ministred Touching the doctrine of the inuisiblity of the Protestant Church for many ages we do find our Brother D. Parkins (l) In his exposition of the Creed And Lut. ep ad Argentin sayth Christum à nobis primò vulgatum audemus gloriari thus to write During the space of nine hundred yeares the Popish heresy hath spred it selfe ouer the whole earth And further For many hundred yeares our Church was not visible to the world an vniuersall apostasy ouerspreading the whole face of the earth With whome accordeth D. (m) In his answere to a counterfeit Catholik pag. 16. Fulke saying From the tyme of Boniface the third which was Anno Domini 607. the Church became inuisible and fled into the wildernes there to remaine a long season But M. Napper (n) In his treatise vpon the ReuelatioÌ„ pag. â—8 ryseth higher teaching That between the years of Christ 300. and 316. the Antichristian and Papisticall raigue began raigning â—niuersally without any debatable contradiction one thousand two hundred sixty yeares M. Brocard (o) Vpon the Reuelation p. 110. affirmeth that during the second and third age after Christ the true temple of God and light of the Ghospell was obscured by the Roman Antichrist himselfe But Sebastianus (p) In epistola de abrogandis in vniuersuÌ„ on nibus statutis Ecclesiasticis Francus otherwise a learned Protestant stretcheth farre further saying For certaine through this worke of Antichrist the externall Church togeather with the fayth and Sacraments vanished away presently after the Apostles departure and that for these fourteene hundred yeares the Church hath not beene external and visible with whom conspireth D. (q) In his answere to a counterfeit Catholike p. â—5 Fulke in these wordes The true Church decayed immediatly after the Apostles tyme. A strange and inconsiderate assertion thus to insimulate and charge the tymes next to the Apostles since besides the Scripture (r) Isa 2 Miche as 4 Psalm 19. Matth. 5. witnessing in many places a continuall visibility of the Church and true fayth at all tymes it was Gods good pleasure that his Church concerning true fayth and doctrine should contrary to the course of other things enioy her greatest strength and force in her greatest infancy But to the point From all these testimonyes may be inferred that if the Protestants Church was for so many ages inuisible and that the true fayth and Sacraments thereof were vanished away for so long a tyme then during the length of so many ages there were no Doctours to preach the Protestants fayth nor Pastours to minister their Sacramentes though the same euer to haue beene in the Catholik Church the Protestants forsayd testimonyes do necessarily and implicitely witnes and consequently that the aboue alleadged Prophesy touching the continuance of Pastours Doctours in the Church of Christ at all tymes till the end of the world is not accomplished in the Protestant Church Thus farre heerof only for greater perspicuity I will wind vp the two different parts of all the foresayd Prophesyes in this ensuing argument Then thus It is prophesyed of the true Church of Christ that she must conuert heathen Kinges Kingdomes and Nations vnto her fayth and Religion Aâ— also that she must in all tymes and ages without interruption entoy aflours and Doctours and an administration of the word and Sacraments But by the confessions of our learned Brethren the Protestants the Protestant Church hath neuer as yet conuerted to it any one Heathen King kingdome Nation for many ages togeather by the ProtestaÌ„ts like acknowledgments it hath wanted Doctours and Pastours â—â—preach the Protestants fayth and to minisâ—er the word and Sacraments Therefore the Protestant Church is not that true Church of Christ which is figured out in those foresayd Prophesyes The inference I vrge this I presse in this I make my station It is drawne from acknowledged Scripture on all sides and from the acknowledged sense of the sayd Scripture on all sides Let any learned Protestant or all the learned Protestants liuing sincerely and plainely without subtile euading and declyning the point vrged giue any satisfactory answere heereto and I will indisputably become recreant in my fayth The demonstration is vnauoydable such as that seueral markable ProtestaÌ„ts one way not coÌ„fessing out of their implacable hatred the former Prophesies to be fullfilled in the Catholike Church another seeing by al proofe of historyes whatsoeuer that they haue not beene performed in the ProtestaÌ„t Church 1. s Dauid George Professour at Basil did from hence conclude a thought horrible to be entertained that the Christian Religion as wanting the accomplishments of the foresaid Prophesyes was a false Religion 2. Beruardin Ochine a man highly commeÌ„ded by caliâ—â—n l. de scandalis pag. 111. ouâ— Sauiour a seducer and themselues thereupon sinally became s Iewes I execrate a Iew therefore seeing there is no other Medium I will dye heerein a Roman Catholike 3. Neuserus chiefe Pastour of â—eideâ—hergc 4. Almanus a Zuinglion all which throught the reasons aboue touched forsooke the Christian fayth See of these some others Conradus Schluffelburg in his Theolog. Calu. and Osiander Cent. THE III. MOTIVE That generall Councells confirming Catholike Religion are reiected by Protestants IT is certaine that the spirituall Enemy of mans soule though hating Order yet in impugning the Truth obserueth order For after his reiecting of Canonicall Scripture and expounding falsly by his Ministers confessed scripture he next maketh violent incursions vpon sacred Oecumenicall Councels they being in matters of fayth the highest Iudgements vpon earth whose semences are aboue all appeale and whose testimonyes I hould as so many sealing arguments Therefore I much grieued to find the first and chiefest of our Religion peremptorily to sindicate and censure next to that of the Apostles the first and chiefest generall Councell I meane Luther the Nicen styling it (a) â—uth l. de Concil decrees fâ—enum stramen ligna stipula c. But no meruaile since so long as we continue in condemning the articles of Catholike religion so long are we forced to breake with those Primitiue generall Synods To exemplify in some few for the truths sake though it be more hard to erect a truth by proofes then to confute an errour Who is so Alphabeticall yong a Controuersist but he knoweth that the doctrine of Peters Primacy and his successours is confirmed in the Canons of the second generall (b) Epist ad Damal quae exstat apud Theodor Councell of Constantinople and the third of (c) Apud Eugagrium lib. hist c. 4. Ephesus In the one by plainely acknowledging the doctrine in the other by deposing Nestorius by the authority of the Sea of Rome That Apostolicall traditions are warranted by the first second Nicen Councel the first condeÌ„ning the (d) In actis eiusdem Concii heresy of Arius besydes by Scripture euen by force of Traditions the other (e) Epst.
tyme and consequently imbraced another religion lesse auncient These words contayne a stampe or Character impressed vpon Innouation to distinguish it from Antiquity Wherunto wel accordeth that sentence of Optatus (n) Cont. Donat. l. 1. Videndum est quis in radice cum toto orbe manserit quis foras exiérit and more literally that of (o) Tract 3. in epist Ioan. Augustin Omnes Haeretici omnes Scismatici ex nobis exierunt idest ex Ecclesia exeunt intending heerby that whosoeuer maketh choyce of any new sect or doctryne the same Man either in himselfe or in his predecessours in doctryne did depart from a more generall society of men houlding a more auncient fayth then that which by him is chosen From which ground the two wordes Haeresis Apostata tooke their Ecclesiasticall signification the one signyfying a separation or choyce the other a Man going out or reuolting from Heer now I prouoke my own Brethren how learned soeuer to make good two things The one to show from what coÌ„pany or Church more ancient they catholiks departed The other to nominate any one Sect-mayster of Protestancy who was not originally a Catholyke retayning other points of the said Religion departed from this more ancient CoÌ„munity of fayth by forging som one heresy or other Concerning the first it is not sufficient for our Brethren vnder their reducing of the matter to the scripture interpreted by the priuate Spirit being but an idle circulation and maze of dispute to affirme that the Catholykes haue departed from the auncient fayth first instituted by Christ except withall they show some certaine Community of Christians more auncient then the Catholyks from whome they departed the Catholiques by by this meanes taking vpon them a certaine name of the first stampers of their doctryne as the Manichies the Donatists the Iouinians and all others haue done or from the doctryne it selfe But hic labor hoc opus est Our Brethren can neuer do it Neither in my reading haue I found any one Protestant how conuersant soeuer in Ecclesiasticall historyes either to attempt to proue this poynt though most materiall or but once to vrge it against the Catholyks so dangerously he forsaw it might be retorted vpon himselfe and his Religion Concerning the second Our Brethren cannot name any one Protestant euen from the first fiue hundred yeares or afore to the dayes of Luther a compasse of tyme contayning at least a thousand yeares which was not originally a Catholyke himselfe being afore a member of the Catholike Church and going out of it by dogmatizing some few new doctrynes still beleeuing the rest of the articles of Catholike Religion The Precedents of the Hussies Wicleffists and Waldenses may cleare this poynt all which supposing them for the tyme to be ProtestaÌ„ts are reduced as the streame to the fountayne and the branch to the tree to a knowne Catholyke beginning to wit to Husse Wicleffe and Waldo who by our owne acknowledgment were borne and baptized in the Roman Church themselues after leaping out of it by mantayning and broaching some one new doctryne or other not allowed by the Church of Rome according to that of (p) Adue MarcioneÌ„ Tertull. Haereses prodierunt ex nobis non nostrae If then the matter standeth thus that our Brethren notwithstanding their most diligent perusing of all Ecclesiasticall wryters whose proiected labour is to relate al occurents of the Church cannot shew any visible society of Men professing the crue Christian fayth from which as more auncient the present Roman Religion euer departed or went out And that on the contrary part out Aduersaryes are able to proue that euen from the first fiue hundred yeares till Luthers dayes not any one Man can be suggested or put forth for a Protestant who was not originally a Catholyke and no Protestant departing from the Catholyks by his after making choyce of some Innouation in doctryne If then I say this be so what inference more irrefragable can be made or what mathematicall demonstration more counincing then that the Catholyke fayth was more auncient then Protetestancy that being the (q) Matt. 13. good seed which was first sowne though hindred by an after casting into the ground of some tares of Nouelliâ—me and Heresy And thus farre of this poynt the which once more I commend to the diligent perusall of a cleare Iudgment The force of which Argument more easely inuadeth a vulgar Vnderstanding by forging this supposall Imagine then two great familyes or Houses the one in the first tymes of all comming out of the other but whether not confessed both standing in this competency of Antiquity If heere the heyre of the one should not only prouoke and will the other to show by good euidence when any of this heyres ancestours desceded out of the others family he not being able by sufficient wrytings to proue any such descent but withall would engage himselfe to manifest by most auncient and vndoubted Records that all the other parents in their first Ancestours were primitiuely descended from out his owne House And vpon such their descent and other circumstantiall occasions had their names first changed Now this heyre thus vndertaking and thus performing followeth it not most euidently that his house is the more auncient it being indeed the stem and the other but the branch Our Case heerein is the same both in respect of the poynt questioned being cast in one Mould THE VI. MOTIVE That true Miracles haue been wrought for proofe of the Catholyke Religion but not any for Protestancy SVCH is the benigne and mercifull proceeding of God with Man humbling himselfe in a certaine maÌ„ner to the weaknes of our Nature as that he expecteth not true fayth and doctrine at it first promulgation should vnder any penalty of punishment be beleiued except the truth of it were then fortifyed and warranted with some strange and great Miracles Thus he thought good in the vnsearcheable and abysmall depth of his wisdome to ordayne a necessity of Miracles to the confirmation of euery true new doctryne and extraordinary mission for the preaching thereof Both the Testaments afford plentifull proofe herein In the old we reade that when Moyses was sent by God to the People and said to God They (a) Exod. 4. People will not beleiue me nor heare my voyce God thereupon instantly gaue him power to worke miracles to the end as God said that the People may beleiue that the Lord appeared vnto thee a poynt so euident that in our English Bibles our owne marginall Note to this place is thus (b) Printed anno 1â—76 This power to worke miracles was to confirme his doctryne and to assure him of his Vocation In the New the words of our Sauiour to his Apostles proclayme the lyke truth saying As (c) Mate 10. you go preach heale the sicke clense the leprous raise vp the dead cast out the deuills c. And heereupon our Lord Iesus in another place thus
Duraeum pag. 480. with the first instituting of the fast of Lent being in his tyme negligently obserued the doctryne of which fast was so auncient that (m) Exam Coucil Trid part â— pag. 89. Kemnitius thus writeth heerof Ambrose Maximus Taurinensis Theophilus Ierome and others do affirme the fast of Lent to be an Apostolicall Tradition Now the Collusion heere vsed in these examples resteth in a willfull confounding of the first Institution of a thing with a renouation of the practise of the said thing Againe we sometymes obiect thereby to intimate an vncertainty of Catholike Religion some canon or sentence decreed afore by a lawfull Councell and true Pope and after impugned by another lawfull Councell and true Pope But this then which the vulgar doth not obserue doth concerne not matter of fayth and doctrine which neuer fuffereth any alteration by Popes or Councells but only matter of fact the sentence whereof though afore giuen may without any impeachment of the Churches authority vpon better and later information be altered Such were the alterable decrees of the Popes Formosus and Stephanus the seauenth in their seuerall Councells grounded principally vpon matter of fact vsually obiected by vs against our Aduersaryes of which point see Sigebert in his Chronicle Whereas our Aduersaryes as aboue is deliuered show that many of our Protestant doctrines were condemned for heresyes by Augustine Hierem Epiphanius others in those primitiue tymes Now we by way of recrimination do confidently auouch the same of diuers Catholike articles to wit that euen in those dayes they were condemned for heresyes by the sayd Fathers but how truely we auerre this good Reader obserue and if thou be a Protestant blush in thy brethrens behalfe Two examples shall serue for many Well then D. (o) In his Chalenge concerning the Roman Church p. 113. Sutcliffe and D. (p) In his answere to a counterfeit Cath. pag. 22. Fulke insimulate the Catholikes with the heresy of the Collyridans who according to Epiphanius were condemned as these men say for worshipping the Virgin Mary But let (q) Haeres 79. Epiphanius heere explaine himselfe his wordes are these Hi qui hoc docent qui sunt prae terquam mulieres Who teach this except they be women So as this fect consisted only of women of whome Epiphanius thus further writeth Sellam (r) Vbi supra quadratam ornantes panem proponunt offerunt in nomine Mariae c. that is These women adorning a square table do set bread thereupon and offer it in the name of Mary Thus their errour consisted in instituting a feminin Priesthood in sacrifying to Mary belieuing her to be a God And thereupon Epiphanius in the very same place thus censureth heerof Deo ab aeterâ—o nullatenus Mulier sacrificauit c. And againe Neq Deus est Maria c. nemo in nomine eius offerat How farre distant are the Catholikes from mantayning this Heresy either in their doctrine or practise Againe for a second example D. (s) In his answere to a Counterfeit Catâ— pag. 22. Fulke thus speaketh to the Catholikes Of the Heretikes Caiani you haue learned to calvpoÌ„ the Angels he alleadging Epiphanius for the same But Epiphanius wordes are these farre different from D. Fulkes application Non (t) Haeres 38. posse aiunt aliquos saluari nisi c. The heretiks Caiani taught none could be saued till they had gone through all sinnes and committing thereupon wicked thinges and actions they called vpon the name of such as were true Angells and of such as were by them vntruly tearmed Angells referrin to this Angell and that Angell proprian actionem their peculiar action saying when they committed their wickednes O tu Angele vtor tuo opere O Angell I now vse or execute thy worke c. Thus their errour consisted not in calling vpon the Angells but in calling both vpon true false Angells as making them Patrons of their wicked actions Would any man thinke we should wrong our owne reputation and honours in vsing these willfull and iniustifyable misapplications and forgeryes against the Catholikes We are scholars and should remember that as learning beautifyeth the mind so candor and integrity learning And therfore it is strange to see D. Willet in his Tetrastyson Papiseni D. Fulke and D. Sutcliffe in their afore alleadged bookes thus to bloâ— paper in labouring by these and other such like detortions of the Fathers words to perswade their Readers that many articles of Catholike Religion were condemned for heresyes in those ancient tymes But to proceed to other passages of this our Scene whereby we seeke thus to bleare the iudgementes of our credulous followers The better to grace our Religion with the venerable title of Antiquity some of vs (u) D Pulk in his answere to a counterfeit Catâ— passim M VVotion in his desence of D. Perkins pag. 500. touching â—ouâ—nian are not ashamed to insist in the former old registred heretiks of the primitiue church aboue rehearsed vrging them for Protestants But what gaine we heereby For first not any one of them did hould more then two or three points of Protestancy in all others being Catholike Againe such their points of Protestancy though first broached so long since were instantly condemned by the whole Church of God And who knoweth not that erring Antiquity is no better then late appearing Innouation I heere passe ouer our alleadging for these later ages as partly aboue touched of Waldo Wicklifse Husse Polydor Virgil Nilus Cassander and the like for members of the Protestant Church of which not any one was a perfect Protestant both because euery one of them euer belieued most articles of the Catholike Church dissenting from it only in two or three as also in that diuers of them mantayned sundry grosse (x) Whereof see their owâ— books yet extant and absurd doctrines both in our and the Catholikes iudgements and this with great stifnes and pertinancy of will which pertinacy euer consummates perfects an heresy And thus by this their obstinancy contemning the authority of Gods Church they became as I may tearme them formall and positiue heretikes though heresy be but a priuation To proue that Catholikes do disagree in matters of Fayth we obiect some differences among them but such if they be well obserued doe not rest in the Conclusion it selfe of the doctrine belieued but in the manner or some other circumstance of the Conclusion or article of faith which manner except it be defy ned by the Church may be disputed of and seuerally mantained without breach of fayth Thus they all conspyre and agree in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Schoolmen speake though not in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which later point is commonly reduced and tryed by scholasticall diuinity Thus for example when Christ descended into Lymbus Patrum to deliuer the soules of the Iust from thence some few Catholiks mantaine that he descended efficacioussy
as though the Sunne equally and indifferently shyned vpon vs all auerring with (d) D. â—e well in his Apology of the Church of England p. 101. sayth thus The ZuingliaÌ„s and Lutherans are good friends they vary not betweâ—ne themselves vpon the principles and foundatioÌ„s of our Religion but vpon only one questioÌ„ which is neither waighty nor great The like sayth D. VVhitakâ— in resp ad rationes Camp rat 8. p. 155. monstrous boldnes that the ProtestaÌ„t differ among themselues not in any mayne poynts of fayth but only in Ceremonyes and some few matters of Indifferency so making our pens and Controuersyes for our owne aduantage to partake of the nature of diaphanous and transparent bodyes which are equally capable of light darknes In lyke sort I cannot but obserue in the thronge of so many great differences among our selues the detriment we suffer particularly by our dissensions touching our Communion-Booke of Prayer and our English Translation of Scripture Since by the first we are not resolued how we ought to pray to God whether our prayers made for the remitting of our Sinnes be not an increase of our sinnes since wrongfully and with a false fayth to pray is but to offend God And thus do we depriue our selues of the cheife means of pacifying Gods wrath and indignation Seing Prayer is a secondary Mediatour betweene God and man by meanes of it God as I may say knoweth not that to wit our Sinnes which from all Etermity he did know nor remembers that which before the perpetrating thereof was firmely registed in the Booke of his Prescience Prayer indeed being the spirituall ayre which refrigerates the heat of our Passions Os (e) Psalm 1â—8 meum aperui attraxi spiritum In lyke sort we being at wars which is the true Word of God in our translations of Scripture we are in the meane tyme depriued euen by our owne grounds of the true Iudge for the appeasing determining of Controuersyes in Religion since granting the Scripture to be this Iudge yet this is to be vnderstoode of the Scripture as it is pure in it self and incontaminated not as it is abastarded with false Translations Besydes being vnresolued which is the true Word of God we know not which is that heauenly Kings true â—â—mbassadour bringing to mankynd the comfortable message of Saluation or rather which is the Great Seale of that most great God whereunto he hath set his hand obliging himself by promise to giue Pardon to all truly Penitent euery sentence thereof being indeed the Lyse of our Soule and Soule of our Life (f) Ioan. cap. 6. Verba quae ego locutus sum vobis spir tus vita sâ—nt But to conclude this Chapter since the Catholyks in respect of fayth enioy a perfect Vnity since the Protestants maintayne strange diuersityes of doctrine attended on with intestine simultyes and vnchristian Anathematizings And since I haue but one poore indiuisible soule not capable of seuerall wayes therefore I am resolued that this one soule of myne shall in her fayth according to her owne being and essence tread the path of Vnity not of multiplicious Contrariety and repugnancy in Religion THE XII MOTIVE That Saluation may be had in Catholyke Religion by the confession of Protestants PERVERSITAS fidei est probata non credere non probata prasumere saith the ancient and learned (a) Aduer Gâ—osticos Tertullian By which words we are taught that an indubious and and fully warranted Truth ought to ouerballance in matter of fayth all vncertaine iniustifiable fluctuations of a contrary iudgment Heere then the Question being in what fa th and Religion a man dying may be saued a primary and Cardinall poynt I fynd that the learneder sort of Protestants do conspiringly seach that a Catholyke or in our own phrase a Papist dying a Papist may be saued but I do not fynd the lyke fauorable censure of our learned Aduersaryes so vnanimously to passe vpon vs dying Protestants Thus the first poynt as being on all sydes approued I may securely beleiue the second as not granted I must apprehend at least as doubtfull The consideration of our owne Brethrens iudgments heere in the behalfe of our Aduersaryes I grant hath much swayed me For as some of vs do teach (b) Peter Martyr in his Comm. places parâ— 2 p. 319. Among all testimonyes that testimony is of greatest respect which is witnessed by the Enemy since such an authour by disprouing the truth most strongly approues it and by impugning propugnes it This poynt then to wit that the hope of Saluation belongeth to Papists dying Papists shall be demonstrated foure seuerall wayes euen from the ingenuous and plaine acknowledgment of those Protestants whose pennes and wrytings haue most stroÌ„gly inuaded the iudgment of their Readers First by showing that diuers of vs doe hould that the cheifest Articles of Catholyke Religion are but poynts of Iudifferency and compatible with Saluation and which is more by prouing that sundry learned Protestants haue actually and really beleiued the said Catholike Articles as true Secondly by manifesting euen from our owne wrytings that the Church of Rome is the true Church of Christ and that in that Church Saluation is to be obtayned Thirdly from our doctryne practize in baptizing the children of Catholyks Fourthly by insisting in diuers examples of particuler men which haue dyed in the Roman and Catholike Church and yet by vs Protestants are reputed for glorious Saints in heauen As touching the first I will rest for greater expedition in some few of the chiefest articls of the Roman fayth the which being accounted by vs as matters of indifferencyes may stand by our owne censures with saluation from whence we may inferre that then much more many other articles of the sayd Religion be reputed by vs to be of the like indifferency And first concerning the primacy of the Church Luther (c) In assert art 36. himselfe thus sayth The Popes supremacy is among those vnnecessary trifles wherin the Popes leuity and foolery is to be borne withall Melancthon (d) In his epist extant in the booke styled Centuria epist Theolog. epist 74. proceedeth more plainely saying An agreement may easily be established in the Article of the Popes Primacy if other articles could be agreed vpon The doctrine of the Primacy to wit that one must be chiefe in the Church of God is taught by (e) Vbi supra MelanctoÌ„ (f) So related by Hospinian hist p. 389. Iacobus Andreas (g) Luth. in loc com class c. 37 Luther and D. (h) D. Couell in his exam fol. 106. Couell who giueth this reason thereof saying If there were not one supreme head in the Church of God the Church should be worse then the meanest Commonwealth yea then any den of theeues Touching the reall presence D. Reynolds (i) In his conclus annexed to his conference pag. 722. so depresseth the weight thereof that he sayth
The Reall presence is but as the grudging of a little ague if otherwise the party hould the Christian fayth Iacobus Acontius a (k) In lib. stratagem Satan pag. 135. learned Protestant accordeth with D. Reynolds saying It is euident concerning as well those who hould the reall presence of Christs body in the bread as those others which deny it that although of necessity the one part do erre yet both are in way of saluation if in other thinges they be obedient vnto God The like iudgment giueth (l) As he is cyted by Amandus Polanus in his Syllog Thes Theolog. pag. 464. Luther of Transubstantiation Now the doctrine touching Communion vnder one or both kindes is of that indifferency with Luther (m) Ineâ— ad Bohem. that thus he sayth therof Quamuis pulchrum c. Though it were very good to vse both kinds in the Eucharist and that Christ commanded heerein nothing as necessary yet it were better heerin to seeke after peace then to contend touching the shecies or kindes Now that the doctrine of the Reall presence is true besides that it is defended by Luther and all the Lutherans that Christs body is really giuen in the Sacrament to the bodily mouth it is further raught that not only the efficacy of Christs body as the Sacramentaryes do hould but that the body it selfe after a wonderfull and incomprehensible manner is giuen to the mouth of the faythful And this is acknowledged for true though with great dislike of other Sacramentaryes by (n) In script Anglican pag 548. Bucer (o) Contra Duraeum pag 119. D. Whitaker (p) Eccles policy l. 5. sect 67. M Hooker In like manner the indifferency of one or both kinds is defended by Luther saying Si ineris c If thou shalt go to a place where they vse to communicate in one kind communicate thou also in one kind in like sort by (r) In cent epist theo pag. 2â—1 Melancthon q De va traque specie Sacram. and by others alleadged by D. (s) In his reply pag. 110. Iewell who were as I may say but of halfe-bloud to Luther in the doctrine of the Sacrament Concerning Prayer for the dead the indifferency of it as not being necessary to saluation is taught by M. Cartwright thus writing The doctrins of prayer for the dead freewill t So cyted by M. VVhitgift in his defence p. 82 and a number of other as necessary doctrines are such wherin men being nuzzeled haue notwithstanding beene saued The same is likewise taught by D. (u) In his confut of Purgatory pag. 3.6 Fulke and M. (x) In his answere to Iohn d'Albins pag. 382. Sparkes Now the doctrine of prayer for the dead is taught and belieued by (y) As witnâ—sseth Vrbanus Regius in prima parte operum in formula cautè loquendi c. desanctoruÌ„ cultu Luther (z) Vrbanus Regius vbi supra Vrbanus Regius (a) In script Anglic. p. 450. Bucer and the (b) Printed anno 1649. Communion-booke in King Edwards tyme. The doctrine of Free-will is taught as a point not necessary by M. (c) In M. VVhitgif defence vbi supra Cartwright in these words If you meane by matters of fayth those without which a man cannot be saued then the doctrine which teacheth there is no freewill or prayer for the dead is not within your compasse By M. (d) In his â—â—osition of the â—reed pag. 402. Parkins who thus wryteth A weakning errour is that the houlding whereof doth not ouerturne any point in the foundation of saluation as the errour of free-will and sundry such like The doctrine of Free-will is taught for true by the two Protestants Secanus and Hemingius as witnesseth D. (e) In his sinops printed 1600. pag. 808. Willet and by diuers other Protestants mentioned by M. (f) Act. mon. pag. 1533. Fox Of the doctrine of satisfaction merit of works D. Whitak thus discourseth The (g) Contra Camp pag. 73. and the like in his answere to Maister Reynoldes p. 135. Fathers thought by their externall discipline of life to pay the paines due for sinne c. which though it be an errour yet were they notwithstanding good men and holy Fathers Happy soules with whome to feare wisely was to free theÌ„ from fire they being indeed more truely confident of their saluation then we Protestants can be through our vncertaine certainty Now the doctrine of the necessity of workes to saluation is affirmed by D. (h) Against the Rhemish Testament in 2. Pet. 2. Fulke and D. (i) In his 〈…〉 pag 90â— Willet though contradicted by (k) In praefat ad Roman Illirycus for new papistry to vse his owne wordes as pernicious as the old In like sort voluntary Pouerty Chastity and Obedience are taught by M. (l) In his Eccles â—ist l. 2. p. 102. Hooker and D. (m) In his defence of M. Hook art 8 pag. â—2 Couell Concerning Inuocation of Saints D. (n) In the tower disp with â—a Camp the 2. dayes conference argum 8. R. 11 R. 111. Fulke and D. Goad affirme that this article doth not exclud men from being members of the Church of Christ In like manner for honouring of Saints Reliques M. (o) In his answere to Ichn d'Albins pag. 382. Sparkes thus sayth We are not so hasty to pronounce sentence of condemnation of any for such errours as that either we thinke all must be saued that hould one way or all condemned that hould another way The doctrine of Inuocation of Saints is taught and belieued by (p) â—n purgat quorumdam articul as also in epist ad Georgium Spalatinum Luther who thus writeth De intercessione Diuorum c. Touching the intercession of Saints I belieue and iudge with the whole Christian Church that is That Saints are to be honoured and inuoked by (q) In orat 1. Chrysost de Iuuentio Maximo Oecolampadius by (r) Act. mon. pag. 462. Bilney a Protestant and by (s) Act. mon. pag. 1312. Latimer Finally the worshipping of Images is held a point indifferent by M. (t) In his treatise tending to pacification pag. 104. Bunny who thus sayth of this article of the Conception of our Blessed Lady and some others In these or such like articles whosoeuer will condemne all those to be none of the Church that are not fully perswaded as we are therein c. committeth an vncharitable part towardes those his Brethren The doctrine it selfe of worshipping Images is defended as true by Thomas (u) Act. mon. pag. 462. Bilney aboue alleadged and by certaine Protestants of Germany as Bezi (x) In his â—isp ad acta â—loq montisbolgar parte altera pag. 23. relates In lyke sort reuerence and bowing downe at the name of Iesus is affirmed and commanded by Q Elizabeths (y) Act. 92.3 IniunctioÌ„s by D. (z) In his defence p. 742. Whitguyft (a) In loc com p.
gaue me a Being by my Redemption a Well-being who suffered Deatiâ— to preuent death and whose wound care our wouds 〈◊〉 (m) Isa câ— â— â—â—us sanatcsimiâ—â—â— voucâ—saâ—e to sanctify me with thy soule â—o meâ—â—â—ate my intellectuall powers with thy bloud and to wash away all their ordure filth with the water of thy pierced side that so I poore despicable and miserable man seeing all my sinnes afore drowned in the gulfe of thy inexhausted Mercy may in the end enter into thy promised and my hoped for Canaan Ioan. Londinens THE CONTENTES OF THE SEVERALL MOTIVES OF THIS TREATISE THE 1. MOTIVE THAT the priuate spirit is the chiefe supporter of Protestancy Page 1. Motiue 2. That the Prophesyes of Scripture confirme the Catholike Religion and refute Protestancy pag 10. Motiue 3. That generall Councells confirming Catholike Religion are reiected by Protetestants pag. 33. Motiue 4. That the Fathers of the Primitiue Church as Patrons of Papistry are reiected by the Protestants pag 39. Motiue 5. That the articles of Protestancy are particulerly condemned for benesâ—es by the ancient Fathers And that all Protestants originally came out of the Catholike Church pag. 53. Motiue 6. That true Miracles haue beene wrought for proofe of the Catholike Religion but not any for Protestancy pag. 64. Motiue 7. Absurdityes in the Protestants Religion pag. 77. Motiue 8 Deceites and sleightes practised by Protestant VVryters pag. 93. Motiue 9. That the doctrine of Catholike Religion tendes directly to Vertue of Protestancy to Vice and Liberty pag 118. Motiue 10. That Luther and Caluin are chiefe Patrones of Arianisme and therefore in other points of faith are not to be followed p 131 Motiue 11. That there is vnity in Fayth in Catholike Religion disagreements in faith in Protestancy pag. 139. Motiue 12. That Saluation may be had in Catholike Religion by the confession of Protestants pag. 154. The Conclusion to my Dears and Reverend Brethren the Lords Arch bishops and Bishops of England pag. 168 THE BISHOP OF LONDON HIS LEGACY THE 1. MOTIVE That the priuate Spirit is the chiefe supporter of Protestancy THE affected strange and exorbitant course we Protestants hould I yet range my selfe with my former Brethren according to my accustomed dialect in determining of doubts in ReligioÌ„ is able to cause the learnedest of vs to fluctuate and wauer in our already ietled iudgmentes We all know it is our own head Theoreme that the Scripture alone but such as our selues admit for Canonicall is to iudge of all arising Controuersyes in fayth and the priuate spirit to iudge of the sense of the Scripture Which priuate spirit being but a meere intentionall and vnreall name our owne D. (a) In CoÌ„trou 1. q. â— c. 3. 11. Whitaker thus speciously entitles An inward perswasion of the truth from the Holy Ghost in the secret closes of the belieuers hart Thus by recurring to Scripture alone we reiect all Apostolicall Traditions all definitions of the Church and the most ancient practise thereof by erecting the priuat spirit we make our selues sole Lords of the Scripture A poore refuge God knowes discouering in a cleare and impartiall eye the feeblenes of our owne cause since in so doing we being but parties constitute our selues as Iudges daring in the closure of all to iudge euen our owne Iudges Thus for example if our Aduersaryes the Catholikes in iustifying the articles of their fayth doe vrge any passage of the Machabees Ecclesiasticus Toby c. acknowledged for Canonicall Scripture by S. Augustin (b) De doctrin Christian l. 2. c. â— the third Councell (c) Can. 47. of Carthage this Priuate spirit in lieu of further answere peremptorily discanoneth all these Bookes vnder the tecture that they were (d) Doctor VVhitak in his answer to M. Reynoldâ—â—efutation p. 22. 23. Calu. lib. 1. Instiâ— c. 7. §. 1. 2. not first written in Hebrew and that the Maiesty and voyce of God appeareth not in them Strangely inferred as though the Spirit of God ought seruily to be tyed to any one tongue or because in the silly weenings of this spirit the Maiesty voyce of God speaketh not in the sayd Books therefore they are indeed wholy depriued thereof If our Aduersaryes proceeding further do insist for proofe of any dogmaticall point in the plaine wordes of confessed Scripture as for proofe of Apostolicall Traditions whereby this phantasy of the Scripture being sole iudge is impugned in that passage (e) 2. Thes 2. of the Apostle Hold fast the traditions which you haue receaued siue per sermonem siue per Epistolâ—m nostram either by word or by our Epistle the Priuate spirit as it were with it Mercuryes rod heere chaseth away the most obuious and familiar construction obtruding this Scholia vpon the text That (f) Kemâ—â— in 〈◊〉 Conc. â—â—dent the Apostle first deliuered those things by speach which after he left written in his Epistle Absured since the disâ—unctiue particle siue implyeth an Antithesis or opposition of the things deliuered by speach and the thinges written If they fortify the plaine and literall sense of the forsayd Text with the answerable ConstitutioÌ„s and Canons of most ancient generall Councels as of that of the second of Nice Si (g) Act. â— â—om 4. quis traditioneÌ„ Ecclesiae siue scripto fiue consuetudine valentem non curauerit Anathema sit the Spirit spurneth heere at auerring that (h) So D. VVhâ—â—ak l. de Coâ—â—â—il conâ—â—a Bellarâ—â— q. â— generall Councells may erre And that as (i) So Peter Martyr l. de votis p. 476. longe as we insist in generall Councels so long we shall continue in the Papists errours Thus hoping that the splendour of the whole Church of Christ being once obscured it selfe may shyne forth with more lustre so the least starre discouereth it light through absence of a greater light If our Aduersaryes produce the testimonyes but of priuate Fathers in warrant of Traditions as of (k) Lib. contra Donat Quae vnâ—uersa tenet â—cclesia ab Apostâ—lis praecepta benè creduntur quanquà m scriptanon reperiantur Augustine (l) Lib. 2. epist â— Cypriâ—n and the like O what indignity is it to this all-controuling Spirit which euen dronke with a selfe coÌ„placency can with one puff of his breath blow away the force of all their authorityes by saying Gods (m) Luth. tom 2. cont Reg Angl fol. 344. word is aboue all the diuine Maiesty maketh for me in so much as I regard not if a thousand Augustines a thousand Cyprians stood against me vanting further of it selfe Non sinam ipsos Angelos de mea doctrina iudicare Lastly if they put vs in mind how it hath been euer the proper Scene of heretiks to enamel varnish the deformed face of their Heresyes with the misapplyed texts of Gods sacred Word Haereses (n) Aug iâ— hom 9. tract 18. in Ioan. sumunt originem quando Scripturae bonae intelliguntur non bene Thus
Vocation and Mission and yet withall most vncertaine in it selfe since euery Heretyke stamping any new blasphemyes whatsoeuer may with the lyke indifferency and freedome assume to himself this extraordinary Calling or Mission to preach his said blasphemyes And thus far heerof where we see that without any example since the Apostles tymes till the dayes of Luther we reduce the warraÌ„tablenes of our owne Callinge to the Ministery to our owne bate and naked iustifying of it as at other tymes we presume to recall the authority of the Scripture the exposition of confessed Scripture the testimonyes of the Fathers and the continuall practise of the whole Church to the ballance and examination of our owne priuate Spirit Such a Fastus Magistrality we do take to our selues in laying the first fundamentall stones of Protestancy But in the last place when all other shews of answers are wanting rhen we flatly peremptorily reiect their authorityes pronouncing them to be absolute maÌ„tayners of Papistry Touching our sharp seuere condemnations passed vpon them both in particular and in generall I referre the Reader to the former chapter concerning our reiecting of the Fathers But euen heer we show our selues not impoliticke and thus we varnish ouer our bad cause with this borrowed colour When our Aduersaryes charge vs for reiecting the Fathers testimonyes in proofe of the present Roman Religion our accustomed shift is to turne the question controuerted from the authority of the Father alleadged to the authority of the Scripture saying in such and such a doctrine the Papists relye vpon the Fathers men subiect to errour whereas we (a) Answerabey heereto Beza thus sayth If any shal oppose against me the authority of the encient Fathers I do appeale to the word of God So related by D. Bancroft in his Suruey p. 219. Protestants in the same poynts rest vpon Scripture thus subtilly making an Antithesis opposition between the Scripture and the Fathers And we appeale to all learned men say they whether the Scripture is not to be preferred before the Fathers This reason in a cleare eye is transparent for the Question heere is not whether the Scripture is to be preferred before the Fathers since the Catholyks grant that the Scripture as being most diuyne certaine and infallible is to ouerballance by infinite degrees all other wrytings whatsoeuer but the touch of the point heere controuerted is whether the auncient Fathers vrging the Scripture are to be preferred before the Protestants vrging the Scripture that is whether the expositions of the Fathers giuen vpon places of scripture in proofe of the Papists religion as we call them are to ouersway the contrary expositions of the same texts giuen by our nouellizing Brethren And heere the question resteth But I will close this poynt touching the Fathers with a cautelous and pregnant obseruation of our Brethren Whereas we reiect the Fathers for maintayning the Papists religion the articles of the same religion as they are beleiued by our Aduersaryes we (b) This different apâ—ellation is precisely obserued by Illyriâ—us and the other Century wryters by D. VVhitak and by diuers other ProtestaÌ„ts vsually tearme Heresyes Idolatry blasphemyes c. therby to show that the Papists are no members of Christs Church the which very articles being taught by the Fathers we gently style them in the Fathers naeuos naeniae and at the most eâ—rores sears blemishes and errours to the end to intimate that we do not separate our selues from that Church in which the Fathers are Deceitfully and withall vnlearnedly either Heresyes in all or but blemishes and errours in all since it is the doctryne which denominates and giues appellation to the Man not the Man to the doctryne Hitherto we haue taken in part a view of the seuerall sleights practized in our answeres to the Catholyks authorityes Next we will call to mynde our lyke carriage houlden by vs in impugning our Aduersaryes and their doctryne And first touching Councells or Definitions of the Pope When we make show to produce either of these authorityes against the Catholykes we commonly vrge some Prouinciall or Nationall Councell vnder the name of a generall Councell the difference wherein an ignorant Reader doth not easily discouer Or els we produce some one or other Councell which for number of Bishops assembled may be tearmed Generall yet Schismaticall that is a Councell not celebrated and allowed by the cheife Pastours of Gods Church and thus we vrge the Councell of Constantinople assembled against the doctrine touching Images Anno Dom. 730. it being very numerous but celebrated without the authority of the Pope or any Patriarch the Patriarch of Constantinople only excepted who for assenting to the Councell was depriued of his Patriarchship Sometymes againe we insist in the authority of a lawfull generall Councell to proue the beginning of som poynt of our Aduersaryes doctrin but then our vrging of it is commonly attended on with a wilfull mistaking for the Councell doth but only first impose the name of the article the doctryne it self being beleiued many ages before Thus doth D. (c) Lib 7. contra Duraeum pag 480. Whitaker besyds diuers others of vs alleadg the Councell of Lateran for bringing first in the doctrine of Transubstantion Whereas this Councell only imposed the name of Transubtantiation as the Councell of Nice did the name of Trâ—nity the doctryne being receaued longe afore the doctryne of Transubstantiation being generally many ages afore beleiued and taught by Cyrill (d) Peter Martyr contra Gardiner part 4. p. 724. Cyprian (e) The treatise attributed to Vrsinus called Commonefactio cuiâ—sdaÌ„ Theologi de sancta Coena p. 2.1 Eusebius (f) Centurists Ceut 4. col 10. pag. 980. Emissenus (g) Centurists Cent. 5. col 517. Chrysostome (h) D. Humfrey Iesuit sm part 2 â—at 5. Gregory the great euen by our owne Confessions When we obiect the Decree of any Pope thereby to shew the first Institution of such a Catholyke poynt we often make choyce of some Catholyke articles where the Decree of the Pope toucheth only the execution or practise of the doctrine afore partly intermitted through negligence and not the doctryne it self In this sort we fynd D Whitaker who hath much dishonored his good parts by these vnworthy proceedings to alledge Innocentius the third Pope of that name saying (i) Contrâ— Duraeum l. 7. p. 490. Innocentius the third was the first that instituted anâ—icular Confession for necessary Whereunto our Aduersaryes doe answere that this Innocentius commanded that the practise of Confession should be better and more often obserued they further prouing euen by the confession of our owne Centurists that Tertullian and Cyprian who liued longe before Innocentius the third did teach to vse the Centurists (k) Cent. 3. c. 6. c. 27. words Confession euen of thoughts and lesser Sinnes With the same fraud doth e D. Whitaker charge Pope Calixius (l) Lib 7. centra
of godly men to vse his words raysed vp by the Holy Ghost Againe Gregory the Great and Augustin who first planted in England Christian Religion are confessed by vs to haue beene Papists as aboue is showed and yet they are thus styled by vs That (t) M. Godwin in his Catal. of Bishops pag. 3. See the like coÌ„mendation giuen to them by D. Fulke against Heskins Sanders c p. 561. blessed and holy Fathers S. Gregory and S. Augustine our Apostle S. Bernard by our acknowledgment was so confessed a Papist as that he was an Abbot and (u) Osiand in epitom Cent. 12. p. 309. Authour of many Monasteryes in France and Flaunders and yet D. (x) Lib. de E cles p. 369. Whitaker thus writeth of him Ego quidem BernarduÌ„ verè suisse Sanctum existimo And Osiander (y) Cent. 12. p. 309. tearmeth him A very good man Of Bernard Francis others Tindall (z) Act. mon. pag. 1338. thus acknowledgeth I doubt not but S. Bernard Francis and many others like holy men erred as concerning Masse thus he confessing them to be men of Sanctity and holynes and consequently in state of saluation And touching the same point Luther (a) In col loq Germ. cap. de Missa thus saith Priuate Massse hath deceaued many Saints and carryed them away into errour from the tyme of Gregory for 800. yeares Of S. Dominicke who was the Authour of the Order of the Dominican Fryars (b) In Chronic. p. 200. Pantaleon a Protestant relateth much and speaking greatly of his piety and vertue concludeth thus Dominicus erat vir doctus bonus Praedicatorum Ordinem instituit His like confessed Holines is celebrated much at large by the (c) Cent. â—â— col 1179. Centurists To conclude of these three former Saints Luther thus confesseth Fateor c. I gâ—aunt that the guifts of God were not want ng to Francis Dominicke and Bernard and to others who were the first Authours of Colledges for Monks but these guifts are but personall But such guifts cannot stand without true vertue nor true vertue without hope of saluation And thus farre of this most certaine and vndeleble truth that Catholikes dying as Catholikâ— may be saved confessed in the cleare words of the most learned Protestants from whence we may be assured of their iudgments especially deliuered in the behalfe of their Aduersaryes answerable heerein to their writinges since wordes are the naturall shadow of the mind cast by the light of the Vnderstanding But heere do present vnto vs two Porismata or Resultancyes out of the Premisses of this Passage The first That all true Reason perswadeth me to implant and ingraft my self in that Church which I fynd to be acknowledged for the true church promising Saluation to her members euen by her Aduersaryes For if I dye Catholyke my lyfe being agreable thereto both Catholyks and Protestants warrant my Saluation But dying in the fayth of Protestancy the Protestant alone and this in honour of their owne Religion assure me of it For there is neuer a learned Catholyke wryter in the world an obseruation much to be weighed who granteth that a Protestant dying with a positiue setled and contumacious neglect of the Catholyke Church and fayth can be saued This then being thus shall I in so great a busines leaue a certainty for vncertainty God forbid We Protestants expect to be beleiued in other our Positions and doctrynes Why not then in this Since then the Protestants do teach that Catholyks so dying are in state of Saluation I am resolued my Brethrens wrytings shall haue that powerfull influence ouer me as what theÌ„selues doe heerin teach I will through Gods grace put in execution And so my Will shall become in this poynt a ready and seruiceable Handmayd to their Iudgments The second The Wronge which we Protestants commit in afflicting the Catholyks and in vnnaturally betrampling vpon their deiected estats only for matters of Religion Alas by our owne doctryne they are neither Babylonians nor Aegyptians both they and we being as we teach Isralits why then should Israel thus persecute Israel Are we not become the gaze of Christendome thus to fight without an enemy Thus for kynred to wound it owne kyndred yea often the Father the Sonne so turning our owne swords into our owne childrens breasts we still inciting his Maiesty to greater seuerity a Prince of his owne disposition of the most benigne mercifull and commiserating nature that the World at this day enioyes and all this for the Catholyks liuing in that fayth and Religion in which our selues teach they may be saued thus do we make the confessed hope of their saluation to be the sole cause of their pressures and calamityes Good God! who would thinke that Christians the cheifest articles of whose fayth are either reputed but as Indifferencyes or which is more beleiued for true doctrine by their Oppressours whose Church is acknowledged to be the d Dâ— Morton vbi supra Church of God houlding the foundation of the Gospell the (e) M. Hooker vbi supra family of Iesus Christ it being no seuerall (f) M. Bunny vbi supra Church from theirs nor theirs from it houlding (g) D. Field vbi supra a sauing Profession of the truth in Christ in which many (h) D. Couell with the other Doctours vbi supra dying are by their Aduersaries registred for most glorious Saints shold neuertheles be persecuted by other Christians of their owne Country yea their owne flesh for their only perseuering in the foresaid Church with confiscation of goods restraint of body and sometymes with sheeding of most innobloud suffering a cruel death Obstupescite (i) Hierem cap. 2. Cali super hoc portaecius desâ—lamini vehementer Heere now I will stay my penne making this last Motiue as a fitting Catastrophe for all Since that Closure and End is warrantable inough which euicteth from the ingenuous Confessions of the most learned Protestants that I may be saued in that Religion wherein I am resolued to dye THE CONCLVSION TO MY DEARE AND REVEREND BRETHREN THE LORDES ARCH-BISHOPS AND BISHOPS OF ENGLAND REVEREND and Learned Brethren the ouerlooking eyes of our Nation my Pen heere salutes your Lordships before it taketh it last pawse This smal Legacy I haue determined to leaue behind me primitiuely for the iustifying of my vnrepented reuolt from you in matter of Fayth for Non (a) Tert. suffundar errore quo caruisse delector Secondarily for the benefit of those whose weake Iudgments haue beene abused through their ouer-hasty swearing Fealty to their Protestant Maysters To your selues it is needles as already enioying the same other forcible demonstrations in the like behalf Diuers of you haue spent I know many yeares in seriously perusing the holy Scriptures the voluminous Commentaryes of the Lights of Gods Church the Ecclesiasticall Historyes of all ages the Oecumenicall Councells of the Primitiue Church