And that (48) Ib. p. 550. Popes namely Innocent Leo Gelasius Vigilius Gregorie taught that the Fathers by the Sentence of God decreed that whatsoeuer was done in Prouinces far of should not be concluded before it came to the notice of the Sea of Rome And this they say al churches took their beginning from the Roman that al Bishops had their honour from Peter And herewith he confesseth that in those times Popes (49) Ibid. p. 540. were learned and Catholicks and were (50) Ibid. p. 552. 554. 555. sued vnto by S. Basil S. Chrysostom and S. Austin and the African Bishops sought vnto them for their aduise and counsel for their authoritie and credit To come to S. Leo for whom (51) of the Church l. 5. p. 284. D. Field speaking of this verie poynt profereth thus largely Surely if they can shew that Leo sayth anie such thing as the former Popes are taught to say we wil most willingly listen to them for we acknowledge Leo to haue been a most worthie Bishop and the things that go vnder his name to be his indubitate workes And M. Mason (52) Consecration of Engli Bishops p. 115. tearmeth him Pope Leo a holie and learned Pope Now for D. Fields and al other Protestants further satisfaction in this poynt I wil but only recite what other Protestant Writers acknowledge and censure of that most worthie Bishop Leo. (53) In Confess Geneu c. 7. sect 12. Beza affirmeth that It is manifest that Leo in his Epistles doth cleerly breath-forth the arrogancie of the Antichristian Roman Sea (54) In his Conference vvith Hart. p. 50. D. Raynolds writeth I do freely professe that I mislike those haughtie speaches in Leo and I think that the Mysterie of iniquitie so wrought through his so ambitious aduancing Peter that c. (55) De Conciliis contra Bellarm p. 37. D. Whitakers censure is As for Leo the First I litle care he was a great Architect of the Antichristian kingdome And yet this notwithstanding the same (56) Ibid. p. 34. D. Whitaker acknowledgeth that Leo was a learned and godly Bishop but yet sayth he ouer ambitious The (57) Cent. 5. col 1013. Centurists report how that Theodoret a Greek Father being deposed by the Second Councel of Ephesus did make his appeale to Pope Leo and that thereupon the most godlie Leo restored to Theodoret his Bishoprick They likewise (58) Cent. 5. col 778. confesse that Leo confirmed Maximus Bishop of Antiochia in his Bishoprick and established to Proâ—erius Bishop of Alexandria the ancient rights of that Sea according to the Canons and Priuiledges as is shewed in the 68. and 69. Epistle of Leo. And they affirme (59) Cent. 5. col 779. that the Popes of those times took vnto themselues power to excommunicate other Archbishops and Churches So Leo excommunicated the Eastern Bishops and Foelix Acacius Gelasius condemned Acatius and Peter sending letters into the East And that (60) Cent. 5. col 780. They endeauoured to challenge that Authoritie ouer Archbishops that if they did anie thing they should be thought to do it by Authoritie of the Roman Bishop as though they were his seruants and slaues So Leo Epist 84. sheweth that the Bishops of Thessalonica alwayes supplyed the place of the Apostolick sea and he admonished Anastasius then their Bishop that in remote Prouinces in some sort he should visit himself and decree nothing but what he knew would be approued by him Also They (61) Cent. 5. col 779. dared to exact of Archbishops that if there were anie thing they could not determine by their owne Iudgments they should referre it to them So Leo epist 84. prescribeth this law to the Bishop of Thessalonica In like sort they (62) Cent. 5. col 781. assumed to themselues power to cal General Councels as appeareth in the 93. epist of Leo c. And they reiected as vnlawful such Synods as were assembled without their Authoritie c. Leo sent Paschasius Bishop of Sicilie to be President in the Councel of Chalcedon And (63) Col. 782 The Fathers often for honour sake desired theyr Decrees to be confirmed by them So the Councel of Chalcedon writeth to Leo we desire that thou wilt honour our Iudgement with thy Decrees and as we desirous of good haue agreed so thy Height or greatnes may fulfil in thy sonnes what is fitting And yet D. Raynolds confesseth of this Councel (64) Conf. p. 563. that it 67 was a companie of 630. Bishops sound in Religion and Zealous of the glorie of God affirming further that the sayd Councel (68) Ib. p. 562 named Pope Leo their Head and that he was President of the Councel But to conclude this of Leo wherin for D. Fields further satisfaction I haue been the larger it is playnly confessed by the Centurists (69) Cent. 5. col 12. 62. that Leo verie paynfully goeth about to proue that singular preheminence was giuen to Peter aboue the other Apostles and that thence rose the Primacie of the Roman Church For which verie cause D. Morton chargeth S. Leo to haue been (70) Prot. Appeal l. 2. p. 283. 285. Peremptorie c. and ambitious As for Pope Leo (71) Prot. Appeal l. 2. p. 294. 295. sayth he he was so peremptorie that for his presumption he found in his time some Brotherlie checks To proceed Prosper de ingratis c. 2. affirming Rome to be the seat of Peter and the Head of Pastoral Honour ouer the world is censured for the same by (72) Resp ad Bellar. par 1. p. 594. Danaeus to be the Popes flatterer In like sort Vincentius aduersus Haer. is charged (73) Ibid. p. 313. by him to haue plainly flattered the Pope of Rome when he tearmed S. Faelix and S. Iulius Bishops of Rome to be the Head of the world and S. Cyprian and S. Amhrose the Sides But to passe to others the (74) Cent. 5. col 778. Centurists affirme that Gelasius in his epistle to Faustus doth impudently lye affirming that it is established in the Canons that Appeales of the whole Church should be brought to the Examen of the Roman Sea and from her in no place Appeale should be made And agayne (75) Cent. 5. col 780. Gelasius in his epistle to the Dardanians affirmeth that he hath giuen the charge of the Church of Alexandria to Acacius of Constantinople and therefore that he ought to relate al things vnto him Yea (76) Cent. 5. col 779. they further confesse that Gelasius in the Tome of Excommunications denyeth that Peter of Alexandria Bishop of the second Sea can be absolued by anie then the Bishop of the first Sea to wit the Roman As also (77) Cent. 5. col 1274. M. Symondes vpoÌ„ the Reuel c. 5. p. 58. Gelasius held that Councels are subiect to the Pope and that al should appeale to him but none from him They (78) Cent. 5.
doctrine practise of the Popes Primacie Now as cōcerning the Age next ensuing the 20. yeares after Christ in which persecution so raged as the Churches gouernment was thereby much the more obscured yet it is confessed (127) Cent 3. col 168. that Pope Stephen in this Age did threaten Excōmunicatiō to Helenus Firmilianus al others throughout Cilicia Cappadocia for rebaptizing Hereticks (128) Apocalypsis c. c. 7. p. 193 yea M. Brightman is of opinion that scarcely would anie beleeue those proud brags of the Roman Sea wherwith the Decretal Epistles abound not to haue been forged by succeding Popes and so falsely ascribed to the more ancient they are so impudent and vayne but that Firmilianus assureth they were theyr owne at least a great part of them whose names they beare for speaking of Stephen then Bishop of Rome who sayth he so braggeth of the place of his Bishoprick and contendeth himself to hold the Succession of Peter vpon whom the foundations of the Church were placed and he declareth abundantly how boasting the Bishops then were amongst the Epistles of Cyprian ep 75. The (129) Cent. 3. c. 7. col 168. Centurists confesse that Dionysius Bishop of Rome through the false accusation of some excommunicated Dionysius Bishop of Alexandria but Dionysius of Alexandria made his Apologie and refuted the errours falsely obiected vnto him as Athanasius reporteth Hereby appeareth not only the authoritie of the Bishop of Rome in excommunicating but also the obsequiousnes of the Bishop of Alexandria in not contemning but making his Apologie vnto him They (130) Cent. 3. col 84. likewise reproue S. Cyprian for teaching that There ought to be one Bishop in the Catholick Church And for his calling (131) Ibid. Peters Chayre the principal Church from whence Priestly vnitie ariseth (132) Vpon Iude p. 285. M. Trig reprehendeth S. Cyprian saying Cyprian giueth more priuiledges to the Roman Church he calleth it the chief Church from whence Priestlie vnitie began c. And to which infidelitie cannot haue accesse Wherupon M. Trig thus inferreth Here we may note what certaintie it is to build our Faith on the Fathers c And the (133) Cent. 3. col 84. And See Brightman in his Apocalypsis in c. 13. p. 343. Centurists charge him for teaching say they without anie foundation of Scripture that the Roman Church ought to be acknowledged of al other for the Mother and root of the Catholick Church Yea D. Morton (134) Prot. Appeal l. 2. p. 294. 295. professing willingly to admit S. Cyprians Iudgement as Vmpier in this controuersie is yet inforced to say Although the next sentences of S. Cyprian may seem at their first view vnto the vnexpert Reader to obserue in the Church of Rome both a grace of Impossibilitie of Erring and also a Prerogatiue of the Mother Church of al others and are therefore censured by our Centurists for speeches inconuenient Yet no man exercised and conuersant in his writings and other Fathers can be ignorant that such like speeches are but the languages of Rhetorical Amplification which commonly they vse by way of persuasion rather then by asseueration But what testimonie though neuer so cleer in anie matter whatsoeuer may not easily be euaded if it wil suffice to answer that it was but the language of Rhetorical Amplification or demy-lying Or for what cause should S. Cyprian and other Fathers vtter the foresayd Sayings by way of Persuasion in behalf of the Roman Churches Prerogatiues if they had thought in their owne Iudgements and Consciences that the sayd Prerogatiues had not been due vnto her So vndoubted it is that S. Cyprian and the other Fathers of his Age beleeued and acknowledged the Primacie of the Roman Church But as touching the Age next after the Apostles themselues wherof as M. Hutton (135) In his ansvver to the 2. par of the Reasons of Refusal to Subscription p. 105. obserueth but few Monuments are now remayning As then liued Pope Victor who in D. Whiteguifts (136) In his Defence c. p. 510. opinion was a godlie Bishop and Martyr and the Church at that time in great puritie And yet of him sayth D. Whitaker (137) Cont. Duraeum l. 7. p. 480. FulK in his Ansvv to a counterf Cath. p. 36. with D. Fulk The first that exercised Iurisdiction vpon forraine Bishops was Victor Insomuch as he excommunicating the Bishops of Asia for not obseruing the Feast of Easter-day according to the vse of the Latin Church D. Fulk (138) Ibid. chargeth him that He passed the bounds of his authoritie Amandus Polanus )139) In Sillog Thes Theol. p. 165 accuseth him to haue shewed a Papal mind and arrogancie And M. Spark (140) Against Iohn de Albines in his Answer to the Preface And see Osiander cent 2. p. 87. 96. affirmeth that somewhat Pope-like he exceeded his bounds when he took vpon him to excommunicate the Bishops of the East Beza (141) Pref. ad Princip Condensem before his Translation of the New Testament tearmeth Victor the most foolish and most ambitious Bishop of Rome And (142) Of the state of the Church p. 47 Crispinus speaking of this Age auoucheth that The Roman Bishops now became more audacious to forge new Ceremonies yea and to force vpon other Churches c. Victor in his 2. Decretal calleth himself Archbishop of the Roman and vniuersal Church D Fulk (143) Against the Rhem. Test in 2. Thess 2. sec 9. p. 659. maketh the Mysterie of iniquitie to work in Peters Sea in the times of Anicetus Victor and Cornelius In like sort D. Morton iustifyeth such Protestant Authors as (144) Prot. Appeal l. 2. p. 300. reprehend Victor for arrogancie and transgressing the bounds of his Iurisdiction in excommunicating the Churches of Asia c. The Centurists record that (145) Cent. 2. c. 7. col 159. Anacletus in the Epistles which heare his name in the general regiment of Churches so loyneth them togeather that to the Roman Church he attributeth Primacie and excellencie of power ouer al Churches and ouer the whole flock of the Christian People and that by the authoritie of Christ saying to Peter Thou art Peter and vpon this Rock wil I build my Church c. The Bishop of Rome is placed first as the supreame Head of the Church who though he erre yet wil he not haue him to be iudged of others c. He sayth also that certaine Citties receaued Primates from the Blessed Apostles and from S. Clement c. He prescribeth that If greater difficulties arise or causes fal out among the Bishops and Primates themselues let them be brought to the Sea Apostolick if such Appeale be made for so the Apostles ordayned by the appoyntment of our Sauiour that the greater and harder questiōs should alwayes be brought to the Apostolick Sea vpon which Christ built his vniuersal Church Math. 16. In like sort they say of Xistus that In
against al the furies of Sathan euen vntil the comming of Christ at the last Iudgement Insomuch as 19) Trast Theol. c. in Refut Errorum Ser. p. 762. Caluin vpon this knowne principle of the Churches Continuance thus vrgeth Seruetus I haue not touched that continual banishment from the earth which he faigneth of the Church in which he playnly argueth God of lying c. He faigneth the Church for 1260. yeares to haue been banished from the world so that Heauen should be her place of exile c. Againe God otherwise should haue lyed who promised a certaine people alwayes to himself as long as the Sun and Moone shal shine in Heauen we know what the Prophets haue in sundrie places testifyed of the eternal kingdome of Christ Do they place the seate therof in the Heauens yea they foretel that our Lord wil shew a far-of her Scepter from Sion wherewith She may rule from the East to the west and her inheritance may be the whole world The Protestant 20) Harm of Confess p. 321. Confession of Belgia teaecheth that there is one Catholick or vniuersal Church c. which as it hath been from the beginning of the world so it shal continue vnto the end therof The which appeareth by this that Christ is our eternal King who can neuer be without subiects And to conclude this holie Church is not situated or limited in anie set or certaine place nor yet bound and tyed to anie certaine and peculiar persons but spread ouer the face of the whole earth c. The Protestant 21) Ibid. p. 306. 307. Confession of Heluetia in the same behalf argueth thus 17) In OsiaÌ„d cont 16. p. 1064. Forasmuch as God from the beginning would haue men to be saued and to come to the knowledge of truth therfore it is necessarie that alwayes from the beginning at this day to the end of the world there should be a Church c. As also Seing that there is alwayes but one God one Mediatour c it followeth necessarily that there is but one Church which we therfore cal Catholick because it is vniuersal spread abroad through al parts and quarters of the world and reacheth vnto al times and is not limited within the compasse either of time or place But none is more ful heerin then 22) The way to the true Church p. 85. 86. D. white saying we confesse the Church neuer ceaseth to be but continueth alwayes without interruption to the worlds end And that so vniuersally that 23) In his Defence p. 465. D. Whiteguift auoucheth that The Church of Christ is dispersed through the whole world and can not now be shut vp in one Kingdome for that he termeth an impossibilitie 23) In his Defence p. 465. D. Whitaker confesseth of the fore-alleaged Scriptures that The promises of God concerning the largenes and beautie of his Church haue been accomplished And in this regard of the Churches euer continuance and vniuersalitie thus plainly taught by the Scriptures and beleeued by Protestants the holie Apostles in their Creed gaue vnto the Church the Surname of Catholick that is vniuersal for so saith 25) Soueraigne Remedie against Sâ—hisme p. 23. M. Clapham the Church was to enlarge her Tents stretch her Cordes vniuersally through the earth 24) Answ to Raynolds in the Pref. p. 37. for which cause it is called Catholick But now to examine whether the Roman or Protestant Church is this Apostolick Church thus plainly taught by the sacred Scriptures and the acknowledgments of Protestants euer to continue euen from Christs time to the end of the world and that not in one or other particular Nation but euen vniuersally ouer the whole world First concerning the Protestant Church it hath so litle performed the fore-sayd predictions of the Sacred Scriptures for the Churches euer Continuance and Vniuersalitie as that to the contrarie (26) Râ—sp ad Camp rat 3. p. 48. D. Whitaker confesseth that The Mysterie of iniquitie which took roote in the Apostles times went through al the partes of the Church and at length possessed the whole Church Now if the whole Church of Protestants and al the parts therof were thus possessed with the mysterie of iniquitie what true Church was then left in being or continuing in the world Agreably hereto teacheth (27) In epist Iesuit part alt p. 49. Cannerus we are come to these times which euen exceed the confusion of the Arian furie errour hath possessed not one or other litle part but Apostasie hath auerted the whole bodie from true Christ So that in these times the Protestant Church consisted without a bodie In like sort writeth (28) Vpon the Creed p. 400. M. Parkins we say that before the dayes of Luther for the space of manie hundred yeares an vniuersal Apostacie ouerspred the whole face of the earth Which necessarily inferreth the Protestant Churches not being during the foresayd Apostacie But D. Willet obseruing the certaine discontinuance or not-being of his Church for many former Ages is not ashamed for his best help contrarie to the foresayd Scriptures and his other Brethren boldly to impugne and deny the euer certayne Continuance of Christs Church vpon earth for (29) Synopsis p. 54. thus he sayth A visible Church we desire to be a congregation of men among whom the Word is truly preached and the Sacraments administred Such a Church hath not alwayes been neither can we be assured that it shal be alwayes found vpon the earth c. concluding of the time of Antichrist that then shal the visible Church fayle vpon earth With whom agreeth (30) Answ to a Counterf Cath. p. 79. D. Fulk affirming that the visible Church may become an Adulteresse and be diuorced from Christ And which (31) Answer to a Popish Pamphlet p. 100 M. Woodcock acknowledgeth that ProtestaÌ„ts haue often wanted in their assemblies worshipping of God in the Word Sacraments and Prayer Now from these premisses doth vnauoydably follow the real impugning of the certaine continuance of Christs Church vpon earth for if according to D. Willet here the Churches visibilitie doth consist in administration of Word and Sacraments of which himself saith (32) Synops. p. 71. These markes can not be absent from the Church and it is no longer a true Church then it hath those markes for as he further (33) Ib. p. 69 auoucheth the only absence of them do make a Nullitie of the Church Then if the visible Church may fayle vpon earth who then so dul as discerneth not that by necessarie sequele hereof the true Church may also fayle vpon earth (54) Against M. Raynolds in his Answ to the Pref. p. 33. Directly contrarie to which D. Whitaker sayd before We beleeue that Christs Church shal neuer fayle and we accompt it a prophane Heresie to teach that Christs Catholick Church hath perished from the earth at anie time for this Assertion shaketh the foundation of
al faith Into such miserable streights manifest coÌ„tradictions are the learnedst Protestants driuen through want of their Churches continuance and vniuersalitie Yea vpon the self same ground of the Protestant Churches not fulfilling the predictions of the Churches continuance (35) In his Preface of the great Latine Bible dedicated to K. Edward the Sixt. Castalio bursteth out into these words Verily we must confesse either that those things shal be performed hereafter or haue been already or that God is to be accused of lying If any man answer that they haue been performed I wil demand of him when If he say in the Apostles time I wil demand how it chanceth that neither then the knowledge of God was altogeather perfect and often in so â—bort space vanished away which was promised to be eternal and more abundant then the flouds of the Sea And agayne The more I do peruse the Scriptures the lesse do I find the same performed howsoeuer you vnderstand the sayd Prophecies But (36) Apcalypsis insignium aliquot Haerâ—siarcharum fol. 4. nu 8. Dauid George a Protestant at Basile proceeded much further vpon the self same cause as is recorded by one of his brethren who introduceth him disputing thus If the doctrine of Christ and his Apostles had been most true and most powerful to Saluation the Church by their Doctrine they had framed and confirmed should not haue been torne asunder for against the Church the Gates of Hel Christ himself witnessing can not preuayle But now it is euident that the building of Christ and his Apostles is vtterly ouerthrowne by Antichrist as is abundantly seen in the Papacye From whence he necessarily concludeth the Doctrine of the Apostles to haue been torne and discontinued c. To the same effect it is reported in his Historie (37) Historia Georgij Dauidis published by the Diuines of Basile that he thus disputed If the Doctrine of Christ and his Apostles had been true and perfect the Church which they planted c. should haue continued c. But now it is manifest that Antichrist hath subuerted the Doctrine of the Apostles and the Church by them begun as is euident in the Papacie therefore the Doctrine of the Apostles was false and imperfect Not much lesse dangerously writeth (38) In praef suorum Dialogorum Bernardine Ockin When I did consider how Christ by his power wisdome and goodnes had founded and established his Church washed it with his bloud and enriched it with his Spirit And againe discerned how the same was vtterly ouer-throwne I could not but wonder and being desirous to know the cause I found there had been Popes So playne it is that the Church of Protestants which themselues suppose to be the Church of Christ directly contrarie to the forsayd Scriptures hath not continued but hath been vtterly ouerthrowne A truth so certaine and plaine that therfore Christ his Apostles and Doctrine are al of them accused of lying through want of accomplishment of the forsayd Prophecies in the Protestant Churches continuance and vniuersalitie And heer I can not but admire the follie and impudencie of D. White (39) The way to the Church p. 85. who directly contrarie to his other brethrens coÌ„fessions to al Histories writeth thus audaciously We confesse the Church neuer ceaseth to be but continueth alwayes without Interruption to the worlds end and against al Papists we make it good that this verie Faith we now professe hath successiuely continued in al Ages since Christ and was neuer interrupted so much as one yeare moneth or day and to confesse the contrarie were sufficient to proue vs no part of the Church of God c. And yet the Contrarie is plainly confessed by D. Whitaker before affirming the mysterie of Iniquitie to haue possessed the whole Church by Cannerus confessing Apostacie to haue auerted the whole bodie of the Church from Christ by M. Paâ—kins confessing for manie hundred yeares an vniuersal Apostacie by D. Willet defending that the Church in which the Word is truly preached and Sacraments administred hath not alwayes been by Castalio confessing that the Prophecies of the Churches Continuance he cannot find performed in the Protestant Church by Dauid George confessing that the Protestant Church hath been vtterly ouerthrowne not continued and by Bernardine Ockin teaching the very same So cleer it is that the Church of Protestants is not the Church of Christ which according to the Shriptures is euer to continue euen from Christs time vnto the end of the world But now to examine whether in our Roman Catholick Church the forsayd Scriptures are truly verifyed by her perpetual Continuance euen from Christs time to these our dayes I hold it superfluous seing I haue proued the same at large heretofore through euery Centurie or Age and that by no weaker proofes then the plainest acknowledgements of manie and the learnedst Protestants as namely (40) See before l. 1. c. 2. for these last 1000. yeares by M. Parkins Powel Wotton Tindal Iohnson Doue Beacon Fulk Downham Whitakers Luther Caluin the Centurists Osiander Hospinian Danaeus and sundrie others And for the like Continuance of our Roman Church for the first 600. yeares (41) See before l. 1. c. 5. by Zanchius Zuinglius Caluin Beza Danaeus Francus Rhegius Broccard Brightman Napper Fulk Powel Leigh Morton Midleton Parkins Bunnie Iewel and manie others Now whereas the Apostles in their Creed do giue to the Church the Surname of Catholick and that for this verie reason according to (42) The Harmonie of Confess p. 307. Clapham in his Soueraigne Remedy p. 23. Protestants themselues because it is vniuersal spread abroad through al parts and quarters of the world and reacheth vnto al times c. This name Catholick is so peculiar and appropriat to the Roman Church and her Professours as that it is applyed only vnto them by their greatest Enemies (43) Act. Mon. p. 613. M. Fâ—x tearmeth our aduersaries Protestants and vs Catholicks (44] l. 7. fol. 96. l. 10. fol 127. Sleydan recordeth that Luther and others differed only in opinion touching the Lords Supper which the Catholicks reioyced at and the rest much lamented And the same name is applyed to vs by M. (45) Reâ—soÌ„s taken out of Gods word p. 5. 23. 24. 73. 74. Willet in his Obedience c. p. 29. Humfrey vita Iuelli p. 202. Iacob D. Willet D. Humfrey and others Yea the sayd name is so dissorting from the Prot. Church so agreable to the Roman that therefore it is hateful and disliked by Protestans Insomuch as Luther translating the Apostles Creed into Dutch thrust out the word Catholick and in steed therof put-in Christian And of the like course obserued by Lutherans (46) Against Rhem. Test in Act. 11. fâ—l 377. D. Fulk himself acknowledgeth and saith It is not to be allowed Yea in the Synod holden at Altemberg betweene the Diuines of the Palsgraue of Rhene and the Duke of
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.
same to him c. appoynting in Prouinces his Vicars ouer other Churches to end smaller matters and to reserue the greater causes to himself Caluin (25) Instit l. 4. c. 7. sec 12. auoucheth that There is no word in the writings of Gregorie wherin more proudly he boasteth of the greatnes of his Primacie then this to wit I know not what Bishop is not subiect to the Apostolick Sea when he is found faultie c. He assumeth to himself power to punish those who offend D. Raynolds findeth no better shift for the foresayd Saying of S. Gregorie then impudently to say that (26) Conference p. 547. Either Gregorie wrot not so or he wrot an vntruth to cheer vp his Subiects (27) Cent. 6. p. 289. See Philippus Nicolai de Regno Christi li. 2. p. 67. 351. Osiander acknowledgeth that Augustin was sent from Gregorie the Great Bishop of Rome into England that he might subdue the same to the Iurisdiction of the Roman Bishop (28) Cent. 6. p. 290. and to the lust of the Roman Antichrist for which sayth Osiander Austin was after his death vndoubtedly damned to Hel. Yea D. Morton (29) Prot. Appeal l. 1. sec 28. p. 31. a man most sparing to tel the truth yet yeeldeth thus far saying Whether or how far Two hundred yeares after S. Gregorie did reach his Arme of Iurisdiction beyond the limits of his Diocesse is a question by reason of his diuers obscure speeches and some particular practises diuersly censured of our Authours But besides the cleerest premisses this Question of D. Morton is made none by D. Raynodls teaching that (30) Confer p. 550 The Primacie which Gregorie Leo and others giue to the Sea of Rome doth so exceed the truth that c. And (31) Ibid. p. 545. that Gregorie is somwhat large that way Yea that he and al the Popes for three hundred yeares before him (32) Ib. p. 549 auouch more of their Sea then is true and right in the opinion of Protestants With whom accordeth D. Fulk saying Gregorie (33) In 2. Thess 2. was a great worker and furtherer of the Sea of Antichrist and of the mysterie of iniquitie And (34) In Iohn 21. we go not about to cleer Gregorie from al vsurpation of Iurisdiction more then to his Sea appertayned So certayne and out of al question it is that S. Gregorie the Great was a true Roman Catholick in his Doctrine and practise of the Popes Primacie By the premisses then it is euident that the obiection so much vrged by (35) Contrae Camp rat 6. p 97. FulK in his Answer to a Counterf Cath. Iewel in his Reply art 4. p. 225. 226. 227. Mortons Appeal l 1. c. 2. sec 29. p. 32. D. Whitaker D. Fulk D. Iewel D. Morton and sundrie other Protestants from S. Gregorie his reiecting and disliking of the Title of Vniuersal Bishop is altogeather impertinent seing S. Gregorie reiected the same in that sense which Iohn Bishop of Constantinople applyed to himself to wit that he was the sole Bishop and none Bishop but he A thing so euident that the Protestant (36) De Ecclesia l. 2. c. 10. p. 570. Andreas Friccius whom (37) In his com Places part 4. p. 77. Peter Martyr tearmeth an excellent learned man in like sort expresseth the same saying Some there be c. that obiect the Authoritie of Gregorie who sayth that such a Title pertayneth to the Precursour of Antichrist but the reason of Gregorie is to be knowne and it may be gathered of his wordes which he repeateth in manie Epistles that the Title of vniuersal Bishop is contrarie to and doth gainsay the Grace which is commonly powred vpon al Bishops He therfore that calleth himself the onlie Bishop taketh the Bishoplike power from the rest wherfore this Title he would haue to be reiected c. But it is neuertheles euident by other places that Gregorie thought that the charge and Principalitie of the whole Church was committed to Peter c. And yet for this cause Gregorie thought not that Peter was the forerunner of Antichrist So plainly doth this Protestant answer this so often vrged obiection from S. Gregorie and so euident also it is that S. Gregorie himself claymed and defended the Primacie of the Roman Bishop and Church ouer al other Bishops and Churches whatsoeuer But to arise from S. Gregorie to other Doctours and Fathers more ancient his next predecessour Pope Pelagius is for the self same cause much reproued by Osiāder (38) Cent. 6. p. 242 in these words Pelagius greatly inueigheth against Iohn of Constantinople because he assumed to himselfe the Title of Vniuersal Patriarch and shewed by that prophane Title of Vniuersal to abolish the name of other Patriarchs c. But in the meane time he contendeth the Roman Church to be the Head of al other Churches and he bableth manie things of the Priuiledges giuen by Christ to S. Peter The Centurie-writers speaking of the Fathers errours which liued in the fift Age playnly and at large confesse (39] Cent. 5. col 774. that In this fift Age the Roman Bishops applyed themselues to get and establish dominion ouer other Churches So they acknowledge that Pope Celestin of whom (40) In his Defence p. 588. D. Whitguift sayth He was a godly Bishop gaue priuiledge of vsing the Title of Pope and the Miter to Ciril of Alexandria whom he had substituted in his place to be President in the Councel of Ephesus He is also charged by M. Carthwright (41) In his 2. Reply part 1. p. 512. to haue claymed superioritie ouer al Churches taking vpon him as it were the name of Vniuersal Bishop (42) Cent. 5. col 1246. Osiander affirmeth that He contended in behalf of the Roman Churches Primacie more impudently then did his Predecessours (43) Cent. 5. col 1285. Nestorius the Heretick then Bishop of Constantinople he allotted ten dayes space to repent which if he did not he should not only be excommunicated but his name should be blotted out of the Catalogue of Priests And for the accomplishment of the premises he made Cyril of Alexandria his Legat. The Centurists (44) Cent. 5. col 778. charge the Popes of those times that They vsurped to themselues power of commanding other Bishops that whom they would and should propose in forraine Churches they might ordayne Bishop or whom they would not haue might depose So Celestin in his Epistle to Cyril of Alexandria and Iohn of Antioch and Rufus of Thessalonica commandeth them that they designe Proclus Bishop at Constantinople D. Raynolds affirmeth that the (45) Conference p. 457. Popes of the Second Three hundred yeares after Christ claymed some Soueraintie ouer Bishops And that (46) Ib. p. 383. Sozimus Boniface Celestin did vsurp ouer the churches of Africk while S. Austine was aliue c. (47) Ib. p. 544. They would haue Bishops and Elders appeale to Rome
is acknowledged of Dionysius by Melancthon (49) In aliquot libel c. fol. 23. D. Fulk 50) Against Purgatory p. 353. which D. Fulk in plainest words teacheth that Tertulian (51) Against Purgat p. 3â—2 see p 303. 393. Cyprian Austin Hierom and a great manie more do witnesse that Sacrifice for the dead is the Tradition of the Apostles Wherunto Bucer accordeth (52) In Enarrat in Sacra quatuor Euangel in Math. c. 12. p 311. affirming that prayer and almes were made for the dead almost from the verie beginning of the Church Lastly Zuinglius being impugned for denying Prayer for the dead and pressed with the Authoritie of Fathers especially of S. Chrysostom S. Augustin who deriue this Custome from the Apostles answereth thus (53) Tom. 1. Epicheroe de Can. Miss f. 186. And see Tom. 2. in Elench contra Anabap f. 10. If it be so as Augustin and Chrysostom report I think that the Apostles suffred certayne 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 Yea the Doctrine of Purgatorie and Prayer for theÌ„ dead was beleeued and practised by the ancient true beleeuing Iewes For whereas M. Morton speaking of the Church before the coming of Christ affirmeth the doctrine then taught by the Iewes to be now knowne among other Reasons (54) Treat of Israel the Church p. 93. 94. By the open Confession of the Iewes in al Ages since the coming of Christ For sayth he it is plaine that they hold euen to this day those opinions which they receaued from their Ancestours and were commonly held of that Nation Yea say the Centurists (55) Cent. 8. col 885. The Iewes are constant in their opinions And Pet. Martyr writeth that (56) Com. plac in Engl. part 2. p. 599. The Iewes as yet continue and kept in so great aduersities in so diuers and griâ—uous Captiuities and Dispersions they hold stil their Religion Doubtles no ancient Troians Lumbards Hunnes or Vandals haue so held their owne c. and could shew their original Historie set forth in most true writing and being euerie where dispersed as they were could neuertheles keep their owne Ordinances c. Now concerning these Iewes so constant in their Faith and admitting the bookes of Machabees but only for a true Historie it is euident thereby that Iudas Machabeus a holie and iust man procured (57) 2. Machab 2.43.45 Sacrifice for the dead and that the Priests of Hierusalem then true beleeuers offred the same wherein also our later Iewes are so conformable that D. Whitaker confesseth the same in these words (58) Cont. Dur. l. 1. p. 85. I know that the Iewes haue libros memoriales books of Commemorations which they read in their Synagogues and I am not ignorant that now they are accustomed to vse certaine prayers for the Dead Insomuch that Buxdorsius also reporteth their knowne and confessed doctrine of Purgatorie (59) Synagoga Iudaica p. 24. 505. 506. 508. 275. D. Beard auoucheth that (60) Retractiue from the Romish Religion p. 77. The Romanists are like vnto the Iewes in their doctrine and practise of Prayer for the dead for they hold and teach that prayer Sacrifice is to be offered for the dead grounding their opinion partly vpon the example of Iudas Machabeus who as they affirme procured Sacrifice to be offered by the Priests for the dead c. and partly vpon the Thalmudical Traditions of diuers of their ancient Rabbins From the Premisses then we may remember that the ancient Fathers did confessedly beleeue a place of Purgatorie after this life Secondly wherin Sinnes were punished and remitted Thirdly for which Remission they vsed to Pray giue Almes and offer the most precious Sacrifice of Christs Bodie and Bloud Now the Fathers acknowledged and reprehended by Protestants for the forsayd Poynts are S. Gregorie Austin Ambrose Hierome Chrysostom Prudentius Epiphaenius Pelagius the Fourth Carthage Councel Cyprian Tertullian Origin Clemens Alexandrinus Dionysius the Areopagite the Apostles and the ancient beleeuing Iewes The Protestant Writers obseruing and disliking in the sayd Fathers the forsayd Poynts are Caluin Beza Bullinger Zuinglius the Centurie-writers Carion Chemnitius Osiander Melancthon Hospinian Winkelmannus Buxdorsius Bucer Symondes Bale Sutcliffe Humfrey Fulk Whitaker Gifford Willet Morton It is confessed by Protestants that the Fathers of the Primitiue Church beleeued and taught our Catholick Doctrine of Christs Descending into Hel. CHAPTER XII ACcording to the Article of our Creed He descended into hel Catholicks generally teach that the Soule of Christ presently after his death descended into Hel or Lymbus Patrum or Abrahams Bosome there to deliuer and redeeme the Captiue Soules of the holie Patriarks Prophets and other Iust who liued before his time But Protestants being diuided amongst themselues (1) Buâ—er in c. 27. Mat. Beza in c. 2. Act. some of them teach that by the foresayd Article is only vnderstood that Christ descended to his Graue (2) Calu. Instit l. 2. c. 16. § 8 9. 10. 11. 12 others that he suffred the paynes of the Damned Soules Now do decide this Controuersie by the beleef and Doctrine of the Fathers of the Primitiue Church and that by the confessed acknowledgement of our Aduersaries who in a case so euident liberally confesse the general streame of ancient Doctours to be most aduerse vnto them in this verie Article of our Faith wheras that most holie and euer renowmed Cardinal Bellarmine in proofe of this Article alledged (3) Tom. 1. l 4. de Chri. Anima c. 14 the plaine testimonies of the Greek Fathers as namely of Iustin Ireneus Clemens Origen Eusebius Basil Nazianzen Nyssen Epiphanius Chrysostome c. And of the Latin Fathers Tertulian Hypolitus Cyprian Hilarie Gaudentius Prudentius Ambrose Hierome Ruffinus Austin Leo Fulgentius c The Protestant (4) Ad Bellarm Disput part 1. p. 176. Danaeus in answer to so manie most famous Fathers testimonies most barely affirmeth that As concerning them they were not instructed out of Gods word neither do they confirme their opinion from it but only from their owne coniectures c. Thus supposing their Catholick opinion herein and therefore reiecting al their iudgements as confirming their Faith only by their owne coniectures in Danaeus his opinion which as no lesse absurd in itself then improbable to al Iudicious I omit as an answer purely Protestantical In like plaine manner (5) Conc. Dur. l 8. p. 567 And see p. 773. D. Whitaker in answer to the like testimonies of the Fathers vrged by our Catholick Writer Duraeus writeth thus That which thou couldest not do by Scriptures no doubt thou wilt performe by the testimonies of the Fathers of whom that I may freely and briefly answer thee what I
ancient Papists In like for argueth Mr. Carth wright saying That (9) Reply part 1. p. 18. the argument of the authoritie of men which haue interpreted the Scriptures is the best reason in Controuersies of Diuinitie was neuer heard of but by Papists whose strongest towers are in the testimonies of the Doctours c. There is nothing more Papistical then this Assertion So that if Protestants commit themselues to the trial by Fathers they yeeld themselues prisoners to the strongest Towers and Castles of the Papists their Enemies wherin what can they expect but ruine and confusion D. Whitaker affirmeth (10) Cont. Dur. li. 6. p. 423. The Popish Religion to be a patched couerlet of the Fathers errours sowed togeather Wel then if our Religion was beleeued by the Fathers from them deliuered to vs I am perswaded that D. Whitaker admitting this would place litle hope in appealing to Fathers for Confutation of Popish Religion And though he falsely tearmeth our Religion the Fathers errours yet therby he plainly granteth the Fathers to haue beleeued and taught the same Religion which we now professe and Protestants impugne Now the ancient Fathers being thus acknowledged for Papists I do not wonder that Protestants contemne their authoritie and seeke their disgrace with al contumelies possible Why may not D. Luther affirme (11) To. 2. Wittemb l. de Seruo Arb. p. 434. And the same booke printed in 8. p. 72. 73. 276. 337. The Fathers of so many Ages to haue beene plainly blind and most ignorant in the Scriptures to haue erred al their life time and that vnles they were amended before their deaths wherof neuer Protestant had yet the least intelligence they were neyther Saints nor pertayning to the Church but no doubt according to Luther damned Papists Why might not he further auouch That (12) In Colloq mensalibus c. de Patrib Ecclesiae in the writings of Hierome there is not a word of true faith in Christ and sound Religion Tertullian is very superfluous I haue houlden Origen long since accursed Of Chrysostome I make no account Basil is of no worth he is wholy a Monk I weigh him not a haire Cyprian is a weake Diuine c. See how our old Papists are betrampled by a yong Protestant And yet no lesse resolute against them is (13) In Ionam Pomerane Our Fathers whether Saints or no I care not ô zeale and reuerence Protestantical they were blinded with the Spirit of Montanus by humane traditions and the doctrines of Diuels c. they teach not purely of Iustification c. neither are they careful to teach IESVS CHRIST according to his Ghospel Stil are the Fathers reiected as men blinded with Papistical opinions The Centurists endeauouring to discredit the whole multitude of Doctours and Fathers in euerie Age begin euen with the first Age next after the Apostles saying 14) Cent. 2 c. 4. p. 55. Albeit this Age was neerest to the Apostles yet the Doctrine of Christ and his Apostles began to be not a litle darkned therin and many monstrous and incommodious opinions to Protestants are euerie where found to be spread by the Doctours therof Perhaps some cause therof may be for that the guift of the Holie Ghost in these Doctours did begin to decay for the ingratitude of the world towards the Protestant Truth Now as for the Doctours of al Ages succeeding they make a Principle that The 15) Cent 3. c. 4. p. 17. further we go of from the Apostles Age the more stubble shal we find to haue been added to the puritie of Christian doctrine So that al Doctours and Fathers since the very first Age of the Apostles are discarded by the Centurists for stubble and Papistical But Luther wil not rest vntil he hath brought these stubble-Doctours to Hel for teaching Papistrie (16) In Deut. c. 13. p. 102. Sathan sayth he hath hitherto deluded vs by signes and lying wonders c. whilst contrarie to the Ghospel we haue admired Pilgrimages Apparitions of Spirits and cures at certaine Sepuchers in so much that Saints also erred herin as Augustin Bernard Hierome and many others c. certainly damned as Wicclif sayd vnles they repented So that if Papists be damned for beleeuing the Catholick faith they haue for their Companions Hierome Augustin Bernard and many others most renowned Doctours of Christs Church and Saints From this true conceipt of the ancient Fathers being Roman Catholicks Protestants further disclayme from their Interpretations and expositions of Scripture refusing to stand to their iudgments for the true vnderstanding therof Thus then they write The Sacred Scripture saith Polanus (17) Symphonia c. 1. Thes 6. p. 56. is not to be interpreted by Fathers neither is the Interpretation of Scripture to be iudged by Fathers the Fathers are not the rule of expounding the sacred Scripture c. what is here sayd of euerie Father alone is to be vnderstood of al the Fathers ioyned togeather as also of Councels That is though al Fathers and Councels conspire togeather in their Expositions of Scripture agreably to the Doctrine and beleef of the Catholick Roman Church yet Protestants wil not subscribe or admit the same but wil valiantly maintayne al such expositions though most contrarie therto as are last coyned at Geneua or Wittemberg or newliest extracted by some Brother more illuminated In like and most prouident manner argue our English Puritans against Doctour Downham obiecting against them That none of the Fathers did euer vnderstand the Text then in question as Puritans do (18) The Puritans in their answ to D. Downham Doth not Mr. Doctour know say they that to argue negatiuely concerning the sense of Scriptures from the authoritie of Fathers is the practise of Papists only and taxed by learned writers against them c. If that manner of disputing be good we shal often loose more truth in taking their Interpretations c. Carthwright tearmeth the seeking into the holy Fathers writings a 19) In Bancrofts suruey of Pretend Discipl p. 331. 337 and see chap. 4. p. 64. Raking of ditches and the bringing in of their authorities the mouing and summoning of Hel. Parker assureth vs that (20) Pref. to his Answer Limbomastix and see Iacob's Treatise p. 1. 3 54. 81. 68. Bilson's sermons Ps 323. Answ to Broughâ—on's Letter p. 17. If you alleadge the ancient Fathers against them they wil tel you roundly that their opinions are nothing els but the corrupt fancies of vaine Imaginations of men toyish fables fond absurd without sense and reason And some stick not to cal the Fathers of the Latin Church the plague of Diuinitie Hence it is that the French Protestants haue enacted it for a (21) Disciplina Magistrorum Galliae art 4. law that no place be giuen to the writings of the old Doctours for the iudgement ad determination of Doctrine So cleerly is Protestancie at an end if the Fathers Interpretation of Scriptures may stand for
Fathers were no Protestants but meerly Papists wherin we may glorie as reuerencing their sanctitie admiring their learning and honouring their Antiquitie Neither is it true as Protestants vse to suggest that Catholicks distrusting their cause if it be committed to trial by Scripture do therefore fly from it to Fathers and Doctours for as for al such poynts as are contayned in Scripture to Scripture we appeale it is that we vrge her literal sense and words hath made vs Papists We therefore only recurre to Fathers eyther for the better finding-out and vnderstanding the true meaning of sundrie difficult passages and texts of Scripture or for the true discerning of seueral Ecclesiastical Traditions and doctrines taught and practised by the Church and yet no where mentioned in the Writen Word And as this is not most impiously to oppose Fathers to Scriptures or to fly from Scriptures to Fathers So is it in these respects the most assured meanes to giue vs satisfaction For as none euer left more liuelie Monuments of rarest wit profundest knowledge or more shining testimonies of greatest puritie and sanctitie in life or more astonishing wonders and miracles in confirmation of their Faith and doctrine then these ancient Fathers so were there none euer furnished with so good means eithers of knowing the Apostles or the Apostles preaching as the Apostles first heires and next successours the sweetest fruits of their labours our holie Fathers But to prosecute yet further this so lunatick proceeding of Protestants against these grauest Sages of Christ's Catholick Church what more indigne or iniurious can be vttered then that these so great Doctours al of them vnited members of one Catholick Church should be at deadlie warres and dissention amongst themselues in important articles of Faith Religion Yea that one and the same Doctour should contradict himself that in matters fundamental of greatest consequence And yet Caluin blusheth not to say 32) In Inst in Praef. ad Reg. Galliae p. 7. Those holie men were ignorant of manie things they often fight amongst themselues and sometimes with themselues Beza likewise speaking of the ancient Fathers in Theodosius his time sayth 32) In Inst in Praef. ad Reg. Galliae p. 7. I confesse as then there were most learned Bishops 33) In nou Test Praef. ad Princip Condens p. 4. but this also I affirme c. that scarce anie of them can be named who dissenteth not both from himself and others in manie things and those of greatest moment A thing incredible in such learned Bishops if Caluin and Beza were not the Broachers who seldome tel truth 34) Ep. ad Rom. c. 14. p. 419. Melancthon also thus writeth of the Fathers Seing they sometimes speak contrarie things they must pardon vs if we reprehend certain things in them And 35) Devotis p. 463. Though the Fathers were wise and learned and saw many things sayth Peter Martyr yet they were men and could erre And that chiefly is to be obserued that the Fathers do not always agree amongst themselues and sometimes one dissenteth from himself Those Fathers saith 36) Retractiue from Romish Religion p. 223. 224. D. Beard that liued in the next two hundred yeares after the first speak of this mater of Inuocation of Saints very variously and doubtfully as if it were a Doctrine which they knew not what to say to and were not fully resolued in Thirdly of those Fathers which he alleadgeth though in some places they seeme to allow that custome which was then brought into the Church yet in other places they disallow the same yea and they are disapproued also of others that liued in the same Age. Thus true Athanasius condēneth Inuocation of Saints c. false Athanasius alloweth it c. Basil approueth it but Nazianzene doubteth of it and Epiphanius c. vtterly condemneth it Chrysostome in some places seemeth to allow of it in others he speaketh against it and so doth Augustine and the rest The like contradition D. Whitaker instanceth in S. Basil saying 37) De Sacra Scrip. p. 670. Basil fighteth with himself And 38) De Princip Christ Dog l. 2. c. 10. p. 675. I oppose saith Lubbertus Basil against Basil And 39) Ib. p. 678. Damascene is contrarie to himself Yea 40) Ib. p. 676. I oppose Chrysostome against Chrysostome of whom also saith Whitaker 41) De Sacra Scrip. p. 678. he is at variance with himself And 42) Ibid. p. 676. Let vs not attend what Cyprian sayd but let vs examin him by his owne law Yea of S. Augustin Whitaker blusheth not to say 43) Ibid. p. 690. Although in this he may be thought to fauour Traditions yet in other places he defendeth earnestly the perfection of the Scriptures Of whom also sayth D. Beard 44) Retractiue from Romish Religione 413. Augustin whom they challenge for the greatest Patrone of this fire yet defineth nothing determinately of it but speaketh doubtingly and problematically and if he affirme it in some one place he leaueth it in suspence in others and vtterly denyeth it in a third D. Morton acknowledgeth that Protestants 45) Prot. Appeal l. 2. p. 201. 202. haue particularly and by name obserued that Iustinus Ireneus Clemens Tertullian Origen Cyprian and others albeit manie times they pleaded for the free wil of the corrupt nature of man yet were they sometime reduced vnto the more Orthodoxal hold writing therof more commodiously belike as denying Free-wil But this being only a Protestant or lying obseruation I must inferre that as this so base proceeding against the Fathers doth euidently demonstrate and discouer the vnablenes of Protestants in alleadging the Fathers further against vs then they are pretended to be against themselues which al of iudgement wil confesse to be nothing So doth it alfo no lesse cleerly conuince that Protestants in their owne consciences do find and know the Fathers directly to condemne their opinions and to patronize Papistrie for otherwise they would neuer endeauour so fowly to blemish them by vrging contradiction with themselues which the meanest Writer though in triuial matters doth euer scorne as too cleer an argument of grosse obliuion or worse inconstancie Now from this conceipt of the Fathers ignorance and contradiction to themselues Protestants doubt not to preferre their owne moderne writers for iudgement knowledge and learning before the greatest ancientest Doctours of the Primitiue Church So Luther in his Protestant humilitie thus speaketh of himself 46) Lib. ad Ducem Georgium And see Colloq lat c. de Consolatione Since the Apostles times no Doctour or writer hath so excellently and cleerly confirmed instructed and comforted the consciences of the secular States as I haue done by the singular grace of God This certainly I know that neither Austin not Ambrose who are yet in this matter the best are equal to me heerin 47) Tom. 7. Serm. de Euersione Hierusalem f. 271. The Ghospel
is so copiously preached by vs that truly in the Apostles time it was not so cleare And seing 48) Tom 2. lib. Cont. Reg. Angliae f. 344. God's word is aboue al the Diuine Maiestie maketh for me So that I passe not if 100. Austins 1000. Cyprians 1000. King Harrie 's Churches stood against me Wherefore 49) Lib. de Seruo Arb. And see Cnoglerus his Symbolatria p. 152. Cast you off what armour the ancient Orthodoxal Fathers shal afford or the schooles of Diuines the authoritie of Councels Bishops the consent of so manie Ages of al Christian People we receiue nothing but Scriptures but yet so that the infallible authoritie of interpreting is only in vs what we expound that the Holy-Ghost thinketh what others though great though manie bring it commeth from the spirit of Sathan and a mind distracted Yea the Pope 50) L. aduersus Papatum Romae à Satana fundatum f. 1. knoweth saith Luther that by the singular guift and bountie of God I am more learned in the Scriptures then himself and al his Asses But if Luther himself doth so fully mouthe his owne prayses and deserts we may presume his disciples and followers are not sparing in the like And so indeed writeth Alberus 51) Contra Carolostadianos l. 7. I doubt not but that if Austin were now liuing he would not be ashamed to professe himself Martin Luther's Scholler But Musculus lasheth far further for 52) Praef. in Libellum Ger. de Diaboli Tyramide since the Apostles times saith he there liued not in the world a greater then Luther And it may be sayd that God powred al his guifts vpon this only man and that there is as great difference betwixt the ancient Doctours and Luther as betwixt the light of the Sunne and of the Moone Neither is it to be doubted but that the ancient Fathers euen those that are chief and best among them as Hilarie and Austin if they had liued and taught in the same time with Luther would without blushing haue carried the lanterne before him as his Schollers or Ministers And another professeth that 53) In Hos in Hist Sacra part alt f. 346. He preferreth one leaf in Luther before the writings of al Fathers So that if we beleeue either Luther or his Schollers not only Austin and Hilarie and Ambrose but euen al the Fathers since the Apostles times must giue place to Luther in regard of his profoundest knowledge and learning But not only Luther himself thus far excelleth the ancient Fathers but in his opinion the onlie 54) In Col. mensa c. de Patribus Eccl. Apologie of Philip Melancthon doth far excel al the Doctours of the Church and exceed euen Austin himself Beza in like sort affirmeth 55) Praef. in nouum Testament dicat Principi Condiensi Caluin to haue far exceeded al the ancient and later writers in interpreting of the Scriptures wth varietie of words and allegation of reasons Yea saith he 56) Epist Theol. ep 1 p. 5. I haue been accustomed to say and not without cause as I take it that whilst I compare those verie times next the Apostles with our times they had then more conscience lesse knowledge And on the other side we haue now more knowledge and lesse conscience This is my opinion c. Agreably herevnto saith D. Whiteguift in his 57) Defence c. p. 472. Brief Comparison between the Protestants Bishops of our time and the Bishops of Primitiue Church The doctrine taught and professed by our Bishops at this day is much more perfect and sound then it commonly was in anie Age after the Apostles times 58) Ibid. p. 473. Surely you are not able to reckon in anie Age since the Apostles time anie company of Bishops that taught and held so perfect and sound doctrine in al poynts as â—he Bishops of England do at this time Yea in the truth of doctrine our Bishops be not only comparable with the old Bishops but in many degrees to be preferred before them In like sort saith Zanchius 59) De Sacra Scriptura p. 411. Christ hath now giuen to vs more excellent Interpreters then euer heretofore stnce the Apostles Yea saith M. Iacob 60) Defence of Treatise of Christ's sufferings p. 146. And see the Answ to Downham's sermon p. 20. this is the profit that comes by ordinarie flanting with the Fathers c. if in this case we were to looke after anie man surely we haue more cause to regard our late faithful teachers rather then those of old who being equal with the best of them in anie of the excellent graces of God's Spirit c. By which we may see the smal account made by Protestants of ancient Doctours not blushing thus to equal yea much to preferre their owne latest Writers before al the Fathers since the Apostles times But what should I vrge thus much their dislike disclaiming and disgracing of ancient Fathers when they spare not to reiect and contemne the authoritie of al Councels though neuer so general neuer so ancient And first doth not Luther affirme in general 61) In Asser Articulorum per Leonem X. damnat Art 29. That the way is made to vs Protestants of weakning the authoritie of Councels and of freely contradicting their decrees and of iudging their Acts and of confessing confidently whatsoeuer seemeth true to Protestants whether it be approued or reproued by anie Councel Doth not Beza affirme that 62) Praef. in nouum Testam ad Princ. C ndiens euen in the best times the ambition ignorance and lewdnes of Bishops was such that the verie blind may easily perceaue how that Sathan was president in their assemblies or Councels Doth not D. Humfrey disclaime from the Councels celebrated in the first 600. years saying 63) De vita Iuelli p. 212. What concerneth it vs what the false Synods of Bishops as then shal ordayne And doth not M. Carthwright reiect as erroneous euen the first Nycene Councel saying 64) 2. Reply part 1. p. 509. We haue good cause to hould for suspect whatsoeuer either in gouernment or doctrine those times left vnto vs not confirmed by substantial proofs out of the Word c. This appeareth in the first Councel of Nyce where the most errours decreed vpon c. besides the vngodlie custome which may appeare to haue occupyed almost al the Churches touching the forbidding of the second Marriage of Ministers before that Councel And againe 65) Ibid. p. 484. In the same Councel appeareth that to those chosen to the Ministerie vnmarried it was not lawful to take anie wife afterwards c. Paphnutius sheweth that not only this was before that Councel but was an ancient Tradition in the Church in which both himself and the whole Councel rested c. If the ancient Tradition of the Church saith Cartwright cannot authorize this neither can ancient custome authorize the other to wit of Metropolitans Luther
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