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
skill and experience foreseeth the comming of the said effects to which kinde the foresaide Doctrines of Re ll Presence and Sacrifice cannot in any soâ—te be reduced by reason they cannot be saide to hâ—ue bene then depending vpon any naturall or other cause then past or in being saue only the imediate sacred will of God This therefore so plâ—ine foresaide pâ—ediction mâ—de by the auncient Rabbines before Christs tâ—me in behalfe of Reall Presence and Sacrifice demonstrating it selfe so euidently to haue proceeded not from any secondarie cause but only from a diuine instinct yeeldeth thereby a most strong argument in behalfe of the saide Doctrines 13 Thirtenthly and lastly to omitte other pointes as concerning the finall ending of controuersies not only scripture but a certaine visible and liuely Iudge vpon earth was appointed and acknowledged To omitt all other proofe thereof the Lawe of Deutronomie was that when there did (â‹) Deutron 17 8 9 11. arise any matter to hard for the people in Iudgment they were appointed to goe vp to the place which God had châ—sen and to come to the leuiticall Priâ—st and to the Iudge in those daies and to aske of them the sentence of Iuâ—gement and to do according to â—he Iudgment which they did tell not declining neithâ—r to the râ—gâ—t hand nor to the lefte it being yet further saide of him that did (*) Deutron 17 12. presumptiously refuse to obay the commaundement of the Priest thaâ— by the decree of â—he Iudge that man should diâ— Now that the sentence grounded vpon this Lawe was not subiâ—ct to new question vnder colour of appeal ng to the scriptures but was definitiue and finall and concerned aswell Ecclesiasticall as Ciuill Causes is in it seâ—fe plaine and for such (p) Doct. Rainolds in his confereÌ„ce pa. 251. circa med saith The lawe of Deutronomie was made to establish a highest Court of Iudgement in which all harder causes Ecclesiasticall Ciuill should be determined without appeall further and Mr. Whitaker de sacra scriptura p. 466. prope finem saith Respondeo verba ista intelligenda esse c. de authoritate tantum definiendi difficiles lites ac coÌ„trouersias siue ecclesiasticas illas quidem per ministrum siue politicas et foreses per magistratum vt esset semper in vtrisque aliquis a quo prouocare non liceat alioqum enim nullus esset litigandi finis vide ibidem pag. 470. paulo post med And Mr. Bilâ—on in his perpetuall gouerment of Christes Church pag. 20. post med saith hereof that the same did conscerne such matters as were of greatest momeÌ„t both Ciuill and sacred and their sentence by Gods law no man might refuse without punishment of death And see the like assertion in Mr. Hooker in his preface before his bookes of eâ—clesiâ—sticall policie pa. 26. fine 27. 28. fine confessed by Mr. D. Rainolds Mr. D. Whitaker Mr. D. Bilson and Mr. Hooker Where-vpon it is euident that not only scripture which they of the olde Testament had as well as we now haue but besides that a certaine visible Iudge was then appointed to determin coÌ„trouersies And for so much as the occasion to haue controuersies ended is as greate now as during the olde Testament the doubts of religion being as now many moe and the daunger of error no lesse greuous whether therefâ—re may it be thought that our (q) Haeor 8 6. Testament which is established in better promisses is wantâ—ng of this priuiledge and so therby the Ecclesiasticall policie of Moyses time to be preferred herein before that other which succeeded by Christ With which only laste reason the Puritanes doubt not to (r) Penrie in his supplication to the high Courte of Parliament p. 21. fine saith That forme of gouerment which maketh our Sauiour Christ Inferior vnto Moyses is an impious vngodly vnlawfull gouerment contrarie to the word c. See him further p. 22. 23. peruse the occasion and circumstance of this his reason and it will appeare to houlde much more stronge in this point then in that other for which he vrgeth it presse their other Protestant Brethren in matters of much smaller importance By which so many foresaide examples of our Cathoâ—icke Faith thus affirmed by the auncient Iewes that liued before Christs comming it is made further probable that our religion is not new or lately deuised but most auncient and vndoubtedly apostolicke which point is made as yet much more cleare by that which is hereafter (s) See hereafter tract 〈◊〉 sect 7. 8. alleadged concerning the Romane Church being conuerted in the Apostles time and her not being sithence changed in religion THAT TREW MIRACLES MAKE a strong argument And that the aforesaide faith whereto the Englishe were conuerted was confirmed with such Miracles § 5. AND like as in those firster times of the Churches infancie our Sauiour did make manifest the truth of his Apostles Doctrine with vndoubted Miracles to serue as (a) 〈◊〉 cor 12 12. signes of theire Apostleshipe to that end (b) Marc. 16 20. Confirming the word wiâ—h sâ—gnes followinge So likewise this vertue or power of Miracles not ceasing but as our aduersaries confesse (c) Whereas our Sauiour Ihon. 14 12. saith Hee that beleeueth in mee the workes that I do he shall do and greater In the Marginall Notes of the Englishe Bibles Printed 1576. it is there-upon saide this is referred to the wholle Body of the Church in whome this vertue doth shine for euer shininge in the Church for euer the necessitie thereof being one and the same in all succeeding ages to the conuersion of the heathen who contemning the scriptures are nothing moued with the Miracles thereof mencioned our Sauiour did in like maner confirme our now faith so then taught by Austâ—ne with like manifestation of Miracles not such only as Antichrist or the Diuell can by the power of nature or secondarie causes bring to passe which may be (d) Thes 2 9. lying signes against which wee are forewarned but with Miracles exceeding the power of nature and done imediately by God which by the Doctrine of learned Protestants (e) Vrsinus in CoÌ„mentar catech pag. 21. fine saith Etsi Ethnicorum nonnulla miracula commemorantur ac de Antichristo pseudoprophetis dictum est edituros esse signa c. tamen caneque numero neque magnitudine paria sunt miraculis Ecclesiae c. primum enim ea miracula quae iactantur ab hostibus ecclesiae sunt eiusmodi quae ordine naturae non mutato hominum vel diaboloruÌ„ fraudibus possunt effici c. miracula vero quibus Deus ecclesiaÌ„ ornauit opera sunt preter aut contra naturae causarum secundarum ordinem ac proinde non nisi diuina potentia facta And the like is affirmed by Zanchius in D. Pauli epistolas ad Philipenses Colloss Thessai pag. 241. 242. By Danaeus in Isagoges Christianae part 4.
sacrament was vsed long before the time of Honorius the third So also it is as euident and confessed by Protestantes and namely by Mr. Foxe act mon. pag. 896. b. fine and after the aedition of Anno 1596. pag. 1276. a. line 14. that if this Honorius did not beginne the same the first beginning thereof is then so sarr from being found that we cannot saith Mr. Foxe finde it to come in by any other Add but now here-vnto the aunswerable testimonies of Austine in Psalm 98. of Ambrose de spiritu Sancto l. 3. c. 12. of Theodoret dial 2. of Chrisostome in 1. cor hom 24. of Basill de spiritu Sancto cap. 27. of Nazianzen in Epitaph Gorgoniae and of Dionisius Areopagita de Eccles Hierach c. 3. which are so plaine and agreeable with our externall adoration of Christ in the Sacrament that our aduersariâ— Chemnitius doth for such alleadge sondry of them against our aduersaries the sacramentaries in his examen Concil Trident part 2. p. 92. adoring the sacrament for God much more in so many other pointes of faith haue bene so brought and devulged into so many Christian Nations nere and remote and not once testified or remembred so much as by any one of the Churches enimies neither hereticall nor prophane were the Churches owne pastors her home enimies and strangers to her Religion all of them silent herein THAT CATHOLICKES ARE ABLE TO proue the contrary euen by Testimonie of the learned Protestants § 8 AND although the proofe of the ROMANE Churches supposed change of her religion lying on our aduersaries part and hitherto wanting might be matter in this behalfe sufficient to offer vnto your HIGHNES learned Iudgment yet will we our selues in surplusage exhibit futher demonstratioÌ„ of her not change in any needefull article of faith by manifest testimonie from our learned aduersaries First then it is heretofore fully proued by euident confession of the learned Protestants aswell in generall (a) This is fullie confessed heretofore Tract 1. Sect 1 paulo post initium and Mr. Fulke in his answere to a counterfaite Catholicke pag. 36. initio affirmeth also that the religion of the Papists came in and preuailed in the yeare of our Lord 607. as also concerning euery point of faith in perticuler (b) This is hertofore proued Tract 1. Sect. 1. in the margent at the letter d. that in the time of Gregorie the great Bishope of Rome the Romane Church professed our now Catholicke or as they terme it Popishe faith and that shee hath perseuered in profession thereof euer since that time is confessed likewise by our aduersaries and made so euident by all histories as that to vndertake further proofe thereof were tediousnes both (c) Confessed hertofore tract 1. sect 2. in the margent at the letter l. and also at this marke * And Mr. Fulke in his aunswere to a counterfaite Catholicke pag. 27. circa med speaking of Boniface the third who was Bishope of Rome the 2 yeare after the death of Gregorie the greate teste Anastasio l. de vitio Pontificum saith the Popes from Boniface the 3. were all blasphemous haeretickes Antichristes And he affirmeth the same in his confutation of Purgatorie pag. 344. post med And he likewise affirmeth Boniface the third to be Antichrist and that vnder him The Papistes religion preuailed in his foresaid aunswere to a Counterfaite Catholicke pag. 36. and in his confutation of Purgatorie pa. 194. paulo post med vide Whitakerum l. de Ecclesia pa. 260. fine 261. improper and needelesse This (d) This is manifestly affirmed and collected from the Ecclesiasticall writers of euery age and by our aduersaries the Centurie writers in euery of their seuerall Centuries Gregorie liued somwhat within the first 600. yeares after Christ so that hauing now hereby already proued the continued profession of the Romane Church in our now taught Catholicke faith for all these last thousand yeares The only difficultie and doubt least to be examined is whether that shee did make change of her faith during these other foresaid first 600 yeares next after Christ This being the maine pointe or issue of this present controuersie we will now first examine for how many hundreth yeares next after Christ the Church of Rome is confessed to haue perseuered with-out reuolt or chang in the faith first to her deliuered In discouery whereof whereas our writers do obiect how that Tertullian prouoked the heretickes of his time with the succession of the Romane Bishopes Mr. D. Fulke aunswering thereto affirmeth the reason thereof to be for that saith he (e) Mr. Fulke in his confutation of Purgatory p. 374. post med The Church of Rome reteined by succession vntill Tertullians dayes that faith which it did first receaue of the Apostles With whome agreeth herein Mr. D. Whitaker (f) Whitaker de Ecclesia pa. 278. post med speaking of certaine Apostolicke Churches emongst them of Rome by name saith vnde intelligimus cur ad illas Ecclesias prouocaret Tertullianus nimirum quia tum DoctrinaÌ„ Apostolicam perpetua successione tenebant and Hierome (*) Zanchius de vera relig p. 148. circa med Zanchius and where one of our writers vrgeth (g) In Mr. Fulkes confutation of purga p. 372. ante med the succession of the Romane Bishopes by example of Ireneus Ciprian Tertullian Optatus Hierome Austine and Vincentius Lirinensis Mr. Fulke aunswereth thereto saying (h) Ibidem p. 373. paulo ante med that these men specially named the Church of Rome It was because the Church of Rome at that time as it was founded by the Apostles so it continued in the Doctrine of the Apostles And Mr. D. Rainoldes being prouoked in the same kinde acknowledgeth in like manner that (i) Mr. D. Rainoldes in his confereÌ„ce with M. Harte pa. 442. post med the succesâ—ion of the Romane Bishopes was a proofe of the true faith in the time of Austine Epiphanius Optatus Tertullian and Ireneus c. And the like acknowledgment or aunswere thereto is made by many other (k) Ridley in Mr. Foxe actes and Monuments p. 1359. b. circa med saith The Patriarche of Rome in the Apostles time longe after was a greate maintainer setter forth of Christs glory in the which aboue all other Countries and Regions was Preached the true ghospell the sacraments were most duly administred c. After the Emperors became Christians the ghospell there florished most And Mr. Iuell in his reply to M. Harding pa. 246. ante med saith Aswell S. Austine as also other godly fathers right lie yeelded reuerence to the sea of Rome c. For the puritie of religion which was there preserued a longe time without spoâ— And pag. 628. paulo post med he further saith the godly Fathers of those fore saide times sought to the Church of Rome which then for puritie in religion and constancie in the same was most famouse aboue all others learned Protestants only we will
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
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
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
in the Apostles times and agreeing so far with vs and against our aduersaries in so many principall points of faith is not obscurely signified that our now Catholicke Religion is that Primatiue faith which the Apostles them selues first planted in all nations A FARTHER DEMONSTRATION BY Confessed Testimonie from the Fathers that it was taught in the Apostles time §. 3. VVHICH antiquitie or prescription of our professed Catholicke Doctrine vp to those Apostolicke times is also made as yet much more probable or rather euident by that which our learned aduersaries them selues do yet further acknowledge and collect from the writings of the more ancient Fathers To goe through euery (*) concerning euery perticuler see more fully hereafter Tract 2. c. 1. sect 3. perticuler would be ouer tedious to your MAIESTIE and improper to this place Vouchsafeth therefore your HIGHNES that we may giue instance in such as be cheefe 1 First concerning vowes it is acknowledged that (a) Peter Martir de votis pag. 490. fine saith erant ergo Clementis aetate professiones castitatis vota fateor Iam tum inceperant homines deflectere a verbo dei c. the profession and vowes of Chastitie were extant amonge Christians in the time of Clement Bishope of Alexandria that (â‹) Peter Martir ibidem pag. 524. fine saith Scio epiphaniuÌ„ cum multis alijs ex patribus in eo errare quod peccatuÌ„ esse dicant votum huiusmodi violare cum opus fuerit male illum id referre in traditiones Apostolicas Epiphanius many other Fathers erred therin that (b) centur 3. c. 6. col 140. line 27 centur 3. c. 7. col 176. line 39. Tertulian and Ciprian taught vowes of Chastitie That the same haue bene vsed (c) Caluin institut l. 4. c. 13. sect 17. ab vltima memoria and antiquitus receptum that (d) Peter Martir de celebatu votis versus finem imediately after the Apostles times to much was attributed to vowes that Ignatius him selfe though their scholler signifieth in his epistles his (e) centur 2. c. 4. col 64. line 40. It is said ex epistolis Ignasij apparet homines iam tum paulo impensius caepisse amare venerari virginitatis studium nam in epist ad Antioch ait virgines videant cui se consecrarins to much liking of that profession and (f) Centur. 2. c. 10. col 167. line 24. de virginitate minus comode loquitur speaketh incommodiously of virginitie (*) Abraham Scultetus in his medulla theologiae Patrum pag. 450. circa med alleageth Ignatius saying ad Philadelp Saluto collegium virginuÌ„ wherupon he imediately inferreth Ergone in illo ecclesiae florâ— fuerunt quae castitatem continentiam perpetuam profiterentur Virgines fuerunt omninq c. saluting and affirming Colleges of Virgines and so plainely that our learned aduersaries doe there-vpon affirme how that euen (â‹) Scultetus vt supra in that flower of the Church there were Virgins that professed Perpetuall Chastitie that lastly S. Ambros and Epiphanius deriue (¶) Peter Martir de coelibatu votis pag. 543. paulo post med pag. 525. initio Professed Chastitie from the institution of S. Paule 2 Secondly coÌ„cerning the Reall presence of Christs body in the Sacrament the reseruation thereof and the mixture of water with wine in the Challice concerninge the first it is affirmed that Gregory the greate (1) Humfred Iesuitissimi part 2. tat 5. pag. 626. post med taught transubstantiation that (2( The Centurie writers cent 5. col 517. l. 23 say Chrisostomus transubstantionem videtur confirmare nam ita scribit c. Chrisostome is thought to confirme transubstantiation that (3) Centur. 4. c 10. col 985. line 30 Eusebius Emissen did speake vnprofitablely of transubstantiation that (4) Aothonie de Adamo in his Anotomie of the Masse fol. 221. a. fine see the centurie writers cent 4. cap. 4. col 295. l. 3 And oecolampadius in libro epistolarum oecolaÌ„padij Zuinglij lib. 3. p. 765. the bookes of Sacraments ascribed to Ambros affirme the opinion of Christs Bodely Presence in the Sacrament wherin Peter Martir likewise professeth to (5) Peter Martir in defens obiect Gardner part 4. pag. 724. And see also Peter Martirs further dislike of Cyrils sâ—yings in his epistles annexed to his coÌ„mon places in English his epistle there to Beza pag. 106. b ante medium where he saith I will not so easely subscribe to Cyrill who affirmed such a communion as therby euen the substance of the flesh and blood of Christ first is ioyned to the blessing for so he calleth the holy Bread c. And in his epistle to Caluine ibidem pag. 98. a. ante med he proueth further for this opinion Cyrill and some other Fathers dislike the Iudgment of Cirill that (6) In the treatise attributed to Vrsinus entitled Commonefactio cuiusdam theologi de S. caena eiusdem commonefactionis consideratio pag. 211. 218. In Ciprian are many sayings which seeme to affirme transubstantiation in so much as they do (7) The sermon of Cyprian de caena Domini which this foresaid testimonie concerneth is dedicated to Cornelius who was Bishoppe of Rome when Cyprian liued and to whom Cyprian him selfe l. 1. ep 1. ep 3. did write in so much that Mr. Fulke against the Rhemish testament in 1. cor cap. 11. fol. 282. a. circa medium alleageth testimonie from thence affirming that the Author de caena Domini was not in time much inferior to Cyprian vnworthely affirme that Sermon of his in which those sayings are extant to be counterfaite that lastly Ignatius (8) Mr. Whitgift in his defence against Carthwrightes reply pag. 408. ante med who was S. Iohns scholler liued in Christs time did as Theoderet 1200 yeares since them selues now do (9) Theodoret. dial 3. and Hamelmanus de traditionibus apostolicis c. col 746. line 18. 19. 22 23 c. alleageth not only Theodoret but also one Wydefortus alledging Anno 1396. this saying of Ignatius out of an auncient copie of that time affirme and as the Lutheranes do obiect (10) Vide recitationes de concilio scripti libri concordiae c. printed Lipsiae 1581. nona recitat p. 177. ante medium in proofe of their Reall presence say of the heretickes in his time they do not admitt Euchariste and oblations because they do not confesse the Eucariste to be the flesh of our Sauiour Iesus Christ which flesh suffered for our sinnes and one of our aduersaries confesseth accordingly that (11) Adamus Francisci in Margarita theologica p. 256. saith Commentum Papistarum de transubstantiatione mature in ecclesiam irrepsit TransubstantiatioÌ„ entred early into the Church and an other saith (12) Anthonie de Adamo in his Anotomie of the Masse pag. 236. a. ante med I haue not yet hetherto beene able to knowe when this opinion of the
Liber pastoris videtur receptus esse ab Ireneo Clemente And col 255 line 42 he saith Ostendit Eusebius a quibusdam librum pastoris receptum esse imprimis ab Ireneo sic Origines l. 1 de Principijs c. 3 citat quaedam ex libro pastoris eiusque libri lectionem commendat ho 13 in Ezech by Origen Clement and Ireneus who liued next to those Apostles times 14 Fourthtenthly whereas the Lord Archbishope of Canterburie doth against Carthwright learnedly and truly vrge this generall rule or proofe of Apostolicke Doctrine saying (m) Mr. Whitgiste in his deffence c. pag 351 for so much as the originall beginning of these names Metropolitaine Archbishop c. such is their antiquitie cannot be found so farr as I haue read it is to be supposed they haue their Originall from the Apostlâ—s themselues For as I remember S. Austine hath this rule in his 118 Epistle In somuch as he yet further saith in proofe of this rule (n) Mr. Whitgifte vbi supra pag 352 it is of credit with the writers of our time namely with Mr. Suinglius Mr. Caluine Mr. Gualter and surely I thinke no learned man doth dissent from them It is now by the premisses made more then euident that the seuerall Doctrines of our faith are according to this rule no lesse frâ—e from all noted and knowne beginning since the Apostles times then are the other foresaide Doctrines of Metropolitaines and Bishopes a thing so manifest that Master Carthwright though our greate aduersarie doubteth not yet further to acknowledge the same saying therefore of this very rule in plaine wordes (o) See Mr Carthwrite his wordes in Mr. Whitgiftes foresaide deffence c. pag 352 initio that thereby a windowe is open to bring in all Popery And (p) Master Carthwright alleaged ibidem pag 103 paulo ante medium I appeall saith he to the Iudgement of all men if this be not to bringe in Poperie againe to allowe of S. Austines saying So euidently do our owne learned aduersaries confirme and proue our foresaide Catholicke Religion wherto we were so manie ages since conuerted to be vndoubtedly Apostolicke ANOTHER LIKE DEMONSTRATION thereof by Testimonie from the Auncient Iewes §. 4. ADD but now in further demonstration hereof that concerning such Articles of faith now in question as are coÌ„mon to vs with the Fathers of the olde Testament whensoeuer vpon any occasion direct mencion is made of any of them either by those that were before Christs time or by the Iewish Rabines since it is still with vs and against our aduersaries So in the example of praier for the dead admitting the booke of Machabees but for a true Historie it may not be denied but that long before Christs time Iudas Machabeus the vndoubted seruant of god (q) 2. Machab. 2 43 procured sacrifice for the dead that the Priestes at Hierusalem accordingly offred (r) 2 Machab. 2 45 So he made a reconciliation for the dead that they might be deliuered from sinne it and that the Author of the Historie so many yeares after commended (s) 2. Machab. 2 45. It was a holy good thought vide ibidem verse 43 the same Whereunto might be added further like Testimonie thereof from Iosephus (t) Ioseph cap 9 diswadeth those distressed souldiers that were ready to kill theÌ„ selues saying ignoro milites quae sit propitiatio animae hominis qui seipsum interfecit quis intercedet pro nobis ad Deum si sic peccauerimus most plainely therby insinuating that for such as dye in better estate Praier may be made Bengorion also from Rabby Simeon (u) Rabby Symeon in libro Zoar. in c. 18 Genesis saith of such as are temporally punished after this life After they are purged from the filth of theire sinnes then doth God cause them to ascend out of that place who liued befâ—re Christ from sundry other olde Iewish (x) Menachim siam in Comment ad Leuit. c 16 and R. Hismi Alphesiâ— scholiastes ad caput Roch Haschana And R. Isaac Ababab in Lucerna lucis conclusione 1. part 2. c. 2. R. Dauid Kimhi in Psalm 32. Rabbines In so much as the Iewish Rabbines of latter age do therevpon yet to this day professefull to retaine and obserue (y) Rabby Moyses in his simbolum fidei Iudeorum printed at Paris Anno 1569. fol. 26. b 27 a 22 b exprâ—ssâ—th a prescript forme of praier for the dead like testimonie therof is giuen by Ioannes Isaac in institutionibus linguae haebricae impressis Coloniae 1553 And by Antonius Margarita a late conuerted Iewe in his booke entituled vniuersi Iudaeorum fides Praier for the dead a thing not denied but plainelie confessed by Mr. (*) Whitaker contra Dureum lib. 1 pag. 85 antemed saith Scio enim Iudae is esse libros memoriales quos in Sinagogis suis legunt eosque nunc precibus quibusdam pro mortuis vti solere non ignoro Whitaker 2 Secondlye concerning Limbus Patrum the booke entituled Ecclesiasticus though we should for the time suppose it not to be Canonicall Scripture yet was it Collected or penned before Christs time and by such an Author as then before (z) In the prologue of the booke of ecclesiasticus ante med had giuen him selfe to the reading of the Lawe and the Prophets and other bâ—okes of their Fathers and had gotten therein sufficient knowledge In this booke is our Sauiours discending in to that place specially foretoulde vs where it is said in his person (a) Ecclesiasticus 24 37. I will pearce through the lower partes of the earth I will looke vpon all such as bee a sleepe and will lighten all them that trust in the Lord a saying so direct (*) This pearcing thing the lower partes of the earth to lighten those that were there a sleepe and trâ—sted in the Lord argueth plainely that those faithfull so a sleepe or dead were not theÌ„ in Heauen for by the lower partes of the eâ—â—th cannot be ment heauen and pertinent that Master VVHITAKER seeketh to euade by these two only waies as first in answering that (b) Whitaker contra Dureum l. 8 pag. 567 postmed these wordes are wanting in the Greeke Coppie Seâ—ondly this being notoriously false (c) â—alse for the English Bible to omit others of Anno 1576 purporting by the title on the first page thereof to bee translated according to the Hâ—brue and Greeke hath these wordes translated accordingly he finally and only reposeth him selfe in answeringe that (d) Whitaker contra Dureum l. 8 pag. 567 post med saith Nec libri huius authoritateÌ„ canonicam agnosco his fundamentis limbum immixum reuera est necesse the booke is not Canonicall and so acknowledging the plaine meaning of the wordes reiecteth their authoritie So euidently doth this author make with the Doctâ—ine of Limbus Patrum In like maner Rabbenuâ— Haccados who liued
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
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