his reply pag. 110. 106. Melanchthon and M. Iuell The Second that all ciuil dominioÌ„ was forbidden to the clergie The third that the preaching of the worde is free for all meÌ„ in all places The fourth that open crimes are in no wyse to be suffered for auoiding of greater euill So evidently also did the Bohemians in all other poyntes of saith imbrace the Catholicke Doctrine Heere it is manifest that these were first no Protestantes wherin our Aduersaire could place his euer visible church besides being thus as they afferme called to the preaching of the worde extraordinarily they were as learned Protestantes write to confirme their new doctrine by signes and Miracles And for this cause M. Henoch r Soueraigne remedye gainst Scisme pa. 25. Clanpham reprehended Broune in that he took vpon him an extraordinary calling and wanted miracles Luther did Admonish to this end sayng Å¿ in loc coÌ„ class 4. c. 20. Pag. â—8 search whither they can proue their vocation for God hath not any tyme sent any man vnlesse called by man or declared by signes no not his only sonne And againe he saith t tom 5. Ion. Germ. fol. 498. from whence comest thou who sent thee c where are the signes that thou arâ— sent by men where are the miracles that should testifie that thou art sent from God v Adu Anabpt l. 3. c. 7. Bullinger saith to the Anabaptistes yf you say you haue like the Apostles a peculiare vocation proue it by signes and miracles as they did c. but this you will neuer do therfore your vocation is of no whorth yea it is pernicious to the church of Christ See also this saying alleadged to this end by M. Tho Bell in his x Regiment of the church z pag. 137. Neither can Luther or any of our aduersaries proue their owne vocation by this lawfull and absolute testimonie of signes and miracles wherfore this so confessed probation may fitly serue a gainst themselues as for any ordinary mission certenly they can shew none at least to preach false Doctrine or contrary to that which gaue them authoritie But perceauing their weake groundes for their visible church they fly with tooth and nayle to an inuisible church though quite contrary to all scripture and what they hadd formerly taught The Protestantes inuisible Church M. Parkins saith a vpon the crede pag. 400. in his reformed Caholick pa. 1229 and pag â—07 wee say that before the dayes of Luther for many hundreth yeares an vniuersall Apostasie ouer spread the whole face of the earth and that our church was not then visible to the world And he giueth the reason saying During the space of Nine hundreth yeares the Papish heresie spread it selfe ouer the whole earth M. Fulke saith b In his answere to a counterfaite Cath. pag. 16. M. Nappe vpon the Reuelations pag. 145. col 5. pag 191. 161 col â— pag. 106 2 7 2 â—ebast in epist de abrogaÌ„dis in vniuersum omnibus statutis Ecclesiasticis The church remained inuisible a longe season after Anno Domini 607. M. Iohn Napper saith That the Pope and his clergie hath possessed the outward visible Church of Christians 1260. yeares Gods true Church most certainly abiding so long tyme latent and inuisible Sebastianus FraÌ„cus affirmeth that for certen through the worke of Antichrist the externall church together with the faith and Sacramentes vanished away presently after the Apostles departure and that for these thousand fower hundreth yeeres the church hath bene no where externall and visible M. Bround saith c Vpon ye Reue. fol. 110. That the church was trodden downe and oppressed by the Papacy euen from Siluesters tyme vnto these tymes which he collecteth to be 1260. yeares M Iewell saith The truth was vnknowne at that tyme and vnheard of when Martyn Luther and Zuinglius first came vnto the knowledge and preaching of the Ghospell Bucer saith c Vpon ye Reue. fol. 110. c Luther is the first Apostle to vs of the reformed Doctrine Conradus Schlusselburge saith d fol. 12â— M. Iewell Apol. part 4. c. 4. diuis 2 and in his defence An. 1572 pag. 426. Bucer in ep An. â—6 ad Episcopum Iter. Ferd. Schluss in Theolog. Cal. l 2. fol. 1 0. Mil. in Aug confess explicat art 7. de Eccl. pag. 1. 7. 138. It is impudencie to say that many learned men in Germanie before Luther did hold the Doctrine of the Ghospell Georgius Milius saith if there had bene right belieuers that went before Luther in his office c there had bene no neede of a Lutheran reformation therfore saith he wee say that Luther was tayled vp by Gods speciall appointment and extraordinarily Benedict Margonstern saith f tract de Ecclesia pag 145 Luther in Epist ad Argentinenses An. 1525 It is ridiculous to thinke that in the tyme before Luther any man had the purity of Doctrine that Luther should receaue it from theÌ„ and not they from Luther Considering saith he it is manifest to the whole Christian world that before Luthers tyme all churches were ouerwhelmed with more then Chymerian darknes and that Luther was diuinely raysed vp to discouer the same and to restore the light of true doctrine in so much that Luther saith wee dare boast that Christ was first published by vs. The examples of Elias maketh wholy for vs and against our Aduersaries and is therfore by them either ignorantly mistaken g 3. Kinges c. 19. or wilfully misapplyed for it is euident that feering the face h v. 2.3 of Iezabell wife to A-Aâ—â—ab who sought his Life he lay there vpoÌ„ secret in a caue vpon mount i Horeb in the wildernes at the tyme of his forsaid complayning that he was lest a lone the which he then vttered not generally but in regard only of that countrey of Israel which was the kingdome of Achab wherin he then astraunger lay secret as appeareth most plainly in that God himself accordingly answeared his complaint with like respect to that only countrey saying as is obiected I haue left to me in Israel seuen thousand c. k 3. Kinges 18.13 one hundreth whereof Elias himself had then before speciall notice giuen as also that in those verie tymes the church did greatly florish in the other next adioyning Kingdome of Iuda and was as then to him there both knowne and visible vnder twoe good kinges l 3. Reg. 22.41.44 Asa and Iosaphat whoe raigned euen in the tyme of Achab. At which tyme the number of the faithfull was there so exceeding great that the m 2. ChroÌ„ 14 8.9 17.14 c. souldiours only were numbred to many hundreth thousandes examine this well and I doubt not but the obiection is solued Vpon due consideration of the foresaid premisses how iustly may wee thence take occasion to forewarne seuen in the very wordes of that auncient and holy father Vincentius Lyrinensis whoe liued in
such Miracles fol 251. 43 Our Aduersaries opposing Fathers against Fathers answeared fol. 255. 44 Our Aduersaries generall abiuring the fathers and condemning their Doctrine fol. 257. 45 The continuall Puritie of the Roman church acknowledged by our Aduersaries fol. 261. 46 The Catho of Rom. faith now taught is acknowledged by 47 Protestantes for sufficient vnto saluation 264. 48 A Testimonie from the enemye is of greatest accompt fol. 165. 49 Of the Puritie or rather arrogancie of the church of England fol. 266. 40 Of Heretickes impudencie fol. 268. 51 Heretiques Raylinges one against an other fol. 274. The Deathes of Luther Zuinglius and Caluin 181. To confirme these articles I will vse this triple probation Scripture the fathers or Doctors of the primitiue Church and Confession of the Aduersarie himself And to the end it may be the more euident that the Protestant religion is no other then a brainsicke inuention composed of old condemned heresies and also that you may see how repugnant your new reformers Luther and Caluin are in Doctrine to the primitiue church I haue vnder euery chiefe article adioyned their doctrine with the old condemned heresie from whence they deriue it Also for your better satisfaction I haue heere next following placed a true Catologue of the Pops of Rome and Doctours of the Catholicke church which may certifie you the age and tyme when thinges were done soe that to Say the Doctours of the church or church did erre is friuolous for choose your tyme wherin you would haue it to be most pure yea euen whilst the Apostles themselues liued you shall heere find it proued both by the Doctours and whole church of that age and likewyse by the confession of the chief and most learned ministers you haue had that the Romane faith now taught was the same with that then generally held in Gods church for the true Apostolike faith But that my oyle be not all in waste read with humility and prayer that God would assist you for S. Paul saith 1. Cor. 3.6 Iac. 1.6 Matt. 7.7 I planted Apollo vvatered but God gaue the increase And S. Iames saith God giueth aboundantly to all yea our Sauiour himself bideth you aske and if shal be giuen you wherfore there only resteth on your part that you aske with all sinceritie and puritie of hart not drawen away or led with any preiudicate opinion or Sinister respect This S Iames craueth of you where he bideth you aske in saith nothing doubting That is with a feruent desire and true zeal of the knowledge of God and his seruice ready to imbrace and preferre it before all the world A true catalogue of the Pops of Rome Matth. 16.18 c. And I say vnto thee because thou art Peter and vpon this roke will I buyld my Church and the gates of hell shall not preuail against her and I will giue thee the keyes of the kingdome of heauen and what soeuer thou shalt bind one earth shalhe bound in heauen and what soeuer thou shalt loose one earth shal be loosed in heauen order yeeres of Christ gouerned yeeres montes days 1 44 S. Peter Apostle and Martyr 24 5 2 2 57 S. Linus Martyr Peter yet liueing 11 2 12 3 68 S. Clement Mart. the first after the 9 3 26   Death of saint Peter  4  4 77 S. Cletus Martyr 6 5  5 84 S. Anacletus Martyr 12 2 17 6 97 S. Euaristus Martyr 13 3 7 106 S. Alexander Martyr 7 5 19 8 117 S. Sixtus Martyr 9 10 9 9 127 S. Telesphorus Martyr 11 8 8 10 139 S Higinius Martyr 4 11 143 S. Pius I. Martyr 11 5 15 12 154 S. Anicetus Martyr 8 8 14 13 161 S. Soter Martyr 7 11 18 14 173 S. Eleutherius Mart. England 2. conuerted 15 13 15 186. S. Victor I Martyr 12 1 28 16 198. S. Zepherinus Martyr 10 17 17 218. S. Calixtus I Martyr 6 1 13 18 224. S. Vrban Martyr 7 7 5 19 232. S. Pontianus Martyr 5 5 2 20 236. S. Antherus Martyr 1 14 21 2â—7 S. Fabian Martyr 14 4 22 251 S. Cornelius Martyr 2 5 29 23 253. S. Lucius Martyr 1 4 14 24 255. S Stephan I. Martyr 3 3 24 25 258. S. Sixtus II. Martyr 1 11 3 26 260. S Dionysius I. Martyr 9 4 5 27 270 S. Foelix Martyr 4 5 28 274 S. Eutichian Martyr 9 6 9 29 283. S. Caius Martyr 12 4 6 30 295 S. Marcellinus Martyr 7 11 19 31 304. S. Marcellus I. Martyr 4 6 21 32 308. S. Eusebius Martyr 2 7 27 33 310. S. Melchiades Martyr 3 2 34 314. S. Syluester I. 21 4 35 336. S. Marke 8 22 36 336. S. Iulius 14 -5 19 37 351. S Liberius 15 10 18 38 373. S. Damasus 16 2 10 39 38â— S. Siticius 15 1 10 40 398. S. Anastasius 4 1 13 41 402. S. Innocent 15 2 10 42 417. S. Zozumus 2 4 7 43 420. S. Boniface I. 3 9 28 44 423. S. Caelestinus I. 8 5 3 45 432. S. Sixtus 3. 7 11 46 440. S. Leo the Great 20 11 2 47 461 S. Hilarie 6 3 9 48 467. S. Simplicius 14 6 14 49 482 S. Faelix II. 11 11 18 50 494 S. Gelasius 2 8 26 51 496 S. Anastasius II. 1 11 12 52 498 S. Simmachus 15 7 16 53 514 S. Hormisda 9 11 54 523 S. Iohn I. 2 9 14 55 526 S. Faelix III. 4 2 18 56 530 Boniface II. 1 2 57 532 Iohn II. 2 4 6 58 534 S. Agapetus 1 1 59 535 S. Siluerius 1 5 12 60 537 Vigilius 17 16 26 61 555 S. Pelagius 9 10 28 62 566 S. Iohn III. 10 15 63 577 S. Benedict I. 3 2 15 64 580 S. Pelagius II. 9 2 20 65 590 S. Gregorie the Great 1 6 8 66 604 Sabinian 13 5 9 67 60â— S. Boniface III. 1 2 28 68 608 S. Boniface IV. 6 8 13 69 614 S. Deusdedit 3 23 70 6â—8 S. Bonifice V. 3 9 19 71 622 Honorius I. 1 3 17 72 635 Seuerinus 1 4 73 638 Iohn IV. 1 9 16 74 640 S. Theodorus 6 5 18 75 647 S. Martine I. Martyr 6 1 26 76 653 Eugenius 2 9 â—4 77 657 Vitilianus 14 5 18 78 672 Adeodatus 4 2 5 79 676 Domino I. 2 5 10 80 679 Agatho 3 9 4 81 682 S. Leo. II. 10 17 72 684 S. Benedict II. 10 17 83 685 Iohn V. 1 9 84 686 Cuno 11 3 85 607 Sergius I. 13 8 3 86 701 Iohn VI. 3 2 13 87 703 Iohn VII 2 3 17 88 703 Sisinnius 20 89 717 Constantine 7 1 21 90 735 Gregorie II. 15 10 21 91 741 Gregorie III. 10 8 10 92 751 Zacharie I. 10 3 9 93 752 Stephen II. 3 94 752 Stephen III. 5 29 95 767 Paul I. 10 1 96 778 Stephen IV. 3 5 27 97 76â— Adrian I. 13 10 17 98 716 Leo. III. 20 5 18 99 716 Stephen V. 6 24 100 817 Paschal 7 3 17 101 824 Eugenius II. 3 6 â—4 10â— 827
the yeare of our Lord 430 the Catholickes of our tyme against the Syrene inchantments of all perswading nouelists notwithstanding their colourable reuerence of Scripture so frequently by them alledged in defence of their innouations to the contrary This auncient father then saith of nouellistes n lib. aduer haer Paulo post initium after the edition thereof with Dionysius Areopagita his workes printed at LyoÌ„s 1572. pag. 660. 661. 662. what doe they promise but a new and vnknowne doctrine for thou maist heere some say come yee foolish and miserable whoe are commonly called Catholickes learne yet the true faith which no man vnderstandeth but wee which hath lien hid this many ages but now of late is reuealed and made manifest c. are not these the wordes of that harlote And a little after he premonisheth to the contrarie saying keepe the depositum or pledge what deposituÌ„ that is that which is committed vnto thee not what is inuented by thee what thou hast receaued not what thou hast excogitated a thing not of witt but of learning not of priuate vsurpation but of publicke tradition And againe o this is as it were solemne and lawfull withal heresies alwayes to reioyce at Prophane nouelties and abhorre knowne antiquitie but on the contrary this is almost proper to Catholikes to keepe the sayinges and writinges of the holy fathers to condemne prophane nouelties c Also hee saith p Ibidem heere perchaunce some man will ask whether heretiques doe vse the diuine testimonies of scripture yea certeinly they vse them and that vehemently for thou maist see them fly through euery leaf of the holy law c. they doe neuer almost bring any thing of their owne but they labour to shadowe it with the wordes of scripture but they are so much the more to be feared and taken heede of And againe but if some man should â—â—tean q Ibidem pag. 975. and after the other edition c. 37. heretique which do h persuade him to such thinges how dust thou proue it vpon what grounde doe you teach it that I ought to foresake the vniuersall and auncient faith of the catholicke Church presentlie he answereth it is written and forthwith bringeth a thousand testimonies a thousand examples and a thousand authorities from the law the Apostles Prophets c. THE 15. ARTICLE The visible head of the Church c. SCRIPTVRE a Deut. 17.12 HEe that will not obey the commaund of the priest let him dy by the decree of the iudge b Matt. 16.18.19 Thou arte Peter and vpon this rocke will I build my church c. and I will giue vnto thee the keyes of the kingdome of heauen c. c Luc. 22 2â— I haue prayed for thee that thy faith faill not and thou being conuerted confirme thy brethren d Iohn 21 1â— Feed my lambes feed my sheepe e Act. 2.14 Peter standing with the eleuen lifted vp his voice and said vnto them c. vpon this place S. Chrysostomo saith thus how doth hee regard the flocke committed vnto him by Christ what a prince is he in this societie euery where he beginneth first the speake and Iohn euery where holdeth his peace But Peter giueth account for him also FATHERS The first therfore of the Greekes is Origen for Dionysius Clement Anacletus and such like Bishops of Rome I omitt because our aduersaries do not admit them who liued anno 230. and saith f in cap. 6. ad Rom. Although the whole care of feeding the sheepe was committed to Peter and the church was founded vpon him as vpon the ground yet there was no confession of any vertue exacted of him saue only of charitie Eusebius anno 330. saith g M. Chronico 44 yeare of the birth of our Sauiour The Apostle Peter borne in the countrey of Galile And first high priest of the Christians where wee are to obserue the difference which Eusebius putteth betweene Peter and the Bishops of other Citties for of Peter he doth not say the first Bishop of the Romans as he saith in the same place of Iames The first Bishop of Hierusalem ordayned by the Apostles was Iames the brother of our Lord. And of Euodius he saith Euodius was ordayned first Bishope of Antioch Hee speaketh not so of Peter but cals him the first high priest of the Christians And againe he calleth Peter h lib. 2. hist c. 14. the most approued and greatest of all the Apostles prince of the chiefe Apostles and captaine and and Master of the armie of God What other meaning can it beare to be captaine of the army of God then to be heade of the church militant S. Basil anno 380. speaking of Peter saith i Serm. de iudicio Del. he is blessed what was placed in authoritie ouer the rest of the Disciples and to whome the keyes of the kingdome of heauen were committed c. k de moderatione in disputationibus seruanda S. Gregory Nazianzen shewing that there must be an order in all thinges taketh an argument from the Apostles whoe although they were all great yet they had one chief ouer all saith he you see how amongst the disciples of Christ all of theÌ„ indeed being great and of high degree and worthy election this maÌ„ was called the Rocke and had the foundations of the church committed to his charge and the rest of the disciples were content to be his inferiours S. Epiphamus Anno 390 saith k he res 51. He chose Peter to be the captayne of his Disciples And againe l in Ancorato this is he to whome it was said feed thou my lambes to whome the sheepfold was committed Cyrillus Hierosom anno 350. m Catech. 2. calleth Peter the most excellent Prince of the Apostles n lib. 12 in Ioannem cap 64 in Thesâ—â—ro si D Thomae credimus â—â—n opusculo conâ—rra Graecos Cyrillus Alexand. anno 4â—0 saith how the Prince and head of the rest first crieth out thou arte Christ the sonne of the liuing God And againe As Christ saith he receaued the scepter of the Gentiles church from his father going forth leader of Israel ouer all principallitie and power ouer all whatsoeuer it be that a uery thing might be subiect vnto him so did he committ fully and wholy vnto Peter and his successours Christ gaue that which was his owne to no other but to Peter himself only S. Chrysostome saith o hom 11. in matth he ordayned Peter to be the Pastour of the church which was to be And a little beneath God can only graunt that the Church which is to be notwithstandnig so many so great waues rushing out with their force one auery side do remaine immoueablâ— whose pastour and head behold the name of head vnheard of with Caluin is a fishermaÌ„ of meane degree And a little beneath The father did put Hieremie over one people p hom vlt. in IoaÌ„nem but Christ
the whole church was committed to blessed S. Peter prince of all the Apostles And a little beneath Behold he hath receaued the keyes of the kingdome of heauen power of binding and losing is giuen to him the care of the whole church and principality is committed to him S. Bede saith m homil in vigilla S. Andreâ— in illud intuitus eum c Ioan. 142. He saw the simplicitie of his hart he saw the courage of his mynd by whose merit he was to be placed ouer euery church And againe n And homil in sâ—â—â—o Petri Pauli anno 720. therfore saith he S. Peter who confessed Christ with true faith affected him with true loue and receaued especially the keyes of the kingdome of heauen and principallitie of iudiciall power that all belieuers in the world may vnderstand that whosoeuer doth separate himself after any manner from that vnitie of faith and societie of his he can neither be absolued from the bonds of his sinnes nor enter the gate of the kingdome of heauen S. Bernard saith o epist â—â—7 ad Eugenium The place wherin thou standest is holy ground it is Peters place the place of the prince of the Apostles where his feete stood it is his place whome our Lord coÌ„stituted master of his howse and prince of all his possession And againe p lib 2 de consideret speaking of Peter Ano. 1140. going like our Lord vpon the sea he did manifest himself the only vicar of Christ who ought not to be ouer one people but ouer all eueÌ„ as there are many waters many people These sower and twentie testimonies of the fathers as the sower and twentie voices of the elders in the Apocalypse do euidently demonstrate the consent of the primatiue Church as wel the Greeke as the Latine to which nothing certenly can be answeared other wise theÌ„ Luther and Caluin say of Leo Pope they suffered humane thinges were deceaued werfore to make it if possible yet more plaine seâ— heere the Aduersaire THE ADVERSARIE Caluin alledged in M. vvhitgiftes defence saith q pag. 173. The twelue Apostles had one amongst them to gouerne the rest Musculus saith r Ibid. 469. Peter is said in many places to haue bene chiefe a monge the rest which wee deny not M. vvhitgift saith Å¿ Ibid pag. 375. Amonge the Apostles them selues there was one chief c. that had chiefe authoritie ouer the rest c. that schismes might be composed t pag. 595. pag. 62. 63. 65. 68. 70. And againe In somuch as he doubteth not to answere certayne places of scripture obiected by our Aduersaries against Peters Primary M. Fulke speaking of Leo and Gregory Bishops of Rome the first about anno 450. the other about anno 600. saith v in his Retentiue against Bristowes motiues c. pag. 248. the mysterie of iniquitie hauing wrought in that seat of Rome neer fiue or six huÌ„dreth yeares before them so longe before them did the Romane Sea beginne to be Papall and then greatly encreased they were so deceaued with long continuance of errour that they thought the dignity of Peter was much moreouer the rest of his fellow Apostles then the holy scriptures of God do allow x Cent. 4. col 1215. l. 2 col 555 l â—0 col 558. l. 54 Cent. 3. col 84. l. 75 59. Col. 85. l. 3. The fathers for affirming the church to be built vpon Peter namely S. Hierome Hâ—â—ary Nazianzen Tertullian Cyprian OrigeÌ„ are repreheÌ„ded by the Centuristes Caluin saith y Instit l. 4. cap. 6. sect The church is founded in Peter because it is said vpon this Rocke c. as many of the Fathers expound it but the whole scripture is against it c. z Cent. 6. col 58. a line 2. The fathers doubted not publickly to celebrate a yearly festiuall day in honour of S. Peters Sea which respect no other Sea euer had whervnto Danaeus answearing affirmeth the Fathers assertions to be the iudgments and testimonies of the church then corrupted and bewitched or made blynd with this errour b in his exameÌ„ c. against the plea of the innocent printed â— bol pag. 10. b. and 107. M D. Couell hauing spoken of one aboue the a n resp ad Bellar. disp part 1. pag. 275. rest to suppresse the seedes of dissention saith to the Puritanes If this were the principall meanes to preuent schiâ—mes and dissentions in the primitiue church when the graces of God were farre more aboundant and eminent then they now are Nay if the twelue were not like to agree except there had bine one chiese among them for so saith Hierome amoÌ„ge the twelue one was therefore chosen that a chief or head being appoynted occasion of dissention might be preuented c how can they thinke that equallity would keepe all the pastours in the world in peace and vnitie c. for in all societies authoritie which cannot be where all are equall must procure vnitie and obedience Also he saith c pag. 10. b. that it was not to cease with the Apostles these hee Melanchthon saith from the opinion of him self and other his brethren d in the booke intituled Centuria epâ— Theolog c. epist 74. que est Melancthonis â— As certayne Bishops are president ouer many churches so the Bishop of Rome is president ouer all Bishops and this canonicall pollicy no wyse man as I think doth or ought to disallow c. for the monarchy of the Bishop of Rome is in my opinioÌ„ profitable to this end that consent of Doctrine may be retayned wherfore an agreement may easily be established in his article of the Popes Primacy if other pointes could be agreed vpon These hee Luther himself saith e in loc commun class 1. cap. 37. for as much as God would haue one true Catholicke church through the whole world it was necessarie there should be some one people yea some one father of that one people chosen vnto whome and his posteritie the whole world might haue recourse and become one sheepfold so that of all nations and of infinite diuers manners yet there might be made one church f Pag 470. 471. For the confessed gouerment of Bishops and Archbishops in all ages since the Apostles tymes see M. Whitgiftes defence M. Cartwryght saith g in his 2. reply part 1 p. 582. yf an Archbishop be necessarie for the calling of a prounciall councell when Bishops are deuided it is necessarie there be also a Pope which may call a generall councell when diuision is betweene Archbishops for when the churches of one prouince be deuided from others as you aske me so I aske you whoe shall assemble them together whoe shall admonish them of their duties when they are assembled yf you can find away how this may be done without a Pope the way is also found wherby the church may be disburdenned of the Archbishop Likewise the councell of
As for them they were not instructed out of the word of God M. Whitaker against Duraeus saith what thou canst not ouercome by Scripture thou wilt with out doubt effect by the testimonies of Fathers c. Therfore you shall not expect that I do in particuler confute these theire errours The Century-vvriters and Abraham Scultetus say That Clement did euery where affirme free will and that it appeareth that not only all the Doctours of that age were in this manner of blindnes but also that it grew a mongst pastours c. And that the most auncient Fathers Cyprian Theophilus Tertullian Origen Clemens Alexandr Iustine Irenaeus c. erred in this point Luther calleth S. Hierome Ambrose Augustine and others Iustice-workers of the old Papistry or Papacy Of certayn Fathers in particuler Petrus Alexandrinus Peter Martyr reproueth him saying Petrus Alexandr In his comm places in English part 4 pag. 255. attributheth more to the outwarde Aulter then to the liuely temples of Christ Optatus Peter saith where Optatus against Permenianus saith vbi supra What is the Aulter euen the seat of the body and blood of Christ Cent 4 c. 6 col 409. line 25 But such sayinges as these saith Peter Martyr edified not the People the same say they Century-vvriters S. Ignatius M. Cartvvright saith In his 2. reply vlt part part 264. M wotton in his def of M Parkins c pag. â—39 349. Ignatius calleth the communion table vnproperly an Aulter M. Wotton saith I say plainly saith he this mans testimonie is nothing worth because he was of little iudgment in Diuinity S. Ambrose M. Fulke saith That Ambrose M. Fulk in his confut of Purgat pag. 320. 325. allowed prayer for the dead and that it was the common errour of his tyme. S. Augustine M. Fulke saith Augustine blindly defended it vbi supra Chem examen part 3. pag 211. Musc loc comm pag. 299. Chemnitius saith These Austine doth without the Scripture yeelding to tyme and custome Musculus saith Austine did inconsiderately affirme the Sacramentes of the new testament to giue saluation Iustine Martyr Cent. 2. col 207. lin 40. Century vvriters say Iustine Martyr extolled to much the libertie of mans will or freewill Chrysostome Cent. 5. col 2178. Century-vvriters say Chrysostome handleth impurely the Doctrine of Iustification and attributeth merit to woorkes Luther against Certayne in particuler tom 2. wittemberg lib. lib de seruo arbitrio printed 1603 pag 72 7â— 275. and 3â—7 Alâ—o in Collo 〈◊〉 mensalibâ—â— cap. de Patribus Ecclesiae In the writinges of Hierome saith he there is not a word of true faith in Christ and sound religion Tertullian in very superstitious I haue holden Origen long since occursed Of Chrysostome I make no accounte Basil is of no worth he is wholy a Monke I way him not of a hayre Cyprian is a weake Deuyne c. affirming there yet further that the whole Church did degenerate in the Apostles tyme And that the Apology of Phillippe Melanchthon doth far excell all the Doctours of the Church yea euen Austine himselfe These Luther in his deâ— of M Parkins c. pag 491. To conclude M Wotton saith But the Fathers are not for vs what then is nothing true that cannot be confirmed by their testimony c. But to say that the true Church immediatly after the Apostles tymes became adulterous and corrupt which the most with Luther a boue said affirme it most absurd first because the visible true Church was no more then made hereticall or corrupt by the Churches reuolted Children in those dayes then Luthers like late dispersed Doctrine maketh our now Church to be Lutheran Secundly if other wyse the Church so presently after the Apostles tymes ceased to be a virgin and so became adulterous and corrupt who seeth not then the blasphemy thence ensuing for in what one age from the Apostles tymes to this present may the Church then be thought to be preserued chast Thirdly it is against manifest Scripture as in the tract where the Church cannot erre see more at large Wherfore once more to conclude this controuersie receaue this one senteÌ„ce from that weake deuyne according to Luther S. Cyprian in which you may at least see the opinyon of the Church in his days Lib. de veritate Ecclesiae The spouse of Christ saith he cannot be adulterated shee is vncorrupt and Chast c. By these you may in part vnderstand what esteeme is made of those first Doctors and prelates of Gods Church though in the tract where they appeal to the Fathers and in that where the Church cannot erre freely confessed to be most holy learned and deuynely inspired such is the malapert obstinacie and blind ignorance of heresie that when it hath as to the most infallible interpreter and Doctor of our Sauiours will made appeall and find it thus plaine and absolute that it will by no means beare any colourable glosse then I say it doth thus impudently reiect it with all opprobrious speeches and blasphemous sentences THE 45. ARTICLE The Continuall purity of the Roman Church acknovvledged by our Aduersaries M. D. lib de Antichristo cont Sanderum pag 5. M. Fulke in his confutat of Whitaker acknowledgeth no change in the Roman Church for the first six hundreth yeares after Christ M. Fulk saith The Church of Rome retained by succession vntill Tertullian dayes viz anno 200. that faith which it did first receaue from the Apostles Purgatory pag. 174. Zanchius de vera religione pag. 148. The same affirmeth Hierome Zanchius a Protestant And where one of our Catholicke writers vrgeth the succession of the Roman Bishops according to the example of Irenaeus M. Fulk vbi supra pag. 372. 373. Cyprian Tertullian Optatus Hierome Austine and Vincentius Lyrinensis M. Fulke saith the reason why these men specially named the Church of Rome was because the Church of Rome at that tyme as it was founded by the Apostles so it continued in the Doctrine of the Apostles In his conference which M Hart. pag. 443. M. D. Reynolds being prouoked in the same kind acknowledgeth in lyke manner that the succession of the Roman Bishops was a proofe of the true Church and faith in the tyme of Augustine Epiphamus Optatus Tertullian Irenaeus c. In his retent c. pag. 85 M. Fulk saith yet further The Popish Church is but an hereticall assembly departed from the vniuersall Church of Christ longe since Austines departure out of this life to witt long after they yeare 400. wherin S. Austine liued In his reply to M. Harding pag. 246. M. Ievvell sayth That as well S. Austine as all other holy Fathers did well in yeelding reuerence to the Sea of Rome c. for the purity of religion which was there preserued a long tyme with out spot Instit l. 4. c. â— sâ— This matter being so freely confessed wee will conclude with Caluin who
THE SAFEGARDE FROM SHIP-WRACKE OR HEAVENS HAVEN Deut. c. 32. v. 31. For their God is not as our God euen our enimies being iudges Esai 19. v. 2. And I vvill set the Egyptians against the Egyptians so euery one shall fight against his brother Vt supra cap. 35. v. 8. This therefore shal be vnto you a direct vvay so that fooles cannot erre thereby If you returne then and be quiet you shal be saued Cap. 30. v. 11. Compiled by I. P. Priest PRINTED AT DOVAT By PETER TELV at the signe of the Natiuitie Anno 1618. Superiorum Permissu TO HIS LOVING BRO G. P. All health and peace KINDE Bro after many dayes not hauing visited you by any letter nor lykwise receaued any from you I thought Good and now high tyme to wryte these few vnto you not so much to acquainte you with any now matter worth labour as to make knowne more at large and manifest what hath be fallen me longe since my arriuall in these partes Neither take it in ill part that I haue not certifyed you so much ere now euen then perchance when you first heard some rumor of me concerning the Catholicke faith for I would not rashly moue such a matter or with out firme foundation acquaint you with that which I should not be able to defend for you may not think me ignorant of what opposites I may suspect in such a case wherefore I thought it more secure for both parties to deferre it vntill this tyme. Maruail not therefore I pray you either at my matter or manner of wryting but patiently attend the end and I doubt not but the sequele will giue you better content or at least no iust cause of offence The dutie to our Mother loue to your selfe and the rest our poore Brothers and Sisters is cause of both and therfore though I beginne more abruptlie then I would or had intended it is to avoyd prolixite where the matter it selfe is so vrgent Most trulie therfore was it sayd of an auncient Sainte Oft tymes that vvhich vvee knovv not through our sloth the same by teares is made knovvne vnto vs. and an afflicted mynd more certaynly findeth out a fault comitted and the guilt vvhich she remembred not in security shee clearlie perceaueth being troubled This is the cause why almightie God in holy Scripture so often admonisheth vs Iob c. 4.9 whoe as Iob saith dvvell in hovvses of clay to pull downe our plumes and enter into consideration what state wee stand in which certenly me thinkes may most aptlie be applyed vnto vs for who to omit the relation of our goulden age and dayes wherin wee dranke full cupps of pleasure and delight with all content and least remembrance of God and thankes for his benefits as wee ought with these worldly afflictions so depressed as wee Who of his most supposed sâ—â—ndes so forsaken as wee Nay who by his owne blood and nearest kindred so hardly dealt with all as wee But what Iob 2.9 shall wee hearken to Iobs wyfe and blesse God and die No but rather with patient Iob in the next verse answeare thou hast spoken lyke one of the foolish vvomen if vvee haue receaued good thinges of the hand of God evill thinges vvhy should vvee not receaue Also the Prophet Esaie thundereth out the most terrible comparisons he could deuise to a wake vs out of this damnable Lythargie of carelesse inconsideration of our state and telleth vs saying And behold he shall come in hast speedely c. he vvill not slumber nor sleepe c. all which threatninges in my vnderstanding seeme to haue some peculier reuerence more vnto me then you for as much as God hath not once or twice moued me by often conference Esaie 5 27. of the Catholicke faith but also I haue had Catholicke bookes which might haue satisfied any man not altogether peruerse as indeed at that tyme I was for when at my frindes request I began to read to witt The Suruey of the nevv Religion and that there did many thinges occure repugnant or rather confuting my affectionate religion in which I was nourished my patience by no meanes would search any further into it but with all contempt did vtterly reiect it which how foolish a thinge it was I appeall to your owne iudgment for admitt there were a Turke and a Christian contending about religion and as sure it is no way to be saued but by the one only true Christian and Catholicke faith notwithstanding will obstinatlie content himselfe with his Turcisme in which he had his being and bringing vp and not heare the contradiction of his Alchoran by the knowledge of any other religion how vniuersall or warrantable soeuer would you not repute him a madd man and altogether inexcusable certenly you could not doe lesse much more an astrauagant Christian bred out of the Catholicke Church which not withstanding he hath heard of by the generall coÌ„sent of all yea of her most spitefullest enemies to haue beene the Romane Church are so to haue continued the first six hundred yeares pure and vnspeâ—ted with out stayne or corruption yet not witstanding he will not geue eare to this faith or religion or vnderstand the cause iustly why he should refuse it would you not I say condemne this man as worthy of double punishment certenly such an one was I but God for his longe patience and sufference whoe out of his infinite goodnes and clemencie hath thus through so many troubles and straunge accidentes at length brought me to the true knowledge of his seruice and porte of saluation I render all humble thankes earnestlie imploring his grace of perseuerance and if it be his good will and pleasure to seal the profession thereof with my blood and life Now therefor Lo Bro not to detayne you longer from my intended scope if you approue of that comparison borroweed from a christian and a Turke then I pray let me craue the same of you that you will at least graunt me that fauour as vprightly not passionate or led with affection to peruse this my labour it being awork indeed conducing to no momentary pleasure or profit but taken in hand for your eternall good and future ioye and glorie in the world to come where no sinister chance or froward fortune can euer bereaue you of it In this labour I say my trauells first present themselues vnto you for some speciall causes hereafter notified which verily I may account a trauell to Damascus Act 9.28 wherin a good Annanias by our Sauiours appoyntment hath caused to fall from myne eies those scales of ignorance where with I was formerly blinded so that I may rightly say truth is great and preuaileth â— Esd 4 41. and least you should thinke me heerein not to haue dealt prudentlie I intreat you euen for the loue of your owne soule approue or disproue of my proceedinges as your owne iudgment not forestaled with aslat resolution to condemne me vnheard shall passe
shall fall there it will a bide you haue serued the world hitherto in sin and heresie to leaue it novv is not so much to leaue it as to preuent it for shortlie it vvill leaue you for the vnexpected coming of death you vvant not of your neerest knired whose suddayne departure may be sufficient examples yea the only death of our father nosmale griefe to me may suffice vs in this To haue erred hitherto is humane to perseuere as I may tearme it is beastly you haue giuen your life past to heresie and her accomplices giue at least the remnant and surplus to God and his Church you haue giuen as one saith the maine croppe io the enimie of mankind the redeemer let at least glean the reproofe of your haruest and he will requite you as he promiseth a hundreth fold and with life euer lasting O Mother Pardon yet once more I earnestly beseech you my bouldnes and rough manner of writing 2. Cor. 116. I confesse with S. Paul I am rude in speach yet tolerable in opening to you the meane how to escape so great a daunger as the eternall perdition both of body and soule in which perill as I said you dayly sleepe in your tyme therefore is but short and you haue a great account to render your conscience vpon the vnderstanding of these cannot but vrge you your sinnes call vpon you the iudge expecteth you imbrace then the Roman Catholicke church for your mother and God will euer be your father accuse your self and God will excuse you be sorrie for your sinnes and they shall not be imputed vnto you permitt the priestes sentence to passe on you and Gods wrathfull sentence shall not touch you If you will mount the hills of Armenia enter the arke of Christes Church if you will ascend the higher heauen enter this lower yea this is the way and only meane To haue liued hitherto in sin and heresie is daunger to dye in this estate as our Sauiour and his Apostles witnes is certayne damnation But I haue beene to longe and therfor must rather abruptly conclude then any way finish this my present discourse wherfor as my last greeting and farewell I humbly beseech you for the tender good of your owne soule and so many which depend vpon you a great account to answere for to wouchsafe the reading or at least relating by some other these my paynes and trauells taken in your be halfe that so at length all poyntes and doubtes clearly proued you may with the people in Esdras say â— Esdras 4. â—2 truth is great and preuaileth and that I as S. Ambrose at the conuersion of S. Austine may sing Wee prayse thee God c you assuming the part of S. Austine with a cheerefull countenance and heauenly responsorie answere wee confesse thee our Lord c. and finally be incorporate a member of Christes mysticall body heere on earth his church in which an obedient child concluding your last daye as the soule of poore Lazarus was by his good Angel conueighed into Abrahams bosome so your guarden or good Angel with a triumphant victorie from that roaring Lyon enemye to man kind the Diuell may present your glorious soule a sweet smelling odor to our Lord Iesus Christ and there with the whole court of heauen his fellow Angels Luc. 15.7.10 as our Sauiour saith reioyce at so glorious a conquest which that it may sort according to my desire and that I may as Iob saith Iob 19.27 see you with these my eyes in that eternall glorie I most earnestly and humbly beseech our Sauiour who hath so long expected you to mercy that you may make your chiefe commoditie of this exhortation and some vse also of this my no lesse painfull then long admonition that in this life you may so purchase is grace as in the next eternall glorie Amen Your obedient sonne to the vtter most that he may I. P. AN INDEX Of the common places treated off 1 IMprimis the English were conuerted aboue a 1000. yeares since to the Catholicke faith fol 1. 2 The same faith was vniuersally professed for sundry ages before and was also agreable to that first faith where vnto the Brittans of wales were conuerted in the Apostles tymes fol 3. 3 Our aduersaries good opinion of the fathers fol. 6. 4 Our aduersaries appeale vnto the fathers fol. 8. 5 Scripture is not easie to vnderstand fol. 10. 6 Scripture is not for euery one to read and interpret fol. 16. 7 Scripture neuer doubted off amongst Catholickes fol. 21. 8 Scripture some tyme in Question fol Ibid. 9 Scripture neuer admitted by the Catholicke church fol. 22. 10 The Protestantes pretence of only scripture is friuolous and Idle fol. 10. 11 Protestantes disagreeing translations and Acknowledg c. fol. 27. 12 The church cannot nor ought not to haue erred fol. 31. 13 The church doth consist of good and bad fol. 33. 14 The church is ought to haue beene alwayes visible Ibid. 34. 15 Of this churches visible head c. fol. 46. 16 Of Free will fol 58. 17 Of the cooperation of Freewill with grace fol. 66. 18 Faith alone doth not iustifie fol 72. 19 Of good workes fol. 78. 20 Of Fastinges fol 87. 21 The lawes and precepts of Christ are not impossible 95. 22 To beseech the prayers of the righteous heere on earth is no derogation to our Sauiour fol 100. 67. 23 The Saintes and Angels in heauen know our doinges and wantes better then men fol. 101. 24 Of Saintes Reliques fol. 112. 25 Of the holy crosse and Images fol. 118. 26 Of Purgatorie and Lymbus Patrum fol. 125. 27 Prayer for the Dead fol. 131. 28 Of Ecclesiasticall tradition fol. 140. 29 Of the Seuen Sacraments fol. 149. 30 Of the efficacle of Sacraments fol. 16. 31 Of Baptisme and the necessitie thereof fol 166. 32 Of the venerable Sacra of the Eucharist as the form Consecration Real presence great care obserued had more thereof then of the water of Baptisme lest any part therof should fall to the ground mixture of water with wine in the Chalice and the receauing therof Fasting and Chast fol. 172. 33 Of the Sacrifice of the Masse fol. 102. 34 Of Communion vnder both kindes fol. 210. 35 Of Confession fol 215. 36 Of Satisfaction 225. 37 Of the single life of Priestes and Clergie men fol. 235. 38 Vowes of perpetuall chastitie were allowed by the Fathers affirming them to be obligatory fol. 245. 39 Of Antichrist and the Aulters and Sacrifice which he is fore told to take a way Daniel 12.11 fol. 247. 40 The Roman faith proued to be the true Catholicke faith by Dionysius Areopagita and Hermes most auncient and Apostolicke fol. 248. 41 To shew no beginning of a Doctrine is an infallible token that it is and proceedeth from the Apostles 249. 42 True Miracles make a stronge argument for the true faith and that the foresaid faith wherevnto the English were conuerted was confirmed by
Italy Remigius Arch Bish of Rhemes 480 France Rabanus Arch Bish. of Moguntin 840 Germ. Remigius Antisiodorensis Bish. 880 France Regino â—rumiensis Abbot 90 Germ. Radulphus Flauiacensis â—uldensis Monachus 980 Germ. Rupertus Tuitiensis Abbot 1â—20 Germ. S. Scrapion Bish. of Antioch 2â—2 Syria Sabadius Bish. of Agerna 370 France Sophronius the elder of Hierusalem 400 Syria Seuerianus Gabalensis 400 France Seuerus Minoricensis 412 Spayn Seuerus Sulpitius 420 France Socrates Historiog 430 Greece Sedulius Scotus Priest 450 ScotlaÌ„d Simeon Stilites 458 Syria Salinanus Massiliensis Presbyter 460 France Salonius Bish. of Vienna 470 France Siudas 470 Greece Sidonius Bish. of Auernia 480 France Sabba Abbot 513 Syria Strabus Fuldensis Monke 840 Germ. Simeon Metaphrastes 950 Greece Sigebertus Gemblacensis Monke 1000 Fladers T. Tertullian of Carthadge 200 Africa Titus Bostrensis Bish. 360 Syria Terentian of Rome 363 Italy Theodosius the elder Emp. 370  Theophilus Arch Bish. of Alexandria 590 Egipt Theodosius the younger Emp. 430  Theodoretus Bish of Cyrus 440 Syria Turibius Asturicensis Bish. 447 Spayn Theodolus Priest in Cele Syria 478 Syria Theodosius à Monke 5â—1 Capad Theodorus Lector 520 Greece Tiberius II. Emperour 580  Theodorus Arch Bish of Canterburie 6â—0 Engl. Turpinus Bish of Rhemes 800 France Theodulphus Aurelianens Bish. 840 France Theophilactus Arch Bish. of Bulgario 480 Greece Theodorus Balsamus 1180 Greece Thomas of Aquaine 1274 Italy V. Victorinus of Pictauia 263 France Vincentius Lirinensis Monke 430 France Vranius disciple of S. Paulinus Nolanus 4â—â— Italy Vigilius Tridentinus Bish. 450 Italy Victor Bish. of Cartona in Maurit 4 6 Africa Voconius Bish. of Castellanum in Mauritania 456 Africa Victor Vticensis Bish. 486 Africa Vedastus Bish of Arras 5 4 France Victor Bish. of Tunis 566 Africa Vsuardus Monke 780 France Z. Zozomenus Historiographer 430 Greece Zeno Veronensis Bish 663 Italy Io. Zonarus Monke Historiographer 1100 Greece A Catologue of our English Doctours cited in this treatyse VIZ. Abbot Doctour of diuinity and Bishop of Salisburie Ball Minister Bancroft D. and Bishop of Salisburie Ballow D. and Bishop of Lincolne Ball. Minister Bilson D. and Bishop of winchester Bridges D. and Bishop of Oxford Bunny Minister and chaplin vnto the Bishop of yorke Camden chief Herald of England Carleile D. of Diuinity Cart-wright Archpuritan of England Couil Doctour Couper Doctour and Bish of winchester Dearing a great Puritan Disputation in the Tower Downam Doctour and Bishop of Derrie in Ireland Doue Doctour and preacher in London Fox Field Doctour Fulke Doctour Gardiner Doctor and Bishop of winchester Gyssord Minister Henoch Clapham a great puritan Hamfrey Doctour and Master of Maudliu Colledge in Oxford Hutton Doctour and Bishop of yorke Iuell Doctour and Bishop of Salisburse Knox a chief minister in Scotland Ministers of Lincolne Morton Doctour and Bishop of Chester Napper a chief Mathematician in Scotland Puritans Suruey of the booke of Common prayer Parkins Preacher in Cainebridge Penrie a purâ—tan Some Doctour and Master of Peter house in Camebridg Suâ—â—â—ff Dean of Exon. Whitaker Doctour and Master of S. Io. Colledge in Camebridge Whitgift Doctour and Bishop of Canterburie Willet Doctour The Authour to the Reader Gentle Reader for as much as through diuers and vrgent occasions withdrawing me I could not attend the presse my self or procure any to supply my place with that care and diligence which is required especially in such abusinesse which ought very carefully to be attended once begun and lykwyse constrained to make vse of a straunger altogether ignorant in our tongue for the presse through these I say and such other inconueniences there haue escaped many errours for which I would intreat patience and that they be not altogether imputed vnto my negligence or taken in ill part the rather because I do not find any that do so obscure the sense but it may very easily be vnderstood what is intended Farvvell I. P. Priest THE SAFEGARDE FROM SHIP-WRACKE OR HEAVENS HAVEN Wich is not to be attained vvith out the Shippe of S. PETER TO WITT The vnitie of the auncient Catholike Church vvhose faith therefore through all ages as in a glasse in heere presented vnto you THE I. ARTICLE The English Were conuerted a thousand yeares since to the Catholick faith ONE thousand yeares since S. GREGORY then Bishop of Rome conuerted vs English-men by the preaching of S. AVGVSTINE from heathenish infidelitie to the faith of Christ S. BEDE tearmeth this S. GREGORY a lib. â— hist cap. 2. a man of immortall witt who by his industrie conuerted the English nation from the power of Sathan to the faith of Christ c. Saying there yeâ— further of him he is an Apostle to vs for wee are the Seal of his Apostleship in our Lord. M. Godwin saith b in his catalog of the Bishops of EnglaÌ„d pag 3. That blessed and boly Father Saint Gregory was the occasion of replanting the Christian faith in our countrey M. VVhitaker saith c contra Duraum l. 5 p. 94 Gregory did vs a great benefit which wee will euer most gratefully remember M. Godwin tearmeth this S. Austine d Ibid pa. 7 This our â—postle In proose that our then conuersion was in euery particular point the same with our now professed Cathol k faith M. D. Humfrey saith e in Iesuitâ—mo par 2. rat 5 p 5. 617 But what haue Gregory and Augustine brought into the Church a burden of ceremonies c. The Archbishops pall at soleÌ„nâ— masse tyme purgatorie c. the offering of the healthfull hoste of Christs bodie and blood and prayer for the dead c. reliques c transubstantiation c. new consecrations of Churches c the lyke description is made of S. Gregories Doctrine by Å¿ in Chron. lib 4. pag. 567. 568. Carion Also Iohn Baâ—e affirmeth as much and saith further with all that g in act Rom. pontif printed ad Basil 1558 pa. 44. c. Centur. 1. fol. 3. S. Augustine was sent by Gregory to season the English SaxoÌ„s with Popish faith that King Ethelbert dyed one twentie yeares after he had receaued poperie Luke h Epitom hist. ecclesiastica Cent 6 p. 289. 290. Oseander describeth it yet more particulerly This being so i in his consut of purgat pag. 333. euident M D. Fâ—â—k tearmeth it therefore in generall our peruersion M Powell calleth the same Saint Augustine k considerat of the Papistes supplication pag. 34. a false Apostle M.D willet placeth S. Gregorie S Augustine amongst the l in his Tetractylon papismâ— pag. 212. first fathers of superstition captaines or ringleaders of popih deuynes THE 2. ARTICLE The same faith vvas vniuersally professed for sundry ages before and vvas also agreable to that first faith vvhere vnto the Brittans of wales vvere conuerted in the Apostles tymes M Iohn Napper in his a pag. 6â— treatise vpon the reuelatioÌ„s dedicated to his Maiestie saith Betweene the yeare of Christ 300. and 316. the
350. saith e in Thesauro vt D. thocitat in opusculo de erroribus Grec wee ougth to stick to our head the Pope of Rome it perteineth vnto all to aske of him what to belieue what to hold S. Chrysostome anno 380. saith f homil vlt. in Ioannem S. Peter is a master placed over the whole world by our Sauiour Tertullian anno 200 saith g lib de praescript haeret That wee ought not to dispute with heretiques out of the Scripture because the true vnderstanding of Scripture is froÌ„ the Catholicke church therefore it ought first to be manifest what is the true doctrine of the Catholick Church but this can by no means be better knowne then in the Churches of the Apostles the chiefest where of is the Roman Church S. Cyprian anno 240. saith h lib. 1. epist 1. that heresies and schismes spring from nother cause then because the priest of God is not obeyed nor one priest for the tyme in the church iudge in the place of Christ is thought on S Ambrose anno 380. i Epist 10 writing to the Eemperour ValeÌ„t ne the younger who being corrupted by the ArriaÌ„s would iudg of matters of faith saith But certenly if wee obserue either the order of devyne scripture or the course of auncient tymes who can deny but that Bishops in matters of faith I say in matters of faith were wont to iudge of Christian Emperours that is of their faith and not Emperours of Bishops that is of their faith thy Father a man of riper age said it be longeth not vnto me to iudge of Bishops now thy clemencie saith I ought to iudge Et infra if there be-any thing to be handled concerning faith that conference doth belong vnto priestes as it was done vnder ConstaÌ„tine a prince of famous memory heire of thy fathers dignitie but what hath bene well begunne is other wise coÌ„summated For Bisthops did first giue the true and syncere faith but when some would iudge of faith with in theire palaces they did effect by circumuensioÌ„ that the iudgmeÌ„t of Bishops might be chaÌ„ged S. Hierome anno 380. saith k in epist ad Damasum I beseech your holynes the Pope by Christ crucified the saluation of the world by the holy trinitie that there be authoritie giuen me by your letters either that I councell or affirme three Hypostases And in an other place he saith l lib. 1. coÌ„t Iouin out of Twelue one is chosen that a head being constituted occasion of Schisme might be taken away S. Augustine anno 400 saith m lib. 1. cont Crescouium cap. 23. whosoeuer doth feare to be deceaued through the obscuritie of this question let him aske councell of the Church which the holy scripture doth demonstrate with out any ambiguitie or doubting And againe n cont epist fundamenti cap. 5. But I saith he would not belieue the ghospell if the authority of the church did not compell me There be many moe of this kind which for breuities sake I omitt not doubting but these may suffice only receaue this testimonie from S. Austine that these fathers do not teach any new opinion or doctrine of their owne but what they haue receaued from the Apostles and primitiue Church it self o lib. 2. cont IulianuÌ„ Pelagianum The auncient Fathers saith he sought not frindship with vs or you nor yet were at enmity with either of vs with vs or you they were not offended neither did they pittie either of vs but what they found in the Church that they held what they had Learned that they taught what themselues had Learned of their forefathers the same they deliuered to their children For heretickes alleadging of authoritie or Scripture for the most parte the saying of S. Cyprian may suffice p de vnitate ecclesiae cap. 9. O corruptor of the Apostle and false interpreter the first wordes thou puttest downe but omittest that which followeth as thou thy self art cutt of from the church so thou cuttest away one sentence froÌ„ one little chapter THE 7. ARTICLE Scripture neuer called in Question amongst Catholickes a The fiue bookes of Moyses Iosue Ruth 4. bookes of kinges Paralapomenon 2. bookes of Esdras Nehemias sob the psalter of 150. psalmes prouerbes Ecclesiastes canticles 4. greater Prophets 12 lesser 4 Euangelistes the Actes of the Apostles 13. epistles of S. Paul besides that to the Hebrewes to other epistles one of S. Peter the other of S. Iohn THE 8. ARTICLE Scripture some tyme called in Question b Hester Baruch part of Daniel Toby Iudith wisdome Ecclesiasticus first secund of machabees certaine partes of S Marke Luke Iohn the epistle to the Hebrewes the epistle of S. Iames the last of S Peter the epistle of Iude part of the first of S. Iohn 2. 3. of S Iohn and the Apocalipse But now all proued to to cannonical THE 9. ARTICLE Scripture neuer admitted by the Catholicke church THe prayer of Manasses 3. 4. of Esdras 3. 4 of Machabees psalme 151 the appendix of the booke of Iob. the booke of Hermes called the pastor Now to omitt all out Aduersaries idle obiections without any proofe the Catholick thus proueth his scripture S. Austine saith a de Doctrâ—nâ— Christiana l. 2 c. 8. the whose cannon of Scripture is coÌ„teyned in these bookes The fiue bookes of Moyses c. Iob Toby Hester â—â—…h and the 2. bookes of Machabees twoe bookes of Esâ—â—…as c and these 2. bookes wherof the one is called wisdom the other Ecclesiasticus for a certaine similitude called the bookes of Salomon for it is most certenly affirmed that â—eâ—us the son of Syrach did write them which not withstanding because they are thought worthy of Authoritie they are to be numbred amongst the Prophets the rest are c. these S. Austine Also the third councell of Charthage at which S. Austine was present saith b Cinou 47. See the lyke accompt by InnoceÌ„t in epist ad Ex â—pâ—rum and Selasius tom 1 concil in decret with 7â— Bâ—sâ—â—â— by Ischâ— l â— â—â—â—â—olog c 1 by Rabâ—nus l. 2. instit clericorum by Cassiodâ—â— l 2. dâ—â—m lâ—ctâ—oneÌ„ See it is thought good that nothing be read in the Church vnder the name of deuyne Scripture besides the Canonicall Scriptures the Canonicall scriptures are Genesis Exodus Leuiticus c the fiue bookes of Salomon c. Toby Iudith Hester 2. bookes of Esdras 2 bookes of Machabees c. Wheras out Aduersaties obiect that c OrigeÌ„ in eo ad IuliuÌ„ ArticanuÌ„ Origen d hom 1. in leuiticum Epiphamus c S. Hierome affirme the Machabees Ecclesiasticus Toby and other bookes of the old Testament to be Apocryphall it is answered ther vnto first that the Fathers in those places do not speake of there owne opinion but do only repeat what was the opinion of the Hebrewes and what bookes they thought Canonicall these three Fathers do defend
these bookes to be canonicall CoÌ„cerning e Apol. 2. adu Ruffinum in Prolog S. Hierome lie answereth and explaineth himself saying truly I did not set downe what I thought but what the Hebrewes are accustomed to say against vs heerein calling there further Ruffinus e Apol. 2. adu Ruffinum in Prolog a foolish Sycophant for mistaking and charging him with the Hebrewes opinion Also in another place he most expresly placeth the f in Machab in praefat in bookes of Machabees reiected by the Hebrewes amonge the stories of Deuyne Scripture And in another place he saieth of g Iudith Iudith the booke of Iudith among the Hebrewes is read among holy writinge whole authoritie is not iudged so sit to confirme things that are in contention c. but because the councell of Nice is said to haue reckoned this booke in the number of holy Scripture I rest content c. Secondly it is euident that in the primitiue Church the canonicall Scriptures were not generally receaued all at once but in so great varietie of pretended Scriptures sundry bookes were for the tyme misdoubted or by some Fathers and Councels omitted or not receaued which yet afterwardes vpon better search and consideration they were generally acknowledged To conclude this point heare M. Bilson Lord Bishop of Wâ—nchester saying h in his Suruey of Châ—ists sufferings c. anno 1604. pag. 664. the Scriptures were not fully receaued in all places no not in Eusebius tyme. he saith that the epistles of Iames Iude the 2. Peter and 2. Iohn are contradicted as not writen by the Apostles the epistle to the Hebrewes was for a while contradicted c. the Churches of Syria did not receaue the 2 Peter nor 2. Iohn the epistle of Iude nor the Apocalypse c. the like might be said for the Churches of Arabia will you hence therefore conclude that these parts of scripture were not Apostolicall or that wee need not receaue them now because they were formerly doubted off c so fully doth M. Bilson answere our Aduersaries like vsuall obiections against the Machabees and the other bookes of the old testament now in question But the authoritie of the Church only as is by our Aduersaries confessed might satisfie vs at least in this poynt for M. Iewel saith defence 1. of his Apolog pag. 201. edition an 1571. pag. 241. the church of God had the spirit of wisdome wherby to discerne true scripture from false the protestant author of the scripture and the church whome Bullinger so greatly coÌ„mendeth in his preface thereof to the reader doth affirme k Cap. 15. fol. 71 71. cap. 16 fol. 74. 75. that wee could not belieue the ghospell were it not that the church taught vs and witnessed that this doctrine was deliuered by the Apostles THE X ARTICLE The protestantes pretence of only Scripture is friuolous and idle a In his Suruey c pag 219. It hath euer bene the coÌ„mon practice and deceipt of almost all Nouellistes to pretend only scripture vsinge it as theire laste and only refuge thereby to continue theire contentions and to exempt themselues from all other finall iudgmentes whatsoeuer In this sorte Beza himselfe is noted to euade witnes M. Bancroft Sayinge a How Beza discrediteth himselfe sayinge if any man shall oppose against my exposition the authoritie of certaine fathers I appeale to the word of God whereuppon M. Bancroft inferreth sayinge how cranke is Beza wth the auncient fathers The Brownists of Amsterdam saye to M. Balsons allegations from the fathers b Apologie print 1604. pag 103. Let M. Bilson wth these Doctors know that vnles they can proue by the word of God their Prelacie c. all the colour they bring oute of former times and writers is of no moment in this case M. Hooker saieth of the c Eccl policie in his preface page 38. Anabaptiste the booke of God they for the most part so admired that other disputation against their opinions then only by allegatioÌ„ of scripture they would not heare d â—b de Christe natura pag. 2. In this sort doth Socinus a protestant against volanus his protestant aduersarie giue the stipp in defence of his errour against the diuinitie of Christe saying To what purpose should I answere that wich thou borrowest from the Papistes c. especially where thou opposest to vs the perpetuall Consent of the Church very exellently doubtlese in this behalfe hath Hosius the Papist discoursed against you wounding you with your owne sword and therefore you are no lesse saf in vrging against me the Churches perpetuall consent then are the Papistes in their vrging thereof both against you and vs And alitle further he saith e Pag. 222. wee set before vs in this QuestioÌ„ concerning the diuinitie of Christ none for Master or interpreter but only the holy Ghost c. for wee do not thinke that wee are to stande to the iudgment of any man though neuer so learned of any CouÌ„cell though in shew neuer so holy lawfully assembled of any visible Church though neueuer so perfect and vniuersall Euen Volanus him selfe disputing against the Iesuites is forced to make vse of the examples sayinges and deedes of Athanasius Hierome Augustine Theodoret other fathers whose authoritie he now opposeth against vs as sacred Thus much haue I thought good to remember that Volanus may rereaue answere from him selfe wheÌ„ he so often inferreth against vs the authoritie of learned meÌ„ CoÌ„sent of the Churche Thus farr Socinus Insomuch that A certaine Englih protestaÌ„t author of the treatise entituled A briefe answere to certaine obiections against the descentioÌ„ of Christ into hell printed at Oxford by Ioseph Barnes where he saieth reproueth this other protestaÌ„t brother sayinge where you saywe must build our faith one the word of faith tyinge vs to the scripture only you giue iust occasioÌ„ to think that you neither haue the auntict fathers of Christes Churche not their sonnes succeding theÌ„ agreeing whith you in this point which implieth a defeÌ„ce of some strange Paradox these likewise he This kind of tergiuersation vnder pretense of only scripture is and hath bene so infinitly tedious to protestantes them selues so euidently the only meanes wherby to vpholde all theire dissentions yet daylie renewinge and vprisinge that M. Hooker faieth M. f preface of his Ec. po icie lect 6. pag. 28. 29. â—era in his laste booke but one professeth him selfe to be now wearie of such Combates and encounters whether by word or writing in so much that he findeth that Controuersies are therby made but braules therefore wisheth that in some comoÌ„ lawfull asseÌ„bly of Churches all these thyftes may be at once decreed Luther himselfe calleth the scripture g Hosias â—ib 3 coÌ„tra Râ—cutud see it also 〈◊〉 A booke for heretikes And others of his coÌ„federates h A Ianus Cope Dialog b. c. 19 1. A Nose of wax a phrase
English translation A translation that taketh away from the text that addeth to the text that some tymes to the changing or obscuring of the meaning of the Holy Ghost Also calling it A translation which is absurde and senslesse peruerting in very many places the meaning of the holy Ghost Not without cause therfore did his Maiestie affirme that he could neuer yet see a Bible well translated into English See the Sume c. vt supra The Catholicke translation acknovvledged for the best BEza saith of S. Hierome g in cap. 1. S. Lucae v. 1. The old interpreter saith he seemeth to haue intetpreted the holy bookes with marueilous sincerity and religion And in another place h Praef. noui test anni 1556. the vulgar translation I doe for the most part imbrace and preferre before all others M. D. Humfrey saith also of S. Hierome i de ratione interpretat lib. 1. pag. 74. The old interpreter saith he seemeth sufficieÌ„tly bent to follow the proprietie of wordes and he doth it in deed to carefully which notwithstanding I suppose him to haue done not of ignorance but out of religion and conscience k pag. 179. Which is no fault as M. Humfrey himselfe testifieth in the same place saying In Prophane writinges a man may rainge more freely and depart from the wordes in Canonicall Scripture no such licence is tolerable for it is not lawfull for man to alter the tongue of God These hee Carolus Molinaus l in Luc. 17. professeth to preferre the vulgar translation or edition before Erasmus Bucer Bullinger Brentius the Tigurine translation also before Iohn Caluin and all others That famous Protestant writer Conradus Pelicanus saith m in praefat in psalterium anni 15â—4 Wee find the vulgar edition of such excellencie learning and to agree with the Hebrew truth touching the sense that I doe not doubt but the greeke and Latin interpreter were most learned yea most pious and of a true Propheticall spirit M. Whitâ—ker hauing changed his former vehement stile else where against S. Hieromes translation saith in his answere to M. Reynoldes n pag. 214 S. Hierome I reuereÌ„ce Damasus the Pope I commend and the worke I coÌ„fesse to be godlie and profitable to the Church in his answere to M Bâ—uges c pag. 94 M. D. Cauell saith the vulgar translation was vsed in the Church one thousand and three hundreth yeares since and doubteth not to preferre it before all others In so much that wheras the English translations are manie and among themselues disagreeing he concludeth that of all those o pag 91. the appoued translation authorized by the Church of England is that which commeth nearest to the vulgar is commonly called the Bishops Bible o truth most strong Sacred and inuiolable p Austin coâ—â— Donâ—tist poâ— Collat cap. 24. more forceable as S Austine obserueth to wringe out confessioÌ„ then any rack or torment To conclude therfore although wee should graunt them to haue agreed vpon some one translation yet their disagreement in the sense therof is farre greater And as q pag 5â— M. D. Reynoldes saith in his coÌ„ference with M. Hart It is not the shew but the sense of wordes of Scripture that must decide controuersies And S Hierome saith r in Epist ad Talat The Ghospell is not in the word but in the sense not in the Barke but in the sappe not in the leaues of the wordes but in the roote of the meaning THE 12. ARTICLE The Church cannot nor ought not to haue erred SCRIPTVRE a Esale ca. 59.21 THis is my league with them saith the Lord my spirit which is in thee and my wordes which I haue put in thy mouth shall not departe out of thy mouth the mouth of thy seed the mouth of thy seedes seed saith the Lord froÌ„ hence forth for euer more b Ibid. ca. 60. verb. 1. l. 20. Whearas thou hast bene forsaken enuied and vnfrequented I will make thee saith God to arise into an euerlasting height so as thou shalt sucke the milke of other nations and the brestes of princes and thou shalt know that I thy God am thy Sauiour and defender thy sunne shall no more goe downe nor thy moone leese her light for our Lord shal be thy light which shall continue for euer c psal 88. verb. 37.38 his seede shall coÌ„tinue for euer his throne as the sunne in my sight and as the moone persite for euer d Daniel 2 44. But in the dayes of those kingdomes the God of heauen will rayse vp a kingdome that shall not be dissipated foreuer and it shall stand for euer And e cap. 7.14 his power is a power for euer which shall not be takeÌ„ away his kingdome which shall neuer be corrupted f Matth. 1618. And I say vnto thee that thou arte Peter and vpoÌ„ this rocke will I build my Church and the gates of Hell shall not preuail against her g Luc. 22.32 But I haue prayed for thee that thy faith fail not and thou being conuerted confirme thy brethren h Iohn 14.16 And I will aske the Father and he will giue you another paraclete which shall remaine with you foreuer the spirit of truth i Ibid. c. 1613. But when that spirit of truth shall come he will teach you all truth k Iohn 17.9.11 â—aske not for the world but for those whome thou hast giueÌ„ me c. holy Father keepe them in thy name whome thou hast giuen me c. I do not aske for these onlie but for those also which shall beleeue in me by their word l Iohn 14.26 The holy Ghost whome the Father will send in my name he shal teach you all thinges m Mat. 28 20. And behold I am with you all dayes euen to the comsummation of the world n Tim. 3.15 The Church of the liuing God is a piller and fountion of truh o Luc. 1 3â— There shal be no end of his kingdome Heere wee must confesse either that these thinges shal be performed hereafter or haue bine already or god is to be accused of alye If you answere that they haue bine performed I demaund when yf you say in the Apostles tyme I demaund how it chauceth that neither then the knowledg of God true religion was altogether perfit and afterwardes in so short aspace vanished away which was promised to be eternall so aboundant that it should sucke the milk of other natioÌ„s that the sound or doctrine thereof should spread vnto all partes of the erath as indeed you all say earnestly maintayne the Messias which should plant this Church according to you is not yet come and consequenly our Sauiout was not the true Messias but that our Sauiour was the true Messias and did once plant his true Church you deny not that this Church cannot erre I haue proued that it hath not
Caluin and M. Whitaker say q Cal. inst pr. at Geneua 1450. c. 8. de fide f. 37 â—8 M â—â—hit de Eccl. coâ—â— Bellar p â—81 285 M â—uike agâ—â—nst Heâ—â— Sand c. p. 5 9 5 6 560. The Church can neuer want Pastours and Doctours And certainly there can be no Pastour with out some knowne flocke M Fuike saith That Christ will suffer no particuler Church to continue with out a seruant to ouer see it that Pastours and Doctors must be in the Church till the end of the world euen from Christes tyme to Luthers age M. Sparke saith r in his answere to M. Iohn Albines pag. 11. The Church of Christ hath alwayes had and shall haue to the end successiuely in all ages in one place or other such as haue shewed the truth fully vnto others and haue shined as lightes in their dayes set vpon a Candlesticke M Fuike saith againe Å¿ in his answer to a counterfait Catholike p. 100. truth cannot be continued in the world but by ministery Also in t pag. 845. Certayne propositions and principles disputed in the vniuersitie of Geneua it is concluded that the ministerie is an assentiall marke of the true Church M. Deering saith v vpon the epist to the Hebrewes ca. 3 lectur 15. and 16. Salvation springeth in preaching of the Ghospell and is shutt vp a gaine with ceassing of it And a little further he saith Take away preaching you take away faith for which he citeth many scriptures And M. Fulk saith yet x vbi supra pag 11 92 That these Church Pastours at least some of them shall alwayes resist all false opinions Euen with open reprehension Also M. Dâ—ering saith y vbi sâ—pra c. 2. v. 12. lect 10 3. lect 12. The Religion being of God no feare of man shall keepe them backe because as M. Deering saith that were to keepe the honour of God for Cornets and solitary places for as the Apostle prescribeth y Rom. 19.10 z with the hart aman belieueth vnto righteousnes and with the mouth confesseth to saluation a See Beza in his sermons vpoÌ„ the Cantiâ—les Englished p. 79. 80. Our Puritan Aduersaries acknowledge and teach that there must be Pastours and Doctors to the end of the world for the administration of the word and Sacramentes b 1 Cor. 11.29 For wee are thereby to shew the Lordes death till hee come M. Whitaker saith speaking to this end of the administration of the word and Sacramentes c contra Dureum l. 3. pag. 249. and That being present they constitute a Church and being abseÌ„t do subuert it d 260. And that they are essentiall notes of the true Church e in his synopsis p. 75 69. whit gift in his defeÌ„ce c. p. 81. M. Couell in his exam c. p. 21. say ye same Hip. in Method Theolog. p. 548 557. Pol. in part Theolog p â—04 Keck insistem Theolog p 408. M. Willet saith likewise of them These markes a cannot be absent from the Church and it is no longer a true Church then it hath these markes for saith he the only absence of them doth make a nullity of the Church Hiperius and Amandus Polandus affirme that these notes are needfull to distinguish the true Church froÌ„ the false that meÌ„ carefull of their saluation may know where the true Church is and to which company chiefly they ought to adioyne themselues Bartholomaus Keckermannus saith the Church of the new testament ought alwayes to be sensible and manifest by notes and externall forme that the other Gentiles which are yet without the Church may know vnto what Church to adioyne themselues which Esâ—y foretold of the Church of the new testament in most excellent wordes saying f Esay c. 61. v. 9. They shall know their seed in the Gentiles and their budd in the middes of peoples all that shall see them shall know them that these are the seed which the Lord hath blessed M. Henoth Clapham after many proofes alledged by himself from the scriptures and otherwise concludeth saying g in his soueraigne remedy against schisme pag 18. and 17. Not only all auncients euer held the Churches euer visibility but also all learned men of our age And againe Contrary to all scriptures they affirme that there hath bene no vibisility of the Church for former hundreth yeares which position is against psalm 72.3.17 and Esay 59.21 And againe h Matth. c. 24. v. 23.24.26 Our Sauiour for bides saith he all going out vnto such desert and Corner Ghospellers Caluin sayth i Instit l. 4 c. 2. sect That saluation or entrie into life is in or by this visible church And againe k q. 22. This benefit so wit of remission of sinnes is so proper vnto the church that wee cannot other wise enioy it but by remaining in the communion of it therfore let euery of vs thinke this to be his dutie not to seeke for remissioÌ„ of his sins elswhere but where the Lord hath appointed it to wit in the visible church These Caluin yet further he saith l â— 10. So great accompt doth the Lord make of the communion of his church that he shall be held a traiterous turne coate and forsaker of religion whosoeuer disobediently alienates himself from the Christian society whence it followeth that the departing from the church is the denying of God and Christ and therefore so much the more must wee be ware of such kind of disagreement or breach of faith neither can there be a more heinous crime imagined then which sacrilegiously to violate that wedlocke which the only be gotten sonne of God vouchsafed to contract with vs. These hee Melanchthon saith m in Concil Theolog Part. 2. pag. 293. and 344. It must needes be that wee confesse a visible church And againe what meaneth this monstrous assertion which denieth there is any visible church M D. Hamfrey saith n in Iesuitismi part â— rat 3. pag 140 It is made manifest wee doe not place the church in the aire but one the earth that wee coÌ„fesse the church to be a towne seated vp a o Matt. 5. hill which cannot be hidd p Esay 2. The high mountayne of the howse of God higher then all hils vnto which all nations shall fly c. therfore why doe they so earnestly labour to proue what was neuer denied by vs c. And againe q pag. 141. The church is visible by the exercises of pietie which are seene of all in the church for whilst the ministers teach others do learne they administer the Sacramentes these laity communicate c he which seeth not this is more blind then a mole she is visible because her signes are excellent and manifest c r pag. 242. secret a boades are not the Christian conuocation c because this communion of Saintes is an open testification of Christianitie M.
Field saith Å¿ lib. 1. de Ecclesia c. â—0 pag. 19. The persons of them of whome the church consisteth are visible their profession knowne euen to the Prophane and wicked of the world The same confessatâ— melancthoÌ„ in loc comun ediâ— and in this sort the church cannot be inuisible And againe it is true that Bellarmine laboureth in vaine in prouing that there is and alwayes hath bene a visible church and that not consisting of some few scattered Christians with out order of ministery or vse of Sacramentes for all this wee doe most willingly yeeld vnto howsoeuer perhaps some few haue bene of opinion that c. And againe he saith 1561. c. de eceb pag. 324. t lib. 3. de Ecclesia cap. 6. pag. 72. It is most fond and friuolous that some demaund of vs where our church was before Luther began for wee say it was where now it is If they aske vs which wee answere it was the knowne and apparent church in the world wherin all our fathers liued and dyed wherin Luther and the rest were Baptized c. And most exceeding bouldhy he there further saith none of the pointes of false Doctrine and errour which they now mayntaine and wee condemne were the Doctrines of that church c. Also he proceedeth yet further with like incredible bouldnes and saith v Ibid. lib 3. cap. â— pag. 76. wee most firmly belieue all the churches in the world wherin our fathers liued and dyed to haue bene the true Protestant churches of God in which vndoubtedly saluation was to be found and that they which taught imbraced and belieued those damnable errours which the Romanistes now defend against vs were only a particuler faction c. To all which that may be a sufficient answere which followeth neither is it any maruaile if our aduersaries doubt not to make vndue and pretended clayme to the auncient fathers seeing they blush not to affirme thus exceeding bouldly and vntruly of the tyme in which Luther first began which is yet within the memorie of this present age The Protestantes chief growndes for their visible Church taken from VValdo VViclyffe and Husse c. Confuted VValdo was first a Catholicke and no Protestant Anno 1220. a Act. in on pag. 628. M. Fox testifieth of him that he was a Catholick lay-man arich Marchant of Lyons in france and so vnlearned that he gaue rewardes to certayne learned men to translate the holy scriptures for him and certeyne other workes of the Doctors And being thus holpen as M. Fox reporteth he conferred the forme of religioÌ„ in his tyme to the infallible word of God where vpon saith b pag. 41. M. Fox sprunge vp the Doctrine and name of those which are called vvaldenses Anno 1218. And againe he saith c pag. 45. that his followers were so vnlearned likewyse that some of them expounded the wordes of S. Iohn d Iohn cap. 1. Sui non receperunt eum Swyne did not receaue him Luther saith of the Waldenses e in Ioachim Cameratius de frattun Orthodox Eccleâ—â—is c. pag. â—75 They had that fault that because they would auoyd the subtilties and Craftines of Sophisters and Monkes they did altogether abstaine from all studie of artes And a little before he saith many of them indeed had neuer at any tyme seene the holy Bible heere it is euideÌ„t that he was first no Protestant VVicklyffe Anno 1370. M. Stowe saith f Annales of England printed Are 1592. pag 464. and 465. he was a Catholicke priest and parson of Lutterworth in licestershire And that he first inueyed against the church for that he had bene depriued by the Archbishop of Canterbury from a certayne benefice M. Fox saith g Act moÌ„ psg 85. hee was our countrey man and that out of all doubt all the world was in a most desperate and vile estate and that lamentable ignorance and darknes of Gods truth had ouer shadowed the whole earth when Iohn Wicklyffe stepped forth c. as the morning starre in the middest of a cloud And againe h pag 391. line 60. printed An. 1596. that in the tymes of horrible darknes when there seemed in a manner to be no one so little sparke of pure doctrine left or remayning Wickliffe by Gods prouidence rose vp through whome the Lord would first awaken and rayle vp againe the world c. M D. Humfrey saith i in vita Iulli printed at london 1573. pag. 263. Epist hist Eccles cent 6.10.11 pag 439 Our Iohn Wicklyffe was almost the first trumppet er of this Ghospell in these latter dayes Osiander saith k The bookes of Wicklyffe are not pure in all thinges for he had not men in those tymes that might brotherly admonish hime if he should goe beyond his limites Of all the horrible grosse errours which he held the Protestant doctrine of Iustification by faith only was so vnknowe vnto him that as Waldensis who liued in the same tyme with him affirmeth hee exceeded in the contrary defending humane merites as the damnable heretique Pelagius held them In so much that Melanchâ—hou saith of him l in epist ad frideric Micon in lib. epist Zuinglij Occolompadiâ— Pag. 622. Verily he did not vnderstand nor hold the iustice of faith And in the same place he doubteth not to say of him I haue found him in many other errours wherby one may iudge of his spirit Heere also it is euident that he was first no Protestant Iohn Husse Anno 1400. M. Iacob saith m in his defence of the Church ministers of england pag. 13. Luther in collog Germanâ—cis cap. de Antichristo being he was a Catholick priest that he said Masse euen to his dying day And was so Catholickly resolued in other pointes of faith that Luther saith n The Papistes burned Iohn Husse when as yet he departed not a fingers breadth from the Papacy for he taught the same which the Papistes do only he found fault with their vices and wicked lyfe against the Pope he committed nothing M. Fox saith o M. Apoc cap. 11. pag. 290. what did Husse at any tyme teach or defend in the couÌ„cell wherin he did not rather seeme superstitiously to consent with the Papistes what did the Papish faith decree concerning transubstaÌ„tiation which he Likewyse with the Papistes did not confirme whoe Celebrated masse more religioussie then he c. what therefore shall wee say he hath coÌ„mtted for which he is not together with the Romane Sea to be absolued And againe speaking of his followers he saith p Act. moÌ„ pag. 260. The BohemiaÌ„s being demaÌ„ded in what pointes they did differ from the church of Rome the only propositioÌ„s which they there vpon propunded were these fouer Articles first the necessitie of Communion vnder both kindes which point ProtestaÌ„tes acknowledge to be but a matter of indifferencie See q Mel. in Centur. epist Theolog pag. â—52 Iewell in
vnto God Againe q cap. 11. ¶ 19. wee say a man is iustified by faith only Againe r ¶ 2. he shal be iustified by faith who hauing excluded the iustice of workes doth apprehend the iustice of Christ by faith where with being vested he hoth appeare in the sight of God not as asinner but as iust Å¿ ¶ 2 And therfore wheÌ„ God doth iustifie vs by the intercession of Christ he doth not absolue or forgiue vs according to the approbation of our owne innocencie but according to the imputation of Iustice so that wee may be deemed iust in Christ who are not Iust in our selues Novv if you vvill knovv vvhether Caluin consent vvith the auncient fathers heare him self saying t Ibid. 1â— they babble that the ceremoniall workes of the law are excluded but not the Morale Finally it is so hard amatter for aiust man or a man of a holy life by doeing well to become more iust with Caluin that by how many the more good workes hee doth soe many the more sins doth he heap vp and decerueth so many the more stripes for he saith v lib. 3. cap. 14. ¶ 9. There is not one worke of the Saintes which if it be considered in it self but it doth deserue a iust reward of reproch x ¶ 11. yea it is damnable Let vs take heed therfore of good workes Againe he saith y cap. 11.13.2 ¶ 15. Let their dreame therfore be of force whoe fayne iustice to proceed from faith and workes z And certenly in these thinges no not Augustines sentence or at least manner of speaking it altogether to be admitted For although he doe marue lonsly spoyle a man of all prayse of iustice and doe attribute al to the grace of God yet he referreth grace vnto sanctification whereby wee are borne againe vnto newnes of life by the spirit Againe a Epitom colloquij Mont. 13. belyer pag. 44.48 He that doth once truly beleeue saith he cannot after wardes fall from the grace of god or loose his faith by his adultery or other lyke synnes Beza saith b In resp ad act colleg montisbelg part altera pag. 73. That Dauid by his adultery and murder did not loose the holy ghost and fall froÌ„ his faith An heresie condemned by the Primitiue church The Lunomians did teach that c S. August lib. de hâ—r cap. 54. no sinnes could hurt a man if so be he had but only faith the like vvas the errour and heresie of the Bogards vvho taught that iust men were not bound to the obseruation of the commaundements of God but only to faith vvhome the councell of vienn a condemned THE 19. ARTICLE Of Good vvorkes THE CATHOLICKE DOCTRINE A man doth no lesse merite life and saluation by this good workes then death and damnation by his euill workes SCRIPTVRE d Ecclesiasticus 16.18 and â— v. 33. GIue a reward to those that susteine thee that thy Prophets may be found faithfull e Iere. â—1 16 Daniel 4 24. There is a reward for thy worke saith our lord f wisdom 5.16 The iust shall liue foreuer and their reward is with our Lord. g matt 5. v. 12.17 Be glad and reioyce for your reward is very great in heauen c. let your light so shine before meÌ„ that they may see your good workes and glorifie your father which is in heauen h cap. 10.42 whosoeuer shall giue to drinke to one of these little ones a cuppe of could water only in the name of a Disciple hee shall not loose is reward c. i cap. 16 27. And then he will render to euery man according to his workes c. And k cap. 26. â—4 come you blessed of my Father possesse you the kingdome prepared for you from the foundation of the world for I was an hungrie and you gaue me to eat I was a thirst and you gaue me to drinke c. l Rom. 2.6 v. 13. Who will render to euery man according to his works c. for not the hearers of the law are iust before God but the doers of the law shal be iustified m Luc. 14.14 Recompence shal be made thee in the resurrection of the iust n 1. Cor. 3.8 Euery one shall receaue his owne rewarde according to his owne labour o 2. Cor. 5.10 Wee must all be manifested before the iudgmeÌ„t seat of Christ that euery one may receaue the proper thinges of the body either good or euill p 1. Tim. 4.16 See also 2. Tim. cap. 4. v 8. Attend to thy seelf and to Doctrine be earnest in them for this doing thou shalt saue both thy selfe and them that heare thee q Tit. 3.8 Be carefull to excell in good workes these thinges be good and profitable for men r Hebr. 6. v. 10. For God is not vniust that he should forget your worke and loue which you haue shewed in his name which you haue ministred to the Saintes and do minister c. Å¿ cap. 10.35 Doe not therfore leese your rewarde which hath a great renumeration for patience is necessarie for you that doing the will of God you may receaue the promise c. t cap. 11. â— â— esteeming the reproch of Christ greater riches then the tresures of the Agiptians for he looked vnto the reward u Iames. 2. And in like manner also Rahab the harlot was not shee iustified by workes receiuing the messengers and putting them forth an other way x 2. Ioh. v. â— That you may receaue a full reward Apoc. 20.12 23 And the dead were iudged of those thinges which were written in the bookes according to their workes c. and it was iudged of euery one according to his workes c. z cap. 22.12 behold I come quickly FATHERS S. Iustine anno 150. saith a in Apolog. 2. antâ— medium men whoe by their workes haue shewed themselues worthy the will and councell of God wee account them to liue with him by their merites and so to raigne that they shal be free from all death and trouble S. Irenaeus anno 160. saith b Aduersus haereses cap. 72. let vs not account that crowne pretious or of worth which easily and of it owne accord plats it self vpon our heads but that which wee attayne by payne and againe and by how much the more paynfull it comes vnto vs so much the more inriched and estimable it is S Basil anno 380. saith c lib. de S. Spiritu man is saued by the workes of iustice Againe d S. ca. 24. orat â—â—ple princip all wee that walke an Euangelicall life are Marchants seeking for the possession of heauen by the workes of the commaundements Againe e Prouerb orat ad Diuiâ—es shew thy workes and craue thy reward S. Cyprian anno 240 saith f l b. de simplie Praâ—ator vel de vnitate Ecclesiae Man hath
pray for vs that wee be not ouercome by any teÌ„tation Againe y Serm. 5. Epiph Confirme frindships with the Angels Patriarckes Prophets Apostles and ioyne your selues to the martyres couet their riches and by good contention and emulation contend and striue for their fauours S. Iustine Martyr anno 150. saith z in 2 apolog 2. speaking in the name of all Christians explicating the faith of the whole Churh Wee worship adore him God the father and his son who came and taught vs these thinges and wee worship in word deed the whole troope of others that follow such like good Angels earnestly teaching it to all that desire to knowne how wee are taught instructed Origen anno 230. saith a homil 3. in diuersos The memorie of these as it is worthy is alwayes celebrated in the church b haeres 79. S. Epiphanius anno 309. refelliing their errour who offered sacrifice to the B. virgine Mary as vnto a Godes fearing lest by this occasion their should be no honour giuen vnto her as the heretickes of our tyme now put in practise he repeateth very often these wordes let Mary be had in honour God adored S. Chrysostome anno 380. saith c homil de Sanctis Inuentio Maximo you doe not worship the Saintes of auncient tyme and these later after a diuerse manner but all with the same alacritie of mynd infra And the martyrs that wee worship this day were present infra And therfor let vs often visit them adore their Sepulchers c. S. Cyrill Alex. anno 430. saith d lib. in iu. Iulianum vltra medium wee doe not say that the holy martyres are become God but wee are accustomed to giue them all honor S. Cyprian an 240 saith e lib. 4. Epist 9. The sufferinges dayes of martyres wee celebrate with an yearly remembraÌ„ce S Ambrose saith f Serm. 6 in sine whosoeuer honoreth martyres honoreth Christ and whosoeuer despiseth the Saintes despiseth God S. Hierome saith g edist ad Rigatiam wee honor the seruantes that the honour of the seruants may redound to the Lord. S. Bernard anno 1140. saith Serm. in illud SignuÌ„ magnum c. Serm. de Aquaeductu h let vs imbrace the steps of Mary and with most deuout supplication prostrate our selues at her blessed feet Againe Let vs with all the bowels of our hartes with all our affections and voues or desires worship Mary because such is his will who would haue vs altogether through Mary THE ADVERSARIE i in his def c agaiÌ„st the reply of Cart pag 472 473 Also D Couell in exaâ— c. pag 110 in â—â—uynder to Brâ—stow pag 5 and age nâ— Rhem. teâ— in 2 Pet. c. 1. s 3. fol. 44. and against Purgatory Pag. 310. Also Châ—m tamen part 3. pag 200. 211 The lord Archbishop of Canterbury M. Whitgist affirmeth that to vse his owne wordes almost all the Bishopes and writers of the Greeke and Latine Church for the most part were spotted with Doctrines of free will merite inuocation of Saintes and such like k M. Fulke saith I confesse that Ambrose Austine and Hierom hold inuocation of Saintes to be lawfull And againe he saith l that in Nazianzen Basil and Chrysostome is mention of the inuocation of Saintes That Theodâ—ret speaketh of prayer vnto Martyrs that Leo ascribeth much to the prayers of Peter for him that many of the auÌ„cient Fathers held that the Saintes departed pray for vs. Againe he affirmeth that about the yeare â—70 inuocation of Saintes was brought publickly into the Church by Ambrose Basil Gregory Naz Gregory Nyss Theodoret Hierome c. m vbi supra 211. Chemnitius alledgeth S. Austine inuocating S. Cyprian and concludeth saying These Austine doth without the scripture yeelding to tyme and custome The n Cent 3. col 84 line 23. and col 8 lnie 49. Centuristes charge S. Cyprian to affirme that martyres and dead Saintes do pray for the lyuing Also they charge Origen with prayer for himself to holy Iob saying o Cent. cap 4 col 33. lin 4â— Blessed Iob pray for vs wretches The affirme also that there are manifest steps of Inuocation of Angels in the Doctors of that age LVTHERS DOCTRINE p de adoratione Sacramenti ad waldenses I cannot saith he account you for heretickes as our Sophister doe because you neither inuocat the mother of God nor any other Saint but rest in Christ the only and alone Mediator although one may make intercession for another heere in this life yet for the intercession and inuocation of Saintes departed the Scriptures speake nothing Againe Inuocation of Saintes saith he is also one of the number of the Antichristian abuses q in attieulis ad Concil Mantuanum missis wherby he resisteth the chiefest articles blotteth out the knowledge of Christ. Philipp Melanchthon saith r in antithest verae Doctrinae and Pontificiae all inuocation of the dead is manifest Idolatrie such as is in the worship of Saintes Nicolaus Hemnimgius saith Å¿ in explicat Euang. de Festo Annunc Mariae inuocation of Saintes is a Diueliâ—h worship brought into the Church by the Diuell Iohan. Brentius saith t in Apolog. Confessions wittemberg wee grant that the Saintes in heauen do pray for the liueing on earth doth it therfore followe they are to be inuocated no such matter c. who commaunded you to inuocate the Saintes as the frindes of God for this verie worship of inuocating Saintes is idololatricall because God only is to be inuocated CALVINS DOCTRINE v lib 1. instit cap. 13. ¶ 12. Let that Platonicall Philosophie saith he of seeking recourse vnto God by Angels be of force and of worshiping them for this end wherby they may make more propitious and easie vnto vs which superstitious and curious men haue endeuoured from the begining to bring vnto our religion and doe so perseuere vnto this day Againe moreouer saith he it is a meere toy that Sophisters bable Christ is a mediator of redemption but the faithfull of intercession Againe x ¶ 21 for as much as perteineth to Saintes who are dead in flesh but liue in Christ if wee attribute any prayer vnto theÌ„ vvherby they may pray for vs in heauen let vs not dreame of any other way to beseech God by them then Christ who is the only way or that their prayers are accepted by God in any other name therfor for as much as the Scripture doth call vs from all vnto Christ only and our reauenly Father will haue vs to seeke all thinges in him it were to much blockishnes nay I say madnes for vs to seeke accesse by them and be led from him without whome they themselues haue no admittance But who dare deny but this hath bine practysed many ages and to this daye is in vse whersoeuer the Papacy raÌ„gneth Finally in all their litanies In fine Ibid. hymnes and prose
tria vt in Apolog. August confessionis art 13. nunc 4 vt in locis com anno 15 6. also 52 58. cap. de numero sacramentorum Melanchthon who being carried with the lyke whirlwind of Doctrine now ordayneth only two Sacramentes then three now againe fower adding to the three former the Sacrament of order and that in fauour of the Caluinistes whome he laboured to associate to his followers because for a tyme the Sacrament or Order seemed to Caluin to be truly and properly a Sacrament as wee shall see heerafter where the wordes of Melanchthon are thus it doth specially lyke me to add order as they call it that is the vocation vnto the ministerie of the ghospell because by this euangelicall commaund the promise is commaunded and added where through the whole chapter hee proueth order to be a Sacrament notwithstanding the greatest part of Lutherans that are inclined to Caluinisme doe now at this day approue but two only CALVINS DOCTRINE Caluin saith n lib 9. cap. 18. ¶ 19. readers haue collected in a briefe compendium almost all those thinges which wee haue thought good to be knowne concerning those two Sacramentes to witt Baptisme and the lordes supper Et ibid. as there is no other instituted by God besides these two so ought the Church of the faith full to acknowlege no other o cap 14 ¶ 20. But a little before he doth inculcate three Sacramentes wher of two he saith are ordinary and ordayned for the vse of all men one extraordinary and agreable only to the ministers of God for saith he They being abrogated to witt they Iewes there are instituted two Sacramentes which now the Christian Church doth vse to witt Baptisme and the lordes supper I speake of them saith he imposition of hands wherby the ministers of the Church are brought into their office to be called a Sacrament although I doe not number it amongst the ordinary Sacramentes Againe p cap. 79. ¶ 31. there remaineth saith he imposition of handes which in those that are truly and lawfully ordayned I confesse it is a Sacrament Notwithstanding a little after he doth againe deny it and most sacrilegiously taketh from the Church both this and the rest Concerning Confirmation after he hath expounded the sentence of the holy Fathers he addeth q Ibid. ¶ 4. Although I doe not deny but that Hierome was heerein much deceaued in that he said it was an Apostolicall obseruation r ¶ 5. But this latter age the thinge being almost bloted out hath putt I know not what fayned confirmation for the Sacrament Å¿ ¶ 12. They pretend as they are accustomed that this obseruation is most auncient and confirmed by the consent of many ages Which although it were true yet they had effecâ—â—d nothing Concerâ—â—ng Pennaunce he t Ibid. ¶ 14. saith now wee will handle that see what reason they haue that coÌ„ceaue an opinyon of a Sacrament which hath raigned in Churches and schooles longe before this But how soeuer it be wee see that imposition of handes in pennaunce is a ceremonie instituted by man and not by God v ¶ â—71 notwithstanding least they wax proud wherin soeuer they haue placed a Sacrament I deny that it is lawfully taken for a Sacrament Ibid. It is false therfor and wicked which they inuented of the Sacrament of pennaunce they haue adorned this false Sacrament as became it with the title of secund table after shipvvrake because if any of you haue by sinning corrupted that innocencie receaued in Baptisme he may by pennaunce repayre it againe But this is Hieromes saying or whose soeuer it be he cannot be excused but it is plainly impious and wicked Et infra in that Hierome did harsly and improperly say Baptisme was repayred by pennaunce good interpreters doe drawe it to their owne impietie and harme Concerning Extreame Vnction x ¶ 1â—â— he saith it is the third fayned Sacrament Concerning Order being altogether forgetfull of himself he speaketh in this chapter farr other wyse then before and concludeth y ¶ 33. That it can be no Sacrament Concerning Matrimonie z ¶ 34. The last saith he is Matrimonie which as all confesse it is ordayned by God so no man vnto the tyme of Gregorie hath seene it taken for a Sacrament And in the same place he compareth it with husbandrie biulding cobling barbing c. which saith he are the lawfull ordinaunces of God and yet are no Sacramentes a lib. 〈◊〉 〈◊〉 religione Zvvinglius although he doe lykwise preach only two Sacramentes yet concerning Matrimonie he followeth the common opinion esteeming it either to be a Sacrament or some thing more excellent and farre better then a Sacrament THE 30. ARTICLE The efficacie of Sacramentes THE CATHOLICKE DOCTRINE The Sacramentes of the new testament are not bare signes and tokens which signify only sanctity and iustice but are the true organs ond means which out of their owne force and virtue not naturall but supernaturall out of the worke done doe iustifie and giue grace and sanctitie itself SCRIPTVRE a Titu â— 5 HEe hath saued vs by the lauer of regeneration and renouation of the holy ghost b Act. 8 1â—.19 And when Symon Magus had seene that by the imposition of the hands of the Apostles the holy ghost was giuen he offered them money saying giue me also this power that one whome soeuer I impose my handes he may receaue the holy ghost c Act. 19.6 And when Paul had imposed handes vpon them the holy ghost came vpon them FATHERS d in Apolog. ad Antonium S. Iustine Martyr anno 150. saith wee obteyne remission of sins in the water and therfor Baptisme saith he doth performe and giue it not by signification but operation S. Clemens Alex. e lib. 1. de Pedagog cap. 6. anno 190. saith This worke is called after many wayes as grace illumination perfect and lauare a lauare by which wee wash away sin grace wherby paynes due to sin are forgiuen illumination by which wee be hold that holy and wholesome light Perfect because it wanteth nothing for what is wanting to him that knoweth God f Cathechest 3. S. Cyrill anno 350. saith Being dead thou doest descend in thy sins and ascendest a liue in iustice to witt by the Sacramentes wherfore speaking of the Sacrament of Baptisme he saith Truly this proposed Baptisme is great the freedome of captiuitie the remission of sins the regeneration of the soule the course to heauen S. Ambrose anno 380. g lib. 2. de Poenitientiae cap. 2. saith It did seeme impossible that water should wash away sin And Naaman Syrâ—s did think that this leprosie could not be cleansed by water but what was impossible God made possible whoe gaue vs soe great a grace S. Gregory Nissen anno 380. saith h lib. de Baptismo Baptisme is a full satisfaction or cleansing of sins a remission of faultes and cause of
Areopagita to be the disciple of S. Paul and author of the heauenly or ecclesiasticall Hierarchie Luther saith c tom 2. wittemberg 1562. de captiu Babyl fol. 84. But thou wilt say saith Luther what say you to Dionysius who numbreth six Sacramentes c. I answere saith he I know this man only of the auncient Fathers to stand for the number of seuen Sacramentes although omitting matrimonie he graunt six only the same affirmeth M. D. Humfrey vbi supra c. pag. 519. M. Whitaker saith d de Sacra Scriptura pag. 655. I doe acknowledg that Dionysius is in many places a great patrone of traditions Concerning Hermes of whom mention is made by e Rom. 16 4. S. Pauâ— Hamelmanus saith f de trad Apost col 254. line 5â— and col 7â—0 l. 25. That impure booke of the pastour or of Hermes gâ—ue a good beginning to Popery which saith he the Fathers did esteeme for ecclesiasticall for in tymes past that booke of Hermes called the Pastour i Origenes li. 1. de principijs c. was numbred in the number of ecclesiasticall bookes the same confesseth g in Hooker l. 5. pag â—4 M. Hooker our countrey man in soe much as Hamelmanus saith h Hamel col 273. line 18 col 255. li 42 that book of the pastour saith he seemeth to be receaued by Irenaeus Clemeni and Origen and other Fathers but especially by Irenaeus Finally this booke saith k Hamel col 252. sine and 253. init and 254 line 8. see from col 250. Haâ— layeth the ground worke of Purgatory prayer for the dead merit and iustification of workes of professed Chastity in ministers of fasting from certayne meates c. Abraham l Abr. Scult in medulla Theolog c. pag. 467. post med Scultetus saith it mainteneth free will monasticall life and solitude and Purgatory see this more at large and most perspicuous in the Protestants Apology for the Roman Church fol. 125. 126. THE 41. ARTICLE To shevv no beginning of a Doctrine is an infallible token that it is and proceedeth from the Apostles a in his defence against M. Cartwryght pag. 51. M. Whitgift lord Archbishop of Canterbury doth most learnedly and truly vrge this generall rule or proofe of Apostolicke Doctrine saying for as much as the originall and beginning of these names Metropolitan Archbishop c. such is their antiquity cannot be found so far as I haue read it is to be supposed they haue their originall from the Apostles them selues for as I remember b S. Austine epist 118. S. Austine hath the same rule in proofe of this rule he saith yet further c vbi supra pag. 352. It is of credit saith he with the wryters of our tyme namely with Zuinglius Caluin and Gualter and surely I thinke no learned man doth dissent from them M. Cartvvryght answereth to this rule d Ibid. that therby a window is openned to bringe in all popery agayne for I appeall saith he to the iudgment of all men if this be not to bring in Popery againe to allow of S. Austins sayng c. So euidently doe our learned aduersaries and the apparant probability of this rule approued also and allowed by e M. D. Field confirme and proue our fore said Catholicke religion wherto wee were soe many ages since conuerted to be not new or secondary since the Apostles tymes but truly primitiue and vndoubtedly Apostolyke that f in whit in resp ad Camp rat 7. pag 101. M. Whitaker confesseth that the tymes of the Roman Churches chaunge cannot easily be told g M Powell in his consideration of Papistes supplication pag. 43. M. Gabriell Povvell beinge prouoked that if our Catholicke Doctrine be an errour then to tell vs when this errour came in and who was the Author of it c. answereth Wee cannot tell by whome or at what tyme the enimy did sow it c. Neither indeed do wee know who was the first author of euery one of your blasphemous opinions c. In libro Apologetico c. pag 192. 193. Ioannes Regius being likwyse vrged to shew wherin the Roman Church hath chaunged her faith and not able to giue any one particuler example therof he be taketh him self to this extreame boldnes answering But last of all saith he if it were true that the Roman Church had neuer chaunged any thing in her religioÌ„ shall it therefor presently follow it is the true Church Out of all which is necessarily deduced that according to M. Whitgiftes foresaid rule and assertion whatsoeuer opynion is not knowne to haue begun since the Apostles tyme the same is not new or secondary but receaued it 's originall from the Apostles them selues as ours The Roman religion hath beene proued to haue done THE 42. ARTICLE True Miracles make a strong argument for the true faith and that the fore said faith vvherevnto the English vvere conuerted vvas confirmed by such miracles AS in the nonage or infancie of the Church our Sauiour did make manifest the truth of his Apostles Doctrine by vndoubted miracles to serue as signes of their Apostleship 2. Cor. 12.12 Marc. c. 16. v. 20. and to that end confirmed the word with signes following it so likewyse this virtue or power of Miracles did not cease but as our Aduersaries confesse alwayes shyne in the Church the necessity therof being one and the same in all succeeding ages to the conuersion of the heathen contemning the Scriptures are nothing moued with the miracles therin mentioned Wheras our Sauiour saith Iohn 14. v. 12. Hee that belieueth in me the workes that I do shall hee do and greater In the marginall notes of the English bible printed anno 1576. it is there vpon said This is referred to the whole body of the Church in whome this virtue doth shine for euer therfore they are not now to cease as some Protestantes affirme S. Irenaeus and S. Austine say S. Irenaeus lib 2. c. 18. S. Austine de ciuitate Doâ— lib. 22. cap. 1. Why say they are not those miracles which you preach to haue bene done now done certenly I might say they were necessarie before the world did belieue for this end that the world might belieue And a little after now also they are done in his name Miracles are through out the whole course of Scriptures both acknowledged and vrged Acknowledged in Exod. 8 19 and 3 of kinges 17 24 and cap. 18 19 and 4 of kinges 5 15 Matth. 14 25 33 and cap. 27 54 Iohn 2 23 and 3 2 and 4 53 and 9 30 and 11 45 Act. 4 14 16 and 9 35 Vrged Exodus 7 17 and 16 12 Num. 16 28 Iosue 10 16 and 3 of kinges 13 3 5 and 18 24 38 and 20 23 28 and 4 of kinges 20 8 9 10 Matth. 9 6 Marcke 2 10 Iohn 14 11 and 15 14 and 20 30 31. Yea Miracles were to our a Sauiour himself a greater
saith of vs they indeed set forth their Churches very gloriously c. they report out of Irenaeus sect 3. Tertullian Origen Augustine and others how highly they esteemed this succession Considering saith he it was a matter out of all doubt that from the beginnig euen vntill that tyme nothing was changed in doctrine the foresaid holy Doctors tooke in argument that which was sufficient for the ouer throwing of all new errours to witt In his institutions in freÌ„ch printed at Geneua by Conradus â—adius anno 2562. that they viz. heretickes oppugned the doctrine which euen from the very Apostles theÌ„selues had bine inuiolable and with one coÌ„sent retayned Againe It was a thing notorious saith he with out doubt that after the Apostles age vntill those forsaid tymes no chaung was made â—n Doctrine neither in Rome nor many other citties So plainly do our learned aduersaries coÌ„fesse that no chaÌ„g of faith was made by the Roman church from the Apostles age vnto the tymes after S. Austine c. being as I said 400. yeeres after Christ To proue that to charge heretickes with the succession of Roman Bishops meintayning alwayes one and the same faith was the practise and custome of those auncient Fathers is a labour saued being already so liberally confessed but for better satisfaction receaue this one saying of S. Hierome in Apolog. 2 Adu Ruffinum demaunding of Ruffinus saying how doth he call his faith that which the Roman church teacheth if he answere the Roman then wee are Catholickes The church being thus acknowledged to haue continued the first 400. yeares after Christ in all purity it shal be easie to proue that from thence vnto the six hundreth yeere the tyme when the Roman church should fall the same doctrine was lykewise continued and so receaued by Gregory the first then Pope of Rome and by him brought and receaued by vs and vnto this day still retayned This I say is made euident by our learned aduersaries hauing already confessed that sundry euen of the chiefest articles of our faith as the Reale presence sacrifice freewill c. as is already in particuler handled so to conclude where as they say the church of Rome fell but they cannot tell when is very absurd when as yet ther was neuer any other heresie or memorable acte whatsoeuer either ecclesiasticall or temporall but they caÌ„ decypher all circumstances as the dissent of the Greeke church from the Roman but not the Roman from the primitiue Vincentius Lyrinensis saith l. Aduer haer cap. 34. certenly there was neuer yet any heresie but it was knowne to be gine vnder some certeyn name in a certeyn place and at a certeyn tyme in his consider of Papistes supplications pag 43. But for the Roman Catholicke religion now professed M. Powell saith he cannot tell by whome or at what tyme the enemy did sow it THE 46. ARTICLE The Catholicke or Roman faith novv taught is acknovvledged by protestantes for sufficient vnto saluation 〈◊〉 2. 〈◊〉 â—â—7 〈…〉 in his epist printed ouer 〈…〉 5â— M. Baro in his 4. sermoÌ„s and 2. questions dâ—puted ad cloruÌ„ c. Ser 3 p. 44. M. Hooker l. 5 de eccles Pol. pag. 111. 130. M. Bunny in his treatise of pacification 〈◊〉 18. pag. 109. and 113. M D Some as he is cyted pag. 164 182. 17â— A Protestant preacher preaching at Peterborrovv at the funerall of one who dyed a professed Papist viz the Queene of Scotts he prayed that his soule and the soules of all there present might be with the soule of the Dead Papist M. D. Baro. saith I dare not deny the name of Christians to the Romanists sith the more learned wâ—yter do acknowledge the church of Rome to be the church of God M. Hooker saith The church of Rome is to be reputed a part of the hâ—wse of God a lymne of the visible church of Christ Yea wee gladly acknowledge them to be of the family of Iesus Christ M Bunny lykewise saith of Catholickes and protestantes neither of vs saith he may iustly accompt the other to be none of the church of God yea wee are no seuerall church from them nor they from vs. M D. Some in his defence against M. Penâ—y the Puritan and refâ—tation of many absurdities c. in M Pâ—nâ— treatise saith The Papists are not altogether aliens from Gods couenant as I haue shewed before for in the iudgment of all learned men and all â—eâ—ormed churches there is in Popery a church a ministery a true Christ c. if you thinke saith he that all the Popish sort which died in the Popish church are damned you thinke absurdly and dissent from the iudgment of the learned protestantes M. D. Field saith wee doubt not but the church M. D Field de Eccles lib 3. cap. 46. line pag. 182. wherin the Bishop of Rome with more then Lucifer lyke pryde exalted himself was notwithstanding the true church of Christ that it held a sauing profession of the truth in Christ and by force or vertue thereof did conuert many from errour c. M. D. M. Morton in his treatise of the kingdome of Israel and of the church pagâ— 94. Peter Mar. in his epist annexed to his coÌ„m places in English pag. 153. M. D. Couell as he is cyâ—â—d pag 77 Thomas Morton affirmeth in expresse wordes that Papistes are to be accounted of the church of God because saith he they hold the foundation of ths ghospell which is faith in Christ Iesus the sonne of God and Sauiour of the world Peter Martyr desired at the conference had at Poysy betvvene the Catholickes and the protestantes that they should not for diuersity of opinion breake brotherly charity or call one the other heretickes Lastly M. D. Couell in his defence of M. Hookers fiue bookes of Ecclesiasticall Policy published by authority dedicated to the Lord Archbishop of Canterbury defendeth this opinion at large and concludeth saying wee affirme that they of the church of Rome are a part of the church of Christ and that such as liue and dye in that church may not withstaÌ„ding be saued pag. 61. In so much as he doubteth not to charge the Puritans with ignorance for their contrary opinion THE 47. ARTICLE A testimonie from the enemie is of greatest accompt FOr as much as our learned aduersaries do affirme that it is a great peece of worke to conuince the aduersary from himself for a more full satisfaction wee thinke it not a misse to make vse of this argument also de Eccles l. 3 c 47. initio pag. 182. M. D. Field therfore saith The next note wherby Bellarmine endeauoreth to proue the Romish sinagogue to be the true church of God is our owne confession Surely if he can proue that wee confesse it to be the church he needeth not vse any other argumentes de Eccles controu 2. quaest 5. cap 24. pag. 366. M. D. Whitaker saith the argument must
needs bestrong which is taken from the confession of the aduersaries for the confession of the aduersaries against themselues is effectuall And truly saith he I do acknowledge that the truth inforceth testimony from her enemies contra Donatist post collat cap. 24 in his comm places part 2 pag 329. S. Austine saith That truth is more forceable to wring out confession then any rack or torment Peter Martyr saith doubtlesse amonge all testimonies that testimonie is of greatest accompt which is testifyed by the enemies Heere you see that to th end there be no means left vnsought wherby to make this our so weighty a case cleare Deut. 32.31 Esay 19.2.3 Esdras ca. 4.41 wee haue made euen our ennimies iudges bringe forth as the Prophet saith the Egiptians against the Egiptians for certenly as it is written truth is great and preuaileth THE 48. ARTICLE Of the purity or rather arrogancy of the church of England pag. 146. M. Iacob in his defence of the treatise of Christs sufferings printed 1600. saith This is the profit that comes by ordinary slaunting with the Fathers c if in this case wee were to looke after any man surely wee haue more cause to regarde our late faithfull teachers rather then those of ould who being equall with the best of them in any of the excellent graces of Gods spirit c. M. Whitgift Archbishop of Canterbury in his defence and briefe comparison of the protestant Bishops of our tyme with the Bishops of the primitiue church faith pag 472 The Doctrine taught and professed by our Bishops at this day is much more perfect sound then commonly it was in any age after the Apostles tymes Againe pag 473. surely saith he you are not able to reckoÌ„ in any age since the Apostles tyme any company of Bishops that caught and held so perfect and sound a doctrine in all poynts as the Bishops of England do at this day c. And in the truth of doctrine our Bishops be not only comparable with the old Bishops but in many degrees to be preferred before them Beza saith I haue bene accustomed to say in epist Theolog. epist 1 pag. 5 and not without cause as I take it that whylest I compare those very tymes next vnto the Apostles with our tymes they had theÌ„ more conscience and lesse knowledge and on the other side wee haue now more knowledge and lesse conscience in praefat in nou test dicat principi Condicuâ— This is my opinion saith he c. In so much as he affirmeth that Caluin did far exceed all the auncient and later wryters in interpreting the scriptures with varietie of wordes and alleaging of reasons All which is directly against M. Bancroft Bishop of Canterburie pag. 37â— in the suruey of the pretended holy discipline where he saith for M. Caluin and M. Beza I do thinke of them as their writings deserue but yet I thinke better of the auncient Fathers pag. 64. I must saith he confesse it Also the more aduised See Chemnitius in his examen CoÌ„cil Trident. part pag. 74. 64. and sober protestantes to vse their owne wordes doubt not but that the primitiue church receaued from the Apostles and Apostolicall men not only the text of scripture but also the right and true sense thereof And that wee are greatly confirmed in the true and sound sense of scripture by the testimonie of the auncient church In the confessions of Bohemia in the Harmony of confessions pag. 406. It is confessed that the auncient church is the true and best mistresse of posteritie which going before leadeth vs the way Sarauia saith The holy ghost which doth sit ouer in defenâ— and his president in the church tract de diuersis ministrorum gradibus pag. â— is the true interpreter of the scriptures of him therfore ought the true interpretation be sought and for as much as he cannot be coÌ„trary to himself which is ouer the church and hath gouerned it by Bishops now to reiect them is not a greable to truth in defens Apologiae printed anno 1573. pag. 35. M. Ievvell saith The primitiue church which was vnder the Apostles and Martyrs hath euermore bine accompted the puriest of all others without exception THE 49. ARTICLE Of Heretickes impudencie Imprimis Luther tom 5. ad Gal. cap. 1. fol 299. MArtin Luther hauing a scholler to dispute against his aduersaries in this manner did encourage him The argument saith he of the Papists me thinks is very probable and strong that is the church did thus thinke and teach it so many yeares all the Doctours of the primitiue church most holy men did also iudge it to be thus and so taught it what art thou saith he that dare disagree from all these But afterward heare Luther himself against these when Sathan saith he doth vrge this matter confidently say whether Cyprian Augustine Ambrose or S. Peter Paul Iohn yea an Angel from heauen teach otherwyse not withstanding this I know for certayn that I do not persuade humane but deuyne thinkes for this I may speake with confidence let therbe the church with Austine and other Doctours also S. Peter Paul Iohn yea an Angel from heauen which doth teach a contrary not withstanding my doctrine is such that it doth illustrate the glory of God only Peter was chief of the Apostles and taught with out the word of God These Luther Againe where he bids adew to all fathers lib. de fâ—â— 1â— arbitrio councells deuines Schools Bishops the consent of all ages and Christian people saith in this manner wee receaue all scripture saith he but so that the authority of interpreting it be in our power what wee interpret the holy ghost doth teach what others do bring although they be great although they be many it coms from the spirit of the Diuell and a wicked mynd Againe Luther perceauing that place of S. Paul Rom. â— vvee thinke a man to be iustified by faith and not by the vvorkes of the lavv not sufficient to proue iustification by faith did add this particle only and when he was admonished of it thus he answered tom 5. fol 141. 144. so I will so I commaund it let my will stand for a reason c. Luther will haue it so and saith he is a Doctour aboue all Doctours And a little after he concludeth moreouer saith he this word only ought to remaine in my testament although all Papists runne made at it and it greeueth me saith he that I haue not added these twoe wordes without all workes and lawes Againe in his booke against king Henry 8. he speaketh thus The word of God saith he is aboue althinges the deuyne maiestie maketh for me so that I nothing care if there be a thousand Austines a thousand Cyprians and a thousand Henries against me If I am no Prophet saith he yet I am sure the word of God doth stand for me I
Priestes In Colloquijs Mensal fol. 241. tom 5. Germ. fol. 241. Monkes Nunnes Princes Lordes the whole would withall diuells I say shall permitt it and moreouer they shall haue hell fier ouer their heads and I will giue them no thanks for their payns let this be my instinct from the holy ghost of Doctor Luther and my true and holy ghospell Death of Luther Cochleus in vita Lutheri Luther was taken away by a subdayn death for when he had bine ioyfull and well at a rich supper and by his merry conceites had prouoked his frinds to much laughter that same very night he dyed Death of Zuinglius Oecolompadius Gualter saith In Apologia pro Zulnglio c. fol. 32. Zuinglius dyed in warre against Catholickes and armed in the field and these our excellent censurers saith he doubt not to pronounce Zuinglius himself to be dead in sinne and therfore the sonne of Hell And a little after at Basil Cochleus in Actis Lutheri 1531. his spirituall brother Oecolampadius being well at night when he went to bed was found the newt morning dead by his wyfe Also Andreas Corolostadius was slaine by the diuell as the ministers of Basil write in an epistle which they published of his death Death of Caluin Conradus Schlusselburge a Lutheran superintendent of the Diocesse of Ruceburge Io Theolog. Caluinista l. 2. fol. 72. and generall ouerseer and coÌ„troller of the ad ioyning Churches of Megaplensis saith God in the rod of his fury visiting Caluing did horribly punish him before the fearfull hour of his vnhappy death for he so strocke this hereticke so he tearmeth him in regard of his Doctrine concerning the Sacrament and that God is the author of sinne with his mighty hand that eating both himself and all his Bolsecus Cochlaeus alij oculares testes 2. Machab. 9 5.9.10 and Act. 12.23 detesting God and the day of his birth despairing with horrible blasphemies against the Saints and calling vpon the Diuell so breathed out his soule he dyed saith Conradus being consumed by lyce and wormes a kind of death wherwith God doth often stricke the wicked as he did Antiochius in the Machabes and Herod in the Actes of the Apostles increasing in a most loath some vlcer about his priuie partes so as none present could indure the stenche The thinges are obiected to Caluin by publyke writing in which also horrible thinges are declared concerning his lasciuiousnes his sundry abhominable vices and Sodomiticall lustes For which last he was by the magistrate at Noyon vnder whome he liued branded on the shoulder with a hoate burning iron wherevnto as yet I see no sound or cleare answere Heere Deare Mother I haue made a summarie Collection of what soeuer I could imagine to make for your Satisfaction in this so weightie a matter as the happines of your owne with the soules of your whole family and friendes for all eternity not dilating or making any application of the least article but rather leauing all to your discret iudgment to comment vpon so plaine euident and perspicuous atext where you may as the darknes of Egypt euen feele the truth with your hand This course I haue the rather imbraced to avoyde tediousnes in so copious a matter and where that sentence of our Sauiour may most aptly be applyed Luke 19. V. â—2 By thyne owne mouth I iudge thee O naughtie seruant Our earnest prayer and whole deuotion night and day for a good successe Amen But for your last farwell take this sentence of S. Augustine vpon the Fathers and Doctours of the primitiue Church Lib. 2 contra Iulianum Those Bishops saith he were learned graue holy most earnest defenders of the faith and truth against all tatling vanities in whose senteÌ„ce learning libertie c. thou can'st not despise any thinge Ibidem Again The auncient Fathers saith he sought not friendshippe either with vs or you nor yet were at enmytie with either of vs with vs or you they were not offended neither vs nor you did they pittie but what they found in the Church that they held what they had learned that they taught what themselues had learned of their fore Fathers thesame they deliuered to their Children These that best most worthy learned As Cal. c. in the 3. troâ—tysc confesse and sincere witnes of all Antiquity yet that euer was since the Apostles tymes or is lyke to follow after him S. Austine wherby you may collect that these Fathers aught only what they had from tyme to tyme from the Apostles yea Christ himself contrariwyse yours the Phansie of their owne brainsicke inuention neuer heard of before I mean in frameing a religion of so many old condemned heresies composed into one neuer before held by any one particuler person Deere Mother Brethren and Sisters with the rest my good frinds once more I humbly take my leaue of you heseeching you all to make some good vse of these my paynes for vndoubtedly if they turne not to your good they will much dommage you and that through your owne default for what saith our Sauiour if I had not come and spoken vnto them Iohn 15 2â— they should not haue sinned but now they haue no excuse for theire sinne So plain is this matter made vnto you wherfore I pray let not me be a meanes to increase your sinne and consequently your future torment Far Well FINIS