of Christ 605. the professani company of Popery hath bene very visible and perspicuous Anno 607. at the furthest from Christ the papistes religion preuailed (m) Mr. Fulke ibid. pag 27. circa medium all Popes from Boniface the third being Antichristes And that since that time theire Church (n) Mr. Fulke ibid. pag. 16. paulo ante med fled into the Wildernes there to remaine a long season inuisible now Waldo who was many yeares before Wicliffe Husse begunne but (o) Act. mon. page 628 b. ante medium Anno 1218 so that betwixte him and the foresaid yeares of 607 were sixe hundreth and odd yeares for and during all which time no lesse then for the time since Waldo our aduersaries rest chargeable againe to answere for their churches continued administration of the Word and Sacraments wherat they stand wholly silent and confesse as before their defect therin being vnable to afford but any one exaÌ„ple so much as of any one Kingdome Cittie or Village vpon the wholle face of the earth nor so much as of any one person liuing in the world professing their religion and celebrating their sacraments but during any one moment day or time within any one of all those said sixe hundreth yeares In further triall wherof to deale as now liberally with them and to admitt for true as well that Apocriphall and forged epistle printed lately at Basill written in behalfe of Priestes marriages in the name of Vtricke Bishope of Augusta vnto Pope Nicholas (p) For Pope Nicholas the first to whom this Vtricke should write was made Pope Anno. 858. enioying the same nyne yeeres two monthes xx daies dyed Anno. 867. as testifie Onuphrius in libro de Romanis Pontificibus vide AnastasiuÌ„ Bibliothecarium de vitis Roman Pontific c. Printed Magnutiae Anno. 1602. pag. 305 fine 328. initio And Pantaleon in cronog p. 70 wheras Vtricke was not made Bishope of Augusta till after the death of Pope Nicholas viz. Anno. 924 Vide Vrspergensem in chronic Chitreum in Chronic. Pantaleon in chronic page 75. and continuing Bishope 50. yeares dyed Anno. 973. Beuther l. Fastorum page 209. And see Pantaleon in Chronograph page 75. and Osiander in epitom histor eccles cent 9. 10. 11. 12. c. page 99. fine 100. ante medium sundry yeares either before that Vtricke was borne or els after that Pope Nicholas was dead as also that other though perhaps more auncient yet no lesse forged (q) It appeareth by the booke of Pope Adrian vnto Charles which booke is extant tom 3. Concil and in many thinges long since specially cited by Iuo and purposely written in confutation of that other booke vnder Charles his name that the same was then forged by some hereticall enimie against Images and lying booke written against images (*) Caluin in institut l. 1. c. 11. sect 14. Insinuateth it to be forged about Charelemaines time saying extat refutatorius liber sub Caroli magni nomine queÌ„ ex dictione colligere licet eodem fuisse tempore compositum Vnder the name of Carolus Magnus who in deed was not onely an extreme enemie (r) Ioanas Aurelianensis who liued in those times affirmeth l. 1. pro imaginibus that Claudius Taurinensis who impugned images durst neuer publish his doctrine therof during the life of Carolus magnus And Paulus Aemilius l. 2. hist Franciae such that Carolus magnus sent 12. Bishops vnto a Councell holden at Rome by Pope Stephanâ—â— in confutation of the error of the Greekes against images Hereof also see the Centurie writers cent 8. c. 9. col 570. And Mr. Cowper late Bishope of Lincoln in his Chronic. fol. 174. b. circa med repoâ—teth of certaine Bishops sent by Adrian to Charles who held a Councell in Fraunce against the condemnation of images c. to all those that impugned Images but was also as the learned Protestants (s) Hereof see Luc. Osiander in epitom hist eccles cent 8. pag. 101. circa med and Mr. Cowpers Chronic fol. 173. a. post med 175. b. paulo ante med Foxe in Apoc. page 436. paulo post med And Crispinus in his booke of the estate of the Church page 221. paulo post med 226. initio circa med And Hospinianus in epistola dedicatoria hist sacramentar circa med saith Imperator Carolus magnus non solum publicis edictis mandauit vt ceremoniae ritus itemque Missa latina Rom. eccles aliaque decreta placita instituta Romani Pontificis per totum imperium obseruarentur sed ipsemet etiam carceribus ac varijs suppliciorum generibus ad hoc ipsum cogebat ecclesias was this man then like to impugne the Church of Rome in her doctrine of Images confesse wholly denoted to the Romane Church And to admit likewise the booke written of the Sacrament and set forth lately not without great (¶) In so much that Pantaleon in his chronogra pag. 65. mencioning Bertram and his other writings forbeareth yet to mencion this booke or to charge him with this pretended opinion suspition by Oecolampadius vnder Bertrams name to be in deed that auncieÌ„t booke which BertraÌ„ is mencioned to haue written de Corpore Sanguine Dâ—mini to King Charles the balde and that also this present booke were not doubtfull (t) This booke is so perplexedly and doubfullye penned and vseth the wordes figure spirituall misterie with such qualifications and so fully also withall affirmeth the presence of Christs Body vnder the veile or couerture of bred that it affordeth no plaine sense against the Reall presence but plaine and direct against the Reall presence which thing the Centurie writers vtterly denie (v) Centur. 9. c. 4. col 212. It is said TransubstaÌ„tiationis semina habet Bertramus In so much also as our auncient Catholicke writers nearer to those times doubteth not to honour Bertram (x) Hospinianus in hist sacramentaria l. 4. page 317. paulo ante med mencioneth this at large for a holy Martir of their Church and Illiricus accordingly for beareth to name him in his (¶) Illiricus in Catall test ver printed Basiliae Anno 1556. Catalog of Protestant witnesses And to admit lastly the exaÌ„ple of Berengarius Archdeacon of Angiers denying Transubstantiation and that he had not as he after did (y) Act. mon. pag. 13. a recanted that his opinion and had also bene free from all those other confessed errors wherwith Oecolampadius and other Protestant writers charge him (*) Oecolampadius in libro epistolarum Oecolampadij Suinglij l. 3. page 710. fine saith Berengarius nonnulla affirmabat aduersus ConiugiuÌ„ Baptismum paruulorum and page 711. deinde etiam Berengarius parum candidè incessisse deprehenditur and page 712. initio Damnata est Berengarij opinio nimirum sacerdotio parum Christiano minus tribuens And see Papir Masson in Annalibus Francorum l. 3. in Hugone Roberto where it is said that
conclude with Caluin who setteth downe our foresaide allegation saying of vs (l) Caluin institut l. 4. c. 2. sect 2. saith Magnifice illi quidem suam nobis Ecclesiam comendant allegant enim â—am apud se initio sana Doctrina sanguine Martirum bene fundatam perpetua Episcoporum successione conseruatam fuisse ne intercideret commemorant quanti hanc successionem fecerunt Ireneus Tertullianus Origenes Augustinus alij They in deede sett forth their Church to vs very gloriously c. They reporte out of Ireneus Tertullian Origen Augustine and others how highly they esteemed this succession Whereto he then aunswereth and giueth his like reason thereof saying (*) Cum extra controuersiam esset nihil a principio vsque ad illam aetatem mutatum fuisse in Doctrina sumebant quod omnibus nouis erroribus conficiendis sufficeret illos opugnare Doctrinam ab ipsis vsque Apostolis constanter vnanimi assensu retentam Caluin vbi supra l. 4 cap. 2. sect 3. Considering it was a matter out of all doubt that from the beginning euen vntill that time nothing was changed in Doctrine the fore-saide holy Doctors tooke in argument that which was sufficient for the ouerthrowing of all new errors to witte that they viz. the heretickes oppugned the Doctrine which euen from the very Apostles them selues had bene inuiolablie and with one consent reteined And in his booke of Institutions set forth in French he saith expresly that (m) Caluin in his institutions in French Printed at Gaeneua by Corradus Badius Anno. 1562. saith C'estoyt vne chose notoire sans doubte que depuis L'ange des Apostres iusques a lour temps il ne S'estoit fait nul Changement de Doctrine ny a Rome â—y aux autres villes It was a thing notoriouse without doubt that after the Apostles age vntill those fore-said times no change was made in Doctrine neither at Rome nor at other Citties So plainely do our learned aduersaries acknowledge that no change of faith was made by the Romane Church from the Apostles age vntill the times of Saint Austine Epiphanius Optatus c. Which was for foure hundreth and fortie yeares after Christ The Church of Rome being then thus cleared from all change of Doctrine at the least concerning any needfull article of faith which is the only point now pertinent and questionable during aswell the first 440. yeares after Christ as also the other thousand yeares now last past There remaineth only to be examined the interim of those 160. yeares which passed betweene the saide first 440. and the saide other last 1000. yeares in which meane time if no such supposed change was then doth it hereof vnauoidably follow that as the Church of Rome at first receaued and professed the right faith so likewise she doth yet still to this day continew and preserue the same The matter being as then euen from the testimonies of our learned aduersaries made thus issuable and plainely deduced to this certainety or narrow compasse of time we haue here often prouoked theÌ„ to giue example or instance of this their supposed change in the Romane Church during the saide meane time of 160. yeares In full discouery of which point we will breifly vrge three speciall reasons next ensuing As First seeing the scriptures do witnes to vs aswel that Christ hath placed in his Church (n) Ephes 4 11 12 13. Pastors and Doctors to continew to the consummation of Saints vntill we all meete in the vnitie of faith euen as our aduersaries do here-vpon expounde (o) Mr. Fulke against the Remish testament in Ephes 4. fol. 335. a. initio And Caluin institut Printed Geneuae 1550. c. 8. de fide sect 37 38. p. 233. 234. melancthon in loc Comun Printed 1561. c. de Ecclesia for euer as also that these (p) Esay 62 6. watchmen or (*) See the margi notes of the English Bible of Anno 1576. in Esay 62 6. Pastors (q) Esay 62 6. shall not be silent but shall as Mr. Fulke confesseth (r) Mr. Fulk in his aunswere to a counterfaite Catholicke pa. 11. initio alwaies resist all false opinion euen (s) Mr. Fulke ibidem pa. 92. ante medium with open reprehension which thing is also other-wise most euident in that by the Iudgment of all men (t) See this confessed hereafter tract 2. c. 1. sect 6. in the margent at the letter m. tract 1. c. 2. sect 13. in the margent at the letter r. Christes true Church must euer continew but the true Church she neither is nor can be if she faile so much in dutie as to suffer so many supposed errors to assaulte inuade her Children without some open defence and resistance to the contrarie Therefore so many and so important Doctrines as Merit of workes Praier for the dead Praier to Saints Free-will Reall presence Adoration of Christ in the sacrament Sacrifice of the Masse The vnmaried life of Priestes and so many other moe such like could neuer supposing they were errors haue in so small a compasse as of those saide 160. yeares bene brought to haue bene as then begunne and publickly professed by the Romane Church without greate difficultie of resistance and open reprehension of some one or other Godly man in some parte of the true Church The examples (u) These examples are yet extant and to be found in Ireneus in libro aduersus haereses And in Epiphanius and Augustine in their seuerall bookes against haeresies aswell of the times then precedent wherein were so contradicted but for some one or other seuerall opinion The ValeÌ„tinians Tatianists Manichees Arianes c. As also of the ages then subsequent in which were in like sorte contradicted the seuerall (x) These examples are collected out of the Fathers of euery of those ages by the Protestant writers as namely by the Centurie writers in their fifte Chapter of euery seuerall Centurie See also Pantaleon in his Chronologie and Osiander in his seueral centuries other heresies of euery age and all yet to this day manifouldly recorded giue plentifull demonstration herein The like examples also of the very foresaide 160. yeares now in question afforde no lesse euidence hereof for euen as then were contradicted for their seuerall opinions to vs yet at this day discerned and knowne not only the (y) Aug. l. de haeresibus ad quod uultdeum haer 88. Pelagianes (z) Aug. ibidem haer 91. Nestorians (a) Aug. ibidem haer 69. Donatists (b) Sexta sinod Constantinop and see Centur. 6. col 311. line 37. Monothelites c. But also which argueth this matter most inuinciblie and clearely for vs and against our aduersaries sondry heretickes for theire then priuate and singular denying as protestants now do sondry points of our now professed Catholicke faith The vndoubted examples whereof are many and by our very aduersaries acknowledged So euen in or which is
(y) act mon. page 230. b. art 1. 2. and confessed of Husse by Osiander in epitom cent 15. page 469. paulo post medium where he repeateth Wycliffe Husse his doctrine saying Nullus est Dominus ciuilis nullus est Prelatus nullus est Episcopus dum est in mortali peccato haec propositio approbari non potest sed passus est Ioannes Husse hac in parte aliquid humani vt supra demonstrauimus of Wicliffes seditious doctrine against Princes Priestes and Bishopes if they committed mortall sinne other wise he beleeued (z) Act. mon. page 216. a. fine b. initio seauen Sacraments (a) act mon. page 209. a. fine b. initio post med page 197. b. fine Transubstantiation (b) Mr. Iacob in his defence oâ— the Churches and ministerie of England page 13. ante med act mon. page 227. b. art 7. 8. pag. 216 are 12. and Luther in assertionibus Art 30 saith Ioannes Husse non repugnare videtur quo minus sit Monarchia Papae and a litle there before he further saith of Wicliffe non parum detulit romano idolo the Popes Primacie and (c) Luther in colloquijs germanicis cap. de Missa saith Missa priuata multos sanctos decipit a tempore Gregorij per Annos 800. Ioannes Husse codem reti captus fuit the Masse it selfe and being a Catholicke Priest said (d) Mr. Iacob vbi supra And Hulderich Reichentale who was a Citizen of Constance and liued in that time testifieth the same in hist teutonic de conâ—il Constantiens Masse euen to his dying day and was so Catholickly resolued in other points of faith that Luther saith (e) Luther in colloquijs germanicis cap. de Antichristo the Papistes burned Iohn Husse when as yet he departed not a finger breadth from the Papacie for he taught the same which the Papistes do onely he found fault with their vices and wicked life against the Pope he committed nothing And the same is yet further testified of Husse by (f) Mr. Foxe in Apoc. c. 11. page 287. post med saith Hieronimus Laudans Ioannem Hussium ait nihil illum aduersus Ecclesiae statum commeruisse tantuÌ„ abusus Clericorum superbiam fastuÌ„ ac Pompam Prelatorum ferre minus potuisse Hierome of Prag who liued in the same time with him a thing so euidently true that no meaner a witnes then Mr. Foxe testifieth the same as yet much more fully rebuking for that very reason the Popes causing Husse to be burned to which end Mr. Foxe saith (g) Mr. Foxe in Apoc. c. 11. page 290. post med saith Hussium Hieronimum vt haereticos traducunt quid ita obsecro c. Addo aliquid amplius si hereticus est qui a placitis Romanae Ecclesiae de flexit quid vnquam docuit aut in concilio defendit Hussius in quo non cum Papistis superstitiosé coÌ„sentire videbatur quid de TraÌ„substantiatione statuit fides Pontificia quod ipse pariter cum ijsdeÌ„ Pontificijs non confirmauit Quis Missas illo religiosius celebrauit aut vota sacerdotalis celibatus castius obseruauit Adde huc quod in dogmate Catholicorum de libero arbitrio de Predestinatione de fide formata de iustificationis causa de meritis bonorum operum quid aliter sentit ille quam quod docetur Romae quam ille vnquam statuam aut diui imaginem eiecit é templo suo Bethlehem c. Agedum quid igitur commeruisse illum dicemus in quo aut non ipse pariter cum Romana Sede condemnandus sit aut cum eadem absoluendus What did Husse at any time teach or defend in the Councell wherin he did not rather seeme superstitiously to consent with the Papistes what did the popish faith decree coÌ„cerning TransubstantiatioÌ„ which he likewise with the Papistes did not confirme who celebrated Masse more religiously then he or more chasilie obserued the vowes of Priestlie chastitie Add further that in the doctrine of Cathâ—lickes concerning freewill Predestination informed faith the cause of Iustification and merit of good works what other thing did he hould then is taught at Rome What image of any Saint did he euer cast out of his Church at Bethleme c. What therfore shall we say him to haue committed for which he is not together with the Romane see to be coÌ„demned or with it to be absolued And Mr. Foxe repor eth accordingly of Husse his followers the Bohemianes that (h) Act. mon. page 260. b. ante med being demaunded in what points they did diffâ—r from the Church of Rome (i) Ibidem circa medium the onely propositions which they thervpon propounded were these (k) Act. mon. page 260. ante medium And see the very same testimonie hereof in Dresserus his millenar 6. page 255. post medium foure articlâ—s First the necessitie of Communion vnder both kindes the Second that all ciuill dominion was forbidden to the Cleargie the Third that the preaching of the Word is free fâ—r all men and in all places the Fourth that open crimes are in no wise to be suffered for auoidiâ—g of greater euell So euidently also did the Bâ—hemianes in all other pointes of faith embrace the Catholicke doctrine And thus much brieâ—lie concerning Husse and his followers that they were not of the Protestants Church and therefore cannot iustlie be alledged as examples sufficient to vphould their Churches admâ—nistration of the Word and Sacraments A truth made so euident by the premisses as we hould it altogether vnworthie of your MAIESTIES further consideration onely we cannot but as before so here also admire Mr. Foxe his extreme boâ—ldnes or rather need of protestant Pastors and professors when he so seriously registred Iohn Husse for (l) Act. mon. page 190. b. ante med page 241. b. post med Aâ—d Mastâ—r Dowaeham in his treatise â—oÌ„cerning Antichrist pag. 40. fine a most holy martir of their Church not doubting likewise so vnaduisedly to honour the succesfull for the time though barbarouse (m) Of their barbarous crueltie see act mon. pag 253. b. insurrection of his (n) Act. mon. pag. 250 b. post medium disciples and adherentes in Bohemia who proceeded (o) Act. mon. pag. 251 a. post medium to reueâ—ge his death with (p) Act. mon. ibid. an armie of 40000 men and confessed (q) Act. mon. page 252 a. ante mediuÌ„ Mr. Foxe saith of them they rebelled out of hand and Osiander in epitom histor eccles centur 9. 10. 11. c. pa. 472. circa med saith of them Cum Bohemi de exustis duobus Martiribus Ioanne Husso Hieronimo PrageÌ„si certiores facti essent vehementer exasperati sunt a Magistratu politico aliquot Templa extorserunt in quibus Conciones ab Hussiacis ministrs audiuerunt Sacramenta perceperunt postea progressu temporis monasteria quaedam Templa pontificia destruxerunt Sacerdotes
epitom cent 7. l. 4. c. 20. pag. 331. circa post med the two memorable brethren named Eualdi whom they therefore call Papisticall and S. Bede whom they likewise expresly charge with (g) Luc. Osiander in epitom cent 8. l. 2. c. 3. pag. 58. initio saith of Beda Omnibus pontificijs erroribus in articulis in quibus nos hodie a Papa dissentimus inuolutus est c. and saieth yet further of him bonus fuit vir error in all those popish articles wherin they at this day dissent from the Pope and yet that his profession notwithstanding they do thinke him worthy of the surname of (h) Mr. Foxe in his acts and monuments printed 1576. pag. 128. b. initio and M. Couper in his chronicle at the yeare 724. fol. 168. b. and Hollinshead in his great Chronicle of the last edition volum 1. pag. 130 b. initio reuerende not doubting to number him amongst (i) Mr. D. Humfrey in Iesuitismi part 2. rat 3 pag. 326. ante medium the godly men raysed vp by the holy Ghost THAT THE SAME FAITH VVAS VNIuersally professed for sundry ages before and was also agreeable to that first faith where to the Brittons of Wales were conuerted in the Apostles times § 2. 〈…〉 most dreed Soueraigne being our confessed Catholicke religion whereunto most vnâ—oubtedly we were so many ages since thus conuerted and for which we haue of late yeares endured such affliction was not as then priuate only vnto Rome or vs Englishmen but as our aduersaries do complaine was vniuersaly theÌ„ (k) Mr. Parkins in his exposition of the Creed pag 307. saith During the spaâ—â— of nine hundred yeares the popish heresie hath spread selfe ouer the wholle earth professed through the Christiâ—n worlde neither first as then became so vniuersall but as they yet further complaine and acknowledge continued such for sondry ages then before (l) Mr. Iohn Nappeir in his treatise vppon the reuelations dedicated to your Maiestie pag. 68 prope sinem saieth Betweene the yeare of Christ 300 316. the Antichristian and papisticall reigne begunne reigning vniuersally and without any debatable contradiction 1260 yeares Reâ—gning vniuersally saith Mr. Napeâ—e and without any debateable contradiction euen twelue hundreth sixtie yeares nexte ensewing the first 300. yeares after Christ (*) Mr. Nappeire vbi supra pag. 145. fine faith Euen 1260 yeares the Pope and his Cleargie hath possâ—ssed the outward visible Church of Christians And with this accompt of Mr. Napeir agreeth Mr. Brocaâ—d in his treatise vpon the reuelations fol. 110. a. circa med vvhere he affirmeth that the Church was trodden downe and oppressed by the papacie euen from Siluesters time vnto these times which he there and fol. 123. b collecteth to be during the said 1260 yeares the Pope and his Clergie during all that time possâ—ssing the outward visible Church of Christians In so much that whereas our learned aduersaries do truly affirme as being vndoubted that our neighbours the Brittons of Wales (m) M. Camden in his Britannia c. pag. 40. circa med saith Certum est Britannos in ipsa ecclesiae infancia christianam religionem imbibisse In proofe thereof he there alleadgeth sondrie auncient authorities pag. 40. circa med And pag. 157. paulo post med he saith In hac floruit monasterium Glastenburie quod antiquam repetit originem a Iosepho Arimathensi c. hoc enim antiquissima huius monasterij monumenta testantur c. Nec est cur de hac re ambigamus And Mr. Harrison in his description of Brittannie annexed to Hollinshead his great chronicle of the last edition volum 1. pag. 23 a. l. 18. saith that Ioseph preached here in England in the Apostels times his sepulcher yet in Glastenburie and Epitaph affixed therto is proofe sufficient Also Mr. HENOCH CLAPHAM in his soueraigne remedie against Schisme pag. 24. speaking of the conuersion of the Brittons in the Apostles times saith therof Our Schismatickes may as well aske me what assurance I haue there was a King Henry as demaund what assurance I haue of the other This point is also yet further affirmed by Mr. D. FVLKE in his booke against Heskins Sanders c. pag. 561. sect 71. and in his confutation of Purgatorie pag. 332. also by Mr. GODWINE in his catolog of Bishoppes c. pag. 1. initio receiued the (¶) Mr. BALE in his pageant of Popes saith The Brittons being conuerted by Ioseph of Aramathia held that faith at Austines coming And D. FVLKE against the Rhemish Testament in 2. Cor 12. sect 5. fol. 316. a circa med saith The Catholicke Brittons with whome Christian Religion had continued in succession from the Apostles times would not receaue Austine And in his answere to a counterfait Catholicke pag. 49. fine he saith The Britons before Austins coming continued in the faith of Christ euen from the Apostles times And Mr. FOXE in his acts and monuments printed 1576. pag. 463. a circa med saith faith of Christ by the preaching of the Apostles helde that faith at Austines comming not being as they yet further affirme in the meane time (n) In proofe that the Brittons of wales at and before Austines coming into England were not altered by thâ— ROMAN Church Mr. D. HVMFREY In Iesuitissimi part 2. rat 3. pag. 304. circa med saith Habuerunt Brittanni templa sibi non Romanis qui tum Romano iugo non erant subditi nec RomanaÌ„ religioneÌ„ suscipiebant nec Augustinum Apostolum suum agnoscebant Et vide ibidem pag. 624. fine Also Mr. Doct. FVLKE in his confutation of Purgatory pag. 372. initio saith It appeareth that this Land did neuer receaue the doctrine and ceremonies of the lattin Church before the time of the Saxons altred or corrupted by the Romane Church The Brittons after the receauing of the faith neuer forsooke it for any manner of false preaching of other nor for torments c. In the speciall proofe whereof as being most certainly true (o) Mr. D. BARLOWE in his defence of the articles of the Protestants religion pag. 21. affirmeth the Church of he Brittons to be as auncient euery day and as Christian euery way as the Râ—mane affirming further the integritie therof or not being altered by the Church of Rome first by their obseruation of Easter different from Austine Secondly by the opposition which they made against Austine Mr. D. Barlowe seriously laboureth it is neuerthelesse euident by S. Bede who liued (p) Bede did write his historie thereof Anno. 724. as witnesseth Mr. Cowper in his Cronicle fol. 168. b. so nere to those times and write the Historie therof And is also acknowledged since by Protestant writers that vpon conference then had at a place thereof called in Bedes time (q) Bedâ— hist lib. 2. c. 2. initio saith Augustinus adiutorio vsus Edilberthi Regis conuocauit ad suam colloquium Episcopos siue doctores maximae proximae Britonum prouinciae
in loco vbi vsque hodie linqua anglorum Augustineizat appellatur And Holenshead in his greate Coronicle of the last edition volum 1. l. 5. c. 21. pag. 102. b. line 33. 40. c. maketh like mention hereof Austineizat betwene Austine and the Britton Bishops who at the first frowardly resisted Austine all they could for which Mr. Foxe not vniustly reproueth theÌ„ (r) Mr. Fox in his acts and Monuments printed 1576. pag. 120. b. the greatest differences theÌ„ stood vpon betwene Austen and them were expresselie and only mencioned to be (s) Beda hist l. 2. c. 2. paulo post med reporteth how Austine said to the Brittons si in tribus his obtemperare mihi vultis vt Pascha suo tempore celebretis vt ministerium Baptizandi quod co renascimur iusta morem romanae apostolicae ecclesiae compleatis vt genti Anglorum vna nobiscum praedicetis verbum Domini cetera quae agitis quamuis moribus nostris contraria equanimiter cuncta tollerabimuâ— And the like is testified by Hollenshead volum 1. pag. 103. a. line 17. and by Mr. Godwine in his catallog of the Bishopes c. pag. 6. ante med their dissent from the vse of the Romane Church in their Ceremonies or ministring of Baptisme and keeping of Easter which let er as Luc. (t) Luc. Osiander in epitom cent 2. l. 3. c. 2. pag. 51. circa med saith Ioannes Philippus apostoli Pascha celebrauerant decima quarta luna post aequinoxium vernum quo tempore Iudaei etiam pascha suum celebrare solebant idque apostoli haud dubie fecerunt in gratiam corum Iudae orum qui nuper ad Christum conuersi fuerunt vt plures etiam Iudaeos Christo lucrifacerent Osiander witnesseth from antiquitie was tollerated by the Apostles in reâ—arde of the knowne weakenes of some euen as for like respect (v) act 16.3 Circumcision was by them in like sorte tollerated and (x) act 15.29 abstinence from blood and that which was straâ—gâ—ed specially prescribed By which their so earnest dissenting about these only maters of smaller importance is most plainely signified (*) For the Brittons who Contradicted Austine and that so earnestly about these so fewe and smaller points would neuer haue ben silent but much the rather haue with-stoode him in the other so many and in comparablie much greter points of faith had they in like sorte disagreed from him therein their full agreement in all other substantiall and head points of faith Which thing is also as yet more certainely euident aswell in that the Britton Bishopes as then (y) Beda hist l. 2. c. 2. ante med saith tum Britones quidem confitentur intellexisse seueram esse viam Iusticiae quam praedicaret Augustinus Hereof also see Hollenshead vbi supra pag. 102. b. line 54. Confessed that it was the right way of iustice righteousnes which Austine taught As also for that (z) Mr. Fulke in his confutation of Purgatorie pag. 335. prope finem Austine did as Mr. Fulke affirmeth at the last obtaine the aide of the Brittish Bishopes to the conuersion of the Sâ—xons So euidently doth that faith which Austine taught vs and which the Protestants acknowledge for Popish demonstrate it selfe in generall to be consonant agreable with that primatiue faith whereunto the Brittons of wales were as is confessed coÌ„uerted in the Apostles times which point is as yet made much more euident by like further obseruation of so many other remote Nations conuerted in the Apostles times as namely of Gracia Armenia India c. which although they be in some things departed from the faith whereto they were first conuerted yet by their remnante of religion to this day preserued sufficiently appeareth what faith it was whether Catholicke or Protestant whereto they were at first conuerted and from which they be so in some pointes at this day departed witnes hereof are the seuerall publicke (2) See in those Liturgies mention made of Reall Presence Sacrifice Praier for the dead Praier to Saints c. Liturgies of the Cratians ArmeniaÌ„s c. further witnes also hereof is their late professed agreement or (3) Osiander in Epitom histor eccles centur 15. pag. 477. post med saith Anno 1430. conuocaret Papa Eugenius quartus concilium Florentiae c. huic concilio etiam Graeci Atmenij Iacoboini consenserunt and Mr. Marbecke in his common places pag. 258. post med acknowledgeth that at the Councell of Florence the Christians of Armenia and India consented to the Romane Church and that the Greekes agreed c. also Abdisu Primate of the Armenians subscribed to the late Councell of Trent sâ—bmission to our Catholicke Church and most full and plaine witnes hereof is the aunswerable (4) It appeareth by the treatise published by the Protestants diuerse of Wittenberg Anno. 1584. entituled acts theologorum witebergensium Hieremiae Patriarchae Constantinop c. that the Greeke Church at this day though deuided from the Lattin professeth to beleeue Inuocation of Saints Relickes worshipping of Images Transubstantiation Sacrifice the signifying Ceremonies of the Masse Auriculer Confession Enioyned Satisfaction Confirmation with Chrisme Extreme vnction all the seuen Sacraments Prayer for the dead Free will Monachisme Vowed Chastitie the fast of Lent that Preistes may not marry after orders taken c. see this alledged in perticuler hereafter Tract 1. ss 7. in the margent at Figur 11. And Chrispinus in his discourse of the estate of the Church pag. 253. initio affirmeth that Anno 870. the greeke and Lattin Churches became deuided only for the Primacie and diuersitie of Ceremonies so fully did they at that time consent in all other pointes And concerning the other orientall Churches further remote Osiander in epitom histor eccles centur 16. pag. 970. post med saith Hoc Anno. 1585. Christiani qui c. the yeare 1585. the Christians who inhabit neere to Mount Libanus became at last Conquered and subiect to the Turkish Empyre neither is that to be maruailed at for the Christians in the East haue not sincere religion but are in most parte of Articles Popishly Testimonie of our learned aduersaries By which foresaid examples of so many remote nations so far distant each from other as namely Wales Graetia Armenia India c. Conuerted (5) As concerning the conuersion in the Apostles times of Armenia See Chemnitius examen part 2. pag. 7. b. Paulo ante med when he saith Armenit Bartholomeus Euangelium praedicauit of the like conuersion of Indiae See Osiander centur 1. pag. 37 circa med Paulus venetus l. 3. cap. 27. 43. and Hayton Armen l. de tartaris cap. 6. the like conuersion of Graecia appeareth by Paules epistles to sondry of that Nation as to the Corinthians Ephesians Thesalonians And see reuelat 1 11. concerning the like confessed conuersioÌ„ of Wales See heretofore pag. 4. in the margent there at the letter 〈◊〉 vndoubtedly all of them
writinge and certaine by Tradition with whom agreeth S. Basill saying (5) Basil de Spir. Sanct. cap. 27. some thing we haue from scripture other things from the Apostles Tradition c. both which hath like force vnto Christian Religion Mr. D. Rainoldes answering to these foresaid sayings of Basill and Chrisostome saith (6) D. Rainoldes in his Conclusions annexed to his conference the 1. conclusion pag. 689. I take not vpon me to controule them but let the Church Iudge if they considered with aduice enough c. Whereunto might be added the like confessed (7) Where Eusebius l. 1 demonstr Euang. c. 8 is obiected to say that the Apostles published their doctrine Partly by writing partly without writing as it were by a certaine vnwritten law Mr. Whittaker de sacra scriptura pag. 668 fine saith therto I answere that this testimonie is plaine enough but in no sorte to be receaued because it is against the Scriptures testimonie from Eusebius And thus much breifly concerning the Fathers of the Greeke Church Now as concerning the like confessed Doctrine in the Fathers of the LATTIN Church to avoide tediousnes S. Austine only as being most (*) Gomarus in speculo verae ecclesiae c. pag. 96 ante mediu saith Augustinus Patrum omnium communi sententia purissimus habetur approued by our aduersaries shall serue for all who labouring to proue that those who are Baptized by heretickes shoulde not be Rebaptized saith (8) Aug. de Bap. contra Don. l. 5. c. 23 the Apostles commaunded nothinge hereof but that custome which was opposed herein against Ciprian is to be beleeued to proceede from their Tradition as many things be which the wholle Church houldeth and are therefore well beleeued to be commaunded of the Apostles although they bee not written Wherein and (9) See the like saying in Austine epist 118 ad Ianuarium other his like sayings his meaning is so euident and confessed that Mr. Carthwright speaking thereof sayth (10) See Mr. Carthwrite in mr Whitgifts defence c. p. 103 ante med to allowe St. Austines saying is to bringâ— in Poperie againe and that (11) See Mr. Carthwrites wordes alleaged vbi supra if S. Austines Iudgement be a good Iudgment then there be some things commaunded of God which are not in the scriptures and there-upon no sufficient Doctrine conteined in the scriptures Add but now hereunto that (12) See Chemnitius examen part 1. pag. 87. 89 90. Chemnitius reporteth for their like testimonie of vnwritten Traditions Clemens Alexandrinus Origen Epiphanius Ambrose Hierome Maximus Theophilus Basill Damascene c. That M. Fulke (13) See mr Fulke against Purgatory pa. 362 ante med 303 397 and against Martiall pag. 170. 178. and against Bristowes motiues p. 35 36. also confesseth as much of Chrisostomâ— Tertulian Ciprian Augustine Hierome c. that lastly Mr. Whitaker (14) See master Whitaker de sacra scriptura pag. 678. 681. 683. 685. 690. 695. 696. 670 668. acknowledgeth the like of Chrisostome Epiphanius Tertulian Ciprian Augustine Innocentius Leo Basill Eusebius Damascene c. Now as concerning Ceremonies Mr. Calfehill to omitte others affirmeth that (15) Hereof see Mr. Fulkes reioinder to Martialls Replie printed 1580. pa. 131 fine 132 initio the Fathers declined all from the simplicitie of the Gospell in ceremonies 13 Thirtenthly it is confessed yet further in generall concerning Dionisius Artopagitta and Hermes who are houlden most auncient Apostolike (¶) Of Dionisius mention is made act 17 34. and of Hermes rom 16 14. namely that Dionisius in his fore-saide writinges which were aboue a thousand yeares since as D. Humfrie (â‹) Humfreid in Iesuitismi part 2. rat 5 pag. 513 fine 514 initio saith Hunc Arcopagitam Suidas Michaell Singelus Gregorius Turonensis alij Pauli auditorem credunt fuisse illum scriptorem caelestis et ecclesiasticae Hierarchiae And see before Sect 3. n. 4. lit .o. confesseth publickely extant and alleadged vnder his name doth casually and obiter amonge other thinges make mention ouer and besides the foresaide Doctrine of praier for the dead (t) Hamelmanus de traditionibus apostolicis col 707 line 27 col 736 line 56 and master Whitaker de sacra scriptura pag. 655 ante med of Apostolicke vnwritten Traditions of (u) Hamelmanus vbi supra col 707. l. 4 col 732 l. 51 Chrisme (x) Hamelmanus vbi supra col 707. l. 49 col 743 l. 4 Consecration of Moncks (y) Humfreid in Iesuitismi par 2 pag. 519 circamed â—nd Luther tom 2 Witeberg Anno 1562 de captiu Babil fol. 84. b. ante med Sixe of our Sacraments that the booke of Hermes entituled Pastor affordeth in like manner testimonie or grounde worke of (z) Abraham Scultetus in medulla theolog c. pag. 467 post med freewill and monasticall solitude of (a) Hamelmanus de trad apost col 252 fine col 253 initio col 254 line 38 and Abraham Scultetus vbi supra pag. 467 post med Puâ—gatorie and praier for the dead of (b) Hamelmanus vbi supra col 253 l. 54 col 254 l. 49 Merite and Iustification of workes of Professed Chastitie (c) Hamelmanus vbi supra col 251 line 48 col 254 l. 30 in ministers of (d) Hamelmanus vbi supra col 254 l. 36 Fasting from certaine meates of (e) ibidem col 253 line 46 the Innocent parties remainnig vnmaried in case of adultrie of (f) Chemnitius examen concil Trident. part pag. 127 a prope finem workes of superogation and of (g) Hamelmanus vbi supra col 254 l. 53 saith Furtigitur bonum papismi initium impurus ille liber pastoris vel Heremitis Poperie And though in the primatiue Church some question (h) Vide Eusebium hist l. 3 â— 3 prope finem was made of this booke as whether it were Canonicall scripture or not many Fathers (i) It was thought to be sacred and for such alleaged by Origen lib. 10 in epist ad Rom. Tertulian l. de oratione Clemens Alex. l. 6 stromat Athanasius in libro de decretis Nicen Synod Cassianus collat 13. c. 12 and by Ireneus l. 4 c. 37. thinking that it was yet is it confessed to haue ben receaued at the least for (k) Hamelmanus vbi supra col 254 line 24 saith illum pro ecclesiastico habuerunt quidem Patrâ—s and col 730 line 25 he saith Hermetis libellus qui dicitur Pastor est olim aliquando in numerum ecclesiasticorum librorum relatus In so much as Eusebius hist l. 3 c. 3. Ruffinus in Simbolum Hierom in catul do commeÌ„d this booke for profitable and so Mr. Whitaker de sacra scriptura p. 93 fine confesseth of Hierome Ecclesiasticall and the authoritie thereof to haue bene so many ages since specially alleadged (l) Hamelmanus vbi supra col 253 line 10 saith
religion to the professed Doctrine of those times So improbably do our aduersaries pretend S. Bernard to haue bene a member of their Church for his only then zealouse reprouing the corruption of life and manners in the Clergie of that age members of our now professed Catholicke faith THAT HIS MAIESTIES AVNcestours liued and died in that faith and that it is acknowledged by Protestants for sufficient to Saluation § 6. IN this faith thus dedicated and continued haue your MAIESTIES most Noble Auncestours KINGES and QVEENS of this Realme for so many ages togither liued and died with peace towardes God and honour to the worlde In this faith died your HIGHNES dearest MOTHER of Blessed Memory admired at her death for her moste Christian resolution the which at the time of her Funerall was accordingly and for such Celebrated euen by the then Preacher Protestant whom the Puritanes publickely and reprochfully traduced for that to vse their owne wordes therefor had of him (z) Martin Marprelate in his Epistle Printed ouer Sea c. pag. 50. Preaching at Peterburrow Agust 2. Anno. 1587. at the funerall of one who died a professed Papist viz. the Scottish Queene he praied that his soule and the soules of all there present might be with the soule of the dead Papist For this faith thus taught vs haue our learned aduersaries honoured (a) Mr. Cowper late Bishope of Lincolne in his foresaid Chronicle fol. 156. a. Mr. Bilson now Bishope of winchester in his true difeference betweene Cristiane subiection vnchristian rebellion Part 1. pag. 57. Mr. Foxe in his Acts and Monuments Printed 1576. pag. 117. a. Mr. D. Fulke in his booke against Heskins Sanders c. p. 561. fine 562. initio Gregorie and Austine with due and answerable commendation calling therefore th' one of them (b) Mr. Godwine in his Catallog of Bishopes pag. 7. ante med S. Austine (c) Mr. Godwine vbi supra pag. 7. initio our Apostle and th' other (d) Mr. Godwine vbi supra pa. 3 ante med that Blessed and holy Father S. Gregorie c. To this faith like-wise haue all the learned Protestants of sober Iudgement afforded the promisses of hopefull saluatioÌ„ as appeareth most plainely 1. By their owne most euident testimonies 2. By their like confessed examples thereof giuen 3. And by their vndoubted answerable practize To giue proofe of euery of these partes And 1. First concerning theire testimonies in this kinde Mr. D. Baro saith (e) Mr. D. Baro in his foure sermons and two questions disputed ad cleruÌ„ c. serm 3. pag. 448. fine I dare not deny the name of Christians to the Romanistes sithe the learneder writers do acknowledge the Church of Rome to be the Church of God And Mr. Hooker also saith (f) Mr. Hooker in his third booke of Ecclesiasticall Policie pag. 188. initio And Iohannes Regius in his liber Apologeticus c. p. 95. fine saith In Papatu autem cum fuerit ecclesia vera c. The Church of Rome is to be reputed a part of the House of God a limme of the visible Church of Christ and (g) Mr. Hooker vbi supra pag. 130 ante med we gladly acknowledge them to be of the familie of Iesus Christ Mr. Bunnie likewise saith of Catholickes and protestants (h) Mr. Bunnie in his tretise tending to PacificatioÌ„ sect 18. p. 109 circa med Neither of vs may iustly accompt the other to be none of the Church of God (i) Mr. Bunny vbi supra pag. 113. post med we are no seuerall Church from them nor they from vs In like sorte doth Mr. D. Some in defence thereof against Penrie the puritane say (k) Mr. D. Some in his defence against Mr. Penrie refutation of many absurdities c. in Mr. Penries treatise pag. 164. ante med that the Papistes are not altogither aliens from Gods couenant I haue shewed before for (l) Mr. Doct. Some vbi supra pag. 182. initio in the Iudgement of all learned men and all reformed Churches there is in Poperie a Church a Ministerie a true Christ c. (m) Mr. D. Some vbi supra pag. 176. prope finem If you thinke that all the Popishe sorte which died in the Popish Church are damned you thinke absurdly and dissent from the Iudgment of the learned Protestants Lastly to omitte many others (*) Peter martir as appeareth by his Epistles annexed to his common places in English pag. 153. a. fine Desired at the conference had at Poysie betweene the Catholickes and Protestants that they should not for diuersitie of opinion breake brotherlie Charitie nor call one another Heritickes and see the same opinion yet further affirmed by the ProtestaÌ„t writter against Nicholas Machiuell printed at London 1062. page 80 post medium 83 paulo post medium 85. prope fineÌ„ for we are vnwilling to become tediouse to your MAIESTIE Mr. D. Couell in his late treatise Published by Authoritie and didecated to the Lord Archbishop of Canterbury defendeth this opinion at large and concludeth (n) Mr. D. Couel in his defence of mr Hookers fiue bookes of Ecclesiasticall pollicie Pâ—blished by authoritie page 77. ante med saying wee affirme them of the Church of Rome to be partes of the Church of Christ and that those that liue and die in that Church may notwith-standing be saued In so much as he doubteth not to charge the Puritanes with (o) mr D. Couel vbi supra page 68. paulo post med Ignâ—rance for their contrary opinion 4 Hitheâ—to concerning their Testimonies before vndertaken 2 Secondly As concerning now their like confessed examples we will out of very many alleadge only some fewe It will not we thinke be denied but that our late SOVERAIGNE KING Henry the Eight did after his breach with Rome beleeue and maintaine the wholl frame and substance of our now professed Catholicke faith the Article of the Popes Premacie only excepted To which end their owne author Sleidane saith of him (2) Sleydan in English .l. 13. fol. 174. a. initio He exiled the name of the Bishope of Rome but kept still his Doctrine and Mr. Foxe saith aâ—cordingly (3) Foxe act monu pag 1472. b. sine He set forth and by full consent of Parliament established the booke of sixe Articles conteining the summe of Popish Religion And it is euident that he himselfe in person not only as then disputed (4) Act. monu pag. 530 a. b. initio but also commaunded (5) act monu page 533. a circa med sentence to be pronounced against Lamberte as also the L. Cromwell redde and (6) act monu page 533. a. pronounced that sentence and at his owne death protested him selfe (7) Act. mon. page 598 b circa med see Hollinsheads Chronicle page 591. to die in the Catholicke faith not doubting in any Article of faith or Sacrament of the Church though saith he many haue
slaundred me to the contrarie And yet is he commended by Mr. Foxe to dye as (8) Act. mon. page 598 b. post med a valiant Souldier and Captaine of Christ as also the Church vnder the raigne of King Henry the .8 is by Mr. Fulke affirmed to be a true (9) Mr. Fulke against Heskines Sanders c. pag. 564. sect 80. 82. Churâ—h and the King him selfe acknowleged in like manner for (10) Fulke vbi supra sect 82 and see D. Humfrey in Iesuitismi part 2. rat 3 page 304 circa med a member of the Catholiâ—ke Church of Christ In like sorte (11) Osiander cent 12. pag. 309 post med S. Bernard liued some 400 yeares since as Mr. Iewell confesseth euen (12) Iewell in his defence of the Apologie printed 1571. page 557. paulo ante med and see Whitaker contra Duraeum l. 2 page 154 ante med in the middest of the Pope rouâ—e and tyrany And as we do not finde that he was then troublede or gainesaid so much as in an one article diffe eÌ„t f om the doctrine of the Romane Church of that timâ— so we find confessed to the contrarie that he acknowleged euen (13) Bernard l. 2 de considerat ad EugeniuÌ„ vide epist 125. 131 ep 190 ad InnocentiuÌ„ and see this confessed by mr Fulke against the Rhemishe Testament in Luc. 22. sect 11. fol. 133. b. post initium and by Mr. Whitaker l. 2. contra Duraeum pag. 154. ante med the Popes Supremacie was so conformable to the doctrine of the Romane Church that he was made (14) Osiander in epitoÌ„ c. cent 12. page 309. and Symon de voyon in his catalog c. pag. 926 Abbot of Claireuaux being also (15) Osiander vbi supra page 309. fine saith Centum quadraginta Monasteriorum author fuisse creditur and Danaeus in primae partis altera parte contra Bellarminum page 940. saith Hieronimus Bernardus fuerunt monachi istius erroris authotes fautores author of many monasteries In so much as our aduersaries alledging him to vs do call him Sanctus vester (16) Gomarus in speculo ecclesiae pag. 23. fine our S. and (17) Whitaker in respons ad rat Campiani rat 7. pa. 105. ante med saith Bernardus ecclesia vestra multis annis vnum tulit pium virum a man brought forth by our Church who in regard of Christian communion was deerely (18) Osiander Centuria 12. page 305 post med familiar to Malachias whom our aduersaries reiecte for a confessed (19) Osiander ibid. See his wordes heretofore sect 5. in the margent at the figure 3. initio Catholicke or papist And yet this his knowne religion notwithstanding our aduersaries do acknowledge him for (20) Whitaker de ecclesia page 369 paulo post med saith Ego quidem Bernardum vere fuisse Sanctum existimo And see thee like in Whitaker against mr William Rainoldes page 125 126 a true Sainte (21) Osiander Cent. 12. page 309 post med a very good man (22) See this in Pasquils returne into England page 8. 13. a good Father one of the lampes of the Church of God In like maner S. Bede who liued about 900 yeeres since was so euidently of our religion that our aduersary Osiander therfore saith of him (23) Osiander in epitom c. cent 8. l. 2. c. 3. pag. 58. initio Beda was wrapped in all the popish errors wherin we at this day dissent from the Pope for he admired and imbraced the worshippe of Images the popish Masse inuocation of Saintes c. which thing appeareth also yet more vndoubtedly to omitt his euident writinges by his (24) See mr Foxe act monu printed 1576. p. 128. 129 confessed credite and estimation had with the Popes of that age and yet is he all this notwithstanding acknowleged by our aduersaries to haue bene (25) Osiander cent 8. p. 58. ante med a good man (26) mr Couper in his Chronicle at the yere of our Lord 734. fol. 171 b. renowned in all the world for his learning godly life for which he was also priuileged with the surname of (27) Of this title see Hollensheds Chronicle at the yeere 735. and mr Couper in his Chronicle at the yeere 724. fol. 168. b. and mr Foxe act mon. printed 1576. pag. 128. b. vide 129. a. Oecolampadius in libro epistolarum Zuinglij Oecolampadij p. 654 post med Reuerend and by D. Humfrey specially registred among (28) Humfredus in Iesuitismi part 2. rat 3. p. 326. initio the godly men raised vp by the holy Ghost Hitherto also appertaineth the like examples of Gregory and Austine both of them heretofore acknowleged for (29) hereof see heretofore tract 1. sect 1 d. 2. 3. e confessed popish Catholickes and yet th' one of them called by our aduersaries (30) hereof see before in this section at d. That Blessed and holy Father S. Grego the other (31) before in this section at b.c. S. Austine our Apostle where-vnto to omitte others might be added the foremencioned example of your HIGHNES Dearest Mother whose vndoubted Saluation her knowne religion notwithstanding was euen in that oposition of time by the learned aduesarie as before (32) before in this section at z. publickly acknowledged What now can our aduersaries answere vnto these confessed examples Is there (33) Iames. 1 17. with God variablenes or (34) Ephes 6 9. deutro 10 17. Rom. 2 11 1. Peter 1.17 any acception of persons or is he (35) Numer 23 19. as the sonne of man that he should change so as one and the same religion which was before in them holy should now be in vs damnable And thus much breifly concerning certaine vndoubted examples of this kinde 3 Thirdly to make this point more euident as yet by the like answerable practise of almost all Protestant reformed Churches Whereas they hould that (p) In the propositions and principles disputed in the vniuersitie of Geneua page 166. sect 25. the Sacraments are only to be administred to those that are taken for knowne members of the Church Which no man can be with-out faith because that (q) Hebr. 11 6. without faith it is impossible to please God For which cause they teach concerning Infants who in their opinion haue not (r) That children haue not faith is affirmed by master Carth write in mr Whitgifts defence pa. 611. And in the propositioÌ„s principls disputed in the vniuersitie of Geneua p. 178. sect 4. by Iacob Kimedoncius in his redemption of mankind l. 2. c 15. page 164 fine and by mr Whitaker contra Dureum lib. 8 pag. 682. faith which as the scriptures witnes (s) Rom. 10 17. commeth by hearing which Infants cannot accomplish that (t) So saye the Deuines of Geneua in the foresaid propositions and principles disputed page 178. sect
4. also Oecolampadius in libro epistolarum Oecolampadij Suinglij l. 2. page 301. circa med saith hereof Parentum compatrum fides pueros sanctificat And Praetorius l. de Sacramentis page 108. saith Respectu fidelium parentum infantes fideles habentur c. Credunt igitur infantes sed in parentibus they are comprehended within the couenant of eternall life by meanes of the faith of theire Parents (*) In the propositions page 178 are for that cause to be Baptixed and that there-fore the Children of Iewes Turkes and such like professed Infidels are (u) In the propositions principles c. vbi supra sect 8. page 179. and mr Whitaker contra Duraeum l. 8. page 679. fine saith Infidelium liberos vt Turcarum Iudeorum Ethnicorum Caluinus meritò veré negat esse baptizandos and the like is taught by Kimnedoncius in his redemption of mankind l. 2. c. 15 page 167 fine and see mr D. Some in his defence against Penrye and refutation c. page 150. not to be Baptized as not being comprehended within the couenant by reason that their Parents do not beleeue All this yet notwith-standing they professe (x) Taught by mr Whit gifte in his defence c. page 623 ante med By mr Hooker in his ecclesiasticall policie l. 3. sect 1. page 131 by D. Some vbi supra page 149 150 and in the foresaide propositions and principles c. page 179. sect 9. It is saide by the Diuines of Geneua We are of minde that the children of Papists may be receaued vnto Baptisme to teach and practise their Baptizing of Infants Borne of Catholicke or as they terme Popishe Parents Not saith Mr. Hooker in regard of (y) mr Hooker vbi supra Gods promise which reacheth vnto a thousand generations for by this reason the Children of Turkes and as Mr. Hooker saith (z) Master Hooker ibidem all the worlde may bee Baptized in so much as no man is a thousand discents remoued from Adam But their saide Baptising of them is according to the other premises of their Doctrine by them selues practised and holden good though as Mr. D. Some affirmeth (a) mr Some in his foresaide defence c. cap. 22. page 165 167 to Penry they were the Children of Popishe west-Indians whose other former auncestors neuer knew the Christian faith and though saith hee those West-indians (b) Master Some ibidem page 167. were Baptized by Popish Shauelings yet they receaued true Baptisme and were ingraffed into Christ and for this reason because there is a Church in Popery for saith he (c) mr Some ibidem p. 149 post med saith And Amandus Polanus in partic theologic page 305 post med saith Hodierna Ecclesia Romana est adhuc Ecclesia Christi sed omnium impurissima c. alioquin ij qui in papatusunt baptizati extra ecclesiam Christi ac proinde nec baptismo Christi fuissent baptisati c. If there were no Church at all in Popery then the Infants of Papistes were not to be Baptized in any reformed Church By which premisses of their confessed practise it appeareth 1 that the Children of Catholicke or Popish Parents are to be Baptized 2 as being comprehended within the couenant of eternall life 3 and that by reason of their parents Faith So euidently in their Doctrine and practise is the faith of the Catholicke or Popish Parents houlden for auaileable to his Childe And shall it then be thought damnable to him selfe or houlden worthy to be yet further persecuted by our so implacable and vnrelenting aduersaries THAT PROTESTANTS CANNOT proue that the Romane Church did change her Religion since the first Conuersion thereto in the Apostles time § 7. AND for so much as it is your HIGHNES â‹ In the summe of the Conference before the Kings Maiestie pag. 75. circa med Constant and resolute opinion that no Church ought further to seperate it selfe from the Church of Rome then shee hath departed from her selfe wheÌ„ shee was in her florishing best estate In further probabilitie therfore of the Premisses we do presume hereby most humbly to submitte to your MAIESTIES most learned Iudgment this briefe discourse had thereof in the two sections next ensuing it is generally confessed that the Romane Church was once the true Church and professed the right faith whereto the (p) I thanke my God for you c. because your faith is renowned throughout the wholle worlde Rom. 1 8. To all that be at Rome the beloued of God called to be Saintes grace to you Rom. 1 7. That which is common to vs both your faith and mine Rom. 1 12. Your obedience is published in euery place Rom. 16 19. Apostle him selfe giueth full and assured testimonie where-vpon it euidently followeth that if the Romane Church haue not sithence changed her religion then she still retaineth and persisteth in the right faith Now as touching her supposed change we will breifely examine what our learned aduersaries who haue purposely and seriously laboured in discouery or proofe of this pretended change do most materially obiect in that behalfe 1 First then (q) Mr. Whitaker contra Duraeum l. 7 page 480 initio and mr Fulke in his answere to a counterfeite Catholike p. 36. post med the first saith Mr. Whitaker and Mr. Fulke That exercised Iurisdiction vpon forraine Churches was Victor whereto we answere as doth the Lord Archbishope of Canterburie concerning womans Baptisme saying to Mr. Carthwright (r) mr Whitgifte in his defence page 510 prope finem you say in the margent that Victor Anno. 198. did first appointe that women might Baptize by this you do add more credit to the cause then you are aware of for Victor was a Godly Bishope and Martir and the Church at that time was in greate Purity as not being longe after the Apostles whereto we further add that whereas Victor in the example now vrged did vpon occasion (s) The occasion hereof was that the Churches of Asia minor had receaued of S. Iohn the Euangelist to obserue our Lordes Pasch or Easter day not alwaies vppon Sonday but with the Iewes in regarde of theire knowne weakenes vpon the 14. of the moone as in like sorte vpon the same grouÌ„d was for the time tollerated Circumcision Act. 16 3. and abstinence from bloode and that which is strangled Act. 15 20. The Bishops of Rome who had receaued of S. Peter and Paule the other manner did accordinglye tollerate the Churches of Asia til such time as that certaine of them in Asia made this their obseruation necessarie in so much that the other manner was condemned by the Iudaizing hereticke Bâ—asius Tertulian de praescript circa finem and centur 2. c. 5 col 107. l. 12. hereupon Victor thought good to tollerate them no longer and therfore prescribed the Bishops of Asia to be excomunicated vnlesse they conformed them selues to the latine Church in the obseruation of
as defectiue in this behalfe 2. Secondly in that the Arrians had burned the originals of the Nicene Councell which to be true appeareth by Athanasius in epist ad omnes orthodoxos And Iulius in rescript ad Orientales alleageth in perticuler very many of the other Canons of the Nicene Councell which Protestants now reiecte for forged and among them one Canon concerning appeales to Rome 3 Lastly the Aphricans whom this matter most concerned were so far from charging the said Popes with Innouation or forgerie that S. Austine one of them calleth Zozimus the most blessed Pope Zozimus Aug. de gra Christi l. 2 c. 2 6. 7. 8. 17 epist 157 Concil Aphric in epist ad Bonifacium And like titles of reuerence and honour are giuen by the Aphricane Bishopes to Boniface and Celestinus Vide epistolam Aphricani concilij ad Bonifacium vide epist Aphric concil ad Celestinum and (d) Impertinent because that the Councell of Sardica not that hereticall conuenticle against Athanasius mentioned by Zozomen hist l. 3. c. 10. And which mr Whitaker mistaketh contra DureuÌ„ l. 7 p. 499 but that other Catholike councell mentioned by Dresserus in millenar 5. page 104 246. and by Carion in chronic p. 283 initio and by Zozomen l. 3 c. 11. wherat as witnesseth Theodoret hist l. 2. c. 7 and Carion in chronic page 282 post med Athanasius and many other of the Fathers of the Nicene Councell were present affirmeth can 7. before the times of Zozimus Boniface and Celestinus this very matter of appealing to Rome in so much as Caluine l. 4 institut c 7 sect 9. mencioneth this decree and thought that the Pope did not forge but by mistaking alleage this decree of Sardica as the decree of the Councell of Nice so cleare hereby it is that Zozimus Boniface and Celestinus were no Innouators impertinent 3 Thirdly Mr. Whitaker giueth example in Pope Siritius saying (e) Whitaker cont Duraeum l. 7. page 480 ante medium Siritius was the first that annexed perpetuall Chastitie to the Ministers of the word Whereto we answere First that Mr. Whitaker alleageth no proofe that Siritius was the first neither doth he or can he name any Catholicke writer of that time so reporting Secondly we alleadge most plainely to the contrarie how that S. Hierome who liued in the time of Damasus predecessor to Siritius saith thereof (f) Hierom. in Apolog. ad Pamach c. 3 and the same doctrine doth he affirme in c. 1 ad Titum If Married men like not this let them not be angry with me but with the holy scriptures with all Bishopes Priests and Deacons who know they cannot offer sacrifice if they vse the act of Marriage And this opinion was then not first begune but to the contrarie so vniuersall that Saint Hierome affirmeth it to be the generall Doctrine and practise of (g) Hierom contra Vigillant c. 1 saith Quid faciunt Orientis Ecclesiae quid Egipti sedis Apostolicae quae aut Virgines clericos accipiunt aut continentes aut si vxores habuerint mariti esse desinunt the Church of the East of Egipte and the Sea Apostolicke And in like manner was the Marriage of Priests long before these times so plainely impugned euen in the Greeke Church by (h) Epiphanius haer 59. after other plaine wordes had herof saith At dices mihi in quibusdaÌ„ locis adhuc liberos gignere Presbiteros Diaconos Hipodiaconos at hoc non est iuxta CanoneÌ„ c. So plainelye doth he acknowledge hereby a former Canon Epiphanius (i) Origen in numer hom 23 saith Certum est quia impeditur sacrificium indesinens ijs qui coniugalibus necessitatibus seruiunt vn de videtur mihi quod illius est solius offerre sacrificium indesinens qui indesinenti perpetuae se deuouerit castitati vi de Origen in Leuit. hom 4. l. 8. contra Celsum Origen and also euen by that misaplied (k) Misaplied for that many learned Protestants do vrge it in profe of Priestes marriage wheras it prooueth the contrarie example of Paphnutius (l) It doth appeare by Socrates hist l. 1. c. 8. ante med and Zozomen hist l. 1. c. 22 and by the Centurie writers Cent. 4. c. 9 col 656. line 44. and by mr Fulke against the Rhemish Testament in Mat. 8 sect 3. fol. 14 a. post med that Paphnutius though he thought that Priesthood did not dissolue marriage contracted before orders giuen yet he affirmed to the Nicene Councell that those who were made Priestes before they were married should not afterwards marry alleaging for this veterem Ecclesiae traditionem the auncient Tradition of the Church so plainely doth Paphnutius hereby acknowledge that this doctrine was then holden for the Churches auncient Doctrine that our learned aduersaries doubt not therefore to (m) So Châ—mnitius in his examen concil Trident. part 3. reprehendeth Hierom Ambrose and Origen page 50. a. ante med and Epiphanius p. 62. a. initio And Frigeuilleus Gauuius in his palma Christiana page 103 reprehendeth Socrates and Zozomen for their reporte of Paphnutius reprehend the saide Fathers and as Epiphanius and Paphnutius in their cited testimonies hereof do in plaine tearmes rest vpon the Churches Doctrine before their times so likewise the Fathers of the (n) Concil 2. Carth. can 2. saith Omnibus placet vt Episcopi Presbiteri Diaconi c. ab vxoribus se abstineant and for this reason there sett downe vt quod Apostoli docuerunt ipsa seruauit antiquitas nos custodiamus Carthage Councell doubt not in like manner to ground this point vpon Antiquitie and the Apostles Doctrine So euident hereby it is that Siritius in his foresaide Doctrine hereof brought in no Innouation or change 4 Fourthly Mr. Whitaker giueth example in Innocent the third saying (o) Whitaker l. 7 contr Duraeum page 480. circa med He that first inuented Transubstantiation was Innocent the third in the Laterane Councell Whereto we answere First that Mr. Whitaker barely affirmeth but proueth not this his assertion neither doth he alledge so much as any one author of those times charging this Pope Innocent or that Councel with any Innouation or change of Doctrine in this matter And we further say that Mr. Whitaker vrgeth this example how soeuer against his knowledg and learning yet most clearely against all euidence of truth for this Councell of Laterane was houlden Anno. 1215. (o) Whitaker l. 7 contr Duraeum page 480. circa med And as appeareth by the said Councell and further testimonie of (*) Crispinus in his booke of the estate of the Church page 345. fine Protestants there were present thereat the Patriarches of Hierusalem and Constantinople 70. Metropolitaines 400. Bishopes and 800. Conuentuall Priors Now that so many learned men of so many seuerall remote Nations of the CHRISTAN worlde as were here assembled should all of them agree
to decree Transubstantiation yet the same to be an Innouation as Mr. Whitaker saith then First inuented is more theÌ„ improbable The truth here of therefore was most plainely to the contrarie that in the age before that Councell the Doctrine of Transubstantiation was publicke and generall only Berengarius as then impugned the same and was therein publickly contradicted and specially written against by diuers Fathers (p) There did in that age write purposelye in proofe of the Reall presence Anselmus Lanfrancus Guitmundus Adelmanus Algerus Hugo Lingonensis and others in so much that Papir Maslon Annal. francoruÌ„ l. 3. in Henrico Rege testifieth saying Berengario omnes illius temporis Theologi Bellum indixere And Oecolampadius in libro epist Oecolampadij Suinglij l. 3. pag. 712. fine saith Viuo Berengario multi contra ipsum scripserunt of seuerall Nations in that age In so much as the fore-saide Councell of Laterane was at length then afterwardes assembled against that his then new seeming opinion A thing so euident that Mr. Foxe confesseth and saith therof (q) Foxe act monumeÌ„ printed 1576. pag. 1121 b. circa medium about the yeare of our Lord 1060. the denying of Transubstantiation beganne to be accoumpted Heresie and in that numâ—er was first one Berengarius who liued about Anno. 1060. So farr was Transubstantiation from being as Mr. Whitaker pretendeth first affirmed or invented after-wardes in the Councell of Laterane Anno. 1215. Secondly we say that also the many sayings ouer tediouse here to recite of the other much more auncient Fathers who liued long before the Laterane Councell are so plaine and pregnant for Transubstantiaton that the learned Protestants theÌ„â—elues do in plaine tearmes accordingly acknowledge the same and therefore reprehend the saide Fathers To omitte the plaine testimonie (*) Osiander in epitom hist eccles Cent. 9. 10. 11. page 95. fine saith Anno. 950. exorta est in Clero Cantuariensi acris contentio de Pane Eucharistico alij enim asseuerabant priorem panis substantiam remanere nihillominus simul ibi veruÌ„ Christi Corpus porrigiâ— alij verò pugnabant recitatis verbis Domini priorem substantiam elementorum prorsus euanescere atque transire in corpus Domini c. And Crispinus in his booke of the estate of the Church page 286. circa med pag 289 initio 323. post medium confesseth that Paschasius who liued Anno Domini 880. taught Transubstantiation herein of Osiander and some others in this sort it is confessed and affirmed that (r) Affirmed by mr Carelile in his booke that Christ descended not into Hell fol. 58. and by Oecolampadius in libro epistolarum Oecolampadij Suinglij l. 3. page 661. and see Mr. Fulke against Heskens page 217 post med 204. ante med 296 fine And by Carion in chronic page 451. initio Damascene taught Transubstantiation that both (s) See the treatise entitled Commonefact cuiusdam theologi de sacra Domini Caena eiusdem Commonefact consideratio page 211. post med where it is said Theophilactus Damascenus plané inclinant ad Transubstantiationé vide ChemnitiuÌ„ examen part 2. p. 83. a. paulo post med pa. 90. b. circa medium Damasâ—ene and Theophilacte do euidently encline to Transubstantiation that (t) Humfredus in Iesuitismi part 2 rat 5. page 626 saith In Ecclesiam verò quid inuexerunt Gregorius Augustinus intulerunt c. TransubstantiationeÌ„ c. Gregorie the greate and Austine brought into England Transubstantiation that (v) The Centurie writers cent 4. c. 10. col 985. line 30. say of Eusebius Emissenus that parum commode de Transubstantiatione dixit c. Eusebius Emissenus did speake vnprofitably of Transubstantiation that (x) The Centurie writers vndertaking in their fifth centurie c. 4. col 496. line 4. to set downe errores Doctorum huius seculi do therein col 517. line 23. say Chrisostomus Transubstantiationem videtur confirmare nam ita scribit in sermone de Eucharistiae num vides Panem num Vinum num sicut reliqui cibi in secessum vadunt absit ne sic cogites quemadmodum enim si cera igni adhibita illi assimilatur nihil substantiae remanet nihil superfluit sic hic puta misteria consumi corporis substantia Chrisostome doth seeme to confirme Transubstantiation whereto sondry other like examples might be added A thinge so euident that Adamus Francisci a learned Protestant writer doth therefore acknowledge how that (y) Adamus Francisci in Margarita theologica page 256. post med saith Commentum Papistarum de Transubstantiatione maturé in ecclesiam irrepsit Transubstantiation entred early into the Church so improperly if not wilfully vntruly is the foresaide example of the Laterane Councell and Innocent the third vrged by Mr. Whitaker and so many other of his brethren 5 Fiftely Mr. Whitaker giueth example in Boniface the third saying (z) Wkitaker contra Duraeum lib. 7. page 480. post medium he that first intitled the Romane Church to be Caput omnium ecclesiarum the head of all Churches was Boniface the third Whereto we answere that although this point be for the matter thereof alreadie answered by that which hath bene heretofore saide to the former examples of Victor Zozimus Boniface the first and Celestinus yet to refell Mr. Whitaker euen in Terminis whereas Boniface the third was Pope Anno. 607. that verie title of being Head is acknowledged and giuen to the Romane Church by many Fathers (a) Theodorâ—e though agretian in epist ad Renatum presbiterum saith of the Romane Church tenet enim Sancta ista sedes gubernacula regenda rum cuncti orbis ecclesiarum And in the Counsell of Calcedon act 1. it is saide and not contradicted Papae vrbis Romae quae est caput omnium EcclesiaruÌ„ praecepta habemus Greeke and (b) Prosper de in gratis c. 2. saith sedes Roma petri quae Pastoralis honoris facta caput mundo c. And Victor Vticensis de persecusione vandalica l. 2. saith praecipue ecclesia romana quae caput est omnium ecclesiaruÌ„ And Ennodius diaconus in libro de sinodis sub spiniacho habitis saith sanctorum voce patet pontificuÌ„ dignitatem sedis apostolicae factam toto orbe venerabilem dum illi quicquid fidelium est submittitur dum totius corporis caput esse designatur Vigilius Bishope of Rome in epist ad Euterum c. 7. saith Sancta Romana Ecclesia c. Primatum tenet omnium Ecclesiarum ad quam tam summa episcoporum negotia iudicia atque quaerelae quam maiores Ecclesiarum quaestiones quasi ad caput semper referenda sunt Latin who liued before those times And Gregorie the greate predecessor to this Boniface affirmeth in sundry places that (c) Greg. l. 11. ep 54. in quartuÌ„ Psalmum Paenitentialem Romana Ecclesia est omnium Ecclesiarum caput For and with which very title
the (d) Centur. 6. c. 7. col 425. line 38. l. 41. centur 5. c. 7. col 774. line 53. Centurists do reprehend and expresly charge both him and sondry others that liued before Bonifacius tertius 6 Sixtly Mr. Whitaker giueth example in Gregory the greate saying (e) Whitaker contra Duraeum l. 7. p 480. He that first deliuered Purgatorie for a certaine Doctrine was Gregorie the greate whereto in Gregories full discharge from all Innouation in this pointe we answere that S. Austine longe before Gregorie deliuereth the Doctrine thereof for most certaine saying (f) Aug. de verbis apost serm 34. saith Orationibus vero sanctae Ecclesiae sacrificio salutari elemosinis quae pro eorum spiritibus erogantur non est dubitandum mortuos adiuuari vt cum eis miserecordius agatur a domino quam eorum peccata meruerunt hoc enim a patribus traditum vniuersa obseruat ecclesia And in his booke de cura pro mortuis c. 1. he saith of praier for the dead non parua est vniuersae ecclesiae quae in hac consuetudine claret authoritas It is not to be doubted but that the dead are holpen by the Praiers of the holy Church and the healthfull sacrifice and almes which are imployed for their soules that God will deale with them more mercifully then their sinnes deserued for this doth the vniuersall Church obserue as deliuered from our forefathers and els where he saith no lesse certainely (g) Aug. in enchirid c. 110. saith neque neganduÌ„ est defunctoruÌ„ animas pietate suoruÌ„ viuentiuÌ„ releuari cumpro illis sacrificiuÌ„ mediatoris offertur it may not be denyed but that the soules of the deceassed are reliued by the pietie of their liuing frendes when for them is offered the sacrifice of the mediator c. In so much as he for the Latine Church doubted not to (h) Aug. haer 35. saith of Aërius fertur quoque propria dogmata addidisse nonnulla dicens orare vel offerre pro mortius oblationem non oportere censure Aërius for an hereticke for his deniall of this Doctrine as also Epiphanius for the Greeke Church condemneth Aërius in like sort saying against him in defence of praier oblatioÌ„ for the dead (i) Epiphan haer 75. and ibidem versus finem He further saith Ecclesia necessario hoc perficit traditione a patribus accepta The Church hath receaued this through the wide world it was agreed vpon before Aërius was Hence it is that Mr. Fulke confesseth and saith (k) Mr. Fulke in his aunswere to a Counterfeite Catholicke pa. 44. finem Aërius taught that Praier for the dead was vnprofitable as witnes both Epiphanius and Austine which they coumpt for an error Also he acknowledgeth that (l) Mr. Fulke in his confutation of Purgatorie pa. 320. ante med p. 194. ante med pag. 326. initio 349. circa post med Ambrose Chrisostome and Austine allowed Praier for the dead that (m) Mr. Fulke vbi supra pa. 320. ante med pa. 326. initio 349. post med pa. 78. fine it was the common error of their times that (n) Mr. Fulke vbi supra pa. 161. ante med the error of Purgatorie was some what rifely budded in Austines time that (o) Mr. Fulke vbi supra page 392. ante med vide ibidem p. 303. circa med 393. post med Tertulian Austine Ciprian Hierome and a great many more do witnes that sacrifice for the dead is the tradition of the Apostles In like manner Mr. Gifford affirmeth that euen (p) Mr. George Gifford in his Plaine demonstration that our Brownistes be full donatists c. pag. 38. initio in the Churches publicke worshipe to praie for the soules of the dead and to offer Oblation for the dead was generall in the Church long before the daies of Austine as appeareth in Ciprian and Tertulian which was before him and nearer to the time of the Apostles Where-vnto might be added like testimonie from Caluine (q) Caluin institut l. 3. c. 5. sect 10 acknowledgeth that ante mille tre cent Annos vsu receptum fuit vt precationes fierent pro defunctis and a little after sed fateor in erroreÌ„ abrepti fuerunt c. So cleare is Gregorie who liued so many ages after these Fathers discharged from all innouation in this point 7 Seauenthly Mr. Whitaker giueth example in Innocentius the third affirming that (r) Mr. Whitaker contra Duraeum l. 7. pag. 480. post med He was the first that instituted auriculer Confession for necessarie whereto we answere that an Innouation so strange and compulsorie as for men against all naturall shamefastnes to be constrained to confesse their secret sinnes could neuer haue bene brought in by mans only authority without some open and greate contradiction If therefore Innocentius first brought in this vsage before that time strange and vntaught what Father or other writer of that age then resisted it or who is witnes to this change Herein Mr. Whitaker is silent But to cleare Innocentius who was Pope about Anno. 1200. It is euident that the Iacobites were condemned Anno. 600. For affirming that (s) Witnes hereof Guido de Iacobitâ—â— c. 2. and Michaell Buchingerus in ecclesiastica historia And Matheus Parisius in Henrico tertio and Iacobus Vitriacus historiae orientalis c. 76. and Nicephorus l. 18. c. 45. we are to confesse our sinnes to God only and that Confession of sinnes to a Priest is not needfull And Haymo (t) Haimo in psal 31. saith licet deus dimittat peccata c. tamen confitenduÌ„ est Ministris ecclesiae quia nisi confiterentur ex sua inobedieÌ„tia damnarentur no lesse plaine is hee ad EuangeliuÌ„ dominicae 15. post pentecosten ite osten dite vos sacerdotibus who liued about Anno. 790. expresseth the like agreeable Doctrine of the Church in his time as also S. Bernard (v) Bernard in meditationibus c. 9. saith sed dicis sufficit mihi soli deo coÌ„fiteri quia Sacerdos sine eo a peccatis me absoluere non potest ad quod non ego sed beatus Iacobus respondet dicens coÌ„fitemini alte rutruÌ„ peccata vestra c. And vide eum de interiori domo c. 37. Petrus Damianus and others (y) Concil 2. Cabilonense which was Anno. 813 can 32. saith Sed hoc emendatione egere perspeximus quod quidam dum confitentur peccata sua Sacerdotibus non plenè id faciunt c. And Alcuinus who liued Anno. 730. l. de diuinis officijs c. 13. in c. Ieiunij saith confiteatur omnia peccata sua quae recordare potest c. quo facto fixis genibus in terram super ipsa innixus stans suppliciter tensis manibus blando ac flexibili vultu respiciens sacerdotem dicat c. And see Aug. de visitatione infirmorum l. 2. c. 4. and l. 50.
in deed he right well knewe that he could not shew the same therefore quite against his owne former examples and in proofe that it cannot be shewed he alleageth similitudes of (n) Whitaker contra Camp â—at 7. pag. 101. 102. the haires of a mans head which waxe not whit sodainly but by degree not to bee discerned and of (o) Whitaker contra Camp ibidem slifters entring into a building at first not to be perceaued c. and so with deceiptfull and (p) Deceiptfull and misaplied in many respects As 1 In that the haires nor somuch as any one haire of a mans head are instantly at the first become white at changed Neither doth euery first beginning of decay in buildings at the first become an outward markeable ruine wheras in Doctrine euery opinion is at the first either true or false 2 Secondly the first whitnes of some few haires and the first decay in buildinges cannot be at the first discerned though they were precisely regarded which is otherwise in change of Doctrine 3 Thirdly none is specially charged so preciselie to marke these whereas on the contrary it is the special charge not of a fewe but of all the Churches Pastors not only to marke but also publickly to withstand the other misaplied resemblances laboureth to perplex and sophisticate his readers Iudgement wherin to beare with his bouldenes and to admitte for the time his saide similituds for pertineÌ„t yet is al this vnable to relieue our aduersaries for though we should be sparing herevpon to charge theÌ„ with shewing the first begiÌ„ning of so great a chang as is by theÌ„ imagined which is all that by these foresaide-misaplied resemblances our aduersaries do wrongefully vrge neuerthelesse at the least yet we are in all reason to expect that according to the nature of these their owne examples (q) For though the first whit haire or slifter be not discerned yet the further degrees increase thereof are markeable discerned they should discouer and describe to vs some proceedings and increase of this supposed chaunge If therefore they say that this change was not made all at once but by little and little some times in one pointe of faith some times in an other then are they accordingly to shew forth those seuerall little changes or some degrees of the increase and proceedinges therof As what be those seuerall points of faith so by degrees at seuerall times changed which bee the Popes that were agentes therin who be the fathers that impugned the same c. In this sort to omitte the like in (*) Sarauia in defensione tractationis de diuersis ministrorum gradibus cap. 23. p. 362. initio saith vpon like occasion respondeo id dici non fat esse sed ex historijs demonstraÌ„dum esse quae illa fuerint schismata vbi quando nata quomodo inde tam vniuersalis consuetudo fuerit profecta And see him further ibidem pag. 429. initio D. Sarauia doth the L. Archbishope of Canterburie defending (1) Mr. VVhitgifte in his defence c. pag. 747. initio Cathedrall Churches against Mr. Carthwright (2) Mr. VVhitgifte ibidem demaunde accordingly of him from what Pope they came or in what time they were first inuented Affirming withall else where against the Puritanes that (3) See heretofore Tract 1. Sect. 3. l. m. num 13. for so much as the originall and beginning of these names Metropolitaines Archbishope c. cannot be founde it is therefore to bee supposed that they had their originall from the Apostles for saith he S. Austine hath this rule c. In defence wherof he further alleageth (4) See heretofore Tract 1. Sect. 3. l. n. num 14. sondry Protestant writers And hence like-wise it is that S. Hierome doubteth not to teach that (5) Hierom ad clitesi phontem to reduce an heresie to it beginning is a confuting thereof the truth of which his assertion Mr. Whitaker (6) VVhitaker contra duraeum l. 7. pag. 479. paulo post med saith multum autem ad haereses refutandas conferre earum origineÌ„ nosse nemo negat acknowledgeth This point therefore is not our only assertion or vrging but is also yet further grounded vpon the confessed sence of scriptures which teach that (7) See hereafter Tract 2. cap. 2. Sect. 1. z. a. b. d. Pastors and Doctors must be alwaies in the Church and that (8) Hereafter Tract 2. ca. 2. sect 1. l. 1. ibideÌ„ l. p. q. r. they shall not be silent but shall (9) See hereafter tract 2. ca. 2. Sect. 1. l. p. alwaies resist all false opinions with open reprehension The office also and nature of the Church argueth no lesse for how can she be the true Church and yet suffer so many and important errors as are pretended to invade her children without resistance vpon her part the experience likewise of all former times is answerable herevnto for in this sort haue the olde Heresies of the Graetians and Lattines bene discouered and (10) See this at large in the seueral treatises of Ireneus Epiphanius Theodoret Augustine Damascene c. written purposely by theÌ„ against haeresies contradicted In this sorte were of later times Berengarius Waldo Wicliffe Luther c. Euer at their first arising contradicted and charged with Innouation In this sorte lastly is the defectioÌ„ or change in Doctrine heretofore made by the (11) 1 First concerning the defection of the Greeke Church the more auncient examples thereof in Paulus samosetanus macedonius Nestorius c. are so memorable as further testimonie thereof needeth not 2 Secondly as concerning the seuerall defections for later times of the Greeke Church from the Romane they are testified by Nicephorus Zonoras Clycas Hunbertus against Nicetas and others And in part by some Protestants as namely by Crispinus in his discourse of the estate of the Church pag. 364. fine 253. initio And by Osiander in his Epitom Centur 9. 10. 11 c. p. 144. circa med 156. post med 261. fine 262. fine by Mr. Sparke against M. Iohn de Albines p. 158 And by Keckermanus in Sistem theolog l. 1. pag. 68. 69. Twelue times or there aboutes hath the Greeke Church reconciled it selfe to Rome and afterwardes fallen from thence being thereupon now at last wholly opressed with barbarouse turcisme 3 Thirdly as concerning the seuerall errors fewe in comparison wherein the Greeke Church at this day dissenteth from the Romane theire beginning and contradiction is notoriouse As for example their deniall of subiection to the Romane sea was begune by Iohn of Constantinople and he therevpon specially contradicted by Gregorie the Greate l. 4. ep 34. 36. l. 7. ep 36. 64. and by Pellagius in his epistle vniuersis Episcopis qui illicita vocatione Ioannis Constantinop ad sinodum conuenerunt Also their deniall of praier for the dead was begunne by
Aerius and contradicted in him by Austine haer 53. and by Epiphanius haer 75. And yet afterwards in both these doctrines they conformed them selues to Rome as is reported by Mr. Sparke vbi supra and by Osiander cent 15. page 477. and by Crispinus vbi supra pag. 451. In like manner theire defence of mariage of Priestes was contradicted against Theodorus by Chrisostom in epist 6. ad Theodorum Monachum and against certaine other by Epiphanius haer 59. ante med Also their deniall of the holy ghost proceeding from the Father and the Sonne was begunne and gaine saide about Anno 764 as witnesseth our aduersarie Keckermanus in sistem theolog pag. 68. the deniall of vnleauened bread in celebration of the Sacrament was begunne about Anno Domni 1053 as appeareth by Leo the .9 in epst ad Michaelem Episcopum Constantinop c. 5. and by Osiander cent 11. page 156. post med And by the centurie writers cent 11. c. 8. Like example might be giuen of their other but few and lesser errors the which Anno Domini 870. consist as appeareth by testimonie of Chrispinus in his discourse of the estate of the Church page 253. initio but only in the Primacie and the diuersitie of Ceremonies All which notwithstanding they do vehemently professe to detest the Protestants religion as appeareth by the two seuerall treatises translated lately into lattine the one made by Hieremias Patriarch of Constantinople the other entituled responsio Ioanâ—â—s Basilij magni ducis Muscouiae c. Anno 1570. And published and replied vnto by Ioannes Lasicius a Protestant writer of Poland and extant in the booke intituled de Russorum Muscouitarum Tartarorum religione c. printed 1582. And it appeareth in the treatise set forth euen by the Protestant diuines of witteberg entitled acta theologorum witebergensium Hieremia Patriarchae constantinop de Augustana confessione c. Printed witeberga Anno 1584 that the Greeke Church yet to this day professeth and teacheth Inuocation of Saintes and Angells pag. 55. fine 102. ante med 128. initio Reliques pag. 243. fine 368. post med worshipping of Images pag. 243. initio 244. circa post med 247. ante med 251. fine Transubstantiation pag. 86. initio 96. initio 100. circa med 240. post med 318. Sacrifice pag. 102. 104. post med The signifying Caeremonies of the Masse pag. 97. Circa med And see the marginall note thereupon And pag. 99. 100. Auricular Confession in prefat ante med in libro pag. 87. initio 130. post med Enioyned satisfaction pag. 79. 89. post med Confirmation with Chrisme pag. 78. initio 238. fine Extreame vnction pag. 242. initio 326. ante med And all the seauen Sacraments pag. 77. Circa med 242. Also Praier for the dead page 93. post med 102. ante med 109. post med Sacrifice for the dead page 95. circa med 104. post med Almes for the dead page 93. post med 109. circa med Freewill page 224. circa med 296. ante med 367 circa med Monachisme page 132 ante med 257. ante med Vowes of chastitie page 111. circa med 129. post med 135 post med The fast of Lent and other sett fasting daies page 126 fine That Priestes may not Marry after orders taken page 129. circa med and lastly to omitt many other that the tradition and doctrine of the Fathers is to be kept page 131 fine 138. initio 142. so plainely in all these chiefe points doth the greeke Church yet to this day remaine vnchanged GREEKE CHVRCH to vs though in comparison strangers thereto at this day yet discouerable And coulde then our home neighbour Rome only Rome caste of her primatiue faith and in liew thereof set abroach pretended errors not few but many not small but of importance not of beleefe only but also of practize as praier for the dead Praier to Saintes Pilgrimage Vowed Chastitie Monachisme Offering of externall sacrifice to God and aboue all to omitte many other the externall adoring as protestants thinke of Bread and Wine for God neither keepe these priuate to her selfe but therewithal infect so many Christian Nations (12) Nappeire vpon the reuelations page 68. Reignening vniuersally and all this as Mr. Napeire confesfeth (13) Nappeire ibidem without anie debateable contradiction (14) Ibidem page 239. ante med neuer suffering for the space of a 1000. yeares after Siluester the first nor before for any thing that is alleadged so much as any to be seene vouchable or visible of the true Church to match or encounter her whereas yet our aduersaries them selues do acknowledge and reporte (15) Reported at large by the centurie writers in the fifthe Chapter of their seuerall Centuries of euerie age the confessed and knowne heretickes who in euery of the foresaid ages haue in other points openly and bouldely contradicted (16) This is testified by the centurie writers vbi supra and by the other ecclesiasticall writers of euery age and see hereafter tra 2. c. 2. sect 9. l. 2. the ROMANE Church And though we shoulde suppose all this so strangely to haue hapned coulde yet so great and strange a wonder but so much as in that one foresaide example of (17) Wheras our aduersaries pretend that Honorius the third who was Pope Anno. 1220. did first bring in the adoration of the Sacrament it is a meere fiction for no writer of that age did gainesay or so much as charge him with Innouation therein onely he did ordaine that Priestes should admonish the people against theire neâ—ligence in that behalfe Before this Honorius Odo Parisiensis who liued 1175. in synodicis constitutionibus cap. 5. de sacram Altaris saith in like maner Frequenter moneantur Laici vs vbicunque viderint deferri Corpus Domini statim genua â—â—ectant tanquam Domino creatori suo iunctis manibus quoadusque transierint orent also Algerus Anno Domini 1060. l. de sacram Eucharist l. 2. c. 3. fine saith Hac fide ipsuÌ„ sacramentum quasi diuinum quiddam rationabile alloquimur rogamus Agnus dei qui tollis peccata mundi miserere nobis quia non quod videtur sed quod verè est Christum ibi esse credimus Also Antonius Praetorius a learned Caluinist in libro de sacramentis pa. 288. prope initium Telling how Damascene taught Transubstantiation with all further saith Anno. 735. Subseâ—â—â— est Panis adoratio ac si ipse Christus esset And so accordingly Carion in his Chronic. pag. 451. prope initium doth not only charge Damascene most expresly with transubstantiation but doth also ibidem pag. 476. circa med 477. paulo ante med place Artolatria That is to say saith he the odoration of the reserued and eluated Bread sequentibus Annis quingentis c. within the second fiue hundreth yeares after Christ By which only premisses as it is cleare and confessed that adoration of the
initio He greatly reuerenced Anthonie the Moncke whose religiouse and austere life Protestants terme (t) Osiander in Epitom cent 4. c. 2. p. 100. superstitiouse (u) Euseb de vita Constantini l. 3. c. 2. He signed him selfe with the signe â—f the Crosse (x) Zozomen hist l. 1. c. 4. 8. prope finem And Euseb in orat de Laudiâ—uâ— Constantini ante med saith Imperator triumphale signum honorat And Prudentius in apotheosi doth accordingly affirme this vsage in the auncient Emperours saying thereof Vexillumque Cruciâ— summus dominator adorat And Szegedinus in his speculum pontificuÌ„ pag. 229. saith Crux honorari capit Constantini tempore Honoured the same signe Had affiance (y) Euseb de vita constantini l. 2 c. 7. and successe of victorie in the virtue thereof and (z) Euseb ibid. l. 1. c. 25. l. 2. c. 3. l. 3. c. 48. erected it publickly He (a) Zozomen hist l. 1. c. 9. post med ordayned that the decrees of Councels should be kepte firme and inuiâ—lable (b) Euseb vbi supra l. 3. c. 10. fine And Theodoret hist l 1. c. 7. circa med And the Centurie writers cent 4. col 460. line 31. He would not sitt downe at the Councell of Nyce till the Bishopes had therto giuen him their assent He (c) Ambrose epist 32. And Rufinus hist l. 10 c. 2. And see this fully confessed and reported by Crispinus in his discourse of the state of the Church pa. 99. prope finem where he thus writeth thereof Constantine said God hath ordained you B shopes and hath giuen you power to iudge of your sâ—lues By meanes whereof we yeelde our selues to your Iudgement men may not Iudge you but God alone And â—n Zozomen hist l. 1. c. 16. Constantine saith Mihi vero non est fas cum homo sim Eiusmodâ— tausaris cognitionem arrogare would not vndertake the iudgement of Churche causes but committed the same ouer to Bishoppes (d) Cent. 4. col 653. line 26. 27. He reprooued Aâ—esius the Nâ—uaâ—ian for denying the power giuen Priests to remitt sinne (e) Centur. 4. col 454. line 26. Euseb de vita Consian l. 4. c. 71. After his death praier was made for his soule and (f) Euseb vbi supra the misticalâ— sacrifice offered And as concerning the Churches doctrine of that age it was so euidently our now professed Catholicke faith that to omitt all other perticuler proofe and what is by our other aduersaries confessed (*) In the breefe discourse of the Churches estate c. Annexed to Crispinus his booke of the estate of the Church it is affirmed how that aboute the eâ—lâ— of this period which continued vntill Constantine the loue of solitude Monckerie the abstinence froÌ„ mariage from certain meates on perticuler daies many feastes and other seedes of superstition after succeeding tooke a marueilouse roote so the Commencement of praiers for the dead and sacrifice of the Masse did discouer them selues c. in this behalfe the centurie writers of Magdeburge whose writinges are by our English Protestants affirmed to be (g) Mr. D. Hill in his defence of the article Christ descended in to hell fol. 23. b. post med worthie of immortall memorie do in their fourth Centurie by theÌ„ dedicated to our late Souraigne Lady Queene Elizabeth professe to (h) Col. 278. line 16. sett downe the peculier supposed errors of the doctor of those times and do charge them in perticuler by collection from their owne writings with (i) Cent. 4. col 291. freewill (k) Cent. 4. col 292. Iustification by workes (l) Cent. 4. col 293. Meritt of workes (m) Cent. 4. col 425. l. 54. col 426. line 10. col 294. Confession of Sinnes and Penance with (2) Cent. 4. col 425. line 60. absolution of such as had confessed with affirming (3) Cent. 4. col 1243 line 33. And see Caluin in institut l. 4. c. 19. sect 17. Penance to be the second table after shipwracke error in (4) Cent. 4. col 231. line 12 col 294. line 1. the doctrine of penance with (n) Cent. 4. col 295. line 58. col 296. 297. Inuocation af Saintes (o) Cent. 4. col 304. line 42. 43. c. Purgatorie (p) Cent. 4. col 409. line 15. 25. Aultars (q) Cent. 4. col 295. line 3. 40. col 985. line 30. Transubstantiation (r) Cent. 4. col 456. 457. 482. line 44. col 1250. line 45. translation of Saintes Râ—lickes and their worship (s) Cent. 4. col 457. line 58. col 458. line 1. 2. 3. Pilgrimage to holy places (t) Cent. 4. col 470. line 20. Heremites (u) Cent. 4. col 300. line 39. col 301. line 46. col 464 465. Monckes their (x) Cent. 4. col 464. line 59. col 301. line 28. 29. c. voluntarie pouertie their (y) Cent. 4. col 471. l. 23. col 474. l. 10. 11. 22. 23. abstine ce from certain meate other austeritie of life their (z) Cent. 4. col 472. l 20. Cowle girdle and other religiouse habites their vndoubted and great (*) Cent. 4. col 493. l. 18. Miracles (a) Cent. 4. col 301. l. 1. 2. 3. 54. col 706. l. 57. col 847. line 50. the Vowed chastitie of Virgins (b) Cent. 4. col 467. l. 8. 9. c. Monasteries of vowed Viâ—gins (c) Cent. 4. col 495. l. 18. Rising in the night to praier also also with (d) Cent. 4. col 302. line 9. 10. 14. c. And col 495. line 30.31 And Mr. Fulke against Heskens Sanders c. pag. 657. circa med Affirmeth that Rufinus and Cirill had a superstitiouse estimation of the signe of the Crosse that also by the reporte of Paulinus the Crosse was by the Bishope of Hierusalem brought forth at Easter yearely to be worshipped of the people And Danaeus in prime partis altera parte ad Bellarminum 5. controu respons pag. 1415. initio Affirmeth that Paulinus Cirrill and sondry other Fathers were plainely superstitiouse blinded with this enchauntment of the Crosses adoration attributing to much the signe of the Crosse with (e) Cent. 4. col 417. 418. 419. Abrenunciation ANNOILING threefould Immersion And sondry other like Ceremonies vsed in Baptisme with (¶) Cent. 4. col 415. line 25. Baptisme of laye persons in case of necessitie with (â‹) Cent. 4. col 1160. line 53. col 1â—43 line 39. Remission of sinnes not signified but giuen in Baptisme with (f) Cent. 4. col 415. line 44. Consecration of the water of Baptisme with teaching that (g) Cent. 4. col 303. line 18. col 704. line 11 21. col 1293. line 5. 17. Priestes might not marrie that (h) Cent. 4. col 303. line 10. col 847. line
Lombards Hunnes or Vandalles haue so helde still their owne c. could shew theire originall and history set forth in most true writting and being euery where dispersed as they were coulde neuertheles keepe their owne ordinances which for so much as it contineweth among the Iewes is vndoubtedly a singuler worke of God c. If now then Godes worke be such in the dispersed reprobate Iewes afrer the time of their Sinagoges decay shall it not much the rather bee more Gloriouse in his Church of the new testament which according to Paule haebr 8 6. Is established in better promises Then euer was the other of the Iewes euer before the dissolution and end thereof And see Peter Martir vbi supra pa. 328. b. fine 329. a initio visible in the most notable prouinces of the world as Greece Italy Spaine France Germanie England c. And therfore here also againe we do submit to your MAIESTIES learned iudgement whether we or they be the men that can against the obiections in this kind of the doubtfull and misbeleeuing Iewes maintaine that before Luthers time the foresaid predictions of their Prophetes haue bene fulfilled and so consequently that our Sauiour is the true Messias which falleth necessarily into great daunger of further doubt with them if so many of their Prophecies as went of the Messias and his Church haue for so many ages before Luther bene lefte vnaccomplished Neither may the scandall or scruple hence arising be a stumbling blocke onely to the Iewes but such as hath also distracted certaine of our learned aduersaries To alleage some few examples therof and withall to omitt the straites and laborinthes into which certaine principall Protestant (b) Caluin in Daniell c. 2. vers 44. and Luther tom 7. printed at Witteberg Anno 1557 lib. de Iudaeis c. writers haue bene driuen in their disputation had of this matter against the Iewes Sebastian Castalio professor at Basill (*) Osiander in Epitom histor Eccles cent 16. pa 753. initio calleth him Sebastianus castalio vir apprime doctus Caluinista tamen Linguarum peritissimus c. And Pantalion in his Chronographia p. 125. placeth him there in his catalog of the Fathers and lightes of the Church saying further that for such Guilielmus Farellus Petrus Viretus Sebastian Castalio agnoscuntur a very learned Caluinist and highly (c) Castalio coÌ„mended by D. Humfrey de rat interpret l. 1. pa. 62. 63. and 189. And by Gesnerus in bibliotheca SebastiaÌ„ Castall And by Fridericus Furius alleadged in Sebast Castal defens suarum translat pag. 236. commended by D. Humfrey and others hauing recited sondry of the foresaid Prophecies concerning the conuersion of Kinges and the Churches foresaide happie estate and continuance and looking to the accomplishmeÌ„t thereof writeth thus perplexedly thereof to our late Soueraigne Lord King Edward the sixte (d) SebastiaÌ„ Castalio in his preface of the greate Lattin Bible dedicated to Kinge Edward the sixte saith Equidem aut haec futura fatendum est aut tam fuisse aut Deus accusandus mendacij quod si quis fuisse dicit quaeram ex eo quando fuerint si dicet tempore Apostolorum quaeram cur nec vndiquaque perfecta fuerit tam cito Exoleuerit dei cognitio ac pietas que aeterna marinis vndiâ— abundantior fuerat promisse Verely we must confesse either that these thinges shall be performed hereafter or haue bene already or that God is to be accused of lying If any man answere that they haue bene performed I will demaund of him when If he say in the Apostles time I will demaund how it chaunceth that neither then the knowledge of God was altâ—gither perfect and after in so short space vanished away which was promised to be aeternall and more aboundant then the floodes of the sea So plainely doth he more then insinuate this perilous scruple and which is most dangerous withall leaueth the same not explained or answered but perplexed and doubtfull saying yet further thereof (e) Castalio vbi supra saith Quo magis librâ—s sacrâ—â— coÌ„sidero eo minus hactenus praestitum video vtcunqueâ—ra â—â—la â—lla intelligas the more I do peruse the scripturâ—s the lesse do I finde the same performed howsoeuer you vnderstand the said Prophecies But much more greeuous is the example hereof in Dauid George the hollander who for many yeeres continued at Basill professing there the Protestants religion and by them well estemed of till in the end he became a most blasphemous Apostata and affirming our Sauiour to be a Seducer drew secretly many to his opinion the principall motiue of his reuolt being that (f) Historia Georgij Dauidis printed at Antwerpe 1568. in Octauo the Diuines of Basill published his historie Si Christi Apostolorum doctrina vera perfecta fuisset c. If the doctrine of Christ and his Apostles had bene true perfâ—â—t the Church which they planted c. shâ—uld haue continued c. But now it is manifest that Antichrist hath subuerted the doctrine of the Aposâ—lâ—s and the Churche by them begunne as is euident in the papacie thâ—rfore the doctrine of the Apostles was false and imperfect Thus far that wretched Apostata By which two foresaid examples of Castalio and Dauid Geâ—rge and other the premisses is fully discouered not onely the not fulfilling of the foresaid Predictions in the Protestants Church but also the dangerous sequell which thence ensueth against theire wholle Church and religion in generall A CONFVTATION OF THE PROTEstants obiections and answeres concerning their Churches not accomplishment of the said predictions Sect. 6. AND we may not here dissemble but referre like wise vnto your MAIESTIES graue iudgmeÌ„t the colours rather then answers wherwith certaine our aduersaries do in these straites seeke to vphold them selues and their Church 1 First some woulde enforce that the vniuersalitie which is foretould of the Church was to be accomplished but after (g) The Author of the booke entituled Antichristus siue Prognostica finis mundi pag. 12. fine saith spiritus qui annunciat futura non operatur nisi eunte Euangelio quod sub finem ex confesso Lutherus primus inuexit And pag. 13. post medium he further saith Non manifestatur auteÌ„ perseudoprophetarum surrectio nisi Euangelio quod inde a primatiuo Apostolorum Euangelio ante Lutherum vt diximus nunquam iuit ne quis autem Hussiticum Euangelium pertinere huc putet id prohibet quod Christus illud Euangelium edicit quod sub finem per vniuersum orbem esset iturum porro Hussiticum Euangelium Bohemis tantum venit signo ergo esse non potest nam coÌ„mune orbis EuangeliuÌ„ signo esse voluit non illud vnius gentis Lutheri Euangelium per orbem volat tam voce tam praelo Luthers ghospell preached which long intermission til Luthers time as it implieth a manifest breach of Gods foresaid
c. Cur ergo anxie curiose probant quod est a nobis nunquam negatum c. And ibidem page 241. initio he saith Visibilis est propter exercitia pietatis quae videntur ab omnibus in Ecclesia nam dum ministri docent alij discunt illi sacramenta administrant hij communicant c. qui ista non videt talpa est caecior visibilis est quia notae sunt insignes conspicuae c. and page 242. initio he saith non enim clancularij seâ—essus c. conuocationes sunt Christianae and page 281 fine he affirmeth concerning the Church militant which is the onely pointe in question â—portere Ecclesiam esse conspicuam conclusionem esse clarissimam the Churches euer visibilitie condemning the contrarie opinion of the Churches pretended Latencie or inuisibilitie for a monstrouse (f) Melancthon in Concil theolog part 2. saith necesse est fateri esse visibilem Ecclesiam c. quo spectat haec portentosa oratio qua negat esse vllam visibilem Ecclesiam page 393. fine 394 initio assertion (g) Mr. Henoch Clapham in his soueraigne remedie against schisme page 17 ante medium saith Contrary to all scriptures they do affirme that there hath bene no visibilitie of the Church for former hundreth of yeeres whiâ—h position is against Psalm 72 3 17. Esa 59 21. contrary to all scriptures against which our Sauiour did as they thinke specially forewarne vs saying (2) Math. 24 23. whereupon mr Hâ—noch Clapham in his soueraigne remedie against schisme page 23. post med saith Our Sauiour forbides going out vnto such desert and corner ghospels Math. 24 23 24 26. and S. Austine tom 4. quaest euang l. 1. quaest 38. saith accordingly Constituta ergo authoritate Ecclesiae per orbem terrarum clara atque manifesta consequenter discipulos admonet qui in eum credere voluerint ne schismaticis atque hereticis credant vnumquodque enim schisma vnaquaeque heresis aut locum suum habet in orbe terrarum partem aliquam retinens aut obscuris atque occultis conuenticulis curiositatem hominum decipit Ad quod pertinet quod ait si quis vobis dixerit Ecce hic est Christus aut illic quod significat terrarum partes Prouinciarum Aut in penetralibus aut in deserto quod significat obscura occulta conuenticula haereticorum c. And see him further contra Faustum Manich. l. 13. c. 13. If therfore they shall say vnto you Beholde he is in the deserte go you not forth Beholde he is in secrete places beleeue it not In so much as they also affirme the visible dispersion therof euen for that (3) Reuelat. 12 12 17 10. 20 3. short time during which she is foretould (4) Reuelat. 12 6. to flee into wildernes by reason of Antichrists persecution to which end Mr. Fulke though most precise in this behalfe is yet enforced to confesse that (5) Mr. Doct. Fulke against the Rhemishe Testament in 2. Thessa 2. sect 5. fol. 354. b. fine the true Church thâ—â—gh obscure and driuen into wildâ—rnes by Antichrist yet still continued dispersed ouer the world and that (6) Mr. Fulke ibid. fol. 355. a. initio to this like effecte see Mr. Whitaker in his answere to master Rainoldes preface pag. 34 37. mr Foxe in Apoc. page 349. post medium in the time of Antichrist it was not driuen into any corner of the world but was is and shall be alwaies dispersed in many nations and that not obscure but as Bullenger saith (*) Bullenger vpon the Apocalips fol. 200. a. fine b. initio see the words of Bullenger hereafter in the margent at the figure 3. tract 2. c. 2 sect 11. right famous which pointe the text it selfe doth also most inuincibly argue for as it affirmeth that the womans flight into wildernes must continue (7) Reuelat. 12 6 1260 dayes so likewise it affirmeth that the preaching of the Word must as then continue in like maner during euen the same terme of 1260. dayes (8) Reuelat. 11 3. and must so be as generall as the persecution a matter so vndoubted that Szegedine saith hereupon (9) Szegedinus in tabul Analatic page 368 circa medium the ministers of Gods word shall preach all the time in which Antichrist shall tread vnder foote the holy Cittie And Mr. Gifford saith likewise (10) Mr. Gifford vpon the reuelations serm 21. page 191. fine these two witnesses are not to be taken for two and no moe but for all those which were raised vp to impugne Antichrist and that they should prophecie during all the time of Antichrists reigne In like testimonie wherof the other (11) See Mr. Fulke against the Rhemishe Testament fol. 475. b. sect 4. and Bullenger vpon the Apocalipes in c. 11. fol. 142. b. post medium Protestant writers are very plentifull THAT PROTESTANTS TO PROVE THE answerable performance therof for former ages in their Church do alleage promiscuously both Catholicks knowne Heretickes as members of their Church SECT 2. THIS continued visible administration of the Word Sacraments being the confessed sense of the scriptures and without which the true Church cannot be we will now examine somewhat concerning the answerable performance therof In which point when we prouoke our aduersaries there is nothing more vsuall with them then for theire owne defence in this behalfe to search out in the examples of former times for all such whatsoeuer as may be said though often falsely in any sorte to haue impugned the Pope but so much as in any one pointe either of manners or doctrine And although they were otherwise neuer so different from Protestâ—nts yet are they in these straites promiscuously registred by our aduersaries in the Catallog of the Doctors of their Church In this sorte are named (*) See hereafter tract 2. c. 2. sect 7. in the margent there at the figure 2. concerning Ioannes de Rupe Scissa and Willm de S. Amore and see coÌ„cerning Peter Bloix claimed by Mr. Gabriell Powell in his consideration c. pa. 52. initio Osiander incentur 12. page 281. post med where he saith Petrus Blesensis c. Pricipum Prelatorum religiosorum priuatorum peccata grauiter arguit c. non tamen Pontificios errores refutauit was this man then a Protestant Ioannes de rupe Scissa Willielmus de S. Amore and Peter Bloix for theiâ— onely reprouing the life maners of the Cleargie for this onely cause also are named (¶) Concerning Willm Occam read act mon. printed 1596. page 358. a sin 88. b. line 40. and of Scotus see Foxe ibid. page 130. b. line 8. Osiander cent 9. page 44. and of Ioannes Gaudauensis read Foxe vbi supra page 358. 2. line 88. William Occam Iohn Scotus and Iohn Gaudauensis In like vniust maner is named (h) By Mr. Sparke in his answere to Mr. Iohn d'
Ministrorum extraordinarié vocatoruÌ„ etiam dona extraordinaria fuere nempe Prophetiae donum edendi miracula c. And Musculus loc comun page 394. saith Vocatio quae imediaté est a Christo iam in vsu non est vt erat olim habebat sua signa vnde cognosci potuit de quibus memenit Marcus Euangelista cap. vlt. dicens predicauerunt c. sequentibus signis c. And mr Henoch Clapham in his soueraigne remedie against schisme page 25. initio doth vpon this ground reprehend Browne for that he did take vpon him extraordinarie calling wanted Miracles and Luther in loc comu Clas 4. c. 20. initio p. 38. post med admonisheth to this end saying Hoc explores an vocationem suam possint probare neque enim Deus vnquam aliquem misit nisi vel per Hominem vocatum vel per signa declaratum ne ipsum quidem filium And Luther tom 5. Ien. Germ. fol. 491. a. b. saith Vnde vetus quis te misit c. vbi sigilla quod ab hominibus missus sis Vbi sunt miracula quae te a Deo missum esse testantur Also Luther admonished the Senate of Milhouse against Muncer the Anabaptist saying Si dicat se a Deo atque ipsius spiritu missum esse quemadmodum Apostoli probet hoc signis miraculis editis vel nolite ferre vt concionetur nam vbicunque Deus ordinariam viam mutare vult ibi semper miracula facit Luther tom 2. Ien. Germ. fol. 455. b. 456. a. and hereof 〈◊〉 Sleydon lib. 3. An. 25. Also Sigwartus in his 23 disputationes theologic c page 207 sect 8. saith Haec vocatio semper extraordinaria quaedam diuina dona comitantia habet quae sunt tanquam sigilla doctrinae c. cuiusmodi fuerunt miracula c. Miracles adioyned thereto in testimonie that it was from God which were wanting in Waldo So likewise as the learned Protestants them selues graunt it is now since the Apostles times (a) Musculus vbi supra and Lobechius in disput theolog page 358 fine 359 initio saith Imediatam porrò vocationem cum mediata ab Apostolis permutatam esse scriptura testatur c. credimus imediatae vocationis vsum Deo in hoc mundo nullum amplius futura nullam quippe de ea dedit promissionem nullum mandatum And D. Sarauia in his booke of the diuers degrees of Ministers page 9. initiotermâ—th extraordinary calling an vnknowne coast out of which the now defendors thereof can no waies wind them selues And see mr D. Couell in his defence of mr Hooker pag. 86. fine 87. initio and see Sarauia in defen tract c. contra resp Bezae p. 306 307. And ibid. page 37. circa med he saith Sed speciem illam extraordinariae vocationis ad Ecclesiae ministerium c. cum nullo testimonio scripturarum nec exemplo certo doceatur non admitto est enim periculi plena noui malique exempli c. ea sola fretus nemo se ministerio Ecclesiastico ingerere debet And see there page 35. 36. 38. c. ceassed and not tâ— be expected as being without all proofe or testimonie in the writings of the new testament If now therefore Waldo did as appeareth by Protestants them selues vndertake to (b) Simon de Voyon in his discource vpon the Catalog of the Doctors c. page 132. post medium and Crispinus in his booke of the estate of the Church page 339. ante med Preach being but a Layâ— sâ—culer man and so wanted callâ—ng much lesse then could he conferre calling to others therefore both he and all his followers which discended from him were through theire want of calling (c) No man taketh the honour vnto him but he that is called of God as Aaron hebr 5 4. How shall they preach excepte they be sent Rom. 10 15. Who so entreth not in by the dore into the Sheepefould but clymeth vp an other way is a theefe Iohn 10 1. intrudors hauing no more authoritie to celebrate and administer Sacraments excepted only Baptisme in time of necessitie which (d) Baptisme by lay persons in time of necessitie is affirmed by the Fathers as witnesseth Caluin institut l. 4. c. 15. sect 20. confessing saying hereof Multis abhinc seculis adeoque ab ipso feré Ecclesiae exordio vsu receptum fuit vt in periculo mortis Laici Baptizarent si minister in tempore non adesset It is in like manner affirmed by the Lorde Archbishope of Canterburie in his defence against Carthwrite pa. 518 519. ante med many other Protestants a lay person may do then they had power to create a new world so litle is the continuance of Protestantes administration of the Word Sacraments enabled by Waldo 3 Thirdly concernâ—ng the Protestantes doctrine of Iustification by onely faith which is in their iudgmeÌ„t (e) Mr. Clarke in the disputation had in the Tower with Edm. Camp the 4. daies conference Arg. 1 D. iiii the soule of the Church (f) The Cofession of Bohemia in the harmonie of Confessions in English page 253. of all other points of doctrine the weightiest which saith Mr. Foxe (g) act mon. page 402. a. circa med Luther opened as being long hid before It was so vnknowne to Waldo and he so wholly affected to our Catholike doctrine of merittes and Workes which Protestants terme (h) Penrie in his booke entituled Mr. Some laid open in his colours page 29. 30. the very harte life and soule of Papistrie that he did (i) D. Humfrey in Iesuitismi part 2. rat 3. page 270 circa medium and Mr. Foxe act mon. page 628. b. fine forsake all thinges that being poore he might follow Christ and the Euangâ—licall perfection which our aduersaries reiect (k) Mr. Fulke against the Rhemish testament in Math. 19. sect 9. fol. 38. b. And mr Perkins in his reformed Catholicke page 241. and Caluin institut lib. 4. cap. 13. sect 13. for Popish In so much as he and his followers were a very profession of begging Friars and therfore called (l) actes and monuments page 41. b. circa medium page 629 a. ante medium the poore men of Lyons (m) Doctor Humfrey in Iesuitismi part 2. page 270 circa medium professing as D. Humfrey vrgeth a kind of monasticall life wherin they were so forward that they afterwardes (*) Vrspergenses in Chronic. Anno 1212. made means to Innocentius the third then Pope to haue their order by him confirmed but could not preuaile 4 Fourthly the Waldenses held sundry grosse errors as namely their deniall (2) See Guido and Antoninus de Waldensibus and Aeneas Siluius in his Bohemica historia de Waldensium dogmatibus And Luxemb in haer Paup de Lugduno of all iudgement to blood and (3) See Illiricus in Catal. testium veritatis page 748. prope initium of the Saboth In regard of
of all rebellion teaching (k) Osiander in epitom histor Ecclesiast centur 9. 10. 11. 12. c. page 454. fine art 15. Concil Constantien Sess 8. art 15. And Melancthon in disput de Iure magistratuum saith hereof Insanijâ— Wycleuus qui sensit impios nullum dominium habere And in Commentarijs ad politica Aristotelis he further saith miras tragedias excitauit Wicleuus qui contendit eos qui non habent spiritum sanctum amittere dominium colligit multas so phisticas rationes ad confirmandum hoc dogma c. recitabimus quaedam argumenta Wycleuâ— c. that there is no ciuill Magistrate whilest he is in mortal sinne and that (¶) Osiander in epitom centur 9. 10. 11 c. page 405 art 17. the people may at theire pleasure correct Princes when they do offend and according to this principle (l) Mr. Stowes Annales c. page 550. post med the fauourers of wycliffâ—s doctrine did as Mr. Stow reporteth nâ—â—â—e vp schedules vpon the Churches dores of London conteining that there was a hundreth thowsand men readye to rise against all such as could not awaie with theire sect In somuch as Sr. Iohn Ouldcastle Wycliffes cheife disciple or (m) act mon. page 268. b. fine And Mr. Stowes Annales c. page 550. post medium follower (n) Mr. Stowes Annales ibidem to whose force and witt these other trusted Burst forth into (o) Mr. Stowe vbi supra page 566. initio also his enditement of high treason is extant of record and set downe by Mr. Foxe act mon. printed 1596. pag. 529. b. where he more bouldly then aduisedly laboureth vpon surmises to discredit the said record treason against the King and (p) Mr. Stowe ibidem pag. 551. prope initium did confederate him selfe with others to fight against the King in St. Giles feelde At that time (q) Mr. Stow ibid. pag. 551. circa medium were taken fourescore men in armour of that faction And (r) Ibid. page 551 prope finem 37. of theÌ„ publikely condemned and executed And Sr. Iohn Ouldcastle him selfe being at the last taken was likewise executed in the said feilde of St. Giles at what time he was so fantasticall that at the time of his execution (s) Mr. Stow ibid. 572 fine when many honorable persons were present the last wordes he spake was to Sr. Thomas Erpingham adiuring him that if he sawe him rise from death to life againe the third day he would procure that his sect might be in quiet By all which premisses concerning Sir Iohn Ouldcastle taken from Mr. Stowes Chronicle dedicated to the now Lord Archbishope of Canterburie it seemeth that Mr Foxe was in extreme need of examples to maintaine the continuance of his visible Church when in his actes and monuments he so publickely and seriously registred this Sr. Iohn for (t) Act. mon. page 261 b. and see there the title of Ouldcastles historie and see Mr. Downeham in his treatise concerning Antichrist pag. 41. prope initium a valiant and most worthie Mâ—rtir for the true profession of Christs Ghospell And thus much briefly to omitt much more (*) Ioachimus Vadianus a Swinglian of Zuriche de Eucharistia lib. 5. page 161. saith of Wycliffe In nonnullis faede lapsus est c. He was fowly ouerseene in sundry pointes of religion and more giuen to scoffinge and pratinge then became a sober Deuine And Pantaleon in Chronolog page 119. ante med accouÌ„teh Wyclâ—ffe for an Hereticke And placing him there in his Catallogue of Heretickes saith Ioannes Wyclefius cum Lolhardis in Anglia suam haeresim predicat c. And Mathias Hoe in his tractat duo c. tract 1. de disput page 27. expresly placeth and numbreth the Wâ—clenistes and Hussistes in the ranke of Heretickes calling them and others by him there named most monstrous monsters Also it appeareth by mr Foxe that Wicliffe was an vsuall dissembler of his faith and that to preuent daunger of trouble he did ordinarily practize the same to which purpose mr Foxe act mon. page 95. a fine saith Wâ—cliffe being beset with troubles was forced once againe to make confession of his doctrine in which confession as occasion serued for to auoid the rigor of thinges he answered with intricate wordes c. Anno. 1381. And page 91. a. versus finem he signifieth Wicleues often recantation alledging Wicliffe saying And now againe as before also I doe reuoke make retractation c. by meanes wherof as Mr. Foxe confesseth a litle there before Wicliffe wonde him selfe out of the Bishopes snares Anno 1377. And p. 846. a. paulo post med it is testified how that Wycliffe in an epistle written by him ad Ioannem Episcopum Lincoliensem retracted his former doctrine against the Reall presence of Christes Bodie in the sacrament and in the Masse reconciling him selfe in that article to the Church of Rome and page 98. b. post med and 99. a. it appeareth that Wicliffe Anno. 1384. which was not three yeeres before his death in his epistle to Pope Vrbane doth purge him selfe to the Pope acknowledging that the Bishope of Rome is the Vicar of Christ here vpon earth with much more other like dissimulation By â—eason of which kind of practize Wicliffe so escaped the aggrauated danger of those times that as Mr. Foxe witnesseth pag. 98. a. paulo ante med He returnâ—d agaiâ—â— to his parish of Lutteâ— worth wherof he was parson and quietly there saieth mr Foxe Slept in the Lord vpon St. Siluesters day annâ— 1387. that might be said concerning Wycliffe and his followers wherin is shewed 1 First that imediately before his first appearing he was a Catholike Priest and no Church of Protestants then knowne to be so much as but in being 2 Secondly that after his reuolte he reteined still sundry Catholicke pointes of faith 3 Thirdly that he held sundry grosse and damnable errors 4 Fourthly and lasty that his doctrine was treasonable and his followers were notable coÌ„uicted traitors whereupon we referre as before to your Maiesties learned iudgemeÌ„t whether that the example of Wicliffe and his followers doth enable the coÌ„tinuance of the Protestants Churches administration of the Word and Sacraments but so much as for and since that time in which he first appeared THE LIKE IS SHEVVED OF HVSSE who liued Anno Domim 1400. and his followers SECT 5. AS concerning Iohn Husse who was brought in question (v) Symon de Voyon in his discource vpon the catallog of the doctors of Gods Church pag. 159 about the yeare 1405. litle is needfull to be saide for his chiefe trouble was for vrging communion to the lay people vnder both kindes which pointe Protestants acknowledge to be but a matter of indifferencie (x) Melancthon in centur epist theologic page 252. initio and see the protestant writers alledged and by mr Iewell not denied in his replie page 110. 109. and for his affirming
that Priests onely were wanting which she perfited by perswading the King to send to the Emperour of Râ—me for some Doctor c. Whervpon a certaine worthy man was made Bishope and sent to preach to the nation of the Iberianes Thendoret hist l. 1. c. 24. versus finem See also the former example of Frumentius answered in this sorte by D. Sarauia in defens tract c. contra respons Bezae c. 1. page 46. ante medium and impertinent If now our Catholicke Church be a true Church able to conferre this calling so by her (*) Whittaker contra Duraeum l. 9. page 820. saith hereof to Duraeus Fuit Lutherus vestro etiam ritu Presbiter atque Doctor c talem fuisse Suinglium Bucerum OecolampadiuÌ„ aliosque innumerabiles constat c. And see Ioannes Regius in libro Apologetico c. page 122. ante med page 121. giuen to Husse Wicliffe c. and that it was sufficient to them why then do our aduersaries so greeuously accuse maligne our said Church for false and Antichristian And if according to their doctrine the Pope be Antichrist and our Church Antichristian then followeth necessarily that which them selues therupon say namely that (d) Propositions and Principles disputed in the Vniuersitie of Geneua page 245. circa med And Mr. Gabriell Powell in his consideration of the Papistes reasons c. page 71. saith the Popish ordination is nothing els but meere prophanation c. there is no true Ecclesiasticall vocatioÌ„ in the Papacie c. And see further hereof mr Sutliffe in his answere to the Masse Priestes supplication to the 19. section And Mr. Fulke in his answere to a counterfeite Catholicke page 50. circa med saith to vs you are highly deceiued if you thinke we esteeme your offices of Bishops Priestes and Deacons any better then Lay men and you presume to much to thinke that we receiue your ordering to be lawfull And page 51. ante med he answereth giueth reason why he alloweth our Baptisme though not our orders And see Mr. Whitaker contra Duraeum l. 9. page 821. initio there is in Babilon thereby meaning our Church no holy Order or ministrie in deed no lawfull calling but a meerâ— vsurpation Fâ—r it must needs to all men seeme absurd that Châ—ists Ministers shouâ—d receiue then spirituall power and Comission from Antichrist and then also not onely Waldo the â—ay man and all those who discended from him which is heretofore (e) heretofore tract 2. c. 2 sect 3. prope initium in them made most euident but likewise euen Husse Wicliffe and Luâ—her him selfe who had no other calling but from our Church and so many other as haue afterwards claimed vnder them are destitute hitherto of all lawfull calling (f) The Protestant Lascius in proofe hereof alledgeth in the booke entituled de Russorum Muscouâ—tarum Tartararum religione page 23. Caluine saying quia Papae Tirannide abrupta fuit vera ordinationis series nouo subsidio nunc opus est c. atque omnimò extraoâ—dinarium fuit hoc munus quod Dominus nobis iniunxit c. so say they fleeing to extraordinarie calling And Beza in the Conference at Poyssie being demaunded of the calling of him selfe and his other then associates affirmed the same to be extraordinarie Hereof reade Sarauâ—a in defens tract contra respon Bezae page 59. fine 60. post medium 74. fine the true succession of ordination being as our aduersaries therupon affirme then broken of which needfull continuance of personall succession or calling seemeth furthermore so manifestly defectiue or wanting in the Protestants Church that euen sundry of themselues who as Sadell complaineth therat (g) Anthonie Sadell in his booke entituled de rebus grauissimis controuersis disputationes theologicae page 719. ante med saith hereof hoc ipsa rei veritas ab illis obtinuit veram atque expresso Dei verbo fundatam esse eam doctrinam quam ecclesiae nostrae amplexae sunt sed affirmaÌ„t ministros esse apud nos legitima vocatione destitutos cum non habeaÌ„t perpetuam ac visibilem ab Apostolis ad haec vsque tempora successionem c. acknowledge the doctrine which their Church doth embrace to be true and grounded vpon the expresse word of God do yet affirme the ministers with them to be destitute of lawfull calling c. In which opinion they are so resolute that Sadell did therefore write a speciall (h) The title of that treatise is de legitima vocatione Pastorum Ecclesiae reformatae aduersus eos qui in hoc tantum capite se ab Ecclesia reformata dissentire profitentur and beginneth page 719. of the booke aboue alledged treatise therof against them And thus much briefly whether Waldo Wicliffe Husse and Luther had suficient calling or not to administer the Protestant Churches word and sacrameÌ„ts which if they had not theÌ„ admitting that we should for the time suppose them to haue bene full Protestantes in opinioÌ„ and also neuer to haue bene reuolted Catholicks but origâ—nally professors of the Protestants Doctrine yet all thâ—s notwithstanding there appeareth by reason of their foresaid alledged onely want of true ordination a conâ—essed and vnanswerable defecte or downefall for so many hundreth yeares last past of theire Churches administration of the word and sacrameÌ„ts without which as them selues haue (i) See heretofore tract 2. c. 2. sect 1. at x. y. z. heretofore confessed froÌ„ the scriptures it were no Church THAT THE EXAMPLES OF BERTRAM Berengarius others who liued before Waldo are also insufficient to answere in this behalfe for their times SECT 7. HAVING spoken thus fully of Waldo Wycliffe and Husse in whom remained our aduersairies greatest confidence it shal be lesse needfull to make this point more manifest as yet in the other seuerall ages precedent to theire times as well for that thus much onely may suffice as haue bene already said of the Protestants foresaide defection though but during the seuerall times or ages of Waldo Wycliffe Husse or any of them concerning their Churches then euident want of administration of the worde and Sacraments which acording to their former (*) See heretofore tract 2. c. 2. sect 1. at t. v. and ibid. x. y. z. b. c. confessioÌ„ must euermore continue and be in the true Church as also for that their like manifest defect euen also in those other precedent ages is by our learned aduersaries no lesse theÌ„ very plainely acknowledged To ad yet somwhat to that which hath bene (k) See heretofore tract 2. c. 1. sect 4. heretofore most fullie confessed in that behalfe the other learned Protestants such as are more wary and sparing what to saie or write thereof do acknowledge that (l) Mr. Fulke in his answere to a counterfait Catholicke page 36. prope initium and Mr. Gabriel Powell in his Consideration of the Papistes reasons c. page 105. fine saieth I graunt that from the yeare
Berengarius and his followers denied the grace of Baptisme denying that men committing mortall sinne could euer obteine pardon therfore and that Besideâ— this he was an enâ—mie to marriage c. And Crispinus in his booke of the estate of the Church page 289. ante medium saieth Although Berengarius had the truth on his side yet had he a certaiâ—e hatred agâ—inst Laâ—francus and Râ—gerius mingled with glorie c. He mingled with all certaine speecheâ— of mâ—â—riage and the Baptisme of little children c. So â—t commeth to passe when without the Lords feare wâ— will mâ—â—ntaine the cause of the Ghâ—spell yet what do all these or any one of them or any other like that may be alledged conuince in this behalfe euery of them though thus admitted extendeth only but to some one parte or small time of the said 600 yeares and is also for the most parte but the example of some one or other priuate man being at first Catholike begining afterwards to holde some one onely singuler pointe of the Protestants faith remaining in alâ— other matters of controuersie still Catholicke which thing Mr. Fulke did well foresee and therfore being prouoked in this kind he iumpeth quite ouer these foresaid examples and all the saide siâ—e hundreth yeares and giueth his first instance in Wiâ—lâ—ff saying (z) Mr. Fulke in his answere to a counterfeite Catholicke page 34. paulo ante med Wicliffe I weene you will not deny but he was of our Church and as to Bertraâ— those other who seuerally impugned Images and the vnmaried life of Priestes he saith expresly of them (a) Mr. Fulke ibidem Although these and such like defended some parte of the truthe which we holde against you yet least you should obiect it was but in some one or two pointes I passe them ouer with silence So manifestly are these foresaid exaÌ„ples of Bertram and the rest found impertinent though we should admit them for true and so plainely withall are the said 6. hundreth yeares betweene Boniface the 3. and Waldo found destitute of all examples wherby to vp hould the Protestant CHVRCHES administration of the Word and Sacraments which pointe Master Iohn Nappeir (2) Mr. Nappeir vpon the reuelations in c. 20. page 239. ante med affirmeth that for the space of a thousand yeares from the daies of Pope Siluester the first who liued Anno Dom. 320. to the daies of Pope Boniface the .8 the seate of Rome had no match nor encounter neither euer suffered any to be seene vouchable or visible of the true Church but thence forth such hotte warres fell betwixt the empire of Rome and the mahumeticke empire that at vnwares diuers true professors openly vowably did arise as Iohn de Râ—pe scissa Anno 1240. Guilielmus de sancto Amore. Anno. 1260. c. Wicliffe Anno. 1390. Iohn Husse and Hierome of Prag Anno. 1415. So plainely doth Mr. Napeir disclaim in Bertram Vtrike and all those other foresaid examples which were before Boniface the 8. As for Ioannes de Rupe Scissa whom Mr. Napeire nameth he liued not Anno. 1260. but as Mr. Foxe act mon. printed 1596. page 359. a. line 70. testifieth Anno. 1340. of whom Mr. Foxe there saieth that he for rebuking the spiritualtie for their great enormities and neglecting their office was cast in prison otherwise he was in Religion Catholicke and wholly ignorant of the Protestants doctrine In like maner concerning Willm de S. Amore. his trouble is by Mr. Foxe vbi supra page 287. b. line 60. and by Crispinus in his discourse of the estate of the Church page 359. mencioned to be onely for writing against the Friars and their hypochrisie in so much as Pantaleon in chronographia page 102. initio saith Guilielmus de S. Amore Monachos ex elemosina in ocio viuentes non saluari scribens a Papa hereticus censetur and to the like effect testifieth Osiander centur 13. page 367. ante med as for any further prooffe of him being a Protestant there is no testimonie to such impertinent examples as our aduersaries enforced for vpholding of their Churches continuance though our aduersarie doth as yet much more fully acknowledge Add but now heâ—evnto in full conclusion or demonstration that neither Hâ—sse Wiâ—l ffâ— Waldo nor any other within the foresaid 600. yeâ—res betweene Boniface the 3. Waldo were professed members of the Protestants visible Church a briefe repetâ—tion of that which the leaâ—ned Protestants theÌ„ selues haue heretofore most plainely acknowledged to this end saith Mr. Perkins (3) Mr. Perkins in his exposition vpon the Creed page 400. We say that before the daies of Luther for many hundreth yeares an vniuersall Apostasie ouerspread the wholle face of the earth and that our Church was not theÌ„ visible to the world wherof he giueth the reason saying (4) Mr. Perkins ibidem page 307. during the space of nyne hundreth yeares the popish heresie hath spread it selfe ouer the wholle earth To omit the like acknowledgment of Mr. D. Fulke concerning the Churches remaining (5) Mr. Fulke in his answere to a counterfeit Catholicke page 16. ante medium invisible a long season after Anno. Dom. 607. Master Iohn Napeire confesseth as before that (6) Mr. Nappeire vpon the Reuelations pag. 145 colum 3. fine the Pope and his Cleargie hath possessed the outward visible Church of Christians 1260. yeares (7) Mr. Nappeire ibid. page 191. initio Gods true Church most certainly abiding so long Latent and invisible (8) Ibid. p. 161. col 3. circa med page 156. ante med 237. paulo post med 23 fine and Sebastianus Francus affirmeth (9) Sebastianus FraÌ„cus in epistola de Abrogandis in vniuersum omnibus statutis ecclesiasticis that for certaine through the worke of Antichrist the externall Church togither with the faith and sacraments vanished away presently after the Apostles departure and that for these thousand foure hundreth yeares the Church hath bene no where externall and visible A CONFVTATION OF THOSE PROTEstants who answere that their Churches administration of the Word and Sacraments did during all those times continue in being yet withall remaine as then inuisible or vnknowne with solution to the vsuall obiection of Elias complaint that he was left alone SECT 8. AND for so muâ—h as in this extreamest need Anthonie Sadell offereth his last helpe (b) Sadell de rebus grauissimis controu disputa c. pa. 783. prope initiuÌ„ affirming that although their Pastors Doctors administration of the Word SacrameÌ„ts had for so many sâ—uerall hundreth yeeres together bene to the world so invisible and vnknowne as the premisses argue that yet notwithstanding they were at all times in euery of those seuerall ages most certainely though so vnknowne yet daily extant and in being euen as those 7000. (c) 1 Of Kings 19 18 faithfull though vnknowne in like manner to Helias when he thought (d) 1 Of Kings 19 10
say that euen common vnderstanding argueth this inuincible from the very nature of the Church for we must needes affirme of the Church vnder Persecution that either she doth in some sorte or other make profession of her faith and also openly refraine the externall communion of all Idolatry false doctrine and sacraments or els that she doth not professe and refraine as beforesaid if the latter then as appeareth most euidently by the premisses (v) See heretofore tract 2. c. 2. sect 1. she is not the true Church if the first then is she thereby made knowne and visible for besides her foresaid profession consisting in administration of the Word and Sacraments and impugning of errors which being done though neuer so priuately is impossible (¶) Humfred in Iesuitismi part 2. rat 3. page 241. initio saith hereof Dum Ministri docent alij discunt illi Sacramenta administrant hij Communicant omne Deum inuocant fidem suam profitentur qui ista non videt talpa est caecior c. to be in so many countries kept secret for any smaller time much lesse for so many ages together her onely foresaid open refraining or recusancie wherto she is by the iudgment of Protestants (x) That Protestantes thinke them selues bound to auoide the open profession of our Catholicke faith and communion of our Sacraments is made more theÌ„ euident by their recusancie to be so much as present only at our seruice whereof more is sâ—ide hereafter tract 3. sect 1. in the margent at the letter c. no lesse in dutie bound lieth euermore open to be discerned and by how much the persecution is more grecuous so much the lesse can this recusancie be kept secret or vnespied as appeareth most plainly by that small resemblance had therof in the example (y) For if during but the last 20. yeeres we of this one nation in comparison but few could not so escape the mileder search of Protestant Magistrates but that by our onely recusancie we were daily discerned could theÌ„ all Christians supposed to be dispersed through out so many nations of the world escape for so many hundreth yeeres togither that inquisition of our Church which Protestants affirme to haue bene vniuersall and farre more greeuouse onely of our owne times and nation A CONFVTATION OF THOSE WHO AN swere that their Churches administration of the word and Sacraments continued during all those seuerall agâ—s in being and also knowne and that as now through the iniurie of later times no testimony or notice therof is to vs at this day remaining SECT 9. IF now any of our aduersaries doe disclaime in vrging as before the foresaid example of Helias and in the foresaide opinion of affirminge their Châ—rch to haue bene for so many ages in being but yet vnknown will now in steed therof lastly say which is all that can be imagined to be left for them vnsaid that their Churches Pastors and Doctors their impugning of errors their administration of the word and sacraments were in euery of those foresaide ages knowne and visible to the worlde though now sithence all testimonie and record thereof is through the late violence of the Pope and his clergie vtterly suppressed and made awaie the idle vanitie of this conceipt is many waies discouerable As 1 First in that it is but a meare imagination whereof is neither testimonie nor proofe 2 Secondly in that all proofe and experience is most cleerely and directly to the contrarie as appeareth by example of Husse and Wicliffe whose (¶) Of the writinges of Husse and Wicliffe yet extant and printed at Noriberg See Iunius his Animaduersiones ad controuersiam quintam c. de membris Ecclesiae militaÌ„tis quam Bellarminus exarauit c. l. 1. page 14. circa med And Illiricus in Catallog testium veritatis page 847. 850. prope finem maketh like mencion of their writings yet extant And mr Foxe act mon. printed 1596 mencioneth Wâ—cliffes writinges page 428. a. lin 35 and so likewise doth Crispinus in his treatise of the estate of the Church page 419. initio And Mr. Fulk saith Nondum interierunt Bâ—rtrami Valdi Ioannis a GaÌ„dauo Wicleui Hussi plena pietatis ac Christianae doctrinae monumeÌ„ta Fulke contra StapletonuÌ„ de successione ecles pag. 308. initio and ibid. pa. 349 initio he saith scripta Wâ—cleuâ— Bertrami Hussi c. extant vide page 320. writinges are yet extant also to our aduersaries by like example of their other foresaid aledged epistle of Vlrike in defence of Priests marriage of Charlemaines booke against images and of Bertrames booke concerninge the Sacrament in like maner by the decrees of our Catholicke Councells daily condemning and reciting all such arising opinions as were coÌ„trary to the same likewise by the many and ample now extant volumes of our Catholicke writers in euery age reciting in like maner and at large confuting all appearing Doctrines contrarie to the Roman Church Lastly as Mr. Whitaker confesseth by our eclesiasticall (*) Mr. Whittaker contra Duraeum l. 7. page 469. prope initium obseruing for true that all opinions contrarie to the Romane Church are meÌ„cioned by our historiographers and being enforced for the vpholding of the ProtestaÌ„ts Church to make claime almost to all such as in any sort resisted the Pope whereof see heretofore tract 2. c. 2. sect 2. saith deinde post Apostasiaâ— inuectam tirannidem Antichristi constitutam nullus vnquam historiam scripsit qui non ecclesiae nostrae doctrinam mores instituta semitia aduersarios commemoret ita vestris historijs nostrae Ecclesiae memoria viget qui Pontificij regnires narrare conati sunt ij nostrae ecclesiae testes sunt c. historiographers of euery age who make this the very argument of their writing in so much that nothing is as now better knowne to vs then that which the Church of Rome hath heretofore impugned and many an hereticke is hereby likewise mâ—de noted and infamouse to all suceeding ageâ— whose better obscuritie would otherwise haue beene buried in forgetfulnes And that all this is most true is yet furthermore so euident that our verie aduersaries them selâ—es do from hence take notice and in there owne writinges (z) This is at large performed and set downe by the Diuines of Magdeburg in their seuerall Centuries by Pantaleon in his Chronographia by Luc. Osiander in his epitom eccles hist and by Illiricus in his hooke entituled Catallogus testium veritatis qui ante nostram aetatem reclamarunt Papae And see further hereof Mr. Whitaker contra Duraeum page 276. initio 469. ante medium make mention of the daily opinions condâ—mned in euery age by the Church of Rome of which opinones certaine also which maketh this point most euident were often times euen some one or other speciall Doctrine (*) Besides the foresaid examples of seuerall doctrines of the Protestants reported and condemned in Waldo Berrengarius Wicliffe and Husse See
also heretofore tract 2. c. 2. sect 3. in the marâ—ent vnder the letters n. o. The other like examples of sundry articles of the Protestants faith mencioned and condemned in other confessed Heretickes as namely in PETER BRVIS Almericus the Albigenses and the Apostolici so plainely were the Protestants seuerall doctrines not purposely suppressed or passed ouer in silence but in all times euer as they appeared specially recorded and condemned now sithence taught by Protestants and heretofore seuerally profeâ—â—ed by soâ—e one or other perticuler coÌ„demned person of those times 3. Thirdly supposing with Protestants that their Church is a true Church it is against manifest scripture which testifieth of the true Church that (a) Esay 60 20. her sonne should not be set nor her moone hid that she (b) Daniel 2 44. should not be geuen to an other people but should stand for euer as (c) Esay 60 15 16. an eternall glorie and ioy from generation to generation 4 Lastly it is against the euident confession of our learned aduersaries who acknowledge their owne Church to haue bene in regard of externall profession for many hundreth yeeres past (d) See before tract 2. c. 1. sect 4 post medium inuisible and (e) See Mr. Iohn Nappeire vpon the reualatioÌ„s in c. 12. page 161. col 3 circa medium withdrawne from open assemblies to the hartes of particuler godly men THAT EVEN LVTHER HIM SELFE WAS no member of the English Protestants Church nor professor of their Religion SECT 10. LIKE as it appeareth by the premises that our aduersaries are not able to find out any testimonie or proofe of their Churches administration of the word and sacraments for so many seuerall ages before Luther their principall examples of Waldo Wicliffe Husse c. being heretofore discouered for altogether insufficient so likewise in further euidence we will now shew the like insufficiencie also euen in the very example of Luther him selfe concerning whom we will endeuour two speciall points the First that Luther neuer was of the Englishe Protestants now faith and religioÌ„ Secondly that though he were yet is his example therin of no force in this behalfe not for so much as for his owne time Now concerning the First namely that our aduersaries may not challenge Luther to haue bin of their now Church and religion appeareth by his sundry grosse and confessed errors wherin they are enforced to disclaime As for example 1 First coÌ„cerning the successe and preseruation of our Christian profession in generall he affirmed and taught to the great daunger therof that (f) Luther in assertionibus damnat per Leonem decimum Artic. 34. which was praeliari aduersus Turcas est repugnare Deo visitanti iniquitates nostras per illos And in explicat articuli 34. he saith emong his other defence therof Ite praeliamini contra Turcas vt resistatis virgae Dei cadatis sicut Achab cecidit And in epistola contra duo mandata imperialia he further saith Oro cunctos pios Christianos ne vllo modo sequamur vel in militiamâ—re vel dare aliquid contra Turcas quandoquidem Turca decies prudentior probiorque est quám Principes nostri to warre against the Turkes was to resist God visiting our sinnes by them the which opinion he did also afterwardes more at large defend concluding and saying (g) Luther in explicat Art 34. prope finem and hereof see the treatise against the defence of the censure page 230. ante med 231. initio Luther in his booke de bello contra Turcas affirmeth that the Deuill by Gods permission did gouerne hinder the Councells and assemblies of the Princes of Germanie for no other cause but that his article of not warring against the Turke might remaine in force and vncondeÌ„ned He that hath eares to heare let him heare and abstaine from the Turkish warres whiles the Popes name preuaileth vnder heauen I haue saide And wheras Doctor Fulke doth excuse all this as (h) Mr. Fulke in his Apologie of the professors of the Gospell c. against Peter Frarine page 31. initio meant of those Christians which were vnder the Turkes Dominion It is so directly against the scope and (*) His former mencion of God visiting our sinnes by the Turke and likewise of the Pope and also of the Princes of Germanie and the wholle passage of his treatise made therof at large auoideth this answere in so much as the author against the defence of the censure page 231. laboureth to excuse Luther otherwise circumstance of Luthers wordes that Roff nsis (i) Roffensis in confut Assert Luther printed 1523. Art 34. did therefore write speciâ—lly against this his foresaâ—d doctrine at large â—eciting and confuting his reasons which foresaid doctrine of Luther was also so knowne (*) Hereof see Belforest in Cosmogra l. 2. c. 7. col 579. gratefull to the Turke that as Luthers owne â—choller reporteth (k) Manlius in loc comun pag. 636. fine the Turkish Emperour to the great shame of Luther hearing therof demaunded our Christian Embassadour how oulâ— Luther was and wished him yonger promisiâ—g to be his good Lord. And the Duke of Saxony a professor of Luthers doctrine was accordingly charged (l) Hereof see SleidaÌ„ l. 18. fol. 277. ante med as being confederate with the Turke In so much has Erasmus whom our aduersaries thinke to haue bene indifferently (m) Act. mon. pa. 404. a. fine affected towards Luther saith hereof (n) Erasmus in epistola ad fratres inferioris Germaniae pag. 39. many of the Saxones following that first doctrine of Luther denied to Cesar and King Ferdinando aide against the Turke c. and saide they had rather fight for a Turke not baptized then for a Turke baptized therby meaning the Emperour 2 Secondly concerning the Canonicall scriptures it is euident that Luther denied sundry coÌ„fessed parts therof concerning the Apocalips Bullenger giueth testimonie saying (o) Bullenger vpon the Apocalips englished c. 1. serm 1. fol. 2. a. post med Doctor Martine Luther hath as it were sticked this bookâ— by a sharpe preface set before his first aedition of the new Testament in dutch for which his iudgmeÌ„t good and learned men were offâ—nded with him and concerning the epistle of S. Iames Luther saith therof (p) Luther prefat in epist Iacobi in aeditione Ienensi The Epistle of Iames is contentious swelling dry strawne vnworthy an Apostolicall spirit In so much as liliricus Luthers scholler expresseth and defendeth Luthers foresaid iudgment saying (q) Illiricus prefat in Iacobum Luther in his preface vpon S. Iames epistle giueth great reasons why this epistle ought in no case to be accounted for a writing of Apostolicke authoritie vnto which reasons I thinke euery godly man ought to yeeld which foresaid iudgmeÌ„t of Luther concerning these and other partes of the new Testament is yet to this day so continued and defended by Luthers owne
made the world for the time subiect to such grosse illusion And thus much briefly to shew that our English Protestants may in no sorte challenge Luther to haue bene so much as but a member of their Church THAT ALSO DVRING THE 20 YEERES next before Luther which are yet in memory of this present age no example can be alledged of the Protestants but only of the Catholicke Churches administratioÌ„ of the word SacrameÌ„ts SECT 11. BVT admitting now for the time that Luther had bene a member of the Protestants Church we will as now yet further shew that his example is for all that of no force to proue a continuance of their Churches administration of the word and sacraments but so much as for that onely age in which he liued Wherein to make the equitie of this our Apologie as yet more perspicuous we will discend from all those foresaide seuerall ages before spoken of and will as now make examination but of one onely peculier time and that most euident as being yet within the memorie of this present age namely the twentie yeares that were next before Luthers first writinge against the Pope which happenned Anno Domini 1520. (f) Act. mon. pag. 402. 〈◊〉 the late and fresh occurrants whereof concerning the matter now in question can not be either mistaken or forgotten at the least not in all countries where Christian religion was professed And for so much as our aduersaries do collect and graunt from the scriptures that (g) Mr. Fulke against Heskins Sanders c. pag 536. paulo post med Pastors and Doctors must be in the Church till the end of the world euen (h) Mr. Fulke vbi supra pag. 569. initio from Christes time to Luthers age that they shall (i) Mr. Fulke in his answere to a countefeit Catholicke page 11. initio alwaies resist all false opinions (k) Mr. Fulke ibid. page 92. ante med with open reprehension that (l) Mr. Deering vpon the Hebrues in c. 2. vers 12. lectur 10. circa med c. 3. lectur 12. fine the religion being of God no feare of man shall keepe them backe that therefore (m) The Puritans words alledged in the Bishops of London Suruey of the holy pretended discipline pa. 44â— circa med the ministrie of the word and sacraments are in absolute degree of necessitie to saluation that (n) Mr. Willet in his sinopsis pag. 71. fine it is no longer a true Church then it hath these markes and that (o) Mr. Willet vbi supra pag 69. fine the onely absence of them doth make a nulletie of the Church that also (p) Hiperius in method theolog siue loc comun l. 3. pag. 548. ante med 552. prope finem these signes must be externall and visible that men may knowe where the true Church is and to which company they ought to adhere that lastly (q) Mr. Whitgiftes defence c. pag. 465. post med the Church of Christ is dispersed through the whole worlde cannot now be shut vp in one Kingdome All which hath bene (r) See before tract 2. c. 2. sect 1. heretofore more specially and at large declared out of our aduersaries owne writings we do here as now insist and as our aduersaries (s) The Deuines of Heidel berg in prefat in Protocollum FrankentaleÌ„se say to the Anabaptistes Sivos Ecclesia Dei sitis sequetur Deum sine sine populo Ecclesia fuisse c. nam si vel omnes historias perlegatis nullum ab exordio mundi populum inuenietis qui confessionem fidei vestrae similem habuerit quia verò neque deus a principio fine populo Ecclesia neque sempiternus ille Rex Iesus Christus sine regno fuit vestra autem Congregatio primuÌ„ Anno. 1522. caepit sequitur vos veram Dei Ecclesiam atque populum esse non posse So plainely do our aduersaries vrge the Anabaptistes to proue the continuance of their Church And Beza in epist theologic ep 16. and after the Geneua Print of Anno. 1573. pag. 127. paulo ante med vrgeth vpon the same ground saying Si verum est eorum dogma c. vbi tandem fuerit vnquam Ecclesia ipsos ostendere iub camus quum a pro pagato Euangelio facile fit demonstrare nullum vnquam eiusmodi quicquam sensisse quin perpetuò Ecclesiae consensu fuerit damnatus did vpon this ground charge and prouoke the Anabaptistes so we in like manner charge them demanding what pastors Doctors of their Church did accordingly impugne false doctrine preach the word and administer their sacraments and in what seuerall nations were the same visible and externall but during euen those foresaid xx yeares next before Luther where might any man as then haue performed Christs coÌ„mandemeÌ„t of (t) Math. 18 17. tell the Church which Mr. Carthwright confesseth to be (v) Mr. Carthwrite in Mr. Whitgifts defence pag. 635. fine necessarie and perpetuall or whereas then might a man haue found so much as any one of those (2) Foxe in Apocall c. 12. page 349. post med saith Scio ac fateor non adeo omnes terrae angulos sua seductione imposterem Demonem corripuisse quin Ecclesia semper habeat aliquot milia c. quae nunquam incuruauerunt genua ad Baal vide Whitaker de Ecclesia contra Bellarminum page 161. fine contra Dureum l. 3. pag. 259. fine thousandes or of that (3) Bullenger in Apocall serm 62. initio fol. 200. a. fine b. initio saith By the description of the Romish tyrrannie and reigne of Antichrist it should seeme that the Church and preaching of the ghospell had bene vtterly lâ—st c. He declareth therfore by a most excellent vision how Christ shall notwithstanding c. haue his Church cottinually and that right famouse Church not obscure but right famouse which as Mr. Foxe Mr. Whittaker Bullenger do collect from the scriptures were euermore to coÌ„tinue euen during the greatest persecution and seducing by Antichrist Luther him selfe imediatly before his first preaching against the Pope was not a professed meÌ„ber of any Churâ—h of Protestants theÌ„ known to be in being but was a knowne Catholicke euen (x) Simon de Voyon in his discource vpon the Catallog c. pag. 180. an Augustine Friar and as him selfe protesteth (y) Luther saieth hereof Casu non voluÌ„tate in illas turbas incidi DeuÌ„ ipsum testor Witnesse hereof his owne schollers Timotheus Kirchmeruâ— in his thesaurus c. in epist nuncupatoria versus finem and Iacebus Andreas in confut disput Ioan. Iacob Grinaei c. pag. 312. He fell into the troubles or as he tearmeth it (*) Luther in loc commun Clasi 4. pag. 58. paulo ante med saith Initio Euangelij cum Deus in hanc vt sic votem factionem preter meam voluntatem per mirabiles occasiones me inuolueret faction of
steed thereof is thereby vnderstood the last 1260. yeares before Luther by Mr. Napeir vpon the reuelations Proposition 15 pa. 22. 23. 24. By Mr. Brocard vpon the reuiatioÌ„ fol. 110. a. and by Master Gifford vpon the reuelat pag. 890. post med was the first that diswaded Luther from further saying of Masse If now then that Luther him selfe was at first a Catholicke and our aduersaries in steed of plaine instance or example to be giuen of their Churches impugning of errors of her Pastors Doctors administratioÌ„ of the word and sacraments during but the foresaide 20. yeeres next before Luther do answere vs that they were as then persecuted we replie to them from them selues aswel that no persecution of man can frustrate the foresaid ordinaÌ„ce of god made to his Church in this behalfe as also that persecutioÌ„ (¶) See heretofore tract 2. c. 2 sect 8. at o. p. maketh her most knowne and therfore we aske as before who these were that were as then so persecuted if they say that for feare of persecution they durst not professe theire faith and so escaped vnknowne we againe tell them from themselues that (â‹) See heretofore tract 2. c. 2. sect 11. 1. l. p. q. r therfore they were not as then the true Church And we vrge yet further that the feare of persecutioÌ„ could be no such let to them after that sundry common wealthes and Magistrates had vndertaken the publique profession defence of Luthers doctrine but that as then at the least if any such had bene in being they might safelie haue shewed them selues and ioyned in comunion with Luther If lastly they say that their Pastors and Doctors administration of the word and sacraments were as then visible and knowne and that now since all testimonie thereof is suppressed to omit what hath bene (*) See heretofore tract 2. c. 2. sect 9. already sufficiently said against this and to admit also that all our Catholicke writers should so strangely haue passed them onely ouer in silence remembring all others as the Annabaptistes Swenefeldians c. why yet should Luther Zuinglius and the other Protestant writers forbeare to mention them the cause we take to be euident and onely for that during the foresaide 20. yeares before Luther they were not knowne to be so much as but in being in any one nation of the world which thing is in our opinion not obscurelye graunted rather then signified by our learned aduersaries them selues To this end our learned aduersaries Ioannes Regius acknowledgeth that the Church was euen theÌ„ (¶) Ioannes Regius being vrged in this kind doth in his liber apologeticus c. pag. 176. circa post med answere therto saying Negas Lutherum suae fidei caetum inuenisse c. dico fuisse ante Lutherum verae religionis qui cum Luthero per omniâ— consentiret caetum ecclesiâ—sticum But coming to answere where this Congregation wâ—s to be then found he hath no other refuge but saith there that it was a â—ontificijs non agnitus nec propter tyrannideÌ„ pontificiam visibiliter fortassis ostendi non potuerit iucoque quaÌ„do vrgent Iesuitae vt Lutherus verae religionis asse clam Ecclesiam ostendat c. volunt vt Lutherus oppositum in adiecto demonstret inuisibile visibile probet c. interim tamen absurdum est ita argumentari haec res ab alijs non agnoscitur nec potest etiam videri aut demonstrari ideoque non est in rerum nâ—tura c. So plainely doth he being vrged to particulers acknowledge his pretended Congregation at Luthers coming to haue bene then inuisible and not able to be shewed inuisiblâ— and could not be shewed and Mr. Iewell affirmeth accordingly that (e) Mr. Iewell in his Aplogie of the Church of England part 4. c. 4. diuision 2. and in his defence of the Apologie printed Anno 1571. pag. 426 prope finem the truth was vnknowne at that time vnheard of when Martine Luther and Hulderiâ—h Zuinglius first came vnto the knowledge and preaching of the Gospell Mr. Parkines sâ—ith in like manner (*) Mr. Parkins in his exposition vpon the Creed pag. 400. And Caluin in his booke of Epistles printed Hannouiae 1597. ep 141. pag. 273. paulo post med saith accordingly Adâ—urdum est postquam discessionem a toto mundo facere coacti sumus inter ipsa principia alios ab alijs dissilire And Daniel Chamierus in his epist Iesuitic part altera printed Geneuae 1601. pag. 49. saith hereof ArianoruÌ„ venenuÌ„ non portiunculaÌ„ quaÌ„daÌ„ fed pené totum orbem contaminauerat c. In ea nos tempora deuinimus quae etiam excedent Ariani furoris coâ—fusionem non portiunculam vnam aut alteram error occupauit sed totum â—orpus Apostasia auertit a Christo we say that before the daies of Luther for the space of many hundreth yeares an vniuersall apostasie ouerspread the wholle face of the earth and that our Church was not then visible to the world in so much as Bucer doth therfore call Luther (f) Primum Aposiolum purioris Euangelij Bucer in epist Anno. 36. ad Episcopum Hereford vide Conradum Schlusselburg in theolog Caluinistarum l. 2 fol. 17. a. initio the first Apostle of the reformed doctrine whose vocation said our aduersaries was by reason of the then generall defection of aâ—l protestant Pastors (*) See before tract 2. c. 2. sect 10. fine at q. r. immediate and extraordinarie the cource of (¶) Bezâ— ep 5. Alâ—mâ—nno paulo post initium Ordinarie vocation being then no where extant And the Lutheranes do affirme it (g) Conrad Schlustelburg ibid. l. 2. fol. 130. b. versus finem impudencie to say that many learned mâ—n in Germanie before Luther did hâ—uld the Dâ—ctrine of the Gospell And an other of them further saith Si antecessores Lutherus in officio habuisset orthodoxos c. (h) Georgius Milius in Augustan confess explicat art 7. de Ecclesia pag. 137. If there had bene right beleuers that went bâ—fore Luâ—her in his office c. there had then bene no nede of a Lutheraine reformation (i) Georgius Miluis ibid pag. 138. thâ—refore saith he we say that Luther was raised vp diuinitus extra ordinem by Gods speciall appointment and extraordinarily And an other Lutherane writer affirmeth it (k) Benedict Morgenstern tract de Ecclesia pag. 145. ridiculouse to thinke that in the time bâ—fore Luâ—hâ—r any had the puritie of Doctrine and that Luther should receiue it from them and not they from Luther consideriâ—g saith he it is manifest to the whole Christian worlde that before Luthers time all Churches were ouerwhelmed with more then Cymeriane darkenes And that Luther was diuinely raised vp to discouer the same and to restore the light of true Doctrine So plainely do our aduersaries them selues in steed of instance or example to be geuen acknowledge to the contrary the vtter defection
and want of their Churches Pastors and Doctors of administration of the Word and Sacraments for and during the age next before Luther wherevnto we further add that the Protestants Doctrine of Iustification by onely faith which them selues affirme to be (l) Mr. Charke in the Tower disputation the fourth daies conference Arg. 1. dâ—nii the Soâ—lâ— of the Church (m) Mr. Foxe act mon. pag. 402. a. circa medium the onely principall â—â—gine of saluation and (n) The Confession of Bohemia in the Harmony of Confessions pag. 253. ante medium of all â—hâ—r pâ—ints of Doctrine the chiefest and weightiest was so vnknowne in the age before Luther that the contrary Doctrine of Iustification by Mâ—rrit and Workes which Protestants terme (o) Mr. Penrie in the booke entituled Mr. Some laid open in his colours page 29 30. the very hart life and soule of Poperie was defended not onely by the (p) See this heretofore for the Waldenses at pag. 90. i. l. and for Wicliffe at pag. 97. f. for Husse at pag. 101. g. Waldenses Wyclâ—ffe and Husse but also by all other nearer Luthers time in so much that Mr. Foxe hauing spoken of the tâ—mes next before Lutâ—er and of the learned writers then liuing concludeth onely of Luther that (q) Act. mon. pag. 402 a. circa med and the Deuines of the Confession of Augusta alledged by Luc. Osiander in epitom hist ecclesiast centur 16. pag. 157. paulo ante med confesse the same likewise saying Cum igitur doctrina de fide quam oportet in Ecclesia praecipuam esse tam diâ— tacuerit ignota quemadmoduÌ„ fateri omnes necesse est c. he gaue the strâ—akâ— and pluckte downe the fâ—undation of our Catholicke faith and all by opening one vaine lâ—ng hid before which is our free Iustification by our faith onely in Christ so plainely also by Mr. Foxe his confession was this chiefe article of the Protestants faith vnknowne and vnheard of during the age next before Luther And thus much briefely to shewe that whereas it is euident and confessed from the Scriptures that the true Churches pastors her administration of the Word and Sacraments must euermore continew yet our aduersaries Church religion administration of of the Word and Sacâ—aments are not knowne so much as but to haue beene in being during the xx yeares next before Luther Whereupon we are to resist and say to them as did the ancient (*) Tertulian in libro de praescript saith Qui est is vos vnde est quando venistis vbi taÌ„ diu latuistis and Augustine l. 3. de Baptismo contr Don. c. 2. saith Vnde ergo donatus apparuit de qua terra germinauit ex quo mari emersit de quo coelo cecidit And Aug. de Vtilit Cred. c. 14. saith to the Manichees vos autem tam pauci tam turbuleÌ„ti tam novi nemini dubiuÌ„ est quoniam nihil dignum auctoritate proferetis Optatus l. 2. contra Parmenianum saith Vestrae Cathedrae originem ostendite qui vobis vultis sanctam Ecclesiam vendicare and Hillarie l. 6. de Trinitate ante med saith tardè mihi hos Pijssimos doctores aetas nunc huius seculi protulit c. and Hierom contra Luciferianos in fine saith ex hoc ipso quod posterius instituti sunt eos se esse indicaÌ„t quos futuros apostolus praenuÌ„ciauit Fathers in like manner to the Heretickes of their times and as did (¶) Luther in Lutheri Loc. Comun class 5 c. 15. pag. 50. ante med saith of the SacrameÌ„taries Sine nobis ante nos nihil erant ne hiscere quidem audebant nunc nostra victoria inflati in nos vertunt impetum Luther him selfe vpon this like ground to our aduersaries the Sacramentaries A FVRTHER DEMONSTRATION Otherwise of the Protestant Churches defection SECT 12. BVT forbearing as now further to prosecute the foresaid euident defection of the Protestantes Church her administration of the Word and Sacraments by reason of the heretofore alledged disparetie or rather contrarietie in doctrine betweene our now Protestants and the foresaid examples of Waldo Wicliffe Husse Luther c. all those other whom our aduersaries haue as hath bene (2) See heretofore for Waldo tract 2. c. 2. sect 3 for Wicliffe sect 4. for Husse sect 5. for Luther sect 10. and for others see sect 7. heretofore perticulerly proued iniustlie pretended to be of their Church we will as yet in further proofe otherwise of their Churches no lesse vnanswerable defection but briefelie put youre MAIESTIE in minde of one onely other point worthye of a much more laboured discource the which being hereby but signified rather then at large entreated of we do neuerthelesse â—n full confidence of the manifest and vnanswerable clearenes therof presume humblie to offer vnto your HIGHNES more retired and seriouse consideration We haue heretofore shewed how that supposing Waldo had bin a ProtestaÌ„t yet was he before his first preaching against the Pope originally a knowne and professed member of our Catholicke Church and the like we haue discouered in Berengarius Peter Bruis Wycliffe Husse Luther c. all whose followers as namely the Berengarians Waldenses Wyâ—leuistes Hussiâ—s Lutheranes â— are in their forenamed seue all Sectmasters from whome they are knowne to haue discended most plainely reducâ—d to a knowne Catholicke begin ng As were in like manner the Aâ—râ—ans Donaâ—ist s Nâ—stâ—rians knowne to haue had their like first begining in Catholickes as in Aâ—ius Dâ—natus Nâ—â—torius who all together with Berengarius Waldo Wy liffe Husse Luther c. were professed members of our Catholicke Church before such time as they (3) 1. Ioh. 2 19. went forth from vs the peculier marke or stigâ—a wherewith the (4) 1. Ioh. â— 19. It is said of heretickes they went out from vs. And Act. 15 24. it is likewise said of them Certaine that went forth froÌ„ vs And Act. 20 30. Out of your owne selues shall arise men speaking perverse things in so muâ—h as our Sauiour forwarneth vs against this departure or going out saying If therefore they shall say vnto you behold he is in the desert goe you not forth Mat. 24 26. See S. Austen vpon these words heretofore tract 2. c. 2. sect 1. in the margeÌ„t at the figure 2. Scriptures (5) Optatus lib. 1. saith herevpon against the Donatistes videÌ„dum est quis in radice cum toto orbe manserit quis foras exterit quis cathedram sederit alteram quae ante non fuerat c. And S. Augustine tom 8. in Psalm 106. saith quid est ergo seduxit eos dimisit eos in inuâ—o non in via quomodo enim in via homines qui partem tenent totum relinqunt quomodo in via quae est ergo via Aut vbi agnoscitur via Deus inquit mâ—sereatur nostri â— vt agnâ—scamus in terra vtam tuam in qua terra in
omnibus gentibus salutare tuum vtique tâ—les vt minâ—antur vt pauci fiâ—nt hinc exeunt A multitudine vnitatis omnes exieruÌ„t siâ—ut Pâ—ulo ante coÌ„memoraui dictuÌ„ de illis ex nobis exierunt c. And Aug. trâ— 3. in ep Ioâ— saith omnes Haeretici omnes Schismat ex nobis exieruÌ„t id est ex ecl exeuÌ„t Fathers and (6) See M. Alâ—sâ—n in hâ—s confutacioÌ„ of Browâ—â—sâ—â—e pag. 1. initio Protestants doe not without euident reason note the sectemasters of their times For seeing that truth is auncient to heresie the which is but a deniall of some part of the truth then in being and professed and that the summe of our Christian religioÌ„ was accordingly at first established and continued in and by the Apostles (7) See M. Bâ—â—sons words alledged heretofore tract 2. c. 2. sect 6. at z. a. and their Successors There neuer (*) This is evidently seene in the examples of Arius Novatus Donatus c. And all other Arch heretikes or sect-masters of every age neither can our adversaries give any one example to the contrarie was therefore nor possiblie could bee any Arch Hereticke or sectmaister who dâ—d not by his the secoÌ„dary InnovatioÌ„ in denial of some truth deuide himselfe from the Catholike Churches the visible societie whervpon as it followeth by necessary sequele that it sufficeth not our adversaries to affirme with such needy begging of the thing in questioÌ„ no lesse peremptory assuming iudgemeÌ„t vnder preteÌ„ce of that forbiddeÌ„ (¶) 2. Peter 1. private interpretation whâ—ch (8) Hereof see heretofore tract 2. cap. 1. initio in the margent at the letter p. q. themselues do frame vpon the Scriptures that we haue departed frâ—m God vnlesse withall they can shewe from what other knowne companie of Christian to vs then elder in being we did devide our selves betaking vâ— so thereby into an other singuler societie as did in their several times Wâ—lâ—â— Wiâ—liâ—e Husse Luther Calvin c. in their departing from our Catholike church the like whereof to haue hapned by any such departure made by our Church f om any other knowne â—ompay of Christ ans to it then ancient and in being in any age or nation since the Apostles times our learned adversaries are (â‹) Wheras the proof hereof lieth on our adversaries part their most materiall obiections in this behalfe are examined answered heretofore tract 1. sect 7. the contrarie by vs proved tract 1. sect 8. not able to shew a thing in regard of the reason befoâ—e alleaged worthy of all speciall due observation So likewise which is no lesse worthie also to be observed although it be manifest grouÌ„ded that the true Church must vndoubtedly evermore (9) Hereof see hereafter tract 2. cap. 2. sect 13. initio in the margeÌ„t at the letter r. continue with (10) Hereof see heretofore tract 2. ca. 2. sect 1. lit tâ—â— x. y. Z. b. c. administration of the Word and Sacrament Yet to avoide the example of the Primitiue Church being as made by our adversaries vnworthily questionable by vs heretofore even from themselues sufficiently (11) Concerning testimonies of our nâ—w Catholike doctrine to have beene taught in the Primitive Church see heretofore tract 1. sect 2. 3. tra 2. c. 1. sect 3. cleared and withall to restraâ—ne theÌ„ to an other no lesse large certaine knowne time they are not able to name froÌ„ Anno Dom. 700. for other 700. yeeres then next after following a time long larg enough so much as but any one (*) The Waldenses Wicleâ—â—stes Hâ—ssites Lutherans admitting they were all Protestants the contrarie wherof is heretofore prooved are yet in their forenamed severall sect-masters as are also the Calvinistes in Calvine reduced to a Catholike beginning And as for other examples our adversaries caÌ„noâ— giue instance so much as of any one other man whom they can pretend to haue been originally a Protestant and not a Catholike And if they flee to the examples of such other as themselues cannot but acknowledge for confessed heretikes it is ridiculously impertinent and sheweth their full conviction herein other persoÌ„ living during any part of althat time in any one nation of the earth whom they can but with any coulor pretend to haue beene at first no Catholike but originally a Protestant As we haue before said Waldo Wicliue Husse Luther Caluin c. from whom haue sprong the Waldenses Wiclevistes Hussites Lutherans Caluinistes c. were each of them originally Catholickes as likwise were for former times Arius Nouatus Pelagius Nestorius c. Let now our aduersaries peruse though most carefully the seuerall writings of their own most painful writers in this behalf as nâ—mely M. Fox his Acts monuments Il iricus his Catalogus testium veritatis Simon de voyon his Discourse vpon the Catalâ—gue of the Doctors of Gods Church also the century writers of Magdeburge and they shall not in all or any of them or in any other find instance or example of any one other man named to the contrarie of that which wee now vrge if then our learned adversaries be not able to giue vs neither instance of any departure made by our Church froÌ„ any other knowne coÌ„pany of Christians to it then ancient and in being yet neither also example as it is before required during the time before limited so much as but of any one man liuing in any part of the world who was at first no Catholike but originally a Protestant If these things be plaine evident not to be excepted against by our learned adversaries what then can be more cleere to proove a manifest interruption and discontinuance of their Churches Pastors adminstration of the Word Sacraments that as our Religion is vndoudtedly that (12) Math. 13 24. Good seede which Christ the good husband man first Sowed in his field So also their aduerse doctrines are those forewarned (13) Math. 13 25. tares which the enemie afterwards came and sâ—wed among the Wheate went his way And thus much concerning the Protestants apparent defection of their Churches Pastors administration of the Word and Sacraments THAT THEREFORE PROTESTANTES for preseruation of Christs Church in being doe acknowledge thâ— Catholickâ— Church to haue bin the truâ— Church and the Religion thereof for sufficient to Salvation SECT 13. WHICH saiâ—le defection or wante of their Churches Pastors administratioÌ„ of the Word and Sacramentes carrieth with it such an evident scandall or rather scroople by reason of the confessed doctrine to the contrarie of all men conâ—erning the true Churcâ— which according to (r) M. Whitaker against M. Raynoldes in his answere to the preface pag. 33. saith Wee beleeue to the comforte of our soules that Christs Church hath continued and neuer shall faile so long as the world endureth we accompt it a prophane heresie to teach otherwise And the same is yet
continuall commemoration and application of the force and benefit of that one sacrifice which (u) Haebr 9 28. was offred once for all is against all example of former times made treason in our Priests our releeving of them is death to vs the remission or forgiuenes of our sinnes which Protestants terme reconciliation defeÌ„ded by auncient (x) Ambros l. 1. de poenitentia c. 2. saith of the Novatians sed aâ—unt se domino deferre reverentiam cui soli remittendoruÌ„ criminum potestatem reservent Immo nulli maioreÌ„ iniuriam faciunt quam qui eius volunt mandata rescindere nam cum ipse in Evangelio suo dixerit dominus accipite spiritum sanctum quoruÌ„ remisseritis peccata remittuntur eis c. quis est ergo qui magis honorat vtrum qui mandatis obtemperat an qui resistit And cap. 7. he further saith to them cur Baptizatis si peccata per hominem dimitri noÌ„ licet In Baptismo vtique remissio peccatorum omnium est quid interest vtium per paenitentiam an per lauacrum hoc ius sibi datum Sacerdotes vindicentur vnum in vtroque ministerium est Also Pacianus in epist 1. ad Sâ—mpâ—onianum nouatianum saith numquam Deus non poenitenti comminarâ—tur nisi ignoscâ—â—eâ— poenitenti solus hoc inquies Deus poterit verum est sed quod per Sacerdotes suos facit ipsius potestas est nam quid est illud quod Apostolis dicit quae ligaueritis in tertis c. In like manner Socrates in hist tripart lib. 2 cap. 13. fine reproueth Acesius the Nouatian for that hee taught concerning such as fell in persecution inuitandus quidem ad poenitentian spem verò remissionis non à sacerdotibus sed à Deo solummodo sustinere qui potestatem hâ—bet peccata remittere Haec cum dixisset Acesius imperator ait ô Acesi pone scalam si potes ascende solus in coelum so strange and singuler in those times was this opinion deemed vide hist tripart l. 8. c. 9. prope initium Fathers against the Novatians by other Protestant (y) Lobechius Doctor and professor in the Vniversitie of Rosticke in his disput theolog pag. 301 answereth our adversaries common obiection saying est quideÌ„ solius Deâ—à peccatis absoluere sed ita vt hoc facâ—at alias immediate c. alias mediatè per suos ministros condonando nobis culpam c. errant ergo Calumâ—â—m qui c. absolutioni ministri verbi illam efficaciam detrahant c. contendentes miniâ—â—um absoluere tantum vt internuntium c. In like plaine manner is our adversaries obiection of God onely forgiuing sinne and their denialâ— therevpon of that power to Ecclesiasticall Minisâ—ers no lesse plainely further answered and refelled by sundrie Protestants as namely by Andreaâ— Aâ—thamerus in conciliat locorum Scripturae pugnantium c. loc 194. fol. 218. a. b. And by Iacobus Heâ—lbranerus in Schwenckfeldio Caluinism pa. 55. In so much as Absolution is affirmed to be properly a Sacrament by Melancthon in Apolog. Confest August Art 13. de numero vsu Sacramentorum fol. 161. b. initio by Spangeberg in hu Margarita Theologica pag. 116. 117. by Andraeas Acthamerus in conciliat loâ—orum Scripturae Pugnan c. loc 191. fol. 211. b initio loc 195. fol. 219. b. And by Sarcerius in loc comun tom 1. de potest Ecclesiae fol. 305 b. post med writers against their brethren our adversaâ—ies which our said Priests according to their commission most plainly set downe in the (3) Ioh. 20 21 22 23. Scriptures vndertake to impart to vs vpoÌ„ perticuler confession had of our sinnes which saide confession both (a) To omitte the plentifull testimonies of the Fathers S. Leodâ—sâ—ribeth the vsage of the Latine Church in epist 91. ad TheodoruÌ„ foro iulij Episcopum saying Christus hanc Ecclesiae praepositis tradidit potestatem vt confitentinus actionem poenitentiae darent cosdem salubri satisfactione purgatos ad communionem Sacramentorum per Ianuam reconcilâ—â—tionis admitterent And epist 80. ad Episcopos Campaniae He further saith cum reatus conscientiarum sufficiat solis Sacerdotibus iudicari confessione secreta And it is saide in the ancient tripartite historie lib. 9. cap. 35. Ad hanc causam presbiterum bonae conuersationis seruantemque secretuÌ„ ac sapientem virum statuerunt ad quem accedentes hi qui delinquebant delicta propria fatâ—bantur At ille secundum vniuscuiusque culpam indicebat mulctam quod etiam hactenus diligenter in occideÌ„talibus servatur ecclesijs maxime apud Romam vbi etiam locus est certus poenitentium And S. Basile signifieth the like doctrine of the Greeke Church in quaestionibus brevioribus interrogat 288. saying necessariò peccata ijs apariri debent quibus credita est dispensatio mysteriorum Dei siquidem rationem hanc in poeniteÌ„tia etiam veteres illos cernimus sequutos fuisse c. And the Centurie writers Centur. 3. cap. 6. col 127. line 29. 30. 31. c. Describe the life doctrine and vsage of the Church of Aphricke out of the writings of Ciprian and Tertullian And see further hereof heretofore pag. 53. num 7. And in the margent there at the letter t c. Fathers and Protestants (b) Sacerius in loc comun de confessione fol. 289. b. saith it is an error adserere confessioneÌ„ quae coram Deo fit sufficere ita vt contemnas claves absolutionem per fratreÌ„ Hic error prorsus tollit vsum clavium absolutionis c. falsum ergo est confessionem quae coraÌ„ Deo fit tollere confessionem privatam c. In like plaine maner is private confession defended most earnestly against our adversaries by sundrie of their owne other brethren as namelie by Lobechius in disput theol pag. 295. sect 4. By Conradus Schluselburg in theol Caluinistarum fol. 147. a. By Melancthon l. 1. epistolarum pag. 234. ante medium By the confessions of Saxonie and Boheme in the Harmony of CoÌ„fessions pag. 231. circa medium and pag. 357. and 358. initio and by many others doe likewise acknowledge is to our greatest greefe condemned for Lasa maiestas as being a disloiall abnegation of our allegeance To the clearing whereof we doe as in the presence of God and your Maiestie protest vpon our soules that no such matter is therein or thereby expressed implied or ment our recusancie or refraining to be present at Protestants service notwithstanding that the like deniall or recusancie of Protestants to be present at our Catholike service is prescribed and taught by sundrie of their owne most learned (c) M. Willet in his Synopsis printed Anno 1600. pag. 612. 613. 614. teacheth this recusancie and alledgeth in proofe of his opinion sundrie testimonies from the most famous Protestants as Ridley Latimer Philpot Bradford c. In like manner is it further taught by Ridley in the Actes Monuments pag. 1285. b.
(p) Heretofore tra 2. c. 2. sect 1. initio pag. 91. at z. a. b. c. d. want Pastors and Doctors that these shall (q) tract 2. c. 2. sect 1. circa med pag. 92 at p. q. r. alwaies resist f l e dâ—ctrine with open reprehension that also the true Church can never be without (r) Tra. 2. c. 2. sect 1 paulo p st medium pag. 92. at y. the administration of the Word and sacraments that (s) Iâ—idem pag. 92. at z. the onely absence of them dâ—th make a nâ—ll tie of the Church and that (t) Ibidem prope finem pa. 93. at c. thâ—se notes are needefull to distiâ—gâ—ish the true Church from the false that men careful of â—heir salvatio may know where the true Church is a d tâ— which companie they o ght to aâ—here 2 Secondly that thâ— comâ—on in s anâ—â—es or examples of (u) Tract 2. cap. 2. sect 3. pag. 98. Waldo (x) Tract 2. cap. 2. sâ—ct 4. pag. 105. â—â—ic iffe (y) Tract 2. cap. 2. sect 5. pag. 109. Huse (*) Tâ—act 2. cap. 2 sect 10. pag. 126. 127. c. at s ct 11. Luther tâ—eir followers alledgâ—d â—â—â—al yâ—â—â—â—râ—oâ—mance hereof are fouÌ„d insufâ—cient to proâ—â— a continuance of these prem sses but so much as for those times in which they first begunne or lâ—ued and that no (*) Heretofore tra 2. c. 2 sect 7. pag. 115. 116. 1â—7 118. 119. 120. sufficient example thereof during those times and sundry other ages before can be giuen 3 Thirdly that in steed of example in this kinâ— to be alledged it is confessed to the contrarie that the Protestants Church hath during all those ages many other before remained (z) Heretofore tract 2. cap. 1. sect 4. ante circa med pag. 83. at t.u. pag. 82. at o. Latent and invisible and that our Church hath neverthelesse during all the same time continued (a) Tract 2. cap. 1. sect 4. pag. 83. at r.s. visible reigning vniversally c. 4 Fâ—urt ly whâ—ch only point is sufficieÌ„t to coÌ„vince our adversaries that no known example can bee fâ—unde hereof but during the last (b) Tract 2. cap. 2. sect 11. twentie yeareâ— next before Luther whâ—ch are yet in the memorie of this presentage our adversaries acknowleeging to the contrarie that (c) Heretofore tract 2. cap. 2. sect 11. pag. e. the truth was at that time vnknowne and vnheard of and that as then (d) Vide ibidem an vniuersal apostasie over spread the whole face of the earth (e) Ibidem all Churches being as the overwhelmed with more then CimeriaÌ„ darkneâ— 5 Fifthly that therfore for the preservation of Christs true Church which is confessed (f) Heretofore tra 2. c. 2. sect 13. initio and in the margent there at the letter r. never to faile so much as for any one moment of time sundrie of our learned adversaries doe acknowledge that Luther thoâ—gh being before his first preaching against the Pope a confessed earnest Catholike did yet neverthelesse after his saide preaching against the Pope not (g) Heretofore tra 2. c. 2. sect 13. y. also in the margent there at the letter y. ibideÌ„ in the margent at the letter z. erect any new Church or become member of any other Church theÌ„ before not in being but remained stil a member of he same Catholike or Popish Church without (*) Heretofore tract 2. cap. 2. sect 13. b. c. departing from it so withall that the Popâ—sh Church (h) Tra. 2. cap. 2. sect 13. versus finem tra 1. sâ—ct 6. post medium pag 40 e. f. is the Church of God and the religion th reof sufficient to (â‹) Tract 1. sect 6. versus finem pag. 40. at m.n. Salvation All whiâ—h premisses haâ—e beene heretofore proved froÌ„ the fâ—equeÌ„t â—â—fessâ—on of our learned adversaries Since alâ—â— we for our â—arts do hereby most seriously and as â—n the presence of God professe according to your Highnes gra e and meâ—orable (i) Basilicon doron in praefat prâ—uision to content our selues sobâ—â—ly and quâ—eâ—ly with our owne opinions not resisting aâ—thority but to pâ—sessâ—ur sâ—â—les in peace c. and are accordingly in good hope that there will appeare to your Maieistie iust cause to moue your highnes in your Princely wisedome so much the rather to obserue towards vs this worthie and kingly saying (k) Ibidem that it can no waies become to pronouÌ„ce so â—gh be sentence in so olde a controversie By how much it is by so many confessed premises made evideÌ„t that our doctrinâ— is vndoubtedly more olde then was any question of that other doctrine or in comparison rather innovation whereto your Maiestie voâ—chsafed this gracious favour Since Lastlie the obiection of disloâ—alty vrged against vs by our adversaries is retorted (l) Heretofore tract 3. sect 2. fully vpon themselâ—es we found (m) Heretofore tract 3. sect 3. 4. 5. to deserue at the least as wel as they some part of that princely favour which they without our repyning thereat in â—reater measure doe enioy therefore all pâ—ostrat before your royal Maiestie we do most huÌ„blie pray even by our holy communioÌ„ of faith with her whose soule is now blessed in heauen her memorie vpon the earth to your Maiestie most deare and to vs reverend and by the most humble intercessiâ—n of our allegeance and ever resolved loyaltie that your Highnes would of your princely clemencie graunt vs so much favour as the vndoubted example of all former and present times and the coÌ„fessed Doctrine both of Fathers and Protestantes (â‹) Hereof M. Covell in his examination c. pag. 199. post med saith Concerning the Iewes a Prince may lawfully permitte them to dwell in his kingdome c. the lawes of the Emperours haue permitted the like and some of the fathers but speciallâ— S. Austine was so favourable to them that he alledgeth severall reasons for the doing of it c. And Peter Martyr in his Comon places in Engliâ—â— part 2. pag. 329. b. fine affirmeth likewise that they may be tollerated among Christians haue also Sinagogâ—es c. But it is not lawful to grant vnto Turkes religâ—ous assemblies affordeth eveÌ„ to the misbeleeuing Iewes vouchsafeing so for our humble thoughts presume no higher but that we might adore (*) Act. 3 13. the God of our Faâ—â—ers with our private freedome and libertie of coÌ„science The integritie of our ancieÌ„t Cathoâ—ike faith and confessed current of so many former ages spent in profession thereof from the time of our Countries fiâ—st câ—nverâ—â—on with all honour to your Maiesties most noble auncestors can in our opinion no lesse then claime it The distressed and miserable condition of so many your Catholike and Loyall subiectes altogether needeth it our long contâ—nued hopes of your princely clemencie with cheerefull expectation of milder times to ensue vnder your Highneâ—