So peremptorie is Musculus the Sacramentarie against S. Iames the Apostle In like sort writeth Illiricus 69) In Pref. in Iac. Epi. Luther in his Preface vpon Iames's Epistle giueth great reasons why this Epistle ought in no case to be accounted for a writing of Apostolical authoritie 70) In Enchyr. p. 63 And see Exam. part 1. p. 55. vnto which reasons I think euerie godlie man ought to yeeld But to annexe heervnto the Epistles of S. Peter S. Ihon and S. Iude Chemnitius Luther's chief Scholler affirmeth that 76) Vpon the Apoc. Engl. c. 1. ser 1. f. 2. The second Epistle of Peter the second and third of Ihon the Epistle to the Hebrewes the Epistle of S. Iames the Epistle of Iude and the Apocalyps of Ihon are Apocryphal As 71) Exam. p. 1. p. 56. not hauing sufficient testimonie of their authoritie and that therefore 72) Ib. p. 57. Nothing in Controuersie may be proued out of these books Agreably wherunto saith also Adamus Francisci 73) Margarita Theol. p. 448. The Apocryphal Books of the new Testament are The Epistle to the Hebrewes The Epistle of Iames the second and third of Ihon the second of Peter the Epistle of Iude and the Apocalyps Concerning which last of the Apocalyps of S. Ihon Bullinger expresly auoucheth 74) In Apo. c. 19. serm 84. f. 260. 259. That S. Ihon was intangled with errour And Luther thinketh this Book 75) Pref. in Apo. prioris Edit Neither to be Apostolical nor Prophetical c. nor that it was made by the Holy Ghost c. Therin neither Christ is taught nor acknowledged saith he An errour so manifest in Luther that Bullinger testifyeth the same saying 76) Vpon the Apoc. Engl. c. 1. ser 1. f. 2. D. Martin Luther hath as it were sticked his Book by a sharp Prefac set before his first Edition of the new Testament in Dutch for which his iudgement good and learned men were offended with him 77) In Apol. Confess Wittemb c. de sacra Scriptura Being to speake saith Brentius of the authoritie of sacred Scripture we wil first run ouer the Apocryphal Books which are in the Vulgar Edition of the Bible and which the Papists obtrude vpon vs for truly Canonical Amongst which he then numbreth the Epistle to the Hebrewes of Iames of Iude the second of Peter and the Apocalyps c. and then adioyneth saying Some of these are tearmed dreames some fables Of so smal account with Protestants is this so Diuine and mystical Book of the Apocalyps written by S. Ihon the Euangelist Lastly Zuinglius being impugned for denying prayer for the dead and pressed with the authoritie of Fathers especially of S. Chrysostome and S. Augustin who deriue this custome from the Apostles answereth thus (78) Tom. 1. Epiâ—hâ—rae de Can. Mis f. 186. And see Tom 2. in Elench contra Anabap f. 10. If it be so as Augustin and Chrysostome report I think that the Apostles suffered certain to pray for the dead for no other cause then to condescend to their infirmitie So insimulating the Apostles wilfully to haue permitted others to erre according to the errours of Protestants in praying for the dead which they could not do without errour in themselues Adde only heervnto that seeing according to Brentius other Lutherans as also according to our English Protestants those Books of Scripture are only to be acknowledged Canonical (79) Brent in Confâ—ss Wittemb c. de sacra script Conuocat Lond. Anno 1562. 1604. ar 6. Whitack against Camp Reas 1. p. 28. of whose authoritie there was neuer anie doubt made in the Church then by the sayd Rule our English Protestants Church doth reiect as Apocryphal the Epistle of S. Paul to the Hebrewes the Epistle of S. Iames and S. Iude the second of S. Peter and the second and third of S. Ihon to eather with the Apocalyps sithence al these haue been doubted of formerly in the Church as is confessed by sundrie (80) Towers Disput with F. Campian in the 4. Dayes conference English Protestants amongst whom M. Rogers hauing sayd (81) Vpon the 6. Art Propos 4. p. 26. In the name of the holy Scripture we do vnderstand those Canonical Books of the Old and New Testament of whose authoritie was neuer doubt in the Church himself yet further confesseth that (82) Ib. p. 31. Some of the ancient Fathers and Doctours accepted not al the Books contayned within the volume of the New Testament for Canonical So giddie and inconstant are our Ministers in impugning the truth Now if some deny the plainest premisses notwithstanding D. Whitaker and (83) Wâ—itak Answ to Camp Reas 1. Rogers vpon the 6. Artic. p 30. M. Rogers that Luther and the Lutherans did reiect the foresayd Books of the new Testament besides their owne cleerest words particularly before cited out of their owne writings Whitaker himself saith (84) Vvhitack de sacra Sâ—ript Controu 1. q. 1. c. 6. If Luther or some that haue followed Luther haue taught or written otherwise let them answer for themselues this is nothing to vs who in this matter neither follow Luther nor defend him but are led by a better reason Rogers also alleadgeth (85) Vbi supra p. 32. two principal Lutherans Wygandus and Heshusius accusing them both of errour the one for refusing the first and second Epistles of S. Iohn with the Epistle of S. Iude the other for reiecting the Apocalyps And Caluin acknowledgeth that 86) In Argum Epist Iacobi In his time there were some Protestants that iudged the Epistle of S. Iames not Canonical Oecolampadius testifyeth the same touching the Apocalyps and affirmeth himself to (87) lib. 2. ad cap. 12. Daniel wonder that some with rash iudgement reiected S. Iohn in this Book as a dreamer a mad man and a writer vnprofitable to the Church So cleer it is against Whitakers and Rogers euen by the testimonies of themselues and their other Brethren that Luther and his brood reiected the foresayd Scriptures as not Canonical But now to recapitulate or briefly to reuiew this so strange proceeding of our new Ghospellers with the sacred Scriptures If Christians be to reiect Moses and his writings as the Books of Genesis Exodus Leuiticus c. yea the verie Ten Commandments which comprehend not only the Ceremonial but also the Moral Law as also the Book of Iob with Ecclesiastes and Canticles of Salomon and Tobie Iudith Hester Sapientia Ecclesiasticus Baruch some chapters of Daniel the first and second of Machabees how slender then is the remnant of the old Testament left behind And if al the foure Ghospels be censured as before for erroneous and the Epistles to the Hebrewes of Iames Peter Iohn Iude and the Apocalyps be al of them reiected as Apocryphal how diminutiue a volume wil our new Testament remaine Besides if not only al the foresayd Books be erroneous but the
conscience and true knowledge would also dedicate your further labours I doubt not but you would become a dutiful Child to your Mother-Church and a paineful labourer in Christ's Vinyeard for which I wil not cease to entreate his Infinit Goodnes and wil euer rest Yours in him N. N. THE FIRST BOOKE WHERIN IS PROVED BY THE CONFESSION OF PROTESTANTS THAT THE CATHOLICK ROMAN CHVRCH hath continued Euer most Knowne and Vniuersal euen from Christs verie Time vntil the Date hereof THE ANTIQVITIE OF THE TRVE Church and the force of the Argument drawne from the Authoritie thereof As also of the great necessitie of finding-out this true Church CHAP. I. AS we may not doubt but that the Church of God speaking in general is equal in Ancestrie with our first Parents in Paradise so in regard of her Birth-right prime Antiquitie long precedent and preferred before the Scriptures themselues so euen of the Church of Christians it may not be denyed but that as in the same instant with Christ her Head and Spouse she receaued her first being life and birth in this world according to that of (1) Ad c. 3. Lucae S. Ambrose God built his Church in the chief Corner-stone CHRIST IESVS so was this her greatest nobilitie of birth not only to cōtinue for some few generatiōs but euer to remayne for al posteritie Agreable to which the Prophet Daniel foretold of the Church (2) cap. 2.4 that it is A kingdome that shal neuer be destroyed but shal stand for euer And so shal be according to Esay as (3) cap 60.15 An eternal glorie and ioy from generation to generation So that in steed of further discussing the Ancientest Birth-right and not-interrupted continuance of Christ his Church I wil now only treat of the force of that Argumēt which is drawne from the Authoritie Determinatiō of the sayd so Noble Anciēt a Church Wherein for greater expeditiō I wil pretermit most plentiful proofes both from sacred Scriptures and learnedst Fathers in steed therof wil for the present rest satisfyed with the freest Grants and ample Acknowledgements of the learnedst Protestants who first as they euer pretend to build their whole Faith Religion vpon the Written Word so do they further aknowledge the same to be only knowne and discerned from forged and adulterat Scriptures by the sacred Authoritie and Testimonie of the Church of Christ In which respect (4) Ans to a Counterf catho pag. 5. D. Fulk auoucheth that The Church of Christ hath Iudgemēt to discerne true writings from counterfait and the Word of God from the writings of men and this Iudgemēt she hath of the Holie-Ghost With whom accordeth (5) Def. of the Apolog. p. 201. D. Iewel affirming that The Church of God hath the Spirit of wisdome whereby to discerne true Scriptures from false In like sort M. (6) Ecc. Pol. pag. 86. Hooker teacheth that of things necessarie the verie chiefest is to know what books we are bound to esteeme holie which point is confessed impossible for the Scripture itself to teach Whereof he further sayth (7) Ib pa. 102. It is not the Word of God which doth or possibly can assure vs that we do wel to think it is his word for if anie one Book of Scripture did giue testimonie of al yet stil that Scripture which giueth credit to the rest would require another Scripture to giue credit vnto it Neither could we come vnto anie pause whereon to rest vnles besides Scripture there were something which might assure vs c. which something afterwards he acknowledgeth (8) Ib. pa. 146. 116. And see Aretius his examen p. 24. And Bachmanus his Centuriae tres c. p. 267. To be the authoritie of Gods Church Agreably hereunto D. whitaker doth confesse that this weightiest controuersie concerning Canonical Scriptures is to vs determined not by (9) Cōt Staplet p. 370. 357. HooK Eccl. Pol. p. 147. Testimonie of the Spirit the which sayth he being priuat and secret is vnfit to teach and refel others but as he further teacheth (10) Ibi. p. 300. 298. 24. 25. And against Raynolds p. 44. by the Ecclestical Tradition An argument whereby may be argued and conuinced what books be Canonical and what not And another Protestant Writer (11) Auth. of the scripture and the church f. 71 72. 73. 74 75. much commended by (12) Ibid. in the Preface Bullinger affirmeth that The church is endued with the Spirit of God and that The diligence authoritie of the Church is to be acknowledged herein which hath partly giuen forth her Testimonie of the assured writings and hath partly by her Spiritual Iudgement refused the writings which are vnworthie Yea he further assureth vs with (13) Tom 6. cōt ep fund cap. 5. Tert. lib. 1 de Praescrip cap. 6. S. Augustin and Tertullian that (14) Scrip. and the church p. 72 74. 75. And see Melancthon in epist ad Rom cap. 14. pa 358 359. we could not beleeue the Ghospel were it not that the Church taught vs and witnessed that this doctrine was deliuered by the Apostles So that the authoritie of Gods true Church is so great as that by her warrāt we are only assured of the Written Word of God itself and for such by her wisedome giuen by the Holie-Ghost discerned to vs from al forged Apocryphal and counterfait writings A power and authoritie then which none stronger seing the certain knowledge of the true word of God is the chiefest foundation of our Christian Faith Now if in this question so important we may securely follow and beleeue the Sentence and Determination of the Church how much more then in other doubts of smaller respect Adde further hereunto in surest confirmation of the Churches authoritie that it is likewise granted and taught by the learnedst Protestants that the true visible Church can not wholy erre in matters of Faith Insomuch as they expresly confesse of this verie point that (15) Bertr de Loque in his discourse of the church p. 198. Phil. Act. mon. p. 1401. Bilney ibid. p. 464. Ridley 16. pag. 1361. 1286. Baynhā ib. p 493. Fox ib. pag. 999. Bancroft in his sermon preached 8. Febr. 1588. pag. 42. 43. The Diuines of Geneua in their Propositions and Principles disputed c. p. 142. Zanchius de Relig pa. 157. Rhegius in Discus The. p. 213. Hunnius in Act. Colloq Ratisb fol. 205. KecKermannus in System Theol. pag. 387. Povvel of things indifferent p. 7 The controuersie c. is not of the Catholick or vniuersall Church for we al agree say they herein that she cannot orre touching Faith c. wherefore this question is touching only a particular church Now if the true Church can not erre in matters of Faith Religion then is her Authoritie sacred her Decrees infallible her Children secured and al difficulties arising easily composed Yea from hence also may we iustly collect amongst al
Learning and Iudgment c. So willing indeed is M. Doctour to detract from the Authoritie and testimonies of his owne deare Brethren M. Napper and M. Brocard And where he would gladly mince the matter by affirming that they were but Two the perusal of this Chapter and other parcels of this booke wil clearly discouer that there were manie more Twoes of this opinion Wherfore to proceed M. Brightman (11) Apoc. p. 503. thus vrgeth Bellarmine As concerning the continuance of the Apostacie from the true Faith we haue learned by the Apocalypse that the same hath preuayled more then 1260. yeares and that more cleerly then anie of your Subtilties can euade (12) Ibid. p. 539. And againe Antichrist hath raigned from the time of Constantin the Great to this day wherof the Apocalypse affordeth such Demonstrations as neuer anie Iesuit can confute Yea (13) Ibid. p. 477. further The Pope of Rome is the Beast which 1300. yeares receiued power c. therefore from 1300. yeares he is the Antichrist So certain it is by M. Brightmans strongest Demonstrations grounded vpon Scripture that the present Roman Religion hath continued for these last 1300. yeares during which time the Pope in his opinion hath raigned as Antichrist Answerably herevnto (14) Against Staplet Martial p. 25. D. Fulk relateth that some Protestants haue written that the Pope hath blinded the world these manie hundred yeares some say 1000. some 1200. some 900. c. And (15) In Apoc. p. 263. Winckelmanus speaking of the begining and end of the Churches persecution by Antichrist reporteth that there are some Protestant Writers who make the end Anno 1517. when M. Luther first began and so the beginning should be Anno 257. others place the end Anno Christi 1521. when Luther at the Assemblies at Wormes excellently gaue testimonie to the truth and so the beginning should be from Anno Christi 261. c. (16) De Antichristo p. 96. Danaeus also speaking of Antichrists first coming confesseth that some Protestant Writers teach that he came in the Yeare 1000. others 500. others 400. from Christs birth So clear it is that the Pope of Rome for these 1300. yeares in the opinion of Protestants hath raigned as Antichrist But as the Popes for these last 1300. yeares are thus censured for Antichrists so are the most ancient and first Christian Emperours condemned for Papists and fauourers of Antichrist For though D. Morton speaking of the Popes authoritie affirmeth that it hath been (17) Prot. Appeal p. 661. often and notoriously contradicted in Antiquitie c. by right Christian and renowned Emperours Yet M. Brightman speaking of the verie first most ancient and Christian Emperours auerreth the contrarie saying (18) Apoc. p. 344. Into which Catalogue come Constantin the Great Constantius Constans Constantin and their Sonnes Iulian Iouinian Valentinian Gratian Valentinian the Second Theodosius c. for these then raigning the Beast was notably defended and his dignitie much increased Agreably sayth (19) Reioynd to Bristow p. 2. D. Fulk I neuer ment to acknowledge the Emperours Constantin Iouinian Valentinian c. to be such as I would wish for For both in their Religion and manners diuers things are found which I could wiâ—h had been more agreable to the Word of God So that for the second 300. yeares after Christ it resteth euident and for such acknowledged that The Pope and his Clergie possessed the outward visible Church of Christians neuer suffring for 1000. yeares after Syluester the First anie to be seen vouchable or visible of the Protestant Church For which verie cause al the Popes of those Ages are censured for Antichrists and the verie first Christian Emperours for their fauourers and defenders To make now the like trial of the Roman Churches Continuance and her vniuersal and publick profession and practise of her Faith and Religion for the first 300. yeares after Christ to wit from his blessed Apostles to Pope Siluester the First and Constantin the Great Wheras our Catholick Writers do often obiect the Custom of the ancient Fathers in prouoking the Hereticks of their times with the Succession of the Roman Bishops according to the example of Ireneus Cyprian Tertullian Optatus Hierom Augustin and Vincentius Lyrinensis (20) Against Purgat p. 373. D. Fulk for his best answear is enforced to confesse saying That these men specially named the Church of Rome it was because the Church of Rome at that time as it was founded by the Apostles so it continued in the doctrine of the Apostles (21) ConfereÌ„ce vvith M. Hart. p. 442. D. Raynolds being prouoked in the like kind acknowledgeth in like manner that The succession of the Roman Bishops was a proof of the true Faith in the time of Augustin Epiphanius Optatus Tertullian and Irenaeus c. (22) Instit l. 4. c. 2. sec 2. 3. And Caluin himself setting downe our foresayd Allegation affirmeth of Catholicks that They indeed set forth their Church verie gloriously c. They report out of Irenaeus Tertullian Origen Augustin and others how highly they esteemed this Succession wherto he giueth the like answear and reason saying Considering it was a matter out of al doubt that from the beginning euen vntil that time nothing was changed in Doctrine the forsayd Doctours took in argument that which was sufficient for the ouerthrowing of al new errours to wit that the Hereticks oppugned the doctrine which euen from the verie Apostles themselues had been inuiolable and with one consent retayned And in his book of Institutions set forth in French he writeth expresly that It was a thing notorious and without doubt that after the Apostles Age vntil those foresayd times no change was made in doctrine neither at Rome nor other Citties In like sort sayth Zanchius (23) De vera Relig. p. 148. In times past the Roman Church and the succession of their Bishops vntil the times of Irenaeus Tertullian Cyprian Some others was such as that not vndeseruedly these Fathers were accustomed to prouoke and cite the Hereticks of their time to her and others such like (24) De Ecclesia p. 278. D. Whitaker speaking of certain Apostolical Churches and amongst them of Rome by Name collecteth thus From whence we vnderstand why Tertullian prouoked to these Churches to wit because as then by perpetual succession they kept the Doctrine of the Apostles Agreably to which almost in the same words sayth (25) Against Purgat p. 374 D. Fulk The Church of Rome retayned by succession vntil Tertullians dayes that Faith which it did first receiue of the Apostles (26) Fox his Act. Mon. p. 1359. M. Ridley auoucheth that The Patriarch of Rome in the Apostles time and long after was a great maintayner and Setter forth of Christs glorie in the which aboue al other Countries and Regions was preached the true Ghospel the Sacraments were most duly administred c. After the Emperours became Christians
Councel And agayne (2) Ib. p. 19. Neither is that speach altogeather to be disliked that a Councel is the Church Representatiue M. Ridley further auoucheth that (3) Act. Mon. p. 1288. Councels do indeed represent the vniuersal Church and being so gathered togeather in the name of Christ they haue a promise of the guift and guyding of his Spirit into al truth And the same Doctrine is proued by D. Bilson saying (4) Perpetual Gouernement p. 392. As in Ciuil Policie not al Persons are called togeather but certayne Chiefe to represent the State and consult for the whole Common-wealth So in the Gouernement of the Church it is as sufficient in right that some of euerie place excelling others in dignitie should be sent from euerie Realme far distant and by that meanes they had the consent of the whole world to the Decrees of their Councels The Councel thus liuely representing the Church it is herevpon further granted by D. Bilson that as (5) Ib. p 372. To haue no Iudge for the ending of Ecclesiastical contentions were the vtter subuersion of al peace so according to him (6) Ib. p. 370 Synods are an external iudicial meanes to discerne errour the same being as he teacheth (7) Ib. p. 372. strengthned with the Promise of our Sauiour and accordingly obserued by the ancient Fathers who sayth he (8) Ib. p. 374. In al Ages aswel before as since the great Councel of Nice haue approued and practised this course as the surest meanes to decide Doubts With whom agreeth Melancthon saying (9) In Concil Theol. par 2. p. 1. Let them assemble General or National Councels c. Because it is written Tel the Church This was the custome in the Church from the verie beginning c. And Councels are the proper Iudgements of the Church And (10) Ib. p. 2. And see l. 1. Epist. p. 211. It is requisit that there be Iudgements in the Church neither can other Nations but be scandalized if they shal heare that we refuse the Iudgements of al Synods And wheras some obiect that Councels may erre M. Hooker (11) Ecc. Pol. p. 27. answereth therto himself and further concludeth that (12) Ib. p. 28. The wil of God is to haue vs do whatsoeuer the Sentence of Iudicial and Final Decision shal determine yea though it seeme in our priuate opinion to swarue vtterly from that which is right c. And that without this it is almost impossible we should auoyd confusion or euer hope to attayne peace And this Sentence sayth he (13) Ib. p. 28. is ground sufficient for anie reasonable mans conscience to build vpon whatsoeuer his owne opinion were as touching the matter before in question The same truth is taught by his dearest friend D. Couel assuring vs that If (14) Modest Examination p. 110. Synods want the Church neither at anie time was nor indeed can safely be without Tempests yea sundrie Protestants do ioyntly teach and gather from the Councel of the Apostles mentioned in their Acts (15) Act. 15.2 c. the necessitie of Councels (16a) Vvhite in his Def. p. 661. Carthwr 16. p. 678. Raynolds in his Confer p. 254. 255 Bilson in his Perpet Gouern. p. 373. for the deciding of Controuersies and further acknowledge the presence and assistance of the (16b) Bilson ib. p. 372. 373. 374. Ridley Act. Mon. p. 1288. Holie Ghost in direction of them into al truth From hence it is that sundrie Protestants do nothing doubt to submit themselues and their writings to the Iudgement and Determination of a general Councel So their learnedst Beza in a Preface (17) Ad Acta Colloq Montisbel Resp p. 1. p. 2. to one of his books thus submitteth himself Let al these be submitted to the Iudgements of al true Doctours and Orthodoxal Diuines and especially of a free holie and lawful Synod if God shal grant it at anie time M. Hooker testifyeth that (18) Pref. to Eccl. Pol. p. 28 2◠M. Beza in his last book but one professeth himself to be now wearie of such combats and encounters whether by word or writing insomuch as he findeth that Controuersies are therby made but brawles and therfore wisheth that in some common lawful assemblie of Church al these strifes may be at once decided (19) Diuers Degrees of Ministers in his Epistle to the Ministers of the Low-countries B. 3. fine I hartily wish sayth D. Sarauia that there may be a general Councel that as it becommeth me I refuse not to be iudged of my Iudgement But if otherwise c. Let vs expect the Iudgement of God And another Protestant Writer testifyeth of himself and of his other Brethren that (20) Authour of Cath. Traditions p. 57. And see Hospin Concord Discord fol. 186. The learned and greatest men among them do protest to submit themselues to a general and free Councel In like sort D. Sutclif auoucheth in behalf of Protestants in general that (21) Reuievv of Kellisons Suruey p 42. It is false that Protestants wil admit no Iudge but Scriptures For we appeale sayth he stil to a lawful general Councel c. And In the meane time we content ourselues with National Councels and their Determinations As also (22) Ib p. 102. Priuate men do submit themselues to the Determination of a free general Councel and in the meane while to their National Churches Lastly the authoritie of general Councels is so great and the scandal in contemning them so offensiue that a Protestant Writer ingenuously confesseth that (23) Cath. Traditions p. 58. A man can not now adayes read the writings of the ancient Fathers nor the Histories of the Apostolick Churches no not the holie Scripture it self without finding verie manie ceremonies and fashions of speaking not vsed among the Protestants of France from whence it hapneth that manie do change their beleef being offended at the contemning of Councels c. From al which I wil briefly conclude that seing by the free testimonies of so manie of the learned Protestants both strāgers and neighbours General Councels do truly represent the Church of Christ and are the surest meanes for the deciding of Ecclesiastical Controuersies being therin directed and inspired by the Holie-Ghost himself and so freed from errour in the decrees of Faith and manners And seing also for these strongest Reasons Protestants pretend to submit themselues their writings and their doubts finally also to their Determination that therfore for the decision of Controuersies in Religion Catholiks and so manie learned Protestants do ioyntly agree herein That the Authoritie of Oecumenical Councels is sacred infallible and most powerful and for such acknowledged and respected by the humble submission thereto of either Partie THAT THE ARGVMENT DRAVVNE FROM the Authoritie of the Primitiue Church of Christ and of her Doctours Pastours is an Argument of force And for such approued by sundrie learned Protestants CHAPTER II. THere is
Leo Foelix Gelasius the Fathers of the Councel of Chalcedon of Africk and the 6. of Carthage of Sardis Sixtus Innocentius Siricius Sozimus Damasus Iulius Stephen Denis Cyprian Victor Anicetus Cornelius Ireneus Papias Peter and the other Apostles The Protestants producing and reprouing the foresayd Fathers are the Centurie-writers Danaeus Caluin Bucer Philippus Nicolai Peter Martyr Carion Bullinger Melancthon Osiander Friccius Beza Crispinus Tilenus Frigiuilleus Gauuius Bibliander Amandus Polanus Hamelmannus Illyricus Lubbertus Sarauia Napper Mornay Whitguift Carthwright Whitaker Fulk Bilson Trige Rainolds Brightman Bale Symonides Bunnie Spark Midleton Fox Morton and Field euerie one wherof do cite and reproue some Father or Councel before mentioned concerning some branch of the Bishop of Romes Primacie It is confessed by Protestants that the Primitiue Church of Christ beleeued the Bookes of Tobie Iudith Esther Sapientia Ecclesiasticus and two first of Machabees to be truly Canonical Scriptures CHAPTER V. AS it is vndoubted by al that the true Scriptures Prophetical and Apostolical are most sacred diuine and of infallible authoritie so it remayneth stil in Controuersie which Bookes be the sayd Prophetical Apostolical and Canonical Scriptures for as the (1) Concil Carthag 3. Can. 47. Trid. sess 4. Catholick Church hath defyned the Bookes of Esther Iudith Tobie two of the Machabees Wisdome and Ecclesiasticus to be sacred Canonical and of infallible authoritie so are al the sayd Bookes reiected by Protestants (2) Luth. Zuingl Praef. Bibl. a se CoÌ„uers Calu. Inst l. 1. c. 12. §. 8. l. 2. c. 5. §. 18. l. 3. c. 5. §. 8. as merely apocryphal and only human Now to decide this so waightie a Controuersie by the Primitiue Church Wheras in the Third Carthage Councel wherat S. Austin and sundrie other Fathers and Bishops were present and subscribed it is expresly defined that (3) Can. 47 Nothing be read in the Church vnder the name of diuine Scriptures besides Canonical Scriptures And the Canonical Scriptures are Genesis Exodus c. fiue bookes of Salomon c. Tobie Iudith Hester two bookes of Esdras two bookes of Machabees c. Wheras also the same Canon of Scriptures is made and numbred particulerly by S. Austin (4) De Doct. Christi l. 2. c. 8 Innoc. ep ad Exup c. 7. Gel. To. 1. Concil in Decret cum 70. Ep. Isid l 6. Etymol c. 1. Rabanus l. 2. Instit cler Cassiod l. 2. diuinarum Lect. himself as also by Innocentius Gelasius and other ancient Writers the truth hereof is so manifest that the same is confessed by sundrie Protestant Writers and the same Councel and Fathers in steed of better answere seuerely reprehended for the same Hiperius (5) Meth. Theol. l. 1. p. 46. auoucheth that In the Third Carthage Councel there are added to the Canon c. Sapientia and Ecclesiasticus two bookes of Machabees Tobie Iudith c. Al which bookes in the same order numbreth Augustin Innocentius Gelasius for which he at large afterwards reiecteth their iudgement In like sort (6) de Princip Christ Dogm l. 1. c. 4. p. 8. Lubbertus I grant sayth he certaine of these bookes to be admitted by the Carthaginians but I deny that therfore they are the Word of God for no Councels haue that Authoritie But to be brief the Third Carthage Councel is acknowledged and reproued for this verie doctrine by D. Raynolds (7) Conclus annex to his Conf p 699 700. Zan de Sacr. p. 32. 33. Hosp hist Sacram. p. 1. p. 160. Trelc loc com p. 15. Hoe Tract Tripart Theol. p. 46. Park ag Symb. part 2. p 60. Field of the Church p. 246. 247. Zanchius Hospinian Trelcatius Mathias Hoe M. Parker and D. Field And so likewise is S. Austin and other ancient Fathers herein acknowledged and reiected by Hospinian 8) Hist sacr part 1. p. 161. Hip. Meth. Theol. p. 46. Zanch. de sacra-Scrip p. 32. 33. Field of the Church p. 246. Hâ—perius Zanchius D. Field But Brentius auoucheth more in general that (9) Apol. Confess Wittemb See Bucers Scripta Angl p. 7â—3 There are some of the ancient Fathers who receiue sayth he these Apocryphal Bookes into the number of Canonical Scriptures And in like sort some Councels command them to be acknowledged as Canonical I am not ignorant what was done but I demand whether it was rightly and Canonically done Lastly D. Couel not only most plainly confesseth S. Austins like Iudgement had of the Booke of Wisdome but withal further affirmeth (11) Ib. p 87 of al these Bookes that If Ruffinus be not deceaued they were approued as partes of the Old Testawent by the Apostles So cleer it is that this foresayd Bookes were confessedly beleeued to be Canonical by the Primitiue Church Adde hereunto that (12) Of the Church p. 245. 246. Hut 2. part of his Answ p 176. D. Field M. Hutton both of them teaching that some of the ancient Iewes receiued the foresayd Bookes for truly Canonical though others of them did not beleeue and receaue the same accordingly yet are the sayd Iewes therfore expresly reproued by Protestants themselues Bibliander tearming it The rashnes of the Iewes in which his censure he is approued by the Protestant Sceltco in his booke of the Second coming of Christ Englished by M. Rogers (13) fol. 6. for the supposed worth therof D. Bancroft (14) p. 60. in the verie Conference before his Maiestie reiecteth the obiections of the Iewes made against these Bookes tearming them The old cauils of the Iewes renewed by Hierom who was the first that gaue them the name of Apocrypha which opinion vpon Ruffiâ—us his challenge he after a sort disclaymed Yea D. Bancroft is so ful with Catholicks in Defence of the sayd Bookes as that other of his owne Brethren charge him further to say (15) The 2. parte of the Ministers Def. p. 108. that The Apocrypha were giuen by inspiration from God which is al one as to affirme them to be truly diuine and Canonical And as concerning the booke Ecclesiasticus it is defended to be truly Canonical by the Protestant Writers (16) Ep. ad Volanum Lascicius and Parker of which later D. Willet (17) LoÌ„doro mastix p. 69 sayth How audacious is this fellow that contrarie to the determination of this Church of England dare make Ecclesiasticus a book of Canonical Scripture 10) Against Burges p. 76 77. Furthermore seing it is expresly taught and defended by sundrie Protestants that this waightiest Controuersie of discerning true Scripture from forged can not be decided by the (18) Hook Ecol Pol. l. 1 p. 86. Scriptures themselues neither by Testimonie (19) Whit. cont Staplet p. 370. 357. Hook vbi sup p 147. of the Spirit but (20) Hook ib. p. 146. 116. Aretiu Exam p. 24. by the authoritie of Gods Church Hence it necessarily followeth that the Church of Christ hauing decided and determined this foresayd Controuersie and
for our present Controuersie and manie others that M Carthwright (6) In Whit. Def. p. 103. And in his 2. Reply against Whit. part 1 p 84-85 86. sayth therof To allow of Austin's Saying is to bring in Poperie againe And if S. Austins Iudgement be a good Iudgement then there be some things commanded of God which are not in the Scriptures and therupon no sufficient doctrine contayned in the Scriptures Caluin also acknowledgeth the same words of S. Austin yet confesseth (7) Inst l 4. c. 10. § 20. not to respect them affirming also that Austin hath nothing besides coniectures In like sort S. Chrysostom in expresse words teaching (8) In 2. Thes hom 4. that The Apostles did not deliuer al things by writing but manie things without these be as worthie of credit as the other D. Whitaker (9) De sacra Scriptura p. 678. in answer hereto sayth I answer that this is an inconsiderat speach and vnworthie of so great a Father And wheras Epiphanius haer 6â— teacheth that we must vse Traditions for the Scripture hath not al things and therfore the Apostles deliuered certain things by writing and certain by Tradition with whom agreeth S. Basil de Spiritu Sancto c. 27. saying Some things we haue from Scripture other things from the Apostles Tadition c. both which haue like force vnto Godlines D. Raynolds (10) In his Conclusions to his Conf. Conc. 1. p. 689. his answer to these foresayd Sayings of S. Basil Epiphanius is I take not vpon me to controle them but let the Church iudge if they considered with aduise enough c. In like sort Eusebius affirming l. 1. Demonstr Euang. c. 8 that the Apostles published their Doctrine partly by writing partly without writing as it were by a certaine vnwritten Law D. Whitaker (11) De sacra Scriptura p 668. sayth hereof I answer that this Testimonie is plaine enough but in no force ta be receiued because it is against the Scriptures Chemnitius (12) Exam. part 1. p. 87. 89. 90. reproueth for their like testimonie of vnwritten Traditions Clemens Alexandrinus Origen Epiphanius Ambrose Hierom Maximus Theophilus Basil c. And M. Fulk (13) Against Purg. p. 302 303. 397 And agâ—inst Martial p. 170. 178. Anâ— against Bristowes Moâ—â—â—s p. 35. 36. confesseth as much of Chrysostome Tertulian Cyprian Augustin Hierom c. Schrederus (14) Opusc Theol. p. 72. acknowledgeth that Origen and Basil in his book of the holie-Ghost and Hierom against the Luciferians do relate manie Customes which they cal Doctrines receaued by Tradition without writing as Threefold immersion in Baptisme Prayer towards the East the words of Inuocation when the Bread of the Eucharist is shewed c. prohibition to Fast on Sunday c. Sacrifices for the dead c. And D. Whitaker (15) De sacra Script p. 678 681. 683 685. 690. 695. 696. 670. 668. acknowledgeth and reproueth for their like doctrine of Traditions Chrysostom Epiphanius Tertulian Cyprian Augustin Innocentius Leo Basil Eusebius c. The Centurists (16) Cent 4. p 299. condemne al the Fathers of the Fourth Age one by one reciting their Sentences and reiecting them Chemnitius reciting and reiecting the Sayings of Origen (17) Exâ—m part 1. p. 87. concludeth thus So Origen iudgeth that there are Apostolical Traditions And D. Fulk 18) Agaâ—â—st Purg. p. 393 confesseth that Tertulian taught Sacrifice and prayer for the dead vpon Traditions from the Apostles D. Whitaker (19) De sacra Script p. 685. being to answer S. Cyprians playne Sayings for Traditions writeth thus I answer first Cyprian was no Apostle and therefore his words are to be examined and not al things forthwith to be receaued c. therfore let vs not regard what he sayth c. Lastly wheras S. Dyonisius de Eccles Hierarchia c. 1. S. Paul's Schollar affirmeth that the Apostles did deliuer their Doctrine partly by writing partly without writing c. D. Whitaker (20) De sacra Script p. 655. deuoyd of al answear or euasion sayth I do acknowledge that Dionisius is in manie places a great Patrone of Traditions And D. Fulk (21) In his Answear to a Count. Cath p. 35. confessing that Papias was Scholler to S. Iohn yet M. Midleton 22) Papisto-mastix p. 200. affirmeth that Papias was the first Father and Founder of Traditions But Before al these liued the ancient Iewes of whom Paulus Fagius writeth that (23) Comment in Cap. Patrum The Iewes are of opinion that Moses receiued from God in Mount Sinai a double Law the one which they cal the Law deliuered in writing the other which they cal the Law which is in the mouth or deliuered by word of mouth And this last they affirme to be deriued by Moyses to posteritie by a certain order of Succession And the self same is confessed by D. Beard (24) Rotract from Rom. Relig. â— 73 74. M. Rollock likewise auoucheth that (25) Treatise of Gods effectual calling p. 241. The Church after Moyses had both the Tradition or sound of a liuely voice and of the Scripture and written Word of God And the same Doctrine of Traditions in the Iewes is confessed by Buxdorfius (26) Synagoga Iudaica p. 13 21. 48 67. a Protestant Hebrew Reader in Basile D. Morton admitteth that (27) Prot. Appeal l. 2. p 377. The Protestants wil as readily confesse that the Iewes pretended vnwritten Traditions as could either Egesippus or Anatolius but whether they did make that boast vniustly or iustly that sayth he is worthie our m st diligent Scanne Wel then the Fathers here confessed and disliked by Protestants for our Catholick Doctrine of Traditions are S. Gregorie Austin Ambrose Hierome Chrysostom Epiphanius Basil Eusebius Maximus Theophilus Innocentius Leo Cyprian Origen Tertulian Clemens Alexandrinus Dionisius Areopagita Papias and the faithful Iewes before Christ The Protestants citing and reprouing the sayd Fathers herein are Chemnitius Caluin Schrederus Buxdorfius Whitaker Carthwright Morton Beard Rollock Fulk and Rainolds So Apparent it is that our present Roman Church in the Doctrine of Traditions doth stil insist in the steps of the Primitiue Church It is Confessed by Protestants that according to the Fathers of the Primitiue Church the Sacraments do truly conferre Grace Remission of sinnes And that they are in number seauen CHAPTER VII PRotestants (1) Luth. in Assert 1. Articuli teaching Faith alone to iustify do consequently affirme the Sacraments to be but bare Signes not causes of our Iustification seruing either euen as preaching for an obiect to stir vp and nourish our Faith or for certaine markes whereby the Faithful are discerned from Infidels But contrarie hereto the Catholick Church (2) Conc. Florent ln Institut ArmenoruÌ„ Trid sess 7. can 1. hath defined the Sacraments to giue or conferre Grace to the worthie receiuer and that they joyntly with Faith and other vertues concurre to our
and euen the whole Chaos of Popish Superstition be builded vp But to cleare S. Gregorie of al Innouation in this point of Doctrine The Centurists acknowledge that (33) Cent. 5. c. 6. col 692. S. Chrysostom mentioneth dayes of Indulgence and Pardon And D. Field (34) Of the Church l. 1. c. 17. p. 33. confesseth that The Ancient Bishops were wont to cut off great partes of enioyned Pennance which remission was called an Indulgence Now to conclude Confession being made and Pennance inioyned the Priest as the Centurists confesse for the practise of the Third Age did afterwards absolue the Penitent euen with the now-like vsed ceremonie of imposing his hand So that the Primitiue and our present Roman Church do confessedly agree in the doctrine of Pennance First As that Priests haue truly Power to remit Sinnes Secondly that Auricular Confession is necessarie Thirdly that after Confession Pennance is to be imposed Fourthly (35) Cent. 3 col 127. that the same is truly Satisfactorie Fiftly after Pennance Absolution is giuen with Imposition of hands Sixtly yea Pardons and Indulgences are acknowledged to be granted and vsed in those purest times of the Church Primitiue Now the Fathers cited and reproued by Protestants for our foresayd doctrines are S. Gregorie Leo Chrysostom the Doctours in the Age of Constantin Ambrose Augustin Cyprian Tertulian the Carthage Councel the 1. Councel of Neece and the Fathers in general The Protestants accusing them are the Centurie-writers Caluin Chemnitius Melancthon Hamelmanus Osiander Hieronimus Marius Pantaleon Valera Symonides Bale Humfrey Field Morton and Whitaker It is granted by Protestants that the Catholick Doctrine of Purgatorie and of Prayer and Sacrifice for the dead was beleeued taught and practised by the Fathers of the Primitiue Church CHAPTER XI WHAT more generally disliked by Protestants then our Catholick doctrine of Purgatorie and our charitable pracise of Praying Sacrificing for the dead And yet what more generally confessed by Protestants to haue been the beleef and custome of the Primitiue Church then Purgatorie Prayer and Sacrifice for the dead Concerning S. Gregorie D. Humfrey (1) In Iesuit part 2. rat 5 p. 5. 627. acknowledgeth that he taught vs Englishmen by the preaching of S. Austin the doctrine of Purgatorie c. the oblation of the healthful Sacrifice Prayers for the dead (2) In Chro. l. 4. p. 567. 568. Carion confesseth that he approued the opinion of the oblation of Christs Bodie Bloud to be made for the dead Iohn Bale (3) In Act. Rom. Pontif. p. 44. 45. 46. 47. is of opinion that he made his foure books of Dialogues for the vpholding of Purgatorie c. and admitted euen Masses for the dead The Magdeburgians (4) In the Index of the 6. Centurie at the word Gregorie charge him out of his owne writings with the Doctrine of Purgatorie c. (5) Cent. 6. col 373. and with oblation of Sacrifice for the dead D. Fulk (6) Ag. Rhem. Test in 1 Cor. 3. sayth In the dayes of Gregorie c. the opinion of Purgatorie had gotten some ground in the Latin Church c. yet in the place by the Rhemistes quoted he granteth it but for very smal offences D. Sutcliffe auoucheth that Gregorie (7) Subuersion c. 4. vsed Litanies allowed Purgatorie c. And wheras D. Whitakers confidently auoucheth that (8) Contra Duraeum l. 7. p. 480. He that first deliuered Purgatorie for a certaine Doctrine was Gregorie the Great Yet M. Symonides (9) Vpon the Reuel p 83. only chargeth him not with beginning but with increasing two pernitious things in the Church Inuocation of the Dead and Prayer for the dead yea D. Morton confesseth that S. Gregory (10) Prot. Appeale l 1. Sec. 17. p. 19. â—0 frameth thus his conclusions Because such Soules departed appearing after desire the help of the liuing the Sacrifice of the Altar is profitahle for them Wherupon our Doctour concludeth saying This doth giue vs cause to obserue in him a deep plunge into Superstition And againe S. Augustin spake with a Peraduenture but S. Gregorie kindled the fire with a Credo c. And now of late the Romanists haue blowâ—e the flame with an Anathema So hotly do Roman Catholicks follow the Sent giuen by S Gregorie and S. Augustin But to clear S. Gregorie of al Innouation in this poynt (11) Ibid. p. 498. I wil ascend to his predecessours and Ancients And to begin with S. Augustin whom though D. Morton pretendeth to speak hereof only with a Paraduenture or doubtfully yet Bullinger hauing perused diuers places of S. Augustins writings concerning this poynt auoucheth (12) De origâ—â— Erroriâ— f. 223. That not in one but in manie places Augustin maketh mention of Sacrifice for the dead c. in Enchirid. c. 109. for it is not to be denyed sayth he but that the Soules of the dead are releeued by the pietie of their liuing friends when the Sacrifice of the Mediatour is offered for them c. And in his 32. sermon de Verbis Apostoli This sayth he deliuered from the Fathers the whole Church obserueth that prayer be made for them who dyed in the Communion of the Bodie and Bloud of Christ when in their place they are remembred in the Sacrifice and the Sacrifice also is offered for them This therfore sayth Bullinger I set downe more at large that thou mayst vnderstand this custome of Sacrificing for the dead to be ordayned not by the Apostles but by the holie Fathers D. Willet affirmeth That diuers of the ancient Fathers (13) Tetrastylon part 3. p. 97. did incline too much to maintayne and commend prayer for the dead with which errour sayth he S. Austin seemeth somewhat to be infected Augustine sayrh Caluin (14) Instâ—t l. 3. c. 5. § 10 in his books of Confessions telleth that his mother Monica earnestly desired that Memorie of her might be made at the Altar in performing the mysteries An old womans desire sayth Caluin which her Sonne squared not by the rule of Scripture but through affection of Nature would haue it approued to others D. Fulk confesseth that (15) In his Confut of Purgat p. 1â—0 Austin de Ciuitate Dei l. 21. c. 13. concludeth verie clearly that some suffer temporal paynes after this life this may not be denyed Yea he boldly auoucheth that Austin (16) Ibid. p 313. blindly defended prayer for the dead D. Morton affirmeth that Protestant Authours (17) Prot. Appeal p. 495. haue obserued S. Augustin to haue been the first who opened the window vnto the doctrine of Purgatorie by whose owne direction sayth he we haue a good warrant to dissent from him c. So admitting S. Austin for Purgatorie but most disgraciously insinuating that therin he is contrarie to himself which as most palpably vntrue I forbeare to confute and only proceed cleerly to shew that neither S. Austin was first nor the sole man that opened
sayth D. Morton (7) Prot. Appeal l. 1. sec 24 p. 27. be greatly moued with the contrarie Doctrine of S. Gregorie allowing praying to Saincts c. And agayne Neuertheles as we find in him very rarely anie prayer vnto Saints c So desiring to mince but not daring to deny a truth so manifest and for such confessed by so manie of his other Brethren of S. Gregorie his defending Inuocation of Saints But to ascend from S. Gregorie to other more ancient Doctours (8) Exam. part 3. p. 211. Chemnitius alleageth S. Austin inuocating S. Cyprian and coÌ„cludeth saying therof These things did Augustin without scripture yeelding to the times and custome Prudentius I grant sayth D. Whitaker (9) Answer to Campian Reas 5. p. 140. 141. as a Poet somtims called vpon the Martyrs whose Acts he describeth in verse And the superstitious Custome of praying to Saints had now taken deep root in the Church which as a Tyrant haled somtimes the holie Fathers into the same errour [10) In his Reioynder to Bristow p 5. D. Fulk spareth not to speak thus plainly I confesse sayth he that Ambrose Austin and Hierom held Inuocation of Saints to be lawful And that (11) Against the Rhem. Test in 2. Pet. c. 1. sec 3. fol. 443. In Nazianzene Basil and Chryostome is mention of Inuocation of Saints And that Theodoret also speaketh of prayers vnto Martyrs As also that Leo ascribeth much to the prayers of S. Peter for him And in brief that manie of the ancient Fathers held that the Saints departed pray for vs. (12) Cent. 5. c. 6. col 675. The Centurists charge S. Chrysostom's Lyturgie with Inuocation of our B. Ladye by name Chemnitius (13) Exam. part 3. 200. auoucheth that About the yeare of our Lord three hundred and seauentie Inuoâ—aâ—ion of Saints began to be brought into the publick assemblies of the Church by Basile Nyssen and Nazianzene (14) Ibid. p. 211. And he reprehendeth for the same Doctrine Theodoret and Hierome A French Protestant answering to the testimonie of S. Gregorie Nazianzene writeth (15) Clypeus fidei Dial. 8. p. 258. In that thou citest S. Gregorie praying to S. Basil dead that he would pray for him I wil let thee know that Gregorie knew not what he sayd when he sayd so Belike this Protestant thought that greatest Diuine S. Gregorie Nazianzen to haue been ouertaken with drinke when he prayed so as we may iustly suspect this giddie French Protestant was when he writ thus But the Centurie-writers (16) Cent. 4. col 295. 296. 297. alledge sundrie examples of prayer to Saincts Athanasius Basil Nazianzene Ambrose Prudentius Epiphanius and Ephrem (17) Apocal. in c. 14 p. 382. M. Brightman hauing named Athanasius Basil Chrysostom Nazianzen Ambrose Hierom Austin c. reproueth them as in words condemning Idolatrie but indeed establishing it by Inuocation of Saints worshipping of Relicks and such like wicked Superstitions c. sayth he And wheras D. Bishop alleageth S. Chrisostom affirming the Emperour Constantin to haue prayed to Saincts (18) p. 17. M. Wotton in his book against D. Bishop only answereth by barely reiecting the Saying for suspected and forged yet (19) In his Ansvver to D. Bishop p. 174. D. Abbot acknowledgeth the contrarie saying We deny not Chrysostom to be authour of the words And then inuenteth an answer no lesse false then impertinent to wit (20) Ibid. that Chrisostom thereby meaneth the Emperour Arcadius who was Emperour aboue sixtie yeares after Constantin but of Constantin it is sayth he that we enquire for what others did after the time of Constantin Superstition more and more increasing is nothing concerning him But yet to omit al other answere this may so much concerne anie indifferent man that it may sufficiently assure him that Inuocation of Saincts was confessedly vsed in the Church at least about Anno Domini 398. when Arcadius raigned Yea this Doctrine was so general and so certainly beleeued in the Primitiue Church that the holie Fathers are reproued by our young Protestant writers for condemning the contrarie Protestant Doctrine as Heretical in Vigilantius and Aerius D. Fulk sayth (21) In his ansvver to a counterf Cath. p. 46 Last of al Vigilantius shal be brought in who wrot against the Inuocation of Saincts c. Him Hierom reprooueth And (22) In defen tract de Diuers p. 349. D. Sarauia and Beza (23) Ibid. p. 346. do both of them affirme that Aërius was likewise charged and condemned by the Fathers for his then affirming that the Saincts departed are not to be prayed vnto But to arise yet somwhat higher and a litle to view the times neer Christ and his Apostles Beza speaking of the times of Cyprian Austin and Chrysostom acknowledgeth that (24) Prefat nou Test ad Princip Condens then preuayled Inuocation of the Dead The Centurie writers speaking of (25) Cent. 3 col 84. S. Cyprian say thus Verily Cyprian in the end of his first Epistle of his first book doth not obscurely think that Martyrs and Saincts departed do pray for the liuing (26) Cent. 3 col 83. Yea they further charge Origen for praying O holie Iob pray for vs wretches And for teaching hom 1. in Ezech. that Angels are to be prayed vnto But to auoyd tediousnes in reciting the other particuler Fathers of that Age they in grosse confesse (27) Cent. 3. c. 4. col 83. that There are manifest steps of Inuocation of Saincts in the Doctours of that ancient Age which was the third Age or hundred yeares after Christ And wheras (28) l. 5. c. 19. S. Ireneus termeth the B. Virgin Marie Eues Aduocat some Caluinists auouch that these were the words (29) Clypeâ—â— fidei Dial. 8. p. 277 Ediâ— Gall. rather of some Idolater or if they were the words of Ireneus Ireneus had not the true vnderstanding of the confession of the holie Faith of Christian Religion But if so ancient and holie Ireneus wanted true vnderstanding of Faith and Christian Religion we may assure our selues that new borne Protestants are wholy blind therin But without al restraint of Age or time (30) In his Examination c c. 9. p 120. D. Couel affirmeth that Diuers both of the Greek and Latin Church were spotted with errours about Free-wil Merits Inuocation of Saincts c. Yea D. Whitguift discoursing of (31) In h is Def. c. against the Reply of Carthwright p. 472. 473. Doctrine taught in anie Age since the Apostles time affirmeth without any exception either of Age or Father that to vse his owne words (32) Ibid. p. 473. almost al the Bishops and learned writers of the Greek Church and Latin also for the most part were spotted with Doctrines of Free wil of Merit of Inuocation of Saincts and such like Now the Doctrine and practise herof in the ancient Iewes is so cleerly recorded in the books of (33) c. 5.
474. acknowledge that Manie sleep vpon the ground others go barefoot weare Sackcloth secretly vpon their bodies Yea they mention (30) Cent 4 col 465. their going barefoot out of Nazianzen And M. Willet 31) Synopsis Cont 6 q 6. part i. p. 258. maketh a special Tract against the austeritie of those ancient times saying The solitarie life of Eremites in flying the comfortable societie of men and the rigorous manner in the vnnatural chastising of their bodies is contrarie to the rule of the Ghospel And againe That cruel and inhumane kind of chastising their bodies by fasting and other discipline is vtterly vnlawful And afterwards he there reproueth S Basil S Gregorie Nazianzene for plucking downe themselues by immoderate fasting Yea the Austeritie and sanctitie of the ancient Monks were such that Luther sayth therof (32) Vpon the Epistle to thâ— Galat. Engl in c. 1 vers 30. fol. 220. If the Papacie had the same holines and austeritie of life which it had in the time of the ancient Fathers Hierom Ambrose Austin others c. what could we do now against the Papacie by our Doctrine of only Faith Caluin (33) Instit l 4. c. 12. sâ—ct 8. much disliketh the ancient Fathers confessed austeritie saying In which respect the immoderat austeritie of the Ancient Fathers can no wayes be excused which both altogether dissented from the rules of our Lord and also is verie dangerous And agayne (34) Instit l. 3 c 4. sec 38 Litle do those things moue me which euery where occurre in the writings of the old Fathers concerning Satisfaction for I see some of them yea I wil speake plainly almost al whose bookes are extant either herein to haue been deceaued or els to haue spoken ouer sharply and roughly And to giue example in some few Osiander (35) Cent. 4. p. 99. speaking of S Anthonie who liued in Constantins time much reprehendeth him in these words When in a certain Sermon Anthonie had heard that saying of Christ repeated If thou wilt be perfect goe and sel al which thou hast and giue vnto the poore follow me This Saying he impertinently applyed to himself selling those things which be had by inheritance c. choosing a Solitary life And being about thirtie fiue yeares old he went into the desert that there he might lead a more strict life His meate was only bread Salt his drink water his time of dinner Sun-setting wheras often he fasted two dayes or more togeather he watched whole nights in prayer c. His Garment inwardly was hairecloth c. Therfore sayth Osiander the life of Antonie wanted not much Superstition And againe (36) Ibid. p. 103. that Antonie was the first beginner of Monastical life in in Aegipt that he punished his bodie ouer much such like they are to be numbred amongst the stubble wherof Paul speaketh In like sort sayth D. Beard (37) Retrartiue from Rom. Relig. p. 375. The first Hermite was one Antonie who liued three hundred yeares after Christ who taught others that State of life And as concerning S. Anton.'s house or Celle Osiander (38) Cent. 4. p. 100. likewise confesseth that it was Seated vpon a high mountaine c. and that the square therof was no larger then a man might lay himself downe to sleep And as for his bed he vsed a matte spread vpon the ground and often the ground itself Like instance may be giuen in S. Symeon whose great austeritie reported by Theodoret the Protestant Iunius (39) Animaduersiones ad Controuersiam 3. de Membris Eccl. p. 611. 612. 613. 614. reprehendeth tearming him MelaÌ„cholie ignorant and superstitious Symeon and condemning his miraculous fast of Fortie dayes for counterfait c his daily continued prayer at the pillar for battalogie c. his miracles for magical c. And his Prophecying as done by human Iudgement or suggestion from the Diuel What now could Lucian or Porphyrie vtter more prophanely And yet the like is affirmed of this holie Symeon by Hospinian (40) De Monach f. 24. But now to come to the vowed Chastitie of Monkes Nunnes of those ancient times Wheras it is decreed in the Councel of Chalcedon Can. 15. that If anie Virgin or Monk shal dedicate themselues to God it is not lawful for them to marry This so famous a Councel is reprehended for this verie Decree by D. Whitaker (41) Cont. Camp rat 4 p. 62. OsiaÌ„d Cent. 5. l. 32 c. 13 p. 356. 359. Iustus Molitor de Eccl. Milit. p. 80. Osiander Iustus Molitor The Centurie-writers (42) Cent. 4. col 467. And see col 706. 483. 847. 301. And Cent. 3 col 140. acknowledge that Ruffine l. 2. c. 9. declareth that Basil built Monasteries in the Citties of Pontus and ordayned that Virgins should vow Chastitie And concerning the virgins of Europe they confesse in the same place that Ambrose telleth that the vow of Virginitie was common with that sexe Yea such was the Sanctitie of the Religious of those times that it is confessed that they shined with the guifts of miracles The Centurists (43) Cent 4 â—ol 493. And see col 1445. 493. say There were amongst the Monks and Ermites in this Fourth Age men who were famous with the guift of Miracles as Antonie and his Disciples Macharius Isidorus Heraclides c. And such was the holie conceipt of the ancient Fathers concerning the perfection of Monasticall life that they doubted not to condemne Vigilantius and others of errour for impugning the same For thus by the confession of Crispinus (44) Of the Estate of the Church ep 131. 132. writeth S. Hierom against Vigilantius In that thou affirmâ—st those to doe better who vse their goods and by litle litle distribute the fruits of their possessioÌ„s to the poore then those who selling their possessions giue al at once the answer shal be giuen not from me but from our Lord If thou wilt be perfect goe and sel al things which thou hast and giue to the poore come follow me He speaketh to him who wil be perfect c. That degree which thou praysest is the Second and Third which also wee allow whilst wee know the first to be preferred before the second and Third Neither are Monks to be terrifyed by thee from their deuotion with they viperous tongue and cruel biting of whom thou arguest and sayest If al shal shut themselues vp and be in the deserts who shal frequent the Churches These premises supposed and obserued it is no maruaile though M. Carthwright (45) In his 2. Reply part 1. p. 502. affirme that Monks are Antichristian notwithstanding their anciencie And that (46) Ibid. p. 510. Hieroms Monks Hermites and Anchorets were at that time verie grosse As also though (47) Instit l. 4. c. 13. sec 16. Caluin say I doe not dissemble that in that ancient forme of Monachisme which Augustin commendeth there is
iustly condemned c. Osiander (21) Cent. 4. p. 434. reciting the condemned errours of Aerius amongst the rest numbred appoynted Fastes not to be kept c And that fasting is to be when a man wil according to his libertie And wheras S. Epiphanius her 75. affirmeth of Aerius that he sayth Neither shal fasting be appoynted for these things be Iudaical and vnder the Law of Bondage If at al I wil fast I wil choose anie of myself and I wil fast for libertie Al this is acknowledged by Pantaleon (22) In his Chronogr p. 28. and is so agreable with the now Doctrine of Protestants that D. Whitaker (23) Contra Duraeum l. 9. p. 830. auoucheth that Aerius taught nothing concerning fasting different from the Catholick Faith by which he meaneth the Protestant Faith Insomuch that Aerius herein is defended by Danaeus (24) De haresibus c. 53. f. 175. 177. D. Fulk (25) Answ to a countor Cath. p. 45. Though M Hooker (26) Eccles Pol. l. 5. p. 210. And the Author of Quaerim Eccles p. 31. 94 103. and other Protestant Writers doe no lesse condemne him herein of errour then Catholicks doe In like sort wheras D. Fulk 27) Against Rhem. Test in Math. c. 15 fol. 28. And Aretius loc com p. â—72 and other Protestant Writers doe commonly obiect against Catholicks that Montanus the Heretick was the first that appoynted lawes of fasting M. Hooker (28) Eccles Pol l. 5. p. 209. 210. himself answereth with vs that the Montanists were reprehended only for that they brought in sundrie vnaccustomed dayes of fasting continued their fastes a great deale longer made them more rigorous c. wherupon Tertulian maintayning Montanisme wrote a book in defence of the new fast And the like answer is giuen by another Protestant [29) Quaerimonia Eccl p. 110. saying Protestants say that Eusebius manifestly teacheth that Montanus made the first lawes of fasting but they are greatly deceaued in this as in other things c. Montanus bringeth in a new Custome of fasting hauing abrogated the Fastes of the Church c. And of this new Custome in particular Chemnitius (30) Exam. part 4. p. 143. recordeth that The Montanists make three Lents in the yeare as though three Sauiours suffred in the yeare which is altogeather impertinent to Catholicks Agayne wheras it is ordinarily vrged against Catholicks that they absolutely condemne certaine meates contrarie to S. Paul 1. Tim. 4.3 M. Iacob (31) Def. of the Church Ministry of England p. 59. a Puritan acknowledgeth that The place of Paul is vnderstood of Marcion Tatianus who did absolutely condemne Mariage certaine meates And so sayth he are in no comparison with the Papists if they erred in nothing els But to proceed yet to Fathers more ancient The Centurists (32) Cent. 3 col 136. write that Origen hom 10. in Leuiticum mentioneth the 40. Dayes or Lent consecrated to fasting as also Wenesday Friday in which sayth he were solemne Fasts D. Whitaker (33) Cont. Duraeum l. 7. p. 480. Mort. Prot. App. p. 506 D Morton charge Pope Calixtus who liued about Anno Domini 218. that He was the first that ordayned Ieiunium quatuor Temporum or Ember dayes And Hamelmannus (34) De Trad. Apost col 254. speaking of Hermes of whom S. Paul maketh mention Rom. 16 14 affirmeth that in his book intituled Pastor is recorded the then Fasting from certaine meates Abraham Schultetus (35) In Medulla Theol. Patrum p. 440. doth not only affirme to vse his words the superstition of Lent Fasting to haue been allowed commanded by Ignatius (37] Vbi supra and Whitguift in his Def. p. 102. Hooker Eccl. Pol. l. 5. p. 209. but doth also as doth likewise D. Whitguift M. Hooker defend that verie Epistle of Ignatius being ad Philippenses in which this Doctrine is extant to be his true Epistle not counterfaite Chemnitius (38) Exam. part 1. p. 89. confesseth that Ambrose Maximus Tauroninsis Theophilus Hierom others do affirme the fast of Lent to be an Apostolical Tradition And the like almost in the same words is acknowledged by Schrederus 39) Opuscul Theol p. 71. saying Ambrose Theophilus Hierom others do decree that Lent hath descended from Apostolical Tradition Adde lastly that Caluin (40) Insti l. 4. c. 12. sec 19. speaking of fasting confesseth in general that he dareth not wholy excuse the Old Fathers but that they sowed some seedes of Superstition And that (41) Ibid. sec 20. euerie where the obseruation of superstitious Lent was in force Hamelmannus affirmeth that 42) De Traedit col 460. After the death of Iohn the Apostle there began fallings away from the Faith Doctrines of Diuels vnder pretence of the Word of God forbidding of Mariages meates vowes single life c. And the Centurists do confesse report from (43) Cent. 1. l. 2. c. 10. col 581. the testimonie of Clemens Alexandrinus Egesippus Iosephus concerning the abstinence of the blessed Apostle S. Iames that (44) Ibid. col 582. wine sicer he did not drink that he did not feed of anie liuing creature c. that he wore not wollen garments but was attired in Syndon that he prayed so continually vpon his knees that Camel-like they had lost their feeling So strict were the Fasts and other austerities of the ancientest Fathers and Apostles But to touch briefly our Puritan or Sabaoth Fastes wheras M. Welch (45) In his Rep. against Browne p. 196. speaking of himself and his Brethren sayth We think it not Heresie to fast on the Lords more then other dayes The Fourth Carthage Councel Can. 64. is reprehended by Osiander (46) Cent. 5. p. 13. for decreeing that He that aduisedly or of purpose fasted vpon the Sunday should not be esteemed a Catholick And wheras Epiphanius haer 75. reciting and condemning the errour of the Aerians herein affiâ—meth that They affect rather to fast vpon the Sunday and to eate vpon the Wenesday Friday in which respect our moderne Protestants are their docible Schollers M. Midleton alledgeth to the same purpose not only the seueral testimonies of Epiphanius but also of Tertulian Ignatius freely confessing that Sundayes fast was coÌ„demned in Eustathius the Aerians In like sort S. Austin ep 86. ad Casulanum affirming that To fast on Sunday is a great offence (47) In h s Papistomastix p. 35. especially since the detestable Heresie of the Manichees c. who appoynt vnto their hearers this day as lawful to be fasted vpon This saying is alledged by D. Whiteguift [48) In his Def. p. 102. the Centurie-writers (49) Cent. 4. col 445. as also is S. Ambrose for the same purpose by M. Parker 50) Against Symbol part 2. c. 5. sec 16 p. 38. And where Clement l. 5. Constit Apost c. vlt. Ignatius
Fathers in particular pronounceth of them in general thus 40) In Col. Conuiual c. De Patribus Ecclesiae See ye what darknes there is in the Fathers writings concerning Faith for when that Article of the Iustification of men is couered with darknes it can by no meanes be that greater errours he auoyded Bullinger doth 41) In Apoc. Serm. 87. fol. 270. acknowledge that The doctrine of Merits satisfaction and Iustification of works did incontinently after the Apostles time lay their first foundations Caluin affirmeth in general that 42) Inst l. 3. c. 25. §. 2. The ancient Writers of the Church vsing euerie where the word Merit gaue occasion of errour to posteritie therby Adde lastly that D. Whiteguift 43) In his Def. against the Reply of Carthw p. 472. 473. treating of Doctrine taught in anie Age since the Apostles time affirmeth without al other exception either of Age or Father that Almost al the Bishops and learned Writers of the Greek Church and Latin also for the most part were spotted with doctrines of Freewil of Merits c. And the same is likewise taught by 44) De Eccl. cont Bellar. p. 299. D. Whitakers Now concerning the ancient Iewes The Books of 45) c. 12 9. 4.10 Tobie and Ecclesiasticus 46) c. 3. 33. are so pregnant for the Merit of works that sundrie Protestants say therof 47) Minist of Lincolne Dioces in their Abridgment p. 76. The two places of Tobie and Ecclesiasticus tend dangerously to the Iustifying of the Merit of Almes-deeds And others writing against the booke of Homilies say 48) â—ilenced Ministers in the 2. Part of Def. p. 164. The book of Homilies whereto we are required to subscribe c. expoundes Tobie saying that Almes is profitable to purge the soule from the spots of sinne alleaging these words of Tobie 4.10 and 12.19 c. and out of Ecclesiasticus c. Yea they further say This 49) Ib. p. 166. place of Tobie were it Canonical c. is verie pregnant for the Merit of works and as strong for it as the Scriptures are for the merit of Christ Buxdorfius also writeth of the Rabbins that 50) Synagog Iudaica p. 23. They perswade themselues that they may satisfy for their sinnes by doing pennance vpon their skinnes and that they may easily merit eternal life by keeping of the Commandments and Good works And the same also is acknowledged in them by 51) Pharisaisme p. 13. 50. M. Hal. I may then conclude that the Fathers of the Primitiue Church are our firmest Patrons for our Catholick Doctrine concerning Good-works confessedly teaching First that Good-works do truly iustify Secondly Meriting Grace and Remission of sinnes in this life and eternal glorie in the next For which verie doctrine the Fathers acknowledged by Protestants are S. Gregorie Chrysostom Augustin Prosper Ambrose Hierom Nyssene Nazianzene Hilarie Ephrem Cyprian Origen Tertulian Theophilus Lactantius Iustin Clemens Alex. Ireneus Hermes Ignatius and the ancient beleeuing Iewes The Protestant Writers producing and charging the forsayd Fathers are Luther the Centurists Brentius the Diuines of Wittemberg Osiander Caluin Melancthon Chemnitius Winkilmamus Schultetus Bullinger Buxdorfeus Wotton Whitaker Humfrey Couel and Whiteguift It is acknowledged by Protestants that the Ceremonies now vsed by the Roman Church in the ministring of seruice or Sacrifice as also of the Sacraments were formerlie vsed by the Bishops Priests and Fathers of the Primitiue Church CHAP. XXII HAuing thus passed through so manie particular Controuersies of greatest weight and finding in al of them a perfect agreement and sweetest harmonie between the ancient most holie and Primitiue Church and the present Roman Catholick Church and this by no weaker proofes or euidences then the free grants Confessions and acknowledgments of our sworne and professed Aduersaries I wil now for my Conclusion in this kind only examen one poynt further which being not purely Doctrinal but most sensible and external wil therby not only prooue most accommodate to the sense and capacitie of the meanest Reader but withal wil most euidently declare and make manifest the outward gracious and beautiful face of Christian Religion practised by the ancient learned and holie Bishops Doctours and people of the Primitiue Church Nothing is better knowne either to those of greater yeares who as yet may wel remember the Ecclesiastical rites and Customes of our owne kingdome or to others more moderne who haue trauailed forraine Nations then the external Ceremonies vsed in Material Churches in Celebration of Seruice and Administration of the most holie Sacraments For who knoweth not that when Catholick Churches are erected they are specially consecrated and dedicated either to Christ or some of his Saincts That in them are seueral Chancels and Vestries as also Altars Candles Reliques and Images that there are truly Priests who offer daily external Sacrifice at the Altar Whose Vestments and vessels are specially hallowed who likewise obserue Canonical houres saying some prayers in Secret others with a loud voice sometimes giuing the people their benediction and burning Incense at the Altar In the Church likewise there is a Font specially hallowed for the administration of Baptisme which is holden necessarie to Saluation and the same is ministred with the Signe of the Crosse with holie Oyles and sundrie other Ceremonies hereafter specifyed And to omit sundrie other In the Church is blessed by the Priest Holiewater Holie-bread Candles Ashes c. I need not describe the naked walles of Protestants Churches or the bare black coates of their wedded Ministers both of them deuoyd of al grace ornament puritie and state duly befitting places and persons Ecclesiastical And therfore I hasten to the confessed practise of the Primitiue Church Wherein I first find that when Material Churches were first built they were specially hallowed by the Bishop so much as S. Gregorie and S. Austin are reproued by D. Humfrey 1) In Iesuit part 2. rat 5. p. 5. 627. for bringing into England the new Consecration of Churches And the 2) Cent. 6. col 364. 365. Centurie-writers do charge S. Gregorie out of his owne writings with Consecration of Churches D. Morton affirmeth that he vsed 3) Prot. Appeal l. 1. p. 53. Superstitious manner of Consecration of Churches Yea the 4) Cent. 4. col 408. further confesse that Athanasius in his Apologie to Constantin plainly sheweth that Christians did not assemble togeather in Churches not consecrated And that in the Fourth Age the Fathers vsed 5) Cent. 4. col 497. Sumptuous Churches consecrated and Superstitious Insolencie in celebrating of Masse appointed to be sayd in no places but such as were hallowed by a Bishop 6) Cent. 4. col 497. Yea they reprooue Constantin himselfe for that say they concerning Consecration of Churches new built proud adorning of them and other Superstitious things the greatest part Constantine inuented and spread abrode in many Churches And wheras Sozomene hist l. 1. c. 8.
that he might answer it Secondly the Roman 62) Zonaras Cedrenus Paulus Diac. in vita Leonis Isauri Bishops Gregorie the Third Adrian the First and Leo the Third Excommunicated the Grecian Emperours and transferred the Empire from them to the French cheifly for that they patronised the Heresie against Images whereas the French persisted euer constant in the ancient Catholick Faith wherefore it is most improbable that Charles should write in defence of the Grecian errour against the Pope of Rome Thirdly 63) L. 1. de cultu Imaginum Ionas Aurelianensis who liued in the Raigne of Ludouicus sonne to Charles testifyeth that Claudius Taurinensis a special Patrone of the Heresie durst neuer open his mouth therein during the life of Charles Fourthly Pope 64) Paulus Aemil. l. 2. Franc. And see cent 8. c. 9. col 570. Stephen holding a Councel at Rome against the sayd Errour Charles himselfe sent 12. of the cheifest Bishops of his Kingdome to assist him therein And D. Cowper 65) Chron. 174. reporteth that certaine Bishops were sent by Adrian to Charles who held a Councel in France against the condemnation of Images Fiftly this most famous Emperour Charles was so wholy Roman Catholick as that 66) Ep. ded Hist Sacra Hospinian recordeth of him 67) Epist Hist Eccl. Cent. 8. p. 101. Crisp of the Estate of the Church p. 221. 216. Bul. in 2. Thess c. 2. p 533. Cowp Chron. f. 173. 195. Foxin Apoc. p. 436. that he not only cōmanded by publick Edicts that the verie Ceremonies Rites and Latin Masse of the Roman Church as also the Decrees Lawes and Ordinances of the Roman Bishop should be obserued through his whole Empire but himself by imprisonments and diuers kinds of punishments compelled Churches to the same The like whereof is confessed of him by Osiander Crispinus Bullinger D. Cowper and M. Fox So vnlike was he to write against the Roman Church concerning Images Sixtly Caluin himself insinuateth this Booke to be forged about Charlemaines time saying 68) Iust l. 1. c. 11. sec 14. There is extant a refuting Booke vnder the name of Charles the Great which by the words thereof we may gather to haue bene made at the same time Seauently wheras Charles was knowne to be verie skilful both in Greek Latin learned ingenious in this booke there are manie absurdities committed as where it affirmeth Constantinople to be a Citty most knowne in Bythinia whereas indeed it is in Thracia as also that at Constantinople there was a Councel celebrated in defence of the worshipping of Images whereas the sayd Councel was celebrated at Nice And that the Nicene Councel tearmed the Eucharist the Image of Christs bodie whereas directly and purposely they refute and condemne the sayd speech Eightly supposing for the time against al the premisses that it had been Charles his Booke yet nothing would it auaile but much preiudice Protestants for therein is expressely taught that the last sentence in Controuersies of Faith belongeth to the Roman Bishop And that he hath his Primacie not from Councels but from God himself It prescribeth also Exorcismes to be vsed in Baptisme Churches to be dedicated with special Rites That we are to pray for the dead and Inuocate Saincts and their Relicks to be worshipped That Chrisme and Holie-water are to be vsed That in the Eucharist there is the true Bodie of Christ and the same to be worshipped yea to be offred as a true and proper Sacrifice Al which do mainely impugne Protestant Religion And therefore if they wil haue vs to beleeue this Booke teaching that the Councel of Nice erred concerning Images let them beleeue it teaching the other Catholick poynts next recited Lastly if it could be proued that Charles himself had made this Book that he had been a perfect Protestant in al poynts yet how would it hence follow that the Roman Church had changed her Faith in the time of Charles Or what would the testimonie of a Lay-man auaile them seing according to 69) Orat. 2. de Imag. Damascen Christ committed not his Church to Kings and Emperours but to Bishops and Pastours But we haue seene sufficiently before that Charles was a Prince wholy deuoted to the Roman Church and a special Patron of Images and consequently the Booke written against them and imposed vpon him is meerly forged and of no authoritie And so likewise is no lesse forged that other vnder the name of Lewes his Sonne which for such is condēned by the Catholick Church Neither 70) Index lib. prohibit doth our Doctour affoard vs the least colour of proof for the legitimation of either of these Bookes but only sayth that they are extant as though it were rare among Hereticks to finde manie spurious adulterine Bookes And so I cōclude that seing our Ministers proofs for the Roman Churches change in these 50. yeares are al of them in seueral respects either most impertinent or most false that therefore the Roman Church during the same time did not change After 800 800. to 850. I name sayth our Cataloguer Ioannes Scotus c. who resisting the Real presence c. was therefore murdred The same time Berthram also writ against it c. Claudius Bishop of Towres resisted Images worship of Saincts and Pilgrimage Lotharius the Emperour reduced the Pope to the obedience of the Empire c. These are the examples of the Roman Change in this time But let vs examine them As concerning Scotus that he resisted the Real presence M. White proueth it only by the testimonie of Daneus who being a formal Protestant of these times his testimonie is insufficient as bearing witnesse in his owne Cause therefore al further answer were needles But yet I do acknowledge that about the same time there was one Scotus not the subtil Doctour who liued some Ages after but an other who writ something doubtfully in this poynt but his Booke was condemned in the Councel at Vercella as testifyeth Lantfrancus (a) lib. de verit Corp. Et sang Domini in Eucharistia And he is obserued to be the first in the Latin Church who writ suspiciously against the Real Presence And as for Bertram though the Booke extant vnder his name doth vse some doubteful and obscure words as Figure Spiritual and Mysterie yet at other times doth it speak as plainly Affirming the Presence of Christs Bodie vnder the veyle or couerture of Bread Yea the Centurists confesse that Bertram 71) Cent. 9. c. 4. Col. 212. in the sayd Book hath the seeds of Transubstantiation Secondly this sayd Book being set forth lately by Oecolampadius may iustly be suspected and rather in that Pantaleon 72) p. 65. in his Chronograph mentioning Bertram and his other writings forbeareth yet to mention this Booke or to charge him with this pretended opinion Thirdly Illiricus making a Catalogue of Protestant witnesses to whom our Minister for this of his is no litle beholding
iure diuino Yea M. Mason himself acknowledgeth and that from M. Fox that amongst (54) Consecration of the Bishops in England p. 264 And see Fox Act. Mon. Vol. 2. p. 1295. The Articles sent by Queen Marie to Bishop Bonner one was this Item Touching such persons as were heretofore promoted to anie Orders after the new sort and fashion of Orders Considering they were not ordered in verie deed the Bishop of the Diocesse finding otherwise sufficiencie and abilitie in these men may supply that thing which wanted in them before and then according to his discretion admit them to Minister Here though M. Mason would gladly inforce a different Glosse yet the words are most plaine that Queen Marie and the Church in her time censured such as were promoted to anie Orders after the new sort and fashion of Protestant Orders in K Edwards time were not ordered in verie deed So that stil it deserueth further search whence our present English Clergie as also other forraine Ministers haue obtayned true power and authoritie to preach administer Sacraments And as for Forainers as the Ministers in Germanie Denmark Holland the rest they are so cleerely and confessedly destitute of al true Ordination that M. Mason acknowledgeth that (55) Consec of Engl. Bish. Ep. Dedic wheras other Reformed Churches were constrained by necessitie to admit extraordinarie Fathers that is to receaue ordination from Presbiters or Ministers rather then to suffer the fabrick of the Lord Iesus to be dissolued The Church of England had alwayes Bishops to conferre Sacred Orders according to the ordinarie and most warrantable Custome of the Church of Christ So that no Protestant Ministers in the world haue anie ordinarie Calling or Ordination by Bishops but only the Ministers of England who yet beg and deriue al that which they haue from their imagined Antichrist himself as now shal be shewed Some Protestants therfore teach that they haue their Calling Ordination from the Church of Rome so D. Bridges (56) Defence of the GouernmeÌ„t p. 1276. speaking of our Catholick Bishops and their Calling vrgeth thus in our behalf If our Protestant Brethren wil make them but meer Lay-men then are neither they nor we anie Ministers at al but meer Lay-men also for who ordayned vs Ministers but such Ministers as were either themselues of their Ministerie or at least were made Ministers of those Ministers Except they wil say the people can make Ministers c. yea some (57) SileÌ„ced Ministers supplication of Anno 1609. p. 9. 10. 17. Puritans do reproue their Protestant Brethren for deriuing their Ministerie from the Church of Rome But (58) Cont. Dur. l. 9. p. 820. D. Whitaker exemplifyeth the same saying Luther was a Priest and Doctour according to your Rite or ordination c. And it is manifest that so also was Zuinglius Bucer Oecolampadius and innumerable others c. M. Parkins (59) Vol. 1. p. 737. speaking of the Calling of the first Preachers of the Protestant Ghospel argueth thus If they had no Calling neither haue we that are their followers But They had their Callings c. from the Romish Church itself for they were either Priests or Schoole-Doctours as in England Wiccliffe in Germanie Luther in Bohemia Iohn Husse and Hierom of Prage at Basil Oecolampadius in Italie Peter Martyr others And therefore these with manie others were ordayned either in Popish Churches or in Schooles c. And agayne We say the first restorers of the Ghospel in our times had their first Callings of them to wit the Papists M. Mason discoursing at large of this verie poynt of Ordination and in particular of the Ordination of our English Protestant Clergie confesseth first that the Roman Church hath euer had true power of Ordination (60) Consecration of the Bishops of England Ep. Dedic Such was the goodnes of God saith he that euen in the darknes of Poperie as Baptisme so the Ministerial function c. was wonderfully preserued for the Church of Rome by Gods special prouidence in her ordination of Priests retayned such Euangelical words as in their true and natiue sense include a Ghostlie Ministerial power to forgiue sinnes c. Thus the Church of Rome gaue power to her Priests to teach the truth c. which (61) Ibid. p. 262. Power saith he is a Rose which is found in the Romish wildernes but the plants therof were deriued from the garden of God It is a Riuer which runneth in Aegipt but the fountaine and Spring of it is in Paradise It is a Beame which is seen in Babilon but the original of it is from the Sphere of the Heauen Wherefore when your Priests returne to vs our Church paring away their Pollutions suffereth them to exercise their Ministerial function according to the true meaning of Christs word And agayne (62) Ibid. p. 262. we being content with their calling and commission of their function already committed vnto them do not reiterate their ordination and Imposition of hands And as Catholick Priâ—sts Apostated only through vice are here allowed for sufficient Ministers without al new ordination from anie Protestant SuperinteÌ„dent so doth M. Mason most seriously labour throughout his whole Booke to proue the ordination of the Protestant English Clergie to haue been certainly deriued from our Catholick Roman Church To which end acknowledging that (63) Ibid. p. 64. 65. 66. The whole Clergie of England at this day deriueth their Consecration from Cranmer he painfully laboureth to proue that Cranmer was appoynted by Pope Clement to be Archbishop of Canterburie and that he was Consecrated by three Catholick Bishops which Consecration was performed with wonted Ceremonies according to the vsual forme of the Romane Church which saith he continued al the dayes of King Henrie the Eighth euen when the Pope was banished yea he expresly concludeth his book thus (64) p. 267. Thus it appeareth that although we receaued our Orders from such as were Popish Priests yet our Calling is lawful So cleer it is that M. Mason would be glad to wring his Ministers Ordering from our Roman Church And the like is acknowledged taught by (è) Cath. Trad. p. 183. Buca loc com p. 509. Bernard in his Diswasion from Brownisme p. 144. Whyte in his way to the Church p. 404. Fotherby his Answer annexed to his 4. Sermons p. 81. Sutcliffe against D. Kellison p. 5. Sarauia of diuers Degrees of Ministers p. 9. sundrie other Protestants But here I can not but obserue by the way how strange it is that Protestants should thus much delight and please themselues in their Ordination from Cranmer a man so vicious inconstant and treacherous both to God and man Doth not D Godwin relate that (65) In Cranmsr p. 123. Being yet verie young he â—aryed and so lost his fellowship in Iesus Colledge in Cambridge Doth not Fox report that being Archbishop in his returne from Rome he brought with him a Dutch
Church or rather only seduced and withdrawen from the ancient Catholick Faith by secondarie Innouation As in like resemblance after (29) Math. 13.25 The good seed was sowne in the field the Enemie came and sowed tares among the wheat In which respect Tertulian (30) l. de Prescrip c. 42. sayth excellent wel of al Nouelists that Their Endeauour is not to conuert the Heathen but to ouerthrow ours who are conuerted They glory more to cast those downe who stand then to lift vp those who lye Wherefore Protestants are so farre from conuerting any one Heathen Countrey to Christian beleef that their diuided Church neuer yet before or since Luthers time so much as but passed the Seas with taking hold in anie one Countrey of Asia Africk or America the three greatest knowne parts of the world No Protestant as yet euer being able to giue the least instance of their Church in anie one of al these three parts Yea it remayneth as now though being in its greatest height of encrease so narrowly shut vp or confined within our Northern parts of the world being but an only corner of Europe the fourth and incomparably the least part of al the rest that euen in the farre greater part of this one least part is not so much as anie appearing profession either of Lutherans or Caluinists knowne to be remayning or in being Yea it is most worthie of al diligent obseruation that wheras certaine Protestants haue endeauoured the Conuersion of some Heathen NatioÌ„s the euent was euer such through their owne demerits either of mutual dissentions amongst themselues in matters of Faith Religion or of foule enormous and most scandalous life and conuersation that their trauail and labour was euer spent without fruit and commodity and their returne accompanyed with shame and disgrace In this time is right famous the endeauour made of late times by Caluin the Church of Geneua in their sending Richerus the Caluinist whom (31) In Icon. Beza tearmeth a man of tryed godlines and learning into Gallia Antartica to conuert the Heathens there (32) In Calu. Epist ep 237. But how voyd of al successe it was and that to their lasting discredit is plainly related and confessed by their owne Brethren for first Richerus 32 himself writeth thus vnto Caluin concerning the people of that Country They are ignorant whether there be a God so far are they from keeping his Law or admiring his power and goodnes whereby we are deuoyd of al hope of gayning them to Christ c. But much more fully is this reported by Villegaignon who being then chief Captaine of the French Nauie and one so feruent and forward in planting Protestancie in those Countries that the next day after his arriual he not only as (33) Ibid. p. 438. Richerus mentioneth commanded the Word of God to be publickly preached and the week following the holie Supper of the Lord to be ministred which himself with some of his familie religiously receaued c. but withal gaue certaine yong men to the people of that Nation to be instructed in their Language that so they might afterwards preach vnto them This so zealous a Ghospeller (34) Epist before his book intituled Les Propositions ConteÌ„tienses c. written after his Returne from Gallia Antarctica relateth the bad successe and cause therof in these words Christian Reader M. Iohn Caluin vnderstanding that I was gone to Brasile with intent to plant the Faith there moued with the old acquaintance had between vs sent vnto me as wel in his owne as in the name of the whole Cittie of Geneva certaine Ministers of his Religion the best learned that could be found with certaine crafts-men in their companie wel furnished with al such books as Caluin had written or anie other which might serue for their people As they passed by Paris certaine other Protestants ioyned with them and among the rest a reuolted Iacobin named Iohn Comtate a man of prompt and subtil wit These men coming to Brasile adorned themselues with a faire Title calling themselues The Reformed Church By reason wherof they were of me receaued with al possible curtesie hoping they would haue been profitable to me in my enterprise But wheÌ„ they began to execute their fuÌ„ction I then found they had vsurped a wroÌ„g Title c. They agreed not amoÌ„g themselues nor continued long in their owne doctrine but as they learned euerie day so they stil added something thereto The Iacobin would follow a doctrine by himself vndertaking to defend and publish the Confession of Augusta and without dissimulation to impugne the Doctrine of Caluin wherby the contention among them grew so great that no other remedie could be had but by sending away one of the Ministers of Geneua But Villegaignon himself discerning through their mutual disagreements and inordinate accomplished (35) See Launay En la Replique Chrestienne l 2. c. 16. f 251. And VillegaignoÌ„ aduers Art Richeri l. 1. c. 90. lusts not to be named the whole action of conuerting that Countrey to be frustrated receiued thereupon sufficient motiue to abandon their Religion To the same effect it is reported by D. Philip Nicolai (36) CoÌ„meÌ„t de Regno Christi l. 1. p. 395. that the French men hauing for their Captayne Nicolas Villegaignon being happily arriued in Brasile through fatal mis-fortune and dissension lost their Regiment and Castle built therin being cast out by the Spaniards As in like sort afterwards when with a new Armie they came to Florida Iohn Ribautius being their Captaine c. The English also Forbisher being Captayne opened the Northern side of the new world but they returned home c. And of the bad successe of this Sir Martin Forbisher other English in the Conuersion of the remote Northern Nations M. Hacklute 37) Voyâ—ges Discoueries c. p. 680. writeth thus The euents do shew that either Gods cause hath not been chiefly preferred by them or els God hath not permitted so abundant grace as the light of his Word and knowledge of him to be yet reuealed to those Infidels before the appoynted time And wheras some Protestants in Germanie did insinuate with the Church of Greece writing to the Patriarch in this humble manner with title of Direction (38) Acta Theol. Witemb Patriaâ— hae Conâ—tantin c. p. 2. To the most Holie and Oecumenical Patriarch the Lord Hieremie Archbishop of Constantinople of New Rome a pious Lord And renewing againe (39) Ibid. p. 144. the same Direction in steed of Pious Lord they adde our most Reuerend Lord (40) Ib. p. 4 Concluding with farewel most Holy Lord c. and vouchsafing vs pardon and receiuing vs fauourably into thy Fatherlie care c. with much more insinuating submission and desire of Communion with him Al this yet notwithstanding after much conference writing and labour in vanie spent the Patriarch reiected them as most vnworthie (41) Ibid.
Confess Mansfelden Ministror tit de Antinomis f. 89. 90. that the Law of God is not worthie to be called the Word of God If thou beest a where a whore-mungar if an adulterer or otherwise a sinner beleeue and thou walkest in the way of saluation When thou art drowned in sinne euen to the bottom if thou beleeuest thou art in the midst of happines Al that busie themselues about Moyses that is the Ten Commandments belong to the Diuel to the gallowes with Moyses In like sort Illiricus the chief of the Centurie-writers and whom M. Bel termeth 16) Regim of the Chur. p. 28. a very famous Writer and most worthie defender of the Christian truth this so famous defender of Protestancie is accused of these Antinomian errours by his owne Brethren saying 17) Act. Colloq Aldeburg p. 94. After the death of Luther when Flaccus Illiricus and manie other factious Companions of his had begun againe those Antinomian filthinesses c. And with no litle applause of the multitude c. had dispersed them abroad c. Yea D. Hutter publick Professour at Wittenberg addeth yet further saying 18) Concord explicat Art 5. c. 1. p. 478. And see Art 6. p. 535. 536. c. But neither did that errour rest in a narrow compasse but presently getting strength crept abroad c. In so much that Melancthon in the last Edition of his CoÌ„mon Places hath plainly renewed the same errour c. And An. 59. the later Antinomians who named themselues the Schole-men of Wittemberg publikly and before the whole Church vndertook the Defence of that errour Yea that Antinomian furie encreased so much that also An. 70. in this our Wittemberg some Diuines for the obtaining of the highest degree in Diuinitie c. propounded publickly that errour and endeauoured to defend it as it appeareth by the 38 and 39. Theses of that Disputation Some Protestants also teach that 19) Act. Mon. p. 1335. And see the Parable of the wicked Mammon wherof Tindal is sayd to be Authour p. 573. 486. the Commandments were giuen vs not to do them but to know our damnation and to cal for mercie to God And D. Whitaker sayth accordingly 20) Cont. Camp par 8. p. 153. Christ proposeth to vs another more easie condition Beleeue and thou shalt be saued By this new league the old one is taken away that whosoeuer beleeueth the Ghospel is freed from the condition of the Law For those who beleeue are not vnder the Law but vnder Grace what need I say more Christians are freed from the curse of the Law not from the obedience But if Christians be deliuered from the condition curse of the Law how can they be bound to the obedience of it Or what can the breach therof be preiudicial vnto them So that if Catholicks do at anie time vrge against Protestants the authoritie of Moyses or of his Law or the Ten Commandments sundrie of the chiefest Protestants haue alreadie answered I wil not heare Moyses he is Christ's enemie he is the maister of hangmen Away with Moyses therefore to the gallowes His Law is a fable leading to Acheron or the pit of Hel. The Ten Commondments do not pertaine to Christians they are the fountain of al Heresies and are not to be taught in Churches The Law of God is not worthie to be called the Word of God Yea if thou be an adulterer or drowned in the depth of sinne do but beleeue and thou art in the midst of felicitie And so al Arguments drawne from Moyses or his writings are of no force or esteeme in the iudgement of Protestants But to proceed to other Scriptures Luther further affirmeth that 21) In Ser. Conuin tit de Patriar Prophet he doth not beleeue al things to be so done as they are related in the booke of Iob. And againe 22) Tit. de libr. Vet. Nou. Testa the booke of Iob is as it were the argument of a fable to propose the example of Patience And when Luther had read ouer the booke of Ecclesiastes his graue censure was 23) Pet. Robenstock lib. 2. Colloq Lat. Luâ—her c. de Vet. Test This Booke is not perfect manie things are taken away it wanteth bootes and spurres that is it hath no perfect sentence It rideth vpon a long reed as I when I was a Monk was wont to do in the Monasterie And as for the Canticles which our English Protestants terme the Ballet of Ballets of Salomon 24) Bible of An. 1595. Luther was of opinion that they imported no further but only a familiar 25) In Exordio fuarum Annot. in Cant. conference between Salomon and the Common-wealth of the Iewes inuiting Salomon to raigne ouer her But Castalio proceedeth further iudging this Book to be only 26) In his Laâ— Transl of the Bib. Praef. in Cant. the first Edit And see Beza in Praef. ante Comment Calu. in Iosue a loue-communication betweene Salomon and his Mistris Sulamitha for which he citeth those words Returne Sulamitha returne and let vs looke vpon thee adding also in the Margent Sulamitha the Mistris and spouse of Salomon And Beza testifyeth of Castalio that 27) In Vita Caluini And see Vvhitak poorest euasion hereof cont Dur. l. 1. p. 121. he commanded the Canticles of Salomon to be thrust out of the Canon as an impure and obscene Song reuiling with bitter reproches such Ministers as resisted him therin Yea this so impious reiecting this parcel of Canonical Scripture was so grosse in Castalio a Caluinist that now since in the later Editions of his Bible at Basil the Protestant publishers therof haue for verie shame altered it But now to passe from the Old Testament to the New and to omit that Caluin 28) Instit l. 2. c. 16. §. 18. resteth doubtful whether the Creed commonly called the Apostles Creed was made and published by the Apostles or no and consequently whether it be of infallible authoritie and beleef He further chargeth S. Mathew's Ghospel with errour saying 29) In Matth. 27. vers 9. Surely the name of Hieremie to be erroneously put for Zacharie the thing itself sheweth because no such thing is read in Hieremie but that other place vnlesse it be dexterously applyed may seeme to be drawne into a contrarie sense c. And wheras Math. 20.16 Christ sayth Manie are called but few are chosen Caluin reiecteth it saying 30) Harm in Math. 20.16 Minimè quadrat quae à quibusdam inseritur sententia Multi vocati pauci electi That sentence Manie are called few are chosen which by some is inserted doth not agree Which words doth not agree he expoundeth in French is nothing to the purpose M. Iewel likewise affirmeth 31) Def. of the Apol. p. 361. that S. Mark alleadgeth Abiathar for Abimelech and S. Mathew Hieremias for Zacharius 32) Bible of An. 1592. Our English Church Math. 6. receaues as Canonical scripture these
words for thine is the kingdome the power and the glorie which they adde at the end of our Lord's Prayer And yet Bullenger heerin reproueth them saying 33) Decad. 5. serm 5. Their rashnes was to be reproued who durst presume to peece on their owne to the Lord's Prayer Clebitius a Caluinist impugneth S. Luke's report in the Historie of our Sauiour's Passion saying 34) Victoria Veritatis Ruina Papatus Saxon. arg 5. Mark and Mathew deliuer the contrarie therefore to Mathew and Mark being two witnesses more credit is to be giuen then to one Luke who was not present at the last super as Mathew was Beza 35) Beza in his Trans And the Engl. Bib. of An. 1595. and our English Protestants seeme to confesse that S. Luke c. 3.36 in his Ghospel erred in making Arphaxad the father of Cainan and Cainan of Sale wheras in the Book of Genesis Arphaxad is sayd to haue been the Father of Sale for if S. Luke did not erre why do they notwithstanding that al Copies both Latin and Greek in this agree thrust out of the Text these words who was of Cainan and so make S. Luke to say that Arphaxad was the father of Sale And wheras Christ sayd Luke 6.40 The disciple is not aboue his maister Caluin affirmeth 36) Harm in Luc. 6.40 that Luke in the 6. Chapter relateth this sentence without connexion vttered amongst other speaches as it were of the sudden Concerning some part of S. Iohn's Ghospel Beza sayth 37) Ad c. 8. Ioan. As concerning myself I do not dissemble that to me it seemeth iustly to be suspected that which the Ancients with such consent haue either reiected or been ignorant of Besides in that he telleth Iesus to haue been left alone in the Temple with the woman I know not how probable it is And that he writeth Iesus to haue written with his fingar vpon the earth it seemeth to me a new and vnusual thing neither can I imagin how it may be fitly declared Beza further 38) See the New Test Trans by Beza of An. 1556. and 1565. And in English of An. 1580. in one Edition of his New Testament in the end of the eigth Chapter of S. Iohn's Ghospel putteth in these words Iesus passing through the midst of them c. which in another Edition with great vehemencie he reiecteth Wherefore although Beza in his Edition of the yeare 1556. leaue the sayd words out yet in Beza's Englished Testament of An. 1580. they are admitted such freedome by the Spirit hath this Caluinist in admitting and expunging of Scripture But Luther is so slenderly affected to the three Ghospels of S. Mathew S. Mark and S. Luke because they write much of the good works done by Christ our Sauiour as that he spareth not to write 39) In 2. Praef. Nou. Test primae Editionis Because Ihon writeth verie few works of Christ but manie things of his preaching of the contrarie the other three Euangelists set downe manie things of his works but few of his words the Ghospel of Ihon is the only delicate true and chiefest Ghospel and far to be preferred before the other three and more loudly to be preached So neer were those three Ghospels to be banished by Luther for recording good works though done by Christ himself But not to rest only in the Ghospel Luther in plaine tearmes accuseth S. Stephen of errour 40) In cap. 46. Genes in following the 70. Interpreters who as he saith erred concerning the number of those that went downe into Aegypt To come now to S. Paul and his Epistles Zuinglius saith 41) Tom. 2. Elench f. 10. This is your ignorance that you think the Commentaries of the Euangelists and the Epistles of the Apostles to haue been then in Authoritie when Paul did write those things as though Paul then did attribute so much to his Epistles that whatsoeuer was contained in them was sacred c. Which thing saith Zuinglius were to impute immoderate arrogancie to the Apostle In like sort saith D. Fotherbie 42) In his 4 sermons ser 2. p. 50. The Apostle twice in one Chapter professed that this he speaketh and not the Lord he is very wel content that where he lackes the warrant of the expresse Word of God that part of his writings should be esteemed but as the word of man So supposing some parcels of S. Paul's Epistles not to be sacred and diuine The Centurists likewise feare not to say 43) Cent. 1. l. 2. c. 10. col 580. Paul doth turne to Iames the Apostle and a Synode of al the Presbyters being called togeather he is perswaded by Iames and the rest that for the offended Iewes he should purify himself in the temple whervnto Paul yeeldeth which certainly was no smal sliding in so great a Doctour 44) In Act. 21. Mr. Gualter also reproueth S. Paul for shauing his head Luther telleth vs that 45) In Isay c. 64. S. Paul 1. Cor. 2.9 doth finely writh or wrest a certaine sentence of the Prophet Isay But Peter Martyr auoucheth that 46) In 1. Cor. 2. f. 46. he mistooke the Hebrew word And as for S. Paul's Epistle to the Hebrewes Luther thought that 47) In 1. Nou. Test Ger. Editione This Epistle was not written by Paul or anie of the Apostles but composed by a certain learned man out of manie Fathers And though it lay not the foundation of true faith yet it fitly buildeth vp gold siluer and pretious stones Therefore it ought not to trouble vs that wood hay straw are mingled therewith This was so certainly the iudgement of Luther herin that Oecolampadius obseruing the same saith 48) In Ep. ad Heb. in Praef. f. 4. Luther in his Preface saith thus This Epistle seemeth to me to be patched togeather of manie and not to handle the same thing in order He addeth also that it layeth not downe the foundation of faith c. The Magdeburgians also do follow their Maister Luther heerin writing 49) Cent. 1. l. 2. c. 4. It is easie to obserue that the Epistle to the Hebrewes doth not beare Paul's phrase c. It was not hard to iudge those things which in the 7. and 10. chapter are plainly to that end produced that such who are once conuerted to Christ if they fal againe cannot be recouered by serious repentance not to be the Doctrine of Paul nor of the other Apostles nor of Christ Through those and such like reasons prudent Antiquitie seemeth deseruedly to haue doubted of the Epistle to the Hebrewes 50) In Heb. c. 10 p. 963. Caluin likewise saith The Grecians haue deliuered that which the Apostle heer mentioneth which partly agreeth with the mind of the Prophet and partly impugneth the same So making the Prophet and Apostle to varie amongst themselues But indeed at some time of the Moone S. Paul is in so slender esteeme with Protestants that one of them confidently