Wittemberg when the one Partie obiected a saying of Luther the other Partie vpon perusal of the places finding therin the word Catholick thervpon reiected the whole for counterfayte saying thereof (47) Colloq Altemberg fol 154 these words vz. Catholickly vnderstood do not tast of the phrase of Luther And againe It is not the phrase of Luther that anie thing ought to be vnderstood Catholickly But not only Lutherans but likewise Caluinists are much out of loue and liking with the word Catholick as may be seen in Beza (49) Pref. non Test Iacob in his Reasons c. p. 5. 7. 24. 23 M. Iacob and others And yet al this notwithstanding (54) Trial of the Romish Clergy p. 285. 286. M. Wotton confesseth that [48) Ibid. fol. 355. The Reason of the name Catholick was at first that there might be a Title to distinguish sound Christians and true Churches from Haereticks Out of the Premisses then we may necessarily inferre that the sacred Scriptures assuring vs that the true Catholick Church of Christ must euer continue euen from Christs time vntil the end of the world and the same truth being likewise acknowledged by the learned Protestants As also that the Roman Church hath accordingly so continued knowne and vniuersal in al precedent Ages the Protestant Congregation being confessedly vnknowne in anie Age precedent to this of ours that therefore our Romane Church is the only true Church of Christ so formerly described by the forsayd Scriptures the Protestant Church remayning only a Sect Heretical nothing performing the forsayd Oracles The second Proof from sacred Scriptures in Confirmation of the Roman Church and Confutation of the Protestant is taken from the Euer-visibilitie of Christ's Church CHAPTER III. THE Churches continuance is by nothing more plainly taught in the sacred Scriptures then Euer-visibilitie which is euermore to accompany the true Church of Christ In which respect it is resembled by the Prophet (1) C. 2. 2. Micheas 4. 1. Esay to a Mountaine prepared in the top of mountaines and exalted aboue other hills that is as (2) In the Marginal Notes of the Engl. Bib. of An. 1576 in Esay 2. 2. Protestants expound the same in an euident place to be seen discerned It is likewise compared to the Sunne wherof it is sayd her (3) Esa 60.20 Sunne shal not be set nor her Moone hid And concerning her publick and knowne Professours God himself promiseth saying (4) Es 61.9 I wil make an euerlasting Couenant with them c. Al that see them shal know them that they are the seed which the Lord hath blessed In like sort (5) Math. 5.5 Christ himself speaking of his Church compareth it to a Cittie placed vpon a hil that can not be hid And prescribing a Soueraigne remedie against dissentions dayly arising between Brother and Brother he directeth the Partie grieued that he should (6) Math. 18.15 16.17 tel the Church which he can not accomplish vnles she may be to him dayly knowne and discerned And so this remedie being by our Sauiour appointed in help of a daylie continuing disease argueth that as the disease is continual so likewise that the remedie thereof so appointed by him should be in like manner continual The prescript therefore of this continual remedie being to tel the Church which we can not performe vnles the Church be to vs in her Pastours visible and knowne proueth euidently that the Church must accordingly continue visible and knowne Yea our Sauiour himself doth specially forwarne vs against al pretended inuisible Congregations saying (7) Math. 24.26 If therefore they shal say vnto you behold he is in the dâ—sert go you not forth behold he is in secret places beleeue it not Whervpon M. Clapham (8) Remedie against Schisme p. 23. teacheth that our Sauiour forbids going out vnto such desert and corner-Ghospels Math. 24.23.24 Now as these most infallible Oracles of sacred Writ do thus plainly teach vs the Churches Euer-visibilitie so is the same truth answerably vnderstood beleeued and defended by the learnedst Protestants that euer were and that from the Scriptures themselues To this end M. Clapham (9) Remedie against Schisme p. 17. writeth Contrarie to al Scriptures they do affirme that there hath been no visibilitie of the Church for former hundreds of yeares which position is against Ps 72.3.17 Esay 59.21 yea hauing alleadged manie proofes from the Scriptures otherwise he concludeth thus Not only al Ancients euer hold the Churches Euer-visibilitie but also al learned men of our Age. (10) Loc. com c. de Eccl. p. 354. 360. MelaÌ„cthon directeth that whensoeuer we think of the Church let vs behold the Companie of such men as are gathered togeather which â—s the visible Church Neither let vs dreame that the Elect of God are to be found in anie â—ther place then in this visible Societie for neither wil God be called-vpon or acknowedged otherwise then he hath reuealed himself neither hath he reuealed himself els where saue only in the visible Church in which only the voice of the Ghospel soundeth Neither let vs imagine of anie other inuisible Church but let vs know that the voice of he Ghospel must sound openly amongst men according as it is written psal 18. Their â—ound is gone forth into al the earth c. And then alleadging suÌ„drie other places â—f Scripture he addeth which places and other the like speak not of Plato's Idea but â—f a visible Church Againe (11) Pref. in Corpus Christ Doct. It is of necessitie that we confesse a visible Church whereof the Sonne of God saith Math. 18. Tel the Church and whereof Paul saith â— Cor. 4. we are made a spectacle to the whole world to Angels and to men What Spectacle I beseech you is that which is not seen And wherunto tendeth this Monuous speech which denyeth the visible Church It abolisheth al testimonies of Antiâ—itie it taketh away al Iudgements it causeth an endlesse Confusion and induceth Common-wealth of vnrulie Ruffians wherin no one careth for another Al which to â—e most true the Protestants of these dayes do ouer-strongly confirme Agreably hereunto sayth (12) Iesuit part 2. cat 3. p. 240. D. Humfrey I haue declared that we do not â—lace the Church in the aire but vpon the earth we confesse the Church to be a Cittie â—laced vpon a hil which can not be hid Math. 5. To be a high Mountaine of the house of God higher then other hils to which al Nations shal flow Esay 2. c. And againe (13) Ibid. p. 241. It is visible for the exercises of pietie which are seen of al in the Church for whilst Ministers teach others learne they minister Sacraments these Communicate c. Who seeth not these things is blinder then a mole c. And lastly (14) Ibid. p. 281. he concludeth of the Church Militant which is the only point in question that It is a most cleer Conclusion
against al the furies of Sathan euen vntil the comming of Christ at the last Iudgement Insomuch as 19) Trast Theol. c. in Refut Errorum Ser. p. 762. Caluin vpon this knowne principle of the Churches Continuance thus vrgeth Seruetus I haue not touched that continual banishment from the earth which he faigneth of the Church in which he playnly argueth God of lying c. He faigneth the Church for 1260. yeares to haue been banished from the world so that Heauen should be her place of exile c. Againe God otherwise should haue lyed who promised a certaine people alwayes to himself as long as the Sun and Moone shal shine in Heauen we know what the Prophets haue in sundrie places testifyed of the eternal kingdome of Christ Do they place the seate therof in the Heauens yea they foretel that our Lord wil shew a far-of her Scepter from Sion wherewith She may rule from the East to the west and her inheritance may be the whole world The Protestant 20) Harm of Confess p. 321. Confession of Belgia teaecheth that there is one Catholick or vniuersal Church c. which as it hath been from the beginning of the world so it shal continue vnto the end therof The which appeareth by this that Christ is our eternal King who can neuer be without subiects And to conclude this holie Church is not situated or limited in anie set or certaine place nor yet bound and tyed to anie certaine and peculiar persons but spread ouer the face of the whole earth c. The Protestant 21) Ibid. p. 306. 307. Confession of Heluetia in the same behalf argueth thus 17) In OsiaÌ„d cont 16. p. 1064. Forasmuch as God from the beginning would haue men to be saued and to come to the knowledge of truth therfore it is necessarie that alwayes from the beginning at this day to the end of the world there should be a Church c. As also Seing that there is alwayes but one God one Mediatour c it followeth necessarily that there is but one Church which we therfore cal Catholick because it is vniuersal spread abroad through al parts and quarters of the world and reacheth vnto al times and is not limited within the compasse either of time or place But none is more ful heerin then 22) The way to the true Church p. 85. 86. D. white saying we confesse the Church neuer ceaseth to be but continueth alwayes without interruption to the worlds end And that so vniuersally that 23) In his Defence p. 465. D. Whiteguift auoucheth that The Church of Christ is dispersed through the whole world and can not now be shut vp in one Kingdome for that he termeth an impossibilitie 23) In his Defence p. 465. D. Whitaker confesseth of the fore-alleaged Scriptures that The promises of God concerning the largenes and beautie of his Church haue been accomplished And in this regard of the Churches euer continuance and vniuersalitie thus plainly taught by the Scriptures and beleeued by Protestants the holie Apostles in their Creed gaue vnto the Church the Surname of Catholick that is vniuersal for so saith 25) Soueraigne Remedie against Sâ—hisme p. 23. M. Clapham the Church was to enlarge her Tents stretch her Cordes vniuersally through the earth 24) Answ to Raynolds in the Pref. p. 37. for which cause it is called Catholick But now to examine whether the Roman or Protestant Church is this Apostolick Church thus plainly taught by the sacred Scriptures and the acknowledgments of Protestants euer to continue euen from Christs time to the end of the world and that not in one or other particular Nation but euen vniuersally ouer the whole world First concerning the Protestant Church it hath so litle performed the fore-sayd predictions of the Sacred Scriptures for the Churches euer Continuance and Vniuersalitie as that to the contrarie (26) Râ—sp ad Camp rat 3. p. 48. D. Whitaker confesseth that The Mysterie of iniquitie which took roote in the Apostles times went through al the partes of the Church and at length possessed the whole Church Now if the whole Church of Protestants and al the parts therof were thus possessed with the mysterie of iniquitie what true Church was then left in being or continuing in the world Agreably hereto teacheth (27) In epist Iesuit part alt p. 49. Cannerus we are come to these times which euen exceed the confusion of the Arian furie errour hath possessed not one or other litle part but Apostasie hath auerted the whole bodie from true Christ So that in these times the Protestant Church consisted without a bodie In like sort writeth (28) Vpon the Creed p. 400. M. Parkins we say that before the dayes of Luther for the space of manie hundred yeares an vniuersal Apostacie ouerspred the whole face of the earth Which necessarily inferreth the Protestant Churches not being during the foresayd Apostacie But D. Willet obseruing the certaine discontinuance or not-being of his Church for many former Ages is not ashamed for his best help contrarie to the foresayd Scriptures and his other Brethren boldly to impugne and deny the euer certayne Continuance of Christs Church vpon earth for (29) Synopsis p. 54. thus he sayth A visible Church we desire to be a congregation of men among whom the Word is truly preached and the Sacraments administred Such a Church hath not alwayes been neither can we be assured that it shal be alwayes found vpon the earth c. concluding of the time of Antichrist that then shal the visible Church fayle vpon earth With whom agreeth (30) Answ to a Counterf Cath. p. 79. D. Fulk affirming that the visible Church may become an Adulteresse and be diuorced from Christ And which (31) Answer to a Popish Pamphlet p. 100 M. Woodcock acknowledgeth that ProtestaÌ„ts haue often wanted in their assemblies worshipping of God in the Word Sacraments and Prayer Now from these premisses doth vnauoydably follow the real impugning of the certaine continuance of Christs Church vpon earth for if according to D. Willet here the Churches visibilitie doth consist in administration of Word and Sacraments of which himself saith (32) Synops. p. 71. These markes can not be absent from the Church and it is no longer a true Church then it hath those markes for as he further (33) Ib. p. 69 auoucheth the only absence of them do make a Nullitie of the Church Then if the visible Church may fayle vpon earth who then so dul as discerneth not that by necessarie sequele hereof the true Church may also fayle vpon earth (54) Against M. Raynolds in his Answ to the Pref. p. 33. Directly contrarie to which D. Whitaker sayd before We beleeue that Christs Church shal neuer fayle and we accompt it a prophane Heresie to teach that Christs Catholick Church hath perished from the earth at anie time for this Assertion shaketh the foundation of
world could speake more fully for vs Catholicks in this behalf then doth the Protestāt (2) In his cōsideration of the Papists reasons pag. 105. M. Powel in these wordes I grāt that from the yeare of Christ 605. the Professant companie of Poperie hath been verie visible and perspicuous Or (3) In his discourse vpō the Catalo of Doc. ī the epi. to the Reader Simon de Voyon affirming that Anno 605. when Pope Boniface was stalled in the Papal Throne thē falsehood got the victorie c. Thē was the whole world ouerwhelmed with the dregs of Antichristian filthines abominable superstistions and Traditions of the Pope then was that vniuersal Apostacie from the Faith foretold by Paul And (4) In his exposition of the Creed v. 1. pag. 266. M. Parkins hauing spoken of the second signe of Christs comming which there he maketh to be the reuealing of Antichrist in Boniface Anno 607. alleageth thē next after as a third signe and as being distinct frō the other a general departing of most men from the Faith saying respectiuely thereof during the space of nine hundred yeares c. the Popish Heresie so do Hereticks stile it hath spred it self ouer the earth and so vniuersally in his opinion through-out al parts of Faith that sayth he next afterwards and the faithful seruants of God were but as a handful of wheat in a mountaine of chaffe (8) In his Reioynder to Bristow p. 34 which can scarce be discerned And againe (5) Ib. p. 310. we say for the space of manie hundred yeares an vniuersal Apostacie ouerspred the whole face of the earth and that our Protestant Church was not then visible to the world but lay hid vnder the chaffe of Poperie and the truth of this the Records of al Ages manifest M. Morton (6) Protest Apeale p. 71. would euade these testimonies of M. Parkins by answering that he speaketh this only of the Article of the Popes Primacie and not in regard of so large continuance and general belief of the other points of our now Catholick Faith which yet is most vntrue Parkins speaking in general of a general departing from the Faith and of an vniuersal Apostacie In so much as the Protestant church or Religion was not according to Parkins then visible to the world In which sense also (7) In his Ansvver to a counterf Cath◠p. 36. D. Fulk confesseth that The very Religiō of the Papists came in and preuailed Anno Dom. 607. c. And so vniuersally that saith he The reuelatiō of Antichrist with the Churches flight into the wildernes was Anno 607. So clear and cōfessed it is that our now Roman Religion hath cōtinued vniuersally for these last thousand yeares A truth so euidēt also that most Protestāts do from thence inferre and auouch that al the Popes of Rome for these last 1000. yeares haue been Antichrists (9) De Antichrist in praef p. 1. 2. M. Powel affirmeth that the Pope hath been Antichrist at al times since Gregorie the Great According to (10) Cont. Bellar. par 1. pag. 371. Danaeus The Kingdome of that Antichrist hath now manifestly cōtinued more then nine hundred yeares from the Emperour Phocas to the time af Luther D. whitaker (11) De Eccles cōt Bellar p. 144. affirmeth Boniface the Third who liued Anno 607 and al his successours to haue been Antichrists (12) In his Answ to a counterf catho pa. 27. and in his confut of Purgatory pa. 344 and ParKins v. 1. pag. 266. D. Fulk auoucheth that the Popes from Boniface the Third were blaspemous Hereticks and Antichrists (13) In his treatise of Antic p. 4. D. Downeham auerreth that The whole row or rable of Popes frō Boniface the Third downeward were Antichrists (14) In his Tryal of the Romish cler pa. 330. M. wotton tearmeth Boniface the Third the first reuealed Antichrist And (15) Hist sacr par p. 189. Hospinian censureth him and al his successours to be verissimos Antichristos most true Antichrists D. whitaker (16) De eccl cōt 8. l. cōtro 2. q. 4. p. 144. deliuering his owne and other Protestants opinion herein sayth we affirme Gregorie the Great to haue been the last true and holie Bishop of that Church c. For those that followed were true Antichrists c. And because they aske and demand of vs some certain time we assigne them this to wit of Antichrist's first comming So manifest it is that al the Roman Bishops after these last thousand yeares being thus censured by so many Protestants for Antichrists haue no lesse professed and maintayned the present Roman Religion then Gregorie the Fifteenth who now gouerneth that Sea and is charged by Protestants to be Antichrist himself And as al the Popes for these last thousand yeares are thus censured for Antichrists so is the article of the Popes Primacie or supreme authoritie ouer the whole Church in al matters Ecclesiastical plainly acknowledged by D. Morton himself to be no lesse ancient For wheras M. Brierlie produceth the testimonies of Parkins Napper and Broccard for the continuance of our Roman Religion in general for these last thousand yeares D. Morton restraineth their meaning though vndeseruedly only to the point of the Popes Primacie saying (17) Prot. Appeal p. 71 The alleaged Authours speak of the Primacie of the Pope And againe 18 Ibid p. 72 Be it granted for so it is that the Papal Primacie beginning in Boniface the Third is now nine hundred yeares old So ancient and vniuersal is this so transcendent Article of the Popes Primacie in matters Spiritual A point of such importāce that D. Reynolds affirmeth therein (19) confe p. 568. the very being and essence of a Papist to consist And D. Whitaker auoucheth that (20) contra Duroe pag. 503. It is the head of Popish Religion of which almost al the rest depend But what more forcibly can be produced for the further confirming of our Churches foresayd cōtinuāce for these last 1000. yeares then the publick exercise of our Churches Liturgie the holy Sacrifice of the Masse during the foresayd time Seing not only according to D. Sutclif (21) Answear to Exceptions pa. 11. In the Masse the verie Soule of Poperie doth consist as also according to D. Whitaker (22) contra Duroe pag. 426. Nothing is more holie and diuine in our conceipt But withal the Masse including sundrie articles of our Catholick Faith as true external Sacrifice the Real presence of Christs Bodie and Bloud in the Eucharist Priesthood Prayer to Angels and Saints Prayer and Sacrifice for the dead and sundrie such like thereby doth plainely conuince the vniuersal continuāce of our Catholick Religion D. Luther (23) In colloquiis Ger. de Missae affirmeth that Priuat Masse hath deceiued many Saints and carried them away into errour frō the time of Gregorie for 800. yeares With him agreeth M. Tindal (24) Act. Mon. p. 1338 in
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
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
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
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
Socinus (14) Lib. de Christi Nat. p. 21. the Arian answering his Protestant Aduersarie Volanus demandeth To what purpose should I answer that which thou borrowest from the Papists c. especially where thou opposest to vs the perpetual Consent of the Church Very excellently doubtles in this behalf hath Hosius the Papist discoursed against you wounding you with your owne sword And therfore you are no lesse deceaued in vrging against vs the Churches perpetual Consent then are the Papists in their vrging therof both against you vs. And againe (15) Ibid. p. 222. Euen Volanus himself disputing against the Iesuits is enforced to reiect the Examples Sayings and Deeds of Athanasius Hierom Austin Theodoret and other Fathers whose authoritie he now opposeth against vs as sacred Thus much haue I thought good to remember that Volanus may receiue answer from himself when he so often inforceth against vs the authoritie of learned men and consent of the Church In like sort sayd (16) In Bancrofts Suruey p. 219. Beza before If anie shal oppose against my Exposition the authoritie of certaine of the ancient Fathers I do appeale to the word of God With whom agreed (17) Cont. Duraum l. 7. p. 478. D. Whitaker teaching that It is sufficient for Protestants by comparing the Popish Doctrine and Scriptures togeather to know their difference we leaue it free for Historiographers to write what they list And yet the same (18) Ibid. p. 472. D. Whitaker in the self same book affordeth this credit authoritie to Histories that sayth he Whatsoeuer the old Prophets haue foretold of the propagation largenes and glorie of the Church that to be performed Historie most cleerly testifieth So that there is no Controuersie but that Ecclesiastical Historie doth giue testimonie to the predictions of the Prophets Yea this foule flight from Histories Fathers and Councels thus practised by al sortes of Protestants is an Argument most conuincing that the said Histories Fathers and Councels make directly against them insomuch as one (19) The Author of A brief answer to certaine obiections against the Descension of Christ into Hel. p. 1. of our English Protestant Writers being ashamed of this course reproueth herein his other Protestant Brother saying 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 succeeding them agreing with you in this point which implyeth a defence of some strange Paradox By al which we may see this miserable shift of al kind of Hereticks in refusing al proofes but only Scripture to be no lesse in itself then a strongest argument that al Hereticks are deuoyd of al other proofes THAT EVEN THE SACRED SCRIPTVRES themselues do most plentifully testify our Romane Church to be the Church of Christ And the Congregation or Church of Protestants to be no true Church but a Sect Heretical and most contrarie to the said Scriptures And that first by the Churches necessarie continuance and vniuersalitie CHAPTER II. AS it hath been euer most frequent so to me stil it is most strange why al Hereticks both ancient and moderne for their last Refuge do euer betake themselues to the sacred Scriptures Seing as nothing is of greater power and authoritie in itself to iudge condemne so nothing more strongly confuteth Heresies then the forsayd Scriptures if either they be taken in their literal sense or according to the exposition of the Primitiue Church The Sacred Scriptures do plainly teach that the true Church of Christ is euer to continue euen from Christs time vntil the end of the world and that not in one particular Nation or Countrey but that most vniuersally with plentiful increase In which respect the Church of Christ is foretold to be 1] Dan. 21.44 A Kingdome that shal neuer be destroyed but shal stand for euer 2) Esay 60.15 As an eternal glorie and ioy from generation to generation 3) Act. 5.52 That so being of God it shal not to be dissolued Yea further it is sayd of the Church that 4) Es 6.20 A litle one shal become as a thousand and a smal one as a strong Nation that 5) Es 2.2 Al Nations shal flow to it which place is expounded by Protestants 6) In the Marginal Notes of the English Bib. of An. 1370 in Es 2 2. of the Church of Christ to be enlarged 7) Ps 2.8 This is vnderstood of Christes Church by the Marg. Notes of the Engl. Bib. of 3576. And the Prophet Dauid foretelleth that It shal haue the end of the earth for it possession 8) Ps 72 8. from Sea to Sea And Christ himself sayth of his Church 9) Math. 13 51. Mat 4 3◠And see the Marg. notes of Dan. 2.45 The Kingdome of Heauen is like to a Mustard-seed the least of al seedes but when it is growne it is the greatest amongst hearbes and is made a tree so as the fowles of the aire may come and dwel vnder the shadow therof And concerning 10) In the Engl. Bib. the Contents of the 60. ch of Esay the Gentils coming to the Church in abundance it is sayd 11) Es 60.5 Thou shalt see and shine thy hart shal be astonyed and enlarged because the multitude of the Sea shal be conuerted to thee 12) Es 60.9 The Iles shal waite for thee 13) Esa 60.11 And see Psal 102.15.22 Esay 62.2 Their Kings shal minister to thee and thy Gates shal be continually open neither day nor night shal they be shut that men may bring to thee the riches of the Gentils And in the person of the Church it is sayd 14) Esay 49 20. The place is streight for me giue roome that I may inhabit And againe to the Church 15) Esa 54.2.3 And see there the Contents of the Engl. Bib. Enlarge the place of thy Tents spread out the Curtaines of thy habitation for thou shalt encrease on the right hand and on the left thy seed shal possesse the Gentils and inhabit the desolate Citties From these and sundrie other such places Protestants themselues collect inferre most truly that the Church of Christ is to cōtinue for euer 16) Against Raynolds in his Answ to the Pref. p. 33. D. Whitaker sayth We beleeue to the comfort of our soules that Christs Church hath continued neuer shal faile so long as the world endureth And We account it a prophane Heresie to teach that Christs Catholick Church hath perished from the earth at anie time for this assertion shaketh the foundation of al faith The Diuines of Wittemberg do firmely beleeue the Church to haue continued vpon earth without interruption and with perpetual Succession from the Ascension of Christ to these times 18) Ibid. p. 1065. as also that The true Church is to continue vpon earth
light vpon anie tooth of this dead Lion they tread vpon it with contempt Neuer considering that as out of the (119) Iudg. 14 14. Strong came sweetnes so in those Sentences of Luther which they most traduce there is commonly inclosed the most Sacred truth ful of as diuine comfort as man's hart can ruminate vpon But if the former and innumerable such like Sentences of the Protestants Lyon Luther be so comfortable to D. Morton sure I am that they are odious and loathsome to chast and Christian eares and for such are taxed by sundrie (120] See Ezecanomiê° de corruptis moribus Wygandus de bonis malis Germ. Hospin â—oÌ„c discord 99. Couel Dâ—f of Hook p. 101. Saying Tom. 2. in Resp ad Conf. Luth. f. 458. sundrie lothers of his owne brood euen Protestant Writers who rested much scandalized thereby And therefore M. Morton patronizing so vnpardonable errours may giue ouer iust suspicion of his owne guilt in the like But to returne from the Premisses therefore it euidently followeth our Protestant Clergie to be wholy destitute of al lawful Calling seing it is already proued euen by their owne confessions that their Succession hath been interrupted and that they haue not ordinarie Calling and therefore do fly to extraordinarie which also they are deuoyd of through their confessed want of Miracles and truth of Doctrine or freedome from errour which doth euer certainly accompany the same Now the sacred Scriptures concerning the Churches Pastours Calling preaching and administration of Sacraments not being fulfilled and performed in the Protestant Church It only remayneth to be examined whether the same are verifyed and accomplished in the Catholick Roman Church And first the same is confirmed by ad such Arguments as (121) Before 4. 1. c. 23. 4. heretofore we haue vsed in prooff of the Roman Churches Euer-visibilitie which doth euer suppose the like coÌ„tinuance of Ecclesiastical Pastours with administration of Word and Sacraments Secondly the same is euidently supposed and confessed by al such Protestants as (122) See Before l. 3. c. 4. formerly acknowledged deriued their Succession and Ordination from the Church of Rome for if the Roman Pastours succession Ordination were not good or interrupted then were it fruitles and absurd for the Protestants Clergie to deriue their owne succession Ordination from them Thirdly the Centurie writers of Magdeburg in the tenth Chapter of euerie seueral Centurie do make special mention of the Bishops and Doctours of the Roman Church who liued ahd flourished in euerie Age. Fourthly (123) De rebus grauiss contr Disp p. 719. M. Sadel plainly confesseth sundrie ProtestaÌ„ts not only to affirme the Ministers with them to be destitute of lawful Calling seing they haue not a perpetual visible Succession from the Apostles to these times but also they attribute this only to the Papists whom therefore in this question they preferre before vs. In like direct sort D. Fulk (124) Answ to a Count. Cath p. 27. And in his Reioynder to Bristow p. 343. acknowledgeth vnto vs saying You can name the notable persons in al Ages in their government and Ministrie and especially the Succession of the Popes you can rehearse in order vpon your fingars M. Mason granteth that (125) Cons of the Engl. Bish. p. 52. The Church of Rome c. was planted by two so great Apostles Peter and Paul And that (126) Ibid. p. 41. The Priesthood which the Apostles conferred c. being conueyed to Posteritie successiuely by Ordination is found at this day in some sort in the Church of Rome in regard wherof you may be said to succeed the Apostles c. So certaine it is that the Bishops of the Roman Church haue euer successiuely continued in al Ages euen from Christs time to this and that true Ordination hath been euer in the sayd Church since the Apostles The poore Protestant Familie being meerly Laical as being confessedly destitute of al Calling either ordinarie or extraordinarie 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 Chtist CHAPTER IIII. IT is most cleerly taught vs by the sacred Scriptures that the Church of Christ shal conuert manie Heathen Kings Countries to the Faith of Christ The Prophet Esay (1) Esa 60.16 speaking of the Church of Christians saith Thou shalt suck the milk of the Gentils and the breasts of Kings And (2) Esa 60.11 Their Kings shal minister to thee and thy gates shal be continually open neither day nor night shal they be shut that men may bring to thee the riches of the Gentils And that their Kings may be brought c. (3) Esa 49.23 Kings shal be thy nursing Fathers and Queens thy Mothers vpon which place in the Annotations of the English Bible of Anno 1576. it is sayd The meaning is that Kings shal be conuerted to the Ghospel and bestow their power and authoritie for preseruation of the Church Yea God almightie hath further promised that (4) Esa 2 2 Al nations shal flow vnto it And that (5) Psal 2.8 He wil giue the Heathen for thy inheritance and the end of the earth for thy possession Yea it was sayd to (6) Apoc. 10.11 S. Iohn and in him to other Pastours Thou must prophecy againe vnto Nations peoples tongues and manie kings (7) Es 62 2. As also The Gentils shal see thy Iustice and al Kings thy glorie and thou shalt be called by a new name which the mouth of our Lord shal name (8) Ps 102.15 Then the Heathen shal feare the name of our Lord and al the Kings of the earth his glorie These and sundrie other such places are so coÌ„uincing for the CoÌ„uersion of the Heathen Kings and Nations by the Church of Christ that Protestants themselues do endeauour to confirme the same truth from the sacred Scriptures Luther (9) Tom. 4. Wittemb in Es 60. fol. 234. writing vpon the Prophet Esay chap. 60. affirmeth that Kings shal obey and beleeue the Ghospel c. the Church is in perpetual vse of conuerting others to the Faith c. for this is signifyed by her gates being continually open And Oecolampadius (10) In Hier. c. 33. writeth vpon Hieremie that God speaketh heer of the eternitie of Christs Kingdome c. he shal haue Kings and Priests and that for euer and not a few but as the stars of heauen c. for their multitude (11) Tabulae Analyticae in Es c. 60. p. 126. Szegedine affirmeth that the Prophet Esay fortelleth that Gentils and Kings shal embrace with great desire the religion of Gods people which ought to be referred to the Kingdome of Christ where he foretelleth the coming of the Gentils and that in such number as that it should make the beholders amazed In like sort teacheth (12) Meth. Dâ—script p. 583.