visible Church from outward assemblies to the harts of particular godlie men c. during the space of 1260. yeares Gods true 35) Ibid. p. 191. Church most certainly abiding so long latent and 36) Ibid. p. 161. 156. 237. 23. 188. inuisible the Pope 37) Ibid. p. 145. and his Clergie during al that time possessing the outward visible Church of Christians And 38) Ibid. p. 239. neuer suffering for the space of a 1000. yeares after Syluester the First anie to be seene vouchable or visible of the true Church Whereby it is confessed as most certaine that at Constantins time and euer since vntil Luthers there was neuer anie publick Church of Protestants or their poorest Congregation seen or knowne in the world But to enquire yet further for a Protestant Church in anie Age betweene Constantin and the Apostles It is likewise acknowledged by M. Napper 39) Vpon the Reuelat. p. 191. and see cent 2. c. 4. coll 35. that during euen the second and third Ages next after Christ the true temple of God and light of the Ghospel was obscured by the Roman Antichrist himself whereto assent 40) In Bācrofts suruey c. 27. p. 343. both M. Cartwright Beza D. Fulke 41) Answ to a Counter Cath. p. 35. auoucheth that the true Church of Protestants decayed immediatly after the Apostles times And 42) De amplitudine regni Dei l. 1. p. 43. Caelius Secundus Curio further sayth Are we ignorant in how great darknes blindenes and ignorance the world hath continued almost from the Apostles Age to these verie times in which aboue al expectation the Lord began to manifest himself In like sort it is affirmed by another 43) Anti-Christus siue prognostica finis mundi p. 13. Protestant that from the Apostles time til Luther the Ghospel neuer had open passage 44) Ep. de Abrogandi statutis Ecclesiasticis Sebastianus Francus auerreth that Presently after the Apostles al things were turned vpside downe c. And that for certayne through the worke of Antichrst the external Protestant Church togeather with the Faith and Sacraments vanished away presently after the Apostles departure And that for these 1400. yeares the Protestant Church hath been no where external visible Lastly D. Downeham 45) Antip l. 2. p. 25. teacheth that the general defectiō of the visible Church foretold 2. Thessal 2. began to work in the Apostles times Most certainly then we may conclude that the Church of Protestants was wanting and vnknowne euen in S. Pauls time and so continued in the darkest lakes of Auernus vntil Luther sent out by Pluto enlighetned the world by the comfortable beames of his libertine Ghospel So cleare and vndoubted then it is that this new Protestant Congregation was neuer knowne to the world before the dayes of Luther that we produce only in proofe therof for witnesses the Protestant writers the Centurists Hospinian Simon de Voyon Bumlerus Luther Caluin Beza Miluius Morgensterne Rhegius Bucer Camerus Crispinus Osiander Curio Sebastianus Francus Humfrey Fulk Parkins Brightman Dent Fox Napper Cartwright Downham Whittaker and Iewel A FVRTHER CONVINCING PROOF OF THE Protestant Churches not being during the first 600. yeares is taken from the Fathers Condemning in the ancient Hereticks the chiefest articles of the Protestant Religion and our Protestants Confessing the same And First Concerning the Sacraments CHAPTER II. AS it is most certaine that the Protestant Church and Religion was neuer hard or knowne of in anie Age whatsoeuer precedent to ours So it may not be denied but that in seueral Ages there haue some gone out of our Catholick Church who teaching or professing some one or other article contrarie to the same were euer condemned by the Doctours and Pastours of the sayd Church for Hereticks 3) Cent. 5. col 585. and their opinions for Heretical amongst which to treat only of such as are now renewed defended and beleeued by the Protestant Church I wil beginne with the holie Sacraments And first concerning Baptisme wheras Caluin Beza Morton and other Protestants do al of them teach that children dying vnbaptized may be saued This errour was condemned in the Pelagians by S. Augustin who reporteth that amongst other their errours they taught that children might haue life 1) Haer. 88. contra Iul. Pelag. l. 6. c. 7. euerlasting although they were not Baptized which opinion 2) In rescr ad Meleuit Concil and Leo ep 86. Innocentius tearmeth in them to be very foolish This errour of Pelagians is so certaine that it is confessed and reported by the Centurie-writers and by 4) Loc. com fol. 88. Sarcerius In like sort (a) Synopsis 415. vpō the 122. Ps Fulk against Purgatorie p. 35. D. Willet D. Fulk denying remission of sinnes and grace to be giuen by Baptisme are condemned in the Manichees by the acknowledgement of 5) Contra Dureum l. 10. 883. Sarcerius loc com Tom. 1. de Baptismo fol 232. D. Whitaker saying of him selfe some other Protestants Wee beleeue and teach that Sinnes are forgiuen and grace conferred in Baptisme which the Manichees were accustomed to deny The denial of Exorcisme and Exsufflation vsed in Baptisme was condemned in Iulianus the Pelagian wherof sayth 6) De imperijs concupis li. 2. c. 29. c. 17. cont Iulian Pela l. 6. c. 2. S. Augustin Iulian reproacheth the most ancient tradition of the Church wherby children are exorcised and breathed vpon And 7) Against Symbolizin part 1. sect 13 p. 152. part 2. sect 9. p. 131. M. Parker alleageth Nazianzen reporting that Iulian laught at the sufflations of Baptisme To come to the Eucharist 8) Theodoret dial 3. S. Ignatius affirmeth of certaine Hereticks of his time That they do not admit Eucharists and oblations because they do not confesse the Eucharist to be the flesh of our Sauiour Iesus Christ which flesh suffered for our sinnes These words are acknowledged and cited for the saying of S. Ignatius by 9) de Tradit Apost col 746. Chem. Exam. part 1. p. 94. Simon method aliquot locor part 3. fol. 172. Recitationes de Concilo Scripti libri Concord p. 177. Hamelmannus Chemnitius Symon Pauli and other Protestants Communion vnder both kindes was condemned in Nestorius Vrbanus Rhegius sayth hereof 10) Loc. com fol. 56. Nestorius communicated the Laïtie vnder both kindes but the Councel of Ephesus withstood him The denial of the B. Sacraments Reseruation which Protestants now generally deny was condemned in the Anthropomorphites of whom sayth S. Cyril I heare 11) Ad Calosyrium they say that the mystical blessing if anie remnants therof do remaine til the next day following is vnprofitable to sanctification but they are mad in so saying for Christ is not made an other neither shal his bodie be changed but the vertue of blessing and liuely grace do alwayes remaine in it This censure of S. Cyril is confessed
purchase for producing Wiccliffe as one of his witnesses against the Roman Church After 1400. 1400. to 1450. I name sayth he the Lollardes in England c. that were persecuted at that time And that very iustly M. White for besides that they held the former Heresies of the Wiccliuists they further (118) Trithem in Chr. Anno. 1315. impugned the Sacraments of Baptisme and the Eucharist they held that Lucifer with the rest of his Angels were iniuriously thrust out of Heauen by Michael and his Angels and consequently to be restored againe at the day of Iudgement and that Michael and his Angels are for the sayd iniurie to be damned from the day of Iudgement for euer That our B. Ladie could not beare Christ and remaine a Virgin That anie thing done vnder the earth in Caues and Cellars is not punnishable with other such like Which if M. White did know in them and remember greatly might he be ashamed to number them amongst his sound and lawful witnesses for the Protestant Church Now as for Plowmans tale reporting that Chaucer expressly writ the Pope and his Clergie to be Antichrist as vnworthie of other answer I leaue it for a Tale fit for Plowmen to tel in a winters night hauing also spoken of this point before Neither doth Nilus his writing against Purgatorie and the Popes Supremacie anie thing aduantage the Protestant Church or impugne the Roman for both these Doctrines I haue formerly proued to haue been the general beleef of the Primitiue Church Besides Nilus was one of the Greek Church which sometimes in the foresaid points was diuided from the Roman yea he was condemned for an Heretick and therevpon enrolled by Illiricus (119) Catalog Test verit Tom. 2. p. 876. amongst the witnesses of the Truth of Protestancie Concerning Iohn Husse and Hierome of Prage D. White confessing that their Doctrine was the same with that of the waldenses the former answer to them may serue also for this Besides I haue (120) l. 1. c. 3. conuinced heertofore that Husse wholy agreed with Catholicks in sundrie Articles earnestly now impugned by Protestants As for Sauanarola his writings are condemned by the Church of Christ Neither did he impugne anie one point of our Catholick Faith which I haue not formerly shewed to haue been taught by the ancient Fathers And therefore his resisting the Roman Church doth nothing proue anie change or Innouation made by her And the selfe same answer is to be giuen to Wesselus Groningensis whose Bookes are prohibited As also to Ioannes de Vessalia who defended the Heresie of the Grecians concerning the proceeding of the Holie-Ghost who yet in the end recanted al his opinions held against the Church of Rome And where M. White further affirmeth that in England also and Bohemia liued those which followed the Doctrine of Wiccliffe and Husse continuing the same til Luther Supposing this for true the contrarie whereof I haue proued (121) l. 1. c. 3. already at large yet doth it proue no more then the Examples of Wiccliffe and Husse themselues which lately we haue seen to proue nothing at al in behalf of Protestants And when 1500. 1500. yeares were expired arose sayth M. White Luther Suinglius Tindal and diuers others whom God raysed vp to cal his people out of Babylon c. These I must confesse were faithful witnesses for M. Whites Church and great Resisters of the Roman But I cannot confesse that God but the Diuel only raised them vp for so Luther confesseth (122) Tom 7. Wittem l. de Missa f. 443. that Satan disswaded him from the Masse And (123) Tom. 2 l. de subsid Euchar. f. 249. Suinglius acknowledgeth that he was instructed in the night by an Admonisher whether white or black he remembreth not And the same might be shewed of sundrie others first broachers of Protestancie But as now I wil purposely for beare hauing waded ouer long in this so vnsauourie a Pudle of D. Whites Catalogue In which as he hath not proued by anie one Instance anie knowne begining or change in our present Roman Faith since the Apostles times so I cannot but obserue that amongst al the witnesses by him produced against the Roman Church not one can be picked out which was not a man vitious and of a scandalous life or els infected with Schisme and Heresie for which he was euer noted reproued and condemned euen by the Doctours and Writers of the same time wherein he liued And so I stil conclude that our Roman Church hauing neuer Gone out of anie other Church nor euer been noted of Innouation and change in Faith that therefore she is not anie Nouel or Heretical Sect but the One True Catholick and Apostolick Church of Christ THE FOVRTH BOOK WHERIN IS PROVED BY THE CONFESSION OF PROTESTANTS that according to the Sacred Scriptures the Roman Church is the true Church of Christ And so to haue euer continued from his time vntil the Date hereof And of the contrarie the Protestants Church to be only a Sect Heretical neuer to haue been before the dayes of Luther PROTESTANTS FLYING TO THE sacred Scriptures in proof and defence of their Church and Religion it is shewed the sayd flight not only in itself to be dishonourable but also to be the ordinarie flight of al moderne Hereticks CHAPTER I. HAVING laboured thus far with al diligence to search for the finding out of Christs true Church and her necessarie continuance and visibilitie through-out al Ages and euer finding the present Roman Church and Religion to haue been at al times the only knowne publick and professed Church of Christians in al Countries whatsoeuer The Protestant Congregation in the meane time being indeed not in Being and by their owne former acknowledgments not knowne visible or heard-of in the Christian world I begun further to think with myself what strange euasion colour or pretence our Protestants could inuent for their further maintaining of their new-sprong Faith And reading casually in (1) l. 7. p. 478. D. Whitakers book against the Iesuit Duraeus I found him expresly to hold and teach that it is sufficient for vs Protestants by comparing the Popish doctrine and Scriptures togeather to know their difference and disagreing we leave it free for Historiographers sayth he to write what they list And agreably hereto I since found (2) In Bancroftes Suruey p. 219. Beza to say If any shal oppose against my exposition the authoritie of certaine of the ancient Fathers I do appeale to the word of God So that the Protestants last refuge and appeale is to the only written word of God distrusting and renouncing al proof or testimonie either from ancient Councels Fathers or Histories for they willingly (3) Midleton in his Papisto-Mastix p. 193. confesse that perusing Councels Fathers and Stories from the Apostles forward they find the Print of the Popes feet Now for the clearer discouerie of the grosse absurditie and greatest
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
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
manie of the primest Protestants inhabiting seueral nations through euidence of truth thus writing and confessing against themselues and in behalf of Catholicks then to you M. Morton through want of good conscience or solid iudgement impugning the truth and your more ancient and learned Protestants Againe you being vnable directly punctually to answer the foresaid testimonies of your Brethren acknowledging and reprouing the Fathers for teaching our Catholick Faith you thinke to bleare the eye of an ignorant Reader by obiecting sundrie sayings of the sayd Fathers as making against those seueral points of Fayth for which they were formerly confessed by other Protestants and this is an ordinarie shift throughout your whole Booke But yet this doth lesse satisfye then al the rest for first if the other Protestants perusing the Fathers writings no doubt with as great diligence as yourself hath done had found such pregnant places in behalf of thēselues as you now pretend they would neuer haue written and diuulged the direct contrarie therof to the vtter ruine of their Cause and the eternal shame of themselues Besides sundrie Protestants citing seueral Texts of the Fathers as making for Papistrie and you heer alleadging seueral others as impugning the same and making for Protestancie what should this inferre but that the Doctours Bishops euen of the Primitiue Church should make mutual contradiction and warres amongst themselues in the chiefest articles of our Christian Faith and Religion yea which is more absurd it would further conclude one and the same Father S. Austin for Example to be contrarie to himself for as you do heer often alleadge him in proof of seueral particulars of your new Reformed Faith so do manie Protestants produce him as impugning the sayd particulars Now what more grosse absurditie can be vttered then that S. Austin not in one but in manie points of Faith should thus contradict himself Lastly such sayings of Fathers as you heer produce in behalf of yourself are but the knowne obiections made and answered by Cardinal Bellarmin and other Catholick Writers M. Brierlie affecting through his whole Booke to confirme and conuince his wished intent by the clearest testimonies of his Protestant Aduersaries you wil needs follow the same course producing in that behalf the plentiful sayings of our Catholick Writers but with a double difference your Conscience wel knew For first M. Brierlie alleadged such Protestants as for learning and iudgement were most renowned and respected through the whole Protestant Church such were Luther Melancthon Oecolampadius Zuinglius Chemnitius the Centurists Caluin Beza Whitguift Bale Whitaker Iewel Humfrie Reynolds Parkins and sundrie such others Secondly these Protestants he produceth as confessing the Fathers to agree with vs Catholicks not only in matters of dispute indifferencie or such as are not yet determined by the Church or General Councel but euen in the chiefest and most important Articles and Conclusions of Faith controuerted at this day between Catholicks and Protestants Now as for the Catholick Writers alledged by you M. Morton a great part of them are such as for their knowne errours haue their writings already censured and condemned by their Mother-Church such were Erasmus Valla Cassander Nilus Agrippa and such like and from these only doe you fetch such testimonies as concerne matter of some moment for as for other approued Catholick Writers as S. Thomas S. Bonauenture Lombard Scotus Bellarmine Sanders Allen Parsons and innumerable others though you cite them often yet neuer as denying anie one Article or Conclusion of Faith defined at anie time by the Church of Christ but only as dissenting amongst themselues in matters disputable and indifferent nor euer as confessing the Fathers of the Primitiue Church to make for Protestants in matters of Faith as now controuerted between them and Catholicks And as for the testimonies gathered from the former and worser rank of Catholicks they can nothing preiudice our Catholick Cause For first as before their errours and bookes are censured condemned and prohibited by that verie Church wherin they were Baptized or first became Christians to wit the Roman Secondly most of the sayd Authours finally recanted their errours submitting themselues and their writings to the Censure of the Catholick Church And lastly as it may not be denyed but that in the State Politick the Prince with his Councel may iustly punish censure and correct such men with their errours as shal seeke to innouate in anie thing against the former receaued and established lawes of the whole kingdome so much more is the like iustifyable expedient and necessarie in the Spiritual gouerment of the Church of Christ I might heer proceed to sundrie other such like euasions of yours but I feare to exceed the ordinarie bounds and therefore wil conclude assuring the iudicious and impartial Reader who shal diligently peruse your swelling and ample Appeale written in answer to a smal part of M. Brierlie his first and least Apologie that certainly he may expect in lieu of a Due and satisfyable Answer first that yourself is often enforced to confesse with M. Brierlie and against yourself that the ancient Fathers in seueral important points of Religion were Roman Catholiks Secondly that manie of the strongest allegations brought by M. Brierlie are not so much as named and much lesse answered by your dumb Spirit Thirdly that you are often compelled to impugne and disgrace your owne Protestant Brethren vtterly denying and disclaiming in that which they through the Sunne-shine and splendour of truth haue plentifully acknowledged though against themselues you so Appealing from them no lesse then from M. Brierlie himself Fourthly that finding yourself not able to euade such conuincing proofes taken only from Protestant Doctours by anie direct and pertinent Answer you fil vp your paper with such Sayings of Fathers as are either corrupted by yourself or frequently alreadie answered by Catholick Writers which is no other answer neither but that Protestants amongst themselues do alledge the Fathers yea one and the self-same Father as fighting with himself the affirming wherof is as grosse an absurditie as my self would desire my greatest Aduersarie to be plunged in And lastly that for such testimonies as you draw from Catholick Writers they are either such as are already condemned by the Catholick Church or els are not concerning anie Article or Conclusion of Faith but only matters indifferent and disputable in Schooles Now as euerie one of ordinarie iudgement may clearly see that these poore shifts patched togeather are but beggarlie rags seruing to hide or couer from the weake sight of an ignorant Reader the lothsome sores and shameful deformities of your diseased Bodie the Protestant Church so hath M. Brierlie his sincere and solid proceeding not only encouraged others to make the whole world acquainted with so precious a iewel by translating his Apologie into Latin but hath also induced me to make further vse therof for the special good as I hope of our owne Countrie To which if you also out 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
keeping of holie dayes in honour of Saincts And lastly The Popish Masse and Ceremonies To come now to the Armenians (11) Cent. 15. p. 477. Osiander confesseth that In the yeare On thousand foure hundred and thirtie Pope Eugenius then called a Councel at Florence c. To which Councel the Grecians Armenians Iacobins assented M. Marbeck (12) Com. Places p. 258. acknowledgeth that at the Councel of Florence the Christians of Armenia and India consented to the Roman Church and that the Greeks agreed And where as (13) Vol. 2. Generat 39. Nauclerus recordeth that Anno. 1145. The Embassadours of the Armenian Bishops as also their Catholick that is their vniuersal Metropolitan who hath vnder him more then a thousand Bishops came to Pope Eugenius being at Viterbo and hauing ended their iourney after a yeare and a half they offred their Subiection to the Apostolical Sea the same historie is mentioned by M. Symondes (14) Vpon the Reuel p. 223. 150. 250. And See Volater Geograph l. 10. and other Writers And of the great agreement between the Armenians and the Roman Church we may read Gomarus (15) Speculum Ecclesiae p. 163 172. and (16) l. 2 c. 23. fol. 183. Villamont in his voyages printed in French But D. Philip descendeth more particularly and sayth of the Armenians They haue their blemishes For in the forme of their Liturgie mention is made of Inuocation (17) Comment de Regno Christi l. 1. p. 35. And see Cathol Tradit p. 207. and Intercession of Saincts and of oblation of the Sacrament As also (18) Ibid. p 22. Let the Christian Readers know this that not only the churches of the Graecians but also Rutans Georgians and Armenians and Indians Aethiopians who are become Christians do hold the true and Real Presence of the Bodie and Bloud of our Lord wheresoeuer the Eucharist is celebrated c. And (19) Ibid. p. 56. agayne There are not wanting who think that as yet there remayne in sundrie places of Arabia some Mozarabes Christians whom it is euident in Africk and Spayne in former Ages to haue embraced the Religion of Christians not much vnlike to the Popish Rites By al which it appeareth that the anciēt Armenians receiuing their Religion from the Apostles do agree with vs Catholicks in Inuocation of Saincts (21) Cent. 16. p. 970. The Real Presence The oblation or Sacrifice of Christs Bodie In acknowledging their obedience to the Church of Rome and in brief in their Religion in general not much vnlike to that of the Papists Now as touching the Grecians (20) Estate of the Church p. 253. Crispinus affirmeth that (23) Acta Theologorum Vvittemb Ieremiae Patriarchae Constantinop de Augustana Confes p. 55. 102. 128. Anno. 870. the Greek and Latin Churches became diuided only for the Primacie and diuersitie of Ceremonies so fully did they at that time consent in al other poynts Osiander speaking of the other Oriental Churches further remote auerreth that Anno 1585. the Christians who inhabit neer to Mount Libanus became at last conquered and subiect to the Turkish Empire Neither is that to be maruailed at for the Christians in the East haue not sincere Religion but are in most part of Articles Popish Sir Edwin Sandes (22) In his last leafe but fiue in his Relation of the State of Religion vsed in the West partes of the world auoucheth that The Greek Church doth concurre with Rome in opinion of Transubstantiation and generally in the Sacrifice and whole bodie of the Masse In praying to Saincts and Auricular confession in offring Sacrifice and prayer for the dead Purgatorie and worshiping of Pictures c. Yea the Protestant Diuines of Wittemberg do fully testify that the Greek Church yet to this day professeth and teacheth Inuocation of Saincts and Angels (24) Ib. p. 243. 368. Reliques (25) Ib. p 243. 244 247. 251. Worshipping of Images (26) Ib. p. 86. 96. 100. 240. 380. Transubstantiation (27) p. 102. 104 And see Cath. Tradit p. 129. 137. Sacrifice The signifying (28) p. 97. 99. 100. Ceremonies of the Masse (29) p. 87. 10. in Prefat Auricular Confession (30) p. 79 89. Inioyned Satisfaction (31) p. 78 238 Confirmation with Chrisme (32) p. 242. 326. Extreme Vnction (33) p. 77. 242. And Cath. Trad. p. 197. and al the seauen Sacraments Also (34) p. 93. 102. 109. Prayer for the dead (35) p. 93. 104. Sacrifice for the Dead (36) p. 93. 109. Almes for the dead (37) p. 224. 296. 367. Freewil (38) p. 132. 257. Monachisme (39) p 111. 129. 135. vowes of Chastitie (40) p 126. The fast of Lent and other set Fasting-dayes That (41) p. 129. Priests may not marry after Orders taken And lastly to omit manie others That (42) p. 131. 138. 142. the Tradition and doctrine of the Fathers is to be kept So plainly in al these chief Articles of Faith doth the Grecian Church remayne vnchanged and wholy consonant with the Roman But now at last to come to our Neighbours the Britans whom we haue proued before to haue been conuerted in the Apostles times concerning them I wil only declare two things First that the Faith which at first they receaued they kept for six hundred yeares euen vntil the comming of S. Augustin into England vnchanged and the same in al matters of weight and substance The Second that the Faith and Religion which S. Augustin taught in England and which is formerly confessed to haue been altogether Catholick or Romish was the self same Faith and Religion which the Britans beleeued and professed some Ceremonies excepted Now as touching the First M. (43) Pageant of Popes Cent. 1. c. 70. Bale confesseth that The Brittans being conuerted by Ioseph of Arimathia held that Faith at Austins comming And (44) Cent. 1. c. 90. There was alwayes amongst the Brittans preaching of Truth most sure Doctrine and such Worship as was by Gods commandment giuen of the Apostles to the Churches wherupon he calleth the then Brittan Church (45) Cent. 1. c. 73. the true Church of Christ D. Fulk (46) Answ to a Counterf Cath. p. 49. affirmeth that The Brittans before Austins comming continued in the Faith of Christ euen from the Apostles times yea he calleth the Brittans of S. Austins time (47) In 2. Cor. 12.12 Catholicks c. with whom Christian Religion had continued in Succession since the Apostles time M. Fox (48) Act. Mon. p. 463. auoucheth that The Brittans after the receiuing of the Faith neuer forsook it for anie manner of false preaching of other nor for torments and that (49) In his Protestat Religion remained in the Brittans vncorrupt and the Word of Christ truly preached til the comming of S. Austin But M. Midleton (50) Papisto-mastix p. 202. confirmeth this poynt further by succeeding testimonies of the
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
recorded by (25) Libro de Passione Imaginis Christi And although some doubt be made vvhether this book be made by S. Athanasius yet it is cited as a most ancient historie by the seauenth Synod Act. 4. S. Athanasius of a certaine holie Image of Christ our Sauiour left in a house where a Christian had inhabited a litle before and at his remoual had forgot the same which the Iewes finding in derision of Christ Crucifyed spit vpon it buffeted it with their hands nayled the hands and feet vpon a Crosse offred it vineger mingled with gaul crowned it with a crowne of thornes strock the head therof with a reed and at the last pearced the right side therof with a lance from whence forthwith issued out water and bloud Which the Iewes perceiuing caused a vessel to be set vnder which presently was filled But they remouing it into theyr Synagogue intending therby to offer the greatest disgrace to Christ our Lord assembled thither al the disease and infirme which they could find which annoynting therwith there were cured the Sick of the palsie the blind the lame the deaf the dumbe the leapers and others Which the Iewes themselues seeing beleeued in Christ our Lord and went vnto the Catholick Church in that Cittie where prostrating themselues at the feet of the Metropolitan Bishop confessed their Sinnes and related al the Historie passed Wherupon the Bishop caused the Christian who had inhabited the house before to be brought vnto him and enquiring of him how he came to the Image he answered Nicodemus who came to Iesus by night made it with his owne hands and dying gaue it to Gamaliel who dying left it to Iames and Iames to Symeon and Symeon to Zachaeus and so by theyr Successours it continued in Hierusalem vntil two yeares before the Subuersion therof by Titus and Vespasian When the Christians admonished by the holie-Ghost left the cittie and comming into Syria they brought with them al things which belonged to the worship of Religion At which time the Image being brought amongst other things which concerned the Church remayned vntil this day in Syria which I receauing from my Parents departing this life haue vntil this time possessed by right of inheritance The Bishop hearing this was verie ioyful and instructing the Iewes in the Christian Doctrine after three dayes fast baptised them al and at their intreatie consecrated their Synagogue into a church in honour of the Sauiour of the world Afterwardes consulting what to doe with the sacred liquour of water and Bloud in the vessel resolued to send the same in bottles of glasse made of purpose to al churches through Asia Africa and Europe Exacting this of them that euerie yeare vpon the ninth of Nouember the like Solemnitie should be vsed as vpon the dayes of Christmas and Easter This sayth S. Athanasius is the true and verie credible Historie of the bloud of the side of our Sauiour which issued out of his holie Image which was crucifyed in Syria in the citie Berithus Here wil I leaue our Protestants condemning S. Athanasius of Credulitie and Superstitious Papistrie Now to proceed Functius confesseth that (26) Lib. 7. commentariorum in praeced chron fol. 6. Anno 494. Xenaias was the first in the church that stirred vp warre against Images So quiet possession had they in the Church before that time (27) Exam. part 4 pa. 26. Chemnitius sayth In one and only Tertulian I haue obserued the historie of the Sheepheard calling and seeking his wandring sheep to be paynted and grauen vpon holie Chalices In like sort sayth D. Beard (28) Retractiue from Romish Religion pag 401. Indeed we confesse that there was in these primitiue times of the church an historical vse of Images as may appeare by that Statue of our Sauiour at Cesarea mentioned by Eusebius and the pictures of Peter and Paul in the same Authour And of the good shepheard feeking the lost sheep paynted vpon the Chalices in Tertulian Another Protestant discoursing of the Religion taught and professed publickly by the Graecians and Abissines reciting amongst the rest their hauing (29) In his Catholick Tradictions pag. 212. 214. Pictures in their Churches and inclining and howing before the Images of Saints doth from thence conclude in these words (30) Ibid. pa. 216. It seemes that this is the greatest accusation which Protestants haue against the Churches of the East and Africa neuertheles c. the ancient Doctours which destroyed the Pagans Idolatrie haue approued it their deuotion did lead them vnto it c. So cleerly therfore may we conclude that our Catholick vsage of Pictures in placing them in Churches and reuerencing them doth most truly accord with the like practise and Deuotion of S. Gregorie Leo Paulinus Prudentius Austin Chrisostome Nicephorus Sozomene Athanasius Tertulian Lastantius Witnesses wherof are the Protestant writers the Centurists Osiander Chemnitius Peter Martyr Hospinian Functius Symonds Bale Fulk Parker Parkins Beard and Morton IT IS ACKNOWLEDGED BY PROTESTANTS that the Fathers of the Primitiue Chuch did specially honour and reuerence the holie Relicks of Martirs and other Saincts carying them in Processions and making Pilgrimages vnto them At which also manie Miracles were wrought CHAP. XV. AS it is to be supposed that such Hereâ—icks as deny the due worship and Inuocation of Saincts wil much more deny al reuerent respect or worship to be giuen to the Relicks of their dead Bodies So we may as confidently expect that al holie fathers who so confessedly before exhibited honour to the Blessed Saincts or Soules in Heauen wil likewise performe their answerable respect to their sacred Bodies vpon earth And to begin with S. Gregorie It is acknowledged by (1) In Act. Rom. Pontif. p. 44. c. M. Iohn Bale that Gregorie the great c. commanded Masses to be celebrated ouer the dead bodies of the Apostles And Carion (2) Chron. l. 4. p. 567. 568. auoucheth that He dedicated Churches to the bones and Ashes of Saincts (3) Cent. 6. Col. 381. The Centurie-writers charge him with Translation of Reliques (4) In Iesuit part 2. rat 5. p. 5. 627. And D. Humfrey reciting sundrie particular poynts of Catholick Doctrine which S. Gregorie and S. Austine brought into England amongst the rest doth number Relicks D. Fulk auoucheth that (5) Ag RheÌ„ Test in Apoc. 6. Gregorie liuing so neer the Reuelation of Antichrist it is no maruaile though he be more superstitious in Relicks And Againe (6) Ib. in 1. Tim. 4. Gregorie indeed willeth c. Altars to be built and Relicks to be layd-vp Gregorie indeed did send manie Superstitious tokens c. He sendeth a litle Key froÌ„ the bodie of S. Peter for his blessing in which is enclosed the iron of his chaynes c. Such was the practise and reuerence giuen to the Relicks of Saincts by S. Gregorie But to proceed S. Ambrose hauing made a godlie speech about the pious honouring of Martyrs Tombes the
that Osiander (27) Cent. 4. p. 326. acknowledgeth that Iulian the Apostata being afrighted out of his custome which he had being a Christian made the signe of the Crosse vpon his forhead wherat the Diuels suddenly vanished away M. Burges (28) In Couel his Answer to Burger p. 130. discoursing of the Fathers opinion of the Crosse with exception only to the poynt of Adoration affirmeth that there is nothing ascribed to the Crosse in or out of Baptisme by the rankest Papists but the Fathers are as deeply ingaged in the same So as if we wil vse it as the Fathers did c. we take the Soule to be fenced by crossing of the bodie and the Crosse to haue vertue of consecrating the Sacrament driuing away Diuels witchcraft c. Yea in proof of this he alledgeth in his Margent diuers Fathers who liued in the fourth Age. The Puritans (29) In their short Treatise of the signe of the Crosse p. 21 confesse that The Fathers deliuered to vs the signe of the Crosse with an opinion of vertue and efficacie not only in the Act of blessing our selues and in the expelling of Diuels but euen in the Consecration of the most Blessed Sacraments To which purpose they do there alledge the special sayings of S. Austin S. Hierom S. Cyprian Lactantius and Tertullian And S. Austin is also reprehended by (30) Against Symbolizing part 1. p. 133. 76. M. Parker for his opinion of the Crosse Catholicks obiecting as D. Beard relateth them that the (31) Retractiue from Romish Religion p. 238. Fathers held the Crosse in great Reuerence and the Image of the Crosse and worshiped them he answereth True they reuerenced them and held them in great estimation but yet there was no worship giuen vnto them vntil neer foure hundred yeares after Christ. About that time began this superstition c. But the Fathers in this poynt were so resolute as that they doubted not by their writings to commend to all Posteritie the manie and strange Miracles wrought by the Crosse and the signe therof (32) In his Answer to M. Burges p. 138. D. Couel speaking of the ancient times affirmeth that No man can deny but that God after the death of his Sonne manifested his power to the amazement of the world in this conteÌ„ptible signe as being the instrument of manie Miracles (33) In his Common places part 2. c. 5. p. 349. Peter Martyr sayth I deny not but certain Miracles haue somtimes been wrought by the signe of the Crosse as S. Austin reporteth l. 2. de ciuit Dei c. 28. And M. Parker (34) Against Symbolizing c part 1. c. 3. p. 154. reporteth certain Miracles done with the sâ—gne of the Crosse D. Beard produceth Catholicks obiecting that (35) Retractiue from Rom. Relig. p. 238. 239. 240. Manie and Strange Miracles haue been wrought by the signe of the Crosse therefore it is to be worshiped To which he answereth The ArgumeÌ„t is naught for if euerie worker of Miracles should be worshiped c. So graÌ„ting the Antecedent that manie and strange Miracles haue been wrought by the signe of the Crosse To which he addeth that The Miracles that were done at or before this signe were effected by the power of the Faith and Inuocation of Christ Crucifyed and not by the bare Signe of the Crosse c. And therefore the Fathers signing of themselues with the Crosse was a secret kind of Inuocation of Christ crucifyed Lastly sayth he we confesse that there was a holie and commendable vse of the transeant signe of the Crosse in the Primitiue Church to wit as a badge of Christian profession to signify that they were not ashamed of their Crucifyed God which the heathen and wiked Iewes vsed to cast in their teeth And so of the permanent Crosse erected in publick places to be as it were a Trophee and monument of the Exaltation of him that dyed on the Crosse So confessedly did the Fathers of the Primitiue Church signe themselues with the signe of the Crosse and Erect Crosses in the honour of Christ crucifyed al which with new Protestants is pure Superstition and therefore as they neuer vse the sayd signe themselues so further do they pul downe and breake such Crosses as haue been anciently Erected But yet much more ancyent was the vse of the Crosse for the (36) Cent. 3. col 121. Centurists confesse that Tertulian seemeth to tel that Christians had the Image of the Crosse aswel in the places of their publick assemblies as in their priuat houses And (37) Medullae Theol. p. 229. sec 7. Schultetus alledgeth Tertulian saying At euerie going forward comming in or going forth we make the signe of the Crosse vpon the forehead And to include manie in one wheras it is (38) In the Treatise of Catholique Traditions p. 215. confessed that the Graetians and Abyssines do bow their heads before the Crosse a Protestant Writer sayth hereof It seemes that this is the greatest accusation which Protestants haue against the Churches of the East and Africa neuertheles c. the ancient Doctours which destroyed the Pagans Idolatrie haue approoued it their Deuotion did lead them to it c. The Primitiue Church then no lesse then our present Roman had euer the Crosse and the Signe therof in special Estimation Christians as then not only signing their foreheades therwith but also Consecrating their Sacraments expelling diuels Witch crafts and the like Yea as then the Crosse it self was specially worshiped as also placed not only in priuate howses but likewise in their publick assemblies And many Miracles haue confessedly been wrought both by the Crosse it self and the signe therof Now the Fathers disliked and acknowledged for the foresaid points are S. Gregorie Prudentius Euagrius Eusebius Paulinus Austin Hierome the Emperour Constantine Sozemene Cyril Photius Sedulius Chrisostom Propertius Ephrem Ruffinus Cyprian Lactantius and Tertulian The ProtestaÌ„ts producing and reprouing them are the Centurist Peter Martyr Osiander Caluin Hospnian Danaeus Schultetus Bale Symondes Hollinsead Parkins Abbots Fox Gualter Trigge Brightman Parker Bourges Beard Fulk and Couel It is confessed by Protestants that the Fathers of the Primitiue Church allowed and practised the vow of Chastitie And that they neuer allowed such as were once of the Clergie afterwards to marry or such as had bene twice maried to be admitted to Holie Orders without special Dispensation CHAPTER XVII THree special points concerning vowes are taught and practised by the Catholick Church First in general (1) Bellar. de Monachis l. 1. c. 16. that Vowes of things not commanded but of Counsayle and perfection are lawful godlie and commendable Secondly that (2) Bellarm. de Clericis l. 1. c. 19. the vowe of Chastitie is to be annexed to holie Orders and so to be obserued by the Clergie And that such as haue been twice maried should not be admitted to holie Orders without special dispensation Thirdly that the vowes of
seemeth to shew in the 9. Chapter howsoeuer whether his wife dyed or he left her for the Ghospel of his owne accord it is certaine that then he liued as a widower who before was marryed Peter Martyr (47) De Coelâ—bata votis p 54. acknowledgeth that S. Ambrose and Epiphanius deriue professed chastitie from the Institution of S. Paul And D. Fulk (48) Against Rhem Test in 1. Tim. 5. fol 381. Danaeus coÌ„t Bellarm. 1. partis aleâ—ra parte p. 1811 Maior in ep 1. ad Tim. in c. 5 fol. 249. Danaeus and Georgius Maior doe al of them grant that by the first faith mentioned 1. Tim. 5 11.12 most of the ancient Fathers do expound the vow or promise of Continencie Hamelmannus (49) De Traditionious Ap st o. 460 and see col 254. Aud Bugchagius in Ionam c. 3. auoucheth that after the death of Iohn the Apostle who by the Fathers is much commended and esteemed for his Virginitie presently began reuolting from the Faith c. forbidding of Mariages and meates vowes single life c. D. Fulk speaking of our B. Ladies vowing Chastitie opposeth himself to S. Austin S. Gregorie Nyssen therein saying (50) Ag. Rhem. Test in Luc. 1. sec 13 Though S. Austin gather she vowed Virginitie yet it followeth not c. And although Gregorie Nyssen be of Austins opinion c. But D. Fulks Non sequitur wil neuer counterpoyse the contrarie Collection of so worthie Fathers But to speake of the ancientest Ages and Fathers in general Peter Martyr (53) De Caelib votis p. 477. thinketh that forthwith after the Apostles times too much was attributed to single life And Caluin (54) Instit l. 4. c. 13. sec 17. speaking hereof sayth This say they was obserued from furthest memorie that those who would dedicate themselues wholy to the Lord should bind themselues to the vow of contineÌ„cie I confesse this custome was anciently receaued but I do not grant that Age to be free from al vice In like sort answereth M. Wotton (55) In his Def. of M. Perkins p 491. saying But the Fathers are not for vs what then Is nothing true that cannot be confirmed by their testimonies c. Indeed it is one of the blemishes of the ancieÌ„t Writers that they were too highly conceited of single life c. Therefore it is not to be looked for that Antiquitie should afford vs Protestants anie testimonie herein against the practise and iudgement of those dayes And wheras Bellarmin to this purpose produceth manie Sayings of the ancient Fathers Danaeus (56) In 1. partis a t. parte p. 1034 his best answer thereto is that those Fathers thought so being blinded with the cloud and enchantment of that errour of the lawful Vow of perpetual continencie So likewise M. Iewel (57) In his Def of the Apol p 164. speaking concerning the Fathers opinion against Mariage of Priests sayth Here I grant Mr Harding is like to find some good aduantage as hauing vndoubtedly a great number of holie Fathers on his side Adde lastly that the Fathers herein were so firme and constant as that D. Fulk (58) In his Answer to a Counterf Cath p. 45. acknowledgeth that Iouinian was condemned by them for that among other things He taught that such as could not contayne though they had vowed virginitie should neuerthelesse be maryed So euident confessed it is that the vowes of Chastitie and the single life of the Clergie was allowed and practised in the purest times of the Primitiue Church Now wheras it is Law decreed and obserued by the Roman Church that Bigamus or he that hath been twice maryed is not to be admitted to holie Orders without special dispensation therin M. Bale (59) In Act. Rom p. 44. 45 46. 47. acknowledgeth that S Gregorie the Great prohibited that he that was Bigamus should be made Priest And D Fulk (60) In his Retentiue against Bristow c. p. 164. granteth that He who had had two wiues could not be a Priest in Hieroms time And the Centurists (61) Cent. 4. col 847 And see col 303. 877. 1293. And see Cent 3. col 85 86. Carthwright in his 2. Reply part 1. p. 509. speaking of that Fourth Age affirme that it was decreed that ordination to Priesthood should not be bestowed of those who were Bigami But Beza (62) De Polig p. 211. reprehendeth herein ancient Origen saying Origen were ancient then al Councels excepting that of the Apostles writeth in Luc. hom â—7 that not only fornication but also Mariage doth hinder from Ecclesiastical dignities to wit second Mariage c. But here I affirme that Origen is to be altogether reiected as contradicting the doctrine of the Apostles Yea he further (63) In nou Test in 1. Tim 5.9 p. 333. sayth of Bigamie In the case of widowes If any shal oppose to me the authoritie of certain Fathers I appeal to the Word of God For which his appeale he is reproued by (64) In his Suruey p. 220. D. Bancroft And the Centurists (65) Cent 3. col 85. 86. doe alledge both Tertullian and Origen against Bigamie in the Clergie The Particulars then concerning Vowes thus confessedly taught by the Fathers of the Primitiue Church are First that Vowes of things not coÌ„manded but indifferent as of perpetual Chastitie are lawful commendable Secondly that though for some time as then it was permitted that such as were maryed before their taking of holie Orders should continue and liue with their wiues in the state of wedlocke yet was the same afterwards euen during the precinct of those purest times prohibited and disallowed But neuer in anie time or by anie Father was it allowed to the Clergie to contract Mariage after Orders taken a thing now so ordinarie with our Protestant Ministers Thirdly it was neuer suffred that those who were Bigami or twice maryed should afterwards be admitted to holie Orders without particular dispensation therin Now the Fathers produced reproued by Protestants for these forsayd Catholick Articles are S. Gregorie Austin Ambrose Hierom Leo Innocentius Chrysostom Epiphanius Siricius Socrates Sozomene Eusebius Basil Cyprian Nyssen Origen Tertulian Clement Ignatius S. Paule the Apostle with the B. Virgin Marie S. Pauls widowes As likewise the Councels of Neece of Arles of Neocesaraea of Eliberis of Toledo of Carthage and seueral others The Protestants accusing the forsayd Fathers are Luther the Centurists Carion Chemnitius Molitor Danaus Osiander Gaunius Crispinus Hospinian Beza Schulterus Peter Martyr Maior Hamelmannus Caluin Symondes Bale Humfrey Carthwright Fulk Bancroft Wotton Parkins Morton Field Whitaker and Iewel It is confessed by Protestants that the Fathers of the Primitiue Church allowed and practised the Religious State of Monastical life And that manie Christians of those purest times both men and women did strictly obserue professe the same CHAPTER XVIII BVT now to come to that which to our Protestants
(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
Fathers in particular pronounceth of them in general thus 40) In Col. Conuiual c. De Patribus Ecclesiae See ye what darknes there is in the Fathers writings concerning Faith for when that Article of the Iustification of men is couered with darknes it can by no meanes be that greater errours he auoyded Bullinger doth 41) In Apoc. Serm. 87. fol. 270. acknowledge that The doctrine of Merits satisfaction and Iustification of works did incontinently after the Apostles time lay their first foundations Caluin affirmeth in general that 42) Inst l. 3. c. 25. §. 2. The ancient Writers of the Church vsing euerie where the word Merit gaue occasion of errour to posteritie therby Adde lastly that D. Whiteguift 43) In his Def. against the Reply of Carthw p. 472. 473. treating of Doctrine taught in anie Age since the Apostles time affirmeth without al other exception either of Age or Father that Almost al the Bishops and learned Writers of the Greek Church and Latin also for the most part were spotted with doctrines of Freewil of Merits c. And the same is likewise taught by 44) De Eccl. cont Bellar. p. 299. D. Whitakers Now concerning the ancient Iewes The Books of 45) c. 12 9. 4.10 Tobie and Ecclesiasticus 46) c. 3. 33. are so pregnant for the Merit of works that sundrie Protestants say therof 47) Minist of Lincolne Dioces in their Abridgment p. 76. The two places of Tobie and Ecclesiasticus tend dangerously to the Iustifying of the Merit of Almes-deeds And others writing against the booke of Homilies say 48) â—ilenced Ministers in the 2. Part of Def. p. 164. The book of Homilies whereto we are required to subscribe c. expoundes Tobie saying that Almes is profitable to purge the soule from the spots of sinne alleaging these words of Tobie 4.10 and 12.19 c. and out of Ecclesiasticus c. Yea they further say This 49) Ib. p. 166. place of Tobie were it Canonical c. is verie pregnant for the Merit of works and as strong for it as the Scriptures are for the merit of Christ Buxdorfius also writeth of the Rabbins that 50) Synagog Iudaica p. 23. They perswade themselues that they may satisfy for their sinnes by doing pennance vpon their skinnes and that they may easily merit eternal life by keeping of the Commandments and Good works And the same also is acknowledged in them by 51) Pharisaisme p. 13. 50. M. Hal. I may then conclude that the Fathers of the Primitiue Church are our firmest Patrons for our Catholick Doctrine concerning Good-works confessedly teaching First that Good-works do truly iustify Secondly Meriting Grace and Remission of sinnes in this life and eternal glorie in the next For which verie doctrine the Fathers acknowledged by Protestants are S. Gregorie Chrysostom Augustin Prosper Ambrose Hierom Nyssene Nazianzene Hilarie Ephrem Cyprian Origen Tertulian Theophilus Lactantius Iustin Clemens Alex. Ireneus Hermes Ignatius and the ancient beleeuing Iewes The Protestant Writers producing and charging the forsayd Fathers are Luther the Centurists Brentius the Diuines of Wittemberg Osiander Caluin Melancthon Chemnitius Winkilmamus Schultetus Bullinger Buxdorfeus Wotton Whitaker Humfrey Couel and Whiteguift It is acknowledged by Protestants that the Ceremonies now vsed by the Roman Church in the ministring of seruice or Sacrifice as also of the Sacraments were formerlie vsed by the Bishops Priests and Fathers of the Primitiue Church CHAP. XXII HAuing thus passed through so manie particular Controuersies of greatest weight and finding in al of them a perfect agreement and sweetest harmonie between the ancient most holie and Primitiue Church and the present Roman Catholick Church and this by no weaker proofes or euidences then the free grants Confessions and acknowledgments of our sworne and professed Aduersaries I wil now for my Conclusion in this kind only examen one poynt further which being not purely Doctrinal but most sensible and external wil therby not only prooue most accommodate to the sense and capacitie of the meanest Reader but withal wil most euidently declare and make manifest the outward gracious and beautiful face of Christian Religion practised by the ancient learned and holie Bishops Doctours and people of the Primitiue Church Nothing is better knowne either to those of greater yeares who as yet may wel remember the Ecclesiastical rites and Customes of our owne kingdome or to others more moderne who haue trauailed forraine Nations then the external Ceremonies vsed in Material Churches in Celebration of Seruice and Administration of the most holie Sacraments For who knoweth not that when Catholick Churches are erected they are specially consecrated and dedicated either to Christ or some of his Saincts That in them are seueral Chancels and Vestries as also Altars Candles Reliques and Images that there are truly Priests who offer daily external Sacrifice at the Altar Whose Vestments and vessels are specially hallowed who likewise obserue Canonical houres saying some prayers in Secret others with a loud voice sometimes giuing the people their benediction and burning Incense at the Altar In the Church likewise there is a Font specially hallowed for the administration of Baptisme which is holden necessarie to Saluation and the same is ministred with the Signe of the Crosse with holie Oyles and sundrie other Ceremonies hereafter specifyed And to omit sundrie other In the Church is blessed by the Priest Holiewater Holie-bread Candles Ashes c. I need not describe the naked walles of Protestants Churches or the bare black coates of their wedded Ministers both of them deuoyd of al grace ornament puritie and state duly befitting places and persons Ecclesiastical And therfore I hasten to the confessed practise of the Primitiue Church Wherein I first find that when Material Churches were first built they were specially hallowed by the Bishop so much as S. Gregorie and S. Austin are reproued by D. Humfrey 1) In Iesuit part 2. rat 5. p. 5. 627. for bringing into England the new Consecration of Churches And the 2) Cent. 6. col 364. 365. Centurie-writers do charge S. Gregorie out of his owne writings with Consecration of Churches D. Morton affirmeth that he vsed 3) Prot. Appeal l. 1. p. 53. Superstitious manner of Consecration of Churches Yea the 4) Cent. 4. col 408. further confesse that Athanasius in his Apologie to Constantin plainly sheweth that Christians did not assemble togeather in Churches not consecrated And that in the Fourth Age the Fathers vsed 5) Cent. 4. col 497. Sumptuous Churches consecrated and Superstitious Insolencie in celebrating of Masse appointed to be sayd in no places but such as were hallowed by a Bishop 6) Cent. 4. col 497. Yea they reprooue Constantin himselfe for that say they concerning Consecration of Churches new built proud adorning of them and other Superstitious things the greatest part Constantine inuented and spread abrode in many Churches And wheras Sozomene hist l. 1. c. 8.
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
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
been no part of the Protestant Faith for then they would not haue resisted them but embrace them as they do al the rest this kind of arguing as it would be grateful to them so would it proue most disgraceful and distastful to Protestants for hence would it follow that in those verie points wherin Puritans are diuided from Protestants the Protestant Church should be changed and the Puritans should be the men who should obserue resist the same for according to our Doctours wise reasoning if the Puritan poynts had been part of the Protestant Faith then would they not haue resisted the Protestant Articles but embrace them as they do al the rest The which also may be vrged in behalf of Broâ—nists Anabaptists and al other Sectaries whatsoeuer for according to M. White if the Protestant Church were not changed the Puritâ—ns Brownists Anabaptists c. would not haue resisted it in some points but embrace them also as they do in al the rest then which nothing can be vttered more absurd in it self or more aduantagious to al Hereticks euer arising And so I passe to the last and worst part of D. Whites witnesses produced against vs and in behalf of himself that is to those whom sayth he the Church of Rome then persecuted and now calleth Hereticks that is Protestants which in his Catalogue he nameth to be Berengarius Bertram Ahnaricus the Waldenses Wicclinists Lollards and Hussites al which he coupleth togeather like Sampsons foxes to make them good witnesses against the Roman Church But first in what Court or Tribunal wil anie mans naked testimonie be auailable against his Aduersarie and especially of a conuicted offender against his Iudge when he speaketh only for his owne priuate Who may not disclaime and reiect as suspected anie mans bare word in his own cause This is the case of our last witnesses who going out and departing from our Roman Church as al other Hereticks haue euer done were alwaies noted contradicted and condemned for the same What then can the force of their testimonie be against vs but as of a Felon or Traytour against his lawful Iudge or Prince hauing denounced sentence of death against him Besides I wil make it manifest that these who are produced as Protestants resisting the Roman Church in al Ages were not Protestants but cleerly dissenting from them in manie fundamental points And lastly I would gladly know how possibly D. White could haue so good Intelligence of Protestants resisting in al those seueral Ages our Roman Church when as I haue largely conuinced (27) l. 3. c. 1. before by the ful testimonies of manie and the most learnedst Protestants that euer were that during al the foresaid Ages by him instanced there was neuer any one Protestant known and visibile to the world before the dayes of Luther Wherefore after good examining I doubt not but my Doctours Protestants resisting in al Ages our Roman Church wil finally resolue into his owne idle fancies which if they were as forcible to proue as his fond imagination is fertil to frame them the ruine of Catholicks were ineuitable and their verie memorie hateful But to leaue now a while these so sound and lawful witnesses and to come to the poynts wherin they made resistance I wil only obserue that sundrie of the poynts instanced by D. White are either matters of indifferencie or not of Faith neuer yet determined by the Church of God or els of fact and not of right or lastly only of life and conuersation al which is most impertinent in proof of anie change in Faith and Religion which is the only point here to be proued by our Doctour Wherefore now to graple neerer with our Catalogue-Maker and to examine the points instanced in euerie Semicenturie for the Roman Churches change After 600. yeares were expired saith he the seueral poynts of true Faith began one after another to be more grossely corrupted and changed by the Church of Rome In the first fiftie I name Serenus Bishop of Marseils in France who brake the Images that began to be set vp in his Diocesse But at the verie first M. Doctour iuggleth with vs for whereas this matter concerning Serenus was written first by S. Gregorie the great (28) l. 7. Ep. 111. he doth not anie thing insinuate that Images began then to be set vp in the Churches of Marseils in France but only obserueth that Serenus perceauing some Christians lately conuerted to adore the Images in the Church as though they were Gods through Zeale did breake them and cast them downe for which verie fact was he yet seuerely reproued by S. Gregorie himself writing thus vnto him Pictures are vsed in Churches that those who are vnlearned at least should read by seing in the walles those things which they could not read in bookes Thy Brotherhood therfore ought to haue preserued the Pictures and to haue hindred the people from their adoration that so the ignorant might haue from whence to gather knowled e of the Historie and the people not sinne in adoration of the Picture Further also affirming that not without cause (29) l. 9. Ep. 9. Antiquitie admitted Histories to be painted in the venerahle places or Churches of Saincts So cleer it is that the placing of Images in Churches did not as then first begin A truth further so euident that sundrie Protestant Writers (30) Before l. 2. c. 14. haue largely heretofore acknowledged the vse and placing of Images in Churches during the purest times of the Primitiue Church alleaging to that end seueral examples from Sozomene Athanasius Prudentius Nicephorus Tertullian and others who al of them liued some Ages before Serenus was borne But to proceed In the same 50. yeares sayth he Gregory the Bishop of Rome resisted the Supremacie for which he (31) l. 4. Ep. 32. 34. 38. 39. citeth certaine Epistles of S. Gregorie al written against Iohn Bishop of Constantinople who as then assumed to himself the name of Vniuersal Bishop which as he deseruedly reproued in him so was he so farre from denying his owne Primacie as that M. Bale reporteth to the contrarie (32) Image of both Chur. f. 11. that Iohn of Constantinople contended with Gregorie of Rome for the Supremacie in which contention Gregorie layd for himself S. Peters keyes with manie other sore arguments and reasons The which also is granted by manie other (33) See before l. 2. c. 4. Protestants amongst whom one reporteth that whereas (34) Cath. Traditions q. 2. p. 17. the Emperour Maurice would haue taken away the Primacie from Gregorie and giuen it to Iohn Bishop of Constantinople c. Gregorie did oppose himself against him And the Centurists adde further that (35) Cent. 6. col 425. Gregorie gloried that the Emperour and Eusebius his fellow Bishop of Constantinople did both of them acknowledge that the Church of Constantinople was subiect io the Apostolick Sea of Rome Neither was this Primacie first begun by
light vpon anie tooth of this dead Lion they tread vpon it with contempt Neuer considering that as out of the (119) Iudg. 14 14. Strong came sweetnes so in those Sentences of Luther which they most traduce there is commonly inclosed the most Sacred truth ful of as diuine comfort as man's hart can ruminate vpon But if the former and innumerable such like Sentences of the Protestants Lyon Luther be so comfortable to D. Morton sure I am that they are odious and loathsome to chast and Christian eares and for such are taxed by sundrie (120] See Ezecanomiê° de corruptis moribus Wygandus de bonis malis Germ. Hospin â—oÌ„c discord 99. Couel Dâ—f of Hook p. 101. Saying Tom. 2. in Resp ad Conf. Luth. f. 458. sundrie lothers of his owne brood euen Protestant Writers who rested much scandalized thereby And therefore M. Morton patronizing so vnpardonable errours may giue ouer iust suspicion of his owne guilt in the like But to returne from the Premisses therefore it euidently followeth our Protestant Clergie to be wholy destitute of al lawful Calling seing it is already proued euen by their owne confessions that their Succession hath been interrupted and that they haue not ordinarie Calling and therefore do fly to extraordinarie which also they are deuoyd of through their confessed want of Miracles and truth of Doctrine or freedome from errour which doth euer certainly accompany the same Now the sacred Scriptures concerning the Churches Pastours Calling preaching and administration of Sacraments not being fulfilled and performed in the Protestant Church It only remayneth to be examined whether the same are verifyed and accomplished in the Catholick Roman Church And first the same is confirmed by ad such Arguments as (121) Before 4. 1. c. 23. 4. heretofore we haue vsed in prooff of the Roman Churches Euer-visibilitie which doth euer suppose the like coÌ„tinuance of Ecclesiastical Pastours with administration of Word and Sacraments Secondly the same is euidently supposed and confessed by al such Protestants as (122) See Before l. 3. c. 4. formerly acknowledged deriued their Succession and Ordination from the Church of Rome for if the Roman Pastours succession Ordination were not good or interrupted then were it fruitles and absurd for the Protestants Clergie to deriue their owne succession Ordination from them Thirdly the Centurie writers of Magdeburg in the tenth Chapter of euerie seueral Centurie do make special mention of the Bishops and Doctours of the Roman Church who liued ahd flourished in euerie Age. Fourthly (123) De rebus grauiss contr Disp p. 719. M. Sadel plainly confesseth sundrie ProtestaÌ„ts not only to affirme the Ministers with them to be destitute of lawful Calling seing they haue not a perpetual visible Succession from the Apostles to these times but also they attribute this only to the Papists whom therefore in this question they preferre before vs. In like direct sort D. Fulk (124) Answ to a Count. Cath p. 27. And in his Reioynder to Bristow p. 343. acknowledgeth vnto vs saying You can name the notable persons in al Ages in their government and Ministrie and especially the Succession of the Popes you can rehearse in order vpon your fingars M. Mason granteth that (125) Cons of the Engl. Bish. p. 52. The Church of Rome c. was planted by two so great Apostles Peter and Paul And that (126) Ibid. p. 41. The Priesthood which the Apostles conferred c. being conueyed to Posteritie successiuely by Ordination is found at this day in some sort in the Church of Rome in regard wherof you may be said to succeed the Apostles c. So certaine it is that the Bishops of the Roman Church haue euer successiuely continued in al Ages euen from Christs time to this and that true Ordination hath been euer in the sayd Church since the Apostles The poore Protestant Familie being meerly Laical as being confessedly destitute of al Calling either ordinarie or extraordinarie The fourth Proof from sacred Scriptures in Confirmation of the Roman Church and Confutation of the Protestant is taken from the Conuersion of Heathen Kings and Nations to the Faith of Chtist CHAPTER IIII. IT is most cleerly taught vs by the sacred Scriptures that the Church of Christ shal conuert manie Heathen Kings Countries to the Faith of Christ The Prophet Esay (1) Esa 60.16 speaking of the Church of Christians saith Thou shalt suck the milk of the Gentils and the breasts of Kings And (2) Esa 60.11 Their Kings shal minister to thee and thy gates shal be continually open neither day nor night shal they be shut that men may bring to thee the riches of the Gentils And that their Kings may be brought c. (3) Esa 49.23 Kings shal be thy nursing Fathers and Queens thy Mothers vpon which place in the Annotations of the English Bible of Anno 1576. it is sayd The meaning is that Kings shal be conuerted to the Ghospel and bestow their power and authoritie for preseruation of the Church Yea God almightie hath further promised that (4) Esa 2 2 Al nations shal flow vnto it And that (5) Psal 2.8 He wil giue the Heathen for thy inheritance and the end of the earth for thy possession Yea it was sayd to (6) Apoc. 10.11 S. Iohn and in him to other Pastours Thou must prophecy againe vnto Nations peoples tongues and manie kings (7) Es 62 2. As also The Gentils shal see thy Iustice and al Kings thy glorie and thou shalt be called by a new name which the mouth of our Lord shal name (8) Ps 102.15 Then the Heathen shal feare the name of our Lord and al the Kings of the earth his glorie These and sundrie other such places are so coÌ„uincing for the CoÌ„uersion of the Heathen Kings and Nations by the Church of Christ that Protestants themselues do endeauour to confirme the same truth from the sacred Scriptures Luther (9) Tom. 4. Wittemb in Es 60. fol. 234. writing vpon the Prophet Esay chap. 60. affirmeth that Kings shal obey and beleeue the Ghospel c. the Church is in perpetual vse of conuerting others to the Faith c. for this is signifyed by her gates being continually open And Oecolampadius (10) In Hier. c. 33. writeth vpon Hieremie that God speaketh heer of the eternitie of Christs Kingdome c. he shal haue Kings and Priests and that for euer and not a few but as the stars of heauen c. for their multitude (11) Tabulae Analyticae in Es c. 60. p. 126. Szegedine affirmeth that the Prophet Esay fortelleth that Gentils and Kings shal embrace with great desire the religion of Gods people which ought to be referred to the Kingdome of Christ where he foretelleth the coming of the Gentils and that in such number as that it should make the beholders amazed In like sort teacheth (12) Meth. Dâ—script p. 583.
Christ Or that Godlie men would for feare of anie persecution not only deny Christ before men but withal commit Adulterie with the pretended whore of Babylon in partaking with her in al her superstitions Idolatries and abominations what more forcible can be desired or vrged against the sayd imagined Church that she was not the Church of Christ then her owne confession of grosse and palpable dissimulation in the weightiest matters of Faith and Religion Doth not Christ himself auouch say (43) Math. 10.33 whosoeuer shal deny me before men him wil I also deny before my father in heauen And his Apostle teacheth (44) Rom. 10.10 that with the hart a man beleeueth vnto Iustice and with the mouth confesseth to Saluation And how possibly could the (45) Math. 16.18 Gates of Hel more strongly preuayle against the Church of Christ then by making her to commit Idolatrie and Superstition and that for manie hundred yeares togeather Wheras in steed of these (46) Psal 86.3 glorious things are foretold of the Church of Christ as that (47) Esa 60.11 her Gates should be continually open her (48) Esa 62.6 Pastours neuer silent her (49) Dan. 2.44 Kingdome not giuen ouer to another people but should stand for euer as (50) Esa 60.15.16 an eternal glorie and ioy from generation to generation So that the censure which by this last answer is imposed vpon the Protestant Church and that by her owne Children is that in steed of Christs Church she is a dissembling Church a Church denying Christ and his Religion a Church for temporal respects committing manie Idolatries and Superstitions and so by most true consequence no Church at al. THE FIFT BOOK WHERIN IS SHEVVED THAT PROTESTANTS IN THE Decision of Controuersies betvveen them and CatholicKs do absolutly disclaime from Antiquitie reiecting the Ancient Fathers and Councels for Papistical and the Sacred Scriptures for erroneous THAT PROTESTANTS DISCLAIME from al Antiquitie since the Apostles and further reiect and condemne as Papistical the Ancient Fathers and General Councels CHAPTER I. SO foule is the stayne of Noueltie in anie profession of Religion as that some Protestants haue aduentured to charge our Roman Church with the deformitie and crime therof Mr. Hal therupon auouching that (1) Peace of Rome p. 24. Poperie is but a new fashion and D. (2) Way to the true Church p. 341. 342. White vndertaking to proue it contrarie to the primitiue Church But as nothing can be more grateful to a Christian Reader then a cleere and sincere trial of this point to wit whether the ancient Fathers of the primitiue Church were the true Progenitours and Fathers of Catholicks or Protestants so among manie meanes and arguments al of them able most cleerly to determine the same I wil only make choice for this time of the free grants acknowledgements and confessions of Protestants themselues And this chiefly concerning their owne bastardie degenerating and disclaiming from those so ancient so noble so worthie Peeres of those purest times And first concerning the Argument drawne from Antiquitie in general it is acknowledged to be a Popish Argument and for such to be auoyded and taken heede of so do some careful Ministers prescribe to the King's Maiestie himself saying Let 3) Suruey of the Booke of common prayer p. 18. not your Maiestie be now deceiued by the Popish Argument of supposed Antiquitie as Iosue was with the old and mouldie bread of the Gibeonites c. And now followeth the reason of this so necessarie preuention And the rather O Christian King take heed because Antichrist began to work euen in the Apostles dayes Yea sayth D. Willet Papistrie 4) Synop. Controu 2. q. p. 56. c. began to work in S. Paul's dayes So that Papistrie being as old as S. Peter and S. Paule it behooueth Protestants in al good policie to reiect and vtterly abandon Antiquitie as a Popish argument and as the old and mouldie bread which the poore Papists feed on The like prouident and most necessarie preuention for Protestants vsed the Maddeburgians 5) Pref. ep Dedicat. ad Elizab. Angliae Reg. in Cen. 4. before to Q. Elizabeth to whom pretending to bring Antiquitie for her Maiestie to looke vpon yet at the first premonish that few Doctours in ancient times did write Luculenter et cum iudicio perspicuously and witb iudgement And withal complayne that very manie are as it were so bewitched with the holie title of Antiquitie that without al attention and true iudgement they do giue willingly consent to neuer so foule errours if they be set downe by Antiquitie so fearful are these deepest Diuers and Searchers into Antiquitie to be tryed therby Iust cause had then D. Humfrey to reproue Mr. Iewel for his so bold appealing to the first 600. yeares saying Iewel 6) De vita Iewelli p. 212. And see the like in Fulks Retentiue p. 55. prouoked to al that Antiquitie but he was ouer liberal and yeelded more then reason and was ouer iniurious to himself c. and in a manner spoiled himself and his Protestant Church c. It is sufficient for a Christian to say So saith the Lord c. What haue we to do with Fathers with flesh or bloud or what belongeth it to vs Protestants what the false Synodes of Bishops shal ordaine Here our Doctour wisely controuleth Mr. Iewel for his so rash appealing to the primitiue Church as seeing plainly that his new Protestant familie would be vtterly spoyled and vndone therby And the like dislike sheweth Iacobus Acontius against some Protestants alleadging the Fathers in their owne behalf saying 7) Stratag li. 6. p. 296. Some are come to that that they wil fil al their writings with the authoritie of Fathers which I would to God they had performed with as prosperous successe as they hopefully attempted it c. I do verily think that this custome is most dangerous and altogeather to be eschewed So that in this Doctours iudgement it is no wisdome but imminent danger for Protestants to meddle with the Fathers Now if any desire to know the true cause of this danger hanging ouer Protestants by appealing thus to Fathers it is confessed to be no other but because the sayd Fathers were Papists We are sure saith Mr. 8) Papisto-mastix p. 193. Midleton that the mysterie of iniquitie did work in Paul's time and fel not a-sleep so soone as Paule was dead waking againe 600. yeares after when this mysterie was disclosed c. and therfore no maruaile though perusing Councels Fathers and Stories from the Apostles forward we find the print of the Popes feet O how firme and during are the Pope's steps or our Roman faith which at this day are presented vnto vs by Councels Fathers and stories from the Apostles times al of them recording to vs their Posteritie the Popish Faith to be the Faith of their times What reason then haue Protestants to appeale to such
of free Iustification was as then almost oppressed with the Comments of the Grecian Bishops c. At the same time the Inuocation of the Dead preuailed and the foolish opinion of single life which shameful errours Hierom openly defendeth the multitude also of Ceremonies then encreased c. And al for the most admired the Monks in Aegypt Syria c. no otherwise then if they had been Angels Prayers also for the Dead began then more freely to be vsed and the Platonical question risen concerning Purgatorie c. So ancient and general amongst al the holie Fathers were al the foresayd Articles of our present Roman Faith 26. So that our Catholick Roman Faith concerning the Sacraments conferring grace of Confession of Pardons of Transubstantiation of Holie-Orders of Extreme-Vnction of the Masse of S. Peter's and the Pope's Primacie of the Pope not being Antichrist of Traditions of Purgatorie and Prayer for the Dead of Limbus Patrum of Inuocation of Saints Reuerencing of Relicks Images and the Crosse Vowes of Chastitie single life of Priests Monastical life prescribed Fasts Free-wil Merit of Works and the Ceremonies of the Church was the general receaued Faith of al ancient Fathers and other Christians Witnesses wherof in our behalf are Luther Caluin Zuinglius the Centurists Rhegius Melancthon Adamus Francisci Antonie de Adamo Bucer Crastouius Philippus Nicolai Chemnitius Functius Osiander Peter Martyr Beza Brightman Field Humfrey Fulk Cartwright Whiteguift Couel Fox Gifford Iacob Parker Parkins Wotton Beard Calfhil whitaker and Iewel THAT PROTESTANTS DO NOT ONLY disclaime from al the ancient Fathers as Papists but do further reiect the authoritie of the sacred Scriptures and of the Apostles themselues as being erroneous and that therefore they do not found their Faith or Religion vpon Sacred Scriptures or Christ his Apostles CHAPTER III. I haue laboured often and long for the finding out of some ground work Argument or Principle wherupon the Protestant Church should be builded and sustained And stil obseruing al proofs whatsoeuer drawne either from Histories Fathers Councels Church or Antiquitie to be al of them contemned and despised by them as meerly Papistical I retired and tyed my thoughts at last to that surest Ancker of God's heauenlie Word proposed vnto vs in the sacred writings of his Prophets and Apostles nothing doubting but that the credit authoritie therof would in the iudgement and verie beleef of al Protestants be euer admitted acknowledged and reuerenced as Diuine infallible and inspired from God the Holie-Ghost himself And yet frustrate in this my last expectation I find the verie writings of the Prophets and Apostles to be censured and reiected and the Prophets and Apostles themselues to be scorned disgraced disallowed by the learnedst Protestant Writers And to begin first with the scriptures of the old Testament omitting also Tobie Iudith c. and the rest which Protestants generally reiect for Apocryphal wheras Moyses was confessedly the first that writ anie part of sacred Scripture yea that writ the Law of God or Ten Commandments in Tables of stone he and the sayd Commandments are al of them reiected by our new Protestants 1) Tom. 3. Germ f. 40. 41. And in Colâ—oq Mensal Gâ—rm fol. 152. 153. We wil neither heare nor see Moyses sayth D. Luther for he was giuen only to the Iewes neither doth he belong anie thing to vs. Let him be to the Iewes as the Law of the Saxons and let him not disquiet or trouble vs Gentils As France regardeth not the Law of the Saxons so the Law of Moyses doth not bind vs. If anie propose vnto thee Moyses with his Lawes and would compel thee to keep them then shalt thou say Go to the Iewes with thy Moyses I am no Iew thou shalt not enwrap me with Moyses And againe 2) In Colloq Mensal c. de Leg. Euang. I wil not receaue Moyses with his Law for he is the enemie of Christ If he shal come with me to examination I wil reiect him in the name of God and wil say Let Christ stand heer 3) Fâ—l 118. Moyses is the maister of al hangmen no man matcheth him in terrifying streightning tyranizing threatning and thundring he cruelly assaulteth the consciences he terrifyeth tormenteth and teareth the hart 4) Ad Ps 46. Away therefore with Moyses to obstinate and cruel men and prowd Saints whome he may terrifye humble 5) Tom. 3. Witemb in Ps 45. f. 423. And see 422. And in Colloq Mens Ger. f. 152. 153. Moyses indeed had lips but profunda great ones vnpleasant stopped angrie in which there is not a word of grace but of anger death and sinne Gather al the wisedomes of Moyses and of the Heathen Philosophers and you shal find them to be in God's sight either Idolatrie or hypocritical wisdome or if it be Politick yet the wisedome of wrath c. For Moyses hath his lips ful of gal and anger c. Away therefore with Moyses c. Moyses being thus discarded Away likewise say Protestants with the Law and Commandments 6) Tom. 3. Germ. fol. 121. The Law sayth Luther is a true Labyrinth which only casteth consciences into errour The iustice of the Law is the monster Minotaurus that is a meer fable not leading to saluation but to the waters of Acheron 7) In Colloq Mensal Germ. f. 152. 153. To the Iewes belongeth the Law of Moyses it doth not bind vs c. I wil not haue Moyses with his Law for he is the enemie of Christ our Lord yea 8) Tom. 3. Wittemb f. 6. 7. the Decalogue itself testifyeth that Moyses doth not oblige the Gentils And his owne Brethren alleadge him saying 9) Admonitio Christiana p. 211 And see Hospin concord discord f. 225. As France respecteth not the Law of the Saxons so let not Moyses be thrust vpon vs we in the New Testament wil neither see nor heare Moyses And as for the Ten CoÌ„mandments themselues Luther expresly teacheth that 10) Serm. de Mose the Ten Commandments pertaine not to Christians 11) In Conuiual Colloq cited by Aurifab cap. de lege And therefore saith he Let the Ten Commandments be altogether reiected and al Heresies wil presently cease For the Ten Commandments are as it were the fountain from whence al Heresies spring According to which Islebius Luther's owne scholler 12) Cent. 6. p. 311. 312. 310. taught as Osiander relateth that the Decalogue was not to be taught in the Church c. He dispersed in publick writings his Antinomian errour and drew into errour some learned Protestants He seemeth to haue taken occasion of this errour from the writings of Luther not rightly vnderstood And 13) Act. Colloq Aldeburg p. 94 being great in the Court he preached earnestly for the Antinomian libertie These Antinomians 14) Sleidan Hist l. 12. f. 262. receauing their first beginning from Islebius Luther's scholler publickly taught as other Protestants confesse 15)
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.
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
16. f. 65. It is confessed by Protestants that the Fathers of the Primitiue Church allowed and practised the vow of Chastitie and that they neuer allowed such as were of the Clergie afterwards to marrie or such as had been twice married to be admitted to holie Orders without special dispensation chap. 17. fol. 69. It is confessed by Protestants that the Fathers of the Promitiue Church allowed practised the Religious State of Monastical life and that manie Christians of those purest times both men and women did strictly obserue and professe the same chap. 18. f. 74. It is acknowledged by Protestants that the Fathers of the Primitiue Church allowed practised prescribed fasts and abstinence from certaine meats vpon dayes and times appointed holding the same obligatorie vnder sinne condemning also our Puritan Sabboath Fasts chap. 19. fol. 80. It is admitted by Protestants that the Fathers of the Primitiue Church expresly taught our Catholick Doctrine concerning Free wil. chap. 20. fol. 84 It is granted by Protestants that the Fathers of the Primitiue Church taught not only Faith but likewise Good works truly to iustifye that the sayd works are meritorious of Grace and Glorie chap. 21. fol. 86. It is acknowledged by Protestants that the Ceremonies now vsed in the Roman Church in the ministring of seruice or Sacrifice as also of the Sacraments were formerly vsed by the Bishops Priests and Fathers of the Primitiue Church chap. 22. fol. 89 THE THIRD BOOK WHERIN is proued that the Church of Protestants was neuer knowne or in Being before the d yes of Luther And that the Articles of Religion now taught by the Protestant Congregation were Heresies condemned by the Primitiue Church of Christ IT is confessed by Protestants that from the dayes of the Apostles vntil the tyme of Luther themselues neuer had any knowne Church or Congregatiō in anie part of the vniuersal World chap. 1. fol. 1. A Further conuincing proof of the Protestant Churches not being during the first 600. yeares is taken from the Fathers Condemning in the ancient Hereticks the chiefest articles of the Protestant Religion and our Protestants Confessing the same And First Concerning the Sacraments chap. 2. fol. 6. That the Fathers condemned in ancient Hereticks the opinions of Protestants concerning the Scriptures and the Church Militant and Triumphant chap. 3. fol. 9. That the Fathers condemned in ancient Hereticks the opinions of Protestants concerning Monachisme the mariage of Priests and prescribed Fasts chap. 4. fol. 12. That the Fathers condemned in ancient Hereticks the opinions of Protestants concerning Free-wil Faith Good works the Commandments sinne and the knowledge and Death of Christ chap. 5. fol. 14. Protestants Vsual recrimination of obiecting old Heresies to the Catholick Roman Church is cleerly examined discouered confuted by their owne acknowledgements chap. 6. fol. 17. A Further trial is Made Whether Catholicks or Protestants be true Hereticks and this by sundrie knowne badges or markes of Heresie chap. 7. fol. 23. A brief Suruey of D. Whites Catalogue wherin contrary to the Confessed truth in the precedent Chapter of no knowne beginning or change of our Romane Faith in anye Age he vndertaketh according to his Title therof to shew That the present Religion of the Roman Church was obserued resisted in al Ages as it came in and increased naming withal the Persons that made the Resistance And the poynts wherin And the time when from fiftie yeares to fiftie through-out al Ages since Christ chap. 8. fol. 35. THE FOVRTH BOOK WHERIN is proued by the Confession of Protestants that according to the Sacred Scriptures the Roman Church is the true Church of Christ And so to haue euer continued from his time vntil the Date hereof And of the contrary the Protestants Church to be only a Sect Heretical and neuer to haue been before the dayes of Luther PRotestants flying to the sacred Scriptures in proof defence of their Church and Religion it is shewed the sayd flight not only in itself to be dishonourable but also to be the ordinarie flight of al moderne Hereticks chap. 1. fol. 1. That euen the Sacred Scriptures themselues do most plentifully testify our Romane Church to be the Church of of Christ and the Congregation or Church of Protestants to be no true Church but a Sect Heretical most contrarie to the said Scriptures And that first by the Churches necessarie continuance and vniuersalitie chap. 2. fol. 5. The second Proof from sacred Scriptures in cōfirmation of the Roman Church and Confutation of the Protestant is taken from the Euer visibilitie of Christ's Church chap. 3. fol. 10. The third Proof from Sacred Scriptures in Cōfirmation of the Roman Church and Confutation of the Protestant is taken from the Churches Pastours which must euer continue with lawful Calling and Succession and with Administration of Word and Sacraments chap. 4. fol. 13. The fourth Proof from sacred Scriptures in confirmation of the Roman Church and Confutation of the Protestant is taken from the Conuersion of Heathen Kings and Nations to the Faith of Christ chap. 5. fol. 24. A Discouerie or brief Examination of sundrie sleights and Euasions vsed by Protestant Writers in Excuse of the manifest confessed want of their Churches fulfilling the foresaid Scripiures concerning the continuance vniuersalitie and visibilitie of Christs true Church chap. 6. fol. 33. THE FIFT BOOK WHERIN is shewed that Protestants in the Decision of Controuersies between them and Catholicks do absolutly disclaime from Antiquitie reiecting the Ancient Fathers and Councels for Papistical and the Sacred Scriptures for erroneous THat Protestants Disclaime from al Antiquitie since the Apostles and further reiect and condemne as Papistical the Ancient Fathers and General Councels chap. 1. fol. 1. That the Protestant Church disclaimeth from the Fathers of the Primitiue Church it is further proued by the Protestants condemning al the ancient Fathers in general for beleeuing teaching and practising the seueral particular actions of our Catholick Roman Faith and Religion chap. 2. fol. 12. That Protestants do not only disclaime from al the ancient Fathers as Papists but do further reiect the authoritie of the sacred Scriptures and of the Apostles themselues as being erroneous and that therefore they do not found their Faith or Religion vpon Sacred Scriptures or Christ his Apostles chap. 3. fol. 18. A TABLE SHEWING THE particular matters handled in this Booke A. AELfricus no Protestant l. 3. c. 8. pag. 51. Albigenses taught sundrie errours lib. 1. c. 3. pag. 12. Almaricus his errours l. 3. c. 8. p. 55. Antiquitie commended Praef. to the Reader and lib. 5. c. 1. pag. 1. 2. Antiquitie reiected by Protestants as a Popish Argument l. 1. c. 5. pag. 26. Anthonie the Monk commended l. 2. c. 18. Apostles according to Protestants erred in Faith euen after the comming of the Holie-Ghost l. 5. c. 3. p. 23. 25. Apocalyps reiected by Protestants lib. 5 c. 3. p. 24. Armenia conuerted by the Apostles lib. 1. c. 6. p.