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
of al General Councels the credible Histories of al times and places the surest records of al Lawes and Countries yea al monuments of greatest Antiquitie doe ioyntly contest and depose not only for the vniuersal and vninterrupted continuance of our Roman Faith from Christ's verie time vntil the Date heerof but also for the sympathie or rather Identitie of our same Faith with the Faith of the Apostles and their first Disciples M. Brierlie often obseruing al these our honours and helps to haue been so strangely defaced blemished and obscured by the art and malice of the foresayd Emissaries as that their true face and beautie were neuer suffred to be seen or knowne to vulgar Protestants purposely therefore forbare to presente Antiquitie only in her natiue colours and chiefly to rest contented with that stayned dye and luster which the Protestant pencil through her clearest splendour durst not denye her producing to that end the plentiful and clearest testimonies of almost al the primest Writers that euer Protestancie brought forth al of them as it were conspiring in flat charging reprouing and impugning the learnedst Doctours and most renowned Bishops of the eldest and purest times for the self-same doctrines and practise of Religion which the Roman Church at this day exerciseth Now supposing M. Brierlie his sincere and faithful demeanour heerin what could the wit of man produce more palpable and concluding for our foresayd harmonie with the Primitiue Church For if the volumes of Fathers and Councels be so clear in themselues for our Catholick Roman and Papistical Faith that the learnedst Protestans most playnly studying and perusing the same are finally enforced through euidence of their words and deeds to acknowledge and reproue the self-same Doctours and Bishops for Roman Catholicks then M. Brierlie his desire and intent of prouing our Roman Faith and Church to continue most agreable with the Primitiue Faith and Church of Christ and his Apostles is fully accomplished And that M. Brierlie his candour may more clearly shine and his so vnanswerable Arguments be the better conceaued I wil therefore dispel those thick clowdes wherewith yourself M. Morton hath most painefully laboured to couer or darken the foresayd brightnes What then must we expect from you for an Answer pertinent and direct and as proceeding from a iudicious and learned Doctour yea from a Minister of simple truth but either ingenuously to confesse with the Puritans and so manie your other Protestant Brethren cited by M. Brierlie that the sayd Primitiue and purest Church of Christ was one and the same for Faith and Religion with our now Roman or else that M. Brierlie had cunningly corrupted maymed and defaced the sayings and writings of your foresayd Brethren in his owne behalf If you seing the first to be most true would haue honestly subscribed therunto as manie more learned Protestants then yourself had formerly done then your Answer or Appeale had been altogeather needles The second you durst not auouch knowing right wel that M. Brierlie his affected nicenes and precisenes in so particularly quoting his Aduersaries Bookes Chapters Pages lines or letters would ouer strongly contest for his Religious integritie industrie and fidelitie in handling the same What then is imaginable for you M. Doctour to answer against such pregnant testimonies of other Protestant Doctours Nothing at al but what M. Brierlie foresaw and accordingly premonished and wherof yourself also taketh notice in the beginning of your Appeale would be only trifeling vnworthie extrauagant and impertinent As first when your other Brethren are plentifully produced confessing and reprouing the Fathers for teaching our Roman Faith yourself often very honestly ioyne with them acknowledging the same in our behalf and against yourself so that in this Case in steed of Answer or Appeale you make a strong Apologie for M. Brierlie and the Romish Church Doe not you yourself speaking of the Antiquitie of our Doctrine concerning the Popes Primacie confesse and say [1) Prot. Apol. p. 72. Be it granted for so it is that the Papal Primacie beginning in Boniface the Third is now 900. yeares old Doe you not arise and write of S. Gregorie that (2) Ibid. p. 31. whether or how farre c. S. Gregorie did reach his arm of Iurisdiction beyond his Dioces is a question by reason of his diuers obscure speaches and some particular practises diuersly answered of our Protestant Authours Doe you not charge S. Leo to haue been in this respect (3) Ibid p. 283 285. peremptorie and ambitious and that he was so 4 Ib. 294. 295. peremptorie that for his presumption he found in his time brotherlie checks Yea doe you not confesse that certain (5) Ib. 294. 295. Sentences of S. Cyprian may seeme at their first view vnto the vnexpert Reader to obserue in the Church of Rome both a Grace of impossibilitie of erring and also a prerogatiue of the Mother-Church of al others But though yourself may be deemed an Expert Reader yet no otherwise doe you euade those cleerest sentences then by affirming that such like speaches are but the languages of Rhetorical Amplification which commonly the Fathers vse by way of perswasion rather then by asseueration And seing you admit that the Fathers did commonly vse such speaches by way of perswasion you must needs admit that they being holie and learned men did also beleeue and affirme the same Yea you approue such (6) Ib. pag. 300. Protestant Authours as reprehēd Victor for arrogācie transgressing the bounds of his Iurisdiction in Excōmunicating the Churches of Asia Lastly wheras in proof of Antichrist's short raigne (7) Ib. pag. 143. M. Brierlie produceth M. Fox teaching that almost al the holie and learned Interpreters doe by a time times and half a time vnderstand only three yeares and a half affirming further this to be the consent and opinion of almost al the ancient Fathers Doe not you likewise subscribe therunto and say (8) Ib pag 144. Now therefore c. why might not these Fathers be sayd to haue erred in prefining the time of Antichrist c. So that you are inforced to confesse that in the Fathers opinions al our precedent Popes are cleered from being Antichrists In like sort concerning Vnwritten Traditions you grant that S. Gregorie vseth (9) Ib. pag. 62. to confirme some things by Tradition and that the ancient beleeuing Iewes (10) Ib pag. 377. pretended vnwritten Traditions As teaching Purgatorie and Prayer for the Dead you reproue S. Gregorie touching that (11) Ib pag. 19. 20. the Sacrifice of the Altar is profitable for the Soules departed And againe (12) Ib p. 498. S. Austin speaketh with a Peraduenture but S. Gregorie kindled the fire with a Credo But you somewhat passed Peraduenture when you writ that Protestant (13) Ib. pag. 495. Authours haue obserued S. Augustin to haue been the first who opened the window vnto the doctrine of Purgatorie by whose owne direction say you we
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-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
conscience and true knowledge would also dedicate your further labours I doubt not but you would become a dutiful Child to your Mother-Church and a paineful labourer in Christ's Vinyeard for which I wil not cease to entreate his Infinit Goodnes and wil euer rest Yours in him N. N. THE FIRST BOOKE WHERIN IS PROVED BY THE CONFESSION OF PROTESTANTS THAT THE CATHOLICK ROMAN CHVRCH hath continued Euer most Knowne and Vniuersal euen from Christs verie Time vntil the Date hereof THE ANTIQVITIE OF THE TRVE Church and the force of the Argument drawne from the Authoritie thereof As also of the great necessitie of finding-out this true Church CHAP. I. AS we may not doubt but that the Church of God speaking in general is equal in Ancestrie with our first Parents in Paradise so in regard of her Birth-right prime Antiquitie long precedent and preferred before the Scriptures themselues so euen of the Church of Christians it may not be denyed but that as in the same instant with Christ her Head and Spouse she receaued her first being life and birth in this world according to that of (1) Ad c. 3. Lucae S. Ambrose God built his Church in the chief Corner-stone CHRIST IESVS so was this her greatest nobilitie of birth not only to cōtinue for some few generatiōs but euer to remayne for al posteritie Agreable to which the Prophet Daniel foretold of the Church (2) cap. 2.4 that it is A kingdome that shal neuer be destroyed but shal stand for euer And so shal be according to Esay as (3) cap 60.15 An eternal glorie and ioy from generation to generation So that in steed of further discussing the Ancientest Birth-right and not-interrupted continuance of Christ his Church I wil now only treat of the force of that Argumēt which is drawne from the Authoritie Determinatiō of the sayd so Noble Anciēt a Church Wherein for greater expeditiō I wil pretermit most plentiful proofes both from sacred Scriptures and learnedst Fathers in steed therof wil for the present rest satisfyed with the freest Grants and ample Acknowledgements of the learnedst Protestants who first as they euer pretend to build their whole Faith Religion vpon the Written Word so do they further aknowledge the same to be only knowne and discerned from forged and adulterat Scriptures by the sacred Authoritie and Testimonie of the Church of Christ In which respect (4) Ans to a Counterf catho pag. 5. D. Fulk auoucheth that The Church of Christ hath Iudgemēt to discerne true writings from counterfait and the Word of God from the writings of men and this Iudgemēt she hath of the Holie-Ghost With whom accordeth (5) Def. of the Apolog. p. 201. D. Iewel affirming that The Church of God hath the Spirit of wisdome whereby to discerne true Scriptures from false In like sort M. (6) Ecc. Pol. pag. 86. Hooker teacheth that of things necessarie the verie chiefest is to know what books we are bound to esteeme holie which point is confessed impossible for the Scripture itself to teach Whereof he further sayth (7) Ib pa. 102. It is not the Word of God which doth or possibly can assure vs that we do wel to think it is his word for if anie one Book of Scripture did giue testimonie of al yet stil that Scripture which giueth credit to the rest would require another Scripture to giue credit vnto it Neither could we come vnto anie pause whereon to rest vnles besides Scripture there were something which might assure vs c. which something afterwards he acknowledgeth (8) Ib. pa. 146. 116. And see Aretius his examen p. 24. And Bachmanus his Centuriae tres c. p. 267. To be the authoritie of Gods Church Agreably hereunto D. whitaker doth confesse that this weightiest controuersie concerning Canonical Scriptures is to vs determined not by (9) Cōt Staplet p. 370. 357. HooK Eccl. Pol. p. 147. Testimonie of the Spirit the which sayth he being priuat and secret is vnfit to teach and refel others but as he further teacheth (10) Ibi. p. 300. 298. 24. 25. And against Raynolds p. 44. by the Ecclestical Tradition An argument whereby may be argued and conuinced what books be Canonical and what not And another Protestant Writer (11) Auth. of the scripture and the church f. 71 72. 73. 74 75. much commended by (12) Ibid. in the Preface Bullinger affirmeth that The church is endued with the Spirit of God and that The diligence authoritie of the Church is to be acknowledged herein which hath partly giuen forth her Testimonie of the assured writings and hath partly by her Spiritual Iudgement refused the writings which are vnworthie Yea he further assureth vs with (13) Tom 6. cōt ep fund cap. 5. Tert. lib. 1 de Praescrip cap. 6. S. Augustin and Tertullian that (14) Scrip. and the church p. 72 74. 75. And see Melancthon in epist ad Rom cap. 14. pa 358 359. we could not beleeue the Ghospel were it not that the Church taught vs and witnessed that this doctrine was deliuered by the Apostles So that the authoritie of Gods true Church is so great as that by her warrāt we are only assured of the Written Word of God itself and for such by her wisedome giuen by the Holie-Ghost discerned to vs from al forged Apocryphal and counterfait writings A power and authoritie then which none stronger seing the certain knowledge of the true word of God is the chiefest foundation of our Christian Faith Now if in this question so important we may securely follow and beleeue the Sentence and Determination of the Church how much more then in other doubts of smaller respect Adde further hereunto in surest confirmation of the Churches authoritie that it is likewise granted and taught by the learnedst Protestants that the true visible Church can not wholy erre in matters of Faith Insomuch as they expresly confesse of this verie point that (15) Bertr de Loque in his discourse of the church p. 198. Phil. Act. mon. p. 1401. Bilney ibid. p. 464. Ridley 16. pag. 1361. 1286. Baynhā ib. p 493. Fox ib. pag. 999. Bancroft in his sermon preached 8. Febr. 1588. pag. 42. 43. The Diuines of Geneua in their Propositions and Principles disputed c. p. 142. Zanchius de Relig pa. 157. Rhegius in Discus The. p. 213. Hunnius in Act. Colloq Ratisb fol. 205. KecKermannus in System Theol. pag. 387. Povvel of things indifferent p. 7 The controuersie c. is not of the Catholick or vniuersall Church for we al agree say they herein that she cannot orre touching Faith c. wherefore this question is touching only a particular church Now if the true Church can not erre in matters of Faith Religion then is her Authoritie sacred her Decrees infallible her Children secured and al difficulties arising easily composed Yea from hence also may we iustly collect amongst al
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
no period or difference of time wherin the Church of Christ hath more gloriously shined either for puritie of Faith or Sanctitie of life then during the time of her primitiue being which according to the accompt (1) Ievvel in his Sermon at Paules Crosse And in his Reply p. 1. Humfrey in vita Iuelli p. 123. 124. VvitaKer Resp ad Ranones Campiani p. 90. of the learnedst ProtestaÌ„ts extended itself to the ful tearme of the first six hundred years after Christ our Sauiour his glorious Ascension In greatest confidence wherof D. Iewel whom M. Mason (2) Consecration of English Bish. p. 267 styleth and esteemeth a Iewel made his so aduenturous a Challenge when he publickly exclaimed at Pauls Crosse O Gregorie O Austin O Hierom O Chrysostom O Leo O Denis O Anaclet O Calixt O Paul O Christ If we be deceaued you haue deceaued vs this you taught vs c. And As I sayd before so I say now againe I am content to yeald and subscribe if anie of our learned Aduersaries or if al the learned men that be aliue be able to bring anie one sufficient Sentence out of anie old Catholick Doctour or Father or out of anie old General Councel c. for the space of 600. yeares after Christ which maketh agaynst anie one of 27. Articles by him there repeated and defended And this he protested to preach not as carryed away with the heate of Zeale but as moued with the simple truth This proffer of D. Iewel was so pleasing to D. Whitaker that he most valiantly renewed it in behalf of al Protestants (3) Resp ad Rat. CaÌ„p p. 90. And see p. 9. saying to our glorious Martyr Campian Attend Campian the speach of Iewel was most true and constant when prouoking you to the Antiquitie of the first six hundred years he offered that if you could shew but anie one cleare and playne Saying out of anie one Father or Councel he would grant you the victorie It is the offer of vs al The same do we al promise and we wil performe it With like courage steppeth forth (4) Of the Church l. 5. in his Appendix therto Part. 1. p. 33. D. Field We say sayth he with Bishop Iewel in his worthie Challenge that al the learned Papists in the world can not proue that either Gregorie or Austin held anie of these twentie seauen Articles of Popish Religion mentioned by him Neither wil D. Morton yeald a foot herein stoutly auouching that (5) Prot. Appeal p. 354. It hath been the common and constant profession of al Protestants to stand vnto the Iudgement of Antiquitie for the continuance of the first foure hundred years and more in al things Yea he further publickly professeth that (6) Protest Appeale p. 573. 574. Protestants in oppugning Doctrines which they cal new and not Catholick c. are so far from suffring the limitation of the first 440. years that they giue the Romanists the scope of the first fiue hundred or six hundred years as our Aduersaries themselues do acknowledge For D. Stapleton writing of the opinion of Luther Caluin and Melancthon sayth that they did yeald vnto the tryal of truth by the testimonie of Antiquitie for the space of the first Fiue or Six hundred yeares M. Campian a Iesuit reporting the Challenge of Bishop Iewel for the mayntenance of these Articles which he then propounded for Catholik sayth that he appealed vnto the Iudgement of Antiquitie for the first six hundred years And againe (7) Ibid. p. 512 Protestants in the disquisition of truth do not absolutely bound the name of Antiquitie within the compasse of the first Centurie of years but are content to allow it a longer extent and therfore in al Doctrines which are truly Catholick c. they refuse not to be tryed by the testimonies of the ancient Fathers in the first fiue hundred years after Christ Yea (8) Ib. p. 680. we repose our securitie in those two impregnable fortresses of the Catholick Faith one is the ancient Tradition of the Primitiue Church as the Protestants are confessed to professe c. So willingly do the learned Protestants prouoke and appeale to the Primitiue Church of Christ for the certayne tryal of truth in matters of Faith and Religion Al which they pretend to do because as Luther sayth (9) Tom. 2. Germ. f. 243. Epist ad Marchionem Branâ—eburg It is dangerous and horrible to heare or beleeue anie thing which is contrarie to the vnanimous testimonie of Faith and to the doctrine of the holie and Catholick Church which she from the beginning agreably kept for aboue One thousand fiue hundred years And as Chemnitius truly obserueth (10) Exam. par 1. f. 74. No man doubteth but the Primitiue Church receaued from the Apostles and Apostolical men not only the Text of Scripture but also the right and natiue sense therof wherupon sayth he (11) Ibid. p. 64. we are greatly confirmed in the true and sound sense of Scripture by testimonie of the ancient Church Which according also to other Protestants (12) Harmonie of Confess p. 400. Is the true and best Mistresse of Posteritie and going before lâ—adeth vs the way Yea sayth D. Beard (13) Retractiue from Romish ReligioÌ„ p. 372 without al question al truth was taught by the Apostles to the Primitiue Church and no part therof was left vnreuealed c. Besides it is as certayn that that Church which next succeeded the Apostles was the most pure and absolute Church whether for doctrine or manners matter or forme that euer was in the world and therefore to degenerate from that must needs be to degenerate from the puritie and sanctitie of Religion And againe it can not be denyed that c. though the Primitiue Age of the Church after the Apostles was most pestered with Hereticks yet euermore the truth preuayled both in regard of birthright and predominance D. Morton Declareth that (14) Protestant Appeale p. 513. In the maine question of discerning the true bookes of holie Writ the Protestants do appeale c. vnto the IudgemeÌ„t of the Primitiue Church attributing vnto it the right and Authoritie of assigning and determining what is the perfect Canon of Scriptures With whom agreeth Chemnitius saying (15) Exam. part 1. p. 69. Andradius affirmeth that the testimonie of the Church is either alwayes to be reiected or alwayes to be receaued I answer c. where the Fathers set downe this Tradition of the books of Scripture they proue it by testimonies of the Primitiue Church if with the same course of certayntie they shal do the like of other Traditions wherof sometimes they make mention it is to be respected and they are to be receaued by the same law D. Sarauia confirmeth the authoritie of the Primitiue Church from her special assistance by the Holie-Ghost saying The (16) De diuersis Ministrorum Gradibus p. 8. Holie-Ghost who gouerneth the Church is the best interpreter
for our present Controuersie and manie others that M Carthwright (6) In Whit. Def. p. 103. And in his 2. Reply against Whit. part 1 p 84-85 86. sayth therof To allow of Austin's Saying is to bring in Poperie againe And if S. Austins Iudgement be a good Iudgement then there be some things commanded of God which are not in the Scriptures and therupon no sufficient doctrine contayned in the Scriptures Caluin also acknowledgeth the same words of S. Austin yet confesseth (7) Inst l 4. c. 10. § 20. not to respect them affirming also that Austin hath nothing besides coniectures In like sort S. Chrysostom in expresse words teaching (8) In 2. Thes hom 4. that The Apostles did not deliuer al things by writing but manie things without these be as worthie of credit as the other D. Whitaker (9) De sacra Scriptura p. 678. in answer hereto sayth I answer that this is an inconsiderat speach and vnworthie of so great a Father And wheras Epiphanius haer 6â— teacheth that we must vse Traditions for the Scripture hath not al things and therfore the Apostles deliuered certain things by writing and certain by Tradition with whom agreeth S. Basil de Spiritu Sancto c. 27. saying Some things we haue from Scripture other things from the Apostles Tadition c. both which haue like force vnto Godlines D. Raynolds (10) In his Conclusions to his Conf. Conc. 1. p. 689. his answer to these foresayd Sayings of S. Basil Epiphanius is I take not vpon me to controle them but let the Church iudge if they considered with aduise enough c. In like sort Eusebius affirming l. 1. Demonstr Euang. c. 8 that the Apostles published their Doctrine partly by writing partly without writing as it were by a certaine vnwritten Law D. Whitaker (11) De sacra Scriptura p 668. sayth hereof I answer that this Testimonie is plaine enough but in no force ta be receiued because it is against the Scriptures Chemnitius (12) Exam. part 1. p. 87. 89. 90. reproueth for their like testimonie of vnwritten Traditions Clemens Alexandrinus Origen Epiphanius Ambrose Hierom Maximus Theophilus Basil c. And M. Fulk (13) Against Purg. p. 302 303. 397 And agâ—inst Martial p. 170. 178. Anâ— against Bristowes Moâ—â—â—s p. 35. 36. confesseth as much of Chrysostome Tertulian Cyprian Augustin Hierom c. Schrederus (14) Opusc Theol. p. 72. acknowledgeth that Origen and Basil in his book of the holie-Ghost and Hierom against the Luciferians do relate manie Customes which they cal Doctrines receaued by Tradition without writing as Threefold immersion in Baptisme Prayer towards the East the words of Inuocation when the Bread of the Eucharist is shewed c. prohibition to Fast on Sunday c. Sacrifices for the dead c. And D. Whitaker (15) De sacra Script p. 678 681. 683 685. 690. 695. 696. 670. 668. acknowledgeth and reproueth for their like doctrine of Traditions Chrysostom Epiphanius Tertulian Cyprian Augustin Innocentius Leo Basil Eusebius c. The Centurists (16) Cent 4. p 299. condemne al the Fathers of the Fourth Age one by one reciting their Sentences and reiecting them Chemnitius reciting and reiecting the Sayings of Origen (17) Exâ—m part 1. p. 87. concludeth thus So Origen iudgeth that there are Apostolical Traditions And D. Fulk 18) Agaâ—â—st Purg. p. 393 confesseth that Tertulian taught Sacrifice and prayer for the dead vpon Traditions from the Apostles D. Whitaker (19) De sacra Script p. 685. being to answer S. Cyprians playne Sayings for Traditions writeth thus I answer first Cyprian was no Apostle and therefore his words are to be examined and not al things forthwith to be receaued c. therfore let vs not regard what he sayth c. Lastly wheras S. Dyonisius de Eccles Hierarchia c. 1. S. Paul's Schollar affirmeth that the Apostles did deliuer their Doctrine partly by writing partly without writing c. D. Whitaker (20) De sacra Script p. 655. deuoyd of al answear or euasion sayth I do acknowledge that Dionisius is in manie places a great Patrone of Traditions And D. Fulk (21) In his Answear to a Count. Cath p. 35. confessing that Papias was Scholler to S. Iohn yet M. Midleton 22) Papisto-mastix p. 200. affirmeth that Papias was the first Father and Founder of Traditions But Before al these liued the ancient Iewes of whom Paulus Fagius writeth that (23) Comment in Cap. Patrum The Iewes are of opinion that Moses receiued from God in Mount Sinai a double Law the one which they cal the Law deliuered in writing the other which they cal the Law which is in the mouth or deliuered by word of mouth And this last they affirme to be deriued by Moyses to posteritie by a certain order of Succession And the self same is confessed by D. Beard (24) Rotract from Rom. Relig. â— 73 74. M. Rollock likewise auoucheth that (25) Treatise of Gods effectual calling p. 241. The Church after Moyses had both the Tradition or sound of a liuely voice and of the Scripture and written Word of God And the same Doctrine of Traditions in the Iewes is confessed by Buxdorfius (26) Synagoga Iudaica p. 13 21. 48 67. a Protestant Hebrew Reader in Basile D. Morton admitteth that (27) Prot. Appeal l. 2. p 377. The Protestants wil as readily confesse that the Iewes pretended vnwritten Traditions as could either Egesippus or Anatolius but whether they did make that boast vniustly or iustly that sayth he is worthie our m st diligent Scanne Wel then the Fathers here confessed and disliked by Protestants for our Catholick Doctrine of Traditions are S. Gregorie Austin Ambrose Hierome Chrysostom Epiphanius Basil Eusebius Maximus Theophilus Innocentius Leo Cyprian Origen Tertulian Clemens Alexandrinus Dionisius Areopagita Papias and the faithful Iewes before Christ The Protestants citing and reprouing the sayd Fathers herein are Chemnitius Caluin Schrederus Buxdorfius Whitaker Carthwright Morton Beard Rollock Fulk and Rainolds So Apparent it is that our present Roman Church in the Doctrine of Traditions doth stil insist in the steps of the Primitiue Church It is Confessed by Protestants that according to the Fathers of the Primitiue Church the Sacraments do truly conferre Grace Remission of sinnes And that they are in number seauen CHAPTER VII PRotestants (1) Luth. in Assert 1. Articuli teaching Faith alone to iustify do consequently affirme the Sacraments to be but bare Signes not causes of our Iustification seruing either euen as preaching for an obiect to stir vp and nourish our Faith or for certaine markes whereby the Faithful are discerned from Infidels But contrarie hereto the Catholick Church (2) Conc. Florent ln Institut ArmenoruÌ„ Trid sess 7. can 1. hath defined the Sacraments to giue or conferre Grace to the worthie receiuer and that they joyntly with Faith and other vertues concurre to our Iustification In like sort where Protestants teach only Baptisme and the Lords Supper to be Sacraments the Catholick Church beleeueth
(3) Bellar. de Monach. l. 2 c. 20. c. Monkes and other Religious concerning Chastitie Pouertie and Obedience and their strick order of life are likewise lawful holie and laudable Directly (4) Luth. l. de Votis Monasticis Caluin Inst l. 4 c. 13. c. 12. contrarie to al which is the Doctrine and practise of the Protestant Church which First teacheth that no vowes are to be made to the honour of God but such as are of things already commanded Secondly that it is lawful for the Clergie or Ministerie euen after Orders taken to marry wiues Thirdly that the Vowes of al Religious Persons with their manner of life are impious vaine Superstitious and not to be kept Now how repugnant are our Moderne Libertines herein to the ancient Fathers and wholy agreable our present Roman with the Primitiue Church let these few lines following serue for fullest proof Luke (5) Cent. 6. p. 208. Osiander numbring vp manie Catholick poynts of Faith wherwith he chargeth S. Gregorie the Great to haue been fouly and Popishly deluded amongst the rest affirmeth that he Sharply vrged the single life of the Ministers of the Church D. Morton accordingly sayth hereof (6) Prot. Appeal l. 1. sec 52. p. 38. The Apologists do truly obiect that our Osiander noted S. Gregorie to haue been a vehement vrger of Single life of the Clergie And concerning such of the Clergie as were married before their Orders taken M. Symondâ— (7) Vpon the Reuel p. 83. 84 85. 86. reproueth him for that He decreed that the Clergie should not haue knowledge of their wiues c. Carion (8) Carion in Chron. l. 4 p 567. 568. reciting his seueral pretended Catholick errours repeateth his errour of Vowes and Single life But to leaue S. Gregorie and to arise to S. Augustin other ancient Fathers I know sayth (9) de Votis p. 524. Peter Martyr declared no lesse to my Auditours in Oxford that Epiphanius with manie others of the Fathers erred in that they hold it a Sinne to break the Vow of virginitie they do il to number it amongst the Apostolical Traditions Chemnitius (10) Exam. part 3. p. 41. 40. 42. in general confesseth saying We are not ignorant that the Fathers allow the vowes of perpetual Chastitie acknowledge them to be obligatorie Insomuch as he doth specially recite and reiect in this behalf the seueral sayings of S. Basil S. Ambrose S. Chrysostome S. Epiphanius S. Austin and S. Innocentius And Iustus Molitor (11) De Ecclesia Milit. p. 80. reproueth the whole Councel of Chalcedon which was most famous and ancient for that It forbad to Monks and Nunnes the vse of Mariage In like sort S. Augustin and al the Fathers assembled with him in the Carthage Councel are reiected by Danaeus (12) Contrae Bellarm. 1. part alterae parte p. 10 11 for that sayth he they abused manifestly the Word of God saying vpon the Apostles words If anie widowes how young soeuer c. haue vowed themselues to God left their Laical habit and vnder the testimonie of the Bishop Church appeared in Religious weed if afterwards they go to Secular mariage they shal according to the Apostle haue damnation because they dared make voyd the vow of Chastitie which they made to God And Osiander (13) Cent. 5. l. 1. c. 1. p. 20. for the same respect confesseth and at large reprehendeth the forsayd Canon of the Carthage Councel Yea the Councel of Nice wherof D. Whitguift (14) In his Def. p. 330 sayth That notable famous Councel of Nyce which is of al wise and learned men reuerenced esteemed and imbraced next to the Scriptures themselues this so famous a Councel did as M. Carthwright (15) In his 2. Reply part 1 p. 485. D. Bancroft in his Suruey c. p. 386. Centurists Cent. 4. c. 9. col 656. D. Fulk against Rhem. Test in Math. 8. fol. 14. and sundrie other Protestant Writers acknowledge affirme and teach that vnto those that were chosen to the Ministrie vnmarryed it was not lawful to take anie wife afterwards only being marryed before entrance into the Ministrie it was lawful for them to vse the benefit of that precedent Marriage And Paphnutius one of the Councel sheweth coÌ„cerning Priests vnlawfulnes to marry after Priesthood vndertaken that not only this was before that Councel but was also yet further an ancient tradition of the Church in which both himself and the rest of the Councel Thus farre M. Carthwright Luther (16) Tom. â— Germ Ienae f 97. de Concil part 1. p. 92. like wise much disgusted with the forsayd Councel of Neece reiecteth the same saying I do not acknowledge the holie Ghost in this Nicene Councel because it forbiddeth him who hath gelded himself to be made Priest and also commandeth the Clergie to haue none dwelling with them but their Mother Sister c. Had the Holie Ghost no other thing to do in Councels but to bind his Ministers to such imposed dangerous and not necessarie Lawes Frigiuillaeus Gaunius (17) Palma Christiana p 103. reprehendeth Socrates and Sozomene for their report of Paphnutius saying Socrates added this report rashly of his owne deuising c. wâ—th like falshood did he wrest the Saying of Paphnutius in the Nicene Councel c. And Sozomene following after Socrates followeth his explication in maintenance of the doctrine of Diuels coÌ„demned by Paul 1. Tim. 4. And the Centurie-writers (18) Cent. 4. c. 9. col 656. D. Fulk (19) Ag. Rhem. Test in Math. 8. sec 3 fol. 14. doe both of them confesse that Paphnutius though he thought that Priesthood did not dissolue Mariage contracted before Orders giuen yet he affirmed to the Nycene Councel that Those who were made Priests before they were marryed should not afterwards marry alledging for this veterem Ecclesiae consuetudinem the ancient Tradition of the Church In like sort say our Puritans 20) A brief Discouery of vntruthes in D. Bancrofts serm p. 21. We must needs confesse that not only this Gouernment of the Church but also manie other poynts of greatest weight in Religion fel to decay long before the councel of Neece c. besides manie other Corruptions which wâ—re past ouer yea and established at that Councel c. Paphnutius alone was inforced to stand vp against the whole Synod in the cause of the Mariage of Miniâ—â—ers which notwithstanding he c. so defended that he would not haue him that were a Minister being vnmarryed euer after to be ioyned to a wife Agreable hereunto sayth D. Morton (21) Prot. Appeal p. 480. The Councel of Neece restrayneth them from mariage who were vnmarryed when they entred into Orders But to proceed the Magdeburgians (22) Cent 4. col 704. And see further Crispinus of the Estate of the Church p. 107. confessing that the second Synod of Arles being celebrated in the time of the
is most hateful and displeasing as being most repugnant to their new Euangelical libertie and licentiousnes of life to wit the holie austere and Monastical life of Religious men women practised approued by the primitiue Church And first to begin with S. Gregorie D. Humfrey hauing recited manie particulers of our Catholick Faith wherwith he chargeth him and S. Austin at length concludeth thus (1) Iesuit part 2. rat 5. p 5. 62â— These hath Augustin the great Monk taught by Gregorie the Monk brought to the English yea S. Gregorie was so deuoted to the State of Monachisme as that M. Bale thus accordeth of him (2) In Act Râ—m Pontif. p. 44 Gregorie the Great of al the Roman Patriarcks the most excellent in life and learning c. altered the houses of his Parents into Monasteries c. built six Monasteries and Commanded which Command is stil in force and obserued in Catholick Countries that women should not enter the Cloysters of Monks nor Monks the houses of Nunnes And according to Carion (3) In Câ—â— l. 4. p. 567. 568. He much increased sayth he the false Conceit of Monachisme D. Morton (4) Prot. Appeal l 4. sec 37. p 46. auoucheth that Monachisme is a State of life greatly commended by S. Gregorie who had been himself a Monk Yea he sayth further of ancient Votaries (5) Ibid. l. 2. p. 89. or Religious women that The Apostle required in his widowes the age of threescore yeares and often times would not admit Virgins vnder Twentie fiue yeares old nor veyled Nunnes til fortie for which he citeth the Third Carthage Councel holden about Anno 398. and the Councels Agathense Caesaraugustanum assembled in the Fift Century So supposing that the widowes spoken of by S. Paul had vowed Chastitie or single life that in the Fourth and Fift Centurie after Christ there were in the Church vowed and veyled Nunnes But to arise yet higher M. Carthwright (6) In Whitguift Def. p 344. confesseth that Ruffine Theodoret Sozomene Socrates c. do mention Monks almost in euerie page And the Centurists (7) Cent. 4. c. 10 col 129â— speaking of the Age wherin Constantin liued acknowledge that there were Monks throughout Syria Palestina Bithinia other places of Asia Also throughout Africa (8) Cent. 4. col 1036. and Europe (9) Ibid. col 1331. Insomuch that they begin a special (10) Cent. 4. col 1294. Tract the Title wherof is Monks throughout Syria Palestin Birthinia other partes of Asia vnder Constantin the Great As also another (11) Ibid. col 1306. Tract the Title wherof is The African Monks throughout Aegypt vnder Constantin the Great Other Protestants acknowledge that (12) In the brief Discourse of the Churches Estate annexed to Crispinus of the Estate of the Church And see his fidelis Relig. p. 19. 136. About the end of this period which continued vntil Constantin the loue of Solitude and Monkerie the abstinence from Mariage and from certaine meates on particular dayes manie Feasts and other seeds of Superstition after succeeding took a maruailous root So the commencement of Prayer for the dead and Sacrifice of the Masse did discouer themselues c. But the Centurists hauing alledged a long place of S. Basil in prayse of Monastical life they add this Censure (13) Cent. 4. p. 300. 301. Al which words of S. Basil are both besides and contrarie to holie Scripture As also S. Ambrose doth pronounce too too insolently of the merits of Virgins And wheras Ephrem sayd That al pious people shal come merrily in the day of Iudgement before the face of Christ but especially Monks other such as haue liued in desert in chastitie labours watchings fastings and the like these words are so distastful to ProtestaÌ„ts that the Magdeburgians say therof What can be spoken more monstrously against the merit of Christ The Centurists (14) Cent. 4. c. 6. col 464. 466. 474. likewise confesse that these Monks had Monasteries to dwel in And they make (15) Cent. 4. col 467. 479 1335. 5337. a special Title Of the Monasteries of Virgins wherof also mention is made by (16) Cent. 4. p. 507. 503. 161. Osiander In these Monasteries one was appoynted for Superiour ouer the rest So Osiander (17) Cent 4. p. 503. And see the Centurists Cent. 4. col l 335. acknowledgeth that Paula was Gouernesse or Abbesse of their Monasteries which were of Virgins And the Centurists giue like instance of Publia a most noble woman who was Mistresse of the companie of Virgins who professed chastitie There were vsed at those times a special Consecration of Monasteries and Monks and Nunnes Insomuch as the Centurie-writers (19) Cent 4. col 466. haue a particular Title De consecratione Monachi of Consecration of a Monke And else where (20) Cent. 4 col 865. 869 874. in playne tearmes they mention Consecration of Virgins And wheras the Councel of Chalcedon Can. (18) Cent 4. col 125. 24. sayth wee decree that such Monasteries as are once Consecrated with the allowance of their Bishop shal remaine so perpetual c. neither after shal be vsed for secular houses this Councel is mentioned and commended by the Centurists (21) Cent. 4 col 855. 667. 515. But Hamelmannus (22) De Traditionibus Apost 1. col 707. 743. D. Regnolds (23) In his conf p 488. doe meÌ„tion reproue in S. Dionysius the Areopagite Consecration of Monks These Monks and Nunnes vsed a Religious habit different from that of Secular people For the Magdeburgians (24) Cent 4. col 472. doe affirme that in the Fourth Age they vsed a certaine Couer for the head which they cal the Cowle which is vsed at this day And (25) Cent. 4 col 468. 867. 874. 870. And see Hospâ—nian de Origine Monach. fol. 111. It may be obserued say they out of the same book what was the Custome of Cloathing Virgins for first they were cloathed in the Church before the Altar vpon Ester day in presence of the solemne assemblie Candles being lighted c. But now to touch their professed Pouertie and Austeritie of life the Centurists (26) Cent. 4 col 301. speaking of the Monks which liued in the Fourth Age plainly acknowledge that It is euident that those who were to professe Monastical life did first distribute their goods Basil sayth It behooueth a Monk before al things to embrace that kind of life that he possesse nothing And as concerning their diet they likewise grant (27) Cent. 4. col 474. 471. That some abstaine from fowle vsing egges fish others abstaine from fish and eate cheese others do not take cheese and yet there are others who abstaine from bread As also (28) Cent 4 col 475. that some liue with bread pulse hearbes which are boyled only with Salt In like sort they (29) Cent. 4. col
ep ad Philippenses do but both of them affirme that He is guiltie of sinne who fasteth vpon Sunday The same is confessed by M. Carthwright (51) In Whit. Def. p. 99. who also with M. Midleton (52) In his Papistomastix p. 35. M. Parker (53) Against Symbol c. part 1. c. 4. p. 171. confesseth the same of Tertulian de Corona Militis c. 3. Yea M. Parker reciteth the seueral sayings to this purpose of Tertulian Ignatius Austin And M. Wilet 54) Synopsis controuers 9. q. 8 p. 384 sayth wee grant this opinion is verie ancient and that in Tertulians time it was receaued in manie Churches Thus then our Roman Church doth truly Symbolize with the Primitiue First in teaching that the fast of Lent is obligatorie and vnder sinne Secondly as also that certain meates are to be abstained from vpon certaine dayes and times Thirdly for the contrarie Doctrine wherof the Fathers censured Aerius for an Heretick Fourthly and with him Eustachius for their Sundayes fast Fiftly Catholicks being confessedly cleared from the imputed Heresies of Montanus Marcion Tatianus Now the Fathers acknowledged and reproued by Protestants for our foresayd Doctrine of fasting are S. Gregorie Ambrose Austin Hierom Theophilus Maximus Taurinensis Cyril Epiphanius Nyssene Origen Calixtus Tertulian Clemens Alexandrinus Egesippus Iosephus Ignatius Hermes al the Fathers of the Fourth Carthage Councel The Protestants citing them are The Centurists Melancthon Pantaleon Danaeus Aretius Chemnitius Hamelmannus Schultetus Schrederus Caluin Osiander Symondes Bale Trigge Carthwright Fulk Field Hooker Iacob Welch Midleton Parker Willet Morton Whiteguift Whitaker It is admitted by Protestants that the Fathers of the Primitiue Church expresly taught our Catholick Doctrine concerning freewil CHAPTER XX. WHeras it is generally taught by Catholicks (1) See Bellarmine in his boo 1. s de Gratia libero Arbit that man euen after the fal of Adam hath freewil and libertie not only in actions natural or ciuil but likewise in moral and supernatural Gods Grace concurring Directly to the contrarie the learnedst Protestants (2) Caluin Inst l. 1. art 16. §. 8 l. 2. c. 4. §. 6. And see 3. §. 7. teach that man in the state of Nature now corrupted is not endowed with Freewil in anie action natural ciuil moral or supernatural The Primitiue Church is so wholy Roman Catholick in this poynt of Faith concerning Freewil as that the same is most plentifully confessed by manie Protestants Luke Osiander (3) Cent. 6. p. 288. speaking of S. Gregorie affirmeth that In manie articles he was fowlly Popishly deceaued for he attributed ouermuch to Freewil c. And the Centurie-writers (4) Cent 6. c. 10. col 748. repeating manie preteÌ„ded errours of his amongst the rest doe number Freewil But the Centurists (5) Cent. 4. col 291. proceed further for speaking of the Fourth Age they confesse in general that Almost al the Fathers of this Age speake confusedly of Freewil c. And contrarie to the manifest testimonies of holie Scripture And immediatly after they doe there recite and reiect the particular Sayings of Lactantius Athanasius Basil Nazianzene Epiphanius Hierom c. saying They were al deceaued al in darknes al washed about the doctrine of Man's Freewil Beza [6) In his Nou. Test in Praef. ad Principem Condensem discoursing of the times of Austin Chrysostom and Cyprian affirmeth that then was in vse the opinion of Freewil Caluin affirmeth in general that The (7) Inst l. 2 c. 2. §. 4. Grecians aboue others and amongst them Chrysostom notably exceed measure in extolling the facultie of man's wil. And agayne (8) Inst l. 2. c. 1. §. 10. It is necessarie that be reiected which is so often repeated by Chrysostome Quem trahit volentem trahit whom he draweth he draweth willing Yea the famous Councel of Neece was so cleer for Freewil that our Puritans spare not to say (9) A brief Discouery of vntruths in D. BaÌ„crofts serm p. 21. We must needs confesse that not only this gouernment of the Church but also manie other poynts of greatest waight in Religion fel to decay long before the Councel of Neece c. Man's Freewil abilitie to fulfil the Law of God c. was winked at or buryed c. at the time of the Councel of Neece So that if this Argument taken from the Councel of Neece be good c. it is also powreful to ouerthrow the mayne poynt of our Iustification by Faith c. The Centurie-writers (10) Cent 3. col 247. arise yet higher affirming that S. Cyprian is euerie where a vehement defender of Freewil And againe (11) Cent. 3. col 77. The same thinketh Cyprian l. 3. ep 3. Man sayth he left to his owne libertie and placed in his owne power either desireth death to himself or life And they recite reiect suÌ„drie other of his like sayings which sayings also are confessed and reiected by D. Humfrey (12) In his Iesuit part 2. p. 540. It is likewise 13) Cent. 3. col 77. confessed that Origen hom 9. in Numeros thinketh that our wil can choose good things that it may be a vessel to honour or euil and earthlie things that it may be a vessel to reproach Yea they further alleage and reiect manie other of his like Sayings And els where 14) Cent. 3. col 2â—8 they reproue Origen herein and al the Doctours of the then precedent Age. Yea speaking of Tertulian Origen Cyprian and Methodius their modest Censure is that 15) Cent. 3. c. 4. p. 77. They do abuse the Scriptures intollerably for the maintenance thereof And as for Tertulian they 16) Cent. 3. col 240. acknowledge that he In manie and large Sentences attributeth Frewil to man euen after the corruption of Nature by Adams fal And in 17) Cent. 3. col 77. another place they reiect Tertulians sundrie testimonies of Frewil But Hamalmannus 18) De Traditionibus l. 2. c. 7. col 93. confesseth that Tertulian and Ireneus with manie followers defend Freewil c. Yea Schultetus 19) Medulla Theol. Patrum p. 369. 304. 466. 151. 105. 98. 48. 66. 73. 40. And see Cent. 2. c. 4. col 58. 59. And Cent. 3. c. 4. col 77. 78. 48. for the selfe same Doctrine of Freewil reproueth of errour Cyprian Theophilus Tertulian Origen Clemens Alexandrinus Iustin Ireneus Athenagoras Tatianus c. And the Centurie-writers 20) Cent. 2. c. 10 col 221. And see col 58. 43. And Humfrey in Iesuit part 2. p. 527. And Osiand cent 2. l. 4. p. 84. confesse that Ireneus admitteh Freewil euen in spiritual actions And that Ireneus 21) Cent. 2. c. 4. p. 53. disputes not dissinctly and wresteth the speeches of Christ and of S. Paul in fauour of Freewil saying that there is Freewil also in faith and beleef But these things say he Centurists are spaken grossly by
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
And so D. Whitaker confesseth 46) Resp ad Camp Rat. 7. p. 101. That the time of the Roman Churches change cannot easily be told Yea wel foreknowing the impossibilitie of anie such time to be assigned he only euadeth by affirming That Protestants 47) Lib. 3. Cont. Dur. p. 277. are not bound to answer in what Age Superstition crept into the Church And It is not needful for Protestants to search out in Histories the begining of this change With whom agreeth Buchanus saying 48) loc com p. 466. It belongeth not to vs to assigne what time the Church begunne to fade away But if this be not needful for D. Whitaker or other Protestants to finde out why did D. Whitaker before teach that no man denyeth but that it much auayleth for the confuting of Heresis to haue knowne their beginning So forcible is the truth of the Roman Churches neuer changing in Faith and Religion D. Field being vrged to giue Instance of anie Contradiction made against the Roman Church vpon the example but of anie one first known change in Doctrine in steed of answer acknowledgeth that 49) Of the Church l. 3. â— 13. p. 89. the aberration in the Church of Rome in matters of Doctrine was in such things and so carried in the beginings that the Authours of these new and false opinions were not disclaimed and noted as damnable Hereticks Yea the Authours of these errours and they that were free from them were notwithstanding these differences both of our Communion and therefore the Circumstances of the first Authour and his Contradiction c. cannot be shewed Here though it pleased M. Doctour to tearme our Catholick points of Doctrine errours yet is he further pleased in our behalfe plainly to acknowledge that no first Authour or begining can be shewed of these pretended errours which is the point we desire D. Fulk likewise being vrged to giue anie example of the time when or by whom our Roman Faith was contradicted or charged with Innouarion only sayth 50) Rtioinder to Bristow p. 265. I answer my text sayth it was a Mysterie not reuealed and therefore could not be openly preached against But though the Iniquitie or Apostasie foretold by 51) 2 Thess 2.7 S. Paul whereof D. Fulk speaketh be a Mysterie in tâ—e prediction yet this nothing letteth but that it may be conspicuous and most markable in he euent as the accomplishment of al predictions are Yea this truth of no knowne begining or change in our Roman Faith is so certaine as that sundrie Protestants earnestly labour to finde out seueral pretenses or excuses why anie such change or Innouation was neuer noted or obserued so supposing and granting their ignorance of al such imaginarie change and only seeking to euade by mere fallacies and impertinent examples Thus D. Fulk examining why our Religion entred the Primitiue Church without Contradiction resolueth 52) Answ to a Conterfaite Cath. p. 43. that it entred by smal degrees at the first and was therefore lesse espied by the true Pastours who were earnestly occupyed against greater Heresies as the Valentinians Marcionists and Manichees And therefore 53) Against Purgatorie p. 256. either had no leisure to espie or els made lesse account to reforme the same But this is most idle for the Fathers were most watchful and readie to suppresse al errours euen of much lesser importance in themselues then are or were our Catholick Doctrines of Masse Real Presence Adoration of the Sacrament Confession Iustification by work c. tâ—ough we should for the time suppose them to be errours Examples hereof might be giuen about the keeping of Easter-day 54) Ignat. Ep. ad Philip Euseb l. 2. c. 22. 23. in the time of Victor and before about prescript dayes of 55) Epiph. haer 75. fasting about mingling of water 56 with wine in the Chalice about the verie ceremonies 57 of Exorcisme and Exufflation in Baptisme and sundrie such like which I purposely pretermit D. Couel himself granting that 58) Examination c. p. 64. 65. great and violent dissentions haue risen in the Church for Ceremonies and that Councels haue condemned some as Hereticks only for being opposit in this kinde But D. Fulk vrgeth further that some of our opinions as namely Prayer for the dead 59) Answer to a Count. Cath. p. 39. deceiued simple men the sooner because it had a pretence of charitie and shew 60) Against Purgat p. 386. of pietie confirmed by custome wherby it was at length allowed of by Austin and others who neuer weighed the matter by Scripture But what errours had more pretence of pietie or charitie then Origens for the Saluation of Diuels Tertullians for chastitie S. Cyprians against Baptisme by Hereticks Montanus for austere Fastings and Papias for Christs raigninge vpon earth a thousand yeares aster the Resurrection and yet al these Montanus only excepted being principal men and of special deseruings in the Church of Christ were greeuously contradicted and reproued by the Catholick Doctours of theirs and succeding times for these verie errours But M. Woton persisteth saying to Catholicks 61) Trial of the RomaÌ„ Clergie p. 378. It is ridiculous for you to challenge vs to shew when the Faith receiued by the Church of Rome from the Apostles began to faile in it it was done as our Sauiour speakes in the like case while men slept And the same sleepie argument is vrged by D. White 62) Way to the true Church p. 371. But this is cleerly to contradict God himself who sayd 63) Isa 62.6 vpon thy walles ô Hierusalem haue I set watch men al the day and al the inght for euer they shal not hold their peace Now if they were al asleep when so manie and so great pretended errours of Catholick Doctrines as are supposed to haue begun and that in seueral times and Ages how could they be more silent or how could they be sayd to watch either day or inght How could that saying of S. Austin be true 64) Ep. 119. c. 19. The Church of God beset with chaffe and cockle although she tolerate many thinges which she is not able to redresse yet such things as be against Faith or good life she neither alloweth nor passeth ouer in silence Or how is that verified of D. Fulk 65) Answ to a Count. Cath. p. 11. and 92. that the true Church hath alwayes resisted al false opinion with open reprehension Or how is that true which White himself auoucheth saying q) Way to the true Church Ep. Ded. sec 8. The primitiue Church and al the Doctours thereof would neuer yeeld I wil not say in an opinion but not so much as in a forme of speech or in the change of a letter sounding against the orthodoxal Faith c. Yea r) Ib. sec 6. the vigilancie zeale courrage of the Primitiue Bishops was admirable c. There could no Heresie harbour vnder them
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
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
Champion by one only blow to giue a greater aduantage to vs or more dangerous wound to himselfe then at the verie first footing or encounter to yeeld so much homage and honour to the Roman Church as that for the first 600. yeares entire she remained constant and immoueable in her Faith receiued from Christ and his Apostles And that more especially and altogeather vnanswerably seing the very particulars of our Roman Faith wherein D. White cheifly insisteth for his pretended Innouation and change as our Doctrines of Images of Primacie of the vnmarried life of Priests of Real presence of merits c. are al of them (3) See before l. 2. acknowledged by the most of the learnedst Protestants to haue been the verie Doctrines beleefe and practise of the Primitiue Church not some few only but al or most of the ancient Fathers being therefore reproued in general as agreeing with vs Catholiks in the points forenamed The second thing I intend to obserue is the strange indiscretion or palpable ignorance discouered in M. White by his thus appealing to these last 1000. yeares for proofe of change and noueltie in our Roman Faith for what period of time is more generally confessed by al other Protestants to haue been wholy Papistical then these last 1000. yeares (4) See before l. c. 2. Do not D. Fulk M. Parkins M. Powel and manie others al of them confesse that for these 1000. yeares to speake in their Dialect the Popish Heresie hath spread itself ouer the whole earth the Protestant Church during that time being not visible to the world but lying hid vnder the chaffe of Poperie Yea do not our Protestants further confesse to the contrarie saying (5) See before l. 1. c. 5. Between the yeare of Christ 300. and 316. the Antichristian and Papistical Raigne began raigning vniuersally without anie debatable contradiction 1260. c. neuer suffring for the space of 1000. yeares after Syluester the First anie to be seen vouchable or visible of the true Church And it is so cleare that during the foresayd time our Roman Church was not resisted or charged with anie Innouation by anie imagined Protestant that directly likewise to the verie contrary it is acknowledged that the faigned Protestants of those times did in al external shew and profession conforme (6) See hereafter l. 4. c. 6. themselues to the Roman Church whereof to omit others D. White sayth himselfe (7) Way to the true Church p. 371. Protestants did not alwayes abandon the Communion of the Roman Church c. the Tyrannie of Rome suppressed them so that they could not manifest abroad to the world their dislike c. but by force and violence were constrained to deuoure their owne sorrow in the societie of their aduersaries So sociable and good fellowes were those Platonical Protestants who insteed of resisting the Roman Church for anie conceited Innouation according likewise to Osiander (8) Cent. 8. Ep. Ded. p. 3 with a common Custome as with a violent streame were carried away to do the same things with the Papists Which things he numbreth to be their (9) Cent. 16 p. 1073. cent 8. Ep. ded p. 2. Communion in the Ministerie of the Ghospel or preaching in the Bible in Baptisme in the Lords supper in taking of Orders c. such saith he as those times did affoard Then which what can be sayd more forcible to free our Roman Church from al change or contradiction during the foresayd times Thirdly it is to be obserued that whereas D. White vndertaketh to shew that the present Religion of the Roman Church was obserued and resisted in al Ages as it came in and increased naming c. to that end the time when it so came in and increased he faileth so fouly in his performance thereof that among so manie examples by him produced he doth not nor could giue Instance of the first noted begining of anie one or of the first contradictioÌ„ made therevnto In clerest conuiction whereof I wil euidently shew here after that euerie particular point of Doctrine by him instanced for our pretended first change and Protestant resisting was formerly in much more ancient Ages taught and beleeued in the Roman Church and so consequently that D. White doth not performe his promise made of naming The time when our present Religion of the Roman Church was obserued and resisted in al Ages as it came in and increased Now to passe from the Time to the Persons which D. White nameth to haue made the Resistance himself diuideth them into three parts or ranks saying (10) Way to the true Church p. 393. one part of them is the Greek Church an other part is some ancient Diuines of their owne Church a third part is such as the Roman Church persecuted The first sayth he are sound and lawful witnesses being the true Church of God to this day though polluted with some errours The second though Papists in manie points yet shew against al exception those points wherein they were no Papists to haue been no part of the Catholick Faith so called in their time for then they would not haue resisted them but embrace them as they do al the rest The third part I graunt the Church of Rome then persecuted and now calleth Hereticks to wit vs Protestants but that is the question c. But now to examine the force of the argument thus taken from this triple testimonie produced by our Doctour First I do constantly auerre that no one part of the three no nor anie one man of that one part can be assigned which was not originally at his first birth and breeding a Roman Catholick and not Protestant And therefore though Going out of the Roman Church he afterwardes contradicted the same in some one respect or other yet this nothing proueth that the Roman Church did change her Faith but only that the sayd maÌ„ so Going out from her did change his Faith which she had formerly taught him he beleeued Secondly I do as resolutely auouch that not anie one man of al those which D. White produceth as obseruers impugners of the pretended change of Roman Church was not only at the first but neuer after through his whole life truly Pâ—otestant dissenting much more in Doctrine and profession of life from moderne Protestants then from Roman Catholicks And therefore if their testimonie be good against vs in regard of some one or other opinion wherein they haue Apostated from vs agreing yet in the rest how much more forcible wil it be against Protestants from whom they wholy disclaime in most and most important Articles of Faith For example the first part of D. Whites Spyes which obserued and resisted our conceited change is the Greek Church which sayth he are sound and lawful witnesses being the true Church of God to this day c. Now concerning these so sound witnesses first it is certaine that as there haue been seueral
(11) Nicephonus Zonoras Glicas Humbertus and Crispinus Of the Estate of the Church p. 364. 253. OsiaÌ„d cent 9. 10. 11. c p. 144. 156. 261 262. Spark ag Albineâ— p. 158 Keckerman System Theol. p. 68. 69. defections of the Greek Church from the Roman in these later times yet haue the Grecians at manie seueral times reformed submitted themselues to the Roman Church though at the last falling againe they were therevpon oppressed with barbarous Turckisme Secondly their few errours wherein they dissent from vs are most notorious both for their first begining and the contradiction made vnto them So their denial of subiection to the Roman Church was begun by Ihon of Constantinople but therein he was contradicted by S. Gregorie (12) l. 4. Ep. 34. 36. l. 7. Ep. 36.64 and by (13) Ep. vniuersis Episcopis Pelagius Their denial of prayer for the dead was begun by Aerius but it was contradicted in him by S. Epiphanius (14) haer 75. a Grecian as also by S. Austin (15) haer 53 a Latin Doctour and yet in both these doctrines they conformed themselues to Rome as witnesse M. Spark (16) Ag. Albines p. 1â—8 Osiand cent 1â— p. 477. Crisp of the Estate of the Chur. p. 451. Osiander and Crispinus In like sort their defence of marriage of Priests was contradicted in them by S. Epiphanius (17) haer 59 and particularly in Theodorus by S. Chrisostome (18) Ep 6. ad Theodor. mon. also a Grecian Their denial of the Holie-Ghost proceding from the Father and the Sonne was begun and coÌ„tracted about Anno 764 as testifieth Keckermanus (19) System Theol p. 68. Their denial of vnleauened bread in Celebration of the Eucharist was begun about Anno 1053. as appeareth by Leo (20) Ep. ad Michael Episc Constantinop c. 5. the Ninth Osiander 21) Cent. 11. p. 156. the Centurists 22) Cent. 11. c. 8. Other few and lesser errours they had which according to Crispâ—nus 23) vbi supra p. 253. did Anno Domini 870. consist but only in the Primacie and diuersitie of Ceâ—emonies But now as the Grocians did differ in the former points from Catholicks wherin yet was their inconstancie most notorious as also their first begining and contradiction euen by the learnedst Grecians euer markable so did they incomparably much more differ from Protestants as I haue formerly 24) l. 1. c. 6. proued more at large agreing with vs as Sir Edwin Sandes 25) Relation of Religion in the last lease but fiâ—e confesseth In opinion of Transubstantiation and generally in the Sacrifice and whole bodie of the Masse in praying to Saints in auricular confession in offring Sacrifice and prayer for the dead Purgatorie and worshiping of Pictures c. To which other Protestant Writers before added al the seauen Sacraments Relicks Freewil Monachisme Vowes of Chastitie Fast of Lent and other set fasting-dayes that Priestes may not marry after Oâ—deâ—s taken and others Yea at this day they so much detest Protestant Religion as that therein they vtterly refused 66 al Commerce and Communion which with great sollicitation and submission was offred them by Protestants And now hence to returne to D. White whose first part of sound and lawful witnesses against the Roman Church was the Greek Church the same being sayth he the Church of God to this day For first how can those be sayd to be sound and lawful witnesses for those verie points wherein they dissent from vs Wherein may they be more iustly disclaimed from or suspected of partiality then when they speake in their owne Cause and in behalfe of their owne opinions Of what Credit and authoritie with Protestants is the opinion and Doctrine of a Catholick Or wil they possibly esteeme him a sound and lawful witnes against themselues If not how can the Greek Church be produced as a sound and lawful witnes against the Roman for those verie doctâ—ines wherin she hath departed from her and for which she was contradicted by the cheifest Doctours and Pastours both of the Greek and Roman Church and in which also as seing her errour she hath often recanted and submitted her self 26) See hereof l. 4. c. 6. And againe with what Iudgement doth D. White appeal to the Greek Church as sound and lawful witnesses in defence of his owne and against the Roman which detesteth and refuseth al spiritual Communion with the Protestant sect as being nouel and contrarie to the ancient Fathers and which agreeth wholy with our Catholick Church their former few errours only excepted And lastly how could the Doctour afford the Greek Church so high a Title of being the true Church of God to this day seing that it accordeth much more with the Roman then the Protestant Church and yet dissenteth from both But al this was to point out his sound and lawful witnesses against vs whereas indeed in the most and weightiest Controuersies they may be truly tearmed his sound and lawful Aduersaries And thus much of the first part of D. Whites sound witnesses summoned by him for the making of his Catalogue of his Protestant Doctours obseruing and resisting the present Roman Religion as it came in and increased in al Ages To come now to the second part of witnesses who though Papists saith he in manie points yet shew against al exception those poâ—nts wherein they were no Papists to haue been no Part of the Catholick Faith so called in their time for then they would not haue resisted them but embrace them as they do al the rest Here our Doctour dealeth plainly with vs confessing that these his witnesses are Papists in manie points but he might if it had pleased him haue coupled the Grecians with them who are confessedly no lesse Papists in most points then these But it seemeth he was willing to rayse vp the number which yet being examined wil end in A. O. For first if these be lawful witnesses for the Protestant Church because in some points they dissented from the Roman then much more may they be sound witnesses against Protestants themselues seing from them they dissent and continue aduerse in most most weightie points whatsoeuer And whereas M. White vrgeth that Against al exception these points wherin they were no Papists were no part of the Catholick Faith because then they would not haue resistâ—d them but embrace them as they do al the rest this is so subiect to al exception and answer that euerie child may except against it for whether is it more likelie that but some one or other man thus resisting the Roman Church did innouate himself and change and depart from his former Faith or that the whole Church did alter or change from the sayd man and his singular Faith For example if I should argue thus in behalf of Puritans that though they be Protestants in manie points yet they shew against al exception those points wherein they are no Protestants to haue
that he might answer it Secondly the Roman 62) Zonaras Cedrenus Paulus Diac. in vita Leonis Isauri Bishops Gregorie the Third Adrian the First and Leo the Third Excommunicated the Grecian Emperours and transferred the Empire from them to the French cheifly for that they patronised the Heresie against Images whereas the French persisted euer constant in the ancient Catholick Faith wherefore it is most improbable that Charles should write in defence of the Grecian errour against the Pope of Rome Thirdly 63) L. 1. de cultu Imaginum Ionas Aurelianensis who liued in the Raigne of Ludouicus sonne to Charles testifyeth that Claudius Taurinensis a special Patrone of the Heresie durst neuer open his mouth therein during the life of Charles Fourthly Pope 64) Paulus Aemil. l. 2. Franc. And see cent 8. c. 9. col 570. Stephen holding a Councel at Rome against the sayd Errour Charles himselfe sent 12. of the cheifest Bishops of his Kingdome to assist him therein And D. Cowper 65) Chron. 174. reporteth that certaine Bishops were sent by Adrian to Charles who held a Councel in France against the condemnation of Images Fiftly this most famous Emperour Charles was so wholy Roman Catholick as that 66) Ep. ded Hist Sacra Hospinian recordeth of him 67) Epist Hist Eccl. Cent. 8. p. 101. Crisp of the Estate of the Church p. 221. 216. Bul. in 2. Thess c. 2. p 533. Cowp Chron. f. 173. 195. Foxin Apoc. p. 436. that he not only cōmanded by publick Edicts that the verie Ceremonies Rites and Latin Masse of the Roman Church as also the Decrees Lawes and Ordinances of the Roman Bishop should be obserued through his whole Empire but himself by imprisonments and diuers kinds of punishments compelled Churches to the same The like whereof is confessed of him by Osiander Crispinus Bullinger D. Cowper and M. Fox So vnlike was he to write against the Roman Church concerning Images Sixtly Caluin himself insinuateth this Booke to be forged about Charlemaines time saying 68) Iust l. 1. c. 11. sec 14. There is extant a refuting Booke vnder the name of Charles the Great which by the words thereof we may gather to haue bene made at the same time Seauently wheras Charles was knowne to be verie skilful both in Greek Latin learned ingenious in this booke there are manie absurdities committed as where it affirmeth Constantinople to be a Citty most knowne in Bythinia whereas indeed it is in Thracia as also that at Constantinople there was a Councel celebrated in defence of the worshipping of Images whereas the sayd Councel was celebrated at Nice And that the Nicene Councel tearmed the Eucharist the Image of Christs bodie whereas directly and purposely they refute and condemne the sayd speech Eightly supposing for the time against al the premisses that it had been Charles his Booke yet nothing would it auaile but much preiudice Protestants for therein is expressely taught that the last sentence in Controuersies of Faith belongeth to the Roman Bishop And that he hath his Primacie not from Councels but from God himself It prescribeth also Exorcismes to be vsed in Baptisme Churches to be dedicated with special Rites That we are to pray for the dead and Inuocate Saincts and their Relicks to be worshipped That Chrisme and Holie-water are to be vsed That in the Eucharist there is the true Bodie of Christ and the same to be worshipped yea to be offred as a true and proper Sacrifice Al which do mainely impugne Protestant Religion And therefore if they wil haue vs to beleeue this Booke teaching that the Councel of Nice erred concerning Images let them beleeue it teaching the other Catholick poynts next recited Lastly if it could be proued that Charles himself had made this Book that he had been a perfect Protestant in al poynts yet how would it hence follow that the Roman Church had changed her Faith in the time of Charles Or what would the testimonie of a Lay-man auaile them seing according to 69) Orat. 2. de Imag. Damascen Christ committed not his Church to Kings and Emperours but to Bishops and Pastours But we haue seene sufficiently before that Charles was a Prince wholy deuoted to the Roman Church and a special Patron of Images and consequently the Booke written against them and imposed vpon him is meerly forged and of no authoritie And so likewise is no lesse forged that other vnder the name of Lewes his Sonne which for such is condēned by the Catholick Church Neither 70) Index lib. prohibit doth our Doctour affoard vs the least colour of proof for the legitimation of either of these Bookes but only sayth that they are extant as though it were rare among Hereticks to finde manie spurious adulterine Bookes And so I cōclude that seing our Ministers proofs for the Roman Churches change in these 50. yeares are al of them in seueral respects either most impertinent or most false that therefore the Roman Church during the same time did not change After 800 800. to 850. I name sayth our Cataloguer Ioannes Scotus c. who resisting the Real presence c. was therefore murdred The same time Berthram also writ against it c. Claudius Bishop of Towres resisted Images worship of Saincts and Pilgrimage Lotharius the Emperour reduced the Pope to the obedience of the Empire c. These are the examples of the Roman Change in this time But let vs examine them As concerning Scotus that he resisted the Real presence M. White proueth it only by the testimonie of Daneus who being a formal Protestant of these times his testimonie is insufficient as bearing witnesse in his owne Cause therefore al further answer were needles But yet I do acknowledge that about the same time there was one Scotus not the subtil Doctour who liued some Ages after but an other who writ something doubtfully in this poynt but his Booke was condemned in the Councel at Vercella as testifyeth Lantfrancus (a) lib. de verit Corp. Et sang Domini in Eucharistia And he is obserued to be the first in the Latin Church who writ suspiciously against the Real Presence And as for Bertram though the Booke extant vnder his name doth vse some doubteful and obscure words as Figure Spiritual and Mysterie yet at other times doth it speak as plainly Affirming the Presence of Christs Bodie vnder the veyle or couerture of Bread Yea the Centurists confesse that Bertram 71) Cent. 9. c. 4. Col. 212. in the sayd Book hath the seeds of Transubstantiation Secondly this sayd Book being set forth lately by Oecolampadius may iustly be suspected and rather in that Pantaleon 72) p. 65. in his Chronograph mentioning Bertram and his other writings forbeareth yet to mention this Booke or to charge him with this pretended opinion Thirdly Illiricus making a Catalogue of Protestant witnesses to whom our Minister for this of his is no litle beholding
to examine matters but to define nothing before his notice and withal not to communicate with Photius as a Bishop but only as a Secular man being ordayned contrarie to the Canons and hauing vniustly deposed Ignatius which when Photius perceuied he hindred the sayd Legats for conferring with anie but only their own followers and withal assembled a Synod wherein through the power of the Emperour he further confirmed the Deposition of Ignatius and his own Creation threatning also the Popes Legats that vnles they also would subscribe to the sayd Councel the Emperour would bannish them into remote Countries where for verie hunger they should be inforced to eate lice Through which terrours and also through bribes from Photius the Legats contrarie to the Popes command subscribed to the condemnation of Ignatius and establishment of Photius Which when Pope Nicolas truly vnderstood assembling a Councel in Rome he excommunicated Photius and his own Legats and deposed them al restoring Ignatius to his Sea Which Basil the Emperour succeding Michael according to the Popes determination fully executed Now what doth anie of this make against the Popes Supremacie but rather confirme the same seing that both Michael and Photius sent Embassedours to the Pope entreating that he would send Legats from himself for the redressing of abuses at Constantinople And when themselues were found cheifly faultie the Emperour was seuerely reprehended by the Pope and Photius excommunicated and deposed Adde hereunto that the Greek Writers themselues do generally testifye that both Michael and Photius were men extremely addicted to manie and most enormous vices and therefore their resisting the Pope is of no greater Authoritie then of an offender or Rebel resisting his lawful Iudge or Prince So likewise concerning the Bishop of Rauenna's resisting the Pope Anastasius cited by M. White in proof thereof reporteth (81) In Nicolao 1. that sundrie Persons going to Pope Nicolas with manie complaints of greiuous wrongs and dommages done vnto them by the sayd Bishop the Pope therevpon did by his Legats and letters admonish him to surcease the same and to make satisfaction Which the Bishop neglecting and adding stil more to his former impieties he further commanded him to repaire to Rome there in the Synod to answer in his own behalf which he likewise refusing and contemning to do he was therevpon Excommunicated by the same Councel Yea the Pope himself vpon the earnest intreatie of the people of Rauenna went to the same Cittie where presently he restored manie things taken wrongfully by the Bishop who hauing Intelligence before hand of the Popes comming was fled to Papia there to desire Ludonicus the Emperours help and backing against the Pope But as the people there in the streets did eschew his companie hearing that he was Excommunicated by Pope Nicolas so the Emperours answer was only this by his Messenger Let him go and laying pride aside let him humble himself to the Pope to whom both we and al the Church are subiect Which when the Bishop heard despayring of al other meanes he went to Rome where submitting himself to the Pope and promising reformation and performance of sundrie matters enioyned him and commanded by the same Pope he was therevpon absolued from his Excommunication and suspension from saying Masse This being the truth of the Storie concerning the Bishop of Rauenna his resisting the Pope I referre it to the Iudgement of anie impartial Reader whether this doth not strongly confirme the Primacie of the Bishop of Rome But to proceed after 900. 900. to 950. 950. and so forward D. White vrgeth sundrie abuses noted as then in the Church of Rome But those by him specifyed concerning only matter of life and manners are altogeather improper and insufficient to proue any change in Faith and Doctrine which was the only point pertinent to be proued Yea Baronius by him alleaged speaketh only of such abuses as were brought into the Church by Anti-Popes and Intruders not by true Popes And whereas further it is obiected that certaine of the English Clergie maintayned the Sacrament to be only a figure of the Bodie bloud of Christ against the Real Presence then increasing Besides that the confirmation hereof dependeth vpon the testimonie of the old Fabler Fox I haue shewed heretofore in the Examples of Scotus and Bertram that our Catholick Doctrine of Real Presence was confessedly beleeued and taught in the purest times of the Primitiue Church After 950. 950. to 1000. we haue fayth D. White Otho the Great that deposed Iohn the Pope and assumed into his hands the nominating and making of Popes hereafter c. But this only proueth what was done not with what right it was done for though through the solicitation of a false Synod Otho assented to the deposition of Iohn by reason of manie crimes obiected against him Yet the proceeding therin was in sundrie respects not Iuridical but directly contrarie to the much more ancient practise and decrees of the Church as Baronius proueth at large Anno 963. Neither is it true that Otho assumed into his hands the nominating and making of Popes hereafter for no sooner was Iohn deposed but immediatly in the hearing of the Emperour the Bishops assembled iâ— the same Synod sayd We choose Leo our Pastour that he may be the cheif and vniuersal Pope of the Roman Church to which though the Emperour afterwardes assented yet did he neither first nominate or elect him In this Semi-centurie M. White further vrgeth that Aelfricus Archbishop of Canterburie preached and published his Homilies against the Real Presence comming in But first Aelfricus the Archbishop of Canterburie was so Roman Catholick that D. Godwin testifieth (n) Catal. of Bishops p. 23. that he was brought vp in Glassenburie And M. Bale assureth vs that he was Schollar to S. Ethwald and Abbot of Abingdon and for his craftie (x) Cent. 2. c. 41. sayth he in promoting Papistrie made Archbishop of Canterburie Secondly the Protestants which (*) In the Preface before it published that Sermon confesse that the Authour thereof was no Archbishop of Canterburie And it is more likely to be true which M. Fox (y) Act. mon. p. 1148 1040. sayth that it was Aelfrick surnamed Bara an Heretick who as S. Dunstan appearing to one in a vision sayd as reporteth Osberne attempted to disinherit his Church but I haue stopped him sayth S. Dunstan and he could not preuaile Thirdly that Sermon diligently read maketh as much for Transubstantiation as against it Lastly though we should suppose for the present that Aelfricus did preach or publish such Homilies yet was that doctrine so far from comming in as then as that the best and ancientest Fathers of the Primitiue Church are formerly confessed and reproued for the same doctrine by sundrie Protestant Writers In like sort though Arnulphus a man vicious inueighed against the Pope vrging that if he be voyd of charitie puffed vp only with knowledge he is Antichrist
Innouation therein could be obserued or reproued by Almaricus In like sorte though Robert Bishop of Lincolne withstood the Popes proceedings in England yet this nothing proueth anie change or first comming in of anie point of Faith in the Roman Church obserued or resisted by the sayd Robert Besides D. Godwine reporteth that a Cardinal sayd to the Pope concerning him He (a) Catalo of Bishop of England p. 240. is for Religion a Catholick as wel as we And so dying he gaue al his bookes an excellent Librarie vnto the Friar Minors at Oxford So charitable was he to Friars and consequently so Roman Catholick euen at his verie death And where he affirmeth that Ioakim Abbas sayd that Antichrist was borne at Rome and should sit in the Apostolick sea It is so vntrue that in his Epistle prefiged to his Exposition vpon the Apocalypse he submitteth his writings to the Censure of the Sea Apostolick affirming further that he firmely beleeueth that the Gates of Hel cannot preuaile against the Roman Church and that her Faith shal not perish before the end of the world Yea in his Exposition vpon the 6. Chapter and 11. verse he calleth such the Sonnes of Babylon who impugne the Church of Peter And vpon the 7. Chapter and 2. verse by the Angel ascending from the East hauing the signe of the liuing God he vnderstandeth the Bishop of Rome who with his fellow-Bishops with the signe of the Crosse wil arme the Elect in that last tribulation which Antichrist shal rayse So litle cause there is to vrge this Abbot against the Pope And indeed al that truly can be vrged against him is that being an old man and half out of his wits he was censured by the Pope for certaine fonde Prophecies and some errours also about the B. Trinitie as appeareth by the Decree extant in the Canon Law against him and by other Authours that haue written of him And as for Fidericus the Second Emperour resisting the Popes Supremacie it proueth no more but that euen the most vicious Emperours were most aduerse to the Pope For he being a Prince of most scandalous and wicked life was after due admonitions excommunicated as also deposed by Pope Innocent the Fourth in a general Councel holden at Lyons so that his resisting in this regard the Supremacie is only a guiltie and conuicted Persons resisting of al such lawful Authoritie whereby he is censured and punished Concerning Arnoldus Villanouanus speaking against Friars the Sacrifice of the Masse and Papal Decrees This M. White only proueth by the testimonies of the Magdeburgians and Osiander which being Protestants are no competent witnesses against Catholicks But besides I haue proued (107) l. 2. c. 9. 4. before that the Sacrifice of the Masse and the Popes Authoritie were beleeued and practised in much more ancient times As also that the Institution of Friars proueth no Innouation in Faith and Religion Euerardus broaching those foule and false reproaches against Pope Gregorie the Seauenth called Hildebrand proueth nothing but his owne disobedience and impatience hauing been by the same 108) Greg. 7. Ep. 18. Pope for his owne demerits iustly suspended from his Episcopal function After 1250. 1250. to 1300. I name Gulielmus de S. Amore withstanding Friars and their abuses but how impertinent this is I haue shewed sufficiently before The Preachers also saith he in Sweden that publickly taught the Pope and his Bishops to be Hereticks But M. White receiuing this Relation from Illiricus no further answer wil be requisit Dante 's also saith he writ that the Empire descended not from the Pope But Dante 's being only a Poet intermedling in other matters committed (109) See Bellar. in Append. ad lib. de Sum. Pont c. 14. manie grosse errours for which his bookes are condemned and prohibited by the Church yea he liued in faction against some (110) Ibid. c. 12. Popes and therefore his writing against them is of no force As for Gulielmus Altisiodorensis M. White producing nothing in particular out of him against the Roman Church but only affirming that in his Summes are found manie things confuted that then were comming in no further particular answer can be expected and though he referre himself for particulars to this his own Booke yet citing no page or place thereof I hould it vnworthie of so paineful search it being also wel knowne that Altisiodorensis only differed from other Schoole-men in matters disputable and not defined After 1300. 1300. to 1350. I name sayth he Marcilius Patauinus that wrot against the Popes Supremacie But he being a knowne condemned Heretick a flatterer of the Schismatical Emperour and his Bookes condemned by the Church as also the Popes Primacie being formerly acknowledged in the Primitiue Church his testimonie is sundrie wayes insufficient And the like is to be answered to Ocham (111) Tritheâ—nius Genebrard l. 4. Chron. who was purposely hyred by the Emperour to write against the Pope who was also Excommunicated and his Bookes prohibited Gregorius Ariminensis his differences were only in Schoole points not determined by the Church And as for the Vniuersitie of Paris condemning the Popes Pardons it is most vntrue and therefere M. White did wel to father it only vpon his Brother Illiricus whom he knew to be expert in the art of forging After 1350. 1350. to 1400. I name sayth he Aluâ—rus Pelagius who wrot a Book of the L mentation of the Church wherein he reproueth diuerse abuses of his times But who denyeth but that in the Militant Church consisting of good and euil there are manie abuses in life and conuersation But as for abuse or Innouation in matter of Doctrine and Faith Aluarus maketh no mention at al in his sayd Booke And as for Montziger disputing against â—ransubstantiation and Adoration of the Sacrament and Cesenas calling the Pope Antichrist besides that the truth hereof dependeth only of the testimonie of Fox and Illâ—ricus both of them Protestants I haue sufficiently before cleered both these poynts from al Innouation in Ages much more ancient Now as for Iohn Wiceliffe as I haue shewed (112) l. 1. c. 3. before that in sundrie poynts of Faith he agreed with Catholicks which Protestants now impugne so it is euident that he taught sundrie grosse errours which both Catholicks and Protestants do detest as that If a (113) Fox Act. Mâ—n p. 96. Bishop or Priest be in deadly sinne he doth not Order consecrate or Baptize that Al (114) Osiand cent 9. 10. 11. p. 459. oathes are vnlawful That (115) Osiand cent 15. p. 457. al things come to passe by absolute necessitie That there 116) Ib. p. 454. is no Ciuil Migistrate whilest he is in mortal sinne and sundrie others in regard of which Protestants 117) Pant. Chronol p. 119. Mathias Hoe in his Tract duo Tract 1. p. 27. themselues ranke him in the Catalogue of Hereticks So that smal Credit or succour wil M. White
purchase for producing Wiccliffe as one of his witnesses against the Roman Church After 1400. 1400. to 1450. I name sayth he the Lollardes in England c. that were persecuted at that time And that very iustly M. White for besides that they held the former Heresies of the Wiccliuists they further (118) Trithem in Chr. Anno. 1315. impugned the Sacraments of Baptisme and the Eucharist they held that Lucifer with the rest of his Angels were iniuriously thrust out of Heauen by Michael and his Angels and consequently to be restored againe at the day of Iudgement and that Michael and his Angels are for the sayd iniurie to be damned from the day of Iudgement for euer That our B. Ladie could not beare Christ and remaine a Virgin That anie thing done vnder the earth in Caues and Cellars is not punnishable with other such like Which if M. White did know in them and remember greatly might he be ashamed to number them amongst his sound and lawful witnesses for the Protestant Church Now as for Plowmans tale reporting that Chaucer expressly writ the Pope and his Clergie to be Antichrist as vnworthie of other answer I leaue it for a Tale fit for Plowmen to tel in a winters night hauing also spoken of this point before Neither doth Nilus his writing against Purgatorie and the Popes Supremacie anie thing aduantage the Protestant Church or impugne the Roman for both these Doctrines I haue formerly proued to haue been the general beleef of the Primitiue Church Besides Nilus was one of the Greek Church which sometimes in the foresaid points was diuided from the Roman yea he was condemned for an Heretick and therevpon enrolled by Illiricus (119) Catalog Test verit Tom. 2. p. 876. amongst the witnesses of the Truth of Protestancie Concerning Iohn Husse and Hierome of Prage D. White confessing that their Doctrine was the same with that of the waldenses the former answer to them may serue also for this Besides I haue (120) l. 1. c. 3. conuinced heertofore that Husse wholy agreed with Catholicks in sundrie Articles earnestly now impugned by Protestants As for Sauanarola his writings are condemned by the Church of Christ Neither did he impugne anie one point of our Catholick Faith which I haue not formerly shewed to haue been taught by the ancient Fathers And therefore his resisting the Roman Church doth nothing proue anie change or Innouation made by her And the selfe same answer is to be giuen to Wesselus Groningensis whose Bookes are prohibited As also to Ioannes de Vessalia who defended the Heresie of the Grecians concerning the proceeding of the Holie-Ghost who yet in the end recanted al his opinions held against the Church of Rome And where M. White further affirmeth that in England also and Bohemia liued those which followed the Doctrine of Wiccliffe and Husse continuing the same til Luther Supposing this for true the contrarie whereof I haue proued (121) l. 1. c. 3. already at large yet doth it proue no more then the Examples of Wiccliffe and Husse themselues which lately we haue seen to proue nothing at al in behalf of Protestants And when 1500. 1500. yeares were expired arose sayth M. White Luther Suinglius Tindal and diuers others whom God raysed vp to cal his people out of Babylon c. These I must confesse were faithful witnesses for M. Whites Church and great Resisters of the Roman But I cannot confesse that God but the Diuel only raised them vp for so Luther confesseth (122) Tom 7. Wittem l. de Missa f. 443. that Satan disswaded him from the Masse And (123) Tom. 2 l. de subsid Euchar. f. 249. Suinglius acknowledgeth that he was instructed in the night by an Admonisher whether white or black he remembreth not And the same might be shewed of sundrie others first broachers of Protestancie But as now I wil purposely for beare hauing waded ouer long in this so vnsauourie a Pudle of D. Whites Catalogue In which as he hath not proued by anie one Instance anie knowne begining or change in our present Roman Faith since the Apostles times so I cannot but obserue that amongst al the witnesses by him produced against the Roman Church not one can be picked out which was not a man vitious and of a scandalous life or els infected with Schisme and Heresie for which he was euer noted reproued and condemned euen by the Doctours and Writers of the same time wherein he liued And so I stil conclude that our Roman Church hauing neuer Gone out of anie other Church nor euer been noted of Innouation and change in Faith that therefore she is not anie Nouel or Heretical Sect but the One True Catholick and Apostolick Church of Christ THE FOVRTH BOOK WHERIN IS PROVED BY THE CONFESSION OF PROTESTANTS that according to the Sacred Scriptures the Roman Church is the true Church of Christ And so to haue euer continued from his time vntil the Date hereof And of the contrarie the Protestants Church to be only a Sect Heretical neuer to haue been before the dayes of Luther PROTESTANTS FLYING TO THE sacred Scriptures in proof and defence of their Church and Religion it is shewed the sayd flight not only in itself to be dishonourable but also to be the ordinarie flight of al moderne Hereticks CHAPTER I. HAVING laboured thus far with al diligence to search for the finding out of Christs true Church and her necessarie continuance and visibilitie through-out al Ages and euer finding the present Roman Church and Religion to haue been at al times the only knowne publick and professed Church of Christians in al Countries whatsoeuer The Protestant Congregation in the meane time being indeed not in Being and by their owne former acknowledgments not knowne visible or heard-of in the Christian world I begun further to think with myself what strange euasion colour or pretence our Protestants could inuent for their further maintaining of their new-sprong Faith And reading casually in (1) l. 7. p. 478. D. Whitakers book against the Iesuit Duraeus I found him expresly to hold and teach that it is sufficient for vs Protestants by comparing the Popish doctrine and Scriptures togeather to know their difference and disagreing we leave it free for Historiographers sayth he to write what they list And agreably hereto I since found (2) In Bancroftes Suruey p. 219. Beza to say If any shal oppose against my exposition the authoritie of certaine of the ancient Fathers I do appeale to the word of God So that the Protestants last refuge and appeale is to the only written word of God distrusting and renouncing al proof or testimonie either from ancient Councels Fathers or Histories for they willingly (3) Midleton in his Papisto-Mastix p. 193. confesse that perusing Councels Fathers and Stories from the Apostles forward they find the Print of the Popes feet Now for the clearer discouerie of the grosse absurditie and greatest
Socinus (14) Lib. de Christi Nat. p. 21. the Arian answering his Protestant Aduersarie Volanus demandeth To what purpose should I answer that which thou borrowest from the Papists c. especially where thou opposest to vs the perpetual Consent of the Church Very excellently doubtles in this behalf hath Hosius the Papist discoursed against you wounding you with your owne sword And therfore you are no lesse deceaued in vrging against vs the Churches perpetual Consent then are the Papists in their vrging therof both against you vs. And againe (15) Ibid. p. 222. Euen Volanus himself disputing against the Iesuits is enforced to reiect the Examples Sayings and Deeds of Athanasius Hierom Austin Theodoret and other Fathers whose authoritie he now opposeth against vs as sacred Thus much haue I thought good to remember that Volanus may receiue answer from himself when he so often inforceth against vs the authoritie of learned men and consent of the Church In like sort sayd (16) In Bancrofts Suruey p. 219. Beza before If anie shal oppose against my Exposition the authoritie of certaine of the ancient Fathers I do appeale to the word of God With whom agreed (17) Cont. Duraum l. 7. p. 478. D. Whitaker teaching that It is sufficient for Protestants by comparing the Popish Doctrine and Scriptures togeather to know their difference we leaue it free for Historiographers to write what they list And yet the same (18) Ibid. p. 472. D. Whitaker in the self same book affordeth this credit authoritie to Histories that sayth he Whatsoeuer the old Prophets haue foretold of the propagation largenes and glorie of the Church that to be performed Historie most cleerly testifieth So that there is no Controuersie but that Ecclesiastical Historie doth giue testimonie to the predictions of the Prophets Yea this foule flight from Histories Fathers and Councels thus practised by al sortes of Protestants is an Argument most conuincing that the said Histories Fathers and Councels make directly against them insomuch as one (19) The Author of A brief answer to certaine obiections against the Descension of Christ into Hel. p. 1. of our English Protestant Writers being ashamed of this course reproueth herein his other Protestant Brother saying Where you say we must build our Faith on the Word of Faith tying vs to Scripture only you giue iust occasion to think that you neither haue the ancient Fathers of Christs Church nor their Sonnes succeeding them agreing with you in this point which implyeth a defence of some strange Paradox By al which we may see this miserable shift of al kind of Hereticks in refusing al proofes but only Scripture to be no lesse in itself then a strongest argument that al Hereticks are deuoyd of al other proofes THAT EVEN THE SACRED SCRIPTVRES themselues do most plentifully testify our Romane Church to be the Church of Christ And the Congregation or Church of Protestants to be no true Church but a Sect Heretical and most contrarie to the said Scriptures And that first by the Churches necessarie continuance and vniuersalitie CHAPTER II. AS it hath been euer most frequent so to me stil it is most strange why al Hereticks both ancient and moderne for their last Refuge do euer betake themselues to the sacred Scriptures Seing as nothing is of greater power and authoritie in itself to iudge condemne so nothing more strongly confuteth Heresies then the forsayd Scriptures if either they be taken in their literal sense or according to the exposition of the Primitiue Church The Sacred Scriptures do plainly teach that the true Church of Christ is euer to continue euen from Christs time vntil the end of the world and that not in one particular Nation or Countrey but that most vniuersally with plentiful increase In which respect the Church of Christ is foretold to be 1] Dan. 21.44 A Kingdome that shal neuer be destroyed but shal stand for euer 2) Esay 60.15 As an eternal glorie and ioy from generation to generation 3) Act. 5.52 That so being of God it shal not to be dissolued Yea further it is sayd of the Church that 4) Es 6.20 A litle one shal become as a thousand and a smal one as a strong Nation that 5) Es 2.2 Al Nations shal flow to it which place is expounded by Protestants 6) In the Marginal Notes of the English Bib. of An. 1370 in Es 2 2. of the Church of Christ to be enlarged 7) Ps 2.8 This is vnderstood of Christes Church by the Marg. Notes of the Engl. Bib. of 3576. And the Prophet Dauid foretelleth that It shal haue the end of the earth for it possession 8) Ps 72 8. from Sea to Sea And Christ himself sayth of his Church 9) Math. 13 51. Mat 4 3◠And see the Marg. notes of Dan. 2.45 The Kingdome of Heauen is like to a Mustard-seed the least of al seedes but when it is growne it is the greatest amongst hearbes and is made a tree so as the fowles of the aire may come and dwel vnder the shadow therof And concerning 10) In the Engl. Bib. the Contents of the 60. ch of Esay the Gentils coming to the Church in abundance it is sayd 11) Es 60.5 Thou shalt see and shine thy hart shal be astonyed and enlarged because the multitude of the Sea shal be conuerted to thee 12) Es 60.9 The Iles shal waite for thee 13) Esa 60.11 And see Psal 102.15.22 Esay 62.2 Their Kings shal minister to thee and thy Gates shal be continually open neither day nor night shal they be shut that men may bring to thee the riches of the Gentils And in the person of the Church it is sayd 14) Esay 49 20. The place is streight for me giue roome that I may inhabit And againe to the Church 15) Esa 54.2.3 And see there the Contents of the Engl. Bib. Enlarge the place of thy Tents spread out the Curtaines of thy habitation for thou shalt encrease on the right hand and on the left thy seed shal possesse the Gentils and inhabit the desolate Citties From these and sundrie other such places Protestants themselues collect inferre most truly that the Church of Christ is to cōtinue for euer 16) Against Raynolds in his Answ to the Pref. p. 33. D. Whitaker sayth We beleeue to the comfort of our soules that Christs Church hath continued neuer shal faile so long as the world endureth And We account it a prophane Heresie to teach that Christs Catholick Church hath perished from the earth at anie time for this assertion shaketh the foundation of al faith The Diuines of Wittemberg do firmely beleeue the Church to haue continued vpon earth without interruption and with perpetual Succession from the Ascension of Christ to these times 18) Ibid. p. 1065. as also that The true Church is to continue vpon earth
against al the furies of Sathan euen vntil the comming of Christ at the last Iudgement Insomuch as 19) Trast Theol. c. in Refut Errorum Ser. p. 762. Caluin vpon this knowne principle of the Churches Continuance thus vrgeth Seruetus I haue not touched that continual banishment from the earth which he faigneth of the Church in which he playnly argueth God of lying c. He faigneth the Church for 1260. yeares to haue been banished from the world so that Heauen should be her place of exile c. Againe God otherwise should haue lyed who promised a certaine people alwayes to himself as long as the Sun and Moone shal shine in Heauen we know what the Prophets haue in sundrie places testifyed of the eternal kingdome of Christ Do they place the seate therof in the Heauens yea they foretel that our Lord wil shew a far-of her Scepter from Sion wherewith She may rule from the East to the west and her inheritance may be the whole world The Protestant 20) Harm of Confess p. 321. Confession of Belgia teaecheth that there is one Catholick or vniuersal Church c. which as it hath been from the beginning of the world so it shal continue vnto the end therof The which appeareth by this that Christ is our eternal King who can neuer be without subiects And to conclude this holie Church is not situated or limited in anie set or certaine place nor yet bound and tyed to anie certaine and peculiar persons but spread ouer the face of the whole earth c. The Protestant 21) Ibid. p. 306. 307. Confession of Heluetia in the same behalf argueth thus 17) In OsiaÌ„d cont 16. p. 1064. Forasmuch as God from the beginning would haue men to be saued and to come to the knowledge of truth therfore it is necessarie that alwayes from the beginning at this day to the end of the world there should be a Church c. As also Seing that there is alwayes but one God one Mediatour c it followeth necessarily that there is but one Church which we therfore cal Catholick because it is vniuersal spread abroad through al parts and quarters of the world and reacheth vnto al times and is not limited within the compasse either of time or place But none is more ful heerin then 22) The way to the true Church p. 85. 86. D. white saying we confesse the Church neuer ceaseth to be but continueth alwayes without interruption to the worlds end And that so vniuersally that 23) In his Defence p. 465. D. Whiteguift auoucheth that The Church of Christ is dispersed through the whole world and can not now be shut vp in one Kingdome for that he termeth an impossibilitie 23) In his Defence p. 465. D. Whitaker confesseth of the fore-alleaged Scriptures that The promises of God concerning the largenes and beautie of his Church haue been accomplished And in this regard of the Churches euer continuance and vniuersalitie thus plainly taught by the Scriptures and beleeued by Protestants the holie Apostles in their Creed gaue vnto the Church the Surname of Catholick that is vniuersal for so saith 25) Soueraigne Remedie against Sâ—hisme p. 23. M. Clapham the Church was to enlarge her Tents stretch her Cordes vniuersally through the earth 24) Answ to Raynolds in the Pref. p. 37. for which cause it is called Catholick But now to examine whether the Roman or Protestant Church is this Apostolick Church thus plainly taught by the sacred Scriptures and the acknowledgments of Protestants euer to continue euen from Christs time to the end of the world and that not in one or other particular Nation but euen vniuersally ouer the whole world First concerning the Protestant Church it hath so litle performed the fore-sayd predictions of the Sacred Scriptures for the Churches euer Continuance and Vniuersalitie as that to the contrarie (26) Râ—sp ad Camp rat 3. p. 48. D. Whitaker confesseth that The Mysterie of iniquitie which took roote in the Apostles times went through al the partes of the Church and at length possessed the whole Church Now if the whole Church of Protestants and al the parts therof were thus possessed with the mysterie of iniquitie what true Church was then left in being or continuing in the world Agreably hereto teacheth (27) In epist Iesuit part alt p. 49. Cannerus we are come to these times which euen exceed the confusion of the Arian furie errour hath possessed not one or other litle part but Apostasie hath auerted the whole bodie from true Christ So that in these times the Protestant Church consisted without a bodie In like sort writeth (28) Vpon the Creed p. 400. M. Parkins we say that before the dayes of Luther for the space of manie hundred yeares an vniuersal Apostacie ouerspred the whole face of the earth Which necessarily inferreth the Protestant Churches not being during the foresayd Apostacie But D. Willet obseruing the certaine discontinuance or not-being of his Church for many former Ages is not ashamed for his best help contrarie to the foresayd Scriptures and his other Brethren boldly to impugne and deny the euer certayne Continuance of Christs Church vpon earth for (29) Synopsis p. 54. thus he sayth A visible Church we desire to be a congregation of men among whom the Word is truly preached and the Sacraments administred Such a Church hath not alwayes been neither can we be assured that it shal be alwayes found vpon the earth c. concluding of the time of Antichrist that then shal the visible Church fayle vpon earth With whom agreeth (30) Answ to a Counterf Cath. p. 79. D. Fulk affirming that the visible Church may become an Adulteresse and be diuorced from Christ And which (31) Answer to a Popish Pamphlet p. 100 M. Woodcock acknowledgeth that ProtestaÌ„ts haue often wanted in their assemblies worshipping of God in the Word Sacraments and Prayer Now from these premisses doth vnauoydably follow the real impugning of the certaine continuance of Christs Church vpon earth for if according to D. Willet here the Churches visibilitie doth consist in administration of Word and Sacraments of which himself saith (32) Synops. p. 71. These markes can not be absent from the Church and it is no longer a true Church then it hath those markes for as he further (33) Ib. p. 69 auoucheth the only absence of them do make a Nullitie of the Church Then if the visible Church may fayle vpon earth who then so dul as discerneth not that by necessarie sequele hereof the true Church may also fayle vpon earth (54) Against M. Raynolds in his Answ to the Pref. p. 33. Directly contrarie to which D. Whitaker sayd before We beleeue that Christs Church shal neuer fayle and we accompt it a prophane Heresie to teach that Christs Catholick Church hath perished from the earth at anie time for this Assertion shaketh the foundation of al faith Into such miserable streights manifest coÌ„tradictions are the learnedst Protestants driuen through want of their Churches continuance
Church or rather only seduced and withdrawen from the ancient Catholick Faith by secondarie Innouation As in like resemblance after (29) Math. 13.25 The good seed was sowne in the field the Enemie came and sowed tares among the wheat In which respect Tertulian (30) l. de Prescrip c. 42. sayth excellent wel of al Nouelists that Their Endeauour is not to conuert the Heathen but to ouerthrow ours who are conuerted They glory more to cast those downe who stand then to lift vp those who lye Wherefore Protestants are so farre from conuerting any one Heathen Countrey to Christian beleef that their diuided Church neuer yet before or since Luthers time so much as but passed the Seas with taking hold in anie one Countrey of Asia Africk or America the three greatest knowne parts of the world No Protestant as yet euer being able to giue the least instance of their Church in anie one of al these three parts Yea it remayneth as now though being in its greatest height of encrease so narrowly shut vp or confined within our Northern parts of the world being but an only corner of Europe the fourth and incomparably the least part of al the rest that euen in the farre greater part of this one least part is not so much as anie appearing profession either of Lutherans or Caluinists knowne to be remayning or in being Yea it is most worthie of al diligent obseruation that wheras certaine Protestants haue endeauoured the Conuersion of some Heathen NatioÌ„s the euent was euer such through their owne demerits either of mutual dissentions amongst themselues in matters of Faith Religion or of foule enormous and most scandalous life and conuersation that their trauail and labour was euer spent without fruit and commodity and their returne accompanyed with shame and disgrace In this time is right famous the endeauour made of late times by Caluin the Church of Geneua in their sending Richerus the Caluinist whom (31) In Icon. Beza tearmeth a man of tryed godlines and learning into Gallia Antartica to conuert the Heathens there (32) In Calu. Epist ep 237. But how voyd of al successe it was and that to their lasting discredit is plainly related and confessed by their owne Brethren for first Richerus 32 himself writeth thus vnto Caluin concerning the people of that Country They are ignorant whether there be a God so far are they from keeping his Law or admiring his power and goodnes whereby we are deuoyd of al hope of gayning them to Christ c. But much more fully is this reported by Villegaignon who being then chief Captaine of the French Nauie and one so feruent and forward in planting Protestancie in those Countries that the next day after his arriual he not only as (33) Ibid. p. 438. Richerus mentioneth commanded the Word of God to be publickly preached and the week following the holie Supper of the Lord to be ministred which himself with some of his familie religiously receaued c. but withal gaue certaine yong men to the people of that Nation to be instructed in their Language that so they might afterwards preach vnto them This so zealous a Ghospeller (34) Epist before his book intituled Les Propositions ConteÌ„tienses c. written after his Returne from Gallia Antarctica relateth the bad successe and cause therof in these words Christian Reader M. Iohn Caluin vnderstanding that I was gone to Brasile with intent to plant the Faith there moued with the old acquaintance had between vs sent vnto me as wel in his owne as in the name of the whole Cittie of Geneva certaine Ministers of his Religion the best learned that could be found with certaine crafts-men in their companie wel furnished with al such books as Caluin had written or anie other which might serue for their people As they passed by Paris certaine other Protestants ioyned with them and among the rest a reuolted Iacobin named Iohn Comtate a man of prompt and subtil wit These men coming to Brasile adorned themselues with a faire Title calling themselues The Reformed Church By reason wherof they were of me receaued with al possible curtesie hoping they would haue been profitable to me in my enterprise But wheÌ„ they began to execute their fuÌ„ction I then found they had vsurped a wroÌ„g Title c. They agreed not amoÌ„g themselues nor continued long in their owne doctrine but as they learned euerie day so they stil added something thereto The Iacobin would follow a doctrine by himself vndertaking to defend and publish the Confession of Augusta and without dissimulation to impugne the Doctrine of Caluin wherby the contention among them grew so great that no other remedie could be had but by sending away one of the Ministers of Geneua But Villegaignon himself discerning through their mutual disagreements and inordinate accomplished (35) See Launay En la Replique Chrestienne l 2. c. 16. f 251. And VillegaignoÌ„ aduers Art Richeri l. 1. c. 90. lusts not to be named the whole action of conuerting that Countrey to be frustrated receiued thereupon sufficient motiue to abandon their Religion To the same effect it is reported by D. Philip Nicolai (36) CoÌ„meÌ„t de Regno Christi l. 1. p. 395. that the French men hauing for their Captayne Nicolas Villegaignon being happily arriued in Brasile through fatal mis-fortune and dissension lost their Regiment and Castle built therin being cast out by the Spaniards As in like sort afterwards when with a new Armie they came to Florida Iohn Ribautius being their Captaine c. The English also Forbisher being Captayne opened the Northern side of the new world but they returned home c. And of the bad successe of this Sir Martin Forbisher other English in the Conuersion of the remote Northern Nations M. Hacklute 37) Voyâ—ges Discoueries c. p. 680. writeth thus The euents do shew that either Gods cause hath not been chiefly preferred by them or els God hath not permitted so abundant grace as the light of his Word and knowledge of him to be yet reuealed to those Infidels before the appoynted time And wheras some Protestants in Germanie did insinuate with the Church of Greece writing to the Patriarch in this humble manner with title of Direction (38) Acta Theol. Witemb Patriaâ— hae Conâ—tantin c. p. 2. To the most Holie and Oecumenical Patriarch the Lord Hieremie Archbishop of Constantinople of New Rome a pious Lord And renewing againe (39) Ibid. p. 144. the same Direction in steed of Pious Lord they adde our most Reuerend Lord (40) Ib. p. 4 Concluding with farewel most Holy Lord c. and vouchsafing vs pardon and receiuing vs fauourably into thy Fatherlie care c. with much more insinuating submission and desire of Communion with him Al this yet notwithstanding after much conference writing and labour in vanie spent the Patriarch reiected them as most vnworthie (41) Ibid.
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
the Eunuch c. yet the Protestant (8) Syntagma ex veteri Test col 1232 1233. Wigandus sheweth by very manie examples of Scripture that the Iewish Synagogue before Christs time was dispersed in sundrie other Nations besides that of the Iewes Now amongst these the Church might in Elias time be visible though it had been then inuisible among the Iewes Fiftly though those 7000. of that one special time were vnknowne as then to Elias yet this proueth not which is the poynt only pertinent to be proued that therfore they should be as then vnknowne also to al others of the same time And much lesse therfore can this particular example proue that al the Faithful not of one special time only but also of so manie seueral hundred yeares as are heer (9) See before l. 3. c. 1. before confessed for the Prot. Churches inuisibilitie should al of them during al those Ages continue so generally latēt vnknowne not to one Elias only but to the whole world as that there should remayne no memorie or notice of the needful preaching administration of Sacraments to haue been performed so much as by one of them in anie one Nation of the earth for anie one moment of al those times Sixtly this obiection of Elias maketh fully for vs against our Aduersaries for it is euident that Elias flying (10) 3. Reg. 19 2.3.8.9 theface of Iesabel wife to Achab who sought his life lay thervpon secret in a Caue vpon Mount Horeb at the time of his complayning that he was left alone the which cōplaynt he made in regard only of that Countrey of Israel which was the kingdome of Achab wherin he then a strāger lay secret as appeareth most plainly aswel in that God himself accordingly answered his sayd complaint with like respect to that only Countrey saying I haue left to me in Israel 7000. c. Of one hundred wherof Elias himself had then special 11 3. Reg. 18.13 notice giuen him before by Obedias to whom therefore the Church was thē euen in that verie Countrey knowne visible which only poynt quite dissolueth al the supposed force of this so often re-enforced obiectiō Besides in those verie times the Church flourished in the next adioyning Kingdome of Iuda and was there as then to Elias both knowne visible vnder two good Kings Asa and Iosaphat who raigned euen in the time (12) 3. Reg. 22.41 of Achab At what time the number of the Faithful was there so exceeding great that the Souldiars only were numbred to (13) 2. Par. 14.8 9. 17.14.15.16.17.18 19 manie hundred thousands And thus is this very obiection answered by M. Henoch (14) Soueraigne Remedy c. p. 17. 18. Clapham saying our ignorāt Reformists say the Church was inuisible in the time of Elias but The Holy Ghost recordeth Elias to haue spoken this against Israel not against Iuda for as he knew that good Iosaphat at that time raigned in Iuda so he wel knew that there was not only the Church visible but also mightily reformed yea )15) In Corpore Doctrinae p. 530. 532 And in Morgensterne Tract de Eccl. p. 4. Melancthon expoundeth those verie words obiected I haue left to me 7000 c. of the visible Church And wheras (16) Def. of the Answ p. 645. Whitguift writeth that Sometimes the Church of God is where there is no good Pastour as in the time of Elias (17) Last part of the 2. Reply p. 63. M. Carthwright answereth This is vntrue for there were an hundred Prophets then kept of one man alone 1. Reg. 18.13 So manie wayes is it euident that the Church in the time of Elias his complaint was visible not only in Iuda but also in Israel Now wheras our Aduersaries do make for the reason of their Churches inuisibilitie Persecution This poore euasion implyeth in termes for what maketh the Church more knowne famous then Persecution Or who can be persecuted but men knowne seen to others Doth not M. Iewel (*) Reply p. 506. And Def. of the Apolog. p. 33. 34. hereupon affirme that The Church is placed vpon a mount her persecutions can not be hid Doth not M. Carthwright (18) In Whytguift Def p 174. And see D. Babington vpō Exodus p 10. cōfesse that the Church vnder Persecutiō is visible and sensible for els sayth he how could it be persecuted As also what a Conclusion is this the Churches were few in number because they were vnder the Crosse c. To let passe both Scriptures and Stories Ecclesiastical haue you forgotten what is sayd in the first of Exodus that the more the children of Israel were persecuted the more they increased But in cleer demonstration hereof is it not further euidēt that though the Primitiue Church during the first 300. yeares after Christ endured (19) Fox Act. Mon. p. 34. c. The Centuristes Cent. 1. col 24 c. Cent 2. col 10. c. Cent. 3. col 10. c. incomparably the most vniuersal violēt persecutions that euer were yet the same notwithstāding euen Protestāt writers (20) Cent. 1. 2. 3. throughout Pantaleon in Chronogr Functius in Chr. Osiand cent 1. 2 3. Dresserus in Millen 5. p. 11. 12. Fulk de Successione Eccl. p. 246. do at this day take certaine particular notice of the Catholick Bishops and Pastours by name in euerie one of those Ages of their administration of the Word and Sacraments and their open impugning of Heresies But besides al this al sides must acknowledge of the Church vnder Persecution that either she doth make Professiō of her Faith as also openly refrayne the external communion of al Idolatrie false doctrine and Sacraments or els that she doth not professe and refrayne as before sayd If the latter then as is heretofore proued she is not the true Church for as D. Field (22) Of the Church l. 3. p. 19. further saith Seing the Church is the multitude of them that shal be saued no man can be saued vnles he make Cōfession vnto Saluation for faith hid in the hart concealed doth not suffice it cannot be but they that are of the true Church must by the Profession of the truth make themselues knowne in such sort that by their profession and practise they may be discerned from other men If then the first then is she thereby made most knowne visible for besides her foresayd Profession consisting in administration of the Word Sacramēts impugning of errours which being done though neuer so priuatly is impossible to be in so manie seueral Countries kept secret for anie smaller time much lesse for so manie Ages togeather wherof D. Humfrey (23) Iesuit part 2. rat 3 p 241. saith most truly Whilst Ministers teach others learne they administer Sacraments these communicate al cal vpon God professe their Faith Who seeth not these things is blinder then a Mole I
Pudding Pye Being indeed no other but a mere Tergiuersation and idle Battologie of distracted perplexed and obstinate men not willing to yeeld or acknowledge the truth and yet not able a deny the certaintie therof Much agreable to that instabilitie and doubtfulnes which (31) Instit c. de fide p 148. And his like perplexed Sayings see Inst l. 4. c. 2. sec 11. 12. Caluin in the same matter expresseth in other words professing Neither simply to grant nor plainly to deny our Catholick Church to be the Church of God And yet such Confidence is placed in this extremest Refuge that in M. Parkins (32) Reform Cath. p 329. Whitak de Eccl. p. 165. Beza in Ep. Theol. ep 1. p. 15. Calu. lib. Epist ep 104 p. 222. his opinion it wil serue to stop the mouths of Papists who demand of vs where our Church was fourscore yeares before Luther For sayth he hereby They are answered that our Church hath been since the dayes of the Apostles and that in the verie midst of the Papacie But to omit that hereby is plainly granted and supposed that Papacie or the Roman Religion hath euer been since the dayes of the Apostles I wil now lay open this last receptacle wherinto our Enemies do so confidently retire And first when they say their Church was in the Papacie since the Apostles dayes they either meane that their Church continued in Popish Countries amongst the Papists without al external Communion with them in Church or Sacraments euen as Catholicks doe at this day in England Scotland Holland Turkie c. Or els that their Church was in the Papacie because she did Communicate with the Papists Church in al external offices Seruice and Sacraments thereof not being in anie external respect to be discerned from the Papists only reseruing in their inmost thoughts and secret Consciences the Faith of Protestants If they intend the first then had it been more congruously sayd that their Church was without the Papacie or neer to the Papacie or among the Papists or in Popish Countries but at no hand in the Papacie that implying the verie Faith and Religion of the Papists no more then a Catholick can endure to heare that the Roman Church or Religion is in the Protestancie Puritanisme Turcisme or the like Besides if the Protestant Church had been thus stil in Popish Countries with external Recusancie of al Popish Seruice Sacraments then we vrge againe as before for some one testimonie proofe or but shadow therof from anie one Writer Record or Monument of al those former Ages but herein they are most silent through their knowne confessed want of al such helpes And therefore they betake themselues to the second meaning of their Church being in the Papacie that is not being only in Popish Countries but in al external Communion and Profession either of Seruice Sacraments or other matters of Faith and Religion being and shewing itself only Papistical Agreably hereunto M. Parkins expounded himself saying (33) Reform Cath. p 328. The true Church hath been in the Roman Church as Corne in the heape of Chaffe And not seuered each from other in outward profession (34) Ib. p. 329. but mixed togeather for external societie like Chaffe and corne in one heape In which sense Osiander so great an Enemie of our Catholick Church that by no meanes (35) Epit. Hist Eccl. Ep. Dedic Cent. 6. p. 290. Cent. 7. 331 he wil acknowledge it for a true Church yet affirmeth that (36) Ep. Dedic Cent. 8. p. 2. In those darkned times the true Church was vnder the Papacie And that so that though (37) Cent. 16. part alt p. 1076. some godlie men inwardly disliked the Popish errours and Idolatrous Sacrifices yet they durst not alwayes openly professe the same (38) Ibid. 1072. Neither durst they freely professe their owne opinions except they would be burned or at least banished Yea these so godlie men sayth he (39) Cent. 8. Ep. Ded p 3. though they gaue not their mind to these Popish Idolatries yet they did not altogeather neglect the external rites and with a common custome as with a violent Streame they were carried away to do the same things with the Papists Many through feare of the Popish Tyrannie not daring to professe that they disliked the Popish worships whose infirmitie God tollerated and pardoned And so sayth he they communicated with the Popish Church in (40) Cent. 16 p. 1073. Cent 8. Ep Ded p 2. Ministerie of the Ghospel or the Word in the Bible in Baptisme in the Lords supper in taking Orders c. such saith he as those times did affoard c. And so thereby were most euidently no other then plaine Papists in al external Profession And according to this D. White also confesseth that these godlie men did not (41) Way to the Church p. 371. alwayes abandon the Communion of the Roman Church c. the Tyrannie of Rome suppressed them so that they could not manifest abroad to the world their dislike c. but by force and violence were constrayned to deuoure their owne Sorrow in the societie of their Aduersaries This external societie of Protestants with Papists in matters of Religion is further granted by the Protestant Molitor (42) Disquisitiones de Eccl. c. p. 114. who writing hereof sayth We affirme the Church in former Ages to haue layne hid in the midst of the Papistrie as in Caues neither durst it through the abominable Tyrannie of the Sonne of Perdition come forth to light Euen as yet to this day many faithful are in the midst of the Romish Babylon who lye hid there as in a Prison and for feare of danger dare not publickly professe the name of Christianitie So that the verie true and last resolued sense of the Protestant Churches being in the Papacie euer since the dayes of the Apostles importeth no more but that in the secretest corners of their harts they beleeued Protestancie and in al external Communion societie and conuersation they liued and dyed Roman Papists But if men had long studied for an answer most foolish and wicked what more apt then this For first no instance or proofe doe they or can they produce whereby to proue these external Papists to haue been indeed internal Protestants this being only a fiction or Imagination of their owne deuoyd of al testimonie Record or probabilitie whatsoeuer Secondly supposing it to be true doth it import or conclude anie lesse but that the sayd Imagined Church of Protestants in this sort being in the Papacie was a most dissembling and adulterous Church publickly denying in word and deed that verie Faith and Religion which inwardly it beleeued only to be true and committing and practising both in life and death manie foule supposed Superstitions and Idolatries with the Popish Church which they firmely beleeued to be most wicked and damnable And is it possible that an hypocritical Church is the Church of
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
Acontius Pomeran Zuinglius Peter Martyr Sommerus Melancthon Lubbertus Polanus Alberus Musculus Hospinian Zanchius Humfrey Willet Midleton Carthwright Whiteguift Iacob Fulk Beard Morton and Whitaker THAT THE PROTESTANTS CHVRCH disclaimeth from the Fathers of the Primitiue Church it is further proued by the Protestants condemning al the ancient Fathers in general for beleeuing teaching and practising the seueral particular actions of our CatholicK Roman Faith and Religion CHAPTER II. HAVING in the former Chapter so plentifully displayed our Protestants free confessions for the ancient Fathers Papistrie least some should yet obiect that not al but only some few of the Fathers were reprouable therin or that not in al but only in some few points and those of lesser moment they were so faulty I wil now make manifest through al the principal points of our Catholick Religion at this day controuerted with Protestants that either al the Fathers indefinitly or sundrie of them at once are acknowledged and reproued by our Protestant Aduersaries as agreing with vs Catholicks in the foresayd Articles And first concerning the holie Sacraments and Sacrifice 1. as touching the efficacie or Grace truly giuen by Sacraments Zuinglius saith 1) Tom. 2. de Bap. f. 70 Here most of the Doctours by the name of water vnderstanding that material and external water of Baptisme haue attributed more thereunto then was meet Wherupon it came to passe tbat after they ascribed the cleansing of the Soule to the element of water Luther saith in general 2) Tom. 2. Witten f. 229. I hold the Fathers pardonable who through temptation or necessitie stifly denyed sinne to remaine after Baptisme Musculus reproueth the Fathers in general for that 3) Loc. com p. 299. They attribute greater efficacie to our Sacraments then to the Sacraments of the old Testament affirming ours to be more effectual signes of Grace not only signifying the same as the others did but also conferring and giuing Grace and Saluation And Vrbanus Rhegius confesseth that 4) In part 1. operum in Catechismo minore f. 105. the Scripture and authoritie of the ancient Church constraine him to beleeue that litle children dying vnbaptised are damned In which respect 5) Inst l. 4. c. 15. §. 20. Caluin acknowledgeth that Manie Ages since almost from the verie beginning of the Church it was vsual that in danger of death Lay people might Baptize if the Minister were not present So cleer it is that the ancient Fathers did generally teach that the Sacraments of Christ did truly giue grace as Catholicks beleeue and not only signifie the same as Protestants pretend Secondly as concerning the Sacrament of Pennance or Confession the Centurists 6) Centur. 3. c. 6. col 127. speaking of the general vse therof in the ancient times of Tertullian and Cyprian report that They gaue absolution from sinnes thus If any did pennance they first confessed their sinne for so Tertullian greatly vrgeth Confession in his book of Pennance And that priuate Confession was vsual in which they confessed their sinnes and wicked thoughts it appeareth by some places of Cyprian c. And that Satisfaction or Pennance according to the quantitie of the fault was accustomed to be enioyned it appareth in his fift sermon de Lapsis So vsual was Auricular Confession and Pennance in those ancient times which Pennance also was sometimes by Pardons or Indulgences in part remitted For thus writeth D. Field 7) Of the Church l. 1. c. 17. p. 33. The ancient Bishops were wont to cut off great parts of enioyned Pennance which remission was called an Indulgence And wheras D. Field would euade this our so strong argument for Pardons and Indulgences by affirming that the enioyned Pennance thus remitted was not then imposed as in satisfaction of God's Iustice it is so euidently against the Fathers doctrine and practise that D. Whitaker himself confuteth it in these words 8) Cont. caÌ„p rat 5. p. 78. The Fathers thought by their external discipline to pay the paines due for sinne and to satisfy God's Iustice And that not Cyprian only but almost al the holy Fathers of that time were in that errour and depraued the Doctrine of Pennance 9) Ib. p. 78. Yea saith Melancthon 10) Libelli aliquot c. fol. 11. al the Councel of Nyce ouercome with the consent of Multitude and of the time approued the Canons of Pennance So that our Catholick Doctrine of Confession Pennance and Pardons is the general confessed Doctrine of the ancient Fathers Thirdly as concerning the Real Presence in the Sacrament of the Eucharist I haue shewed 11) lib. 2. c. 8 before that S. Gregorie Eusebius Emissenus S. Ambrose S. Cyril S Hilarie S. Cyprian S. Chrysostome Tertullian Origen and S. Ignatius are al of them acknowledged and reproued by Protestants for our Catholick doctrine of Real Presence and Transubstantiation Yea some Protestants confesse that 12) Adamus Francisci in Margar. Theol. p. 256. Transubstantiation entred early into the Church And that they 13) Antony de Adamo in his Anotomy of the Masse p. 236. haue not yet hitherto been able to know when this opinion of the Real Bodilie being of Christ in the Sacrament did begin But Bucer speaking of the Fathers in general professeth in this point 14) Scripta Eruditorum aliquot virorum de Cena Domini p. 37. to auoyd their sayings as being saith he seruiceable to Antichrist and ouer-much varying from the scriptures Whereby it is euident that the ancient Fathers were wholy agreable to our Roman Church in this weightiest Article of Real Presence 4. Concerning Holie Orders D. Field auoucheth 15) Of the Church l. 5. p. 121. And se the like Cent. 3. c. 7. Col. 149. 150 That there is no question but that the Minor Orders of Subdeacons Acolyths Exorcists Lectors Ostiaries are verie ancient In proof wherof he alleadgeth S. Cyprian and manie other Fathers 5. As touching Extreme-Vnction D. Whitaker answering to the sundrie ancient Fathers obiected testimonies in behalf therof confesseth saying 16) Contra Dureum l. 8. p. 650. I confesse the superstitious vse of this vnction to haue continued longer in the Church then was meet 6. Our sacrifice of the Masse was so generally beleeued and offred by the Fathers that Caluin himself affirmeth that 17) In Heb. c. 7. p. 924. And devera Eccl. Refor extant in Tract Thel p. 389. The ancient Fathers forged a sacrifice in the Lord's supper without his commandment and so adulterated the supper with adding of sacrifice Chrastouius witnesseth that 18) De Opifiâ—io Missae l. 1. p. 28 58. 102. 171. The Fathers thought the Eucharist to be a Sacrifice according to the Order of Melchisedech And 19) Against Hoskins c p. 99. 100. I confesse saith D. Fulk that diuers of the old Fathers were of opinion that the bread and wine which Melchisedech brought forth was sacrificed by him and that it was a figure of
16. f. 65. It is confessed by Protestants that the Fathers of the Primitiue Church allowed and practised the vow of Chastitie and that they neuer allowed such as were of the Clergie afterwards to marrie or such as had been twice married to be admitted to holie Orders without special dispensation chap. 17. fol. 69. It is confessed by Protestants that the Fathers of the Promitiue Church allowed practised the Religious State of Monastical life and that manie Christians of those purest times both men and women did strictly obserue and professe the same chap. 18. f. 74. It is acknowledged by Protestants that the Fathers of the Primitiue Church allowed practised prescribed fasts and abstinence from certaine meats vpon dayes and times appointed holding the same obligatorie vnder sinne condemning also our Puritan Sabboath Fasts chap. 19. fol. 80. It is admitted by Protestants that the Fathers of the Primitiue Church expresly taught our Catholick Doctrine concerning Free wil. chap. 20. fol. 84 It is granted by Protestants that the Fathers of the Primitiue Church taught not only Faith but likewise Good works truly to iustifye that the sayd works are meritorious of Grace and Glorie chap. 21. fol. 86. It is acknowledged by Protestants that the Ceremonies now vsed in the Roman Church in the ministring of seruice or Sacrifice as also of the Sacraments were formerly vsed by the Bishops Priests and Fathers of the Primitiue Church chap. 22. fol. 89 THE THIRD BOOK WHERIN is proued that the Church of Protestants was neuer knowne or in Being before the d yes of Luther And that the Articles of Religion now taught by the Protestant Congregation were Heresies condemned by the Primitiue Church of Christ IT is confessed by Protestants that from the dayes of the Apostles vntil the tyme of Luther themselues neuer had any knowne Church or Congregatiō in anie part of the vniuersal World chap. 1. fol. 1. A Further conuincing proof of the Protestant Churches not being during the first 600. yeares is taken from the Fathers Condemning in the ancient Hereticks the chiefest articles of the Protestant Religion and our Protestants Confessing the same And First Concerning the Sacraments chap. 2. fol. 6. That the Fathers condemned in ancient Hereticks the opinions of Protestants concerning the Scriptures and the Church Militant and Triumphant chap. 3. fol. 9. That the Fathers condemned in ancient Hereticks the opinions of Protestants concerning Monachisme the mariage of Priests and prescribed Fasts chap. 4. fol. 12. That the Fathers condemned in ancient Hereticks the opinions of Protestants concerning Free-wil Faith Good works the Commandments sinne and the knowledge and Death of Christ chap. 5. fol. 14. Protestants Vsual recrimination of obiecting old Heresies to the Catholick Roman Church is cleerly examined discouered confuted by their owne acknowledgements chap. 6. fol. 17. A Further trial is Made Whether Catholicks or Protestants be true Hereticks and this by sundrie knowne badges or markes of Heresie chap. 7. fol. 23. A brief Suruey of D. Whites Catalogue wherin contrary to the Confessed truth in the precedent Chapter of no knowne beginning or change of our Romane Faith in anye Age he vndertaketh according to his Title therof to shew That the present Religion of the Roman Church was obserued resisted in al Ages as it came in and increased naming withal the Persons that made the Resistance And the poynts wherin And the time when from fiftie yeares to fiftie through-out al Ages since Christ chap. 8. fol. 35. THE FOVRTH BOOK WHERIN is proued by the Confession of Protestants that according to the Sacred Scriptures the Roman Church is the true Church of Christ And so to haue euer continued from his time vntil the Date hereof And of the contrary the Protestants Church to be only a Sect Heretical and neuer to haue been before the dayes of Luther PRotestants flying to the sacred Scriptures in proof defence of their Church and Religion it is shewed the sayd flight not only in itself to be dishonourable but also to be the ordinarie flight of al moderne Hereticks chap. 1. fol. 1. That euen the Sacred Scriptures themselues do most plentifully testify our Romane Church to be the Church of of Christ and the Congregation or Church of Protestants to be no true Church but a Sect Heretical most contrarie to the said Scriptures And that first by the Churches necessarie continuance and vniuersalitie chap. 2. fol. 5. The second Proof from sacred Scriptures in cōfirmation of the Roman Church and Confutation of the Protestant is taken from the Euer visibilitie of Christ's Church chap. 3. fol. 10. The third Proof from Sacred Scriptures in Cōfirmation of the Roman Church and Confutation of the Protestant is taken from the Churches Pastours which must euer continue with lawful Calling and Succession and with Administration of Word and Sacraments chap. 4. fol. 13. The fourth Proof from sacred Scriptures in confirmation of the Roman Church and Confutation of the Protestant is taken from the Conuersion of Heathen Kings and Nations to the Faith of Christ chap. 5. fol. 24. A Discouerie or brief Examination of sundrie sleights and Euasions vsed by Protestant Writers in Excuse of the manifest confessed want of their Churches fulfilling the foresaid Scripiures concerning the continuance vniuersalitie and visibilitie of Christs true Church chap. 6. fol. 33. THE FIFT BOOK WHERIN is shewed that Protestants in the Decision of Controuersies between them and Catholicks do absolutly disclaime from Antiquitie reiecting the Ancient Fathers and Councels for Papistical and the Sacred Scriptures for erroneous THat Protestants Disclaime from al Antiquitie since the Apostles and further reiect and condemne as Papistical the Ancient Fathers and General Councels chap. 1. fol. 1. That the Protestant Church disclaimeth from the Fathers of the Primitiue Church it is further proued by the Protestants condemning al the ancient Fathers in general for beleeuing teaching and practising the seueral particular actions of our Catholick Roman Faith and Religion chap. 2. fol. 12. That Protestants do not only disclaime from al the ancient Fathers as Papists but do further reiect the authoritie of the sacred Scriptures and of the Apostles themselues as being erroneous and that therefore they do not found their Faith or Religion vpon Sacred Scriptures or Christ his Apostles chap. 3. fol. 18. A TABLE SHEWING THE particular matters handled in this Booke A. AELfricus no Protestant l. 3. c. 8. pag. 51. Albigenses taught sundrie errours lib. 1. c. 3. pag. 12. Almaricus his errours l. 3. c. 8. p. 55. Antiquitie commended Praef. to the Reader and lib. 5. c. 1. pag. 1. 2. Antiquitie reiected by Protestants as a Popish Argument l. 1. c. 5. pag. 26. Anthonie the Monk commended l. 2. c. 18. Apostles according to Protestants erred in Faith euen after the comming of the Holie-Ghost l. 5. c. 3. p. 23. 25. Apocalyps reiected by Protestants lib. 5 c. 3. p. 24. Armenia conuerted by the Apostles lib. 1. c. 6. p.
THE PROGENIE OF CATHOLICKS AND PROTESTANTS Whereby On the one side is proued the lineal Descent of Catholicks for the Roman Faith and Religion from the holie Fathers of the Primitiue Church euen from Christ's verie time vntil these our dayes AND On the other the neuer-Being of Protestants or their nouel Sect during al the foresayd time otherwise then in confessed and condemned Hereticks And al this is conuinced by the manifold and clearest acknowledgements of Protestant Writers both forrain and domesticks By thine owne mouth I iudge thee naughtie seruant Luc. 19.22 At ROVEN By the WIDOW of NICOLAS COVRANT M.DC.XXXIII THE PREFACE TO THE CHRISTIAN READER I Haue euer been of opinion good Christian Reader that as nothing in this world is more pleasing to the eye of a Christian soule then a pure aspect or knowledge of the true Church which is the louelie and most beautiful Spouse of CHRIST himself and the onlie Arke of Man's saluation so is the same neuer more clearly represented vnto vs then in the cristallin glasse of reuerend Antiquitie the puritie and truth wherof was euer so highly esteemed as that it was not only required (1) Censorinus de Die Nat. c. 1. by the Lying Gods of the Gentils that al the firstlings of the people should yearely be offred in Sacrifice vnto them but it was further likewise approued and (2) Exod. 22 29. prescribed by the only-true and euerliuing GOD that the first-fruits yea and the first-borne both of men and beasts in regard of their primacie being his worthiest creatures should peculiarly be applyed offred and deuoted to the highest seruice of his Greatest Maiestie In best proof and example wherof the perfect [3] Coloss 1.15 Image of the inuisible God the first-borne of al creature CHRIST IESVS was not only offred to God himself in the Temple and there redeemed but also offred vpon the Crosse for the Redemption of others as the sweetest Holocaust to his Heauenlie Father Yea this Prioritie or Ancestrie is so specially affected by the wisdome of God and so directly maligned by the Enemie of man as that in the verie first planting of the Church of Christ it is sayd that he first sowed (4) Matth. 13.24.25 good seed in his field and after the enemie came and ouersowed cockle thereby not obscurely intimating vnto vs that true Faith Religion and the Word of God which is this [5) Matth 13.19 Luc. 8.12 good seed was first and ancient to Sects and Heresies And so as in temporal Nobilitie that Stemme is most honourable which is lineally deriued from the ancientest bloud and in earthlie possessions that Title strongest which pleadeth longest Prescription or ancientest Euidence and as also it may not be denyed but that Truth hath precedencie to falshood and substance to shadowes so must it needs be granted or rather supposed as an infallible truth that that Ghospel Faith and Church which is first or eldest is the only true Ghospel Faith and Church of CHRIST and al other Congregations afterwards arising or going out from thence are but only the malignant inuentions of the Enemie who euen from the beginning of the world was chiefly euer busyed in obscuring peruerting and detorting that which at first was alwaies created [6) Genes 1.31 very good very gracious and most pleasing in the al-seing Eye of the Omnipotent Maker In which respect for the euer finding out of the prime truth in al occurring difficulties we are specially forewarned as to recurre to Antiquitie so to suspect Noueltie Moyses a litle before his death desiring to leaue some holesome documents to the Children of Israel directeth them saying (7) Deut. 32.7 Remember the old dayes thinke vpon euerie generation aske thy father and he wil declare to thee thy elders and they wil tel thee In like sort Baldad Iob's friend aduised him in his greatest extremities to (8) Iob 8.8 aske the old generation and search diligently the memorie of the fathers for we are sayth he but as yesterday c. Yea wisest Salomon his aduise is (9) Eccles 8 11.12 Let not the narration of the ancients escape thee for they learned of their fathers because of them thou shalt learne vnderstanding and in time of necessitie to giue answer According to which God himself by the Prophet Hieremie teacheth (10) c. 6.16 Stand ye vpon the wayes and see and aske of the old pathes which is the good way and walke ye in it and you shal finde refreshing to your soules So that the old way is the way of truth and the same is to be learned by our Elders and Fathers Now of the contrarie God reproueth such as (11] Ier 18.15 walke c. in a way not trodden and Salomon's lesson is that thou (12) Prou. 22 28. transgresse not the ancient bounds which thy fathers haue put From whence I take it to be that as in the Scriptures our true God is called (13) Dan. 2.23 3.26.52 1. Tim 4 10 the God of the Fathers and of the Faithful so false Gods and new doctrines are termed (14) Deut. 32.17 New and fresh ones whome their fathers worshipped not Agreably heerunto S. Paul likewise aduiseth S. Timothie (15) 1. Tim. 6.20.21 to keepe the Depositum auoyding the prophane nouelties of voices and oppositions of falsely called knowledge which certain promising haue erred about the fayth thereby shewing prophane innouation to be the shipwrack of fayth Vpon which place likewise thus writeth that worthie Patron of Antiquitie Vincentius Lyrinensis (16) lib. aduers proph nouit He sayd not antiquities he sayd not Ancientnes but prophane Nouelties For if noueltie is to be auoyded antiquitie is to be kept if noueltie be prophane ancientnes is holie sacred And againe This with al Heresies is as it were solemne and allowed that in prophane nouelties they may alwaies reioyce and scorne the decrees of Antiquitie But on the contrarie to Catholicks this is almost proper to keepe the things left and committed by holie Fathers and to condemne prophane nouelties c. Wherupon he sayth of Nouelists What doe they promise but new and vnknowne doctrine For you may heare some of them to say Come ô you foolish and wretched who commonly are called Catholicks and learne the true fayth which none but we do know which for manie former ages lay hid but now of late is reuealed and shewen c. Are not these the words of that Drab sayth Vincentius But indeed it was ordinarie with the ancient Fathers to confute Hereticks by their owne Innouation So Tertullian vpon this ground reproueth the Nouellists of his time for their then vsurping and intruding by their latter vpstart doctrine vpon the then more ancient Catholick possession saying to that end vnto them (17) De Prescrip c. 37. Who are you When and from whence came you What do you in my grounds not mine By what right Marcion dost thou cut downe my woods By what
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
haue a good warrant to dissent from him You further admit that Inuocation of Saincts was the doctrine (14) Ib pag. 27. of S. Gregorie and that his (15) Ib pag. 28. not suffring Images to be broken when there was so publick and general Idolatrie committed with them seemed vnto your Osiander although not a direct yet an occasional approuing of Idolatrie or rather a cloaking therof Yea you admit further that (16] Ib pag. 586. about the foure hundredth yeare Images erept out of priuate mens houses and went into the publick churches standing there And as for Relicks you (17) Ib pag. 583. wish that Hierome had been a Vigilantius in the case of the Relicks of Saints You further affirme that the [18] Ib pag. 38. Apologists do truly obiect that Osiander noted S. Gregorie to haue been a vehement vrger of single life in the Clergie You confesse that [19) Ib pag. 604. Vigilantius and Iouinian are condemned for impugning the vnmarried life of Priests and that the (20) Ib. pag. 480. Councel of Nice restrayneth them from marriage who were vnmarried when they entred into Orders And (21) Ib. pag. 88. we finde say you that the Age next abutting vpon the Apostles time did practise a perpetual vow of Virginitie You likewise auouch that (22) Ib pag. 46. Monachisme is a state of life greatly commended by S. Gregorie who had been himself a Monk And speaking of ancient (23) Ib pag. 89. Votaries you write that the Apostle requireth in his widowes the age of three score yeares and after times would not admit Virgins vnder 25. yeares old nor veyled Nunnes til fourtie for which you cite seueral Councels As touching the Fast of Lent you write [24) Ib pag. 303. This Fast we confesse was of great antiquitie and c. had in general vse and obseruation which S. Ambrose teacheth to haue been ordayned by the Diuine institution of Christ And (25) Ib. pag. 04. S. Augustin doth sometimes write of the fourtie dayes Fast that it hath a Diuine authoritie And where other Protestants do charge vs with the Heresies of the Manichees and Tatianists for abstaining from certain meates vpon prescribed dayes (26) Ib pag. â—00 yourself doth cleare vs and defend vs therin as also against the Heresie of the Manichees [27) Ib pag. 139. 140. Communicating vnder one kind And as concerning Ceremonies you auouch that (28] Ib. pag. 53. in the innouating and multiplying of new Rites Gregorie himself was not the least agent And [29] Ib. pag. 58. Be it knowne to al our Aduersaries that the too manie Ceremonies vsed by Gregorie cannot excuse their now farre more multitudes nor can some of his not good c. You charge him further to haue vsed (30) Ibid. p. 53. Superstitious manner of Consecration of Churches In which [31] Ibid. p. 57. he indeed requireth lights And as for Holie-water you say that (32) Ibid. p. 5â— true it is that Aqua lustralis was vsed but c. as an inuention of Pope Alexander who liued An. 109. And it was applyed in the dayes of Gregorie by Augustin to the Consecration of Churches togeather with Prayers for the casting out of the filth of Idols and Diuels And so likewise concerning the mingling of water with wine in the Chalice (33) Ibid. p. 142. you referre this new Romish custome vnto the sayd Pope Alexander the supposed authour therof Lastly as touching Free-wil you acknowledge that (34) Ibid. p. 201. 201. Protestants haue particularly and by name obserued that Iustinus Ireneus Clemens Tertulian Origen Cyprian and others albeit manie times they pleaded for the Free-wil of the corrupt nature of man c. Thus not being able to giue other answer yourself confesse with M. Brierlie that our Catholick doctrines of the Pope's primacie of the Pope not being Antichrist of vnwritten Traditions of Purgatorie and Prayer for the dead of Inuocation of Saints of Images Relicks of the vnmarried life of Priests of Monks and Nunnes of the Fast of lent of mingling water with wine in the Chalice of Consecration of Churches of lights in Churches of Holie-water and Free-wil were al of them taught in the times of the Primitiue Church of Christ and that not by anie infamous and condemned Hereticks but euen by the clearest Lamps of those Ages namely by S. Gregorie S. Augustin S. Ambrose S. Hierome S. Leo S. Cyprian Iustinus Tertulian Origen Victor Alexander Clemens Ireneus the Councel of Nice the 3. of Carthage and others And so to conclude this first obseruation you see yourself that in steed of Answer you make a good Apologie for the Roman Church But to leaue this your so plaine dealing and to come to some of your more slipperie tricks wheras M. Brierlie obiecteth sundrie Protestant Writers confessing and reprouing the Fathers of the Primitiue Church for the self same points and conclusions of Faith which the Roman Church now beleeueth and practiseth you for your easiest answer most commonly passe ouer al or most of the said Testimonies with deepest silence not answering anie thing at al vnto them so that as vnanswerable you concealed them in your Answer But what child or Idiot professing Arianisme Pelagianisme Donatisme or the like might not with like facilitie haue answered al the bookes and proofes made by S. Athanasius S. Augustin S. Hilarie and other learnedst Doctours against the foresayd heresies Now to giue you example heerof euen in the first entrance M. Brierlie in his 1. Section intending to proue that the Faith of S. Gregorie and wherunto England was conuerted by S. Austin was the same with our now Catholick Faith confirmeth the same by the testimonies and grants of D. Humfrie Osiander the Centurie-writers of Magdeburg D. Fulk Daneus M. Harrison and M. Bale the three first instancing the same by manie particular points of Religion and the rest confessing in general that our Conuersion by S. Gregorie and S. Austin was to Poperie or the Papistical faith Now al this being comprehended by M. Brierlie his Booke within the compasse of lesse then one quarter of a sheet of paper you spend in answer thereto aboue 60. pages and yet in neuer one therof do you fully and directly answer to anie of your said Authours cited against you yea some of them you do not so much as mention or take the least notice of and the like might I shew throughout your whole Booke At other times you admit that the Protestant Writers alleadged by M. Brierlie did indeed reproue the Fathers for seueral points of Papistrie but therewith you are displeased and oppose yourself against your owne deare Brethren charging them to haue done the same without iust cause and with greatest wrong and iniurie to the said Fathers But now you go by the eares with very manie Protestants no lesse if not more renowned then yourself And what man of ordinarie sense and reason wil not giue more credit to
world could speake more fully for vs Catholicks in this behalf then doth the Protestāt (2) In his cōsideration of the Papists reasons pag. 105. M. Powel in these wordes I grāt that from the yeare of Christ 605. the Professant companie of Poperie hath been verie visible and perspicuous Or (3) In his discourse vpō the Catalo of Doc. ī the epi. to the Reader Simon de Voyon affirming that Anno 605. when Pope Boniface was stalled in the Papal Throne thē falsehood got the victorie c. Thē was the whole world ouerwhelmed with the dregs of Antichristian filthines abominable superstistions and Traditions of the Pope then was that vniuersal Apostacie from the Faith foretold by Paul And (4) In his exposition of the Creed v. 1. pag. 266. M. Parkins hauing spoken of the second signe of Christs comming which there he maketh to be the reuealing of Antichrist in Boniface Anno 607. alleageth thē next after as a third signe and as being distinct frō the other a general departing of most men from the Faith saying respectiuely thereof during the space of nine hundred yeares c. the Popish Heresie so do Hereticks stile it hath spred it self ouer the earth and so vniuersally in his opinion through-out al parts of Faith that sayth he next afterwards and the faithful seruants of God were but as a handful of wheat in a mountaine of chaffe (8) In his Reioynder to Bristow p. 34 which can scarce be discerned And againe (5) Ib. p. 310. we say for the space of manie hundred yeares an vniuersal Apostacie ouerspred the whole face of the earth and that our Protestant Church was not then visible to the world but lay hid vnder the chaffe of Poperie and the truth of this the Records of al Ages manifest M. Morton (6) Protest Apeale p. 71. would euade these testimonies of M. Parkins by answering that he speaketh this only of the Article of the Popes Primacie and not in regard of so large continuance and general belief of the other points of our now Catholick Faith which yet is most vntrue Parkins speaking in general of a general departing from the Faith and of an vniuersal Apostacie In so much as the Protestant church or Religion was not according to Parkins then visible to the world In which sense also (7) In his Ansvver to a counterf Cath◠p. 36. D. Fulk confesseth that The very Religiō of the Papists came in and preuailed Anno Dom. 607. c. And so vniuersally that saith he The reuelatiō of Antichrist with the Churches flight into the wildernes was Anno 607. So clear and cōfessed it is that our now Roman Religion hath cōtinued vniuersally for these last thousand yeares A truth so euidēt also that most Protestāts do from thence inferre and auouch that al the Popes of Rome for these last 1000. yeares haue been Antichrists (9) De Antichrist in praef p. 1. 2. M. Powel affirmeth that the Pope hath been Antichrist at al times since Gregorie the Great According to (10) Cont. Bellar. par 1. pag. 371. Danaeus The Kingdome of that Antichrist hath now manifestly cōtinued more then nine hundred yeares from the Emperour Phocas to the time af Luther D. whitaker (11) De Eccles cōt Bellar p. 144. affirmeth Boniface the Third who liued Anno 607 and al his successours to haue been Antichrists (12) In his Answ to a counterf catho pa. 27. and in his confut of Purgatory pa. 344 and ParKins v. 1. pag. 266. D. Fulk auoucheth that the Popes from Boniface the Third were blaspemous Hereticks and Antichrists (13) In his treatise of Antic p. 4. D. Downeham auerreth that The whole row or rable of Popes frō Boniface the Third downeward were Antichrists (14) In his Tryal of the Romish cler pa. 330. M. wotton tearmeth Boniface the Third the first reuealed Antichrist And (15) Hist sacr par p. 189. Hospinian censureth him and al his successours to be verissimos Antichristos most true Antichrists D. whitaker (16) De eccl cōt 8. l. cōtro 2. q. 4. p. 144. deliuering his owne and other Protestants opinion herein sayth we affirme Gregorie the Great to haue been the last true and holie Bishop of that Church c. For those that followed were true Antichrists c. And because they aske and demand of vs some certain time we assigne them this to wit of Antichrist's first comming So manifest it is that al the Roman Bishops after these last thousand yeares being thus censured by so many Protestants for Antichrists haue no lesse professed and maintayned the present Roman Religion then Gregorie the Fifteenth who now gouerneth that Sea and is charged by Protestants to be Antichrist himself And as al the Popes for these last thousand yeares are thus censured for Antichrists so is the article of the Popes Primacie or supreme authoritie ouer the whole Church in al matters Ecclesiastical plainly acknowledged by D. Morton himself to be no lesse ancient For wheras M. Brierlie produceth the testimonies of Parkins Napper and Broccard for the continuance of our Roman Religion in general for these last thousand yeares D. Morton restraineth their meaning though vndeseruedly only to the point of the Popes Primacie saying (17) Prot. Appeal p. 71 The alleaged Authours speak of the Primacie of the Pope And againe 18 Ibid p. 72 Be it granted for so it is that the Papal Primacie beginning in Boniface the Third is now nine hundred yeares old So ancient and vniuersal is this so transcendent Article of the Popes Primacie in matters Spiritual A point of such importāce that D. Reynolds affirmeth therein (19) confe p. 568. the very being and essence of a Papist to consist And D. Whitaker auoucheth that (20) contra Duroe pag. 503. It is the head of Popish Religion of which almost al the rest depend But what more forcibly can be produced for the further confirming of our Churches foresayd cōtinuāce for these last 1000. yeares then the publick exercise of our Churches Liturgie the holy Sacrifice of the Masse during the foresayd time Seing not only according to D. Sutclif (21) Answear to Exceptions pa. 11. In the Masse the verie Soule of Poperie doth consist as also according to D. Whitaker (22) contra Duroe pag. 426. Nothing is more holie and diuine in our conceipt But withal the Masse including sundrie articles of our Catholick Faith as true external Sacrifice the Real presence of Christs Bodie and Bloud in the Eucharist Priesthood Prayer to Angels and Saints Prayer and Sacrifice for the dead and sundrie such like thereby doth plainely conuince the vniuersal continuāce of our Catholick Religion D. Luther (23) In colloquiis Ger. de Missae affirmeth that Priuat Masse hath deceiued many Saints and carried them away into errour frō the time of Gregorie for 800. yeares With him agreeth M. Tindal (24) Act. Mon. p. 1338 in
that (22) Antilog p. 273. In King Henries the Eight time the Masse continued and the whole bodie of the Roman doctrine the Supremacie excepted Sleidan also sayth of K. Henrie (23) Sleidan in Engl. l. 13. fol. 174. He exiled the name of the Bishop of Rome but kept stil his doctrine Yea saith M. Fox (24) Act. Mon. p. 1472. He set forth and by ful consent of Parlament established the book of Six Articles contayning the summe of Popish Religion In which he was so resolute as that himself in Person not only (25) Ib p. 530. disputed but also commanded (26) Ib. p. 533 Sentence to be pronounced against the Protestant Lambert And this notwithstanding the Popish Church vnder his Raigne is by D. Fulk (27) Against HesKins c. p. 564 acknowledged to be a true Church and the King himself to be (28) Ib. sect 82 And Humf. Iesuit part 2. p. 304. A member of the Catholick Church of Christ yea sayth M. Hal the Church as then was A true (29) Apologie against Brownists c. 11. p. 30 visible Church of God And for asmuch sayth (30) Consecration of English Bish. p. 67. M. Mason as it is the custom of Papists to brand the Raigne of King Henrie the Eight with the odious name of Schisme let me a litle dispel those clouds and mists wherwith they darken the glorie of that Heroical Prince So gratefull are they to K. Henrie though wel they know that sundrie of their Protestant Predecessours he burned for their Heresies In the Age next before Luther and K. Henrie liued Iohn Husse who though some Protestants through their greatest penurie make bold to challenge for a member of their Church yet is it to the contrarie confessed by (31) In Colloquiis Germ. c. de Antichristo Luther himself that The Papists burned Iohn Husse when as yet he departed not a finger-breadth from the Papacie for he taught the same which the Papists do only he found fault with their vices and wicked life against the Pope he committed nothing Agayne They do not wel sayth (32) Explicaet Art 30 Luther who make me a Hussite for he held not with me (33) Tom. 1. p. 493. He taught horrible and diuelish blasphemies Agreably sayth (34) In Apoc. c. 11. p. 290. M. Fox The Papists traduce Husse and Hierom of Prague who liued in the same Age as Hereticks why so I beseech you c. I adde further if he be an Heretick who varieth from the Decrees of the Roman Church what dit Husse at any time teach or defend in the Councel wherin he did not rather seem superstitiously to consent with the Papists What did the Popish Faith decree concerning Transubstantiation which he likewise with the Papists did not confirme Who celebrated Masse more religiously then he or more chastlie obserued the vowes of Priestly Chastitie Adde further that in doctrine of Catholicks concerning Free-wil Predestination Informed Faith the cause of iustification and Merit of good works what other thing did he hold then is taught at Rome what Image of any Sainct did he euer cast out of his Church at Bethlem c. what therfore shal we say him to haue committed for which he is not togeather with the Roman Sea to be condemned or with it to be absolued In like ful sort sayth D. Field (34) In his Appendix to the 5. booKe of the Church part 1. p. 87. touching Iohn Husse and Hierom of Prague I could neuer yet find in what poynt of Faith they dissented from the doctrine of the Church then constantly resolued on but they bitterly inueighed against the Ambition Pride Coueteousnes and negligence of the Clergie And more in particular M. Fox (35) Act. Mon. p. 216. confesseth that Husse beleeued the seauen Sacraments and (36) Act. Mon. p. 209. 197. Transubstantiation M. Iacob (37) Def. of the Churches c. p. 13. And Act. Mon. p. 227. 216. addeth the Popes Primacie wherof also sayth (38) In Assertionibus art 30 Luther Iohn Husse seemeth not to withstand but that the Monarchie of the Pope may be yea he further there affirmeth that Husse attributeth much to the Roman Idol Lastly Husse being a Catholick Priest (39) Def. of the Churches c. p. 13. M. Iacob affirmeth that he sayd Masse to his dying day So manifest it is that in the Age of Iohn Husse the publick Seruice of the Church was the Sacrifice of the Masse and the Religion then knowne and beleeued by Husse and others was our present Roman Where I can not but much admire the absurditie and beggerie of M. Fox and others in (40) Act. Mon. p. 190. 241. And D. Downham of Antichrist p. 40. registring Iohn Husse for a most holie Martyr of their Protestant Church and further (41) In Apoc. c. 11. p. 249. affirming that It can not seem otherwise but that Iohn Husse and Hierom of Prague are without al controuersie the two witnesses c. wherof the Prophet speaketh properly and expresly in this place to wit of the Apocalipse wheras it is most certain that Husse was condemned and burned chiefly (42) See Simō de Voyon vpon the Catalog of Doctours p. 159. Fox Act. Mon. p. 230. Osiand cent 15. p. 469. for his vrging of Communion to the Lay-people vnder both kindes and for maintayning Wicclifs seditious Doctrine against Princes Priestes and Bishops if they committed mortal Sinne in other poynts of Faith liuing and dying a Roman Catholick In the Age precedent to Iohn Husse liued Iohn Wiccliffe who was a Catholick Priest (43) Stows Annales p. 464 euen the Parson of Lutterworth in Lecestershier who according to M. Stow (44) Ib. p. 425 first inueighed against the Church for that he had been depriued by the Archbishop of Canterburie from a certain Benefice c. And hauing vpon this occasion seuered himself from the Church in which he formerly was He with his Disciples went barefooted and basely cloathed in coorse russet garments downe to the heeles and (45) Ib. p. 426 seemed to contemne al temporal goods for the loue of eternal riches adioyning himself to the begging Friars approuing their pouertie and extolling their perfection Reteyning stil his former Catholick opinions concerning (46) Vviccleus de Blasphe c. 17 Holie-water (47) Vviccl de Euchar. c. 9. the Worshipping of Relicks and Images the (48) Serm de Assumptione Intercession of our B. Lady S. Mary the (49) De Apostasia c. 18. Rites and Ceremonies of the Masse wherof (50) In Professione fidei c. 28. Przibauus an Heretick who liued neer the same time sayth Iohn Wiccliffe in his booke of Apostacie and eighteenth chapter alloweth al the Rites of Masse from the beginning almost to the end c. (51) In 1. ad Cor. c. 1. Wiccliffe himself calleth Extreame Vnction a medecine to cure sinne as appeareth sayth he Iames. 1 And he affirmeth that it
who liued vnder the Tyrannie of Antichrist I wil not stand vpon M. Sanders may haue great store of such For (103) Against Rhem. Test in Heb. 10.11 Bede liued in a superstitious time long after Antichrist did openly shew himself c. He affirmed that Men vnderstood that the healthful Sacrifice auayled to Redemption both of bodie and soul euerlasting and (104) Ib. in 1. Pet. 3.19 In some things was carryed away with the errours and corruptions of his time By which it clearly appeareth that in the Age of S. Bede the Popes of Rome were so Roman Catholick and the external gouernment of the Church thereto so answerable that our moderne Protestants do therfore traduce those ancient Popes for Antichrists and their Gouernment for Tyrannie In the Age before S. Bede liued the two most famous Brethren named Eualdi whom M. Bale tearmeth (105) In Catal. Scrip. c. Cēt. 14. p. 145. Osiand Cent. 7. p. 559. Papistical Martyrs suffring for Papistrie And though D. Morton (106) Prot. Appeal p. 67. 68. endeauoureth to obscure this by affirming that Protestant Writers were doubtful whether the sayd Brethren dyed by the hands of Christians or Infidels which later himself thinketh more probable yet this hindreth not but according to his Brother Bale and Osiāder cited by himself that they dyed for our Roman Faith Yea so litle was this doubt that D. Morton himself sayth If notwithstanding Catholicks shal insist in their clayme of these Two suffring death in maintenāce of Papal Iurisdiction ouer forraine Churches miserable wil be their issue especially considering that we haue manie Twoes to oppose against these euen a thousand and two hundred religious Britans who in a resolute resistāce of that Iurisdictiō and Authoritie of Austin the Legate of S. Gregorie dyed vnder the hands of Pagans and as Galfrid speaketh suffred Martyrdome But to omit that Protestants (107) Carthvvright in his 2. Reply part 1. p. 475. themselues charge this Galfrid with vntruth and too too childish errours wherof his owne (108) See l. 8. c. 19. l. 9. c. 4. l. 10. c. 3. l. 12. c. 4. c. writings wil be best witnesses as also that D. Morton doth vntruly and vndeseruedly referre the death of these religious Britans occasionally to S. Augustin I can not yet but obserue the greatest penurie of ancient Protestant Martyrs when D. Morton is glad to clayme for such those who liued and dyed Catholick Monks euen the Monks of Bangor So great a Bangor doth our Doctour make in making Protestants Ministers and Martyrs of Religious Monks THAT THE FAITH OF S. GREGORIE AND S. Augustin and whereto England was by them conuerted was our Roman Catholick and not Protestant CHAPTER IV. TO arise euen to the height or beginning of these last thousand yeares and first to examine the Faith of S. Gregorie and his time Concerning him D. Morton writeth (1) Prot. Appeal p 5. wee willingly cōfesse that S. Gregorie was an happie Father of the Faith of manie and deliuered to thē the sauing knowledge of Christ crucifyed And as cōcerning our Countries Conuersion by him he further sayth (2) Prot. Appeal p. 60. This happines of our English Conuersion to the Faith of Christ and worthines of our Conuerter S. Gregorie we could easily acknowledge without anie further adoe c And againe our Protestants Authours looking on their right hand beholding how Pagans and Heathnish people c. by the light of the Ghospel through the Ministerie of Austin the Legat of S. Gregorie were brought vnto the Fold of Christ did togeather with the Angels of heauen reioyce in remembrance of this their happines and therefore called it a gratious Conuersion And that most iustly seing our sayd Conuersion was confessedly from Paganisme to the true Faith of Christ for so Hollinshead testifyeth that (3) Description of Britannie l. 11. c. 7. S. Austin was sent by Gregorie to preach to English-men the Word of God who were yet blind in Pagan superstition And Anno 596. Gregorie sent Austin into this Ile to preach the Christian Faith vnto the English Saxons which Nation as yet had not receaued the Ghospel Agreably also hereunto sayth M. Cambden (4) Descript Britan. p. 104. Austin hauing rooted-out the Monsters of Heathnish superstition ingrafting Christ in English-mens minds with most happie successe conuerted them to the Faith And the like is acknowledged by M. Fox (5) Act. Mon. 110. 115. 172. Bale Cent. 1. c. 73. Cent. c. 1. VvitaKer cont Dur. p. 394. Cooper chron anno 599. Stovv 596. M. Bale D. Whitaker D. Cowper Now this Faith was so certainly the Faith planted by Christ and his Apostles that M. Fox calleth it (6) Act. Mon. p. 111. 120. 122 The Christian Faith (7) Ib. p. 115. 116. the Faith and Doctrine of Christ (8) Ib p. 121. Christs Religion and that Church The Church of Christ and The (9) Ib. p. 112. perfect Faith of Christ Cowper styleth it (10) Chron. anno 636. The right Beleef Stow (11) Chron. p. 9. The Christian Faith and (12) Ibid. p. 72. pure and incorrupted Christianitie Cambden (13) Descript Brit. p. 519. The true Religion of Christ (14) In vit Paulin. Godwine The Ghospel and sundrie such like Now this our Conuersion to this Faith of Christ by the meanes of Saint Gregorie was in truth a Blessing so great that (15) Cont. Duraeum l. 5. p. 394. 502. 397. D. Whitaker most humbly thus writeth therof we wil euer most gratefully remember that great benefit which Gregorie bestowed vpon vs And I confesse S. Gregorie to haue been a good and holie man c. He was a learned and holie Bishop (16) Iesuit p. 2. p. 624. D. Humfrey tearmeth him therefore Gregorie in name Great and indeed Great and M. Bel (17) Suruey of Poperie p. 187. calleth him S. Gregorie surnamed the Great the holie and learned Bishop of Rome According to (18) Cent. 1. c. 68. M. Bale He was the most excellent of al the Bishops of Rome for learning and life That against his wil and striuing to the contrarie and at last compelled he succeeded Pope Pelagius That he was a learned and good man founded Hospitals inuited Pilgrims to his Table sent things necessarie to the Monkes of Hierusalem and maintayned three thousand Virgins (19) Ibid. c. 7. He reduced the Gothes from Arianisme to the Church professed himself by writing the Seruant of Gods seruants that thereby he might appeare most far from al Ambition and desire of command In like sort is S. Augustin honoured by M. Godwine (20) Catalog of Bish. p. 7. and See Cābd Descript Brit. p 515. 178. Bale Cent. 13. c. 7. Cent. 14. c. 13. with the Title of our Apostle Wherof also sayth M. Mason (21) Consecration of English Bishops p. 57. 58. for as much as Lethardus gathered but a few clusters and the mayne Vintage was reserued
the first Fathers of superstition and Captaines and Ring-leaders of Popish Diuines Sir Edward Hobbie tearmeth him (50) In his Letter to M. Higgons p. 92. Proud and insolent Augustin your Great Gregories delegate M. Price styleth him that (51) Aâ—sw to Leech l. 1. c. 4. p. 69. Proud pettie Monk Austin And M. Iewel affirmeth that Austin was (52) Reply Art 3. p. 185. Neither of Apostolick spirit nor anie way worthie to be called a Sainct but an Hypocrite a superstitious man cruel bloudie and proud aboue measure M. Mason affirmeth that His superfluitie of ceremonies might wel haue been spared He was too forward to display the Popes Banner (53) Consecration of Eng. Bishops p. 58. and his behauiour towards the Brittans was ful of Pride and disdaine The (54) Cent. 6. c. 10. col â—49 Centurists write when Austin had troubled the Britan Churches Thirteen yeares and subdued them to the Roman Antichrist he dyed c. But (55) Cent. 6. p. 290. Osiander proceedeth much further affirming that He Subdued England to the lust of the Roman Antichrist and therfore after his death went vndoubtedly to Hel there to receaue his reward A reward vniust and a Sentence ouer-cruel for so great benefits as he bestowed vpon vs euen by D. Whitakers and other Protestants most grateful former aknowledgement But hence it clearly appeareth that the Faith of S. Gregorie S. Austin and whereto England was by them conuerted was Roman Catholick Neither was this pretended Popish superstition the priuat opinions of S. Gregorie and S. Austin but the vniuersal Doctrine and beleef of that Age. Insomuch that (56) Hist Sacram l. 2. p. 157 Hospinian confesseth that In the Age of Gregorie the Great al kind of superstition and Idolatrie as a certain Sea owerflowed ouerwhelmed and wholy ouerdrowned almost al the Christian world No man not only not resisting but al adding and affording rather what strength they could And (57) Defence of the Answ to the Admonition p. 442. D. Whitguift speaking of Anno Domini 659. so wholy distrusteth the Doctours of those times that he resolutely auoucheth He would be loath to alleage anie Councel of that time to proue anie thing in Controuersie So confessedly was the vniuersal Church of Christians at the time of S. Gregorie S. Austin and Englands Conuersion in the opinion of Protestants altogeather Popish Antichristian and Romish and indeed the One Holie Catholick and Apostolick Church prescribed by our Creed The Sect of Protestants during the same time being not so much as diuised stamped heard-of or being in anie though most base or obscurest part of the world Now al this as wel of the high and most deserued prayses giuen to S. Gregorie and S. Austin for their vertue learning and other singular guifts as also that the Faith and Religion which themselues professed and whereto they conuerted this our Natiue Countrey from execrable Paganisme was truly the perfect Faith of Christ and pure and incorrupted Christianitie And lastly that this so pure Faith was our now Roman Catholick Faith I haue here conuinced by the testimonies and acknowledgments euen of her greatest Enemies as namely by Osiander Danaeus the Magdeburgians Hospinian Hollinshead Cambden Foxe Bale Whitaker Cowper Humfrey Bel Godwine Bilson Stow Mason Abbots Fulk Harison Ascham Wotton Carthwright Willet Hobby Price Iewel Whitguift and Morton al of them Protestant Writers THAT THE PRESENT ROMAN CHVRCH AND Religion continued and Flourished during the whole time of the Primitiue Church contayning the first Six hundred yeares after Christ CHAPTER V. HAuing thus prooued the confessed being and publick general practice and profession for these last thousand yeares of our Roman Faith and Religion I wil now endeauour the selfe same proof and confirmation for the first Six hundred yeares after Christ Which for greater perspicuitie I wil diuide into two seueral Stations or times The First from Constantin the Great to Gregorie the Great the Second from Christ and his Apostles to Constantin agayne In which behalf I find it affirmed by (1) Vpon the Reuel f. 110. M. Brocard that The Pope fel from Christ in the time of Syluester who liued with Constantin and that for a ThousaÌ„d two hundred and sixtie yeares the Church was oppressed and troden downe by the Papacie euen from Syluesters time to these dayes In like sort auoucheth M. Brightman (2) In Apoc. p. 462. that euer since the time of Constantin the Great Rome hath been the whore of Babylon and the Roman Bishop hath been the Beast and Antichrist (3) Ibid. p. 471 And againe sayth he As aboue we haue made manifest it necessarily followeth since the time of the Heathen Emperours the Pope of Rome to haue been that greatest Antichrist of whom the Scriptures haue so diligently forewarned and the Cittie of Rome from that time to haue been the Whore c. foretold in the Apocalypse M. Leigh (4) Great Britanies great Deliuerie f. B. 2 addeth hereunto that The Popes euer since the first Three hundred yeares after Christ haue been Diuels But no man speaketh more plainly then M. Napper whom (5) Vpon the Reuel p. 262. M. Dent tearmeth a learned Writer and an excellent man This so learned a Writer plentifully acknowledgeth (6) Vpon the Reuel p. 68. And See p. 43. that Between the yeare of Christ 300. and 316. the Antichristian and Papistical raigne began raigning vniuersally and without anie debatable contradiction 1260. And that (7) Ibid. p. 145 Euen 1260. yeares the Pope and his Clergie hath possessed the outward visible Church of Christians (8) Ibid. p. 239 Neuer suffring for the space of 1000. yeares after Syluester the First anie to be seen vouchable or visible of the true Protestant Church c. I wil not here stay to confute the wilful vanitie of D. Morton who for his best answer to this so cleer testimonie of M. Napper writeth thus (9) Prot. Appeale p. 72. But this witnes alas for the darknes of Iudgement of these Apologists speaketh not of the whole Profession of the Romish Church but only of one article predominant therin namely the Doctrine of Popedom c. But seing he speaketh in general of the outward visible Church of Christians which includeth al Poynts beleeued by that Church and that the same Church during the sayd time was so wholy possessed by the Pope and his Clergie that not so much as anie one of the Protestant Church was then to be seen I may more iustly say Alas for want of honestie or learning or both in D. Morton And this the more I might inculcate seing his owne guiltie Conscience at last bewrayeth himself saying (10) Ibid. p. 662. If one of our Aduersaries themselues when six of their principal Doctours were produced against him was licenced to except against them c. how much more lawful might it be for vs to deny the testimonies but of two Authours not of eminent note for
the longest Continuance and greatest Antiquitie is a Popish Argument And the Doctrine of the Pope or Church of Rome was so timely working as that it was in being euen in the Apostles dayes For our Conclusion then we haue it here confessed that euer since the time of Constantin and Pope Siluester which contayneth some 1300 yeares al Popes and the Church of Rome haue been so agreable in Doctrine and Faith with our Present Pope and Church that therefore they are al censured for Antichrists Rome for Babylon the imagined Protestant Church during the same time not hauing anie one visible member in the world And not only this but that euen our first Christian Emperours are reproued by Protestants in regard of their very Religion and their honouring and defending of the foresayd Popes And as for the Roman Churches continuance from Christs time vntil the Raygne of Constantin it is plentifully acknowledged that as she was founded by the Apostles so she continued in the doctrine of the Apostles euen vntil the verie times of S. Augustin who flourished almost 100. yeares after Constantin in so much as during al the sayd time the verie Succession of Roman Bishops is granted by Protestants to haue been a good proof of the true Faith And wheras S. Austins Rule of making al such Doctrine truly Apostolical as hath no knowne beginning since the Apostles is approued and applauded by the learnedst Protestants yet themselues likewise confesse that the allowance of this Rule is the opening of a window to bring in al Poperie so truly Apostolical is the Doctrine of Papists Adde lastly that the Antiquitie of our present Papistrie is confessedly no lesse gray-headed then the times of S. Paul and the other Apostles and the continuance therof euer since such as that perusing Councels Fathers and Stories from the Apostles we stil find the print of the Popes feet Now my kindest Aduocats in this so important a Plea are no other then Caluin Suinglius Zanchius Danaeus Beza Winckelmanus Sebastianus Francus Rhegius Brocard Brightman Leigh Napper Parkins Whitaker Powel Fulk Raynolds Ridley Iewel Bunnie Carthwright Parker Field Whitguift Fotherbie Willet Midleton and Morton al of them Protestant Writers and men much renowned by their other Brethren A FVRTHER PROOF OF THE PRESENT ROMAN Religions Continuance from the Apostles times to these dayes is taken from the Christian belief of the Indians Armenians Grecians Brittans al of them Conuerted in the dayes of the Apostles CHAPTER VI. IT is recorded by sundrie Historiographers and acknowledged for most true by the learnedst Protestants that manie Heathen Nations were conuerted by the Apostles themselues to the Faith of Christ whereof peculiar instance is giuen of India Armenia Graecia Britanie c. The Conuersion of India is confessed by (1) Cent. 1. p. 37. Osiander and (2) Comment de Regno Christi p. 45. Nicolaus Phillippi affirmeth S. Thomas to haue been their first Apostle Chemnitius (3) Exam. part 2. p. 7. teacheth that S. Bartholomew preached the Ghospel to the Armenians And as for the Conuersion of Greece it clearly appeareth by Saint Pauls Epistles to sundrie of that Nation as to the Corinthians Ephesians Thessalonians and by the Apocalypse chap. 1. vers 11. Now as concerning the first Conuersion of Britanie it was so vndoubtedly Apostolick as that (4) Britannia c. p. 40. M. Cambden auoucheth that It is certayne that the Brittans receiued the Christian Religion in the verie infancie of the Church In proof wherof he there alleageth sundrie ancient Authorities (5) Ibid. p. 157. And See M. Hal in his Apologie against the Brovvnists p. 58. Further also teaching that in Britannie flourished the Monasterie of Glassenburie which taketh its ancient beginning from Ioseph of Arimathia c. for this the ancientest Monuments of this Monasterie do testify c. Neither is there cause why we should doubt thereof In like sort sayth (6) Description of Britanie annexed vnto Holinshead c. v. 1. p. 23. M. Harison That Ioseph preached here in England in the Apostles times his Sepulchre yet in Glassenburie and Epitaph affixed thereto is proof sufficient (7) Remedie against Schisme p. 24. M. Henoch Clapham is so confident of the Britans conuersion in the Apostles times as that he auoucheth that our Schismatikes may aswel ask me what assurance I haue there was a King Henrie as demand what assurance I haue of the other (8) Against Rhem. Test in 2. Cor. 12. fol. 316. D. Fulk thefore calleth them The Catholick Brittans with whom Christian Religion had continued in succession since the Apostles times This then supposed that al the former Countries were conuerted to Christianitie by Christ his Apostles and disciples themselues The next point to be examined is whether the sayd Faith and Religion which as then they learned receaued and beleeued and which for sundrie succeding Ages they practised and professed is more agreable to the present Roman or Protestant Faith And first as concerning the Indians (9) Comment de Regno Christi l. 1. p. 45. 46. D. Philippus Nicolai relateth that India in sundrie places is inhabited by them in great number who receiued the doctrine of the Ghospel from S. Thomas the Apostle c. vpon the seauenth day according to our custome they meete in the Churches that they may be present at the Sacrifices heare Sermons they vse in their Sacrifices wine made of dryed Grapes giuing bread they not only giue the bodie of Christ but also by drinking of the consecrated Chalice they giue his bloud hauing before made confession of their sinnes c. At the entrance of the church like vnto the Papists they are sprinkled with holie water with the same rite and the same religion they burie the dead c. praying vnto Christ for their eternal Saluation c. The Priests are so shauen vpon the head that they haue vpon the crowne the Image of the Crosse Amongst them there are Societies of Monks and companies of Sacred Virgins shut vp in seueral houses Chastitie is kept by al them with a great desire of honestie abstinence and religion c. They strictly obserue the fasts of Aduent and Lent c. And In the honour of S. Thomas they keep a Festiual day Yea he further writeth (10) Ibid. p. 64. of the remote Cataians of India that they haue their chappels in which for the safetie of their Marchants trauayling in strang countries Sacrifice is offred with Popish ceremonies and Masses Now by this testimonie of so learned a Protestant it appeareth that the Indian Christians first conuerted by S. Thomas retayne yet and practise these Catholick poynts of Faith The real presence of Christs Bodie and Bloud in the Eucharist Confession of sinnes before Receiuing Sprinkling with holie water prayer for the dead Shauing Priestes Crownes The Image of the Crosse Companies of Monks and Nunnes their Chastitie and abstinence The Feasts of Aduent and Lent The
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 the Old Testament now in question And that the foresayd Epistles of S. Peter S. Iames S. Iohn S. Iude and the Apocalyps were doubted of by some Fathers of the Primitiue Church and not generally receaued by al it is further confessed by the Deanes of Paules and Windsor who in the Towers Disputation had with that Ornament of our Nation and most victorious Martyr Edmund Campian do thus report of themselues (40) The first Dayâ—s Conf. D. 1. For proofe hereof we alleadged the testimonie of Hierom in Catal. where he thus writeth The Epistle of Iames is sayd to be published by some other vnder his name and of the 2. of Peter he sayth that it is denyed of manie to be his we also alledged Eusebius writing thus Those Bookes that be gaynsaid though they be knowne to manie be these the Epistle attributed to Iames the Epistle of Iude the latter of Peter the 2. and 3. of Iohn And D. Walker in the same Disputation affirmeth 41) 4. Dayes Confâ—r fâ—l 2. 6. that S. Hierom saith concerning that Epistle which is written to the Hebrewes manie haue doubted of it And also concerning the 2. of Peter he sayth it was doubted of by manie and so with some were the two last Epistles of Iohn c. Now if the Bookes of Machabees Tobie c. be not Canonical because as Protestants before obiected they were reiected or doubted by some ancient Writers then by the same reason Protestants must likewise reiect the Epistle to the Hebrewâ—s the Epistles of S Peter S. Iames S. Iude S. Iohn and the Apocalyps because these also were no lesse doubted reiected by sundrie ancient Writers Wherefore the weaknes and ensuing absurditie of this obiection being thus discouered we are to obserue that the Canonical Scriptures are to vs at this day discerned and made knowne not by that which some ancient Writers omit deny or doubt of but by that which most of the Fathers constantly affirme and chiefly by that which is iudged and decreed by the Catholick Church lawfully assembled in General Councel Thirdly some obiect that there are in the foresayd Bookes diuers repugnances or Contradictions and consequently that they are not inspired by the holie-Ghost But to omit that in those Scriptures which are beleeued by al to be Canonical there are manie hidden difficulties and seeming (42) See Mat. 10.10 Mar. 6.8 1. Reg. 8.9 2. Par. 5.10 Hebr. 9.4 Act. 9.7 Act 22.9 Math. 26.34 Marc 14.68 Mar. 15.25 Io. 19.14 Luc. 3.35.36 Gen. 11.12 And see Iewel Def. c. p. 361. repugnances which yet notwithstaÌ„ding we are bound to acknowledge the sayd Scriptures to be true and sacred I wil for breuitie only alledge what other Protestants think and answer themselues to the foresayd pretended Contradictions in the Bookes of Machabee Tobie c. D. Couel (43) Answ to Burges p. 85. writeth We could without violence haue afforded them the Reconcilement of other Scriptures and vndoubtedly haue proued them to be most true Yea he particularly answereth certaine of the pretended repugnances In like sort Conradus Pelican (45) Ep. Dedic Professour at Tigure writing his Commentarie vpon the foresayd Bookes sayth I easily yeelded c. especially seing those Bookes were alwayes accompted so Ecclesiastical and Biblical that euen from the Apostles times they were read in the Catholick Church with much reuerence although they were not produced in authoritie against the Iewes as Canonical who receiued not these into their Sacred Canon wheras they do not only not contradict in anie thing the writings of the Law and the Prophets (44) Ib. p. 87 88. 89. 90. but also c. for the most part they cleerly carry the right style of the holie-Ghost certain knots or difficulties intermingled which are sound more easie to be loosed then some haue thought c. Wherupon they were euer reuerenced and read by holie men yea the Sayings therof are found to be alledged by the Apostles Agreably hereto M. Hutton (46) 2. Parte of the Answ p. 238. 239. at large answereth and cleereth the common obiection against Iudith and the like in behalf of Ecclesiasticus (47) Ibid. p. 247. and (48) Ibid. p. 246. And see Bucers scripta Anglic p. 713. Daniel So weake and impertinent are the Contradictions pretended by Protestants against the foresayd Bookes Now from the premisses that by the CoÌ„fessions of our Aduersaries we may collect that the foresayd Bookes of Scripture were only not approued for truly Canonical by S. Austin Innocentius Gelasius and al the Fathers and Bishops of the 3. Carthage Councel but also were approued as partes of the Old Testament by the Apostles and for such alledged by them and so from the Apostles times were read in the Catholick Church with much reuerence Witnesses wherof are the Protestant Writers Hiperius Lubbertus Zanchius Hospiman Trelcatius Hoe Scelico Brentius Bibliander Lascicius Pelican Raynolds Parker Field Couel Bancroft Hutton Parkes D. Bilson al of them affording their helping hands in maintayning and defending the foresayd Bookes by true Antiquitie It is acknowledged by Protestants that the Fathers of the Primitiue Church beleeued and taught our now Catholick Doctrine concerning Traditions CHAPTER VI. THE Catholick Doctrine concerning (1) Bellarm. de Verb. Dei non Scripto l. 4 c 3. Traditions is that the sacred Scriptures or written Word of God do not expresly containe al poynts or matters concerning Faith and manners And therfore besides the same is necessarily required the not written Word of God that is Diuine and Apostolical Traditions To the Contrarie Protestants (2) Luth. in Comment c. 1. ad Gal. Caluin Inst l. 4. c. 8. sec 8 directly teach that al things necessarie to Saluation are set downe in the sacred Scriptures And that we are not bound to beleeue or do anie thing which is not taught and commanded thereby Now what the Primitiue Church beleeued and whether the present Roman or Protestant Church doth Symbolize and agree therewith the Sequele only taken from the free and liberal testimonies of Protestants themselues shal euidently demonstrate And to begin with S. Gregorie D. Morton confesseth that (3) Prot. Appeale l. 4. p 62. He vseth to confirme some things by Tradition S. Augustin also whom D. Field (4) Of the Church l. 3. p. 170. tearmeth Austin the greatest of al the Fathers and worthiest Diuine the Church of God euer had since the Apostles times This indeed most worthie Diuine endeauouring to proue that those who are Baptised by Hereticks should not be rebaptised freely confesseth that (5) De Bapt. cont Don. l. 5. c. 23. The Apostles commanded nothing hereof but that Custome which was opposed herein against Cyprian is to be beleeued to proceed from their Tradition as manie things be which the whole Church holdeth and are therefore wel beleeued to be commanded of the Apostles although they be not written A Saying so euident
Seauen to wit Baptisme Confirmation Pennance Eucharist Orders Matrimonie and Extreme Vnction To examine now what is confessed herein from the Faith and Doctrine of the Fathers of the Primitiue Church and first concerning the efficacie of Sacraments S. Austin expressing the difference between the Sacraments of the Old Testament and ours affirmeth that (3) In Ps 73 And cont Faust l. 19. c. 13. In Ps 72. In Io tract 11. 41. The Sacraments of the New Testament giue Saluation whereas The Sacraments of the Old Testament did but promise the Sauiour This his saying is so direct against Protestants that Musculus blusheth not to say (4) loc com p. 299. It was spoken by Austine without consideration And the like reprehension is made by Caluin But (5) Inst l. 4 c. 15. Sect. 7 Musculus not satisfyed with reproof only of S. Augustin reprehendeth further the Fathers in General for that sayth he (6) loc com p. 299. They attribute greater efficacie to our Sac aments then to the Sacraments of the Old Testament affirming ours to be effec ual signes of Grace not oâ—ly signifying the same as the others did but also conferring and giuing Grace and Saluation This efficacie or conferring of Grace the Fathers exemplify in Baptisme insomuch that the Centurists write thus (7) Cent 3. c. 4. col 82. Cyprian dareth to affirme that the person baptizing giueth the Holie-Ghost and inwardly sanctifyeth him that is baptized And (8) Cens. 3. col 247. Cyprian thinketh al sinnes to be taken away in Baptisme And (9) Cent. 3. col 260. Origen truly taught concerning the effect of Baptisme that the filth of Sinne was taken away thereby Trac 35. in Math. and hom 15. in Iosuam In like sort of other Fathers most ancient as Iustin Clement c. it is confessed by the Centurists that they (10) Cent 2. c. 4. col 47. Thought Regeneration to be wrought by baptisme the word vnto which two ioyned togeather they attribute efficacie that is to say remission of sinnes But Zuinglius auoucheth in general that (11) Tom. 2 de bap f. 70. And see Luth. To 2. fol. 229. It was a great errour of the old Doctours in that they supposed the external water of Baptisme to be of anie value towards the purging of sinne But the Fathers were so ful herein that as D. Whitâ—k r (12) l 10. cont Dur. p. 883. Sarc loc com â—om 1. f. 232 and Sarcerius acknowledge they condemned the Manichees amongst other errours in that They did deny that sinnes were remitted and Grace conferred in Baptisme From hence the ancient Doctours taught so great necessitie of Baptisme that they firmely beleeued that ChildreÌ„ dying vnbaptised could not be saued M. Carthwright testifyeth that (13) In Whitguift Def p. â—22 S. Austin was of mind that children could not be saued without baptisme For which his opinion he further chargeth him with (14) Ibid. p 516. Absurditie And the same is acknowledged by (15) Disp Ratisb p 398. Bul. Dec. 5. Ser. 8. p. 1049. Dil. Disp breu p. 4. 5. Bucer Bullinger Dilingam who alledgeth to this end sundrie particular Sayings of S. Austin And Musculus confesseth 16) Loc. com p. 308. that Austin and some other Fathers were of the same opinion S. Cyprian also is reproued for the same Doctrine by Scultetus 17) Medulla Theol. p 370 saying These blemishes are noted in Cyprian c. that he thinketh Baptisme to be absolutely and simply necessarie Vrbanus Rhegius affirmeth that (18) In parte 1. oper in Catechismo min. f. 105. The Scripture and Authoritie of the ancient Church constraine him to beleeue that litle children dying vnbaptized are damned And by reason of this necessitie the Fathers doubted not as Caluin sayth (19) Inst l 4 c. 15. sec 20. almost from the verie beginning of the Church to vse the Baptisme of Lay-persons in danger of death Concerning the number of the Sacraments it is to be obserued that the Fathers not foreknowing our present Controuersie therof did but speake of them as also of other poynts of Faith casually as occasion was ministred and so accordingly S. Austin sometimes mentioneth but one sometimes two and sometimes more (20) In Ps 103. Con. 1. De Bap. cont Don. l. 5. c. 20. ep 119. c. 7. therfore it is sufficient if the Fathers in this sort do make mention of al our Sacraments And yet in our behalf the testimonie of Luther is verie strong who writing of this poynt obiecteth thus (21) Tom 2. Wittemb de Capt. Babyl f. 84. But thou wilt say what do you answer to Dionisius who numbreth vp six Sacraments c. I answer sayth Luther that he alone of the old Writers is to be had for seauen Sacraments although omitting Matrimonie he only reciteth six And the like is confessed by him of D. Humfrey (22) Iesuit part 2. p. 519. who affirmeth that S. Dionisius in this respect displeased Luther (23) Exam. part 2. p. 7. Chemnitius confesseth out of S. Cyprian that he numbrelh fiue Sacraments and only euadeth that the Sermon de Ablutione Pedum is not S. Cyprians but forged vnder his name In like sort where Tertulian casually mentioneth diuers of our Sacraments namely Baptisme Extreme Vnction Confirmation Orders the Eucharist saying most wittily (24) l. De Resur Carnis c. 8. The flesh is washed that the soule may be cleansed the flesh is annoyled that the soule may be consecrated the flesh is signed that the soule may be armed The flesh is couered with Imposition of hands that the soule may be enlightned with the Spirit the flesh eateth the Body and Bloud of Christ that the soule may be fatted to God This Saying is so displeasing to Protestants that M. Parker in great choller demandeth (25) Against Symb. part 1 sec 11. p. 77 p. 2. sec 10. p. 132. Who can brooke it But more in particular concerning Chrisme or Confirmation sundrie Protestants (26) Ministers of Lincolne Dioc. in their Abridgment p. 40. And see Park against Symbol p. 1. p. 133. reproue Tertulian Cyprian Ambrose with errour of vsing the Crosse in Confirming those that were baptised M. Parkins sayth (27) Vol. 2 p 653. This vnction pertayned to Baptisme in the West til aboue Three hundred yeares after Christ for then was there another Confirmatorie vnction deuised by Melchiades or as some say before him by Vrbane the first who liued about Anno 223. S. Cyprian teaching that 28 l 1. ep 12 It is necessarie that he who is Baptised receiuing Chrisme should also be annoynted the (29) Cent. 2 col 125. Centurists reproue him for the same affirming further that in these ancient times vnction and imposition of hands followed Baptisme of which Tertulian c. which custome
193. Now because Priests without knowledge and Confession of sinnes can not discerne or iudge when or what Sinnes are to be remitted or retayned It is further likewise confessed that in the Primitiue Church Confession auricular and particular of sinnes to the Priest was taught and practised And though (10) Contra Duraeum l. 7. p. 490. D. Whitaker doth affirme that Innocentius the Third was the first that instituted Auricular Confession for necessarie yet S. Leo who liued almost eight hundred yeares before this Innocentius is charged with like Innouation by M. Symonides (11) Vpon the Reuel p. 57. saying Leo the First first brought-in Auricular Confession And then presently after he citeth S. Leo his owne words for Auricular Confession And wheras long before Innocentius the Iacobites were condemned for affirming that we are to confesse our sinnes to God only And that Confession of Sinnes to a Priest is not needful this is acknowledged by the Protestant (12) p. 126. Authour of Catholick Traditions But to clear also S. Leo of al Nouellisme in this hehalf It is confessed by the Centurists (13) Cent. 4. col 425. And see col 426. that euen in the time of Constantin who liued aboue One hundred yeares before S. Leo that the Christians as then To this end had a Priest c. appoynted to whom those coming who had sinned should confesse the sinnes they had committed c. And the Priest vpon that condition absolued those who Confessed that they should desire from him Pennance for their Sinnes Yea they arise higher and plainly confesse (14) Cent. 3. c. 6. col â—27 that in the times of Cyprian Tertulian priuat Confession of thoughts and lesser sinnes was vsed and thought necessarie and their words are these Absolution from sinnes was so giuen that those who did Pennance first confessed their sinnes For so doth Tertulian greatly vrge Confession in his book of Pennance and that priuat Confession was vsual wherein they confessed their crimes as also their wicked thoughts it appeareth by some places of Cyprian as in the Fift Sermon de Lapsis third book of Epistles ep 14. 16. where he plainly sayth Euen for lesser sinnes which are not committed directly against God it is needful to go to Confession and this he commandeth to be done often l. 1. ep 3. c. Thus far the Centurists Confession being made by the Penitent to the Priest the Centurists (15) Cent. 3. col 127 81. 38. 49. 82. And see Caluin Instit l. 4. c. 12. §. 8. And Conc. Laodicenum Can. 2. apud Osiand ceÌ„t 4 p 386. further confesse that Pennance or Satisfaction was enioyned according to the offence And that the Priest (16) Cent. 4. col 425. 426. And see col 491. 834. 868. did absolue those who confessed their sinnes vpon that condition that they would demand punishment for the same And D. Whitaker (17) Cont. Camp rat 5. p. 78. acknowledgeth that Cyprian Tertulian thought by such their external discipline of life to pay the paynes due for sinnes and to satisfy Gods Iustice And that Not Cyprian only but almost al the most Holie Fathers of that time were in that errour So likewise Melancthon (18) In his Libelli aliquot fol. 10. 11. 16. disliketh that Cyprian vrgeth Canonical Pennance c. and confirmeth the opinion as though they were necessarie that for them sinnes are forgiuen c. In like sort the whole Nycene Councel ouercome with the consent of the multitude and time approued the Canons of Pennance And for the same doctrine he reproueth the (19) Ibid. fol. 19. 28. Carthage Councel S. Chrysostome Chemnitius (20) Exam. part 4. p. 68. chargeth the Fathers in general saying I am not ignorant that the Old Fathers do sometimes ouer largely and with words ouer loftie command that Canonical discipline As that Tertulian sayth by these Satisfactions sinnes are purged Cyprian sayth by them sinnes are redeemed washed cured Ambrose by them the paynes of Hel are recompensed Augustin God by them is pacifyed for sinnes past And such like Sayings there are which with true Faith neither can nor ought to be taken as they sound And Hamelmanus auoucheth that Cyprian seemeth fouly to haue erred concerning Satisfaction Yea sayth Caluin (22) Pref. Inst ad Reg. Galliae And see Inst l. 3. c. 4. §. 38. Those things which euerie foot occurre in the works of the Old Writers or Fathers touching Satisfaction moue me but litle (21) De Tradit l. 2. c. 7. col 97. for I see that diuers of them I wil say simply as it is almost al whose works are extant either haue erred in this matter or haue spoken ouer crabbedly hardly And agayne (23) Inst l. 3 4 c. 12. §. 8. The immoderate Austeritie of the ancient Fathers can no wayes be excused it differed wholy from the Commandment of our Lord was verie dangerous here their wisdome was to be required As also (24) Inst l. 3 c 3. §. 16. The ancient Writers exceeded measure with â—mmoderat prayses they commended that corporal Discipline They were more seuere in exacting chastisements then Ecclesiastical lenitie doth permit And the Centurists speaking of the Third Age affirme that (25) Cent. 3. p. 81. Most of the Doctours of this Age do wonderfully depraue the doctrine of Pennance yea they spare not to say of the Age next to the Apostles that (26) Cent. 2. p. 62. Euen then this part of Doctrine concerning Pennance began to be weakned Now as concerning Indulgences or Pardons of temporal punishment It is confessed by M. Symonides (27) Vpon the Reuel p. 84. that S. Gregorie remitted Canonical Penance promised clean remission of sinnes to such as frequented Churches on set dayes M. Bale (28) In Act. Rom. Pontif. p. 46 47. affirmeth that Gregorie confirmed by Indulgences Pilgrimages to Images for the deuotion of the people And that He was a defender of Pardons yet not a seller As also that He first granted Pardons for set dayes and to such as visited Churches In like manner Pantaleon (29) In Chr. p. 48. auoucheth of him that He first granted pardon of sinnes to the people visiting Churches vpon set dayes In Decret in 3. psal Paenit (30) In his Euseb Capt. published by Pâ—zelius vnder the Title of Act. 1. diei de Indulgentijs fol. 48. Hieronymus Marius thinketh that Gregorie the First and Boniface the Eigth were the chief authours of Pardons Cyprian (31) In his Treatise of the liues of Popes Engl. p. 32. also Valera confesseth of S. Grogorie that he granted Pardons but sold them not And D. Humfrey (32) In Iesuit part 2. rat 5. p 5. 627. repeating sundrie Catholick poynts of Faith taught and brought into England by S. Gregorie S. Austin inferreth from them in these words From al which what els is intended but that Pardons Monachisme Papistrie
is acknowledged of Dionysius by Melancthon (49) In aliquot libel c. fol. 23. D. Fulk 50) Against Purgatory p. 353. which D. Fulk in plainest words teacheth that Tertulian (51) Against Purgat p. 3â—2 see p 303. 393. Cyprian Austin Hierom and a great manie more do witnesse that Sacrifice for the dead is the Tradition of the Apostles Wherunto Bucer accordeth (52) In Enarrat in Sacra quatuor Euangel in Math. c. 12. p 311. affirming that prayer and almes were made for the dead almost from the verie beginning of the Church Lastly Zuinglius being impugned for denying Prayer for the dead and pressed with the Authoritie of Fathers especially of S. Chrysostom S. Augustin who deriue this Custome from the Apostles answereth thus (53) Tom. 1. Epicheroe de Can. Miss f. 186. And see Tom. 2. in Elench contra Anabap f. 10. If it be so as Augustin and Chrysostom report I think that the Apostles suffred certayne to pray for the dead for no other cause then to condescend to their infirmitie So insimulating the Apostles wilfully to haue permitted others to erre according to the errours of Protestants in praying for the Dead which they could not do without errour in themselues Yea the Doctrine of Purgatorie and Prayer for theÌ„ dead was beleeued and practised by the ancient true beleeuing Iewes For whereas M. Morton speaking of the Church before the coming of Christ affirmeth the doctrine then taught by the Iewes to be now knowne among other Reasons (54) Treat of Israel the Church p. 93. 94. By the open Confession of the Iewes in al Ages since the coming of Christ For sayth he it is plaine that they hold euen to this day those opinions which they receaued from their Ancestours and were commonly held of that Nation Yea say the Centurists (55) Cent. 8. col 885. The Iewes are constant in their opinions And Pet. Martyr writeth that (56) Com. plac in Engl. part 2. p. 599. The Iewes as yet continue and kept in so great aduersities in so diuers and griâ—uous Captiuities and Dispersions they hold stil their Religion Doubtles no ancient Troians Lumbards Hunnes or Vandals haue so held their owne c. and could shew their original Historie set forth in most true writing and being euerie where dispersed as they were could neuertheles keep their owne Ordinances c. Now concerning these Iewes so constant in their Faith and admitting the bookes of Machabees but only for a true Historie it is euident thereby that Iudas Machabeus a holie and iust man procured (57) 2. Machab 2.43.45 Sacrifice for the dead and that the Priests of Hierusalem then true beleeuers offred the same wherein also our later Iewes are so conformable that D. Whitaker confesseth the same in these words (58) Cont. Dur. l. 1. p. 85. I know that the Iewes haue libros memoriales books of Commemorations which they read in their Synagogues and I am not ignorant that now they are accustomed to vse certaine prayers for the Dead Insomuch that Buxdorsius also reporteth their knowne and confessed doctrine of Purgatorie (59) Synagoga Iudaica p. 24. 505. 506. 508. 275. D. Beard auoucheth that (60) Retractiue from the Romish Religion p. 77. The Romanists are like vnto the Iewes in their doctrine and practise of Prayer for the dead for they hold and teach that prayer Sacrifice is to be offered for the dead grounding their opinion partly vpon the example of Iudas Machabeus who as they affirme procured Sacrifice to be offered by the Priests for the dead c. and partly vpon the Thalmudical Traditions of diuers of their ancient Rabbins From the Premisses then we may remember that the ancient Fathers did confessedly beleeue a place of Purgatorie after this life Secondly wherin Sinnes were punished and remitted Thirdly for which Remission they vsed to Pray giue Almes and offer the most precious Sacrifice of Christs Bodie and Bloud Now the Fathers acknowledged and reprehended by Protestants for the forsayd Poynts are S. Gregorie Austin Ambrose Hierome Chrysostom Prudentius Epiphaenius Pelagius the Fourth Carthage Councel Cyprian Tertullian Origin Clemens Alexandrinus Dionysius the Areopagite the Apostles and the ancient beleeuing Iewes The Protestant Writers obseruing and disliking in the sayd Fathers the forsayd Poynts are Caluin Beza Bullinger Zuinglius the Centurie-writers Carion Chemnitius Osiander Melancthon Hospinian Winkelmannus Buxdorsius Bucer Symondes Bale Sutcliffe Humfrey Fulk Whitaker Gifford Willet Morton It is confessed by Protestants that the Fathers of the Primitiue Church beleeued and taught our Catholick Doctrine of Christs Descending into Hel. CHAPTER XII ACcording to the Article of our Creed He descended into hel Catholicks generally teach that the Soule of Christ presently after his death descended into Hel or Lymbus Patrum or Abrahams Bosome there to deliuer and redeeme the Captiue Soules of the holie Patriarks Prophets and other Iust who liued before his time But Protestants being diuided amongst themselues (1) Buâ—er in c. 27. Mat. Beza in c. 2. Act. some of them teach that by the foresayd Article is only vnderstood that Christ descended to his Graue (2) Calu. Instit l. 2. c. 16. § 8 9. 10. 11. 12 others that he suffred the paynes of the Damned Soules Now do decide this Controuersie by the beleef and Doctrine of the Fathers of the Primitiue Church and that by the confessed acknowledgement of our Aduersaries who in a case so euident liberally confesse the general streame of ancient Doctours to be most aduerse vnto them in this verie Article of our Faith wheras that most holie and euer renowmed Cardinal Bellarmine in proofe of this Article alledged (3) Tom. 1. l 4. de Chri. Anima c. 14 the plaine testimonies of the Greek Fathers as namely of Iustin Ireneus Clemens Origen Eusebius Basil Nazianzen Nyssen Epiphanius Chrysostome c. And of the Latin Fathers Tertulian Hypolitus Cyprian Hilarie Gaudentius Prudentius Ambrose Hierome Ruffinus Austin Leo Fulgentius c The Protestant (4) Ad Bellarm Disput part 1. p. 176. Danaeus in answer to so manie most famous Fathers testimonies most barely affirmeth that As concerning them they were not instructed out of Gods word neither do they confirme their opinion from it but only from their owne coniectures c. Thus supposing their Catholick opinion herein and therefore reiecting al their iudgements as confirming their Faith only by their owne coniectures in Danaeus his opinion which as no lesse absurd in itself then improbable to al Iudicious I omit as an answer purely Protestantical In like plaine manner (5) Conc. Dur. l 8. p. 567 And see p. 773. D. Whitaker in answer to the like testimonies of the Fathers vrged by our Catholick Writer Duraeus writeth thus That which thou couldest not do by Scriptures no doubt thou wilt performe by the testimonies of the Fathers of whom that I may freely and briefly answer thee what I
think one litle word of Scripture hath more weight with me then a thousand Sayings of Fathers without Scriptures Therfore thou art not to expect that I seuerally wash away those errours of the Fathers So according to the custome of al Hereticks for their last refuge appealing to only Scripture and disclayming from the Doctrine of the ancient Fathers M. Iacob (6) In Bilsons ful RedeÌ„pt p. 188 And see Iacob in Def. of the Treat of Christs fuffringes p 199. 200. honestly acknowledgeth that Al the Fathers with one consent affirme that Christ deliuered the Soules of the Patriarcks and Prophets out of hel at his coming thither and so spoyled Satan of those that were in his present possession with whom agreeth herein D. Bilson (7) Vbi sup p. 189. And in his Suruey p. 656. And D. Barlow (8) Def. of the Articles of Prot. Relig p. 173. testifyeth that This passeth most rife among the Fathers who taking Inferi for Abrahams bosome expound it that Christ went thither ad liberandum liberandos to conuey the Fathers deceased before his Resurrection into the place where now they are A French Protestant (9) Catholick Tradit p. 112. 113. Writer not only affirmeth this to be the doctrine of Chrysostom a very true sayth he Catholick teacher but also of the now present Apostolick Churches of the East whereto sayth he In likelyhood the Christians of Affrick do consent And wheras S. Ignatius (10) Ep. ad Trallianos post med doth cleerly teach the same Doctrine the same is acknowledged in him (11) Def. of his Article c. fol. 22 Bislons Suruey p 657. 658. by D. Hil D. Bilson yea the Poloman (12) De Russorum c. Religione p. 122. 123. Protestant Lascicius doubteth not to affirme and deriue the Doctrine therof not only from S. Ignatius S. Iohns Scholler but also from S. Thadaeus one of the twelue Apostles (13) Math. 10 3. And withal answerably testifyeth herein the opinion and doctrine of the Hebrewes (14) Vbi sup p. 123. of the remote Christians both in Syria Aethiopia And the like acknowledgement of S. Thadaeus his opinion herein is made by (15) Palma Christiana p. 74. And see Eus Hist l 1. c vlt. Frigiuillaeus Gruuâ—us who speaking therof affirmeth that we haue the testimonie of Eusebius Pamphylus who in the Historie of Agbar King of the Edessens testifyeth Thadaeus the Apostle to haue preached before Agbar and others amongst other things the Descension of Christ to Hel c. And then further defending this Historie for Authentical he concludeth No man of mature iudgement wil impugne those things which Eusebius deliuereth of the preaching of Thadaeus at Edessa and the conuersion of Agbar to Christ Finally this testimonie of the holie Apostle Thadaeus is further defended by D. Bilson and sundrie times alledged and vrged by D Hil. The ancient Iewes did so certainly beleeue the Doctrine of Lymbus Patrum and the same is so cleerly taught (17) c. 24. 37. in the booke of Ecclesiasticus that D. Whitaker for his best answer finally betaketh himself to the reiecting (18) Conc. Dur. l. 8. p. 567. of the sayd booke for not Canonical But the falshood herof being formerly (19) See bef l. 2 c. 5. proued (16) Suruey of Christs suffrings p. 653. 654. 657. 660. 661. c. Hil Def. of this Art Christ DesceÌ„d c. and that from the Confession of other Protestants it sufficeth for this present that the sayd booke being but a true Historie doth yet fully manifest the Doctrine herin of the Ancient Iewes who liued before Christ In which regard also D. Beard (20) Retractâ—ue from Rom. Relig p. 78. affirmeth Catholicks to Iudaize in their doctrine of Lymbus Patrum and Purgatorie This Article then of our Creed that Christ after his death truly descended into Hel we see was the confessed Doctrine of S. Austin Leo Fulgentius Chrysostom Prudentius Hierom Ruffine Ambrose Hilarie Gaudentius Epiphanius Iustin Clemens Hippolytus Irenaeus Ignatius Thadaeus the Apostle and of al the Fathers and the ancient Iewes Now the Protestants producing and acknowledging the Fathers Doctrine herin to be Roman Catholick are Danaeus Lascicius Frigiuillaeus Gruuius Whitaker Bilson Hil Iacob Barlow Beard and others IT IS CONFESSED BY PROTESTANTS THAT THE Fathers of the Primitiue Church beleeued and practised our Catholick Doctrine of praying to Angels and Saints CHAP. XIII ALthough the glorious Angels and blessed Saincts do not require or need in regard of themselues anie human Apologie for their deserued honour they being seated in the highest and strongest turrets of the kingdome of Heauen wherin new Triumphs they dayly winne against their Enemies and being as (a) l. de Mortalitate S. Cyprian sayth now secure of their owne immortalitie are yet careful of our securetie Yet if we respect either the general Calumnies and contempts of our modern Hereticks against them or our bounden duties by reason of so manie celestial Graces through their charitable suffrages bestowed vpon vs it may iustly be thought expedient or rather necessarie in their due defence and for sa isfaction of the Aduersarie briefly to set downe the confessed Doctrine and beleef of the Primitiue Church honouring and inuocating the sayd Angels and Saincts as Intercessours agreably as the Roman Church stil doth directly contrarie to our Modern Protestants refusing and impugning the same First then touching S. Gregorie the Great the Protestant Chronicler Carion affirmeth that (1) Chron. l. 4. p. 567. 568. Gregorie ordaâ—ned the publick Rite of Inuocation of Saincts M. Symonds only auoucheth that (2) Vpon the Reuelations p. 83.84.85.86 Gregorie increased two pernicious things in the Church Inuocation of the Dead aâ—d Prayer for the dead And that he wrote to Leontia to make S. Peter Protectour of the Empire in earth and Intercessour in Heauen c. He Sent Austin into England to conuert the English they which were sent spread forth a Banner with a painted Crucifix and so came in Procession to the king singing Litanies in a strange tongue Now one chief part of the Litanie contayneth Inuocation of Saincts Luke Osiander (3) Cent. 6. p. 288. reciting manie Catholick poynts of Faith taught and beleeued by S. Gregorie numbreth amongst the rest that He approued cloaked and defended the Inuocation of Saincts and their worship (4) In the Index of the sixt Century at the word Gregory The Centurie writers numbring vp in like sort the pretended Popish Errours of S. Gregorie charge him with Inuocation of Saints Wâ—th whom agreeth (5) In Iesuitis part 2. r at 5. p. 5. 627. D. Humfrey reprehending S. Gregorie for publick Inuocation of Saints and their worship (6) Cent. 6. c. 131. col 17. And the Centurists further confesse that Gregorie the Great reciteth manie miracles c. which plainly confirme Superstition as confidence in Saints Inuocation of the dead c. Wee need not therefore
iustly condemned c. Osiander (21) Cent. 4. p. 434. reciting the condemned errours of Aerius amongst the rest numbred appoynted Fastes not to be kept c And that fasting is to be when a man wil according to his libertie And wheras S. Epiphanius her 75. affirmeth of Aerius that he sayth Neither shal fasting be appoynted for these things be Iudaical and vnder the Law of Bondage If at al I wil fast I wil choose anie of myself and I wil fast for libertie Al this is acknowledged by Pantaleon (22) In his Chronogr p. 28. and is so agreable with the now Doctrine of Protestants that D. Whitaker (23) Contra Duraeum l. 9. p. 830. auoucheth that Aerius taught nothing concerning fasting different from the Catholick Faith by which he meaneth the Protestant Faith Insomuch that Aerius herein is defended by Danaeus (24) De haresibus c. 53. f. 175. 177. D. Fulk (25) Answ to a countor Cath. p. 45. Though M Hooker (26) Eccles Pol. l. 5. p. 210. And the Author of Quaerim Eccles p. 31. 94 103. and other Protestant Writers doe no lesse condemne him herein of errour then Catholicks doe In like sort wheras D. Fulk 27) Against Rhem. Test in Math. c. 15 fol. 28. And Aretius loc com p. â—72 and other Protestant Writers doe commonly obiect against Catholicks that Montanus the Heretick was the first that appoynted lawes of fasting M. Hooker (28) Eccles Pol l. 5. p. 209. 210. himself answereth with vs that the Montanists were reprehended only for that they brought in sundrie vnaccustomed dayes of fasting continued their fastes a great deale longer made them more rigorous c. wherupon Tertulian maintayning Montanisme wrote a book in defence of the new fast And the like answer is giuen by another Protestant [29) Quaerimonia Eccl p. 110. saying Protestants say that Eusebius manifestly teacheth that Montanus made the first lawes of fasting but they are greatly deceaued in this as in other things c. Montanus bringeth in a new Custome of fasting hauing abrogated the Fastes of the Church c. And of this new Custome in particular Chemnitius (30) Exam. part 4. p. 143. recordeth that The Montanists make three Lents in the yeare as though three Sauiours suffred in the yeare which is altogeather impertinent to Catholicks Agayne wheras it is ordinarily vrged against Catholicks that they absolutely condemne certaine meates contrarie to S. Paul 1. Tim. 4.3 M. Iacob (31) Def. of the Church Ministry of England p. 59. a Puritan acknowledgeth that The place of Paul is vnderstood of Marcion Tatianus who did absolutely condemne Mariage certaine meates And so sayth he are in no comparison with the Papists if they erred in nothing els But to proceed yet to Fathers more ancient The Centurists (32) Cent. 3 col 136. write that Origen hom 10. in Leuiticum mentioneth the 40. Dayes or Lent consecrated to fasting as also Wenesday Friday in which sayth he were solemne Fasts D. Whitaker (33) Cont. Duraeum l. 7. p. 480. Mort. Prot. App. p. 506 D Morton charge Pope Calixtus who liued about Anno Domini 218. that He was the first that ordayned Ieiunium quatuor Temporum or Ember dayes And Hamelmannus (34) De Trad. Apost col 254. speaking of Hermes of whom S. Paul maketh mention Rom. 16 14 affirmeth that in his book intituled Pastor is recorded the then Fasting from certaine meates Abraham Schultetus (35) In Medulla Theol. Patrum p. 440. doth not only affirme to vse his words the superstition of Lent Fasting to haue been allowed commanded by Ignatius (37] Vbi supra and Whitguift in his Def. p. 102. Hooker Eccl. Pol. l. 5. p. 209. but doth also as doth likewise D. Whitguift M. Hooker defend that verie Epistle of Ignatius being ad Philippenses in which this Doctrine is extant to be his true Epistle not counterfaite Chemnitius (38) Exam. part 1. p. 89. confesseth that Ambrose Maximus Tauroninsis Theophilus Hierom others do affirme the fast of Lent to be an Apostolical Tradition And the like almost in the same words is acknowledged by Schrederus 39) Opuscul Theol p. 71. saying Ambrose Theophilus Hierom others do decree that Lent hath descended from Apostolical Tradition Adde lastly that Caluin (40) Insti l. 4. c. 12. sec 19. speaking of fasting confesseth in general that he dareth not wholy excuse the Old Fathers but that they sowed some seedes of Superstition And that (41) Ibid. sec 20. euerie where the obseruation of superstitious Lent was in force Hamelmannus affirmeth that 42) De Traedit col 460. After the death of Iohn the Apostle there began fallings away from the Faith Doctrines of Diuels vnder pretence of the Word of God forbidding of Mariages meates vowes single life c. And the Centurists do confesse report from (43) Cent. 1. l. 2. c. 10. col 581. the testimonie of Clemens Alexandrinus Egesippus Iosephus concerning the abstinence of the blessed Apostle S. Iames that (44) Ibid. col 582. wine sicer he did not drink that he did not feed of anie liuing creature c. that he wore not wollen garments but was attired in Syndon that he prayed so continually vpon his knees that Camel-like they had lost their feeling So strict were the Fasts and other austerities of the ancientest Fathers and Apostles But to touch briefly our Puritan or Sabaoth Fastes wheras M. Welch (45) In his Rep. against Browne p. 196. speaking of himself and his Brethren sayth We think it not Heresie to fast on the Lords more then other dayes The Fourth Carthage Councel Can. 64. is reprehended by Osiander (46) Cent. 5. p. 13. for decreeing that He that aduisedly or of purpose fasted vpon the Sunday should not be esteemed a Catholick And wheras Epiphanius haer 75. reciting and condemning the errour of the Aerians herein affiâ—meth that They affect rather to fast vpon the Sunday and to eate vpon the Wenesday Friday in which respect our moderne Protestants are their docible Schollers M. Midleton alledgeth to the same purpose not only the seueral testimonies of Epiphanius but also of Tertulian Ignatius freely confessing that Sundayes fast was coÌ„demned in Eustathius the Aerians In like sort S. Austin ep 86. ad Casulanum affirming that To fast on Sunday is a great offence (47) In h s Papistomastix p. 35. especially since the detestable Heresie of the Manichees c. who appoynt vnto their hearers this day as lawful to be fasted vpon This saying is alledged by D. Whiteguift [48) In his Def. p. 102. the Centurie-writers (49) Cent. 4. col 445. as also is S. Ambrose for the same purpose by M. Parker 50) Against Symbol part 2. c. 5. sec 16 p. 38. And where Clement l. 5. Constit Apost c. vlt. Ignatius
D. Willet Some of these as they are imputed to Protestants we deny to be Heresies at al as that of Vigilantius that Relickes are not to be adored of Iouinians that neither fasting nor Virginitie is meritorious of Aerius that prayer is not to be made for the dead c. 113) Tetrastylon p. 97. And if Aerius held no worse opinions we see no cause why they should condemne him for an Heretick c. 112) Antilog p. 23. 11 But neither was Vigilantius an Heretick nor his opinions Heresies 115) Loc. com loc 42. p. 513. Bucanus demandeth whether the Fathers deseruedly numbred amongst Hereticks the opinion of Aerius who sayd there was no difference between a Bishop and a Priest 114) Ib. p. 99. Wherto himself answereth no truly no more then these which were his opinions First that we ought not to pray and Sacrifice for the dead Secondly that Saincts departed are not to be prayed vnto Thirdly that certaine dayes of Fasts are not to he appointed Of which last sayth 116) Cont. Dur. l. 9. p. 830. D. Whitaker Aerius taught nothing concerning fasting different from the Catholick Faith whereby he meaneth the Protestant Faith Yea Aerius and his errours are further defended against the Fathers by D. Fulk 117) Answ to a Count. Cath. p. 45 Dan. de haeres f. 175. 177. Osiand cent 4. p. 434. Park against Sym. part 1. p. 60 cent 4 Col. 401. by Daneus Osiander M. Parker and the Centurie-Wr ters And Iouinian is defended against S. Hierome and S. Austin by the 118) Cent. 4. Col. 381. Dan. Part. alt p. 938. Lut. Thom. 2. f. 282. Centurists by Daneus and Luther as also Vigilantius against S. Hierome by the Magdeburgians and by D. Morton a) Prot. Appeal p. 583. saying Concerning that Vigilantius intended only the honour of God by expelling Idolatrie then may we wish that S. Hierome had been a Vigilantius in the case of Relicks of Saints Yea saith D. Fulk *) Against Rhem. Test in apoc 6. Hierome in this case is a partial witnes inueighing against Vigilantius which was as good a Catholick as he c. who did iustly mislike the superstious estimation of Relicks and write a booke against it which Hierome doth not confute with arguments so much as with rayling c. S. Hierome defending against Vigilantius the Christian custome of burning Candles at the Monuments of Saints is therfore censured by the French Protestant for 6 an Idolater and defender of Idolatrie who also further addes that Vigilantius laughing at that custome did proue himself more Christian and more faithful to God then Hierome c. Yea if I knew Hierome to haue dyed in that errour I would neuer cal him Sainct but as damned as the Diuel In like forte S. Hierome writing against Vigilantius for prayer to Saints the same Protestant sayth c) Ibi. p. 239. I thinke Hierom when he writ these words against Vigilantius 119) Cent. 4. col 601. was driuen into rage and depriued of sense and vnderstanding So greeuously displeasing was S. Hierome to both old and new borne Hereticks The Armenians not mingling water with wine in the Chalice are defended by D. Fulk 120) Def. of the English Transl c. 17. p. 458. saying The Armenians are commendable in this point that they would neuer yeald to custome Lastly the Magician himself is defended against Theodoret by Osiander 121) Cent. 4. p. 326. for denying the signe of the Crosse b) Clypeus fid Dial. 8. p. 223. and the vertue and power therof against Diuels So cleere it is euen by the ful confessions of our Protestants them selues that the doctrines condemned in the old Hereticks by the Doctours and Fathers of the primitiue church are now renewed defended and beleeued by Protestants themselues PROTESTANTS VSVAL RECRIMINATION of obiecting old Heresies to the Catholick Roman church is cleerly examined discouered and confuted by their owne acknowledgements CHAPTER VI. PRotestants being vnable to cleere themselues of so foule a stayne as teaching and beleeuing so manie absurd and condemned Heresies do subtilly endeauer to diuerte or extenuate their so great reproach by falsly intruding vpon the Roman Church the like defense of sundrie condemned errours But for our easy disburdning thereof It is to be obserued that Heresie is not an open Enemie to truth and religion but a subtile Deprauer thereof by subtracting from it or adding therto So as Truth Errour hauing but one obiect are diuided though euer really yet oftentimes but as it were by a seeming slender nicetie or difference of words In which respect he that wil obiect pertinently in this kinde must obiect not anie resemblance or likelihood but an Identitie of opinion for otherwise as D. Couel 1) Def. of Hooker p. 49. teacheth not vnaptly to this purpose The neernes oftentimes to euil is warrant enough for suspicion to accuse of euil and because al errours are not equally distant from truth some men as now in this case we Catholicks are in their true assertions by weak Iudgements of such like as the vulgar Protestants supposed not to differ at al from errours And hence I take it to be that D. Morton as but dareth to beginne his obiection in this kind against vs with a neerenes 2) Prot. Appeal p. 675. vnto Heresie As also sayth he vnto Catholicks Let 3) Ib. 675. 676. them tel vs whether they haue not we say not an absolute but yet a greater affinitie with those foresayd Heresies then haue the Protestants c. Where for M. Doctours better satisfaction I wil tel him that sundrie of his other Brethren nothing inferiour to himself haue plainly acknowledged in the precedent Chapter an absolute Identitie in steed of Affinitie with former Hereticks therevpon not sparing bitterly to reproue the learnedst and most ancient Fathers for their so censuring and condemning our Protestants true Progenitours the ancient Hereticks And that al pretended affinity between our Catholick Religion and old condemned Heresies is nothing els but the ignorant or malitious traducement of Protestant Writers this present Chapter shal fully demonstrate First then D. Fulk 4) Answ to a Counterf Cath. p. 22. obiecteth vnto vs To make the Images of Christ and of the Apostles and to cense them you learned of the Hereticks called Gnostici and Carpocratites Epiph. L. 1. Tom. 2. Secondly of the Valentinians you learned to haue in price the signe of the Crosse Thirdly of the Heracleonites you learned to annoint men at point of death and to cast water vpon dead men with Inuocation Epiphan Her 36. Fourthly of the Cainans you learned to cal vpon Angels Epiph. Haer. 38. Fiftly of the Marcionists you learned to giue women leaue to Baptize Epiph. Haer. 42. Sixtly of the Collindians you learned to make Images of the Virgin Marye and to worship them and her with offring of Candels as they did of Cakes Epiph. Haer. 79. Seauenthly of the Messalanians you
himself reprouing our Apologists for not answering him therein and as not able sayth he willingly concealing the same But where was conscience now when D. Morton writ this Sure I am not in himself howsoeuer in D. Whitakers for himself confessed before that it was not conscionable in Protestants to accuse the Romanists of that Heresie of the Manichees which yet himself doth citing and iustifying D. Whitakers therein I might produce such like impertinent matter pretended by Protestants but because it is rather vrged by them to delude the ignorant and vnlearned then vpon anie conscience or confidence of truth I wil therefore conclude with the more sincere proceeding of their owne Brother in this kinde M. Parker and that in his owne words 33) Against Symbol part 1. p. 149. we lay saith he to the Papists charge a Communion with Carpocrates in worshiping Images with the Heracleonites in annoynting the dead with oyle with the Tatiam in abstaining frō marriage with the Peputiani in suffring women to be Priests with the Manichees in abstaining frō meates with the Angelici in worshiping Angels with the Apostolici and Hieraclites in their Monks Nunnes and Friars with the like being the examples obiected by D. Fulk D. Willet D. Morton and others when yet our harts sayth M. Parker do know they can shift with distinctions to make appeare for manner and meaning a certaine distance between these Hereticks and themselues Now if the harts and Consciences of Protestants do know that both for manner meaning Catholicks can make appeare a certaine distance or difference between the obiected Hereticks and themselues what impenitent harts and obdurate Consciences beare they stil thus endeauoring by studied sleights and forgeries euer to obscure and disgrace the knowne and most renowned truth of Catholick Faith and Religion Wherefore I may truly say to them as S. Stephen sayd to the Iewes 34) Act. 7.51 You stif-necked and vncircumsised harts and eares you alwayes resist the Holie Ghost As your fathers the old Hereticks your selues also A FVRTHER TRIAL IS MADE Whether Catholicks or Protestants be true Hereticks and this by sundrie knowne badges or markes of Heresie CHAPTER VII D Morton is of opinion that 1) Appeale p. 577. Heresie is the Helen of Greece engendring dissention for some 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 Both Protestants and Romanists sayth he would be loath to be patterned by these Hieroglyphicks We are now to trie them both by their owne certaine scantlings After I had much wondred to see the man thus madly to describe his owne shame I was further hence encouraged to giue him an other most certaine scantling of his owne Infancy and miserie in this behalfe It hath euer been holden an infallible Badge of an Heretick being originally or formally a member of Christs true Church to goe out or departe from thence to new Sects or Congregrations by their damnable Apostasie of whom thus reporteth S. Paul 2) Act. 20.39.30 I know that after my departure there wil rauening wolues enter in amongst you not sparing the flock And out of your owneselues shal arise men speaking peruerse things to draw away Disciples after themselues In preuention whereof his best aduise is that 3) Hebr. 10.23.25 we hold the Confession of our hope vndeclining c. not forsaking our assemblie as some are accustomed S. Iohn speaking of Hereticks the forerunners of Antichrist for our better notice he brandeth them with this marke 4) 1. Io. 2.19 They went out from vs. S. Iude 5) vers 18.19 affirmeth that in the last time shal come mockers according to their owne desires walking in impieties and then he nameth them saying These are they which segregate themselues Yea the Apostles and Priests of Hierusalem being assembled togeather in Councel to 6) Act. 15.5 represse the Heresie of the Pharisees and others teaching Circumcision and commanding the Law of Moyses to be kept they expresly say of these Hereticks 7) Act. 15.24 Because we haue heard that certaine going forth from vs haue troubled you with words subuerting your soule c. Yea Christ himself foretelling the comming of Hereticks forewarneth vs against them saying 8) Math 24 26. If they shal say vnto you Behould Christ is in the desert of our inuisible Church goe ye not out to wit from your former knowne Church 9) Gal. 5.19.20 Tit. 3.10 2. Cor. 11.19 So that the sacred Scriptures haue left vs for the special Marke and Character of Heresie The going-out or Apostaring from the knowne visible Church of Christe In so much as the word Heresie in Scripture so odious being in Greek HERESIS doth truly signify singular Election and separation as both Peter 10) Com. Places Par. 2. p. 330. Muscu loc com p. 552. Martyr and Musculus confesse Most answerably hereunto saith S. Austine 11) Tract 3. in Ep. Ioan. Al Hereticks al Schismaticks haue gone out from vs that is they go out of the Church And giuing the reason why the Prophets spake more plainly of the Church then of Christ he sayth 12) In Psal 30. conc 2. Tom. 8. in ps 106. I think therefore it was because they foresaw in spirit that men would make factions against the Church and not contend so much concerning Christ being to rayse vp great strifes about the Church Therefore that was more plainly foretold and prophecyed about which there was to be greater dissensions that so it might serue to them for iudgement or condemnation who haue seene her and fled out from her Optatus aduiseth that 13) L. 1. It is to be obserued who remainenth in the Root with the whole world who goeth forth And 14) Aduers◠haer c. 34. Vincentius demandeth Who euer hegun Heresies but he who first seuered himself from the vnion of the vniuersalitie and Antiquitie of the Catholick Church which to be so examples make knowne more cleere then the Sunne But this point is so cleer that the truth thereof is accordingly acknowledged and approued by Protestant Doctours So D. Field maketh this peculiar 15) Of the Church l. 1. c. 13. p. 25. 26 Alison in his confut of Brownisme p. 1. vnto Schismaticks and Hereticks To depart and go out from the Church of God In Osiander 16) Cent. 1. p. 78. it is sayd Obserue Hereticks go out of the Church M. Clapham speaking of our Sauiours former words 17) Remedie against Schisme p. 23 affirmeth That thereby our Sauiour forbiddes going out vnto such desert and corner Ghospels And wil 18) Chronological discourse c. 7. And vpon the song of songes fol 3. And see Zanchius in miscelanea p. 55. 56. 57. we not reuerence before Gods iudgement and take heed of Going out as our Sauiour premonished Pantaleon sayth 19) Ep. nuncu pat Christi Chronogr we haue
been no part of the Protestant Faith for then they would not haue resisted them but embrace them as they do al the rest this kind of arguing as it would be grateful to them so would it proue most disgraceful and distastful to Protestants for hence would it follow that in those verie points wherin Puritans are diuided from Protestants the Protestant Church should be changed and the Puritans should be the men who should obserue resist the same for according to our Doctours wise reasoning if the Puritan poynts had been part of the Protestant Faith then would they not haue resisted the Protestant Articles but embrace them as they do al the rest The which also may be vrged in behalf of Broâ—nists Anabaptists and al other Sectaries whatsoeuer for according to M. White if the Protestant Church were not changed the Puritâ—ns Brownists Anabaptists c. would not haue resisted it in some points but embrace them also as they do in al the rest then which nothing can be vttered more absurd in it self or more aduantagious to al Hereticks euer arising And so I passe to the last and worst part of D. Whites witnesses produced against vs and in behalf of himself that is to those whom sayth he the Church of Rome then persecuted and now calleth Hereticks that is Protestants which in his Catalogue he nameth to be Berengarius Bertram Ahnaricus the Waldenses Wicclinists Lollards and Hussites al which he coupleth togeather like Sampsons foxes to make them good witnesses against the Roman Church But first in what Court or Tribunal wil anie mans naked testimonie be auailable against his Aduersarie and especially of a conuicted offender against his Iudge when he speaketh only for his owne priuate Who may not disclaime and reiect as suspected anie mans bare word in his own cause This is the case of our last witnesses who going out and departing from our Roman Church as al other Hereticks haue euer done were alwaies noted contradicted and condemned for the same What then can the force of their testimonie be against vs but as of a Felon or Traytour against his lawful Iudge or Prince hauing denounced sentence of death against him Besides I wil make it manifest that these who are produced as Protestants resisting the Roman Church in al Ages were not Protestants but cleerly dissenting from them in manie fundamental points And lastly I would gladly know how possibly D. White could haue so good Intelligence of Protestants resisting in al those seueral Ages our Roman Church when as I haue largely conuinced (27) l. 3. c. 1. before by the ful testimonies of manie and the most learnedst Protestants that euer were that during al the foresaid Ages by him instanced there was neuer any one Protestant known and visibile to the world before the dayes of Luther Wherefore after good examining I doubt not but my Doctours Protestants resisting in al Ages our Roman Church wil finally resolue into his owne idle fancies which if they were as forcible to proue as his fond imagination is fertil to frame them the ruine of Catholicks were ineuitable and their verie memorie hateful But to leaue now a while these so sound and lawful witnesses and to come to the poynts wherin they made resistance I wil only obserue that sundrie of the poynts instanced by D. White are either matters of indifferencie or not of Faith neuer yet determined by the Church of God or els of fact and not of right or lastly only of life and conuersation al which is most impertinent in proof of anie change in Faith and Religion which is the only point here to be proued by our Doctour Wherefore now to graple neerer with our Catalogue-Maker and to examine the points instanced in euerie Semicenturie for the Roman Churches change After 600. yeares were expired saith he the seueral poynts of true Faith began one after another to be more grossely corrupted and changed by the Church of Rome In the first fiftie I name Serenus Bishop of Marseils in France who brake the Images that began to be set vp in his Diocesse But at the verie first M. Doctour iuggleth with vs for whereas this matter concerning Serenus was written first by S. Gregorie the great (28) l. 7. Ep. 111. he doth not anie thing insinuate that Images began then to be set vp in the Churches of Marseils in France but only obserueth that Serenus perceauing some Christians lately conuerted to adore the Images in the Church as though they were Gods through Zeale did breake them and cast them downe for which verie fact was he yet seuerely reproued by S. Gregorie himself writing thus vnto him Pictures are vsed in Churches that those who are vnlearned at least should read by seing in the walles those things which they could not read in bookes Thy Brotherhood therfore ought to haue preserued the Pictures and to haue hindred the people from their adoration that so the ignorant might haue from whence to gather knowled e of the Historie and the people not sinne in adoration of the Picture Further also affirming that not without cause (29) l. 9. Ep. 9. Antiquitie admitted Histories to be painted in the venerahle places or Churches of Saincts So cleer it is that the placing of Images in Churches did not as then first begin A truth further so euident that sundrie Protestant Writers (30) Before l. 2. c. 14. haue largely heretofore acknowledged the vse and placing of Images in Churches during the purest times of the Primitiue Church alleaging to that end seueral examples from Sozomene Athanasius Prudentius Nicephorus Tertullian and others who al of them liued some Ages before Serenus was borne But to proceed In the same 50. yeares sayth he Gregory the Bishop of Rome resisted the Supremacie for which he (31) l. 4. Ep. 32. 34. 38. 39. citeth certaine Epistles of S. Gregorie al written against Iohn Bishop of Constantinople who as then assumed to himself the name of Vniuersal Bishop which as he deseruedly reproued in him so was he so farre from denying his owne Primacie as that M. Bale reporteth to the contrarie (32) Image of both Chur. f. 11. that Iohn of Constantinople contended with Gregorie of Rome for the Supremacie in which contention Gregorie layd for himself S. Peters keyes with manie other sore arguments and reasons The which also is granted by manie other (33) See before l. 2. c. 4. Protestants amongst whom one reporteth that whereas (34) Cath. Traditions q. 2. p. 17. the Emperour Maurice would haue taken away the Primacie from Gregorie and giuen it to Iohn Bishop of Constantinople c. Gregorie did oppose himself against him And the Centurists adde further that (35) Cent. 6. col 425. Gregorie gloried that the Emperour and Eusebius his fellow Bishop of Constantinople did both of them acknowledge that the Church of Constantinople was subiect io the Apostolick Sea of Rome Neither was this Primacie first begun by
answer After 750. 750. to 800. I name saith he the Councel of Constantinople vnder Constant Copronymus and of Franckford vnder Charles the Great against Images and the booke yet extant that he caused to be made against the 2. Nicene Councel with another set forth by Ludonicus his Sonne to the same effect A great tooth stil hath our Minister against Images but it neuer biteth for tâ—is Councel of Constantinople was likewise neuer confirmed but expressely condemned in the Seauenth Synod (47) Act. 6. Paul Diac. l. 21. 22 de Rib. Rom. Zonoras in Annalibus And being assembled only of Grecians who in the doctrine of Images were manie of them diuided from the Roman Church the testimonie thereof is of no force as I haue shewed before But besides it is not worthie of obseruation that as neither of these Councels of Constantinople so often vrged by our Doctour were euer confirmed by the Bishop of Rome without whose allowance according to the first Councel (48) Socrat. l. 2. c. 13. of Nice it was not lawful to assemble General Councels so neither did anie of the Patriarchs themselues euer assent vnto them as is manifest by Zonoras Cedrenus Paulus Diaconus and other Writers hereof Yea further al Authours who write of General Councels as Psellus Photins Zonoras Nicephorus Cedrenus Nycetas Paulus Diaconus Rhegino Ado Sigebert Abbas Vspergensis and others do either not number these two of Constantinople amongst the Councels of the Church or els do expressely reproue them and the 2. Councel of Nice which was truly General and plenarie did directly abrogate and condemne them Adde hereunto in fauour of our Doctour who is so far in loue with these Councels that in that vnder Constantin is decreed (49) Can. 15. those to be accursed who do not inuocate the B. Virgin Marie As also 50) Can. 17. those who do not worship and Inuocate the rest of the Saincts And 51) Can. 18. those who do not beleeue that God wil giue eternal life for merits of works according to the iust waight of his Iudgement al which Catholike Canons are 52) Cent. 8. c. 9. col 639 recited by the Centurists Now if M. White wil vrge this Councel against Images in which respect it was impugned and contradicted by seueral means why may not I much more vrge it for these other poynts wherein it was neuer reproued by any Councel or other Writers Now as concerning the Councel of Franckford vrged here and by sundrie other Protestants against Images First the a) Cen. 8. c. 9. col 639. Magdeburgians themselues acknowledge that Pope Adrian then Bishop of Rome neuer consented vnto it but both himself and his Legates resisted it Now neuer 53) Galasius Temo de vinâ—ulo Anathematis was there anie one Councel holden lawful whereunto the Roman Bishop resisted In so much that this Councel of Franckford itself decreed 54) In lib. Catolino That the last Iudgement of Controuersies belonged to the Roman Bishop and with this verie argument cheifly it endeauoured to confute the seauenth Synode imagining this to haue been assembled without the authoritie of the Bishop of Rome So that this Councel of Franckford by the testimonie of the Centurists destroyeth it selfe Secondly the Centurists in the same place teach that the 2. Nicene Synod was confirmed by Pope Adrian but the Councel of Franckford reiecteth only such Synods as are assembled without the Popes Authoritie wherefore according to the Magdeburgians not the Councel of Nice wherein Images were approued but some other was reproued by the Councel of Franckford Thirdly The Centurists further confesse that the Councel of Franckford did not decree that Images should be taken out of the Churches but remayning in the Churches that they should not be adored Wherefore then do Protestants pul down Images and break them Wherefore do not themselues obserue the Decree of the Councel Yea this verie Councel thundreth Anathema 55) l. Carol. Hincmarus Magdeburg to al such as deface break pul down Images how then wil our Protestants escape this bolt Fourthly the Councel of Franckford did indeed impugne 56) l. Carol. Hincmarus two Councels one of Constantinople which decreed against Images and the other of Nice which was for Images But the impugning of this latter was only through errour and materially euen as the Councel of Ariminum condemned the word Homousios for the Authour of the Bookes vnder the name of Charles had obtruded vnto the same Councel of Franckford two vntruths 57) In praef lib. Carol. First that the Councel of Nice had decreed that Images should be worshipped with the honour of Latria or that which is due only to God 58) l. Carol. The second that this decree was made by the Grecians without the consent of the Bishop of Rome Now these two lyes supposed for truths it is no wonder though the Councel of Franckford resisted the Councel of Nice And that these were mere Impostures falsly imposed vpon the Councel of Nice it is euident aswel in that the Legates of the Roman Bishop subscribed to euerie Act as also in that the Epistles of Pope Adrian himself for Images 59) Act. 2. were read in the Councel it self And so likewise that the sayd Councel did not decree Images to be worshiped with Latria is further manifest in that Basil of Ancyra who was formerly an Heretick being now conuerted and professing the Catholick Faith the (60) Act. 1. whole Councel hearing him and approuing him affirmed that he did worship Images but not with Latria seing that was due only to God And the like (61) Act 3.4.7 was professed by Constantin Bishop of Constance and other Bishops in the Seauenth Synode Neither let it seeme improbable that such vntruths could be forged against a general Councel so lately before celebrated Wheras most Protestants dare now affirme that Catholicks adore Images as Gods whereas almost thousands of Catholick Writers and the General Councel of Trent celebrated in the Confins of Germanie do declaime the contrarie what wonder then if the like be forged of a Greek Synod which few could read and vnderstand and which was celebrated in the Oriental parts being far distant Lastly it is to be remembred that though this Councel of Franckford did erre yet was it not in matter of Faith but only in fact condemning vpon false information the Councel of Nice neither was it euer confirmed but expressely reiected by the Bishop of Rome and therefore the errour thereof doth nothing preiudice the infallible authoritie of lawful approued General Councels So manie wayes doth it appeare that this thredworne Argument from the Councel of Franckford against Images is altogeather impertinent And now to come to the bastard Booke fathered vpon Charles the Great First the Booke of Adrian the First to Charles is extant whereby it appeareth that the sayd Booke was written by some Heretick and sent from Charles to Adrian
the Emperour doth nothing proue any Innouation in the Roman Church but rather to the contrarie doth plainly shew his vnion and Communion therewith in matters of faith and Religion In like sort where he obiecteth that S. Bernard freely noted diuers Corruptions then comming in it is so vnprobable yea so grossely vntrue as that to the contrarie (90) L. 2. Cont. Dur. p 154. Fulk against Rhem. Test f. 133. D. Whitaker and D. Fulk both of them confesse that he taught the Popes Supremacie and D. Whitaker (91) Ad Rat. Camp rat 7. p. 105. aknowledgeth that he was of our Church (92) In specul Eccl. p. 23. Gomarus calleth him our S. Bernard The Centurists affirme that he was 93) â—ent 12. c. 10. col 1637. a most earnest Defender of the Sea of Antichrist Bel (94) Challenge c. p. 148. tearmeth him Bernard the Popes deare Monk and reuerend Abbot Yea the Centurists further report That he sayd 95) Cent. 12. col 1939. to the Duke of Aquitaine whatsoeuer is out of the Roman Church by the Iudgement of God is certainly to perish euen as those things which were out of the Ark were drowned in the diluge As also he that persecuteth the Pope of Rome persecuteth the Sonne of God Now by this al of it confessed by sundrie and much more learned Protestants then M. White it more then cleerly appeareth that S. Bernard was no fit witnes to be produced against the Roman Church nor that he himself did differ in anie one point of Faith from her much lesse did note anie pretended corruption of Faith comming in And as for the feast of the Conception or the Doctrine concerning the Virgin Maries freedome from original sinne it is not yet to this day defined by the Church as a matter of Faith But where he further vrgeth that S. Bernaâ—d was against Merits Iustificatâ—on by works Freewil keeping the Law Seauen Sacraments and vncertantie of our Saluation and the Popes greatnes in Temporalities it is al of it most vntrue as himself might haue plainly shewed if he had been pleased to haue set downe the answers out of Cardinal Bellarmine as he was to haue his obiections In like sorte that which he obiecteth concerning Arnulph pertaineth only to matter of life and manners not to Faith or doctrine and therefore it maketh nothing to proue anie Innouation or change in our present Roman Religion As also though as then one preached in Antwerp against the Real Presence yet I haue before freed our Church from al Innouation therein in far more ancient times And as for Honorius his noting the bringing in of Wafers into the Sacrament in this Age it is so vntrue that M. Cartwright (96) See before l. 2. c. 8. confesseth that it was brought in by Pope Alexander who liued Anno 111. which is some thousand yeares before the time now obiected After 1150. to 1200. I name saith M. White the Emperour Frederick Barbarossa forbidding Appeales to Rome and the comming of Legats from Rome into Germanie c. But though the Emperour did this being as then at discord with the Pope yet his fact was so faultie as that he was thervpon and for other iniuries Excommunicated From which 97) Baron Anno 1160. num 31. 32. Anno 1168. num 60. after vpon his submission 98) Baron Anno 1177. num 22. and promise of obedience he was absolued and permitted to come to the Pope whose feet the Emperour kissed and bowing his head receiued reuerently his benediction And that the Roman Church as then made no Innouation concerning Appeales or sending of Legats it is most cleere by general practise allowance thereof in the purest times of the Primitiue Church proued at large 99) Before l. 2. c. 4. heretofore And as for Lincolniensis noting as then the Noueltie and Heresie of Friars M. White only barely saith it without al further proof yea though as then the Institution of Friars had been but new yet neither was it in anie thing Heretical nor proued anie Innouation in the Church in Faith and doctrine But to come to the Waldenses who according to D. White were dispersed ouer al this part of the world and in most substantial poynts resisted the Papacie c. as it is not denyed but that in some poynts they reuolted from the Roman Faith so haue I shewed 100) Before l. 1. c. 3. before that in sundrie other weighty Articles of Religion they agreed with Catholicks against Protestants And it is verie easie further to proue that indeed they beleeued sundrie grosse errours though M. White would make the world to think That the sayd errours were falsly imposed vpon them 103) Ibid. p. 729. 747. 760. For Illiricus himselfe 101) Catal. Test verit p 731. 745. 730. 732. testifyeth that they taught That Laymen and women might Consecrate the Sacrament and preach That Clergie men should haue no possessions or proprieties That 104) Ibid. p. 731. 743. married Persons mortally sinned who accompanied togeather without hope of Issue That neither Priest 105) Ibid. p. 760. 740. Osiand Cent. 9. 10. 11. p. 440. nor Ciuil Magistrat being guiltie of mortal sinne did enioy their dignitie or were to be obeyed And to omit many 106) Ibid. p. 734. others they went to the Catholick Churches dissembling and offered confessed and communicated dissemblingly And now must M. White either charge his owne Brother Illiricus to haue falsely imposed these errours vpon them or els must he confesse that these so dissembling and ignorant witnesses are altogeather insufficient to proue anie change in the Roman Church out of which themselues went out After 1200. 1200. to 1250. I name sayth M. White Almaricus a Doctour of Paris that was buâ—ned for withstanding Altars Images c. It is not denyed but that Almaricus was an Heretick falling from the Roman Church But yet I hope D. White wil be ashamed to clayme him for a Protestant for he was condemned first by the Vniuersitie of Paris after by Innocentius and a Synod at Rome for these propositions following (o) Cesarius Dial. l. 5 That there is no Resurrection of bodâ—es Secondly that there is no Paradise norhel Thirdly that the bodie of Christ is no more in the Sacrament after the words of Consecration then in a stone or horse Fourthly that God spake as much in Ouid as in Austin and other such to the number of 20. for which he was burned openly in Paris with certaine other blasphemous Hereticks against the Persons of the B. Trinitie sayth (p) Lib. 6. Hist Franc. and see Gers Tract 3. in Math. Aemilius li. 6. Hist Gal. Genebrad in Chro. Anno 1208. Gagninus Besides I haue (107) Before lib. 2. c. 14. 22. proued before that the foresayd Catholick poynts vrged to be denyed by Almaricus were yet al of them taught and beleeued by the Fathers of the Primitiue Church so that no
woman (67) Act. Mon. p 1037 to whom saith Fox it is supposed he was maryed yet certaine it is that no shew therof was made in K. Henries time when he carryed her vp and downe in a trunck marying her afterwards in K. Edwards time He was also most treacherous to his Prince for albeit he had been so greatly exalted by K. Henrie and by him appoynted one of the Executours of his Wil yet presently after his death he assented to the breaking thereof And after K. Edwards death endeauoured al he could to the aduancing of Q. Iane and vtter excluding from the Crowne of K. Henries lawful daughter Queene Marie To whose dis-inheriting he first subscribed as also to that rebellious letter which he and his complices sent to Queen Marie and which to his euerlasting infamie and confusion (68) Act. Mon. p. 1299 Fox himself hath recorded And although from his cradle he was a Roman Catholick vntil his being Archbishop which honour he receaued from the Pope taking the vsual oath of fidelitie vnto him Yet in the next yeare after K. Henrie by Parlament procuring himself to be tearmed Head of the Church he also forsook the Pope and forswore himself in that poynt agreing yet as also the King in al other with him and both by words and deeds persecuting Protestants as is euident in the death of Lambert and others written by M. Fox Yea in K. Edwards time as Stow (69) Chron. p. 594. reporteth The French King being deceased c. also the Church of S. Paul in London being hanged with black and a sumptuous Herse set vp in the Quire a Dirge was there song and on the next morrow the Archbishop of Canterburie Cranmer assisted of 8. Bishops al in rich Miters and other their Pontificals did sing a Masse of Requiem c. yet after this he fel to Lutheranisme publishing a Catechisme wherin with Luther he taught the Real Presence which not long after impugning he turned with the Duke of Somerset to Zuinglianisme setting forth another Catechisme against the Real Presence And yet after al this vnder (70) Act. Mon p. 1710 Q. Marie he recanted for hope of life al his Protestantisme both by tongue pen professed the Roman Catholick Faith But perceiuing that he must dye choosing rather to dye in the opinion of vulgar Protestants a Martyr then in the true iudgement both of ProtestaÌ„ts and Catholicks as a Malefactor and Traytour he finally dyed in Zuinglianisme being both condemned for Heresy against God and for Rebellion against his Prince as M. Fox (71) Act. Mon p. 1698 confesseth So infamous was the life and death of the first Protestant Bishop that euer England had and from whom al our English Ecclesiastical frie do deriue their Ordination and other good conditions not vnlike vnto his But to returne from whence we haue digressed al this begging by M. Mason and the rest forenamed of Protestant Orders from the Church of Rome is directly contradicted and loathed by others of their Brethren as thinking the Bishop of Rome to be Antichrist himself and the Roman Church to be the whore of Babylon M. Powel (72) De Antich p. 6. 310. tearmeth our Catholick Orders the Mark of the Beast D. Downham (73) Of Antichrist l. 2. p. 108. spareth not to say I say their Priesthood is Antichristian The Diuines of Geneua (74) Propositions Disputed c. p. 245. affirme that There is in Babylon thereby meaning the Roman Church no holie Order or Ministrie indeed no lawful Calling but a meer vsurpation M. Penrie writing against the Protestant Calling disputeth thus From whence haue they their calling had they it not from those which sit in the Chaire of Antichrist (75) Vpon the 122. Ps fol. D. 8. yea how manie are in al Christendome c. but their ordination haue come from Popish Prelacie within three or foure generations at the most c. Can an vnlawful calling bring forth a lawful though it descend from one to another a hundred or thousand times Therefore vnles they can approue the lawfulnes of their calling vnder some other title then that which they now haue by the Clergie it wil fal out there shal hardly be found a Minister duly called in al the world c. In like sort D. Fulk (76) Answ to a Counterf Cath. p. 50. answereth to vs Catholicks you are highly deceaued if you think we esteeme your offices of Bishops Priests and Deacons anie better then Lay-men and you presume to much to think that we receiue your ordering to be lawful And agayne (77) Retentiue p. 67. with al our hart we defy abhorre detest and spit at your stinking greasie Antichristian Orders c. In like modest sort saith Beza (78) Apud Sarauiam in Defens Tract c. p. 56. Popish Orders are nothing els then the impurest buying and selling of the Roman Stewes And (79) Consideration of the Papistes Reasons p. 71. M. Gabriel Powel auoucheth that The Popish ordination is nothing els but mere prophanation c. there is no true Ecclesiastical Vocation in the Papacie We iudge no otherwise saith D. Whitaker (80) Cont. Dur p 635. of your Priests then of Christs Aduersaries and enemies of his Priesthood (81) Ibid. p. 662. You haue neither lawful Bishops nor Priests nor Deacons And according to D. Sutcliffe 82) Answ to Eyâ—â—pt p. 82 The Pope himself is neither true Bishop nor Priest for he was ordayned Priest but to offer Sacrifice and to say Masse for the quick and the Dead But this Ordination sayth he doth not make a Priest nor had true Priests and Elders euer anie such Ordination Therefore (83 Ib p. 87 And see his Chaâ—leng p. 35 The Romish Church is not the true Church hauing no Bishops nor Priests at al but only in name Now if the Protestant Clergie wil not deriue their Vocation and Ordination from the Church of Rome as the former Protestants do refuse and in reason they cannot supposing their absurd Doctrine of the Pope being Antichrist for what more ridiculous then that Christs Ministers should receaue their spiritual power and Commission from Antichrist Then stil we are to demand from whence the Protestant Clergie hath their Calling and Commission seing according to the former Scriptures the true Churches Past ours must be lawfully called sent and ordayned In these so extreme straytes some Protestants acknowledge and defend their Ordination and calling to be from the Laitie itself as from the temporal Magistrate and their hearers followers (84) His two Letters conâ—erning the Earl of Lauale Eng. fol. c. 3. D. Tilanus teacheth that Farel had his sending of the people sf Geneua who had right had authoritie saith he to institute and depose Ministers And The reformed Churches and their calling partly from God and partly from the people as by lawful instruments M Dilingam (85) p. 78. writing against M. Hil
by whom the sayd Conuersion and Miracles were wrought were so certainly Catholick Roman Priests that the same M. Hartwel (88) Ibid. Ep. to the Reader confesseth that this Conuersion of Congo was accomplished by Massing Priests after the Romish manner And that action saith he which tendeth to the glorie of God shal it be concealed not committed to Memorie because it was performed by Popish Priests Popish meanes God forbid (89) p. 410. yea M. Pory in his Geographical Historie of Affrick acknowledgeth and mentioneth the sayd Miracles (90) Ibid. p. 413. And much commendeth M. Hartwel for publishing his forsayd Treatise I do forbeare heer to speak of the Conuersions of our owne Countrey by Eleutherius or Gregorie both Popes of Rome sending holie and learned men from them for the effecting therof the same being largely recorded by seueral English Writers both Catholick ProtestaÌ„t hauing myself before spoken sufficiently of the latter aswel concerning the Persons of them that conuerted vs as also of the Faith and Religion to which we were by them conuerted Only I wil adde that S. Austin sent hither by S. Gregorie did confessedly work manie and vndoubted Miracles for the Conuersion of our Countrie for so S. Bede our Protestant Chroniclers witnes that S. Austin (91) Bed hist l. 1. c. 2. Hollinsh Chron. vol. 1. l. 5. c. 21. p. 102. to proue his opinioÌ„ good wrought a Miracle in restoring sight to one that was blind wherat the BrittaÌ„s being then present were so moued that They confessed they perceiued it was the true way of Iustice which Austin preached wherof also saith D. Godwine (92) Catal. of Bishops p. 5. Austin wrought a M racle by healing a blind man for Confirmation of his Doctrine as you may read in Bede his Hist l. 2. c. 2. Yea it is likewise recorded (93) Bed hist l. 1. c. 26 Hollinsh vbi sup p. 100. Fox Act. Mon. p 117. that S. Austin perswaded K. Ethelbert to his Religion by diuers Miracles shewed which were as then also so publickly knowne that it was (94) Bed hist l. 2. c. 3. Stowes Annal p. 66. written in the Epitaph vpon his Tomb that he was strengthned by God with the working of Miracles And S Gregorie himself not only taketh (95) Bed hist l. 2. c. 1. notice therof but also by his (96) Hollin vbi sup p. 192. 102. Letters dated Anno 602. did specially write to S. Austin touching the Miracles shewed by him aduising him not to glory therin but rather to consider that God gaue him the guift for the good of those to whom he was sent And withal as D. Godwine (97) Catal. of Bishops p 4. testifyeth exhorted him to diligeÌ„ce in his calling to take heed least the Miracles which God wrought by him for the CoÌ„uersion of this people should make him proud (98) Ibid. p. 414. yea I doubt not saith D. Godwine but God affoarded manie Miracles to the first Infancie of our Church In like sort S. Bede (99) Hist l. 2. c. 12. Fox Act Mon. p. 121. 122. Holl. Chron. vol 1 p. 108 109 M. Fox and M. Hollinshead do al of them mention the Miraculous Conuersion of Edwin K. of the Northumbers which hapned some 26. yeares after Augustin's foresayd coming into England M. Fox not doubting to place the same in his (100) Alph. Table of his Acts and Mon. at the word Miracles Catalogue of true Miracles So cleer and for such confessed it is that S. Austin the Monk conuerted England to our Roman Faith by manie Miracles These so manie Conuersions of Heathen Countries so confirmed by vndoubted Miracles being confessedly performed only by the Roman Church none at al by the Protestant It wil not suffice to answer as some (101) Phil. Nicolaus De Regno Christi p. 53. 91. Protest do that The Iesuits in the first Conuersion of the Indians Oriental Ilanders shewed themselues to be Lutherans for who knoweth not that al Iesuits without exceptioÌ„ haue euer holden Lutherans to be Hereticks most damnable so their Faith Religion to be altogeather vnauaylable to the Conuersion of the Heathen or working of Miracles Or who is ignorant that Numbers of Iesuits haue freely shead their bloud for not communicating in matters of Religion with Lutherans Caluinists And therefore in steed of further answer I hold it only worthie of contempt laughter scorne A Discouerie or brief Examination of sundrie sleights Euasions vsed by Protestant Writers in Excuse of the manifest confessed want of their Churches fulfilling the foresaid Scriptures concerning the continuance vniuersalitie visibilitie of Christs true Church CHAPTER VI. HAuing thus far laboured in ful discouerie of the perfect agreement of our Roman Church with the sacred Scriptures of the opposite coÌ„trarietie of our Protestant Congregation with the same I wil now only examine the extreamest most desperate shifts euasions which the learnedst ProtestaÌ„ts are inforced to make in colour and pretence of their Churches not fulfilling or agreeing with the forsayd Scriptures As first wheras the former Scriptures did manifestly teach that the Church of the new Testament must euer continue euen from Christs time vntil the end of the world Protestants being vrged by vs to shew the like continuance of their Church (1) Sadel de Rebus grauiss Contr. p. 783 Fulk in Aâ—oc c. 12. f. 69. they answer that in al Ages it did continue with Pastours and Doctours in it for the administration of the Word and Sacraments but yet through Persecution vnknowne inuisible to the world euen as those (2) 3. Reg. 19.18 7000. faithful though vnknowne to Elias when he thought (3( 3. Reg. 19.10 himself alone were yet neuertheles at the same time reserued and remayning But the falshood insufficiencie of this answer is sundrie wayes appareÌ„t For first it is directly against the sacred Scriptures (4) See before l. 4. c. 3 plentifully produced before in proof of the Churches Euer-visibilitie Secondly it is contradicted by most of the learnedst Protestants who formerly from the sayd Scriptures do proue maintayne the Euer-visibilitie of Christs Church (5) See before l. 4. c. 3. Thirdly the arguments drawne from the Iewish Synagogue are impertinent to those manie greater predictions promises made to the Church of Christ whose (6) Heb. 8.6 Testament is established in better promises therfore though the Church had been inuisible in Elias his time yet this inferreth not the like of the Church of Christ at these times Fourthly Neither doth this example of Elias extend to the vniuersal Church before Christ but only admitting the most to the particular Nation of the Iewes besides whom were extant manie other faithful as appeareth by the sundrie examples of Melchisedech Iob c. And afterwards of Cornelius (7) See Act. 10.1 8.27.11.18 13.14 42.43 14.1 18.4 8.9
ancient Papists In like for argueth Mr. Carth wright saying That (9) Reply part 1. p. 18. the argument of the authoritie of men which haue interpreted the Scriptures is the best reason in Controuersies of Diuinitie was neuer heard of but by Papists whose strongest towers are in the testimonies of the Doctours c. There is nothing more Papistical then this Assertion So that if Protestants commit themselues to the trial by Fathers they yeeld themselues prisoners to the strongest Towers and Castles of the Papists their Enemies wherin what can they expect but ruine and confusion D. Whitaker affirmeth (10) Cont. Dur. li. 6. p. 423. The Popish Religion to be a patched couerlet of the Fathers errours sowed togeather Wel then if our Religion was beleeued by the Fathers from them deliuered to vs I am perswaded that D. Whitaker admitting this would place litle hope in appealing to Fathers for Confutation of Popish Religion And though he falsely tearmeth our Religion the Fathers errours yet therby he plainly granteth the Fathers to haue beleeued and taught the same Religion which we now professe and Protestants impugne Now the ancient Fathers being thus acknowledged for Papists I do not wonder that Protestants contemne their authoritie and seeke their disgrace with al contumelies possible Why may not D. Luther affirme (11) To. 2. Wittemb l. de Seruo Arb. p. 434. And the same booke printed in 8. p. 72. 73. 276. 337. The Fathers of so many Ages to haue beene plainly blind and most ignorant in the Scriptures to haue erred al their life time and that vnles they were amended before their deaths wherof neuer Protestant had yet the least intelligence they were neyther Saints nor pertayning to the Church but no doubt according to Luther damned Papists Why might not he further auouch That (12) In Colloq mensalibus c. de Patrib Ecclesiae in the writings of Hierome there is not a word of true faith in Christ and sound Religion Tertullian is very superfluous I haue houlden Origen long since accursed Of Chrysostome I make no account Basil is of no worth he is wholy a Monk I weigh him not a haire Cyprian is a weake Diuine c. See how our old Papists are betrampled by a yong Protestant And yet no lesse resolute against them is (13) In Ionam Pomerane Our Fathers whether Saints or no I care not ô zeale and reuerence Protestantical they were blinded with the Spirit of Montanus by humane traditions and the doctrines of Diuels c. they teach not purely of Iustification c. neither are they careful to teach IESVS CHRIST according to his Ghospel Stil are the Fathers reiected as men blinded with Papistical opinions The Centurists endeauouring to discredit the whole multitude of Doctours and Fathers in euerie Age begin euen with the first Age next after the Apostles saying 14) Cent. 2 c. 4. p. 55. Albeit this Age was neerest to the Apostles yet the Doctrine of Christ and his Apostles began to be not a litle darkned therin and many monstrous and incommodious opinions to Protestants are euerie where found to be spread by the Doctours therof Perhaps some cause therof may be for that the guift of the Holie Ghost in these Doctours did begin to decay for the ingratitude of the world towards the Protestant Truth Now as for the Doctours of al Ages succeeding they make a Principle that The 15) Cent 3. c. 4. p. 17. further we go of from the Apostles Age the more stubble shal we find to haue been added to the puritie of Christian doctrine So that al Doctours and Fathers since the very first Age of the Apostles are discarded by the Centurists for stubble and Papistical But Luther wil not rest vntil he hath brought these stubble-Doctours to Hel for teaching Papistrie (16) In Deut. c. 13. p. 102. Sathan sayth he hath hitherto deluded vs by signes and lying wonders c. whilst contrarie to the Ghospel we haue admired Pilgrimages Apparitions of Spirits and cures at certaine Sepuchers in so much that Saints also erred herin as Augustin Bernard Hierome and many others c. certainly damned as Wicclif sayd vnles they repented So that if Papists be damned for beleeuing the Catholick faith they haue for their Companions Hierome Augustin Bernard and many others most renowned Doctours of Christs Church and Saints From this true conceipt of the ancient Fathers being Roman Catholicks Protestants further disclayme from their Interpretations and expositions of Scripture refusing to stand to their iudgments for the true vnderstanding therof Thus then they write The Sacred Scripture saith Polanus (17) Symphonia c. 1. Thes 6. p. 56. is not to be interpreted by Fathers neither is the Interpretation of Scripture to be iudged by Fathers the Fathers are not the rule of expounding the sacred Scripture c. what is here sayd of euerie Father alone is to be vnderstood of al the Fathers ioyned togeather as also of Councels That is though al Fathers and Councels conspire togeather in their Expositions of Scripture agreably to the Doctrine and beleef of the Catholick Roman Church yet Protestants wil not subscribe or admit the same but wil valiantly maintayne al such expositions though most contrarie therto as are last coyned at Geneua or Wittemberg or newliest extracted by some Brother more illuminated In like and most prouident manner argue our English Puritans against Doctour Downham obiecting against them That none of the Fathers did euer vnderstand the Text then in question as Puritans do (18) The Puritans in their answ to D. Downham Doth not Mr. Doctour know say they that to argue negatiuely concerning the sense of Scriptures from the authoritie of Fathers is the practise of Papists only and taxed by learned writers against them c. If that manner of disputing be good we shal often loose more truth in taking their Interpretations c. Carthwright tearmeth the seeking into the holy Fathers writings a 19) In Bancrofts suruey of Pretend Discipl p. 331. 337 and see chap. 4. p. 64. Raking of ditches and the bringing in of their authorities the mouing and summoning of Hel. Parker assureth vs that (20) Pref. to his Answer Limbomastix and see Iacob's Treatise p. 1. 3 54. 81. 68. Bilson's sermons Ps 323. Answ to Broughâ—on's Letter p. 17. If you alleadge the ancient Fathers against them they wil tel you roundly that their opinions are nothing els but the corrupt fancies of vaine Imaginations of men toyish fables fond absurd without sense and reason And some stick not to cal the Fathers of the Latin Church the plague of Diuinitie Hence it is that the French Protestants haue enacted it for a (21) Disciplina Magistrorum Galliae art 4. law that no place be giuen to the writings of the old Doctours for the iudgement ad determination of Doctrine So cleerly is Protestancie at an end if the Fathers Interpretation of Scriptures may stand for
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)
p. 23. Primacie Ecclesiastical denyed to Emperours by the Fathers of the Primitiue Church l. 2. c. 4. p. 23. l. 3. c. 3. p. 9. 10. Priests ordained by Bishops l. 2. c. 22. Priests are to liue chast l. 2. c. 17. p. 69. Hereticks impugning the same condemned l. 2. c. 17. l. 3. c. 8. p. 42. 48. Priests anoynted at their Consecration l. 2. c. 22. Priests haue power from God to remit sinne l. 2. c. 10. p. 46. Priests crownes shauen in the Primitiue Church l. 2. c. 22. The Primitiue Church her authoritie l. 2. c. 2. p. 3. seq To the Primitiue Church some Protestants pretend to appeale l. 2. c. 2. p. 3. 4. Other Protestants dislike the foresaid Appeale l. 5. c. 1. p. 2. Protestant Church inuisible at S. Gregorie's time l. 3. c. 1. p. 1. Inuisible al these last 1000. yeares Ib. p. 1. at Luther's time Ib. p. 2. at Wicklifes time Ib. p. 3. at at Waldo's time Ib. p. 4. at Constantine's time and since Ib. p. 4. 5. In the Apostles time and after to Constantine Ib. p. 5. Protestants went out of the Catholick Church l. 3. c. 7. p. 24. Protestants neuer wrought miracles l. 4. c. 4. p. 22. 23. Protestants confessed external dissimulation in matters of ReligioÌ„ l. 4. c. 6. p. 38. Protestant Writers preferred by Protesstants before S. Peter and S. Paul l. 5. c. 3. p. 22. 23. The name Protestant from whence first l. 3. c. 7. p. 32. The name Puritan from whence first Ib. 32. Protestants are enforced to vse diuers names for distinction of their Religion and opinions Ibid. p. 33. The name Papist whence Ibid. p. 31. Purgatorie Prayer and Sacrifice for the dead confessedly taught by the Fathers of the Primitiue Church l. 2. c. 11. p. 50. seq l 5. c. 2. p. 14. Purgatorie belieued by the ancient belieuing Iewes l. 2. c. 11. p. 53. Purgatorie denyed by Aerius and he condemned for the same by the Fathers l. 2. c. 11. p. 52. l. 3. c. 3. p. 11. R. RElicks confessedly reuerenced by the Fathers of the Primitiue Church l. 2. c. 15. l. 5. c. 2. p. 15. By Relicks miracles wrought l. 2. c. 15. To Relicks Pilgrimages made in the Primitiue Church Ibidem Relicks translated Ibidem Relicks impugned by Vigilantius and he condemned for the same by the Fathers l. 3. c. 3. p. 10. Roman Church continued confessedly a pure Church for the first 600. yeares l. 1. c. 5. p. 21. 22. l. 2. c. 2. Roman Church continued vniuersally these last 1000. yeares l. 1. c. 2. p. 4. Roman Church continued vniuersally since Constantine l. 1. c. 5. p. 26. Roman Church continued the first 300. yeares after Christ l. 1. c. 5. p. 22. Roman-Church hath no knowne beginning since the Apostles l. 1. c. 5. p. 26. Roman Church her beginning is ascribed to the Apostles times Ib. p. 20. S. SAcraments to conferre grace is the confessed doctrine of the Primitiue Church l 2. c. 7. p. 32. Seauen Sacraments taught by the Primitiue Church l. 2. c. 7. p. 32. Saints to be prayed vnto is the confessed doctrine of the ancient Fathers l. 2. c. 13. p. 57. Saints to be prayed vnto was taught by the ancient Iewes l. 2. c. 13. p. 59. Vigilantius and Aerius denying the same were condemned by the Fathers l 2 c. 13 p. 58. l. 3. c. 3. p. 10. Scotus obiected against the Real presence and answered l. 3. c. 8. p. 46 47. Scriptures appealed vnto by al Hereticks l. 3. c. 3. p. 9. l. 4. c. 1. p. 2. Scripture hath seeming repugnances l. 2. c. 5. p. Scriptures discerned for Canonical by the Church l. 1. c. 1. p. 2. Simeon the Monk commended l. 2. c. 18. p. Sinne attributed to God as the Authour condemned l. 3. c. 5. p. 15. Sigebert l. 3 c. 8. p. 52. T. TRaditions confessedly taught by the Primitiue Church l. 2. c. 6. p. 30. Traditions taught by the ancient belieuing Iewes Ibid. p. 31. Transubstantiation confessedly taught by the Fathers of the Priuitiue Church l. 2. c. 8. p. 34. V. VEstments Vessels consecrated to Church vses l. 2. c. 22. Vow of Chastitie approued and practised by the Primitiue Chuch l. 2 c. 17. p. 69. Iouinian condemned for denyal therof l. 3. c. 4. p. 13. W. WAldo no Protestant l. 1. c. 3. p. 12. Wales conuerted to Christianitie in the Apostles times l. 1. c. 6. p. 18. The VVelch-men or ancient Brittans were Roman Catholicks l. 1. c. 6. p. 28. They changed not their Faith before S. Austin's coming l. 1. c. 6. p. 30. VViccliff no Protestant l. 1. c. 3. p. 11. 12. VVorkes to iustifye and merit confessedly taught by the Primitiue Church l. 2. c. 21. p. 86. Heretiks denying the same condemned l. 3. c. 5. p. 14. FINIS FAVLTS ESCAPED Epist Ded. Parag. Now supposing for plainly read painfully Lib. 1. c. 1. pag. 2. lin 26. for Ccclestical read Ecclesiastical p. 3. for ea read and. cap. 2. p. 4. lin antepen for Confirmation read Confutation Lib 2. c. 1. p 2. lin vlt. for Church read Churches c. 4 p. 17. lin anteantep for which read with p. 18. lin 18. for Athasius read Athanasius p 19. lin 40. for 20 read second hundred cap. 5. p. 26. lin 42. for Churches read Councels p. 29. lin 33. for only not read not only cap. 8. p. 37. lin 10. for purposely to read purposely profâ—sseâ—h to p. 38. lin 13. for or read of cap. 10 p. 48. for command read commend Lib. 3. c. 1. p. 4. lin 21. for thy read this cap. 4 p. 13. lin 34. for Arians read Aerians cap. 6. p. 2. lin 14. for roriter read writer cap. 7. p. 23. lin ante p adde 9 p. 26. lin 6. for with read which p. 31. lin 24. for that read the. p. 32. lin 14. for the read that cap. 8. p. 37. lin 36. for Turctisme read Turcisme p. 48. lin 1. for contracted read contradicted lin 17. for 66 read 26 p. 43. lin 29. for noâ— worthie read not vnworthie Lib. 4. c. 2. p. 5. lin 25. v. Dauid adde 7 lin 27. v. Church adde 8 p. 6. lin 2. v. Vvittemberg adde 17 p. 7. lin 36. v. VvhitaKer adde 34 p 8. lin 1. for often read after lin pen for Scriptures read Scriptures cap 4. p. 13. lin pen. p. 14. lin 27. for Vzias read Ozias lin 9. p. 20. lin 9. for had read and p. 24. lin 3 for ad read al lin 35. for Chapter 4. read Chapters Lib. 5. c. 1. pag. 3. lin 1. sor read sort c. 1. pag. 4. lin 3. ad read and. pag. 10. lin penult beshabken read beshaken lib. 5.
584. Snecanus saying Hitherto appertayne Ps 72.9 and Esay 49.2.23 60.4 In these places the Prophets describe the Kingdome of Christ vnder the new Testament and the office of the Gentils and especially of Kings flowing to the Church c. that they may be Nurces to the Church of Christ c. vnles therefore our Aduersaries wil accuse God and the Holie-Ghost of lying c. It is necessarie that they grant to the Church of the New Testament her Nurces pious Kings and Queens who shal bowe themselues to Christ c. And these predictions of the Prophets of Kings to be in the Church of Christ may suffice This then supposed as a most certaine truth that the Church of Christ was to conuert Heathen Nations and Princes from their Infidelitie and Idolatrie to the true Faith of Christ That then which resteth to be examined is whether the sayd Conuersions haue been performed by the Roman or Protestant Church But first it is to be granted that during al the time after Christ vntil Constantin's Conuersion the true Church remayned so vnder persecution as that the foresayd glorie and amplitude foretold of her concerning her great encrease of beleeuers and of Kings and Queens to serue her was not as then fulfilled In which respect D. Barlow (13) Def. of the Articles of Prot. Relig p. 34. auoucheth that In the primitiue Nonage of the Church is promise of Kings allegeance therunto was not fully accomplished because in those dayes that Prophecie of our Sauiour was rather verifyed you shal be brought before Kings for my names sake by them to be persecuted euen vnto death c. In like sort saith (14) Against Staplâ—t Mart. p. 51. D. Fulk Let him I say poynt out with his finger what Kings in euerie Age for the space of the first 300. yeares did walk in the brightnes of the Church arising To examine then the subsequent time from Constantine to Luther and to begin with the Protestant Church It is so far from accomplishing the foresayd Prophecies that to the contrarie it is at large acknowledged before (15) See before l. 3. c. 1. to haue been Inuisible itself euen from Constantins time to Luthers And so accordingly D. Barlow (16) Def. of the Art p. 34. being vrged to answer this very point concerning the Protestant Churches bringing forth Kings which should be as Esay prophecyed foster-fathers and Queens to be noursing-mothers to the Church confesseth as before that in the Primitiue nonage of the Church this was not accomplished And speaking of the times succeeding (17) Ib. p. 35 he affirmeth that The promise by Esay prophecyed was accomplished and the number so encreased though stil inuisibly that as her Loue sayd in the Canticles there are threescore Queenes c. But I wil not vrge how absurd it is to affirme that manie Kings Queens and Kingdomes themselues should be conuerted and yet al this to be inuisible It is likewise not vnworthie of obseruation that wheras Martin Bucer (18) De Regno Dei l. 1. c. 1. 3. maketh a special Tract of the sundrie Prophecies by himself alleadged in this behalf he doth not yet in accomplishment of them giue instance though so prouoked thereto by the argument of his sayd Treatise so much as but in anie one heathen King or Kingdome conuerted accordingly by Protestants to the Faith of Christ Yea to the contrarie sundrie ProtestaÌ„ts are enforced through their manifest want of fulfilling the foresayd Prophecies in anie Age before Luthers to referre or rather deferre the Conuersion of Heathen Kings and Countries vnto the now later times wherin their supposed Antichrist is publickly withstood So M. Symondes (19) Vpon the Reuel p. 123. tearmeth these later times The dayes of the seauenth Angel that conuerteth Kings to the Ghospel And M. Willet (20) Synop. Ep. Dedic affirmeth that The Prophecie of Esay is fulfilled in these our dayes who saith concerning the Church Kings shal be thy Nursing Fathers and Queens thy Nursing Mothers Esa 49.23 c. for now who seeth not that many Christian Princes in the world are become the children of the Church c. And the same is taught by (21) In his Apoca in c. 20 p. 656. M. Brightman (22) Playne Euidences c. p. 72. 73. 81. and M. Bernards Yea in this respect Protestants disclayming from al former Conuersions of England Germany Heluetia France and Poland doubt not therefore to make Tindal (23) Epistle to England written from Brasile p. 71. Luther Zuinglius Caluin and Iohn à Lasco the first Conuerters or Apostles of those seueral Nations So M. Stalbridge auoucheth that God raysed vp Wâ—lliam Tindal the first true Apostle of Christ after Iohn Wiccliffe M. Wetenhal (24) Discourse of Abuses p. 134. tearmeth Tindal our English Euangelist And M. Fox (25) Act Mon p 883. styleth him M. William Tindal the true Apostle of our later dayes And yet this so great an Apostle was burned for Heresie in the time of K. Henrie the Eighth In like sort saith Zanchius to Iohn a Lasco (26) In his Epistles l. 2. p 232. God hath hitherto preserued thee that as Luther was the Apostle to his Germanie Zuinglius to his Heluetia Caluin to his France so thou mayst be an Apostle to thy Polonie Therefore the Lord strengthen thee c. vntil thou shalt consummate thy Apostleship c. But al this is most insufficient and impertinent for first euen since Luthers time not so much as anie one King or Kingdome of the Gentils is yet hitherto conuerted from Paganisme by Luther or anie other Protestant euer extant in the world as shal be proued next hereafter in this Chapter Secondly it is incredible to think that the wisedome and goodnes of Christ would suspend the foresayd promises of his Churches happy plentiful Conuersion of Kings and Countries to serue her during both the beginning and midle-time of the same and would but fulfil the same in her most decaying declining and decrepite Age. Lastly this Euasion is plainly reiected and contradicted by al such Protestants as freely confesse and teach the foresayd Prophecies and promises of the Church her conuerting of Kings and Nations to haue been fully accomplished in former Ages Amongst whom (27) Cont. Duraeum l. 7. p. 472. D. Whitaker saith Whatsoeuer the ancient Prophets foretold of the propagation amplitude and glorie of the Church that Historie most plainly testifyeth to haue been performed But now to examine only the time since Luther of the Protestant Churches conuerting of anie one Heathen King or Kingdome to the Faith of Christ I wil first say vnto our Protestants as D. Whiteguift (28) Def. c. p. 33. saith vnto the Puritans and Anabaptists Tel me I pray you in what Church hath any of them setled themselues in but in such wherein the Ghospel hath been wel planted before What Country was euer originally conuerted from Paganisme by the Protestant