the whole church was committed to blessed S. Peter prince of all the Apostles And a little beneath Behold he hath receaued the keyes of the kingdome of heauen power of binding and losing is giuen to him the care of the whole church and principality is committed to him S. Bede saith m homil in vigilla S. Andreâ— in illud intuitus eum c Ioan. 142. He saw the simplicitie of his hart he saw the courage of his mynd by whose merit he was to be placed ouer euery church And againe n And homil in sâ—â—â—o Petri Pauli anno 720. therfore saith he S. Peter who confessed Christ with true faith affected him with true loue and receaued especially the keyes of the kingdome of heauen and principallitie of iudiciall power that all belieuers in the world may vnderstand that whosoeuer doth separate himself after any manner from that vnitie of faith and societie of his he can neither be absolued from the bonds of his sinnes nor enter the gate of the kingdome of heauen S. Bernard saith o epist â—â—7 ad Eugenium The place wherin thou standest is holy ground it is Peters place the place of the prince of the Apostles where his feete stood it is his place whome our Lord coÌ„stituted master of his howse and prince of all his possession And againe p lib 2 de consideret speaking of Peter Ano. 1140. going like our Lord vpon the sea he did manifest himself the only vicar of Christ who ought not to be ouer one people but ouer all eueÌ„ as there are many waters many people These sower and twentie testimonies of the fathers as the sower and twentie voices of the elders in the Apocalypse do euidently demonstrate the consent of the primatiue Church as wel the Greeke as the Latine to which nothing certenly can be answeared other wise theÌ„ Luther and Caluin say of Leo Pope they suffered humane thinges were deceaued werfore to make it if possible yet more plaine seâ— heere the Aduersaire THE ADVERSARIE Caluin alledged in M. vvhitgiftes defence saith q pag. 173. The twelue Apostles had one amongst them to gouerne the rest Musculus saith r Ibid. 469. Peter is said in many places to haue bene chiefe a monge the rest which wee deny not M. vvhitgift saith Å¿ Ibid pag. 375. Amonge the Apostles them selues there was one chief c. that had chiefe authoritie ouer the rest c. that schismes might be composed t pag. 595. pag. 62. 63. 65. 68. 70. And againe In somuch as he doubteth not to answere certayne places of scripture obiected by our Aduersaries against Peters Primary M. Fulke speaking of Leo and Gregory Bishops of Rome the first about anno 450. the other about anno 600. saith v in his Retentiue against Bristowes motiues c. pag. 248. the mysterie of iniquitie hauing wrought in that seat of Rome neer fiue or six huÌ„dreth yeares before them so longe before them did the Romane Sea beginne to be Papall and then greatly encreased they were so deceaued with long continuance of errour that they thought the dignity of Peter was much moreouer the rest of his fellow Apostles then the holy scriptures of God do allow x Cent. 4. col 1215. l. 2 col 555 l â—0 col 558. l. 54 Cent. 3. col 84. l. 75 59. Col. 85. l. 3. The fathers for affirming the church to be built vpon Peter namely S. Hierome Hâ—â—ary Nazianzen Tertullian Cyprian OrigeÌ„ are repreheÌ„ded by the Centuristes Caluin saith y Instit l. 4. cap. 6. sect The church is founded in Peter because it is said vpon this Rocke c. as many of the Fathers expound it but the whole scripture is against it c. z Cent. 6. col 58. a line 2. The fathers doubted not publickly to celebrate a yearly festiuall day in honour of S. Peters Sea which respect no other Sea euer had whervnto Danaeus answearing affirmeth the Fathers assertions to be the iudgments and testimonies of the church then corrupted and bewitched or made blynd with this errour b in his exameÌ„ c. against the plea of the innocent printed â— bol pag. 10. b. and 107. M D. Couell hauing spoken of one aboue the a n resp ad Bellar. disp part 1. pag. 275. rest to suppresse the seedes of dissention saith to the Puritanes If this were the principall meanes to preuent schiâ—mes and dissentions in the primitiue church when the graces of God were farre more aboundant and eminent then they now are Nay if the twelue were not like to agree except there had bine one chiese among them for so saith Hierome amoÌ„ge the twelue one was therefore chosen that a chief or head being appoynted occasion of dissention might be preuented c how can they thinke that equallity would keepe all the pastours in the world in peace and vnitie c. for in all societies authoritie which cannot be where all are equall must procure vnitie and obedience Also he saith c pag. 10. b. that it was not to cease with the Apostles these hee Melanchthon saith from the opinion of him self and other his brethren d in the booke intituled Centuria epâ— Theolog c. epist 74. que est Melancthonis â— As certayne Bishops are president ouer many churches so the Bishop of Rome is president ouer all Bishops and this canonicall pollicy no wyse man as I think doth or ought to disallow c. for the monarchy of the Bishop of Rome is in my opinioÌ„ profitable to this end that consent of Doctrine may be retayned wherfore an agreement may easily be established in his article of the Popes Primacy if other pointes could be agreed vpon These hee Luther himself saith e in loc commun class 1. cap. 37. for as much as God would haue one true Catholicke church through the whole world it was necessarie there should be some one people yea some one father of that one people chosen vnto whome and his posteritie the whole world might haue recourse and become one sheepfold so that of all nations and of infinite diuers manners yet there might be made one church f Pag 470. 471. For the confessed gouerment of Bishops and Archbishops in all ages since the Apostles tymes see M. Whitgiftes defence M. Cartwryght saith g in his 2. reply part 1 p. 582. yf an Archbishop be necessarie for the calling of a prounciall councell when Bishops are deuided it is necessarie there be also a Pope which may call a generall councell when diuision is betweene Archbishops for when the churches of one prouince be deuided from others as you aske me so I aske you whoe shall assemble them together whoe shall admonish them of their duties when they are assembled yf you can find away how this may be done without a Pope the way is also found wherby the church may be disburdenned of the Archbishop Likewise the councell of
h Luth l de capt Babyl cap. 1. Luther saith that all the sixth chapter of Saints Iohn ought to be layd aside as nothing pertegning to this matter the same saith i Zuing lib de vera salsa religione cap. de Ech. Zuinglius k Occ. lib de verbis Dom. hoc est c. Oecolampadius l Rem 2. parte examinis pag. â—â—â— ad cap 1. â—â—ss â—1 Concil Tâ—â—dem Kemnitius c. But now all Catholickes except some few of this age did euer vnderstand the wordes of this chapter to be meant of the very Sacrament of the Eucharist or Sacramentall eating of the body of our lord in the Eucharist Some Catholickes indeed that they might more easily answere the Hussites or Lutherans prouing out of this chapter communion vnder both kindâ—â— did teach the contrary as Gabriel Ocsanus Caâ—â—â—n â—apper Hisselius and Iansemus But these did euer subiect themselues and their opinions to the censure of the whole Church and Pops of Rome which hâ—retickes doe not but defend euery man his pharisie The Catholicke opinion that this chapter doth treat of the Sacramentall eating of Christes bodie in the Eucharist may be proued by these sower argumentes first out of this verie place of Scripture it self Secundly by the testimonie of the Church thirdly by the Fathers Fourthby by the absurdities which otherwise would follow Concerning the first out of the text to omitt many moe these three may suffice First therfore our lord speaketh of a thing to be or that shable when the saith m ¶ 51. the bread which I will giue is my flesh for the life of the world But if the bread in this place should signifie Christ as he is receaued by saith he should not speake of a thing to be for that kind of eating by faith hath bine a thinge common in all ages and the Fathers of the old testament did eat Christ in that manner The secund argument may be made by comparing these wordes with the wordes of the supper for so great is the similitude that the holy Scripture seemeth manifestly to craue that to be restored which hath bine heere promised for heere it is said The bread which I will giue is my flesh for the life of the world But there n Matth. 26.26 Take yee and eat for this is my body o Luc 22.19 which is giuen for you vnto remission of sins The third argument may be taken out of the wordes following to witt Therfore the Iewes did striue amonge themselues saying how can this man giue vs his flesh to eat And out of those of his disciples a little after saying This is a hard speach and who can heare him For out of these wee may collect that as well the Iewes as his disciples themselues did vnderstand some new and wonderfull thinge propounded by Christ Yet our lord did not therfore correct them but did agayne inculcate and vrge the same saying Vnlesse you shall eat the flesh of ther soÌ„ne of man and drincke his blood you shall not haue life in you Secondly it is proued out of the testimonie of the Church for the p in epistola ad Nestorium Councell of Alexandrie approued in the third generall Synod expoundeth that Vnlesse you shall eate c. to be spoken of the receauing of this Sacrament the same doth the q Sub finem tertij tomi Sess 13. cap. 2. seventh Synod and lykewyse the Councell of Trent expoundeth the wordes He which eateth me shall liue for me to be also of this Sacrament now although these Councells made no decree of this matter yet it is sufficiently euident what all the Bishops of these three generall Councells did thinke and consequently the whole Church which they did represent Thirdly it is proued out of the Fathers that haue written commentaries vpon S. Iohn and with one generall consent expound these places of the Sacrament of the Eucharist as S. Chrysostome Augustin Cyrill Theophylactus Euthymius Rupertus S. Thomas Nicholas Hyramus and Dionysius the Carthusian besides infinit others who for their purpose and as occasion did offerre it selfe in expounding this ghospell as Origen Athanasius Basil c. Fourthly this veritie is proued out of the absurdities which would follow First therfore it would follow that S. Iohn should haue written nothing of this Sacramt for he toucheth this matter no where vnlesse in this place But certenly it were most absurde that the chief euangelist and most diligent in explicâ—ting the most secret mysteries should leaue nothinâ— in writing concerning this great Sacrament especially when he hath written so much of baptisme wherfore r lib 3 de consensu Euang cap 1. S. Augustine affirmeth that S. Iohn hath written nothing of the supper of our lord in his proper place as the rest did because he had written at large of it before Secondly it would follow that Christ did neuer explicate the fruit and excellencie of this Sacrament which he hath done very often of Baptisme for in the last supper he only instituted it Å¿ S. Chrysostome obserueth as much in his commentarie vpon the 26. of S. Matt. but added nothing concerning the explication therof which also is confirmed Because the Apostles without doubt would haue beene moued and troubled when they heard Take yee and eat for this is my body if they had not beene instructed before Thirdly it would follow that there should be no diuine precept for the receauing of this Sacrament For the other Euangelistes mention only the institution and that as often as it is taken it be done in remembrance of our Sauiours passion Solutions to the Aduersaries obiections against the real presence proued out of this sixth Chapter of S. Iohn The first argument is Luthers which also Kemnitius with others alwayes vseth which is this the supper of our lord was instituted the day before his passion but that speech written in the sixth of S. Iohn was a whole yeare befor the passion of our Sauiour therfor it doth not treat of the supper which Kemnitius confirmeth For saith he if therfore the Papistes wâ—ll reforme the communion because in S. Iohn it is said t cap. 6. Hee which shall eat of this bread shall liue foreuer it shal be also necessarie to say that water only is to be vsed in the supper because it is also said He that shall drinke of this water v cap. â—â— shall not thirst foreuer I answeare wee doe not deny but the supper of our lord was instituted the day before his passion and not a yeere before but wee say that a whole yeere before it was promised by Christ and disputed of by him concerning the excellent fruites of that Supper which was to be And this also our Sauiour did in many other thinges For in x cap. 16. S. Matthevv he promised to S. Peter the keyes of the kingdome of heauen and explicated what force they should haue which not withstanding he did
Antichristian and Papisticall raigne begaÌ„ne raigning vniuersally without any debatable contradiction 1260. yeares And a little further he saith Euen 1260. pag. 145. yeares the Pope and his clergie haue possessed the outword visible Church of Christians With this account of M. Napper a greeth M. Brocard in his treatise vpon the reuelations where he arfirmeth b fol. 110. 1â—3 That the Church was trodden downe oppressed by poperie euen from Pope Siluesters tyme an 300. vnto these tymes which deduction in this kind of our religion vp vnto the Apostles age appeareth also yet further euident by conferring our foresaid confessed religion taught vs by S. Gregory and S. Austine with that primitie faith where vnto the Brittans of wales were confessedly coÌ„uerted in the Apostles tyme. M. CamdeÌ„ saith c in his Britannia S pag. 4â— pag. 157. It is certayne that the Brittans receaued the ChristiaÌ„ faith in the very infaÌ„cie of the Church in proofe where of he there alleadgeth sundrie auncieÌ„t authorities And a little further saith In this GlasteÌ„berie monasterie floristed which hath it origen or begining from Ioseph of Arimathia S. for this also doe the most auncient monuments of this monasterie testifie neither can wee doubt of it M. Harrison in his description of Brittannie annexed to Hollens head his great Chronicle of the last edition saith d volum 1 pag. 13. line 18. Ioseph preached here in England in the Apostles tyme his Sepulcher in Glastenburie and Epitaph affixed thervnto is proofe sufficient M. Henoch Clapham speaking of the Brittans conuersion in the Apostles tymes saith e in his Soueraigne remedie against Schisme pag. 24 our Schismaticks may as well ask me what assurance I haue there was a king Henry as demaund what assurance I haue of the other MIVELL saith f in his pagâ—ant of Popes The BRITAINS being conuerted by IOSEPH of ARIMATHIA held that faith at AVSTINES comming For breuities sake I omitt many others as D. FVLK M. GODWIN M. FOX M. MIDDLETON c. An 724. It is also euident euen by S. BEDE himself vvho liued so neete those tymes and vvrote the historie therof as vvitnesseth g Chroni â—le fo 168 M. COVPER and since acknovvledged by many Protestans that vpon conference then had at a place called in S. BEDES tyme AVGVSTINE-IZAT betweene S. AVGVSTINE and the BRITAIN Bishops vvho at the first frovvardly resisted S AVGVSTINE all that they could for vvhich M. FOX not vniustly reproueth them S. BEDE saith h hist lib 2. cap. 2. AVSTINE vsing the help of king ETHILBERT called the Bishops and Doctors of the chiefest nearest prouinces of the Brittans to some conference in a place called at this day in the English tongue AVGVSTINE-IZAT M. HOLLENSHEAD saith i in his great Chron of the last edition volum 1. l. 5. cap. 21 pag. 102. line 23. 40. The greatest difference then stood vpon betweene AVGVSTINE and them were expresly and only mentioned to be certaine for that tyme tollerable differences for S. BEDE reporteth how AVGVSTINE said to the BRITTANS k vbi sup if you will obey me in these three thinges that is to celebrate the Pasche or Easter in it tyme next that you fulfill the ministerie of Baptisme wherby wee are borne againe to God according to the custome of the Romane and Apostolike Church and that you will together with vs preach the word of our Lord vnto the English nation for all other thinges that you treat of although contrarie to our customes yet wee will freely tolerate them The lyke is testified by l vol. 1. p. 103. line 17. HOLLINSHEAD m catalog of Pops p. 6 M. GODWIN and then n lib. 3. cap 13. pag. 133. printed anno 1606. PROTESTANT author of great BRITANNIE vvho saith The BRITAINE Bishops conformed them selues to the doctrine and ceremonies of the Church of ROME with out differeÌ„ce in any thing specially remembred saue only in the celebration of the feast of EASTER c. their dissent from the vse of the Romane Church was in their ceremonies or ministerie of Baptisme and keeping of Easter which latre as Osiander vvitnesseth heere follovving vvas tolerated in l ke manner by the Apostles in regarde of the knovvne weaknes of some o Act. 16. v 3. For the lyke respect circumcision was permitted by Paul who circumcised Timothy because of the Iewes that were in that place And aâ—â—te beneath p cap 15. â—9 abstinence from blood and that which was strangled and fornication was only prescribed Osiander saith q in Epitom cent â—6 l 2. pag. 51. Iohn and Phillip did celebrate Easter decima quarta Luna post aequinoxium vernum at which tyme also the Iewes were accustomed to celebrate their Easter or Pasche and this vndoubtedly the Apostles did in fauour of those Iewes that were newly conuerted vnto Christ that so they might also gaine more Iewes vnto Christ Now by this may well be collected their full agreement for the Iewes who contradicted S. Austine and that so earnestly about these few and smaller pointes would neuer haue bene silent but much rather haue with stood him in the other so many and incomparably much greater pointes of faith had they in lyke sort disagreed from him therin S. Bede saith r hist l. 2. cap. 2. Then indeed the Brittans did confesse themselues to vnderstande that to be the true way of iustice which Austine did preach M. Fulke affirmeth Å¿ confutation of Purgat p. 335. Hollinshead vol. 1 pa 102 line 54. That Augustine did at last obtaine the aide of the Brittish Bishops for the conuersion of the English Saxons THE 3. ARTICLE Our Aduersaries Good opinion of the Fathers Of S. Gregory the first and Pope that conuerted England a hist l. 2. cap. 1. S. Bede tearmeth him a hist l. 2. cap. 1. a man of immortall witt b in Iesuitism part 2. rat 5. pag 624. M.D. Humfrey saith Gregorie certeÌ„ly great by naname great indeed a man endued with many and great giftes of deuyne grace c in his Suruey of Popery pag. 187. M Tho Bell tearmeth him Saint Gregory Surnamed the great the holy and learned Bishop of Rome M. Godvvin saith That d Catalog of the Bishops of England pag. 3. Blessed and holy Father S. Gregorie was the occasion of replanting the Christian faith in our Countrey M VVhitaker saith e contra Duraeum lib. 5. pag. 394. That Gregorie did vs a great benefit which wee will euer most gratefully remember OF S. BEDE Luke Osiander saith f in EpitoÌ„ Cent. 8. l. 2. c. 3. pag. 58. he was a good man M Foâ— not with staÌ„ding his profession of the RomaÌ„ faith g Act moÌ„ â—â—o 1576. pag 128 thinketh him worthy the name of reuerend M h Chron. 〈◊〉 fol. 168. Couper and M. i vol. 1. p. 130. Hollinshead think the same and M. Bell saith k regimeÌ„t Pag. 175. Saint
erred I proue manifestly by all that which followeth M. D. Couell saith p in his defence of the Hookers fiue bookes art 4 c. Pag. 31. It is not the word of God which doth or possibly can assure vs that wee do well to think it is the word of God the first outward motioÌ„ leading meÌ„ so to esteeme of the scripture is the authoritie of Gods Church which teacheth us to receaue Markes Ghospell who was not an Apostle to refell the ghospell of Thomas who was an Apostle and to retayne Lukes ghospell who saw not Christ reiect the glospell of Nicodemus that saw him M Fulk saith q in his answere to a CouÌ„terfayt Catholike Pag 5. The same saith M. VVâ—â—â—â— adu Stapl. l 1 c 5. p. 69 and M. Iuell in his def of Apolog. an 1571. p 242. That the church hath iudgment to discerne true wictinges from counterfayt the word of God from the writinges of men and that this iudgment she hath not of her self but of the holy Ghost Peter Martyr saith r Peter Martyr in his coÌ„mon places in English part 1. c. 6. sect 8. pag. 42. Matt. 28.20 Iohn 9416. wee acknowledge it to be the function of the Church that seeing it is endued with the holy Ghost it should discerne the true and proper bookes wee gruaÌ„t in verie deed that the auncient Church had such a boundance of the spirit as thereby they easly knew which of those that were presented vnto them were the true and proper wordes of God Now certenly if the Church had this true spirit of the holy Ghost as Peter Martyr confesseth our Sauiour promiseth that it shall remayne which her vnto the worldes end percoÌ„sequence caÌ„not nor hath not erred which yet further is made more euident by the sequell THE 13. ARTICLE The Church doth consist of good and badd a Matt. 3.12 HEe shall make cleane his flore and shall gather his wheat into his Barne but the chaffe he will burne with vnquenceable fier b Ibid. â— 13.30 Suffer both to growe vntill the haruest and in the tyme of haruest I will say to the mowers gather yee first the Cockell and bind them in bundles and burne them but the wheat gather yee into my barne c. c v. 39. The haruest is the end of the world c. d v. 49. soe shall it be in the consummation of the world the Angles shall goe forth and shall separat the good from the badd e Matth. 1. Reade but this whole Chapter and I doubt not but you wil be satisfied in this point THE 14. ARTICLE The Church is and ought to haue bene alwayes visible a Machabaeas cap. 4 IN the later dayes there shal be prepared the mountayne of the house of the Lord and placed on high vpon hils b Esaie 60. pag. 20. Thy sunne shall no more goe downe nor thy moone leese her light for our Lord shal be thy light which shall continue foreuer c Act. 20.28 Attend vnto your selues and vnto the whole flocke ouer which the holy Ghost hath placed you Bishops to gouerne the church d Matth. 5.15 lib. de vnit eccl c. 14. A Cittie placed vpon a hill cannot be hidd This place and diuerse others S. Austine expoundeth to be meant of the church e Matt. 18.17 Tell it vnto the church c. now if the church be not visible how can wee tell the church which is not to be found f Ibid. 16.18 See also Rom. 10.14 And Esaie cap. 61.9 And vpon this Rocke will I build my church and the gates of hell shall not preuail against her But certenly the Duiell hath preuailed and that in a large measure if at any tyme according to you the Church hath bine so obscure that shee could not be found wherby poore soules might be receaued into it FATHERS g in psal 30. con 2. S. Austine saith The Prophetes haue spoken more obscurely of Christ then of the church I thinke it was because they did see in spirit that men would make diuisions or inuentions against the church and would not haue so great strife about Christ as be ready to rayse vp great contentions concerning the church therfore that from whence greatest contention would a ryse was more plainly fore told and manifestly prophecied of h homil 30. in Matthaeum Origen saith The church is full of light euen from the East to the west c. i hom 5. in 6. Esaie S. Chrysostome saith It is easier for the sunne to be extinguished then the church to be darkned or made obscure k lib. 3. coÌ„tra epist Permeniani c. 5. S. Austine saith There is no securitie of vnitie but out of the promises of God the church being made manifest and as is said placed vpon a mountaine cannot be hidd And againe l tract 1. in epist IoaÌ„nis my brethren doe wee shew the church with our finger is shee not manifest And againe m tract 2. what shall I say more how blinde are they that see not so great a mountaine that shutt their eies against the light put on a candlesticke Also againe n psal 47.9 vpon this place of the psalme God hath founded it foreuer he writeth thus But perhaps that cittie speaking of the church which hath held vp the world shal be some tyme ouer whelmed God for bid God hath fouÌ„ded it foreuer if therfore God hath founded it foreuer why fearest thou least the skie should fall And disputing against the Donatistes whoe said that the whole visible church was perished and remained only in Africa as you now say in England amongst certen iust persons only saith thus o in psal 101. concious 2. But that church which was ouer all nations is now no wheare shee hath vtterly perished this they say whoe are not in her Oh impudent voice shee is not because thou arte in her but beware least thou therefore be not for shee shall be although thou be not And afterwarde he bringeth in the church speaking thus How longe shall I be in this world tell me for their sake that say shee was but is not now the church hath played the Apostata and is perished from amonge all nations and he told me behold I am with you euen to the end of the world And againe p tom 6. cont Faustum Maniih l. 13. cap. 13. for these motiues or sauegarde of little children which may be seduced by meÌ„ from the manifest clearnes of the truth our Lord also prouiding said a cittie placed vpon a mountayne cannot be hid And againe let it be saith he that from hence the true Church is hidden to None wher vpon that is grounded which he saith in the Ghospell a Cittie placed vpon a hill cannot be hid and therfore he adioyneth in the psalme I haue put my tabernacle in the sunne that is in the open view These S. Augustine From the Aduersarie
the yeare of our Lord 430 the Catholickes of our tyme against the Syrene inchantments of all perswading nouelists notwithstanding their colourable reuerence of Scripture so frequently by them alledged in defence of their innouations to the contrary This auncient father then saith of nouellistes n lib. aduer haer Paulo post initium after the edition thereof with Dionysius Areopagita his workes printed at LyoÌ„s 1572. pag. 660. 661. 662. what doe they promise but a new and vnknowne doctrine for thou maist heere some say come yee foolish and miserable whoe are commonly called Catholickes learne yet the true faith which no man vnderstandeth but wee which hath lien hid this many ages but now of late is reuealed and made manifest c. are not these the wordes of that harlote And a little after he premonisheth to the contrarie saying keepe the depositum or pledge what deposituÌ„ that is that which is committed vnto thee not what is inuented by thee what thou hast receaued not what thou hast excogitated a thing not of witt but of learning not of priuate vsurpation but of publicke tradition And againe o this is as it were solemne and lawfull withal heresies alwayes to reioyce at Prophane nouelties and abhorre knowne antiquitie but on the contrary this is almost proper to Catholikes to keepe the sayinges and writinges of the holy fathers to condemne prophane nouelties c Also hee saith p Ibidem heere perchaunce some man will ask whether heretiques doe vse the diuine testimonies of scripture yea certeinly they vse them and that vehemently for thou maist see them fly through euery leaf of the holy law c. they doe neuer almost bring any thing of their owne but they labour to shadowe it with the wordes of scripture but they are so much the more to be feared and taken heede of And againe but if some man should â—â—tean q Ibidem pag. 975. and after the other edition c. 37. heretique which do h persuade him to such thinges how dust thou proue it vpon what grounde doe you teach it that I ought to foresake the vniuersall and auncient faith of the catholicke Church presentlie he answereth it is written and forthwith bringeth a thousand testimonies a thousand examples and a thousand authorities from the law the Apostles Prophets c. THE 15. ARTICLE The visible head of the Church c. SCRIPTVRE a Deut. 17.12 HEe that will not obey the commaund of the priest let him dy by the decree of the iudge b Matt. 16.18.19 Thou arte Peter and vpon this rocke will I build my church c. and I will giue vnto thee the keyes of the kingdome of heauen c. c Luc. 22 2â— I haue prayed for thee that thy faith faill not and thou being conuerted confirme thy brethren d Iohn 21 1â— Feed my lambes feed my sheepe e Act. 2.14 Peter standing with the eleuen lifted vp his voice and said vnto them c. vpon this place S. Chrysostomo saith thus how doth hee regard the flocke committed vnto him by Christ what a prince is he in this societie euery where he beginneth first the speake and Iohn euery where holdeth his peace But Peter giueth account for him also FATHERS The first therfore of the Greekes is Origen for Dionysius Clement Anacletus and such like Bishops of Rome I omitt because our aduersaries do not admit them who liued anno 230. and saith f in cap. 6. ad Rom. Although the whole care of feeding the sheepe was committed to Peter and the church was founded vpon him as vpon the ground yet there was no confession of any vertue exacted of him saue only of charitie Eusebius anno 330. saith g M. Chronico 44 yeare of the birth of our Sauiour The Apostle Peter borne in the countrey of Galile And first high priest of the Christians where wee are to obserue the difference which Eusebius putteth betweene Peter and the Bishops of other Citties for of Peter he doth not say the first Bishop of the Romans as he saith in the same place of Iames The first Bishop of Hierusalem ordayned by the Apostles was Iames the brother of our Lord. And of Euodius he saith Euodius was ordayned first Bishope of Antioch Hee speaketh not so of Peter but cals him the first high priest of the Christians And againe he calleth Peter h lib. 2. hist c. 14. the most approued and greatest of all the Apostles prince of the chiefe Apostles and captaine and and Master of the armie of God What other meaning can it beare to be captaine of the army of God then to be heade of the church militant S. Basil anno 380. speaking of Peter saith i Serm. de iudicio Del. he is blessed what was placed in authoritie ouer the rest of the Disciples and to whome the keyes of the kingdome of heauen were committed c. k de moderatione in disputationibus seruanda S. Gregory Nazianzen shewing that there must be an order in all thinges taketh an argument from the Apostles whoe although they were all great yet they had one chief ouer all saith he you see how amongst the disciples of Christ all of theÌ„ indeed being great and of high degree and worthy election this maÌ„ was called the Rocke and had the foundations of the church committed to his charge and the rest of the disciples were content to be his inferiours S. Epiphamus Anno 390 saith k he res 51. He chose Peter to be the captayne of his Disciples And againe l in Ancorato this is he to whome it was said feed thou my lambes to whome the sheepfold was committed Cyrillus Hierosom anno 350. m Catech. 2. calleth Peter the most excellent Prince of the Apostles n lib. 12 in Ioannem cap 64 in Thesâ—â—ro si D Thomae credimus â—â—n opusculo conâ—rra Graecos Cyrillus Alexand. anno 4â—0 saith how the Prince and head of the rest first crieth out thou arte Christ the sonne of the liuing God And againe As Christ saith he receaued the scepter of the Gentiles church from his father going forth leader of Israel ouer all principallitie and power ouer all whatsoeuer it be that a uery thing might be subiect vnto him so did he committ fully and wholy vnto Peter and his successours Christ gaue that which was his owne to no other but to Peter himself only S. Chrysostome saith o hom 11. in matth he ordayned Peter to be the Pastour of the church which was to be And a little beneath God can only graunt that the Church which is to be notwithstandnig so many so great waues rushing out with their force one auery side do remaine immoueablâ— whose pastour and head behold the name of head vnheard of with Caluin is a fishermaÌ„ of meane degree And a little beneath The father did put Hieremie over one people p hom vlt. in IoaÌ„nem but Christ
wherefore this title he would haue to be reiected c. but it is neuerthelesse euident by other places that Gregory thought that the charge and principallitie of the whole church was committed to Peter c. and yet Gregory thought not that Peter was for this can so the forerunner of Antichrist These he which is so plaine that in place of much more that might be said I think this may suffice especially when to this day the Pope doth no lesse detest the title of vniuersall Bishop wherby he should acknowledg no Bishop in Gods church but himself then Gregory or Pelagius did THE 16. ARTICLE OF FREEVVILL THE CATHOLICKE DOCTRINE A man hath alwayes freewill as well in morale thinges that are good as euill and also perteining either to the saluation or destruction of the soul he is neuer bound or constrayned to any necessitie of syninge SCRIPTVRE a Reg 24.11 CHoyse is giuen thee of three thinges choose one of these which thou wilt that I may doe it to thee b 3. Reg. 3.9 Ask what thou wilt that I may giue it thee c Deut. â—0 25 Consider that I haue set before thee this day life and good and contrariwise death and euill c d V. 19. I haue proposed to you life and death blessing and cursing choose therefore life that both thou and thy seed may liue e Ica 14 8. Behold I giue before you the way of life and the way of death f Ecclesiasticus 15. V 14.17.18 He hath set before thee water and sier to which thou wilt stretch forth thine hand before man there is life and death good and euill what pleaseth him shal be giuen him g Ibid. cap. 30.10 Hee that could transgresse and hath not transgressed and doe euils and hath not done h Matth. 23. â—7 O Hierusalem Hierusalem how often would I gather together thy ChildreÌ„ as the hen doth gather together her chickens vnder her winges and thou wouldest not i Ioh. 7. â—7 Yf any man thirst let him com vnto me and let him him drinke k 2. Cor. 7.1 Hauing therefore these promises my Deerest let vs cleanse our selues from all inquination of the slesse and spirit l Ephes 5.14 A rise thou that sleepest and a rise from the dead and Christ will illuminat thee see therfore brethren how you walke warily not as vnwise but as wise redeeming the tyme because the dayes are euill m Phil. 4. â—â— I can all thinges in him that strengtheneth me n Coloss 4 5. Walke with wisdome to wardes them that be without redeeming the tyme. o 1. Tim. q 16. Attend to thy self and Doctrine p 1. Tim. 2.19 Let euery one departe from iniquitie that nameth the name of our lord c. if any man therfore shall cleanse him self from these c. q Hebr. 4.18 Let vs goe therfore with confidence to the throne of grace r Ibid. cap. 12 1â— For wich cause stretch vp the slacke handes and the loose knees and make straight the steps of your feet that no man halting erre but rather be healed Å¿ Ioan. 4.8 Approch to God and he will approch to you cleanse your handes yee sinners and purifie your hartes you double of mynd t 1. Pet. 1.22 In the syncere loue of Fraternitie from the harte loue yee one an other earnestly v 1. Ioan. â— 7 Little Children let no man seduce you x Apoc. â— 20 Behold I stand at the dore and knocke if any man shall heere my voice and open the gate I will enter into him and will supp with him and he with me FATHERS Pope ClemeÌ„t whoe liued in the Apostles tyme An. 80. lib. 3. recognit saith Y speake how doth God iudge euery man by his deeds according to truth if he haue not in his power to doe a thing if this be held all thinges are frustrate in vayne shall the studie be of following better thinges also in vayne are Iudges ouer lawes and punish them which do evill for they had not in their poweÌ„ to resist sin lib. de diâ—in nomi cap. 4. par 4. S. Dionisius Areopag anno 80. saiâ—k z But some man may say infirmitie doth not deserue punishment but pardon if therfore he could not resist perchaunce it might righty be obiected but if there begiuen forces from the chiefest good God whoe as holy writinges teach doth giue simply sufficient to all it is not to be pardoned S. Ignatius Disciple to S. Iohn Euangelist a in epist ad Magne sianos saith for as much as our actions themselues haue their rewardes and Life is promised to obedience but death to disobedieÌ„ce and euerie one that hath chosen either this or that doth follow that which he hath choseÌ„ let vs fly death and choose Life And a little beneath if any man giue himselfe to pietie he is the man of God if to wickednes of the Diuell this is not done by nature but by the seedome of the mynde S. Iustine Martyr anno 150. saith b in Apolegia ad imperatorem Antoninum vnlesse mankinde caÌ„ both fly foul and vndecent thynges and follow fayre and good thinges of his owne freewill it is without all cause and blame of theires howsoeuer thinges be done But wee teach that he can of his owne free will and accord both doe well and ill And in the same places nei-should he be worthy of reward or prayse if he did not choose a good thing of his owne accord S. Iraenaus anno 160. saith c lib. 4 ca. 71. where Christ saith how often would I gather together thy sons thou wouldest not doth manifest the Law of freewil in man because God made him free from the begining And he Concludeth they which doe good workes shall receaue glorie and honour because they haue done good when they might doe euill but those which doe not worke this good shall receaue the iust iudgment of God because they haue not done good when they might haue done it Obserue also heere an excellent testimonie of the merites of good and evill workes S. Clâ—â—â— Alexand. anno 190. saith d lib. 1. 〈◊〉 because free Chov and desire doth first make sinnes punishementes are worthyly inflicted Et infra which thinges when they are so both to be free from ignorance and from euell and delightfull choise and aboue althinges not to assent vnto those deceiptfull phantasies and sightes is placed in our power S. Athanasius anno 340. saith e oratione contra idola circa principiuÌ„ The soul is free and at this owne will for as it can incline it selfe vnto good Et infra which when it doth behold the free commaund and will of it self it doth perceaue it self to be able to vse the members of the bodie vnto both partes both vnto those which are and vnto those which are not but those which are I call good those which are not
the wildernes being produced he saithâ— this same wee ought to doe wherby saluation is brought to our soules yea wee ought to be hold Christ crucified in such manner of Images and belieue in him CALVINS DOCTRINE p lib. 1. c. 11. ¶ 5 de Imaginibus I know saith he that it is vsuall and more then common that Images are idiotes booke This Gregory said but the holy Ghost speaketh far otherwyse so that if he had bine taught in his schoole he would neuer haue spoken so q ¶ 7 wher for if Papistes haue any shame let them neuer hereafter vse any more this refuge Images are idiotes bookes and by and by he saith but these pictures and statues which they dedicate to Saintes what are they but the examples of most filthy luxurie and obscuritie so that if any maÌ„ would fashion himself to these he were worthy of a bastinado yea stewes afford whores more shamfast and modest then temples or churches do those which they call the Images of virgines they fayne also a habit to martyres no lesse vndecent let them frame therfore ther idols at least with a little shame that they may ly with a little more modestie then to say that they are bookes of some sanctitie but wee will also answere this is not the way to teach the faithfull people in holy writ And a little beneath to what end therfore were there so many woodden stone siluer and gold crosses erected in churches euery where r Ibid. ¶ 9. let them looke hither therfore whoe seeke miserable pretences to defend this execrable Idolatrie wherewith true religion hath bine drowned and ouerwhelmed this many ages Images say they are not taken for Gods Å¿ ¶ 13. but this being omitted let vs consider heere by the way whether any Images at all be necessarie in Christinian churches first therfore if the authoritie of the primitiue Church moue vs let vs remember for the first 500. yeares wherin religion and more sincere doctrine did as yet florish and spread it self that Christian Churches commonly were free from images But how impudent a lye this is may appeare by that which hath bine said before An old condemned Heresie Nic. eph lib 16. ca. 27. The Second Counsell of Nice anno 789. pronounced against Image breakers and spoylers of monasteries But Xenaius a Persian first of all taught that the images of Christ and his Apostles and Saintes were not to be worshipped THE 26. ARTICLE Of Purgatory and Lymbus Patrum THE CATHOLICKE DOCTRINE Besides heauen and Hell there is Purgatory to witt a place or middle state after this life wherin the soules of many faith full for their veniall sines or negligence and intermission of due satisfaction for their mortall sins are purged more fully by suffering a temporall punishment before they passe from thence vnto Paradise and the possession of the ioyes of heauen SCRIPTVRE Lymbus Patrum a Osce 6.3 HE will reuiue vs after 2. dayes in the 3. daye he will rayse vs vp c. b Lath. 9.11 Thou also in the blood of thy testament hast let forth thy prisoners out of the lane where in is no water c Luke 16.22 And was carried by the Angels into Abrahams bosome d Hebr. 11.40 Ecclesiast 24 45. That they with out vs should not be consummate I will penetrate all the inferiour partes of the earth and wil behold all that sleep and will illuminat Purgatorie e Matt. 5.27 Amen I say to thee thou shalt not goe out from thence til thou repay the last farthing This place S. Cyprian takes for Purgatorie And he that shall speake against the holy ghost Epist 52. ad Anton. num 6. cap. 12.2 it shall not be for giuen him neither in this world nor in the world to come out of this place S. f de ciuit Dei l. 21. c. 1 and S. Greg Dâ—al l. 4. cap. 9. Austine proueth Purgatory also S. Gregory g Act. 2.24 Loosing the sorrowes of Hell out of this place S. h August lib. 12. c. 13. de Gent. ad lit Austine proueth purgatory for saith he Christ himself was not in paynes but to send other men of those doulours of Hel wherewith it was impossible himself should be touched i 1. Pet. 3.19 See Rhem test Annot. vpon this cap. and verse And he preached to them also that were in prison out of these words S. Cyprian Augustine and the fathers proue Christes descension into hell and Purgatorie k 1. Cor. 3.15 But himself shal be saued yet foe as by fier l Apoc. 5.13 And euery creature that is in heauen and vpon the earth and vnder the earth and that are in the sea and that are therein all did I here saying c. benediction and honor and glorie and power for euer and euer m Phil. 2.10 That in the name of Iesus euery knee bowe of the celestials terrestrials and infernals n 2. Tim. 1. v. 18. Our lord graunt him to find mercie of our lord in that day See also a very forceable place 1. Iohn 5.16 FATHERS S. Cyprian anno 240. saith o lib 4 epist 2. It is one thing to be purged a longe tyme for sins by torment and clarified by a longe fier and an other thinge to purge all sins by passion and sufferinge Origen anno 230. saith p hom 6. in Exod. he that is saued is saued by fier so that if a man haue some thing mixed with lead that the fier doth purge and resolue that all may become pure gold S. Gregorie Nyssen anno 380. saith m Orat pro mortuit either being purged in this present life by prayers and the studier of wisdome or hauing made satisfaction after his death by the furnace of the purging fier he would returne to his former felicitie Et infra hauing left his body he cannot be made partakers of gods diuinitie vnlesse the purging fier take away the spots mixed in his minde And againe others after this life purge their spots by the fier of purgatorie S. Gregory Nazianzen anno 380. saith n Orat. In â—lumina they shal be Baptized in their other fier wich is the last baptisme neither is it only more crueller but also longer which doth feed on hard matter lyke iron and doth coÌ„sume the lightnes of vice S. Basil anno 380. saith o in cap 9. Esaiae if therefore wee haue made knowne our sinne by coÌ„fession wee haue already made the growing grasse to wither which certainly the fier of Purgatorie would haue oÌ„csumed deuoured Et infra he doth not theaten vtter ruen and destructioÌ„ but sheweth the purgation according to the Apostle p 1. Cor. 3 1â— But him self shal be saued yet so as by fier S. Eusebius anno 520. saith q Euseb Enis leatus hom de Epiphania This infernall payne doth exspect those whoe hauing omitted and not obserued their baptisme shall perish
written Againe h lib. de virit Eccles c. 15. heere peraduenture thou wilt say read how Christ commaunded them to be receaued that would paste from heresie vnto the church this neither doe I nor you manifestly read c. therfore because it is no where read wee must belieue the testimonie of the church which Christ testifieth to be true Againe i epist 111. But those thinges which wee keepe not written but deliuered and which indeed are kept through the whole world are giuen to proceed either from the Apostles or generall councels whose authoritie in the church is most wholsome commauÌ„ded and ordayned to be kept as that the passion of our Lord Resurrection Ascension into heauen and coming of the holy ghost from heauen is celebrated with an yearly solemnity THE ADVERSARIE Wheras S. Chrysostome saith that the Apostles did not deliuer all by writing but many thinges without which are as worthy credit as the rest k M. whitaker de Sacra Scriptura pa. 678. M. Whitaker answeareth no otherwyse thervnto then by saying That it is an inconsiderate speach and not worthy so great a Father Also wheras S. Epiphanius saith wee must vse traditions for the scripture hath not all thinges because the Apostles deliuered certayne thinges by writinge and othersome by tradition with whome agreeth S. Basil as aforesaid to whome l in his conclusions annexed to his conference the 1. conclu pag. 689. M. D. Raynoldis answeareth saying I take not vpon me to coÌ„troll them let the church iudge if they considered with aduise inough c. Concerning the fathers of the Latine Church S. Austine only being most approued by our aduersaries as in the beginning of this treatyse shall serue for all whoe is so playne and euidently confessed by our aduersaries that m See him in M whitgistes defence c. pag. 103. Carthweight saith to allow S. Austines saying is to bring in Popery againe And that if S. Austines iudgment be a good iudgment then there be some thinges commaunded by God which are not in the scriptures and ther vpon no sufficient doctrine is conteyned in the scriptures To that former saying of S. Eusebius n M whitaker de Sacra Scriptura pa. 668. Chem. exament par 1 p. 87. 89. 90 M Folk against Purgatory pag. 62 3â— 97. c. against Mâ—â—â—all pag 17â— 17â— against â—â—ist mot pag. 35. 36 M whitaker vb supra pag. 978 685. 690 695 696. 970. 663. M Whitaker answeareth saying That this testimonie is plaine inough but in no force to be receaued because it is against the scriptures Adde now but heervnto that Chemnitius doth reproue for their lyke testimonie of vnwritten tradition Clemens Alex. Origen Epiphanius Ambrose Hierome Maximus Theophilus Basil Damascen c. That M. Furke also confesseth as much of S. Chrysostome Tertullian Cyprian Augustine Hierome c. And lastly that M. Whitaker acknowledgeth as much of all these Fathers See the 10. article where necessitie of tradition is very plainly confessed which is heere omitted fol. 15. LVTHERS DOCTRINE Luther saith o in comm cap. 1. ad Galat neither ought any other doctrine be taught and heard in the church then the pure worde of God that is the holy scripture for Doctores or other Authors with their doctrine let them be accursed Againe p tom 7. ger fol. 29. heere in this place I will repeat my growne worke or foundation where vpon I rely which ought infallibly be kept of all to wit that all thinges which are done without the scripture specially in thinges perteyning vnto God doe proceed from the Diuell And q lib. de serâ—â— arbitrio wee receaue nothing but the holy scriptures r in locis comm de libertate Christian Melanchthon calleth tradition for the inuocation of Saintes simple life and all such lyke that are not written the doctrine of Diuels Et ibidem more ouer also saith he when tradâ—â—ions speake of thinges of their owne nature yet they becom wicked and the doctrine of Diuells in respect of errours which are also propounded and defended to writ That they merit remission of sinns that workes wherby God sheweth himselfe to be honoured are the worship of God or that Bishops haue power to institute such worships CALVINS DOCTRINE Caluin saith Å¿ lib 4. instit cap 8. ¶ 8. Let this then stand for a maxime or generall ground That no other then the word of God ought to haue place in the Church which word is conteyned first in the law and the Prophets next in the Apostles writinges Agiane t ca. 10. ¶ 8. â— therfore wee accompt all constitutions or decrees wicked in whose obseruation the worship of God is fayned to be placed Agiane v ¶ 9. ordinances which they call ecclesiasticall where with the Pope and his clergie burden the Church wee say they are pernitious and wicked but our Aduersaries defend them to be holy and wholesome Againe x ¶ 18. But now to referre the beginning of traditions to the Apostles wher with hither to the Church hath beene oppressed was a meere forgerie or fals hood y ¶ 19. But they obiect this hath beene an ancient opinion that what was done with one consent in the vniuersall Church hath alwayes beene thought to proceed from the Apostles them selues for which they Cyte Augustine as a witnes who saith that those thinges which are obserued through the whole world may well be thought to haue beene ordayned by the Apostles them selues or Generall Councells whose authoritie in the church is most wholsome z ¶ â—0 but that I may not be troublesome I will produce only one example yf any man aske them from whence they haue theire holy water presently they answer from the Apostles as if histories doe not attribute this inuention to I knowe not what Bishope of Rome c. Ibid. what soeuer it be I will neuer graunt that this came from an Apostolicall Spirit c. nether doe I respect it that else where the same Augustine doth ascribe other thinges also to the Apostles for because it hath nothinge but coniectures they ought not to giue their iudgment of soe great a matter Againe a ¶ â—7 this alwayes is only to be excepted in these obseruations of the Apostle Paul that all thinges be done decently and in order least they be thought either necessarie vnto saluation and so binde consciences with religion or be referred to the worship of God and so there may seeme to be some piety in them An old condemned Heresie August 〈…〉 cap. 〈…〉 con◠〈…〉 The Arian Heretickes would by no means receaue the traditions of the church and vnwritten word of God as Maximinus himself an Arian Bishop teacheth which heresie afterwardes many others imitated as Nestor Dioscorus Eutyches c. as you may see in the seuenth Synode 〈◊〉 THE 29. ARTICLE Of the 7. Sacraments THE CATHOLICKE DOCTRINE All the Sacraments of the new testament
drunke out of a goblet because this is as great a gift bestowed vpon them by God to testifie and assure vnto vs his loue towardes vs c. For Sacramentes are thesame vnto vs from God that messengers of ioyfull tydinges are from men or pledges in makinge bargaines to witt which indeed doe not giue any grace of them selues but doe declare and shew it Againe e ¶ 2â— peraduenture saith he those immodest prayses of the Sacramentes which are read in the Fathers touching our signes haue deceaued those miserable Sophisters like vnto that of Augustine whoe said that the Sacramentes of the old law did only promise our Sauiour but ours giue saluation therfore because they did not consider that such manner of speeches were hyperbolicall they did promulgate theire hyperbolicall articles or doctrine c. Also it is necessarie that readers should briefly be admonished of this thing that what soeuer these Sophisters triste concerning the very work done or bare receauing of the Sacrament it is not only false but doth also contradict the nature of a Sacrament THE 31. ARTICLE Of Baptisme and the Necessitie therof THE CATHOLICKE DOCTRINE Baptisme being heauenly ordayned is of necessitie required as the meaÌ„s vnto saluation wherfor in case of necessitie and absence of the ordinary minister the administratioÌ„ therof is permitted also to lay people SCRIPTVRE a Iohn 1. â— VNlesse a man be borne againe of water and the Spirit he cannot enter into the kingdome of God b Matt. 28.19 Going therfore teach yee all nations baptizing them in the name of the Father and of the son and of the holy ghost c Titus 3. â— He hath saued vs by the lauer of regeneration and renouation of the holy ghost FATHERS d de Baptismo cap. 7. Tertullian anno 200. saith To conclude this matter their remaynes that I speake of the obseruation also of giuing and receauing baptisme It is true the chief priest which is the Bishope hath the power to giue Baptisme afterwards the priest and Deacon yet not without the authoritie of the Bishop for the honour of the church which being respected peace is conserued otherwyse also lay people haue right and power Et infra Let it suffice to wit that thou vse it in necessitie as the condition of the place tyme and person doth require for then the ayde of the next at hand is accepted when the circumstance of the daunger doth vrge For he shal be guiltie of a lost man that doth omit to performe that which he might freely doe e homil 14. in Lucam Origen anno 230. saith Because by the SacrameÌ„t of baptisme the filthines of natiuitie is washed a way therfore children are Baptized For vnlesse a man be borne againe of water the spirit he shall not enter into the kingdome of heauen f lib 2. de Abrahamo cap 11. S. Ambrose anno 380. saith vnlesse a man be borne againe of water and the holy ghost he cannot enter into the kingdome of God for as much as he excepteth none no not an infant not any although preuented by necessitie let them haue that secret freedome from paynes but I know not whether they haue the honour of the kingdome g ad Episcopos per Lucaniam Brutios constitutes cap 9. S. Gelasius Pope anno 496. saith let not DeacoÌ„s presume to baptize without the Bishop or a priest vnlesse they being farre absent necessitie compell them which also after tymes is graunted to lay Christians to do h Aduersus Luciserianos cap. 4 S. Hierome anno 380. saith neither priest nor Deacon without leaue of the Bishop hath licence to baptize which often tymes wee know not withstanding is lavvfull for lay people i lib. 2. cap. 20. S. Prosper anno 450 saith neither may wee thinke those vvhich haue not the Sacrament of regeneration to perteyn to any fellovvship of the blessed k epist 28. ad Hieronymam S. Augustine anno 400. saith Blessed S. Cyprian not making any nevv decree but keeping the firme faith of the church to correct those that thought an infant vvas not to be baptized before the eight day of his natiuitie sayd that not the flesh but the soule should perish and also together with the rest his Bishops did iudge that the new borne might presently and lawfullie be baptized l lib. 3. de Orig anunç ca. â— Againe doe not saith he belieue doe not say doe not teach that infantes before they are baptized being preuented by death can come to the pardon of originall sin if thou wilt be a Catholicke m epist ed â—ieron Againe whosoeuer shall say that children which depart this life without participation of that Sacrament shall haue life in Christ this maÌ„ certeinly doth condemne the whole church when therfore they runne and make hast to haue children baptized they belieue without all doubt that otherwyse they can by no mens haue life in Christ THE ADVERSARIE n Centur 3. c. â— col 125. lonc 16. col 28. l. 50. col 14â— l 4 Century-vvriters saith that Origen Tertullian and Cyprian make mentioÌ„ how that the baptized persons were accustomed to be signed with the signe of the crosse with sundry other ceremonies in the vse therof as the priestes consecrating of the water of baptisme abrenuntiation triple immersion vnction c. See also o S. cyprian l. 1. epist vlt. ante med for Ceremonies in Bapt. see Beza in epist Theolog. epist 8. S. Cyprian himselfe where he saith It is necessarie that the water be first purified and sanctified by the priest p Cartwright 522 516. M Cartvvright saith that Augustine was of opinion that children could not be saued without baptisme see M. Whitgiftes defence q Bal. decad 5 Serm 8. pa. 1049. Also Bullinger and Musculus affirme that Augustine and many fathers were of the same opinions In so much that r muse Loc. comm debap pag. â—08 Caluin confesseth saying the Fathers heere vpon doubted not almost from the very beginning of the church to vse the baptisme of lay persons in daunger of death Å¿ Caluin instit l 4 c. 15. sect 20. Concerning chrisme or confirmation Caluin saith if any man will defend such manner inuentions by antiquitie I am not ignorant how old the vse of chrisme and breathing in baptisme is and how that not longe after the Apostles the supper of the Lord was taynted with rust cap. 17. sect 4. Also t Chem examen part 2. p. 58. 64. 65. Chemnitius reprehendeth S. Cyprian The Laodicene Councell Pope Melchtades Cornelius and Tertullian for the same u ministers c in their a beridgment c. pag. 42. Also the ministers of lincolne Diocesse charge Tertullian Cyprian and Ambrose with errour of vsing the crosse in confirming those that were baptized c. To conclude x tom 9 in epist Ioan. tractat 3. S. Austine saith The spirituall anoynting is the holy ghost
who haue dayly offered my pretious body and blood i lib. de velandis virginibus Tertullian anno 200. saith it is not permitted that women should teach or speake in the church nor Baptize nor offer k in epistola ad SmirneÌ„ses S. Ignatius anno 100. saith it is not lawfull without a Bishop to offer or sacrifice or celebrate Masses l lib. 4. aduer haeres cap. 32 ad finem S. Irenaeus anno 160. saith Christ the new oblation of the new testament that is to say of his body and blood which the church haueing receaued from the Apostles â—hee offereth vnto God through the whole world m Sermo de defunctis S. â—thanasâ—us anno 340. saith The oblation of the vnbloodie sacrifice is our propitiation n Sermo de câ—m Domini lib. 2 epist 〈◊〉 Oâ—â—cilium S. Cyprian anno 240 saith That the Eucharist is a holocaust to purge our sinnes And againe yf Iesus Christ our Lord and God be himself the high priest of God the Father and offered sacrifice to God the Father and commaunded this to be done in remembraunce of him verily 〈◊〉 performeth the office of a priest in place of Christ that â—â—â—â—ateth that which Christ hath done and he shall offer the true and full sacrifice to God the Father then in the church if he begine in such manner as he saw Christ offer o in Liturgia S. Basil anno â—80 saith make vs worthy to stand with a pure hart before thee and to minister vnto thee and offer the reuerend sacrifice for the aboliâ—hing our sins and reconciliation of thy people p Cateches S. â—â—ystâ—g S. Cyrill of Hierus anno 350 saith wee offer Christ slaine for our sins to the end wee may procure his fauour who is most mercifull both for our selues and for them q oraâ— de re◠〈…〉 c. S Gregory Niss anno 380 saith our Lord preuenting the violence of the Iewes offered himâ—elf a sacrifice being himself both priest and lambe but thou wilt say vnto me when was this done euen then when he gaue to his familiar friends his body to eat and his blood to drinke and that which himself did he commaunded his ministers to doe the same r homil â—4 in 1. ad Cor. S. Chrysostome saith anno 380. That instead of sacrifices and killing of brute beasts he commaunded himself to be offered Againe Å¿ homil in epistol ad Hebrâ—â— not many Christes saith he but one Christ is offered in many places being whole Christ in this place and in that place one body not many bodies Againe t in psal 95. the number of sacrifices in the law were great without number all which new grace coming afterwards vnto vs it doth imbrace them or comprehend them in one sacrifice establishing one true oblation Againe v in a homiâ— in 2. Tim. 1. The sacred oblation it self whether Peter or Paul or any other priest of any worth doe offer it is the same which Christ himself gaue to his disciples and which priestes also do now make this oblation hath nothing lesse then that hadd why so because maÌ„ doe not sanctifie this but Christ who sanctified that before for as the words which Christ spake be the same that the priest doth now pronounce so the oblation is also the same Againe x lib. 6. de Sacerdotio The priest saith he being an embassadour maketh intercession and prayer vnto God for the whole world that he would forgiue the sins of all men both liueing and dead y in Liturgia Againe make vs vvorthy to offer vnto thee giftes and sacrifices for our sins and the iniquitie of the people z in 1. cap. S. Lucae S. Ambrose anno 380 saith vvhen vve sacrifice Christ is present Christ is offered Christ is sacrificed because Christ our pasouer is offered Againe a lib. 1 de officiis cap 4â— in psalme 8. lib 5. epist 3â—8 Christ offereth himself as a priest to forgiue sins Againe although Christ be not now seene to offer yet he doth offer vpon earth when his body is offered Againe I continued in myne office saith he I beganne to say Masse and to pray vnto God in the oblation that he would be mercifull b trâ—ct 2. in Exodum S. Gaudentius anno 390. saith In the shadow of that legall passouer one lambe was not slayne but many because one vvas not sufficient for all c and the same lambe being offered through all chrches in the mysterie of bread and wine it refresheth being belieued it quickeneth being consecrated it sanctifieth the consecrators this is the flesh of the lambe this is his blood c in commeÌ„tario cap 1. ad Tâ—â— â—n S. Hierome anno 380. saith if lay men be commaunded to absteyn from their wiues for prayer vvhat shall vvee think of a Bishop vvho must dayly offer immaculate sacrifices vnto God for his owne sins and the sins of the people d quaest 57. in leuiticum S. Augustine anno 400. saith by those sacrifices this sacrifice wherby true remission of sins is obteyned was signified Againe e lib 4 de trâ—â—â—t cap. 14. what more acceptable thing saith he can be offered or receaued then the flesh of our sacrifice made the body of our priest Againe f lib. contra aduersatios legis cap 20. Malachie 1. v. 11. expounding that place of Malachie he saith The church by the successours of the Apostles offereth the sacrifice of payse in the body of Christ Againe g in omni loco offertur lib 18. de ciuitate Dei cap. â—6 for as much saith he as they may see in euery place euen from the rising of the sunne vnto the letting that this sacrifice is offered vnto God by priestes according to the order of Melchisedech they cannot deny but that the sacrifice of the Iewes of whome it is said I haue no w ll in you hath ceased or else they exspect another Christ h lib. 1. demonstrat Euang cap. vlt ad locuâ— Mal. cap. 1. S Eusebius anno 330. Cesariensis Therfore wee sacrifice vnto almightie God a sacrifice of prayse wee sacrifice vnto God a full sacrifice which carrieth a sweete smelling odour and most holy sacrifice wee sacrifice a pure sacrifice after a new manner according to the new testament S. Gregory 1. Pope i lib. 4. Dialog cap 58. anno 1600. saith This victime or sacrifice doth marueilouslie deliuer a soule from eternall destruction and doth also renew vnto vs in a mysterie that death of the only begotten who although rising againe from the dead he doe not now dye and death shall no more triumph ouer him yet liueing in himself immortallie and vncorruptiblie is sacrificed againe for vs in this mysterie of the holy sacrifice for his body is receaued there his flesh is giuen for the saluation of the people his blood is now powred out not into the handes of the vnfaithfull but into the mouâ—hes
into their mynd by how much the more greater thou art so much the more humble thy selfe in all things k cap. 8. Againe also no fruitfullnes of the flesh can be compared to holy virginity but because it is dedicated vnto God it is honoured which although it be kept in the flesh yet the spirit is kept in religion and deuotion and hence it is also that virginity of the body which continency doth vow and keepe is spirituall hom 23. in librum num Origen anno 230. saith It is certen saith he that the perpetuall sacrifice is hindred by such as serue the necessities of matrimonie wherfor it seemeth vnto me that it belongeth vnto his office only that doth continually and perpetually vow chastity S. Eusebius anno 330. saith lib. 1. demoÌ„strat Euangel cap 9. notwithstanding it be cometh such as haue receaued holy orders and are imployed in the ministry and worship of God to keepe themselues euer afterwards from the company of a wife Epiphanius anno 390. saith ad finem operis contra haeaeses holy priesthood is receaued for the most part either of virgines or of solitory men or if these doe not suffice for the ministery then it is receaued by such as absteyne from their owne wyfes and if any maÌ„ haue beene from the beginning a continent widower he may haue the place of a Bishop priest Deacon subdeacon c. Againe haeresi 59. quae est Catharorum but saith he the church receaueth not him that hath a wyfe yet liueing and getteth children but him that doth containe himself from his wyfe or hath liued in widow hood S. Chrysostome anno 380. saith hee did not say homil de paticutiae Iob. a man of one wyfe to this end that it should now be obserued in the church for it behoueth a priest altogether to be adorned with all chastity S. Greg. Nyss anno 380. saith lib. de virginit cap. vltimo how doest thou fullfill the priesthood of God that art for this only end annoynted to offerre vp sacrifice how wilt thou offerre vp these things vnto God that doest not obey the law which forbideth thee to handle holy thinges vnpurely as if thou should desire God to appeere vnto thee and tell the some cause why thou shouldest not obey Moyses who said vnto the people that they should abstayn from marriage therby to be hold the sight of God S. Ambrose anno 380. saith lib. 1. de efficijs cap. vlt. you know that it is apure and an immacualate ministerie and not to be violated by any company of wedlocke and that being of a sound body and vncorrupted shamfastnes absteyning altogether from the company of wedlocke you doe receaue the grace of that holy ministery which I would not therfore omitt because some that gouerne the ministerie or priesthood in many secret places haue begotten children Againe saith he o epist 82. ad Eccl. Vercellensem The Apostle said one haueing children not one begetting children Againe p in comm 1. epist ad Timoth. cap. 1. euer afterward saith he they are restrayned from the vse of a woman Againe q Item in cap. 3. if the Apostle saith he did commaund the common people to absteyn for a tyme therby to giue themselues the more feruent vnto prayer how much more did he commaund leuites and priestes whome it behoueth to pray night and day for the people committed vnto them for they ought to be more pure then others because they are the agents of God or that deal for God lib. contra vigilantium Grecae principium S. Hierome anno 380. saith what will the churches of the East doe that which they of Aegipt and the Apostolicall seat doe which receaue for clergy men either virgines or such as are continent or if they haue wyues they cease to be husbands Againe r in sine Apologiae pro libris contra Iouinianum Bishops saith he priestes and Deacons are chosen either virgines or widowes or certenly after priesthood they remayne chaste Againe Å¿ in comm ca. 1. ad Tit. if lay-men saith he be commaunded to absteine from the companie of their wyues for prayer what must wee think of a Bishop whoe doth dayly offerre vp pure sacrifices vnto God for his owne sinnes and the sins of the people Item lib. 1. contra Iouinianum Againe saith he if a virgin be married saith the Apostle she hath not sinned not that virgine which hath once dedicated herself to the worship of God for if any of these shall marrie she shall haue damnation because she hath made her first faith voyd or frustrate for virgines that are married after consecration are not so much adulterous as incestuous lib. ad Iulianum de bono viduitatis cap. 9. S. Augustine anno 400. saith In the continencie of widowhood the excellencie of a more large gift is sought which being obteyned and chosen and offered vp for the due of the vow they cannot only now not marrie but also if they be not married it is damnable to desire it for that the Apostle might signifie as much he did not say they are married in Christ but they wil be married hauing their damnation because the faith or promise of the vow being broken it is condemned Against the friuolous obiections and excuses of impudent heretiques vvherin they pretend that it is not possible for a man to vovv and performe his vovv of chastitie or continencie Origen saith tract 7. in Matth. It is a great thinge for a man to geld himself for the kingdome of heauen all men doe not receaue this to whome it is giuen and it is giuen to all men that desire such a grace from God S. Greg. Naz. saith all men doe not receaue this in orat 30. quae incipit Iesus qui piscatores elegit but those to whome it is giuen add now saith he thus much that it is verily giuen to them that will and that doe giue themselues vnto it S. Chrysostome saith Christ saith he sheweth vs that wee may keep perpetuall virginitie saying homil 63. in Matth. there are Eunuches which from their mothers wombe c. all doe not take it but vnto whome it is giuen it is giuen to them that doe freely and of their owne accord chuse it which therfore he said to shew that wee need help from aboue which certenly is prepared for all if wee wil be come conquerours in this contention homil 16. in epist ad Hebr. Againe doe not say saith he I cannot liue continent for many cannot because they wil not for if all would all might performe it therfor S. Paul saith I vvould that all men vvere as I myself am because he did knowe that all men might be as himself vvas this he vvould neuer haue spoken if it had bine impossible These S. Chrysostome THE ADVERSARIE anno â—83 for Pope Damasus see S. Hierome in Apolog. ad Pamach cap.
As for them they were not instructed out of the word of God M. Whitaker against Duraeus saith what thou canst not ouercome by Scripture thou wilt with out doubt effect by the testimonies of Fathers c. Therfore you shall not expect that I do in particuler confute these theire errours The Century-vvriters and Abraham Scultetus say That Clement did euery where affirme free will and that it appeareth that not only all the Doctours of that age were in this manner of blindnes but also that it grew a mongst pastours c. And that the most auncient Fathers Cyprian Theophilus Tertullian Origen Clemens Alexandr Iustine Irenaeus c. erred in this point Luther calleth S. Hierome Ambrose Augustine and others Iustice-workers of the old Papistry or Papacy Of certayn Fathers in particuler Petrus Alexandrinus Peter Martyr reproueth him saying Petrus Alexandr In his comm places in English part 4 pag. 255. attributheth more to the outwarde Aulter then to the liuely temples of Christ Optatus Peter saith where Optatus against Permenianus saith vbi supra What is the Aulter euen the seat of the body and blood of Christ Cent 4 c. 6 col 409. line 25 But such sayinges as these saith Peter Martyr edified not the People the same say they Century-vvriters S. Ignatius M. Cartvvright saith In his 2. reply vlt part part 264. M wotton in his def of M Parkins c pag. â—39 349. Ignatius calleth the communion table vnproperly an Aulter M. Wotton saith I say plainly saith he this mans testimonie is nothing worth because he was of little iudgment in Diuinity S. Ambrose M. Fulke saith That Ambrose M. Fulk in his confut of Purgat pag. 320. 325. allowed prayer for the dead and that it was the common errour of his tyme. S. Augustine M. Fulke saith Augustine blindly defended it vbi supra Chem examen part 3. pag 211. Musc loc comm pag. 299. Chemnitius saith These Austine doth without the Scripture yeelding to tyme and custome Musculus saith Austine did inconsiderately affirme the Sacramentes of the new testament to giue saluation Iustine Martyr Cent. 2. col 207. lin 40. Century vvriters say Iustine Martyr extolled to much the libertie of mans will or freewill Chrysostome Cent. 5. col 2178. Century-vvriters say Chrysostome handleth impurely the Doctrine of Iustification and attributeth merit to woorkes Luther against Certayne in particuler tom 2. wittemberg lib. lib de seruo arbitrio printed 1603 pag 72 7â— 275. and 3â—7 Alâ—o in Collo 〈◊〉 mensalibâ—â— cap. de Patribus Ecclesiae In the writinges of Hierome saith he there is not a word of true faith in Christ and sound religion Tertullian in very superstitious I haue holden Origen long since occursed Of Chrysostome I make no accounte Basil is of no worth he is wholy a Monke I way him not of a hayre Cyprian is a weake Deuyne c. affirming there yet further that the whole Church did degenerate in the Apostles tyme And that the Apology of Phillippe Melanchthon doth far excell all the Doctours of the Church yea euen Austine himselfe These Luther in his deâ— of M Parkins c. pag 491. To conclude M Wotton saith But the Fathers are not for vs what then is nothing true that cannot be confirmed by their testimony c. But to say that the true Church immediatly after the Apostles tymes became adulterous and corrupt which the most with Luther a boue said affirme it most absurd first because the visible true Church was no more then made hereticall or corrupt by the Churches reuolted Children in those dayes then Luthers like late dispersed Doctrine maketh our now Church to be Lutheran Secundly if other wyse the Church so presently after the Apostles tymes ceased to be a virgin and so became adulterous and corrupt who seeth not then the blasphemy thence ensuing for in what one age from the Apostles tymes to this present may the Church then be thought to be preserued chast Thirdly it is against manifest Scripture as in the tract where the Church cannot erre see more at large Wherfore once more to conclude this controuersie receaue this one senteÌ„ce from that weake deuyne according to Luther S. Cyprian in which you may at least see the opinyon of the Church in his days Lib. de veritate Ecclesiae The spouse of Christ saith he cannot be adulterated shee is vncorrupt and Chast c. By these you may in part vnderstand what esteeme is made of those first Doctors and prelates of Gods Church though in the tract where they appeal to the Fathers and in that where the Church cannot erre freely confessed to be most holy learned and deuynely inspired such is the malapert obstinacie and blind ignorance of heresie that when it hath as to the most infallible interpreter and Doctor of our Sauiours will made appeall and find it thus plaine and absolute that it will by no means beare any colourable glosse then I say it doth thus impudently reiect it with all opprobrious speeches and blasphemous sentences THE 45. ARTICLE The Continuall purity of the Roman Church acknovvledged by our Aduersaries M. D. lib de Antichristo cont Sanderum pag 5. M. Fulke in his confutat of Whitaker acknowledgeth no change in the Roman Church for the first six hundreth yeares after Christ M. Fulk saith The Church of Rome retained by succession vntill Tertullian dayes viz anno 200. that faith which it did first receaue from the Apostles Purgatory pag. 174. Zanchius de vera religione pag. 148. The same affirmeth Hierome Zanchius a Protestant And where one of our Catholicke writers vrgeth the succession of the Roman Bishops according to the example of Irenaeus M. Fulk vbi supra pag. 372. 373. Cyprian Tertullian Optatus Hierome Austine and Vincentius Lyrinensis M. Fulke saith the reason why these men specially named the Church of Rome was because the Church of Rome at that tyme as it was founded by the Apostles so it continued in the Doctrine of the Apostles In his conference which M Hart. pag. 443. M. D. Reynolds being prouoked in the same kind acknowledgeth in lyke manner that the succession of the Roman Bishops was a proofe of the true Church and faith in the tyme of Augustine Epiphamus Optatus Tertullian Irenaeus c. In his retent c. pag. 85 M. Fulk saith yet further The Popish Church is but an hereticall assembly departed from the vniuersall Church of Christ longe since Austines departure out of this life to witt long after they yeare 400. wherin S. Austine liued In his reply to M. Harding pag. 246. M. Ievvell sayth That as well S. Austine as all other holy Fathers did well in yeelding reuerence to the Sea of Rome c. for the purity of religion which was there preserued a long tyme with out spot Instit l. 4. c. â— sâ— This matter being so freely confessed wee will conclude with Caluin who
saith of vs they indeed set forth their Churches very gloriously c. they report out of Irenaeus sect 3. Tertullian Origen Augustine and others how highly they esteemed this succession Considering saith he it was a matter out of all doubt that from the beginnig euen vntill that tyme nothing was changed in doctrine the foresaid holy Doctors tooke in argument that which was sufficient for the ouer throwing of all new errours to witt In his institutions in freÌ„ch printed at Geneua by Conradus â—adius anno 2562. that they viz. heretickes oppugned the doctrine which euen from the very Apostles theÌ„selues had bine inuiolable and with one coÌ„sent retayned Againe It was a thing notorious saith he with out doubt that after the Apostles age vntill those forsaid tymes no chaung was made â—n Doctrine neither in Rome nor many other citties So plainly do our learned aduersaries coÌ„fesse that no chaÌ„g of faith was made by the Roman church from the Apostles age vnto the tymes after S. Austine c. being as I said 400. yeeres after Christ To proue that to charge heretickes with the succession of Roman Bishops meintayning alwayes one and the same faith was the practise and custome of those auncient Fathers is a labour saued being already so liberally confessed but for better satisfaction receaue this one saying of S. Hierome in Apolog. 2 Adu Ruffinum demaunding of Ruffinus saying how doth he call his faith that which the Roman church teacheth if he answere the Roman then wee are Catholickes The church being thus acknowledged to haue continued the first 400. yeares after Christ in all purity it shal be easie to proue that from thence vnto the six hundreth yeere the tyme when the Roman church should fall the same doctrine was lykewise continued and so receaued by Gregory the first then Pope of Rome and by him brought and receaued by vs and vnto this day still retayned This I say is made euident by our learned aduersaries hauing already confessed that sundry euen of the chiefest articles of our faith as the Reale presence sacrifice freewill c. as is already in particuler handled so to conclude where as they say the church of Rome fell but they cannot tell when is very absurd when as yet ther was neuer any other heresie or memorable acte whatsoeuer either ecclesiasticall or temporall but they caÌ„ decypher all circumstances as the dissent of the Greeke church from the Roman but not the Roman from the primitiue Vincentius Lyrinensis saith l. Aduer haer cap. 34. certenly there was neuer yet any heresie but it was knowne to be gine vnder some certeyn name in a certeyn place and at a certeyn tyme in his consider of Papistes supplications pag 43. But for the Roman Catholicke religion now professed M. Powell saith he cannot tell by whome or at what tyme the enemy did sow it THE 46. ARTICLE The Catholicke or Roman faith novv taught is acknovvledged by protestantes for sufficient vnto saluation 〈◊〉 2. 〈◊〉 â—â—7 〈…〉 in his epist printed ouer 〈…〉 5â— M. Baro in his 4. sermoÌ„s and 2. questions dâ—puted ad cloruÌ„ c. Ser 3 p. 44. M. Hooker l. 5 de eccles Pol. pag. 111. 130. M. Bunny in his treatise of pacification 〈◊〉 18. pag. 109. and 113. M D Some as he is cyted pag. 164 182. 17â— A Protestant preacher preaching at Peterborrovv at the funerall of one who dyed a professed Papist viz the Queene of Scotts he prayed that his soule and the soules of all there present might be with the soule of the Dead Papist M. D. Baro. saith I dare not deny the name of Christians to the Romanists sith the more learned wâ—yter do acknowledge the church of Rome to be the church of God M. Hooker saith The church of Rome is to be reputed a part of the hâ—wse of God a lymne of the visible church of Christ Yea wee gladly acknowledge them to be of the family of Iesus Christ M Bunny lykewise saith of Catholickes and protestantes neither of vs saith he may iustly accompt the other to be none of the church of God yea wee are no seuerall church from them nor they from vs. M D. Some in his defence against M. Penâ—y the Puritan and refâ—tation of many absurdities c. in M Pâ—nâ— treatise saith The Papists are not altogether aliens from Gods couenant as I haue shewed before for in the iudgment of all learned men and all â—eâ—ormed churches there is in Popery a church a ministery a true Christ c. if you thinke saith he that all the Popish sort which died in the Popish church are damned you thinke absurdly and dissent from the iudgment of the learned protestantes M. D. Field saith wee doubt not but the church M. D Field de Eccles lib 3. cap. 46. line pag. 182. wherin the Bishop of Rome with more then Lucifer lyke pryde exalted himself was notwithstanding the true church of Christ that it held a sauing profession of the truth in Christ and by force or vertue thereof did conuert many from errour c. M. D. M. Morton in his treatise of the kingdome of Israel and of the church pagâ— 94. Peter Mar. in his epist annexed to his coÌ„m places in English pag. 153. M. D. Couell as he is cyâ—â—d pag 77 Thomas Morton affirmeth in expresse wordes that Papistes are to be accounted of the church of God because saith he they hold the foundation of ths ghospell which is faith in Christ Iesus the sonne of God and Sauiour of the world Peter Martyr desired at the conference had at Poysy betvvene the Catholickes and the protestantes that they should not for diuersity of opinion breake brotherly charity or call one the other heretickes Lastly M. D. Couell in his defence of M. Hookers fiue bookes of Ecclesiasticall Policy published by authority dedicated to the Lord Archbishop of Canterbury defendeth this opinion at large and concludeth saying wee affirme that they of the church of Rome are a part of the church of Christ and that such as liue and dye in that church may not withstaÌ„ding be saued pag. 61. In so much as he doubteth not to charge the Puritans with ignorance for their contrary opinion THE 47. ARTICLE A testimonie from the enemie is of greatest accompt FOr as much as our learned aduersaries do affirme that it is a great peece of worke to conuince the aduersary from himself for a more full satisfaction wee thinke it not a misse to make vse of this argument also de Eccles l. 3 c 47. initio pag. 182. M. D. Field therfore saith The next note wherby Bellarmine endeauoreth to proue the Romish sinagogue to be the true church of God is our owne confession Surely if he can proue that wee confesse it to be the church he needeth not vse any other argumentes de Eccles controu 2. quaest 5. cap 24. pag. 366. M. D. Whitaker saith the argument must
needs bestrong which is taken from the confession of the aduersaries for the confession of the aduersaries against themselues is effectuall And truly saith he I do acknowledge that the truth inforceth testimony from her enemies contra Donatist post collat cap. 24 in his comm places part 2 pag 329. S. Austine saith That truth is more forceable to wring out confession then any rack or torment Peter Martyr saith doubtlesse amonge all testimonies that testimonie is of greatest accompt which is testifyed by the enemies Heere you see that to th end there be no means left vnsought wherby to make this our so weighty a case cleare Deut. 32.31 Esay 19.2.3 Esdras ca. 4.41 wee haue made euen our ennimies iudges bringe forth as the Prophet saith the Egiptians against the Egiptians for certenly as it is written truth is great and preuaileth THE 48. ARTICLE Of the purity or rather arrogancy of the church of England pag. 146. M. Iacob in his defence of the treatise of Christs sufferings printed 1600. saith This is the profit that comes by ordinary slaunting with the Fathers c if in this case wee were to looke after any man surely wee haue more cause to regarde our late faithfull teachers rather then those of ould who being equall with the best of them in any of the excellent graces of Gods spirit c. M. Whitgift Archbishop of Canterbury in his defence and briefe comparison of the protestant Bishops of our tyme with the Bishops of the primitiue church faith pag 472 The Doctrine taught and professed by our Bishops at this day is much more perfect sound then commonly it was in any age after the Apostles tymes Againe pag 473. surely saith he you are not able to reckoÌ„ in any age since the Apostles tyme any company of Bishops that caught and held so perfect and sound a doctrine in all poynts as the Bishops of England do at this day c. And in the truth of doctrine our Bishops be not only comparable with the old Bishops but in many degrees to be preferred before them Beza saith I haue bene accustomed to say in epist Theolog. epist 1 pag. 5 and not without cause as I take it that whylest I compare those very tymes next vnto the Apostles with our tymes they had theÌ„ more conscience and lesse knowledge and on the other side wee haue now more knowledge and lesse conscience in praefat in nou test dicat principi Condicuâ— This is my opinion saith he c. In so much as he affirmeth that Caluin did far exceed all the auncient and later wryters in interpreting the scriptures with varietie of wordes and alleaging of reasons All which is directly against M. Bancroft Bishop of Canterburie pag. 37â— in the suruey of the pretended holy discipline where he saith for M. Caluin and M. Beza I do thinke of them as their writings deserue but yet I thinke better of the auncient Fathers pag. 64. I must saith he confesse it Also the more aduised See Chemnitius in his examen CoÌ„cil Trident. part pag. 74. 64. and sober protestantes to vse their owne wordes doubt not but that the primitiue church receaued from the Apostles and Apostolicall men not only the text of scripture but also the right and true sense thereof And that wee are greatly confirmed in the true and sound sense of scripture by the testimonie of the auncient church In the confessions of Bohemia in the Harmony of confessions pag. 406. It is confessed that the auncient church is the true and best mistresse of posteritie which going before leadeth vs the way Sarauia saith The holy ghost which doth sit ouer in defenâ— and his president in the church tract de diuersis ministrorum gradibus pag. â— is the true interpreter of the scriptures of him therfore ought the true interpretation be sought and for as much as he cannot be coÌ„trary to himself which is ouer the church and hath gouerned it by Bishops now to reiect them is not a greable to truth in defens Apologiae printed anno 1573. pag. 35. M. Ievvell saith The primitiue church which was vnder the Apostles and Martyrs hath euermore bine accompted the puriest of all others without exception THE 49. ARTICLE Of Heretickes impudencie Imprimis Luther tom 5. ad Gal. cap. 1. fol 299. MArtin Luther hauing a scholler to dispute against his aduersaries in this manner did encourage him The argument saith he of the Papists me thinks is very probable and strong that is the church did thus thinke and teach it so many yeares all the Doctours of the primitiue church most holy men did also iudge it to be thus and so taught it what art thou saith he that dare disagree from all these But afterward heare Luther himself against these when Sathan saith he doth vrge this matter confidently say whether Cyprian Augustine Ambrose or S. Peter Paul Iohn yea an Angel from heauen teach otherwyse not withstanding this I know for certayn that I do not persuade humane but deuyne thinkes for this I may speake with confidence let therbe the church with Austine and other Doctours also S. Peter Paul Iohn yea an Angel from heauen which doth teach a contrary not withstanding my doctrine is such that it doth illustrate the glory of God only Peter was chief of the Apostles and taught with out the word of God These Luther Againe where he bids adew to all fathers lib. de fâ—â— 1â— arbitrio councells deuines Schools Bishops the consent of all ages and Christian people saith in this manner wee receaue all scripture saith he but so that the authority of interpreting it be in our power what wee interpret the holy ghost doth teach what others do bring although they be great although they be many it coms from the spirit of the Diuell and a wicked mynd Againe Luther perceauing that place of S. Paul Rom. â— vvee thinke a man to be iustified by faith and not by the vvorkes of the lavv not sufficient to proue iustification by faith did add this particle only and when he was admonished of it thus he answered tom 5. fol 141. 144. so I will so I commaund it let my will stand for a reason c. Luther will haue it so and saith he is a Doctour aboue all Doctours And a little after he concludeth moreouer saith he this word only ought to remaine in my testament although all Papists runne made at it and it greeueth me saith he that I haue not added these twoe wordes without all workes and lawes Againe in his booke against king Henry 8. he speaketh thus The word of God saith he is aboue althinges the deuyne maiestie maketh for me so that I nothing care if there be a thousand Austines a thousand Cyprians and a thousand Henries against me If I am no Prophet saith he yet I am sure the word of God doth stand for me I
Calcedon whose authority is established by speciall acte of h anno 1. Elizabeth C. 1. versus sinem Parlament wher the authority of the fowet first generall councels is established I say this councell did offer the name of vniuersall Bishop to the Bishope of Rome which was no new donatioÌ„ but only a declaration of what he was in re before and his refusall vvas not of the thing but of the name vvhich might be taken in an ill sense as vvee see aftervvards in the Patriarch of Constantinople Our Puritan aduersaries do affirme and graunt i In their â—ittle Treatise in octauo intituled English Puritanisme c. printed anno 1605. pag. 26. That the high Priest of the Ievves vvas typically and in a figure the supreame head of the vvhole Catholicke church vvhich though say they it vvere visible only in the prouince and nation of levvry yet those of other nations and countreyes as appeareth by the history of the Ackes eueÌ„ though they were Ethiopians vvere vnder this high priest and acknovvledged homage vnto him So that he vvas not a prouinciall Metropolitan but in very deed an Oecumenicall or vniuersall Bishop of the vvhole world c. In so much that it is there next adioyned And therfore the Pope of Rome vvho a lone maketh claime vnto and is in possession of the like vniuersall Supremacy hath more vvarrant out of the vvord of God for the same then any Metropolitan or Diocesan not dependent vpon him hath or can haue So that by the vvord of God either there must be no Metropolitanes or Diocesanes or else there must be a Pope These they M. Cartvvryght affirmeth k M. whitgiftes descâ—te c p. 428. That the high priest vvas the head priest ouer all the vvhole church vvhich vvas during his tyme vnto our Sauiour Christ therefore if by this example vve vvill haue an Archbishope he must be such an one as may gouerne the whole church M. D Raynoldes saith l in his coÌ„ference p. 251. The lavv of Deutrenomy vvas made to establish a highest court of Iudgment in vvhich all harder causes Ecclesiasticall and ciuill might be determined vvithout further appeale M. Whitaker saith m de Sacra Scriptura p 466. I ansvveare those vvordes are to be vnderstood c. of the authority only vvhereby to decyde difficulties and controuersies vvhether they be ecclesiasticall by the minister or politicall and ciuill by the Magistrate that there might be alvvayes in both of them some man from vvhome it might not be lavvfull to appeale n Eâ— Ibid. p 470. For othervvyse there vvould neuer be any end of contention These hee M. Bilson saith o in his perpetuall gouerment of Christs church pag 20. That the same did concerne matters vvhich vvere of greatest moment both ciuill and sacred and their sentence by Gods lavv no man might refuse vvithout punishment of death See the lyke assertion in M. Hooker in his preface before his bookes p pag 26. 27. 28. Ecclesiasticall Policy M. Penry a Puritan in his supplication to the high court of parlament saith how that forme of gouermeÌ„t which maketh our Sauiour Christ inferiour to Moyses is an impious vngodly and vnlawfull gouerment contrary to the word c. M. Whitaker saith q Contra Campianum rat 6. pag. 97. Gregory the great although then Pope of the Romane Church yet now he is with vs against you for what doth it but little concerne your Pope when whosoeuer calleth himself vniuersall Bishop him without further queâ—â—ion he tearmeth the precursour or sorrunner of Antichrist c Iohn Bishop of Constantinople did first challenge it to himself c and a little after this title was taken from him and giuen to the Pope or Bishope of Rome But because the tittle or name of Vniuersall Bishop lieth open to a double acception or vnderstanding let S. Gregory himself explicate in what sense he tooke it to be the foreruÌ„ner of Antichrist r lib. 4 ep 36 ad Eugenium Wherfore he saith yf one be called the vniuersall Patriarch the name of Patriarch is thereby taken away from the rest And againe s l. 7. op 69 ad Eusebium yf one be the vniuersall Bishop it remaineth then that you be not Bishops And againe t l â— ep 34 Ad Constant All others contemned he endeuoureth to be called the only Bishop In so much as Pelagius Gregories next predeâ—essour saith v in â— pist 1. Dilectis fratribus c. Pelagius Let no Patriarch euer vse this so Prophane a name or tearme because if one be called vniuersall Patriarch the name of Patriarch is taken way from the rest c. yet doth not Pelagius therfore reiect the primary of the Romane Church for in the same epistle nere the end he saith It is related to the Apostolicall seat that Iohn Bishop of Constantinople doth subscribe himself vniuersall Bishop and that by this his prescription he doth call vs to a generall councell when as all authority of calling a Synods or councell is giuen to the Apostolicall seat of S. Peter by speciall priueledge c. wherfore whatsoeuer you haue ordayned in your foresaid conuenticle c. I commaund by the authority of S. Peter Prince of the Apostles c. which authority also is deriued to his successours that all thinges which he there ordayned be voyd and frustrate c. let that conuenticle know and Iohn himself that vnlesse he do quicklie correct his errour wee will excommunicate them c. be earnest brethreÌ„ that Ecclesiasticall honour be not now diminished in our dayes or that the Romane sâ—at by the institution of our Lord the head of all churches be at any tyme bereaned or spoyled of her priuiledges any where Wherin Pelagius doth so aboundantly explaine himself that Osiander confesseth and saith x in epito c. Cent. 6. pag. 243. He is verie carneâ— against Iohn of Constantinople in that he doth arrogate to himself the title of vniuersall Patriarch and sheweth that by this Prophane title of vniuersall he doth take the name away from the other Patriarches c. yet in the mean tyme he contendeth that the Romane church is the head of all other churches bableth much of the priuiledges graunted by Christ to Peter Concerning Gregory that learned Caluinist Andraus Fricâ—â— whome y martir Iob coÌ„mpart 4. pag 77. Peter Martyr tearmeth an excellent learned man saith z Friccius lib. 2 de Ecclesia c. 10. pag. 57. Some ther be c that obiect the authoritie of Gregory who saith that such a title perteineth to the precurâ—our of Antichrist but the reason of Gregory is to be knowne as it may be gathered our of his wordes which he repeateth in many epistles that the title of vniuersall Bishop is contrary to doth gaine say the grace which is commonlie powred vpoÌ„ all Bishops hee therfore that shall call himself the only Bishop taketh the bishoplie power from the rest
resurrection of life euerlasting These S Athanasius Peter Martyr doth so triumph vpon this place that he saith lib. contra Gardiner obiect 1â—0 he doth think there is scarre any stronger argument then this or more inuincible amongst those that are taken out of the Fathers I answere the force of this argument consisteth in there poyntes so first in that he saith the eating of our Lords body ought not to be taken carnally because his flesh would not suffice so many as should eat of it if it were taken carnallie but this doth not make against our sentence but the Capharnaites whoe thought that the flesh of Christ ought to be diuided into little partes and so distributed to euery one that should eat of it and in this manner indeed it would not suffice so many without some miracle but wee say that the flesh of Christ is so to be taken that it be all receaued indiuisibly of euery one moreouer in that S. Athanasius saith that the flesh of Christ is spirituall food and to be distributed spiritually it doth not any way offend our opinion for the flesh of Christ is most truly called spirituall food because it is giuen for the meâ—t of the spirit and not of the body and is distributed spiritually not corporally because it is not diuided into partes but is giuen all whole together as wee haue said indiuisibly Sermo de S. Martino wher vpon S. Bernard saith That the flesh of Christ is giuen and eaten spiritually and yet in the same place he saith That the true substance of the flesh is present in the Sacrament in Actis eiusdem concilâ—â—â— vâ—ticâ—na Bibliotheca But to make â— Athanasius yet more plaine receaue this one sentence of the councell of Nice wherof himself was one of the chief the wordes are these Also heere vpon the diuine table let vs not simply attend or respect the bread and cuppe set before vs but lifting vp our mynds and vnderstanding by saith let vs acknowledg to be placed vpon that sacred table that lambe of God which taketh away the sins of the world being offered vp vnbloodily by the priestes and truly taking his body and blood let vs belieue them to be the tokens of our resurrection for by this neither doe wee receaue much but little that wee may know it is taken not vnto fullnes but sanctification This testimonie also our aduersaries for the most parte doe acknowledge which together whith that which hath bine said I think sufficent to explicate a real receauing of the true body and blood of our Sauiour according to his owne wordes but for your better satisfaction and more full refutation of your errour especially in this poynt as also that you may see how all ages as well before our Sauiours coming as since and all the learned of Gods church both Iew and ChristiaÌ„ haue euer written against you heerin I haue collected the sayinges of some chief Iewes before our Sauiours tyme whoe then were the true church of God and interpreters of his word A Briefe demonstration from the auncient Ievves for the real presence Rabby Cahana saith aâ— cap. 4 Gâ—â—â—s v. 11. That the sacrifice which shall be offered of wine shall not only be chaunged into the substance of the bloud of the messias but 〈◊〉 into the substance of his body the sacrifice which shal be of bread notwithstanding that it be white is milke it shal be conuerted into the substance of the messias Rabby Iudas saith in 25. Exod. The bread shal be chaunged when it shal be sacrificed from the substance of bread into the substance of the body of the messias which shall descend from heauen and he himself shal be the sacrifice Rabby Simeon the son of Iohas saith lib qui in 〈◊〉 Reuelatio Secretorâ—m The sacrifice which priests shall make after the messias hath come c. they shall make it of bread and wine c. and that sacrifice which shal be so celebrated vpon euery aulter shal be turned into the body of the messias Rabby Barachias saith that food in Ecclesiast at the coming of the messias shall come from heauen lyke to a little Cake Rabby Moyses Hadarsan saith in psalmum 1 â— Taste yee and behold yee for God is good and the very bread which he giueth to all is his flesh and whilst the bread is tasted it is turned into his flesh c. See these aforesaid testimonies and sundry others like alledged from the Rabbynes by Perrus Galatinus de Ar◠〈…〉 10 cap â— 6 7 〈…〉 sect 3 〈◊〉 vâ— sion 2. fol. 80 Concerning all other circumstances about this poynt I referre you to the protestants Apologie for the Roman church THE 33. ARTICLE Of the Sacrifice of the Masse THE CATHOLICKE DOCTRINE Christians haue in the church one only Sacrifice of the new testament wherin the vnspotted Lambe of God Christ is offered a Satisfaction for our sins wherof the Prophet Daniel and God himself speaketh in Malacthie and of which the Lambe of the Iewes and all other Sacrifices were types and figures SCRIPTVRE a Ieremie ca. 33.18 ANd of the priostes and leuites shall not fayle from before my face a man to offer holocaustes and to burne sacrifice and to kil victimes all dayes Hence the Fathers proue that there must be alwayes sacrifice in Gods church b Daniel 12. v. 11 When the continuall sacrifice shal be taken away to wit in the dayes of Antichrist who as most Fathers expound it shall raigne three yeeres and a halfe c Act. 13.3 And as they were ministring to our Lord and fasting the holy ghost said d 1. Cor. 10.16 The Chalice of benediction which wee doe blesse is it not the communication of the blood of Christ and the bread which wee breake is it not the participation of the body of our Lord e Luke 22 1â— And taking bread he gaue thankes and brake gaue vnto them saying c. f Hebr. 23.10 Wee haue an aulter wherof they haue not power to eat that serue the tabernacle FATHERS S. Iames the Apostle in his liturgie saith wee offer vnto thee the vnbloody sacrifice for our sins and for the ignorances of the people S. Andrew Apostle in the booke of his passion written by his disciples saith vnto the Tyrant I sacrifice dayly the immaculate lambe to almightie God Et infra who when he is indeed sacrificed and his flesh truly eaten by the people remaineth whole and aliue g Epist 3. as it is recited de consec dist 1. can hic ergo S. Clement writing vnto S. Iames brother to our Lord saith It is not lawfull to celebrate Masses in other places but in these wherin the proper Bishop shall appoynt these thinges the Apostles receiued from our Lord and deliuered vnto you S. Hippolytus Martyr anno 240. bringeth in Christ speaking thus h in orat de Antichristo cum you Bishops and priestes