosiandruÌ„ Tubing 1580. Luc. Osiander epitom c. centur 16. Tubinga 1602. 1603. Luc. Osiander epitom c. centur 9 10. 11. 12. 13. 14. 15. Tubingae 1604. Lithus see Simon Lithus M Manlij Loci Comunes Basileae 1562. Melancthon his Loci Comunes 1536. Melancthon epistolarum liber primus 1570. Melancthon his Apologia Confessionis Augustan 1541. Melancthon Consilia Theologica c. 1600. Musculus his Loci Comunes Basileae 1573. Marloret his Novi Testamenti catholica expositio ecclesiastica editio quinta 1593. Mathias Hoe his Tractatus duo c. printed Francofurti ad Maenum 1603. Marbecke his comon places printed 1581. P Parkins his Goulden Chaine printed by Iohn Legat. Parkins his Exposition vpon the Creede Anno 1596. Parkins his Reformed Catholicke 1597. Piscator his Analysis Epistolarum Pauli Londini 1591. Penrie his treatise entituled M. Some laide open in his colours Piscator his Volumen Thesium Theologic M.D.XCVI Propositions and Principles disputed in the Vniversitie of Genevae Edenburgh 1591. Pareus see Dauid Pareus Peter Martir his Comon places c. englished gathered by Anthonie Marten printed 1583. Parkins his foure Treatises c. 1588. Pantaleon his Chronographia printed Basileae 1568. Peter Martir de Coelibatu votis printed Basileae 1559. R Raynolds his Conference with Harte c. 1584. Rider his freindly Caveat to Irelands Catholickes Dubline 1602. Rungius his Disputationes septemdecem ex Epistola Pauli ad Corinth c. propositat in Accademia Wittebergensi c. 1599. S Sarcerius his Loci Comunes tom 1. Franc. apud Chroferum Egenolphum Sarauia of the diverse degrees of Ministers 1592. Spangenburg his Margarita Theologica c. Witeberge 1541. Symon Pauli Method locorum doctrina c. 1573. Sleydan his Historie Englished 1560. Some his Defence against M. Penrie and refutation of manie absurdities c. in M. Penries treatise printed 1588. Sparke his Answere to M. Iohn de Albines 1591. Sutclyffe de Praesbiterio c. 1591. Sutclyffe his Answere to a certaine Libell Supplicatorie c. 1592. Sutclyffe de Vera Catholica Christi Ecclesia Anno M.D.XCII Sauaria his Defensio Tractationis de diversis ministrorum gradibus contra respons Beze 1594. Suinglij Oecolampadij Epistolarum libri quatuor Basileae M.D.XCII Smith of Praier in general for all mankind against those that teach that all men are not to be praied for 1595. Symon de Voyon his Discourse vpon the Catalogue of Doctors Englished 1598. Schlusselburg his Theologia Calvinistarum 1594. Schlusselburg his Catalog Haereticorum liber 23. vlt. 1599. Szegedenus his Tabula Analiticae Londini 1593. Sigwartus his 23. Disputationes Theologicae c. Tubingae 1603. Simon Lithus his Responsio altera ad alteram Iacobi Greitseri Apologiam c. Heidelbergae M. D.C.III Suinglius his Workes printed Tig. 1581. T The Disputation had in the Tower with Edm Camp 1583. The Conspiracie for pretended reformation 1592. Timotheus Kirchmerus his Thesaurus explicationum omnium articulorum c. ex reverendi c. D. Martini Lutheri operibus collect 1566. The Christian letter of certaine English Protestants c. to that reverend
writinge and certaine by Tradition with whom agreeth S. Basill saying (5) Basil de Spir. Sanct. cap. 27. some thing we haue from scripture other things from the Apostles Tradition c. both which hath like force vnto Christian Religion Mr. D. Rainoldes answering to these foresaid sayings of Basill and Chrisostome saith (6) D. Rainoldes in his Conclusions annexed to his conference the 1. conclusion pag. 689. I take not vpon me to controule them but let the Church Iudge if they considered with aduice enough c. Whereunto might be added the like confessed (7) Where Eusebius l. 1 demonstr Euang. c. 8 is obiected to say that the Apostles published their doctrine Partly by writing partly without writing as it were by a certaine vnwritten law Mr. Whittaker de sacra scriptura pag. 668 fine saith therto I answere that this testimonie is plaine enough but in no sorte to be receaued because it is against the Scriptures testimonie from Eusebius And thus much breifly concerning the Fathers of the Greeke Church Now as concerning the like confessed Doctrine in the Fathers of the LATTIN Church to avoide tediousnes S. Austine only as being most (*) Gomarus in speculo verae ecclesiae c. pag. 96 ante mediu saith Augustinus Patrum omnium communi sententia purissimus habetur approued by our aduersaries shall serue for all who labouring to proue that those who are Baptized by heretickes shoulde not be Rebaptized saith (8) Aug. de Bap. contra Don. l. 5. c. 23 the Apostles commaunded nothinge hereof but that custome which was opposed herein against Ciprian is to be beleeued to proceede from their Tradition as many things be which the wholle Church houldeth and are therefore well beleeued to be commaunded of the Apostles although they bee not written Wherein and (9) See the like saying in Austine epist 118 ad Ianuarium other his like sayings his meaning is so euident and confessed that Mr. Carthwright speaking thereof sayth (10) See Mr. Carthwrite in mr Whitgifts defence c. p. 103 ante med to allowe St. Austines saying is to bringâ— in Poperie againe and that (11) See Mr. Carthwrites wordes alleaged vbi supra if S. Austines Iudgement be a good Iudgment then there be some things commaunded of God which are not in the scriptures and there-upon no sufficient Doctrine conteined in the scriptures Add but now hereunto that (12) See Chemnitius examen part 1. pag. 87. 89 90. Chemnitius reporteth for their like testimonie of vnwritten Traditions Clemens Alexandrinus Origen Epiphanius Ambrose Hierome Maximus Theophilus Basill Damascene c. That M. Fulke (13) See mr Fulke against Purgatory pa. 362 ante med 303 397 and against Martiall pag. 170. 178. and against Bristowes motiues p. 35 36. also confesseth as much of Chrisostomâ— Tertulian Ciprian Augustine Hierome c. that lastly Mr. Whitaker (14) See master Whitaker de sacra scriptura pag. 678. 681. 683. 685. 690. 695. 696. 670 668. acknowledgeth the like of Chrisostome Epiphanius Tertulian Ciprian Augustine Innocentius Leo Basill Eusebius Damascene c. Now as concerning Ceremonies Mr. Calfehill to omitte others affirmeth that (15) Hereof see Mr. Fulkes reioinder to Martialls Replie printed 1580. pa. 131 fine 132 initio the Fathers declined all from the simplicitie of the Gospell in ceremonies 13 Thirtenthly it is confessed yet further in generall concerning Dionisius Artopagitta and Hermes who are houlden most auncient Apostolike (¶) Of Dionisius mention is made act 17 34. and of Hermes rom 16 14. namely that Dionisius in his fore-saide writinges which were aboue a thousand yeares since as D. Humfrie (â‹) Humfreid in Iesuitismi part 2. rat 5 pag. 513 fine 514 initio saith Hunc Arcopagitam Suidas Michaell Singelus Gregorius Turonensis alij Pauli auditorem credunt fuisse illum scriptorem caelestis et ecclesiasticae Hierarchiae And see before Sect 3. n. 4. lit .o. confesseth publickely extant and alleadged vnder his name doth casually and obiter amonge other thinges make mention ouer and besides the foresaide Doctrine of praier for the dead (t) Hamelmanus de traditionibus apostolicis col 707 line 27 col 736 line 56 and master Whitaker de sacra scriptura pag. 655 ante med of Apostolicke vnwritten Traditions of (u) Hamelmanus vbi supra col 707. l. 4 col 732 l. 51 Chrisme (x) Hamelmanus vbi supra col 707. l. 49 col 743 l. 4 Consecration of Moncks (y) Humfreid in Iesuitismi par 2 pag. 519 circamed â—nd Luther tom 2 Witeberg Anno 1562 de captiu Babil fol. 84. b. ante med Sixe of our Sacraments that the booke of Hermes entituled Pastor affordeth in like manner testimonie or grounde worke of (z) Abraham Scultetus in medulla theolog c. pag. 467 post med freewill and monasticall solitude of (a) Hamelmanus de trad apost col 252 fine col 253 initio col 254 line 38 and Abraham Scultetus vbi supra pag. 467 post med Puâ—gatorie and praier for the dead of (b) Hamelmanus vbi supra col 253 l. 54 col 254 l. 49 Merite and Iustification of workes of Professed Chastitie (c) Hamelmanus vbi supra col 251 line 48 col 254 l. 30 in ministers of (d) Hamelmanus vbi supra col 254 l. 36 Fasting from certaine meates of (e) ibidem col 253 line 46 the Innocent parties remainnig vnmaried in case of adultrie of (f) Chemnitius examen concil Trident. part pag. 127 a prope finem workes of superogation and of (g) Hamelmanus vbi supra col 254 l. 53 saith Furtigitur bonum papismi initium impurus ille liber pastoris vel Heremitis Poperie And though in the primatiue Church some question (h) Vide Eusebium hist l. 3 â— 3 prope finem was made of this booke as whether it were Canonicall scripture or not many Fathers (i) It was thought to be sacred and for such alleaged by Origen lib. 10 in epist ad Rom. Tertulian l. de oratione Clemens Alex. l. 6 stromat Athanasius in libro de decretis Nicen Synod Cassianus collat 13. c. 12 and by Ireneus l. 4 c. 37. thinking that it was yet is it confessed to haue ben receaued at the least for (k) Hamelmanus vbi supra col 254 line 24 saith illum pro ecclesiastico habuerunt quidem Patrâ—s and col 730 line 25 he saith Hermetis libellus qui dicitur Pastor est olim aliquando in numerum ecclesiasticorum librorum relatus In so much as Eusebius hist l. 3 c. 3. Ruffinus in Simbolum Hierom in catul do commeÌ„d this booke for profitable and so Mr. Whitaker de sacra scriptura p. 93 fine confesseth of Hierome Ecclesiasticall and the authoritie thereof to haue bene so many ages since specially alleadged (l) Hamelmanus vbi supra col 253 line 10 saith
and praying for the People after which there appeared to him an other man who was agâ—d c. And Onias spake and said this is a louer of the Brethren who Prayeth much for the People and for the whole Cittie to witt Ieremias the Prophet of God A place so directe for the intercession of Saints that Mr. Whitaker doth therfore contemne it (p) Whitaker in respons ad rationes Campiani pag. 16. circa medium saith Illud Iudae de Oum somnium quod 2. Machabe 15. legimus vt somnium pretermitto sed parum refert mortuorum siue intercessionem siue sacrificium intelligas vtrumque tuum est vtrumque est falsum And it is to be obserued fâ—rther as very probable that the Iewes present at our Sauiours Death coulde not haue bene so easesly perswaded to thinke say that our Sauiour saying (q) Mat. 27 46 47 49. Marc. 15 34 35 36. Eli Eli Lammasabacthani called He ias If the inuocation of Saintes had not bene as then familiar and vsuall to them which their opinion appeareth yet more euidently aswell by further testimonie of the auncient (r) See Flauius Iosephus de Bello Iudaico l. 3. c. 14 where it is said Purae animae quae exaudiunt inuocantes retinent locum in coelo adeptae sanctissi nuÌ„ And Iosephus Bengorion in Bello Iudaico cap. 21 where it is said Exurge nunc Moises fili Amram vide populuÌ„ tuum exurge nunc Aaron c. and R. Abr ham in Gen. 22 saith of the Iewes Isaac interponere solent interse Deum in suis precibus quasi intercessorem Iewes as also of those other Rabbines of latter (s) Concerning the like practise of the latter Iewes see simbolum fidei Iudaeorum impress Prarisijs 1569. fol. 22. b 28. b And in their office of the dead where it is said Angeli pacis egredimini in occurâ—um defuncti portas Paradisi voluptatis reserate illi in libro precationum Iudaicarum it is said Angeli misericordes ministri Dei altissimi placate quaeso faciem Dei optima deprecatione c. times 6 Sixtly concerning the vnwritten Traditions of the Iewes (t) Origen hom 5 in numer in ep ad Rom. c. 3. Origen and Hillary (u) Hillarie in Psal 2. saith Erat iam a Mose antea institutum in omni Synagoga septuaginta esse Doctores nam idem Moyses quamuis veteris Testamenti verba in literis condidisset tamen separatum quaedam ex occultis legis secretiora misteria septuaginta senioribus qui Doctores deinceps manerent intimauerat c. doctrina ergo horum in posterum quae ab ipso scriptore legis accepta in hoc seniorum numero officio conseruata est do affirme that Moyses left many things vnwritten the knowledge whereof was continued by Tradition which his vnwritten Traditions the booke of Esdras doth not obscurely signifie as where it is said in the person of God touching Moyses (x) 4. Esdras 14 4 6 26. I brought him to the mount Sinay I did detaine him with me many daies c. I commaunded him saying th sâ— wordes thou shalt make knowne these keepe secret And Egesippus mencioneth in like maner as Mr. Hanmer Translateth Eusebius (y) Egesippus apud Eusebium hist l. 4 c. 21 fine the vnwritten Traditions of the Iewes To which their vnwritteÌ„ Traditions that most auncient Author Anatolius (z) Anatolius apud Eusebium hist l. 7. c. 26 giueth also further Testimonie the auncient Iewes do affirme of their vnwritten Lawe that (a) In capitulis Patrum Moyses receauâ—d it vpâ—n Mount Sinay and deliuered it to Iosua Iosua to the Elders c. which saying as Rabby Iudas affirmeth (b) R. Iudas in hunc locum concerneth the order of Tradition deliuered by word of mouth a thinge not denied but confessed by (c) Paulus Fagius in hunc locum saith Tenet enim Iudeoru opinio Mosen dupliceÌ„ legem a Domino in monte Synai accepisse al teram quam legem inscripto siue scripto traditam vocant alteram quam legem quae in ore est siue ore traditam nominant atque hanc postremam succedanto quodam ordine per Mosen ad posteros derinatam affirmant Paulus Fagius 7 Seuenthly concerninge the force or meritte of Almes and other good workes proceeding from true faith in the Mesias the Doctrine of the auncient Iewes is deliuered in the booke of Toby where it is said (d) Toby 12 9 after the translatioÌ„ of the English Bible of 1576. according to the greeke copie published by the diuines of Basill 1550 the which I doe more precisely note for that Mr. Fulke against the Rhemish Testament fol. 109 a. circa med denieth the latter parte of this text to be in the greeke Almes doth delâ—uer from death doth purge all sinne and againe (e) Toby 4 10. Almes doth deliuer from death suffereth not the soule to goe into daâ—knes and in the foresaide booke of Ecclesiasticus (f) Ecclesiasticus 3 33. water quencheth burning fire and Almes expiateth or purgeth sinne and this is but agreeable with the other Scriptures acknowledged for Canonicall as where it is saide (g) Daniel 4 24. Wheras our aduersaries doe here insteed of Redeeme translate breake of Hemnigeus in his exposition of the 84 psal Englisâ—ed pag. 527. thinketh that the haebru word signifieth to Redeeme so also most cleerelye in the greâ—ke translation doth the greeke word and so likewise doth the vulgar interpreter the auncient Fâ—thers read accordinâ—ly in so much as the same reading is obserued likewise by Luther in loc comun class 1. pag. 72. ante medium and by Peter Martir in his common places in English part 3. cap. 4. pag. 114. b. circa med by Melancthon in loc conâ—un edit 1536. cap. de bonis opâ—ribus pag. 157 in fine by the Apology of the Confession of Augusâ—a fol. 104. a circa med And by the Tâ—gurine translation of 1544 whereunto might be added the like reading and iudgement of Caluine Aretius Bullenger and many other Protestants redeeme thy sinne with almes and thy iniquities with mercie to the poore (h) Prouerb 16 6. By mercy and truth sinne shaâ—l be forgâ—uen (i) Prouerb 15 27. although this be omitted in the English Bible of 1576 yet is it so euidently parcell of the text that to omitt the Fathers the Diuines of Bâ—sill in their edition hereof in Greeke and Lattin printed 1550. do reade it accordinglie By almes and saith sinnes are purged (k) Luc. 11 41. Giue almes and behoulde all thiâ—ge are cleane to you 8 Eightly concerning Monasticall â—ife that it was not altogither wanting but in some sorte professed amonge the auncient Iewes Iosephus testiâ—â—eth saying (l) Iosephus antiquitâ—tum Iudaicarum l. 18. cap. 2. the righteousnes of the essenes is maruailous c. they enioy their riches in CoÌ„mon c. And in this
course aboue 4. thousand men doe liue hauing neither wiues nor seruantes c. And else where it is affirmed of them that (m) Iosephus de Bello Iudaico l. 2. c. 7. they are Iewes by nation and doe obs rue continencie auoide Mariage are contemners of riches and enioy things in common none being ritcher then other And that before any be admitted amongst them (n) Ibidem Triall is had of his Continencie and his other manners are for two yeares prâ—ued and then he is taken into the Company And Philo also who liued in the Apostles times maketh mention of those who then (o) Philo de vita contemplatiuâ— forsaking their goodes did dwell without the walles louing solitarineâ— he also maketh like mention of (p) Philo ibidem their Monasteries where being solitarie they studied the Misteries of holy life and of (*) See Philo his wordes apud Eusebium hist l. 2. c. 16. post med where it is saide of them quidam poâ—ro c. vix semel toto triduo cibi recordantur againe nonnulli illec ebris sapientiae c. sic oblectantur c. vt duplo plus temporis inediâ—m facile sustineant vix tantum sex diebus expletis alimentum necessarium degustent their wonderfull greate fasting from meate Which foresaide professors of monasticall life thus mencioned by Philo are by the Centurie (q) Centur. 1. l. 2. c. 3. col 18. line 33. writers and D. Rainolds (r) D. Rainoldes in his Conference pag. 488. prope fineÌ„ for theire lesser (s) To their lesser disaduaÌ„tage least other wise being taken for Christian professors as they are by Eusebius hist l. 2. c. 16. and by Hierom de scriptor Eccle. verbo Philo it should argue monasticall profession to be apostolicke disaduantage acknowledged to be Iewishe 9 Ninthly concerning Vowes it is saide in the writings of the olde Testament (2) Psal 76 11. Vowe yee and render your vowes vnto God (3) Numeri 30 3. whosâ—euer voweth a vowe vnto the Lord c. He shall not breake his promise but shall do according to all which proceedeth from his mouh (4) Deutro 23 21. when thou shalt vowe a vowe vnto the Lord thy God thou shalt not be slacke to paye it for the Lord thy God will surely require it of thee (5) Ecclesiastes 5 3 When thou hast vowed a vowe vnto God deferre not to paie it c It is better that thou shouldest not vowe then that thou shouldest vowe and not paie it Whereunto might be added sondry other (6) Psal 22 25. psal 50 14. Esay 19 21. like Testimonies from the writings of the olde Testament We are not ignorant how that Peter Martir Mr. D. Fulke and others seeke to euade in answering thereto that (7) Peter Martir de caelibatu votis pag. 302. fine 303. and ibidem pag. 304. post med He further saith VotuÌ„ ego caeremoniale antiquae legis praeceptum fuisse affirmo And Mr. Fulke answering to psal 76 11. saith That text pertaineth to the olde Testament in his retentiue against Bristowes Moiues c. pag. 153. fine And Bullinger in his decades in English pag. 380. ante med saith vowes belong to the Iewsh Ceremonies vâ—wes were Ceremonies of the olde Testament c. Abolâ—shed by Christs commiâ—g But is not the contrarie manie waies euident as .1 First in that vowes were made before Moyses time as is to be seene in the example of (8) Gen. 28 20â— Then Iacob vowed a vowe saying c. Iacâ—â—s vâ—we 12. Seâ—ondâ—y by the heretofore (9) Se heretofore tract 1. sect 3. initio confessed Doctrine of the most auncient Fathers teaching vowes 3. Thirdly to omitte the sundry other proofes that might bee alleadged from the new Testament by the euident confession of sundry learned (10) Mr. Perkens in his reâ—ormed Catholicke pag. 155. post med saith And now in the new testament we haue warrant in like maner to vowe c. of this kinde are the vowes to keepe set times of fasting c. And see the the like lawfulnes of Christian vowes further affirmed by Musculus in loc comun de votis p. 524. circa med And by Mr. Willet in his Sinopsis pa. 241. post med And by Amandus Polâ—nus in partitionihus theolog l. 2. pag. 394. and Danaeus in primae partis altera parte contra Bellarminum pag. 987. affirmeth it fas esse Christianis Hominibus vouere quae cum dei voluÌ„tate consentiunt Protestants who a knowledg the lawfullnes of Christian vowes in so much as Mr. Hooker acknowledgeth (11) Mr. Hooker in his Ecclesiasticall policie l. 2. pag. 103. paulo post med Ananias his solemne vowe vnto God which strictly bound him to the giuing of his possessions to the Churches vsâ— though vet Mr. Fulke and Mr. Willet will not (12) Mr. Willet in his Sinopsis pag. 245. ante med saith VVe do not reade that ANANIAS made any Vowe c. And Mr. Fulke against the Remish Testament in act 5. fol. 191. a. propt finem affirmeth the like in any case acknowledge Ananias to haue voâ—ed and Augustine Marloret acknowledgeth in like maner how that (13) And so doth Peter Martir de caelibatu votis pag. 323. initio Marloret in 1. Tim. cap. 5. vers 11. pag. 375. a fine the widdowes menâ—ioned by S. Paule did giue their faith to Christ the spouse and to the Church willinglâ— barring them sâ—lues from Mariagâ— with whome herein do agree sundry other (14) The Protestant author of the booke entituled Antichristus siue Prognostica finis mundi pa. 148. fine 149. saith quod Lutherus hanc primam fidem de fide iustificante intelligit non de fide pudicitiae id plane coactum est c. loquitur apostolus de fide seu voto officij c. quia autem Paulus vitio vertit quod nubere postea voluerint clarissi num est hanc conditionem in voto intercessisse c. And Mr. R. Alison in his confutation of Brownisme pag. 71. affirmeth likewise of these widdowes that before God and his Church they had vowed not to marrie And thus saith he is this place expounded by Bullenger Claudius Guiniam and others Protestant writers affirming the vowed Chastitie of the saide widdowes 10 Tenthly as concerning our conâ—ession of sinnes Petrus (t) Galatinus de arcanis Catholicae veritatis l. 10. cap. 3. Galatinus giueth examples of seuerall testimonies (v) In libro Sanhedrin Hierosolomitano in capite quod nigmar haddin id est definitum est iudicium it is said Omnis coÌ„fitens habet partem in seculo futuro sic enim in Achan reperimus quod dixit ei Iehoâ—uas filâ—mâ—da obsecro honorem Domino Deo Israel da confessionem indica mihi quaeso quid feceris nec celes a me c. And in libro Ioma id est dierum in capite tom â—aâ—â—ppurim id est dies
religion to the professed Doctrine of those times So improbably do our aduersaries pretend S. Bernard to haue bene a member of their Church for his only then zealouse reprouing the corruption of life and manners in the Clergie of that age members of our now professed Catholicke faith THAT HIS MAIESTIES AVNcestours liued and died in that faith and that it is acknowledged by Protestants for sufficient to Saluation § 6. IN this faith thus dedicated and continued haue your MAIESTIES most Noble Auncestours KINGES and QVEENS of this Realme for so many ages togither liued and died with peace towardes God and honour to the worlde In this faith died your HIGHNES dearest MOTHER of Blessed Memory admired at her death for her moste Christian resolution the which at the time of her Funerall was accordingly and for such Celebrated euen by the then Preacher Protestant whom the Puritanes publickely and reprochfully traduced for that to vse their owne wordes therefor had of him (z) Martin Marprelate in his Epistle Printed ouer Sea c. pag. 50. Preaching at Peterburrow Agust 2. Anno. 1587. at the funerall of one who died a professed Papist viz. the Scottish Queene he praied that his soule and the soules of all there present might be with the soule of the dead Papist For this faith thus taught vs haue our learned aduersaries honoured (a) Mr. Cowper late Bishope of Lincolne in his foresaid Chronicle fol. 156. a. Mr. Bilson now Bishope of winchester in his true difeference betweene Cristiane subiection vnchristian rebellion Part 1. pag. 57. Mr. Foxe in his Acts and Monuments Printed 1576. pag. 117. a. Mr. D. Fulke in his booke against Heskins Sanders c. p. 561. fine 562. initio Gregorie and Austine with due and answerable commendation calling therefore th' one of them (b) Mr. Godwine in his Catallog of Bishopes pag. 7. ante med S. Austine (c) Mr. Godwine vbi supra pag. 7. initio our Apostle and th' other (d) Mr. Godwine vbi supra pa. 3 ante med that Blessed and holy Father S. Gregorie c. To this faith like-wise haue all the learned Protestants of sober Iudgement afforded the promisses of hopefull saluatioÌ„ as appeareth most plainely 1. By their owne most euident testimonies 2. By their like confessed examples thereof giuen 3. And by their vndoubted answerable practize To giue proofe of euery of these partes And 1. First concerning theire testimonies in this kinde Mr. D. Baro saith (e) Mr. D. Baro in his foure sermons and two questions disputed ad cleruÌ„ c. serm 3. pag. 448. fine I dare not deny the name of Christians to the Romanistes sithe the learneder writers do acknowledge the Church of Rome to be the Church of God And Mr. Hooker also saith (f) Mr. Hooker in his third booke of Ecclesiasticall Policie pag. 188. initio And Iohannes Regius in his liber Apologeticus c. p. 95. fine saith In Papatu autem cum fuerit ecclesia vera c. The Church of Rome is to be reputed a part of the House of God a limme of the visible Church of Christ and (g) Mr. Hooker vbi supra pag. 130 ante med we gladly acknowledge them to be of the familie of Iesus Christ Mr. Bunnie likewise saith of Catholickes and protestants (h) Mr. Bunnie in his tretise tending to PacificatioÌ„ sect 18. p. 109 circa med Neither of vs may iustly accompt the other to be none of the Church of God (i) Mr. Bunny vbi supra pag. 113. post med we are no seuerall Church from them nor they from vs In like sorte doth Mr. D. Some in defence thereof against Penrie the puritane say (k) Mr. D. Some in his defence against Mr. Penrie refutation of many absurdities c. in Mr. Penries treatise pag. 164. ante med that the Papistes are not altogither aliens from Gods couenant I haue shewed before for (l) Mr. Doct. Some vbi supra pag. 182. initio in the Iudgement of all learned men and all reformed Churches there is in Poperie a Church a Ministerie a true Christ c. (m) Mr. D. Some vbi supra pag. 176. prope finem If you thinke that all the Popishe sorte which died in the Popish Church are damned you thinke absurdly and dissent from the Iudgment of the learned Protestants Lastly to omitte many others (*) Peter martir as appeareth by his Epistles annexed to his common places in English pag. 153. a. fine Desired at the conference had at Poysie betweene the Catholickes and Protestants that they should not for diuersitie of opinion breake brotherlie Charitie nor call one another Heritickes and see the same opinion yet further affirmed by the ProtestaÌ„t writter against Nicholas Machiuell printed at London 1062. page 80 post medium 83 paulo post medium 85. prope fineÌ„ for we are vnwilling to become tediouse to your MAIESTIE Mr. D. Couell in his late treatise Published by Authoritie and didecated to the Lord Archbishop of Canterbury defendeth this opinion at large and concludeth (n) Mr. D. Couel in his defence of mr Hookers fiue bookes of Ecclesiasticall pollicie Pâ—blished by authoritie page 77. ante med saying wee affirme them of the Church of Rome to be partes of the Church of Christ and that those that liue and die in that Church may notwith-standing be saued In so much as he doubteth not to charge the Puritanes with (o) mr D. Couel vbi supra page 68. paulo post med Ignâ—rance for their contrary opinion 4 Hitheâ—to concerning their Testimonies before vndertaken 2 Secondly As concerning now their like confessed examples we will out of very many alleadge only some fewe It will not we thinke be denied but that our late SOVERAIGNE KING Henry the Eight did after his breach with Rome beleeue and maintaine the wholl frame and substance of our now professed Catholicke faith the Article of the Popes Premacie only excepted To which end their owne author Sleidane saith of him (2) Sleydan in English .l. 13. fol. 174. a. initio He exiled the name of the Bishope of Rome but kept still his Doctrine and Mr. Foxe saith aâ—cordingly (3) Foxe act monu pag 1472. b. sine He set forth and by full consent of Parliament established the booke of sixe Articles conteining the summe of Popish Religion And it is euident that he himselfe in person not only as then disputed (4) Act. monu pag. 530 a. b. initio but also commaunded (5) act monu page 533. a circa med sentence to be pronounced against Lamberte as also the L. Cromwell redde and (6) act monu page 533. a. pronounced that sentence and at his owne death protested him selfe (7) Act. mon. page 598 b circa med see Hollinsheads Chronicle page 591. to die in the Catholicke faith not doubting in any Article of faith or Sacrament of the Church though saith he many haue
conclude with Caluin who setteth downe our foresaide allegation saying of vs (l) Caluin institut l. 4. c. 2. sect 2. saith Magnifice illi quidem suam nobis Ecclesiam comendant allegant enim â—am apud se initio sana Doctrina sanguine Martirum bene fundatam perpetua Episcoporum successione conseruatam fuisse ne intercideret commemorant quanti hanc successionem fecerunt Ireneus Tertullianus Origenes Augustinus alij They in deede sett forth their Church to vs very gloriously c. They reporte out of Ireneus Tertullian Origen Augustine and others how highly they esteemed this succession Whereto he then aunswereth and giueth his like reason thereof saying (*) Cum extra controuersiam esset nihil a principio vsque ad illam aetatem mutatum fuisse in Doctrina sumebant quod omnibus nouis erroribus conficiendis sufficeret illos opugnare Doctrinam ab ipsis vsque Apostolis constanter vnanimi assensu retentam Caluin vbi supra l. 4 cap. 2. sect 3. Considering it was a matter out of all doubt that from the beginning euen vntill that time nothing was changed in Doctrine the fore-saide holy Doctors tooke in argument that which was sufficient for the ouerthrowing of all new errors to witte that they viz. the heretickes oppugned the Doctrine which euen from the very Apostles them selues had bene inuiolablie and with one consent reteined And in his booke of Institutions set forth in French he saith expresly that (m) Caluin in his institutions in French Printed at Gaeneua by Corradus Badius Anno. 1562. saith C'estoyt vne chose notoire sans doubte que depuis L'ange des Apostres iusques a lour temps il ne S'estoit fait nul Changement de Doctrine ny a Rome â—y aux autres villes It was a thing notoriouse without doubt that after the Apostles age vntill those fore-said 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 times of Saint Austine Epiphanius Optatus c. Which was for foure hundreth and fortie yeares after Christ The Church of Rome being then thus cleared from all change of Doctrine at the least concerning any needfull article of faith which is the only point now pertinent and questionable during aswell the first 440. yeares after Christ as also the other thousand yeares now last past There remaineth only to be examined the interim of those 160. yeares which passed betweene the saide first 440. and the saide other last 1000. yeares in which meane time if no such supposed change was then doth it hereof vnauoidably follow that as the Church of Rome at first receaued and professed the right faith so likewise she doth yet still to this day continew and preserue the same The matter being as then euen from the testimonies of our learned aduersaries made thus issuable and plainely deduced to this certainety or narrow compasse of time we haue here often prouoked theÌ„ to giue example or instance of this their supposed change in the Romane Church during the saide meane time of 160. yeares In full discouery of which point we will breifly vrge three speciall reasons next ensuing As First seeing the scriptures do witnes to vs aswel that Christ hath placed in his Church (n) Ephes 4 11 12 13. Pastors and Doctors to continew to the consummation of Saints vntill we all meete in the vnitie of faith euen as our aduersaries do here-vpon expounde (o) Mr. Fulke against the Remish testament in Ephes 4. fol. 335. a. initio And Caluin institut Printed Geneuae 1550. c. 8. de fide sect 37 38. p. 233. 234. melancthon in loc Comun Printed 1561. c. de Ecclesia for euer as also that these (p) Esay 62 6. watchmen or (*) See the margi notes of the English Bible of Anno 1576. in Esay 62 6. Pastors (q) Esay 62 6. shall not be silent but shall as Mr. Fulke confesseth (r) Mr. Fulk in his aunswere to a counterfaite Catholicke pa. 11. initio alwaies resist all false opinion euen (s) Mr. Fulke ibidem pa. 92. ante medium with open reprehension which thing is also other-wise most euident in that by the Iudgment of all men (t) See this confessed hereafter tract 2. c. 1. sect 6. in the margent at the letter m. tract 1. c. 2. sect 13. in the margent at the letter r. Christes true Church must euer continew but the true Church she neither is nor can be if she faile so much in dutie as to suffer so many supposed errors to assaulte inuade her Children without some open defence and resistance to the contrarie Therefore so many and so important Doctrines as Merit of workes Praier for the dead Praier to Saints Free-will Reall presence Adoration of Christ in the sacrament Sacrifice of the Masse The vnmaried life of Priestes and so many other moe such like could neuer supposing they were errors haue in so small a compasse as of those saide 160. yeares bene brought to haue bene as then begunne and publickly professed by the Romane Church without greate difficultie of resistance and open reprehension of some one or other Godly man in some parte of the true Church The examples (u) These examples are yet extant and to be found in Ireneus in libro aduersus haereses And in Epiphanius and Augustine in their seuerall bookes against haeresies aswell of the times then precedent wherein were so contradicted but for some one or other seuerall opinion The ValeÌ„tinians Tatianists Manichees Arianes c. As also of the ages then subsequent in which were in like sorte contradicted the seuerall (x) These examples are collected out of the Fathers of euery of those ages by the Protestant writers as namely by the Centurie writers in their fifte Chapter of euery seuerall Centurie See also Pantaleon in his Chronologie and Osiander in his seueral centuries other heresies of euery age and all yet to this day manifouldly recorded giue plentifull demonstration herein The like examples also of the very foresaide 160. yeares now in question afforde no lesse euidence hereof for euen as then were contradicted for their seuerall opinions to vs yet at this day discerned and knowne not only the (y) Aug. l. de haeresibus ad quod uultdeum haer 88. Pelagianes (z) Aug. ibidem haer 91. Nestorians (a) Aug. ibidem haer 69. Donatists (b) Sexta sinod Constantinop and see Centur. 6. col 311. line 37. Monothelites c. But also which argueth this matter most inuinciblie and clearely for vs and against our aduersaries sondry heretickes for theire then priuate and singular denying as protestants now do sondry points of our now professed Catholicke faith The vndoubted examples whereof are many and by our very aduersaries acknowledged So euen in or which is
of the whole time since the Apostles to this present that (¶) See Mr. Bunny in his treatise tending to pacificatioÌ„ Sect 14. circa med pa. 89. the Church of Rome hath euer continued after a sorte in the profession of the faith since the time that by the Apostles it was deliuered to them c. and hath also in some manner preserued and hitherto maintained both the word and the sacraments that Christ himselfe did leaue vnto vs which surely saith he is a very speciall blessing of God an euident worke of the holy Ghost c. And thus much briefly whether that the Romane Church professing the right faith in the Apostles times hath at any time since euer altred or changed the same against our foresaid discourse wherof grounded vpon seuerall truthes confessed euen by our aduersaries if any boulder forehead shal wilfully oppose it selfe shall without other answere or respecte had to that which his learned brethren haue heretofore coÌ„fessed and we otherwise proued leape ouer al the foresaide proofes and ages iumping per saltum vp to the Apostles then tell vs (*) So Mr. Whitaker l 7 Contra Duraeum pa. 478 ante medium saith Nobis sufficit ex PontificioruÌ„ dogmatuÌ„ scripturarum collatione discrimen dissimilità dineÌ„â—gnoscere historicis liberum relinquimus scribere quid vâ— lint that howsoeuer we proue from histories Fathers or other testimonie of their owne writers concerning euery of the ages since the Apostles times yet the scriptures theÌ„selues are in his (¶) Hereof see hereafter Tract 2. c. 1. Sect. 1. initio in the margent at the letter p. and 〈◊〉 q. opinion contrary in many points to that faith which the Romane Church now professeth and that therein therefore she hath changed the faith which was first to her deliuered Besides that this is a most needie and miserable begging of the thing in question against which we doe vehemently contest as being more then perswaded that our aduersaries cannot truely alleage from the first of Genesis to the last of the Reuelations so much as any one texte of scripture which maketh with them and against vs. Let that man all other of his minde yet also further consider that for so much as the sacred SCRIPTVRES them selues do as before (t) See heretofore Tract 1. Sect. 8. l. n. o. and hereafter Tract 2. c. 2. Sect 1. prope initium affirme that the Churches true Pastours must euermore continew and withstand all innouation of false doctrine euen with open reprehension The answerable performance wherof in perticuler being matter of fact can be to vs at this day no otherwise made knowen then vpon the onely credite of humane testimonie commended to vs by historie (u) Mr. Whitaker Contra Duraeum l. 7. page 472. saith Quicquid de Ecclesiae Propagatione Amplitudine gloria veteres Prophetae predixerunt id perfectum esse historia Luculentissime testatur ita vatic inijs Prophetarum Ecclesiasticam historiaÌ„ suffragari nulla controuersia est the force of which testimonie our very aduersaries acknowledge (*) Mr. Hooker in his Ecclesiastical Policie l. 2. p. 115. initio saith The strength of mans authoritie is affirmatiuely such that the weightest affaires in the world depend there-vpon And ibidem pag. 116. ante medium VVhatso-euer we beleeue concerning saluation by Christ although the scripture be therin the grounde of our beleefe yet is mans authoritie the keye that openeth the dore c. The scripture coulde not teach vs these thinges vnlesse wee beleeued men c And ibidem l. 1. page 86. ante medium Of thinges necessarie the very cheefest is to knowe what bookes we are bound to esteeme holy which point is confessed impossible for the scripture it selfe to teach And l. 2. Sect. 4. page 102. fine for if any one booke of scripture did giue testimonie to all yet still that scripture which giueth credit to the rest would require an other scripture to giue credit vnto it neither coulde we euer come to any pause whereon to rest our assurance vnlesse besides scripture there were some thinge which might assure vs. c. vpon which ground l. 3. Sect. 8. page 146. fine he saith VVe all knowe that the first out-ward motiue leading men so to esteeme of the scripture is the authority of Gods Church And Mr. Whitaker aduersus Stapletonum l. 2. c. 4. page 298. post med saith non nego traditionem Ecclesiasticam esse argumentum quo argui conuinci possit qui libri sunt canonici qui non And ibidem page 300. ante medium Hoc semper dixi sensique vide ibidem l. 1. page 25. ante medium And in his booke against Mr. VVilliam Rainoldes page 44. circa med In so much as the Protestant author of the treatise of the scripture and the Church so greatelie commended by Bullinger in his preface before that booke doth after the Englishe translation thereof cap. 15 page 72 say we coulde not beleeue the ghospell were it not that the Church taught vs and witnessed that this Doctrine was deliuered by the Apostles And see further there cap. 19. page 74. 75. that there-fore the same SCRIPTVRES do therein most euidently perforce reduce them to this foresaid triall by historie and Fathers whereto if they stand their ouerthrow they see is certaine and in refusing the same their flight is shamefull As for the further extremest bouldnes of such who are in these straites resolued not to acknowledge the (â‹) Iohannes Regius in libro apologetico c. page 192. post medium and 193. being vrged to shew wherein the Romane Church changed her faith and not able to giue any one perticuler example thereof betaketh him-selfe to this extreemest bouldnes answering page 193. post medium Sed denique licet verum esset Romanam Ecclesiam in sua religione nihil mutasse an propterea mox sequetur eam esse veram Ecclesiam Non opinor In defence whereof he is not ashamed to alleadge sondry impertinent reasons vnworthy of rehersall Romane Church to be a true Church though it were true that she had not changed any thing in religion We passe the same ouer as being most absurde and much more worthy of contempt then answere THE SECOND TRACT FIRST CHAPTER SECT 1. THAT CHRISTS CHVRCH VVAS BY the Predictions of the Prophets foretolde to become vniuersall and to conuert with great increase the Kinges and Nations of the Gentiles AND for so much most GRATIOVS SOVERAIGNE as it hath bin the course of certaine our aduersaries vnder the pretence of onely scripture to vnder take libertie of reiecting all our former confessed proofes drawen from the authoritie of Mirâ—cles though neuer so true of Fathers though neuer so auncient and so thereby in the end making them selues and euery of their vulgar followers Iudges (p) Luberius in libro de principijs christian dogm l. 6. c. 13. page 563. antâ— med saith Omnes publicos Iudices vt interpretando
initio He greatly reuerenced Anthonie the Moncke whose religiouse and austere life Protestants terme (t) Osiander in Epitom cent 4. c. 2. p. 100. superstitiouse (u) Euseb de vita Constantini l. 3. c. 2. He signed him selfe with the signe â—f the Crosse (x) Zozomen hist l. 1. c. 4. 8. prope finem And Euseb in orat de Laudiâ—uâ— Constantini ante med saith Imperator triumphale signum honorat And Prudentius in apotheosi doth accordingly affirme this vsage in the auncient Emperours saying thereof Vexillumque Cruciâ— summus dominator adorat And Szegedinus in his speculum pontificuÌ„ pag. 229. saith Crux honorari capit Constantini tempore Honoured the same signe Had affiance (y) Euseb de vita constantini l. 2 c. 7. and successe of victorie in the virtue thereof and (z) Euseb ibid. l. 1. c. 25. l. 2. c. 3. l. 3. c. 48. erected it publickly He (a) Zozomen hist l. 1. c. 9. post med ordayned that the decrees of Councels should be kepte firme and inuiâ—lable (b) Euseb vbi supra l. 3. c. 10. fine And Theodoret hist l 1. c. 7. circa med And the Centurie writers cent 4. col 460. line 31. He would not sitt downe at the Councell of Nyce till the Bishopes had therto giuen him their assent He (c) Ambrose epist 32. And Rufinus hist l. 10 c. 2. And see this fully confessed and reported by Crispinus in his discourse of the state of the Church pa. 99. prope finem where he thus writeth thereof Constantine said God hath ordained you B shopes and hath giuen you power to iudge of your sâ—lues By meanes whereof we yeelde our selues to your Iudgement men may not Iudge you but God alone And â—n Zozomen hist l. 1. c. 16. Constantine saith Mihi vero non est fas cum homo sim Eiusmodâ— tausaris cognitionem arrogare would not vndertake the iudgement of Churche causes but committed the same ouer to Bishoppes (d) Cent. 4. col 653. line 26. 27. He reprooued Aâ—esius the Nâ—uaâ—ian for denying the power giuen Priests to remitt sinne (e) Centur. 4. col 454. line 26. Euseb de vita Consian l. 4. c. 71. After his death praier was made for his soule and (f) Euseb vbi supra the misticalâ— sacrifice offered And as concerning the Churches doctrine of that age it was so euidently our now professed Catholicke faith that to omitt all other perticuler proofe and what is by our other aduersaries confessed (*) In the breefe discourse of the Churches estate c. Annexed to Crispinus his booke of the estate of the Church it is affirmed how that aboute the eâ—lâ— of this period which continued vntill Constantine the loue of solitude Monckerie the abstinence froÌ„ mariage from certain meates on perticuler daies many feastes and other seedes of superstition after succeeding tooke a marueilouse roote so the Commencement of praiers for the dead and sacrifice of the Masse did discouer them selues c. in this behalfe the centurie writers of Magdeburge whose writinges are by our English Protestants affirmed to be (g) Mr. D. Hill in his defence of the article Christ descended in to hell fol. 23. b. post med worthie of immortall memorie do in their fourth Centurie by theÌ„ dedicated to our late Souraigne Lady Queene Elizabeth professe to (h) Col. 278. line 16. sett downe the peculier supposed errors of the doctor of those times and do charge them in perticuler by collection from their owne writings with (i) Cent. 4. col 291. freewill (k) Cent. 4. col 292. Iustification by workes (l) Cent. 4. col 293. Meritt of workes (m) Cent. 4. col 425. l. 54. col 426. line 10. col 294. Confession of Sinnes and Penance with (2) Cent. 4. col 425. line 60. absolution of such as had confessed with affirming (3) Cent. 4. col 1243 line 33. And see Caluin in institut l. 4. c. 19. sect 17. Penance to be the second table after shipwracke error in (4) Cent. 4. col 231. line 12 col 294. line 1. the doctrine of penance with (n) Cent. 4. col 295. line 58. col 296. 297. Inuocation af Saintes (o) Cent. 4. col 304. line 42. 43. c. Purgatorie (p) Cent. 4. col 409. line 15. 25. Aultars (q) Cent. 4. col 295. line 3. 40. col 985. line 30. Transubstantiation (r) Cent. 4. col 456. 457. 482. line 44. col 1250. line 45. translation of Saintes Râ—lickes and their worship (s) Cent. 4. col 457. line 58. col 458. line 1. 2. 3. Pilgrimage to holy places (t) Cent. 4. col 470. line 20. Heremites (u) Cent. 4. col 300. line 39. col 301. line 46. col 464 465. Monckes their (x) Cent. 4. col 464. line 59. col 301. line 28. 29. c. voluntarie pouertie their (y) Cent. 4. col 471. l. 23. col 474. l. 10. 11. 22. 23. abstine ce from certain meate other austeritie of life their (z) Cent. 4. col 472. l 20. Cowle girdle and other religiouse habites their vndoubted and great (*) Cent. 4. col 493. l. 18. Miracles (a) Cent. 4. col 301. l. 1. 2. 3. 54. col 706. l. 57. col 847. line 50. the Vowed chastitie of Virgins (b) Cent. 4. col 467. l. 8. 9. c. Monasteries of vowed Viâ—gins (c) Cent. 4. col 495. l. 18. Rising in the night to praier also also with (d) Cent. 4. col 302. line 9. 10. 14. c. And col 495. line 30.31 And Mr. Fulke against Heskens Sanders c. pag. 657. circa med Affirmeth that Rufinus and Cirill had a superstitiouse estimation of the signe of the Crosse that also by the reporte of Paulinus the Crosse was by the Bishope of Hierusalem brought forth at Easter yearely to be worshipped of the people And Danaeus in prime partis altera parte ad Bellarminum 5. controu respons pag. 1415. initio Affirmeth that Paulinus Cirrill and sondry other Fathers were plainely superstitiouse blinded with this enchauntment of the Crosses adoration attributing to much the signe of the Crosse with (e) Cent. 4. col 417. 418. 419. Abrenunciation ANNOILING threefould Immersion And sondry other like Ceremonies vsed in Baptisme with (¶) Cent. 4. col 415. line 25. Baptisme of laye persons in case of necessitie with (â‹) Cent. 4. col 1160. line 53. col 1â—43 line 39. Remission of sinnes not signified but giuen in Baptisme with (f) Cent. 4. col 415. line 44. Consecration of the water of Baptisme with teaching that (g) Cent. 4. col 303. line 18. col 704. line 11 21. col 1293. line 5. 17. Priestes might not marrie that (h) Cent. 4. col 303. line 10. col 847. line
Lombards Hunnes or Vandalles haue so helde still their owne c. could shew theire originall and history set forth in most true writting and being euery where dispersed as they were coulde neuertheles keepe their owne ordinances which for so much as it contineweth among the Iewes is vndoubtedly a singuler worke of God c. If now then Godes worke be such in the dispersed reprobate Iewes afrer the time of their Sinagoges decay shall it not much the rather bee more Gloriouse in his Church of the new testament which according to Paule haebr 8 6. Is established in better promises Then euer was the other of the Iewes euer before the dissolution and end thereof And see Peter Martir vbi supra pa. 328. b. fine 329. a initio visible in the most notable prouinces of the world as Greece Italy Spaine France Germanie England c. And therfore here also againe we do submit to your MAIESTIES learned iudgement whether we or they be the men that can against the obiections in this kind of the doubtfull and misbeleeuing Iewes maintaine that before Luthers time the foresaid predictions of their Prophetes haue bene fulfilled and so consequently that our Sauiour is the true Messias which falleth necessarily into great daunger of further doubt with them if so many of their Prophecies as went of the Messias and his Church haue for so many ages before Luther bene lefte vnaccomplished Neither may the scandall or scruple hence arising be a stumbling blocke onely to the Iewes but such as hath also distracted certaine of our learned aduersaries To alleage some few examples therof and withall to omitt the straites and laborinthes into which certaine principall Protestant (b) Caluin in Daniell c. 2. vers 44. and Luther tom 7. printed at Witteberg Anno 1557 lib. de Iudaeis c. writers haue bene driuen in their disputation had of this matter against the Iewes Sebastian Castalio professor at Basill (*) Osiander in Epitom histor Eccles cent 16. pa 753. initio calleth him Sebastianus castalio vir apprime doctus Caluinista tamen Linguarum peritissimus c. And Pantalion in his Chronographia p. 125. placeth him there in his catalog of the Fathers and lightes of the Church saying further that for such Guilielmus Farellus Petrus Viretus Sebastian Castalio agnoscuntur a very learned Caluinist and highly (c) Castalio coÌ„mended by D. Humfrey de rat interpret l. 1. pa. 62. 63. and 189. And by Gesnerus in bibliotheca SebastiaÌ„ Castall And by Fridericus Furius alleadged in Sebast Castal defens suarum translat pag. 236. commended by D. Humfrey and others hauing recited sondry of the foresaid Prophecies concerning the conuersion of Kinges and the Churches foresaide happie estate and continuance and looking to the accomplishmeÌ„t thereof writeth thus perplexedly thereof to our late Soueraigne Lord King Edward the sixte (d) SebastiaÌ„ Castalio in his preface of the greate Lattin Bible dedicated to Kinge Edward the sixte saith Equidem aut haec futura fatendum est aut tam fuisse aut Deus accusandus mendacij quod si quis fuisse dicit quaeram ex eo quando fuerint si dicet tempore Apostolorum quaeram cur nec vndiquaque perfecta fuerit tam cito Exoleuerit dei cognitio ac pietas que aeterna marinis vndiâ— abundantior fuerat promisse Verely we must confesse either that these thinges shall be performed hereafter or haue bene already or that God is to be accused of lying If any man answere that they haue bene performed I will demaund of him when If he say in the Apostles time I will demaund how it chaunceth that neither then the knowledge of God was altâ—gither perfect and after in so short space vanished away which was promised to be aeternall and more aboundant then the floodes of the sea So plainely doth he more then insinuate this perilous scruple and which is most dangerous withall leaueth the same not explained or answered but perplexed and doubtfull saying yet further thereof (e) Castalio vbi supra saith Quo magis librâ—s sacrâ—â— coÌ„sidero eo minus hactenus praestitum video vtcunqueâ—ra â—â—la â—lla intelligas the more I do peruse the scripturâ—s the lesse do I finde the same performed howsoeuer you vnderstand the said Prophecies But much more greeuous is the example hereof in Dauid George the hollander who for many yeeres continued at Basill professing there the Protestants religion and by them well estemed of till in the end he became a most blasphemous Apostata and affirming our Sauiour to be a Seducer drew secretly many to his opinion the principall motiue of his reuolt being that (f) Historia Georgij Dauidis printed at Antwerpe 1568. in Octauo the Diuines of Basill published his historie Si Christi Apostolorum doctrina vera perfecta fuisset c. If the doctrine of Christ and his Apostles had bene true perfâ—â—t the Church which they planted c. shâ—uld haue continued c. But now it is manifest that Antichrist hath subuerted the doctrine of the Aposâ—lâ—s and the Churche by them begunne as is euident in the papacie thâ—rfore the doctrine of the Apostles was false and imperfect Thus far that wretched Apostata By which two foresaid examples of Castalio and Dauid Geâ—rge and other the premisses is fully discouered not onely the not fulfilling of the foresaid Predictions in the Protestants Church but also the dangerous sequell which thence ensueth against theire wholle Church and religion in generall A CONFVTATION OF THE PROTEstants obiections and answeres concerning their Churches not accomplishment of the said predictions Sect. 6. AND we may not here dissemble but referre like wise vnto your MAIESTIES graue iudgmeÌ„t the colours rather then answers wherwith certaine our aduersaries do in these straites seeke to vphold them selues and their Church 1 First some woulde enforce that the vniuersalitie which is foretould of the Church was to be accomplished but after (g) The Author of the booke entituled Antichristus siue Prognostica finis mundi pag. 12. fine saith spiritus qui annunciat futura non operatur nisi eunte Euangelio quod sub finem ex confesso Lutherus primus inuexit And pag. 13. post medium he further saith Non manifestatur auteÌ„ perseudoprophetarum surrectio nisi Euangelio quod inde a primatiuo Apostolorum Euangelio ante Lutherum vt diximus nunquam iuit ne quis autem Hussiticum Euangelium pertinere huc putet id prohibet quod Christus illud Euangelium edicit quod sub finem per vniuersum orbem esset iturum porro Hussiticum Euangelium Bohemis tantum venit signo ergo esse non potest nam coÌ„mune orbis EuangeliuÌ„ signo esse voluit non illud vnius gentis Lutheri Euangelium per orbem volat tam voce tam praelo Luthers ghospell preached which long intermission til Luthers time as it implieth a manifest breach of Gods foresaid
(*) Hereof see heretofore Tract 2. c. 1. Sect. 1. l. 0. Couenante which foresheweth and assureth the Churches increase and prosperouse continuance thereof and is directly against the opinion of the most learned (h) Mr. Whitaker in his booke Contra Duraeum l. 7. pag. 472. saith Quicquid de Ecclesiae propagatione amplitudine gloria veteres Prophetae praedixerunt id perfectuÌ„ esse historia Luculentissime testatur c. Protestants who affirme that the foresaid predictions haue bene heretofore performed And is also other-wise not answerable to the euent since Luthers time for not so much as any one King or Kingdome of the Gentills is yet hitherto conuerted from paganisme by Luther or any of his followers So likewise Christian hartes may hardly endure to thinke that we haue for so many ages before Luther wanted weapons in this behalfe against the Iewes or that God hath during the youth middle time of his Church suspended his foresaid promises of her happie conuersion of Kinges and Nations to serue her and is but now to fulfill the same in her (¶) In hac mundi senecta post tenebras lucem Euangelij exorir prâ—lucere voluit Deus So say the Protestant Diuines apud Osiandrum Centur. 16. page 872. post medium declining and decrepit age 2 Secondly others in steed of answere doe obiect that the Apostle foretelleth (â‹) 2. Thess 2 3. a falling away In discharg wherof it is manifest first that there is nothing in this place to prooue that the said falling away should continue for so many hundred yeares as are before pretended Secondly we say that this falling away is as the Fathers vnderstand not of the Church whereof (*) Gloriosa dicta sunt de te Ciuitas Dei psalm 86 3. glorious thinges are foretould but of (i) Ambros in hunc locum Tertul. de resurrect carnis Aug. de ciuit dei l. 20. c. 19. Hierom. qu. 11. ad algasiam the Romaine Empire which did then (k) 2. Thess 2 7. hould or florish and yet in the end must (*) See Dresserus in mil lenar 5. pa. 92. fine 93. initio fall away and that not in part but as the texte there saith must (l) 2. Thess 2 7. be taken away which to referre to the Church were as Mr. Witaker him selfe confesseth (m) Mr. Whitaker against Mr. William Raynoldes in his aunswere to the preface pag. 33. saith We beleeue that Christes Church shall neuer faile we account it a prophane heresie to teach that Christes Catholicke Church hath pâ—rished from the earth at any time for this assertion sâ—aketh the foundation of all faith a prophane heresie 3 Thirdly they do furthermore yet in lieu of answere obiect with Mr. D. Fulke that S. Iohn foretelleth that by reason of Antichrists persecution (n) Reuelat. 12 6. obiected thus by Mr. Fulke in his answere to a Counterfaite Catholicke pa. 16. ante medium the woman must flee into wildernes there to remaine a long season Whereunto we likewise say first that the same scripture witnesseth that (*) Renelat 20 2 3. the olde Serpent Satan was bound for a thousand yeares that he should no more deceiue the Nations till the thousand yeeres were ended and not loosed (¶) Reuelat. 20 7. Mr. Willet in his Sinopsis pa. 160. post med thinketh these 1000. yeares to haue ended Anno Doâ—ni 1294. Mr. Foxe in apoc c. 11. pag. 245. circa medium thinketh then to haue ended Anno Domini 1300. And vide ibidem pa. 346. fine 347 fine And see Hospianus in historia sacramentaria l. 4. c. 2. p. 295. ante med in Epist dedicatoria antemed And Bullenger vpon the Apoâ—â—lipps sâ—rm 87. fol. 267. b. fine Affirmeth hereupon that the gâ—spell was preached not â—n â—â—â—â—r-mâ—â—ker but most manifest not short pinâ—â—ed â—â—at pâ—â—bshed by 〈◊〉 space of a thousand yeareâ— and reâ—eaued not of a fewe but of all Nations c. till then Which number though it be perhaps incertaine as signifying mo yeeres yet fewer it cannot signifie and therefore our aduersaries in placing Antichrists appearing and forecing of the Church to flie into wildernes so many ages within the first thou sand yeeres after Christ do therein affirme against manifest scripture and the iudgment (¶) For it is affirmed collected from the scriptures that Antichrist is yet to come by VVicelius in libro de singularitate Antichristi by Hierome Zanchius in epist Pauli ad Phillip Collos Thes page 245. a. and by Franciscus Lambertus whoÌ„ Bullenger vpon the Apocalips serm 62. fol. 202. b. post med commendeth for a most godly and excellent learned man of whose iudgement that Antichrist is not yet come see the booke entituled Antichristus siuâ— prognostica finis mundi printed at Basill page 74. 75. 79. ante medium And concerning the like opinion of other Protestants see Mr. Doue in his sermon of the second coming of Christ c. versus finem where he saith Some Protestants being ouermuch modest make a doubt whether Antichrist be yet reuealed or not And see Mr. Foxe act mon. printed 1576. page 739. b. prope finem printed Anno 1596. page 366. a. lin 17 of theire owne brethren Secondly we say that these foresaide wordes obiected there to remaine a long season being most materiall and inserted by Mr. D. Fulke not as his owne wordes but as in the seuerall print or letter of the scripture are his owne negligent or els more faultie addition and therefore that there is nothing in the texte to proue that this flight though it were to haue hapned within the saide thousand yeares should against so many foresaide Prophecies continew for so lorge a season as either of these last 1300. or 900. yeares but only as the texte saith modico tempore for (o) Reuelat. 12 12. 17 10. 20.3 Mr. Foxe in Apoc. c. 11. page 239. versus finem saith hereof Neque enim fieri potest vt longum tempus codem modico tempore figuretur modico enim tempore modicuÌ„ tempus designatur to which end he alleageth there Franciscus Lambertus and Dauid Chitraeus vide pag. 347. fine 348. and see Fr. du Ion. vpon the reuelations c. 20. page 257. 258. a short time namely (p) Reuelat. 12 6. for a thousand two hundreth and sixtie daies or as it is explained in other tearmes for (q) Daniel 12 7. reuelat 12 14. a time two times and halfe a time or as it is yet further explained for (r) reuelat 11 2. 13 5. two and fortie monethes all which aswell by ordinary computation (s) Mr. Dent in his ruine of Rome or exposition vpon the reuelation page 134. as also by exposicion of the Fathers (t) Aug. de Ciuitat Dei lib. 20. c. 23. Hiâ—rom in Daniel c. 7. Cirrill Catech. 25 Ireneus lib. 5. fine and others in so much as
for which he citeth many scriptures 3. Thirdly our aduersaries do yet further confesse and the nature of the thing proueth it for otherwise they were no true Pastors that these Churches Pastors at the least some of them shall (p) Mr. Fulke in his answere to a â—ounterfaite Catholicke page 11 initio 92 ante med alwaies resist all false opinion euen with open reprehension and that (q) Mr. Deering vbi supra in c. 2. vers 12. lect 10 circa med c. 3 lect 12. fine the religion beiâ—g of God no feare of man shall keepe them backe because as Mr. Deering saith hereof (r) mr Deering ibid. that were to keepe the honour of God for corners and sol tary places for as the Apostle prescribeth (*) Rom. 10 10. with thâ— harte a man beleeueth vnto righteousnes and with the mouth confesseth to saluation Concerning now the continued administration of SacrameÌ„ts 1. First the scriptures affirme that we are therby to (s) 1. Cor. 11 26. shew the Lords death till he come 2. Secondly our puritane aduersaries do acknowledge and accordingly teach that there must be (t) Beza in his sermons vpon the Canticles englished page 79. 80. Pastors and Doctors to the end of the world for the administration of the Word and Sacraments that therfore (v) Mr. Bancroft in the suruey of the holy pretended discipline page 440 post medium the ministrie of the Worde and Sacraments are in absolute degree of necessitie to saluation with whom our other Protestant aduersaries do agree Mr. Whitaker saying to this end of the administration of the Word and Sacraments that (x) Mr. Whitaker contra Duraeum l. 3. pag. 249 ante med saith Sâ— adsunt Ecclesiam constituunt tollunt si auferantur being present they do constitute a Church and being absent doe subuert it and Mr. D. Wilâ—et likewise saith of them (y) Mr. Willet in his synopsis page 71 fine these markes cannot be absâ—nt from the Church and it is no longer a true Church then it hath these markes for as he further saith (z) Mr. Willet vbi supra page 69 finc the onely absence of them doth make a nulletie of the Church with whom herein the Lutheranes also (a) Lobechius a Lutherane Doctor and publique Professor in the vniuersitie of Rostoche in disput theologic pag. 213. sect 44. affirmeth of these and of the Church that tam areto indistolubili nexu inter se copulata sunt vt in coetu vocatorum alterum sine altero esse non possit negato vno alterum quoque negare necesse sit do agree 3. Thirdly our aduersaries do yet further hereupon affirme of these that (b) Mr Whitaker contra Duraeum l. 3. page 260. saith Sunt Ecclesiae proprietates essentiales And see mr Whitgifte in his defence c. page 81. ante med and see mr D. Couell in his examination c. page 21. ante med page 5. fine they are essentiall notes of the Church and that (c) Hiperius in method theolog page 548 ante med page 532. prope finem And Amandus Polâ—nus in partition theolog page 304. ante med these notes are needfull to distinguish the true Church from the false that men carefull of their saluation may know where the true Church is and to which company cheifly thâ—y ought to adioyne them selues And thâ—t therefore the Church militant is in some sorte euermore to remaine not poore or slender in paucetie of professors but rich and plentifull (*) Caelius secundus Curio writt a wholle booke hereof entituled de amplitudine regni Dei wherein read him lib. 1. page 1. 5. 14. 24. l. 2. page 135. 148 167 183 232 233 243 246. c. And he answereth the common obiections vrged to the contrarie l. 1 page 96. 97 100 106 108 115 117 120 128 131. neither obscure or latent but like to (¶) Math. 5 15. Esa 2 2. Concerning the answerable exposition of which textes see D. Humfrey hereafter page 84. in the margent vnder the letter e. And S. Austin tom 6. contra faustuÌ„ Manich. l. 13. c. 13. saith Propter hos enim motus paruuloâ—um qui possint seduci ab hominibus a manifestatione claritatis Ecclesiae Dominus quoque prouidens ait non potest Ciuitas abscondi supra monteÌ„ constituta And tom 7. contra liter Petil. l. 2. c. 32. he further saith Hinc fit vt Ecclesia vera neminem lateat vnde est illud quod in Euangelio ipse dicit non potest Ciuitas abscondi supra montem constituta ideoque in eodem psalmo connectitur In sole posuit tabernaculum suum id est in manifestatione a Citie placed vpon a hill that cannot be hid knowen and (d) Bartholomeus Keckermanus in sistem theolog page 408. initio saith Noui testam Ecclesiae ratione notarum formae externae semper debet esse sensibilis seu conspicua vt nimirum reliquae gentes quae adhuc extra Ecclesiam sunt scire possint cuinam Ecclesiae sese debeant agregare id quod de ecclesia noui testam Esa c. 61. ab initio magnificis verbis predixit And Hiperius in method theolog page 552. prope finem saith Profectò nisi signa haec extarent ac vera ecclesia sensibus deprehenderetur qui scire possit homo cumam caetui salutis consequendae ergô adherendum sioi foret And Peter Marter in his epistâ—es annexed to his common places in English page 153. a. circa medium reporting certaine pointes wherein he professeth to agree with vs Catholickes saith We also doe not appoint an inuisible Church but doe define Congregations vnto which the faithfull may know that they may safely adioyne them selues affirming further a little there before that this opinion is saieth he Common with vs to Catholickes conspicuouse a truth so euident that they doubt not thereupon to affirme and teach out of the scriptures (e) Mr. Henoch Clapham in his soueraigne remedie against schisme p. 18. after many proofes alleaged by him from the scriptures and otherwise concludeth saying Not onely all auncientes euer holde the Churches euer visibilitie but also all learned men of our age In like full maner is the Churches visibilitie affirmed from the scriptures as well by Melancthon in loc comun edit 1561. c. de Ecclesia in prefat lib. corp doctrinae Christianae in Ecclesijs Saxon. mismicis electoris Saxon. impress Lipsiae Anno 1561. And in Concil theolog part 1. page 512. part 2. pag. 201. 394. As also by D. Humfrey in Iesuitismi part 2. rat 3. page 240. where he saith Declaratum est nos Ecclesiam non in aere ollocare sed in terra nos Ecclesiam confiteri esse opidum supra montem positum quod abscondi non pâ—test Math. 5. montem excelsum domus Dei cunctis collibus editiorem ad quem omnes gentes confluent Esa 2.
that Priests onely were wanting which she perfited by perswading the King to send to the Emperour of Râ—me for some Doctor c. Whervpon a certaine worthy man was made Bishope and sent to preach to the nation of the Iberianes Thendoret hist l. 1. c. 24. versus finem See also the former example of Frumentius answered in this sorte by D. Sarauia in defens tract c. contra respons Bezae c. 1. page 46. ante medium and impertinent If now our Catholicke Church be a true Church able to conferre this calling so by her (*) Whittaker contra Duraeum l. 9. page 820. saith hereof to Duraeus Fuit Lutherus vestro etiam ritu Presbiter atque Doctor c talem fuisse Suinglium Bucerum OecolampadiuÌ„ aliosque innumerabiles constat c. And see Ioannes Regius in libro Apologetico c. page 122. ante med page 121. giuen to Husse Wicliffe c. and that it was sufficient to them why then do our aduersaries so greeuously accuse maligne our said Church for false and Antichristian And if according to their doctrine the Pope be Antichrist and our Church Antichristian then followeth necessarily that which them selues therupon say namely that (d) Propositions and Principles disputed in the Vniuersitie of Geneua page 245. circa med And Mr. Gabriell Powell in his consideration of the Papistes reasons c. page 71. saith the Popish ordination is nothing els but meere prophanation c. there is no true Ecclesiasticall vocatioÌ„ in the Papacie c. And see further hereof mr Sutliffe in his answere to the Masse Priestes supplication to the 19. section And Mr. Fulke in his answere to a counterfeite Catholicke page 50. circa med saith to vs you are highly deceiued if you thinke we esteeme your offices of Bishops Priestes and Deacons any better then Lay men and you presume to much to thinke that we receiue your ordering to be lawfull And page 51. ante med he answereth giueth reason why he alloweth our Baptisme though not our orders And see Mr. Whitaker contra Duraeum l. 9. page 821. initio there is in Babilon thereby meaning our Church no holy Order or ministrie in deed no lawfull calling but a meerâ— vsurpation Fâ—r it must needs to all men seeme absurd that Châ—ists Ministers shouâ—d receiue then spirituall power and Comission from Antichrist and then also not onely Waldo the â—ay man and all those who discended from him which is heretofore (e) heretofore tract 2. c. 2 sect 3. prope initium in them made most euident but likewise euen Husse Wicliffe and Luâ—her him selfe who had no other calling but from our Church and so many other as haue afterwards claimed vnder them are destitute hitherto of all lawfull calling (f) The Protestant Lascius in proofe hereof alledgeth in the booke entituled de Russorum Muscouâ—tarum Tartararum religione page 23. Caluine saying quia Papae Tirannide abrupta fuit vera ordinationis series nouo subsidio nunc opus est c. atque omnimò extraoâ—dinarium fuit hoc munus quod Dominus nobis iniunxit c. so say they fleeing to extraordinarie calling And Beza in the Conference at Poyssie being demaunded of the calling of him selfe and his other then associates affirmed the same to be extraordinarie Hereof reade Sarauâ—a in defens tract contra respon Bezae page 59. fine 60. post medium 74. fine the true succession of ordination being as our aduersaries therupon affirme then broken of which needfull continuance of personall succession or calling seemeth furthermore so manifestly defectiue or wanting in the Protestants Church that euen sundry of themselues who as Sadell complaineth therat (g) Anthonie Sadell in his booke entituled de rebus grauissimis controuersis disputationes theologicae page 719. ante med saith hereof hoc ipsa rei veritas ab illis obtinuit veram atque expresso Dei verbo fundatam esse eam doctrinam quam ecclesiae nostrae amplexae sunt sed affirmaÌ„t ministros esse apud nos legitima vocatione destitutos cum non habeaÌ„t perpetuam ac visibilem ab Apostolis ad haec vsque tempora successionem c. acknowledge the doctrine which their Church doth embrace to be true and grounded vpon the expresse word of God do yet affirme the ministers with them to be destitute of lawfull calling c. In which opinion they are so resolute that Sadell did therefore write a speciall (h) The title of that treatise is de legitima vocatione Pastorum Ecclesiae reformatae aduersus eos qui in hoc tantum capite se ab Ecclesia reformata dissentire profitentur and beginneth page 719. of the booke aboue alledged treatise therof against them And thus much briefly whether Waldo Wicliffe Husse and Luther had suficient calling or not to administer the Protestant Churches word and sacrameÌ„ts which if they had not theÌ„ admitting that we should for the time suppose them to haue bene full Protestantes in opinioÌ„ and also neuer to haue bene reuolted Catholicks but origâ—nally professors of the Protestants Doctrine yet all thâ—s notwithstanding there appeareth by reason of their foresaid alledged onely want of true ordination a conâ—essed and vnanswerable defecte or downefall for so many hundreth yeares last past of theire Churches administration of the word and sacrameÌ„ts without which as them selues haue (i) See heretofore tract 2. c. 2. sect 1. at x. y. z. heretofore confessed froÌ„ the scriptures it were no Church THAT THE EXAMPLES OF BERTRAM Berengarius others who liued before Waldo are also insufficient to answere in this behalfe for their times SECT 7. HAVING spoken thus fully of Waldo Wycliffe and Husse in whom remained our aduersairies greatest confidence it shal be lesse needfull to make this point more manifest as yet in the other seuerall ages precedent to theire times as well for that thus much onely may suffice as haue bene already said of the Protestants foresaide defection though but during the seuerall times or ages of Waldo Wycliffe Husse or any of them concerning their Churches then euident want of administration of the worde and Sacraments which acording to their former (*) See heretofore tract 2. c. 2. sect 1. at t. v. and ibid. x. y. z. b. c. confessioÌ„ must euermore continue and be in the true Church as also for that their like manifest defect euen also in those other precedent ages is by our learned aduersaries no lesse theÌ„ very plainely acknowledged To ad yet somwhat to that which hath bene (k) See heretofore tract 2. c. 1. sect 4. heretofore most fullie confessed in that behalfe the other learned Protestants such as are more wary and sparing what to saie or write thereof do acknowledge that (l) Mr. Fulke in his answere to a counterfait Catholicke page 36. prope initium and Mr. Gabriel Powell in his Consideration of the Papistes reasons c. page 105. fine saieth I graunt that from the yeare
of Christ 605. the professani company of Popery hath bene very visible and perspicuous Anno 607. at the furthest from Christ the papistes religion preuailed (m) Mr. Fulke ibid. pag 27. circa medium all Popes from Boniface the third being Antichristes And that since that time theire Church (n) Mr. Fulke ibid. pag. 16. paulo ante med fled into the Wildernes there to remaine a long season inuisible now Waldo who was many yeares before Wicliffe Husse begunne but (o) Act. mon. page 628 b. ante medium Anno 1218 so that betwixte him and the foresaid yeares of 607 were sixe hundreth and odd yeares for and during all which time no lesse then for the time since Waldo our aduersaries rest chargeable againe to answere for their churches continued administration of the Word and Sacraments wherat they stand wholly silent and confesse as before their defect therin being vnable to afford but any one exaÌ„ple so much as of any one Kingdome Cittie or Village vpon the wholle face of the earth nor so much as of any one person liuing in the world professing their religion and celebrating their sacraments but during any one moment day or time within any one of all those said sixe hundreth yeares In further triall wherof to deale as now liberally with them and to admitt for true as well that Apocriphall and forged epistle printed lately at Basill written in behalfe of Priestes marriages in the name of Vtricke Bishope of Augusta vnto Pope Nicholas (p) For Pope Nicholas the first to whom this Vtricke should write was made Pope Anno. 858. enioying the same nyne yeeres two monthes xx daies dyed Anno. 867. as testifie Onuphrius in libro de Romanis Pontificibus vide AnastasiuÌ„ Bibliothecarium de vitis Roman Pontific c. Printed Magnutiae Anno. 1602. pag. 305 fine 328. initio And Pantaleon in cronog p. 70 wheras Vtricke was not made Bishope of Augusta till after the death of Pope Nicholas viz. Anno. 924 Vide Vrspergensem in chronic Chitreum in Chronic. Pantaleon in chronic page 75. and continuing Bishope 50. yeares dyed Anno. 973. Beuther l. Fastorum page 209. And see Pantaleon in Chronograph page 75. and Osiander in epitom histor eccles cent 9. 10. 11. 12. c. page 99. fine 100. ante medium sundry yeares either before that Vtricke was borne or els after that Pope Nicholas was dead as also that other though perhaps more auncient yet no lesse forged (q) It appeareth by the booke of Pope Adrian vnto Charles which booke is extant tom 3. Concil and in many thinges long since specially cited by Iuo and purposely written in confutation of that other booke vnder Charles his name that the same was then forged by some hereticall enimie against Images and lying booke written against images (*) Caluin in institut l. 1. c. 11. sect 14. Insinuateth it to be forged about Charelemaines time saying extat refutatorius liber sub Caroli magni nomine queÌ„ ex dictione colligere licet eodem fuisse tempore compositum Vnder the name of Carolus Magnus who in deed was not onely an extreme enemie (r) Ioanas Aurelianensis who liued in those times affirmeth l. 1. pro imaginibus that Claudius Taurinensis who impugned images durst neuer publish his doctrine therof during the life of Carolus magnus And Paulus Aemilius l. 2. hist Franciae such that Carolus magnus sent 12. Bishops vnto a Councell holden at Rome by Pope Stephanâ—â— in confutation of the error of the Greekes against images Hereof also see the Centurie writers cent 8. c. 9. col 570. And Mr. Cowper late Bishope of Lincoln in his Chronic. fol. 174. b. circa med repoâ—teth of certaine Bishops sent by Adrian to Charles who held a Councell in Fraunce against the condemnation of images c. to all those that impugned Images but was also as the learned Protestants (s) Hereof see Luc. Osiander in epitom hist eccles cent 8. pag. 101. circa med and Mr. Cowpers Chronic fol. 173. a. post med 175. b. paulo ante med Foxe in Apoc. page 436. paulo post med And Crispinus in his booke of the estate of the Church page 221. paulo post med 226. initio circa med And Hospinianus in epistola dedicatoria hist sacramentar circa med saith Imperator Carolus magnus non solum publicis edictis mandauit vt ceremoniae ritus itemque Missa latina Rom. eccles aliaque decreta placita instituta Romani Pontificis per totum imperium obseruarentur sed ipsemet etiam carceribus ac varijs suppliciorum generibus ad hoc ipsum cogebat ecclesias was this man then like to impugne the Church of Rome in her doctrine of Images confesse wholly denoted to the Romane Church And to admit likewise the booke written of the Sacrament and set forth lately not without great (¶) In so much that Pantaleon in his chronogra pag. 65. mencioning Bertram and his other writings forbeareth yet to mencion this booke or to charge him with this pretended opinion suspition by Oecolampadius vnder Bertrams name to be in deed that auncieÌ„t booke which BertraÌ„ is mencioned to haue written de Corpore Sanguine Dâ—mini to King Charles the balde and that also this present booke were not doubtfull (t) This booke is so perplexedly and doubfullye penned and vseth the wordes figure spirituall misterie with such qualifications and so fully also withall affirmeth the presence of Christs Body vnder the veile or couerture of bred that it affordeth no plaine sense against the Reall presence but plaine and direct against the Reall presence which thing the Centurie writers vtterly denie (v) Centur. 9. c. 4. col 212. It is said TransubstaÌ„tiationis semina habet Bertramus In so much also as our auncient Catholicke writers nearer to those times doubteth not to honour Bertram (x) Hospinianus in hist sacramentaria l. 4. page 317. paulo ante med mencioneth this at large for a holy Martir of their Church and Illiricus accordingly for beareth to name him in his (¶) Illiricus in Catall test ver printed Basiliae Anno 1556. Catalog of Protestant witnesses And to admit lastly the exaÌ„ple of Berengarius Archdeacon of Angiers denying Transubstantiation and that he had not as he after did (y) Act. mon. pag. 13. a recanted that his opinion and had also bene free from all those other confessed errors wherwith Oecolampadius and other Protestant writers charge him (*) Oecolampadius in libro epistolarum Oecolampadij Suinglij l. 3. page 710. fine saith Berengarius nonnulla affirmabat aduersus ConiugiuÌ„ Baptismum paruulorum and page 711. deinde etiam Berengarius parum candidè incessisse deprehenditur and page 712. initio Damnata est Berengarij opinio nimirum sacerdotio parum Christiano minus tribuens And see Papir Masson in Annalibus Francorum l. 3. in Hugone Roberto where it is said that
him selfe alone were yet neuerthelesse at the same time reserued and remaining we humblie pray your highnesse of patience to vouchsaue our examination of this their last and dispairing refuge in full discouery whereof we saye 1 First that though those .7000 of that one speciall time were vnknowne as theÌ„ to Elias yet this proueth not which is the onely matter pertinent hereby to be proued that therefore they should be as then vnknowne also to all others of the same time and much lesse therfore can this perticuler exaÌ„ple proue that all the faithfull not of one speciall time onely but also of so many seuerall hundreth yeares as are before examined should all of them during all those ages continew so generally Latent and vnknowne not to one Elias onely but to the whole world as that there should remaine no memorie or notice of the needfull preaching and administratioÌ„ of Sacraments to haue beene performed so much as by any one of theÌ„ in any one Nation of the earth for any one moment of all those times 2 Secondly we say that this example of Elias maketh wholly for vs against our aduersaries and is therefore by them either ignorantly mistaken or wilfully misapplied for it is euident that Elias (e) 1 Of Kings 19 3. And see the contents of the Englishe Bible vpon that Chapter fleeing the face of Iezabell wife to Achab who sought (f) Ibid. vers 2. his life laye therupon secret in (g) Ibid. vers 8. 9. a Caue vpon Mount Horreb in the wildernes at the time of his foresaid complaining that he was left alone the which he then vttred not generally but in regard onely of that countrie of Israell which was the kingdome of Achab wherein he then a stranger laye secret as appeareth most plainely aswel in that God himself accordingly answered his said complaint with like respect to that onely countrie saying as is obiected (h) Ibid. vers 18. I haue lefte to me in Israell 7000. c. as also for that in those very times the Church did greatly florishe in the other next adioining kingdome of Iuda and was as then to him there both knowne and visible vnder two good kinges Asa and Iosaphat who reigned euen in the time (i) 1 Of Kings 22 41. of Achab at what time the number of the faithfull was there so exceeding greate that the souldiers onely were numbred to many (k) 2. Chron. 14 8 9. 17 14 15.16 17 18 19. hundreth thowsands so visible and knowne was the Church at that time and so euident withall is the truthe of this our answer that this very obiection is in this sort answered and refelled not onely by (l) Mr. Clapham in his soueraign remedy against schisme pa. 17. paulo post med saith Our ignorant reformists say the Church was invisible in the time of Helias wherto he answereth saying the holy Ghost recordeth Helias to haue spoken this against Israell not against Iuda for as he knew that good Iosophat at that time reigned in Iuda So he well knew that there was not onely the Church visible but also mightely reformed vide ibid. page 18. initio circa med Mr. Henoch Clapham an English Protestant but also as certaine of our other aduersaries do thereat (m) Benedict morgenstern in tract de Ecclesia pag. 4. saith Mirum quod Philippus ea quae dicuntur de inuisibili Ecclesia ita prorsus reijcit vt illud etiam Domini verbum ad Eliam reliqui mihi 7000 c. ad visibilem EcclesiaÌ„ detorqueat complaine euen by Philip Melancthon (n) Melancthon in corpore doctrinae page 530. and that the Churches Pastors Doctors should for so many ages together be in being and withall vnknowne is yet otherwise at the least in it selfe inexplicable if not coÌ„tradictorie for what do our aduersaries affirme to be the reason of this their pretended latencie aâ—l they can alâ—edge is persecutioÌ„ But against this we say 1. First that the Churches persecutioÌ„ maketh her the more knowne for who are persecuted but knowne men this Mr. Caâ—thwright confesseth calling theâ—efore the Church vnder persecution (o) Mr. Carthwrite in Mr. Whitgiftes defence c. page 174. paulo post med And he saith there further What a conclusion is this the Church were few in number because they were vnder the Crosse c. To let passe both scriptures and stories Ecclesiasticall haue you forgotten what is said in the first of Exodus that the more the children of Israell were persecuted the more they increased visible and sensible for els saieth he how could it be persecuted and Mr. Iewell saith accordingly (p) Mr. Iewell in his replie page 506. circa med And see Mr. Iewell in his defence of the Apologie printed 1571. page 33. 34. the Church is placed vpon a Mount her Persecutions cannot be hidde In cleare demonstration wherof it is euident that although the primatiue Church during the first 300 yeâ—res after Christ endured (q) Hereof see Mr. Foxe in his actes monuments Printed 1576. from page 34. till page 86. describing the first tenne Persecutions And see the Centurie writers of Magdeburg Cent. 1. l. 2. c. 2. col 24. 25. 26. 27. 28. Cent. 2. c. 2. col 10. 11. 12. 15. 16. 17. 18. 20. 21. 22. c. Cent. 3. c. 3. col 10. 11. 12. 13. 14. 15. 16. 17. 18. 19. 20. 21. 22. 23. 24. c. incomparablie the most vniuersall and violent persecutions that euer were yet the same notwithstanding our aduersaries (r) Centur. 1. Cent. 2. 3. throughout And Pantaleon in Chronogra Functius in Chronolog Osiander Cent. 1. 2. 3. Foxe act mon. in his discourse of the tenne first Persecutions of the primatiue Church And Dresserus in millenar 5. pag 11. 12. And of the sundry Councells or Synodes then assembled and had See Mr. Fulks booke de successione Ecclesiastica contra Stapletonum pa. 246 ante med the Centurie writers and sundry otherrs do at this day take certaine and perticuler notice of the Catholicke Bishops and Pastors by name in euery of those ages of their administration of the Word and Sacraments and their open impugning of Heresies 2 Secondly we say that for so much as according to many before (s) See heretofore tract 2. c. 2. sect 1. recited plaine testimonies from scriptures and Protestants it is euident confessed that the Church is to continue so knowne that all men (t) See heretofore tract 2. c. 2. sect 1. l. c. and in the margent there carefull of their saluatio may know where the true Church is and to which company they ought to adhere that therfore no force or persecution of man can or shall be able to dissolue (*) Act. 5 39. If this worke be of God you are not able to dissolue it or make frustrate the ordinance of God made in this behalfe 3 Thirdly we
S. Austines foresaid testimonie But by abuse of speech and yet as the L. Archbishop of Canturburie in his said defence c. pag. 411. versus finem confesseth and saith this name Priest is vsually applied to the Minister of â—he Gospell in all Histories Fathers and writer of Antiquitie referred in respect of the blessed SacrameÌ„t which is by them offâ—ed to God (3) Aug. de civ Dei lib. 17. cap. 17. circa medium vnder Christ the High Priest (4) Ambros in 1. Tim. c. 4 vers 14. in his steed or (5) Ciprian lib. 2. Epist 3. post medium place as the churches eâ—ternâ—ll and acceptable oblation acknowledged (t) For these last 1000. yeares M. Beacon in his works set forth 1560. the 3. part in his treatise entituled the reliques of Rome fol. 344. a post med saith the Masse was fully finished by Pope Gregorie the first about Anno Domini 600. c. And from Charles the Great vnto Charles the first the Masse reigned as a most mightie Queene in all the Churches of the West part of the world and Melancthon lib. 4. Chronic. in Henric. 4. fol. 186. 187. saith of Gregorie he allowed by publique auctority the sacrifice of Christs body and blood not onely for the liuing but also for the deade And the like is affirmed of Gregorie by Carion in Chronic. pag. 567. Paulo ante med Also Musculus Loc. Comun de caena dom pag. 339 fiâ—e saith of Pelagius Predecessor to Gregorie Pelagius commemorationeÌ„ mortuorum in secreta canonis mistaticâ— retulit c. vt mortuis virtus efficacia Missae communicaâ—etur Also Simachus was Bishop of Rome Anno 501 of whom the centurie writers centur 6. cap. 10. col 664. line 30 say notas Antichristi hic habuit missam enim in formam redegit Before him was S Leo Anno 440. of whom M. Bale in his Pageant of Popes fol. 27. saith Leo the first allowed the sacrifice of the Masse nâ—t without great blasphemie to God Before Leo was Ambrose Anno 370 whom the centurie writers cent 4. cap. 4. col 295. line 3. reprove and châ—rge with not writing well de transubstantiatione applicatione pro mortuis and ibidem line 23. they further sâ—y Ambrosius locutionibus vtitur quibus ante eum ex patribus nemo vsus est vt missâ—m facere offerre sacrificium c. Before him againe wâ—s Gregorie Nâ—ssene of the Greeke Church Anno 340. of whom Andreas Chrastouius in his booke against Bellarmine de opificio missae lib. 1. sect 164. initio pag. 81. saith An ignorat opinionem Nissem per se absurdam esse c. ait ille Nissenus cum itaque dedit Christus discipulis suis corpus suum ad comedendum c. â—am latentèr c. in effabilitèr inuisibilitèr corpus immolatum erat c. And see further hereof M. Whitaker coÌ„tra Duraeum l. 4. pag. 320. fine Also Cyrrill of Hierusalem another Father of the Greeke Church florished Anno 320. whom Hospinianus in historia Sacramentaria pag. 167. initio chargeth and reproveth saying quod ad Cirrillum Hierosolomitanum attinet dicit ille quideÌ„ pro â—uâ—iam temporis recepta consuâ—tudine sacraficium altaris maximum iuvamen este animarum and Caâ—vin in libro de vera Ecclesia reformatione saith of the Fathers of this age soleÌ„ne est nebulonibus istis meaning vs Catholikes quicquid vitiosum in Patribus legitur coriadere c. cum ergo obijciunt locum Malachiae de missae sacrificio ab Ireneo exponi oblationem Melchisedech sic tractari ab Athanasio Ambrosio Augustino Arnobio brevitè â—â—â—ponsuÌ„ sit eosdem illos scriptores alibi quoque panem interpretari Corpus Christi sedita ridicuâ—è vt distentire nos cogatâ—atio veritas c. And in his booke of the institutions printed Argentorat 1539. pag. 350. ante medium And after the â—ther edition lib. 4. institut cap. 18. sect 11. he further saith veteres quoque illos video hanc memoriam alio detorsisse quam institutioni domini coÌ„veniebat quod nescio quam repetitiae aut saltem renovatae inâ—olâ—tionis faciem â—orum caena prae se fâ—rebat c. Imitati sunt enim propius Iudaicum sacrificandi morem quam aut ordinauerat Christus aut Evangelij ratio ferebat and see heretofore pag. 13. Before these times liued S. Ciprian Anno 240. whom the Centurie writers cent 3. cap. 4. col 83. line 34. reproue saying Sacerdorem inquit Ciprianus vicâ— Christi fugi Deo Patrisacrificium offerri And M. Fulke against Heskines Sanders c pag. 100. circa med saith It is granted that Ciprian thought the bread and wine brought forth by Melchisadâ—ch to bee a figure of the Sacrament and that herein also Melchisadech resembled the Priesthood of Christ Also Tertullian liued Anno 220 him doth Luc Osiander centur 3. lib. 1. cap. 5. pag. 10. circa med reproue saying Tertullianus approbauit oblationes pro defuciis orationes Annuas pro natalitijs In like sort is he reproued by the Centurie writers cent 3. cap. 5. col 338. line 56. and no lesse plainely by M Fulke in his confutation of Purgatorie pag. 265. circa post med Before Tertullian liued Ireneus Anno 170. him Caluine reporteth as before and the Centurie writers cent 2. cap. 4. col 63. line 20. charge saying de oblatione porro Ireneus l. 4. c. 32. c. satis videtur loquâ— in coâ—â—n odè cum ait noui Testamenti novam docuit Christus oblationem quam Ecclesia ab Apostolis accipiens in vniverso mundo offert Deo Before him liued Ignatius the Apostles vndoubted scholler Anno 90 of whom the Centurie writers in cent 2. cap. 4. col 62. line 9. say quaedam ambigua incomode dicta in quibusdam occurrunt vt in Epistola Ignâ—tij ad Smyrnenses non licet inquit Ignatius sine Episcopo neque offerre neque sacrificium immolare and cent 2. c. 10. col 167. line 17. the Centurie writers affirme these words of Ignatius to be periculosa quâ—si errorum semina Lastlie M. Beacon in his foresaid treatise fol. 344. a. post med saith the Masse was begotten conceaved borne anone after the Apostles times if all be true that historiographers write And Hospinianus in historia sacrameÌ„taria l. 1. c. 6 pag. 20 fine saith Iam tum primo illo seculo viuentibus adhuc Apostolis magis huic sacrâ—mento quem Baptisme insidiari ausus sit demon homines a prima illa forma sensim abduxerit c. And Sebastianus Francus in Epistola de abrogandis in vniuersum omnibus statutis ecclesiasticis saith most plainely statim post Apostolos omnia inuersa sunt c. caena dom in sacrificium transformata est by learned protestants to haue beene for such accoâ—d ngly offred not only foâ— these thousand yeares last past but also for so many other precedent ages as being in our opinion not any new redemptioÌ„ but rather a