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
11.26 As often as you shal eate this Bread and drink the Chalice you shal shew the death of our Lord vntil he come to wit at the day of Iudgement Answerably to these Scriptures Protestants teach concerning Preachers that (33) Fulk in his Answ to Counterf Cath. p. 100. The truth can not be continued in the world but by their Ministrie that therefore (34) Propositions disputed in Gen. p. 845. The Ministerie is an essential Mark of the true Church M. Deering (35) Vpon the Epist to the Heb. c. 3. lect 15. 16. teacheth that Saluation springeth in preaching of the Ghospel and is shut vp againe with ceasing of it And that Take away preaching you take away Faith for which he citeth manie Scriptures D. Fulk (36) Answ to a Counter Cath. p. 11. 92. affirmeth that the Churches Pastours shal alwayes resist al false opinions with open reprehension And M. Deering (37) VpoÌ„ the Hebr. in c. 2 lect 10. is of opinion that The Religion being of God no feare of man shal keep them back because that were to kâ—ep the honour of God for corners and solitarie places For as the (38) Rom. 10.10 Apostle prescribeth with the hart we beleeue vnto Iustice but with the mouth Confession is made to Saluation (39) SermoÌ„s vpon the Canticles Englished p 79. 80. Beza confesseth that there must be Pastours and Doctours to the end of the world for the administration of the Word and Sacraments And (40) See the Survay of the Holy preteÌ„ded c p. 440. 441. The Ministrie of the Word and Sacraments are in absolute degree of Necessitie to Saluation D. Whitaker (41) Cont. Duraeum l 3 p. 260. assureth vs that they are Essential Notes of the Church (42) Ibid. p. 249. which being present they do constitute a Church and being absent do subuert it And D. Willet (43) Synopsis p. 71. auoucheth that These Markes can not be absent from the Church and it is no longer a true Church then it hath these Markes for 44 Ib. p. 69 as he further saith The only absence of them do make a nullitie of the Church Lobechius (45) Disput Theo p. 213. speaking of these Markes and of the Church affirmeth that They are coupled togeather with so streight and indissâ—luble a knot that in the assemblies of those who are called the one can not be without the other and the one denyed the other of necessitie is to be denyed Hiperius (46) Meth. Th p. â—48 557. teacheth that These Notes are needful to distinguish the true Church from the false that men careful of their Saluation may know where the true Church is and to which Companie chiefly they ought to adioyne themselues By the premisses now it is euident aswel by the sacred Scriptures as by the manifest Confessions of Protestant Writers that the Church of Christ must euer haue in her Ecclesiastical Pastours and Preachers which must be lawfully sent and ordinarily called by the Church and which must preach the true Word and Faith and administer the holie Sacraments The only poynt therefore resting to be examined is whether the Roman or Protestant Church hath euer had in al Ages the forsayd Pastours lawfully called and succeeding one another truly preaching the holie Word and administring the Sacraments And first concerning the Protestant Church Al personal Succession of Pastours hath been so interrupted or rather altogeather wantâ—ng that in steed of anie Successiâ—n of Pastours to be named it is at large confessed before (47) Before l. 3. c. 1. that their Church hath been wholy Inuisible and vnknowne for manie hundred of yeares togeather Yea Caluin [48) In Lascicius de Russor c. Râ—lig p. â—3 And see Caluin Inst l 4. c 3. sec 4. Danaeus Isagog part 4. p. 36. plainly confesseth that Through the Tyrannie of the Pâ—pe the true Succession of ordination was broken off in the Protestant Church And agayne (49) Tract Th. p. 374. The Church of God for some Ages was so torne and pulled a-sunder that she was destitute of true Protestant Pastours (50) Ep. Theol. ep 5. Beza acknowledgeth that among them ordinarie vocation was no where extant And (51) Disputationes Theol. p. 719 Sadel relateth that sundrie Protestants who acknowledge the doctrine which their Church doth embrace to be true and grounded vpon the expresse word of God do yet affirme the Ministers with them to be destitute of lawful calling as not hauing a continued visible Succession from the Apostles times which they do attribute only to the Papists In like sort saith Bullinger (52) Vpon the Apocalyps ser 145 fol. 137. Sâ—e Libauius in his Gretzerus triumph p. 102. and knewstubs in Confut. of the principal pointes of Popery p. 38 Albeit we can not at this day referre our calling to the Pope and Bishops which brag of lawful Succession yet for so much as we can proue that our Doctrine is Christs Doctrine and therefore that our Ministerie is lawful we care not a whit c. So confessedly is the Protestant Church destitute of lawful Calling And to touch breefly the Calling and Succession of our English Ministerie wheras D. Barlow in his Sermon before the King at Hampton Court publickly taught that The Apostles reserued Ordination to themselues and conueyed it to Bishops c. Neither would the Church of Christ succeeding admit anie other but Bishops to that busines as not iustifyable for the Presbiters either by reason example or Scripture c. Not one Example sayth he is to be showed through the whole Storie Ecclesiastical that anie besides a Bishop did it if some one of the inferior rank presumed to do it his act was reuersed for vnlawful It is so certaine that our Catholick Bishops after the death of Queen Marie were so far from Consecrating those other which were for such named by Q. Elizabeâ—h at her entrie to the Crowne and from whom sithence al the Protestant Clergie of England deriueth itself that the (53) p 177. Protestant Writer of The Assertion for true Christian Church-Policie auoucheth that It cannot be proued that anie Lord Spiritual was so much as present in Parlament or gaue anie assent to the Enacting of Statutes made Anno primo Elizabethae Yea in supply therof there was a Statute made An. 8. Eliz. c. 1 the Title therof being An Act declaring the manner of making and Consecrating Archbishops of this Realme to be good And towards the end of that Statute it is enacted that Al Acts done by anie Person about anie Consecration c. by vertue of the Queens Maiesties Letters Patents shal be good c. And that al Persons that haue been or shal be Consecrated Archbishops c. shal be Archbishops c. But the then Parlament or her late Highnes Letters Patents could not enable the first Protestant Bishops to be true Bishops because that function is not Ciuil but Spiritual and ex
continuance of our now Roman Church and Religion for these last thousand yeares is taken from the Confessed belief and profession of such Persons as liuing within the foresayd time were most Famous and Notorious in one respect or other CHAPTER III. IN further euidence then of our Catholick Churches Raigne and general Dominion for these last thousand yeares I wil descend to particular statioÌ„s or periods of time and such especially as for some importaÌ„t respect are most knowne and notorious And first I wil begin with the time of Luther himself at his first appearing Protestant when I find the whole face of the world to be so RomaÌ„ Catholick as that himself was an (1) Tom. 7. Vvitt f. 228 anoynted Priest and an (2) SimoÌ„ de Voyon in his discourse vpoÌ„ the Catalog c. p. 180. and Luther ad Gal. c. 1. fol. 35 after the English translation Augustin-Friar c. And liued in his Monasterie punishing his bodie with watching fasting and prayer (3) Luther ibidem Honoured the Pope of meer conscience Kept Chastitie Pouertie and ObedieÌ„ce And whatsoeuer sayth he I did I did it with a single hart of good Zeale and for the glorie of God But when he fel into his Apostacie so directly contrarie to the then present or precedent profession of Religion ouer the world his troubled conscience burst out into these words (4) Luth. to 2. Germ. fo 9. and tom 2. Vvittemb de AbrogaÌ„da Missa priuata fol. 244. How often did my trembling hart beate within me and reprehending me obiect against me that strong argument Art thou only wise Do so manie worlds erre Were so manie Ages ignorant What if thou errest and drawest so manie into errour to be damned with thee eternally And (5) Tom. 5. Annot. breuiss againe Dost thou ô sole man and of no accoÌ„pt take vpoÌ„ thee so great matters What if thou being but one offendest If God permit such and so manie and al to erre why may he not permit thee to erre Hitherto appertayne these arguments the Church the Church the Fathers the Fathers the Councels the Customes the Multitudes and Greatnes of wise men whom do not these Hils of arguments these Clouds yea these Seas of Examples ouerwhelme sayth Luther And againe (6) Tom. 1. Vvitemb Pref. At the first I was alone (7) Tom. 2. fol. 63. and alone rolled the stone yea (8) Loc. com class 4. cap. 30. pag. 51. vndertook so great a busines vpon me alone And confessed it is that Luther at his first reuolt from being a Catholick Fryar was the first sole and only man that began Protestancie thereby departing as himself confesseth from the Church from Fathers Councels and so many Worlds so many Ages precedent This poynt is so certain that M. Iewel (9) In his Apologie of the Church of Eng. part 4. c. 4. And in his Def. of the Apol. pa. 426. confesseth That the Protestant truth was vnknowne at that time and vnheard-of when Martin Luther and Hulderick Suinglius first came vnto the knowledge and preaching of the Ghospel And Bucer (10) In Epist An. 36. ad Episc Heref. praefix Enarrat Buceri in 4. Euang. calleth Luther The first Apostle to vs of the purer Ghospel yea the Lutherans (11) Schlusselburge Theol. Caluin li. 2. fol 130. do affirme it impudencie to say that manie learned men in Germanie before Luther did hold the doctrine of the Ghospel (12) In Augustan confes explic Arti 7. de Eccl. p. 137. 138. Georgius Miluis argueth that If there had been right beleeuers that went before Luther in his office c. there had then been no need of a Lutheran Reformation therefore we say that Luther was raysed-vp by Gods special appointement and extraordinarily So likewise (13) Trac de Eccl. pag. 145. Morgensterne iudgeth it ridiculous to think that in the time before Luther anie had the puritie of doctrine and that Luther should receaue it from them and not they from Luther Considering sayth he it is manifest to the whole Christian world that before Luthers time al churches were ouerwhelmed with more then Cimmerian darknes and that Luther was diuinely raysed vp to discouer the same and to restore the light of true doctrine In so much as (14) Epist ad Argentinenses in Praef. in corp doctrinae Luther sayth of himself we dare glorie that Christ was first made knowne by vs. And he tearmeth (15) In Deutronom in pref fol. 2. his doctrine resurgens vel potius oriens Euangelium the Ghospel rising agayne or rather first beginning A truth so clear that (16) De fraetruÌ„ Orthodox Eccl. pa. 264. Camerarius auouching Wicliffe to haue been holpen or instructed by the waldenses and Husse by Wiccliffe speaking yet of Luther affirmeth to the contrarie that Luther receiued his doctrine neither from Husse or Wiccliffe but was instructed of himself as he declareth of himself in his writings In whâ—ch respect also sayth M. Wotton Luther might truly say that he was the first which had in these times published Christ especially in the chief poynt of the Ghospel which is (17) In his Trial of the Romish Clerg Title pa. 392. Iustification by faith in Christ and in this respect it is an honour to Luther to haue been a Sonne without a Father a Disciple without a Maister Agreably wherunto also sayth M. (18) Act Mon. pa. 770. Fox Luther pluckt downe the fondation of Papistrie by opening one veine long hid before the touchstone of al truth and the only principal origen of our saluation which is our free Iustification by Faith only yea Luther is so confessedly the first Authour or Beginner of Protestancie that one of his owne Brood writeth that (19) Prognostica finis mundi The Spirit which telleth things to come worketh not but in time of the Ghospel which Luther as it is confessed towards the end of the world did first bring-in And againe (20) Ibid. pa. 13. The seduction of false Prophets is not manifest but vnder the Ghospel which before Luther as we sayd neuer went since the Primitiue time of the Apostles Some Protestants (21) In his Articles Art 19. p. 130. Doue in his Recusancie pa. 32. sayth D. Couel make Luther and Caluin Authours of the Religion among vs. By al which it appeareth that Luther was borne and bred a Catholick and that at the same time the Religion knowne and practised ouer the Christian world was the present Roman from which Luther then reuolting confesseth himself to be the sole and only man who first preached the Protestant Ghospel and so is confessed by other Protestants to be the first Authour of their Religion to be their first Apostle and to be a Sonne without a Father a Disciple without a Maister At the same time of Luther raigned here in England King Henrie the Eight in whose time our Roman Religion was so vniuersal that D. Willet confesseth
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
the longest Continuance and greatest Antiquitie is a Popish Argument And the Doctrine of the Pope or Church of Rome was so timely working as that it was in being euen in the Apostles dayes For our Conclusion then we haue it here confessed that euer since the time of Constantin and Pope Siluester which contayneth some 1300 yeares al Popes and the Church of Rome haue been so agreable in Doctrine and Faith with our Present Pope and Church that therefore they are al censured for Antichrists Rome for Babylon the imagined Protestant Church during the same time not hauing anie one visible member in the world And not only this but that euen our first Christian Emperours are reproued by Protestants in regard of their very Religion and their honouring and defending of the foresayd Popes And as for the Roman Churches continuance from Christs time vntil the Raygne of Constantin it is plentifully acknowledged that as she was founded by the Apostles so she continued in the doctrine of the Apostles euen vntil the verie times of S. Augustin who flourished almost 100. yeares after Constantin in so much as during al the sayd time the verie Succession of Roman Bishops is granted by Protestants to haue been a good proof of the true Faith And wheras S. Austins Rule of making al such Doctrine truly Apostolical as hath no knowne beginning since the Apostles is approued and applauded by the learnedst Protestants yet themselues likewise confesse that the allowance of this Rule is the opening of a window to bring in al Poperie so truly Apostolical is the Doctrine of Papists Adde lastly that the Antiquitie of our present Papistrie is confessedly no lesse gray-headed then the times of S. Paul and the other Apostles and the continuance therof euer since such as that perusing Councels Fathers and Stories from the Apostles we stil find the print of the Popes feet Now my kindest Aduocats in this so important a Plea are no other then Caluin Suinglius Zanchius Danaeus Beza Winckelmanus Sebastianus Francus Rhegius Brocard Brightman Leigh Napper Parkins Whitaker Powel Fulk Raynolds Ridley Iewel Bunnie Carthwright Parker Field Whitguift Fotherbie Willet Midleton and Morton al of them Protestant Writers and men much renowned by their other Brethren A FVRTHER PROOF OF THE PRESENT ROMAN Religions Continuance from the Apostles times to these dayes is taken from the Christian belief of the Indians Armenians Grecians Brittans al of them Conuerted in the dayes of the Apostles CHAPTER VI. IT is recorded by sundrie Historiographers and acknowledged for most true by the learnedst Protestants that manie Heathen Nations were conuerted by the Apostles themselues to the Faith of Christ whereof peculiar instance is giuen of India Armenia Graecia Britanie c. The Conuersion of India is confessed by (1) Cent. 1. p. 37. Osiander and (2) Comment de Regno Christi p. 45. Nicolaus Phillippi affirmeth S. Thomas to haue been their first Apostle Chemnitius (3) Exam. part 2. p. 7. teacheth that S. Bartholomew preached the Ghospel to the Armenians And as for the Conuersion of Greece it clearly appeareth by Saint Pauls Epistles to sundrie of that Nation as to the Corinthians Ephesians Thessalonians and by the Apocalypse chap. 1. vers 11. Now as concerning the first Conuersion of Britanie it was so vndoubtedly Apostolick as that (4) Britannia c. p. 40. M. Cambden auoucheth that It is certayne that the Brittans receiued the Christian Religion in the verie infancie of the Church In proof wherof he there alleageth sundrie ancient Authorities (5) Ibid. p. 157. And See M. Hal in his Apologie against the Brovvnists p. 58. Further also teaching that in Britannie flourished the Monasterie of Glassenburie which taketh its ancient beginning from Ioseph of Arimathia c. for this the ancientest Monuments of this Monasterie do testify c. Neither is there cause why we should doubt thereof In like sort sayth (6) Description of Britanie annexed vnto Holinshead c. v. 1. p. 23. M. Harison That Ioseph preached here in England in the Apostles times his Sepulchre yet in Glassenburie and Epitaph affixed thereto is proof sufficient (7) Remedie against Schisme p. 24. M. Henoch Clapham is so confident of the Britans conuersion in the Apostles times as that he auoucheth that our Schismatikes may aswel ask me what assurance I haue there was a King Henrie as demand what assurance I haue of the other (8) Against Rhem. Test in 2. Cor. 12. fol. 316. D. Fulk thefore calleth them The Catholick Brittans with whom Christian Religion had continued in succession since the Apostles times This then supposed that al the former Countries were conuerted to Christianitie by Christ his Apostles and disciples themselues The next point to be examined is whether the sayd Faith and Religion which as then they learned receaued and beleeued and which for sundrie succeding Ages they practised and professed is more agreable to the present Roman or Protestant Faith And first as concerning the Indians (9) Comment de Regno Christi l. 1. p. 45. 46. D. Philippus Nicolai relateth that India in sundrie places is inhabited by them in great number who receiued the doctrine of the Ghospel from S. Thomas the Apostle c. vpon the seauenth day according to our custome they meete in the Churches that they may be present at the Sacrifices heare Sermons they vse in their Sacrifices wine made of dryed Grapes giuing bread they not only giue the bodie of Christ but also by drinking of the consecrated Chalice they giue his bloud hauing before made confession of their sinnes c. At the entrance of the church like vnto the Papists they are sprinkled with holie water with the same rite and the same religion they burie the dead c. praying vnto Christ for their eternal Saluation c. The Priests are so shauen vpon the head that they haue vpon the crowne the Image of the Crosse Amongst them there are Societies of Monks and companies of Sacred Virgins shut vp in seueral houses Chastitie is kept by al them with a great desire of honestie abstinence and religion c. They strictly obserue the fasts of Aduent and Lent c. And In the honour of S. Thomas they keep a Festiual day Yea he further writeth (10) Ibid. p. 64. of the remote Cataians of India that they haue their chappels in which for the safetie of their Marchants trauayling in strang countries Sacrifice is offred with Popish ceremonies and Masses Now by this testimonie of so learned a Protestant it appeareth that the Indian Christians first conuerted by S. Thomas retayne yet and practise these Catholick poynts of Faith The real presence of Christs Bodie and Bloud in the Eucharist Confession of sinnes before Receiuing Sprinkling with holie water prayer for the dead Shauing Priestes Crownes The Image of the Crosse Companies of Monks and Nunnes their Chastitie and abstinence The Feasts of Aduent and Lent The
of Scriptures from him therfore is the true interpretation to be sought and seing he can not be contrarie to himself who ruled the Primitiue Church and gouerned it by Bishops it is not agreable to truth now to cast them off D. Iewel acknowledgeth in general that (17) Def. of the Apologie p. 35. The Primitiue Church which was vnder the Apostles and Martyrs hath euermore been accounted the purest of al others without exception D. White testifieth that (18) way to the Church Ep. Dedic nu 8 The Primitiue Church and al the Doctours therof would neuer yeald I wil not say in an opinion but not so much as in a forme of speach or in the change of a letter sounding against the Orthodoxal Faith wherof he further giueth sundrie pertinent examples concluding that So religious were they that had Religion that they would not exchange a letter or a Syllable of the Faith wherwith our Sauiour had put them in trust And in another place he auoucheth that (19) Ibid. p. 385. In the first six hundred yeares there was no substantial or fundamental innouation receiued into the Church So plentifully are the deseruedst prayses of the Primitiue Church during the first six hundred yeares freely giuen and set forth by our greatest Protestants thus much acknowledging and admiring the puritie of her Doctrine and appealing to her Tribunal for the Determination of their doubts And I can not but here admire the potent force violence of truth which racketh from her deadliest Enemies the true Confession thereof For what Church during those primitiue and purest times was euen in the iudgement of Protestants so faithful so chast so constant in soundnes of Faith and sinceritie of manners as the Catholick Roman Church What Bishops euer so renowned either for feeding of their flocks or for patient suffring of so manie and so cruel torments yea and death it self as the Popes and Bishops of Rome (20) Ep. Ded. of F. Persons in his Ansvv to him Doth not Sir Ed. Cooke himself say We do not deny but that Rome was the Mother Church and had thirtie two Virginal Martyrs of her Popes arow What Doctours what Fathers what Pastours more duly honoured by al Posteritie then such as were strictly linked in Faith and Communion with the then Roman Church D. Whitaker being to answer D. Sanders his truest assertion that the Roman Church was not changed during the first six hundred yeares after Christ through clearest euidence of truth acknowledgeth the same saying (21) l. De Antichrist p. 35. c. During al that time the Church was pure and flourishing and inuiolably taught and defended the Faith deliuered from the Apostles D. Iewel confesseth that (22) Reply to Harding p. 246. Aswel S. Austin as also other godlie Fathers rightly yealded Reuerence to the Sea of Rome c. for the puritie of Religion which was there preserued along time without spot And that The Godlie Fathers of those gray-headed times sought to the Church of Rome which then for puritie in Religion and constancie in the same was most famous aboue al others Sundrie other such like testimonies duely dignifying the ancient Roman Church I willingly pretermit hauing treated elsewhere of the same subiect more at large But who likewise more peremptorily pretend the truest harmonie between their Doctrine and the Doctrine of the ancient Fathers as also the iust defence and patronage of their due credit and esteeme then our Moderne Protestants For to omit D. Iewels former complaint that if Protestants be deceaued it was Gregorie Austin Hierom Chrysostom c. that deceaued them not anie one Sentence in anie one Father or Councel of the first six hundred yeares making in his opinion against Protestancie D. Sutcliffe confidently auoucheth that (23) Examination of Kellisons Suruey p. 17. The Fathers in al poynts of Faith are for vs sayth he and not for the Pope D. Willet maketh his solemne Protestation (24) Antilog p. 263. I take God to witnes before whom I must render accompt c. that the same Faith and Religion which I defend is taught and confirmed in the more Substantial Points by those Histories Councels and Fathers that liued within fiue or six hundred yeares after Christ. And againe (25) Ib. p. 264. It is most notoriously euident that for the grossest poynts of Poperie as Transubstantiation Sacrifice of the Masse Worshipping of Images Iustification by workes the Supremacie of the Pope Prohibition of Mariage and such other they to wit the Papists haue no shew at al of anie euidence from the Fathers within fiue hundred yeares after Christ. Pierre de Moulin a French Protestāt is so vndertaking herein that (26) Defenc. against Coefteau p. 139. In this Challenge sayth he I wil lay downe my Ministers cloake readie to be frocked in a Monks Cowle if I shal find a man that wil satisfy me in this point Melancthon sayth (27) Ep. ad Cratonem for the setling of our minds I think the consent of Antiquitie to be of great force c. The best Maisters and guides to vs may be Ireneus Tertullian Augustin who left to Posteritie manie things of this kind And (28) Epist. ad Frider. Miconium As I willingly aduise with such writers liuing as haue some vse of Spiritual things So I think these Ancients whose writings are approued are likewise to be consulted For I think the Church generally beleeued that which they haue writen And it is not secure to depart from the common opinion of the old Church Yea others tearme it in some of their Brethren Paradoxical to disclayme and dissent from the ancient Fathers wherof one sayth (29) The Authour of a Brief Answ to certaine obiect ag the Descension of christ into Hel. p 1. where you say we must build our Faith on the Word of Faith tying vs to Scripture only you giue iust occasion to think that you neither haue the ancient Fathers of Christs Church nor their Sonnes succeding them agreeing with you in this point which implyeth a defence of some strange Paradox D. Bancroft doubteth not to preferre the ancient Fathers before the learnedst Protestants (30) Suruey p. 378. p. 64. For M. Caluin and M. Beza I do think of them sayth he as their writings deserue but yet I think better of the ancient Fathers I must confesse it Yea he purposely vndertaketh their iust defence against the Puritans for where S. Austin sayd to Iulian the Pelagian (31) Contra Iulian. l. 2. c. 10 Truly I haue what to do I haue whither to fly for I may prouoke from these Pelagian darknes to these so cleare Catholick Lights of the Fathers which I now do But tel me what wilt thou do whither wilt thou fly I from the Pelagians to these thou from these to whom c. But thou darest cal them blind And hath time so confounded lowest things with highest Are darknes called light and light darknes
of the Old Testament now in question And that the foresayd Epistles of S. Peter S. Iames S. Iohn S. Iude and the Apocalyps were doubted of by some Fathers of the Primitiue Church and not generally receaued by al it is further confessed by the Deanes of Paules and Windsor who in the Towers Disputation had with that Ornament of our Nation and most victorious Martyr Edmund Campian do thus report of themselues (40) The first Dayâ—s Conf. D. 1. For proofe hereof we alleadged the testimonie of Hierom in Catal. where he thus writeth The Epistle of Iames is sayd to be published by some other vnder his name and of the 2. of Peter he sayth that it is denyed of manie to be his we also alledged Eusebius writing thus Those Bookes that be gaynsaid though they be knowne to manie be these the Epistle attributed to Iames the Epistle of Iude the latter of Peter the 2. and 3. of Iohn And D. Walker in the same Disputation affirmeth 41) 4. Dayes Confâ—r fâ—l 2. 6. that S. Hierom saith concerning that Epistle which is written to the Hebrewes manie haue doubted of it And also concerning the 2. of Peter he sayth it was doubted of by manie and so with some were the two last Epistles of Iohn c. Now if the Bookes of Machabees Tobie c. be not Canonical because as Protestants before obiected they were reiected or doubted by some ancient Writers then by the same reason Protestants must likewise reiect the Epistle to the Hebrewâ—s the Epistles of S Peter S. Iames S. Iude S. Iohn and the Apocalyps because these also were no lesse doubted reiected by sundrie ancient Writers Wherefore the weaknes and ensuing absurditie of this obiection being thus discouered we are to obserue that the Canonical Scriptures are to vs at this day discerned and made knowne not by that which some ancient Writers omit deny or doubt of but by that which most of the Fathers constantly affirme and chiefly by that which is iudged and decreed by the Catholick Church lawfully assembled in General Councel Thirdly some obiect that there are in the foresayd Bookes diuers repugnances or Contradictions and consequently that they are not inspired by the holie-Ghost But to omit that in those Scriptures which are beleeued by al to be Canonical there are manie hidden difficulties and seeming (42) See Mat. 10.10 Mar. 6.8 1. Reg. 8.9 2. Par. 5.10 Hebr. 9.4 Act. 9.7 Act 22.9 Math. 26.34 Marc 14.68 Mar. 15.25 Io. 19.14 Luc. 3.35.36 Gen. 11.12 And see Iewel Def. c. p. 361. repugnances which yet notwithstaÌ„ding we are bound to acknowledge the sayd Scriptures to be true and sacred I wil for breuitie only alledge what other Protestants think and answer themselues to the foresayd pretended Contradictions in the Bookes of Machabee Tobie c. D. Couel (43) Answ to Burges p. 85. writeth We could without violence haue afforded them the Reconcilement of other Scriptures and vndoubtedly haue proued them to be most true Yea he particularly answereth certaine of the pretended repugnances In like sort Conradus Pelican (45) Ep. Dedic Professour at Tigure writing his Commentarie vpon the foresayd Bookes sayth I easily yeelded c. especially seing those Bookes were alwayes accompted so Ecclesiastical and Biblical that euen from the Apostles times they were read in the Catholick Church with much reuerence although they were not produced in authoritie against the Iewes as Canonical who receiued not these into their Sacred Canon wheras they do not only not contradict in anie thing the writings of the Law and the Prophets (44) Ib. p. 87 88. 89. 90. but also c. for the most part they cleerly carry the right style of the holie-Ghost certain knots or difficulties intermingled which are sound more easie to be loosed then some haue thought c. Wherupon they were euer reuerenced and read by holie men yea the Sayings therof are found to be alledged by the Apostles Agreably hereto M. Hutton (46) 2. Parte of the Answ p. 238. 239. at large answereth and cleereth the common obiection against Iudith and the like in behalf of Ecclesiasticus (47) Ibid. p. 247. and (48) Ibid. p. 246. And see Bucers scripta Anglic p. 713. Daniel So weake and impertinent are the Contradictions pretended by Protestants against the foresayd Bookes Now from the premisses that by the CoÌ„fessions of our Aduersaries we may collect that the foresayd Bookes of Scripture were only not approued for truly Canonical by S. Austin Innocentius Gelasius and al the Fathers and Bishops of the 3. Carthage Councel but also were approued as partes of the Old Testament by the Apostles and for such alledged by them and so from the Apostles times were read in the Catholick Church with much reuerence Witnesses wherof are the Protestant Writers Hiperius Lubbertus Zanchius Hospiman Trelcatius Hoe Scelico Brentius Bibliander Lascicius Pelican Raynolds Parker Field Couel Bancroft Hutton Parkes D. Bilson al of them affording their helping hands in maintayning and defending the foresayd Bookes by true Antiquitie It is acknowledged by Protestants that the Fathers of the Primitiue Church beleeued and taught our now Catholick Doctrine concerning Traditions CHAPTER VI. THE Catholick Doctrine concerning (1) Bellarm. de Verb. Dei non Scripto l. 4 c 3. Traditions is that the sacred Scriptures or written Word of God do not expresly containe al poynts or matters concerning Faith and manners And therfore besides the same is necessarily required the not written Word of God that is Diuine and Apostolical Traditions To the Contrarie Protestants (2) Luth. in Comment c. 1. ad Gal. Caluin Inst l. 4. c. 8. sec 8 directly teach that al things necessarie to Saluation are set downe in the sacred Scriptures And that we are not bound to beleeue or do anie thing which is not taught and commanded thereby Now what the Primitiue Church beleeued and whether the present Roman or Protestant Church doth Symbolize and agree therewith the Sequele only taken from the free and liberal testimonies of Protestants themselues shal euidently demonstrate And to begin with S. Gregorie D. Morton confesseth that (3) Prot. Appeale l. 4. p 62. He vseth to confirme some things by Tradition S. Augustin also whom D. Field (4) Of the Church l. 3. p. 170. tearmeth Austin the greatest of al the Fathers and worthiest Diuine the Church of God euer had since the Apostles times This indeed most worthie Diuine endeauouring to proue that those who are Baptised by Hereticks should not be rebaptised freely confesseth that (5) De Bapt. cont Don. l. 5. c. 23. The Apostles commanded nothing hereof but that Custome which was opposed herein against Cyprian is to be beleeued to proceed from their Tradition as manie things be which the whole Church holdeth and are therefore wel beleeued to be commanded of the Apostles although they be not written A Saying so euident
Cyprian erroneously maketh necessarie Chemnitius (30) Exam. part 2 p. 58 also reprehendeth S. Cyprian for saying of Baptisme and Confirmation Then they may be clearly sanctifyed and become the sonnes of God if they be borne of both Sacraments 31) Against Symb p. 133. M. Parker reproueth (32) Ep. ad Iubaianum S. Cyprian for tearming The Oyle Signaculum Dominicum our Lords Seale And Chemnitius (33) Exam. part 2 p. 58. 64. 65. chargeth not only S. Cyprian but also the Laodicen Councel Melchiades Cornelius and Tertulian for the Sacrament of Confirmation For which also Danaeus (34) Resp ad Tom 2. Bell. p. 451. 452. reciteth and reiecteth sundrie of the ancient Fathers Concerning holie Orders to omit that already it is confessed here that S. Cyprian Tertulian and S. Denis did teach them to be truly a Sacrament numbring them amongst the rest the verie Minores Ordines inferiour Orders of Deacons Subdeacons Readers Exorcists Acolytes are so plainly taught in the Primitiue Church that D. Field maketh (35) Of the Church l. 5. p. 121 OsiaÌ„d cent 1. p. 131. no question but these Minour Orders were verie ancient alledging in proof therof the testimonies of Cyprian Cornelius and Ignatius And for the same the 36) Cent. 4. col 873. p. 874. Centurists alledge the Fathers of the Fourth Age. (37) Tom. 6. Wittemb fol. 53. But Luther confesseth that S. Denis S. Pauls Scholler affirmeth that there are in the Church Bishops Deacons Subdeacons Lectours Exorcistes c. Lastly as touching Extreame vnction Innocentius is reproued by (38) PageaÌ„t of Popes fol. 26. Szeged in Speculo Pontif. p 33. M. Bale Szegedine for that he affirmed Anoyling of the Sick to be a Sacrament Wel then the Poynts here confessedly taught by the Fathers of the Primitiue Church are that the Sacraments do not only signify but truly conferre Grace Iustification and Remission of sinnes That Infants dying vnbaptised can not be saued That in case of necessitie Lay-persons may baptize and that the Sacraments are seauen in number Now the Fathers produced and reproued by Protestants for these Poynts are S. Austin Innocentius Cyprian Origen Tertulian Iustin Clement Vrban the Councel of Laodicea Melchiades Cornelius Ignatius S. Denis The Protestants charging the foresayd Fathers are Luther Caluin Musculus the Mâ—gdeburgians Zuinglius Sarcerius Bucer Bullinger Scultetus Rhegius Chemnitius Danaeus Osiander Whitaker Carthwright Humfrey Parker Field Bale So euident it is that the Primitiue and our now Roman Church do most truly agree in the Doctrine number of the holie Sacraments It is Confessed by Protestants that the Fathers of the Primitiue Church beleeued and taught the Real Presence of Christs true Bodie and Bloud in the Eucharist As also our further Catholick Doctrines of Transubstantiation Adoration Reseruation and the like CHAPTER VIII IT is the (1) Conc. Trid s ss 1â— c. 1. 4. certaine and general Decree of the Catholick Church that in the Blessed Sacrament of the Eucharist after the Consecration of bread and wine our Lord IESVS CHRIST God and man is truly really and substantially contayned vnder the formes of those sensible creatures And that the whole Substance of bread is conuerted into the Substance of Christs Bodie and the whole substance of wine into the substance of his Bloud which Conuersion is fitly called Transubstantiation Protestants herein being much diuided amongst themselues The (2) Luth. l. de Captiuit Babyl c. de Euchar. Chemn l. duabus Christi naturis Lutherans teach the Real Presence no lesse plainly then Catholicks only with this difference that they think withal the bread and wine to remayne after Consecration with the Bodie and Bloud which alteration is called Consubstantiation (3) Zuingl l De vera falsa Relig. Zuinglians are of opinion that Eucharist is only a signe figure or remembrance of Christs Bodie no wayes truly contayning the same Caluinists (4) Cvlu l. de Coena Domini Beza de Caena Domini seem in shew more liberal admitting the Bodie of Christ to be truly and really in the Sacrament and that the Sacrament is not only a Signe or figure or that thereby is only giuen to vs the fruits merits of Christs Bodie but euen the Bodie itself yet with this qualification that the same is not receiued by the bodilie mouth of the CoÌ„municant but only by his Faith Neither that the bread wine cease to be or are conuerted into the Bodie and Bloud of Christ but that when the bread and wine are receaued with the bodily mouth at the same time the bodie bloud of Christ are receaued spiritually mystically and by Faith Now in one thing herein I wil accord with D. Morton that (5) Prot. Appeal l. 2. p. 105. This question of Transubstantiation being of so great consequence that if it be defensible Protestants must stand chargeable of Heresie but it may be confuted the Romanists must necessarily be condemned of Idolatrie That therfore we both think it our bounden dutie to consult more exactly with the Senat of Antiquitie which I wil now only performe from the free grants confessions of D. Morton's owne Brethren And so to begin with S. Gregorie D. Humfrey (6) Iesuit parr 2. rat 5 p. 627. speaking of him and S. Augustin demandeth what Gregorie and Augustin brought into the English Church To which himself answereth that They brought with manie other Catholick poynts by him there recited Transubstantiation To arise to S. Chrysostome the Centurists (7) Cent. 5. col 517. confesse that he seemeth to teach Transubstantiation And Musculus (8) Loc. com p 336. reciteth and reproueth a Saying of S. Chrysostom's for the Real presence The Centurists (9) Cent. 4. c 10 col 985 295. likewise affirme that Eusebius Emissenus did speak vnprofitably of Transubstantiation And 10) Antony de Adamo in his Anatomy of the Masse f. 222 And see Cent 4. c. 4. col 295. Oecolamp lib. Epist p. 756. VadiaÌ„ de Euchar. Aphor. l. 5. p. 150 151 many Protestant Writers do greatly reproue the Bookes of Sacraments truly ascribed to S. Ambrose for affirming the opinion of Christs bodilie Presence in the Sacrament Insomuch that the Centurists (11) Cent 4. c. 4. col 295 charge S. Ambrose for not writing wel of Transubstantiation and Application for the dead In this respect also Peter Martyr (12) In de fens obiect Gardin p 4. p. 124. professeth to dislike the iudgement of S. Cyril And (13) In his Epistles annexed to his Common Places ep to Beza p. 106. p. 98 further annexeth I wil not so easily subscribe to Cyril who affirmeth such a Communion as thereby euen the Substance of the Flesh and Bloud of Christ first is ioyned to the blessing for so he calleth the holie bread c. Insomuch as in his second Alphabetical Table at the word Heresie is set downe Heresie of Cyril touching our Communion
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
Ireneus and are repugnant to the Scriptures In like sort Osiander 22) Cent. 2. p. 5. 6. And see the Centurists Cent. 2. col 207. reproueth Iustin saying Iustine extolled too much the libertie of mans Wil in obseruing the Commandments of God And it is granted 23) Cent. 2. c. 4. col 59. And see Caluin Inst l. 2 c. 2 §. 4. that Clemens euerie where defendeth Freewil so that it may appeare say they that not only al the Doctours of that Age were in such darknes but also that the same after increased in the later Doctours D. Abbots 24) In defence of the Reformed Catholick part 1. p. 114. speaking of the booke of Hermes entituled Pastor and some others forged according to his opinion in the Apostles times sayth The poyson which Satan had conueyed into such counterfaite books was receiued as wholesome food and sundrie errours and superstitious fancies of vowed Virginitie and Prayer for the dead of Freewil of Inuocation of Saincts of Antichrist and the Assumption of Marie and such like by litle and litle got footing in the Church And here was indeed sayth Abbot the true beginning of manie doctrines of Poperie c. The Centurists 25) Cent. 2. c. 4. 4 coâ— 58. speaking of the times next after the Apostles doe acknowledge That almost no poynt of Doctrine began so soon to be obscured as this of Freewil Yea it is confessed 26) So say the Puritanes cyted in D. Bancrostes Sermon p. 23. that the Protestants know that euer since the Apostles time in a manner it flourished euerie where vntil Martin Luther took the sword in hand against it A true so euident that D. Humfrey 27) Iesuit part 2. p. 530. thinketh It may not be denyed but that Ireneus Clemens and others quos vocant Apostolicos whom they cal Apostolical in respect of the time in which they liued haue in their writings the opinions of Freewil c. Yea sayth M. Caluin 28) Instit l. 2. c. 2. § 9. Al Ecclesiastical Writers excepting Augustin haue written so ambiguously and differently in this matter of Freewil that nothing certain can be gathered from their wrytings And they were ouer ful in extolling Freewil Lastly D. Whiteguift 29) In his Defence against the Reply of Carthwright p. 472. 473. discoursing of Doctrine taught in anie Age since the Apostles time affirmeth without anie other exception of Age or Father that to vse his words almost 30) Ibid. p. 473. And see the lyke in Whitak de Eccl. Con. Bellar. Controu 2. p. 299. al the Bishops and learned Writers of the Greek Church and Latin also for the most part were spotted with doctrines of Freewil of Merit of Inuocation of Saincts and such like And the same also almost in the same words is confessed by D. Couel saying 30) In his Exam. c. 9. p. 120. Diuers both of the Greek and Latin Church were spotted with errours about Freewil Merits Inuocation of Saincts c. Yea the ancient Iewes did so firmely beleeue our Doctrine of Freewil that to omit the 31) c. 15. 12. 15. 16. 17. cleerest words of Ecclesiasticus which D. Whitakers had no other wayes 32) Resp ad Camp Rat. 1. p. 15. to euade but by denying the sayd booke to be Canonical Scripture D. Fulk tearmeth 33) Defence of the Eng. Transl p. 320. The Iewish Rabbins Patrons of Freewil which D. Morton 34) Prot. Appeal l. 2. p. 371. iustifyeth and further sayth 35) Ibid. p. 370. What if it be confessed that some Rabbins maintayned the libertie of mans Wil as Rabbi Moses did Yea M. Hal chargeth the Pharisees 36) Pharisaisme p. 50. with Freewil and Merit which is more then either Christ or his Apostles did who yet in other respects spared not to discouer their true Errours Wel then our Catholick Doctrine of Freewil is the Primitiue Doctrine taught by S. Gregorie Hierome Epiphanius Nazianzene Basil the Councel of Nice Chrysostome Athanasius Lactantius Cyprian Origen Tertulian Theophilus Iustine Athenagoras Tatianus Clemens Alexand. Ireneus Hermes and by al the Fathers since the Apostles vntil Luthers time Our strongest witnesses herof are the Protestant Writers The Centurists Beza Osiander Hamelmannus Schultetus Calum Humfrey Abbot Hal Morton Whiteguift Fulk and Whitaker Jt is graunted by Protestants that the Fathers of the Primitiue Church taught not only Faith but likewise Good works truly to iustify And that the sayd works are meritorious of Grace and Glorie CHAP. XXI COncerning Good-works It is the general (1) Se Bellarmin De Iustificatione l. 1. 4. 5. and receiued doctrine of the Roman Church First that the works of the iust are truly good and not of their owne nature sinne Secondly that not only Faith but likewise good works doe truly iustifie a man obtaine remission of sinnes Thirdly that the same good works do truly merit or deserue Grace in this world and glorie in the next Directly 2) Luther in Assert art 31. 32. 36. Caluin Instit l. 3. c. â—◠§ 4. and c. 41. §. 9. c. 19. §. 2. 4. 7. c. 15. § 2. contrarie to al the forsayd poynts concerning Good-works is the ordinarie doctrine of our new Protestants First affirming that the best works of the iust are of their owne natures deadlie sinne Sâ—condly that only Faith doth iustify Thirdly and lastly that works do neither merit Grace nor glorie To come now to the doctrine and Faith of the Primitiue Church The 3) Cenâ— 6. c. 10. col 748. Centurists making a Catalogue of S. Gregories pretended errours amongst the rest number his Errour of good workes and Iustification And 4) Cent. 6. p. 288. Osiander much reproueth him for that he attributeth ouer much to good works S. Augustin is reiected by 5) In Confess Wittemb Brentius for that the taught Affiance in mans merits towards remission of Sinnes The 6) Harmony of Confess in English sec 16. p. 509. Diuines of Wittemberg affirme that These reasons which Augustin bringeth for his opinion of Purgatorie doe seem to leane to this foundation That we obtaine remission of our sinnes and life not only for Christ his sake through Faith but also for the merits of our works And for the same doctrine of Merit of works he is further reprehended by 7) Cent. 4. p. 520. Osiander the 8) Cent. 5. col 507. 1133. Centurists 9) Instit l. 3. c. 11. § 15. Caluin 10) l. 1. Ep. p. 290 in Consil Theol. p. 240. And see Colloq Altemberg fol. 307. Field of the Church l. 3. c. 42 p. 170. Melancthon and D. Field So likewise the 11) Cent. 5. col 1178. Centurie-writers speaking of S. Chrysostom affirme that Chrysostom handleth impurely the doctrine of Iustification and attributeth merit to works They likewise say of Prosper 12) Cent. 5. c. 10. col 1363. that he retayned not a few freckles of his Age Such an
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
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
al faith Into such miserable streights manifest coÌ„tradictions are the learnedst Protestants driuen through want of their Churches continuance and vniuersalitie Yea vpon the self same ground of the Protestant Churches not fulfilling the predictions of the Churches continuance (35) In his Preface of the great Latine Bible dedicated to K. Edward the Sixt. Castalio bursteth out into these words Verily we must confesse either that those things shal be performed hereafter or haue been already or that God is to be accused of lying If any man answer that they haue been performed I wil demand of him when If he say in the Apostles time I wil demand how it chanceth that neither then the knowledge of God was altogeather perfect and often in so â—bort space vanished away which was promised to be eternal and more abundant then the flouds of the Sea And agayne The more I do peruse the Scriptures the lesse do I find the same performed howsoeuer you vnderstand the sayd Prophecies But (36) Apcalypsis insignium aliquot Haerâ—siarcharum fol. 4. nu 8. Dauid George a Protestant at Basile proceeded much further vpon the self same cause as is recorded by one of his brethren who introduceth him disputing thus If the doctrine of Christ and his Apostles had been most true and most powerful to Saluation the Church by their Doctrine they had framed and confirmed should not haue been torne asunder for against the Church the Gates of Hel Christ himself witnessing can not preuayle But now it is euident that the building of Christ and his Apostles is vtterly ouerthrowne by Antichrist as is abundantly seen in the Papacye From whence he necessarily concludeth the Doctrine of the Apostles to haue been torne and discontinued c. To the same effect it is reported in his Historie (37) Historia Georgij Dauidis published by the Diuines of Basile that he thus disputed If the Doctrine of Christ and his Apostles had been true and perfect the Church which they planted c. should haue continued c. But now it is manifest that Antichrist hath subuerted the Doctrine of the Apostles and the Church by them begun as is euident in the Papacie therefore the Doctrine of the Apostles was false and imperfect Not much lesse dangerously writeth (38) In praef suorum Dialogorum Bernardine Ockin When I did consider how Christ by his power wisdome and goodnes had founded and established his Church washed it with his bloud and enriched it with his Spirit And againe discerned how the same was vtterly ouer-throwne I could not but wonder and being desirous to know the cause I found there had been Popes So playne it is that the Church of Protestants which themselues suppose to be the Church of Christ directly contrarie to the forsayd Scriptures hath not continued but hath been vtterly ouerthrowne A truth so certaine and plaine that therfore Christ his Apostles and Doctrine are al of them accused of lying through want of accomplishment of the forsayd Prophecies in the Protestant Churches continuance and vniuersalitie And heer I can not but admire the follie and impudencie of D. White (39) The way to the Church p. 85. who directly contrarie to his other brethrens coÌ„fessions to al Histories writeth thus audaciously We confesse the Church neuer ceaseth to be but continueth alwayes without Interruption to the worlds end and against al Papists we make it good that this verie Faith we now professe hath successiuely continued in al Ages since Christ and was neuer interrupted so much as one yeare moneth or day and to confesse the contrarie were sufficient to proue vs no part of the Church of God c. And yet the Contrarie is plainly confessed by D. Whitaker before affirming the mysterie of Iniquitie to haue possessed the whole Church by Cannerus confessing Apostacie to haue auerted the whole bodie of the Church from Christ by M. Paâ—kins confessing for manie hundred yeares an vniuersal Apostacie by D. Willet defending that the Church in which the Word is truly preached and Sacraments administred hath not alwayes been by Castalio confessing that the Prophecies of the Churches Continuance he cannot find performed in the Protestant Church by Dauid George confessing that the Protestant Church hath been vtterly ouerthrowne not continued and by Bernardine Ockin teaching the very same So cleer it is that the Church of Protestants is not the Church of Christ which according to the Shriptures is euer to continue euen from Christs time vnto the end of the world But now to examine whether in our Roman Catholick Church the forsayd Scriptures are truly verifyed by her perpetual Continuance euen from Christs time to these our dayes I hold it superfluous seing I haue proued the same at large heretofore through euery Centurie or Age and that by no weaker proofes then the plainest acknowledgements of manie and the learnedst Protestants as namely (40) See before l. 1. c. 2. for these last 1000. yeares by M. Parkins Powel Wotton Tindal Iohnson Doue Beacon Fulk Downham Whitakers Luther Caluin the Centurists Osiander Hospinian Danaeus and sundrie others And for the like Continuance of our Roman Church for the first 600. yeares (41) See before l. 1. c. 5. by Zanchius Zuinglius Caluin Beza Danaeus Francus Rhegius Broccard Brightman Napper Fulk Powel Leigh Morton Midleton Parkins Bunnie Iewel and manie others Now whereas the Apostles in their Creed do giue to the Church the Surname of Catholick and that for this verie reason according to (42) The Harmonie of Confess p. 307. Clapham in his Soueraigne Remedy p. 23. Protestants themselues because it is vniuersal spread abroad through al parts and quarters of the world and reacheth vnto al times c. This name Catholick is so peculiar and appropriat to the Roman Church and her Professours as that it is applyed only vnto them by their greatest Enemies (43) Act. Mon. p. 613. M. Fâ—x tearmeth our aduersaries Protestants and vs Catholicks (44] l. 7. fol. 96. l. 10. fol 127. Sleydan recordeth that Luther and others differed only in opinion touching the Lords Supper which the Catholicks reioyced at and the rest much lamented And the same name is applyed to vs by M. (45) Reâ—soÌ„s taken out of Gods word p. 5. 23. 24. 73. 74. Willet in his Obedience c. p. 29. Humfrey vita Iuelli p. 202. Iacob D. Willet D. Humfrey and others Yea the sayd name is so dissorting from the Prot. Church so agreable to the Roman that therefore it is hateful and disliked by Protestans Insomuch as Luther translating the Apostles Creed into Dutch thrust out the word Catholick and in steed therof put-in Christian And of the like course obserued by Lutherans (46) Against Rhem. Test in Act. 11. fâ—l 377. D. Fulk himself acknowledgeth and saith It is not to be allowed Yea in the Synod holden at Altemberg betweene the Diuines of the Palsgraue of Rhene and the Duke of
woman (67) Act. Mon. p 1037 to whom saith Fox it is supposed he was maryed yet certaine it is that no shew therof was made in K. Henries time when he carryed her vp and downe in a trunck marying her afterwards in K. Edwards time He was also most treacherous to his Prince for albeit he had been so greatly exalted by K. Henrie and by him appoynted one of the Executours of his Wil yet presently after his death he assented to the breaking thereof And after K. Edwards death endeauoured al he could to the aduancing of Q. Iane and vtter excluding from the Crowne of K. Henries lawful daughter Queene Marie To whose dis-inheriting he first subscribed as also to that rebellious letter which he and his complices sent to Queen Marie and which to his euerlasting infamie and confusion (68) Act. Mon. p. 1299 Fox himself hath recorded And although from his cradle he was a Roman Catholick vntil his being Archbishop which honour he receaued from the Pope taking the vsual oath of fidelitie vnto him Yet in the next yeare after K. Henrie by Parlament procuring himself to be tearmed Head of the Church he also forsook the Pope and forswore himself in that poynt agreing yet as also the King in al other with him and both by words and deeds persecuting Protestants as is euident in the death of Lambert and others written by M. Fox Yea in K. Edwards time as Stow (69) Chron. p. 594. reporteth The French King being deceased c. also the Church of S. Paul in London being hanged with black and a sumptuous Herse set vp in the Quire a Dirge was there song and on the next morrow the Archbishop of Canterburie Cranmer assisted of 8. Bishops al in rich Miters and other their Pontificals did sing a Masse of Requiem c. yet after this he fel to Lutheranisme publishing a Catechisme wherin with Luther he taught the Real Presence which not long after impugning he turned with the Duke of Somerset to Zuinglianisme setting forth another Catechisme against the Real Presence And yet after al this vnder (70) Act. Mon p. 1710 Q. Marie he recanted for hope of life al his Protestantisme both by tongue pen professed the Roman Catholick Faith But perceiuing that he must dye choosing rather to dye in the opinion of vulgar Protestants a Martyr then in the true iudgement both of ProtestaÌ„ts and Catholicks as a Malefactor and Traytour he finally dyed in Zuinglianisme being both condemned for Heresy against God and for Rebellion against his Prince as M. Fox (71) Act. Mon p. 1698 confesseth So infamous was the life and death of the first Protestant Bishop that euer England had and from whom al our English Ecclesiastical frie do deriue their Ordination and other good conditions not vnlike vnto his But to returne from whence we haue digressed al this begging by M. Mason and the rest forenamed of Protestant Orders from the Church of Rome is directly contradicted and loathed by others of their Brethren as thinking the Bishop of Rome to be Antichrist himself and the Roman Church to be the whore of Babylon M. Powel (72) De Antich p. 6. 310. tearmeth our Catholick Orders the Mark of the Beast D. Downham (73) Of Antichrist l. 2. p. 108. spareth not to say I say their Priesthood is Antichristian The Diuines of Geneua (74) Propositions Disputed c. p. 245. affirme that There is in Babylon thereby meaning the Roman Church no holie Order or Ministrie indeed no lawful Calling but a meer vsurpation M. Penrie writing against the Protestant Calling disputeth thus From whence haue they their calling had they it not from those which sit in the Chaire of Antichrist (75) Vpon the 122. Ps fol. D. 8. yea how manie are in al Christendome c. but their ordination haue come from Popish Prelacie within three or foure generations at the most c. Can an vnlawful calling bring forth a lawful though it descend from one to another a hundred or thousand times Therefore vnles they can approue the lawfulnes of their calling vnder some other title then that which they now haue by the Clergie it wil fal out there shal hardly be found a Minister duly called in al the world c. In like sort D. Fulk (76) Answ to a Counterf Cath. p. 50. answereth to vs Catholicks you are highly deceaued if you think we esteeme your offices of Bishops Priests and Deacons anie better then Lay-men and you presume to much to think that we receiue your ordering to be lawful And agayne (77) Retentiue p. 67. with al our hart we defy abhorre detest and spit at your stinking greasie Antichristian Orders c. In like modest sort saith Beza (78) Apud Sarauiam in Defens Tract c. p. 56. Popish Orders are nothing els then the impurest buying and selling of the Roman Stewes And (79) Consideration of the Papistes Reasons p. 71. M. Gabriel Powel auoucheth that The Popish ordination is nothing els but mere prophanation c. there is no true Ecclesiastical Vocation in the Papacie We iudge no otherwise saith D. Whitaker (80) Cont. Dur p 635. of your Priests then of Christs Aduersaries and enemies of his Priesthood (81) Ibid. p. 662. You haue neither lawful Bishops nor Priests nor Deacons And according to D. Sutcliffe 82) Answ to Eyâ—â—pt p. 82 The Pope himself is neither true Bishop nor Priest for he was ordayned Priest but to offer Sacrifice and to say Masse for the quick and the Dead But this Ordination sayth he doth not make a Priest nor had true Priests and Elders euer anie such Ordination Therefore (83 Ib p. 87 And see his Chaâ—leng p. 35 The Romish Church is not the true Church hauing no Bishops nor Priests at al but only in name Now if the Protestant Clergie wil not deriue their Vocation and Ordination from the Church of Rome as the former Protestants do refuse and in reason they cannot supposing their absurd Doctrine of the Pope being Antichrist for what more ridiculous then that Christs Ministers should receaue their spiritual power and Commission from Antichrist Then stil we are to demand from whence the Protestant Clergie hath their Calling and Commission seing according to the former Scriptures the true Churches Past ours must be lawfully called sent and ordayned In these so extreme straytes some Protestants acknowledge and defend their Ordination and calling to be from the Laitie itself as from the temporal Magistrate and their hearers followers (84) His two Letters conâ—erning the Earl of Lauale Eng. fol. c. 3. D. Tilanus teacheth that Farel had his sending of the people sf Geneua who had right had authoritie saith he to institute and depose Ministers And The reformed Churches and their calling partly from God and partly from the people as by lawful instruments M Dilingam (85) p. 78. writing against M. Hil
Apostles withal and the Euangelists themselues euen after their receauing of the Holie-Ghost did write teach and defend seueral errours how can anie Christian build an infaillible sauing Faith vpon the Ghospels or other Apostolical writings How then can they be acerteyned of anie one true sentence of God's Word if the writers and deliuerers therof were not infallibly guided by the Holie-Ghost into al truth and so freed from al errour ignorance misprision or falshood And if some peraduenture except that these so Atheistical and Sacrilegious reproaches imposed vpon the sacred Scriptures and the Blessed Euangelists and Apostles be not the ordinarie opinions or practise of Protestants but peraduenture only of some few either ignorant or not endowed with the spirit the falshood and vanitie of this euasion is most apparent for who of forraine Protestants were euer reputed more learned or more enlightned with the spirit then Luther Caluin Beza Chemnitius Islebius Illiricus with the other Centurie-writers Castalio Zuinglius Musculus Brentius Andreas Friccius Adamus Francisci Bullinger and sundrie such others al of them highly esteemed of by their other Protestant Brethren Or who at home more honoured then Tyndal Iewel Goad Fotherbie Fulk Whitaker c. and yet al of those being indeed the primest men that euer they had do ioyntly conspire in this greatest impietie of censuring controuling correcting or reiecting some one part or other of the forenamed Canonical Scriptures or els of condemning the Euangelists and Apostles of seueral errours infirmities and sliding in matters of faith and Religion Which foule proceeding of so manie and so learned Protestants doth euidently according to D. Fulk's Rule conuince them to be perfect Hereticks For (88) Confut. of Purgatorie p. 214. whosoeuer sayth he denieth the authoritie of the Holy Scriptures thereby bewrayeth himself to be an Heretick Laus Deo B. V. Mariae FINIS A TABLE OF THE BOOKES AND CHAPTERS THE FIRST BOOKE WHERIN IS PROVED BY THE Confession of Protestants that the Catholick Roman Church hath continued Euer most Knowne and Vniuersal euen from Christs verie Time vntil the Date hereof THE antiquitie of the true Church and the force of the Argument drawne from the Authoritie thereof As also of these great necessitie of finding-out this true Church chap. 1. fol. 1. That the present Roman Church and Religion for the last thousand yeares after Christ haue stil continued most Knowne and Vniuersal throughout the Christian world chap. 2. fol. 4. A further confirmation of the vniuersal continuance of our Roman Church Religiō for these last thousand yeares is taken from the Confessed belief and profession of such Persons as liuing within the foresayd time were most Famous and Notorious in one respect or other chap. 3. fol. 8. That the faith of S. Gregorie S. Augustin and whereto England was by them conuerted was our Roman Catholick and not Protestant chap. 4. fol. 10. That the present Roman Church and Religion continued and flourished during the whole time of the Primitiue Church contayning the first six hundred yeares after Christ chap. 5. fol. 20. A further proof of the present Roman Religions Continuance from the Apostles time to these dayes is taken from the Christian belief of the Indians Armenians Grecians and Brittans al of them Conuerted in the dayes of the Apostles chap. 6. fol. 27. THE SECOND BOOKE Wherin is proued through al the chief Articles of Religion and that by the Confessions of Protestants that the same Faith which is now taught by the Roman Church was anciently taught by the Primitiue Church of Christ THat General Councels do truly represent the Church of Christ And of the Credit and Authoritie giuen by Protestants to the sayd Councels chap. 1. fol. 1. That the argument drawne from the Authoritie of the Primitiue Church of Christ and of her Doctours and Pastours is an Argument of force And for such approued by sundrie learned Protestants chap. 2. fol. 3. That the Fathers and Doctours of the Primitiue Church beleeued and taught that S. Peter was ordayned by Christ the Head of the Apostles and of the whole Church and that the Church was founded vpon S. Peter it is Confessed by Protestants themselues chap. 3. fol. 8. It is Confessed by Protestants that the Fathers of the Primitiue Church beleeued taught the Bishop of Rome to succeed S. Peter in the Primacie of the whole Church chap. 4. fol. 11. It is confessed by Protestants that the Primitiue Church of Christ beleeued the Bookes of Tobie Iudith Ester Sapientia Ecclesiasticus and two first of Machabees to be truly Canonical Scripture chap. 5. fol. 25. It is acknowledged by Protestants that the Fathers of the Primitiue Church beleeued taught our now Catholick Doctrine concerning Traditions chap. 6. fol. 30. It is Confessed by Protestants that according to the Fathers of the Primitiue Church the Sacraments do truly conferre Grace and Remission of sinnes And that they are in number seauen chap. 7. fol. 32. It is Confessed by Protestants that the Fathers of the Primitiue Church beleeued and taught the Real Presence of Christs true Bodie and Bloud in the Eucharist As also our further Catholick Doctrines of Transubstantiation Adoration Reseruation and the like chap. 8. fol. 35. Protestants confesse that the Primitiue Church of Christ beleeued taught practised the Sacrifice of the Masse as also that it is a Sacrifice according to the order of Melchisedech and truly Propitiatory for the liuing the dead chap. 9. fol. 41. It is acknowledged by Protestants that the Fathers of the Primitiue Church taught and beleeued the Power of Priests to Remission of Sinnes The necessitie of Auricular Confession The Imposition of Pennance and satisfaction to God thereby As also our Roman Doctrine of Pardons or Indulgences chap. 10. fol. 46. It is granted by Protestants that the Catholick Doctrine of Purgatorie of Prayer and Sacrifice for the dead was beleeued taught and practised by the Fathers of the Primitiue Church chap. 11. fol. 50. It is confessed by Protestants that the. Fathers of the Primitiue Church beleeued and taught our Catholick Doctrine of Christs Descending into Hel. chap. 12. fol. 55. 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. 13. fol. 57. 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. 14. fol. 60. It is acknowledged by Protestants that the Fathers of the Primitiue Church did specially honour reuerence the holie Relicks of Martyrs and other Saints carrying them in Processions and making Pilgrimages vnto them at which also manie Miracles were wrought chap. 15. fol. 63. It is confessed by Protestants that the holie Doctours of the Primitiue Church not only vsed the signe of the Crosse but likewise worshiped the same attributing great efficacie power and vertue thervnto chap.
Truth like a chast matrone though it be slandred yet is so bold and powerful that it feareth not to be tryed by those that are the greatest enemies therof Now this kind of inuincible and vnanswerable argument haue I specially chosen and pursued throughout this Treatise following as wel thereby to take the most speedie surest course for the final deciding of Cōtrouersies as also clearly to preuent the endles shifts euasions and deceipts so generally and so cunningly practised by al kind of Sectaries For who would not thinke but that anie man of iudgement and learning diligently perusing the large and learned Works but only of Cardinal Bellarmine and Iodocus Coccius men so studious payneful and sincere in describing the pedigree of the Church of Christ but that he would easily see iudge and confesse the ancient primitiue Church Faith and Religion the most approued General Councels and learnedst Doctours the most authentical Records Histories and Monuments of those purest times al of them to testifye to depose and confirme the self-same Truth Faith and Religion which the present Roman Church at this day beleeueth practiseth and professeth And yet what a world of tricks fallacies and inuentions hath the Enemie suggested to our moderne Hereticks for the blemishing and obscuring of that clearest glasse of the Primitiue Church wherin our present Roman is so liuely represented Who would thinke it equal to oppose a dark and casual saying of S. Austin for example against his knowne practise and laboured proof to the contrarie And who would not blush to oppose S. Austin to his fowlest disgrace as contrarie to himself What more desperate course can be taken then to censure his most certain writings for counterfet because they contradict and confute their impious Nouelties What greater schisme can be raised against the Church then to pretend her chiefest Bishops Doctours and Pastours in the chiefest articles of Faith to be at mutual and deadlie warres amongst themselues What more audacious temeritie and base ingratitude can Malice itself offer to those our so noble Progenitours then to alter and corrupt their learnedst writings which as clearest euidences for the Catholick Faith they bequeathed to Posteritie And yet these and manie more then these are the ordinarie Sophismes of our late Sectaries For the surest and final preuention of al which what shorter or more expedite course can I take then Protestants for example appealing to the Primitiue Church and her Doctours and Pastours to produce themselues confessing al these to be their Enemies and the Teachers and Patrons of Papistrie How more vnanswerably can I conuince that S. Austin beleeued taught our Catholick doctrine of Purgatorie Prayer and Sacrifice for the Dead then if sundrie Protestants of greatest knowledge and reading not beleeuing the same doctrine themselues doe yet acknowledge and reproue the same in S. Austin Now whether in this Treatise following I performe this and that by the confessions not of few or of those of the least esteeme but of very manie and those of the primest Protestants that are or euer were and these not only reprouing S. Austin but with him S. Ambrose S. Gregorie S. Hierome S. Chrysostom S. Leo S. Epiphanius S. Gregorie Nazianzen S. Gregorie Nyssen S. Cyril S. Hilarie S. Basil S. Cyprian S. Ireneus S. Ignatius S. Dionisius and the rest of the most renowned Doctours of the purest and most approued times and this not only in the Doctrine of Purgatorie but in al the points of chiefest weight I remit myself wholy to the seuerest Censures of al Iudicious and Diligent Readers THE EPISTLE DEDICATORIE TO M. DOCTOVR MORTON SVPERINTENDENT OF LICHFIELD AND COVENTRIE GOOD M. Doctour As yourself were occasionally the principal motour for me to compose this Treatise following so haue seueral reasons since summoned themselues to my serious thoughts for the further presenting of the same vnto you For who now more renowned in the new English Church for his supposed learning then yourself Who more paynefully hath laboured for the promoting of the Protestant Ghospel then D. Morton Who higher aduanced meerly for the former respects from his lowest fortunes then the Superintendent of Lichfield And therefore I cannot but expect tbat your kinde acceptance wil afford some luster vnto it at least in the eyes of your illuminated Brethren Wherof I rest also very confident in that the method generally obserued therin by concluding my intent from the confession of my Aduersaries is the course specially affected and studyed by yourself in al your writings which cannot but beget some better liking in your setled iudgement therof But that indeed Sir which did chiefly induce me aboue the rest both to compile and dedicate this Work as you see was your Appeale for Protestants made in answer to the Protestāts Apologie for the Roman Church For hauing diligently perused and examined this our Apologie and finding the Arguments there framed to be most concluding the testimonies produced to be most pertinent and al this euer to be backed and strengthned with the answerable acknowledgements of Protestants themselues I must confesse my thirsting curiositie was such as that neither my thoughts nor desires were at rest vntil with like diligēce I had perused and examined your Protestants Appeale Which finding to be such as I wil shortly describe I was hēce encouraged to make yet further vse of the foresayd Apologie conioyning therewith some labours of my owne in that kind which as I desire they may be profitable to al so to yourself most earnestly I wish And so now briefly to discouer to yourself and al other iudicious Readers the manner of your answer vsed throughout your whole Appeale M. Brierlie a Catholick Roman Priest presuming to present vnto his Maiestie of Great Britanie our Soueraigne Lord King Iames his humble Petition in behalf of the Catholicks of England so grieuously pressed and persecuted during the Raigne of Q. Elizabeth his late Predecessour amongst innumerable Motiues which as so manie darts would presently wound a hart so sensible of his Subiects miseries iniuries and oppressions he specially selected the sweetest harmonie and most pleasing concord in matters Diuine and Celestial between the Ancient Apostolick and Catholick Faith of the Primitiue Church of Christ and our present Roman nothing doubting but that the bare presenting of the louelie face of so gray Antiquitie would timely beget in so generous and noble a Mind an immouable loue and liking to al her true heires and lawful posteritie But M. Brierlie further knowing the malignant Enemie his ordinarie imposture in sending forth Emissaries for the dazeling and deluding of the best aspects in preuention therof and al other imaginable deceit in that kind the self-same Emissaries his greatest enemies he specially picked for his chiefest Aduocats strangely but indeed most strongly affecting the equitie of his Cause to be finally decided by no other Iudge then the Aduersarie therof For wheras the indubitate writings of the ancientest Fathers the sacred Decrees
of al General Councels the credible Histories of al times and places the surest records of al Lawes and Countries yea al monuments of greatest Antiquitie doe ioyntly contest and depose not only for the vniuersal and vninterrupted continuance of our Roman Faith from Christ's verie time vntil the Date heerof but also for the sympathie or rather Identitie of our same Faith with the Faith of the Apostles and their first Disciples M. Brierlie often obseruing al these our honours and helps to haue been so strangely defaced blemished and obscured by the art and malice of the foresayd Emissaries as that their true face and beautie were neuer suffred to be seen or knowne to vulgar Protestants purposely therefore forbare to presente Antiquitie only in her natiue colours and chiefly to rest contented with that stayned dye and luster which the Protestant pencil through her clearest splendour durst not denye her producing to that end the plentiful and clearest testimonies of almost al the primest Writers that euer Protestancie brought forth al of them as it were conspiring in flat charging reprouing and impugning the learnedst Doctours and most renowned Bishops of the eldest and purest times for the self-same doctrines and practise of Religion which the Roman Church at this day exerciseth Now supposing M. Brierlie his sincere and faithful demeanour heerin what could the wit of man produce more palpable and concluding for our foresayd harmonie with the Primitiue Church For if the volumes of Fathers and Councels be so clear in themselues for our Catholick Roman and Papistical Faith that the learnedst Protestans most playnly studying and perusing the same are finally enforced through euidence of their words and deeds to acknowledge and reproue the self-same Doctours and Bishops for Roman Catholicks then M. Brierlie his desire and intent of prouing our Roman Faith and Church to continue most agreable with the Primitiue Faith and Church of Christ and his Apostles is fully accomplished And that M. Brierlie his candour may more clearly shine and his so vnanswerable Arguments be the better conceaued I wil therefore dispel those thick clowdes wherewith yourself M. Morton hath most painefully laboured to couer or darken the foresayd brightnes What then must we expect from you for an Answer pertinent and direct and as proceeding from a iudicious and learned Doctour yea from a Minister of simple truth but either ingenuously to confesse with the Puritans and so manie your other Protestant Brethren cited by M. Brierlie that the sayd Primitiue and purest Church of Christ was one and the same for Faith and Religion with our now Roman or else that M. Brierlie had cunningly corrupted maymed and defaced the sayings and writings of your foresayd Brethren in his owne behalf If you seing the first to be most true would haue honestly subscribed therunto as manie more learned Protestants then yourself had formerly done then your Answer or Appeale had been altogeather needles The second you durst not auouch knowing right wel that M. Brierlie his affected nicenes and precisenes in so particularly quoting his Aduersaries Bookes Chapters Pages lines or letters would ouer strongly contest for his Religious integritie industrie and fidelitie in handling the same What then is imaginable for you M. Doctour to answer against such pregnant testimonies of other Protestant Doctours Nothing at al but what M. Brierlie foresaw and accordingly premonished and wherof yourself also taketh notice in the beginning of your Appeale would be only trifeling vnworthie extrauagant and impertinent As first when your other Brethren are plentifully produced confessing and reprouing the Fathers for teaching our Roman Faith yourself often very honestly ioyne with them acknowledging the same in our behalf and against yourself so that in this Case in steed of Answer or Appeale you make a strong Apologie for M. Brierlie and the Romish Church Doe not you yourself speaking of the Antiquitie of our Doctrine concerning the Popes Primacie confesse and say [1) Prot. Apol. p. 72. Be it granted for so it is that the Papal Primacie beginning in Boniface the Third is now 900. yeares old Doe you not arise and write of S. Gregorie that (2) Ibid. p. 31. whether or how farre c. S. Gregorie did reach his arm of Iurisdiction beyond his Dioces is a question by reason of his diuers obscure speaches and some particular practises diuersly answered of our Protestant Authours Doe you not charge S. Leo to haue been in this respect (3) Ibid p. 283 285. peremptorie and ambitious and that he was so 4 Ib. 294. 295. peremptorie that for his presumption he found in his time brotherlie checks Yea doe you not confesse that certain (5) Ib. 294. 295. Sentences of S. Cyprian may seeme at their first view vnto the vnexpert Reader to obserue in the Church of Rome both a Grace of impossibilitie of erring and also a prerogatiue of the Mother-Church of al others But though yourself may be deemed an Expert Reader yet no otherwise doe you euade those cleerest sentences then by affirming that such like speaches are but the languages of Rhetorical Amplification which commonly the Fathers vse by way of perswasion rather then by asseueration And seing you admit that the Fathers did commonly vse such speaches by way of perswasion you must needs admit that they being holie and learned men did also beleeue and affirme the same Yea you approue such (6) Ib. pag. 300. Protestant Authours as reprehēd Victor for arrogācie transgressing the bounds of his Iurisdiction in Excōmunicating the Churches of Asia Lastly wheras in proof of Antichrist's short raigne (7) Ib. pag. 143. M. Brierlie produceth M. Fox teaching that almost al the holie and learned Interpreters doe by a time times and half a time vnderstand only three yeares and a half affirming further this to be the consent and opinion of almost al the ancient Fathers Doe not you likewise subscribe therunto and say (8) Ib pag 144. Now therefore c. why might not these Fathers be sayd to haue erred in prefining the time of Antichrist c. So that you are inforced to confesse that in the Fathers opinions al our precedent Popes are cleered from being Antichrists In like sort concerning Vnwritten Traditions you grant that S. Gregorie vseth (9) Ib. pag. 62. to confirme some things by Tradition and that the ancient beleeuing Iewes (10) Ib pag. 377. pretended vnwritten Traditions As teaching Purgatorie and Prayer for the Dead you reproue S. Gregorie touching that (11) Ib pag. 19. 20. the Sacrifice of the Altar is profitable for the Soules departed And againe (12) Ib p. 498. S. Austin speaketh with a Peraduenture but S. Gregorie kindled the fire with a Credo But you somewhat passed Peraduenture when you writ that Protestant (13) Ib. pag. 495. Authours haue obserued S. Augustin to haue been the first who opened the window vnto the doctrine of Purgatorie by whose owne direction say you we
conscience and true knowledge would also dedicate your further labours I doubt not but you would become a dutiful Child to your Mother-Church and a paineful labourer in Christ's Vinyeard for which I wil not cease to entreate his Infinit Goodnes and wil euer rest Yours in him N. N. THE FIRST BOOKE WHERIN IS PROVED BY THE CONFESSION OF PROTESTANTS THAT THE CATHOLICK ROMAN CHVRCH hath continued Euer most Knowne and Vniuersal euen from Christs verie Time vntil the Date hereof THE ANTIQVITIE OF THE TRVE Church and the force of the Argument drawne from the Authoritie thereof As also of the great necessitie of finding-out this true Church CHAP. I. AS we may not doubt but that the Church of God speaking in general is equal in Ancestrie with our first Parents in Paradise so in regard of her Birth-right prime Antiquitie long precedent and preferred before the Scriptures themselues so euen of the Church of Christians it may not be denyed but that as in the same instant with Christ her Head and Spouse she receaued her first being life and birth in this world according to that of (1) Ad c. 3. Lucae S. Ambrose God built his Church in the chief Corner-stone CHRIST IESVS so was this her greatest nobilitie of birth not only to cōtinue for some few generatiōs but euer to remayne for al posteritie Agreable to which the Prophet Daniel foretold of the Church (2) cap. 2.4 that it is A kingdome that shal neuer be destroyed but shal stand for euer And so shal be according to Esay as (3) cap 60.15 An eternal glorie and ioy from generation to generation So that in steed of further discussing the Ancientest Birth-right and not-interrupted continuance of Christ his Church I wil now only treat of the force of that Argumēt which is drawne from the Authoritie Determinatiō of the sayd so Noble Anciēt a Church Wherein for greater expeditiō I wil pretermit most plentiful proofes both from sacred Scriptures and learnedst Fathers in steed therof wil for the present rest satisfyed with the freest Grants and ample Acknowledgements of the learnedst Protestants who first as they euer pretend to build their whole Faith Religion vpon the Written Word so do they further aknowledge the same to be only knowne and discerned from forged and adulterat Scriptures by the sacred Authoritie and Testimonie of the Church of Christ In which respect (4) Ans to a Counterf catho pag. 5. D. Fulk auoucheth that The Church of Christ hath Iudgemēt to discerne true writings from counterfait and the Word of God from the writings of men and this Iudgemēt she hath of the Holie-Ghost With whom accordeth (5) Def. of the Apolog. p. 201. D. Iewel affirming that The Church of God hath the Spirit of wisdome whereby to discerne true Scriptures from false In like sort M. (6) Ecc. Pol. pag. 86. Hooker teacheth that of things necessarie the verie chiefest is to know what books we are bound to esteeme holie which point is confessed impossible for the Scripture itself to teach Whereof he further sayth (7) Ib pa. 102. It is not the Word of God which doth or possibly can assure vs that we do wel to think it is his word for if anie one Book of Scripture did giue testimonie of al yet stil that Scripture which giueth credit to the rest would require another Scripture to giue credit vnto it Neither could we come vnto anie pause whereon to rest vnles besides Scripture there were something which might assure vs c. which something afterwards he acknowledgeth (8) Ib. pa. 146. 116. And see Aretius his examen p. 24. And Bachmanus his Centuriae tres c. p. 267. To be the authoritie of Gods Church Agreably hereunto D. whitaker doth confesse that this weightiest controuersie concerning Canonical Scriptures is to vs determined not by (9) Cōt Staplet p. 370. 357. HooK Eccl. Pol. p. 147. Testimonie of the Spirit the which sayth he being priuat and secret is vnfit to teach and refel others but as he further teacheth (10) Ibi. p. 300. 298. 24. 25. And against Raynolds p. 44. by the Ecclestical Tradition An argument whereby may be argued and conuinced what books be Canonical and what not And another Protestant Writer (11) Auth. of the scripture and the church f. 71 72. 73. 74 75. much commended by (12) Ibid. in the Preface Bullinger affirmeth that The church is endued with the Spirit of God and that The diligence authoritie of the Church is to be acknowledged herein which hath partly giuen forth her Testimonie of the assured writings and hath partly by her Spiritual Iudgement refused the writings which are vnworthie Yea he further assureth vs with (13) Tom 6. cōt ep fund cap. 5. Tert. lib. 1 de Praescrip cap. 6. S. Augustin and Tertullian that (14) Scrip. and the church p. 72 74. 75. And see Melancthon in epist ad Rom cap. 14. pa 358 359. we could not beleeue the Ghospel were it not that the Church taught vs and witnessed that this doctrine was deliuered by the Apostles So that the authoritie of Gods true Church is so great as that by her warrāt we are only assured of the Written Word of God itself and for such by her wisedome giuen by the Holie-Ghost discerned to vs from al forged Apocryphal and counterfait writings A power and authoritie then which none stronger seing the certain knowledge of the true word of God is the chiefest foundation of our Christian Faith Now if in this question so important we may securely follow and beleeue the Sentence and Determination of the Church how much more then in other doubts of smaller respect Adde further hereunto in surest confirmation of the Churches authoritie that it is likewise granted and taught by the learnedst Protestants that the true visible Church can not wholy erre in matters of Faith Insomuch as they expresly confesse of this verie point that (15) Bertr de Loque in his discourse of the church p. 198. Phil. Act. mon. p. 1401. Bilney ibid. p. 464. Ridley 16. pag. 1361. 1286. Baynhā ib. p 493. Fox ib. pag. 999. Bancroft in his sermon preached 8. Febr. 1588. pag. 42. 43. The Diuines of Geneua in their Propositions and Principles disputed c. p. 142. Zanchius de Relig pa. 157. Rhegius in Discus The. p. 213. Hunnius in Act. Colloq Ratisb fol. 205. KecKermannus in System Theol. pag. 387. Povvel of things indifferent p. 7 The controuersie c. is not of the Catholick or vniuersall Church for we al agree say they herein that she cannot orre touching Faith c. wherefore this question is touching only a particular church Now if the true Church can not erre in matters of Faith Religion then is her Authoritie sacred her Decrees infallible her Children secured and al difficulties arising easily composed Yea from hence also may we iustly collect amongst al
these words I doubt not but S. Bernard Francis and manie other holie men erred as concerning Masse Osiander saith of S. Bede (25) Cent. 8. p. 58. He was wrapped in al the Popish errours in which we dissent at this day from the Pope for c. he admired and followed Popish Masses And yet sayth Osiander He was a good man (26) In Iaecobs defence of the churc c pag. 13. M. Iohnson sayth Did not Iohn Husse that worthie champion of Christ and others also of the Martyrs of foretimes say and heare Masse euen to their dying day c. did not diuers of them acknowledge some the Popes calling and Supremacie some seauen Sacraments some auricular Confession c. The Centurists speaking of the eleuenth Age after Christ confesse and say (27) Cēt. 11 c. 4. col 233. The Idolatrical Masse did bewitch al the Doctours of this Age. And they charge the tenth Age (28) Cēt. 10. c. 6. col 307. with the Stage-like spectacle Sacrifice for the liuing and the dead (29) Cent. 9 c. 6. col 245. 246. They affirme likewise the same of the ninth Age numbring vp the ceremonies of the Masse yet to this day vsual The eight Age likewise is reproued by thē for the (30) cent 8. c. 6. col 361. Stage-like spectacle Sacrifice for the liuing and the dead The seauenth Age is reproued for the vse of (31) cent 7. c. 6. col 154. 457. Osiander con 7. pa. 189. Masse celebrated in Latin and for vsing (32) cent 7. c. 4. col 113. Osiand cent 7. col 186. Masse for the dead And the like they affirme of the other Centuries D. Doue (33) In his defence of Church-gouern pa. 68. acknowledgeth yet further in plainest tearmes that Al our Parish-churches were not only the Popes ordinance but also ordayned for celebration of Masse and so employed from their first erection vntil this late reformation of the Church c. (34) De Sacrif Miss pag. 377. D. Hutter publick Professour in the Vniuersitie of Wittemberg sayth I do willingly grant the Popish mad Idolatrie the very Sinew or strength wherof is the Sacrifice of the Masse to haue inuaded almost the whole world especially these last thousand yeares But from thence I gather most euidently this Masse to haue been the cup wherewith the Roman Antichrist infected bewitched al the Kings of the earth and almost the whole world (35) In his reliques of Rome f. 344. M. Beacon whom other (36) The Ministers of Lyncolnsh in their Abridgment c. p. 65. Protestants affirme to be a Diuine of chiefe note in their church is of opinion that The Masse was fully finished by Pope Gregorie the First about Anno Domini 600. c. and frō Charles the Great vnto Charles the Fift the Masse raigned as a most mightie Queen in al the churches of the West part of the world And the like is confessed by (37) De Antich p. 101. Danaeus saying From the yeare of Christ's Passion 666. that blasphemous kingdome of Antichrist was openly and publickly established in the Church of God which the Spirit of God foretold verily this verie time and yeare that execrable and Papistical Masse c. began to be celebrated euery where in Latin But (38) In Apocal in 9 p. 199. Chiltraeus chargeth S. Gregorie that he established manie foule errours and especially the Idolatrous Inuocation of Saints and Masses for the dead which from that time as a Deluge haue ouerflowed the whole Church D. Hutter (39) De Sacr Miss l 1. c. 6. p. 103. p. 377. in this questiō of Masse and Sacrifice giueth a Supersedeas to al the Fathers that liued after the first fiue hundred yeares saying we do not respect later Fathers then of the first fiue Ages (40) De captiuit Babyl c. 1. Luther acknowledgeth that The Masse is beleeued euerie where to be a Sacrifice which is offered to God To these agree the Sayings of holie Fathers so manie examples and so great practice constantly obserued through the world And a litle after Luther further sayth Let it not trouble thee that the whole world thinketh and doth the contrarie But though Luther laboured not to be troubled at his despising and reiecting of the Masse when the whole world did think and do the contrarie yet I hope sundrie other Protestants not of so seared consciences obseruing themselues to haue thus Apostated from the whole world in this so important a Doctrine of the Sacrifice of the Masse wil not only be troubled but much incited to re-vnite themselues to the whole Christian world Neither was this so general practice of the Masse only vsed or allowed by the Clergie or vulgar people for Caluin (41) Instit li 4. c. 18 sec 18. affirmeth that The abomination of the Masse hath made drunk or besotted al the Kings and people of the earth from the greatest to the least And agayne (42) Ib. sect 1. 43. Hist Sacram epsti dedicat 1. The Roman Antichrist and his Prophets haue taught the whole world this opinion In like manner sayth 43 Hospinian Al the Kings Princes people of the earth hitherto from the first six hundred yeares were made drunk with the Masse as with a certain enchanted cup. The like wherof was confessed before by D. Hutter So clear it is that the publick seruice vsed in al churches for these last thousand yeares and whereunto al kings Princes and people were vsed to resort was the holie Liturgie or Sacrifice of the Masse From the premisses then we haue our Protestants Apologie for the most visible and vniuersal cōtinuance of our Roman Church and Religion for these last thousand yeares the splendour whereof being such and so generally extended as that their Protestāt Church themselues confesse was not so much as then visible to the world Secondly the Faith doctrine taught by al Popes during the foresayd time was so wholy consonant to ours at this day as that therfore they are no lesse censured for Antichrists then our Pope now raigning Thirdly the Popes Supremacie in matters Ecclesiastical and the Sacrifice of the Masse being the two weightiest points of al matters now cōtrouerted are here confessed to haue been generally belieued and practised during the same precinct Fourthly it is likewise grāted that euē Al our Parish-churches were the Popes ordinance and for celebration of Masse and so employed from their first erection vntil this late pretended Reformation of the Church by Luther The truth of al which is so palpable as that I haue vsed no other proofes in confirmation thereof then only the clear testimonies free grantes of the greatest Aduersaries to the Roman Churh as for externals of Luther Caluin the Centurie-writers Osiander Hospinian Danaeus Simon de Voyon Hutterus Chytraeus For domesticks of Whitaker Fulk Downeham Parkins Powel Wotton Tyndal Iohnson Doue Beacon Morton A FVRTHER CONFIRMATION OF THE VNIVERSAL
that (22) Antilog p. 273. In King Henries the Eight time the Masse continued and the whole bodie of the Roman doctrine the Supremacie excepted Sleidan also sayth of K. Henrie (23) Sleidan in Engl. l. 13. fol. 174. He exiled the name of the Bishop of Rome but kept stil his doctrine Yea saith M. Fox (24) Act. Mon. p. 1472. He set forth and by ful consent of Parlament established the book of Six Articles contayning the summe of Popish Religion In which he was so resolute as that himself in Person not only (25) Ib p. 530. disputed but also commanded (26) Ib. p. 533 Sentence to be pronounced against the Protestant Lambert And this notwithstanding the Popish Church vnder his Raigne is by D. Fulk (27) Against HesKins c. p. 564 acknowledged to be a true Church and the King himself to be (28) Ib. sect 82 And Humf. Iesuit part 2. p. 304. A member of the Catholick Church of Christ yea sayth M. Hal the Church as then was A true (29) Apologie against Brownists c. 11. p. 30 visible Church of God And for asmuch sayth (30) Consecration of English Bish. p. 67. M. Mason as it is the custom of Papists to brand the Raigne of King Henrie the Eight with the odious name of Schisme let me a litle dispel those clouds and mists wherwith they darken the glorie of that Heroical Prince So gratefull are they to K. Henrie though wel they know that sundrie of their Protestant Predecessours he burned for their Heresies In the Age next before Luther and K. Henrie liued Iohn Husse who though some Protestants through their greatest penurie make bold to challenge for a member of their Church yet is it to the contrarie confessed by (31) In Colloquiis Germ. c. de Antichristo Luther himself that The Papists burned Iohn Husse when as yet he departed not a finger-breadth from the Papacie for he taught the same which the Papists do only he found fault with their vices and wicked life against the Pope he committed nothing Agayne They do not wel sayth (32) Explicaet Art 30 Luther who make me a Hussite for he held not with me (33) Tom. 1. p. 493. He taught horrible and diuelish blasphemies Agreably sayth (34) In Apoc. c. 11. p. 290. M. Fox The Papists traduce Husse and Hierom of Prague who liued in the same Age as Hereticks why so I beseech you c. I adde further if he be an Heretick who varieth from the Decrees of the Roman Church what dit Husse at any time teach or defend in the Councel wherin he did not rather seem superstitiously to consent with the Papists What did the Popish Faith decree concerning Transubstantiation which he likewise with the Papists did not confirme Who celebrated Masse more religiously then he or more chastlie obserued the vowes of Priestly Chastitie Adde further that in doctrine of Catholicks concerning Free-wil Predestination Informed Faith the cause of iustification and Merit of good works what other thing did he hold then is taught at Rome what Image of any Sainct did he euer cast out of his Church at Bethlem c. what therfore shal we say him to haue committed for which he is not togeather with the Roman Sea to be condemned or with it to be absolued In like ful sort sayth D. Field (34) In his Appendix to the 5. booKe of the Church part 1. p. 87. touching Iohn Husse and Hierom of Prague I could neuer yet find in what poynt of Faith they dissented from the doctrine of the Church then constantly resolued on but they bitterly inueighed against the Ambition Pride Coueteousnes and negligence of the Clergie And more in particular M. Fox (35) Act. Mon. p. 216. confesseth that Husse beleeued the seauen Sacraments and (36) Act. Mon. p. 209. 197. Transubstantiation M. Iacob (37) Def. of the Churches c. p. 13. And Act. Mon. p. 227. 216. addeth the Popes Primacie wherof also sayth (38) In Assertionibus art 30 Luther Iohn Husse seemeth not to withstand but that the Monarchie of the Pope may be yea he further there affirmeth that Husse attributeth much to the Roman Idol Lastly Husse being a Catholick Priest (39) Def. of the Churches c. p. 13. M. Iacob affirmeth that he sayd Masse to his dying day So manifest it is that in the Age of Iohn Husse the publick Seruice of the Church was the Sacrifice of the Masse and the Religion then knowne and beleeued by Husse and others was our present Roman Where I can not but much admire the absurditie and beggerie of M. Fox and others in (40) Act. Mon. p. 190. 241. And D. Downham of Antichrist p. 40. registring Iohn Husse for a most holie Martyr of their Protestant Church and further (41) In Apoc. c. 11. p. 249. affirming that It can not seem otherwise but that Iohn Husse and Hierom of Prague are without al controuersie the two witnesses c. wherof the Prophet speaketh properly and expresly in this place to wit of the Apocalipse wheras it is most certain that Husse was condemned and burned chiefly (42) See Simō de Voyon vpon the Catalog of Doctours p. 159. Fox Act. Mon. p. 230. Osiand cent 15. p. 469. for his vrging of Communion to the Lay-people vnder both kindes and for maintayning Wicclifs seditious Doctrine against Princes Priestes and Bishops if they committed mortal Sinne in other poynts of Faith liuing and dying a Roman Catholick In the Age precedent to Iohn Husse liued Iohn Wiccliffe who was a Catholick Priest (43) Stows Annales p. 464 euen the Parson of Lutterworth in Lecestershier who according to M. Stow (44) Ib. p. 425 first inueighed against the Church for that he had been depriued by the Archbishop of Canterburie from a certain Benefice c. And hauing vpon this occasion seuered himself from the Church in which he formerly was He with his Disciples went barefooted and basely cloathed in coorse russet garments downe to the heeles and (45) Ib. p. 426 seemed to contemne al temporal goods for the loue of eternal riches adioyning himself to the begging Friars approuing their pouertie and extolling their perfection Reteyning stil his former Catholick opinions concerning (46) Vviccleus de Blasphe c. 17 Holie-water (47) Vviccl de Euchar. c. 9. the Worshipping of Relicks and Images the (48) Serm de Assumptione Intercession of our B. Lady S. Mary the (49) De Apostasia c. 18. Rites and Ceremonies of the Masse wherof (50) In Professione fidei c. 28. Przibauus an Heretick who liued neer the same time sayth Iohn Wiccliffe in his booke of Apostacie and eighteenth chapter alloweth al the Rites of Masse from the beginning almost to the end c. (51) In 1. ad Cor. c. 1. Wiccliffe himself calleth Extreame Vnction a medecine to cure sinne as appeareth sayth he Iames. 1 And he affirmeth that it
is tearmed (80) Lib. German quo causas recusati concilij Trid. reddunt f. 257. An impudent Writer heauing the Pope vp into an Idol a corrupter of Gods honour and preacher of Antichrist Yea so sincerely was he affected to the Pope and the Church of Rome that the Centurists report him to (81) Cent. 12. Col. 1639. say to the Count of Aquitaine whatsoeuer is out of the Roman Church that by Gods iudgement is of necessitie to perish euen as those things which were out of the Ark were drowned in the Deluge c. As also he that persecuteth the pope of Rome whom the Centurists here cal Antichrist he persecuteth sayth S. Bernard the Sonne of God himself Neither was anie of this Papistrie noted as then to be singular in S. Bernard but to the contrarie it is confessed by M. Iewel and M. Whitaker that S. Bernard liued in the midst of the Popes Rout and Tyrannie D. Morton as formerly calling S. Bernard for his life a Sainct and for his doctrine a Lamp to preuēt obiections thereby arising against him prouidently addeth that he neither was Sainct nor Lamp (83) Prot. Appeal p. 458. Simply as vnspotted with errours but Comparatiuely or c. in his generation that is in respect of the Age wherin he liued when a deluge of iniquities and mist of Popish Superstition had ouerspred the outward face of the Church So truly Papistical was S. Bernard At this time of S. Bernard liued also S. Malachias of whom Osiander writeth thus (84) Cent. 12. p. 315. 256. Malachias an Archbishop in Ireland from his childhood was giuen to learning and Religion and at length intreated and much inforced he vndertook to be the Archbishop of Ireland He was verie familiar with S. Bernard admiring and imitating his Monachisme and embracing Popish superstitions He worshipped the Pope of Rome for God To him verie manie miracles are ascribed c. So truly Roman Catholick was S. Malachias (82) Def. of the Apol. p 557. Vvhit cont Dur. l. 2. p. 154. In the Age precedent to these liued Berengarius who being a Catholick Priest and the Archdeacon of Angiers dissented afterwards from the Roman Church in the Doctrine of Transubstantiation which yet before his death he so fully (85) Fox Act. Monu p. 13. Vvestphalus his Apologetica c. fol. 6. Osiand Cent. 11. p. 158. Centurie-writers Cent. 11. col 458. recanted and conformed himself to the Roman Church as that the same is plainly acknowledged by M. Fox by Westphalus Osiander and the Centurists who record his recantation verbatim as it was Before him liued the most renowned Emperour Charles the Great who was so wholy deuoted to the Roman Religion as that the same is plentifully aknowledged by (86) Osiand in ep cent 8 p. 101. Cowpers Chron. fol 173. Fox in Apoc. p. 436. Crispinus of the Estate of the Church p. 221. Bulling in 2. Thess p. 533. Osiander D. Cowper M. Fox Crispinus and Bullinger In somuch that (87) In Epist Dedic Hist Sacram. Hospinian affirmeth that The Emperour Charles the Great commanded not only by publick Edicts that the Ceremonies and Rites as also the Latin Masse of the Roman Church and the other Decrees Statutes and Ordinances of the Roman Bishop should be obserued but himself also by imprisonnents and other kindes of punishments compelled Churches to the same Yea such was the vnion between the Popes of Rome and Charles the Great in matters of Faith and friendship as that according to D. Cowpers (88) Chron. f. 174. relation there were Certain Bishops sent by Adrian to Charles who held a Councel in France against the condemnation of Images c. And of the other side wheras Paulus (89) Lib. 2. Hist Franc. Aemilius relateth that Charles the Great sent twelue Bishops vnto a Councel holden at Rome by Pope Stephen in confutation of the errour of the Greeks against Images the same is so true that the like report therof is made by the (90) Cent. 8. col 570. Centurie-writers So assured it is that this Age in the opinion of Protestants was most superstitious and Papistical Before Charles liued S. Bede whom (91) Cent. 8. p. 58. Osiander tearmeth a good man and D. Cowper (92) Chron. f. 171. confesseth that he was Renowned in al the world for his learning and godly life For which he was also priuiledged with the Surname of Reuerend (93) Hollinsh Chron at An. 735. Covvpers Chron. at An. 724 fol. 168. Fox Act. Mon. p. 128. and by D. (94) Iesuit part 2. p. 326. Humfrey is specially registred among The Godlie men raised-vp by the Holie-Ghost D. Morton sayth (95) Prot. Appeal l. 1. p. 70. Although we deny not that Bede did hold diuers Romish Doctrines yet do we find sufficient cause in his writings why we may allow him his Title of Venerable and good man M. Bale further testifyeth that S. Bede (96) Cent. 2. c. 1. was so practised in prophane Authours that he scarce had his match in that Age He learned Physick and Metaphysick out of the purest fountaines He knew the Mysteries of the Christian Faith so soundly that for his exact knowledge both of Greek and Latin manie preferred him before Gregorie the Great There is scarce anie thing worth reading to be found in al Antiquitie which in due places is not read in Bede If he had liued in the times of Augustin Hierom Chrysostom I doubt not but he might haue contended for Equalitie with them He put forth manie bookes ful of al kind of Learning M. Fox acknowledgeth that (97) Act. Mon. p. 127. He was a man of worthie and memorable memorie and famous learning The whole Latin Church at that time gaue him the Maistrie in Iudgement and knowledge of the holie Scripture M. Bel granteth (98) Downfal that Bede for vertue and learning was renowned in al the world And M. Cambden recordeth that Bede (99) Descrip Brit. p. 670. the singular glorie of England by Pietie and Erudition obtayned the name of Venerable wrot many volumes most leardnedly So truly godlie learned and renowned was S. Bede euen in the iudgement of Protestants But now to obserue in particular whether the Faith and Religion taught beleeued and practised by this so worthie a man was Roman Catholick or English Protestant [100] Cent. 8. p. 58. Osiander who before called him A good man in expresse tearmes confesseth that Bede was wrapped in al the Popish Errours wherin we Protestants at this day dissent from the Pope For he admired and embraced the worship of Images the Popish Masse Inuocation of Saincts c. In which respect also M. Fox (101) Act. Mon. p. 128. 129. acknowledgeth that he liued in great credit and esteem with the Popes of that Age whom M. Fulk (102) Retentiue ag Bristovv p. 278. tearmeth Antichrists and therupon reiecteth S. Bedes authoritie saying The last Testimonie out of Bede
Learning and Iudgment c. So willing indeed is M. Doctour to detract from the Authoritie and testimonies of his owne deare Brethren M. Napper and M. Brocard And where he would gladly mince the matter by affirming that they were but Two the perusal of this Chapter and other parcels of this booke wil clearly discouer that there were manie more Twoes of this opinion Wherfore to proceed M. Brightman (11) Apoc. p. 503. thus vrgeth Bellarmine As concerning the continuance of the Apostacie from the true Faith we haue learned by the Apocalypse that the same hath preuayled more then 1260. yeares and that more cleerly then anie of your Subtilties can euade (12) Ibid. p. 539. And againe Antichrist hath raigned from the time of Constantin the Great to this day wherof the Apocalypse affordeth such Demonstrations as neuer anie Iesuit can confute Yea (13) Ibid. p. 477. further The Pope of Rome is the Beast which 1300. yeares receiued power c. therefore from 1300. yeares he is the Antichrist So certain it is by M. Brightmans strongest Demonstrations grounded vpon Scripture that the present Roman Religion hath continued for these last 1300. yeares during which time the Pope in his opinion hath raigned as Antichrist Answerably herevnto (14) Against Staplet Martial p. 25. D. Fulk relateth that some Protestants haue written that the Pope hath blinded the world these manie hundred yeares some say 1000. some 1200. some 900. c. And (15) In Apoc. p. 263. Winckelmanus speaking of the begining and end of the Churches persecution by Antichrist reporteth that there are some Protestant Writers who make the end Anno 1517. when M. Luther first began and so the beginning should be Anno 257. others place the end Anno Christi 1521. when Luther at the Assemblies at Wormes excellently gaue testimonie to the truth and so the beginning should be from Anno Christi 261. c. (16) De Antichristo p. 96. Danaeus also speaking of Antichrists first coming confesseth that some Protestant Writers teach that he came in the Yeare 1000. others 500. others 400. from Christs birth So clear it is that the Pope of Rome for these 1300. yeares in the opinion of Protestants hath raigned as Antichrist But as the Popes for these last 1300. yeares are thus censured for Antichrists so are the most ancient and first Christian Emperours condemned for Papists and fauourers of Antichrist For though D. Morton speaking of the Popes authoritie affirmeth that it hath been (17) Prot. Appeal p. 661. often and notoriously contradicted in Antiquitie c. by right Christian and renowned Emperours Yet M. Brightman speaking of the verie first most ancient and Christian Emperours auerreth the contrarie saying (18) Apoc. p. 344. Into which Catalogue come Constantin the Great Constantius Constans Constantin and their Sonnes Iulian Iouinian Valentinian Gratian Valentinian the Second Theodosius c. for these then raigning the Beast was notably defended and his dignitie much increased Agreably sayth (19) Reioynd to Bristow p. 2. D. Fulk I neuer ment to acknowledge the Emperours Constantin Iouinian Valentinian c. to be such as I would wish for For both in their Religion and manners diuers things are found which I could wiâ—h had been more agreable to the Word of God So that for the second 300. yeares after Christ it resteth euident and for such acknowledged that The Pope and his Clergie possessed the outward visible Church of Christians neuer suffring for 1000. yeares after Syluester the First anie to be seen vouchable or visible of the Protestant Church For which verie cause al the Popes of those Ages are censured for Antichrists and the verie first Christian Emperours for their fauourers and defenders To make now the like trial of the Roman Churches Continuance and her vniuersal and publick profession and practise of her Faith and Religion for the first 300. yeares after Christ to wit from his blessed Apostles to Pope Siluester the First and Constantin the Great Wheras our Catholick Writers do often obiect the Custom of the ancient Fathers in prouoking the Hereticks of their times with the Succession of the Roman Bishops according to the example of Ireneus Cyprian Tertullian Optatus Hierom Augustin and Vincentius Lyrinensis (20) Against Purgat p. 373. D. Fulk for his best answear is enforced to confesse saying That these men specially named the Church of Rome it was because the Church of Rome at that time as it was founded by the Apostles so it continued in the doctrine of the Apostles (21) ConfereÌ„ce vvith M. Hart. p. 442. D. Raynolds being prouoked in the like kind acknowledgeth in like manner that The succession of the Roman Bishops was a proof of the true Faith in the time of Augustin Epiphanius Optatus Tertullian and Irenaeus c. (22) Instit l. 4. c. 2. sec 2. 3. And Caluin himself setting downe our foresayd Allegation affirmeth of Catholicks that They indeed set forth their Church verie gloriously c. They report out of Irenaeus Tertullian Origen Augustin and others how highly they esteemed this Succession wherto he giueth the like answear and reason saying Considering it was a matter out of al doubt that from the beginning euen vntil that time nothing was changed in Doctrine the forsayd Doctours took in argument that which was sufficient for the ouerthrowing of al new errours to wit that the Hereticks oppugned the doctrine which euen from the verie Apostles themselues had been inuiolable and with one consent retayned And in his book of Institutions set forth in French he writeth expresly that It was a thing notorious and without doubt that after the Apostles Age vntil those foresayd times no change was made in doctrine neither at Rome nor other Citties In like sort sayth Zanchius (23) De vera Relig. p. 148. In times past the Roman Church and the succession of their Bishops vntil the times of Irenaeus Tertullian Cyprian Some others was such as that not vndeseruedly these Fathers were accustomed to prouoke and cite the Hereticks of their time to her and others such like (24) De Ecclesia p. 278. D. Whitaker speaking of certain Apostolical Churches and amongst them of Rome by Name collecteth thus From whence we vnderstand why Tertullian prouoked to these Churches to wit because as then by perpetual succession they kept the Doctrine of the Apostles Agreably to which almost in the same words sayth (25) Against Purgat p. 374 D. Fulk The Church of Rome retayned by succession vntil Tertullians dayes that Faith which it did first receiue of the Apostles (26) Fox his Act. Mon. p. 1359. M. Ridley auoucheth that The Patriarch of Rome in the Apostles time and long after was a great maintayner and Setter forth of Christs glorie in the which aboue al other Countries and Regions was preached the true Ghospel the Sacraments were most duly administred c. After the Emperours became Christians
Councel And agayne (2) Ib. p. 19. Neither is that speach altogeather to be disliked that a Councel is the Church Representatiue M. Ridley further auoucheth that (3) Act. Mon. p. 1288. Councels do indeed represent the vniuersal Church and being so gathered togeather in the name of Christ they haue a promise of the guift and guyding of his Spirit into al truth And the same Doctrine is proued by D. Bilson saying (4) Perpetual Gouernement p. 392. As in Ciuil Policie not al Persons are called togeather but certayne Chiefe to represent the State and consult for the whole Common-wealth So in the Gouernement of the Church it is as sufficient in right that some of euerie place excelling others in dignitie should be sent from euerie Realme far distant and by that meanes they had the consent of the whole world to the Decrees of their Councels The Councel thus liuely representing the Church it is herevpon further granted by D. Bilson that as (5) Ib. p 372. To haue no Iudge for the ending of Ecclesiastical contentions were the vtter subuersion of al peace so according to him (6) Ib. p. 370 Synods are an external iudicial meanes to discerne errour the same being as he teacheth (7) Ib. p. 372. strengthned with the Promise of our Sauiour and accordingly obserued by the ancient Fathers who sayth he (8) Ib. p. 374. In al Ages aswel before as since the great Councel of Nice haue approued and practised this course as the surest meanes to decide Doubts With whom agreeth Melancthon saying (9) In Concil Theol. par 2. p. 1. Let them assemble General or National Councels c. Because it is written Tel the Church This was the custome in the Church from the verie beginning c. And Councels are the proper Iudgements of the Church And (10) Ib. p. 2. And see l. 1. Epist. p. 211. It is requisit that there be Iudgements in the Church neither can other Nations but be scandalized if they shal heare that we refuse the Iudgements of al Synods And wheras some obiect that Councels may erre M. Hooker (11) Ecc. Pol. p. 27. answereth therto himself and further concludeth that (12) Ib. p. 28. The wil of God is to haue vs do whatsoeuer the Sentence of Iudicial and Final Decision shal determine yea though it seeme in our priuate opinion to swarue vtterly from that which is right c. And that without this it is almost impossible we should auoyd confusion or euer hope to attayne peace And this Sentence sayth he (13) Ib. p. 28. is ground sufficient for anie reasonable mans conscience to build vpon whatsoeuer his owne opinion were as touching the matter before in question The same truth is taught by his dearest friend D. Couel assuring vs that If (14) Modest Examination p. 110. Synods want the Church neither at anie time was nor indeed can safely be without Tempests yea sundrie Protestants do ioyntly teach and gather from the Councel of the Apostles mentioned in their Acts (15) Act. 15.2 c. the necessitie of Councels (16a) Vvhite in his Def. p. 661. Carthwr 16. p. 678. Raynolds in his Confer p. 254. 255 Bilson in his Perpet Gouern. p. 373. for the deciding of Controuersies and further acknowledge the presence and assistance of the (16b) Bilson ib. p. 372. 373. 374. Ridley Act. Mon. p. 1288. Holie Ghost in direction of them into al truth From hence it is that sundrie Protestants do nothing doubt to submit themselues and their writings to the Iudgement and Determination of a general Councel So their learnedst Beza in a Preface (17) Ad Acta Colloq Montisbel Resp p. 1. p. 2. to one of his books thus submitteth himself Let al these be submitted to the Iudgements of al true Doctours and Orthodoxal Diuines and especially of a free holie and lawful Synod if God shal grant it at anie time M. Hooker testifyeth that (18) Pref. to Eccl. Pol. p. 28 2◠M. Beza in his last book but one professeth himself to be now wearie of such combats and encounters whether by word or writing insomuch as he findeth that Controuersies are therby made but brawles and therfore wisheth that in some common lawful assemblie of Church al these strifes may be at once decided (19) Diuers Degrees of Ministers in his Epistle to the Ministers of the Low-countries B. 3. fine I hartily wish sayth D. Sarauia that there may be a general Councel that as it becommeth me I refuse not to be iudged of my Iudgement But if otherwise c. Let vs expect the Iudgement of God And another Protestant Writer testifyeth of himself and of his other Brethren that (20) Authour of Cath. Traditions p. 57. And see Hospin Concord Discord fol. 186. The learned and greatest men among them do protest to submit themselues to a general and free Councel In like sort D. Sutclif auoucheth in behalf of Protestants in general that (21) Reuievv of Kellisons Suruey p 42. It is false that Protestants wil admit no Iudge but Scriptures For we appeale sayth he stil to a lawful general Councel c. And In the meane time we content ourselues with National Councels and their Determinations As also (22) Ib p. 102. Priuate men do submit themselues to the Determination of a free general Councel and in the meane while to their National Churches Lastly the authoritie of general Councels is so great and the scandal in contemning them so offensiue that a Protestant Writer ingenuously confesseth that (23) Cath. Traditions p. 58. A man can not now adayes read the writings of the ancient Fathers nor the Histories of the Apostolick Churches no not the holie Scripture it self without finding verie manie ceremonies and fashions of speaking not vsed among the Protestants of France from whence it hapneth that manie do change their beleef being offended at the contemning of Councels c. From al which I wil briefly conclude that seing by the free testimonies of so manie of the learned Protestants both strāgers and neighbours General Councels do truly represent the Church of Christ and are the surest meanes for the deciding of Ecclesiastical Controuersies being therin directed and inspired by the Holie-Ghost himself and so freed from errour in the decrees of Faith and manners And seing also for these strongest Reasons Protestants pretend to submit themselues their writings and their doubts finally also to their Determination that therfore for the decision of Controuersies in Religion Catholiks and so manie learned Protestants do ioyntly agree herein That the Authoritie of Oecumenical Councels is sacred infallible and most powerful and for such acknowledged and respected by the humble submission thereto of either Partie THAT THE ARGVMENT DRAVVNE FROM the Authoritie of the Primitiue Church of Christ and of her Doctours Pastours is an Argument of force And for such approued by sundrie learned Protestants CHAPTER II. THere is
no period or difference of time wherin the Church of Christ hath more gloriously shined either for puritie of Faith or Sanctitie of life then during the time of her primitiue being which according to the accompt (1) Ievvel in his Sermon at Paules Crosse And in his Reply p. 1. Humfrey in vita Iuelli p. 123. 124. VvitaKer Resp ad Ranones Campiani p. 90. of the learnedst ProtestaÌ„ts extended itself to the ful tearme of the first six hundred years after Christ our Sauiour his glorious Ascension In greatest confidence wherof D. Iewel whom M. Mason (2) Consecration of English Bish. p. 267 styleth and esteemeth a Iewel made his so aduenturous a Challenge when he publickly exclaimed at Pauls Crosse O Gregorie O Austin O Hierom O Chrysostom O Leo O Denis O Anaclet O Calixt O Paul O Christ If we be deceaued you haue deceaued vs this you taught vs c. And As I sayd before so I say now againe I am content to yeald and subscribe if anie of our learned Aduersaries or if al the learned men that be aliue be able to bring anie one sufficient Sentence out of anie old Catholick Doctour or Father or out of anie old General Councel c. for the space of 600. yeares after Christ which maketh agaynst anie one of 27. Articles by him there repeated and defended And this he protested to preach not as carryed away with the heate of Zeale but as moued with the simple truth This proffer of D. Iewel was so pleasing to D. Whitaker that he most valiantly renewed it in behalf of al Protestants (3) Resp ad Rat. CaÌ„p p. 90. And see p. 9. saying to our glorious Martyr Campian Attend Campian the speach of Iewel was most true and constant when prouoking you to the Antiquitie of the first six hundred years he offered that if you could shew but anie one cleare and playne Saying out of anie one Father or Councel he would grant you the victorie It is the offer of vs al The same do we al promise and we wil performe it With like courage steppeth forth (4) Of the Church l. 5. in his Appendix therto Part. 1. p. 33. D. Field We say sayth he with Bishop Iewel in his worthie Challenge that al the learned Papists in the world can not proue that either Gregorie or Austin held anie of these twentie seauen Articles of Popish Religion mentioned by him Neither wil D. Morton yeald a foot herein stoutly auouching that (5) Prot. Appeal p. 354. It hath been the common and constant profession of al Protestants to stand vnto the Iudgement of Antiquitie for the continuance of the first foure hundred years and more in al things Yea he further publickly professeth that (6) Protest Appeale p. 573. 574. Protestants in oppugning Doctrines which they cal new and not Catholick c. are so far from suffring the limitation of the first 440. years that they giue the Romanists the scope of the first fiue hundred or six hundred years as our Aduersaries themselues do acknowledge For D. Stapleton writing of the opinion of Luther Caluin and Melancthon sayth that they did yeald vnto the tryal of truth by the testimonie of Antiquitie for the space of the first Fiue or Six hundred yeares M. Campian a Iesuit reporting the Challenge of Bishop Iewel for the mayntenance of these Articles which he then propounded for Catholik sayth that he appealed vnto the Iudgement of Antiquitie for the first six hundred years And againe (7) Ibid. p. 512 Protestants in the disquisition of truth do not absolutely bound the name of Antiquitie within the compasse of the first Centurie of years but are content to allow it a longer extent and therfore in al Doctrines which are truly Catholick c. they refuse not to be tryed by the testimonies of the ancient Fathers in the first fiue hundred years after Christ Yea (8) Ib. p. 680. we repose our securitie in those two impregnable fortresses of the Catholick Faith one is the ancient Tradition of the Primitiue Church as the Protestants are confessed to professe c. So willingly do the learned Protestants prouoke and appeale to the Primitiue Church of Christ for the certayne tryal of truth in matters of Faith and Religion Al which they pretend to do because as Luther sayth (9) Tom. 2. Germ. f. 243. Epist ad Marchionem Branâ—eburg It is dangerous and horrible to heare or beleeue anie thing which is contrarie to the vnanimous testimonie of Faith and to the doctrine of the holie and Catholick Church which she from the beginning agreably kept for aboue One thousand fiue hundred years And as Chemnitius truly obserueth (10) Exam. par 1. f. 74. No man doubteth but the Primitiue Church receaued from the Apostles and Apostolical men not only the Text of Scripture but also the right and natiue sense therof wherupon sayth he (11) Ibid. p. 64. we are greatly confirmed in the true and sound sense of Scripture by testimonie of the ancient Church Which according also to other Protestants (12) Harmonie of Confess p. 400. Is the true and best Mistresse of Posteritie and going before lâ—adeth vs the way Yea sayth D. Beard (13) Retractiue from Romish ReligioÌ„ p. 372 without al question al truth was taught by the Apostles to the Primitiue Church and no part therof was left vnreuealed c. Besides it is as certayn that that Church which next succeeded the Apostles was the most pure and absolute Church whether for doctrine or manners matter or forme that euer was in the world and therefore to degenerate from that must needs be to degenerate from the puritie and sanctitie of Religion And againe it can not be denyed that c. though the Primitiue Age of the Church after the Apostles was most pestered with Hereticks yet euermore the truth preuayled both in regard of birthright and predominance D. Morton Declareth that (14) Protestant Appeale p. 513. In the maine question of discerning the true bookes of holie Writ the Protestants do appeale c. vnto the IudgemeÌ„t of the Primitiue Church attributing vnto it the right and Authoritie of assigning and determining what is the perfect Canon of Scriptures With whom agreeth Chemnitius saying (15) Exam. part 1. p. 69. Andradius affirmeth that the testimonie of the Church is either alwayes to be reiected or alwayes to be receaued I answer c. where the Fathers set downe this Tradition of the books of Scripture they proue it by testimonies of the Primitiue Church if with the same course of certayntie they shal do the like of other Traditions wherof sometimes they make mention it is to be respected and they are to be receaued by the same law D. Sarauia confirmeth the authoritie of the Primitiue Church from her special assistance by the Holie-Ghost saying The (16) De diuersis Ministrorum Gradibus p. 8. Holie-Ghost who gouerneth the Church is the best interpreter
that Pelagius Celestius Iulianus al of them Hereticks do see and Hilarie Gregorie Ambrose c. are blind This so worthie a Saying of S. Austin being alleaged against the Puritans by D. Bancroft he therupon inferreth (32) Suruey p. 352. 353. 351. Surely I do not perceiue why I may not without offence apply the same wordes to those men in those dayes c. Were there neuer learned men before you were taught the Principles of the Geneua Discipline c. Do you know what was in the Apostles times better then they who succeded the Apostles c. Is the light that shewed it self so manie wayes in the Ancient Fathers become such darknes that Carthwright Trauerse Fenner to whom I might as truly adde Luther Zuinglius Caluin Beza c. and such like should be thought so clearlie-sighted And shal Ireneus Tertulian Cyprian Ambrose Hierom Chrysostom Austin Gregorie Hilarie and al the rest of those whorthie men be reckned blind So cleerly doth D. Bancroft the Protestant late Primate of England acknowledge the shining light and glorie of the ancient Fathers and defend their authoritie from the imputations of Nouelists D. Morton ioyfully acknowledgeth (33) Prot. Appeal p. 33. That the ancient Fathers c. did obtayne in the Church of Christ honourable Titles as Augustin the great Mall or hammer against Hereticks Basil the light of the world Chrysostome The Doctour of the whole world Athanasius the Pillar as it were of the Church Nazianzene by a phrase of excellencie the Diuine Origen the Maister of the churches Cyprian the President of the whole world And lastly Ambrose A man called by God vnto an Apostolical Presidencie Now as for the Confidence which Catholicks place in the ancient Fathers D. Morton testifyeth for vs that (34) Ib. p 348 Neuer did the ancient Iewes more boast of their original and descent from father Abraham then do the Romanists glory in their pretended consent of ancient Fathers And though it be true that the ancient Fathers were men yet (35) Eccl. Pol. p. 115. The strength of mans Authoritie in M. Hookers iudgement is affirmatiuely such that the weightiest affaires in the world depend therupon Yea (36) Ib. p. 116. whatsoeuer we beleeue concerning saluation by Christ although the Scripture be therin the ground of our beleef yet is mans Authoritie sayth he the key that openeth the doore c. The Scripture could not teach vs these things vnles we beleeued men And wheras the sacred Scriptures do foretel sundrie things to be performed by the Church of Christ in succeeding Ages the answerable accomplishment therof in particular being matter of fact can be to vs at this day no otherwise made knowne then vpon the Credit of humane Testimonie commended to vs by Ecclesiastical Histories In which respect D. Whitaker truly teacheth that (37) Cont. Duraeum l. 7. p. 472. Historie plainly testifyeth al that to be accomplished which the ancient Prophets haue foretold concerning the Propagation amplitude and glorie of the Church So that there is no doubt sayth he but that Ecclesiastical Historie doth strengthen the Predictions of the Prophets Now from the Premisses we may briefly remember that not only al Catholicks but euen the Primest ProtestaÌ„ts that euer were do thus willingly appeale for the decision of Controuersies in Faith and Religion to the Censure and Determination of the Church of Christ which for the first six hundred yeares was confessedly sincere holie and religious Acknowledging withal the integritie and puritie of the Roman Church during the sayd time and professing to beleeue and teach no other Faith and religion then that which was taught and beleeued by the ancient Fathers of the same Church This then supposed I wil now descend in particular to the chiefest articles of Faith disputed at this day between Catholicks and Protestants And wil only examine whether the Roman or Protestant Church is now more agreable with the confessed Faith and Religion of the Fathers of the Primitiue Church in the foresayd poynts And for the cleerest preuenting of the manifold shiftes and euasions vsed by ProtestaÌ„ts when they are vrged in this kind I wil only produce such proofe from the Primitiue Church and Fathers as is recorded and confessed by Protestants and by them disliked and reiected as agreeing with our Roman Faith and condemning Protestancie THAT THE FATHERS AND DOCTOVRS OF the Primitiue Church beleeued and taught that S. Peter was ordayned by Christ the Head of the Apostles and of the whole Church and that the Church was founded vpon S. Peter it is Confessed by Protestants themselues CHAPTER III. BEcause the deciding of this present Controuersie of the Churches Primacie is indeed the speediest and most certaine meanes for the final dissoluing of al doubts in Religion either already begun or hereafter to arise I wil therfore more particularly and at large set downe the manifest and confessed Doctrine and practice of the Primitiue Church concerning the same And first as al gouernment whether Politick or Ecclesiastical the more it reseÌ„bleth the gouernment of this world by the Creatour therof ONE GOD or the gouernment of the Church during our Sauiours aboad vpon earth by ONE CHRIST the more it is to be approued coÌ„mended and followed so nothing is holden more Soueraigne or more needful for the procuring or preseruing of vnitie and concord in anie Bodie or Communitie then the vnitie of one Head or gouernment Monarchical Herevpon the (1) Bel. de Rom. Pont l. 1. c. 10. l. 2. c 12. Catholick Church doth beleeue and teach That S. Peter was ordayned by Christ the Supreme Ecclesiastical Head not only ouer the rest of the Apostles but euen ouer the whole Church And that the Bishop of Rome succeedeth him in the same Power and Authoritie The direct (2) Luther l de Potestate Papae in assertione Art 25. Calu. l. 4 Instit c 6. Morton in his Appeale l. 2. c. 5. Sect. 11. Negatiue wherof is not only taught by the Protestant-Church but withal it further beleeueth maintayneth that the Bâ—shop of Rome in steed of being the true Successour of S. Peter and the Vicar of Christ is the true Antichrist or Man of Sinne wherof so much is foretold in the sacred Scriptures To discouer now the Faith and practise of the Primitiue Church and to begin with the confessed Primacie of S. Peter And first that for the preseruing of vnitie and preuenting of Schismes he was appoynted by Christ the Supreme Head of that slender Bodie or litle Church of the twelue Apostles Wheras S. Hierom l. 1. cont Iouinianum teacheth that Amongst the Twelue one is chosen that a Head appoynted the occasion of Schisme should be taken away From hence (3) In his Examination c. against the Plea of the Innocent p. 106. 107. D. Couel hauing spoken of the necessitie of One aboue the rest to suppresse the seed of dissention thus argueth most strongly If this were the Principal
from a Partie in his owne cause And M. Carthwright (97) In his 2. Reply part 1. p. 501. auoucheth that Iulius Bishop of Rome at the Councel of Antioch outreached in claiming the hearing of causes that appertayned not to him The (98) Cent. 4. col 529. Centurists confesse that The Roman Bishops made a Law that they might command al things first to be written to them as appeareth by the Epistle of Iulius in Athasius Apologia secunda For Iulius sayth Are you ignorant this to be the custome that first we be written vnto c. (99) Vpon the Reuel c. 5. p. 53. And see Mornay of the Church in English p. 264. M. Symonides testifyeâ—h that Iulius decreed that whosoeuer suspected his Iudge might appeale to the Sea of Rome In so much that wheras the Arians had expelled Athanasius Bâ—shop of Alexandria Paulus Bishop of Constantinople and diuers other Catholick Bishops of the East Church it is (100) Cent. 4. col 530. testifyed that Iulius commanded the Arians to come to Rome and appoynted also a day to Athanasius Theodoret. l. 2. c. 4. c. where hearing euerie mans accusations and (101) Cent. 4. col 550. complâ—ynt He restored euerie one of these wronged Bishops to his owne place or Bishoprick and that not by intreatie or arbitrably but as the (102) Cent. 4. col 550. 530 Centurists confesse by Prerogatiue of the Roman Sea Al which might as ye be made much more euident by Iulius his vndoubted Epistle extant in Aâ—hanasius his second Apologie and alledged by the Centurists (103) Cent. 4. col 735. who mention their (104) col 737 742. Citation euen vnto Iudgement (105) col 739. 740. and at a certayne day and greatly reprehending this (106) col 529 And see D. field of the Church l 5. p. 178. Saying of Iulius Are ye ignorant this to be the custome that first we be written vnto that from hence that which is right may be defined c. for what we haue receaued froÌ„ the blessed Apostle Peter that I signify vnto you To coÌ„clude this of Pope Iulius Doctour Philippus Nicolai (107) De Regno Christi l. 2. p. 149. auoucheth that Pope Iulius as Socrates and Sozomene relate sent letters to the Eastern Bishops in which as the letters witnes he often affirmeth the right of calling general Councels by a certain singular Priuiledge euen by Diuine Precept to belong to himself alone who as he sayth is the Prelate of the first Sea He also affirmeth that it no lesse appertayneth vnto him being the Bishop of that Cittie that he be acquaynted with the affaires of Bishops and other waightie businesses of that kind After the same manner and with like ambition Damasus c. and afterwards Innocentius c. Thus far the Protestant Philippus To whom I wil only adde M. Fox confessing that (108) Act. Mon. l. 1. p. 1. The Church of Rome in al those Ages aboue specifyed from the Apostles challenged to it self the Title and ring-leading of the whole vniuersal Church on earth by whose direction al other Churches haue been gouerned And (109) Ibid. p. 8. whatsoeuer was done in other places coÌ„monly the manner was to write to the Roman Bishop for his approbation The testimonie of the Roman Bishop was sometimes wont to be desired in those dayes of Pope Iulius for admitting Bishops in other Churches wherof we haue examples in Socrates l. 4. c. 37. when Bishops of anie other Prouinces were at anie dissension they appealed to the Bishop of Rome Neither was this only the priuate opinion of some particuler Popes of those times but it was the general receaued doctrine of other Bishops and Fathers In so much as the Councel of Sardis which M. Bel (110) In his Regiment of the Church p 158. tearmeth The famous and ancient Councel of Sardis coÌ„sisting of 300. Bishops and aboue assembled from Spaine (111) Cent. 4. col 747. Theodoret. hist. l 2. c. 8. FraÌ„ce Italie Greece AEgipt Thebais Palestine Arabia c. and most other parts of the Christian world wherat sundrie Fathers of the Nicene CouÌ„cel were (112) Carion in his Chron. p. 282. present (113) Cent. 4. col 764. decreed Appeales to the Bishop of Rome Insomuch as the (114) Ibid. Centurists and (115) Epitome p. 294. Osiander do both of them acknowledge and recite this 7. Canon of that Councel It hath seemed good to vs that if a Bishop be accused if the Bishops of the Prouince assembled togeather haue iudged the matter and haue depriued him if the Partie depriued do appeale and fly to the Bishop of Rome c. if the Partie accused desiring his cause to be heard once againe do intreate the Bishop of Rome to send Legats à latere suo from him it shal be in the power of the Bishop to do as he shal think good c. (116) Antich Disp bipart p. 31. sect 103. Tilenus speaking hereof auoucheth that The Decree of the CouÌ„cel of Sardis of Appealing to Rome made the Roman Bishop more bould And in regard of this Decree this so ancieÌ„t a Councel is much reproued (117) Instit l. 4. c. 7. sect 9. by Caluin (118) In his com places in English p. 4. p. 39. Peter Martyr (119) Palma Christiana p. 30. 122. 124. Frigiuilleus Gaunius and (120) Cent 4. p. 294. Osiander But to end this Centurie wherin our first Christian Emperour Constantin the Great liued ruled The Protest writer (121) Palma Christiana p. 35. Frigiuilleus Gaunius plainly confesseth that the sayd Constantin himself attributed Primacie to the Roman Bishop before al. that (122) Ibid p. 34. Therby it appeared to be fatal that CoÌ„staÌ„tin would giue power to the Beast which Pope Iulius forthwith put in practise for Constantin the Great carryed in his Ensignes the Dragon for his Armes c. so that he was the Dragon Apoc. 13.2 (123) Fidelis Relatio c. p. 19. Bibliander acknowledgeth that Constantin the Great raigning c. Siluester the Bishop of Rome began to lay the foundations of the Papistical Monarchie c. M. Bale hath almost the same words saying (124) Cent. 1. c. 36. In these times of CoÌ„stantin Syluester began to lay the foundation of the Popes Monarchie and finding the key of the depth he opened the pit if it be true which Papists write of him Yea al the Popes after Syluester to Bonif. 3. he tearmeth Mitred Bishops preparing by their CanoÌ„s and Decrees the seat for the great Antichrist The (125) Cent. 4. col 549. CeÌ„turists coÌ„fesse in general that In this age the Mysterie of iniquitie was not idle (126) Cent. 4â— col 550. And that The Bishop of Rome challenged by Ecclesiastical Canon the dissallowing of those Synods wherat they were absent So cleer it is that the Fathers Bishops and Councels of this Age agreed with vs Catholicks in the
for our present Controuersie and manie others that M Carthwright (6) In Whit. Def. p. 103. And in his 2. Reply against Whit. part 1 p 84-85 86. sayth therof To allow of Austin's Saying is to bring in Poperie againe And if S. Austins Iudgement be a good Iudgement then there be some things commanded of God which are not in the Scriptures and therupon no sufficient doctrine contayned in the Scriptures Caluin also acknowledgeth the same words of S. Austin yet confesseth (7) Inst l 4. c. 10. § 20. not to respect them affirming also that Austin hath nothing besides coniectures In like sort S. Chrysostom in expresse words teaching (8) In 2. Thes hom 4. that The Apostles did not deliuer al things by writing but manie things without these be as worthie of credit as the other D. Whitaker (9) De sacra Scriptura p. 678. in answer hereto sayth I answer that this is an inconsiderat speach and vnworthie of so great a Father And wheras Epiphanius haer 6â— teacheth that we must vse Traditions for the Scripture hath not al things and therfore the Apostles deliuered certain things by writing and certain by Tradition with whom agreeth S. Basil de Spiritu Sancto c. 27. saying Some things we haue from Scripture other things from the Apostles Tadition c. both which haue like force vnto Godlines D. Raynolds (10) In his Conclusions to his Conf. Conc. 1. p. 689. his answer to these foresayd Sayings of S. Basil Epiphanius is I take not vpon me to controle them but let the Church iudge if they considered with aduise enough c. In like sort Eusebius affirming l. 1. Demonstr Euang. c. 8 that the Apostles published their Doctrine partly by writing partly without writing as it were by a certaine vnwritten Law D. Whitaker (11) De sacra Scriptura p 668. sayth hereof I answer that this Testimonie is plaine enough but in no force ta be receiued because it is against the Scriptures Chemnitius (12) Exam. part 1. p. 87. 89. 90. reproueth for their like testimonie of vnwritten Traditions Clemens Alexandrinus Origen Epiphanius Ambrose Hierom Maximus Theophilus Basil c. And M. Fulk (13) Against Purg. p. 302 303. 397 And agâ—inst Martial p. 170. 178. Anâ— against Bristowes Moâ—â—â—s p. 35. 36. confesseth as much of Chrysostome Tertulian Cyprian Augustin Hierom c. Schrederus (14) Opusc Theol. p. 72. acknowledgeth that Origen and Basil in his book of the holie-Ghost and Hierom against the Luciferians do relate manie Customes which they cal Doctrines receaued by Tradition without writing as Threefold immersion in Baptisme Prayer towards the East the words of Inuocation when the Bread of the Eucharist is shewed c. prohibition to Fast on Sunday c. Sacrifices for the dead c. And D. Whitaker (15) De sacra Script p. 678 681. 683 685. 690. 695. 696. 670. 668. acknowledgeth and reproueth for their like doctrine of Traditions Chrysostom Epiphanius Tertulian Cyprian Augustin Innocentius Leo Basil Eusebius c. The Centurists (16) Cent 4. p 299. condemne al the Fathers of the Fourth Age one by one reciting their Sentences and reiecting them Chemnitius reciting and reiecting the Sayings of Origen (17) Exâ—m part 1. p. 87. concludeth thus So Origen iudgeth that there are Apostolical Traditions And D. Fulk 18) Agaâ—â—st Purg. p. 393 confesseth that Tertulian taught Sacrifice and prayer for the dead vpon Traditions from the Apostles D. Whitaker (19) De sacra Script p. 685. being to answer S. Cyprians playne Sayings for Traditions writeth thus I answer first Cyprian was no Apostle and therefore his words are to be examined and not al things forthwith to be receaued c. therfore let vs not regard what he sayth c. Lastly wheras S. Dyonisius de Eccles Hierarchia c. 1. S. Paul's Schollar affirmeth that the Apostles did deliuer their Doctrine partly by writing partly without writing c. D. Whitaker (20) De sacra Script p. 655. deuoyd of al answear or euasion sayth I do acknowledge that Dionisius is in manie places a great Patrone of Traditions And D. Fulk (21) In his Answear to a Count. Cath p. 35. confessing that Papias was Scholler to S. Iohn yet M. Midleton 22) Papisto-mastix p. 200. affirmeth that Papias was the first Father and Founder of Traditions But Before al these liued the ancient Iewes of whom Paulus Fagius writeth that (23) Comment in Cap. Patrum The Iewes are of opinion that Moses receiued from God in Mount Sinai a double Law the one which they cal the Law deliuered in writing the other which they cal the Law which is in the mouth or deliuered by word of mouth And this last they affirme to be deriued by Moyses to posteritie by a certain order of Succession And the self same is confessed by D. Beard (24) Rotract from Rom. Relig. â— 73 74. M. Rollock likewise auoucheth that (25) Treatise of Gods effectual calling p. 241. The Church after Moyses had both the Tradition or sound of a liuely voice and of the Scripture and written Word of God And the same Doctrine of Traditions in the Iewes is confessed by Buxdorfius (26) Synagoga Iudaica p. 13 21. 48 67. a Protestant Hebrew Reader in Basile D. Morton admitteth that (27) Prot. Appeal l. 2. p 377. The Protestants wil as readily confesse that the Iewes pretended vnwritten Traditions as could either Egesippus or Anatolius but whether they did make that boast vniustly or iustly that sayth he is worthie our m st diligent Scanne Wel then the Fathers here confessed and disliked by Protestants for our Catholick Doctrine of Traditions are S. Gregorie Austin Ambrose Hierome Chrysostom Epiphanius Basil Eusebius Maximus Theophilus Innocentius Leo Cyprian Origen Tertulian Clemens Alexandrinus Dionisius Areopagita Papias and the faithful Iewes before Christ The Protestants citing and reprouing the sayd Fathers herein are Chemnitius Caluin Schrederus Buxdorfius Whitaker Carthwright Morton Beard Rollock Fulk and Rainolds So Apparent it is that our present Roman Church in the Doctrine of Traditions doth stil insist in the steps of the Primitiue Church It is Confessed by Protestants that according to the Fathers of the Primitiue Church the Sacraments do truly conferre Grace Remission of sinnes And that they are in number seauen CHAPTER VII PRotestants (1) Luth. in Assert 1. Articuli teaching Faith alone to iustify do consequently affirme the Sacraments to be but bare Signes not causes of our Iustification seruing either euen as preaching for an obiect to stir vp and nourish our Faith or for certaine markes whereby the Faithful are discerned from Infidels But contrarie hereto the Catholick Church (2) Conc. Florent ln Institut ArmenoruÌ„ Trid sess 7. can 1. hath defined the Sacraments to giue or conferre Grace to the worthie receiuer and that they joyntly with Faith and other vertues concurre to our
Iustification In like sort where Protestants teach only Baptisme and the Lords Supper to be Sacraments the Catholick Church beleeueth Seauen to wit Baptisme Confirmation Pennance Eucharist Orders Matrimonie and Extreme Vnction To examine now what is confessed herein from the Faith and Doctrine of the Fathers of the Primitiue Church and first concerning the efficacie of Sacraments S. Austin expressing the difference between the Sacraments of the Old Testament and ours affirmeth that (3) In Ps 73 And cont Faust l. 19. c. 13. In Ps 72. In Io tract 11. 41. The Sacraments of the New Testament giue Saluation whereas The Sacraments of the Old Testament did but promise the Sauiour This his saying is so direct against Protestants that Musculus blusheth not to say (4) loc com p. 299. It was spoken by Austine without consideration And the like reprehension is made by Caluin But (5) Inst l. 4 c. 15. Sect. 7 Musculus not satisfyed with reproof only of S. Augustin reprehendeth further the Fathers in General for that sayth he (6) loc com p. 299. They attribute greater efficacie to our Sac aments then to the Sacraments of the Old Testament affirming ours to be effec ual signes of Grace not oâ—ly signifying the same as the others did but also conferring and giuing Grace and Saluation This efficacie or conferring of Grace the Fathers exemplify in Baptisme insomuch that the Centurists write thus (7) Cent 3. c. 4. col 82. Cyprian dareth to affirme that the person baptizing giueth the Holie-Ghost and inwardly sanctifyeth him that is baptized And (8) Cens. 3. col 247. Cyprian thinketh al sinnes to be taken away in Baptisme And (9) Cent. 3. col 260. Origen truly taught concerning the effect of Baptisme that the filth of Sinne was taken away thereby Trac 35. in Math. and hom 15. in Iosuam In like sort of other Fathers most ancient as Iustin Clement c. it is confessed by the Centurists that they (10) Cent 2. c. 4. col 47. Thought Regeneration to be wrought by baptisme the word vnto which two ioyned togeather they attribute efficacie that is to say remission of sinnes But Zuinglius auoucheth in general that (11) Tom. 2 de bap f. 70. And see Luth. To 2. fol. 229. It was a great errour of the old Doctours in that they supposed the external water of Baptisme to be of anie value towards the purging of sinne But the Fathers were so ful herein that as D. Whitâ—k r (12) l 10. cont Dur. p. 883. Sarc loc com â—om 1. f. 232 and Sarcerius acknowledge they condemned the Manichees amongst other errours in that They did deny that sinnes were remitted and Grace conferred in Baptisme From hence the ancient Doctours taught so great necessitie of Baptisme that they firmely beleeued that ChildreÌ„ dying vnbaptised could not be saued M. Carthwright testifyeth that (13) In Whitguift Def p. â—22 S. Austin was of mind that children could not be saued without baptisme For which his opinion he further chargeth him with (14) Ibid. p 516. Absurditie And the same is acknowledged by (15) Disp Ratisb p 398. Bul. Dec. 5. Ser. 8. p. 1049. Dil. Disp breu p. 4. 5. Bucer Bullinger Dilingam who alledgeth to this end sundrie particular Sayings of S. Austin And Musculus confesseth 16) Loc. com p. 308. that Austin and some other Fathers were of the same opinion S. Cyprian also is reproued for the same Doctrine by Scultetus 17) Medulla Theol. p 370 saying These blemishes are noted in Cyprian c. that he thinketh Baptisme to be absolutely and simply necessarie Vrbanus Rhegius affirmeth that (18) In parte 1. oper in Catechismo min. f. 105. The Scripture and Authoritie of the ancient Church constraine him to beleeue that litle children dying vnbaptized are damned And by reason of this necessitie the Fathers doubted not as Caluin sayth (19) Inst l 4 c. 15. sec 20. almost from the verie beginning of the Church to vse the Baptisme of Lay-persons in danger of death Concerning the number of the Sacraments it is to be obserued that the Fathers not foreknowing our present Controuersie therof did but speake of them as also of other poynts of Faith casually as occasion was ministred and so accordingly S. Austin sometimes mentioneth but one sometimes two and sometimes more (20) In Ps 103. Con. 1. De Bap. cont Don. l. 5. c. 20. ep 119. c. 7. therfore it is sufficient if the Fathers in this sort do make mention of al our Sacraments And yet in our behalf the testimonie of Luther is verie strong who writing of this poynt obiecteth thus (21) Tom 2. Wittemb de Capt. Babyl f. 84. But thou wilt say what do you answer to Dionisius who numbreth vp six Sacraments c. I answer sayth Luther that he alone of the old Writers is to be had for seauen Sacraments although omitting Matrimonie he only reciteth six And the like is confessed by him of D. Humfrey (22) Iesuit part 2. p. 519. who affirmeth that S. Dionisius in this respect displeased Luther (23) Exam. part 2. p. 7. Chemnitius confesseth out of S. Cyprian that he numbrelh fiue Sacraments and only euadeth that the Sermon de Ablutione Pedum is not S. Cyprians but forged vnder his name In like sort where Tertulian casually mentioneth diuers of our Sacraments namely Baptisme Extreme Vnction Confirmation Orders the Eucharist saying most wittily (24) l. De Resur Carnis c. 8. The flesh is washed that the soule may be cleansed the flesh is annoyled that the soule may be consecrated the flesh is signed that the soule may be armed The flesh is couered with Imposition of hands that the soule may be enlightned with the Spirit the flesh eateth the Body and Bloud of Christ that the soule may be fatted to God This Saying is so displeasing to Protestants that M. Parker in great choller demandeth (25) Against Symb. part 1 sec 11. p. 77 p. 2. sec 10. p. 132. Who can brooke it But more in particular concerning Chrisme or Confirmation sundrie Protestants (26) Ministers of Lincolne Dioc. in their Abridgment p. 40. And see Park against Symbol p. 1. p. 133. reproue Tertulian Cyprian Ambrose with errour of vsing the Crosse in Confirming those that were baptised M. Parkins sayth (27) Vol. 2 p 653. This vnction pertayned to Baptisme in the West til aboue Three hundred yeares after Christ for then was there another Confirmatorie vnction deuised by Melchiades or as some say before him by Vrbane the first who liued about Anno 223. S. Cyprian teaching that 28 l 1. ep 12 It is necessarie that he who is Baptised receiuing Chrisme should also be annoynted the (29) Cent. 2 col 125. Centurists reproue him for the same affirming further that in these ancient times vnction and imposition of hands followed Baptisme of which Tertulian c. which custome
others do report And that The manner was to send it by the Deacons to them that by sicknes or other necessarie impediment were forced to be absent to strangers Yea for this purpose they did in such places where they communicated not euerie day reserue some part of the sanctifyed Elements to be sent to the Sick such as were in danger of death Yea as then was vsual the Pixe for the reseruing or carrying therof in so much that (59) Assert Theol. part 2 sec 47. Marbachius confesseth that S. Basile reserued the Eucharist in a golden Doue And wheras D. Harding obiecteth for the Pixe the plaine testimonies of Symmachus Gregorius Romanus Gregorius Turonensis Theodorus the same are acknowledged by M. Iewel (60) In his Reply Art 9 p. 420. Fulk against Staplet p. 150 151. D. Fulk Lastly the Roman Church doth so directly follow the Doctrine and practise of the Primitiue Church in this so waightie a matter of the Eucharist as that she obserueth the external forme or figure therof vsed in the ancient Church D. Bilson (61) In his true Differ p. 4. p. 566. acknowledgeth from S. Epiphanius in Ancorato that the Eucharist was round in figure And M. Carthwright (62) In Whytguift Def. p. 593 And see Proet de Sacram p 287. 281. confesseth that it was a round wafer-cake brought in by Pope Alexander which Pope liued as Osiander (63) Cent. 2. p 10. Whitgift in his Def. p. 594. and D. Whiteguift confesse Anno Christ 111. which is now aboue 500. yeares Hospinian (64) Hist Sacram. l. 4. p. 370. auoucheth that It can not certainly be knowne when Christians first began either at home or in the Churcheâ— to prepare of floure or bread litle round Hostes morcels like peeces of siluer c. Epiphanius maketh mention of round bread in the Supper c. The ancient Iew s also did most plainly foretel the Real presence of Christs Bodie in the Eucharist and the Sacrifice therof for wheras Duraeus vrgeth from Galatinus the Hebrewes most plaine and plentiful Sayings iâ— behalf therof D. Whitaker answering thereto neither confesseth nor yet denyeth but only shufleth them off saying (65) Cont. Dur. l. 9. p. â—18 In this matter we do not desire thy Peter Galatin neither do we need those testimonies of the Hebrewes so not denying but rather supposing the truth of the forsayd testimonies euidently foreshewing and affirming the Real presence and Sacrifice of Christs blessed Bodie in the Sacrament And thus we see the Fathers and Doctours of the Primitiue Church to haue symbolized with vs Catholicks in the doctrine of the Eucharist teaching expresly First Transubstantiation itself Secondly and prescribing a most diligent care that no part therof do fal vpon the ground Thirdly yea and adoring it with special reuerence Fourthly and in that regard vsing Eleuation therof at Masse time as we stil continue Fiftly for which case they receaue fasting Sixtly the Marryed Laytie also forbearing the Companie of their wiues for some tyme before Receiuing Seauenthly Besides they not only kept and reserued the same for the sick and other such necessities But also vsed the verie forme figure of a round wafer-Cake obserued at this day Now the Fathers produced and reproued by Protestant Writers for the forsayd poynts are S. Gregorie Chrysostom Eusebius Emissenus Cyril Ambrose Hilarie Austine Nazianzene Basile Hierom Siricius Innocentius Calixtus Vrbanus Symmachus Gregorius Turonensis Epiphanius Cyprian Origen Tertulian Ignatius the Fathers in general The Protestants citing and confessing the foresayd Fathers are the Centurists Musculus Oecolampadius Vadian Anthonie de Adamo Peter Martyr Caluin Melancthon Bucer Osiander Vrsinus Hamelmanus Adamus Francisci Hâ—spinian Bucanus Chemnitius Chytreus Crispinus Marbachius Pelargus Altkircherus Zepperus Humfrey Whitaker Fulk Parker Parkins Carthwright Willet Iewel Field and Beard And now I appeale to al indifferent Readers whether Protestants themselues haue not sufficiently confessed that by the Sentence or Doome of the Senate of Antiquitie D. Morton and his Brethren are chargeable with Heresie as also the Romanists acquitted of Idolatrie Protestants confesse that the Primitiue Church of Christ beleeued taught and practised the Sacrifice of the Masse as also that it is a Sacrifice according to the order of Melchisedech and truly Propitiary for the liuing and the dead CHAPTER IX IT is the general (1) Conâ— Trident. sess 22. c. 9. and certaine Decree of the Catholick Church that Christ our Sauiour at his last Supper instituted a true and proper Sacrifice of his owne Bodie Bloud and that he gaue power and authoritie to his Apostles and to Priests their Successours to offer the same aswel for the Liuing as the Dead Protestants (2) Luth. de Capt Babyl c. de Eucha Chemnit Exam part 2. Caluin Instit l. 4. c. 18. §. 1. 2 deny al true proper and external Sacrifice to be ordained by Christ or to be vsed in the time of the Ghospel but only the spiritual Sacrifices of Prayse thankes-giuing and the like Now because D. Morton wisheth that (3) Prot. Appeale l. 2. p. 169. These two questions whether the Eucharist be a true essential Sacrifice whether it be properly Propitiatorie auaylable in itself for remission of Sinnes or no might be decided amongst other meanes by the verdict of ancient Fathers I wil therfore ioyne with him therein and that only from the verdict giuen by his owne Brethren S. Gregorie the Great is much reproued by manie Protestant Writers for his Doctrine and practise of the Sacrifice of the Masse M. Beacon (4) The Reliques of Rome p 344 affirmeth that the Masse was fully finished by Pope Gregory the first about Anno Domini 600. Melancthon (5) l. 4 Chr. in Henri i. 4 fol. 186. 187 confesseth that He allowed by publick Authoritie the Sacrifice of Christs Bodie Bloud not only for the liuing but also for the dead D. Humfrey (6) In Iesuit part 2. rat 5 p. 5 627. acknowledgeth that S. Gregorie S. Austin brought into England the Archbishops Palle for Solemne Masses Carion (7) Chr. l 4. p 567. 568. auoucheth that Gregorie c. approued the oblation of the Bodie Bloud for the dead M. Bale (8) Cent. 1. p. 68. granteth that Gregorie ordered the verie Ceremonies of the Masse made vp the Canon therof And that He commanded (9) Act. Rom. Pontif. p. 44. 45. 46. 47. Masses to be celebrated vpon the dead Bodies of the Apostles And the (10) Cent. 6 col 369. 370 69â— 694. Centurists charge him with Celebration of Masse Szegedine writeth that Gregorie is sayd to be the first Authour of this propitiatorie Sacrifice about the yeare Six hundred for he appoynted certain dayes in which Sacrifice should be offred with Solemnitie in the Church (11) Graues aliquot Quaestiones printed with Brunlerus fol. 161. 162. promised ardon of sinnes to such as came
ridiculously that reason truth compelleth vs to dissent from them And agayne (55) In omnes Pauli Epist in Hebr. 7. p. 924. How much the more do I admire so manie old Doctours of the Church to be possessed with this opinion that they wil persist in the oblation of Bread wine for thus they say Christ is a Priest according to the order of Melchisedech but Melchisedech offred bread wine therefore the Sacrifice of Bread and wine agreeth to the Sacrifice of Christ D. Fulk (56) Against Hoskins c. p 100. admitteth that It is granted that Cyprian thought the bread wine brought forth by Melchisedech to be a figure of the Sacrament that herein also Melchisedech resembled the Priesthood of Christ And agayne (57) Against Heskins c. p. 99. And see against Rhem. Tâ—st in Hebr. c. 7. sec 8. f. 405. Whitak cont Dur. p. 818. 819. more in general I confesse that diuers of the old Fathers were of opinion that the bread wine which Melchisedech brought forth was sacrificed by him that it was a figure of the Sacrament which they improperly cal a Sacrifice (58) De opificio Missae l. 1. p 28. It is not lawful sayth Chrastouius for Christian Pastours to cast away the consent harmonie of Interpretation that both for the neernes of the Apostolical Age as also for the singular agreement of al which is had in al places c. Al as it were conspiring that the Sacred oblation of Melchisedech is proposed that not only it may be thought to be offred to the Souldiers of Abraham but also an vnbloudy Sacrifice to God The ancient Iewes also were so agreable with vs herein that the Protestant Bibliander doubteth not to affirme that (59) De S. Trinitate l. 2. p. 89. with the Ancient Iewes it was a most receiued opinion that at the câ—ming of the blessed Messias al Legal Sacrifices were to cease only the Sacrifice Thoda of thankes-giuing to be celebrated c. and that to be done with bread wine (60) In his Defence c. p 473. See Parker against Symbolizing part 1. c. 2. p. 103. euen as Melchisedech King of Salem Priest c. brought forth bread and wine The Fathers also likewise much vrge the necessitie of mingling water with wine in the Chalice before oblation and consecration D. Whitguift affirmeth that Cyprian was greatly ouerseen in making it a matter so necessarie in Celebration of the Lords Supper to haue water mingled with wine which was at that time no doubt Common â—o more then to him Carthwright (61) In Whitguift Def. p. 525. acknowledgeth that In the mingling of water with wine a necessitie great mysterie was placed as may appeare both by Iustin Martyr Cyprian And M Iewel (62) In his Reply p. 34. See Schultetus in Med. Theo. p. â—70 also confesseth that Indeed S. Cyprian certain old Fathers spake of it force it much wheras not one new Protestant doth either allow or practise the same But D. Morton (63) Prot. Appeal l. 2. p. 142. is content to refer this new Romish Custome vnto Pope Alexander the supposed Authour thereof sayth he But may not D. Morton blush to cal it New Romish Custome and yet referre it to Pope Alexander who liued almost within a Hundred yeares after Christ Here then we may conclude that our Sacrifice of the Masse was not only allowed and vsed by the Fathers of the Primitiue Church but withal acknowledged by them to be truly a Sacrifice Propitiatorie for the remission of sinnes As also that the same was truly represented by the Sacrifice of Melchisedech offring bread and wine Now the Fathers confessed and reproued by Protestants for our forsayd doctrine of Masse are S. Gregorie Gregorie Turonensis Pelagius Symmachus Leo Austin Ambrose Nyssene Cyril Arnobius Athanasius Cyprian Origen Tertulian Ireneus Alexander Clemens Anacletus Ignatius As also the Councels of Ephesus Antioch the Second and Fourth of Carthage of Constantinople of Arles the Fathers in general The Protestants acknowledging and reprouing the forsayd Fathers are the Centurists Caluin Melancthon Carion Szegedine Hospinian Chitraeus Musculus Marcus Pelargus Osiander Chrastouius Chemnitius Sebastianus Francus Zepperus Schultetus Fox Whitaker Symonides Ascham Fulk Field Whiteguift Iewel Morton It is acknowledged by Protestants that the Fathers of the Primitiue Church taught and beleeued the Power of Priests to Remission of Sinnes The necessitie of Auricular Confession The Imposition of Pennance and satisfaction to God thereby As also our Roman Doctrine of Pardons or Indulgences CHAPTER X. COncerning the Sacrament of Pennance the (1) Bellarm. de Paenitent l. 1. c. 10. l. 3. c. 2. l. 4. c. 5. Catholick Church teacheth First That God hath giuen truly and properly to Bishops and Priests as his instruments Power and Authoritie to forgiue sinne Secondly That sinners are bound to confesse their Sinnes in particular to Priests Thirdly That the sayd Priests are to impose Pennance or punishment vpon the Penitent after Confession of his Sinnes and that the Penitent in satisfaction is to performe the same by Prayer Fasting Almes-deeds and the like Now the Protestant Church hauing no true Subsistence but being a mere Negation or denial of true Religion directly (2) Instit l. 4 c. 19 §. 15 B za in CoÌ„f. fiâ—â—ci 7. art 11. denyeth al the foresayd Poynts taught and practised by the Roman Church What the Primitiue Church beleeued and practised herein I wholy referre to the plentiful Confe sions and testimonies euen of Protestant Writers And to begin with S. Gregorie Osiander (3) Cent. 6. p. 288. chargeth him that he teacheth vntruly of Pennance And the Centurists (4) Cent. 6. c. 10 p. 748. reprehend him for his opinion of Confession c. Pennance Satisfaction D. Morton acknowledgeth that S. Gregorie (5) Prot Appeale l. 1 sec 23. p. 26. indeed requireth that after man hath confessed his sinnes he should take reuenge of himself by penitential exercises c. S. Hierome tearming Pennance The second Table after Shipwrack Caluin (6) Inst l 4. c. 19. §. 17. reproueth him saying But it is the Saying of Hierome whose soeuer it is it can not be denyed but that it is plainly impious if it be expounded in their sense And as concerning the Power and Authoritie of Priests to remit sinne the denyal therof was reprehended in Acesius by the Emperour Constantin for the Centurists (7) Cent. â— col 653. report that Acesius his opinion was that al men should be exhorted to Pennance but the hope of remission of sinnes should be expected not from Priests but from God But when Acesius had sayd these things the Emperour added â— Acesius set a Ladder and clime alone to heauen This Historie is likewise confessed by Osiander (8) Cent. 4. p. 119. Chemnitius (9) Exam. part â— p. 188 part 2. p.
and euen the whole Chaos of Popish Superstition be builded vp But to cleare S. Gregorie of al Innouation in this point of Doctrine The Centurists acknowledge that (33) Cent. 5. c. 6. col 692. S. Chrysostom mentioneth dayes of Indulgence and Pardon And D. Field (34) Of the Church l. 1. c. 17. p. 33. confesseth that The Ancient Bishops were wont to cut off great partes of enioyned Pennance which remission was called an Indulgence Now to conclude Confession being made and Pennance inioyned the Priest as the Centurists confesse for the practise of the Third Age did afterwards absolue the Penitent euen with the now-like vsed ceremonie of imposing his hand So that the Primitiue and our present Roman Church do confessedly agree in the doctrine of Pennance First As that Priests haue truly Power to remit Sinnes Secondly that Auricular Confession is necessarie Thirdly that after Confession Pennance is to be imposed Fourthly (35) Cent. 3 col 127. that the same is truly Satisfactorie Fiftly after Pennance Absolution is giuen with Imposition of hands Sixtly yea Pardons and Indulgences are acknowledged to be granted and vsed in those purest times of the Church Primitiue Now the Fathers cited and reproued by Protestants for our foresayd doctrines are S. Gregorie Leo Chrysostom the Doctours in the Age of Constantin Ambrose Augustin Cyprian Tertulian the Carthage Councel the 1. Councel of Neece and the Fathers in general The Protestants accusing them are the Centurie-writers Caluin Chemnitius Melancthon Hamelmanus Osiander Hieronimus Marius Pantaleon Valera Symonides Bale Humfrey Field Morton and Whitaker It is granted by Protestants that the Catholick Doctrine of Purgatorie and of Prayer and Sacrifice for the dead was beleeued taught and practised by the Fathers of the Primitiue Church CHAPTER XI WHAT more generally disliked by Protestants then our Catholick doctrine of Purgatorie and our charitable pracise of Praying Sacrificing for the dead And yet what more generally confessed by Protestants to haue been the beleef and custome of the Primitiue Church then Purgatorie Prayer and Sacrifice for the dead Concerning S. Gregorie D. Humfrey (1) In Iesuit part 2. rat 5 p. 5. 627. acknowledgeth that he taught vs Englishmen by the preaching of S. Austin the doctrine of Purgatorie c. the oblation of the healthful Sacrifice Prayers for the dead (2) In Chro. l. 4. p. 567. 568. Carion confesseth that he approued the opinion of the oblation of Christs Bodie Bloud to be made for the dead Iohn Bale (3) In Act. Rom. Pontif. p. 44. 45. 46. 47. is of opinion that he made his foure books of Dialogues for the vpholding of Purgatorie c. and admitted euen Masses for the dead The Magdeburgians (4) In the Index of the 6. Centurie at the word Gregorie charge him out of his owne writings with the Doctrine of Purgatorie c. (5) Cent. 6. col 373. and with oblation of Sacrifice for the dead D. Fulk (6) Ag. Rhem. Test in 1 Cor. 3. sayth In the dayes of Gregorie c. the opinion of Purgatorie had gotten some ground in the Latin Church c. yet in the place by the Rhemistes quoted he granteth it but for very smal offences D. Sutcliffe auoucheth that Gregorie (7) Subuersion c. 4. vsed Litanies allowed Purgatorie c. And wheras D. Whitakers confidently auoucheth that (8) Contra Duraeum l. 7. p. 480. He that first deliuered Purgatorie for a certaine Doctrine was Gregorie the Great Yet M. Symonides (9) Vpon the Reuel p 83. only chargeth him not with beginning but with increasing two pernitious things in the Church Inuocation of the Dead and Prayer for the dead yea D. Morton confesseth that S. Gregory (10) Prot. Appeale l 1. Sec. 17. p. 19. â—0 frameth thus his conclusions Because such Soules departed appearing after desire the help of the liuing the Sacrifice of the Altar is profitahle for them Wherupon our Doctour concludeth saying This doth giue vs cause to obserue in him a deep plunge into Superstition And againe S. Augustin spake with a Peraduenture but S. Gregorie kindled the fire with a Credo c. And now of late the Romanists haue blowâ—e the flame with an Anathema So hotly do Roman Catholicks follow the Sent giuen by S Gregorie and S. Augustin But to clear S. Gregorie of al Innouation in this poynt (11) Ibid. p. 498. I wil ascend to his predecessours and Ancients And to begin with S. Augustin whom though D. Morton pretendeth to speak hereof only with a Paraduenture or doubtfully yet Bullinger hauing perused diuers places of S. Augustins writings concerning this poynt auoucheth (12) De origâ—â— Erroriâ— f. 223. That not in one but in manie places Augustin maketh mention of Sacrifice for the dead c. in Enchirid. c. 109. for it is not to be denyed sayth he but that the Soules of the dead are releeued by the pietie of their liuing friends when the Sacrifice of the Mediatour is offered for them c. And in his 32. sermon de Verbis Apostoli This sayth he deliuered from the Fathers the whole Church obserueth that prayer be made for them who dyed in the Communion of the Bodie and Bloud of Christ when in their place they are remembred in the Sacrifice and the Sacrifice also is offered for them This therfore sayth Bullinger I set downe more at large that thou mayst vnderstand this custome of Sacrificing for the dead to be ordayned not by the Apostles but by the holie Fathers D. Willet affirmeth That diuers of the ancient Fathers (13) Tetrastylon part 3. p. 97. did incline too much to maintayne and commend prayer for the dead with which errour sayth he S. Austin seemeth somewhat to be infected Augustine sayrh Caluin (14) Instâ—t l. 3. c. 5. § 10 in his books of Confessions telleth that his mother Monica earnestly desired that Memorie of her might be made at the Altar in performing the mysteries An old womans desire sayth Caluin which her Sonne squared not by the rule of Scripture but through affection of Nature would haue it approued to others D. Fulk confesseth that (15) In his Confut of Purgat p. 1â—0 Austin de Ciuitate Dei l. 21. c. 13. concludeth verie clearly that some suffer temporal paynes after this life this may not be denyed Yea he boldly auoucheth that Austin (16) Ibid. p 313. blindly defended prayer for the dead D. Morton affirmeth that Protestant Authours (17) Prot. Appeal p. 495. haue obserued S. Augustin to haue been the first who opened the window vnto the doctrine of Purgatorie by whose owne direction sayth he we haue a good warrant to dissent from him c. So admitting S. Austin for Purgatorie but most disgraciously insinuating that therin he is contrarie to himself which as most palpably vntrue I forbeare to confute and only proceed cleerly to shew that neither S. Austin was first nor the sole man that opened
sayth D. Morton (7) Prot. Appeal l. 1. sec 24 p. 27. be greatly moued with the contrarie Doctrine of S. Gregorie allowing praying to Saincts c. And agayne Neuertheles as we find in him very rarely anie prayer vnto Saints c So desiring to mince but not daring to deny a truth so manifest and for such confessed by so manie of his other Brethren of S. Gregorie his defending Inuocation of Saints But to ascend from S. Gregorie to other more ancient Doctours (8) Exam. part 3. p. 211. Chemnitius alleageth S. Austin inuocating S. Cyprian and coÌ„cludeth saying therof These things did Augustin without scripture yeelding to the times and custome Prudentius I grant sayth D. Whitaker (9) Answer to Campian Reas 5. p. 140. 141. as a Poet somtims called vpon the Martyrs whose Acts he describeth in verse And the superstitious Custome of praying to Saints had now taken deep root in the Church which as a Tyrant haled somtimes the holie Fathers into the same errour [10) In his Reioynder to Bristow p 5. D. Fulk spareth not to speak thus plainly I confesse sayth he that Ambrose Austin and Hierom held Inuocation of Saints to be lawful And that (11) Against the Rhem. Test in 2. Pet. c. 1. sec 3. fol. 443. In Nazianzene Basil and Chryostome is mention of Inuocation of Saints And that Theodoret also speaketh of prayers vnto Martyrs As also that Leo ascribeth much to the prayers of S. Peter for him And in brief that manie of the ancient Fathers held that the Saints departed pray for vs. (12) Cent. 5. c. 6. col 675. The Centurists charge S. Chrysostom's Lyturgie with Inuocation of our B. Ladye by name Chemnitius (13) Exam. part 3. 200. auoucheth that About the yeare of our Lord three hundred and seauentie Inuoâ—aâ—ion of Saints began to be brought into the publick assemblies of the Church by Basile Nyssen and Nazianzene (14) Ibid. p. 211. And he reprehendeth for the same Doctrine Theodoret and Hierome A French Protestant answering to the testimonie of S. Gregorie Nazianzene writeth (15) Clypeus fidei Dial. 8. p. 258. In that thou citest S. Gregorie praying to S. Basil dead that he would pray for him I wil let thee know that Gregorie knew not what he sayd when he sayd so Belike this Protestant thought that greatest Diuine S. Gregorie Nazianzen to haue been ouertaken with drinke when he prayed so as we may iustly suspect this giddie French Protestant was when he writ thus But the Centurie-writers (16) Cent. 4. col 295. 296. 297. alledge sundrie examples of prayer to Saincts Athanasius Basil Nazianzene Ambrose Prudentius Epiphanius and Ephrem (17) Apocal. in c. 14 p. 382. M. Brightman hauing named Athanasius Basil Chrysostom Nazianzen Ambrose Hierom Austin c. reproueth them as in words condemning Idolatrie but indeed establishing it by Inuocation of Saints worshipping of Relicks and such like wicked Superstitions c. sayth he And wheras D. Bishop alleageth S. Chrisostom affirming the Emperour Constantin to haue prayed to Saincts (18) p. 17. M. Wotton in his book against D. Bishop only answereth by barely reiecting the Saying for suspected and forged yet (19) In his Ansvver to D. Bishop p. 174. D. Abbot acknowledgeth the contrarie saying We deny not Chrysostom to be authour of the words And then inuenteth an answer no lesse false then impertinent to wit (20) Ibid. that Chrisostom thereby meaneth the Emperour Arcadius who was Emperour aboue sixtie yeares after Constantin but of Constantin it is sayth he that we enquire for what others did after the time of Constantin Superstition more and more increasing is nothing concerning him But yet to omit al other answere this may so much concerne anie indifferent man that it may sufficiently assure him that Inuocation of Saincts was confessedly vsed in the Church at least about Anno Domini 398. when Arcadius raigned Yea this Doctrine was so general and so certainly beleeued in the Primitiue Church that the holie Fathers are reproued by our young Protestant writers for condemning the contrarie Protestant Doctrine as Heretical in Vigilantius and Aerius D. Fulk sayth (21) In his ansvver to a counterf Cath. p. 46 Last of al Vigilantius shal be brought in who wrot against the Inuocation of Saincts c. Him Hierom reprooueth And (22) In defen tract de Diuers p. 349. D. Sarauia and Beza (23) Ibid. p. 346. do both of them affirme that Aërius was likewise charged and condemned by the Fathers for his then affirming that the Saincts departed are not to be prayed vnto But to arise yet somwhat higher and a litle to view the times neer Christ and his Apostles Beza speaking of the times of Cyprian Austin and Chrysostom acknowledgeth that (24) Prefat nou Test ad Princip Condens then preuayled Inuocation of the Dead The Centurie writers speaking of (25) Cent. 3 col 84. S. Cyprian say thus Verily Cyprian in the end of his first Epistle of his first book doth not obscurely think that Martyrs and Saincts departed do pray for the liuing (26) Cent. 3 col 83. Yea they further charge Origen for praying O holie Iob pray for vs wretches And for teaching hom 1. in Ezech. that Angels are to be prayed vnto But to auoyd tediousnes in reciting the other particuler Fathers of that Age they in grosse confesse (27) Cent. 3. c. 4. col 83. that There are manifest steps of Inuocation of Saincts in the Doctours of that ancient Age which was the third Age or hundred yeares after Christ And wheras (28) l. 5. c. 19. S. Ireneus termeth the B. Virgin Marie Eues Aduocat some Caluinists auouch that these were the words (29) Clypeâ—â— fidei Dial. 8. p. 277 Ediâ— Gall. rather of some Idolater or if they were the words of Ireneus Ireneus had not the true vnderstanding of the confession of the holie Faith of Christian Religion But if so ancient and holie Ireneus wanted true vnderstanding of Faith and Christian Religion we may assure our selues that new borne Protestants are wholy blind therin But without al restraint of Age or time (30) In his Examination c c. 9. p 120. D. Couel affirmeth that Diuers both of the Greek and Latin Church were spotted with errours about Free-wil Merits Inuocation of Saincts c. Yea D. Whitguift discoursing of (31) In h is Def. c. against the Reply of Carthwright p. 472. 473. Doctrine taught in anie Age since the Apostles time affirmeth without any exception either of Age or Father that to vse his owne words (32) Ibid. p. 473. almost al the Bishops and learned writers of the Greek Church and Latin also for the most part were spotted with Doctrines of Free wil of Merit of Inuocation of Saincts and such like Now the Doctrine and practise herof in the ancient Iewes is so cleerly recorded in the books of (33) c. 5.
recorded by (25) Libro de Passione Imaginis Christi And although some doubt be made vvhether this book be made by S. Athanasius yet it is cited as a most ancient historie by the seauenth Synod Act. 4. S. Athanasius of a certaine holie Image of Christ our Sauiour left in a house where a Christian had inhabited a litle before and at his remoual had forgot the same which the Iewes finding in derision of Christ Crucifyed spit vpon it buffeted it with their hands nayled the hands and feet vpon a Crosse offred it vineger mingled with gaul crowned it with a crowne of thornes strock the head therof with a reed and at the last pearced the right side therof with a lance from whence forthwith issued out water and bloud Which the Iewes perceiuing caused a vessel to be set vnder which presently was filled But they remouing it into theyr Synagogue intending therby to offer the greatest disgrace to Christ our Lord assembled thither al the disease and infirme which they could find which annoynting therwith there were cured the Sick of the palsie the blind the lame the deaf the dumbe the leapers and others Which the Iewes themselues seeing beleeued in Christ our Lord and went vnto the Catholick Church in that Cittie where prostrating themselues at the feet of the Metropolitan Bishop confessed their Sinnes and related al the Historie passed Wherupon the Bishop caused the Christian who had inhabited the house before to be brought vnto him and enquiring of him how he came to the Image he answered Nicodemus who came to Iesus by night made it with his owne hands and dying gaue it to Gamaliel who dying left it to Iames and Iames to Symeon and Symeon to Zachaeus and so by theyr Successours it continued in Hierusalem vntil two yeares before the Subuersion therof by Titus and Vespasian When the Christians admonished by the holie-Ghost left the cittie and comming into Syria they brought with them al things which belonged to the worship of Religion At which time the Image being brought amongst other things which concerned the Church remayned vntil this day in Syria which I receauing from my Parents departing this life haue vntil this time possessed by right of inheritance The Bishop hearing this was verie ioyful and instructing the Iewes in the Christian Doctrine after three dayes fast baptised them al and at their intreatie consecrated their Synagogue into a church in honour of the Sauiour of the world Afterwardes consulting what to doe with the sacred liquour of water and Bloud in the vessel resolued to send the same in bottles of glasse made of purpose to al churches through Asia Africa and Europe Exacting this of them that euerie yeare vpon the ninth of Nouember the like Solemnitie should be vsed as vpon the dayes of Christmas and Easter This sayth S. Athanasius is the true and verie credible Historie of the bloud of the side of our Sauiour which issued out of his holie Image which was crucifyed in Syria in the citie Berithus Here wil I leaue our Protestants condemning S. Athanasius of Credulitie and Superstitious Papistrie Now to proceed Functius confesseth that (26) Lib. 7. commentariorum in praeced chron fol. 6. Anno 494. Xenaias was the first in the church that stirred vp warre against Images So quiet possession had they in the Church before that time (27) Exam. part 4 pa. 26. Chemnitius sayth In one and only Tertulian I haue obserued the historie of the Sheepheard calling and seeking his wandring sheep to be paynted and grauen vpon holie Chalices In like sort sayth D. Beard (28) Retractiue from Romish Religion pag 401. Indeed we confesse that there was in these primitiue times of the church an historical vse of Images as may appeare by that Statue of our Sauiour at Cesarea mentioned by Eusebius and the pictures of Peter and Paul in the same Authour And of the good shepheard feeking the lost sheep paynted vpon the Chalices in Tertulian Another Protestant discoursing of the Religion taught and professed publickly by the Graecians and Abissines reciting amongst the rest their hauing (29) In his Catholick Tradictions pag. 212. 214. Pictures in their Churches and inclining and howing before the Images of Saints doth from thence conclude in these words (30) Ibid. pa. 216. It seemes that this is the greatest accusation which Protestants haue against the Churches of the East and Africa neuertheles c. the ancient Doctours which destroyed the Pagans Idolatrie haue approued it their deuotion did lead them vnto it c. So cleerly therfore may we conclude that our Catholick vsage of Pictures in placing them in Churches and reuerencing them doth most truly accord with the like practise and Deuotion of S. Gregorie Leo Paulinus Prudentius Austin Chrisostome Nicephorus Sozomene Athanasius Tertulian Lastantius Witnesses wherof are the Protestant writers the Centurists Osiander Chemnitius Peter Martyr Hospinian Functius Symonds Bale Fulk Parker Parkins Beard and Morton IT IS ACKNOWLEDGED BY PROTESTANTS that the Fathers of the Primitiue Chuch did specially honour and reuerence the holie Relicks of Martirs and other Saincts carying them in Processions and making Pilgrimages vnto them At which also manie Miracles were wrought CHAP. XV. AS it is to be supposed that such Hereâ—icks as deny the due worship and Inuocation of Saincts wil much more deny al reuerent respect or worship to be giuen to the Relicks of their dead Bodies So we may as confidently expect that al holie fathers who so confessedly before exhibited honour to the Blessed Saincts or Soules in Heauen wil likewise performe their answerable respect to their sacred Bodies vpon earth And to begin with S. Gregorie It is acknowledged by (1) In Act. Rom. Pontif. p. 44. c. M. Iohn Bale that Gregorie the great c. commanded Masses to be celebrated ouer the dead bodies of the Apostles And Carion (2) Chron. l. 4. p. 567. 568. auoucheth that He dedicated Churches to the bones and Ashes of Saincts (3) Cent. 6. Col. 381. The Centurie-writers charge him with Translation of Reliques (4) In Iesuit part 2. rat 5. p. 5. 627. And D. Humfrey reciting sundrie particular poynts of Catholick Doctrine which S. Gregorie and S. Austine brought into England amongst the rest doth number Relicks D. Fulk auoucheth that (5) Ag RheÌ„ Test in Apoc. 6. Gregorie liuing so neer the Reuelation of Antichrist it is no maruaile though he be more superstitious in Relicks And Againe (6) Ib. in 1. Tim. 4. Gregorie indeed willeth c. Altars to be built and Relicks to be layd-vp Gregorie indeed did send manie Superstitious tokens c. He sendeth a litle Key froÌ„ the bodie of S. Peter for his blessing in which is enclosed the iron of his chaynes c. Such was the practise and reuerence giuen to the Relicks of Saincts by S. Gregorie But to proceed S. Ambrose hauing made a godlie speech about the pious honouring of Martyrs Tombes the
(76) Luc. 1.15 Neither drink wine nor strong drink Al which his austerities and stricter Course of life are thus specially described by the holie Euangelists to his greatest Commendation Yea in these regards the ancient Father tearming him (77) Chrys hom 1. in Marc. hom de Io. Bapt. Hier. ad Eustoch de virg Seruanda Sozom. hist l. 1. c. 12. Cass col 18. c. 5. The Prince or beginner of Monastical life they are therfore reproued by (78) Cent. 5. col 711. Fulk ag Def. of the cens p. 82. Hospin de Origine Monach l. 2 f. 17. Osiand cont 3 p 84. Park in Problem p. 225. the Centurists by D. Fulk Hospinian Osiander M. Parkins Thus then we see that the Religious of these dayes haue taken their Institute and manner of life from their worthiest Predecessours of the Primitiue Church First who no lesse then now did confessedly build Monasteries both for men and women Secondly which also they specially consecrated or hallowed Thirdly the Monks and Nunnes wearing a distinct habit from Secular people Fourthly vsing extraordinarie Austeritie in their Apparel Diet Bed and the like Examples wherof are acknowledged in S. Antonie S. Symeon Fiftly they likewise vowed Chastitie the violating wherof was holden most sinful punishable Sixtly yea such was their Sanctitie that the cōfessedly shined with the Guifts of Miracles Seauenthly and so highly were they reuerenced in these best times that their Impugners and despisers were condemned by the Fathers for wicked Hereticks Eightly adde hereunto that sundrie truly beleeuing Iewes both before since Christ did likewise practise a kind of Monastical life and were therfore as it were the Prototypon of our future Religious Now the Fathers cited and reiected by Protestāts for the foresayd poynts are S. Gregorie Augustin Ambrose Hierom Ruffine Theodoret Sozomene Socrates the Fathers of the Councel of Chalcedon Basil Nazianzene Antonie Symeon Macarius and the ancient beleeuing Iewes The Protestants summoning them are Luther Caluin the Centurists Carion Osiander Hamelmannus Hospinian Iunius Molitor Crispinus Beza Chemnitius Bale Humfrey Carthwright Raynolds Willet Hal Parkins Morton Beard and Whitaker It is acknowledged by Protestants that the Fathers of the Primitiue Church allowed and practised prescribed fasts and Abstinence from certain meates vpon dayes and times appointed holding the same to be obligatorie vnder sinne Condemning also our Puritan Sabaoth fasts CHAPTER XIX COncerning fasting The Doctrine of the Catholick Church is contayned in foure seueral poynts First that fasting (1) Bellar. de bonis eperihus in Partical l. 2. c 5 6. 7. 23. in general is commanded by God Secondly that fasting vpon certain dayes and from certain meates is not only lawful but being appoynted and commanded by the Church is also obligatorie vnder sinne Thirdly that no meates of their owne nature are vncleane or vnlawful to be eaten Fourthly that in honour of Christ our Sauiours Resurrection Sunday is not fasted The Protestant Church herein teacheth First (2) Caluin Inst l. 4. c. 12 Chemn Exam. part 4 p. 440. that fasting is not commanded by God but left free to the wil and deuotion euerie man Secondly (3) Caluin l 4 Instit c. 12. Luth de Libertate Christiana that the Church hath no Authoritie to command certaine dayes or abstinēce from certaine meates nor Christians bound to obey her therin Thirdly (4) Chemn Exam part 4. p 400 Protestants falsely teach that Catholicks forbeare certaine meates as of their owne nature vncleane or vnlawful Fourthly the most refined Protestants do keep their strictest Fastes vpon the Sunday Now what the Primitiue Church taught and practised concerning fasting I wil appeale to Protestants as witnesses impartial and free from al exception in this case First then M. Bale (5) Iu Act Rom Pontif. p. 44 c. confesseth that S. Gregorie the Great consecrated the beginning of Lent-fast with sprinkling of ashes c. And forbad to those that fasted the vse of flesh milk cheese butter and egges M. Symonides reporteth that (6) Vpon the Reuel p. 85 86. He wrote to Austin that the Clergie should in Quinquagesima abstaine from flesh milke and egges c. Wheras S. Ambrose (7) Serm. 25 34. 36. teacheth that It is sinne not to fast in Lent he is reproued for the same by M. Carth-wright 8) In Whit. Def p. 100. And Melancthon (9) In libelli aliquot c. fol. 9. affirmeth that Ambrose sayth of the fast of Lent c. This is of necessitie This opinion sayth Melancthon is stubble added to the doctrine of Faith He likewise reprehēdeth (10) In Ep. ad Rom. c. 14. p. 389. S. Austin for teaching abstinence from flesh wine in Lent For which verie poynt the Centurists (11) Cent. 4. col 1057. reiect Theophilus Alexandrinus D. Morton speaking of the fast of Lent sayth (12) Prot. Appeal l. 2 p 303. This fast we confesse was of great Antiquitie and c. had in general vse and obseruation which S. Ambrose teacheth to haue been ordayned by the diuine Institution of Christ c. And S. Augustin doth sometime write of the fortie dayes fast that it hath a diuine Authoritie c. M. Trigge not only alloweth himself prescribed and appoynted dayes of fast but alledgeth for the same S. Cyril (14) In his true Cathol p. 600. as also S. (13) Ibid. p. 304. Ambrose (15) Ibid. 601. 602. for fasting in Lent wednesdayes fridayes and withal sayth I would to God at this day al Christians would solemnly euerie week fast wednesday friday c. let vs obserue the fast of Lent and of wednesdayes fridayes c. The Centurists confesse that Epiphanius affirmeth haer 75. that the fast of wednesdayes fridayes vntil the Ninth houre was decreed in al Countries of the world (16) Cent. 4 col 440. and that he referreth the authoritie of that Decree vnto the Apostles They likewise (17) Cent. 4 col 44. admit that Gregorie Nyssen relateth the fasting from flesh wine in Lent And speaking of the Fourth Age (18) Cent. 5. col 44. in general they acknowledge that Histories testify that Christians of this Age did obserue fastes and that more Religiously or say the Centurists more superstitiously then in former Ages But the Fathers in this poynt were so resolute as that they doubted not to condemne Aerius for his contrarie Protestant Doctrine D. Fulk (19) In his Answer to a counterf Cath. p. 44. 45 and see Pantaleon in his Chron. p. 28. sayth I wil not dissemble that which you think the greatest matter Aerius taught that prayer for the dead was vnprofitable as witnesse both Epiphanius Austin which they count for an errour Also he taught that fasting dayes are not to be obserued D. Field (20) Of the Church l. 3. c. 22. p 138. likewise writeth The eleuenth is the heresy of Aerius c. He disliked set Fastes c. He was
ep ad Philippenses do but both of them affirme that He is guiltie of sinne who fasteth vpon Sunday The same is confessed by M. Carthwright (51) In Whit. Def. p. 99. who also with M. Midleton (52) In his Papistomastix p. 35. M. Parker (53) Against Symbol c. part 1. c. 4. p. 171. confesseth the same of Tertulian de Corona Militis c. 3. Yea M. Parker reciteth the seueral sayings to this purpose of Tertulian Ignatius Austin And M. Wilet 54) Synopsis controuers 9. q. 8 p. 384 sayth wee grant this opinion is verie ancient and that in Tertulians time it was receaued in manie Churches Thus then our Roman Church doth truly Symbolize with the Primitiue First in teaching that the fast of Lent is obligatorie and vnder sinne Secondly as also that certain meates are to be abstained from vpon certaine dayes and times Thirdly for the contrarie Doctrine wherof the Fathers censured Aerius for an Heretick Fourthly and with him Eustachius for their Sundayes fast Fiftly Catholicks being confessedly cleared from the imputed Heresies of Montanus Marcion Tatianus Now the Fathers acknowledged and reproued by Protestants for our foresayd Doctrine of fasting are S. Gregorie Ambrose Austin Hierom Theophilus Maximus Taurinensis Cyril Epiphanius Nyssene Origen Calixtus Tertulian Clemens Alexandrinus Egesippus Iosephus Ignatius Hermes al the Fathers of the Fourth Carthage Councel The Protestants citing them are The Centurists Melancthon Pantaleon Danaeus Aretius Chemnitius Hamelmannus Schultetus Schrederus Caluin Osiander Symondes Bale Trigge Carthwright Fulk Field Hooker Iacob Welch Midleton Parker Willet Morton Whiteguift Whitaker It is admitted by Protestants that the Fathers of the Primitiue Church expresly taught our Catholick Doctrine concerning freewil CHAPTER XX. WHeras it is generally taught by Catholicks (1) See Bellarmine in his boo 1. s de Gratia libero Arbit that man euen after the fal of Adam hath freewil and libertie not only in actions natural or ciuil but likewise in moral and supernatural Gods Grace concurring Directly to the contrarie the learnedst Protestants (2) Caluin Inst l. 1. art 16. §. 8 l. 2. c. 4. §. 6. And see 3. §. 7. teach that man in the state of Nature now corrupted is not endowed with Freewil in anie action natural ciuil moral or supernatural The Primitiue Church is so wholy Roman Catholick in this poynt of Faith concerning Freewil as that the same is most plentifully confessed by manie Protestants Luke Osiander (3) Cent. 6. p. 288. speaking of S. Gregorie affirmeth that In manie articles he was fowlly Popishly deceaued for he attributed ouermuch to Freewil c. And the Centurie-writers (4) Cent 6. c. 10. col 748. repeating manie preteÌ„ded errours of his amongst the rest doe number Freewil But the Centurists (5) Cent. 4. col 291. proceed further for speaking of the Fourth Age they confesse in general that Almost al the Fathers of this Age speake confusedly of Freewil c. And contrarie to the manifest testimonies of holie Scripture And immediatly after they doe there recite and reiect the particular Sayings of Lactantius Athanasius Basil Nazianzene Epiphanius Hierom c. saying They were al deceaued al in darknes al washed about the doctrine of Man's Freewil Beza [6) In his Nou. Test in Praef. ad Principem Condensem discoursing of the times of Austin Chrysostom and Cyprian affirmeth that then was in vse the opinion of Freewil Caluin affirmeth in general that The (7) Inst l. 2 c. 2. §. 4. Grecians aboue others and amongst them Chrysostom notably exceed measure in extolling the facultie of man's wil. And agayne (8) Inst l. 2. c. 1. §. 10. It is necessarie that be reiected which is so often repeated by Chrysostome Quem trahit volentem trahit whom he draweth he draweth willing Yea the famous Councel of Neece was so cleer for Freewil that our Puritans spare not to say (9) A brief Discouery of vntruths in D. BaÌ„crofts serm p. 21. We must needs confesse that not only this gouernment of the Church but also manie other poynts of greatest waight in Religion fel to decay long before the Councel of Neece c. Man's Freewil abilitie to fulfil the Law of God c. was winked at or buryed c. at the time of the Councel of Neece So that if this Argument taken from the Councel of Neece be good c. it is also powreful to ouerthrow the mayne poynt of our Iustification by Faith c. The Centurie-writers (10) Cent 3. col 247. arise yet higher affirming that S. Cyprian is euerie where a vehement defender of Freewil And againe (11) Cent. 3. col 77. The same thinketh Cyprian l. 3. ep 3. Man sayth he left to his owne libertie and placed in his owne power either desireth death to himself or life And they recite reiect suÌ„drie other of his like sayings which sayings also are confessed and reiected by D. Humfrey (12) In his Iesuit part 2. p. 540. It is likewise 13) Cent. 3. col 77. confessed that Origen hom 9. in Numeros thinketh that our wil can choose good things that it may be a vessel to honour or euil and earthlie things that it may be a vessel to reproach Yea they further alleage and reiect manie other of his like Sayings And els where 14) Cent. 3. col 2â—8 they reproue Origen herein and al the Doctours of the then precedent Age. Yea speaking of Tertulian Origen Cyprian and Methodius their modest Censure is that 15) Cent. 3. c. 4. p. 77. They do abuse the Scriptures intollerably for the maintenance thereof And as for Tertulian they 16) Cent. 3. col 240. acknowledge that he In manie and large Sentences attributeth Frewil to man euen after the corruption of Nature by Adams fal And in 17) Cent. 3. col 77. another place they reiect Tertulians sundrie testimonies of Frewil But Hamalmannus 18) De Traditionibus l. 2. c. 7. col 93. confesseth that Tertulian and Ireneus with manie followers defend Freewil c. Yea Schultetus 19) Medulla Theol. Patrum p. 369. 304. 466. 151. 105. 98. 48. 66. 73. 40. And see Cent. 2. c. 4. col 58. 59. And Cent. 3. c. 4. col 77. 78. 48. for the selfe same Doctrine of Freewil reproueth of errour Cyprian Theophilus Tertulian Origen Clemens Alexandrinus Iustin Ireneus Athenagoras Tatianus c. And the Centurie-writers 20) Cent. 2. c. 10 col 221. And see col 58. 43. And Humfrey in Iesuit part 2. p. 527. And Osiand cent 2. l. 4. p. 84. confesse that Ireneus admitteh Freewil euen in spiritual actions And that Ireneus 21) Cent. 2. c. 4. p. 53. disputes not dissinctly and wresteth the speeches of Christ and of S. Paul in fauour of Freewil saying that there is Freewil also in faith and beleef But these things say he Centurists are spaken grossly by
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.
Antichrist part 2. sec 8 p. 128 I know right wel that within the 200. yeares after Christ there were crept into the Church manie idle Ceremonies c. There began in this mixt Age Exufflation of the Baptised Consecration of the Font with Oyle Crosse Oyle in Baptisme The reseruing of the Sacrament Exorcisme Offring Prayer for the dead Fasting on certaine dayes with opinion of necessitie Satisfaction and the seed of Monkerie See then sayth M. Parker among what weeds the Crosse grew vp and in what a danged soyle of manie Superstitions c. (103) Ib. part 1. p. 152. And part 2 p 131. Yea he further alleageth Nazianzene reporting that Iulian agreably to our present Protestants laught at the Sufflations of Baptisme But Beza (104) In Epist Theol. ep 8. p. 79. sayth in general I can not sufficiently admire al that decking wherwith euen the most ancient Fathers thought they could adorne Baptisme the Lordes Supper And hauing recited sundrie of the former Rites vsed as himself confesseth euen by the most ancient he yet tearmeth them Stage-playes follies And further thus concludeth Verily those that make the Apostles Authors of these follies need no confutation though they be neuer so ancient Writers So insinuating the former Ceremonies to be ascribed euen to the Apostles themselues by most ancient Writers But to conclude so great was the respect which ancient Fathers had to holie Ceremonies as that with the planting of true Faith religiō special care was had of Sacred Rites Ceremonies as an external ornament therof (105) Iesuit part 2 〈◊〉 5. p. 5. 627. D. Humfrey demanding what Gregorie Austin brought into the English Church answereth A burden of Ceremonies c. They brought in the Archbishops Palle for the Solemnities of Masse Purgatorie c. The oblation of the wholesome Host prayers for the dead c. Reliques c. Transubstantiation c. new Consecrations of Temples c. of al which what els was sought then that Indulgences Monachisme Papistrie the whole Chaos of Popish Superstition should be built These things Augustin the grea◠Monk taught by Gregorie the Monk brought vnto the English But yet more particularly saith (106) Cent. 6. p. 289. 290. Luke Osiander Augustin thrust vpon the English Churches the Roman Rates and Custome◠to wit Altars Vestments Images Masses Chalices Crosses Candlesticks Censors Bāners Sacred vessels Holie waters and euen the bookes of Roman Ceremonies Accordingly saith (107) Prot Appeal l. 1. p 53 58. D. Morton In the Innouating and multiplying of new Rites Gregorie himself was not the lea◠Agent As also Be it knowne to al our Aduersaries that the too manie Ceremonies vsed by S. Gregorie can not excuse their now far more multitudes nor can some of his not good iustify their 〈◊〉 worse Rites c. (108) In Praef. noui Testam ad Principem Condenser Beza speaking of the times of Augustin Chrysostome Cypria◠affirmeth that 91) Cent. 4. col 417. 418 419. cent 3. col 114. 115 116. And see Eobanus in his libel Theolog. p. 230. Some Bishops c. applyed themselues to the building of Statelie Temples c. 〈◊〉 the increasing of Ceremonies c. And that others would not only not represse open Superstitio◠arising but also would mayntaine them And a litle after he aoucheth directly that At th◠same time c. the multitude of Ceremonies increased But I wil end with M. Calfehil who as (109) In his Reioynd to Martials Reply p. 131. 132 D. Fulk relateth of him auoucheth is general that The Fathers declined al from the Simplicitie of the Ghospel in Ceremonies And with (110) In 1. Cor. c. 3. Melancthon who auerreth that presently from the beginning of the Church the ancient Fathers obscured the doctrine concerning the iustice of Faith encreased Ceremonies and deuised peculiar worships So disliking to our Protestants was the Doctrine and Ceremonies vsed by the Fathers euen from the beginning of the Church of Christ Here then we haue besides the former more substancial poynts of Faith Religion euen the verie outward semblance face of our present Roman Church confessedly most like or agreeing to the ancient Primitiue both of them teaching vsing First Hallowing or Consecration of Churches Secondly Dedication also of thē to Christ or some of his Saincts Thirdly Seuering thē also with vestries Chancels Fourthly Placing in them Altars Fyftly with wax-candles lamps burning in the day time Sixtly which also were vsed at Burials Seauenthly there were also in the Church placed Images of Christ his Saincts Eightly At the Altars serued Priests who offered the Sacrifice of the Masse who at their Consecration were specially anoynted hauing afterwards their Crownes shauen Ninthly the vestments vessels vsed by the Priests in administration of the Sacrifice and Sacraments were so peculiarly reuerenced as that they were not to be touched by the Laitie Tenthly the Priests in time of Sacrifice sayd some prayers secretly others audibly Eleuenthly they kept also the Canonical Houres of Prime Third Sixt Ninth Tweluethly with prayer also they hallowed water bread oyle ashes sundrie other creatures Thirteenthly as also the Font water of Baptisme vsing in Baptisme the signe of the Crosse Anoyling Exorcismes sundrie such like vsed euen at this day by the Roman Church though greatly impugned and contemned by the Protestant Congregation Now the Doctours alleadged reiected by Protestants for the foresayd points are S. Gregorie Ambrose Optatus Petrus Alexand. Augustin the Fathers of the Laodices Councel Hierom Theodoret Naziazene Cyril Basil Chrysostom Eusebius Sixtus Cyprian Athanasius Stephen Tertulian Origen and S. Denys Scholler to S. Paule The Protestans producing and reiecting the foresaid Fathers are the Centurists Crispinus Carion Osiander Hospinian Peter Martyr Praetorius Chemnitius Schultetus Zepperus Bullinger Mornay Hamelmanus Caluin Gesnerus Beza Melancthon Humfrey Brightman Fulk Raynolds Bale Carthwright Iacob Hutton Spark Willet Whiteguift Whitaker Beard Parker Morton Mason Calfehil and Parkins THE THIRD BOOK VVHERIN IS PROVED THAT THE CHVRCH OF PROTESTANTS vvas neuer knovvne or in Being before the dayes of Luther And that the Articles of Religion novv taught by the Protestant Congregation vvere Heresies condemned by the Primitiue Church of Christ IT IS CONFESSED BY PROTESTANTS that from the dayes of the Apostles vntil the tyme of Luther themselues neuer had any knovvne Church or Congregation in anie part of the vniuersall Vvorld CHAPTER I. SEING contraries placed togeather do more clearely appeare hauing hither to offred to the view of the indifferēt Reader the clearest continuance of our Catholick Church from the Apostles tymes to these our dayes as also the cōfessed agreement throughout particular Congrouersies betwene our present Roman and the ancient Primitiue Church of Christians I will now in further manifestation of the truth no lesse clearely discouer the Protestant Churches inuisibilite or rather nullitie not-being during the
forsayd time from the Apostles to Luther The Proof whereof for these last thousand yeares is so easie obuious as that (1) Reioynder to Bristovv p. 341. D. Fulk plainly teacheth that the Reuelation of Anti-Christ vvith the Protestant Churches flight into vvildernes was Anno 607. And [2.] Catalogue of Doctours in the ep to the Reader Simon de Voyon affirmeth that Anno 605. vvhen Pope Boniface vvas sealled in the Papal throne then falsehood got the victorie c. then was that vniuersal Apostasie from the Faith foretold by Paule (3) Hist. Sacram. l. 2. p. 157. Hospinian assureth vs that in the Age of Gregorie the Great al kind of superstition and Idolatrie as a sea ouerflovved ouervvhelmed and vvholy ouerdrovvned almost the vvhole Christian vvorld no man not only not resisting but al rather adding and affording vvhat strength they could So cleare it is that in the verie time of S. Gregorie no one Protestant was known to the Christian world and much lesse was seene to resist or hinder the swelling sea of Roman Religion But to proceed [4] Expositio of the Creed p. 307. M. Parkins auoucheth that during the space of 900. yeares the Popish Heresie for so do Hereticks stile it hath spread itself ouer the vvhole earth and the faithful seruants of God vvere but as a handful of vvheat in a mountaine of chaffe vvhich can scarse be discerned (5,) Idib p. 400. And againe vve say that for the space of manie hundred yeares an vniuersal Apostasie ouerspred the vvhole face of the earth and that our Prot. Church vvas not then visible to the vvorld but lay hid vnder the chaffe of Poperie M. Bale affirmeth that from the yeare 607. puritie of Heauenlie or Protestāt doctrine [6.] Cent. 1. p. 69. vanished in the Church [7.] Cent. 1. p. 65. And that after Gregorie the First puritie of doctrine perished And that from Phocas the Emperour who liued Anno 602. til the renevving of the Ghospel by Luther the doctrine of Christ vvas for that space among Idiots and in lurking holes [8] In hypotes pos Theolog. l. 3. p. 110. 111. Brumlerus acknowledgeth that the Prot. Church begunne to lie hid An. 800. an vniuersal Apostacie being made Antichrist being placed in the Temple of God the Church fled into the desert and there fed by God for a time times and halfe a time And whereas the true Church cannot consist without true Pastours [9] Tract Theolog. p. 374. and preaching yet M. Caluin confesseth that so for some Ages the Prot. Church was torne and pulled in sunder that she had no true Pastours and that for some Ages the pure preaching of the word vanished away Now if I should demand of Caluin or anie his Followers how the pretended Protestant people of those Ages could possibly beleeue and so be saued if during those Ages they neither had preaching nor Pastours to preach and minister Sacraments I might expect for my best answer the deepest silence But the more I wade herein the lesse do I find anie bottome of the Protestant Churches latencie or not-being For examining the verie time of Luthers first beginning I find it directly cōfessed by [10.] Apologie of the Church of Engl. part 4. c. 4 And his defen of the Apol. p. 426. D. Ievvel that the Protestant Truth vvas vnknovvne at that time and vnheard of when Martin Luther and Vlderick Suinglius first came vnto the Knovvledge and preaching of the Ghospel (11.) In August Cōfess explicat c. 7. de Eccle. p. 137. Miluius argueth thus If there had bene right beleeuers that vvent before Luther in his office c. there had then been no need of a Lutheran reformation [12) De Eccl. p 145. Morgensterne censureth it ridiculous to thinke that in the time before Luther anie had the puritie of doctrine and that Luther should receiue it from them and not they from Luther Considering saith he it is manifest to the whole Christian world that before Luthers time al Churches were ouerwhelmed with more then Cimmerian darkenes ‖13.‖ Liber Apologet. p. 176. Regius being vrged to tel what Congregation or Protestant Clergie Luther found in the world at his reuolt answereth that before Luther there was a Clergie of the true Religion which agreed with Luther in al things But being to answer where this Congregation was then to be found he hath no other help but to confesse that is was not knowne by the Papists neither through the Tyrānie of the Pope could peraduenture be visibly showne A strāge answer that it should be vnknowne to the Papists yet the persecution by the Pope should make it vnknowne as though Fairies inuisible could be persecuted by Papists But he goeth forward saying Therefore when the Iesuites vrge that Luther should shew verae Religionis asseclam Ecclesiam his fellow-Church of the true Religion they wil that Luther demonstrate contradiction in tearmes and that he proue that which is inuisible to be visible So cleare a Contradiction to the truth it is to affirme the Protestant-visibilitie at Luthers first beginning To the former demand the like answere is giuen by (14‖ In Apocal c. 11. p. 283. M. Brightman (*) Contra Bell. contr 2. q. 5. p. 261. saying The Church before Luther was in Gods hidden Vestrie and by (15.‖ Vpon the Reuela p 199. M. Dent affirming that as then Christ had his little flock in the wildernes and by D. (16) Tom. Vvittemb in praefat see Tom. 2. Vvitēb fol. 63 Tom. 3. fol. 555. Whitaker teaching that the Church then lay hid in the wildernes But none acknowledgeth this truth more plainly then Luther himself saying At the first I was alone And I dare glory that Christ was made first knowne by me but with the denial hereof Suinglius doth dishonour me Yea (18) Loc. com class 5. c. 15. p. 50. speaking of the Sacramentaries he glorieth and sayth without vs and before vs they were nothing truly they durst not mutter now puffed vp with our victorie they bend their force against vs. And in this regard (17) In praefat in corpus doctrinae Lypsiae 1561. Epist ad Argentinēses (19) Ep. ad Episcop Hereford praefix Enarrat Euceri in Euang and see his scripta Anglicana p. 675 Bucer tearmeth Luther the first Apostle to vs of the purer Ghospel Yea (20) Epist 141 p. 273. Caluin speaking of the same times sayth Seing we are compelled to make a departure from the whole world it is absurd one to disagree with another So clearly was the Protestant Religion as then dissenting from the Religion of the whole world In like ful manner sayth (21) Epist. Iesuit part alt p. 49. Cannerus The poyson of the Arrians infected not some litle part but almost the whole world c. we are come vnto those times which euen exceed the confusion of the Arrian furie Errour hath possessed not
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
the Armenians and the present Protestant Church THAT THE FATHERS CONDEMNED in ancient Hereticks the opinions of Protestants concerning the Scriptures and the Church Militant and Triumphant CHAPTER III. TO examine now such doctrines as concerne the sacred Scripures and the Church both Militant and Triumphant It hath been obserued in al Hereticks to pretend only Scripture in defence of their errours therby to euade the manifest and most conuincing arguments from Councels Fathers and Histories So S. Hilarie 28) Orat. 2. cont Constantium wisheth vs to remember that there is no Heretick which doth not faigne that the blasphemies which he teacheth are according to the Scripture And S. Austin 29) L. 1. de Trinit c. 3. affirmeth that al Hereticks endeuour to defend their false and deceiptful opinions out of the Scriptures Yea he reproueth 30) L. 1. con Maxim Maximinus the Arian for saying as Protestants now do If thou shal bring anie thing from the sacred Scripture which is common to al it is needful we heare you But these wordes which are out of the scripture in no case are to be receaued of vs. In like sort sayth S. Vincent 31) L. 1. coÌ„t haeret If one shal aske anie Heretick c. from whence do you proue from whence do you teach that I ought to forsake the vniuersal and ancient Faith of the Catholick Church Presently he answereth for it is written and forth with he prepareth a thousand testimonies a thousand examples a thousand authorities from the Law from the Apostles from the Prophets c. Agreeably herevnto the Arrians denied the Sonne of God to be consubstantial to his Father because the word Consubstantial is no where in the Scriptures as S. Athanasius S. Austin and S. Hierome testifie in sundry places writing against them The Macedonians 32) Basil de Spiritu Sancto c. 25. l. 1. contr Eunomium and Eunomians denyed the Holie-Ghost to be equal with the Father and the Sonne because in their opinion it is no where expresly set downe in the Scriptures The 33) Cyril Socrates and others writing of the Nestorians Nestorians denyed the B. Virgin Marie to be the Mother of God because these wordes are not expresly in Scripture And the selfe same pretense of only Scripture is stil vsed now by Protestants as I haue proued at large els-where The continuance and visibilitie of the Church of Christ was denied by the Donatists of whom S. Austin affirmeth that they vsed to collect certaine places of Scripture and to wrest them against the church of God that so it might be thought to haue fayled and perished out of the whole world And as Protestants say now of the Church before Luthers time 34) de vnita Eccl. c. 2. so sayd the Donatists before 35) August in Ps 101. Conc. 2. The Church hath reuolted and perished out of al Countries But this saith S. Austin say they who are not in it Or impudent speech The claime of Ecclesiastical Primacie was condemded in the Emperour Constantius to whom Osius 36) Athan. Epist ad Solit. vit agentes Ambr. Ep. 32. 33. Sozom. l. 6. c. 7. Conc. 3. Carthag can 9. Aug. Ep 48. 50. 162. 165. sayd I. beseech thee cease and remember thou art mortal be fearful of the day of Iudgement keepe thyself pure against that day do not intermedle in Ecclesiastical affaires neither commande vs in this kind but rather learne those things from vs. God hath committed the Empire to thee and to vs those things which belong to the Churches Take heede least drawing vnto thee such things as concerne the Church thou be guiltie of great crimes And againe for who seeing him in decreeing to make himself the Prince of Bishops and to be cheef Iudge in Ecclesiastical Iudgement wil not iustly say that he is that abhomination of Desolation which was foretold by Daniel Herof also the 37) Cent. 4 col 549. Polanus in Symphonia p. 836. 837. 8â—8 839. 841. 842. 843. 844. 849. Cartwright in whiteg def p. 700. Osiand cent 4. p. 477. Centurists Emperours also sometimes vnfittingly assumed to themselues the Iudgement of matters of Faith which thing Athanasius reprehendeth in Constantius and Ambrose in Valentinian c. The denial of Inuocation of Saints was condemned in Vigilantius the Heretick of whom 38) Answer to a Count. Cath. p. 46. Par. against Symb. part 1. p. 74. 83. Cent. 4. col 1250. Crisp his Estate of the Church p. 131. Osian cent 4. p. 506. D. Fulk sayth Last of al Vigilantius shal be brought in who wrot against Inuocation of Saints Superstition of Reliques and other Ceremonies him Hierome reproueth And the same is confessed of Vigilantius by M. Parker the Centurists Crispinus and Osiander In like sorte D. Sarauia and Beza do both of them affirme that Aerius was likewise condemned by the Fathers for his then teaching that the Saincts departed are not to be prayed vnto The which also is acknowledged by 40) Loc. com p. 514 Bucanus against Aerius The denial and contemning of Saincts Reliques is condemned in Eunomius and Vigilantius whereof sayth 41) De Ecl. dog c. 73 see Chemnit Exam. part 4. p. 7. S. Austin We beleeue that the bodies of Saincts and especially the Reliques of Blessed Martyrs are most intirely to be honoured if anie man contradict this he is supposed not to be a Christian a but an Eunomian and Vigilantian So likewise the Arrians and Vigilantius denying the Diuels to be tormented by the Reliques of Martyrs are condemned therefore the first by S. Ambrose 42) Ser. 93. De Inuent corpo S. Geruasij Protasij the second by 43) Contr. Vigil c. 4. S. Hierome The denial of the Images of Christ and his Saincts was condemned in Xenaias of whom sayth 44) Hist Eccl. lib. 16. c. 27. Nicephorus That Xenaias first ô audacious soule and impudent mouth vomited forth that speech That the Images of Christ and those who haue pleased him are not to be worshipped According to which the Protestant 45) Comment in proc Chronol l. 7. at Antichr 494. see Cedemus in Compend hist Functius confesseth that 39) Defen Tract de diuersi p. 349. 346. Xenaias first raised warres in the Church against Images The denial of the signe of the Crosse was condemned in some ancient Magicians of whom thus writeth 46) Hist li. 3. c. 3. Theodoret The Diuels appearing in their accustomed shape feare compelled Iulian the Emperour to signe his forehead with the signe of the Crosse whereupon the Diuels beholding the figure of our Lords victorie and remembring their owne ruine forthwith vanished away c. Iulian affirmed that he greatly admired the vertue of the Crosse and that the Diuels fled away because they could not endure the signe therof to whom the Magician sayd Do not so think for they do not feare for that reason which you alleage but detesting your fact they withdrew themselues
learned to let your lockes grow long Epiph. Haer. 80. Eightly of the Pharisees you receaued your superstitious Massing-garments which you cal Amictus Dâ—lmatica and Pallia c. Thus far D. Fulk First in general I answer hereto that al this is most impertinently vrged seing there is not anie of the forsayd Examples which being truly deliuered is not at this day condemned by the Roman Church as being not slenderly or obscurely but most strongly and manifestly different from our Catholick doctrine either by certaine excesse or defect thereto But to descend to particulars To the first against Images I answer with S. Epiphanius that those Hereticks were reproued for that togeather 5) Epiph. her 27. Iren. l. 1. c. 24. with the Images of Philosophers Pithagoras Plato Aristotle and others they did set vp the Images of Iesus and did then adore them and celebrate the mysteries of the Pagans al which the Catholik Church doth censure for damnable idolatrie To the second against the signe of the Crosse the Valentinians are reprehended by S. Ireneus 6) Iren. l. 1. c. 1. Epiph. her 31. S. Epiphanius for inuenting 30. Gods which they called Aones and in them two Christs one of which they named Crux but against the signe of the Crosse they do not so much as insinuate anie one word As to the third against Extreme Vnction prayer for the dead and sprinkling theÌ„ with Holie-water S. Epiphanius 7) Her 36. Iren. l. 1. c. 18. answereth That the Heracleonites thinking to redeeme those who were seduced by them at the end of their life some of them powred vpon the head of the Partie departed oyle mingled with water others an oyntment which is called the Iuice of Balme and water yet both vsing this common Inuocation c. Nessia Vphareg Namepsaeman Chaldaeam Mosomedea Acplirane Pseuua Iesu Nazaria And this they do that those who haue these inuocations at the end of their life with water and oyle or an oyntment mingled may be incomprehensible and enuisible to supernal Principalities and Powers Thus far S. Epiphanius and the same is taught by S. Ireneus Al which is most impertinent dissonant to our knowne doctrines of Extreme Vnction Prayer for the dead and Holie-water To the Fourth against Inuocation of Angels S. Epiphanius 8) Haebr 3. cited plainly testifyeth that the Cainans worshiped Caïn and Iudas glorying that they were allyed to them As also to the Sodomites Esau and Core affirming that others could not be saued except they went through al sinnes referring their particular abhominations either to Angels or to such as falsly by them were called Angels attributing to euery one of them some haynous sinne applying their action to the name of the Angel whom they wil. And when they do these things they say O Angel I vse thy worke ô Power I do thy action Al which is condemned by Catholicks as most ridiculous and impious To the Fifth against Baptisme by women in case of necessitie S. Epiphanius (9) Haer. 42 testifyeth that Marcion held that a man might be thrice Baptized that he made women no lesse then men the publick and ordinarie Ministers of Baptisme Now that women may Baptize in case of necessitie it is defended by (10) Hook Eccl. Pol. l. 5. sec 61. 62. Schluselburg Theol. Cal. f. 68. Lambert Act. mon. p. 541. Woodman Ib. p. 1590. Sarcerius loc com f. 229. sec Whiteg Def. p. 518. 522. 523. 518. sundrie Protestants And more then this the Roman Church doth not teach herein To the Sixt against the Images and worship of our B. Ladye S. Epiphanius 11) Haer. 79. writeth that certaine women decking a square table and spreading a linen cloth ouer it vpon a solemne day of the yeare did set on bread and offer it in the name of Marye so taking vpon them to be her Priests and to offer Sacrifice to her Which S. Epiphanius condemneth in that sayth he from the begining of the world neuer waman Sacrificed to God no not Eue as also in that God only is to be honoured with Sacrifice Al which is also reiected by the Roman Church which only alloweth Sacrifice to God To the Seauenth against long haire I do not vnderstand why it is vrged more against vs then against themselues But as for the Messalians 12) Haer. 80. S. Epiphanius recordeth that they suffred their heads to grow at length like women which I haue neither seene nor heard to be practised in any Catholick Countrey To the Eighth against Church-garments S. Epiphanius 13) Haer. 15.16 writeth that the Scribes and Pharisees wore in their common daily garments Cassacks with dilated Philacteries and inlarged fringes which vse also our Sauiour 14) Mat. 23.5 describeth in them as noting thereby their hypocrisie But what maketh this against Church apparel which Protestant Ministers and Bishops themselues vse and which D. Whiteguift 15) Def. p. 264. defendeth deriuing the vse thereof from the Apostles times But D. Fulk 16) Against Purgatorie p. 419. yet farther vrgeth against Catholicks that They take prescript times of fasting and vnmeasurable extolling of single life in the Ministers of the Church from the Manichees Tatianists and Montanists Secondly Prayer for the dead of the Montanists Thirdly Purgatorie-fire of the Origenists Fourthly Of 17) Answ to a Count. Cath. p. 21. 22. the Essenes the superstition of Relicks for they vsed to take the spittle and other filth from the bodies of Marthis and Marthana which were of the seed of Elxai that is great Saints with them and vsed them to cure diseases Fiftly of the sayd Elxai to command the people to pray in a strange tongue But al this is as idle and impertinent as the former And so to the first against prescribed times of fast D. Fulk shal receaue his answere from his owne Brethren 18) Eccl. Pol. l 5. p. 209. 210. M. Hooker answereth that the Montanists were reprehended only for that they brought in sundrie vnaccustomed dayes of fasting continued their fasting a great deal longer and made them more rigorous c. Whereupon Tertullian maintayning Montanisme wrote a booke in defence of the new Fast 19) Exam. part 4 p. 143. Chemnitius coÌ„fesseth more particularly that the Montanists make three Lents in the yeare as though three Sauiours had suffred in the yeare And he further chargeth them for ieiunia propria for Fasts peculiar to themselues In like sort an other 20) Querimonia Eccl. p. 110. Protestant roriter answereth saying They say that Eusebius plainly teacheth that Montanus made the first lawes of fasting but they are gratly deceaued in this as in other things c Montanus abrogating the Fasts of the Church brought in a new custome of fasting Herein also D. Morton is our kind Aduocate (a) Prot. Appeal p. 309. We obiect not sayth he vnto our Aduersaries the grossenes of the Montanists who held three lents wherin they imposed only an
assigned the third place to Hereticks who haue Gone out of the elect people of God but were not of them So that Scriptures Fathers and Protestants do al of them agree That the Going out or departing from the Church is the Badge of Heresie and Persons so Going out are thereby marked Hereticks Examples heerof we haue in al former Hereticks in Arius Macedonius Nestorius Pelagius Eutyches Donatus waldo Wicclif Husse c. who al of them being at first Roman Catholicks through Innouation of opinions afterwards seuered themselues from their mother Church going out from her to new Congregations But now to apply this to Catholicks and Protestants and breefly to examine whether companie hath gone or departed out of a former knowne Church the true Church of Christ and first to giue M. D. Morton a short scantling concerning himself his Brethren his owne neighbour M. Mason answering certaine demands of Catholicks in this kinde saith a) Consecrat of English Bishopes p. 41. When it pleased him which causeth the light to spring out of darknes we did spring from yourselues being stil content to be yours so you would be Christs In like sort sayth a) Apol. p. 288. D. Iewel We haue indeed gone from the Pope we haue shaken of the yoake of the Bishop of Rome It is true sayth b) Act. mon. p. 3. M. Fox we are remoued from the Church of Rome And D. Rainolds c) In his Conclusions annexed to his Conference maketh this one of his Conclusions That the reformed Churches in England Scotland France Germanie and other kingdomes and Common-wealthes haue seuered themselues lawfully sayth he from the Church of Rome And as for Luther himself he was at first so Roman Catholick as that sayth he (d) In Ep ad Gal. fol. 38. and see 37. 188. I did so highly esteeme the Popes authoritie that to dissent from him euen in the least point I thought it a sinne worthy of euerlasting death and would my selfe in the defence of the Popes Authoritie haue ministred fire and sword Caluin speaking of Protestants in general expresly sayth 20) In Ep. 141. p. 273. we were inforced to make a departure from the whole world yea we 21) Instit l. 4. c. 6. § 1. haue departed sayth he from her to wit the Roman Church And so accordingly it is so euident that Waldo Wicliffe Husse Luther Caluin Zuinglius c. were first borne baptised and brought vp in the Catholick Church from whence afterwards through Noueltie Libertie they went out became Apostates as that to endeauour anie special proof therof might iustly be censured of no lesse idle vanitie then to seeme to deny it of greatest ignorance or impudencie And so leauing our Protestants thus confessedly Going out of our former Catholick Roman Church and thereby branding themselues with the infamous Mark of Hereticks I wil examine what Protestants think of the Roman Church in this behalf And indeed this crime of Going out is in it self so foule a blemish as that some Protestants much desire to stayne our Roman puritie therewith So D. Fulk would haue the world to thinke That 22) Retentiue p. 85. the Popish Church is but an Heretical Assemblie departed from the vniuersal Church long since Augustins departure out of this life With whom agreeth his Brother blindbyard D. Sutclif affirming That 23) Suruey of Poper p. 315. the Papists are a sect going out of Christs Church and rising long after Christs time But these great Doctours speake much but proue nothing for it behoued them to assigne a former Church from whence the Papists thus reuolted as also the persons who the time when with other Circumstances of al which they rest silent Wherefore to cleere our Roman Church of this so foule Imputation that to the perfect sight of the blearedst eye And first to omit al former testimonies plentifully exhibited in proof of her confessed knowne and vn-interrupted Conrinuance from the Apostles times to these of ours as also to forbeare that ancient Doctours and Writers in al Ages do specially mention and register vp al notorious departures made by any Hereticks from the true Church not insinuating the least concerning our Roman Our Innocencie herein is so notoriously apparent as that sundrie Protestants being prouoked in this kind to giue the least Instance of anie such departure in our Roman Church are euer inforced in their answer therunto only to fly to our pretended departure from the sacred Scriptures so passing ouer al precedent Ages without anie colour of Examples to be vrged against vs. So M. Knewstubs 24) Answer to certaine assertions c. p. 35. answereth you require to know if our doctrine were the same which they in the Primitiue Church professed who they were that did at that time note our Going out c. This question is altogeather vnnecessarie for when an offender is taken with the manner it is needlesse to stand vpon Examination of them who were at the deed doing We haue taken you with the manner that is to say with Doctrine diuerse from the Apostles and therefore neither Law nor conscience can force vs to examine who were witnesses of your first departing With whom agreeth M. Powel only answering that the Roman Church is 25) Consideration of the Papistes supplication p. 36. fallen from the doctrine comprehended in the writings of the Apostles But to omit that this answer is a base and shameles begging of the thing it self in question to wit that we are departed from the Scriptures which as most vntrue we euer do deny It is further most impertinent to the point now vrged which is whether the Roman Church hath gone out from anie other knowne Church yea it most strongly argueth the contrarie seing they much desiring to exemplify against vs herein for want of al Instance during these 1600. yeares constrained to iumpe them ouer and only to insist in the writings of the Apostles then which what more strongly can be vrged in our behalf And yet in like sort for want of better answer D. Sutclif 26) Answer to the mass Priestes supplicat c. 7. sayth Neither is it material that the Roman Church neuer went out of anie knowne Christian Societie So insinuating her neuer Going out with is the only thing I here desire to proue But if this be not material with D. Sutclif yet is it most material and conuincing with al men of iudgement for if the Roman Church or anie other Church hauing once been confessed members of the true ancient visible Church of Christ did neuer depart or Go out of the sayd true Church then are they stil yet within it and members of it Now that the Romam Church was not only a true Church in the Apostles times but also vnto the time of S. Austin and further it is abundantly already confessed and therefore seing she hath confessedly neuer departed out the sequele is euident that stil she continueth tâ—e
And so D. Whitaker confesseth 46) Resp ad Camp Rat. 7. p. 101. That the time of the Roman Churches change cannot easily be told Yea wel foreknowing the impossibilitie of anie such time to be assigned he only euadeth by affirming That Protestants 47) Lib. 3. Cont. Dur. p. 277. are not bound to answer in what Age Superstition crept into the Church And It is not needful for Protestants to search out in Histories the begining of this change With whom agreeth Buchanus saying 48) loc com p. 466. It belongeth not to vs to assigne what time the Church begunne to fade away But if this be not needful for D. Whitaker or other Protestants to finde out why did D. Whitaker before teach that no man denyeth but that it much auayleth for the confuting of Heresis to haue knowne their beginning So forcible is the truth of the Roman Churches neuer changing in Faith and Religion D. Field being vrged to giue Instance of anie Contradiction made against the Roman Church vpon the example but of anie one first known change in Doctrine in steed of answer acknowledgeth that 49) Of the Church l. 3. â— 13. p. 89. the aberration in the Church of Rome in matters of Doctrine was in such things and so carried in the beginings that the Authours of these new and false opinions were not disclaimed and noted as damnable Hereticks Yea the Authours of these errours and they that were free from them were notwithstanding these differences both of our Communion and therefore the Circumstances of the first Authour and his Contradiction c. cannot be shewed Here though it pleased M. Doctour to tearme our Catholick points of Doctrine errours yet is he further pleased in our behalfe plainly to acknowledge that no first Authour or begining can be shewed of these pretended errours which is the point we desire D. Fulk likewise being vrged to giue anie example of the time when or by whom our Roman Faith was contradicted or charged with Innouarion only sayth 50) Rtioinder to Bristow p. 265. I answer my text sayth it was a Mysterie not reuealed and therefore could not be openly preached against But though the Iniquitie or Apostasie foretold by 51) 2 Thess 2.7 S. Paul whereof D. Fulk speaketh be a Mysterie in tâ—e prediction yet this nothing letteth but that it may be conspicuous and most markable in he euent as the accomplishment of al predictions are Yea this truth of no knowne begining or change in our Roman Faith is so certaine as that sundrie Protestants earnestly labour to finde out seueral pretenses or excuses why anie such change or Innouation was neuer noted or obserued so supposing and granting their ignorance of al such imaginarie change and only seeking to euade by mere fallacies and impertinent examples Thus D. Fulk examining why our Religion entred the Primitiue Church without Contradiction resolueth 52) Answ to a Conterfaite Cath. p. 43. that it entred by smal degrees at the first and was therefore lesse espied by the true Pastours who were earnestly occupyed against greater Heresies as the Valentinians Marcionists and Manichees And therefore 53) Against Purgatorie p. 256. either had no leisure to espie or els made lesse account to reforme the same But this is most idle for the Fathers were most watchful and readie to suppresse al errours euen of much lesser importance in themselues then are or were our Catholick Doctrines of Masse Real Presence Adoration of the Sacrament Confession Iustification by work c. tâ—ough we should for the time suppose them to be errours Examples hereof might be giuen about the keeping of Easter-day 54) Ignat. Ep. ad Philip Euseb l. 2. c. 22. 23. in the time of Victor and before about prescript dayes of 55) Epiph. haer 75. fasting about mingling of water 56 with wine in the Chalice about the verie ceremonies 57 of Exorcisme and Exufflation in Baptisme and sundrie such like which I purposely pretermit D. Couel himself granting that 58) Examination c. p. 64. 65. great and violent dissentions haue risen in the Church for Ceremonies and that Councels haue condemned some as Hereticks only for being opposit in this kinde But D. Fulk vrgeth further that some of our opinions as namely Prayer for the dead 59) Answer to a Count. Cath. p. 39. deceiued simple men the sooner because it had a pretence of charitie and shew 60) Against Purgat p. 386. of pietie confirmed by custome wherby it was at length allowed of by Austin and others who neuer weighed the matter by Scripture But what errours had more pretence of pietie or charitie then Origens for the Saluation of Diuels Tertullians for chastitie S. Cyprians against Baptisme by Hereticks Montanus for austere Fastings and Papias for Christs raigninge vpon earth a thousand yeares aster the Resurrection and yet al these Montanus only excepted being principal men and of special deseruings in the Church of Christ were greeuously contradicted and reproued by the Catholick Doctours of theirs and succeding times for these verie errours But M. Woton persisteth saying to Catholicks 61) Trial of the RomaÌ„ Clergie p. 378. It is ridiculous for you to challenge vs to shew when the Faith receiued by the Church of Rome from the Apostles began to faile in it it was done as our Sauiour speakes in the like case while men slept And the same sleepie argument is vrged by D. White 62) Way to the true Church p. 371. But this is cleerly to contradict God himself who sayd 63) Isa 62.6 vpon thy walles ô Hierusalem haue I set watch men al the day and al the inght for euer they shal not hold their peace Now if they were al asleep when so manie and so great pretended errours of Catholick Doctrines as are supposed to haue begun and that in seueral times and Ages how could they be more silent or how could they be sayd to watch either day or inght How could that saying of S. Austin be true 64) Ep. 119. c. 19. The Church of God beset with chaffe and cockle although she tolerate many thinges which she is not able to redresse yet such things as be against Faith or good life she neither alloweth nor passeth ouer in silence Or how is that verified of D. Fulk 65) Answ to a Count. Cath. p. 11. and 92. that the true Church hath alwayes resisted al false opinion with open reprehension Or how is that true which White himself auoucheth saying q) Way to the true Church Ep. Ded. sec 8. The primitiue Church and al the Doctours thereof would neuer yeeld I wil not say in an opinion but not so much as in a forme of speech or in the change of a letter sounding against the orthodoxal Faith c. Yea r) Ib. sec 6. the vigilancie zeale courrage of the Primitiue Bishops was admirable c. There could no Heresie harbour vnder them
Champion by one only blow to giue a greater aduantage to vs or more dangerous wound to himselfe then at the verie first footing or encounter to yeeld so much homage and honour to the Roman Church as that for the first 600. yeares entire she remained constant and immoueable in her Faith receiued from Christ and his Apostles And that more especially and altogeather vnanswerably seing the very particulars of our Roman Faith wherein D. White cheifly insisteth for his pretended Innouation and change as our Doctrines of Images of Primacie of the vnmarried life of Priests of Real presence of merits c. are al of them (3) See before l. 2. acknowledged by the most of the learnedst Protestants to haue been the verie Doctrines beleefe and practise of the Primitiue Church not some few only but al or most of the ancient Fathers being therefore reproued in general as agreeing with vs Catholiks in the points forenamed The second thing I intend to obserue is the strange indiscretion or palpable ignorance discouered in M. White by his thus appealing to these last 1000. yeares for proofe of change and noueltie in our Roman Faith for what period of time is more generally confessed by al other Protestants to haue been wholy Papistical then these last 1000. yeares (4) See before l. c. 2. Do not D. Fulk M. Parkins M. Powel and manie others al of them confesse that for these 1000. yeares to speake in their Dialect the Popish Heresie hath spread itself ouer the whole earth the Protestant Church during that time being not visible to the world but lying hid vnder the chaffe of Poperie Yea do not our Protestants further confesse to the contrarie saying (5) See before l. 1. c. 5. Between the yeare of Christ 300. and 316. the Antichristian and Papistical Raigne began raigning vniuersally without anie debatable contradiction 1260. c. neuer suffring for the space of 1000. yeares after Syluester the First anie to be seen vouchable or visible of the true Church And it is so cleare that during the foresayd time our Roman Church was not resisted or charged with anie Innouation by anie imagined Protestant that directly likewise to the verie contrary it is acknowledged that the faigned Protestants of those times did in al external shew and profession conforme (6) See hereafter l. 4. c. 6. themselues to the Roman Church whereof to omit others D. White sayth himselfe (7) Way to the true Church p. 371. Protestants did not alwayes abandon the Communion of the Roman Church c. the Tyrannie of Rome suppressed them so that they could not manifest abroad to the world their dislike c. but by force and violence were constrained to deuoure their owne sorrow in the societie of their aduersaries So sociable and good fellowes were those Platonical Protestants who insteed of resisting the Roman Church for anie conceited Innouation according likewise to Osiander (8) Cent. 8. Ep. Ded. p. 3 with a common Custome as with a violent streame were carried away to do the same things with the Papists Which things he numbreth to be their (9) Cent. 16 p. 1073. cent 8. Ep. ded p. 2. Communion in the Ministerie of the Ghospel or preaching in the Bible in Baptisme in the Lords supper in taking of Orders c. such saith he as those times did affoard Then which what can be sayd more forcible to free our Roman Church from al change or contradiction during the foresayd times Thirdly it is to be obserued that whereas D. White vndertaketh to shew that the present Religion of the Roman Church was obserued and resisted in al Ages as it came in and increased naming c. to that end the time when it so came in and increased he faileth so fouly in his performance thereof that among so manie examples by him produced he doth not nor could giue Instance of the first noted begining of anie one or of the first contradictioÌ„ made therevnto In clerest conuiction whereof I wil euidently shew here after that euerie particular point of Doctrine by him instanced for our pretended first change and Protestant resisting was formerly in much more ancient Ages taught and beleeued in the Roman Church and so consequently that D. White doth not performe his promise made of naming The time when our present Religion of the Roman Church was obserued and resisted in al Ages as it came in and increased Now to passe from the Time to the Persons which D. White nameth to haue made the Resistance himself diuideth them into three parts or ranks saying (10) Way to the true Church p. 393. one part of them is the Greek Church an other part is some ancient Diuines of their owne Church a third part is such as the Roman Church persecuted The first sayth he are sound and lawful witnesses being the true Church of God to this day though polluted with some errours The second though Papists in manie points yet shew against al exception those points wherein they were no Papists to haue been no part of the Catholick Faith so called in their time for then they would not haue resisted them but embrace them as they do al the rest The third part I graunt the Church of Rome then persecuted and now calleth Hereticks to wit vs Protestants but that is the question c. But now to examine the force of the argument thus taken from this triple testimonie produced by our Doctour First I do constantly auerre that no one part of the three no nor anie one man of that one part can be assigned which was not originally at his first birth and breeding a Roman Catholick and not Protestant And therefore though Going out of the Roman Church he afterwardes contradicted the same in some one respect or other yet this nothing proueth that the Roman Church did change her Faith but only that the sayd maÌ„ so Going out from her did change his Faith which she had formerly taught him he beleeued Secondly I do as resolutely auouch that not anie one man of al those which D. White produceth as obseruers impugners of the pretended change of Roman Church was not only at the first but neuer after through his whole life truly Pâ—otestant dissenting much more in Doctrine and profession of life from moderne Protestants then from Roman Catholicks And therefore if their testimonie be good against vs in regard of some one or other opinion wherein they haue Apostated from vs agreing yet in the rest how much more forcible wil it be against Protestants from whom they wholy disclaime in most and most important Articles of Faith For example the first part of D. Whites Spyes which obserued and resisted our conceited change is the Greek Church which sayth he are sound and lawful witnesses being the true Church of God to this day c. Now concerning these so sound witnesses first it is certaine that as there haue been seueral
(11) Nicephonus Zonoras Glicas Humbertus and Crispinus Of the Estate of the Church p. 364. 253. OsiaÌ„d cent 9. 10. 11. c p. 144. 156. 261 262. Spark ag Albineâ— p. 158 Keckerman System Theol. p. 68. 69. defections of the Greek Church from the Roman in these later times yet haue the Grecians at manie seueral times reformed submitted themselues to the Roman Church though at the last falling againe they were therevpon oppressed with barbarous Turckisme Secondly their few errours wherein they dissent from vs are most notorious both for their first begining and the contradiction made vnto them So their denial of subiection to the Roman Church was begun by Ihon of Constantinople but therein he was contradicted by S. Gregorie (12) l. 4. Ep. 34. 36. l. 7. Ep. 36.64 and by (13) Ep. vniuersis Episcopis Pelagius Their denial of prayer for the dead was begun by Aerius but it was contradicted in him by S. Epiphanius (14) haer 75. a Grecian as also by S. Austin (15) haer 53 a Latin Doctour and yet in both these doctrines they conformed themselues to Rome as witnesse M. Spark (16) Ag. Albines p. 1â—8 Osiand cent 1â— p. 477. Crisp of the Estate of the Chur. p. 451. Osiander and Crispinus In like sort their defence of marriage of Priests was contradicted in them by S. Epiphanius (17) haer 59 and particularly in Theodorus by S. Chrisostome (18) Ep 6. ad Theodor. mon. also a Grecian Their denial of the Holie-Ghost proceding from the Father and the Sonne was begun and coÌ„tracted about Anno 764 as testifieth Keckermanus (19) System Theol p. 68. Their denial of vnleauened bread in Celebration of the Eucharist was begun about Anno 1053. as appeareth by Leo (20) Ep. ad Michael Episc Constantinop c. 5. the Ninth Osiander 21) Cent. 11. p. 156. the Centurists 22) Cent. 11. c. 8. Other few and lesser errours they had which according to Crispâ—nus 23) vbi supra p. 253. did Anno Domini 870. consist but only in the Primacie and diuersitie of Ceâ—emonies But now as the Grocians did differ in the former points from Catholicks wherin yet was their inconstancie most notorious as also their first begining and contradiction euen by the learnedst Grecians euer markable so did they incomparably much more differ from Protestants as I haue formerly 24) l. 1. c. 6. proued more at large agreing with vs as Sir Edwin Sandes 25) Relation of Religion in the last lease but fiâ—e confesseth In opinion of Transubstantiation and generally in the Sacrifice and whole bodie of the Masse in praying to Saints in auricular confession in offring Sacrifice and prayer for the dead Purgatorie and worshiping of Pictures c. To which other Protestant Writers before added al the seauen Sacraments Relicks Freewil Monachisme Vowes of Chastitie Fast of Lent and other set fasting-dayes that Priestes may not marry after Oâ—deâ—s taken and others Yea at this day they so much detest Protestant Religion as that therein they vtterly refused 66 al Commerce and Communion which with great sollicitation and submission was offred them by Protestants And now hence to returne to D. White whose first part of sound and lawful witnesses against the Roman Church was the Greek Church the same being sayth he the Church of God to this day For first how can those be sayd to be sound and lawful witnesses for those verie points wherein they dissent from vs Wherein may they be more iustly disclaimed from or suspected of partiality then when they speake in their owne Cause and in behalfe of their owne opinions Of what Credit and authoritie with Protestants is the opinion and Doctrine of a Catholick Or wil they possibly esteeme him a sound and lawful witnes against themselues If not how can the Greek Church be produced as a sound and lawful witnes against the Roman for those verie doctâ—ines wherin she hath departed from her and for which she was contradicted by the cheifest Doctours and Pastours both of the Greek and Roman Church and in which also as seing her errour she hath often recanted and submitted her self 26) See hereof l. 4. c. 6. And againe with what Iudgement doth D. White appeal to the Greek Church as sound and lawful witnesses in defence of his owne and against the Roman which detesteth and refuseth al spiritual Communion with the Protestant sect as being nouel and contrarie to the ancient Fathers and which agreeth wholy with our Catholick Church their former few errours only excepted And lastly how could the Doctour afford the Greek Church so high a Title of being the true Church of God to this day seing that it accordeth much more with the Roman then the Protestant Church and yet dissenteth from both But al this was to point out his sound and lawful witnesses against vs whereas indeed in the most and weightiest Controuersies they may be truly tearmed his sound and lawful Aduersaries And thus much of the first part of D. Whites sound witnesses summoned by him for the making of his Catalogue of his Protestant Doctours obseruing and resisting the present Roman Religion as it came in and increased in al Ages To come now to the second part of witnesses who though Papists saith he in manie points yet shew against al exception those poâ—nts wherein they were no Papists to haue been no Part of the Catholick Faith so called in their time for then they would not haue resisted them but embrace them as they do al the rest Here our Doctour dealeth plainly with vs confessing that these his witnesses are Papists in manie points but he might if it had pleased him haue coupled the Grecians with them who are confessedly no lesse Papists in most points then these But it seemeth he was willing to rayse vp the number which yet being examined wil end in A. O. For first if these be lawful witnesses for the Protestant Church because in some points they dissented from the Roman then much more may they be sound witnesses against Protestants themselues seing from them they dissent and continue aduerse in most most weightie points whatsoeuer And whereas M. White vrgeth that Against al exception these points wherin they were no Papists were no part of the Catholick Faith because then they would not haue resistâ—d them but embrace them as they do al the rest this is so subiect to al exception and answer that euerie child may except against it for whether is it more likelie that but some one or other man thus resisting the Roman Church did innouate himself and change and depart from his former Faith or that the whole Church did alter or change from the sayd man and his singular Faith For example if I should argue thus in behalf of Puritans that though they be Protestants in manie points yet they shew against al exception those points wherein they are no Protestants to haue
doth yet forebeare altogeather to name him therein but it seemes our Minister ment to make al good flesh that he cast into the pot Fourthly Bertram was a Monke and so continued vntil his dying day not teaching anie one point of Protestancie in his life as may appeare by (m) verbo Bertramus Sander de visibil Monarchia haer 133. Tritemius and others that writ of him Fiftly supposing for the time that Scotus Bertram did both of them beleeue and write directly contrarie to the Real Presence yet what doth this proue that the Roman Church as then did change her Faith or make anie Innouation concerning this poynt But rather that these two dissenting then in this from the whole Christian world did change and begin themselues this their so singular and presently condemned opinion Sixtly the Roman Church is so free in this Age from changing her Faith concerning the Real Presence that the verie Doctrine thereof is formerly 73) l. 2. c. 8. acknowledged by sundrie Protestants to haue been taught by S. Gregorie S. Ambrose S. Hilarie S. Cyril S. Cyprian and sundrie others most ancient and approued Fathers And as for Claudius Taurinensis in this Age resisting images it is graunted as also that he 74) Ionas Aureol de Cultu Imag. Praefat. ad Carolum endeauored to reuiue the Arian Heresie long before dead 75) Cent. 9. c. 10. Col. 498. forgotten but he was presently noted condemned of singularitie and Errour Neither did Claudius resist anie pretended begining or change in the Roman Church but only cast out of the Churches of his Diocesse Images and Crosses which peraduenture were there erected long before Claudius was borne But I need not insist anie longer herein this poynt being fully cleered in the example of Serenus Now as for Lotharius the Emperour reducing Pope Sergius to the obedience of the Empire First this concerneth only gouernment Policie not Faith and Religion which M. White vndertook to shew as it came in euerie Age. Secondly Lotharius was so Roman Catholick as that according to the Centurists 75) Cent. 9. c. 10. Col. 498. themselues Pope Sergius himself crowned him created his Sonne Lewis King of the Longobards And the Sonnes of Lewis being at discord about the Kingdom he pacifyed by his Legats and allowed the partition of the Kingdome Now what signes were these that the Pope was subiect or reduced to the obedience of the Empire but rather to the contrarieâ— that the more 76) Lib. Ponâ—â—siâ—alis in vita Sergij 2. Nâ—uclerus in Chron. Generat 39 in that Lewis being sent by his father Lotharius with diuers Archbishops and Bishops to Pope Sergius at Rome to moue him that he would permit the Roman Nobilitie to sweare fidelitie to him as he had permitted them to do it to his father Lotharius The Magdeburgians report his answer to be this 77) Cent 9. c. â—9 Col. 498. If you desire that this oath be made to Lotharius the Emperour I am content and permit it but that it be done to Lewis his Sonne neither I nor the Nobilitie do consent So litle obedience doth he acknowledge to the Emperour and so false it is that the Pope was reduced to the obedience of the Empire or that he was confuted by the Bishops sent with Lewis After 850. 850. to 900. I name Volutianus a Bishop that wrot to Nicolas the First in the defence of Priests mariage Michael the Emperour and Photius the Patriarch of Constantinople resisting the Popes Supremacie as also did the Bishop of Rauenna But first D. White barely affirmeth this of Volutianus not citing anie Authour or yealding the least proof thereof and therefore it may be suspected to be only his owne inuention And the rather in that no mention at al is made of anie such man either in the Acts of Nicolas the First or in the Records of those times But it may be that our Minister mistaketh Volutianus for Vlricus who hath been often obiected by Protestants to haue written to Pope Nicolas in defence of Priests marriage whereas it is certaine 78) Onuphrius l. de Rom Pontif. Anastas Bibl. de vitis Rom. Pontif. Pantaleon in Chronol p. 70. that Pope Nicolas the First was made Pope Anno 858. and dyed Anno 867. And vlrick was not made Bishop 79) vrsper Chron. Chitraeus in Chro. Pant. Chron. p. 75. of Augusta til after the death of Pope Nicolas to wit Anno 924. and continuing Bishop 50. yeares dyed 80) Beut l. faster p. 209. Pant. Chron. p. 75. Osiander Cent. 9. 10. p. 99. 100. Anno 973. By which accompt this Epistle was written either before that Vlrick was borne or els after that Pope Nicolas was dead So clear it is that this Epistle printed lately at Basil is only forged vnder the name of Vlrick And though it were not Apocryphal yet would it much more presse Protestans then Catholicks for therin is taught that the Roman Bishop is Head of al and that from al obedience is due vnto him As also that he is to compel Priests and Monks not to marry and if they do marry after the vow of Continencie that they are to be separated And as for Michael the Emperour and Photius the Patriarch of Constantinople resisting the Popes Supremacie the truth of that Historie is breifly this related more at large by Nycetas and others both Greek and Latin Writers Ignatius 81) Ioan. Curopalates Nycaetas Nicolaus in diuers Epistles Anastasius Patriarch of Constantinople hauing Excommunicated Bardas one of the principal men vnder Michael the Emperour for dismissing his own lawful wife and taking his own kinswoman in her steed Bardas therevpon being much incensed endeauored by al meanes to cast him out of the Sea of Constantinople to which purpose he suggested vnto the Emperour manie things most false against Ignatius wherevpon the Emperour caused him to be bannished into the Iland Terebinthus through the sollicitation of Bardas appointed that Photius as then a Courtier and Secular man should be ordained and placed in his Sea a man altogeather vnlearned who for his better Confirmation entreated the Emperour that he would send an Embassadour to Pope Nicolas desiring that some Legats might be sent from him for the correcting and redressing of some faults in the Church and in particular he pretended the Heresie of Iconoclasts or breakers of Images signifying further himself by his false letters to the sayd Pope that Ignatius by reason of his old age and infirmities had of his own free accord resigned vp his Sea and betaken himself to a Monasterie in a certaine Iland where he continued much honoured and respected both by the Emperour and the whole Cittie The Embassedours sent by the Emperour were certaine Bishops and a Lay-man named Arsa who carried manie and verie rich Tokens to the Pope of whom being receiued he returned with the two Bishops Rodoaldus and Zacharias for his Legats with particular charge
to examine matters but to define nothing before his notice and withal not to communicate with Photius as a Bishop but only as a Secular man being ordayned contrarie to the Canons and hauing vniustly deposed Ignatius which when Photius perceuied he hindred the sayd Legats for conferring with anie but only their own followers and withal assembled a Synod wherein through the power of the Emperour he further confirmed the Deposition of Ignatius and his own Creation threatning also the Popes Legats that vnles they also would subscribe to the sayd Councel the Emperour would bannish them into remote Countries where for verie hunger they should be inforced to eate lice Through which terrours and also through bribes from Photius the Legats contrarie to the Popes command subscribed to the condemnation of Ignatius and establishment of Photius Which when Pope Nicolas truly vnderstood assembling a Councel in Rome he excommunicated Photius and his own Legats and deposed them al restoring Ignatius to his Sea Which Basil the Emperour succeding Michael according to the Popes determination fully executed Now what doth anie of this make against the Popes Supremacie but rather confirme the same seing that both Michael and Photius sent Embassedours to the Pope entreating that he would send Legats from himself for the redressing of abuses at Constantinople And when themselues were found cheifly faultie the Emperour was seuerely reprehended by the Pope and Photius excommunicated and deposed Adde hereunto that the Greek Writers themselues do generally testifye that both Michael and Photius were men extremely addicted to manie and most enormous vices and therefore their resisting the Pope is of no greater Authoritie then of an offender or Rebel resisting his lawful Iudge or Prince So likewise concerning the Bishop of Rauenna's resisting the Pope Anastasius cited by M. White in proof thereof reporteth (81) In Nicolao 1. that sundrie Persons going to Pope Nicolas with manie complaints of greiuous wrongs and dommages done vnto them by the sayd Bishop the Pope therevpon did by his Legats and letters admonish him to surcease the same and to make satisfaction Which the Bishop neglecting and adding stil more to his former impieties he further commanded him to repaire to Rome there in the Synod to answer in his own behalf which he likewise refusing and contemning to do he was therevpon Excommunicated by the same Councel Yea the Pope himself vpon the earnest intreatie of the people of Rauenna went to the same Cittie where presently he restored manie things taken wrongfully by the Bishop who hauing Intelligence before hand of the Popes comming was fled to Papia there to desire Ludonicus the Emperours help and backing against the Pope But as the people there in the streets did eschew his companie hearing that he was Excommunicated by Pope Nicolas so the Emperours answer was only this by his Messenger Let him go and laying pride aside let him humble himself to the Pope to whom both we and al the Church are subiect Which when the Bishop heard despayring of al other meanes he went to Rome where submitting himself to the Pope and promising reformation and performance of sundrie matters enioyned him and commanded by the same Pope he was therevpon absolued from his Excommunication and suspension from saying Masse This being the truth of the Storie concerning the Bishop of Rauenna his resisting the Pope I referre it to the Iudgement of anie impartial Reader whether this doth not strongly confirme the Primacie of the Bishop of Rome But to proceed after 900. 900. to 950. 950. and so forward D. White vrgeth sundrie abuses noted as then in the Church of Rome But those by him specifyed concerning only matter of life and manners are altogeather improper and insufficient to proue any change in Faith and Doctrine which was the only point pertinent to be proued Yea Baronius by him alleaged speaketh only of such abuses as were brought into the Church by Anti-Popes and Intruders not by true Popes And whereas further it is obiected that certaine of the English Clergie maintayned the Sacrament to be only a figure of the Bodie bloud of Christ against the Real Presence then increasing Besides that the confirmation hereof dependeth vpon the testimonie of the old Fabler Fox I haue shewed heretofore in the Examples of Scotus and Bertram that our Catholick Doctrine of Real Presence was confessedly beleeued and taught in the purest times of the Primitiue Church After 950. 950. to 1000. we haue fayth D. White Otho the Great that deposed Iohn the Pope and assumed into his hands the nominating and making of Popes hereafter c. But this only proueth what was done not with what right it was done for though through the solicitation of a false Synod Otho assented to the deposition of Iohn by reason of manie crimes obiected against him Yet the proceeding therin was in sundrie respects not Iuridical but directly contrarie to the much more ancient practise and decrees of the Church as Baronius proueth at large Anno 963. Neither is it true that Otho assumed into his hands the nominating and making of Popes hereafter for no sooner was Iohn deposed but immediatly in the hearing of the Emperour the Bishops assembled iâ— the same Synod sayd We choose Leo our Pastour that he may be the cheif and vniuersal Pope of the Roman Church to which though the Emperour afterwardes assented yet did he neither first nominate or elect him In this Semi-centurie M. White further vrgeth that Aelfricus Archbishop of Canterburie preached and published his Homilies against the Real Presence comming in But first Aelfricus the Archbishop of Canterburie was so Roman Catholick that D. Godwin testifieth (n) Catal. of Bishops p. 23. that he was brought vp in Glassenburie And M. Bale assureth vs that he was Schollar to S. Ethwald and Abbot of Abingdon and for his craftie (x) Cent. 2. c. 41. sayth he in promoting Papistrie made Archbishop of Canterburie Secondly the Protestants which (*) In the Preface before it published that Sermon confesse that the Authour thereof was no Archbishop of Canterburie And it is more likely to be true which M. Fox (y) Act. mon. p. 1148 1040. sayth that it was Aelfrick surnamed Bara an Heretick who as S. Dunstan appearing to one in a vision sayd as reporteth Osberne attempted to disinherit his Church but I haue stopped him sayth S. Dunstan and he could not preuaile Thirdly that Sermon diligently read maketh as much for Transubstantiation as against it Lastly though we should suppose for the present that Aelfricus did preach or publish such Homilies yet was that doctrine so far from comming in as then as that the best and ancientest Fathers of the Primitiue Church are formerly confessed and reproued for the same doctrine by sundrie Protestant Writers In like sort though Arnulphus a man vicious inueighed against the Pope vrging that if he be voyd of charitie puffed vp only with knowledge he is Antichrist
the Emperour doth nothing proue any Innouation in the Roman Church but rather to the contrarie doth plainly shew his vnion and Communion therewith in matters of faith and Religion In like sort where he obiecteth that S. Bernard freely noted diuers Corruptions then comming in it is so vnprobable yea so grossely vntrue as that to the contrarie (90) L. 2. Cont. Dur. p 154. Fulk against Rhem. Test f. 133. D. Whitaker and D. Fulk both of them confesse that he taught the Popes Supremacie and D. Whitaker (91) Ad Rat. Camp rat 7. p. 105. aknowledgeth that he was of our Church (92) In specul Eccl. p. 23. Gomarus calleth him our S. Bernard The Centurists affirme that he was 93) â—ent 12. c. 10. col 1637. a most earnest Defender of the Sea of Antichrist Bel (94) Challenge c. p. 148. tearmeth him Bernard the Popes deare Monk and reuerend Abbot Yea the Centurists further report That he sayd 95) Cent. 12. col 1939. to the Duke of Aquitaine whatsoeuer is out of the Roman Church by the Iudgement of God is certainly to perish euen as those things which were out of the Ark were drowned in the diluge As also he that persecuteth the Pope of Rome persecuteth the Sonne of God Now by this al of it confessed by sundrie and much more learned Protestants then M. White it more then cleerly appeareth that S. Bernard was no fit witnes to be produced against the Roman Church nor that he himself did differ in anie one point of Faith from her much lesse did note anie pretended corruption of Faith comming in And as for the feast of the Conception or the Doctrine concerning the Virgin Maries freedome from original sinne it is not yet to this day defined by the Church as a matter of Faith But where he further vrgeth that S. Bernaâ—d was against Merits Iustificatâ—on by works Freewil keeping the Law Seauen Sacraments and vncertantie of our Saluation and the Popes greatnes in Temporalities it is al of it most vntrue as himself might haue plainly shewed if he had been pleased to haue set downe the answers out of Cardinal Bellarmine as he was to haue his obiections In like sorte that which he obiecteth concerning Arnulph pertaineth only to matter of life and manners not to Faith or doctrine and therefore it maketh nothing to proue anie Innouation or change in our present Roman Religion As also though as then one preached in Antwerp against the Real Presence yet I haue before freed our Church from al Innouation therein in far more ancient times And as for Honorius his noting the bringing in of Wafers into the Sacrament in this Age it is so vntrue that M. Cartwright (96) See before l. 2. c. 8. confesseth that it was brought in by Pope Alexander who liued Anno 111. which is some thousand yeares before the time now obiected After 1150. to 1200. I name saith M. White the Emperour Frederick Barbarossa forbidding Appeales to Rome and the comming of Legats from Rome into Germanie c. But though the Emperour did this being as then at discord with the Pope yet his fact was so faultie as that he was thervpon and for other iniuries Excommunicated From which 97) Baron Anno 1160. num 31. 32. Anno 1168. num 60. after vpon his submission 98) Baron Anno 1177. num 22. and promise of obedience he was absolued and permitted to come to the Pope whose feet the Emperour kissed and bowing his head receiued reuerently his benediction And that the Roman Church as then made no Innouation concerning Appeales or sending of Legats it is most cleere by general practise allowance thereof in the purest times of the Primitiue Church proued at large 99) Before l. 2. c. 4. heretofore And as for Lincolniensis noting as then the Noueltie and Heresie of Friars M. White only barely saith it without al further proof yea though as then the Institution of Friars had been but new yet neither was it in anie thing Heretical nor proued anie Innouation in the Church in Faith and doctrine But to come to the Waldenses who according to D. White were dispersed ouer al this part of the world and in most substantial poynts resisted the Papacie c. as it is not denyed but that in some poynts they reuolted from the Roman Faith so haue I shewed 100) Before l. 1. c. 3. before that in sundrie other weighty Articles of Religion they agreed with Catholicks against Protestants And it is verie easie further to proue that indeed they beleeued sundrie grosse errours though M. White would make the world to think That the sayd errours were falsly imposed vpon them 103) Ibid. p. 729. 747. 760. For Illiricus himselfe 101) Catal. Test verit p 731. 745. 730. 732. testifyeth that they taught That Laymen and women might Consecrate the Sacrament and preach That Clergie men should haue no possessions or proprieties That 104) Ibid. p. 731. 743. married Persons mortally sinned who accompanied togeather without hope of Issue That neither Priest 105) Ibid. p. 760. 740. Osiand Cent. 9. 10. 11. p. 440. nor Ciuil Magistrat being guiltie of mortal sinne did enioy their dignitie or were to be obeyed And to omit many 106) Ibid. p. 734. others they went to the Catholick Churches dissembling and offered confessed and communicated dissemblingly And now must M. White either charge his owne Brother Illiricus to haue falsely imposed these errours vpon them or els must he confesse that these so dissembling and ignorant witnesses are altogeather insufficient to proue anie change in the Roman Church out of which themselues went out After 1200. 1200. to 1250. I name sayth M. White Almaricus a Doctour of Paris that was buâ—ned for withstanding Altars Images c. It is not denyed but that Almaricus was an Heretick falling from the Roman Church But yet I hope D. White wil be ashamed to clayme him for a Protestant for he was condemned first by the Vniuersitie of Paris after by Innocentius and a Synod at Rome for these propositions following (o) Cesarius Dial. l. 5 That there is no Resurrection of bodâ—es Secondly that there is no Paradise norhel Thirdly that the bodie of Christ is no more in the Sacrament after the words of Consecration then in a stone or horse Fourthly that God spake as much in Ouid as in Austin and other such to the number of 20. for which he was burned openly in Paris with certaine other blasphemous Hereticks against the Persons of the B. Trinitie sayth (p) Lib. 6. Hist Franc. and see Gers Tract 3. in Math. Aemilius li. 6. Hist Gal. Genebrad in Chro. Anno 1208. Gagninus Besides I haue (107) Before lib. 2. c. 14. 22. proued before that the foresayd Catholick poynts vrged to be denyed by Almaricus were yet al of them taught and beleeued by the Fathers of the Primitiue Church so that no
Innouation therein could be obserued or reproued by Almaricus In like sorte though Robert Bishop of Lincolne withstood the Popes proceedings in England yet this nothing proueth anie change or first comming in of anie point of Faith in the Roman Church obserued or resisted by the sayd Robert Besides D. Godwine reporteth that a Cardinal sayd to the Pope concerning him He (a) Catalo of Bishop of England p. 240. is for Religion a Catholick as wel as we And so dying he gaue al his bookes an excellent Librarie vnto the Friar Minors at Oxford So charitable was he to Friars and consequently so Roman Catholick euen at his verie death And where he affirmeth that Ioakim Abbas sayd that Antichrist was borne at Rome and should sit in the Apostolick sea It is so vntrue that in his Epistle prefiged to his Exposition vpon the Apocalypse he submitteth his writings to the Censure of the Sea Apostolick affirming further that he firmely beleeueth that the Gates of Hel cannot preuaile against the Roman Church and that her Faith shal not perish before the end of the world Yea in his Exposition vpon the 6. Chapter and 11. verse he calleth such the Sonnes of Babylon who impugne the Church of Peter And vpon the 7. Chapter and 2. verse by the Angel ascending from the East hauing the signe of the liuing God he vnderstandeth the Bishop of Rome who with his fellow-Bishops with the signe of the Crosse wil arme the Elect in that last tribulation which Antichrist shal rayse So litle cause there is to vrge this Abbot against the Pope And indeed al that truly can be vrged against him is that being an old man and half out of his wits he was censured by the Pope for certaine fonde Prophecies and some errours also about the B. Trinitie as appeareth by the Decree extant in the Canon Law against him and by other Authours that haue written of him And as for Fidericus the Second Emperour resisting the Popes Supremacie it proueth no more but that euen the most vicious Emperours were most aduerse to the Pope For he being a Prince of most scandalous and wicked life was after due admonitions excommunicated as also deposed by Pope Innocent the Fourth in a general Councel holden at Lyons so that his resisting in this regard the Supremacie is only a guiltie and conuicted Persons resisting of al such lawful Authoritie whereby he is censured and punished Concerning Arnoldus Villanouanus speaking against Friars the Sacrifice of the Masse and Papal Decrees This M. White only proueth by the testimonies of the Magdeburgians and Osiander which being Protestants are no competent witnesses against Catholicks But besides I haue proued (107) l. 2. c. 9. 4. before that the Sacrifice of the Masse and the Popes Authoritie were beleeued and practised in much more ancient times As also that the Institution of Friars proueth no Innouation in Faith and Religion Euerardus broaching those foule and false reproaches against Pope Gregorie the Seauenth called Hildebrand proueth nothing but his owne disobedience and impatience hauing been by the same 108) Greg. 7. Ep. 18. Pope for his owne demerits iustly suspended from his Episcopal function After 1250. 1250. to 1300. I name Gulielmus de S. Amore withstanding Friars and their abuses but how impertinent this is I haue shewed sufficiently before The Preachers also saith he in Sweden that publickly taught the Pope and his Bishops to be Hereticks But M. White receiuing this Relation from Illiricus no further answer wil be requisit Dante 's also saith he writ that the Empire descended not from the Pope But Dante 's being only a Poet intermedling in other matters committed (109) See Bellar. in Append. ad lib. de Sum. Pont c. 14. manie grosse errours for which his bookes are condemned and prohibited by the Church yea he liued in faction against some (110) Ibid. c. 12. Popes and therefore his writing against them is of no force As for Gulielmus Altisiodorensis M. White producing nothing in particular out of him against the Roman Church but only affirming that in his Summes are found manie things confuted that then were comming in no further particular answer can be expected and though he referre himself for particulars to this his own Booke yet citing no page or place thereof I hould it vnworthie of so paineful search it being also wel knowne that Altisiodorensis only differed from other Schoole-men in matters disputable and not defined After 1300. 1300. to 1350. I name sayth he Marcilius Patauinus that wrot against the Popes Supremacie But he being a knowne condemned Heretick a flatterer of the Schismatical Emperour and his Bookes condemned by the Church as also the Popes Primacie being formerly acknowledged in the Primitiue Church his testimonie is sundrie wayes insufficient And the like is to be answered to Ocham (111) Tritheâ—nius Genebrard l. 4. Chron. who was purposely hyred by the Emperour to write against the Pope who was also Excommunicated and his Bookes prohibited Gregorius Ariminensis his differences were only in Schoole points not determined by the Church And as for the Vniuersitie of Paris condemning the Popes Pardons it is most vntrue and therefere M. White did wel to father it only vpon his Brother Illiricus whom he knew to be expert in the art of forging After 1350. 1350. to 1400. I name sayth he Aluâ—rus Pelagius who wrot a Book of the L mentation of the Church wherein he reproueth diuerse abuses of his times But who denyeth but that in the Militant Church consisting of good and euil there are manie abuses in life and conuersation But as for abuse or Innouation in matter of Doctrine and Faith Aluarus maketh no mention at al in his sayd Booke And as for Montziger disputing against â—ransubstantiation and Adoration of the Sacrament and Cesenas calling the Pope Antichrist besides that the truth hereof dependeth only of the testimonie of Fox and Illâ—ricus both of them Protestants I haue sufficiently before cleered both these poynts from al Innouation in Ages much more ancient Now as for Iohn Wiceliffe as I haue shewed (112) l. 1. c. 3. before that in sundrie poynts of Faith he agreed with Catholicks which Protestants now impugne so it is euident that he taught sundrie grosse errours which both Catholicks and Protestants do detest as that If a (113) Fox Act. Mâ—n p. 96. Bishop or Priest be in deadly sinne he doth not Order consecrate or Baptize that Al (114) Osiand cent 9. 10. 11. p. 459. oathes are vnlawful That (115) Osiand cent 15. p. 457. al things come to passe by absolute necessitie That there 116) Ib. p. 454. is no Ciuil Migistrate whilest he is in mortal sinne and sundrie others in regard of which Protestants 117) Pant. Chronol p. 119. Mathias Hoe in his Tract duo Tract 1. p. 27. themselues ranke him in the Catalogue of Hereticks So that smal Credit or succour wil M. White
purchase for producing Wiccliffe as one of his witnesses against the Roman Church After 1400. 1400. to 1450. I name sayth he the Lollardes in England c. that were persecuted at that time And that very iustly M. White for besides that they held the former Heresies of the Wiccliuists they further (118) Trithem in Chr. Anno. 1315. impugned the Sacraments of Baptisme and the Eucharist they held that Lucifer with the rest of his Angels were iniuriously thrust out of Heauen by Michael and his Angels and consequently to be restored againe at the day of Iudgement and that Michael and his Angels are for the sayd iniurie to be damned from the day of Iudgement for euer That our B. Ladie could not beare Christ and remaine a Virgin That anie thing done vnder the earth in Caues and Cellars is not punnishable with other such like Which if M. White did know in them and remember greatly might he be ashamed to number them amongst his sound and lawful witnesses for the Protestant Church Now as for Plowmans tale reporting that Chaucer expressly writ the Pope and his Clergie to be Antichrist as vnworthie of other answer I leaue it for a Tale fit for Plowmen to tel in a winters night hauing also spoken of this point before Neither doth Nilus his writing against Purgatorie and the Popes Supremacie anie thing aduantage the Protestant Church or impugne the Roman for both these Doctrines I haue formerly proued to haue been the general beleef of the Primitiue Church Besides Nilus was one of the Greek Church which sometimes in the foresaid points was diuided from the Roman yea he was condemned for an Heretick and therevpon enrolled by Illiricus (119) Catalog Test verit Tom. 2. p. 876. amongst the witnesses of the Truth of Protestancie Concerning Iohn Husse and Hierome of Prage D. White confessing that their Doctrine was the same with that of the waldenses the former answer to them may serue also for this Besides I haue (120) l. 1. c. 3. conuinced heertofore that Husse wholy agreed with Catholicks in sundrie Articles earnestly now impugned by Protestants As for Sauanarola his writings are condemned by the Church of Christ Neither did he impugne anie one point of our Catholick Faith which I haue not formerly shewed to haue been taught by the ancient Fathers And therefore his resisting the Roman Church doth nothing proue anie change or Innouation made by her And the selfe same answer is to be giuen to Wesselus Groningensis whose Bookes are prohibited As also to Ioannes de Vessalia who defended the Heresie of the Grecians concerning the proceeding of the Holie-Ghost who yet in the end recanted al his opinions held against the Church of Rome And where M. White further affirmeth that in England also and Bohemia liued those which followed the Doctrine of Wiccliffe and Husse continuing the same til Luther Supposing this for true the contrarie whereof I haue proued (121) l. 1. c. 3. already at large yet doth it proue no more then the Examples of Wiccliffe and Husse themselues which lately we haue seen to proue nothing at al in behalf of Protestants And when 1500. 1500. yeares were expired arose sayth M. White Luther Suinglius Tindal and diuers others whom God raysed vp to cal his people out of Babylon c. These I must confesse were faithful witnesses for M. Whites Church and great Resisters of the Roman But I cannot confesse that God but the Diuel only raised them vp for so Luther confesseth (122) Tom 7. Wittem l. de Missa f. 443. that Satan disswaded him from the Masse And (123) Tom. 2 l. de subsid Euchar. f. 249. Suinglius acknowledgeth that he was instructed in the night by an Admonisher whether white or black he remembreth not And the same might be shewed of sundrie others first broachers of Protestancie But as now I wil purposely for beare hauing waded ouer long in this so vnsauourie a Pudle of D. Whites Catalogue In which as he hath not proued by anie one Instance anie knowne begining or change in our present Roman Faith since the Apostles times so I cannot but obserue that amongst al the witnesses by him produced against the Roman Church not one can be picked out which was not a man vitious and of a scandalous life or els infected with Schisme and Heresie for which he was euer noted reproued and condemned euen by the Doctours and Writers of the same time wherein he liued And so I stil conclude that our Roman Church hauing neuer Gone out of anie other Church nor euer been noted of Innouation and change in Faith that therefore she is not anie Nouel or Heretical Sect but the One True Catholick and Apostolick Church of Christ THE FOVRTH BOOK WHERIN IS PROVED BY THE CONFESSION OF PROTESTANTS that according to the Sacred Scriptures the Roman Church is the true Church of Christ And so to haue euer continued from his time vntil the Date hereof And of the contrarie the Protestants Church to be only a Sect Heretical neuer to haue been before the dayes of Luther PROTESTANTS FLYING TO THE sacred Scriptures in proof and defence of their Church and Religion it is shewed the sayd flight not only in itself to be dishonourable but also to be the ordinarie flight of al moderne Hereticks CHAPTER I. HAVING laboured thus far with al diligence to search for the finding out of Christs true Church and her necessarie continuance and visibilitie through-out al Ages and euer finding the present Roman Church and Religion to haue been at al times the only knowne publick and professed Church of Christians in al Countries whatsoeuer The Protestant Congregation in the meane time being indeed not in Being and by their owne former acknowledgments not knowne visible or heard-of in the Christian world I begun further to think with myself what strange euasion colour or pretence our Protestants could inuent for their further maintaining of their new-sprong Faith And reading casually in (1) l. 7. p. 478. D. Whitakers book against the Iesuit Duraeus I found him expresly to hold and teach that it is sufficient for vs Protestants by comparing the Popish doctrine and Scriptures togeather to know their difference and disagreing we leave it free for Historiographers sayth he to write what they list And agreably hereto I since found (2) In Bancroftes Suruey p. 219. Beza to say If any shal oppose against my exposition the authoritie of certaine of the ancient Fathers I do appeale to the word of God So that the Protestants last refuge and appeale is to the only written word of God distrusting and renouncing al proof or testimonie either from ancient Councels Fathers or Histories for they willingly (3) Midleton in his Papisto-Mastix p. 193. confesse that perusing Councels Fathers and Stories from the Apostles forward they find the Print of the Popes feet Now for the clearer discouerie of the grosse absurditie and greatest
that the Church must be visible (15) Compend loc 24. p. 201. Gesnerus auoucheth that The external and visible Companie of those who are called Baptized and professe the name of Christ whereof Christ speaketh Math. 1.14 was neuer hid And a litle before he affirmeth that It can not be hid and be obscure (16) Serm. 4. fol. 90. M. Web likewise in his Sermons vpon the 2. Psalme inferreth the like from Math. 1.4 Crāmerus (17) Scholae Propheticae p. 381. teacheth that The State of the Church is painted out by similitude of a Mountaine whereby the Church is signified which neuer was nor can be hid but as a high Mountaine easily yeeldeth itself to be seen of al as Christ Math. 5.14 saith of a Cittie which placed vpon a Mountaine can not be hid These and sundrie other Protestants do not only defend the Churches Euer-visibilitie but they defend the same euen from the Scriptures themselues condemning the contrarie opinion of the Churches Inuisibilitie as contrarie to Scriptures and al ancient and moderne Writers From this so certaine and confessed a truth of the Churches Euer-visibilitie sundrie Protestants of special note do further inferre and teach the absolute necessitie of the Churches Euer-visibilitie to the remission of Sinnes and the Saluation of man plainly condemning to eternal damnation al such as liue and dye out of the visible Church of Christ To this end (18) Instit l. 4. c. 1. Sac. 4. Caluin writeth Because I intend to dispute of the visible Church let vs learne though with this one testimonie of our Mothers prayse how profitable yea how necessarie is the knowledge of her vnto vs seing there is no other entrance into life except she conceiue vs in her wombe except she bring vs forth except c. to conclude she defend vs vnder her custodie and gouernment vntil we dying c. Adde hereunto that out of her bosome no remission of sinnes is to be hoped for M. Parkins (19) Vol. 1. p. 308. teacheth that The Arke out of which al perished figured the Church out of which al are condemned c. out of the Militant Church there are no meanes of Saluation no preaching of the Word no Inuocation of Gods name no Sacraments and therefore no Saluation For this cause euerie man must be admonished euermore to ioyne himself to some particular Church c. D. Humfrey (20) Iesuit part 2. p. 242. cōfesseth that Secret aboades are not the Christian Conuocation c. because this Cōmunion of Saints is an open testification of Christianitie which open testification is necessarie to Saluation (21) De Ecclesia Milit. p. 36. 38. Molitox testifyeth that The inuisible Church of the Elect is latent in the visible Church and out of it can not be found as it is truly sayd out of the Church to wit the visible Church there is no Saluation c. Keckermanus (22) System Theolog. p. 408. vrgeth that The Church of the new Testament by reason of her Markes and external forme must alwayes be sensible and visible that so other Nations who are yet out of the Church may know to what Church they ought to adhere c. (23) Meth. Theolog. p. 552. Hiperius thus iustly demandeth Verily except these Signes were and that the true Church could be apprehended by Senses how could a man know to what Companie he should adhere for the obtayning of Saluation (24) Of the Church l. 1. c. 1. p. 3. Philip Mornay auoucheth that Into the visible Church al must retire themselues in this world that wil be gathered in the inuisible Church in the world to come Al this supposeth the necessarie visibilitie of the Church in al Ages seing in al Ages God hath prouided sufficient meanes for man's Saluation Yea it further conuinceth that supposing the Church could be inuisible at anie time that as then al the Professours and members therof dying should incurre damnation seing according to the truth and the iudgement of so manie Protestants out of the visible Church there is no Saluation To apply then this so certaine and necessarie Doctrine to the Roman and Protestant Church I haue formerly proued the Inuisibilitie of the Protestant Church in al Ages before Luther As namely euen at Luthers first appearing (25) See before l. 3. c. 1. by the testimonies of Luther himself of Morgēsterne Rhegius Miluius Bucer Caluin Camierus Dent Brightman Whitaker and Iewel as also in al Ages for these last 1000. yeares by the (26) See aboue l. 3. c. 1 confessions of D. Fulk Parkins Bale Bramlerus Simon de Voyon Powel and others And that it was no lesse inuisible during the time of the Primitiue Church (27) See before l. 3. c. 1. it is formerly acknowledged by M. Brightman Nappeir Carthwright Beza Fulk Cario Francus others Now to the contrarie the cleerest visibilitie of our Roman Church during al Ages since Christ is most plentifully testifyed and first for these last 1000. yeares (28) See before l. 1. c. 2. by Powel Symon de Voyon Parkins Fulk Danaus Whitaker Dowaham Wotton Hospinian and manie others And for the first 600. yeares (29) See before l. 1. c. 5. by Broccard Brightman Leigh Napper Winckelmanus Danaus Fulk Raynolds Caluin Zanchius Whitaker Ridley Iewel Bunnie Morton Parker Francus Field and seueral others So that my Conclusion may truly be that seing according to plaine Scriptures and the answerable acknowledgemēts of Protestant Writers the Church of Christ must euer continue visible in al Ages and times which the Roman Church hath euer the Protestant neuer performed that therefore not the Protestant but the Catholick Roman Church is the only true Church of Christ described in the Scriptures The third Proof from sacred Scriptures in Confirmation of the Roman Church and Confutation of the Protestant is taken from the Churches Pastours which must euer continue with lawful Calling Succession and with Administration of Word and Sacraments CHAPTER IIII. THE sacred Scriptures do plentifully further shew the necessarie Being Continuance Calling and Succession of Ecclesiastical Pastours In which respect God himself thus promiseth to his Church (1) Esay 59 2◠My Spirit which is vpon thee and the words which I haue put in thy mouth shal not depart out of thy mouth nor out of the mouth of thy seed nor out of the mouth of thy seeds seed from henceforth for euer As also (2) Ps 45.16 In steed of fathers children shal be borne to thee thou shalt make them Princes through al the earth (3) Esa 62.6 And vpon thy walles Ierusalem I haue appoynted watchmen al the day and al the night for euer they shal not hold their peace S. Paule (4) Ephes 4.11.12 assureth vs that our Sauiour hath placed Pastours to continue in his Church to the Consummation of Saincts til we al meet in vnitie of Faith that is for euer according to the exposition hereof by D.
the Eunuch c. yet the Protestant (8) Syntagma ex veteri Test col 1232 1233. Wigandus sheweth by very manie examples of Scripture that the Iewish Synagogue before Christs time was dispersed in sundrie other Nations besides that of the Iewes Now amongst these the Church might in Elias time be visible though it had been then inuisible among the Iewes Fiftly though those 7000. of that one special time were vnknowne as then to Elias yet this proueth not which is the poynt only pertinent to be proued that therfore they should be as then vnknowne also to al others of the same time And much lesse therfore can this particular example proue that al the Faithful not of one special time only but also of so manie seueral hundred yeares as are heer (9) See before l. 3. c. 1. before confessed for the Prot. Churches inuisibilitie should al of them during al those Ages continue so generally latēt vnknowne not to one Elias only but to the whole world as that there should remayne no memorie or notice of the needful preaching administration of Sacraments to haue been performed so much as by one of them in anie one Nation of the earth for anie one moment of al those times Sixtly this obiection of Elias maketh fully for vs against our Aduersaries for it is euident that Elias flying (10) 3. Reg. 19 2.3.8.9 theface of Iesabel wife to Achab who sought his life lay thervpon secret in a Caue vpon Mount Horeb at the time of his complayning that he was left alone the which cōplaynt he made in regard only of that Countrey of Israel which was the kingdome of Achab wherin he then a strāger lay secret as appeareth most plainly aswel in that God himself accordingly answered his sayd complaint with like respect to that only Countrey saying I haue left to me in Israel 7000. c. Of one hundred wherof Elias himself had then special 11 3. Reg. 18.13 notice giuen him before by Obedias to whom therefore the Church was thē euen in that verie Countrey knowne visible which only poynt quite dissolueth al the supposed force of this so often re-enforced obiectiō Besides in those verie times the Church flourished in the next adioyning Kingdome of Iuda and was there as then to Elias both knowne visible vnder two good Kings Asa and Iosaphat who raigned euen in the time (12) 3. Reg. 22.41 of Achab At what time the number of the Faithful was there so exceeding great that the Souldiars only were numbred to (13) 2. Par. 14.8 9. 17.14.15.16.17.18 19 manie hundred thousands And thus is this very obiection answered by M. Henoch (14) Soueraigne Remedy c. p. 17. 18. Clapham saying our ignorāt Reformists say the Church was inuisible in the time of Elias but The Holy Ghost recordeth Elias to haue spoken this against Israel not against Iuda for as he knew that good Iosaphat at that time raigned in Iuda so he wel knew that there was not only the Church visible but also mightily reformed yea )15) In Corpore Doctrinae p. 530. 532 And in Morgensterne Tract de Eccl. p. 4. Melancthon expoundeth those verie words obiected I haue left to me 7000 c. of the visible Church And wheras (16) Def. of the Answ p. 645. Whitguift writeth that Sometimes the Church of God is where there is no good Pastour as in the time of Elias (17) Last part of the 2. Reply p. 63. M. Carthwright answereth This is vntrue for there were an hundred Prophets then kept of one man alone 1. Reg. 18.13 So manie wayes is it euident that the Church in the time of Elias his complaint was visible not only in Iuda but also in Israel Now wheras our Aduersaries do make for the reason of their Churches inuisibilitie Persecution This poore euasion implyeth in termes for what maketh the Church more knowne famous then Persecution Or who can be persecuted but men knowne seen to others Doth not M. Iewel (*) Reply p. 506. And Def. of the Apolog. p. 33. 34. hereupon affirme that The Church is placed vpon a mount her persecutions can not be hid Doth not M. Carthwright (18) In Whytguift Def p 174. And see D. Babington vpō Exodus p 10. cōfesse that the Church vnder Persecutiō is visible and sensible for els sayth he how could it be persecuted As also what a Conclusion is this the Churches were few in number because they were vnder the Crosse c. To let passe both Scriptures and Stories Ecclesiastical haue you forgotten what is sayd in the first of Exodus that the more the children of Israel were persecuted the more they increased But in cleer demonstration hereof is it not further euidēt that though the Primitiue Church during the first 300. yeares after Christ endured (19) Fox Act. Mon. p. 34. c. The Centuristes Cent. 1. col 24 c. Cent 2. col 10. c. Cent. 3. col 10. c. incomparably the most vniuersal violēt persecutions that euer were yet the same notwithstāding euen Protestāt writers (20) Cent. 1. 2. 3. throughout Pantaleon in Chronogr Functius in Chr. Osiand cent 1. 2 3. Dresserus in Millen 5. p. 11. 12. Fulk de Successione Eccl. p. 246. do at this day take certaine particular notice of the Catholick Bishops and Pastours by name in euerie one of those Ages of their administration of the Word and Sacraments and their open impugning of Heresies But besides al this al sides must acknowledge of the Church vnder Persecution that either she doth make Professiō of her Faith as also openly refrayne the external communion of al Idolatrie false doctrine and Sacraments or els that she doth not professe and refrayne as before sayd If the latter then as is heretofore proued she is not the true Church for as D. Field (22) Of the Church l. 3. p. 19. further saith Seing the Church is the multitude of them that shal be saued no man can be saued vnles he make Cōfession vnto Saluation for faith hid in the hart concealed doth not suffice it cannot be but they that are of the true Church must by the Profession of the truth make themselues knowne in such sort that by their profession and practise they may be discerned from other men If then the first then is she thereby made most knowne visible for besides her foresayd Profession consisting in administration of the Word Sacramēts impugning of errours which being done though neuer so priuatly is impossible to be in so manie seueral Countries kept secret for anie smaller time much lesse for so manie Ages togeather wherof D. Humfrey (23) Iesuit part 2. rat 3 p 241. saith most truly Whilst Ministers teach others learne they administer Sacraments these communicate al cal vpon God professe their Faith Who seeth not these things is blinder then a Mole I
say besides this her only open refrayning or Recusancie whereto she is euen by the iudgement of Protestants (24) Willet Synop. p. 612 613 614 Act. Mon. p. 1283. 1150. 1151. Melancth in Consil Theol. p. 628 Pet. Mart. ib. p. 634. 635. Buâ—er 16. p. 632. 633 634. Caluin ib p. 635. And Caluin Tract Th. p 584. The Deuines of Germany in Sleydans Comment Engl. f. 87. no lesse in dutie bound lyeth euermore most open easie to be discerned yea by how much the persecution is more grieuous so much the lesse can this Recusancie be kept secret or vnespyed as appeareth most plainly in the example only of our owne times Nations for if during but these last 20. yeares we of this one Nation in coÌ„parison but few could not so escape the search of ProtestaÌ„t Magistrats but that by our only Recusancie we were dayly discerned presented indited coÌ„uicted sundrie wayes persecuted some Martyred Could then a ProtestaÌ„ts pretended to be dispersed throughout so manie Nations of the world escape for so manie hundred yeares togeather that Inquisition of the Roman Church which Protestants affirme to haue been vniuersal and far more grieuous Wherefore to end this inexplicable contradictorie poynt of the ProtestaÌ„t Churches Being or continuance but yet vnknowne inuisible for many hundred yeares togeather that through the greatest persecutions therof by the Pope of Rome I wil only demand with D. Field (25) Of the Church l. 1. p. 19. How possibly there should be a Church in the world the perpetuitie wherof al most constantly defend and none found seene or knowne to professe the Sauing truth of God Or as M. Iewel 26 saith of Heresie so in his words wil I say of his Church It must needes be a very strange Church that had neither beginning nor ending nor defender nor reprouer nor mouth to vtter it nor eare to heare it nor pen to write it nor time to last in nor place to rest in of which straÌ„ge kind of Church was our preteÌ„ded ProtestaÌ„t Church for manie hundred yeares togeather no knowne beginning being assigned of her Inuisibilitie no man defending or reprouing her during the sayd latencie no Pastour of hers preaching or sheep hearing her doctrine no pen writing her MonumeÌ„ts or her pretended pressures suffrings no one houre knowne wherin she had being or corner or cottage in the world wherin she râ—sided Wherefore the absurditie and insufficiencie of this former answer being in so manie respects so easily discouered other Protestants disclayming from this do auouch that their Church according to the Scriptures hath euer continued and that visible and knowne in al former Ages but now sithence through the late violence of the Pope and his Clergie al testimonie MonumeÌ„t Record therof is vtterly suppressed and made away But the idle vanitie of this naked conceipt is manie wayes appearing for first this is but a mere Imagination destitute of al testimonie or proofe in confirmation therof Secondly al proofe experience is directly to the contrarie seing the very books of Husse and Wiccliffe are yet extant to our aduersaries as also the Epistle of Vlrick in defence of Priests marriage the pretended books of Charlemaine against Images Bertram concerning the Eucharist the like And yet in none of these is the least mention afforded of anie ProtestaÌ„t Congregation though neuer so slender to haue been formerly residing in anie caue or corner of the earth though neuer so streight And yet these are the ancientest Records wherin they can insist either in defence of themselues or impugning of vs. Thirdly our General and Prouincial Councels holden in most seueral Nations did euer recite and condemne al new arising Sects Heresies coÌ„trarie to the Roman Faith and yet in none of these is there the least mention or Record to be found of the Church of Protestants Fourthly our Catholick Writers in euerie Age haue plentifully recited and at large coÌ„futed al appearing doctrines contrarie to the Roman Church yet as for anie ProtestaÌ„t Religion knowne before Luther they are wholy sileÌ„t Fiftly from hence do sundrie Protestant Writers take notice and in their owne writings (27) The Cent. Pant. in Chron. OsiaÌ„d Epit. Eccl. Hist Illiricus Catalogus Testam c. Whitak cont Dur. p. 276. 469. make meÌ„tion of the daily opinioÌ„s not passed ouer in sileÌ„ce or wholy suppressed from the view of Posteritie but directly to the contrarie most expresly mentioned recorded and condemned in euerie Age by the Church of Rome Of which opinions certaine also which maketh this point most euident were oftentimes euen some one or other special Doctrine now sithence taught by Protestants and heretofore seuerally professed by some one or other particular condemned person of those times And yet was neuer Protestant hitherto euer able to nominate or assigne a Protestant Church before the dayes of Luther truly agreing in matters of Faith and Religion with our now reformed Church of England Sixtly this confessed general suppression of the Protestant Church and al her Records for so manie hundred yeares doth euidently conuince the sayd Church not to be the Church of Christ but some Heretical Conuenticle for the Scriptures testify of the true Church that her (28) Esa 60.20 Sunne should not be set nor her Moone hid that she (29) Dan. 2 44. should not be giuen ouer to another people but should stand for euer as an (30) Esa 60.15.16 eternal glorie and ioy from generation to generation Lastly euerie vprising Sect though neuer so grosse may as easily and with as much probabilitie pretend for itself the continuance visibilitie of their Church for al former Ages only adding with our Protestants the Imagiginarie suppression and ruine of al testimonies proofes and Records of the same through the power and malice of the Church of Rome then which nothing more dangerous to affirme or more absurd to maintayne The falshood of the two former Answers being thus easily displayed and seene to be most palpable and sensible euen to the meanest iudgements a third remayneth in matter and substance of no greater force then the former but through affected obscuritie of words more difficult and perplexed to an ignorant Hearer As namely that during al those confessed manie Ages wherin no knowledge is had of the Protestant Church her Pastours or administration of Word or anie one Sacrament (*) Whitak de Ecelesia p. 165. Perkins in his Reformed Cathol p. 328. 329. OsiaÌ„d Cent. 16. part alt p. 1072. Calu. l. epist ep 104. p. 222. Rhegius lib. Apolog. p. 95. Beza in ep Theol. ep 1. p. 15. The Protestant Church was in the Papacie and the Papacie was in the Church and yet the Papacie was not the Church An answer not much vnlike to that Censure giuen vpon D. Playford his strange diuiding the Text of his Sermon to wit that it was as A Pye A Pudding A Pudding and a Pye A Pye pudding And a
ancient Papists In like for argueth Mr. Carth wright saying That (9) Reply part 1. p. 18. the argument of the authoritie of men which haue interpreted the Scriptures is the best reason in Controuersies of Diuinitie was neuer heard of but by Papists whose strongest towers are in the testimonies of the Doctours c. There is nothing more Papistical then this Assertion So that if Protestants commit themselues to the trial by Fathers they yeeld themselues prisoners to the strongest Towers and Castles of the Papists their Enemies wherin what can they expect but ruine and confusion D. Whitaker affirmeth (10) Cont. Dur. li. 6. p. 423. The Popish Religion to be a patched couerlet of the Fathers errours sowed togeather Wel then if our Religion was beleeued by the Fathers from them deliuered to vs I am perswaded that D. Whitaker admitting this would place litle hope in appealing to Fathers for Confutation of Popish Religion And though he falsely tearmeth our Religion the Fathers errours yet therby he plainly granteth the Fathers to haue beleeued and taught the same Religion which we now professe and Protestants impugne Now the ancient Fathers being thus acknowledged for Papists I do not wonder that Protestants contemne their authoritie and seeke their disgrace with al contumelies possible Why may not D. Luther affirme (11) To. 2. Wittemb l. de Seruo Arb. p. 434. And the same booke printed in 8. p. 72. 73. 276. 337. The Fathers of so many Ages to haue beene plainly blind and most ignorant in the Scriptures to haue erred al their life time and that vnles they were amended before their deaths wherof neuer Protestant had yet the least intelligence they were neyther Saints nor pertayning to the Church but no doubt according to Luther damned Papists Why might not he further auouch That (12) In Colloq mensalibus c. de Patrib Ecclesiae in the writings of Hierome there is not a word of true faith in Christ and sound Religion Tertullian is very superfluous I haue houlden Origen long since accursed Of Chrysostome I make no account Basil is of no worth he is wholy a Monk I weigh him not a haire Cyprian is a weake Diuine c. See how our old Papists are betrampled by a yong Protestant And yet no lesse resolute against them is (13) In Ionam Pomerane Our Fathers whether Saints or no I care not ô zeale and reuerence Protestantical they were blinded with the Spirit of Montanus by humane traditions and the doctrines of Diuels c. they teach not purely of Iustification c. neither are they careful to teach IESVS CHRIST according to his Ghospel Stil are the Fathers reiected as men blinded with Papistical opinions The Centurists endeauouring to discredit the whole multitude of Doctours and Fathers in euerie Age begin euen with the first Age next after the Apostles saying 14) Cent. 2 c. 4. p. 55. Albeit this Age was neerest to the Apostles yet the Doctrine of Christ and his Apostles began to be not a litle darkned therin and many monstrous and incommodious opinions to Protestants are euerie where found to be spread by the Doctours therof Perhaps some cause therof may be for that the guift of the Holie Ghost in these Doctours did begin to decay for the ingratitude of the world towards the Protestant Truth Now as for the Doctours of al Ages succeeding they make a Principle that The 15) Cent 3. c. 4. p. 17. further we go of from the Apostles Age the more stubble shal we find to haue been added to the puritie of Christian doctrine So that al Doctours and Fathers since the very first Age of the Apostles are discarded by the Centurists for stubble and Papistical But Luther wil not rest vntil he hath brought these stubble-Doctours to Hel for teaching Papistrie (16) In Deut. c. 13. p. 102. Sathan sayth he hath hitherto deluded vs by signes and lying wonders c. whilst contrarie to the Ghospel we haue admired Pilgrimages Apparitions of Spirits and cures at certaine Sepuchers in so much that Saints also erred herin as Augustin Bernard Hierome and many others c. certainly damned as Wicclif sayd vnles they repented So that if Papists be damned for beleeuing the Catholick faith they haue for their Companions Hierome Augustin Bernard and many others most renowned Doctours of Christs Church and Saints From this true conceipt of the ancient Fathers being Roman Catholicks Protestants further disclayme from their Interpretations and expositions of Scripture refusing to stand to their iudgments for the true vnderstanding therof Thus then they write The Sacred Scripture saith Polanus (17) Symphonia c. 1. Thes 6. p. 56. is not to be interpreted by Fathers neither is the Interpretation of Scripture to be iudged by Fathers the Fathers are not the rule of expounding the sacred Scripture c. what is here sayd of euerie Father alone is to be vnderstood of al the Fathers ioyned togeather as also of Councels That is though al Fathers and Councels conspire togeather in their Expositions of Scripture agreably to the Doctrine and beleef of the Catholick Roman Church yet Protestants wil not subscribe or admit the same but wil valiantly maintayne al such expositions though most contrarie therto as are last coyned at Geneua or Wittemberg or newliest extracted by some Brother more illuminated In like and most prouident manner argue our English Puritans against Doctour Downham obiecting against them That none of the Fathers did euer vnderstand the Text then in question as Puritans do (18) The Puritans in their answ to D. Downham Doth not Mr. Doctour know say they that to argue negatiuely concerning the sense of Scriptures from the authoritie of Fathers is the practise of Papists only and taxed by learned writers against them c. If that manner of disputing be good we shal often loose more truth in taking their Interpretations c. Carthwright tearmeth the seeking into the holy Fathers writings a 19) In Bancrofts suruey of Pretend Discipl p. 331. 337 and see chap. 4. p. 64. Raking of ditches and the bringing in of their authorities the mouing and summoning of Hel. Parker assureth vs that (20) Pref. to his Answer Limbomastix and see Iacob's Treatise p. 1. 3 54. 81. 68. Bilson's sermons Ps 323. Answ to Broughâ—on's Letter p. 17. If you alleadge the ancient Fathers against them they wil tel you roundly that their opinions are nothing els but the corrupt fancies of vaine Imaginations of men toyish fables fond absurd without sense and reason And some stick not to cal the Fathers of the Latin Church the plague of Diuinitie Hence it is that the French Protestants haue enacted it for a (21) Disciplina Magistrorum Galliae art 4. law that no place be giuen to the writings of the old Doctours for the iudgement ad determination of Doctrine So cleerly is Protestancie at an end if the Fathers Interpretation of Scriptures may stand for
is so copiously preached by vs that truly in the Apostles time it was not so cleare And seing 48) Tom 2. lib. Cont. Reg. Angliae f. 344. God's word is aboue al the Diuine Maiestie maketh for me So that I passe not if 100. Austins 1000. Cyprians 1000. King Harrie 's Churches stood against me Wherefore 49) Lib. de Seruo Arb. And see Cnoglerus his Symbolatria p. 152. Cast you off what armour the ancient Orthodoxal Fathers shal afford or the schooles of Diuines the authoritie of Councels Bishops the consent of so manie Ages of al Christian People we receiue nothing but Scriptures but yet so that the infallible authoritie of interpreting is only in vs what we expound that the Holy-Ghost thinketh what others though great though manie bring it commeth from the spirit of Sathan and a mind distracted Yea the Pope 50) L. aduersus Papatum Romae à Satana fundatum f. 1. knoweth saith Luther that by the singular guift and bountie of God I am more learned in the Scriptures then himself and al his Asses But if Luther himself doth so fully mouthe his owne prayses and deserts we may presume his disciples and followers are not sparing in the like And so indeed writeth Alberus 51) Contra Carolostadianos l. 7. I doubt not but that if Austin were now liuing he would not be ashamed to professe himself Martin Luther's Scholler But Musculus lasheth far further for 52) Praef. in Libellum Ger. de Diaboli Tyramide since the Apostles times saith he there liued not in the world a greater then Luther And it may be sayd that God powred al his guifts vpon this only man and that there is as great difference betwixt the ancient Doctours and Luther as betwixt the light of the Sunne and of the Moone Neither is it to be doubted but that the ancient Fathers euen those that are chief and best among them as Hilarie and Austin if they had liued and taught in the same time with Luther would without blushing haue carried the lanterne before him as his Schollers or Ministers And another professeth that 53) In Hos in Hist Sacra part alt f. 346. He preferreth one leaf in Luther before the writings of al Fathers So that if we beleeue either Luther or his Schollers not only Austin and Hilarie and Ambrose but euen al the Fathers since the Apostles times must giue place to Luther in regard of his profoundest knowledge and learning But not only Luther himself thus far excelleth the ancient Fathers but in his opinion the onlie 54) In Col. mensa c. de Patribus Eccl. Apologie of Philip Melancthon doth far excel al the Doctours of the Church and exceed euen Austin himself Beza in like sort affirmeth 55) Praef. in nouum Testament dicat Principi Condiensi Caluin to haue far exceeded al the ancient and later writers in interpreting of the Scriptures wth varietie of words and allegation of reasons Yea saith he 56) Epist Theol. ep 1 p. 5. I haue been accustomed to say and not without cause as I take it that whilst I compare those verie times next the Apostles with our times they had then more conscience lesse knowledge And on the other side we haue now more knowledge and lesse conscience This is my opinion c. Agreably herevnto saith D. Whiteguift in his 57) Defence c. p. 472. Brief Comparison between the Protestants Bishops of our time and the Bishops of Primitiue Church The doctrine taught and professed by our Bishops at this day is much more perfect and sound then it commonly was in anie Age after the Apostles times 58) Ibid. p. 473. Surely you are not able to reckon in anie Age since the Apostles time anie company of Bishops that taught and held so perfect and sound doctrine in al poynts as â—he Bishops of England do at this time Yea in the truth of doctrine our Bishops be not only comparable with the old Bishops but in many degrees to be preferred before them In like sort saith Zanchius 59) De Sacra Scriptura p. 411. Christ hath now giuen to vs more excellent Interpreters then euer heretofore stnce the Apostles Yea saith M. Iacob 60) Defence of Treatise of Christ's sufferings p. 146. And see the Answ to Downham's sermon p. 20. this is the profit that comes by ordinarie flanting with the Fathers c. if in this case we were to looke after anie man surely we haue more cause to regard our late faithful teachers rather then those of old who being equal with the best of them in anie of the excellent graces of God's Spirit c. By which we may see the smal account made by Protestants of ancient Doctours not blushing thus to equal yea much to preferre their owne latest Writers before al the Fathers since the Apostles times But what should I vrge thus much their dislike disclaiming and disgracing of ancient Fathers when they spare not to reiect and contemne the authoritie of al Councels though neuer so general neuer so ancient And first doth not Luther affirme in general 61) In Asser Articulorum per Leonem X. damnat Art 29. That the way is made to vs Protestants of weakning the authoritie of Councels and of freely contradicting their decrees and of iudging their Acts and of confessing confidently whatsoeuer seemeth true to Protestants whether it be approued or reproued by anie Councel Doth not Beza affirme that 62) Praef. in nouum Testam ad Princ. C ndiens euen in the best times the ambition ignorance and lewdnes of Bishops was such that the verie blind may easily perceaue how that Sathan was president in their assemblies or Councels Doth not D. Humfrey disclaime from the Councels celebrated in the first 600. years saying 63) De vita Iuelli p. 212. What concerneth it vs what the false Synods of Bishops as then shal ordayne And doth not M. Carthwright reiect as erroneous euen the first Nycene Councel saying 64) 2. Reply part 1. p. 509. We haue good cause to hould for suspect whatsoeuer either in gouernment or doctrine those times left vnto vs not confirmed by substantial proofs out of the Word c. This appeareth in the first Councel of Nyce where the most errours decreed vpon c. besides the vngodlie custome which may appeare to haue occupyed almost al the Churches touching the forbidding of the second Marriage of Ministers before that Councel And againe 65) Ibid. p. 484. In the same Councel appeareth that to those chosen to the Ministerie vnmarried it was not lawful to take anie wife afterwards c. Paphnutius sheweth that not only this was before that Councel but was an ancient Tradition in the Church in which both himself and the whole Councel rested c. If the ancient Tradition of the Church saith Cartwright cannot authorize this neither can ancient custome authorize the other to wit of Metropolitans Luther
the Sacrament which they improperly cal a Sacrifice Yea saith Chrastouius 20) De Opificio Misse l. 1. p. 167. The sayings of the Fathers do not only import impetration or prayer but a certayn intrinsecal force of appeasing God's Iustice For which verie point of the Masse being a Propitiatorie sacrifice he produceth the sayings of Origen Athanasius Chrysostome Ambrose Austin Gregorie and others al which were no lesse Massing Priests then the Roman Priests of these times 7. That the ancient Fathers thought that S. Peter was the Head of the Church and the Bishop of Rome his successour therin D. Field testifyeth saying 21) Confut. of the Papists quarrels p. 4. Manie of the ancient Fathers c. were deceaued to think something more of Peter's prerogatiue and the Bishop of Rome's dignitie then by the word of God was giuen to either of them And Philippus Nicolai vndertaking to speake 22) De Regno Christi p. 221. of the beginning and encrease of the Pope's dignitie auoucheth that the desire of Primacie was the common infirmitie of the Apostles and of the first Bishops of Rome 8. That the Pope is not Antichrist D. Whitaker confesseth that 23) Lib. de Antichr p. 21. the Fathers for the most part thought that Antichrist should be but one man but in that as in manie other things they erred sayth he And M. Cartwright affirmeth that diuers 24) 2. Reply part 1. p. 508. of the ancient and chiefest of them imagined fondly of Antichrist as of one singular person And as for the time of Antichrist's continuance M. Fox acknowledgeth that 25) In Apoc. c. 12. p. 345. almost al the holie and learned Interpreters doe by a time times and half a time vnderstand only three yeares and a half 9. Vnwritten Traditions are so plainly taught and defended by the Fathers as that Chemnitius reproueth for the same 26) Exam. part 1. p. 87. 89. 90. Clemens Alexandrinus Origen Epiphanius Ambrose Hierome Maximus Theophilus Basil c. D. Fulk confesseth the same 27) Against Purg. p. 362 303. 397. Against Marcial p. 170. 178. Against Brist mot p. 35. 36. of Tertullian Cyprian Chrysostome Augustin Hierome c. And D. Whitaker reprehendeth for the same 28) De Sac. Scrip◠p. 678. 681. 683. 685. 690. 695. 696. 670. 668. Chrysostome Epiphanius Tertullian Cyprian Augustin Innocentius Leo Basil Eusebius c. 10. Purgatorie Prayer and Sacrifice for the Dead were so ordinarily and generally taught by the Fathers as that D. Gifford confesseth 29) Demōst that Brownists be Donatists p. 38. that in the Churches Worship to pray for the soules of the dead and to offer oblation for the dead was general in the Church long before the dayes of Austin as appeareth in Cyprian and Tertullian D. Fulk acknowledgeth that 30) Ag. Purgat p. 362. Tertullian Cyprian Austin Hierome and a great manie more doe witnes that Sacrifice for the Dead is the Tradition of the Apostles And he further affirmeth that 31) Ib. p. 161 the errour of Purgatorie was somewhat rifely budded in Austin's time And that it was the common errour of his time 11. Lymbus Patrum or Christ's descending into Hel was so generally belieued by the Fathers that M. Iacob witnesseth that 33) In Bilson's ful Redempt p. 188. 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 spoiled Sathan of those that were in his present possession 12. Inuocation of Saints was so vniuersally belieued in the Primitiue Church that D. Whiteguift and D. Couel do both of them confesse that 34) Def. ag Cartwr Reply p. 473. Couel in his Exem c. 9. p. 120. almost al the Bishops and learned writers of the Greek Church and Latin also for the most port were spotted with the doctrines c. of Inuocation of Saints and such like And D. Brightman reproueth for the same doctrine 35) In Apocal. c. 14. p. 382. S. Athanasius S. Basil S. Chrysostome S. Gregoire Nazianzen S. Ambrose S. Hierome S. Austin c. And 36) Exam. par 3. p. 211. Chemnitius alledgeth S. Augustin inuocating S. Cyprian wherin sayth he he yealded to the times and custome D. Beard speaking of the Fathers opinion heerin sayth 37) Retract frō Romish Relig. p. 224. First the Fathers if they did allow of this Inuocation yet it was in their priuate Deuotions not sayth he though vntruly in the publick Liturgie of the Church c. vntil Gregorie the First 's time c. Secondly the Fathers though they may seeme to haue prayed sometimes vnto the Saints out of the heat of their deuotion yet it was but now and then and as it were by the way c. Thirdly the Fathers albeit they directed their prayers sometimes to the Saints yet they reposed most confidence in their prayers to God So confessedly did the Fathers themselues pray vnto Saints 13. For worshipping of Saints Relicks S. Basil S. Athanasius S. Chrysostome S. Gregorie Nazianzen S. Ambrose S. Hierome S. Austin c. are al of them reproued 38) In Apoc. p. 382. by D. Brightman The Centurists charge the Fathers of the fourth Age with 39) Cent. 4. c. 6. col 456. publick Translation of Saints Relicks And Chemnitius chargeth the Fathers indefinitly not only 40) Exam. par 4. p. 10. with Translation and Circumgestation of Saints Relicks alledging in proof therof the testimonies of S. Austin S. Hierom and Lucillus but yet further also with Pilgrimage to the Relicks of Saints 14. Images were then so generally vsed as that sundrie examples of their verie placing in churches are giuen by 41) Against symbol par 1. p. 32. Cent. 4. col 409. Exam. part 4. p. 26. 29. 30. M. Parker the Centurists and Chemnitius out of the writings of Sozomen Athanasius Prudentius and others And Functius plainly confesseth 42) L. 7. Comment in Chronol f. 6. at An. 464. that An. 494. Xenaias was the first in the Church that stirred vp warre against Images so general and peaceable was the vse of Images for the first 464. yeares after the Apostles 15. Concerning the Crosse M. Burges acknowledgeth that 43) In Couels Answer to Burges p. 130. 136. there is nothing ascribed to the Crosse in or out of Baptisme by the ranckest Papists but the Fathers are as deeply engaged in the same so as if we wil vse it as the Fathers did c. we take the soule to be fenced by Crossing of the bodie and the Crosse to haue vertue of Consecrating the Sacrament driuing away Diuels witchcraft c. In proof wherof he there alledgeth sundrie ancient Fathers Yea the worshipping of the Crosse was so vniuersal as that M. Parkins reporteth that 44) Vol. 2. p. 596. Paulinus Epist 11. sayth The Bishop of Hierusalem yearly at Easter set forth the Crosse for the people to worship himself being the
chief of the worshippers so general and receaued was the practise heerof in the time of Paulinus who as Osiander relateth was 45) Cent. 5. p. 387. familiar with Hierom Austin and Ambrose 16. Concerning the Vow of Chastitie Chemnitius confesseth that 46) Exam. part 3. p. 41. we are not ignorant that the Fathers allowed the Vowes of perpetual Chastitie and that they thought them to be obligatorie I know sayth Peter Martyr that 47) De Votis p. 524. Epiphanius with manie other Fathers erred in that they affirme it to be sinne to breake this Vow when need shal require and that he referreth the same naughtily to Apostolical Traditions Yea sayth M. Wotton it is one of the blemishes 48) Defence of Parkins p. 491. of the ancient Writers 17. The Chastitie or single life of Priests was so generally prescribed and practised by the ancient Fathers who were Priests also themselues that M. Iewel speaking of this point 49) Def. of the Apol. p. 195. saith Heer I grant that M. Harding is like to find some good aduantage as hauing vndoubtedly a great number of holie Fathers on his side Bucer likewise acknowledgeth that 50) Gratul ad Eccles Angliae p. 35. in the time of S. Hierome the Churches of Aegypt of the East and of the Sea Apostolick were not accustomed to receaue for Priests but such as either were not married or abstained from their wiues 18. Monastical life was so general with the Fathers that M. Cartwright confesseth that 51) In Whiteg Def. p. 344. Ruffin Theodoret Sozomen Socrates do mention Monks almost in euerie page And the Centurists do begin a whole special Tract the title wherof is 52) Cent. 4. c. 10. col 294. Of the Monks through Syria Palestina Bythinia and the other places of Asia vnder Constantin the Great as also the title of another Tract is 53) Cent. 4. c 10. col 1306. The African Monks through Aegypt vnder Constantin the Great And the title of another Tract is 54) Ib. col 1331. The Monks through Europe So that in those purest and ancientest times Religious or Monastical life was generally practised ouer the whole face of the Christian world euen through Asia Africk and Europe 19. Prescribed times for fasting are so ancient and general that Chemnitius confesseth that 55) Exam. par 1. p. 89. Ambrose Maximus Taurinensis Theophilus Hierome and others do affirme the Fast of lent to be an Apostolical Tradition And Caluin professeth that 56) Instit l. 4. c. 1 2. §. 19. heerin he dareth not excuse the old Fathers but that they sowed some seeds of superstition And that 57) Ib. §. 20. euerie where the obseruation of superstitious Lent was in force 20. Concerning Free-wil some Protestants say 58) A Discouer of vntruthes contained in D. Bancrofts serm p. 23. 59 We know that euer since the Apostles times in a manner it flourished euerie where til Martin Luther took the sword in hand against it The Centurists speaking of the times next after the Apostles say 59 In like sort Clemens affirmeth euerie where Free-wil that it may appeare not only al the Doctours of that Age to haue been in such darknes but that it likewise encreased in their successours 21. Merit of works was so generally belieued by the ancient Fathers that D. Whitaker chargeth with errour therin 60) Resp ad Camp p. 78. not only Cyprian but almost to vse his owne words al the most holie Fathers of that time And 61) Iesuit par 2 p. 531. It may not be denyed saith D. Humfrey but that Ireneus Clemens and others called Apostolical haue nothing Apostolically inserted into their writings the opinions of Free-wil and Merit of works 22. And as for the vse of Ceremonies in the Church M. Calfhil affirmeth that 62) In Fulks Reioynder to Martials Reply p. 131. 132. the Fathers declined al from the simplicitie of the Ghospel in Ceremonies Melancthon also affirmeth that 63) In 1. Cor. c. 3. Presently from the beginning of the Church the ancient Fathers obscured the doctrine concerning the iustice of Faith encreased Ceremonies and deuised peculiar Worships 23. But to include manie in one D. Whiteguift a prime Metrapolitan amongst Protestants discoursing 64) Defence c. p. 472. 473. of Doctrine taught in anie Age since the Apostles time affirmeth without anie 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 Free-wil of Merit of Inuocation of Saints and such like c. Meaning thereby such other like points of our Catholick Religion which his Assertion hath since been renewed by D. Couel who speaking of the ancient Fathers vseth these like words as 65) Exam. against the Plea of the Innoc. p. 120. Diuers both of the Greek and Latin Church were spotted with the errours about Free-wil Merit Inuocotion of Saints Manie things expressing their Papistrie might be alledged in this kind if it were anie vertue to rip vp their faults whom we ought to honour And wheras Bellarmin alledgeth 66) De Not. Ecclesiae l. 4. c. 9. the particular sayings of Caluin and the Centurie-writers as charging the ancient Fathers with our doctrine of Free-wil Lymbus Patrum Denyal of our Concupiscence without consent to be sinne Satisfaction Prayer for the Dead Merit Pennance the Fast of Lent the vnmarried life of Priests Baptisme of Lay-persons in case of necessitie the manner of Sacrificing c. D. Whitaker answering thereto iustifyeth the same saying 67) De Eccles cont Bellarm. Contr. 2 q. 5. p. 299. Bellarmin alledgeth certain testimonies from Caluin and the Centurie-writers as noting certain errours of the ancient Fathers which were common to them with the Papists as namely Free-wil Merit Lymbus Inuocation of Saints the vnmarried life of Priests Satisfaction and certain other such like c. before mentioned by Bellarmine I answer thereto that it is true which Caluin and the Centurie-writers haue written that in manie things the ancient Church erred as in Lymbus Free-wil Merit of works and in al the residue of those other before recited 24. In like sort M. Brightman hauing named S. Athanasius S. Basil S. Chrysostom S. Ambrose S. Hierom S. Augustin c. affirmeth of them al that 68) In Apoc. in c. 14. p. 382. in words they condemned Idolatrie but in deed they established it by Inuocation of Saints Worshipping of Relicks and such other wicked Popish superstitions 25. Beza speaking of the times of S. Cyprian S. Austin and S. Chrysostom auoucheth that 69) Praef. in Nou. Test ad Princip Cond Then Sathan layd the first foundations in Greece of Inuocation of the Dead whereto some of the chiefest Bishops were so far from resisting c. others c. did not only not represse open superstitions arising but did also nourish them c. Hence those opinions of Free-wil of Faith
auoucheth 51) In D. Bancrofts Suruey p. 373. that if Paul should come to Geneua and preach the same hower that Caluin did I would leaue saith he Paul and heare Caluin And 52) Ibid. p. 372. another in Basile did attribute no lesse to Farellus then to Paul Yea some of Luthers schollers 35 not the meanest among their Doctours sayd 53) Lauaterus Hist sacram p. 18. see Schlusselb Theol. Cal. l. 2. f. 146. they had rather doubt of S. Paul's doctrine theÌ„ of Luther or the Confession of Augusta And yet the doctrine of Luther is often so absurd so impure and scandalous as that some Protestants themselues as much ashamed therof haue reiected the same And the Confession of Augusta hath been often impugned by sundrie Caluinists But preaduenture S. Peter is in better credit then S. Paul And yet I find him rebuked by Protestants for his claime of Primacie 54) Catalog Testium veritatis to 1. p. 27. It cannot be denyed say they but that sometimes Peter laboured with Ambition and desire of greatnes c. Wherefore this so peruerse Ambition of Peter and ignorance and negligence of Diuine matters c. But Luther saith further 55) In Epist ad Gal. c. 1. Be it that the Church Austin and other Doctours also Peter Apollo yea and an Angel from Heauen teach otherwise yet is my doctrine such as setteth forth God's only glorie c. Peter the chief of the Apostles did liue and teach besides the Word of God And againe 56) Tom. 5. Vvittemb f. 290. Whether S. Cyprian Ambrose Austin or S. Peter S. Paul yea an Angel from Heauen teach otherwise yet I know this certainly that I do not perswade humane but Diuine things Caluin likewise affirmeth that Peter's pretended erring was 57) In omnes Pauli Epist in Gal. c. 2. p. 510. 511. 37 To the Schisme of the Church the endangering of Christian libertie and the ouerthrow of the Grace of God 38 D. Fulk chargeth S. Peter with errour of ignorance and against the truth of the Gospel And that this pretended erring of S. Peter 58) Against Rhem. Test in Gal. 2. f. 322. was euen after the descending of the Holie-Ghost vpon him D. Goad auoucheth saying 59) Tower Disp 2. Confer Arg. 6. Pâ—ter did erre in faith and that after the sending downe of the Holie-Ghost vpon him Brentius likewise affirmeth that 60) In Apol. Conf. c. de CoÌ„cilijs p. 900. S. Peter chief of the Apostles and also Barnabas after the Holie-Ghost receaued togeather with the Church of Hierusalem erred In like sort saith D. Whitaker 61) De Eccl. cont Bellar. Controu 2. q. 4. p. 223. But peraduenture they wil say Christ had not yet ascended and the Holie-Ghost was not yet giuen to the Apostles whereto he immediately thus replyeth what did they not erre afterwards Yea it is euident that after Christ's Ascension and the descension of the Holie-Ghost vpon the Apostles the whole Church not only the common sort of Christians but also euen the Apostles themselues erred concerning the calling of the Gentils c. Yea Peter also erred concerning the abrogation of the Ceremonial Law c. And this was a matter of faith and in this Peter erred He furthermore also erred in manners c. And these were great errours and yet we see these to haue been in the Apostles euen after the Holie-Ghost descending vpon them So that S. Peter is of as smal authoritie with Protestants as S. Paul before was To come now to S. Iames Andreas Friuius a Caluinist whom 62) Com. Plac. in Engl. part 4. p. 77. Peter Martyr tearmeth an excellent learned man affirmeth that 63) Ib. 2. de Eccl. c. 2. p. 411. Christ at his last supper ioyned wine with bread if therefore the Church separate these she is not to be heard The Church of Hierusalem did separate these S. Iames as some dare affirme gaue only one kind to the people of Hierusalem what then The Word of God is plaine and manifest Eate and drink This is to be heard of vs and preferred before al Iames words of the Church And 64) De Captiuit Bab. c. de Extr. vnct tom 2. wittemb f 86. further say saith Luther that if in anie place it be erred in this place especially concerning Extreame-Vnction it is erred c. But though this were the Epistle of Iames I would answer that it is not lawful for an Apostle by his authoritie to institute a Sacrament this appertaineth to Christ alone As though S. Iames would institute or publish a Sacrament without warrant from Christ And the Centurists before affirmed that S. Paul was drawne into errour by S. Iames and the rest of the Apostles Now as concerning S. Iames his Epistle Luther auoucheth that 65) Praef. in Epist Iacobi in Edit Ien. The Epistle of Iames is contentious swelling dry strawie and vnworthie an Apostolical spirit As also 66) Adc. 22. Gen. Abraham was iust by Faith before he was knowne to be so by God Therefore Iames concludeth il c. It doth not follow as Iames doateth c. Let our Aduersaries therfore be packing with their Iames whom they obiect so often vnto vs. Againe 67) In Coll. Mensal lat tom 2. de lib. nou Test Manie haue much laboured in the Epistle of Iames that they might accord it with Paul as Philip tryed in his Apologie but without successe for they are contrarie Faith iustifieth Faith iustifieth not Agreably heervnto also saith Musculus 68) Loc. com c de Iustific The Papists obiect the Epistle of Iames But he whosoeuer he was the Brother of Christ and a Pillar amongst the Apostles and a great Apostle aboue measure yet he alone cannot preiudice the truth of Faith And after the disagreement between S. Paul and S. Iames according to his imagination shewed at large he thus schooleth and correcteth S. Iames He alleadgeth the example of Abraham nothing to the purpose where he saith wilt thou know ô vaine man that Faith without works is dead c. He confoundeth the word Faith How much better had it been for him diligently and plainly to haue distinguished the true and properly Christian Faith which the Apostle euer preached from that which is common both to Iewes and Christians Turks and Diuels then to confound them both and set downe his sentence so different from the Apostolical doctrine whereby as concluding he saith you see that a man is iustified by works and not by Faith alone wheras the Apostle out of the same place disputeth thus c. where hauing made S. Paul to speak as he thinketh best he inferreth Thus saith the Apostle of whose Doctrine we doubt not Compare me now with this argument of the Apostle the Conclusion of this Iames A man therefore is iustifyed by works and not by Faith only and see how much it differeth wheras he should more rightly haue concluded thus c.
16. f. 65. It is confessed by Protestants that the Fathers of the Primitiue Church allowed and practised the vow of Chastitie and that they neuer allowed such as were of the Clergie afterwards to marrie or such as had been twice married to be admitted to holie Orders without special dispensation chap. 17. fol. 69. It is confessed by Protestants that the Fathers of the Promitiue Church allowed practised the Religious State of Monastical life and that manie Christians of those purest times both men and women did strictly obserue and professe the same chap. 18. f. 74. It is acknowledged by Protestants that the Fathers of the Primitiue Church allowed practised prescribed fasts and abstinence from certaine meats vpon dayes and times appointed holding the same obligatorie vnder sinne condemning also our Puritan Sabboath Fasts chap. 19. fol. 80. It is admitted by Protestants that the Fathers of the Primitiue Church expresly taught our Catholick Doctrine concerning Free wil. chap. 20. fol. 84 It is granted by Protestants that the Fathers of the Primitiue Church taught not only Faith but likewise Good works truly to iustifye that the sayd works are meritorious of Grace and Glorie chap. 21. fol. 86. It is acknowledged by Protestants that the Ceremonies now vsed in the Roman Church in the ministring of seruice or Sacrifice as also of the Sacraments were formerly vsed by the Bishops Priests and Fathers of the Primitiue Church chap. 22. fol. 89 THE THIRD BOOK WHERIN is proued that the Church of Protestants was neuer knowne or in Being before the d yes of Luther And that the Articles of Religion now taught by the Protestant Congregation were Heresies condemned by the Primitiue Church of Christ IT is confessed by Protestants that from the dayes of the Apostles vntil the tyme of Luther themselues neuer had any knowne Church or Congregatiō in anie part of the vniuersal World chap. 1. fol. 1. A Further conuincing proof of the Protestant Churches not being during the first 600. yeares is taken from the Fathers Condemning in the ancient Hereticks the chiefest articles of the Protestant Religion and our Protestants Confessing the same And First Concerning the Sacraments chap. 2. fol. 6. That the Fathers condemned in ancient Hereticks the opinions of Protestants concerning the Scriptures and the Church Militant and Triumphant chap. 3. fol. 9. That the Fathers condemned in ancient Hereticks the opinions of Protestants concerning Monachisme the mariage of Priests and prescribed Fasts chap. 4. fol. 12. That the Fathers condemned in ancient Hereticks the opinions of Protestants concerning Free-wil Faith Good works the Commandments sinne and the knowledge and Death of Christ chap. 5. fol. 14. Protestants Vsual recrimination of obiecting old Heresies to the Catholick Roman Church is cleerly examined discouered confuted by their owne acknowledgements chap. 6. fol. 17. A Further trial is Made Whether Catholicks or Protestants be true Hereticks and this by sundrie knowne badges or markes of Heresie chap. 7. fol. 23. A brief Suruey of D. Whites Catalogue wherin contrary to the Confessed truth in the precedent Chapter of no knowne beginning or change of our Romane Faith in anye Age he vndertaketh according to his Title therof to shew That the present Religion of the Roman Church was obserued resisted in al Ages as it came in and increased naming withal the Persons that made the Resistance And the poynts wherin And the time when from fiftie yeares to fiftie through-out al Ages since Christ chap. 8. fol. 35. THE FOVRTH BOOK WHERIN is proued by the Confession of Protestants that according to the Sacred Scriptures the Roman Church is the true Church of Christ And so to haue euer continued from his time vntil the Date hereof And of the contrary the Protestants Church to be only a Sect Heretical and neuer to haue been before the dayes of Luther PRotestants flying to the sacred Scriptures in proof defence of their Church and Religion it is shewed the sayd flight not only in itself to be dishonourable but also to be the ordinarie flight of al moderne Hereticks chap. 1. fol. 1. That euen the Sacred Scriptures themselues do most plentifully testify our Romane Church to be the Church of of Christ and the Congregation or Church of Protestants to be no true Church but a Sect Heretical most contrarie to the said Scriptures And that first by the Churches necessarie continuance and vniuersalitie chap. 2. fol. 5. The second Proof from sacred Scriptures in cōfirmation of the Roman Church and Confutation of the Protestant is taken from the Euer visibilitie of Christ's Church chap. 3. fol. 10. The third Proof from Sacred Scriptures in Cōfirmation of the Roman Church and Confutation of the Protestant is taken from the Churches Pastours which must euer continue with lawful Calling and Succession and with Administration of Word and Sacraments chap. 4. fol. 13. The fourth Proof from sacred Scriptures in confirmation of the Roman Church and Confutation of the Protestant is taken from the Conuersion of Heathen Kings and Nations to the Faith of Christ chap. 5. fol. 24. A Discouerie or brief Examination of sundrie sleights and Euasions vsed by Protestant Writers in Excuse of the manifest confessed want of their Churches fulfilling the foresaid Scripiures concerning the continuance vniuersalitie and visibilitie of Christs true Church chap. 6. fol. 33. THE FIFT BOOK WHERIN is shewed that Protestants in the Decision of Controuersies between them and Catholicks do absolutly disclaime from Antiquitie reiecting the Ancient Fathers and Councels for Papistical and the Sacred Scriptures for erroneous THat Protestants Disclaime from al Antiquitie since the Apostles and further reiect and condemne as Papistical the Ancient Fathers and General Councels chap. 1. fol. 1. That the Protestant Church disclaimeth from the Fathers of the Primitiue Church it is further proued by the Protestants condemning al the ancient Fathers in general for beleeuing teaching and practising the seueral particular actions of our Catholick Roman Faith and Religion chap. 2. fol. 12. That Protestants do not only disclaime from al the ancient Fathers as Papists but do further reiect the authoritie of the sacred Scriptures and of the Apostles themselues as being erroneous and that therefore they do not found their Faith or Religion vpon Sacred Scriptures or Christ his Apostles chap. 3. fol. 18. A TABLE SHEWING THE particular matters handled in this Booke A. AELfricus no Protestant l. 3. c. 8. pag. 51. Albigenses taught sundrie errours lib. 1. c. 3. pag. 12. Almaricus his errours l. 3. c. 8. p. 55. Antiquitie commended Praef. to the Reader and lib. 5. c. 1. pag. 1. 2. Antiquitie reiected by Protestants as a Popish Argument l. 1. c. 5. pag. 26. Anthonie the Monk commended l. 2. c. 18. Apostles according to Protestants erred in Faith euen after the comming of the Holie-Ghost l. 5. c. 3. p. 23. 25. Apocalyps reiected by Protestants lib. 5 c. 3. p. 24. Armenia conuerted by the Apostles lib. 1. c. 6. p.
p. 23. Primacie Ecclesiastical denyed to Emperours by the Fathers of the Primitiue Church l. 2. c. 4. p. 23. l. 3. c. 3. p. 9. 10. Priests ordained by Bishops l. 2. c. 22. Priests are to liue chast l. 2. c. 17. p. 69. Hereticks impugning the same condemned l. 2. c. 17. l. 3. c. 8. p. 42. 48. Priests anoynted at their Consecration l. 2. c. 22. Priests haue power from God to remit sinne l. 2. c. 10. p. 46. Priests crownes shauen in the Primitiue Church l. 2. c. 22. The Primitiue Church her authoritie l. 2. c. 2. p. 3. seq To the Primitiue Church some Protestants pretend to appeale l. 2. c. 2. p. 3. 4. Other Protestants dislike the foresaid Appeale l. 5. c. 1. p. 2. Protestant Church inuisible at S. Gregorie's time l. 3. c. 1. p. 1. Inuisible al these last 1000. yeares Ib. p. 1. at Luther's time Ib. p. 2. at Wicklifes time Ib. p. 3. at at Waldo's time Ib. p. 4. at Constantine's time and since Ib. p. 4. 5. In the Apostles time and after to Constantine Ib. p. 5. Protestants went out of the Catholick Church l. 3. c. 7. p. 24. Protestants neuer wrought miracles l. 4. c. 4. p. 22. 23. Protestants confessed external dissimulation in matters of ReligioÌ„ l. 4. c. 6. p. 38. Protestant Writers preferred by Protesstants before S. Peter and S. Paul l. 5. c. 3. p. 22. 23. The name Protestant from whence first l. 3. c. 7. p. 32. The name Puritan from whence first Ib. 32. Protestants are enforced to vse diuers names for distinction of their Religion and opinions Ibid. p. 33. The name Papist whence Ibid. p. 31. Purgatorie Prayer and Sacrifice for the dead confessedly taught by the Fathers of the Primitiue Church l. 2. c. 11. p. 50. seq l 5. c. 2. p. 14. Purgatorie belieued by the ancient belieuing Iewes l. 2. c. 11. p. 53. Purgatorie denyed by Aerius and he condemned for the same by the Fathers l. 2. c. 11. p. 52. l. 3. c. 3. p. 11. R. RElicks confessedly reuerenced by the Fathers of the Primitiue Church l. 2. c. 15. l. 5. c. 2. p. 15. By Relicks miracles wrought l. 2. c. 15. To Relicks Pilgrimages made in the Primitiue Church Ibidem Relicks translated Ibidem Relicks impugned by Vigilantius and he condemned for the same by the Fathers l. 3. c. 3. p. 10. Roman Church continued confessedly a pure Church for the first 600. yeares l. 1. c. 5. p. 21. 22. l. 2. c. 2. Roman Church continued vniuersally these last 1000. yeares l. 1. c. 2. p. 4. Roman Church continued vniuersally since Constantine l. 1. c. 5. p. 26. Roman Church continued the first 300. yeares after Christ l. 1. c. 5. p. 22. roman-Roman-Church hath no knowne beginning since the Apostles l. 1. c. 5. p. 26. Roman Church her beginning is ascribed to the Apostles times Ib. p. 20. S. SAcraments to conferre grace is the confessed doctrine of the Primitiue Church l 2. c. 7. p. 32. Seauen Sacraments taught by the Primitiue Church l. 2. c. 7. p. 32. Saints to be prayed vnto is the confessed doctrine of the ancient Fathers l. 2. c. 13. p. 57. Saints to be prayed vnto was taught by the ancient Iewes l. 2. c. 13. p. 59. Vigilantius and Aerius denying the same were condemned by the Fathers l 2 c. 13 p. 58. l. 3. c. 3. p. 10. Scotus obiected against the Real presence and answered l. 3. c. 8. p. 46 47. Scriptures appealed vnto by al Hereticks l. 3. c. 3. p. 9. l. 4. c. 1. p. 2. Scripture hath seeming repugnances l. 2. c. 5. p. Scriptures discerned for Canonical by the Church l. 1. c. 1. p. 2. Simeon the Monk commended l. 2. c. 18. p. Sinne attributed to God as the Authour condemned l. 3. c. 5. p. 15. Sigebert l. 3 c. 8. p. 52. T. TRaditions confessedly taught by the Primitiue Church l. 2. c. 6. p. 30. Traditions taught by the ancient belieuing Iewes Ibid. p. 31. Transubstantiation confessedly taught by the Fathers of the Priuitiue Church l. 2. c. 8. p. 34. V. VEstments Vessels consecrated to Church vses l. 2. c. 22. Vow of Chastitie approued and practised by the Primitiue Chuch l. 2 c. 17. p. 69. Iouinian condemned for denyal therof l. 3. c. 4. p. 13. W. WAldo no Protestant l. 1. c. 3. p. 12. Wales conuerted to Christianitie in the Apostles times l. 1. c. 6. p. 18. The VVelch-men or ancient Brittans were Roman Catholicks l. 1. c. 6. p. 28. They changed not their Faith before S. Austin's coming l. 1. c. 6. p. 30. VViccliff no Protestant l. 1. c. 3. p. 11. 12. VVorkes to iustifye and merit confessedly taught by the Primitiue Church l. 2. c. 21. p. 86. Heretiks denying the same condemned l. 3. c. 5. p. 14. FINIS FAVLTS ESCAPED Epist Ded. Parag. Now supposing for plainly read painfully Lib. 1. c. 1. pag. 2. lin 26. for Ccclestical read Ecclesiastical p. 3. for ea read and. cap. 2. p. 4. lin antepen for Confirmation read Confutation Lib 2. c. 1. p 2. lin vlt. for Church read Churches c. 4 p. 17. lin anteantep for which read with p. 18. lin 18. for Athasius read Athanasius p 19. lin 40. for 20 read second hundred cap. 5. p. 26. lin 42. for Churches read Councels p. 29. lin 33. for only not read not only cap. 8. p. 37. lin 10. for purposely to read purposely profâ—sseâ—h to p. 38. lin 13. for or read of cap. 10 p. 48. for command read commend Lib. 3. c. 1. p. 4. lin 21. for thy read this cap. 4 p. 13. lin 34. for Arians read Aerians cap. 6. p. 2. lin 14. for roriter read writer cap. 7. p. 23. lin ante p adde 9 p. 26. lin 6. for with read which p. 31. lin 24. for that read the. p. 32. lin 14. for the read that cap. 8. p. 37. lin 36. for Turctisme read Turcisme p. 48. lin 1. for contracted read contradicted lin 17. for 66 read 26 p. 43. lin 29. for noâ— worthie read not vnworthie Lib. 4. c. 2. p. 5. lin 25. v. Dauid adde 7 lin 27. v. Church adde 8 p. 6. lin 2. v. Vvittemberg adde 17 p. 7. lin 36. v. VvhitaKer adde 34 p 8. lin 1. for often read after lin pen for Scriptures read Scriptures cap 4. p. 13. lin pen. p. 14. lin 27. for Vzias read Ozias lin 9. p. 20. lin 9. for had read and p. 24. lin 3 for ad read al lin 35. for Chapter 4. read Chapters Lib. 5. c. 1. pag. 3. lin 1. sor read sort c. 1. pag. 4. lin 3. ad read and. pag. 10. lin penult beshabken read beshaken lib. 5.