the first Fathers of superstition and Captaines and Ring-leaders of Popish Diuines Sir Edward Hobbie tearmeth him (50) In his Letter to M. Higgons p. 92. Proud and insolent Augustin your Great Gregories delegate M. Price styleth him that (51) Aâ—sw to Leech l. 1. c. 4. p. 69. Proud pettie Monk Austin And M. Iewel affirmeth that Austin was (52) Reply Art 3. p. 185. Neither of Apostolick spirit nor anie way worthie to be called a Sainct but an Hypocrite a superstitious man cruel bloudie and proud aboue measure M. Mason affirmeth that His superfluitie of ceremonies might wel haue been spared He was too forward to display the Popes Banner (53) Consecration of Eng. Bishops p. 58. and his behauiour towards the Brittans was ful of Pride and disdaine The (54) Cent. 6. c. 10. col â—49 Centurists write when Austin had troubled the Britan Churches Thirteen yeares and subdued them to the Roman Antichrist he dyed c. But (55) Cent. 6. p. 290. Osiander proceedeth much further affirming that He Subdued England to the lust of the Roman Antichrist and therfore after his death went vndoubtedly to Hel there to receaue his reward A reward vniust and a Sentence ouer-cruel for so great benefits as he bestowed vpon vs euen by D. Whitakers and other Protestants most grateful former aknowledgement But hence it clearly appeareth that the Faith of S. Gregorie S. Austin and whereto England was by them conuerted was Roman Catholick Neither was this pretended Popish superstition the priuat opinions of S. Gregorie and S. Austin but the vniuersal Doctrine and beleef of that Age. Insomuch that (56) Hist Sacram l. 2. p. 157 Hospinian confesseth that In the Age of Gregorie the Great al kind of superstition and Idolatrie as a certain Sea owerflowed ouerwhelmed and wholy ouerdrowned almost al the Christian world No man not only not resisting but al adding and affording rather what strength they could And (57) Defence of the Answ to the Admonition p. 442. D. Whitguift speaking of Anno Domini 659. so wholy distrusteth the Doctours of those times that he resolutely auoucheth He would be loath to alleage anie Councel of that time to proue anie thing in Controuersie So confessedly was the vniuersal Church of Christians at the time of S. Gregorie S. Austin and Englands Conuersion in the opinion of Protestants altogeather Popish Antichristian and Romish and indeed the One Holie Catholick and Apostolick Church prescribed by our Creed The Sect of Protestants during the same time being not so much as diuised stamped heard-of or being in anie though most base or obscurest part of the world Now al this as wel of the high and most deserued prayses giuen to S. Gregorie and S. Austin for their vertue learning and other singular guifts as also that the Faith and Religion which themselues professed and whereto they conuerted this our Natiue Countrey from execrable Paganisme was truly the perfect Faith of Christ and pure and incorrupted Christianitie And lastly that this so pure Faith was our now Roman Catholick Faith I haue here conuinced by the testimonies and acknowledgments euen of her greatest Enemies as namely by Osiander Danaeus the Magdeburgians Hospinian Hollinshead Cambden Foxe Bale Whitaker Cowper Humfrey Bel Godwine Bilson Stow Mason Abbots Fulk Harison Ascham Wotton Carthwright Willet Hobby Price Iewel Whitguift and Morton al of them Protestant Writers THAT THE PRESENT ROMAN CHVRCH AND Religion continued and Flourished during the whole time of the Primitiue Church contayning the first Six hundred yeares after Christ CHAPTER V. HAuing thus prooued the confessed being and publick general practice and profession for these last thousand yeares of our Roman Faith and Religion I wil now endeauour the selfe same proof and confirmation for the first Six hundred yeares after Christ Which for greater perspicuitie I wil diuide into two seueral Stations or times The First from Constantin the Great to Gregorie the Great the Second from Christ and his Apostles to Constantin agayne In which behalf I find it affirmed by (1) Vpon the Reuel f. 110. M. Brocard that The Pope fel from Christ in the time of Syluester who liued with Constantin and that for a ThousaÌ„d two hundred and sixtie yeares the Church was oppressed and troden downe by the Papacie euen from Syluesters time to these dayes In like sort auoucheth M. Brightman (2) In Apoc. p. 462. that euer since the time of Constantin the Great Rome hath been the whore of Babylon and the Roman Bishop hath been the Beast and Antichrist (3) Ibid. p. 471 And againe sayth he As aboue we haue made manifest it necessarily followeth since the time of the Heathen Emperours the Pope of Rome to haue been that greatest Antichrist of whom the Scriptures haue so diligently forewarned and the Cittie of Rome from that time to haue been the Whore c. foretold in the Apocalypse M. Leigh (4) Great Britanies great Deliuerie f. B. 2 addeth hereunto that The Popes euer since the first Three hundred yeares after Christ haue been Diuels But no man speaketh more plainly then M. Napper whom (5) Vpon the Reuel p. 262. M. Dent tearmeth a learned Writer and an excellent man This so learned a Writer plentifully acknowledgeth (6) Vpon the Reuel p. 68. And See p. 43. that Between the yeare of Christ 300. and 316. the Antichristian and Papistical raigne began raigning vniuersally and without anie debatable contradiction 1260. And that (7) Ibid. p. 145 Euen 1260. yeares the Pope and his Clergie hath possessed the outward visible Church of Christians (8) Ibid. p. 239 Neuer suffring for the space of 1000. yeares after Syluester the First anie to be seen vouchable or visible of the true Protestant Church c. I wil not here stay to confute the wilful vanitie of D. Morton who for his best answer to this so cleer testimonie of M. Napper writeth thus (9) Prot. Appeale p. 72. But this witnes alas for the darknes of Iudgement of these Apologists speaketh not of the whole Profession of the Romish Church but only of one article predominant therin namely the Doctrine of Popedom c. But seing he speaketh in general of the outward visible Church of Christians which includeth al Poynts beleeued by that Church and that the same Church during the sayd time was so wholy possessed by the Pope and his Clergie that not so much as anie one of the Protestant Church was then to be seen I may more iustly say Alas for want of honestie or learning or both in D. Morton And this the more I might inculcate seing his owne guiltie Conscience at last bewrayeth himself saying (10) Ibid. p. 662. If one of our Aduersaries themselues when six of their principal Doctours were produced against him was licenced to except against them c. how much more lawful might it be for vs to deny the testimonies but of two Authours not of eminent note for
is acknowledged of Dionysius by Melancthon (49) In aliquot libel c. fol. 23. D. Fulk 50) Against Purgatory p. 353. which D. Fulk in plainest words teacheth that Tertulian (51) Against Purgat p. 3â—2 see p 303. 393. Cyprian Austin Hierom and a great manie more do witnesse that Sacrifice for the dead is the Tradition of the Apostles Wherunto Bucer accordeth (52) In Enarrat in Sacra quatuor Euangel in Math. c. 12. p 311. affirming that prayer and almes were made for the dead almost from the verie beginning of the Church Lastly Zuinglius being impugned for denying Prayer for the dead and pressed with the Authoritie of Fathers especially of S. Chrysostom S. Augustin who deriue this Custome from the Apostles answereth thus (53) Tom. 1. Epicheroe de Can. Miss f. 186. And see Tom. 2. in Elench contra Anabap f. 10. If it be so as Augustin and Chrysostom report I think that the Apostles suffred certayne to pray for the dead for no other cause then to condescend to their infirmitie So insimulating the Apostles wilfully to haue permitted others to erre according to the errours of Protestants in praying for the Dead which they could not do without errour in themselues Yea the Doctrine of Purgatorie and Prayer for theÌ„ dead was beleeued and practised by the ancient true beleeuing Iewes For whereas M. Morton speaking of the Church before the coming of Christ affirmeth the doctrine then taught by the Iewes to be now knowne among other Reasons (54) Treat of Israel the Church p. 93. 94. By the open Confession of the Iewes in al Ages since the coming of Christ For sayth he it is plaine that they hold euen to this day those opinions which they receaued from their Ancestours and were commonly held of that Nation Yea say the Centurists (55) Cent. 8. col 885. The Iewes are constant in their opinions And Pet. Martyr writeth that (56) Com. plac in Engl. part 2. p. 599. The Iewes as yet continue and kept in so great aduersities in so diuers and griâ—uous Captiuities and Dispersions they hold stil their Religion Doubtles no ancient Troians Lumbards Hunnes or Vandals haue so held their owne c. and could shew their original Historie set forth in most true writing and being euerie where dispersed as they were could neuertheles keep their owne Ordinances c. Now concerning these Iewes so constant in their Faith and admitting the bookes of Machabees but only for a true Historie it is euident thereby that Iudas Machabeus a holie and iust man procured (57) 2. Machab 2.43.45 Sacrifice for the dead and that the Priests of Hierusalem then true beleeuers offred the same wherein also our later Iewes are so conformable that D. Whitaker confesseth the same in these words (58) Cont. Dur. l. 1. p. 85. I know that the Iewes haue libros memoriales books of Commemorations which they read in their Synagogues and I am not ignorant that now they are accustomed to vse certaine prayers for the Dead Insomuch that Buxdorsius also reporteth their knowne and confessed doctrine of Purgatorie (59) Synagoga Iudaica p. 24. 505. 506. 508. 275. D. Beard auoucheth that (60) Retractiue from the Romish Religion p. 77. The Romanists are like vnto the Iewes in their doctrine and practise of Prayer for the dead for they hold and teach that prayer Sacrifice is to be offered for the dead grounding their opinion partly vpon the example of Iudas Machabeus who as they affirme procured Sacrifice to be offered by the Priests for the dead c. and partly vpon the Thalmudical Traditions of diuers of their ancient Rabbins From the Premisses then we may remember that the ancient Fathers did confessedly beleeue a place of Purgatorie after this life Secondly wherin Sinnes were punished and remitted Thirdly for which Remission they vsed to Pray giue Almes and offer the most precious Sacrifice of Christs Bodie and Bloud Now the Fathers acknowledged and reprehended by Protestants for the forsayd Poynts are S. Gregorie Austin Ambrose Hierome Chrysostom Prudentius Epiphaenius Pelagius the Fourth Carthage Councel Cyprian Tertullian Origin Clemens Alexandrinus Dionysius the Areopagite the Apostles and the ancient beleeuing Iewes The Protestant Writers obseruing and disliking in the sayd Fathers the forsayd Poynts are Caluin Beza Bullinger Zuinglius the Centurie-writers Carion Chemnitius Osiander Melancthon Hospinian Winkelmannus Buxdorsius Bucer Symondes Bale Sutcliffe Humfrey Fulk Whitaker Gifford Willet Morton It is confessed by Protestants that the Fathers of the Primitiue Church beleeued and taught our Catholick Doctrine of Christs Descending into Hel. CHAPTER XII ACcording to the Article of our Creed He descended into hel Catholicks generally teach that the Soule of Christ presently after his death descended into Hel or Lymbus Patrum or Abrahams Bosome there to deliuer and redeeme the Captiue Soules of the holie Patriarks Prophets and other Iust who liued before his time But Protestants being diuided amongst themselues (1) Buâ—er in c. 27. Mat. Beza in c. 2. Act. some of them teach that by the foresayd Article is only vnderstood that Christ descended to his Graue (2) Calu. Instit l. 2. c. 16. § 8 9. 10. 11. 12 others that he suffred the paynes of the Damned Soules Now do decide this Controuersie by the beleef and Doctrine of the Fathers of the Primitiue Church and that by the confessed acknowledgement of our Aduersaries who in a case so euident liberally confesse the general streame of ancient Doctours to be most aduerse vnto them in this verie Article of our Faith wheras that most holie and euer renowmed Cardinal Bellarmine in proofe of this Article alledged (3) Tom. 1. l 4. de Chri. Anima c. 14 the plaine testimonies of the Greek Fathers as namely of Iustin Ireneus Clemens Origen Eusebius Basil Nazianzen Nyssen Epiphanius Chrysostome c. And of the Latin Fathers Tertulian Hypolitus Cyprian Hilarie Gaudentius Prudentius Ambrose Hierome Ruffinus Austin Leo Fulgentius c The Protestant (4) Ad Bellarm Disput part 1. p. 176. Danaeus in answer to so manie most famous Fathers testimonies most barely affirmeth that As concerning them they were not instructed out of Gods word neither do they confirme their opinion from it but only from their owne coniectures c. Thus supposing their Catholick opinion herein and therefore reiecting al their iudgements as confirming their Faith only by their owne coniectures in Danaeus his opinion which as no lesse absurd in itself then improbable to al Iudicious I omit as an answer purely Protestantical In like plaine manner (5) Conc. Dur. l 8. p. 567 And see p. 773. D. Whitaker in answer to the like testimonies of the Fathers vrged by our Catholick Writer Duraeus writeth thus That which thou couldest not do by Scriptures no doubt thou wilt performe by the testimonies of the Fathers of whom that I may freely and briefly answer thee what I
think one litle word of Scripture hath more weight with me then a thousand Sayings of Fathers without Scriptures Therfore thou art not to expect that I seuerally wash away those errours of the Fathers So according to the custome of al Hereticks for their last refuge appealing to only Scripture and disclayming from the Doctrine of the ancient Fathers M. Iacob (6) In Bilsons ful RedeÌ„pt p. 188 And see Iacob in Def. of the Treat of Christs fuffringes p 199. 200. honestly acknowledgeth that Al the Fathers with one consent affirme that Christ deliuered the Soules of the Patriarcks and Prophets out of hel at his coming thither and so spoyled Satan of those that were in his present possession with whom agreeth herein D. Bilson (7) Vbi sup p. 189. And in his Suruey p. 656. And D. Barlow (8) Def. of the Articles of Prot. Relig p. 173. testifyeth that This passeth most rife among the Fathers who taking Inferi for Abrahams bosome expound it that Christ went thither ad liberandum liberandos to conuey the Fathers deceased before his Resurrection into the place where now they are A French Protestant (9) Catholick Tradit p. 112. 113. Writer not only affirmeth this to be the doctrine of Chrysostom a very true sayth he Catholick teacher but also of the now present Apostolick Churches of the East whereto sayth he In likelyhood the Christians of Affrick do consent And wheras S. Ignatius (10) Ep. ad Trallianos post med doth cleerly teach the same Doctrine the same is acknowledged in him (11) Def. of his Article c. fol. 22 Bislons Suruey p 657. 658. by D. Hil D. Bilson yea the Poloman (12) De Russorum c. Religione p. 122. 123. Protestant Lascicius doubteth not to affirme and deriue the Doctrine therof not only from S. Ignatius S. Iohns Scholler but also from S. Thadaeus one of the twelue Apostles (13) Math. 10 3. And withal answerably testifyeth herein the opinion and doctrine of the Hebrewes (14) Vbi sup p. 123. of the remote Christians both in Syria Aethiopia And the like acknowledgement of S. Thadaeus his opinion herein is made by (15) Palma Christiana p. 74. And see Eus Hist l 1. c vlt. Frigiuillaeus Gruuâ—us who speaking therof affirmeth that we haue the testimonie of Eusebius Pamphylus who in the Historie of Agbar King of the Edessens testifyeth Thadaeus the Apostle to haue preached before Agbar and others amongst other things the Descension of Christ to Hel c. And then further defending this Historie for Authentical he concludeth No man of mature iudgement wil impugne those things which Eusebius deliuereth of the preaching of Thadaeus at Edessa and the conuersion of Agbar to Christ Finally this testimonie of the holie Apostle Thadaeus is further defended by D. Bilson and sundrie times alledged and vrged by D Hil. The ancient Iewes did so certainly beleeue the Doctrine of Lymbus Patrum and the same is so cleerly taught (17) c. 24. 37. in the booke of Ecclesiasticus that D. Whitaker for his best answer finally betaketh himself to the reiecting (18) Conc. Dur. l. 8. p. 567. of the sayd booke for not Canonical But the falshood herof being formerly (19) See bef l. 2 c. 5. proued (16) Suruey of Christs suffrings p. 653. 654. 657. 660. 661. c. Hil Def. of this Art Christ DesceÌ„d c. and that from the Confession of other Protestants it sufficeth for this present that the sayd booke being but a true Historie doth yet fully manifest the Doctrine herin of the Ancient Iewes who liued before Christ In which regard also D. Beard (20) Retractâ—ue from Rom. Relig p. 78. affirmeth Catholicks to Iudaize in their doctrine of Lymbus Patrum and Purgatorie This Article then of our Creed that Christ after his death truly descended into Hel we see was the confessed Doctrine of S. Austin Leo Fulgentius Chrysostom Prudentius Hierom Ruffine Ambrose Hilarie Gaudentius Epiphanius Iustin Clemens Hippolytus Irenaeus Ignatius Thadaeus the Apostle and of al the Fathers and the ancient Iewes Now the Protestants producing and acknowledging the Fathers Doctrine herin to be Roman Catholick are Danaeus Lascicius Frigiuillaeus Gruuius Whitaker Bilson Hil Iacob Barlow Beard and others IT IS CONFESSED BY PROTESTANTS THAT THE Fathers of the Primitiue Church beleeued and practised our Catholick Doctrine of praying to Angels and Saints CHAP. XIII ALthough the glorious Angels and blessed Saincts do not require or need in regard of themselues anie human Apologie for their deserued honour they being seated in the highest and strongest turrets of the kingdome of Heauen wherin new Triumphs they dayly winne against their Enemies and being as (a) l. de Mortalitate S. Cyprian sayth now secure of their owne immortalitie are yet careful of our securetie Yet if we respect either the general Calumnies and contempts of our modern Hereticks against them or our bounden duties by reason of so manie celestial Graces through their charitable suffrages bestowed vpon vs it may iustly be thought expedient or rather necessarie in their due defence and for sa isfaction of the Aduersarie briefly to set downe the confessed Doctrine and beleef of the Primitiue Church honouring and inuocating the sayd Angels and Saincts as Intercessours agreably as the Roman Church stil doth directly contrarie to our Modern Protestants refusing and impugning the same First then touching S. Gregorie the Great the Protestant Chronicler Carion affirmeth that (1) Chron. l. 4. p. 567. 568. Gregorie ordaâ—ned the publick Rite of Inuocation of Saincts M. Symonds only auoucheth that (2) Vpon the Reuelations p. 83.84.85.86 Gregorie increased two pernicious things in the Church Inuocation of the Dead aâ—d Prayer for the dead And that he wrote to Leontia to make S. Peter Protectour of the Empire in earth and Intercessour in Heauen c. He Sent Austin into England to conuert the English they which were sent spread forth a Banner with a painted Crucifix and so came in Procession to the king singing Litanies in a strange tongue Now one chief part of the Litanie contayneth Inuocation of Saincts Luke Osiander (3) Cent. 6. p. 288. reciting manie Catholick poynts of Faith taught and beleeued by S. Gregorie numbreth amongst the rest that He approued cloaked and defended the Inuocation of Saincts and their worship (4) In the Index of the sixt Century at the word Gregory The Centurie writers numbring vp in like sort the pretended Popish Errours of S. Gregorie charge him with Inuocation of Saints Wâ—th whom agreeth (5) In Iesuitis part 2. r at 5. p. 5. 627. D. Humfrey reprehending S. Gregorie for publick Inuocation of Saints and their worship (6) Cent. 6. c. 131. col 17. And the Centurists further confesse that Gregorie the Great reciteth manie miracles c. which plainly confirme Superstition as confidence in Saints Inuocation of the dead c. Wee need not therefore
5. 12. 13. 15. 18. Tobie and Macchabees (34) 2 Ma. 15 12.13.14 3.33 4.34 that no better answer thereto can (35) Ad Rat. Camp p. 15. 16. D. Whitaker find then barely to reiect them as not Canonical D. Beard affirmeth that Catholicks (36) Retractiue from Romish Religion p. 80. ioyne hands with the Iewes in their Doctrines of Freewil Inuocation of Angels and Saincts and Merit of good works Al which the Moderne Rabbins hold as Articles of their Creed deriuing them from their Predecessours the Pharisees that went before them And yet we neuer read that the Pharisees were reproued by Christ or anie of his Apostles for the foresayd poynts who yet noted their smallest errours This then our Catholick Doctrine of praying to Angels and Saincts is thus by the Confession of Protestants the ancient Catholick Doctrine and Practise of S. Gregorie Austin Leo Ambrose Hierome Chrysostome Nyssen Nazianzene Basil Theodoret Athanasius Prudentius Cyprian Origen and of almost al say they the Greek and Latin Fathers Now the Protestants acknowledging and disliking this in the sayd Fathers are the Centurists Osiander Carion Chemnitius Beza Sarauia Symonds Brightman Humfrey Fulk Abbot Couel Whitguift Beard and Morton IT IS CONFESSED BY PROTESTANTS THAT THE Fathers of the Primitiue Church allowed the vse of Christs Image and his Saincts placing them euen in churches and Reuerencing them CHAP. XIV THough (a) Conc. Trident sess 25. Images may not be worshipped with Inuocation or by placing anie confidence in them as though they were endowed with any Diuinitie yet that otherwise they may be worshiped as by kissing them kneeling downe and praying before them placing them in Churches translating and the like the Catholick Church doth teach and practise But Protestants denying al worship to Saincts do much more deny al reuerence or respect to their Images Wherfore to decide this Controuersie by the Doctours of the Primitiue Church I find the holie Fathers euen often reproued by Protestants for their special deuotion and Reuerence towards holie Images So S. Gregorie is reprehended by M. Bale (1) In Act. Rom. Pont p. 44. 41 46 47. for that he suffred the Image of the Blessed Virgin to be carryed about c. And that he confirmed by Indulgences Pilgrimages to Images for the Deuotion of the People (2) Cent. 6. p. 289 290 Osiander affirmeth that Austin sent by Gregorie thrust vpon the English Churches the Roman Rites and customes to wit Altars Vestmentes Images c. (3) Vpon the Reuelations p. 83.84.85 86. M. Symondes confesseth that S. Gregorie was angrie for breaking of Images and called theÌ„ Lay mens books c. He did worse sayth he then the Hereticks called Collyridiani that worshiped the Virgin Marie (7) Instit l. 1. c. 11. § 5. carryed the Image of the Virgin Marie in Procession c. He sent Austin into England to conuert the English they which were sent spread forth a Banner with a painted Crucifix and so came in Procession to the king c. D. Fulk confesseth that (4) Against Rhem. Test in Mat. 4. Gregory allowed of Images (5) Ibid. In Hebr 11. Allowed Images to be in Churches (6) Ibid. in Act. 17. Allowed Images to be Lay-mens books for which verie point Caluin affirmeth that S. Gregorie was not taught in the Schoole of the Holie Ghost And Osiander (8) Cent. 6 p. 288. affirming that S. Gregorie was fowly and Popishly deceaued in manie Articles besides sundrie other particulars there by him mentioned auoucheth that he approued cloaked and defended the Idolatrical worshipping of Images For which worshipping of Images and defending the same he is cited and reproued by (9) In his â—oÌ„mon plac part 2. p. 343. Peter Martyr (10) Exam. part 4. p. 32. Chemnitius (11) Cent. 6. p. 288. Osiander and Iohn Bale (12) In his Pageant of Popes fol 33. And though D. Morton wil not so ingenuously confesse with his former Brethren that S. Gregorie approued the worshipping of Images yet himselfe (13) Prot Appeal l 1 sect 25. p. 28. reporteth and citeth S. Gregorie reprehending Serenus Bishop of Marseils for breaking downe Pictures in Churches c. And further thinketh that his not suffring Images to be broken when there was so publick and general Idolatrie committed with them seemed vnto our Osiander although not a direct yet an occasional approuing of Idolatries or rather a cloaking therof c. But to goe to the more ancient Doctours (14) In his Pageant of Popes p. 24. 27 And see Osiander cent 5. p. â—3 M. Bale confesseth that S. Leo allowed the worshiping of Images Yea sayth M. Symonds (15) Vpon the Reuel p. 57. Leo decreed that reuerence should be giuen to Images c. And S. Chrysostom (16) Problem pag. 27. Fulk against Heskins p. 673. is charged by M. Parkins and D. Fulk with worshiping of Christs Image D. Fulk (17) Against Heskins c. pag. 672. 47. 675. acknowledgeth that Paulinus caused Images to be paynted on Church wales And of the vse of Images confessedly in Churches in those ancient times sundrie examples are giuen by (18) Against Symbolizing ‖ part 1. pag. 32. M. Parker the Centurie-writers (19) Cent. 4. col 409. and Chemnitius (20) Exam. part 4 pa. 26. 29. 30. from the seueral testimonies of Sozomen Athanasius Prudentius and others D. Morton confesseth that (21) Prot. Appeal pag. 586. About the Foure hundreth yeare Images crept out of priuat man houses and went into the publick Churches standing there c. Now wheras according to Protestants al Religious worship is to be exhibited only to God and none to anie Creature yet as Catholicks now so S. Austin before deuided Religious worship into two kinds the first which is proper only to God he called Latria the second which is communicable to creatures Dulia Hereof the Protestant Hospinian sayth (22) De Templis pag. â—07 Blessed Augustin first forged the Dinstinction of Dulia and Latria c. Amongst Religious worships in this sort he distinguished that which was due only to God he called Latria and that which was lawful to giue to creatures he named Dulia And presently afterwards he citeth the special places hereof out of S. Austin condemning withal this distinction as being sayth he a Defence of Superstition and Idolatrie Chemnitius (23) Exam. part 4. pa. 29. confesseth that in the Tripartite Historie and in Nicephorus there are certain places which seem to tend as though in the time of Constantin certain Statues or Images began to be placed in Temples but of this sayth he I wil not much contend But Lactantius who was yet ancient is reproued by the Centurie-writers for that say they he affirmeth manie Superstitious things concerning the efficacie of Christs Image Which (24) Cent. 4. col 408. 409. Cent. 4. c. 2. col 33. Centurists also do make report of that strange Miracle at large
one litle part or other but Apostasie hath auerted the whole bodie from Christ By which it appeareth that euen at these first beginnings of Luther not only one member or parcel but euen the whole bodie of Christianitie was auerted from Protestancie the Church of Protestants as then not being being knowne to haue the least Being in the smalest parcel or member of the same bodie The like obscuritie or nullitie of the Protestant Church at Wicclifs first reuolt from the Catholick Faith is confessed by (22) Act. mon p. 85. M. Fox in these wordes Out of al doubt al the world was in a desperate and vile estate and lamentable ignorance and darkenes of Gods truth had ouershaddowed the whole earth when Iohn Wiccliffe stepped forth as the morning starre in the midst of a cloud And againe (23.‖ Act. mon p 391. In times of horrible darkenes when there seemed in a manner to be no one so litle sparke of pure Protestant doctrine left or remaining Wiccliffe by Gods prouidence rose vp through whom the Lord would first awaken and raise vp againe the world c. ‖24‖ Estate of the Church p. 418. Crispinus also auoucheth that Ihon Wiccliffe beganne as from a deepe night to draw out the truth of the doctrine of the Sonne of God And D. ‖25‖ Vita Iuelli p 263 Humfrey affirmeth that Ihon Wiccliffe in these last times was almost the first Trumpeter of this Ghospel In so much that ‖26.‖ Cent. 9. 10. 11. p. 439. Osiander confesseth that he as then had not so much as anie Companions of that time brotherly to admonish him So assured we may rest that at Wiccliffs time the Protestant Church was ouershaddowed with horrible darkenes not so much as one litle spark of pure Protestancie appearing in the world But yet neither was Wiccliffe himself Protestant for besides his sundrie Catholick opinions before proued it is testifyed of Wiccliffe to the contrarie by Melancthon ‖k‖ Ep. 〈◊〉 Frider. micō inter ep Suinglii p. 612. saying I haue looked into Wiccliffe who maketh a great ado about this Controuersie of the Eucharist but I haue found manie other errours in him by which we may iudge of his Spirit surely he neither vnderstood nor held the Iustice of Faith which onlie point is so necessarie to the Saluation of Protestants that Luther sayth therof ‖l‖ Praefat. Ep. ad Gal. If article of Iustification by onlie Faith be once lost then is al true Christian doctrine lost And as manie as hold not that doctrine are Iewes Turkes Papists or Hereticks Againe by this only doctrine the Church is built and in this it consisteth ‖m‖ In c. 1. ad Gal. If we neglect the article of Iustification we loose al togeather For ‖n‖ In c. 2. ad Gal. it is the principal article of al Christian doctrine al other articles are comprehended in it It is the foundation sayth M. ‖o‖ Act. mon p. 840 Fox of al Christianitie and the ‖p‖ Ibid. p. 770. only origin of our Saluation It is the ‖q‖ Tovver Desp soule of the Church sayth D. Chark Now this soule foundation principal Article of Protestancie Wiccliffe did not beleeue Yea such were the demerits of Wiccliffe that D. ‖r‖ Antiqu. l 2. p. 268. Caius obiecteth him to the Oxonians as a disgrace to their Vniuersitie And Melancthon censureth him to haue been ‖s‖ Loc. com Tit de Pot. Eccl. A mad man and sundrie his grosse errours and Paradoxes condemned both by Catholicks and Protestants wil discouer hereafter so litle cause haue the Protestants to appeale to Wiccliffe for the continuance of their Church in his time Now as concerning Waldo 27‖ Estate of the Church p. 338. Crispinus confesseth Waldo his beginning to haue been in time of thick darkenes and as a first little begining of the instauration of Christian Religion But whereas Father Campian Rat. 3. affirmeth that the Protestants cannot for manie Ages togeather giue exāple so much as of anie one Cittie village or house professing their doctrine ‖28‖ Resp. ad rat Cāpiani rat 3 p. 48. D. Whittaker coming to answer thy very point telleth in general that in the worst times manie Faithful were found and that all Histories do witnesse this But being prouoked to giue particular instance out of anie one Historie either of time or person he becometh mute affirming in the same place directly to the contrarie that In the times of the Apostles al Churches al Citties al Townes al Families embraced the same Religion which we Protestants professe Afterwards by litle and litle the purritie of doctrine began to be corrupted and much superstition more and more to be spred abroad to which yet the most holie Fathers resisted what they could vntil that mysterie of iniquitie which tooke roote euen in the Apostles Age went through al the partes of the Church and so at last possessed the whole Church So true it is that for manie Ages togeather insteed of anie Instance of the Protestant Churches being Popish pretended superstition possessed euen the whole Church But some may say the Protest Churches inuisibilitie for these last 1000. yeares is a point vndoubted and for such by themselues formerly and fully confessed But it is the Primatiue Church of the first 600. yeares wherein they glory their Church was most splendent knowne and conspicuous Now of al the Ages of the Primitiue Church none is more famous or better knowne or wherein Christian Religion more clearly shined ouer the whole face of the earth then the Age of Constantin whereof say the ‖29‖ Cent. 4 Ep. dedic Reginae Elizabeth Centurists The state of the Church at Constantins time illustrated the whole world with her splendour And D. Morton styleth Constantin himself The ‖a‖ Prot. Appeal l. 2. p. 328 great and first Christian Emperour so greatly honoured in the first and most famous Synode of Nice And yet in so great a Sun-shine of Christs true Church it was impossible as then to see a Protestant Chappel for M. ‖30‖ In Apocalyp in his synopsis before the Booke A 1. § 11 Brightman teacheth that the Protestant Church from the times of Constantin for 1260. yeares was hid c. And ‖31‖ Ib A. 2 §. 14. And see p. 383. againe for 1000. yeares from Constantin the was conuersant with Christ in most hidden dens Yea as 32) Ibid. p. 326. then there were no Protestant publick assemblies wherein the Diuine Institutions did wholy flourish So Constantin a sonne of the Church saith he did more hurt then an Enemie As 33) Ibid. p. 577. see p. 341. also the want of publick Religion hath been manie Ages to wit from Constantin the Great to this day al which time Antichrist raigned whilst the Woman the Protestant Church liued in the desert To the same effect sayth M. Napper 34) Vpon the Reuelat. p. 161. From the yeare of Christ 316. God hath withdrawne his
but they droue it out So cleer it is that the true Churches Pastours are neuer so sleepie as to suffer anie errours to be published or practised without their resistance But D. White M. Woton and other Protestants obseruing that this pretence of sleeping would nothing auayle them do therefore acknowledge that such was the nicenes of our imagined Inuentions that they could not be seene or discerned so faith M. Wooton 66) Trial of the RomaÌ„ clergy p. 383. You presse vs that if there had been anie alteration of Religion it would haue been recorded but how should it haue been recorded when it was not seen The alteration grew so nicely that few or none could discerne it D. White exemplifyeth this saying 67) Way to the true Churhc p. 370. The Romish Faith came into the true Church as sickenes doth in to the bodie and ruin to a house which appeareth not by and by at the first but then when it is ripened D. Whitaker instanceth in the haires of a 68) Cont. Camp Rat. 7. p. 101. 102. mans head which waxe not white suddainly and in slifters entring into a building at first not to be perceiued But to omit that as Peter Martyr confesseth 69) Epist anex to his com plac in Engl. p. 131. vnles a man do diligently examine similitudes he shal easily be deceaued by them This argument being taken froÌ„ excrements diseases and ruines is no lesse vnworthie infirme and ruinous itself for first in none of these is the change made instantly and at the first but by degrees and in successe of time whereas in Doctrine euerie opinion is at the first either true or false Secondly the first whitnes of haires or the first decay in health or building cannot at the first he discerned though they were most precisely regarded which is euidently otherwise in change of Doctrine and practise thereof Thirdly none are specially appointed neither is there anye such vrging necessitie to marke the first change of the haires and the like whereas it is the special charge and command not of few but of al the Churches Pastours not only to obserue but also publickly to withstand the other with the vttermost of their power and learning But admitting for the time that the foresaid similitudes were pertinent and that we were not to vrge Protestants to shew the first begining of our so great a change as is by them imagined Yet we are in al reason to expect that as though the first white haire or slifter or degree of disease be not discerned yet the further degrees and encrease of them being most markable to be seen that therefore they are to discouer describe to vs some sensible proceedings encrease of this our supposed change And if they wil say it was not made al at once but by litle litle sometimes in on point of Faith sometimes in an other then stil must we vrge them to shew those seueral litle changes as what points of doctrine were so by degrees changed Who were the Authours of the change What Popes begun or first allowed them by what Doctours and Pastours were they first contradicted Or els they in al these being most silent we may most strongly conclude that our Roman Church being thus free from al knowne change or Innouation since the Apostles times that therefore she is not anie Heretical sect Going out or departing from a former Church nor her doctrine Heretical no one Article thereof being lyable to that foulest stayne of Innouation Whereas to the contrarie the verie first beginings changes and Apostasies made by Waldo Wicclif Husse Luther Suinglius Caluin or anie other pretended Protestant in anie Age whatsoeuer were euer so obserued contradicted and condemned by the watchful Pastours of the Roman Church as that euerie particular both of Person time place and opinion are euerie where to be seene in sundrie Writers both Catholick and Protestant But to reach M. D. Morton yet an other scantling of an Heretick we must obserue that this name Christian giuen at first to al beleeuers was especially taken to distinguish them from the Iewes and Gentils which beleeued not at al in Christ But when Hereticks began to arise from among the Christians who professed stil Christs name and sundrie Articles of Faith the name Christian was too general to seuer Hereticks from true beleeuers And therefore the Apostles imposed the name Catholick vpon al such as in al points were obedient to the Churches Doctrine Hereof saith expresly M. Wotton 70) Trial of the Romish clergy p. 285. 286. The reason of the name Catholick was at first that there might be a title to distinguish sound Christians and true churches from Hereticks And of the contrarie in al Ages it was euer vsual that euerie Sect or Companie embracing new Doctrine though but in some one or other point contrarie to the Catholicke fayth receiued thervpon the like answerable alteration of name sometimes from the Doctrines so newly embraced sometimes and that more vsually from the first Authour and Inuentour himself And it was thought meet saith M. Woton 71) Ib. p. 286. That Hereticks should be called by some special name either of their Authour or of some points of errour which they held In like sort D. Field doubteth not to say 72) Of the Church l. 2. c. 9. p. 57. Surely it is not to be denyed but the naming after the names of men was in the time of the Primitiue Church peculiar and proper to Hereticks and Schismaticks only Neither 73) Apologie c. p. 30. 31. do I see saith M. Parker anie sufficient reason why those among vs whom singularitie in affection and noueltie in faction haue denomitated Puritans should not be distinguished by that name c. for in truth such new names haue in al former Ages for distinction sake been attributed vnto al such who defended new opinions either deuised by themselues or others contrarie to the receiued doctrine of the whole Church Thus from the erroneous Doctrines which they broached defended were named the Heretical Monothelites Aquarians Agnoites Theopaschites Catabaptists c. And according to Hospinian 74) Concord dâ—scord f. 131. the Enthusiastes Anabaptistes Antimonians and Sacramentaries And from that Authours themselues were named the Nicolaites the Manichees the Arians the Pelagians the Donatists the Nestorians the Eutichians the Waldenses the Wiccliuists the Hussites the Lutherans the Caluinists the Suinglians To examine now both Catholicks and Protestants about this point The name Catholick we haue seen was imposed to distinguish sound Christians and true Churches from Hereticks and was for the same cause inserted into the Creed by the Apostles themselues and so accordingly it hath been vsed and vnderstood by al Fathers 75) Cyril Catech. 18. Aug. Cont. Ep. fundam c. 4. de vera Rel. c. 7. Patianur Ep. ad Sympron and Writers in former Ages And as for the name Papist as it was neuer heard of
is made with oyle of oliue consecrated by a Bishop (52) In Postilla super ca. 15. Marci and super 1. Cor. 1. yea he els-where numbreth and mentioneth al the seauen Sacraments And lastly in his epistle to Pope Vrban written not three yeares before his death endeauouring to purge himself to the Pope he plainly acknowledgeth that the Bishop of Rome is the Vicar of Christ vpon earth Adding thus further If I haue erred in anie of these poynts I wil submit my self to correction euen by death if necessitie so require By al which we may see that Iohn Wiccliffe in al the former poynts now contradicted by Protestants was wholy Catholick As also the Age wherin he liued A truth so euident that Osiander (53) Cent. 6. 10. 11. p. 439. confesseth that Wiccliffe had no companions of the same time who might brotherly admonish him c. and D. Humfrey (54) In vita Iuelli p. 263. acknowledgeth that In these last times he was almost the first Trumpeter of this Ghospel of Protestants So litle did the fame or infamie of Protestancie sound in the Christian world at Wiccliffs first beginning In the Age before Iohn Wiccliffe liued the Hereticks Albigenses who because they were in opinion and Sect wholy (55) FulK de successione Eccles cont Staplet p. 332. 333. SparK in his Ansvv to Albines p. 58. Abbots against D. Hil. p. 57. More in his Tables p. 173. agreing with the Waldenses and only differing in Titles and Names according to the diuersitie of places and times wherin they liued I wil therefore omitting them come to the Waldenses who receiued their name from Waldo a Catholick Lay-man (56) Act. mon. p. 628. a rich Marchand of Lyons and one so vnlearned sayth M. Fox that he gaue rewards to certaine learned men to translate the holie Scriptures for him and certain other workes of the Doctours by which he did conferre the forme of Religion in his time to the infallible Word of God wherupon sayth M. Fox Further (57a) Act. Mon. p. 41. sprung vp the doctrine and name of those which are called Waldenses But Waldo being destitute of al ordinarie calling and despayring to obtayne it from the Church of Rome out of which he was gone forth contemning the same he taught that (57b) Illiricus in Catal. Test veritatis p. 731. 732. 740. 745. Lay-men and women might consecrate the Sacraments and preach for the practice wherof the Waldenses and Albigenses were (58) Simons on the Reuel p 165. excommunicated by the Pope And yet this their reuolt from the Roman Sea notwithstanding (59) In Iesuit part 2. rat 3. p. 270. Fox Act. Mon. p. 628. D. Humfrey and M. Fox do both grant that Waldo did forsake al things that being poore he might follow Christ and the Euangelical perfection which D. Fulk (60) Against Rhem. Test. in Math. 19. f. 38. ParKins in his Reform Cath. p. 241. and M. Parkins reiect for Popish In so much that (61) Chronogr p. 94. Pantaleon affirmeth that he and his followers were a very order or Profession of begging Fryars wherupon according to M. Fox (62) Act mon. p. 41. 629. they were called The poor men of Lyons professing as (63) In Iesuit part 2. p. 270. D. Humfrey vrgeth a kind of Monastical life wherin they were so forward that they afterwards made (64) Vrsperg in chron Ar. 12â—2 meanes to Innocentius the Third then Pope to haue their Order by him confirmed but could not preuayle It is further confessed by [65] In ep 244 p 4â—0 Caluin that they beleeued the Real presence and by (66) Against Symbolizing part 1. c 3. p. 162. M. Parker that they retayned the Signe of the Crosse in the blessing of their meates And (67a) De Ecclesia p 24. Morgensterne speaking vnto them sayth You confirme the decree of Antichrist concerning the number of the Sacraments though that you haue also often done in other articles as in the Doctrine of Single life of Vowes of the sacred Scripture of good Workes of Iustification Baptisme of Children and Purgatorie Now from these premises it euidently ensueth that Waldo immediatly before his Apostacie was a Roman Catholick and not a member of anie other Church to him then knowne or in being and so his first proceedings are confessed by (68a) Of the Estate of the Church p. 338. Crispinus to haue been in time of thick darknes of Poperie and as a first and litle beginning of the instauration of the Christian Religion to wit the Protestant So vndoubted it resteth that the Religion vniuersally and publickly professed in the time of Waldo was not anie Protestant but the Roman Religion In the same Age liued S. Bernard of whon sayth D. Whitaker (67b) De Eccl. p. 369. against Rainolds p. 125. 126. I do think Bernard was truly a Sainct And other Protestants ackdowledge that he was (68b) Osiand cent 12. p. 309. A verie good man (69) Pasquils Returne into England p. 8. 130. A good Father and one of the LaÌ„ps of the Church of God D. Morton demandeth (70) Prot. Appeal p. 458 Why may not Protestants acknowledge S. Bernard for his life a Saint and for his doctrine a Lamp c. This then so true a Sainct good man and clearest Lamp was so wholy Roman Catholick as that D. Whitaker speaking to vs sayth (71) Resp ad Camp p. 105. Bernard whom your Church these manie yeares hath brought forth one godly man c. And Gomarus alleageth him to vs (72) In speculo Eccl. Bernard your Sainct Yea he was (73) Simon de Voyon in his catal p. 126. the Abbot of Clarauaux and so deare to the Pope that M. Bel tearmeth him (74) Challeng c. p. 148. And see Abbot in his 3. parte of the def c. In his Aduertisment therto annexed pag. 20. Vvotton in his Trial of the Romane clergie p. 265. Tossanus in Synopsi de Patribus p. 58. The Popes deare Monk and Reuerend Abbot Osiander and Hospinian report that (75) Cent. 12. p. 309. Hospini de origin Monach. f 175 He was the founder of a hundred and fortie Monasteries And Danaeus affirmeth that (76) 1. part alt parte cont Bellar. p. 440. Hierom and Bernard were Monks and Authours and fauourers of that errour And though D. White (77) Vvay to the true church p. 388. blush not to obiect his Authoritie against the Popes Primacie yet his Writings Doctrine and Practice were so direct to the contrarie that therefore he is expresly reproued by (78) Against Rhem. Test in Luc 22. F. 133. VvhitaK li. 2. cont Dur. p. 154. D. Fulk and D. Whitaker The Centurists also auouch that (79) Cent. 12. Col. 1637. He worshipped the God of Maozim euen vnto the last breath of his life he was a most sharp defender of the Sea of Antichrist c. For which by other ProtestaÌ„ts he
one is that Faith only doth not iustify Luther 13) In Gal. c. 4. And after the English Translation fol. 220. tearmeth S. Hierom Ambrose Austin and others Iustice-workeâ—s or as the English Translation therof hath Merit-mongers of the old Papacie And because he and his children confirme their doctrine of sole Faith by certaine sentences especially taken out of S. Pauls Epistles to the Romans and Galathians which they wrest to another sense then euer was giuen by the ancient Fathers hence he maketh this complaint saying 14) In Colloq Conuiual c. de Patribus Ecclesiae Neither are there anie works extant of the Fathers vpon the Epistle either to the Romans or to the Galathians in which anie thing pure and sincere may be found But of S. Hierome in particular because he contrarieth his Exposition of the sayd Epistles he auoucheth that 15) Tom. 5. in Ep. ad Gal. c. 3. f. 348. Tom 2. de seruo Arbitrio f. 473. Et in Ep. ad Brentium quae praefixa est Brentii Com. in Oseam And see him in c. 5. ad Gal. he was deceaued by Origen and that he vnderstood nothing at al in S. Paul but depraued the Iustice of only Faith And that this one errour of his was so great that it alone was sufficient to destroy the Ghospel by which if it had not been saith Luther through the singular Grace of God Hierome had merited rather Hel then Heauen The Centurists hauing proued at large that neither Lactantius Chromatius Ephrem Theophilus S. Hierome S. Gregorie Nyssene S. Gregorie Nazianzene S. Hilarie nor S. Ambrose euer acknowledged their manner of Iustification by Faith only inferre therupon 16) Cent. 4. col 292. 293. Now let the Godlie Reader imagine with himself how far this Age touching this Article went astray from the doctrine of the Apostles And see the Fathers of the Fourth Age further disliked therein by 17) Cent. 4. p. 102 506 520. 430. 70 Osiander and 18) Exam. part 4. p. 110. Chemnitius But to arise to the Third Age 19) In Rom. p. 391. Melancthon affirmeth that Origen and manie others following him imagined that men were iust by reason of their workes The 20) Cent. 3. col 265. 266 Centurists plainly confesse that Origen made good workes the cause of Iustification 21) Ibid. col 79. And speaking of the Fathers of that Age they acknowledge that They attributed to good works Iustice before God as Origen l. 1. in Iob. c. And that as then for the most part this cheefest article of Iustification seemeth to haue been obscured 22) In Apoc. p. 206. Winkelmannus doth cleerly grant that Origen ascribeth to works the cause of Iustification Yea the Centurists 23) Câ—nt 3. col 80 affirme that Origen in manie places ascribeth to works the preparation and cause of Saluation as trac in Math. hom â—4 in Iosuam 26. he ascribeth to our merits Gods dwelling in vs by his Grace In which respect also Beza accuseth Origen 24) In Act. c. 10 46. of horrible blasphemie The Centurists speaking of this Third Age auouch that 25) â—ent 3. c. 4. col 53 79 80 8. Cent. 4. c. 4. col 292. Cent. 5. c. 4. col 504. c. 10. This Article of Iustification by only Faith was almost altogeather obscured and that the Doctours of that time declined more from the true doctrine of Christ and of the Apostles then of the Age before Hence among others of this and the succeeding Age that they pretend to haue erred herin they name S. Clement Tertulian Origen S. Cyprian S. Augustin S. Ambrose S. Hierome S. Chrysostom S. Cyril Theophilus Lactantius Eusebius Chromatius Ephrem S. Gregorie Nyssene S. Gregorie Nazianzene S. Hilarie S. Leo Saluianus Esichius Prosper Maximus and Paulinus In like sort they report of S. Cyprian that He attributeth ouermuch to good wooks And 27) Medulla Theol. p. 370. Schultetus reprehendeth him for that In his Sermon de Lapsis he ascribeth forgiuenes of sinnes to Satisfactions And the 28) Cent. 3. col 240. Centurists confesse the same in the selfe same words of Tertulian But D. Whitaker 29) In Resp ad rat Cam. rat 5. p. 78 with Chemnitius 30) Exam. part 4 p. 110. and Melancthon 31) In suis libelli aliquot fol. 25. do al of them auouch that Not Cyprian only but almost al the most holie Fathers of that time were in that errour as thinking so to pay the paine due to sinne and to satisfy Gods Iustice Melancthon acknowledgeth that 32) In 1. Cor. c. 3. Presently from the beginning of the Church the ancient Fathers obscured the doctrine concerning the Iustice of Faith c. So likewise in general it is confessed by the 33) Cent. 3. col 80. Centurists that The Doctours of this Age declined from the true doctrine of Christ and his Apostles concerning works But to ascend yet higher The Centurists speaking of the second Age after Christ affirme that 34) Cent. 2. c. 4. col 60. 61. The Doctrine of Iustification was deliuered more negligently and obscurely by the Doctours of this Age. As also This Article the highest and chiefest of al by litle litle through the craft of the Diuel began to be obscured And againe say they It appeareth out of the writings of Clemens Alexandrinus that in his Age the Doctrine concerning the end of good workes began to be obscured Finally The times ensuing declare sufficiently that the doctrine of Faith iustifying without works began forthwith to be more and more varied and obscured Schultetus 35) Medulla Theol. p. 48. 122. 151. And see Cent. 2. c. 4. and Cent. 3. c. 4. confesseth the Doctrine of Merit of works in Clemens Alexandrinus Theophilus Cyprian Iustin Martyr c. And D. Humfrey 36) Iesuit part 2. p. 530. his opinion is that 26) Cent. 3. col 247. It may not be denyed but that Ireneus Clemens and others called Apostolical haue in their writings the opinions of Freewil and Merit of works Schultetus 37) Medul Theol. p. 467. also chargeth the booke of Hermes entituled Pastor with Merit and iustification of works And 38) In his Defend of Parkins p. 339. 340. M. Wotton not forbeareth to taxe for this verie poynt of Merit Ignatius cyting for the same his Epistle to the Romans and only answering in this vnworthie namer I say plainly this mans testimonie is nothing worth because he was of litle iudgement in Diuinitie But what may then be thought of M. Woottons no diuinitie or of Woottons greatest impudencie thus censuring that ancientest Martyr of Christ and schollar of S. Iohn Yea this Doctrine of Merit was so vniuersal as that D. Couel 39) In his Exam. c. 9. p. 120. writeth that Diuers both of the Greek and Latin Church were spotted with errours about Freewil Merits c. Luther after his Censure giuen agaynst diuers of the
Fathers in particular pronounceth of them in general thus 40) In Col. Conuiual c. De Patribus Ecclesiae See ye what darknes there is in the Fathers writings concerning Faith for when that Article of the Iustification of men is couered with darknes it can by no meanes be that greater errours he auoyded Bullinger doth 41) In Apoc. Serm. 87. fol. 270. acknowledge that The doctrine of Merits satisfaction and Iustification of works did incontinently after the Apostles time lay their first foundations Caluin affirmeth in general that 42) Inst l. 3. c. 25. §. 2. The ancient Writers of the Church vsing euerie where the word Merit gaue occasion of errour to posteritie therby Adde lastly that D. Whiteguift 43) In his Def. against the Reply of Carthw p. 472. 473. treating of Doctrine taught in anie Age since the Apostles time affirmeth without al other exception either of Age or Father that Almost al the Bishops and learned Writers of the Greek Church and Latin also for the most part were spotted with doctrines of Freewil of Merits c. And the same is likewise taught by 44) De Eccl. cont Bellar. p. 299. D. Whitakers Now concerning the ancient Iewes The Books of 45) c. 12 9. 4.10 Tobie and Ecclesiasticus 46) c. 3. 33. are so pregnant for the Merit of works that sundrie Protestants say therof 47) Minist of Lincolne Dioces in their Abridgment p. 76. The two places of Tobie and Ecclesiasticus tend dangerously to the Iustifying of the Merit of Almes-deeds And others writing against the booke of Homilies say 48) â—ilenced Ministers in the 2. Part of Def. p. 164. The book of Homilies whereto we are required to subscribe c. expoundes Tobie saying that Almes is profitable to purge the soule from the spots of sinne alleaging these words of Tobie 4.10 and 12.19 c. and out of Ecclesiasticus c. Yea they further say This 49) Ib. p. 166. place of Tobie were it Canonical c. is verie pregnant for the Merit of works and as strong for it as the Scriptures are for the merit of Christ Buxdorfius also writeth of the Rabbins that 50) Synagog Iudaica p. 23. They perswade themselues that they may satisfy for their sinnes by doing pennance vpon their skinnes and that they may easily merit eternal life by keeping of the Commandments and Good works And the same also is acknowledged in them by 51) Pharisaisme p. 13. 50. M. Hal. I may then conclude that the Fathers of the Primitiue Church are our firmest Patrons for our Catholick Doctrine concerning Good-works confessedly teaching First that Good-works do truly iustify Secondly Meriting Grace and Remission of sinnes in this life and eternal glorie in the next For which verie doctrine the Fathers acknowledged by Protestants are S. Gregorie Chrysostom Augustin Prosper Ambrose Hierom Nyssene Nazianzene Hilarie Ephrem Cyprian Origen Tertulian Theophilus Lactantius Iustin Clemens Alex. Ireneus Hermes Ignatius and the ancient beleeuing Iewes The Protestant Writers producing and charging the forsayd Fathers are Luther the Centurists Brentius the Diuines of Wittemberg Osiander Caluin Melancthon Chemnitius Winkilmamus Schultetus Bullinger Buxdorfeus Wotton Whitaker Humfrey Couel and Whiteguift It is acknowledged by Protestants that the Ceremonies now vsed by the Roman Church in the ministring of seruice or Sacrifice as also of the Sacraments were formerlie vsed by the Bishops Priests and Fathers of the Primitiue Church CHAP. XXII HAuing thus passed through so manie particular Controuersies of greatest weight and finding in al of them a perfect agreement and sweetest harmonie between the ancient most holie and Primitiue Church and the present Roman Catholick Church and this by no weaker proofes or euidences then the free grants Confessions and acknowledgments of our sworne and professed Aduersaries I wil now for my Conclusion in this kind only examen one poynt further which being not purely Doctrinal but most sensible and external wil therby not only prooue most accommodate to the sense and capacitie of the meanest Reader but withal wil most euidently declare and make manifest the outward gracious and beautiful face of Christian Religion practised by the ancient learned and holie Bishops Doctours and people of the Primitiue Church Nothing is better knowne either to those of greater yeares who as yet may wel remember the Ecclesiastical rites and Customes of our owne kingdome or to others more moderne who haue trauailed forraine Nations then the external Ceremonies vsed in Material Churches in Celebration of Seruice and Administration of the most holie Sacraments For who knoweth not that when Catholick Churches are erected they are specially consecrated and dedicated either to Christ or some of his Saincts That in them are seueral Chancels and Vestries as also Altars Candles Reliques and Images that there are truly Priests who offer daily external Sacrifice at the Altar Whose Vestments and vessels are specially hallowed who likewise obserue Canonical houres saying some prayers in Secret others with a loud voice sometimes giuing the people their benediction and burning Incense at the Altar In the Church likewise there is a Font specially hallowed for the administration of Baptisme which is holden necessarie to Saluation and the same is ministred with the Signe of the Crosse with holie Oyles and sundrie other Ceremonies hereafter specifyed And to omit sundrie other In the Church is blessed by the Priest Holiewater Holie-bread Candles Ashes c. I need not describe the naked walles of Protestants Churches or the bare black coates of their wedded Ministers both of them deuoyd of al grace ornament puritie and state duly befitting places and persons Ecclesiastical And therfore I hasten to the confessed practise of the Primitiue Church Wherein I first find that when Material Churches were first built they were specially hallowed by the Bishop so much as S. Gregorie and S. Austin are reproued by D. Humfrey 1) In Iesuit part 2. rat 5. p. 5. 627. for bringing into England the new Consecration of Churches And the 2) Cent. 6. col 364. 365. Centurie-writers do charge S. Gregorie out of his owne writings with Consecration of Churches D. Morton affirmeth that he vsed 3) Prot. Appeal l. 1. p. 53. Superstitious manner of Consecration of Churches Yea the 4) Cent. 4. col 408. further confesse that Athanasius in his Apologie to Constantin plainly sheweth that Christians did not assemble togeather in Churches not consecrated And that in the Fourth Age the Fathers vsed 5) Cent. 4. col 497. Sumptuous Churches consecrated and Superstitious Insolencie in celebrating of Masse appointed to be sayd in no places but such as were hallowed by a Bishop 6) Cent. 4. col 497. Yea they reprooue Constantin himselfe for that say they concerning Consecration of Churches new built proud adorning of them and other Superstitious things the greatest part Constantine inuented and spread abrode in many Churches And wheras Sozomene hist l. 1. c. 8.
before this Age of ours for 1500. yeares togeather after Christ so was it only coyned by our new Protestants and that not vpon anie necessitie for the professours of our Religion were in being knowne by the name of Catholicks in al the foresayd Ages before the name of Papists was euer heard of Besides neither doth it point to anie one or other special Pope or new supposed Doctrine in particular but most strongly for our Iustification in this behalf to al Popes and doctrines alike in general Whereas it is most euident and for such acknowledged that sundrie Popes haue been truly Religious and Catholick and their Doctrines answerable And whereas D. Fulk vrgeth against 76) Answ to a Count. Cath. p. 65. vs the names of Benedictines Franciscans c. as also of Scotists and Thomists he shal receiue his answer only from his owne Brother D. Field saying 77) Of the Churâ—h l. 2. c. 9 p. â—8 We must obserue that they which professe the Faith of Christ haue been sometimes in these later Ages of the Church called affter the special name of such men as the Authours Beginners and Diuisers of such courses of Monastical profession as they made choice to follow as Benedictines and such like So plainly acknowledging these names not to import anie change or newnes of Faith but only these seueral Rules and orders of Monasticel and Religious life And so likewise he further affirmeth the differences between Scotists and Thomists to haue been in the Controuersies of Religion not yet determined by consent of the vniuersal Church So that no name was euer appropriated to Catholicks with truly imported anie Innouation in matter of Faith And therefore if D. Field in excuse of the name of Lutherans might say 78) Of the Chuâ—ch p. 59. neither was it possible that so so great an alteration c. should be effected and not carry some remembrance of them by whom it was procured At what great and most apparent want are now our Protestants who charge the Roman Church with the greatest alteration before Luthers time the euer was either for longest continuance of time as being confessedly for 1260. yeares togeather or for multitude of Countries raigning vniuersally or for number and weight of cheifest Articles of Faith and yet for el this cannot al of them find so much as anie step or signe thereof by any then new deuised or imposed name either from Doctrine Person or Pope Whereas to the contrarie it is more then euident that the seueral names of Protestants Puritans Lutherans Zuinglians Sacramentaries and Caluinists are al of them imposed either through Innouation of Doctrine or from the first Authour of the sayd sect So the verie name of Protestants was at first giuen to certaine of the Lutherans who opposing themselues against the decrees of the Empire made in behalf of Catholick Religion protesting they wovld stand in defense of their owne were for such their protesting named Protestanto A truth so certaine that it is accordingly acknowledged and recorded by sundry Protestants 79) Sley hist l. 6. f. 81. 82. Osiand cent 6. p. 131. Schlus selb Theol. cal l. 2 f. 155 Fulk Answ to a Count. Cath p. 65. themselues Yea the name Protestanâ— wherwith our new Ghospellers is are best pleased is so certainly new and since the reuolt of Luther as that I dare challenge the oldest or learnedst Protestant liuing to giue the least instance or example of anie such name in anie Age precedent vp to the Apostles So lately were they christened by the name of Protestants And as for Puritans M. Parker told vs before that they were so denominated through singularitie in affection and noueltie in faction The newnes whereof is such as that it was but heard of after Protestancie itself from whence they went out departed now are become a Sect so different aduerse froÌ„ the former as that to be vnderstood a distinction of names is necessarily required Now that Lutherans sprong from Luther Zuinglians or Sacramentaires from Zuinglius and Caluinists from Caluin it is too cleer to require anie proof Only we cannot but obserue that the foresayd seueral names are not imposed by Catholicks for reproach and disgrace vpon Protestants but are vsed and required by themselues for necessarie distinction and knowledge of their seueral and most dissenting Sects So sayth D. Whitaker 80) Answ to Rainolds Pref. p. 44. For distinction sake we are inforced to vse the name of Protestants Conradus Schlusselburg sayth 81) Catal. Heret l. 13. vet p. 866. When the Diuines of our side do cal their aduersaries Zuinglians Caluinians and Sacramentaries they do it not for reproach or detraction as neither of the contrarie when they name themselues and the Defenders of their opinions Lutherans But as Grauerus further giueth the reason saying 82) Absurda Absurdor Praefat. f. 3. This only is therefore done that we Lutherans may be distinguished from Caluinists and Papists from whom either by the common name either of Christians or true beleeuers or Catholicks we cannot be distinguished So by this means we distinguish ourselues from Caluinists In like sort sayth Hospinian 83) Hist Sacram part alt in Prol. Lauather Hist Sacr. Praefat. I do abhorre those Schismatical names of Lutherans Zuinglians and Caluinists yet in this Historie I vse those names docendi gratia to be vnderstood Rungius speaking of the name of Lutherans sayth 84) Disp 17. Ex Ep. ad Corinth Disp 2. par 3. sect 4. And Piscat his Analysis Logica Ep. Pauli p. 143. These names are vsed for distinction sake that c. they may he knowne from other men of different Religions Papists Caluinists Anabaptists and the like Zanchius complaineth that 85) â—n Epist l. 1. p. 32. l. 2. p. 539. in the reformed Churches some are not ashamed to say we are Lutheranes but others are called Caluinistes or Zuinglians hence sayth he the Churches are diuided among themselues An other Protestant confesseth that 86) Cathol Traditions Praef. f. B. 3. the Reformed haue no Primate in common neither anie general Synodes c. Thence haue entred amongst them c. the names of Hussites Lutherans Caluinists Puritans Of which last D. Downham saith 87) Denfen l 3. c. 1. p. 8. I did tearme them Presbyterians not knowing how to speake of them as dissenting from vs Protestants more charitably So confessed it is that these seueral names of Lutherans Zuinglians Caluinists Puritans Protestants are al of them imposed by themselues and that vpon vrgent necessitie that so their difference in Faith Profession and Religion might be known and discerned by their seueral names expressing the same then which what can be alleaged more conuincing either to proue their dissentions amongst themselues or the point now insisted vpon their palpable Innouation and change in faith and the verie pointing and naming of the verie first Authours and Broachers thereof and consequently their