Fathers were no Protestants but meerly Papists wherin we may glorie as reuerencing their sanctitie admiring their learning and honouring their Antiquitie Neither is it true as Protestants vse to suggest that Catholicks distrusting their cause if it be committed to trial by Scripture do therefore fly from it to Fathers and Doctours for as for al such poynts as are contayned in Scripture to Scripture we appeale it is that we vrge her literal sense and words hath made vs Papists We therefore only recurre to Fathers eyther for the better finding-out and vnderstanding the true meaning of sundrie difficult passages and texts of Scripture or for the true discerning of seueral Ecclesiastical Traditions and doctrines taught and practised by the Church and yet no where mentioned in the Writen Word And as this is not most impiously to oppose Fathers to Scriptures or to fly from Scriptures to Fathers So is it in these respects the most assured meanes to giue vs satisfaction For as none euer left more liuelie Monuments of rarest wit profundest knowledge or more shining testimonies of greatest puritie and sanctitie in life or more astonishing wonders and miracles in confirmation of their Faith and doctrine then these ancient Fathers so were there none euer furnished with so good means eithers of knowing the Apostles or the Apostles preaching as the Apostles first heires and next successours the sweetest fruits of their labours our holie Fathers But to prosecute yet further this so lunatick proceeding of Protestants against these grauest Sages of Christ's Catholick Church what more indigne or iniurious can be vttered then that these so great Doctours al of them vnited members of one Catholick Church should be at deadlie warres and dissention amongst themselues in important articles of Faith Religion Yea that one and the same Doctour should contradict himself that in matters fundamental of greatest consequence And yet Caluin blusheth not to say 32) In Inst in Praef. ad Reg. Galliae p. 7. Those holie men were ignorant of manie things they often fight amongst themselues and sometimes with themselues Beza likewise speaking of the ancient Fathers in Theodosius his time sayth 32) In Inst in Praef. ad Reg. Galliae p. 7. I confesse as then there were most learned Bishops 33) In nou Test Praef. ad Princip Condens p. 4. but this also I affirme c. that scarce anie of them can be named who dissenteth not both from himself and others in manie things and those of greatest moment A thing incredible in such learned Bishops if Caluin and Beza were not the Broachers who seldome tel truth 34) Ep. ad Rom. c. 14. p. 419. Melancthon also thus writeth of the Fathers Seing they sometimes speak contrarie things they must pardon vs if we reprehend certain things in them And 35) Devotis p. 463. Though the Fathers were wise and learned and saw many things sayth Peter Martyr yet they were men and could erre And that chiefly is to be obserued that the Fathers do not always agree amongst themselues and sometimes one dissenteth from himself Those Fathers saith 36) Retractiue from Romish Religion p. 223. 224. D. Beard that liued in the next two hundred yeares after the first speak of this mater of Inuocation of Saints very variously and doubtfully as if it were a Doctrine which they knew not what to say to and were not fully resolued in Thirdly of those Fathers which he alleadgeth though in some places they seeme to allow that custome which was then brought into the Church yet in other places they disallow the same yea and they are disapproued also of others that liued in the same Age. Thus true Athanasius condēneth Inuocation of Saints c. false Athanasius alloweth it c. Basil approueth it but Nazianzene doubteth of it and Epiphanius c. vtterly condemneth it Chrysostome in some places seemeth to allow of it in others he speaketh against it and so doth Augustine and the rest The like contradition D. Whitaker instanceth in S. Basil saying 37) De Sacra Scrip. p. 670. Basil fighteth with himself And 38) De Princip Christ Dog l. 2. c. 10. p. 675. I oppose saith Lubbertus Basil against Basil And 39) Ib. p. 678. Damascene is contrarie to himself Yea 40) Ib. p. 676. I oppose Chrysostome against Chrysostome of whom also saith Whitaker 41) De Sacra Scrip. p. 678. he is at variance with himself And 42) Ibid. p. 676. Let vs not attend what Cyprian sayd but let vs examin him by his owne law Yea of S. Augustin Whitaker blusheth not to say 43) Ibid. p. 690. Although in this he may be thought to fauour Traditions yet in other places he defendeth earnestly the perfection of the Scriptures Of whom also sayth D. Beard 44) Retractiue from Romish Religione 413. Augustin whom they challenge for the greatest Patrone of this fire yet defineth nothing determinately of it but speaketh doubtingly and problematically and if he affirme it in some one place he leaueth it in suspence in others and vtterly denyeth it in a third D. Morton acknowledgeth that Protestants 45) Prot. Appeal l. 2. p. 201. 202. haue particularly and by name obserued that Iustinus Ireneus Clemens Tertullian Origen Cyprian and others albeit manie times they pleaded for the free wil of the corrupt nature of man yet were they sometime reduced vnto the more Orthodoxal hold writing therof more commodiously belike as denying Free-wil But this being only a Protestant or lying obseruation I must inferre that as this so base proceeding against the Fathers doth euidently demonstrate and discouer the vnablenes of Protestants in alleadging the Fathers further against vs then they are pretended to be against themselues which al of iudgement wil confesse to be nothing So doth it alfo no lesse cleerly conuince that Protestants in their owne consciences do find and know the Fathers directly to condemne their opinions and to patronize Papistrie for otherwise they would neuer endeauour so fowly to blemish them by vrging contradiction with themselues which the meanest Writer though in triuial matters doth euer scorne as too cleer an argument of grosse obliuion or worse inconstancie Now from this conceipt of the Fathers ignorance and contradiction to themselues Protestants doubt not to preferre their owne moderne writers for iudgement knowledge and learning before the greatest ancientest Doctours of the Primitiue Church So Luther in his Protestant humilitie thus speaketh of himself 46) Lib. ad Ducem Georgium And see Colloq lat c. de Consolatione Since the Apostles times no Doctour or writer hath so excellently and cleerly confirmed instructed and comforted the consciences of the secular States as I haue done by the singular grace of God This certainly I know that neither Austin not Ambrose who are yet in this matter the best are equal to me heerin 47) Tom. 7. Serm. de Euersione Hierusalem f. 271. The Ghospel
Truth like a chast matrone though it be slandred yet is so bold and powerful that it feareth not to be tryed by those that are the greatest enemies therof Now this kind of inuincible and vnanswerable argument haue I specially chosen and pursued throughout this Treatise following as wel thereby to take the most speedie surest course for the final deciding of Cōtrouersies as also clearly to preuent the endles shifts euasions and deceipts so generally and so cunningly practised by al kind of Sectaries For who would not thinke but that anie man of iudgement and learning diligently perusing the large and learned Works but only of Cardinal Bellarmine and Iodocus Coccius men so studious payneful and sincere in describing the pedigree of the Church of Christ but that he would easily see iudge and confesse the ancient primitiue Church Faith and Religion the most approued General Councels and learnedst Doctours the most authentical Records Histories and Monuments of those purest times al of them to testifye to depose and confirme the self-same Truth Faith and Religion which the present Roman Church at this day beleeueth practiseth and professeth And yet what a world of tricks fallacies and inuentions hath the Enemie suggested to our moderne Hereticks for the blemishing and obscuring of that clearest glasse of the Primitiue Church wherin our present Roman is so liuely represented Who would thinke it equal to oppose a dark and casual saying of S. Austin for example against his knowne practise and laboured proof to the contrarie And who would not blush to oppose S. Austin to his fowlest disgrace as contrarie to himself What more desperate course can be taken then to censure his most certain writings for counterfet because they contradict and confute their impious Nouelties What greater schisme can be raised against the Church then to pretend her chiefest Bishops Doctours and Pastours in the chiefest articles of Faith to be at mutual and deadlie warres amongst themselues What more audacious temeritie and base ingratitude can Malice itself offer to those our so noble Progenitours then to alter and corrupt their learnedst writings which as clearest euidences for the Catholick Faith they bequeathed to Posteritie And yet these and manie more then these are the ordinarie Sophismes of our late Sectaries For the surest and final preuention of al which what shorter or more expedite course can I take then Protestants for example appealing to the Primitiue Church and her Doctours and Pastours to produce themselues confessing al these to be their Enemies and the Teachers and Patrons of Papistrie How more vnanswerably can I conuince that S. Austin beleeued taught our Catholick doctrine of Purgatorie Prayer and Sacrifice for the Dead then if sundrie Protestants of greatest knowledge and reading not beleeuing the same doctrine themselues doe yet acknowledge and reproue the same in S. Austin Now whether in this Treatise following I performe this and that by the confessions not of few or of those of the least esteeme but of very manie and those of the primest Protestants that are or euer were and these not only reprouing S. Austin but with him S. Ambrose S. Gregorie S. Hierome S. Chrysostom S. Leo S. Epiphanius S. Gregorie Nazianzen S. Gregorie Nyssen S. Cyril S. Hilarie S. Basil S. Cyprian S. Ireneus S. Ignatius S. Dionisius and the rest of the most renowned Doctours of the purest and most approued times and this not only in the Doctrine of Purgatorie but in al the points of chiefest weight I remit myself wholy to the seuerest Censures of al Iudicious and Diligent Readers THE EPISTLE DEDICATORIE TO M. DOCTOVR MORTON SVPERINTENDENT OF LICHFIELD AND COVENTRIE GOOD M. Doctour As yourself were occasionally the principal motour for me to compose this Treatise following so haue seueral reasons since summoned themselues to my serious thoughts for the further presenting of the same vnto you For who now more renowned in the new English Church for his supposed learning then yourself Who more paynefully hath laboured for the promoting of the Protestant Ghospel then D. Morton Who higher aduanced meerly for the former respects from his lowest fortunes then the Superintendent of Lichfield And therefore I cannot but expect tbat your kinde acceptance wil afford some luster vnto it at least in the eyes of your illuminated Brethren Wherof I rest also very confident in that the method generally obserued therin by concluding my intent from the confession of my Aduersaries is the course specially affected and studyed by yourself in al your writings which cannot but beget some better liking in your setled iudgement therof But that indeed Sir which did chiefly induce me aboue the rest both to compile and dedicate this Work as you see was your Appeale for Protestants made in answer to the Protestāts Apologie for the Roman Church For hauing diligently perused and examined this our Apologie and finding the Arguments there framed to be most concluding the testimonies produced to be most pertinent and al this euer to be backed and strengthned with the answerable acknowledgements of Protestants themselues I must confesse my thirsting curiositie was such as that neither my thoughts nor desires were at rest vntil with like diligēce I had perused and examined your Protestants Appeale Which finding to be such as I wil shortly describe I was hēce encouraged to make yet further vse of the foresayd Apologie conioyning therewith some labours of my owne in that kind which as I desire they may be profitable to al so to yourself most earnestly I wish And so now briefly to discouer to yourself and al other iudicious Readers the manner of your answer vsed throughout your whole Appeale M. Brierlie a Catholick Roman Priest presuming to present vnto his Maiestie of Great Britanie our Soueraigne Lord King Iames his humble Petition in behalf of the Catholicks of England so grieuously pressed and persecuted during the Raigne of Q. Elizabeth his late Predecessour amongst innumerable Motiues which as so manie darts would presently wound a hart so sensible of his Subiects miseries iniuries and oppressions he specially selected the sweetest harmonie and most pleasing concord in matters Diuine and Celestial between the Ancient Apostolick and Catholick Faith of the Primitiue Church of Christ and our present Roman nothing doubting but that the bare presenting of the louelie face of so gray Antiquitie would timely beget in so generous and noble a Mind an immouable loue and liking to al her true heires and lawful posteritie But M. Brierlie further knowing the malignant Enemie his ordinarie imposture in sending forth Emissaries for the dazeling and deluding of the best aspects in preuention therof and al other imaginable deceit in that kind the self-same Emissaries his greatest enemies he specially picked for his chiefest Aduocats strangely but indeed most strongly affecting the equitie of his Cause to be finally decided by no other Iudge then the Aduersarie therof For wheras the indubitate writings of the ancientest Fathers the sacred Decrees
manie of the primest Protestants inhabiting seueral nations through euidence of truth thus writing and confessing against themselues and in behalf of Catholicks then to you M. Morton through want of good conscience or solid iudgement impugning the truth and your more ancient and learned Protestants Againe you being vnable directly punctually to answer the foresaid testimonies of your Brethren acknowledging and reprouing the Fathers for teaching our Catholick Faith you thinke to bleare the eye of an ignorant Reader by obiecting sundrie sayings of the sayd Fathers as making against those seueral points of Fayth for which they were formerly confessed by other Protestants and this is an ordinarie shift throughout your whole Booke But yet this doth lesse satisfye then al the rest for first if the other Protestants perusing the Fathers writings no doubt with as great diligence as yourself hath done had found such pregnant places in behalf of thēselues as you now pretend they would neuer haue written and diuulged the direct contrarie therof to the vtter ruine of their Cause and the eternal shame of themselues Besides sundrie Protestants citing seueral Texts of the Fathers as making for Papistrie and you heer alleadging seueral others as impugning the same and making for Protestancie what should this inferre but that the Doctours Bishops euen of the Primitiue Church should make mutual contradiction and warres amongst themselues in the chiefest articles of our Christian Faith and Religion yea which is more absurd it would further conclude one and the same Father S. Austin for Example to be contrarie to himself for as you do heer often alleadge him in proof of seueral particulars of your new Reformed Faith so do manie Protestants produce him as impugning the sayd particulars Now what more grosse absurditie can be vttered then that S. Austin not in one but in manie points of Faith should thus contradict himself Lastly such sayings of Fathers as you heer produce in behalf of yourself are but the knowne obiections made and answered by Cardinal Bellarmin and other Catholick Writers M. Brierlie affecting through his whole Booke to confirme and conuince his wished intent by the clearest testimonies of his Protestant Aduersaries you wil needs follow the same course producing in that behalf the plentiful sayings of our Catholick Writers but with a double difference your Conscience wel knew For first M. Brierlie alleadged such Protestants as for learning and iudgement were most renowned and respected through the whole Protestant Church such were Luther Melancthon Oecolampadius Zuinglius Chemnitius the Centurists Caluin Beza Whitguift Bale Whitaker Iewel Humfrie Reynolds Parkins and sundrie such others Secondly these Protestants he produceth as confessing the Fathers to agree with vs Catholicks not only in matters of dispute indifferencie or such as are not yet determined by the Church or General Councel but euen in the chiefest and most important Articles and Conclusions of Faith controuerted at this day between Catholicks and Protestants Now as for the Catholick Writers alledged by you M. Morton a great part of them are such as for their knowne errours haue their writings already censured and condemned by their Mother-Church such were Erasmus Valla Cassander Nilus Agrippa and such like and from these only doe you fetch such testimonies as concerne matter of some moment for as for other approued Catholick Writers as S. Thomas S. Bonauenture Lombard Scotus Bellarmine Sanders Allen Parsons and innumerable others though you cite them often yet neuer as denying anie one Article or Conclusion of Faith defined at anie time by the Church of Christ but only as dissenting amongst themselues in matters disputable and indifferent nor euer as confessing the Fathers of the Primitiue Church to make for Protestants in matters of Faith as now controuerted between them and Catholicks And as for the testimonies gathered from the former and worser rank of Catholicks they can nothing preiudice our Catholick Cause For first as before their errours and bookes are censured condemned and prohibited by that verie Church wherin they were Baptized or first became Christians to wit the Roman Secondly most of the sayd Authours finally recanted their errours submitting themselues and their writings to the Censure of the Catholick Church And lastly as it may not be denyed but that in the State Politick the Prince with his Councel may iustly punish censure and correct such men with their errours as shal seeke to innouate in anie thing against the former receaued and established lawes of the whole kingdome so much more is the like iustifyable expedient and necessarie in the Spiritual gouerment of the Church of Christ I might heer proceed to sundrie other such like euasions of yours but I feare to exceed the ordinarie bounds and therefore wil conclude assuring the iudicious and impartial Reader who shal diligently peruse your swelling and ample Appeale written in answer to a smal part of M. Brierlie his first and least Apologie that certainly he may expect in lieu of a Due and satisfyable Answer first that yourself is often enforced to confesse with M. Brierlie and against yourself that the ancient Fathers in seueral important points of Religion were Roman Catholiks Secondly that manie of the strongest allegations brought by M. Brierlie are not so much as named and much lesse answered by your dumb Spirit Thirdly that you are often compelled to impugne and disgrace your owne Protestant Brethren vtterly denying and disclaiming in that which they through the Sunne-shine and splendour of truth haue plentifully acknowledged though against themselues you so Appealing from them no lesse then from M. Brierlie himself Fourthly that finding yourself not able to euade such conuincing proofes taken only from Protestant Doctours by anie direct and pertinent Answer you fil vp your paper with such Sayings of Fathers as are either corrupted by yourself or frequently alreadie answered by Catholick Writers which is no other answer neither but that Protestants amongst themselues do alledge the Fathers yea one and the self-same Father as fighting with himself the affirming wherof is as grosse an absurditie as my self would desire my greatest Aduersarie to be plunged in And lastly that for such testimonies as you draw from Catholick Writers they are either such as are already condemned by the Catholick Church or els are not concerning anie Article or Conclusion of Faith but only matters indifferent and disputable in Schooles Now as euerie one of ordinarie iudgement may clearly see that these poore shifts patched togeather are but beggarlie rags seruing to hide or couer from the weake sight of an ignorant Reader the lothsome sores and shameful deformities of your diseased Bodie the Protestant Church so hath M. Brierlie his sincere and solid proceeding not only encouraged others to make the whole world acquainted with so precious a iewel by translating his Apologie into Latin but hath also induced me to make further vse therof for the special good as I hope of our owne Countrie To which if you also out of
did formerly auouch that the sayd Rule was of Credit euen with the Protestant Writers of our time namely with M. Suinglius M. Caluin and M. Gualter and that he thinketh no learned man doth dissent from them Yet M. Morton who would take it vnkindly and that deseruedly to be censured for Vnlearned doth thus far aduenture directly to discredit and disauthorize the foresayd Rule as shamefully to curtle it both in bredth and depth The (44) Ibid. p. 345. bredth sayth he though most vntruly reacheth no further then vnto matters of Ceremonies and other Customes of the Church c. Secondly the depth of the same position if it be rightly sounded wil be found to be a truth of strong Probabilitie only and not of an absolute infallibilitie which is to say in good English that the sayd Rule only concerneth trifles and matters of smal moment as also that it is not a certain true Rule but peraduenture true and peraduenture false which strongly implyeth that our Doctour in matters of faith and moment now disputed between Catholicks and Protestants would be loath to be squared and tryed thereby And so in substance acknowledgeth that which he reproueth in M. Carthwright that thereby a window is open to bring in al Poperie So euidently in deed doth the forsayd Rule prescribed by S. Austin and approued by so manie of the learned Protestants strongly confirme and conuince the vninterrupted Current and continuance of our Roman Religion from the Apostles themselues to these our dayes Agreably to the premisses (45) Consideration of the Papists supplication p. 43. M. Powel expresly and ingenuously confesseth We can not tel by whom or at what time sayth he the enemie did sow the Papists Doctrine c. Neither indeed do we know who was the first Authour of euerie one of your blasphemous opinions (46) Reioynder to Bristow p. 265. D. Fulk answering to the demand of the Roman Churches change sayth thereto I answer my Text sayth it was a mysterie not reuealed and therefore could not be at first openly preached against c. And though D. Whitaker taught before that No man denyed but that it much auayled for the confuting of Heresies to haue knowne their beginning Yet the same (47) Resp ad Rat. Comp. p. 101. D. Whitaker is inforced to confesse that The time of the Roman Churches change can not easily be told Yea to such absurdities are Protestants brought in this poynt that Vrbanus Rhegius being vrged to shew wherin the Roman Church had changed her Faith at last betaketh himself to this desperat boldnes saying (48) In lib. Apologet. p. 192. But to conclude though it were true that the Roman Church had changed nothing in Religion would it therefore presently follow that she were a true Church I think not sayth he And yet I think hardly any one Protestant can be picked out so ignorant or impudent as wil openly auouch that the Roman Church was not a true Church when S. Paul writ vnto the Romans in these words (49) Ep. Ad Rom c. 11. vers 5.6.7.8.9.11.12 By Christ we receaued Grace and Apostleship for obedience to the Faith in al Nations c. among whom are you also the called of Iesus Christ. To al that are at Rome the beloued of God called to be Saints Grace to you and Peace from God our Father and our Lord Iesus Christ. First I giue thanks to my God c. for al you because your Faith is renowned in the whole world c. without intermission I make a memorie of you alwayes in my prayers c. And I desire to see you that I may impart vnto you some spiritual grace to confirme you that is to say to be comforted togeather in you by that which is common to vs both your Faith and mine Now if the Roman Churches Faith was once thus the same with S. Paules Faith then if she neuer changed her sayd Faith as this Protestant supposeth she must needs continue a true Church Al this Sun shine notwithstanding D. Morton wil needs defend his brother Rhegius herein because (50) Prot. App. p. 675. diuers Hereticks who liued in the Apostles times such as were the Simonians Basilidians Nicolaitans albeit they liued in the dayes of the Apostles yet did they not professe the Doctrine of the Apostles which sufficiently demonstrateth the infirmitie of the Consequence But I must confesse I did not expect such weake Demonstrations from D. Morton for the Consequence was not that Hereticks liued in the Apostles dayes therefore their Doctrine is the doctrine of the Apostles as our Doctour would abuse an vncautelous or vnlearned Reader but as himself before thus confessed The Church of Rome hath not altered anie article of Faith since the Apostles times ergo the now Faith of the Church of Rome is the same with that which was taught by the Apostles This Consequence is so cleer supposing that the Church of Rome in Saint Pauls time professed the true Faith which I haue formerly proued and no Protestant dare deny as that al further proof would discouer no lesse tediousnes in the Writer then the denying therof hath bewrayed ignorance and temeritie in M. Doctour So cleer it is that no Protestant whosoeuer is able to assigne anie knowne beginning of our Roman Religion since the Apostles times Wherefore in playne tearmes they ascribe the beginning therof to S. Pauls time To this effect sayth D. Willet (51) Synopsis Controu 2. q. 3. p. 56. Therefore S. Paul calleth Papistrie a mysterie of iniquitie which began euen to work in his dayes M. Midleton (52) Papisto-mastix p. 193. auoucheth that we are sure that the Mysterie of inquitie did work in Pauls time and fel not a sleep so soone as Paul was dead waking againe 600. yeares after when this Mysterie was disclosed c. And therfore no maruaile though perusing Councels Fathers and Stories from the Apostles forward we find the print of the Popes feet c. M. Parkins desiring 53 Reformed Cath. p. 329. To stop the mouths of Papists who demand of vs sayth he where our Church was foure-score yeares before Luther They are answered sayth he that our Church hath been since the dayes of the Apostles and that in the verie midst of the Papacie So supposing the Papacie or Roman Church to haue continued since the dayes of the Apostles Lastly the truth hereof is so certayne that the same is acknowledged by our seuerest (54) Suruey of the BooK of common prayer in the Preface to the King p. 18. Puritans who speaking to the Kings Maiestie giue this wholsome persuasion Let not your Maiestie be now deceiued by the Popish Argument of supposed Antiquitie as Ioseph was with the old and mouldie bread of the Gibeonites c. And the rather ô christian King take heed because Antichrist began to work euen in the Apostles dayes So vndoubted and to be supposed it is that the Argument drawne from
keeping of holie dayes in honour of Saincts And lastly The Popish Masse and Ceremonies To come now to the Armenians (11) Cent. 15. p. 477. Osiander confesseth that In the yeare On thousand foure hundred and thirtie Pope Eugenius then called a Councel at Florence c. To which Councel the Grecians Armenians Iacobins assented M. Marbeck (12) Com. Places p. 258. acknowledgeth that at the Councel of Florence the Christians of Armenia and India consented to the Roman Church and that the Greeks agreed And where as (13) Vol. 2. Generat 39. Nauclerus recordeth that Anno. 1145. The Embassadours of the Armenian Bishops as also their Catholick that is their vniuersal Metropolitan who hath vnder him more then a thousand Bishops came to Pope Eugenius being at Viterbo and hauing ended their iourney after a yeare and a half they offred their Subiection to the Apostolical Sea the same historie is mentioned by M. Symondes (14) Vpon the Reuel p. 223. 150. 250. And See Volater Geograph l. 10. and other Writers And of the great agreement between the Armenians and the Roman Church we may read Gomarus (15) Speculum Ecclesiae p. 163 172. and (16) l. 2 c. 23. fol. 183. Villamont in his voyages printed in French But D. Philip descendeth more particularly and sayth of the Armenians They haue their blemishes For in the forme of their Liturgie mention is made of Inuocation (17) Comment de Regno Christi l. 1. p. 35. And see Cathol Tradit p. 207. and Intercession of Saincts and of oblation of the Sacrament As also (18) Ibid. p 22. Let the Christian Readers know this that not only the churches of the Graecians but also Rutans Georgians and Armenians and Indians Aethiopians who are become Christians do hold the true and Real Presence of the Bodie and Bloud of our Lord wheresoeuer the Eucharist is celebrated c. And (19) Ibid. p. 56. agayne There are not wanting who think that as yet there remayne in sundrie places of Arabia some Mozarabes Christians whom it is euident in Africk and Spayne in former Ages to haue embraced the Religion of Christians not much vnlike to the Popish Rites By al which it appeareth that the anciēt Armenians receiuing their Religion from the Apostles do agree with vs Catholicks in Inuocation of Saincts (21) Cent. 16. p. 970. The Real Presence The oblation or Sacrifice of Christs Bodie In acknowledging their obedience to the Church of Rome and in brief in their Religion in general not much vnlike to that of the Papists Now as touching the Grecians (20) Estate of the Church p. 253. Crispinus affirmeth that (23) Acta Theologorum Vvittemb Ieremiae Patriarchae Constantinop de Augustana Confes p. 55. 102. 128. Anno. 870. the Greek and Latin Churches became diuided only for the Primacie and diuersitie of Ceremonies so fully did they at that time consent in al other poynts Osiander speaking of the other Oriental Churches further remote auerreth that Anno 1585. the Christians who inhabit neer to Mount Libanus became at last conquered and subiect to the Turkish Empire Neither is that to be maruailed at for the Christians in the East haue not sincere Religion but are in most part of Articles Popish Sir Edwin Sandes (22) In his last leafe but fiue in his Relation of the State of Religion vsed in the West partes of the world auoucheth that The Greek Church doth concurre with Rome in opinion of Transubstantiation and generally in the Sacrifice and whole bodie of the Masse In praying to Saincts and Auricular confession in offring Sacrifice and prayer for the dead Purgatorie and worshiping of Pictures c. Yea the Protestant Diuines of Wittemberg do fully testify that the Greek Church yet to this day professeth and teacheth Inuocation of Saincts and Angels (24) Ib. p. 243. 368. Reliques (25) Ib. p 243. 244 247. 251. Worshipping of Images (26) Ib. p. 86. 96. 100. 240. 380. Transubstantiation (27) p. 102. 104 And see Cath. Tradit p. 129. 137. Sacrifice The signifying (28) p. 97. 99. 100. Ceremonies of the Masse (29) p. 87. 10. in Prefat Auricular Confession (30) p. 79 89. Inioyned Satisfaction (31) p. 78 238 Confirmation with Chrisme (32) p. 242. 326. Extreme Vnction (33) p. 77. 242. And Cath. Trad. p. 197. and al the seauen Sacraments Also (34) p. 93. 102. 109. Prayer for the dead (35) p. 93. 104. Sacrifice for the Dead (36) p. 93. 109. Almes for the dead (37) p. 224. 296. 367. Freewil (38) p. 132. 257. Monachisme (39) p 111. 129. 135. vowes of Chastitie (40) p 126. The fast of Lent and other set Fasting-dayes That (41) p. 129. Priests may not marry after Orders taken And lastly to omit manie others That (42) p. 131. 138. 142. the Tradition and doctrine of the Fathers is to be kept So plainly in al these chief Articles of Faith doth the Grecian Church remayne vnchanged and wholy consonant with the Roman But now at last to come to our Neighbours the Britans whom we haue proued before to haue been conuerted in the Apostles times concerning them I wil only declare two things First that the Faith which at first they receaued they kept for six hundred yeares euen vntil the comming of S. Augustin into England vnchanged and the same in al matters of weight and substance The Second that the Faith and Religion which S. Augustin taught in England and which is formerly confessed to haue been altogether Catholick or Romish was the self same Faith and Religion which the Britans beleeued and professed some Ceremonies excepted Now as touching the First M. (43) Pageant of Popes Cent. 1. c. 70. Bale confesseth that The Brittans being conuerted by Ioseph of Arimathia held that Faith at Austins comming And (44) Cent. 1. c. 90. There was alwayes amongst the Brittans preaching of Truth most sure Doctrine and such Worship as was by Gods commandment giuen of the Apostles to the Churches wherupon he calleth the then Brittan Church (45) Cent. 1. c. 73. the true Church of Christ D. Fulk (46) Answ to a Counterf Cath. p. 49. affirmeth that The Brittans before Austins comming continued in the Faith of Christ euen from the Apostles times yea he calleth the Brittans of S. Austins time (47) In 2. Cor. 12.12 Catholicks c. with whom Christian Religion had continued in Succession since the Apostles time M. Fox (48) Act. Mon. p. 463. auoucheth that The Brittans after the receiuing of the Faith neuer forsook it for anie manner of false preaching of other nor for torments and that (49) In his Protestat Religion remained in the Brittans vncorrupt and the Word of Christ truly preached til the comming of S. Austin But M. Midleton (50) Papisto-mastix p. 202. confirmeth this poynt further by succeeding testimonies of the
of Scriptures from him therfore is the true interpretation to be sought and seing he can not be contrarie to himself who ruled the Primitiue Church and gouerned it by Bishops it is not agreable to truth now to cast them off D. Iewel acknowledgeth in general that (17) Def. of the Apologie p. 35. The Primitiue Church which was vnder the Apostles and Martyrs hath euermore been accounted the purest of al others without exception D. White testifieth that (18) way to the Church Ep. Dedic nu 8 The Primitiue Church and al the Doctours therof would neuer yeald I wil not say in an opinion but not so much as in a forme of speach or in the change of a letter sounding against the Orthodoxal Faith wherof he further giueth sundrie pertinent examples concluding that So religious were they that had Religion that they would not exchange a letter or a Syllable of the Faith wherwith our Sauiour had put them in trust And in another place he auoucheth that (19) Ibid. p. 385. In the first six hundred yeares there was no substantial or fundamental innouation receiued into the Church So plentifully are the deseruedst prayses of the Primitiue Church during the first six hundred yeares freely giuen and set forth by our greatest Protestants thus much acknowledging and admiring the puritie of her Doctrine and appealing to her Tribunal for the Determination of their doubts And I can not but here admire the potent force violence of truth which racketh from her deadliest Enemies the true Confession thereof For what Church during those primitiue and purest times was euen in the iudgement of Protestants so faithful so chast so constant in soundnes of Faith and sinceritie of manners as the Catholick Roman Church What Bishops euer so renowned either for feeding of their flocks or for patient suffring of so manie and so cruel torments yea and death it self as the Popes and Bishops of Rome (20) Ep. Ded. of F. Persons in his Ansvv to him Doth not Sir Ed. Cooke himself say We do not deny but that Rome was the Mother Church and had thirtie two Virginal Martyrs of her Popes arow What Doctours what Fathers what Pastours more duly honoured by al Posteritie then such as were strictly linked in Faith and Communion with the then Roman Church D. Whitaker being to answer D. Sanders his truest assertion that the Roman Church was not changed during the first six hundred yeares after Christ through clearest euidence of truth acknowledgeth the same saying (21) l. De Antichrist p. 35. c. During al that time the Church was pure and flourishing and inuiolably taught and defended the Faith deliuered from the Apostles D. Iewel confesseth that (22) Reply to Harding p. 246. Aswel S. Austin as also other godlie Fathers rightly yealded Reuerence to the Sea of Rome c. for the puritie of Religion which was there preserued along time without spot And that The Godlie Fathers of those gray-headed times sought to the Church of Rome which then for puritie in Religion and constancie in the same was most famous aboue al others Sundrie other such like testimonies duely dignifying the ancient Roman Church I willingly pretermit hauing treated elsewhere of the same subiect more at large But who likewise more peremptorily pretend the truest harmonie between their Doctrine and the Doctrine of the ancient Fathers as also the iust defence and patronage of their due credit and esteeme then our Moderne Protestants For to omit D. Iewels former complaint that if Protestants be deceaued it was Gregorie Austin Hierom Chrysostom c. that deceaued them not anie one Sentence in anie one Father or Councel of the first six hundred yeares making in his opinion against Protestancie D. Sutcliffe confidently auoucheth that (23) Examination of Kellisons Suruey p. 17. The Fathers in al poynts of Faith are for vs sayth he and not for the Pope D. Willet maketh his solemne Protestation (24) Antilog p. 263. I take God to witnes before whom I must render accompt c. that the same Faith and Religion which I defend is taught and confirmed in the more Substantial Points by those Histories Councels and Fathers that liued within fiue or six hundred yeares after Christ. And againe (25) Ib. p. 264. It is most notoriously euident that for the grossest poynts of Poperie as Transubstantiation Sacrifice of the Masse Worshipping of Images Iustification by workes the Supremacie of the Pope Prohibition of Mariage and such other they to wit the Papists haue no shew at al of anie euidence from the Fathers within fiue hundred yeares after Christ. Pierre de Moulin a French Protestāt is so vndertaking herein that (26) Defenc. against Coefteau p. 139. In this Challenge sayth he I wil lay downe my Ministers cloake readie to be frocked in a Monks Cowle if I shal find a man that wil satisfy me in this point Melancthon sayth (27) Ep. ad Cratonem for the setling of our minds I think the consent of Antiquitie to be of great force c. The best Maisters and guides to vs may be Ireneus Tertullian Augustin who left to Posteritie manie things of this kind And (28) Epist. ad Frider. Miconium As I willingly aduise with such writers liuing as haue some vse of Spiritual things So I think these Ancients whose writings are approued are likewise to be consulted For I think the Church generally beleeued that which they haue writen And it is not secure to depart from the common opinion of the old Church Yea others tearme it in some of their Brethren Paradoxical to disclayme and dissent from the ancient Fathers wherof one sayth (29) The Authour of a Brief Answ to certaine obiect ag the Descension of christ into Hel. p 1. where you say we must build our Faith on the Word of Faith tying vs to Scripture only you giue iust occasion to think that you neither haue the ancient Fathers of Christs Church nor their Sonnes succeding them agreeing with you in this point which implyeth a defence of some strange Paradox D. Bancroft doubteth not to preferre the ancient Fathers before the learnedst Protestants (30) Suruey p. 378. p. 64. For M. Caluin and M. Beza I do think of them sayth he as their writings deserue but yet I think better of the ancient Fathers I must confesse it Yea he purposely vndertaketh their iust defence against the Puritans for where S. Austin sayd to Iulian the Pelagian (31) Contra Iulian. l. 2. c. 10 Truly I haue what to do I haue whither to fly for I may prouoke from these Pelagian darknes to these so cleare Catholick Lights of the Fathers which I now do But tel me what wilt thou do whither wilt thou fly I from the Pelagians to these thou from these to whom c. But thou darest cal them blind And hath time so confounded lowest things with highest Are darknes called light and light darknes
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
is acknowledged of Dionysius by Melancthon (49) In aliquot libel c. fol. 23. D. Fulk 50) Against Purgatory p. 353. which D. Fulk in plainest words teacheth that Tertulian (51) Against Purgat p. 3â—2 see p 303. 393. Cyprian Austin Hierom and a great manie more do witnesse that Sacrifice for the dead is the Tradition of the Apostles Wherunto Bucer accordeth (52) In Enarrat in Sacra quatuor Euangel in Math. c. 12. p 311. affirming that prayer and almes were made for the dead almost from the verie beginning of the Church Lastly Zuinglius being impugned for denying Prayer for the dead and pressed with the Authoritie of Fathers especially of S. Chrysostom S. Augustin who deriue this Custome from the Apostles answereth thus (53) Tom. 1. Epicheroe de Can. Miss f. 186. And see Tom. 2. in Elench contra Anabap f. 10. If it be so as Augustin and Chrysostom report I think that the Apostles suffred certayne to pray for the dead for no other cause then to condescend to their infirmitie So insimulating the Apostles wilfully to haue permitted others to erre according to the errours of Protestants in praying for the Dead which they could not do without errour in themselues Yea the Doctrine of Purgatorie and Prayer for theÌ„ dead was beleeued and practised by the ancient true beleeuing Iewes For whereas M. Morton speaking of the Church before the coming of Christ affirmeth the doctrine then taught by the Iewes to be now knowne among other Reasons (54) Treat of Israel the Church p. 93. 94. By the open Confession of the Iewes in al Ages since the coming of Christ For sayth he it is plaine that they hold euen to this day those opinions which they receaued from their Ancestours and were commonly held of that Nation Yea say the Centurists (55) Cent. 8. col 885. The Iewes are constant in their opinions And Pet. Martyr writeth that (56) Com. plac in Engl. part 2. p. 599. The Iewes as yet continue and kept in so great aduersities in so diuers and griâ—uous Captiuities and Dispersions they hold stil their Religion Doubtles no ancient Troians Lumbards Hunnes or Vandals haue so held their owne c. and could shew their original Historie set forth in most true writing and being euerie where dispersed as they were could neuertheles keep their owne Ordinances c. Now concerning these Iewes so constant in their Faith and admitting the bookes of Machabees but only for a true Historie it is euident thereby that Iudas Machabeus a holie and iust man procured (57) 2. Machab 2.43.45 Sacrifice for the dead and that the Priests of Hierusalem then true beleeuers offred the same wherein also our later Iewes are so conformable that D. Whitaker confesseth the same in these words (58) Cont. Dur. l. 1. p. 85. I know that the Iewes haue libros memoriales books of Commemorations which they read in their Synagogues and I am not ignorant that now they are accustomed to vse certaine prayers for the Dead Insomuch that Buxdorsius also reporteth their knowne and confessed doctrine of Purgatorie (59) Synagoga Iudaica p. 24. 505. 506. 508. 275. D. Beard auoucheth that (60) Retractiue from the Romish Religion p. 77. The Romanists are like vnto the Iewes in their doctrine and practise of Prayer for the dead for they hold and teach that prayer Sacrifice is to be offered for the dead grounding their opinion partly vpon the example of Iudas Machabeus who as they affirme procured Sacrifice to be offered by the Priests for the dead c. and partly vpon the Thalmudical Traditions of diuers of their ancient Rabbins From the Premisses then we may remember that the ancient Fathers did confessedly beleeue a place of Purgatorie after this life Secondly wherin Sinnes were punished and remitted Thirdly for which Remission they vsed to Pray giue Almes and offer the most precious Sacrifice of Christs Bodie and Bloud Now the Fathers acknowledged and reprehended by Protestants for the forsayd Poynts are S. Gregorie Austin Ambrose Hierome Chrysostom Prudentius Epiphaenius Pelagius the Fourth Carthage Councel Cyprian Tertullian Origin Clemens Alexandrinus Dionysius the Areopagite the Apostles and the ancient beleeuing Iewes The Protestant Writers obseruing and disliking in the sayd Fathers the forsayd Poynts are Caluin Beza Bullinger Zuinglius the Centurie-writers Carion Chemnitius Osiander Melancthon Hospinian Winkelmannus Buxdorsius Bucer Symondes Bale Sutcliffe Humfrey Fulk Whitaker Gifford Willet Morton It is confessed by Protestants that the Fathers of the Primitiue Church beleeued and taught our Catholick Doctrine of Christs Descending into Hel. CHAPTER XII ACcording to the Article of our Creed He descended into hel Catholicks generally teach that the Soule of Christ presently after his death descended into Hel or Lymbus Patrum or Abrahams Bosome there to deliuer and redeeme the Captiue Soules of the holie Patriarks Prophets and other Iust who liued before his time But Protestants being diuided amongst themselues (1) Buâ—er in c. 27. Mat. Beza in c. 2. Act. some of them teach that by the foresayd Article is only vnderstood that Christ descended to his Graue (2) Calu. Instit l. 2. c. 16. § 8 9. 10. 11. 12 others that he suffred the paynes of the Damned Soules Now do decide this Controuersie by the beleef and Doctrine of the Fathers of the Primitiue Church and that by the confessed acknowledgement of our Aduersaries who in a case so euident liberally confesse the general streame of ancient Doctours to be most aduerse vnto them in this verie Article of our Faith wheras that most holie and euer renowmed Cardinal Bellarmine in proofe of this Article alledged (3) Tom. 1. l 4. de Chri. Anima c. 14 the plaine testimonies of the Greek Fathers as namely of Iustin Ireneus Clemens Origen Eusebius Basil Nazianzen Nyssen Epiphanius Chrysostome c. And of the Latin Fathers Tertulian Hypolitus Cyprian Hilarie Gaudentius Prudentius Ambrose Hierome Ruffinus Austin Leo Fulgentius c The Protestant (4) Ad Bellarm Disput part 1. p. 176. Danaeus in answer to so manie most famous Fathers testimonies most barely affirmeth that As concerning them they were not instructed out of Gods word neither do they confirme their opinion from it but only from their owne coniectures c. Thus supposing their Catholick opinion herein and therefore reiecting al their iudgements as confirming their Faith only by their owne coniectures in Danaeus his opinion which as no lesse absurd in itself then improbable to al Iudicious I omit as an answer purely Protestantical In like plaine manner (5) Conc. Dur. l 8. p. 567 And see p. 773. D. Whitaker in answer to the like testimonies of the Fathers vrged by our Catholick Writer Duraeus writeth thus That which thou couldest not do by Scriptures no doubt thou wilt performe by the testimonies of the Fathers of whom that I may freely and briefly answer thee what I
Iouinian can disproue And the same is confessed in Iouinian 65) Chron. p. 32. and cent 5. col 5â—8 by Pantaleon and the Centurists And yet D. Beard acknowledgeth that S. Austin doth preferre Virginitie before Marriage as a greater good But Luther 66) Tom. 5 Wittemb in 1. Cor. c. 7. fol. 107. much exceedeth Iouinian herein saying I do conclude that matrimonie is as gold and the spiritual state of single life is as dung In which absurditie and impuritie he is also defended by 67) Cont. Camp Rat. 8. p. 151. D. Whitaker The single life of Priests was impugned by Vigilantius whom therefore 68) Cont. Vigil c. 1. S. Hierome reproueth in these words What do the Churches of the East of Aegypt and the Sea Apostolick who take Clergie-men either such as are Virgins or continent or if they haue wiues yet cease to be as husband Agreably hereunto D. Fulk 69) Answ to a Count Cath. p. 45. see Hier. l. 1. cont Iouinis c. 14 and 19. and Apol. ad Pamachius c. 8. Epiph. her 59. confesseth that Iouinian also was condemned for that he taught that such as could not containe though they had vowed Virginitie should neuerthelesse be married And D. Morton confesseth that a) Appeal p. 604. Vigilantius and Iouinian are condemned by S. Hierome for impugning the vnmarried life of Priests The impugning of prescribed Fasts was condemned in Aerius of whom confesseth D. Fulk that he taught that fasting-dayes are not to be obserued D. Feild 17 sayth He disliked set Fasts c. He was iustly condemned Osiander 72) cent 4. p. 434. reporteth him to say that set Fasts are not to be obserued c. According to libertie a man is to fast when he wil. This errour was reproued in Aerius by S. Austin 73) her 53. Epiphan her 75. and S. Epiphanius And S. Austin 74) her 82. reporteth Iouinian to say Fasts 70) answer to a Count. Cath. p. 44. 45. or abstinence from certaine meates do nothing profit Yea he 75) de Eccl. dog c. 68. auoucheth further that to beeleeue that such as abstaine from wine and flesh haue no greater merit is not the part of a Christian but of a Iouinian which Censure of S. Austin is confessed in him by Chemnitius 71) of the Church l. 3. p. 138. 76) Exam. part 4. p. 142. And whereas Protestants keepe their strictest Fasts vpon Sundayes S. Epiphanius 77) her 75. witnesseth that the Aerians desired rather to fast vpon Sunday to eat vpon Wednesday and Friday And S. Austin 78) Ep. 86. affirmeth that to fast on the Lords day is a great offence especially since the detestable Heresie of the Manichees c. who appoint vnto their hearers this day as lawful to be fasted vpon This saying of S. Austin is alleaged by D. Whitguift 79) Defen p. 502. and cent 4. col 445. 401. and the Centurists and the like of S. Ambrose by 80) Against Symbo part 2. p. 38. M. Parker From these few premisses I may inferre first that the Protestants impugning Monkes and Monastical life are condemned in the Hereticks Circumcellians Petilianus and Vigilantius by S. Austin and S. Hierome Secondly their impugning of voluntarie pouerty is condemned in Vigilantius by S. Hierome Thirdly their equalling of marriage with Virginitie was condemned in Iouinian by the same S. Hierome Fourthly their impugning the vnmaried life of Priests was condemned in Vigilantius also by S. Hierome Fiftly their denyal of set Fasts and abstinence from certaine meats is condemned in Aerius by S Austin and S. Epiphanius and in Iouinian by S. Austin Lastly our Protestants Sunday-fast was condemned in the Manichees by S. Austin and in the Arians by S. Epiphanius So perfect harmonye we euer finde between the ancient Hereticks Vigilantius Petilianus Iouinian Aerius and the Manichees and our Moderne Protestants And between the ancient Doctours S. Austin S. Hierome S. Epiphanius and the present Roman Church THAT THE FATHERS CONDEMNED in ancient Hereticks the opinions of Protestants concerning Free-wil Faith Good works the Commandments sinne and the knowledge and Death of Christ CHAPTER V. BVT now to come to the cheifest articles of mans Freewil Faith good workes and the possibilitie of the Commandments sinne and the like The denyal of Freewil was condemned in the Manichees by S. Hierome 81) in ProeÌ„ lib. cont Pelagianos fin saying it is proper to the Manichees to condemne mans nature and to take away Freewil and the assistance of God of whom also sayth S. Austine 82) de fide cont Manich c. 9. The Manichees bark against these with wonted blindenes and when they are conuinced that Nature is not an euil thing and that it is in the power of man to do wel or euil they say that the soule hath not Freewil and they see not their blindnes Herevpon it is that Hemingius 83) de vniuersali gratia p. 109. chargeth his other Protestant Brethren denying Freewil with the doctrine of the Manichees and the Stoicks And wheras some answer hereunto that the Manichees condemned Nature which Protestants do not we reply againe that we do not charge them therwith but only with the denial of Freewil and Gods grace for the denial wherof the Manichees were condemned and though it were vpon other grounds then Protestants doe yet that excuseth not since the very denial of Freewil was condemned in them by the Fathers As likewise the denial of any article of Faith vpon what reason or ground soeuer it be is notwithstanding to be condemned for errour The pretended sufficiencie of onlie Faith was condemned in Eunomius by S. Austin 84) her 54. who reporteth Eunomius to haue taught That the committing of anie sinnes whatsoeuer and continuance in them would nothing hurt a man if he was partaker of that Faith wich was taught by him Agreably to whom sayth D. Whitaker 85) de Eccl. p. 301. we affirme that if one haue an act of Faith sinnes do not hurt him this Luther affirmed and this we al say The denial in general of the diuersitie of merits was condemned in Iouinian by S. Austin 86) de Tem. ser 191. saying We condemne the errour of Iouinian who sayd there Was no difference of merits in the world to come And S. Ambrose 87) Conc. Telense Rescript Ambrosij aliorum ad Siricium PapaÌ„ ibid. and others tearme it A rude houling c. to confound al things promiscuously c. and to take away the degrees of different merits The denyal of the possibilitie of keeping the Commandments was condemned in certaine Hereticks by S. Hierome 88) In expl symb ad Damas saying We accurse the blasphemie of them who say that anie thing impossible is commanded by God to man And the same words vseth S. Austin 89) De tem ser 191. in so much that the Protestant Hoffman rather accurseth S. Hierome saying 90) CoÌ„ment
before this Age of ours for 1500. yeares togeather after Christ so was it only coyned by our new Protestants and that not vpon anie necessitie for the professours of our Religion were in being knowne by the name of Catholicks in al the foresayd Ages before the name of Papists was euer heard of Besides neither doth it point to anie one or other special Pope or new supposed Doctrine in particular but most strongly for our Iustification in this behalf to al Popes and doctrines alike in general Whereas it is most euident and for such acknowledged that sundrie Popes haue been truly Religious and Catholick and their Doctrines answerable And whereas D. Fulk vrgeth against 76) Answ to a Count. Cath. p. 65. vs the names of Benedictines Franciscans c. as also of Scotists and Thomists he shal receiue his answer only from his owne Brother D. Field saying 77) Of the Churâ—h l. 2. c. 9 p. â—8 We must obserue that they which professe the Faith of Christ haue been sometimes in these later Ages of the Church called affter the special name of such men as the Authours Beginners and Diuisers of such courses of Monastical profession as they made choice to follow as Benedictines and such like So plainly acknowledging these names not to import anie change or newnes of Faith but only these seueral Rules and orders of Monasticel and Religious life And so likewise he further affirmeth the differences between Scotists and Thomists to haue been in the Controuersies of Religion not yet determined by consent of the vniuersal Church So that no name was euer appropriated to Catholicks with truly imported anie Innouation in matter of Faith And therefore if D. Field in excuse of the name of Lutherans might say 78) Of the Chuâ—ch p. 59. neither was it possible that so so great an alteration c. should be effected and not carry some remembrance of them by whom it was procured At what great and most apparent want are now our Protestants who charge the Roman Church with the greatest alteration before Luthers time the euer was either for longest continuance of time as being confessedly for 1260. yeares togeather or for multitude of Countries raigning vniuersally or for number and weight of cheifest Articles of Faith and yet for el this cannot al of them find so much as anie step or signe thereof by any then new deuised or imposed name either from Doctrine Person or Pope Whereas to the contrarie it is more then euident that the seueral names of Protestants Puritans Lutherans Zuinglians Sacramentaries and Caluinists are al of them imposed either through Innouation of Doctrine or from the first Authour of the sayd sect So the verie name of Protestants was at first giuen to certaine of the Lutherans who opposing themselues against the decrees of the Empire made in behalf of Catholick Religion protesting they wovld stand in defense of their owne were for such their protesting named Protestanto A truth so certaine that it is accordingly acknowledged and recorded by sundry Protestants 79) Sley hist l. 6. f. 81. 82. Osiand cent 6. p. 131. Schlus selb Theol. cal l. 2 f. 155 Fulk Answ to a Count. Cath p. 65. themselues Yea the name Protestanâ— wherwith our new Ghospellers is are best pleased is so certainly new and since the reuolt of Luther as that I dare challenge the oldest or learnedst Protestant liuing to giue the least instance or example of anie such name in anie Age precedent vp to the Apostles So lately were they christened by the name of Protestants And as for Puritans M. Parker told vs before that they were so denominated through singularitie in affection and noueltie in faction The newnes whereof is such as that it was but heard of after Protestancie itself from whence they went out departed now are become a Sect so different aduerse froÌ„ the former as that to be vnderstood a distinction of names is necessarily required Now that Lutherans sprong from Luther Zuinglians or Sacramentaires from Zuinglius and Caluinists from Caluin it is too cleer to require anie proof Only we cannot but obserue that the foresayd seueral names are not imposed by Catholicks for reproach and disgrace vpon Protestants but are vsed and required by themselues for necessarie distinction and knowledge of their seueral and most dissenting Sects So sayth D. Whitaker 80) Answ to Rainolds Pref. p. 44. For distinction sake we are inforced to vse the name of Protestants Conradus Schlusselburg sayth 81) Catal. Heret l. 13. vet p. 866. When the Diuines of our side do cal their aduersaries Zuinglians Caluinians and Sacramentaries they do it not for reproach or detraction as neither of the contrarie when they name themselues and the Defenders of their opinions Lutherans But as Grauerus further giueth the reason saying 82) Absurda Absurdor Praefat. f. 3. This only is therefore done that we Lutherans may be distinguished from Caluinists and Papists from whom either by the common name either of Christians or true beleeuers or Catholicks we cannot be distinguished So by this means we distinguish ourselues from Caluinists In like sort sayth Hospinian 83) Hist Sacram part alt in Prol. Lauather Hist Sacr. Praefat. I do abhorre those Schismatical names of Lutherans Zuinglians and Caluinists yet in this Historie I vse those names docendi gratia to be vnderstood Rungius speaking of the name of Lutherans sayth 84) Disp 17. Ex Ep. ad Corinth Disp 2. par 3. sect 4. And Piscat his Analysis Logica Ep. Pauli p. 143. These names are vsed for distinction sake that c. they may he knowne from other men of different Religions Papists Caluinists Anabaptists and the like Zanchius complaineth that 85) â—n Epist l. 1. p. 32. l. 2. p. 539. in the reformed Churches some are not ashamed to say we are Lutheranes but others are called Caluinistes or Zuinglians hence sayth he the Churches are diuided among themselues An other Protestant confesseth that 86) Cathol Traditions Praef. f. B. 3. the Reformed haue no Primate in common neither anie general Synodes c. Thence haue entred amongst them c. the names of Hussites Lutherans Caluinists Puritans Of which last D. Downham saith 87) Denfen l 3. c. 1. p. 8. I did tearme them Presbyterians not knowing how to speake of them as dissenting from vs Protestants more charitably So confessed it is that these seueral names of Lutherans Zuinglians Caluinists Puritans Protestants are al of them imposed by themselues and that vpon vrgent necessitie that so their difference in Faith Profession and Religion might be known and discerned by their seueral names expressing the same then which what can be alleaged more conuincing either to proue their dissentions amongst themselues or the point now insisted vpon their palpable Innouation and change in faith and the verie pointing and naming of the verie first Authours and Broachers thereof and consequently their
Sect to be Heretical seing the reducing of an Heresie to it begining is confessedly a confuting of it But now some Protestants hereby perceauing our Roman Church to be thus free from al noted change or Innouation as also their owne errours to be easily traced to their first beginings and first Authours for their preuenting hereby that so odious name of Hereticks they endeauour to proue euâ—n against their other Brethren that a Sect or Heretical profession may be published or followed without note of anie known begining either of the doctrine or the Authour So D. Fulk obiecteth that 88) Against Purgat p. 388. There was an Heresie of them that were called Acephalt because there was noe Head knowne of them But D. Fulk bewrayeth here most grosly his ignorance for these Hereticks were so named of Seuerus 89) Conc. Nycen 2. p. 62. Tom. 3 Niceph. l. 16 c. 27. l. 28 c. 45. Acephalus Bishop of Antioche who was their Head and they were but a part of the Eutychians whose Head was Eutyches In so much as the Protestant Pappus sayth most directly contrarie to D. Fulk 90) Epist Hist Eccl. p. 494. And see Omerod in his picture of a Puritant p. 12. The Acâ—phali were so named not because the first Authour of their Errour was vnknowne but becâ—use c. But besides though their first Authour could not be named yet is this no proof that their first begining is not knowne which begining being otheâ—wise proued the naming of the first Authour needeth not the Authour being only sought for thereby to know the begining In like sort where D. Fulk alleageth there also the example of the Chiliasts the Ophites the Caineans the Scethites the Adamites the Melchisedacheans the Apostolicks the Emerobaptists c. whose first Authours cannot be named this in like respect is most impertinent as wel in that these and manie other Heresies receiued their name not from their first Authour but from the errour it self as also for that the point here cheifly insisted vpon is not so much of the first Authour being knowne as of the first begining being known and therevpon contradicted Which begining and contradiction being discouered the naming of the first Authour is not necessarie we only seeking the Authour as is sayd before therby to know the begining now that al these had a known secondarie begining after the Apostles times and ware therevpon contradicted appeareth by S. Epiphanius and S. Austin in their seueral Bookes of Heresies the same is confessed by the 91) Cent. 2. 3. c. 5. Pap. Epist Hist Eccl. p. 324. 325. 326. 327. 328. 340. Centurie-writers and their Brother Pappus The like obiection is made by D. Field producing sundrie 92) Of the Church l. 3. c. 14. p. 89. Examples whose first Authour saith he cannot be named But besides that diuers of them such is his want are not matters of Faith or such as by the Church are not hitherto determined yet in that himself alleageth Contradiction to haue been made against al such as were material himself therein affoardeth most ful answer to his owne obiection Wherefore seing manie Articles of our Catholick Faith in the opinion of Protestants are most grieuous errors and yet they not able to shew when anie one of them first came in with Contradiction but in al want thereof are inforced to betake themselues to the obscure ExaÌ„ples of other opinions neuer taught but impugned by the Roman Church neither euer generally diuulged but abortiue and perished in their first Birth most of them also arising in the Churches begining when by reason of the general persecutions then raging and the want of printing few monuments of those times are now remaining and yet al this notwithstanding their begining with Contradiction is now to vs knowne and testifyed Whereupon I may conclude that it is more then probable that if so manie of our foresayd Catholick Doctrines hauing been so generally dispersed had euer so begun with Innouation contradicted the same would then haue been in some one point or other in some one countrie or other by some one man or other knowne discerned and recorded So cleer it is that the Roman Church thus confessedly neuer going out of anie other known Church not anie change or begining of anie point of her Faith euer obserued or contradicted that therfore according to the former scantlings giuen and squared euen by Protestants themselues she cannot be a Church nouel and Heretical And so of the contrarie the Protestants Sect most apparantly and confessedly going out of our Roman Church as also the first Authours begining and progresse thereof being at al times knowne contradicted and condemned the sequel is euident that Protestancie according to al the former scantlings is a Sect Heretical And so according to D. Mortons former description She is the Helene of Greece engendring dissention for carnal respects the Diuels Concubine conceiuing deformed shapes of errour an Adder writhing itself into perplexed senses and Contradictions and an Ape imitating only the tearmes of truth May not Protestants now be much ashamed and confounded to be patterned by those so odious Hieroglyphicks A BRIEF SVRVEY OF D. WHITES CATAlogue wherin Contrary to the Confessed truth in the precedent Chapter of no knowne beginning or change of our Romane Faith in anye Age He vndertaketh according to his Title therof to shew That the present Religion of the Roman Church was obserued resisted in al Ages as it came in increased naming withal the Persons that made the Resistance And the poynts wherin And the time when from fiftie yeares to fiftie throughout al Ages since Christ CHAPTER VIII HERE I must confesse M. Doctour giueth vs a goodly Brauado and if his deeds do answer what his words engage him the foyle shal be mine and the feild his but if he only barke and doth not bite and lurke away when he should enter the list then shal ignorance falshood temeritie shame confusion be al of them his For trial then of his strength and art in this combat vndertaken I do intend him a double assault first by discouering in general his weake performance and then by answering in particular his shaddowed blowes First then where he vndertaketh in the verie Title of his Challenge to shew that the present Religion of the Roman Church was obserued and resisted in al Ages since Christ as it came in and increased and that for more precisenes by Semicenturies or euerie fifty yeares at the first iumpe he ouerleapeth the first 600. yeares after Christ confessing that (2) Ib. p. 385. in the first 600. yeares there was no substantial or fundamental Innouation receiued into the Church wherevpon he beginneth his Catalogue thus After 600. yeares were expired that the seueral points of the true Faith began one after another to be more grossely corrupted and changed by the Church of Rome In the first fiftie I name c. Now how was it possible for this great
purchase for producing Wiccliffe as one of his witnesses against the Roman Church After 1400. 1400. to 1450. I name sayth he the Lollardes in England c. that were persecuted at that time And that very iustly M. White for besides that they held the former Heresies of the Wiccliuists they further (118) Trithem in Chr. Anno. 1315. impugned the Sacraments of Baptisme and the Eucharist they held that Lucifer with the rest of his Angels were iniuriously thrust out of Heauen by Michael and his Angels and consequently to be restored againe at the day of Iudgement and that Michael and his Angels are for the sayd iniurie to be damned from the day of Iudgement for euer That our B. Ladie could not beare Christ and remaine a Virgin That anie thing done vnder the earth in Caues and Cellars is not punnishable with other such like Which if M. White did know in them and remember greatly might he be ashamed to number them amongst his sound and lawful witnesses for the Protestant Church Now as for Plowmans tale reporting that Chaucer expressly writ the Pope and his Clergie to be Antichrist as vnworthie of other answer I leaue it for a Tale fit for Plowmen to tel in a winters night hauing also spoken of this point before Neither doth Nilus his writing against Purgatorie and the Popes Supremacie anie thing aduantage the Protestant Church or impugne the Roman for both these Doctrines I haue formerly proued to haue been the general beleef of the Primitiue Church Besides Nilus was one of the Greek Church which sometimes in the foresaid points was diuided from the Roman yea he was condemned for an Heretick and therevpon enrolled by Illiricus (119) Catalog Test verit Tom. 2. p. 876. amongst the witnesses of the Truth of Protestancie Concerning Iohn Husse and Hierome of Prage D. White confessing that their Doctrine was the same with that of the waldenses the former answer to them may serue also for this Besides I haue (120) l. 1. c. 3. conuinced heertofore that Husse wholy agreed with Catholicks in sundrie Articles earnestly now impugned by Protestants As for Sauanarola his writings are condemned by the Church of Christ Neither did he impugne anie one point of our Catholick Faith which I haue not formerly shewed to haue been taught by the ancient Fathers And therefore his resisting the Roman Church doth nothing proue anie change or Innouation made by her And the selfe same answer is to be giuen to Wesselus Groningensis whose Bookes are prohibited As also to Ioannes de Vessalia who defended the Heresie of the Grecians concerning the proceeding of the Holie-Ghost who yet in the end recanted al his opinions held against the Church of Rome And where M. White further affirmeth that in England also and Bohemia liued those which followed the Doctrine of Wiccliffe and Husse continuing the same til Luther Supposing this for true the contrarie whereof I haue proued (121) l. 1. c. 3. already at large yet doth it proue no more then the Examples of Wiccliffe and Husse themselues which lately we haue seen to proue nothing at al in behalf of Protestants And when 1500. 1500. yeares were expired arose sayth M. White Luther Suinglius Tindal and diuers others whom God raysed vp to cal his people out of Babylon c. These I must confesse were faithful witnesses for M. Whites Church and great Resisters of the Roman But I cannot confesse that God but the Diuel only raised them vp for so Luther confesseth (122) Tom 7. Wittem l. de Missa f. 443. that Satan disswaded him from the Masse And (123) Tom. 2 l. de subsid Euchar. f. 249. Suinglius acknowledgeth that he was instructed in the night by an Admonisher whether white or black he remembreth not And the same might be shewed of sundrie others first broachers of Protestancie But as now I wil purposely for beare hauing waded ouer long in this so vnsauourie a Pudle of D. Whites Catalogue In which as he hath not proued by anie one Instance anie knowne begining or change in our present Roman Faith since the Apostles times so I cannot but obserue that amongst al the witnesses by him produced against the Roman Church not one can be picked out which was not a man vitious and of a scandalous life or els infected with Schisme and Heresie for which he was euer noted reproued and condemned euen by the Doctours and Writers of the same time wherein he liued And so I stil conclude that our Roman Church hauing neuer Gone out of anie other Church nor euer been noted of Innouation and change in Faith that therefore she is not anie Nouel or Heretical Sect but the One True Catholick and Apostolick Church of Christ THE FOVRTH BOOK WHERIN IS PROVED BY THE CONFESSION OF PROTESTANTS that according to the Sacred Scriptures the Roman Church is the true Church of Christ And so to haue euer continued from his time vntil the Date hereof And of the contrarie the Protestants Church to be only a Sect Heretical neuer to haue been before the dayes of Luther PROTESTANTS FLYING TO THE sacred Scriptures in proof and defence of their Church and Religion it is shewed the sayd flight not only in itself to be dishonourable but also to be the ordinarie flight of al moderne Hereticks CHAPTER I. HAVING laboured thus far with al diligence to search for the finding out of Christs true Church and her necessarie continuance and visibilitie through-out al Ages and euer finding the present Roman Church and Religion to haue been at al times the only knowne publick and professed Church of Christians in al Countries whatsoeuer The Protestant Congregation in the meane time being indeed not in Being and by their owne former acknowledgments not knowne visible or heard-of in the Christian world I begun further to think with myself what strange euasion colour or pretence our Protestants could inuent for their further maintaining of their new-sprong Faith And reading casually in (1) l. 7. p. 478. D. Whitakers book against the Iesuit Duraeus I found him expresly to hold and teach that it is sufficient for vs Protestants by comparing the Popish doctrine and Scriptures togeather to know their difference and disagreing we leave it free for Historiographers sayth he to write what they list And agreably hereto I since found (2) In Bancroftes Suruey p. 219. Beza to say If any shal oppose against my exposition the authoritie of certaine of the ancient Fathers I do appeale to the word of God So that the Protestants last refuge and appeale is to the only written word of God distrusting and renouncing al proof or testimonie either from ancient Councels Fathers or Histories for they willingly (3) Midleton in his Papisto-Mastix p. 193. confesse that perusing Councels Fathers and Stories from the Apostles forward they find the Print of the Popes feet Now for the clearer discouerie of the grosse absurditie and greatest
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
ancient Fathers almost in euerie Age before that in which Gregorie liued saying The Religion cleerly taught in the Word of God brought hither first by Simon Zelotes Niceph. l. 2. c. 4. Ioseph of Arimathia Gildâ—s S. Paul the Apostle Theodoret de Curand Graec. affect l. 9. al or some of them was watred stil on in the dayes of Tertullian l. cont Iudaeos Origen in Ezech. hom 4. Athanasius Apol. 2. Hilarie l. de Synod cont Arian Chysostom hom quod Christus sit Deus Theodoret Hist l. 1. c. 10. l. 4. c. 3. Al which Ancient Fathers speak honourably of the Church Religion and Prelates of Brittanie So exceeding far were the Brittans from being changed in their Religion before the time when S. Augustin came into England Therfore to come to the second and mayne point which is the true harmonie and agreement between the Apostolick Faith of the Brittans and the Catholick Roman Faith of S. Augustin D. Morton labouring purposely to shew (51) Prot. Appeal p. 75. what and of how great importance the differences were between the Brittan Bishops and the Church of Rome at Austins comming can only instance in the difference of Ceremonies or ministring of Baptisme in keeping of Easter and in denial of Subiection vnto Austin which though he much endeauour to proue to be matters of great importance yet if they be considered in themselues and without pertinacie in the Defenders they may with M. Brierlie most truly be sayd to be few and smal points And the more if they should once be compared with our other Roman Articles of Real Presence Adoration of the Sacrament Masse Confession Freewil Merit c. In anie one wherof D. Morton was not able to giue the least Instance of difference between the foresayd Brittans and S. Austin Wherfore to proceed in this same poynt It is reported by Hollinshead out of S. Bede hist. l. 2. c. 2 that S. Austin by the help of King Edilbert obtayned a meeting with the Brittish Bishops and Doctours where he sayd vnto them (52) Beda hist l. 2. c. 2. Hollinsh vol. 1. p. 103. Godwine in his Catalogue of Bish. p. 6. If you wil obey me in these three things That you wil celebrate Easter at the due time That you wil minister Baptisme wherwith wee are borne againe to God according to the custome of the Roman and Apostolick Church That you wil preach with vs the Word of God to the Nation of the English Al other things which you doe though they be contrarie to our customes we wil peaceably suffer In like sort sayth the (53) l. 3. c. 13. p. 133. Authour of the Historie of Great Brittanie The Brittan Bishops conformed themselues to the doctrine and Ceremonies of the Church of Rome without difference in anie thing specially remembred saue only in the Celebration of the Feast of Easter c. (54) Ibid p. 219. And See CaÌ„bdens BritaÌ„ in English p. 578. And agayne when they perceaued the Saxons in some measure to approue it they began to make open Profession of it as seeming therin to agree euen with their Enemies the Saxons howsoeuer otherwise in respect of language situation or Law of Nations they were diuided Yea the (55) Beda hist l. 2. c. 2. Hollinsh vol. 1. p. 102. Brittan Bishops after conference had with S. Austin confessed that they vnderstood that it was the true way of iustice which Austin preached Wherupon as (56) Confut. of Purgat p. 335. D. Fulk acknowledgeth Saint Austin did at the last obtayne the ayde of the Brittish Bishops to the Conuersion of the Saxons (57) Catalogue of Bishops p. 11. Lastly D. Godwin writing of Theodore who was Archbishop of Canterburie some Fiftie or Sixtie yeares after S. Augustin auoucheth that vnto him al the Brittish Bishops and generally al Britanie yealded obedience and vnder him conformed themselues in al things vnto the Rites and discipline of the Church of Rome So euidently doth that Primitiue Faith of the Brittans in al most substantial poynts wholy agree with that Faith which S. Austin taught vs and which the Protestants haue fully acknowledged to be Catholick Roman or Popish And yet is the sayd Faith taught vs by S. Gregorie and S. Austin tearmed by (58) Chron. f. 161. D. Cowper the right beleefe And by (59) Act. Mon. p. 112. M. Fox the perfect Faith of Christ (60) Ibid. p. 124. and the true Faith of Christ And thus from the premisses it necessarily followeth that our present Roman Religion being so consonant or rather the same with that first Faith which the Indians Armenians Graecians and Brittans receiued from the Apostles themselues that therfore no lesse ancient or continuing is our Roman Religion then the Religion of the Apostles M. Brierly hauing produced diuers testimonies of Protestants in proof that the Indians Graecians and Armenians were conuerted to the Faith of Christ in the Apostles times as also that the remnant of Christian Religion which they yet preserue is Roman Catholick not Protestant M. Morton directing a large Reply hereto doth not so much as answer to any one of the foresayd testimonies of his Brethren Osiander excepted of whom he sayth (61) Prop. Appeal p. 79. We approue not Osianders censure c. concerning the Christians in Mount Libanus tearming them Popish for some flying speach But he may now aswel say we do not only not approue Osianders censure but neither the Censures and opinions of D. Philip Nicolai Gomarus Willamont Crispinus the Diuines of Wittemberg Cambden Harison Hollinshead Hal Clapham Fulk Marbeck Symondes Sandes Bale Foxe Midleton Godwine and Cowper al of them Protestants and yet al of them thus affording their helping hands for the proof of our agreement in Faith and Religion with the Doctrine deliuered by the Apostles themselues THE SECOND BOOKE WHERIN IS PROVED THROVGH 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 vvas anciently taught by the Primitiue Church of Christ THAT GENERAL COVNCELS DO TRVLY represent the Church of Christ And of the Credit and Authoritie giuen by Protestants to the sayd Councels CHAPTER I. AS in Politick gouernement our Parlament consisting of Prince Peeres Knights and Burgesses doth truly represent the whole Bodie of the Common-wealth and withal is endowed with ful power and authoritie to enact and establish Lawes which euerie particular Subiect is bound to obey and obserue So in gouernement Ecclesiastical a General Councel consisting of the Head of the Church the Bishops and Pastours doth truly represent vnto vs the whole Bodie of the Church itself and in like sort is enriched with plenarie power and vertue to create Decrees and Statutes which may bind the soules and consciences of euery particular member of the sayd Church To which purpose D. Whitaker confesseth expresly that (1) De Conciliis p. 1. 10. The Church is represented in a General
one is that Faith only doth not iustify Luther 13) In Gal. c. 4. And after the English Translation fol. 220. tearmeth S. Hierom Ambrose Austin and others Iustice-workeâ—s or as the English Translation therof hath Merit-mongers of the old Papacie And because he and his children confirme their doctrine of sole Faith by certaine sentences especially taken out of S. Pauls Epistles to the Romans and Galathians which they wrest to another sense then euer was giuen by the ancient Fathers hence he maketh this complaint saying 14) In Colloq Conuiual c. de Patribus Ecclesiae Neither are there anie works extant of the Fathers vpon the Epistle either to the Romans or to the Galathians in which anie thing pure and sincere may be found But of S. Hierome in particular because he contrarieth his Exposition of the sayd Epistles he auoucheth that 15) Tom. 5. in Ep. ad Gal. c. 3. f. 348. Tom 2. de seruo Arbitrio f. 473. Et in Ep. ad Brentium quae praefixa est Brentii Com. in Oseam And see him in c. 5. ad Gal. he was deceaued by Origen and that he vnderstood nothing at al in S. Paul but depraued the Iustice of only Faith And that this one errour of his was so great that it alone was sufficient to destroy the Ghospel by which if it had not been saith Luther through the singular Grace of God Hierome had merited rather Hel then Heauen The Centurists hauing proued at large that neither Lactantius Chromatius Ephrem Theophilus S. Hierome S. Gregorie Nyssene S. Gregorie Nazianzene S. Hilarie nor S. Ambrose euer acknowledged their manner of Iustification by Faith only inferre therupon 16) Cent. 4. col 292. 293. Now let the Godlie Reader imagine with himself how far this Age touching this Article went astray from the doctrine of the Apostles And see the Fathers of the Fourth Age further disliked therein by 17) Cent. 4. p. 102 506 520. 430. 70 Osiander and 18) Exam. part 4. p. 110. Chemnitius But to arise to the Third Age 19) In Rom. p. 391. Melancthon affirmeth that Origen and manie others following him imagined that men were iust by reason of their workes The 20) Cent. 3. col 265. 266 Centurists plainly confesse that Origen made good workes the cause of Iustification 21) Ibid. col 79. And speaking of the Fathers of that Age they acknowledge that They attributed to good works Iustice before God as Origen l. 1. in Iob. c. And that as then for the most part this cheefest article of Iustification seemeth to haue been obscured 22) In Apoc. p. 206. Winkelmannus doth cleerly grant that Origen ascribeth to works the cause of Iustification Yea the Centurists 23) Câ—nt 3. col 80 affirme that Origen in manie places ascribeth to works the preparation and cause of Saluation as trac in Math. hom â—4 in Iosuam 26. he ascribeth to our merits Gods dwelling in vs by his Grace In which respect also Beza accuseth Origen 24) In Act. c. 10 46. of horrible blasphemie The Centurists speaking of this Third Age auouch that 25) â—ent 3. c. 4. col 53 79 80 8. Cent. 4. c. 4. col 292. Cent. 5. c. 4. col 504. c. 10. This Article of Iustification by only Faith was almost altogeather obscured and that the Doctours of that time declined more from the true doctrine of Christ and of the Apostles then of the Age before Hence among others of this and the succeeding Age that they pretend to haue erred herin they name S. Clement Tertulian Origen S. Cyprian S. Augustin S. Ambrose S. Hierome S. Chrysostom S. Cyril Theophilus Lactantius Eusebius Chromatius Ephrem S. Gregorie Nyssene S. Gregorie Nazianzene S. Hilarie S. Leo Saluianus Esichius Prosper Maximus and Paulinus In like sort they report of S. Cyprian that He attributeth ouermuch to good wooks And 27) Medulla Theol. p. 370. Schultetus reprehendeth him for that In his Sermon de Lapsis he ascribeth forgiuenes of sinnes to Satisfactions And the 28) Cent. 3. col 240. Centurists confesse the same in the selfe same words of Tertulian But D. Whitaker 29) In Resp ad rat Cam. rat 5. p. 78 with Chemnitius 30) Exam. part 4 p. 110. and Melancthon 31) In suis libelli aliquot fol. 25. do al of them auouch that Not Cyprian only but almost al the most holie Fathers of that time were in that errour as thinking so to pay the paine due to sinne and to satisfy Gods Iustice Melancthon acknowledgeth that 32) In 1. Cor. c. 3. Presently from the beginning of the Church the ancient Fathers obscured the doctrine concerning the Iustice of Faith c. So likewise in general it is confessed by the 33) Cent. 3. col 80. Centurists that The Doctours of this Age declined from the true doctrine of Christ and his Apostles concerning works But to ascend yet higher The Centurists speaking of the second Age after Christ affirme that 34) Cent. 2. c. 4. col 60. 61. The Doctrine of Iustification was deliuered more negligently and obscurely by the Doctours of this Age. As also This Article the highest and chiefest of al by litle litle through the craft of the Diuel began to be obscured And againe say they It appeareth out of the writings of Clemens Alexandrinus that in his Age the Doctrine concerning the end of good workes began to be obscured Finally The times ensuing declare sufficiently that the doctrine of Faith iustifying without works began forthwith to be more and more varied and obscured Schultetus 35) Medulla Theol. p. 48. 122. 151. And see Cent. 2. c. 4. and Cent. 3. c. 4. confesseth the Doctrine of Merit of works in Clemens Alexandrinus Theophilus Cyprian Iustin Martyr c. And D. Humfrey 36) Iesuit part 2. p. 530. his opinion is that 26) Cent. 3. col 247. It may not be denyed but that Ireneus Clemens and others called Apostolical haue in their writings the opinions of Freewil and Merit of works Schultetus 37) Medul Theol. p. 467. also chargeth the booke of Hermes entituled Pastor with Merit and iustification of works And 38) In his Defend of Parkins p. 339. 340. M. Wotton not forbeareth to taxe for this verie poynt of Merit Ignatius cyting for the same his Epistle to the Romans and only answering in this vnworthie namer I say plainly this mans testimonie is nothing worth because he was of litle iudgement in Diuinitie But what may then be thought of M. Woottons no diuinitie or of Woottons greatest impudencie thus censuring that ancientest Martyr of Christ and schollar of S. Iohn Yea this Doctrine of Merit was so vniuersal as that D. Couel 39) In his Exam. c. 9. p. 120. writeth that Diuers both of the Greek and Latin Church were spotted with errours about Freewil Merits c. Luther after his Censure giuen agaynst diuers of the
one litle part or other but Apostasie hath auerted the whole bodie from Christ By which it appeareth that euen at these first beginnings of Luther not only one member or parcel but euen the whole bodie of Christianitie was auerted from Protestancie the Church of Protestants as then not being being knowne to haue the least Being in the smalest parcel or member of the same bodie The like obscuritie or nullitie of the Protestant Church at Wicclifs first reuolt from the Catholick Faith is confessed by (22) Act. mon p. 85. M. Fox in these wordes Out of al doubt al the world was in a desperate and vile estate and lamentable ignorance and darkenes of Gods truth had ouershaddowed the whole earth when Iohn Wiccliffe stepped forth as the morning starre in the midst of a cloud And againe (23.‖ Act. mon p 391. In times of horrible darkenes when there seemed in a manner to be no one so litle sparke of pure Protestant doctrine left or remaining Wiccliffe by Gods prouidence rose vp through whom the Lord would first awaken and raise vp againe the world c. ‖24‖ Estate of the Church p. 418. Crispinus also auoucheth that Ihon Wiccliffe beganne as from a deepe night to draw out the truth of the doctrine of the Sonne of God And D. ‖25‖ Vita Iuelli p 263 Humfrey affirmeth that Ihon Wiccliffe in these last times was almost the first Trumpeter of this Ghospel In so much that ‖26.‖ Cent. 9. 10. 11. p. 439. Osiander confesseth that he as then had not so much as anie Companions of that time brotherly to admonish him So assured we may rest that at Wiccliffs time the Protestant Church was ouershaddowed with horrible darkenes not so much as one litle spark of pure Protestancie appearing in the world But yet neither was Wiccliffe himself Protestant for besides his sundrie Catholick opinions before proued it is testifyed of Wiccliffe to the contrarie by Melancthon ‖k‖ Ep. 〈◊〉 Frider. micō inter ep Suinglii p. 612. saying I haue looked into Wiccliffe who maketh a great ado about this Controuersie of the Eucharist but I haue found manie other errours in him by which we may iudge of his Spirit surely he neither vnderstood nor held the Iustice of Faith which onlie point is so necessarie to the Saluation of Protestants that Luther sayth therof ‖l‖ Praefat. Ep. ad Gal. If article of Iustification by onlie Faith be once lost then is al true Christian doctrine lost And as manie as hold not that doctrine are Iewes Turkes Papists or Hereticks Againe by this only doctrine the Church is built and in this it consisteth ‖m‖ In c. 1. ad Gal. If we neglect the article of Iustification we loose al togeather For ‖n‖ In c. 2. ad Gal. it is the principal article of al Christian doctrine al other articles are comprehended in it It is the foundation sayth M. ‖o‖ Act. mon p. 840 Fox of al Christianitie and the ‖p‖ Ibid. p. 770. only origin of our Saluation It is the ‖q‖ Tovver Desp soule of the Church sayth D. Chark Now this soule foundation principal Article of Protestancie Wiccliffe did not beleeue Yea such were the demerits of Wiccliffe that D. ‖r‖ Antiqu. l 2. p. 268. Caius obiecteth him to the Oxonians as a disgrace to their Vniuersitie And Melancthon censureth him to haue been ‖s‖ Loc. com Tit de Pot. Eccl. A mad man and sundrie his grosse errours and Paradoxes condemned both by Catholicks and Protestants wil discouer hereafter so litle cause haue the Protestants to appeale to Wiccliffe for the continuance of their Church in his time Now as concerning Waldo 27‖ Estate of the Church p. 338. Crispinus confesseth Waldo his beginning to haue been in time of thick darkenes and as a first little begining of the instauration of Christian Religion But whereas Father Campian Rat. 3. affirmeth that the Protestants cannot for manie Ages togeather giue exāple so much as of anie one Cittie village or house professing their doctrine ‖28‖ Resp. ad rat Cāpiani rat 3 p. 48. D. Whittaker coming to answer thy very point telleth in general that in the worst times manie Faithful were found and that all Histories do witnesse this But being prouoked to giue particular instance out of anie one Historie either of time or person he becometh mute affirming in the same place directly to the contrarie that In the times of the Apostles al Churches al Citties al Townes al Families embraced the same Religion which we Protestants professe Afterwards by litle and litle the purritie of doctrine began to be corrupted and much superstition more and more to be spred abroad to which yet the most holie Fathers resisted what they could vntil that mysterie of iniquitie which tooke roote euen in the Apostles Age went through al the partes of the Church and so at last possessed the whole Church So true it is that for manie Ages togeather insteed of anie Instance of the Protestant Churches being Popish pretended superstition possessed euen the whole Church But some may say the Protest Churches inuisibilitie for these last 1000. yeares is a point vndoubted and for such by themselues formerly and fully confessed But it is the Primatiue Church of the first 600. yeares wherein they glory their Church was most splendent knowne and conspicuous Now of al the Ages of the Primitiue Church none is more famous or better knowne or wherein Christian Religion more clearly shined ouer the whole face of the earth then the Age of Constantin whereof say the ‖29‖ Cent. 4 Ep. dedic Reginae Elizabeth Centurists The state of the Church at Constantins time illustrated the whole world with her splendour And D. Morton styleth Constantin himself The ‖a‖ Prot. Appeal l. 2. p. 328 great and first Christian Emperour so greatly honoured in the first and most famous Synode of Nice And yet in so great a Sun-shine of Christs true Church it was impossible as then to see a Protestant Chappel for M. ‖30‖ In Apocalyp in his synopsis before the Booke A 1. § 11 Brightman teacheth that the Protestant Church from the times of Constantin for 1260. yeares was hid c. And ‖31‖ Ib A. 2 §. 14. And see p. 383. againe for 1000. yeares from Constantin the was conuersant with Christ in most hidden dens Yea as 32) Ibid. p. 326. then there were no Protestant publick assemblies wherein the Diuine Institutions did wholy flourish So Constantin a sonne of the Church saith he did more hurt then an Enemie As 33) Ibid. p. 577. see p. 341. also the want of publick Religion hath been manie Ages to wit from Constantin the Great to this day al which time Antichrist raigned whilst the Woman the Protestant Church liued in the desert To the same effect sayth M. Napper 34) Vpon the Reuelat. p. 161. From the yeare of Christ 316. God hath withdrawne his
but they droue it out So cleer it is that the true Churches Pastours are neuer so sleepie as to suffer anie errours to be published or practised without their resistance But D. White M. Woton and other Protestants obseruing that this pretence of sleeping would nothing auayle them do therefore acknowledge that such was the nicenes of our imagined Inuentions that they could not be seene or discerned so faith M. Wooton 66) Trial of the RomaÌ„ clergy p. 383. You presse vs that if there had been anie alteration of Religion it would haue been recorded but how should it haue been recorded when it was not seen The alteration grew so nicely that few or none could discerne it D. White exemplifyeth this saying 67) Way to the true Churhc p. 370. The Romish Faith came into the true Church as sickenes doth in to the bodie and ruin to a house which appeareth not by and by at the first but then when it is ripened D. Whitaker instanceth in the haires of a 68) Cont. Camp Rat. 7. p. 101. 102. mans head which waxe not white suddainly and in slifters entring into a building at first not to be perceiued But to omit that as Peter Martyr confesseth 69) Epist anex to his com plac in Engl. p. 131. vnles a man do diligently examine similitudes he shal easily be deceaued by them This argument being taken froÌ„ excrements diseases and ruines is no lesse vnworthie infirme and ruinous itself for first in none of these is the change made instantly and at the first but by degrees and in successe of time whereas in Doctrine euerie opinion is at the first either true or false Secondly the first whitnes of haires or the first decay in health or building cannot at the first he discerned though they were most precisely regarded which is euidently otherwise in change of Doctrine and practise thereof Thirdly none are specially appointed neither is there anye such vrging necessitie to marke the first change of the haires and the like whereas it is the special charge and command not of few but of al the Churches Pastours not only to obserue but also publickly to withstand the other with the vttermost of their power and learning But admitting for the time that the foresaid similitudes were pertinent and that we were not to vrge Protestants to shew the first begining of our so great a change as is by them imagined Yet we are in al reason to expect that as though the first white haire or slifter or degree of disease be not discerned yet the further degrees and encrease of them being most markable to be seen that therefore they are to discouer describe to vs some sensible proceedings encrease of this our supposed change And if they wil say it was not made al at once but by litle litle sometimes in on point of Faith sometimes in an other then stil must we vrge them to shew those seueral litle changes as what points of doctrine were so by degrees changed Who were the Authours of the change What Popes begun or first allowed them by what Doctours and Pastours were they first contradicted Or els they in al these being most silent we may most strongly conclude that our Roman Church being thus free from al knowne change or Innouation since the Apostles times that therefore she is not anie Heretical sect Going out or departing from a former Church nor her doctrine Heretical no one Article thereof being lyable to that foulest stayne of Innouation Whereas to the contrarie the verie first beginings changes and Apostasies made by Waldo Wicclif Husse Luther Suinglius Caluin or anie other pretended Protestant in anie Age whatsoeuer were euer so obserued contradicted and condemned by the watchful Pastours of the Roman Church as that euerie particular both of Person time place and opinion are euerie where to be seene in sundrie Writers both Catholick and Protestant But to reach M. D. Morton yet an other scantling of an Heretick we must obserue that this name Christian giuen at first to al beleeuers was especially taken to distinguish them from the Iewes and Gentils which beleeued not at al in Christ But when Hereticks began to arise from among the Christians who professed stil Christs name and sundrie Articles of Faith the name Christian was too general to seuer Hereticks from true beleeuers And therefore the Apostles imposed the name Catholick vpon al such as in al points were obedient to the Churches Doctrine Hereof saith expresly M. Wotton 70) Trial of the Romish clergy p. 285. 286. The reason of the name Catholick was at first that there might be a title to distinguish sound Christians and true churches from Hereticks And of the contrarie in al Ages it was euer vsual that euerie Sect or Companie embracing new Doctrine though but in some one or other point contrarie to the Catholicke fayth receiued thervpon the like answerable alteration of name sometimes from the Doctrines so newly embraced sometimes and that more vsually from the first Authour and Inuentour himself And it was thought meet saith M. Woton 71) Ib. p. 286. That Hereticks should be called by some special name either of their Authour or of some points of errour which they held In like sort D. Field doubteth not to say 72) Of the Church l. 2. c. 9. p. 57. Surely it is not to be denyed but the naming after the names of men was in the time of the Primitiue Church peculiar and proper to Hereticks and Schismaticks only Neither 73) Apologie c. p. 30. 31. do I see saith M. Parker anie sufficient reason why those among vs whom singularitie in affection and noueltie in faction haue denomitated Puritans should not be distinguished by that name c. for in truth such new names haue in al former Ages for distinction sake been attributed vnto al such who defended new opinions either deuised by themselues or others contrarie to the receiued doctrine of the whole Church Thus from the erroneous Doctrines which they broached defended were named the Heretical Monothelites Aquarians Agnoites Theopaschites Catabaptists c. And according to Hospinian 74) Concord dâ—scord f. 131. the Enthusiastes Anabaptistes Antimonians and Sacramentaries And from that Authours themselues were named the Nicolaites the Manichees the Arians the Pelagians the Donatists the Nestorians the Eutichians the Waldenses the Wiccliuists the Hussites the Lutherans the Caluinists the Suinglians To examine now both Catholicks and Protestants about this point The name Catholick we haue seen was imposed to distinguish sound Christians and true Churches from Hereticks and was for the same cause inserted into the Creed by the Apostles themselues and so accordingly it hath been vsed and vnderstood by al Fathers 75) Cyril Catech. 18. Aug. Cont. Ep. fundam c. 4. de vera Rel. c. 7. Patianur Ep. ad Sympron and Writers in former Ages And as for the name Papist as it was neuer heard of
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
p. 350. saying We were determined to be altogeather silent to those your demands neither to giue you anie answer who so plainly alter according to your wil both the Scriptures and interpretations of holie Doctours seing we haue Paul thus exhorting vs Eschiew an Heretical man after one or two admonitions c. we are fully assured by your writings that you can neuer agree with vs or rather with the truth c And therefore (42) Ibid. p. 370. we desire you hereafter not to be troublesome vnto vs c. for the Diuines which were the Lights of the Church you diuersly handle in words you honour them and extol them but in deeds you reiect them c. wherefore forasmuch as concerneth you you haue freed vs from cares So litle successe had our Germane Protestants and so disgraciously were they repulsed euen by the Schismatical Grecians But such is the knowne want of al successe in this behalf in the ProtestaÌ„t Church that Beza (43) In Sarauia his Def. Tract De diuersis grad Minist p. 309. specially disclaymeth from labouring the conuersion of remote Nations leauing that expresly to the Iesuits Wherefore hauing thus fully discouered the manifest and confessed want in the Protestant Church in fulfilling the foresayd predictions from the Scriptures of the true Church of Christ her conuerting of Heathen Kings and Countries to the true Faith It resteth now to proue that the foresayd Prophecies haue been fully performed in the Catholick Roman Church and consequently that the sayd Church is the Church of Christ described in the Scriptures And to begin with the Conuersion of the most famous Emperour or King that euer was Constantin the Great who liued about Anno Domini 311. First it is confessed by our Protestant Aduersaries that Constantin was the first King that euer professed the Christian Faith so M. Bunny (44) Suruey of the Popes Supremacy p. 121. tearmeth him Constantin the first Emperour that publickly allowed of Christian Profession And M Brightman (45) Apoc. p. 323. auoucheth that Constantin was he who first of the Roman Emperours vndertook the open Patronage of the truth and that a Male-child was not borne before Constantin Bibliander (46) fidelis Relatio p 22 teacheth that Constantin first of the Roman Emperours embraced Christian Religion with true Faith And the like is taught by Simlerus (47) De filio Dei in Pref. and others Secondly it is most agreably reported by al Historiographers that this our first Christian Emperour was Baptised by Pope Siluester then Bishop of Rome And thirdly it is before (48) See before l. 1. c. 5. proued at large that the Religion deliuered to Constantin by Pope Siluester and which they both beleeued and publickly professed was the present Roman Religion now taught by Pope Vrbane the Eighth So cleer it is that the Roman Church fulfilled the former predictions of the Scriptures in the Conuersion of K. Constantin As for the other Christian Emperours succeeding Constantin as ConstaÌ„tius Constans Constantin Iulian Iouinian Valentinian Gratian Valentinian the Second Theodosius c. they were so certainly conuerted or rather borne brought vp in the Roman Church that they are greatly disliked and condemned by (49) Brightmans Apoc. p 344 477. Fulkes Reioynder c. p. 2. Protestant Writers as special Patrons and maintainers of the pretended Antichrist the Pope of Rome But to descend to the manifold Conuersions of Kings and Countries made by the Roman Church in these last 1000. yeares It is confessed and reported by the Centurie-writers that our Catholick Roman Church conuerted Germanie (50) Cent. 8 col 20. the Vandals (51) Cent. 9. col 15. the Bulgarians (52) Cent. 9. col 18. Sclauonians Polonians the Dâ—nes and Mâ—rauâ—ans and (53) Cent 10 col 18. 19. sundrie Kings and Kingdomes and a great (54) Cent. 11 col 27. part of Hungarie as also the Noruegians (55) Cent 12 Osiander likewise mentioneth our conuerting of the Danes 56) Ep. hist p. 16. 94. Mâ—rauians (57) Ibid. p. 16. Polonians (58) p. 36. Sclauonians (59) p. 36. 16. the Bulgares (60) p. 36. the Hunnes (61) p. 37. the Normans (62) p. 72. the Bohemians (63) p. 77. the Suecians (64) p. 21. 9 the Noruegians (65) p 86. Liuonians and Saxons the Vagarians (66) p. 104. the Rugij (67) p. 99. Thuscans them of (68) p. 111. Scandia Matorica (69) p. 341. of Tunes in Africa [70) p. 377. and of sundrie other Nations (71) p. 342. M. Brightman (72) Apoc. p 100. likewise reporteth that famous Conuersions are read of at this time of the Polonians Saxons Danes Suecians Noruegians c. And though those Conuersions were done by the paines of Superstitious men the Papists yet was it the Seale of God and profitable to his elect Now al these Countries being summed vp togeather may wel be thought to make a ful accomplishmeÌ„t of the foresayd prophecies in their sayd Conuersions by our Roman Church from Heathnish Infidelitie to the Faith of Christ But I wil yet further descend to particulars and first begin with Germanie wherin Protestancie with Luther first appeared It was so certainly conuerted at first from Infidelitie to Christian Religion by the Rom. Church that the Centurie-writers (73) Cent. 8. Ep. Dedic writing therof do affirme that Antichrist hath his notable Postes or Runners c. Such a Poste was that Boniface called the Apostle of the Germans who with greatest studie art and power applyed himself to this only that he might reduce al Germanie to the Power of the Pope of Rome but although he is reported to haue abolished in some places Heathnish Idolatrie yet he sowed not Christian Religion pure and incorrupt for he ouerthrew and cast downe that hinge of al pietie of free Iustification by only Faith in Christ c. wherfore he often mentioneth the blemishes of Antichrist that is the corruptions of the articles of Faith c. with such insolencie was that false Apostle puffed vp So cleer it is that Germanie was conuerted by S. Boniface from Idolatrie to the Roman Faith Yea ProtestaÌ„t Religion was so vnknowne to the Christian Germans before the Apostacie of Luther that Luther (74) In Deutâ—ron in pref fol 3. himself saith I am of opinion that the Protestant Ghospel was neuer reuealed to Germanie before this Age. As also )75) Enar rationes seu Postillae fol. 271. I am ignorant whether Germanie euer heard the Word of God indeed we haue heard the Word of the Pope which no man can deny So plainly in Germany had our Roman Faith her being and precedence before al Protestancie But now to come to the late Conuersion of the remotest Indians it was so certainly performed by Friars Iesuits and other knowne Members of the Roman Church that D Philip Nicolai writing a special book of this verie argument and
therin professing to set downe the accomplishment of the sacred Prophecies in this behalf is enforced in proofe of the same wholy to insist vpon such Conuersions from Paganisme as haue been performed by our Catholick Church AmoÌ„gst which speaking of the Indians he iustly (76) CoÌ„meÌ„t de Regno Christi l. 1. p. 315. confesseth that Spaine hath shewed itself careful and painful that the remotest Nations the people of the East West and South should be Baptised and the name of Christ made knowne to those Barbarians According to the diuersitie of Countries to which the Portugesses and the Castilians do sayle they diuulge in diuers languages the ten Commandments the Lords Prayer the Creed of the Apostles in Mauritania in the Atlantick coast in Guinea in the Kingdomes of the Nigrites Armutium Goa Narsinga Aurea Chersonesus China Taprobona the Ilandes of Molocca America Mexico Peru Brasile c. wherby those Countries abiuring Paganisme and reiecting the Superstitions of Mahomet are conuerted to Christ wherfore now Christ is preached to Kingdomes far distant from our world and heretofore vnknowne so that there are gayned to the Kingdome of Christ a great part of Africa to wit ManicongruÌ„ Guinea manie Kingdomes of the Nigrites almost reaching to the mountaines of Luna as also Zofala Deanamataxa Quiola and Meluida then in the remote Orient the Persian Gulfe and manie Kingdomes of the Indians Cheul Dabal Bauda And what should I recite more The religion of Christ is dispersed euen to the Kings of Narsinga Honorus Batecalla Otisa Delus Cananorus Colochus Cochinus and the Sâ—cylane Ilandes and beyond Ganges through the Kingdomes of Bengalla Pegna Scanus to the great Cittie of Malaccha and the Iland Sumatris then to the lesse and greater Iana and the Ilandes Iaponia Bauda Molucca Borneum also through China Lequios America new Spaine Florida the Kingdome of Peru Brasile Cambals and the Ilands adioyning c. Yea so grounded and hopeful of continuance are the Conuersions of these so manie forenamed Countries as that in sundrie of them not only Churches but also Monasteries Colledges and other Religious houses are richly built and founded Insomuch that the foresayd Protestant Doctour (77) Ibid. l. 1. p. 52. Philip Nicolai confesseth most truly that the Spaniards haue founded manie Câ—lledges in sundrie places the greatest wherof the Iesuits possesse in the Cittie of God a Cittie abounding with men of sundrie Countries In which Colledge it is reported aboue 600. children of most different Nations to be diligently instructed in pietie and learning as the Brachmans Persians Arabians Aethiopians Cafies Canarians those of Guzarotes Decamios Malauares Beagolones Canareos Pegnos Patanas Chingales Iauenses Malaios Marancabas Macazaios Maluchos Siomos Mauros Simos and sundrie others of that kind But besides this Colledge of Goa manie others are also numbred as the Colledge Cochinense Bozainense Salsetanum Malacakense and Bungense of the Iaeponies Besides these there are thirteen Residences of the Iesuits Cherana of S. Thomas Damanensis Tannensis Bandoronensis Calanae Traxancort Câ—morinensis Manarinensis Sinensis Aethiopiae Ambrinensis and of the Holie Trinitye to which may be added those of Iaponia as Meacensis Emurensis and certaine others Much more might I recite of the seueral Conuersions made by our Roman Church in the East (78) Maff. Hist Indic l. 16. Hackluite Principal NauigatioÌ„s in the 2. part of the vol. p. 88. West (79) Acost de Naturae noui Orbis Indies as also in Africa 80) Hartwels Report of the Kingdome of Congo And his Epistie there to the Reader but I wil forbeare it being also besides the Premisses most fully confessed by the Protestants Lythus (81) Respon altera ad alterum Gretseri Apologiam p. 331. that the only Iesuits within the space of a few yeares c. not content with the Coastes of Europe haue filled Asia Africa and America with their Idols that is with the Catholick Roman Faith and Religion Only I wil now further adde to the greatest honour and confirmation of our Catholick Church that the foresayd Conuersions of so manie Heathen Countries so happily wrought by her haue been often accompanied with vndoubted and confessed Miracles For so our foresayd D. Phtlip Nicolai (82) CoÌ„meÌ„t de Regno Christ p. 91. acknowledgeth and writeth that The Iesuits Popish Priests by publishing the Articles of Christian Faith of the ten Commandments and of the Lords Prayer as also by diuulging the texts of the Sundayes Ghospels Epistles and by Administration of Baptisme like vnto the Bileamites do build the Church of Christ and in the name of God amongst the Indians Americans do happily expel the Idols Diuels of the Gentils do work great wonders And in the same place he likewise affirmeth that Though the Iesuits Papists be Idolaters yet through the name of Christ they can prophecy cast out Diuels work great Miracles amongst the Indians Americans And wheras it is most credibly testifyed (83) Rerum in Oriente Gestarum Cemmentarius fol. 8. 9. that the Iesuit S. Franciscus Xauerius going to the East Indies for the Conuersion of those Pagans to the Catholick Faith in testimonie and proofe of the same Faith by him then preached cured miraculously the dumbe the lame the deafe with his word healed the sick raysed sundrie dead persons to life And after his death the graue being opened to the end his naked bones might be carryed from thence to God (84) Ibid. fol. 14. they found his Bodie not only vnconsumed but also yeelding forth fragrant smels from whence they carryed it to God placed it there in the Church of S. Paul where yet to this day saith the Authour it remaineth free from corruption This Historie for matter of fact is so certaine that D. Whitaker 85) De Eccl. p. 353. in his answer thereto doth not rest in denyal of the thing but only sayth Let not Bellarmine think that I do altogeather contemne these Miracles I answer it may be that in the Popish Kingdome or Church there haue been such Miracles now are (86) Ibid. p. 354. And The Diuel might preserue the Bodie of Xauerius for a time vncorrupted smelling sweetly So not denying these Miracles wrought by a Iesuite in the Conuersion of the Heathen to the Roman Faith but most blasphemously and damnably referring the same to the Diuels work wheras as yet to the contrarie M. Hachluite a Protestant Preacher doubted not to affoard most commendable mention of that (*) Principal NauigatioÌ„s the 2. parte of the 2. vol. p. 88. Holie man Xauerius his particular vertues wonderful works in that Region As concerning Africa It is likewise acknowledged and reported by M. Hartwel (87) Report of the Kingdome of Congo c. l. 2. c. 2. 3. that in the Kingdome of Congo a region therof was conuerted to the Christian Faith and that by great and vndoubted Miracles shewed in the presence of a whole Armie Now the Persons
stileth the Canons of the sayd Councel of Nyce 66) Luther l. de Cōcilijs part 1. p. 92. hay straw wood stubble and demandeth whether the the Holie-Ghost hath nothing els to do in Councels but to bind and burden his Ministers with impossible dangerous and vnnecessarie lawes So absurd was the Councel of Nyce in Luther's iudgement affirming further That more light is brought to a Christian by that Catechisme which children do learne then by al the Councels Caluin calleth the Fathers of the sayd Councel of Nyce 67) Lib. de vera Eccl. reformat opuscul p. 486. And Inst l. 4. c. 9. 3. 10. Phanaticos that is men Phanatical or deluded by the Diuel and withal giueth leaue to euerie priuate man to examin the decrees of Councels by the Scriptures saying 68) Inst l. 4. c. 9. §. 8. 9 11. Let no names or authorities of Councels Pastours Bishops hinder vs but that we may examin al Spirits of al men by the rule of the Word of God And againe 69 Ib. 3. 14. I deny that Interpretation of Scripture to be alwayes true and certain which is receaued by the consent of a Councel But I cannot heer but obserue the strange giddines of this primest protestant Caluin who directly contrarie to his former Assertions writeth thus 70) Inst l. 4. c. 9. §. 8. Those ancient Synods as Nyce Constantinople the first of Ephesus of Chalcedon and the like which were assembled for the confuting of errours we do willingly embrace and reuerence as Sacred for as much as concerneth doctrines of Faith For they containe nothing but the pure and natiue Interpretation of Scripture which the holie Fathers with spiritual wisdome applyed to the vanquishing of the Enemies of Religion which then appeared But to leaue him thus fighting with himself and to come to the Ministers of the Church of Scotland 71) In the end of the Harmonie of Coafes p. 19. And see the sayd Harmonie sect 1. p. 14. Without iust examination we do not receaue say they whatsoeuer is obtruded vnto men vnder the name of a General Councel for plaine it is that as the men assembled were men so haue some of them manifestly erred and that in matters of great weight and importance So far then as the Councel proueth the determination and commandment that it giueth by the plaine word of God so soone do we reuerence and embrace the same Heervnto also do accord our English Protestants teaching that 72) Articles of faith agreed vpon in the Conuocations of A. 1562. 1604. art 21. General Councels c. may erre and sometimes haue erred euen in things pertaining vnto God Wherefore things ordained by them as necessarie to saluation haue neither strength nor authoritie vnles it may be declared that they be taken out of holie Scriptures So vnwilling or rather truly fearful are Protestants to appeale vnto General Councels for the decision of Controuersies But D. Luther proceedeth further seriously expecting exacting that al Councels shal be subiect to his Censure determination 73) Tom. 2. wittenberg f. 375. The Rectours of Churches saith he the Pastours of Christ's sheep haue indeed power to teach but the sheep ought to iudge whether they propose the voice of Christ or of strangers c. Wherefore let the Pope Bishops Councels c. decree appoynt and ordaine what they wil we wil not hinder them but we who are the sheep of Christ and heare his voice wil haue it in our power to iudge whether they propose things true and agreable to the voice of our Pastour or no and they are to yeald subscribe and obey our Censure and Sentence Now if Councels be subiect to the Censure of Luther or anie other such rotten sheep then lesse is the authoritie of Councels then of Luther himself then the which nothing can be spoken more absurd or ridiculous In like sort saith Peter Martyr in general 74) De votis p. 476. As long as we rest in Councels Fathers we shal be euer conuersant in the same errours Yea saith M. Carthwright 75) In whiteg Tract 2. p. 95. If this be a sufficient proof to say such a Councel decreed such a Doctour sayd so there is almost nothing so true but I can impugne nothing so false but I can make true And wel assured I am that by their meanes the principal grounds of our Protestant Faith may beshabken But to conclude 76) De Concil contr Bellar. 9. 6. Fulk Answ to a Counterf Cath p. 89. 90. Will. Syno 92. D Whitaker D. Fulk D. Willet and most other Protestants teaching that General Councels may erre in Faith and manners it is no wonder though they reiect their authoritie but yet it euidently conuinceth that in matters of Faith and Religion Protestants dare not relye and submit themselues to the decrees and definitions either of ancient or moderne General Councels So that though Ministers in their Pulpits where none wil gainsay them do florish and flaunt forth the ancient Fathers prayses approue their authoritie applaud them as Protestants and appeale to those primitiue Doctours as Maisters and Patrons of their errours yet when they are pressed by Catholicks with cleerest euidence of their particular writings sayings and practise and with the answerable acknowledgements of the learned Protestants then their tone is changed bitterly exclaming that The argument drawne from Antiquitie is a Popish argument that To appeale to the Primitiue Church is to iniurie the Protestant Congregation That for Protestants to fil their books with the authorities of Fathers is dangerous and to be eschued That in al Councels Fathers and Stories since the Apostles the print of the Popes feet is to be found That the Papists strongest towers are in the testimonies of the Doctours That the Fathers were blind and ignorant in the Scriptures That they were certainly damned for their Papistical opinions vnles they repented That their interpretations of Scripture were aduantagious to Papists and preiudicial to Protestants That their books and Commentaries were contrarie to Scripture Yea that the Fathers did contradict one another and often one and the same himself That Luther and sundrie other Protestants are much to be preferred for learning before S. Austin S. Ambrose and al the other Fathers That the Doctrine now taught by the Bishops of England is much more sound then euer was taught by any Bishops since the Apostles and therefore that our Bishops are in manie degrees to be preferred before them that euen in the best times Sathan was president in Councels And lastly that al decrees of Popes Bishops and Councels are to yeeld and obey the Censure of Luther Dot not al this most strongly confirme that in the verie harts and consciences of Protestants themselues the ancient Fathers were Roman Catholicks and most aduerse to Protestants and that therefore and only therefore they are thus reiected contemned disgraced and wronged by them euen by Luther Caluin Beza
of free Iustification was as then almost oppressed with the Comments of the Grecian Bishops c. At the same time the Inuocation of the Dead preuailed and the foolish opinion of single life which shameful errours Hierom openly defendeth the multitude also of Ceremonies then encreased c. And al for the most admired the Monks in Aegypt Syria c. no otherwise then if they had been Angels Prayers also for the Dead began then more freely to be vsed and the Platonical question risen concerning Purgatorie c. So ancient and general amongst al the holie Fathers were al the foresayd Articles of our present Roman Faith 26. So that our Catholick Roman Faith concerning the Sacraments conferring grace of Confession of Pardons of Transubstantiation of Holie-Orders of Extreme-Vnction of the Masse of S. Peter's and the Pope's Primacie of the Pope not being Antichrist of Traditions of Purgatorie and Prayer for the Dead of Limbus Patrum of Inuocation of Saints Reuerencing of Relicks Images and the Crosse Vowes of Chastitie single life of Priests Monastical life prescribed Fasts Free-wil Merit of Works and the Ceremonies of the Church was the general receaued Faith of al ancient Fathers and other Christians Witnesses wherof in our behalf are Luther Caluin Zuinglius the Centurists Rhegius Melancthon Adamus Francisci Antonie de Adamo Bucer Crastouius Philippus Nicolai Chemnitius Functius Osiander Peter Martyr Beza Brightman Field Humfrey Fulk Cartwright Whiteguift Couel Fox Gifford Iacob Parker Parkins Wotton Beard Calfhil whitaker and Iewel THAT PROTESTANTS DO NOT ONLY disclaime from al the ancient Fathers as Papists but do further reiect the authoritie of the sacred Scriptures and of the Apostles themselues as being erroneous and that therefore they do not found their Faith or Religion vpon Sacred Scriptures or Christ his Apostles CHAPTER III. I haue laboured often and long for the finding out of some ground work Argument or Principle wherupon the Protestant Church should be builded and sustained And stil obseruing al proofs whatsoeuer drawne either from Histories Fathers Councels Church or Antiquitie to be al of them contemned and despised by them as meerly Papistical I retired and tyed my thoughts at last to that surest Ancker of God's heauenlie Word proposed vnto vs in the sacred writings of his Prophets and Apostles nothing doubting but that the credit authoritie therof would in the iudgement and verie beleef of al Protestants be euer admitted acknowledged and reuerenced as Diuine infallible and inspired from God the Holie-Ghost himself And yet frustrate in this my last expectation I find the verie writings of the Prophets and Apostles to be censured and reiected and the Prophets and Apostles themselues to be scorned disgraced disallowed by the learnedst Protestant Writers And to begin first with the scriptures of the old Testament omitting also Tobie Iudith c. and the rest which Protestants generally reiect for Apocryphal wheras Moyses was confessedly the first that writ anie part of sacred Scripture yea that writ the Law of God or Ten Commandments in Tables of stone he and the sayd Commandments are al of them reiected by our new Protestants 1) Tom. 3. Germ f. 40. 41. And in Colâ—oq Mensal Gâ—rm fol. 152. 153. We wil neither heare nor see Moyses sayth D. Luther for he was giuen only to the Iewes neither doth he belong anie thing to vs. Let him be to the Iewes as the Law of the Saxons and let him not disquiet or trouble vs Gentils As France regardeth not the Law of the Saxons so the Law of Moyses doth not bind vs. If anie propose vnto thee Moyses with his Lawes and would compel thee to keep them then shalt thou say Go to the Iewes with thy Moyses I am no Iew thou shalt not enwrap me with Moyses And againe 2) In Colloq Mensal c. de Leg. Euang. I wil not receaue Moyses with his Law for he is the enemie of Christ If he shal come with me to examination I wil reiect him in the name of God and wil say Let Christ stand heer 3) Fâ—l 118. Moyses is the maister of al hangmen no man matcheth him in terrifying streightning tyranizing threatning and thundring he cruelly assaulteth the consciences he terrifyeth tormenteth and teareth the hart 4) Ad Ps 46. Away therefore with Moyses to obstinate and cruel men and prowd Saints whome he may terrifye humble 5) Tom. 3. Witemb in Ps 45. f. 423. And see 422. And in Colloq Mens Ger. f. 152. 153. Moyses indeed had lips but profunda great ones vnpleasant stopped angrie in which there is not a word of grace but of anger death and sinne Gather al the wisedomes of Moyses and of the Heathen Philosophers and you shal find them to be in God's sight either Idolatrie or hypocritical wisdome or if it be Politick yet the wisedome of wrath c. For Moyses hath his lips ful of gal and anger c. Away therefore with Moyses c. Moyses being thus discarded Away likewise say Protestants with the Law and Commandments 6) Tom. 3. Germ. fol. 121. The Law sayth Luther is a true Labyrinth which only casteth consciences into errour The iustice of the Law is the monster Minotaurus that is a meer fable not leading to saluation but to the waters of Acheron 7) In Colloq Mensal Germ. f. 152. 153. To the Iewes belongeth the Law of Moyses it doth not bind vs c. I wil not haue Moyses with his Law for he is the enemie of Christ our Lord yea 8) Tom. 3. Wittemb f. 6. 7. the Decalogue itself testifyeth that Moyses doth not oblige the Gentils And his owne Brethren alleadge him saying 9) Admonitio Christiana p. 211 And see Hospin concord discord f. 225. As France respecteth not the Law of the Saxons so let not Moyses be thrust vpon vs we in the New Testament wil neither see nor heare Moyses And as for the Ten CoÌ„mandments themselues Luther expresly teacheth that 10) Serm. de Mose the Ten Commandments pertaine not to Christians 11) In Conuiual Colloq cited by Aurifab cap. de lege And therefore saith he Let the Ten Commandments be altogether reiected and al Heresies wil presently cease For the Ten Commandments are as it were the fountain from whence al Heresies spring According to which Islebius Luther's owne scholler 12) Cent. 6. p. 311. 312. 310. taught as Osiander relateth that the Decalogue was not to be taught in the Church c. He dispersed in publick writings his Antinomian errour and drew into errour some learned Protestants He seemeth to haue taken occasion of this errour from the writings of Luther not rightly vnderstood And 13) Act. Colloq Aldeburg p. 94 being great in the Court he preached earnestly for the Antinomian libertie These Antinomians 14) Sleidan Hist l. 12. f. 262. receauing their first beginning from Islebius Luther's scholler publickly taught as other Protestants confesse 15)
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.