iure diuino Yea M. Mason himself acknowledgeth and that from M. Fox that amongst (54) Consecration of the Bishops in England p. 264 And see Fox Act. Mon. Vol. 2. p. 1295. The Articles sent by Queen Marie to Bishop Bonner one was this Item Touching such persons as were heretofore promoted to anie Orders after the new sort and fashion of Orders Considering they were not ordered in verie deed the Bishop of the Diocesse finding otherwise sufficiencie and abilitie in these men may supply that thing which wanted in them before and then according to his discretion admit them to Minister Here though M. Mason would gladly inforce a different Glosse yet the words are most plaine that Queen Marie and the Church in her time censured such as were promoted to anie Orders after the new sort and fashion of Protestant Orders in K Edwards time were not ordered in verie deed So that stil it deserueth further search whence our present English Clergie as also other forraine Ministers haue obtayned true power and authoritie to preach administer Sacraments And as for Forainers as the Ministers in Germanie Denmark Holland the rest they are so cleerely and confessedly destitute of al true Ordination that M. Mason acknowledgeth that (55) Consec of Engl. Bish. Ep. Dedic wheras other Reformed Churches were constrained by necessitie to admit extraordinarie Fathers that is to receaue ordination from Presbiters or Ministers rather then to suffer the fabrick of the Lord Iesus to be dissolued The Church of England had alwayes Bishops to conferre Sacred Orders according to the ordinarie and most warrantable Custome of the Church of Christ So that no Protestant Ministers in the world haue anie ordinarie Calling or Ordination by Bishops but only the Ministers of England who yet beg and deriue al that which they haue from their imagined Antichrist himself as now shal be shewed Some Protestants therfore teach that they haue their Calling Ordination from the Church of Rome so D. Bridges (56) Defence of the GouernmeÌ„t p. 1276. speaking of our Catholick Bishops and their Calling vrgeth thus in our behalf If our Protestant Brethren wil make them but meer Lay-men then are neither they nor we anie Ministers at al but meer Lay-men also for who ordayned vs Ministers but such Ministers as were either themselues of their Ministerie or at least were made Ministers of those Ministers Except they wil say the people can make Ministers c. yea some (57) SileÌ„ced Ministers supplication of Anno 1609. p. 9. 10. 17. Puritans do reproue their Protestant Brethren for deriuing their Ministerie from the Church of Rome But (58) Cont. Dur. l. 9. p. 820. D. Whitaker exemplifyeth the same saying Luther was a Priest and Doctour according to your Rite or ordination c. And it is manifest that so also was Zuinglius Bucer Oecolampadius and innumerable others c. M. Parkins (59) Vol. 1. p. 737. speaking of the Calling of the first Preachers of the Protestant Ghospel argueth thus If they had no Calling neither haue we that are their followers But They had their Callings c. from the Romish Church itself for they were either Priests or Schoole-Doctours as in England Wiccliffe in Germanie Luther in Bohemia Iohn Husse and Hierom of Prage at Basil Oecolampadius in Italie Peter Martyr others And therefore these with manie others were ordayned either in Popish Churches or in Schooles c. And agayne We say the first restorers of the Ghospel in our times had their first Callings of them to wit the Papists M. Mason discoursing at large of this verie poynt of Ordination and in particular of the Ordination of our English Protestant Clergie confesseth first that the Roman Church hath euer had true power of Ordination (60) Consecration of the Bishops of England Ep. Dedic Such was the goodnes of God saith he that euen in the darknes of Poperie as Baptisme so the Ministerial function c. was wonderfully preserued for the Church of Rome by Gods special prouidence in her ordination of Priests retayned such Euangelical words as in their true and natiue sense include a Ghostlie Ministerial power to forgiue sinnes c. Thus the Church of Rome gaue power to her Priests to teach the truth c. which (61) Ibid. p. 262. Power saith he is a Rose which is found in the Romish wildernes but the plants therof were deriued from the garden of God It is a Riuer which runneth in Aegipt but the fountaine and Spring of it is in Paradise It is a Beame which is seen in Babilon but the original of it is from the Sphere of the Heauen Wherefore when your Priests returne to vs our Church paring away their Pollutions suffereth them to exercise their Ministerial function according to the true meaning of Christs word And agayne (62) Ibid. p. 262. we being content with their calling and commission of their function already committed vnto them do not reiterate their ordination and Imposition of hands And as Catholick Priâ—sts Apostated only through vice are here allowed for sufficient Ministers without al new ordination from anie Protestant SuperinteÌ„dent so doth M. Mason most seriously labour throughout his whole Booke to proue the ordination of the Protestant English Clergie to haue been certainly deriued from our Catholick Roman Church To which end acknowledging that (63) Ibid. p. 64. 65. 66. The whole Clergie of England at this day deriueth their Consecration from Cranmer he painfully laboureth to proue that Cranmer was appoynted by Pope Clement to be Archbishop of Canterburie and that he was Consecrated by three Catholick Bishops which Consecration was performed with wonted Ceremonies according to the vsual forme of the Romane Church which saith he continued al the dayes of King Henrie the Eighth euen when the Pope was banished yea he expresly concludeth his book thus (64) p. 267. Thus it appeareth that although we receaued our Orders from such as were Popish Priests yet our Calling is lawful So cleer it is that M. Mason would be glad to wring his Ministers Ordering from our Roman Church And the like is acknowledged taught by (è) Cath. Trad. p. 183. Buca loc com p. 509. Bernard in his Diswasion from Brownisme p. 144. Whyte in his way to the Church p. 404. Fotherby his Answer annexed to his 4. Sermons p. 81. Sutcliffe against D. Kellison p. 5. Sarauia of diuers Degrees of Ministers p. 9. sundrie other Protestants But here I can not but obserue by the way how strange it is that Protestants should thus much delight and please themselues in their Ordination from Cranmer a man so vicious inconstant and treacherous both to God and man Doth not D Godwin relate that (65) In Cranmsr p. 123. Being yet verie young he â—aryed and so lost his fellowship in Iesus Colledge in Cambridge Doth not Fox report that being Archbishop in his returne from Rome he brought with him a Dutch
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
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 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
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
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.
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
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
by whom the sayd Conuersion and Miracles were wrought were so certainly Catholick Roman Priests that the same M. Hartwel (88) Ibid. Ep. to the Reader confesseth that this Conuersion of Congo was accomplished by Massing Priests after the Romish manner And that action saith he which tendeth to the glorie of God shal it be concealed not committed to Memorie because it was performed by Popish Priests Popish meanes God forbid (89) p. 410. yea M. Pory in his Geographical Historie of Affrick acknowledgeth and mentioneth the sayd Miracles (90) Ibid. p. 413. And much commendeth M. Hartwel for publishing his forsayd Treatise I do forbeare heer to speak of the Conuersions of our owne Countrey by Eleutherius or Gregorie both Popes of Rome sending holie and learned men from them for the effecting therof the same being largely recorded by seueral English Writers both Catholick ProtestaÌ„t hauing myself before spoken sufficiently of the latter aswel concerning the Persons of them that conuerted vs as also of the Faith and Religion to which we were by them conuerted Only I wil adde that S. Austin sent hither by S. Gregorie did confessedly work manie and vndoubted Miracles for the Conuersion of our Countrie for so S. Bede our Protestant Chroniclers witnes that S. Austin (91) Bed hist l. 1. c. 2. Hollinsh Chron. vol. 1. l. 5. c. 21. p. 102. to proue his opinioÌ„ good wrought a Miracle in restoring sight to one that was blind wherat the BrittaÌ„s being then present were so moued that They confessed they perceiued it was the true way of Iustice which Austin preached wherof also saith D. Godwine (92) Catal. of Bishops p. 5. Austin wrought a M racle by healing a blind man for Confirmation of his Doctrine as you may read in Bede his Hist l. 2. c. 2. Yea it is likewise recorded (93) Bed hist l. 1. c. 26 Hollinsh vbi sup p. 100. Fox Act. Mon. p 117. that S. Austin perswaded K. Ethelbert to his Religion by diuers Miracles shewed which were as then also so publickly knowne that it was (94) Bed hist l. 2. c. 3. Stowes Annal p. 66. written in the Epitaph vpon his Tomb that he was strengthned by God with the working of Miracles And S Gregorie himself not only taketh (95) Bed hist l. 2. c. 1. notice therof but also by his (96) Hollin vbi sup p. 192. 102. Letters dated Anno 602. did specially write to S. Austin touching the Miracles shewed by him aduising him not to glory therin but rather to consider that God gaue him the guift for the good of those to whom he was sent And withal as D. Godwine (97) Catal. of Bishops p 4. testifyeth exhorted him to diligeÌ„ce in his calling to take heed least the Miracles which God wrought by him for the CoÌ„uersion of this people should make him proud (98) Ibid. p. 414. yea I doubt not saith D. Godwine but God affoarded manie Miracles to the first Infancie of our Church In like sort S. Bede (99) Hist l. 2. c. 12. Fox Act Mon. p. 121. 122. Holl. Chron. vol 1 p. 108 109 M. Fox and M. Hollinshead do al of them mention the Miraculous Conuersion of Edwin K. of the Northumbers which hapned some 26. yeares after Augustin's foresayd coming into England M. Fox not doubting to place the same in his (100) Alph. Table of his Acts and Mon. at the word Miracles Catalogue of true Miracles So cleer and for such confessed it is that S. Austin the Monk conuerted England to our Roman Faith by manie Miracles These so manie Conuersions of Heathen Countries so confirmed by vndoubted Miracles being confessedly performed only by the Roman Church none at al by the Protestant It wil not suffice to answer as some (101) Phil. Nicolaus De Regno Christi p. 53. 91. Protest do that The Iesuits in the first Conuersion of the Indians Oriental Ilanders shewed themselues to be Lutherans for who knoweth not that al Iesuits without exceptioÌ„ haue euer holden Lutherans to be Hereticks most damnable so their Faith Religion to be altogeather vnauaylable to the Conuersion of the Heathen or working of Miracles Or who is ignorant that Numbers of Iesuits haue freely shead their bloud for not communicating in matters of Religion with Lutherans Caluinists And therefore in steed of further answer I hold it only worthie of contempt laughter scorne A Discouerie or brief Examination of sundrie sleights Euasions vsed by Protestant Writers in Excuse of the manifest confessed want of their Churches fulfilling the foresaid Scriptures concerning the continuance vniuersalitie visibilitie of Christs true Church CHAPTER VI. HAuing thus far laboured in ful discouerie of the perfect agreement of our Roman Church with the sacred Scriptures of the opposite coÌ„trarietie of our Protestant Congregation with the same I wil now only examine the extreamest most desperate shifts euasions which the learnedst ProtestaÌ„ts are inforced to make in colour and pretence of their Churches not fulfilling or agreeing with the forsayd Scriptures As first wheras the former Scriptures did manifestly teach that the Church of the new Testament must euer continue euen from Christs time vntil the end of the world Protestants being vrged by vs to shew the like continuance of their Church (1) Sadel de Rebus grauiss Contr. p. 783 Fulk in Aâ—oc c. 12. f. 69. they answer that in al Ages it did continue with Pastours and Doctours in it for the administration of the Word and Sacraments but yet through Persecution vnknowne inuisible to the world euen as those (2) 3. Reg. 19.18 7000. faithful though vnknowne to Elias when he thought (3( 3. Reg. 19.10 himself alone were yet neuertheles at the same time reserued and remayning But the falshood insufficiencie of this answer is sundrie wayes appareÌ„t For first it is directly against the sacred Scriptures (4) See before l. 4. c. 3 plentifully produced before in proof of the Churches Euer-visibilitie Secondly it is contradicted by most of the learnedst Protestants who formerly from the sayd Scriptures do proue maintayne the Euer-visibilitie of Christs Church (5) See before l. 4. c. 3. Thirdly the arguments drawne from the Iewish Synagogue are impertinent to those manie greater predictions promises made to the Church of Christ whose (6) Heb. 8.6 Testament is established in better promises therfore though the Church had been inuisible in Elias his time yet this inferreth not the like of the Church of Christ at these times Fourthly Neither doth this example of Elias extend to the vniuersal Church before Christ but only admitting the most to the particular Nation of the Iewes besides whom were extant manie other faithful as appeareth by the sundrie examples of Melchisedech Iob c. And afterwards of Cornelius (7) See Act. 10.1 8.27.11.18 13.14 42.43 14.1 18.4 8.9
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
Pudding Pye Being indeed no other but a mere Tergiuersation and idle Battologie of distracted perplexed and obstinate men not willing to yeeld or acknowledge the truth and yet not able a deny the certaintie therof Much agreable to that instabilitie and doubtfulnes which (31) Instit c. de fide p 148. And his like perplexed Sayings see Inst l. 4. c. 2. sec 11. 12. Caluin in the same matter expresseth in other words professing Neither simply to grant nor plainly to deny our Catholick Church to be the Church of God And yet such Confidence is placed in this extremest Refuge that in M. Parkins (32) Reform Cath. p 329. Whitak de Eccl. p. 165. Beza in Ep. Theol. ep 1. p. 15. Calu. lib. Epist ep 104 p. 222. his opinion it wil serue to stop the mouths of Papists who demand of vs where our Church was fourscore yeares before Luther For sayth he hereby They are answered that our Church hath been since the dayes of the Apostles and that in the verie midst of the Papacie But to omit that hereby is plainly granted and supposed that Papacie or the Roman Religion hath euer been since the dayes of the Apostles I wil now lay open this last receptacle wherinto our Enemies do so confidently retire And first when they say their Church was in the Papacie since the Apostles dayes they either meane that their Church continued in Popish Countries amongst the Papists without al external Communion with them in Church or Sacraments euen as Catholicks doe at this day in England Scotland Holland Turkie c. Or els that their Church was in the Papacie because she did Communicate with the Papists Church in al external offices Seruice and Sacraments thereof not being in anie external respect to be discerned from the Papists only reseruing in their inmost thoughts and secret Consciences the Faith of Protestants If they intend the first then had it been more congruously sayd that their Church was without the Papacie or neer to the Papacie or among the Papists or in Popish Countries but at no hand in the Papacie that implying the verie Faith and Religion of the Papists no more then a Catholick can endure to heare that the Roman Church or Religion is in the Protestancie Puritanisme Turcisme or the like Besides if the Protestant Church had been thus stil in Popish Countries with external Recusancie of al Popish Seruice Sacraments then we vrge againe as before for some one testimonie proofe or but shadow therof from anie one Writer Record or Monument of al those former Ages but herein they are most silent through their knowne confessed want of al such helpes And therefore they betake themselues to the second meaning of their Church being in the Papacie that is not being only in Popish Countries but in al external Communion and Profession either of Seruice Sacraments or other matters of Faith and Religion being and shewing itself only Papistical Agreably hereunto M. Parkins expounded himself saying (33) Reform Cath. p 328. The true Church hath been in the Roman Church as Corne in the heape of Chaffe And not seuered each from other in outward profession (34) Ib. p. 329. but mixed togeather for external societie like Chaffe and corne in one heape In which sense Osiander so great an Enemie of our Catholick Church that by no meanes (35) Epit. Hist Eccl. Ep. Dedic Cent. 6. p. 290. Cent. 7. 331 he wil acknowledge it for a true Church yet affirmeth that (36) Ep. Dedic Cent. 8. p. 2. In those darkned times the true Church was vnder the Papacie And that so that though (37) Cent. 16. part alt p. 1076. some godlie men inwardly disliked the Popish errours and Idolatrous Sacrifices yet they durst not alwayes openly professe the same (38) Ibid. 1072. Neither durst they freely professe their owne opinions except they would be burned or at least banished Yea these so godlie men sayth he (39) Cent. 8. Ep. Ded p 3. though they gaue not their mind to these Popish Idolatries yet they did not altogeather neglect the external rites and with a common custome as with a violent Streame they were carried away to do the same things with the Papists Many through feare of the Popish Tyrannie not daring to professe that they disliked the Popish worships whose infirmitie God tollerated and pardoned And so sayth he they communicated with the Popish Church in (40) Cent. 16 p. 1073. Cent 8. Ep Ded p 2. Ministerie of the Ghospel or the Word in the Bible in Baptisme in the Lords supper in taking Orders c. such saith he as those times did affoard c. And so thereby were most euidently no other then plaine Papists in al external Profession And according to this D. White also confesseth that these godlie men did not (41) Way to the Church p. 371. 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 constrayned to deuoure their owne Sorrow in the societie of their Aduersaries This external societie of Protestants with Papists in matters of Religion is further granted by the Protestant Molitor (42) Disquisitiones de Eccl. c. p. 114. who writing hereof sayth We affirme the Church in former Ages to haue layne hid in the midst of the Papistrie as in Caues neither durst it through the abominable Tyrannie of the Sonne of Perdition come forth to light Euen as yet to this day many faithful are in the midst of the Romish Babylon who lye hid there as in a Prison and for feare of danger dare not publickly professe the name of Christianitie So that the verie true and last resolued sense of the Protestant Churches being in the Papacie euer since the dayes of the Apostles importeth no more but that in the secretest corners of their harts they beleeued Protestancie and in al external Communion societie and conuersation they liued and dyed Roman Papists But if men had long studied for an answer most foolish and wicked what more apt then this For first no instance or proofe doe they or can they produce whereby to proue these external Papists to haue been indeed internal Protestants this being only a fiction or Imagination of their owne deuoyd of al testimonie Record or probabilitie whatsoeuer Secondly supposing it to be true doth it import or conclude anie lesse but that the sayd Imagined Church of Protestants in this sort being in the Papacie was a most dissembling and adulterous Church publickly denying in word and deed that verie Faith and Religion which inwardly it beleeued only to be true and committing and practising both in life and death manie foule supposed Superstitions and Idolatries with the Popish Church which they firmely beleeued to be most wicked and damnable And is it possible that an hypocritical Church is the Church of
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.
reuiled by Protestants Ibid. p. 3. Fathers disclaimed by Protestants in their Exposition of Scriptures Ibid. p. 4. Fathers opposed by Protestants to Scripture Ibid. p. 5. Fathers by Protestants made contradictorie to themselues and other Fathers Ibid. p. 6. 7. Protestants by Protestants preferred before Fathers Ib. p. 8. Fathers challenged by Protestants for theirs l. 2. c. 2. p. 6. Fathers authoritie approued by Protestants l. 2. c. 1. p. 1. c. 2. p. 6. Fathers by Protestants preferred before Protestants Ibid. p. 7. Force of the Argument drawne from Man's authoritie Ibid. p. 7. 8. Frederick the Emperour no Protestant l. 3. c. 8. p. 54. Free-wil taught by the Primitiue Church l. 2. c. 20. Free-wil taught by the ancient belieuing Iewes Ibid. Free-wil denyed by the Manichees l. 3. c. 5. p. 14. G. GRecia conuerted by the Apostles l. 1. c. 6. p. 27. Grecians in these times Catholicks not Protestants l. 1. c. 6. p. 29. l. 3. c. 8. p. 37. Gregorie the Great commended by Protestants l. 1. c. 4. p. 16. Gregorie a Roman Catholick l. 1. c. 4. p. 17. Guilelmus de Sancto-Amore no Protestant l. 5. c. 8. p. 36. H. HEresies described l. 3. c. 7. p. 23. Hereticks named by their first Authour or Doctrine l. 3. c. 7. p. 31. Ancient Herâ—ticks defended by Protestants against the Fathers l. 3. c. 5. p. 16. Ancient Heresies confessedly differ from Catholick doctrine l. 3. c. 6. p. 17. 18. Hereticks goe out of the Church l. 3. c. 7. p. 23. 24. Henricus 5. Imperator no Protestant l. 3. c. 8. p. 53. Henricus 8. king of England no Protestant l. 1. c. 3. p. 10. Hildebrand defended against Protestants l. 3. c. 8. p. 52. Howers Canonical vsed in the Primitiue Church l. 2. c. 22. p. 89. Husse no Protestant l. 1. c. 3. p. 10. I. S. Iames the Apostle charged with errour by Protestants l. 5. c. 3. p. 23. S. Iames his Epistles reiected by Protestants for Apocryphal Ib. p. 23. 24. Images worshipped by the Fathers of the Primitiue Church l. 2. c. 14 Images as then placed in Churches Ib. By Images Miracles wrought Ibid. Images impugned by Hereticks these therefore condemned by Fathers l. 3. c. 3. p. 10. c. 8. p. 40. 43. 47. India conuerted by the Apostles l. 1. c. 6. pag. 28. Indians in these dayes Catholicks not Protestants l. 1. c. 6 p. 28. Innouation or first Beginning noted a Badge of Heresie l. 3. c. 7. p. 27. Iob his Booke reiected by Luther for Apocryphal l. 5. c. 3. p. 20. S. Iohn's Ghospel charged by Protestants with errour Ib. p. 21. S. Iohn's Epistles reiected by Protestants as Apocryphal Ibid. p. 24. S. Iohn's Apocalyps reiected by Protestants as Apocryphal Ib. p. 24. S. Iude's Epistle reiected by Protestants as Apocryphal Ibid. p. 24. Iustice inherent denyed and condemned in ancient Hereticks l. 3. c. 5. p. 15. L. LAtria and Dulia confessedly taught by S. Austin l. 2. c. 14. Lollards their errours l 3. c. 8. p. 57. Lotharius the Emperour obiected against the Pope's Primacie and answered l. 3. c. 8. p. 46. 47. At Luther's first reuolt the whole Christian world was Roman Catholick l. 1. c. 3. p. 8. Luther taught manie errours l. 4. c. 4. p. 23. Luther confessedly wrought no miracles Ibid. p. 22. S. Luke's Ghospel charged by Protestants with errour l. 5. c. 3. p. 21. Lymbus Patrum confessedly taught by the ancient Fathers l. 2. c. 12. p. 55. 56. Lytanies vsed by the ancient Fathers l. 2. cap. 22. M. MAchabees Tobie c. approued for Canonical by the Primitiue Church l. 2. c. 5. Obiections against them answered l. 2. c. 5. p. 25. Marsilius Patauinus a coÌ„demned Heretick l. 3. c. 8. p. 56. Malachias a Roman Catholick l. 1. c. 3. p. 13. Masse generally vsed these last 1000. yeares l. 1. c. 2. p. 6. Masse confestedly taught and vsed by the ancient Fathers l. 2. c. 9. p. 41. seq Masse belieued to be Propitiatorie by the ancient Fathers Ibid p. 44. Masse celebrated for the dead l. 2. c. 11. p. 50. seq Masse a Sacrifice according to Melchisedech p. In Masse water mingled with wine l. 3. c. 2. p. 8. Hereticks impugning the Masse condemned Ibidem S. Mathew's Ghospel charged by Protestants with ersour l. 5. c. 3. p. 21. S. Mark 's Ghospel charged by Protestants with errour Ibid. Michael the Emperour obiected against the Popes Primacie answered l. 3. c. 8. p. 48. 49. Miracles attributed by Hereticks to wichcraft l. 3. c. 3. p. 10. 11. Miracles confessedly neuer wrought by anie Protestant l. 4. c. 4. p. 22. 23. Miracles wrought by manie Catholicks l. 4. c. 5. p. 32. Monachisme approued and vsed by the Primitiue Church l. 2. c. 18. p. 74. seq Monks had special Consecration Ib. p. 75. Monks habit Ib. p. 76. Austeritie Ibidem Monks vowed Chastitie Ibidem Monks wrought miracles Ibidem Monks defended by the ancient Fathers against Vigilantius l. 3. c. 4. p. 12. Monastical life in some sort professed by the belieuing Iewes l. 2. c. 18. N. NIlus a condemned Heretick l. 3. c. 8. p. 58. Noueltie reiected Praef. to the Reader Nycetas obiected against the Pope's Primacie and answered l. 3. c. 8. p. 51. O. OCcham no Protestant l. 3. c. 8. p. 57. Orders l. 2. c. 7. p. Otho obiected against the Pope's Primacie and answered l. 3. c. 8. p. 50. P. PArdons and Indulgences taught by the Primitiue Church l. 2. c. 10. p. 48. S. Peter ordained by Christ Head of the Apostles for vnitie l. 2. c. 3. p. 8. seq Vpon S. Peter Christ built his Church Ib. S. Peter's seas of Rome Alexandria and Antioch preferred before others Ib. S. Peter charged by ProtestaÌ„ts with errour l. 5. c. 3. p. 23. Phocas coÌ„ferred not Primacie to Boniface l. 3. c. 8. p. 41. Photius obiected against the Pop's Primacie and answered l. 3. c. 8. p. 48. Pope of Rome S. Peter's successour l. 2. c. 3. p. 9. 10. c. 4. p. 11. Pope's Primacie was Christ his ordinance l. 2. c. 4. p. 12. Pope's Primacie confessedly allowed and practised vniuersally these last 1000. yeares l. 1. c. 2. p. 6. Pope not Antichrist l. 2. c. 4. p. 24. l. 5. c. 2. p. 14. Al Popes for these last 1000. yeares censured by Protestants to haue been Antichrists l. 1. c. 2. p. 6. Pope's Primacie defended by S. Gregorie l. 2. c. 3. p. 9. 10. c. 4. p. 12. l. 3. c. 8. p. 41. by Pelagius Ib. p. 14. by Celestine Ib. by Leo Ib. p. 15. by Gelasius Ibid. p. 16 by Sixtus Ib. by Innocentius Ib. by Siricius Ib. by Zosimus Ibid. by Councels Ib. by Constantine Ib. p. 17. by Damasus others of the fourth Age. Ib. by the Fathers of the third Age. Ib. p. 19. by the Fathers of the second Age. Ibid. p. 20. by S. Peter and the Fathers of the first Age. Ib. p. 21. 21. by the Iewes Ib.