but they droue it out So cleer it is that the true Churches Pastours are neuer so sleepie as to suffer anie errours to be published or practised without their resistance But D. White M. Woton and other Protestants obseruing that this pretence of sleeping would nothing auayle them do therefore acknowledge that such was the nicenes of our imagined Inuentions that they could not be seene or discerned so faith M. Wooton 66) Trial of the RomaÌ„ clergy p. 383. You presse vs that if there had been anie alteration of Religion it would haue been recorded but how should it haue been recorded when it was not seen The alteration grew so nicely that few or none could discerne it D. White exemplifyeth this saying 67) Way to the true Churhc p. 370. The Romish Faith came into the true Church as sickenes doth in to the bodie and ruin to a house which appeareth not by and by at the first but then when it is ripened D. Whitaker instanceth in the haires of a 68) Cont. Camp Rat. 7. p. 101. 102. mans head which waxe not white suddainly and in slifters entring into a building at first not to be perceiued But to omit that as Peter Martyr confesseth 69) Epist anex to his com plac in Engl. p. 131. vnles a man do diligently examine similitudes he shal easily be deceaued by them This argument being taken froÌ„ excrements diseases and ruines is no lesse vnworthie infirme and ruinous itself for first in none of these is the change made instantly and at the first but by degrees and in successe of time whereas in Doctrine euerie opinion is at the first either true or false Secondly the first whitnes of haires or the first decay in health or building cannot at the first he discerned though they were most precisely regarded which is euidently otherwise in change of Doctrine and practise thereof Thirdly none are specially appointed neither is there anye such vrging necessitie to marke the first change of the haires and the like whereas it is the special charge and command not of few but of al the Churches Pastours not only to obserue but also publickly to withstand the other with the vttermost of their power and learning But admitting for the time that the foresaid similitudes were pertinent and that we were not to vrge Protestants to shew the first begining of our so great a change as is by them imagined Yet we are in al reason to expect that as though the first white haire or slifter or degree of disease be not discerned yet the further degrees and encrease of them being most markable to be seen that therefore they are to discouer describe to vs some sensible proceedings encrease of this our supposed change And if they wil say it was not made al at once but by litle litle sometimes in on point of Faith sometimes in an other then stil must we vrge them to shew those seueral litle changes as what points of doctrine were so by degrees changed Who were the Authours of the change What Popes begun or first allowed them by what Doctours and Pastours were they first contradicted Or els they in al these being most silent we may most strongly conclude that our Roman Church being thus free from al knowne change or Innouation since the Apostles times that therefore she is not anie Heretical sect Going out or departing from a former Church nor her doctrine Heretical no one Article thereof being lyable to that foulest stayne of Innouation Whereas to the contrarie the verie first beginings changes and Apostasies made by Waldo Wicclif Husse Luther Suinglius Caluin or anie other pretended Protestant in anie Age whatsoeuer were euer so obserued contradicted and condemned by the watchful Pastours of the Roman Church as that euerie particular both of Person time place and opinion are euerie where to be seene in sundrie Writers both Catholick and Protestant But to reach M. D. Morton yet an other scantling of an Heretick we must obserue that this name Christian giuen at first to al beleeuers was especially taken to distinguish them from the Iewes and Gentils which beleeued not at al in Christ But when Hereticks began to arise from among the Christians who professed stil Christs name and sundrie Articles of Faith the name Christian was too general to seuer Hereticks from true beleeuers And therefore the Apostles imposed the name Catholick vpon al such as in al points were obedient to the Churches Doctrine Hereof saith expresly M. Wotton 70) Trial of the Romish clergy p. 285. 286. The reason of the name Catholick was at first that there might be a title to distinguish sound Christians and true churches from Hereticks And of the contrarie in al Ages it was euer vsual that euerie Sect or Companie embracing new Doctrine though but in some one or other point contrarie to the Catholicke fayth receiued thervpon the like answerable alteration of name sometimes from the Doctrines so newly embraced sometimes and that more vsually from the first Authour and Inuentour himself And it was thought meet saith M. Woton 71) Ib. p. 286. That Hereticks should be called by some special name either of their Authour or of some points of errour which they held In like sort D. Field doubteth not to say 72) Of the Church l. 2. c. 9. p. 57. Surely it is not to be denyed but the naming after the names of men was in the time of the Primitiue Church peculiar and proper to Hereticks and Schismaticks only Neither 73) Apologie c. p. 30. 31. do I see saith M. Parker anie sufficient reason why those among vs whom singularitie in affection and noueltie in faction haue denomitated Puritans should not be distinguished by that name c. for in truth such new names haue in al former Ages for distinction sake been attributed vnto al such who defended new opinions either deuised by themselues or others contrarie to the receiued doctrine of the whole Church Thus from the erroneous Doctrines which they broached defended were named the Heretical Monothelites Aquarians Agnoites Theopaschites Catabaptists c. And according to Hospinian 74) Concord dâ—scord f. 131. the Enthusiastes Anabaptistes Antimonians and Sacramentaries And from that Authours themselues were named the Nicolaites the Manichees the Arians the Pelagians the Donatists the Nestorians the Eutichians the Waldenses the Wiccliuists the Hussites the Lutherans the Caluinists the Suinglians To examine now both Catholicks and Protestants about this point The name Catholick we haue seen was imposed to distinguish sound Christians and true Churches from Hereticks and was for the same cause inserted into the Creed by the Apostles themselues and so accordingly it hath been vsed and vnderstood by al Fathers 75) Cyril Catech. 18. Aug. Cont. Ep. fundam c. 4. de vera Rel. c. 7. Patianur Ep. ad Sympron and Writers in former Ages And as for the name Papist as it was neuer heard of
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
the first Fathers of superstition and Captaines and Ring-leaders of Popish Diuines Sir Edward Hobbie tearmeth him (50) In his Letter to M. Higgons p. 92. Proud and insolent Augustin your Great Gregories delegate M. Price styleth him that (51) Aâ—sw to Leech l. 1. c. 4. p. 69. Proud pettie Monk Austin And M. Iewel affirmeth that Austin was (52) Reply Art 3. p. 185. Neither of Apostolick spirit nor anie way worthie to be called a Sainct but an Hypocrite a superstitious man cruel bloudie and proud aboue measure M. Mason affirmeth that His superfluitie of ceremonies might wel haue been spared He was too forward to display the Popes Banner (53) Consecration of Eng. Bishops p. 58. and his behauiour towards the Brittans was ful of Pride and disdaine The (54) Cent. 6. c. 10. col â—49 Centurists write when Austin had troubled the Britan Churches Thirteen yeares and subdued them to the Roman Antichrist he dyed c. But (55) Cent. 6. p. 290. Osiander proceedeth much further affirming that He Subdued England to the lust of the Roman Antichrist and therfore after his death went vndoubtedly to Hel there to receaue his reward A reward vniust and a Sentence ouer-cruel for so great benefits as he bestowed vpon vs euen by D. Whitakers and other Protestants most grateful former aknowledgement But hence it clearly appeareth that the Faith of S. Gregorie S. Austin and whereto England was by them conuerted was Roman Catholick Neither was this pretended Popish superstition the priuat opinions of S. Gregorie and S. Austin but the vniuersal Doctrine and beleef of that Age. Insomuch that (56) Hist Sacram l. 2. p. 157 Hospinian confesseth that In the Age of Gregorie the Great al kind of superstition and Idolatrie as a certain Sea owerflowed ouerwhelmed and wholy ouerdrowned almost al the Christian world No man not only not resisting but al adding and affording rather what strength they could And (57) Defence of the Answ to the Admonition p. 442. D. Whitguift speaking of Anno Domini 659. so wholy distrusteth the Doctours of those times that he resolutely auoucheth He would be loath to alleage anie Councel of that time to proue anie thing in Controuersie So confessedly was the vniuersal Church of Christians at the time of S. Gregorie S. Austin and Englands Conuersion in the opinion of Protestants altogeather Popish Antichristian and Romish and indeed the One Holie Catholick and Apostolick Church prescribed by our Creed The Sect of Protestants during the same time being not so much as diuised stamped heard-of or being in anie though most base or obscurest part of the world Now al this as wel of the high and most deserued prayses giuen to S. Gregorie and S. Austin for their vertue learning and other singular guifts as also that the Faith and Religion which themselues professed and whereto they conuerted this our Natiue Countrey from execrable Paganisme was truly the perfect Faith of Christ and pure and incorrupted Christianitie And lastly that this so pure Faith was our now Roman Catholick Faith I haue here conuinced by the testimonies and acknowledgments euen of her greatest Enemies as namely by Osiander Danaeus the Magdeburgians Hospinian Hollinshead Cambden Foxe Bale Whitaker Cowper Humfrey Bel Godwine Bilson Stow Mason Abbots Fulk Harison Ascham Wotton Carthwright Willet Hobby Price Iewel Whitguift and Morton al of them Protestant Writers THAT THE PRESENT ROMAN CHVRCH AND Religion continued and Flourished during the whole time of the Primitiue Church contayning the first Six hundred yeares after Christ CHAPTER V. HAuing thus prooued the confessed being and publick general practice and profession for these last thousand yeares of our Roman Faith and Religion I wil now endeauour the selfe same proof and confirmation for the first Six hundred yeares after Christ Which for greater perspicuitie I wil diuide into two seueral Stations or times The First from Constantin the Great to Gregorie the Great the Second from Christ and his Apostles to Constantin agayne In which behalf I find it affirmed by (1) Vpon the Reuel f. 110. M. Brocard that The Pope fel from Christ in the time of Syluester who liued with Constantin and that for a ThousaÌ„d two hundred and sixtie yeares the Church was oppressed and troden downe by the Papacie euen from Syluesters time to these dayes In like sort auoucheth M. Brightman (2) In Apoc. p. 462. that euer since the time of Constantin the Great Rome hath been the whore of Babylon and the Roman Bishop hath been the Beast and Antichrist (3) Ibid. p. 471 And againe sayth he As aboue we haue made manifest it necessarily followeth since the time of the Heathen Emperours the Pope of Rome to haue been that greatest Antichrist of whom the Scriptures haue so diligently forewarned and the Cittie of Rome from that time to haue been the Whore c. foretold in the Apocalypse M. Leigh (4) Great Britanies great Deliuerie f. B. 2 addeth hereunto that The Popes euer since the first Three hundred yeares after Christ haue been Diuels But no man speaketh more plainly then M. Napper whom (5) Vpon the Reuel p. 262. M. Dent tearmeth a learned Writer and an excellent man This so learned a Writer plentifully acknowledgeth (6) Vpon the Reuel p. 68. And See p. 43. that Between the yeare of Christ 300. and 316. the Antichristian and Papistical raigne began raigning vniuersally and without anie debatable contradiction 1260. And that (7) Ibid. p. 145 Euen 1260. yeares the Pope and his Clergie hath possessed the outward visible Church of Christians (8) Ibid. p. 239 Neuer suffring for the space of 1000. yeares after Syluester the First anie to be seen vouchable or visible of the true Protestant Church c. I wil not here stay to confute the wilful vanitie of D. Morton who for his best answer to this so cleer testimonie of M. Napper writeth thus (9) Prot. Appeale p. 72. But this witnes alas for the darknes of Iudgement of these Apologists speaketh not of the whole Profession of the Romish Church but only of one article predominant therin namely the Doctrine of Popedom c. But seing he speaketh in general of the outward visible Church of Christians which includeth al Poynts beleeued by that Church and that the same Church during the sayd time was so wholy possessed by the Pope and his Clergie that not so much as anie one of the Protestant Church was then to be seen I may more iustly say Alas for want of honestie or learning or both in D. Morton And this the more I might inculcate seing his owne guiltie Conscience at last bewrayeth himself saying (10) Ibid. p. 662. If one of our Aduersaries themselues when six of their principal Doctours were produced against him was licenced to except against them c. how much more lawful might it be for vs to deny the testimonies but of two Authours not of eminent note for
Antichrist part 2. sec 8 p. 128 I know right wel that within the 200. yeares after Christ there were crept into the Church manie idle Ceremonies c. There began in this mixt Age Exufflation of the Baptised Consecration of the Font with Oyle Crosse Oyle in Baptisme The reseruing of the Sacrament Exorcisme Offring Prayer for the dead Fasting on certaine dayes with opinion of necessitie Satisfaction and the seed of Monkerie See then sayth M. Parker among what weeds the Crosse grew vp and in what a danged soyle of manie Superstitions c. (103) Ib. part 1. p. 152. And part 2 p 131. Yea he further alleageth Nazianzene reporting that Iulian agreably to our present Protestants laught at the Sufflations of Baptisme But Beza (104) In Epist Theol. ep 8. p. 79. sayth in general I can not sufficiently admire al that decking wherwith euen the most ancient Fathers thought they could adorne Baptisme the Lordes Supper And hauing recited sundrie of the former Rites vsed as himself confesseth euen by the most ancient he yet tearmeth them Stage-playes follies And further thus concludeth Verily those that make the Apostles Authors of these follies need no confutation though they be neuer so ancient Writers So insinuating the former Ceremonies to be ascribed euen to the Apostles themselues by most ancient Writers But to conclude so great was the respect which ancient Fathers had to holie Ceremonies as that with the planting of true Faith religiō special care was had of Sacred Rites Ceremonies as an external ornament therof (105) Iesuit part 2 〈◊〉 5. p. 5. 627. D. Humfrey demanding what Gregorie Austin brought into the English Church answereth A burden of Ceremonies c. They brought in the Archbishops Palle for the Solemnities of Masse Purgatorie c. The oblation of the wholesome Host prayers for the dead c. Reliques c. Transubstantiation c. new Consecrations of Temples c. of al which what els was sought then that Indulgences Monachisme Papistrie the whole Chaos of Popish Superstition should be built These things Augustin the grea◠Monk taught by Gregorie the Monk brought vnto the English But yet more particularly saith (106) Cent. 6. p. 289. 290. Luke Osiander Augustin thrust vpon the English Churches the Roman Rates and Custome◠to wit Altars Vestments Images Masses Chalices Crosses Candlesticks Censors Bāners Sacred vessels Holie waters and euen the bookes of Roman Ceremonies Accordingly saith (107) Prot Appeal l. 1. p 53 58. D. Morton In the Innouating and multiplying of new Rites Gregorie himself was not the lea◠Agent As also Be it knowne to al our Aduersaries that the too manie Ceremonies vsed by S. Gregorie can not excuse their now far more multitudes nor can some of his not good iustify their 〈◊〉 worse Rites c. (108) In Praef. noui Testam ad Principem Condenser Beza speaking of the times of Augustin Chrysostome Cypria◠affirmeth that 91) Cent. 4. col 417. 418 419. cent 3. col 114. 115 116. And see Eobanus in his libel Theolog. p. 230. Some Bishops c. applyed themselues to the building of Statelie Temples c. 〈◊〉 the increasing of Ceremonies c. And that others would not only not represse open Superstitio◠arising but also would mayntaine them And a litle after he aoucheth directly that At th◠same time c. the multitude of Ceremonies increased But I wil end with M. Calfehil who as (109) In his Reioynd to Martials Reply p. 131. 132 D. Fulk relateth of him auoucheth is general that The Fathers declined al from the Simplicitie of the Ghospel in Ceremonies And with (110) In 1. Cor. c. 3. Melancthon who auerreth that presently from the beginning of the Church the ancient Fathers obscured the doctrine concerning the iustice of Faith encreased Ceremonies and deuised peculiar worships So disliking to our Protestants was the Doctrine and Ceremonies vsed by the Fathers euen from the beginning of the Church of Christ Here then we haue besides the former more substancial poynts of Faith Religion euen the verie outward semblance face of our present Roman Church confessedly most like or agreeing to the ancient Primitiue both of them teaching vsing First Hallowing or Consecration of Churches Secondly Dedication also of thē to Christ or some of his Saincts Thirdly Seuering thē also with vestries Chancels Fourthly Placing in them Altars Fyftly with wax-candles lamps burning in the day time Sixtly which also were vsed at Burials Seauenthly there were also in the Church placed Images of Christ his Saincts Eightly At the Altars serued Priests who offered the Sacrifice of the Masse who at their Consecration were specially anoynted hauing afterwards their Crownes shauen Ninthly the vestments vessels vsed by the Priests in administration of the Sacrifice and Sacraments were so peculiarly reuerenced as that they were not to be touched by the Laitie Tenthly the Priests in time of Sacrifice sayd some prayers secretly others audibly Eleuenthly they kept also the Canonical Houres of Prime Third Sixt Ninth Tweluethly with prayer also they hallowed water bread oyle ashes sundrie other creatures Thirteenthly as also the Font water of Baptisme vsing in Baptisme the signe of the Crosse Anoyling Exorcismes sundrie such like vsed euen at this day by the Roman Church though greatly impugned and contemned by the Protestant Congregation Now the Doctours alleadged reiected by Protestants for the foresayd points are S. Gregorie Ambrose Optatus Petrus Alexand. Augustin the Fathers of the Laodices Councel Hierom Theodoret Naziazene Cyril Basil Chrysostom Eusebius Sixtus Cyprian Athanasius Stephen Tertulian Origen and S. Denys Scholler to S. Paule The Protestans producing and reiecting the foresaid Fathers are the Centurists Crispinus Carion Osiander Hospinian Peter Martyr Praetorius Chemnitius Schultetus Zepperus Bullinger Mornay Hamelmanus Caluin Gesnerus Beza Melancthon Humfrey Brightman Fulk Raynolds Bale Carthwright Iacob Hutton Spark Willet Whiteguift Whitaker Beard Parker Morton Mason Calfehil and Parkins THE THIRD BOOK VVHERIN IS PROVED THAT THE CHVRCH OF PROTESTANTS vvas neuer knovvne or in Being before the dayes of Luther And that the Articles of Religion novv taught by the Protestant Congregation vvere Heresies condemned by the Primitiue Church of Christ IT IS CONFESSED BY PROTESTANTS that from the dayes of the Apostles vntil the tyme of Luther themselues neuer had any knovvne Church or Congregation in anie part of the vniuersall Vvorld CHAPTER I. SEING contraries placed togeather do more clearely appeare hauing hither to offred to the view of the indifferēt Reader the clearest continuance of our Catholick Church from the Apostles tymes to these our dayes as also the cōfessed agreement throughout particular Congrouersies betwene our present Roman and the ancient Primitiue Church of Christians I will now in further manifestation of the truth no lesse clearely discouer the Protestant Churches inuisibilite or rather nullitie not-being during the
auoucheth 51) In D. Bancrofts Suruey p. 373. that if Paul should come to Geneua and preach the same hower that Caluin did I would leaue saith he Paul and heare Caluin And 52) Ibid. p. 372. another in Basile did attribute no lesse to Farellus then to Paul Yea some of Luthers schollers 35 not the meanest among their Doctours sayd 53) Lauaterus Hist sacram p. 18. see Schlusselb Theol. Cal. l. 2. f. 146. they had rather doubt of S. Paul's doctrine theÌ„ of Luther or the Confession of Augusta And yet the doctrine of Luther is often so absurd so impure and scandalous as that some Protestants themselues as much ashamed therof haue reiected the same And the Confession of Augusta hath been often impugned by sundrie Caluinists But preaduenture S. Peter is in better credit then S. Paul And yet I find him rebuked by Protestants for his claime of Primacie 54) Catalog Testium veritatis to 1. p. 27. It cannot be denyed say they but that sometimes Peter laboured with Ambition and desire of greatnes c. Wherefore this so peruerse Ambition of Peter and ignorance and negligence of Diuine matters c. But Luther saith further 55) In Epist ad Gal. c. 1. Be it that the Church Austin and other Doctours also Peter Apollo yea and an Angel from Heauen teach otherwise yet is my doctrine such as setteth forth God's only glorie c. Peter the chief of the Apostles did liue and teach besides the Word of God And againe 56) Tom. 5. Vvittemb f. 290. Whether S. Cyprian Ambrose Austin or S. Peter S. Paul yea an Angel from Heauen teach otherwise yet I know this certainly that I do not perswade humane but Diuine things Caluin likewise affirmeth that Peter's pretended erring was 57) In omnes Pauli Epist in Gal. c. 2. p. 510. 511. 37 To the Schisme of the Church the endangering of Christian libertie and the ouerthrow of the Grace of God 38 D. Fulk chargeth S. Peter with errour of ignorance and against the truth of the Gospel And that this pretended erring of S. Peter 58) Against Rhem. Test in Gal. 2. f. 322. was euen after the descending of the Holie-Ghost vpon him D. Goad auoucheth saying 59) Tower Disp 2. Confer Arg. 6. Pâ—ter did erre in faith and that after the sending downe of the Holie-Ghost vpon him Brentius likewise affirmeth that 60) In Apol. Conf. c. de CoÌ„cilijs p. 900. S. Peter chief of the Apostles and also Barnabas after the Holie-Ghost receaued togeather with the Church of Hierusalem erred In like sort saith D. Whitaker 61) De Eccl. cont Bellar. Controu 2. q. 4. p. 223. But peraduenture they wil say Christ had not yet ascended and the Holie-Ghost was not yet giuen to the Apostles whereto he immediately thus replyeth what did they not erre afterwards Yea it is euident that after Christ's Ascension and the descension of the Holie-Ghost vpon the Apostles the whole Church not only the common sort of Christians but also euen the Apostles themselues erred concerning the calling of the Gentils c. Yea Peter also erred concerning the abrogation of the Ceremonial Law c. And this was a matter of faith and in this Peter erred He furthermore also erred in manners c. And these were great errours and yet we see these to haue been in the Apostles euen after the Holie-Ghost descending vpon them So that S. Peter is of as smal authoritie with Protestants as S. Paul before was To come now to S. Iames Andreas Friuius a Caluinist whom 62) Com. Plac. in Engl. part 4. p. 77. Peter Martyr tearmeth an excellent learned man affirmeth that 63) Ib. 2. de Eccl. c. 2. p. 411. Christ at his last supper ioyned wine with bread if therefore the Church separate these she is not to be heard The Church of Hierusalem did separate these S. Iames as some dare affirme gaue only one kind to the people of Hierusalem what then The Word of God is plaine and manifest Eate and drink This is to be heard of vs and preferred before al Iames words of the Church And 64) De Captiuit Bab. c. de Extr. vnct tom 2. wittemb f 86. further say saith Luther that if in anie place it be erred in this place especially concerning Extreame-Vnction it is erred c. But though this were the Epistle of Iames I would answer that it is not lawful for an Apostle by his authoritie to institute a Sacrament this appertaineth to Christ alone As though S. Iames would institute or publish a Sacrament without warrant from Christ And the Centurists before affirmed that S. Paul was drawne into errour by S. Iames and the rest of the Apostles Now as concerning S. Iames his Epistle Luther auoucheth that 65) Praef. in Epist Iacobi in Edit Ien. The Epistle of Iames is contentious swelling dry strawie and vnworthie an Apostolical spirit As also 66) Adc. 22. Gen. Abraham was iust by Faith before he was knowne to be so by God Therefore Iames concludeth il c. It doth not follow as Iames doateth c. Let our Aduersaries therfore be packing with their Iames whom they obiect so often vnto vs. Againe 67) In Coll. Mensal lat tom 2. de lib. nou Test Manie haue much laboured in the Epistle of Iames that they might accord it with Paul as Philip tryed in his Apologie but without successe for they are contrarie Faith iustifieth Faith iustifieth not Agreably heervnto also saith Musculus 68) Loc. com c de Iustific The Papists obiect the Epistle of Iames But he whosoeuer he was the Brother of Christ and a Pillar amongst the Apostles and a great Apostle aboue measure yet he alone cannot preiudice the truth of Faith And after the disagreement between S. Paul and S. Iames according to his imagination shewed at large he thus schooleth and correcteth S. Iames He alleadgeth the example of Abraham nothing to the purpose where he saith wilt thou know ô vaine man that Faith without works is dead c. He confoundeth the word Faith How much better had it been for him diligently and plainly to haue distinguished the true and properly Christian Faith which the Apostle euer preached from that which is common both to Iewes and Christians Turks and Diuels then to confound them both and set downe his sentence so different from the Apostolical doctrine whereby as concluding he saith you see that a man is iustified by works and not by Faith alone wheras the Apostle out of the same place disputeth thus c. where hauing made S. Paul to speak as he thinketh best he inferreth Thus saith the Apostle of whose Doctrine we doubt not Compare me now with this argument of the Apostle the Conclusion of this Iames A man therefore is iustifyed by works and not by Faith only and see how much it differeth wheras he should more rightly haue concluded thus c.
licence Valentine dost thou ouerthrow my fountains c. It is my possession long since I possessed it I possessed it first Yea he prescribeth in general (18) lib. cont Prax. that to be true which is first that false which is later Answerably vnto which writeth S. Hierome of the Luciferians (19) Cont. Lucifer fin In this that they are afterwards begun they shew themselues to be those which the Apostle foretold were to come to wit Hereticks of whome he demandeth further (20) Ep. ad Pamach et Ocean Why doe you go about after 400. yeares to teach that which we knew not before vntil this day the world was Christian without that doctrine With whome agreeth S. Gregorie Nazianzen saying (21) Ep 2. ad Chelid They tel vs as Protestants stil doe of a wisdome hidden since Christ a thing deseruing teares For if Faith began within these 30. yeares seing almost 400. yeares and as I may now say 1600. yeares are past since Christ was openly knowne so long then was the Ghospel in vaine in vaine also our fayth in vaine Martyrs suffred death in vaine also such and so great Bishops did gouerne the people From this verie Argument of Innouation S. Athanasius confuteth the Arians in these words (22) de Decret Nycen Synod Behold we haue proued this doctrine to haue been deliuered to vs from fathers to fathers But you new Iewes and the sonnes of Caiphas what progenitours of your name are you able to shew Of whome also sayth S. Hilarie (23) Lib. 6. de Trin. ant med This our fourth Age hath brought forth ouer late for me these pretended most godlie Doctours S. Austin writing against Donatus vp braydeth his new or late birth in this manner (24) Lib. 3. de Bap cont Donat. c. 2. From whence hath Donatus appeared Out of what earth hath he budded From what sea hath he swum From what heauen hath he fallen And he obiecteth thus vnto the Manichees (25) de Vtilitate Cred. c. 14. But you being so few so turbulent and so new euerie man knoweth you can produce nothing worthie of credit In like sort writing against the Pelagians he vrgeth (26) Cont. Iulian. Pelag l. 2 c. l. that Christian people ought to preferre the sayings of Saints before your profane Nouelties and rather choose to adhere to them then to you Yea Cassiodorus relateth that the (27) Diuin Instit lib. 1. p. 11. most holie Fathers not suffering the true Faith to be wronged ordayned Ecclesiastical Rules in the Councel of Chalcedon striking with the Diuine sword of Excommunication the obstinate Inuentours of new Heresies And Decreing that none ought to bring-in new questions but content with the authoritie of the old approued Doctours should obey the holesome Decrees without deceipt and falshood for there are some who thinke it commendable if they can conceaue anie thing against the ancient writers and inuent something new wherof they may be deemed skilful But I wil cōclude this with this sweetest saying of S. Bernard (28) Ep. 174. Against the custome of the Church nothing at al wil please me presumed Noueltie the mother of Temeritie the sister of Superstition and the daughter of Leuitie What I haue receaued from the Church I securely deliuer So secure it is in al arising difficulties to recurre to Antiquitie and to eschew Noueltie And as thus we haue seen from Scriptures and Fathers the special account euer made of reuerend Antiquitie or Ancestrie and the sharp reprehensions of prophane Noueltie so are there none who seeme more ioyfully to applaude and approue the force of the foresayd Argument then the learnedst Protestants of these our dayes amongst whome for breuitie in a Case so manifest to produce only one of our owne domesticks who for his supposed worth in iudgement and learning may suffise for manie D. Morton affirmeth (29) Appeale for Protestants p. s 11. See also White in the Way to the Chur. Pref. to the Reader n. 17. that our Sauiour Christ by his Parable of the diuers seedes first wheate in the day and then tares in the night doth teach vs that Truth may challenge prioritie of Errour yealding principalitie vnto Truth sayth Tertulian and posteritie vnto lying And so it must needs be because as there must be first iron before there can be rust which canckereth the iron so must there be a virgin-truth before errour which is nothing else but an adulteration therof So that Primum and Verum that is primarie Antiquitie and Truth are both inseparable twins begot and bred in the same instant And againe (30) Ibid p. 512. But tel vs what is Noueltie When the Apostle exhorted his Timothie to keepe that which was committed vnto him and to take heed of profane Nouelties he did in effect instruct him to preserue the doctrine receaued not to suggest anie doctrines newly conceaued as sayth Lyrinensis who accounteth it according vnto Salomon's description a whorish trick to cal anie out of the ancient and beaten way and to say Come vnto me In like sort [31] Ibid p. 679. As it becometh the children of God who commanded that the first-borne euen of the woman that was hated should be respected before the yonger sonne of the beloued wife we albeit hated by our Romish Aduersaries yet only desire that they would hold as S. Chrysostome teacheth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is euerie Noueltie a vanitie and in al Controuersies suffer the first-borne to finde a preheminence by preferring each doctrine according vnto the prime antiquitie Now in this desire of preferring Antiquitie al Catholicks most ioyfully wil ioyne hands with M. Doctour Morton desiring nothing more then that al Questions at this day controuerted between the Roman Church and the Protestant Congregation might strictly be examined and finally decided by the square of Antiquitie And for this cause haue I compiled this Treatise following intending thereby to set downe the true Progenie both of Catholicks and Protestants from what Ancesters they are lineally descended and of what continuance their names and families haue formerly been And although the guard and strength of Truth in this point of Antiquitie is euer such that she resteth stil accompanyed attended and fortified with surest friends strongest towers and best munition yet neuer may she repose in greater quiet or more gloriously appeare with greater honour then when her soueraigne right titles and prerogatiues are plainly admitted granted and acknowledged by the sworne and professed enemies of Truth And yet according to that of S. Austin (32) Cont. Donatist post collat c. 24. Truth is more forcible to wring out confession then anie rack or torment No wit of man can finde out Arguments more conuincing in themselues the truth of Religion then the plaine Texts and literal sense of holie Writ the infallible decrees of the Church and General Councels the vnanimous consent of ancient Fathers and Histories and often the common light of Nature
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
think one litle word of Scripture hath more weight with me then a thousand Sayings of Fathers without Scriptures Therfore thou art not to expect that I seuerally wash away those errours of the Fathers So according to the custome of al Hereticks for their last refuge appealing to only Scripture and disclayming from the Doctrine of the ancient Fathers M. Iacob (6) In Bilsons ful RedeÌ„pt p. 188 And see Iacob in Def. of the Treat of Christs fuffringes p 199. 200. honestly acknowledgeth that Al the Fathers with one consent affirme that Christ deliuered the Soules of the Patriarcks and Prophets out of hel at his coming thither and so spoyled Satan of those that were in his present possession with whom agreeth herein D. Bilson (7) Vbi sup p. 189. And in his Suruey p. 656. And D. Barlow (8) Def. of the Articles of Prot. Relig p. 173. testifyeth that This passeth most rife among the Fathers who taking Inferi for Abrahams bosome expound it that Christ went thither ad liberandum liberandos to conuey the Fathers deceased before his Resurrection into the place where now they are A French Protestant (9) Catholick Tradit p. 112. 113. Writer not only affirmeth this to be the doctrine of Chrysostom a very true sayth he Catholick teacher but also of the now present Apostolick Churches of the East whereto sayth he In likelyhood the Christians of Affrick do consent And wheras S. Ignatius (10) Ep. ad Trallianos post med doth cleerly teach the same Doctrine the same is acknowledged in him (11) Def. of his Article c. fol. 22 Bislons Suruey p 657. 658. by D. Hil D. Bilson yea the Poloman (12) De Russorum c. Religione p. 122. 123. Protestant Lascicius doubteth not to affirme and deriue the Doctrine therof not only from S. Ignatius S. Iohns Scholler but also from S. Thadaeus one of the twelue Apostles (13) Math. 10 3. And withal answerably testifyeth herein the opinion and doctrine of the Hebrewes (14) Vbi sup p. 123. of the remote Christians both in Syria Aethiopia And the like acknowledgement of S. Thadaeus his opinion herein is made by (15) Palma Christiana p. 74. And see Eus Hist l 1. c vlt. Frigiuillaeus Gruuâ—us who speaking therof affirmeth that we haue the testimonie of Eusebius Pamphylus who in the Historie of Agbar King of the Edessens testifyeth Thadaeus the Apostle to haue preached before Agbar and others amongst other things the Descension of Christ to Hel c. And then further defending this Historie for Authentical he concludeth No man of mature iudgement wil impugne those things which Eusebius deliuereth of the preaching of Thadaeus at Edessa and the conuersion of Agbar to Christ Finally this testimonie of the holie Apostle Thadaeus is further defended by D. Bilson and sundrie times alledged and vrged by D Hil. The ancient Iewes did so certainly beleeue the Doctrine of Lymbus Patrum and the same is so cleerly taught (17) c. 24. 37. in the booke of Ecclesiasticus that D. Whitaker for his best answer finally betaketh himself to the reiecting (18) Conc. Dur. l. 8. p. 567. of the sayd booke for not Canonical But the falshood herof being formerly (19) See bef l. 2 c. 5. proued (16) Suruey of Christs suffrings p. 653. 654. 657. 660. 661. c. Hil Def. of this Art Christ DesceÌ„d c. and that from the Confession of other Protestants it sufficeth for this present that the sayd booke being but a true Historie doth yet fully manifest the Doctrine herin of the Ancient Iewes who liued before Christ In which regard also D. Beard (20) Retractâ—ue from Rom. Relig p. 78. affirmeth Catholicks to Iudaize in their doctrine of Lymbus Patrum and Purgatorie This Article then of our Creed that Christ after his death truly descended into Hel we see was the confessed Doctrine of S. Austin Leo Fulgentius Chrysostom Prudentius Hierom Ruffine Ambrose Hilarie Gaudentius Epiphanius Iustin Clemens Hippolytus Irenaeus Ignatius Thadaeus the Apostle and of al the Fathers and the ancient Iewes Now the Protestants producing and acknowledging the Fathers Doctrine herin to be Roman Catholick are Danaeus Lascicius Frigiuillaeus Gruuius Whitaker Bilson Hil Iacob Barlow Beard and others IT IS CONFESSED BY PROTESTANTS THAT THE Fathers of the Primitiue Church beleeued and practised our Catholick Doctrine of praying to Angels and Saints CHAP. XIII ALthough the glorious Angels and blessed Saincts do not require or need in regard of themselues anie human Apologie for their deserued honour they being seated in the highest and strongest turrets of the kingdome of Heauen wherin new Triumphs they dayly winne against their Enemies and being as (a) l. de Mortalitate S. Cyprian sayth now secure of their owne immortalitie are yet careful of our securetie Yet if we respect either the general Calumnies and contempts of our modern Hereticks against them or our bounden duties by reason of so manie celestial Graces through their charitable suffrages bestowed vpon vs it may iustly be thought expedient or rather necessarie in their due defence and for sa isfaction of the Aduersarie briefly to set downe the confessed Doctrine and beleef of the Primitiue Church honouring and inuocating the sayd Angels and Saincts as Intercessours agreably as the Roman Church stil doth directly contrarie to our Modern Protestants refusing and impugning the same First then touching S. Gregorie the Great the Protestant Chronicler Carion affirmeth that (1) Chron. l. 4. p. 567. 568. Gregorie ordaâ—ned the publick Rite of Inuocation of Saincts M. Symonds only auoucheth that (2) Vpon the Reuelations p. 83.84.85.86 Gregorie increased two pernicious things in the Church Inuocation of the Dead aâ—d Prayer for the dead And that he wrote to Leontia to make S. Peter Protectour of the Empire in earth and Intercessour in Heauen c. He Sent Austin into England to conuert the English they which were sent spread forth a Banner with a painted Crucifix and so came in Procession to the king singing Litanies in a strange tongue Now one chief part of the Litanie contayneth Inuocation of Saincts Luke Osiander (3) Cent. 6. p. 288. reciting manie Catholick poynts of Faith taught and beleeued by S. Gregorie numbreth amongst the rest that He approued cloaked and defended the Inuocation of Saincts and their worship (4) In the Index of the sixt Century at the word Gregory The Centurie writers numbring vp in like sort the pretended Popish Errours of S. Gregorie charge him with Inuocation of Saints Wâ—th whom agreeth (5) In Iesuitis part 2. r at 5. p. 5. 627. D. Humfrey reprehending S. Gregorie for publick Inuocation of Saints and their worship (6) Cent. 6. c. 131. col 17. And the Centurists further confesse that Gregorie the Great reciteth manie miracles c. which plainly confirme Superstition as confidence in Saints Inuocation of the dead c. Wee need not therefore
(76) Luc. 1.15 Neither drink wine nor strong drink Al which his austerities and stricter Course of life are thus specially described by the holie Euangelists to his greatest Commendation Yea in these regards the ancient Father tearming him (77) Chrys hom 1. in Marc. hom de Io. Bapt. Hier. ad Eustoch de virg Seruanda Sozom. hist l. 1. c. 12. Cass col 18. c. 5. The Prince or beginner of Monastical life they are therfore reproued by (78) Cent. 5. col 711. Fulk ag Def. of the cens p. 82. Hospin de Origine Monach l. 2 f. 17. Osiand cont 3 p 84. Park in Problem p. 225. the Centurists by D. Fulk Hospinian Osiander M. Parkins Thus then we see that the Religious of these dayes haue taken their Institute and manner of life from their worthiest Predecessours of the Primitiue Church First who no lesse then now did confessedly build Monasteries both for men and women Secondly which also they specially consecrated or hallowed Thirdly the Monks and Nunnes wearing a distinct habit from Secular people Fourthly vsing extraordinarie Austeritie in their Apparel Diet Bed and the like Examples wherof are acknowledged in S. Antonie S. Symeon Fiftly they likewise vowed Chastitie the violating wherof was holden most sinful punishable Sixtly yea such was their Sanctitie that the cōfessedly shined with the Guifts of Miracles Seauenthly and so highly were they reuerenced in these best times that their Impugners and despisers were condemned by the Fathers for wicked Hereticks Eightly adde hereunto that sundrie truly beleeuing Iewes both before since Christ did likewise practise a kind of Monastical life and were therfore as it were the Prototypon of our future Religious Now the Fathers cited and reiected by Protestāts for the foresayd poynts are S. Gregorie Augustin Ambrose Hierom Ruffine Theodoret Sozomene Socrates the Fathers of the Councel of Chalcedon Basil Nazianzene Antonie Symeon Macarius and the ancient beleeuing Iewes The Protestants summoning them are Luther Caluin the Centurists Carion Osiander Hamelmannus Hospinian Iunius Molitor Crispinus Beza Chemnitius Bale Humfrey Carthwright Raynolds Willet Hal Parkins Morton Beard and Whitaker It is acknowledged by Protestants that the Fathers of the Primitiue Church allowed and practised prescribed fasts and Abstinence from certain meates vpon dayes and times appointed holding the same to be obligatorie vnder sinne Condemning also our Puritan Sabaoth fasts CHAPTER XIX COncerning fasting The Doctrine of the Catholick Church is contayned in foure seueral poynts First that fasting (1) Bellar. de bonis eperihus in Partical l. 2. c 5 6. 7. 23. in general is commanded by God Secondly that fasting vpon certain dayes and from certain meates is not only lawful but being appoynted and commanded by the Church is also obligatorie vnder sinne Thirdly that no meates of their owne nature are vncleane or vnlawful to be eaten Fourthly that in honour of Christ our Sauiours Resurrection Sunday is not fasted The Protestant Church herein teacheth First (2) Caluin Inst l. 4. c. 12 Chemn Exam. part 4 p. 440. that fasting is not commanded by God but left free to the wil and deuotion euerie man Secondly (3) Caluin l 4 Instit c. 12. Luth de Libertate Christiana that the Church hath no Authoritie to command certaine dayes or abstinēce from certaine meates nor Christians bound to obey her therin Thirdly (4) Chemn Exam part 4. p 400 Protestants falsely teach that Catholicks forbeare certaine meates as of their owne nature vncleane or vnlawful Fourthly the most refined Protestants do keep their strictest Fastes vpon the Sunday Now what the Primitiue Church taught and practised concerning fasting I wil appeale to Protestants as witnesses impartial and free from al exception in this case First then M. Bale (5) Iu Act Rom Pontif. p. 44 c. confesseth that S. Gregorie the Great consecrated the beginning of Lent-fast with sprinkling of ashes c. And forbad to those that fasted the vse of flesh milk cheese butter and egges M. Symonides reporteth that (6) Vpon the Reuel p. 85 86. He wrote to Austin that the Clergie should in Quinquagesima abstaine from flesh milke and egges c. Wheras S. Ambrose (7) Serm. 25 34. 36. teacheth that It is sinne not to fast in Lent he is reproued for the same by M. Carth-wright 8) In Whit. Def p. 100. And Melancthon (9) In libelli aliquot c. fol. 9. affirmeth that Ambrose sayth of the fast of Lent c. This is of necessitie This opinion sayth Melancthon is stubble added to the doctrine of Faith He likewise reprehēdeth (10) In Ep. ad Rom. c. 14. p. 389. S. Austin for teaching abstinence from flesh wine in Lent For which verie poynt the Centurists (11) Cent. 4. col 1057. reiect Theophilus Alexandrinus D. Morton speaking of the fast of Lent sayth (12) Prot. Appeal l. 2 p 303. This fast we confesse was of great Antiquitie and c. had in general vse and obseruation which S. Ambrose teacheth to haue been ordayned by the diuine Institution of Christ c. And S. Augustin doth sometime write of the fortie dayes fast that it hath a diuine Authoritie c. M. Trigge not only alloweth himself prescribed and appoynted dayes of fast but alledgeth for the same S. Cyril (14) In his true Cathol p. 600. as also S. (13) Ibid. p. 304. Ambrose (15) Ibid. 601. 602. for fasting in Lent wednesdayes fridayes and withal sayth I would to God at this day al Christians would solemnly euerie week fast wednesday friday c. let vs obserue the fast of Lent and of wednesdayes fridayes c. The Centurists confesse that Epiphanius affirmeth haer 75. that the fast of wednesdayes fridayes vntil the Ninth houre was decreed in al Countries of the world (16) Cent. 4 col 440. and that he referreth the authoritie of that Decree vnto the Apostles They likewise (17) Cent. 4 col 44. admit that Gregorie Nyssen relateth the fasting from flesh wine in Lent And speaking of the Fourth Age (18) Cent. 5. col 44. in general they acknowledge that Histories testify that Christians of this Age did obserue fastes and that more Religiously or say the Centurists more superstitiously then in former Ages But the Fathers in this poynt were so resolute as that they doubted not to condemne Aerius for his contrarie Protestant Doctrine D. Fulk (19) In his Answer to a counterf Cath. p. 44. 45 and see Pantaleon in his Chron. p. 28. sayth I wil not dissemble that which you think the greatest matter Aerius taught that prayer for the dead was vnprofitable as witnesse both Epiphanius Austin which they count for an errour Also he taught that fasting dayes are not to be obserued D. Field (20) Of the Church l. 3. c. 22. p 138. likewise writeth The eleuenth is the heresy of Aerius c. He disliked set Fastes c. He was
Apostles withal and the Euangelists themselues euen after their receauing of the Holie-Ghost did write teach and defend seueral errours how can anie Christian build an infaillible sauing Faith vpon the Ghospels or other Apostolical writings How then can they be acerteyned of anie one true sentence of God's Word if the writers and deliuerers therof were not infallibly guided by the Holie-Ghost into al truth and so freed from al errour ignorance misprision or falshood And if some peraduenture except that these so Atheistical and Sacrilegious reproaches imposed vpon the sacred Scriptures and the Blessed Euangelists and Apostles be not the ordinarie opinions or practise of Protestants but peraduenture only of some few either ignorant or not endowed with the spirit the falshood and vanitie of this euasion is most apparent for who of forraine Protestants were euer reputed more learned or more enlightned with the spirit then Luther Caluin Beza Chemnitius Islebius Illiricus with the other Centurie-writers Castalio Zuinglius Musculus Brentius Andreas Friccius Adamus Francisci Bullinger and sundrie such others al of them highly esteemed of by their other Protestant Brethren Or who at home more honoured then Tyndal Iewel Goad Fotherbie Fulk Whitaker c. and yet al of those being indeed the primest men that euer they had do ioyntly conspire in this greatest impietie of censuring controuling correcting or reiecting some one part or other of the forenamed Canonical Scriptures or els of condemning the Euangelists and Apostles of seueral errours infirmities and sliding in matters of faith and Religion Which foule proceeding of so manie and so learned Protestants doth euidently according to D. Fulk's Rule conuince them to be perfect Hereticks For (88) Confut. of Purgatorie p. 214. whosoeuer sayth he denieth the authoritie of the Holy Scriptures thereby bewrayeth himself to be an Heretick Laus Deo B. V. Mariae FINIS A TABLE OF THE BOOKES AND CHAPTERS THE FIRST BOOKE WHERIN IS PROVED BY THE Confession of Protestants that the Catholick Roman Church hath continued Euer most Knowne and Vniuersal euen from Christs verie Time vntil the Date hereof THE antiquitie of the true Church and the force of the Argument drawne from the Authoritie thereof As also of these great necessitie of finding-out this true Church chap. 1. fol. 1. That the present Roman Church and Religion for the last thousand yeares after Christ haue stil continued most Knowne and Vniuersal throughout the Christian world chap. 2. fol. 4. A further confirmation of the vniuersal continuance of our Roman Church Religiō for these last thousand yeares is taken from the Confessed belief and profession of such Persons as liuing within the foresayd time were most Famous and Notorious in one respect or other chap. 3. fol. 8. That the faith of S. Gregorie S. Augustin and whereto England was by them conuerted was our Roman Catholick and not Protestant chap. 4. fol. 10. That the present Roman Church and Religion continued and flourished during the whole time of the Primitiue Church contayning the first six hundred yeares after Christ chap. 5. fol. 20. A further proof of the present Roman Religions Continuance from the Apostles time to these dayes is taken from the Christian belief of the Indians Armenians Grecians and Brittans al of them Conuerted in the dayes of the Apostles chap. 6. fol. 27. THE SECOND BOOKE Wherin is proued through al the chief Articles of Religion and that by the Confessions of Protestants that the same Faith which is now taught by the Roman Church was anciently taught by the Primitiue Church of Christ THat General Councels do truly represent the Church of Christ And of the Credit and Authoritie giuen by Protestants to the sayd Councels chap. 1. fol. 1. That the argument drawne from the Authoritie of the Primitiue Church of Christ and of her Doctours and Pastours is an Argument of force And for such approued by sundrie learned Protestants chap. 2. fol. 3. That the Fathers and Doctours of the Primitiue Church beleeued and taught that S. Peter was ordayned by Christ the Head of the Apostles and of the whole Church and that the Church was founded vpon S. Peter it is Confessed by Protestants themselues chap. 3. fol. 8. It is Confessed by Protestants that the Fathers of the Primitiue Church beleeued taught the Bishop of Rome to succeed S. Peter in the Primacie of the whole Church chap. 4. fol. 11. It is confessed by Protestants that the Primitiue Church of Christ beleeued the Bookes of Tobie Iudith Ester Sapientia Ecclesiasticus and two first of Machabees to be truly Canonical Scripture chap. 5. fol. 25. It is acknowledged by Protestants that the Fathers of the Primitiue Church beleeued taught our now Catholick Doctrine concerning Traditions chap. 6. fol. 30. It is Confessed by Protestants that according to the Fathers of the Primitiue Church the Sacraments do truly conferre Grace and Remission of sinnes And that they are in number seauen chap. 7. fol. 32. It is Confessed by Protestants that the Fathers of the Primitiue Church beleeued and taught the Real Presence of Christs true Bodie and Bloud in the Eucharist As also our further Catholick Doctrines of Transubstantiation Adoration Reseruation and the like chap. 8. fol. 35. Protestants confesse that the Primitiue Church of Christ beleeued taught practised the Sacrifice of the Masse as also that it is a Sacrifice according to the order of Melchisedech and truly Propitiatory for the liuing the dead chap. 9. fol. 41. It is acknowledged by Protestants that the Fathers of the Primitiue Church taught and beleeued the Power of Priests to Remission of Sinnes The necessitie of Auricular Confession The Imposition of Pennance and satisfaction to God thereby As also our Roman Doctrine of Pardons or Indulgences chap. 10. fol. 46. It is granted by Protestants that the Catholick Doctrine of Purgatorie of Prayer and Sacrifice for the dead was beleeued taught and practised by the Fathers of the Primitiue Church chap. 11. fol. 50. It is confessed by Protestants that the. Fathers of the Primitiue Church beleeued and taught our Catholick Doctrine of Christs Descending into Hel. chap. 12. fol. 55. It is confessed by Protestants that the Fathers of the Primitiue Church beleeued and practised our Catholick Doctrine of praying to Angels and Saints chap. 13. fol. 57. It is confessed by Protestants that the Fathers of the Primitiue Church allowed the vse of Christs Image and his Saincts placing them euen in churches and Reuerencing them chap. 14. fol. 60. It is acknowledged by Protestants that the Fathers of the Primitiue Church did specially honour reuerence the holie Relicks of Martyrs and other Saints carrying them in Processions and making Pilgrimages vnto them at which also manie Miracles were wrought chap. 15. fol. 63. It is confessed by Protestants that the holie Doctours of the Primitiue Church not only vsed the signe of the Crosse but likewise worshiped the same attributing great efficacie power and vertue thervnto chap.