say besides this her only open refrayning or Recusancie whereto she is euen by the iudgement of Protestants (24) Willet Synop. p. 612 613 614 Act. Mon. p. 1283. 1150. 1151. Melancth in Consil Theol. p. 628 Pet. Mart. ib. p. 634. 635. Buâ—er 16. p. 632. 633 634. Caluin ib p. 635. And Caluin Tract Th. p 584. The Deuines of Germany in Sleydans Comment Engl. f. 87. no lesse in dutie bound lyeth euermore most open easie to be discerned yea by how much the persecution is more grieuous so much the lesse can this Recusancie be kept secret or vnespyed as appeareth most plainly in the example only of our owne times Nations for if during but these last 20. yeares we of this one Nation in coÌ„parison but few could not so escape the search of ProtestaÌ„t Magistrats but that by our only Recusancie we were dayly discerned presented indited coÌ„uicted sundrie wayes persecuted some Martyred Could then a ProtestaÌ„ts pretended to be dispersed throughout so manie Nations of the world escape for so manie hundred yeares togeather that Inquisition of the Roman Church which Protestants affirme to haue been vniuersal and far more grieuous Wherefore to end this inexplicable contradictorie poynt of the ProtestaÌ„t Churches Being or continuance but yet vnknowne inuisible for many hundred yeares togeather that through the greatest persecutions therof by the Pope of Rome I wil only demand with D. Field (25) Of the Church l. 1. p. 19. How possibly there should be a Church in the world the perpetuitie wherof al most constantly defend and none found seene or knowne to professe the Sauing truth of God Or as M. Iewel 26 saith of Heresie so in his words wil I say of his Church It must needes be a very strange Church that had neither beginning nor ending nor defender nor reprouer nor mouth to vtter it nor eare to heare it nor pen to write it nor time to last in nor place to rest in of which straÌ„ge kind of Church was our preteÌ„ded ProtestaÌ„t Church for manie hundred yeares togeather no knowne beginning being assigned of her Inuisibilitie no man defending or reprouing her during the sayd latencie no Pastour of hers preaching or sheep hearing her doctrine no pen writing her MonumeÌ„ts or her pretended pressures suffrings no one houre knowne wherin she had being or corner or cottage in the world wherin she râ—sided Wherefore the absurditie and insufficiencie of this former answer being in so manie respects so easily discouered other Protestants disclayming from this do auouch that their Church according to the Scriptures hath euer continued and that visible and knowne in al former Ages but now sithence through the late violence of the Pope and his Clergie al testimonie MonumeÌ„t Record therof is vtterly suppressed and made away But the idle vanitie of this naked conceipt is manie wayes appearing for first this is but a mere Imagination destitute of al testimonie or proofe in confirmation therof Secondly al proofe experience is directly to the contrarie seing the very books of Husse and Wiccliffe are yet extant to our aduersaries as also the Epistle of Vlrick in defence of Priests marriage the pretended books of Charlemaine against Images Bertram concerning the Eucharist the like And yet in none of these is the least mention afforded of anie ProtestaÌ„t Congregation though neuer so slender to haue been formerly residing in anie caue or corner of the earth though neuer so streight And yet these are the ancientest Records wherin they can insist either in defence of themselues or impugning of vs. Thirdly our General and Prouincial Councels holden in most seueral Nations did euer recite and condemne al new arising Sects Heresies coÌ„trarie to the Roman Faith and yet in none of these is there the least mention or Record to be found of the Church of Protestants Fourthly our Catholick Writers in euerie Age haue plentifully recited and at large coÌ„futed al appearing doctrines contrarie to the Roman Church yet as for anie ProtestaÌ„t Religion knowne before Luther they are wholy sileÌ„t Fiftly from hence do sundrie Protestant Writers take notice and in their owne writings (27) The Cent. Pant. in Chron. OsiaÌ„d Epit. Eccl. Hist Illiricus Catalogus Testam c. Whitak cont Dur. p. 276. 469. make meÌ„tion of the daily opinioÌ„s not passed ouer in sileÌ„ce or wholy suppressed from the view of Posteritie but directly to the contrarie most expresly mentioned recorded and condemned in euerie Age by the Church of Rome Of which opinions certaine also which maketh this point most euident were oftentimes euen some one or other special Doctrine now sithence taught by Protestants and heretofore seuerally professed by some one or other particular condemned person of those times And yet was neuer Protestant hitherto euer able to nominate or assigne a Protestant Church before the dayes of Luther truly agreing in matters of Faith and Religion with our now reformed Church of England Sixtly this confessed general suppression of the Protestant Church and al her Records for so manie hundred yeares doth euidently conuince the sayd Church not to be the Church of Christ but some Heretical Conuenticle for the Scriptures testify of the true Church that her (28) Esa 60.20 Sunne should not be set nor her Moone hid that she (29) Dan. 2 44. should not be giuen ouer to another people but should stand for euer as an (30) Esa 60.15.16 eternal glorie and ioy from generation to generation Lastly euerie vprising Sect though neuer so grosse may as easily and with as much probabilitie pretend for itself the continuance visibilitie of their Church for al former Ages only adding with our Protestants the Imagiginarie suppression and ruine of al testimonies proofes and Records of the same through the power and malice of the Church of Rome then which nothing more dangerous to affirme or more absurd to maintayne The falshood of the two former Answers being thus easily displayed and seene to be most palpable and sensible euen to the meanest iudgements a third remayneth in matter and substance of no greater force then the former but through affected obscuritie of words more difficult and perplexed to an ignorant Hearer As namely that during al those confessed manie Ages wherin no knowledge is had of the Protestant Church her Pastours or administration of Word or anie one Sacrament (*) Whitak de Ecelesia p. 165. Perkins in his Reformed Cathol p. 328. 329. OsiaÌ„d Cent. 16. part alt p. 1072. Calu. l. epist ep 104. p. 222. Rhegius lib. Apolog. p. 95. Beza in ep Theol. ep 1. p. 15. The Protestant Church was in the Papacie and the Papacie was in the Church and yet the Papacie was not the Church An answer not much vnlike to that Censure giuen vpon D. Playford his strange diuiding the Text of his Sermon to wit that it was as A Pye A Pudding A Pudding and a Pye A Pye pudding And a
manie of the primest Protestants inhabiting seueral nations through euidence of truth thus writing and confessing against themselues and in behalf of Catholicks then to you M. Morton through want of good conscience or solid iudgement impugning the truth and your more ancient and learned Protestants Againe you being vnable directly punctually to answer the foresaid testimonies of your Brethren acknowledging and reprouing the Fathers for teaching our Catholick Faith you thinke to bleare the eye of an ignorant Reader by obiecting sundrie sayings of the sayd Fathers as making against those seueral points of Fayth for which they were formerly confessed by other Protestants and this is an ordinarie shift throughout your whole Booke But yet this doth lesse satisfye then al the rest for first if the other Protestants perusing the Fathers writings no doubt with as great diligence as yourself hath done had found such pregnant places in behalf of thēselues as you now pretend they would neuer haue written and diuulged the direct contrarie therof to the vtter ruine of their Cause and the eternal shame of themselues Besides sundrie Protestants citing seueral Texts of the Fathers as making for Papistrie and you heer alleadging seueral others as impugning the same and making for Protestancie what should this inferre but that the Doctours Bishops euen of the Primitiue Church should make mutual contradiction and warres amongst themselues in the chiefest articles of our Christian Faith and Religion yea which is more absurd it would further conclude one and the same Father S. Austin for Example to be contrarie to himself for as you do heer often alleadge him in proof of seueral particulars of your new Reformed Faith so do manie Protestants produce him as impugning the sayd particulars Now what more grosse absurditie can be vttered then that S. Austin not in one but in manie points of Faith should thus contradict himself Lastly such sayings of Fathers as you heer produce in behalf of yourself are but the knowne obiections made and answered by Cardinal Bellarmin and other Catholick Writers M. Brierlie affecting through his whole Booke to confirme and conuince his wished intent by the clearest testimonies of his Protestant Aduersaries you wil needs follow the same course producing in that behalf the plentiful sayings of our Catholick Writers but with a double difference your Conscience wel knew For first M. Brierlie alleadged such Protestants as for learning and iudgement were most renowned and respected through the whole Protestant Church such were Luther Melancthon Oecolampadius Zuinglius Chemnitius the Centurists Caluin Beza Whitguift Bale Whitaker Iewel Humfrie Reynolds Parkins and sundrie such others Secondly these Protestants he produceth as confessing the Fathers to agree with vs Catholicks not only in matters of dispute indifferencie or such as are not yet determined by the Church or General Councel but euen in the chiefest and most important Articles and Conclusions of Faith controuerted at this day between Catholicks and Protestants Now as for the Catholick Writers alledged by you M. Morton a great part of them are such as for their knowne errours haue their writings already censured and condemned by their Mother-Church such were Erasmus Valla Cassander Nilus Agrippa and such like and from these only doe you fetch such testimonies as concerne matter of some moment for as for other approued Catholick Writers as S. Thomas S. Bonauenture Lombard Scotus Bellarmine Sanders Allen Parsons and innumerable others though you cite them often yet neuer as denying anie one Article or Conclusion of Faith defined at anie time by the Church of Christ but only as dissenting amongst themselues in matters disputable and indifferent nor euer as confessing the Fathers of the Primitiue Church to make for Protestants in matters of Faith as now controuerted between them and Catholicks And as for the testimonies gathered from the former and worser rank of Catholicks they can nothing preiudice our Catholick Cause For first as before their errours and bookes are censured condemned and prohibited by that verie Church wherin they were Baptized or first became Christians to wit the Roman Secondly most of the sayd Authours finally recanted their errours submitting themselues and their writings to the Censure of the Catholick Church And lastly as it may not be denyed but that in the State Politick the Prince with his Councel may iustly punish censure and correct such men with their errours as shal seeke to innouate in anie thing against the former receaued and established lawes of the whole kingdome so much more is the like iustifyable expedient and necessarie in the Spiritual gouerment of the Church of Christ I might heer proceed to sundrie other such like euasions of yours but I feare to exceed the ordinarie bounds and therefore wil conclude assuring the iudicious and impartial Reader who shal diligently peruse your swelling and ample Appeale written in answer to a smal part of M. Brierlie his first and least Apologie that certainly he may expect in lieu of a Due and satisfyable Answer first that yourself is often enforced to confesse with M. Brierlie and against yourself that the ancient Fathers in seueral important points of Religion were Roman Catholiks Secondly that manie of the strongest allegations brought by M. Brierlie are not so much as named and much lesse answered by your dumb Spirit Thirdly that you are often compelled to impugne and disgrace your owne Protestant Brethren vtterly denying and disclaiming in that which they through the Sunne-shine and splendour of truth haue plentifully acknowledged though against themselues you so Appealing from them no lesse then from M. Brierlie himself Fourthly that finding yourself not able to euade such conuincing proofes taken only from Protestant Doctours by anie direct and pertinent Answer you fil vp your paper with such Sayings of Fathers as are either corrupted by yourself or frequently alreadie answered by Catholick Writers which is no other answer neither but that Protestants amongst themselues do alledge the Fathers yea one and the self-same Father as fighting with himself the affirming wherof is as grosse an absurditie as my self would desire my greatest Aduersarie to be plunged in And lastly that for such testimonies as you draw from Catholick Writers they are either such as are already condemned by the Catholick Church or els are not concerning anie Article or Conclusion of Faith but only matters indifferent and disputable in Schooles Now as euerie one of ordinarie iudgement may clearly see that these poore shifts patched togeather are but beggarlie rags seruing to hide or couer from the weake sight of an ignorant Reader the lothsome sores and shameful deformities of your diseased Bodie the Protestant Church so hath M. Brierlie his sincere and solid proceeding not only encouraged others to make the whole world acquainted with so precious a iewel by translating his Apologie into Latin but hath also induced me to make further vse therof for the special good as I hope of our owne Countrie To which if you also out of
keeping of holie dayes in honour of Saincts And lastly The Popish Masse and Ceremonies To come now to the Armenians (11) Cent. 15. p. 477. Osiander confesseth that In the yeare On thousand foure hundred and thirtie Pope Eugenius then called a Councel at Florence c. To which Councel the Grecians Armenians Iacobins assented M. Marbeck (12) Com. Places p. 258. acknowledgeth that at the Councel of Florence the Christians of Armenia and India consented to the Roman Church and that the Greeks agreed And where as (13) Vol. 2. Generat 39. Nauclerus recordeth that Anno. 1145. The Embassadours of the Armenian Bishops as also their Catholick that is their vniuersal Metropolitan who hath vnder him more then a thousand Bishops came to Pope Eugenius being at Viterbo and hauing ended their iourney after a yeare and a half they offred their Subiection to the Apostolical Sea the same historie is mentioned by M. Symondes (14) Vpon the Reuel p. 223. 150. 250. And See Volater Geograph l. 10. and other Writers And of the great agreement between the Armenians and the Roman Church we may read Gomarus (15) Speculum Ecclesiae p. 163 172. and (16) l. 2 c. 23. fol. 183. Villamont in his voyages printed in French But D. Philip descendeth more particularly and sayth of the Armenians They haue their blemishes For in the forme of their Liturgie mention is made of Inuocation (17) Comment de Regno Christi l. 1. p. 35. And see Cathol Tradit p. 207. and Intercession of Saincts and of oblation of the Sacrament As also (18) Ibid. p 22. Let the Christian Readers know this that not only the churches of the Graecians but also Rutans Georgians and Armenians and Indians Aethiopians who are become Christians do hold the true and Real Presence of the Bodie and Bloud of our Lord wheresoeuer the Eucharist is celebrated c. And (19) Ibid. p. 56. agayne There are not wanting who think that as yet there remayne in sundrie places of Arabia some Mozarabes Christians whom it is euident in Africk and Spayne in former Ages to haue embraced the Religion of Christians not much vnlike to the Popish Rites By al which it appeareth that the anciēt Armenians receiuing their Religion from the Apostles do agree with vs Catholicks in Inuocation of Saincts (21) Cent. 16. p. 970. The Real Presence The oblation or Sacrifice of Christs Bodie In acknowledging their obedience to the Church of Rome and in brief in their Religion in general not much vnlike to that of the Papists Now as touching the Grecians (20) Estate of the Church p. 253. Crispinus affirmeth that (23) Acta Theologorum Vvittemb Ieremiae Patriarchae Constantinop de Augustana Confes p. 55. 102. 128. Anno. 870. the Greek and Latin Churches became diuided only for the Primacie and diuersitie of Ceremonies so fully did they at that time consent in al other poynts Osiander speaking of the other Oriental Churches further remote auerreth that Anno 1585. the Christians who inhabit neer to Mount Libanus became at last conquered and subiect to the Turkish Empire Neither is that to be maruailed at for the Christians in the East haue not sincere Religion but are in most part of Articles Popish Sir Edwin Sandes (22) In his last leafe but fiue in his Relation of the State of Religion vsed in the West partes of the world auoucheth that The Greek Church doth concurre with Rome in opinion of Transubstantiation and generally in the Sacrifice and whole bodie of the Masse In praying to Saincts and Auricular confession in offring Sacrifice and prayer for the dead Purgatorie and worshiping of Pictures c. Yea the Protestant Diuines of Wittemberg do fully testify that the Greek Church yet to this day professeth and teacheth Inuocation of Saincts and Angels (24) Ib. p. 243. 368. Reliques (25) Ib. p 243. 244 247. 251. Worshipping of Images (26) Ib. p. 86. 96. 100. 240. 380. Transubstantiation (27) p. 102. 104 And see Cath. Tradit p. 129. 137. Sacrifice The signifying (28) p. 97. 99. 100. Ceremonies of the Masse (29) p. 87. 10. in Prefat Auricular Confession (30) p. 79 89. Inioyned Satisfaction (31) p. 78 238 Confirmation with Chrisme (32) p. 242. 326. Extreme Vnction (33) p. 77. 242. And Cath. Trad. p. 197. and al the seauen Sacraments Also (34) p. 93. 102. 109. Prayer for the dead (35) p. 93. 104. Sacrifice for the Dead (36) p. 93. 109. Almes for the dead (37) p. 224. 296. 367. Freewil (38) p. 132. 257. Monachisme (39) p 111. 129. 135. vowes of Chastitie (40) p 126. The fast of Lent and other set Fasting-dayes That (41) p. 129. Priests may not marry after Orders taken And lastly to omit manie others That (42) p. 131. 138. 142. the Tradition and doctrine of the Fathers is to be kept So plainly in al these chief Articles of Faith doth the Grecian Church remayne vnchanged and wholy consonant with the Roman But now at last to come to our Neighbours the Britans whom we haue proued before to haue been conuerted in the Apostles times concerning them I wil only declare two things First that the Faith which at first they receaued they kept for six hundred yeares euen vntil the comming of S. Augustin into England vnchanged and the same in al matters of weight and substance The Second that the Faith and Religion which S. Augustin taught in England and which is formerly confessed to haue been altogether Catholick or Romish was the self same Faith and Religion which the Britans beleeued and professed some Ceremonies excepted Now as touching the First M. (43) Pageant of Popes Cent. 1. c. 70. Bale confesseth that The Brittans being conuerted by Ioseph of Arimathia held that Faith at Austins comming And (44) Cent. 1. c. 90. There was alwayes amongst the Brittans preaching of Truth most sure Doctrine and such Worship as was by Gods commandment giuen of the Apostles to the Churches wherupon he calleth the then Brittan Church (45) Cent. 1. c. 73. the true Church of Christ D. Fulk (46) Answ to a Counterf Cath. p. 49. affirmeth that The Brittans before Austins comming continued in the Faith of Christ euen from the Apostles times yea he calleth the Brittans of S. Austins time (47) In 2. Cor. 12.12 Catholicks c. with whom Christian Religion had continued in Succession since the Apostles time M. Fox (48) Act. Mon. p. 463. auoucheth that The Brittans after the receiuing of the Faith neuer forsook it for anie manner of false preaching of other nor for torments and that (49) In his Protestat Religion remained in the Brittans vncorrupt and the Word of Christ truly preached til the comming of S. Austin But M. Midleton (50) Papisto-mastix p. 202. confirmeth this poynt further by succeeding testimonies of the
Innouation therein could be obserued or reproued by Almaricus In like sorte though Robert Bishop of Lincolne withstood the Popes proceedings in England yet this nothing proueth anie change or first comming in of anie point of Faith in the Roman Church obserued or resisted by the sayd Robert Besides D. Godwine reporteth that a Cardinal sayd to the Pope concerning him He (a) Catalo of Bishop of England p. 240. is for Religion a Catholick as wel as we And so dying he gaue al his bookes an excellent Librarie vnto the Friar Minors at Oxford So charitable was he to Friars and consequently so Roman Catholick euen at his verie death And where he affirmeth that Ioakim Abbas sayd that Antichrist was borne at Rome and should sit in the Apostolick sea It is so vntrue that in his Epistle prefiged to his Exposition vpon the Apocalypse he submitteth his writings to the Censure of the Sea Apostolick affirming further that he firmely beleeueth that the Gates of Hel cannot preuaile against the Roman Church and that her Faith shal not perish before the end of the world Yea in his Exposition vpon the 6. Chapter and 11. verse he calleth such the Sonnes of Babylon who impugne the Church of Peter And vpon the 7. Chapter and 2. verse by the Angel ascending from the East hauing the signe of the liuing God he vnderstandeth the Bishop of Rome who with his fellow-Bishops with the signe of the Crosse wil arme the Elect in that last tribulation which Antichrist shal rayse So litle cause there is to vrge this Abbot against the Pope And indeed al that truly can be vrged against him is that being an old man and half out of his wits he was censured by the Pope for certaine fonde Prophecies and some errours also about the B. Trinitie as appeareth by the Decree extant in the Canon Law against him and by other Authours that haue written of him And as for Fidericus the Second Emperour resisting the Popes Supremacie it proueth no more but that euen the most vicious Emperours were most aduerse to the Pope For he being a Prince of most scandalous and wicked life was after due admonitions excommunicated as also deposed by Pope Innocent the Fourth in a general Councel holden at Lyons so that his resisting in this regard the Supremacie is only a guiltie and conuicted Persons resisting of al such lawful Authoritie whereby he is censured and punished Concerning Arnoldus Villanouanus speaking against Friars the Sacrifice of the Masse and Papal Decrees This M. White only proueth by the testimonies of the Magdeburgians and Osiander which being Protestants are no competent witnesses against Catholicks But besides I haue proued (107) l. 2. c. 9. 4. before that the Sacrifice of the Masse and the Popes Authoritie were beleeued and practised in much more ancient times As also that the Institution of Friars proueth no Innouation in Faith and Religion Euerardus broaching those foule and false reproaches against Pope Gregorie the Seauenth called Hildebrand proueth nothing but his owne disobedience and impatience hauing been by the same 108) Greg. 7. Ep. 18. Pope for his owne demerits iustly suspended from his Episcopal function After 1250. 1250. to 1300. I name Gulielmus de S. Amore withstanding Friars and their abuses but how impertinent this is I haue shewed sufficiently before The Preachers also saith he in Sweden that publickly taught the Pope and his Bishops to be Hereticks But M. White receiuing this Relation from Illiricus no further answer wil be requisit Dante 's also saith he writ that the Empire descended not from the Pope But Dante 's being only a Poet intermedling in other matters committed (109) See Bellar. in Append. ad lib. de Sum. Pont c. 14. manie grosse errours for which his bookes are condemned and prohibited by the Church yea he liued in faction against some (110) Ibid. c. 12. Popes and therefore his writing against them is of no force As for Gulielmus Altisiodorensis M. White producing nothing in particular out of him against the Roman Church but only affirming that in his Summes are found manie things confuted that then were comming in no further particular answer can be expected and though he referre himself for particulars to this his own Booke yet citing no page or place thereof I hould it vnworthie of so paineful search it being also wel knowne that Altisiodorensis only differed from other Schoole-men in matters disputable and not defined After 1300. 1300. to 1350. I name sayth he Marcilius Patauinus that wrot against the Popes Supremacie But he being a knowne condemned Heretick a flatterer of the Schismatical Emperour and his Bookes condemned by the Church as also the Popes Primacie being formerly acknowledged in the Primitiue Church his testimonie is sundrie wayes insufficient And the like is to be answered to Ocham (111) Tritheâ—nius Genebrard l. 4. Chron. who was purposely hyred by the Emperour to write against the Pope who was also Excommunicated and his Bookes prohibited Gregorius Ariminensis his differences were only in Schoole points not determined by the Church And as for the Vniuersitie of Paris condemning the Popes Pardons it is most vntrue and therefere M. White did wel to father it only vpon his Brother Illiricus whom he knew to be expert in the art of forging After 1350. 1350. to 1400. I name sayth he Aluâ—rus Pelagius who wrot a Book of the L mentation of the Church wherein he reproueth diuerse abuses of his times But who denyeth but that in the Militant Church consisting of good and euil there are manie abuses in life and conuersation But as for abuse or Innouation in matter of Doctrine and Faith Aluarus maketh no mention at al in his sayd Booke And as for Montziger disputing against â—ransubstantiation and Adoration of the Sacrament and Cesenas calling the Pope Antichrist besides that the truth hereof dependeth only of the testimonie of Fox and Illâ—ricus both of them Protestants I haue sufficiently before cleered both these poynts from al Innouation in Ages much more ancient Now as for Iohn Wiceliffe as I haue shewed (112) l. 1. c. 3. before that in sundrie poynts of Faith he agreed with Catholicks which Protestants now impugne so it is euident that he taught sundrie grosse errours which both Catholicks and Protestants do detest as that If a (113) Fox Act. Mâ—n p. 96. Bishop or Priest be in deadly sinne he doth not Order consecrate or Baptize that Al (114) Osiand cent 9. 10. 11. p. 459. oathes are vnlawful That (115) Osiand cent 15. p. 457. al things come to passe by absolute necessitie That there 116) Ib. p. 454. is no Ciuil Migistrate whilest he is in mortal sinne and sundrie others in regard of which Protestants 117) Pant. Chronol p. 119. Mathias Hoe in his Tract duo Tract 1. p. 27. themselues ranke him in the Catalogue of Hereticks So that smal Credit or succour wil M. White
Apostles withal and the Euangelists themselues euen after their receauing of the Holie-Ghost did write teach and defend seueral errours how can anie Christian build an infaillible sauing Faith vpon the Ghospels or other Apostolical writings How then can they be acerteyned of anie one true sentence of God's Word if the writers and deliuerers therof were not infallibly guided by the Holie-Ghost into al truth and so freed from al errour ignorance misprision or falshood And if some peraduenture except that these so Atheistical and Sacrilegious reproaches imposed vpon the sacred Scriptures and the Blessed Euangelists and Apostles be not the ordinarie opinions or practise of Protestants but peraduenture only of some few either ignorant or not endowed with the spirit the falshood and vanitie of this euasion is most apparent for who of forraine Protestants were euer reputed more learned or more enlightned with the spirit then Luther Caluin Beza Chemnitius Islebius Illiricus with the other Centurie-writers Castalio Zuinglius Musculus Brentius Andreas Friccius Adamus Francisci Bullinger and sundrie such others al of them highly esteemed of by their other Protestant Brethren Or who at home more honoured then Tyndal Iewel Goad Fotherbie Fulk Whitaker c. and yet al of those being indeed the primest men that euer they had do ioyntly conspire in this greatest impietie of censuring controuling correcting or reiecting some one part or other of the forenamed Canonical Scriptures or els of condemning the Euangelists and Apostles of seueral errours infirmities and sliding in matters of faith and Religion Which foule proceeding of so manie and so learned Protestants doth euidently according to D. Fulk's Rule conuince them to be perfect Hereticks For (88) Confut. of Purgatorie p. 214. whosoeuer sayth he denieth the authoritie of the Holy Scriptures thereby bewrayeth himself to be an Heretick Laus Deo B. V. Mariae FINIS A TABLE OF THE BOOKES AND CHAPTERS THE FIRST BOOKE WHERIN IS PROVED BY THE Confession of Protestants that the Catholick Roman Church hath continued Euer most Knowne and Vniuersal euen from Christs verie Time vntil the Date hereof THE antiquitie of the true Church and the force of the Argument drawne from the Authoritie thereof As also of these great necessitie of finding-out this true Church chap. 1. fol. 1. That the present Roman Church and Religion for the last thousand yeares after Christ haue stil continued most Knowne and Vniuersal throughout the Christian world chap. 2. fol. 4. A further confirmation of the vniuersal continuance of our Roman Church Religiō for these last thousand yeares is taken from the Confessed belief and profession of such Persons as liuing within the foresayd time were most Famous and Notorious in one respect or other chap. 3. fol. 8. That the faith of S. Gregorie S. Augustin and whereto England was by them conuerted was our Roman Catholick and not Protestant chap. 4. fol. 10. That the present Roman Church and Religion continued and flourished during the whole time of the Primitiue Church contayning the first six hundred yeares after Christ chap. 5. fol. 20. A further proof of the present Roman Religions Continuance from the Apostles time to these dayes is taken from the Christian belief of the Indians Armenians Grecians and Brittans al of them Conuerted in the dayes of the Apostles chap. 6. fol. 27. THE SECOND BOOKE Wherin is proued through al the chief Articles of Religion and that by the Confessions of Protestants that the same Faith which is now taught by the Roman Church was anciently taught by the Primitiue Church of Christ THat General Councels do truly represent the Church of Christ And of the Credit and Authoritie giuen by Protestants to the sayd Councels chap. 1. fol. 1. That the argument drawne from the Authoritie of the Primitiue Church of Christ and of her Doctours and Pastours is an Argument of force And for such approued by sundrie learned Protestants chap. 2. fol. 3. That the Fathers and Doctours of the Primitiue Church beleeued and taught that S. Peter was ordayned by Christ the Head of the Apostles and of the whole Church and that the Church was founded vpon S. Peter it is Confessed by Protestants themselues chap. 3. fol. 8. It is Confessed by Protestants that the Fathers of the Primitiue Church beleeued taught the Bishop of Rome to succeed S. Peter in the Primacie of the whole Church chap. 4. fol. 11. It is confessed by Protestants that the Primitiue Church of Christ beleeued the Bookes of Tobie Iudith Ester Sapientia Ecclesiasticus and two first of Machabees to be truly Canonical Scripture chap. 5. fol. 25. It is acknowledged by Protestants that the Fathers of the Primitiue Church beleeued taught our now Catholick Doctrine concerning Traditions chap. 6. fol. 30. It is Confessed by Protestants that according to the Fathers of the Primitiue Church the Sacraments do truly conferre Grace and Remission of sinnes And that they are in number seauen chap. 7. fol. 32. It is Confessed by Protestants that the Fathers of the Primitiue Church beleeued and taught the Real Presence of Christs true Bodie and Bloud in the Eucharist As also our further Catholick Doctrines of Transubstantiation Adoration Reseruation and the like chap. 8. fol. 35. Protestants confesse that the Primitiue Church of Christ beleeued taught practised the Sacrifice of the Masse as also that it is a Sacrifice according to the order of Melchisedech and truly Propitiatory for the liuing the dead chap. 9. fol. 41. It is acknowledged by Protestants that the Fathers of the Primitiue Church taught and beleeued the Power of Priests to Remission of Sinnes The necessitie of Auricular Confession The Imposition of Pennance and satisfaction to God thereby As also our Roman Doctrine of Pardons or Indulgences chap. 10. fol. 46. It is granted by Protestants that the Catholick Doctrine of Purgatorie of Prayer and Sacrifice for the dead was beleeued taught and practised by the Fathers of the Primitiue Church chap. 11. fol. 50. It is confessed by Protestants that the. Fathers of the Primitiue Church beleeued and taught our Catholick Doctrine of Christs Descending into Hel. chap. 12. fol. 55. It is confessed by Protestants that the Fathers of the Primitiue Church beleeued and practised our Catholick Doctrine of praying to Angels and Saints chap. 13. fol. 57. It is confessed by Protestants that the Fathers of the Primitiue Church allowed the vse of Christs Image and his Saincts placing them euen in churches and Reuerencing them chap. 14. fol. 60. It is acknowledged by Protestants that the Fathers of the Primitiue Church did specially honour reuerence the holie Relicks of Martyrs and other Saints carrying them in Processions and making Pilgrimages vnto them at which also manie Miracles were wrought chap. 15. fol. 63. It is confessed by Protestants that the holie Doctours of the Primitiue Church not only vsed the signe of the Crosse but likewise worshiped the same attributing great efficacie power and vertue thervnto chap.
THE PROGENIE OF CATHOLICKS AND PROTESTANTS Whereby On the one side is proued the lineal Descent of Catholicks for the Roman Faith and Religion from the holie Fathers of the Primitiue Church euen from Christ's verie time vntil these our dayes AND On the other the neuer-Being of Protestants or their nouel Sect during al the foresayd time otherwise then in confessed and condemned Hereticks And al this is conuinced by the manifold and clearest acknowledgements of Protestant Writers both forrain and domesticks By thine owne mouth I iudge thee naughtie seruant Luc. 19.22 At ROVEN By the WIDOW of NICOLAS COVRANT M.DC.XXXIII THE PREFACE TO THE CHRISTIAN READER I Haue euer been of opinion good Christian Reader that as nothing in this world is more pleasing to the eye of a Christian soule then a pure aspect or knowledge of the true Church which is the louelie and most beautiful Spouse of CHRIST himself and the onlie Arke of Man's saluation so is the same neuer more clearly represented vnto vs then in the cristallin glasse of reuerend Antiquitie the puritie and truth wherof was euer so highly esteemed as that it was not only required (1) Censorinus de Die Nat. c. 1. by the Lying Gods of the Gentils that al the firstlings of the people should yearely be offred in Sacrifice vnto them but it was further likewise approued and (2) Exod. 22 29. prescribed by the only-true and euerliuing GOD that the first-fruits yea and the first-borne both of men and beasts in regard of their primacie being his worthiest creatures should peculiarly be applyed offred and deuoted to the highest seruice of his Greatest Maiestie In best proof and example wherof the perfect [3] Coloss 1.15 Image of the inuisible God the first-borne of al creature CHRIST IESVS was not only offred to God himself in the Temple and there redeemed but also offred vpon the Crosse for the Redemption of others as the sweetest Holocaust to his Heauenlie Father Yea this Prioritie or Ancestrie is so specially affected by the wisdome of God and so directly maligned by the Enemie of man as that in the verie first planting of the Church of Christ it is sayd that he first sowed (4) Matth. 13.24.25 good seed in his field and after the enemie came and ouersowed cockle thereby not obscurely intimating vnto vs that true Faith Religion and the Word of God which is this [5) Matth 13.19 Luc. 8.12 good seed was first and ancient to Sects and Heresies And so as in temporal Nobilitie that Stemme is most honourable which is lineally deriued from the ancientest bloud and in earthlie possessions that Title strongest which pleadeth longest Prescription or ancientest Euidence and as also it may not be denyed but that Truth hath precedencie to falshood and substance to shadowes so must it needs be granted or rather supposed as an infallible truth that that Ghospel Faith and Church which is first or eldest is the only true Ghospel Faith and Church of CHRIST and al other Congregations afterwards arising or going out from thence are but only the malignant inuentions of the Enemie who euen from the beginning of the world was chiefly euer busyed in obscuring peruerting and detorting that which at first was alwaies created [6) Genes 1.31 very good very gracious and most pleasing in the al-seing Eye of the Omnipotent Maker In which respect for the euer finding out of the prime truth in al occurring difficulties we are specially forewarned as to recurre to Antiquitie so to suspect Noueltie Moyses a litle before his death desiring to leaue some holesome documents to the Children of Israel directeth them saying (7) Deut. 32.7 Remember the old dayes thinke vpon euerie generation aske thy father and he wil declare to thee thy elders and they wil tel thee In like sort Baldad Iob's friend aduised him in his greatest extremities to (8) Iob 8.8 aske the old generation and search diligently the memorie of the fathers for we are sayth he but as yesterday c. Yea wisest Salomon his aduise is (9) Eccles 8 11.12 Let not the narration of the ancients escape thee for they learned of their fathers because of them thou shalt learne vnderstanding and in time of necessitie to giue answer According to which God himself by the Prophet Hieremie teacheth (10) c. 6.16 Stand ye vpon the wayes and see and aske of the old pathes which is the good way and walke ye in it and you shal finde refreshing to your soules So that the old way is the way of truth and the same is to be learned by our Elders and Fathers Now of the contrarie God reproueth such as (11] Ier 18.15 walke c. in a way not trodden and Salomon's lesson is that thou (12) Prou. 22 28. transgresse not the ancient bounds which thy fathers haue put From whence I take it to be that as in the Scriptures our true God is called (13) Dan. 2.23 3.26.52 1. Tim 4 10 the God of the Fathers and of the Faithful so false Gods and new doctrines are termed (14) Deut. 32.17 New and fresh ones whome their fathers worshipped not Agreably heerunto S. Paul likewise aduiseth S. Timothie (15) 1. Tim. 6.20.21 to keepe the Depositum auoyding the prophane nouelties of voices and oppositions of falsely called knowledge which certain promising haue erred about the fayth thereby shewing prophane innouation to be the shipwrack of fayth Vpon which place likewise thus writeth that worthie Patron of Antiquitie Vincentius Lyrinensis (16) lib. aduers proph nouit He sayd not antiquities he sayd not Ancientnes but prophane Nouelties For if noueltie is to be auoyded antiquitie is to be kept if noueltie be prophane ancientnes is holie sacred And againe This with al Heresies is as it were solemne and allowed that in prophane nouelties they may alwaies reioyce and scorne the decrees of Antiquitie But on the contrarie to Catholicks this is almost proper to keepe the things left and committed by holie Fathers and to condemne prophane nouelties c. Wherupon he sayth of Nouelists What doe they promise but new and vnknowne doctrine For you may heare some of them to say Come ô you foolish and wretched who commonly are called Catholicks and learne the true fayth which none but we do know which for manie former ages lay hid but now of late is reuealed and shewen c. Are not these the words of that Drab sayth Vincentius But indeed it was ordinarie with the ancient Fathers to confute Hereticks by their owne Innouation So Tertullian vpon this ground reproueth the Nouellists of his time for their then vsurping and intruding by their latter vpstart doctrine vpon the then more ancient Catholick possession saying to that end vnto them (17) De Prescrip c. 37. Who are you When and from whence came you What do you in my grounds not mine By what right Marcion dost thou cut downe my woods By what
Truth like a chast matrone though it be slandred yet is so bold and powerful that it feareth not to be tryed by those that are the greatest enemies therof Now this kind of inuincible and vnanswerable argument haue I specially chosen and pursued throughout this Treatise following as wel thereby to take the most speedie surest course for the final deciding of Cōtrouersies as also clearly to preuent the endles shifts euasions and deceipts so generally and so cunningly practised by al kind of Sectaries For who would not thinke but that anie man of iudgement and learning diligently perusing the large and learned Works but only of Cardinal Bellarmine and Iodocus Coccius men so studious payneful and sincere in describing the pedigree of the Church of Christ but that he would easily see iudge and confesse the ancient primitiue Church Faith and Religion the most approued General Councels and learnedst Doctours the most authentical Records Histories and Monuments of those purest times al of them to testifye to depose and confirme the self-same Truth Faith and Religion which the present Roman Church at this day beleeueth practiseth and professeth And yet what a world of tricks fallacies and inuentions hath the Enemie suggested to our moderne Hereticks for the blemishing and obscuring of that clearest glasse of the Primitiue Church wherin our present Roman is so liuely represented Who would thinke it equal to oppose a dark and casual saying of S. Austin for example against his knowne practise and laboured proof to the contrarie And who would not blush to oppose S. Austin to his fowlest disgrace as contrarie to himself What more desperate course can be taken then to censure his most certain writings for counterfet because they contradict and confute their impious Nouelties What greater schisme can be raised against the Church then to pretend her chiefest Bishops Doctours and Pastours in the chiefest articles of Faith to be at mutual and deadlie warres amongst themselues What more audacious temeritie and base ingratitude can Malice itself offer to those our so noble Progenitours then to alter and corrupt their learnedst writings which as clearest euidences for the Catholick Faith they bequeathed to Posteritie And yet these and manie more then these are the ordinarie Sophismes of our late Sectaries For the surest and final preuention of al which what shorter or more expedite course can I take then Protestants for example appealing to the Primitiue Church and her Doctours and Pastours to produce themselues confessing al these to be their Enemies and the Teachers and Patrons of Papistrie How more vnanswerably can I conuince that S. Austin beleeued taught our Catholick doctrine of Purgatorie Prayer and Sacrifice for the Dead then if sundrie Protestants of greatest knowledge and reading not beleeuing the same doctrine themselues doe yet acknowledge and reproue the same in S. Austin Now whether in this Treatise following I performe this and that by the confessions not of few or of those of the least esteeme but of very manie and those of the primest Protestants that are or euer were and these not only reprouing S. Austin but with him S. Ambrose S. Gregorie S. Hierome S. Chrysostom S. Leo S. Epiphanius S. Gregorie Nazianzen S. Gregorie Nyssen S. Cyril S. Hilarie S. Basil S. Cyprian S. Ireneus S. Ignatius S. Dionisius and the rest of the most renowned Doctours of the purest and most approued times and this not only in the Doctrine of Purgatorie but in al the points of chiefest weight I remit myself wholy to the seuerest Censures of al Iudicious and Diligent Readers THE EPISTLE DEDICATORIE TO M. DOCTOVR MORTON SVPERINTENDENT OF LICHFIELD AND COVENTRIE GOOD M. Doctour As yourself were occasionally the principal motour for me to compose this Treatise following so haue seueral reasons since summoned themselues to my serious thoughts for the further presenting of the same vnto you For who now more renowned in the new English Church for his supposed learning then yourself Who more paynefully hath laboured for the promoting of the Protestant Ghospel then D. Morton Who higher aduanced meerly for the former respects from his lowest fortunes then the Superintendent of Lichfield And therefore I cannot but expect tbat your kinde acceptance wil afford some luster vnto it at least in the eyes of your illuminated Brethren Wherof I rest also very confident in that the method generally obserued therin by concluding my intent from the confession of my Aduersaries is the course specially affected and studyed by yourself in al your writings which cannot but beget some better liking in your setled iudgement therof But that indeed Sir which did chiefly induce me aboue the rest both to compile and dedicate this Work as you see was your Appeale for Protestants made in answer to the Protestāts Apologie for the Roman Church For hauing diligently perused and examined this our Apologie and finding the Arguments there framed to be most concluding the testimonies produced to be most pertinent and al this euer to be backed and strengthned with the answerable acknowledgements of Protestants themselues I must confesse my thirsting curiositie was such as that neither my thoughts nor desires were at rest vntil with like diligēce I had perused and examined your Protestants Appeale Which finding to be such as I wil shortly describe I was hēce encouraged to make yet further vse of the foresayd Apologie conioyning therewith some labours of my owne in that kind which as I desire they may be profitable to al so to yourself most earnestly I wish And so now briefly to discouer to yourself and al other iudicious Readers the manner of your answer vsed throughout your whole Appeale M. Brierlie a Catholick Roman Priest presuming to present vnto his Maiestie of Great Britanie our Soueraigne Lord King Iames his humble Petition in behalf of the Catholicks of England so grieuously pressed and persecuted during the Raigne of Q. Elizabeth his late Predecessour amongst innumerable Motiues which as so manie darts would presently wound a hart so sensible of his Subiects miseries iniuries and oppressions he specially selected the sweetest harmonie and most pleasing concord in matters Diuine and Celestial between the Ancient Apostolick and Catholick Faith of the Primitiue Church of Christ and our present Roman nothing doubting but that the bare presenting of the louelie face of so gray Antiquitie would timely beget in so generous and noble a Mind an immouable loue and liking to al her true heires and lawful posteritie But M. Brierlie further knowing the malignant Enemie his ordinarie imposture in sending forth Emissaries for the dazeling and deluding of the best aspects in preuention therof and al other imaginable deceit in that kind the self-same Emissaries his greatest enemies he specially picked for his chiefest Aduocats strangely but indeed most strongly affecting the equitie of his Cause to be finally decided by no other Iudge then the Aduersarie therof For wheras the indubitate writings of the ancientest Fathers the sacred Decrees
of al General Councels the credible Histories of al times and places the surest records of al Lawes and Countries yea al monuments of greatest Antiquitie doe ioyntly contest and depose not only for the vniuersal and vninterrupted continuance of our Roman Faith from Christ's verie time vntil the Date heerof but also for the sympathie or rather Identitie of our same Faith with the Faith of the Apostles and their first Disciples M. Brierlie often obseruing al these our honours and helps to haue been so strangely defaced blemished and obscured by the art and malice of the foresayd Emissaries as that their true face and beautie were neuer suffred to be seen or knowne to vulgar Protestants purposely therefore forbare to presente Antiquitie only in her natiue colours and chiefly to rest contented with that stayned dye and luster which the Protestant pencil through her clearest splendour durst not denye her producing to that end the plentiful and clearest testimonies of almost al the primest Writers that euer Protestancie brought forth al of them as it were conspiring in flat charging reprouing and impugning the learnedst Doctours and most renowned Bishops of the eldest and purest times for the self-same doctrines and practise of Religion which the Roman Church at this day exerciseth Now supposing M. Brierlie his sincere and faithful demeanour heerin what could the wit of man produce more palpable and concluding for our foresayd harmonie with the Primitiue Church For if the volumes of Fathers and Councels be so clear in themselues for our Catholick Roman and Papistical Faith that the learnedst Protestans most playnly studying and perusing the same are finally enforced through euidence of their words and deeds to acknowledge and reproue the self-same Doctours and Bishops for Roman Catholicks then M. Brierlie his desire and intent of prouing our Roman Faith and Church to continue most agreable with the Primitiue Faith and Church of Christ and his Apostles is fully accomplished And that M. Brierlie his candour may more clearly shine and his so vnanswerable Arguments be the better conceaued I wil therefore dispel those thick clowdes wherewith yourself M. Morton hath most painefully laboured to couer or darken the foresayd brightnes What then must we expect from you for an Answer pertinent and direct and as proceeding from a iudicious and learned Doctour yea from a Minister of simple truth but either ingenuously to confesse with the Puritans and so manie your other Protestant Brethren cited by M. Brierlie that the sayd Primitiue and purest Church of Christ was one and the same for Faith and Religion with our now Roman or else that M. Brierlie had cunningly corrupted maymed and defaced the sayings and writings of your foresayd Brethren in his owne behalf If you seing the first to be most true would haue honestly subscribed therunto as manie more learned Protestants then yourself had formerly done then your Answer or Appeale had been altogeather needles The second you durst not auouch knowing right wel that M. Brierlie his affected nicenes and precisenes in so particularly quoting his Aduersaries Bookes Chapters Pages lines or letters would ouer strongly contest for his Religious integritie industrie and fidelitie in handling the same What then is imaginable for you M. Doctour to answer against such pregnant testimonies of other Protestant Doctours Nothing at al but what M. Brierlie foresaw and accordingly premonished and wherof yourself also taketh notice in the beginning of your Appeale would be only trifeling vnworthie extrauagant and impertinent As first when your other Brethren are plentifully produced confessing and reprouing the Fathers for teaching our Roman Faith yourself often very honestly ioyne with them acknowledging the same in our behalf and against yourself so that in this Case in steed of Answer or Appeale you make a strong Apologie for M. Brierlie and the Romish Church Doe not you yourself speaking of the Antiquitie of our Doctrine concerning the Popes Primacie confesse and say [1) Prot. Apol. p. 72. Be it granted for so it is that the Papal Primacie beginning in Boniface the Third is now 900. yeares old Doe you not arise and write of S. Gregorie that (2) Ibid. p. 31. whether or how farre c. S. Gregorie did reach his arm of Iurisdiction beyond his Dioces is a question by reason of his diuers obscure speaches and some particular practises diuersly answered of our Protestant Authours Doe you not charge S. Leo to haue been in this respect (3) Ibid p. 283 285. peremptorie and ambitious and that he was so 4 Ib. 294. 295. peremptorie that for his presumption he found in his time brotherlie checks Yea doe you not confesse that certain (5) Ib. 294. 295. Sentences of S. Cyprian may seeme at their first view vnto the vnexpert Reader to obserue in the Church of Rome both a Grace of impossibilitie of erring and also a prerogatiue of the Mother-Church of al others But though yourself may be deemed an Expert Reader yet no otherwise doe you euade those cleerest sentences then by affirming that such like speaches are but the languages of Rhetorical Amplification which commonly the Fathers vse by way of perswasion rather then by asseueration And seing you admit that the Fathers did commonly vse such speaches by way of perswasion you must needs admit that they being holie and learned men did also beleeue and affirme the same Yea you approue such (6) Ib. pag. 300. Protestant Authours as reprehēd Victor for arrogācie transgressing the bounds of his Iurisdiction in Excōmunicating the Churches of Asia Lastly wheras in proof of Antichrist's short raigne (7) Ib. pag. 143. M. Brierlie produceth M. Fox teaching that almost al the holie and learned Interpreters doe by a time times and half a time vnderstand only three yeares and a half affirming further this to be the consent and opinion of almost al the ancient Fathers Doe not you likewise subscribe therunto and say (8) Ib pag 144. Now therefore c. why might not these Fathers be sayd to haue erred in prefining the time of Antichrist c. So that you are inforced to confesse that in the Fathers opinions al our precedent Popes are cleered from being Antichrists In like sort concerning Vnwritten Traditions you grant that S. Gregorie vseth (9) Ib. pag. 62. to confirme some things by Tradition and that the ancient beleeuing Iewes (10) Ib pag. 377. pretended vnwritten Traditions As teaching Purgatorie and Prayer for the Dead you reproue S. Gregorie touching that (11) Ib pag. 19. 20. the Sacrifice of the Altar is profitable for the Soules departed And againe (12) Ib p. 498. S. Austin speaketh with a Peraduenture but S. Gregorie kindled the fire with a Credo But you somewhat passed Peraduenture when you writ that Protestant (13) Ib. pag. 495. Authours haue obserued S. Augustin to haue been the first who opened the window vnto the doctrine of Purgatorie by whose owne direction say you we
conscience and true knowledge would also dedicate your further labours I doubt not but you would become a dutiful Child to your Mother-Church and a paineful labourer in Christ's Vinyeard for which I wil not cease to entreate his Infinit Goodnes and wil euer rest Yours in him N. N. THE FIRST BOOKE WHERIN IS PROVED BY THE CONFESSION OF PROTESTANTS THAT THE CATHOLICK ROMAN CHVRCH hath continued Euer most Knowne and Vniuersal euen from Christs verie Time vntil the Date hereof THE ANTIQVITIE OF THE TRVE Church and the force of the Argument drawne from the Authoritie thereof As also of the great necessitie of finding-out this true Church CHAP. I. AS we may not doubt but that the Church of God speaking in general is equal in Ancestrie with our first Parents in Paradise so in regard of her Birth-right prime Antiquitie long precedent and preferred before the Scriptures themselues so euen of the Church of Christians it may not be denyed but that as in the same instant with Christ her Head and Spouse she receaued her first being life and birth in this world according to that of (1) Ad c. 3. Lucae S. Ambrose God built his Church in the chief Corner-stone CHRIST IESVS so was this her greatest nobilitie of birth not only to cōtinue for some few generatiōs but euer to remayne for al posteritie Agreable to which the Prophet Daniel foretold of the Church (2) cap. 2.4 that it is A kingdome that shal neuer be destroyed but shal stand for euer And so shal be according to Esay as (3) cap 60.15 An eternal glorie and ioy from generation to generation So that in steed of further discussing the Ancientest Birth-right and not-interrupted continuance of Christ his Church I wil now only treat of the force of that Argumēt which is drawne from the Authoritie Determinatiō of the sayd so Noble Anciēt a Church Wherein for greater expeditiō I wil pretermit most plentiful proofes both from sacred Scriptures and learnedst Fathers in steed therof wil for the present rest satisfyed with the freest Grants and ample Acknowledgements of the learnedst Protestants who first as they euer pretend to build their whole Faith Religion vpon the Written Word so do they further aknowledge the same to be only knowne and discerned from forged and adulterat Scriptures by the sacred Authoritie and Testimonie of the Church of Christ In which respect (4) Ans to a Counterf catho pag. 5. D. Fulk auoucheth that The Church of Christ hath Iudgemēt to discerne true writings from counterfait and the Word of God from the writings of men and this Iudgemēt she hath of the Holie-Ghost With whom accordeth (5) Def. of the Apolog. p. 201. D. Iewel affirming that The Church of God hath the Spirit of wisdome whereby to discerne true Scriptures from false In like sort M. (6) Ecc. Pol. pag. 86. Hooker teacheth that of things necessarie the verie chiefest is to know what books we are bound to esteeme holie which point is confessed impossible for the Scripture itself to teach Whereof he further sayth (7) Ib pa. 102. It is not the Word of God which doth or possibly can assure vs that we do wel to think it is his word for if anie one Book of Scripture did giue testimonie of al yet stil that Scripture which giueth credit to the rest would require another Scripture to giue credit vnto it Neither could we come vnto anie pause whereon to rest vnles besides Scripture there were something which might assure vs c. which something afterwards he acknowledgeth (8) Ib. pa. 146. 116. And see Aretius his examen p. 24. And Bachmanus his Centuriae tres c. p. 267. To be the authoritie of Gods Church Agreably hereunto D. whitaker doth confesse that this weightiest controuersie concerning Canonical Scriptures is to vs determined not by (9) Cōt Staplet p. 370. 357. HooK Eccl. Pol. p. 147. Testimonie of the Spirit the which sayth he being priuat and secret is vnfit to teach and refel others but as he further teacheth (10) Ibi. p. 300. 298. 24. 25. And against Raynolds p. 44. by the Ecclestical Tradition An argument whereby may be argued and conuinced what books be Canonical and what not And another Protestant Writer (11) Auth. of the scripture and the church f. 71 72. 73. 74 75. much commended by (12) Ibid. in the Preface Bullinger affirmeth that The church is endued with the Spirit of God and that The diligence authoritie of the Church is to be acknowledged herein which hath partly giuen forth her Testimonie of the assured writings and hath partly by her Spiritual Iudgement refused the writings which are vnworthie Yea he further assureth vs with (13) Tom 6. cōt ep fund cap. 5. Tert. lib. 1 de Praescrip cap. 6. S. Augustin and Tertullian that (14) Scrip. and the church p. 72 74. 75. And see Melancthon in epist ad Rom cap. 14. pa 358 359. we could not beleeue the Ghospel were it not that the Church taught vs and witnessed that this doctrine was deliuered by the Apostles So that the authoritie of Gods true Church is so great as that by her warrāt we are only assured of the Written Word of God itself and for such by her wisedome giuen by the Holie-Ghost discerned to vs from al forged Apocryphal and counterfait writings A power and authoritie then which none stronger seing the certain knowledge of the true word of God is the chiefest foundation of our Christian Faith Now if in this question so important we may securely follow and beleeue the Sentence and Determination of the Church how much more then in other doubts of smaller respect Adde further hereunto in surest confirmation of the Churches authoritie that it is likewise granted and taught by the learnedst Protestants that the true visible Church can not wholy erre in matters of Faith Insomuch as they expresly confesse of this verie point that (15) Bertr de Loque in his discourse of the church p. 198. Phil. Act. mon. p. 1401. Bilney ibid. p. 464. Ridley 16. pag. 1361. 1286. Baynhā ib. p 493. Fox ib. pag. 999. Bancroft in his sermon preached 8. Febr. 1588. pag. 42. 43. The Diuines of Geneua in their Propositions and Principles disputed c. p. 142. Zanchius de Relig pa. 157. Rhegius in Discus The. p. 213. Hunnius in Act. Colloq Ratisb fol. 205. KecKermannus in System Theol. pag. 387. Povvel of things indifferent p. 7 The controuersie c. is not of the Catholick or vniuersall Church for we al agree say they herein that she cannot orre touching Faith c. wherefore this question is touching only a particular church Now if the true Church can not erre in matters of Faith Religion then is her Authoritie sacred her Decrees infallible her Children secured and al difficulties arising easily composed Yea from hence also may we iustly collect amongst al
controuersies whatsoeuer the absolute necessitie of finding-out the true Church seing the finding-out therof is the surest finding of the right path which leadeth directly vnto al truth In which regard sayth D. Field most iudiciously (16) Epi. dedicat of the church The consideration of vnhappie diuisions of the Christian world and the infinit distractions of mens minds not knowing in so great varietie of opinions what to think or to whom to ioyne themselues c. hath made me euer to think that there is no part of heauenlie knowledge more necessarie then that which concerneth the Church For seing the controuersies of Religion in our time are growne in number so manie and in nature so intricate that few haue time and leasure fewer strength of vnderstanding to examine them what remaineth for men desirous of satisfaction in things of such consequence but diligently to search out which amōg al the Societies of men in the world is c. that Spouse of Christ and Church of the liuing God which is the Pillar and Ground of truth that so they may imbrace her communion follow her direction and rest in her iudgement But what Catholick can speak more plainly and fully then D. Field here doth either for the necessitie of finding-out the true Church or for our following and obseruing her directions and Sentence when she is found And agreably hereunto D. White speaking of the Common-people sayth (17) Ep ded to the vvay to the true church And see ParKins on the reuel p. 344. And Iames his retraite soūded to Brovvnists fol. 1. 6. If by certain markes they could find which is the true Church there would remaine little difficultie in the rest forsomuch as therein they should find the truth in euerie controuersie The like necessitie vrgeth Caluin saying (18) Inst li. 4. c. 1. sec 4. Because I haue now determined to dispute of the visible Church let vs learne by the onlie testimonie of our Mothers praise how profitable ea how necessarie to vs is the knowledge therof seing there is no other entrance into life vnles she conceaue vs in her womb vnles she bring vs forth vnles c. vnder her custodie and protection she defend vs vntil we dye c. Adde that out of her bosome no Remission of sinnes is to be hoped for With whom agreeth M. Mornay (19) of the chur p. 1. God would saith he that the Church should be honoured for the Mother of al those of whom he vouchsafeth to be Father Seing therefore that God alloweth none for his children but those that are borne againe and brought-vp in this Church if we desire our saluation it is necessarie we know her in whose lap we haue it c. we must not seek saluation for anie but in her And againe (20) vol. 1. 3. Into the visible Church al they must retire themselues in this world that wil be gathered in the inuisible Church in the world to come M. Parkins confesseth that (21) Ib pa. pag. 308. The Arke out of which al perished figured the Church out of which al are condemned c. out of the Militant Church there are no meanes of Saluation no preaching of the Word no inuocation of Gods name no Sacraments and therefore no Saluation And speaking of such as be without that is saith he forth of the Church they are dogs enchanters whoremongers adulterers c. Now from al this I wil only briefly conclude that the Church of God is not only most ancient and in that regard greatly to be honoured reuerenced and preferred but being likewise confessedly directed by the Spirit of God in discerning iudging the truth in matters of Faith that therefore in al doubts arising in matters of Religion we may with greatest safetie and quiet to our minds repose our soules and consciences vpon the Authoritie Iudgement and Determination of the sayd Church Yea further seing it is agreed vpon by al parties that out of the true Church there is no Saluation how lamentable is the state of obstinat Hereticks who through pertinacie in errour and infidelitie are quite cut-of cast out of the Church And how much to be deplored are vncharitable Schismaticks who for false fraile and earthlie respects do foolishly diuide themselues from the Arke of Saluation liuing continually like brute beasts without al spiritual food and nutriment to their soules depriued of supernal grace conueyed by Christs holie Sacraments debarred from the sweetest communion and purest conuersation with their dearest Mother and al this for no other respect or pretence then that only which by S. Iohn was blamed in the Pharisees who (22) Io. 12.42 43. did not confesse Christ that they might not be cast out of the Synagogue For they loued the glorie of men more then the glorie of God THAT THE PRESENT ROMAN CHVRCH AND Religion for these last thousand yeares after Christ haue stil continued most Knowne and Vniuersal throughout the Christian world CHAPTER II. NOW for our certaine finding-out of this true Church so necessarie to Saluation we are to suppose for the present that the true Church is euer to continue euen from Christs time vntil the end of the world wherefore to make this good in our behalf and against our Aduersaries Sundrie and strongest are the proofes wherewith the Euer-during and Vniuersal continuance of the Roman Catholick Religion for these last thousand yeares might euidently be conuinced As the Catholick Coronations and State-gouernment of al Christiā Emperours Kings and Princes The fairest Records of al Lawes Canon Ciuil or Municipal The ancient Seas of Bishops and Archbishops The famous Monuments of Monasteries Hospitals Churches and the like And al Doctours and men most renowned either for Learning or Sanctitie who by their writings or workes haue testifyed to al posteritie that the Religion of their dayes and seueral Countries wherin they liued and which themselues belieued and professed was one and the same with our present Roman Yet to omit al these and much more which might be vrged to the same effect In a case so manifest and confessed I wil content my self with the plentiful acknowledgements of my greatest Aduersaries who through the clearest splendour of our Roman Religion and Piety during al the foresaid Ages are enforced euen by the rack of truth and strōgest Euidences though to the foulest disgrace of themselues and manifest confirmation condemnation of their Sect or Religion plainly to admit grant and confesse the foresayd continuance of our Roman Religion and that most Vniuersal in al Nations for these last thousand yeares For though D. Morton ouer-boldly attempteth to affirme that M. Brierly his passage (1) Prot. App. p. 574. from the dayes of Gregorie c. vnto these present times c. for the inuiolable cōtinuāce of our now Romish Faith is praecipitare nō descēdere an issue voyd of consent and a reckoning as we say without their Hoste yet what Bellarmin or other Iesuit in the
world could speake more fully for vs Catholicks in this behalf then doth the Protestāt (2) In his cōsideration of the Papists reasons pag. 105. M. Powel in these wordes I grāt that from the yeare of Christ 605. the Professant companie of Poperie hath been verie visible and perspicuous Or (3) In his discourse vpō the Catalo of Doc. ī the epi. to the Reader Simon de Voyon affirming that Anno 605. when Pope Boniface was stalled in the Papal Throne thē falsehood got the victorie c. Thē was the whole world ouerwhelmed with the dregs of Antichristian filthines abominable superstistions and Traditions of the Pope then was that vniuersal Apostacie from the Faith foretold by Paul And (4) In his exposition of the Creed v. 1. pag. 266. M. Parkins hauing spoken of the second signe of Christs comming which there he maketh to be the reuealing of Antichrist in Boniface Anno 607. alleageth thē next after as a third signe and as being distinct frō the other a general departing of most men from the Faith saying respectiuely thereof during the space of nine hundred yeares c. the Popish Heresie so do Hereticks stile it hath spred it self ouer the earth and so vniuersally in his opinion through-out al parts of Faith that sayth he next afterwards and the faithful seruants of God were but as a handful of wheat in a mountaine of chaffe (8) In his Reioynder to Bristow p. 34 which can scarce be discerned And againe (5) Ib. p. 310. we say for the space of manie hundred yeares an vniuersal Apostacie ouerspred the whole face of the earth and that our Protestant Church was not then visible to the world but lay hid vnder the chaffe of Poperie and the truth of this the Records of al Ages manifest M. Morton (6) Protest Apeale p. 71. would euade these testimonies of M. Parkins by answering that he speaketh this only of the Article of the Popes Primacie and not in regard of so large continuance and general belief of the other points of our now Catholick Faith which yet is most vntrue Parkins speaking in general of a general departing from the Faith and of an vniuersal Apostacie In so much as the Protestant church or Religion was not according to Parkins then visible to the world In which sense also (7) In his Ansvver to a counterf Cath◠p. 36. D. Fulk confesseth that The very Religiō of the Papists came in and preuailed Anno Dom. 607. c. And so vniuersally that saith he The reuelatiō of Antichrist with the Churches flight into the wildernes was Anno 607. So clear and cōfessed it is that our now Roman Religion hath cōtinued vniuersally for these last thousand yeares A truth so euidēt also that most Protestāts do from thence inferre and auouch that al the Popes of Rome for these last 1000. yeares haue been Antichrists (9) De Antichrist in praef p. 1. 2. M. Powel affirmeth that the Pope hath been Antichrist at al times since Gregorie the Great According to (10) Cont. Bellar. par 1. pag. 371. Danaeus The Kingdome of that Antichrist hath now manifestly cōtinued more then nine hundred yeares from the Emperour Phocas to the time af Luther D. whitaker (11) De Eccles cōt Bellar p. 144. affirmeth Boniface the Third who liued Anno 607 and al his successours to haue been Antichrists (12) In his Answ to a counterf catho pa. 27. and in his confut of Purgatory pa. 344 and ParKins v. 1. pag. 266. D. Fulk auoucheth that the Popes from Boniface the Third were blaspemous Hereticks and Antichrists (13) In his treatise of Antic p. 4. D. Downeham auerreth that The whole row or rable of Popes frō Boniface the Third downeward were Antichrists (14) In his Tryal of the Romish cler pa. 330. M. wotton tearmeth Boniface the Third the first reuealed Antichrist And (15) Hist sacr par p. 189. Hospinian censureth him and al his successours to be verissimos Antichristos most true Antichrists D. whitaker (16) De eccl cōt 8. l. cōtro 2. q. 4. p. 144. deliuering his owne and other Protestants opinion herein sayth we affirme Gregorie the Great to haue been the last true and holie Bishop of that Church c. For those that followed were true Antichrists c. And because they aske and demand of vs some certain time we assigne them this to wit of Antichrist's first comming So manifest it is that al the Roman Bishops after these last thousand yeares being thus censured by so many Protestants for Antichrists haue no lesse professed and maintayned the present Roman Religion then Gregorie the Fifteenth who now gouerneth that Sea and is charged by Protestants to be Antichrist himself And as al the Popes for these last thousand yeares are thus censured for Antichrists so is the article of the Popes Primacie or supreme authoritie ouer the whole Church in al matters Ecclesiastical plainly acknowledged by D. Morton himself to be no lesse ancient For wheras M. Brierlie produceth the testimonies of Parkins Napper and Broccard for the continuance of our Roman Religion in general for these last thousand yeares D. Morton restraineth their meaning though vndeseruedly only to the point of the Popes Primacie saying (17) Prot. Appeal p. 71 The alleaged Authours speak of the Primacie of the Pope And againe 18 Ibid p. 72 Be it granted for so it is that the Papal Primacie beginning in Boniface the Third is now nine hundred yeares old So ancient and vniuersal is this so transcendent Article of the Popes Primacie in matters Spiritual A point of such importāce that D. Reynolds affirmeth therein (19) confe p. 568. the very being and essence of a Papist to consist And D. Whitaker auoucheth that (20) contra Duroe pag. 503. It is the head of Popish Religion of which almost al the rest depend But what more forcibly can be produced for the further confirming of our Churches foresayd cōtinuāce for these last 1000. yeares then the publick exercise of our Churches Liturgie the holy Sacrifice of the Masse during the foresayd time Seing not only according to D. Sutclif (21) Answear to Exceptions pa. 11. In the Masse the verie Soule of Poperie doth consist as also according to D. Whitaker (22) contra Duroe pag. 426. Nothing is more holie and diuine in our conceipt But withal the Masse including sundrie articles of our Catholick Faith as true external Sacrifice the Real presence of Christs Bodie and Bloud in the Eucharist Priesthood Prayer to Angels and Saints Prayer and Sacrifice for the dead and sundrie such like thereby doth plainely conuince the vniuersal continuāce of our Catholick Religion D. Luther (23) In colloquiis Ger. de Missae affirmeth that Priuat Masse hath deceiued many Saints and carried them away into errour frō the time of Gregorie for 800. yeares With him agreeth M. Tindal (24) Act. Mon. p. 1338 in
these words I doubt not but S. Bernard Francis and manie other holie men erred as concerning Masse Osiander saith of S. Bede (25) Cent. 8. p. 58. He was wrapped in al the Popish errours in which we dissent at this day from the Pope for c. he admired and followed Popish Masses And yet sayth Osiander He was a good man (26) In Iaecobs defence of the churc c pag. 13. M. Iohnson sayth Did not Iohn Husse that worthie champion of Christ and others also of the Martyrs of foretimes say and heare Masse euen to their dying day c. did not diuers of them acknowledge some the Popes calling and Supremacie some seauen Sacraments some auricular Confession c. The Centurists speaking of the eleuenth Age after Christ confesse and say (27) Cēt. 11 c. 4. col 233. The Idolatrical Masse did bewitch al the Doctours of this Age. And they charge the tenth Age (28) Cēt. 10. c. 6. col 307. with the Stage-like spectacle Sacrifice for the liuing and the dead (29) Cent. 9 c. 6. col 245. 246. They affirme likewise the same of the ninth Age numbring vp the ceremonies of the Masse yet to this day vsual The eight Age likewise is reproued by thē for the (30) cent 8. c. 6. col 361. Stage-like spectacle Sacrifice for the liuing and the dead The seauenth Age is reproued for the vse of (31) cent 7. c. 6. col 154. 457. Osiander con 7. pa. 189. Masse celebrated in Latin and for vsing (32) cent 7. c. 4. col 113. Osiand cent 7. col 186. Masse for the dead And the like they affirme of the other Centuries D. Doue (33) In his defence of Church-gouern pa. 68. acknowledgeth yet further in plainest tearmes that Al our Parish-churches were not only the Popes ordinance but also ordayned for celebration of Masse and so employed from their first erection vntil this late reformation of the Church c. (34) De Sacrif Miss pag. 377. D. Hutter publick Professour in the Vniuersitie of Wittemberg sayth I do willingly grant the Popish mad Idolatrie the very Sinew or strength wherof is the Sacrifice of the Masse to haue inuaded almost the whole world especially these last thousand yeares But from thence I gather most euidently this Masse to haue been the cup wherewith the Roman Antichrist infected bewitched al the Kings of the earth and almost the whole world (35) In his reliques of Rome f. 344. M. Beacon whom other (36) The Ministers of Lyncolnsh in their Abridgment c. p. 65. Protestants affirme to be a Diuine of chiefe note in their church is of opinion that The Masse was fully finished by Pope Gregorie the First about Anno Domini 600. c. and frō Charles the Great vnto Charles the Fift the Masse raigned as a most mightie Queen in al the churches of the West part of the world And the like is confessed by (37) De Antich p. 101. Danaeus saying From the yeare of Christ's Passion 666. that blasphemous kingdome of Antichrist was openly and publickly established in the Church of God which the Spirit of God foretold verily this verie time and yeare that execrable and Papistical Masse c. began to be celebrated euery where in Latin But (38) In Apocal in 9 p. 199. Chiltraeus chargeth S. Gregorie that he established manie foule errours and especially the Idolatrous Inuocation of Saints and Masses for the dead which from that time as a Deluge haue ouerflowed the whole Church D. Hutter (39) De Sacr Miss l 1. c. 6. p. 103. p. 377. in this questiō of Masse and Sacrifice giueth a Supersedeas to al the Fathers that liued after the first fiue hundred yeares saying we do not respect later Fathers then of the first fiue Ages (40) De captiuit Babyl c. 1. Luther acknowledgeth that The Masse is beleeued euerie where to be a Sacrifice which is offered to God To these agree the Sayings of holie Fathers so manie examples and so great practice constantly obserued through the world And a litle after Luther further sayth Let it not trouble thee that the whole world thinketh and doth the contrarie But though Luther laboured not to be troubled at his despising and reiecting of the Masse when the whole world did think and do the contrarie yet I hope sundrie other Protestants not of so seared consciences obseruing themselues to haue thus Apostated from the whole world in this so important a Doctrine of the Sacrifice of the Masse wil not only be troubled but much incited to re-vnite themselues to the whole Christian world Neither was this so general practice of the Masse only vsed or allowed by the Clergie or vulgar people for Caluin (41) Instit li 4. c. 18 sec 18. affirmeth that The abomination of the Masse hath made drunk or besotted al the Kings and people of the earth from the greatest to the least And agayne (42) Ib. sect 1. 43. Hist Sacram epsti dedicat 1. The Roman Antichrist and his Prophets haue taught the whole world this opinion In like manner sayth 43 Hospinian Al the Kings Princes people of the earth hitherto from the first six hundred yeares were made drunk with the Masse as with a certain enchanted cup. The like wherof was confessed before by D. Hutter So clear it is that the publick seruice vsed in al churches for these last thousand yeares and whereunto al kings Princes and people were vsed to resort was the holie Liturgie or Sacrifice of the Masse From the premisses then we haue our Protestants Apologie for the most visible and vniuersal cōtinuance of our Roman Church and Religion for these last thousand yeares the splendour whereof being such and so generally extended as that their Protestāt Church themselues confesse was not so much as then visible to the world Secondly the Faith doctrine taught by al Popes during the foresayd time was so wholy consonant to ours at this day as that therfore they are no lesse censured for Antichrists then our Pope now raigning Thirdly the Popes Supremacie in matters Ecclesiastical and the Sacrifice of the Masse being the two weightiest points of al matters now cōtrouerted are here confessed to haue been generally belieued and practised during the same precinct Fourthly it is likewise grāted that euē Al our Parish-churches were the Popes ordinance and for celebration of Masse and so employed from their first erection vntil this late pretended Reformation of the Church by Luther The truth of al which is so palpable as that I haue vsed no other proofes in confirmation thereof then only the clear testimonies free grantes of the greatest Aduersaries to the Roman Churh as for externals of Luther Caluin the Centurie-writers Osiander Hospinian Danaeus Simon de Voyon Hutterus Chytraeus For domesticks of Whitaker Fulk Downeham Parkins Powel Wotton Tyndal Iohnson Doue Beacon Morton A FVRTHER CONFIRMATION OF THE VNIVERSAL
continuance of our now Roman Church and Religion for these last thousand yeares is taken from the Confessed belief and profession of such Persons as liuing within the foresayd time were most Famous and Notorious in one respect or other CHAPTER III. IN further euidence then of our Catholick Churches Raigne and general Dominion for these last thousand yeares I wil descend to particular statioÌ„s or periods of time and such especially as for some importaÌ„t respect are most knowne and notorious And first I wil begin with the time of Luther himself at his first appearing Protestant when I find the whole face of the world to be so RomaÌ„ Catholick as that himself was an (1) Tom. 7. Vvitt f. 228 anoynted Priest and an (2) SimoÌ„ de Voyon in his discourse vpoÌ„ the Catalog c. p. 180. and Luther ad Gal. c. 1. fol. 35 after the English translation Augustin-Friar c. And liued in his Monasterie punishing his bodie with watching fasting and prayer (3) Luther ibidem Honoured the Pope of meer conscience Kept Chastitie Pouertie and ObedieÌ„ce And whatsoeuer sayth he I did I did it with a single hart of good Zeale and for the glorie of God But when he fel into his Apostacie so directly contrarie to the then present or precedent profession of Religion ouer the world his troubled conscience burst out into these words (4) Luth. to 2. Germ. fo 9. and tom 2. Vvittemb de AbrogaÌ„da Missa priuata fol. 244. How often did my trembling hart beate within me and reprehending me obiect against me that strong argument Art thou only wise Do so manie worlds erre Were so manie Ages ignorant What if thou errest and drawest so manie into errour to be damned with thee eternally And (5) Tom. 5. Annot. breuiss againe Dost thou ô sole man and of no accoÌ„pt take vpoÌ„ thee so great matters What if thou being but one offendest If God permit such and so manie and al to erre why may he not permit thee to erre Hitherto appertayne these arguments the Church the Church the Fathers the Fathers the Councels the Customes the Multitudes and Greatnes of wise men whom do not these Hils of arguments these Clouds yea these Seas of Examples ouerwhelme sayth Luther And againe (6) Tom. 1. Vvitemb Pref. At the first I was alone (7) Tom. 2. fol. 63. and alone rolled the stone yea (8) Loc. com class 4. cap. 30. pag. 51. vndertook so great a busines vpon me alone And confessed it is that Luther at his first reuolt from being a Catholick Fryar was the first sole and only man that began Protestancie thereby departing as himself confesseth from the Church from Fathers Councels and so many Worlds so many Ages precedent This poynt is so certain that M. Iewel (9) In his Apologie of the Church of Eng. part 4. c. 4. And in his Def. of the Apol. pa. 426. confesseth That the Protestant truth was vnknowne at that time and vnheard-of when Martin Luther and Hulderick Suinglius first came vnto the knowledge and preaching of the Ghospel And Bucer (10) In Epist An. 36. ad Episc Heref. praefix Enarrat Buceri in 4. Euang. calleth Luther The first Apostle to vs of the purer Ghospel yea the Lutherans (11) Schlusselburge Theol. Caluin li. 2. fol 130. do affirme it impudencie to say that manie learned men in Germanie before Luther did hold the doctrine of the Ghospel (12) In Augustan confes explic Arti 7. de Eccl. p. 137. 138. Georgius Miluis argueth that If there had been right beleeuers that went before Luther in his office c. there had then been no need of a Lutheran Reformation therefore we say that Luther was raysed-vp by Gods special appointement and extraordinarily So likewise (13) Trac de Eccl. pag. 145. Morgensterne iudgeth it ridiculous to think that in the time before Luther anie had the puritie of doctrine and that Luther should receaue it from them and not they from Luther Considering sayth he it is manifest to the whole Christian world that before Luthers time al churches were ouerwhelmed with more then Cimmerian darknes and that Luther was diuinely raysed vp to discouer the same and to restore the light of true doctrine In so much as (14) Epist ad Argentinenses in Praef. in corp doctrinae Luther sayth of himself we dare glorie that Christ was first made knowne by vs. And he tearmeth (15) In Deutronom in pref fol. 2. his doctrine resurgens vel potius oriens Euangelium the Ghospel rising agayne or rather first beginning A truth so clear that (16) De fraetruÌ„ Orthodox Eccl. pa. 264. Camerarius auouching Wicliffe to haue been holpen or instructed by the waldenses and Husse by Wiccliffe speaking yet of Luther affirmeth to the contrarie that Luther receiued his doctrine neither from Husse or Wiccliffe but was instructed of himself as he declareth of himself in his writings In whâ—ch respect also sayth M. Wotton Luther might truly say that he was the first which had in these times published Christ especially in the chief poynt of the Ghospel which is (17) In his Trial of the Romish Clerg Title pa. 392. Iustification by faith in Christ and in this respect it is an honour to Luther to haue been a Sonne without a Father a Disciple without a Maister Agreably wherunto also sayth M. (18) Act Mon. pa. 770. Fox Luther pluckt downe the fondation of Papistrie by opening one veine long hid before the touchstone of al truth and the only principal origen of our saluation which is our free Iustification by Faith only yea Luther is so confessedly the first Authour or Beginner of Protestancie that one of his owne Brood writeth that (19) Prognostica finis mundi The Spirit which telleth things to come worketh not but in time of the Ghospel which Luther as it is confessed towards the end of the world did first bring-in And againe (20) Ibid. pa. 13. The seduction of false Prophets is not manifest but vnder the Ghospel which before Luther as we sayd neuer went since the Primitiue time of the Apostles Some Protestants (21) In his Articles Art 19. p. 130. Doue in his Recusancie pa. 32. sayth D. Couel make Luther and Caluin Authours of the Religion among vs. By al which it appeareth that Luther was borne and bred a Catholick and that at the same time the Religion knowne and practised ouer the Christian world was the present Roman from which Luther then reuolting confesseth himself to be the sole and only man who first preached the Protestant Ghospel and so is confessed by other Protestants to be the first Authour of their Religion to be their first Apostle and to be a Sonne without a Father a Disciple without a Maister At the same time of Luther raigned here in England King Henrie the Eight in whose time our Roman Religion was so vniuersal that D. Willet confesseth
that (22) Antilog p. 273. In King Henries the Eight time the Masse continued and the whole bodie of the Roman doctrine the Supremacie excepted Sleidan also sayth of K. Henrie (23) Sleidan in Engl. l. 13. fol. 174. He exiled the name of the Bishop of Rome but kept stil his doctrine Yea saith M. Fox (24) Act. Mon. p. 1472. He set forth and by ful consent of Parlament established the book of Six Articles contayning the summe of Popish Religion In which he was so resolute as that himself in Person not only (25) Ib p. 530. disputed but also commanded (26) Ib. p. 533 Sentence to be pronounced against the Protestant Lambert And this notwithstanding the Popish Church vnder his Raigne is by D. Fulk (27) Against HesKins c. p. 564 acknowledged to be a true Church and the King himself to be (28) Ib. sect 82 And Humf. Iesuit part 2. p. 304. A member of the Catholick Church of Christ yea sayth M. Hal the Church as then was A true (29) Apologie against Brownists c. 11. p. 30 visible Church of God And for asmuch sayth (30) Consecration of English Bish. p. 67. M. Mason as it is the custom of Papists to brand the Raigne of King Henrie the Eight with the odious name of Schisme let me a litle dispel those clouds and mists wherwith they darken the glorie of that Heroical Prince So gratefull are they to K. Henrie though wel they know that sundrie of their Protestant Predecessours he burned for their Heresies In the Age next before Luther and K. Henrie liued Iohn Husse who though some Protestants through their greatest penurie make bold to challenge for a member of their Church yet is it to the contrarie confessed by (31) In Colloquiis Germ. c. de Antichristo Luther himself that The Papists burned Iohn Husse when as yet he departed not a finger-breadth from the Papacie for he taught the same which the Papists do only he found fault with their vices and wicked life against the Pope he committed nothing Agayne They do not wel sayth (32) Explicaet Art 30 Luther who make me a Hussite for he held not with me (33) Tom. 1. p. 493. He taught horrible and diuelish blasphemies Agreably sayth (34) In Apoc. c. 11. p. 290. M. Fox The Papists traduce Husse and Hierom of Prague who liued in the same Age as Hereticks why so I beseech you c. I adde further if he be an Heretick who varieth from the Decrees of the Roman Church what dit Husse at any time teach or defend in the Councel wherin he did not rather seem superstitiously to consent with the Papists What did the Popish Faith decree concerning Transubstantiation which he likewise with the Papists did not confirme Who celebrated Masse more religiously then he or more chastlie obserued the vowes of Priestly Chastitie Adde further that in doctrine of Catholicks concerning Free-wil Predestination Informed Faith the cause of iustification and Merit of good works what other thing did he hold then is taught at Rome what Image of any Sainct did he euer cast out of his Church at Bethlem c. what therfore shal we say him to haue committed for which he is not togeather with the Roman Sea to be condemned or with it to be absolued In like ful sort sayth D. Field (34) In his Appendix to the 5. booKe of the Church part 1. p. 87. touching Iohn Husse and Hierom of Prague I could neuer yet find in what poynt of Faith they dissented from the doctrine of the Church then constantly resolued on but they bitterly inueighed against the Ambition Pride Coueteousnes and negligence of the Clergie And more in particular M. Fox (35) Act. Mon. p. 216. confesseth that Husse beleeued the seauen Sacraments and (36) Act. Mon. p. 209. 197. Transubstantiation M. Iacob (37) Def. of the Churches c. p. 13. And Act. Mon. p. 227. 216. addeth the Popes Primacie wherof also sayth (38) In Assertionibus art 30 Luther Iohn Husse seemeth not to withstand but that the Monarchie of the Pope may be yea he further there affirmeth that Husse attributeth much to the Roman Idol Lastly Husse being a Catholick Priest (39) Def. of the Churches c. p. 13. M. Iacob affirmeth that he sayd Masse to his dying day So manifest it is that in the Age of Iohn Husse the publick Seruice of the Church was the Sacrifice of the Masse and the Religion then knowne and beleeued by Husse and others was our present Roman Where I can not but much admire the absurditie and beggerie of M. Fox and others in (40) Act. Mon. p. 190. 241. And D. Downham of Antichrist p. 40. registring Iohn Husse for a most holie Martyr of their Protestant Church and further (41) In Apoc. c. 11. p. 249. affirming that It can not seem otherwise but that Iohn Husse and Hierom of Prague are without al controuersie the two witnesses c. wherof the Prophet speaketh properly and expresly in this place to wit of the Apocalipse wheras it is most certain that Husse was condemned and burned chiefly (42) See Simō de Voyon vpon the Catalog of Doctours p. 159. Fox Act. Mon. p. 230. Osiand cent 15. p. 469. for his vrging of Communion to the Lay-people vnder both kindes and for maintayning Wicclifs seditious Doctrine against Princes Priestes and Bishops if they committed mortal Sinne in other poynts of Faith liuing and dying a Roman Catholick In the Age precedent to Iohn Husse liued Iohn Wiccliffe who was a Catholick Priest (43) Stows Annales p. 464 euen the Parson of Lutterworth in Lecestershier who according to M. Stow (44) Ib. p. 425 first inueighed against the Church for that he had been depriued by the Archbishop of Canterburie from a certain Benefice c. And hauing vpon this occasion seuered himself from the Church in which he formerly was He with his Disciples went barefooted and basely cloathed in coorse russet garments downe to the heeles and (45) Ib. p. 426 seemed to contemne al temporal goods for the loue of eternal riches adioyning himself to the begging Friars approuing their pouertie and extolling their perfection Reteyning stil his former Catholick opinions concerning (46) Vviccleus de Blasphe c. 17 Holie-water (47) Vviccl de Euchar. c. 9. the Worshipping of Relicks and Images the (48) Serm de Assumptione Intercession of our B. Lady S. Mary the (49) De Apostasia c. 18. Rites and Ceremonies of the Masse wherof (50) In Professione fidei c. 28. Przibauus an Heretick who liued neer the same time sayth Iohn Wiccliffe in his booke of Apostacie and eighteenth chapter alloweth al the Rites of Masse from the beginning almost to the end c. (51) In 1. ad Cor. c. 1. Wiccliffe himself calleth Extreame Vnction a medecine to cure sinne as appeareth sayth he Iames. 1 And he affirmeth that it
is made with oyle of oliue consecrated by a Bishop (52) In Postilla super ca. 15. Marci and super 1. Cor. 1. yea he els-where numbreth and mentioneth al the seauen Sacraments And lastly in his epistle to Pope Vrban written not three yeares before his death endeauouring to purge himself to the Pope he plainly acknowledgeth that the Bishop of Rome is the Vicar of Christ vpon earth Adding thus further If I haue erred in anie of these poynts I wil submit my self to correction euen by death if necessitie so require By al which we may see that Iohn Wiccliffe in al the former poynts now contradicted by Protestants was wholy Catholick As also the Age wherin he liued A truth so euident that Osiander (53) Cent. 6. 10. 11. p. 439. confesseth that Wiccliffe had no companions of the same time who might brotherly admonish him c. and D. Humfrey (54) In vita Iuelli p. 263. acknowledgeth that In these last times he was almost the first Trumpeter of this Ghospel of Protestants So litle did the fame or infamie of Protestancie sound in the Christian world at Wiccliffs first beginning In the Age before Iohn Wiccliffe liued the Hereticks Albigenses who because they were in opinion and Sect wholy (55) FulK de successione Eccles cont Staplet p. 332. 333. SparK in his Ansvv to Albines p. 58. Abbots against D. Hil. p. 57. More in his Tables p. 173. agreing with the Waldenses and only differing in Titles and Names according to the diuersitie of places and times wherin they liued I wil therefore omitting them come to the Waldenses who receiued their name from Waldo a Catholick Lay-man (56) Act. mon. p. 628. a rich Marchand of Lyons and one so vnlearned sayth M. Fox that he gaue rewards to certaine learned men to translate the holie Scriptures for him and certain other workes of the Doctours by which he did conferre the forme of Religion in his time to the infallible Word of God wherupon sayth M. Fox Further (57a) Act. Mon. p. 41. sprung vp the doctrine and name of those which are called Waldenses But Waldo being destitute of al ordinarie calling and despayring to obtayne it from the Church of Rome out of which he was gone forth contemning the same he taught that (57b) Illiricus in Catal. Test veritatis p. 731. 732. 740. 745. Lay-men and women might consecrate the Sacraments and preach for the practice wherof the Waldenses and Albigenses were (58) Simons on the Reuel p 165. excommunicated by the Pope And yet this their reuolt from the Roman Sea notwithstanding (59) In Iesuit part 2. rat 3. p. 270. Fox Act. Mon. p. 628. D. Humfrey and M. Fox do both grant that Waldo did forsake al things that being poore he might follow Christ and the Euangelical perfection which D. Fulk (60) Against Rhem. Test. in Math. 19. f. 38. ParKins in his Reform Cath. p. 241. and M. Parkins reiect for Popish In so much that (61) Chronogr p. 94. Pantaleon affirmeth that he and his followers were a very order or Profession of begging Fryars wherupon according to M. Fox (62) Act mon. p. 41. 629. they were called The poor men of Lyons professing as (63) In Iesuit part 2. p. 270. D. Humfrey vrgeth a kind of Monastical life wherin they were so forward that they afterwards made (64) Vrsperg in chron Ar. 12â—2 meanes to Innocentius the Third then Pope to haue their Order by him confirmed but could not preuayle It is further confessed by [65] In ep 244 p 4â—0 Caluin that they beleeued the Real presence and by (66) Against Symbolizing part 1. c 3. p. 162. M. Parker that they retayned the Signe of the Crosse in the blessing of their meates And (67a) De Ecclesia p 24. Morgensterne speaking vnto them sayth You confirme the decree of Antichrist concerning the number of the Sacraments though that you haue also often done in other articles as in the Doctrine of Single life of Vowes of the sacred Scripture of good Workes of Iustification Baptisme of Children and Purgatorie Now from these premises it euidently ensueth that Waldo immediatly before his Apostacie was a Roman Catholick and not a member of anie other Church to him then knowne or in being and so his first proceedings are confessed by (68a) Of the Estate of the Church p. 338. Crispinus to haue been in time of thick darknes of Poperie and as a first and litle beginning of the instauration of the Christian Religion to wit the Protestant So vndoubted it resteth that the Religion vniuersally and publickly professed in the time of Waldo was not anie Protestant but the Roman Religion In the same Age liued S. Bernard of whon sayth D. Whitaker (67b) De Eccl. p. 369. against Rainolds p. 125. 126. I do think Bernard was truly a Sainct And other Protestants ackdowledge that he was (68b) Osiand cent 12. p. 309. A verie good man (69) Pasquils Returne into England p. 8. 130. A good Father and one of the LaÌ„ps of the Church of God D. Morton demandeth (70) Prot. Appeal p. 458 Why may not Protestants acknowledge S. Bernard for his life a Saint and for his doctrine a Lamp c. This then so true a Sainct good man and clearest Lamp was so wholy Roman Catholick as that D. Whitaker speaking to vs sayth (71) Resp ad Camp p. 105. Bernard whom your Church these manie yeares hath brought forth one godly man c. And Gomarus alleageth him to vs (72) In speculo Eccl. Bernard your Sainct Yea he was (73) Simon de Voyon in his catal p. 126. the Abbot of Clarauaux and so deare to the Pope that M. Bel tearmeth him (74) Challeng c. p. 148. And see Abbot in his 3. parte of the def c. In his Aduertisment therto annexed pag. 20. Vvotton in his Trial of the Romane clergie p. 265. Tossanus in Synopsi de Patribus p. 58. The Popes deare Monk and Reuerend Abbot Osiander and Hospinian report that (75) Cent. 12. p. 309. Hospini de origin Monach. f 175 He was the founder of a hundred and fortie Monasteries And Danaeus affirmeth that (76) 1. part alt parte cont Bellar. p. 440. Hierom and Bernard were Monks and Authours and fauourers of that errour And though D. White (77) Vvay to the true church p. 388. blush not to obiect his Authoritie against the Popes Primacie yet his Writings Doctrine and Practice were so direct to the contrarie that therefore he is expresly reproued by (78) Against Rhem. Test in Luc 22. F. 133. VvhitaK li. 2. cont Dur. p. 154. D. Fulk and D. Whitaker The Centurists also auouch that (79) Cent. 12. Col. 1637. He worshipped the God of Maozim euen vnto the last breath of his life he was a most sharp defender of the Sea of Antichrist c. For which by other ProtestaÌ„ts he
is tearmed (80) Lib. German quo causas recusati concilij Trid. reddunt f. 257. An impudent Writer heauing the Pope vp into an Idol a corrupter of Gods honour and preacher of Antichrist Yea so sincerely was he affected to the Pope and the Church of Rome that the Centurists report him to (81) Cent. 12. Col. 1639. say to the Count of Aquitaine whatsoeuer is out of the Roman Church that by Gods iudgement is of necessitie to perish euen as those things which were out of the Ark were drowned in the Deluge c. As also he that persecuteth the pope of Rome whom the Centurists here cal Antichrist he persecuteth sayth S. Bernard the Sonne of God himself Neither was anie of this Papistrie noted as then to be singular in S. Bernard but to the contrarie it is confessed by M. Iewel and M. Whitaker that S. Bernard liued in the midst of the Popes Rout and Tyrannie D. Morton as formerly calling S. Bernard for his life a Sainct and for his doctrine a Lamp to preuēt obiections thereby arising against him prouidently addeth that he neither was Sainct nor Lamp (83) Prot. Appeal p. 458. Simply as vnspotted with errours but Comparatiuely or c. in his generation that is in respect of the Age wherin he liued when a deluge of iniquities and mist of Popish Superstition had ouerspred the outward face of the Church So truly Papistical was S. Bernard At this time of S. Bernard liued also S. Malachias of whom Osiander writeth thus (84) Cent. 12. p. 315. 256. Malachias an Archbishop in Ireland from his childhood was giuen to learning and Religion and at length intreated and much inforced he vndertook to be the Archbishop of Ireland He was verie familiar with S. Bernard admiring and imitating his Monachisme and embracing Popish superstitions He worshipped the Pope of Rome for God To him verie manie miracles are ascribed c. So truly Roman Catholick was S. Malachias (82) Def. of the Apol. p 557. Vvhit cont Dur. l. 2. p. 154. In the Age precedent to these liued Berengarius who being a Catholick Priest and the Archdeacon of Angiers dissented afterwards from the Roman Church in the Doctrine of Transubstantiation which yet before his death he so fully (85) Fox Act. Monu p. 13. Vvestphalus his Apologetica c. fol. 6. Osiand Cent. 11. p. 158. Centurie-writers Cent. 11. col 458. recanted and conformed himself to the Roman Church as that the same is plainly acknowledged by M. Fox by Westphalus Osiander and the Centurists who record his recantation verbatim as it was Before him liued the most renowned Emperour Charles the Great who was so wholy deuoted to the Roman Religion as that the same is plentifully aknowledged by (86) Osiand in ep cent 8 p. 101. Cowpers Chron. fol 173. Fox in Apoc. p. 436. Crispinus of the Estate of the Church p. 221. Bulling in 2. Thess p. 533. Osiander D. Cowper M. Fox Crispinus and Bullinger In somuch that (87) In Epist Dedic Hist Sacram. Hospinian affirmeth that The Emperour Charles the Great commanded not only by publick Edicts that the Ceremonies and Rites as also the Latin Masse of the Roman Church and the other Decrees Statutes and Ordinances of the Roman Bishop should be obserued but himself also by imprisonnents and other kindes of punishments compelled Churches to the same Yea such was the vnion between the Popes of Rome and Charles the Great in matters of Faith and friendship as that according to D. Cowpers (88) Chron. f. 174. relation there were Certain Bishops sent by Adrian to Charles who held a Councel in France against the condemnation of Images c. And of the other side wheras Paulus (89) Lib. 2. Hist Franc. Aemilius relateth that Charles the Great sent twelue Bishops vnto a Councel holden at Rome by Pope Stephen in confutation of the errour of the Greeks against Images the same is so true that the like report therof is made by the (90) Cent. 8. col 570. Centurie-writers So assured it is that this Age in the opinion of Protestants was most superstitious and Papistical Before Charles liued S. Bede whom (91) Cent. 8. p. 58. Osiander tearmeth a good man and D. Cowper (92) Chron. f. 171. confesseth that he was Renowned in al the world for his learning and godly life For which he was also priuiledged with the Surname of Reuerend (93) Hollinsh Chron at An. 735. Covvpers Chron. at An. 724 fol. 168. Fox Act. Mon. p. 128. and by D. (94) Iesuit part 2. p. 326. Humfrey is specially registred among The Godlie men raised-vp by the Holie-Ghost D. Morton sayth (95) Prot. Appeal l. 1. p. 70. Although we deny not that Bede did hold diuers Romish Doctrines yet do we find sufficient cause in his writings why we may allow him his Title of Venerable and good man M. Bale further testifyeth that S. Bede (96) Cent. 2. c. 1. was so practised in prophane Authours that he scarce had his match in that Age He learned Physick and Metaphysick out of the purest fountaines He knew the Mysteries of the Christian Faith so soundly that for his exact knowledge both of Greek and Latin manie preferred him before Gregorie the Great There is scarce anie thing worth reading to be found in al Antiquitie which in due places is not read in Bede If he had liued in the times of Augustin Hierom Chrysostom I doubt not but he might haue contended for Equalitie with them He put forth manie bookes ful of al kind of Learning M. Fox acknowledgeth that (97) Act. Mon. p. 127. He was a man of worthie and memorable memorie and famous learning The whole Latin Church at that time gaue him the Maistrie in Iudgement and knowledge of the holie Scripture M. Bel granteth (98) Downfal that Bede for vertue and learning was renowned in al the world And M. Cambden recordeth that Bede (99) Descrip Brit. p. 670. the singular glorie of England by Pietie and Erudition obtayned the name of Venerable wrot many volumes most leardnedly So truly godlie learned and renowned was S. Bede euen in the iudgement of Protestants But now to obserue in particular whether the Faith and Religion taught beleeued and practised by this so worthie a man was Roman Catholick or English Protestant [100] Cent. 8. p. 58. Osiander who before called him A good man in expresse tearmes confesseth that Bede was wrapped in al the Popish Errours wherin we Protestants at this day dissent from the Pope For he admired and embraced the worship of Images the Popish Masse Inuocation of Saincts c. In which respect also M. Fox (101) Act. Mon. p. 128. 129. acknowledgeth that he liued in great credit and esteem with the Popes of that Age whom M. Fulk (102) Retentiue ag Bristovv p. 278. tearmeth Antichrists and therupon reiecteth S. Bedes authoritie saying The last Testimonie out of Bede
for Austin let vs enlarge the signification of the word Apostle and extend it to Austin and moreouer though improperly to Gregorie and Eleutherius c. whose proceedings towards the Prince were Chistian honest and orderlie They came to plant the Faith of Christ c. They came to preach obedience c. Their Ghospel was a Ghospel of peace c. They coÌ„uerted People c. They sought to build the Church c. Yea S. Austins desire to conuert the Pagans and his dutiful respect to the Prince deserue to be written in Letters of gold So worthily doth this Prostant here think of S. Eleutherius S. Gregorie and S. Austin And no lesse are his most deserued prayses blazed by M. Hollinshead recording that (22) Historie of Engl. Austin and his companie arriued at Canterburie where he made his abode by the Kings permission exercised the life of Apostles in fasting watching and prayers preaching the word of God to as manie as they could despising al worldlie pleasures as not appertayning to them c. Also Ethelbert was persuaded by the good example of S. Austin and his companie and by miracles shewed to be Baptized The like hereof is testifyed by (23) Act. Mon. p. 105. 116. M. Fox D. Bilson also acknowledgeth that (24) of Obedience p. 57. Austin and his fellowes came with Religion to God and submission to Princes Stow reporteth that (25) Chron. p. 65. S. Austin and his fellowes liued in the feare of God And D. Godwine acknowledgeth that (26) Vita August He was a Monk of great vertue calling him S. Austin But now to be satisfied what was the Faith and Religion taught by these two so holie men S. Gregorie and S. Austin or what the vniuersal and publick profession of Christians al ouer the world at those times was whether Catholick or Protestant I wil appeale to our Protestant Doctours Amongst whom writeth M. Bale that (27) Cent 1. c. 68. c. 70. Gregorie burdned the Church and Religion of God more then al with more then Iewish ceremonies He ordered the Rites of Masse commanded Masses to be sayd ouer the dead bodies of the Apostles deuised Litanies and Procession permitted the Image of the Blessed Virgin to be carryed about confirmed Pilgrimage to Images by Indulgences for the peoples Deuotions He was maintayner of Pardons granted Indulgences to those that visit Churches on certain dayes made foure Books of Dialogues for strengthning Purgatorie admitted Adoration of the Crosse and Masses for the Dead called Englishmen to Romish Rites by Austin the Monk (28) Cent. 1. fol. 3. who was sent from Gregorie to season the English Saxons with the Popish Faith And (29) Iesuit part 2. rat 5. p. 5. 627. D Humfrey affirmeth that they brought into England the whole Chaos of Popish superstition M. Harison chargeth (30) DescriptioÌ„ of Britanie before Holinsh. Chron. vol. 1. p â—7 Austin to haue conuerted the Saxons from Paganisme to no lesse hurtful superstition then they did know before making aâ— Exchange from open 〈◊〉 secret Idolatrie In so much as he (31) Ibid. p. 29. 27. concludeth in playne â—eaâ—â—es thaâ— Augustin came and brought-in Poperie In like sort (32) Apologia pro coena Domini p. 33. M. Ascham chargeth him to be The ouerthrower of true Religion and the establisher of al Popish Doctrine D. Abbots tearming S. Austin (33) Answ to D. Bishop p. 197. A black Monk affirmeth that this (34) Ibid. p. 20 Italian Monk brought new obseruations from Rome and the English receaued the same And that this (35) Ibi. p. 198 Romish Priest requireth the British Bishops to be subiect to his Romish Authoritie And this Romish Archbishop brought-in Nouelties and Superstitions and did contaminate the Faith of Christ Mellitus Laurentius Iustus al of Austins Companie and condition D. Fulk affirmeth that (36) Against Rhem. Test in 1. Cor. 4. Austin did not beget the Nation of English-men to Christ by the pure Ghospel c. but with mixture of mens Traditions And that Christian Religion which he found in the Britans he laboured to corrupt with Romish Inuentions M. Bale auoucheth that (37) Cent. 1. c. 70. Austin entred not with the Ghospel of Christian peace but with the Banner of his Apostleship with a Siluer Crosse Litanies Procession Images painted Pictures Reliques and Ritual bookes And that (38) Ib. c. 73. King Ethelbert first of al English men receiued of Gregorie the First Bishop of Rome by Austin the opinion of the Roman Religion with al inposture or deceit and dyed the One and twentith of his receaued Papisme As also that (39) Cent. 8. c. 85. Austin brought-in Popish Monkerie and besides the Popes Traditions ô Heretical mouth brought nothing but mans dung (40) Cent. 13. c. 1. Austin the Roman brought hither Romish rites without sound doctrine The King receaued Romanisme with the annexed Idolatries He brought in Monks Altars Vestments Images Masses Chalices Crosses Candlesticks Banners Holie as they cal them Vessels holie Water and Bookes of Roman Customes Their chiefest studies were about the oblations of Masses (41) Cent. 14. c. 31. Yea Austin disposed al things in England to the forme of the Synagogue of Rome and made Englishmen honourers of the Pope Finally (42) Catal. Scrip. Illust cent 14. p. 117. Austin by his interpreters taught our people the Papistical Faith Wherupon D. Fulk tearmeth our (43) Against Purgat p 333. Conuersion from Infidelitie our peruersion (44) Resp ad Bellar. p. 1. p. 780. And Danaeus calleth it The inebriation of the whore of Babilon mentioned Apoc. 17. Concerning these two last testimonies of D. Fulk and Danaeus D. Morton sayth (45) Prot. Appeal p. 60. These Apologists with more art then truth do obiect vnto vs our owne Authours calling it a peruersion and inebriation herein peruerting their direct meaning and propounding their testimonies as spoken absolutely concerning euerie particular point of Roman Faith which was only respectiuely and restraynedly intended But as this Glosse is only his voluntarie Imagination and indeed a direct peruerting of his owne Brethren so is it sufficiently confuted by so manie Protestant Doctours last cited and next following who most agreably confesse that the Faith speaking in general taught here by Austin was the Popish Faith the whole chaos of Popish Superstition Yea Poperie it self Wherfore to proceed (46) Trial of the Romish Clergie p. 377. M. Wotton auoucheth that Neither was England conuerted by your proud Monk Austin but peruerted rather And (47) Answ to a Popish Appologie f. 8. D. Fulk affirmeth that Austin an vnlearned Monk came into the Land to corrupt the sinceritie of the Faith which the Britans had receiued c. Yea S. Augustin was so wholy ours that (48) 2. Reply part 1. p 301. M. Cartwright calleth him Romish Augustin And (49) Tetrastylon Papismi p. 122. D. Willet expresly placeth Augustin and Gregorie among
the first Fathers of superstition and Captaines and Ring-leaders of Popish Diuines Sir Edward Hobbie tearmeth him (50) In his Letter to M. Higgons p. 92. Proud and insolent Augustin your Great Gregories delegate M. Price styleth him that (51) Aâ—sw to Leech l. 1. c. 4. p. 69. Proud pettie Monk Austin And M. Iewel affirmeth that Austin was (52) Reply Art 3. p. 185. Neither of Apostolick spirit nor anie way worthie to be called a Sainct but an Hypocrite a superstitious man cruel bloudie and proud aboue measure M. Mason affirmeth that His superfluitie of ceremonies might wel haue been spared He was too forward to display the Popes Banner (53) Consecration of Eng. Bishops p. 58. and his behauiour towards the Brittans was ful of Pride and disdaine The (54) Cent. 6. c. 10. col â—49 Centurists write when Austin had troubled the Britan Churches Thirteen yeares and subdued them to the Roman Antichrist he dyed c. But (55) Cent. 6. p. 290. Osiander proceedeth much further affirming that He Subdued England to the lust of the Roman Antichrist and therfore after his death went vndoubtedly to Hel there to receaue his reward A reward vniust and a Sentence ouer-cruel for so great benefits as he bestowed vpon vs euen by D. Whitakers and other Protestants most grateful former aknowledgement But hence it clearly appeareth that the Faith of S. Gregorie S. Austin and whereto England was by them conuerted was Roman Catholick Neither was this pretended Popish superstition the priuat opinions of S. Gregorie and S. Austin but the vniuersal Doctrine and beleef of that Age. Insomuch that (56) Hist Sacram l. 2. p. 157 Hospinian confesseth that In the Age of Gregorie the Great al kind of superstition and Idolatrie as a certain Sea owerflowed ouerwhelmed and wholy ouerdrowned almost al the Christian world No man not only not resisting but al adding and affording rather what strength they could And (57) Defence of the Answ to the Admonition p. 442. D. Whitguift speaking of Anno Domini 659. so wholy distrusteth the Doctours of those times that he resolutely auoucheth He would be loath to alleage anie Councel of that time to proue anie thing in Controuersie So confessedly was the vniuersal Church of Christians at the time of S. Gregorie S. Austin and Englands Conuersion in the opinion of Protestants altogeather Popish Antichristian and Romish and indeed the One Holie Catholick and Apostolick Church prescribed by our Creed The Sect of Protestants during the same time being not so much as diuised stamped heard-of or being in anie though most base or obscurest part of the world Now al this as wel of the high and most deserued prayses giuen to S. Gregorie and S. Austin for their vertue learning and other singular guifts as also that the Faith and Religion which themselues professed and whereto they conuerted this our Natiue Countrey from execrable Paganisme was truly the perfect Faith of Christ and pure and incorrupted Christianitie And lastly that this so pure Faith was our now Roman Catholick Faith I haue here conuinced by the testimonies and acknowledgments euen of her greatest Enemies as namely by Osiander Danaeus the Magdeburgians Hospinian Hollinshead Cambden Foxe Bale Whitaker Cowper Humfrey Bel Godwine Bilson Stow Mason Abbots Fulk Harison Ascham Wotton Carthwright Willet Hobby Price Iewel Whitguift and Morton al of them Protestant Writers THAT THE PRESENT ROMAN CHVRCH AND Religion continued and Flourished during the whole time of the Primitiue Church contayning the first Six hundred yeares after Christ CHAPTER V. HAuing thus prooued the confessed being and publick general practice and profession for these last thousand yeares of our Roman Faith and Religion I wil now endeauour the selfe same proof and confirmation for the first Six hundred yeares after Christ Which for greater perspicuitie I wil diuide into two seueral Stations or times The First from Constantin the Great to Gregorie the Great the Second from Christ and his Apostles to Constantin agayne In which behalf I find it affirmed by (1) Vpon the Reuel f. 110. M. Brocard that The Pope fel from Christ in the time of Syluester who liued with Constantin and that for a ThousaÌ„d two hundred and sixtie yeares the Church was oppressed and troden downe by the Papacie euen from Syluesters time to these dayes In like sort auoucheth M. Brightman (2) In Apoc. p. 462. that euer since the time of Constantin the Great Rome hath been the whore of Babylon and the Roman Bishop hath been the Beast and Antichrist (3) Ibid. p. 471 And againe sayth he As aboue we haue made manifest it necessarily followeth since the time of the Heathen Emperours the Pope of Rome to haue been that greatest Antichrist of whom the Scriptures haue so diligently forewarned and the Cittie of Rome from that time to haue been the Whore c. foretold in the Apocalypse M. Leigh (4) Great Britanies great Deliuerie f. B. 2 addeth hereunto that The Popes euer since the first Three hundred yeares after Christ haue been Diuels But no man speaketh more plainly then M. Napper whom (5) Vpon the Reuel p. 262. M. Dent tearmeth a learned Writer and an excellent man This so learned a Writer plentifully acknowledgeth (6) Vpon the Reuel p. 68. And See p. 43. that Between the yeare of Christ 300. and 316. the Antichristian and Papistical raigne began raigning vniuersally and without anie debatable contradiction 1260. And that (7) Ibid. p. 145 Euen 1260. yeares the Pope and his Clergie hath possessed the outward visible Church of Christians (8) Ibid. p. 239 Neuer suffring for the space of 1000. yeares after Syluester the First anie to be seen vouchable or visible of the true Protestant Church c. I wil not here stay to confute the wilful vanitie of D. Morton who for his best answer to this so cleer testimonie of M. Napper writeth thus (9) Prot. Appeale p. 72. But this witnes alas for the darknes of Iudgement of these Apologists speaketh not of the whole Profession of the Romish Church but only of one article predominant therin namely the Doctrine of Popedom c. But seing he speaketh in general of the outward visible Church of Christians which includeth al Poynts beleeued by that Church and that the same Church during the sayd time was so wholy possessed by the Pope and his Clergie that not so much as anie one of the Protestant Church was then to be seen I may more iustly say Alas for want of honestie or learning or both in D. Morton And this the more I might inculcate seing his owne guiltie Conscience at last bewrayeth himself saying (10) Ibid. p. 662. If one of our Aduersaries themselues when six of their principal Doctours were produced against him was licenced to except against them c. how much more lawful might it be for vs to deny the testimonies but of two Authours not of eminent note for
Learning and Iudgment c. So willing indeed is M. Doctour to detract from the Authoritie and testimonies of his owne deare Brethren M. Napper and M. Brocard And where he would gladly mince the matter by affirming that they were but Two the perusal of this Chapter and other parcels of this booke wil clearly discouer that there were manie more Twoes of this opinion Wherfore to proceed M. Brightman (11) Apoc. p. 503. thus vrgeth Bellarmine As concerning the continuance of the Apostacie from the true Faith we haue learned by the Apocalypse that the same hath preuayled more then 1260. yeares and that more cleerly then anie of your Subtilties can euade (12) Ibid. p. 539. And againe Antichrist hath raigned from the time of Constantin the Great to this day wherof the Apocalypse affordeth such Demonstrations as neuer anie Iesuit can confute Yea (13) Ibid. p. 477. further The Pope of Rome is the Beast which 1300. yeares receiued power c. therefore from 1300. yeares he is the Antichrist So certain it is by M. Brightmans strongest Demonstrations grounded vpon Scripture that the present Roman Religion hath continued for these last 1300. yeares during which time the Pope in his opinion hath raigned as Antichrist Answerably herevnto (14) Against Staplet Martial p. 25. D. Fulk relateth that some Protestants haue written that the Pope hath blinded the world these manie hundred yeares some say 1000. some 1200. some 900. c. And (15) In Apoc. p. 263. Winckelmanus speaking of the begining and end of the Churches persecution by Antichrist reporteth that there are some Protestant Writers who make the end Anno 1517. when M. Luther first began and so the beginning should be Anno 257. others place the end Anno Christi 1521. when Luther at the Assemblies at Wormes excellently gaue testimonie to the truth and so the beginning should be from Anno Christi 261. c. (16) De Antichristo p. 96. Danaeus also speaking of Antichrists first coming confesseth that some Protestant Writers teach that he came in the Yeare 1000. others 500. others 400. from Christs birth So clear it is that the Pope of Rome for these 1300. yeares in the opinion of Protestants hath raigned as Antichrist But as the Popes for these last 1300. yeares are thus censured for Antichrists so are the most ancient and first Christian Emperours condemned for Papists and fauourers of Antichrist For though D. Morton speaking of the Popes authoritie affirmeth that it hath been (17) Prot. Appeal p. 661. often and notoriously contradicted in Antiquitie c. by right Christian and renowned Emperours Yet M. Brightman speaking of the verie first most ancient and Christian Emperours auerreth the contrarie saying (18) Apoc. p. 344. Into which Catalogue come Constantin the Great Constantius Constans Constantin and their Sonnes Iulian Iouinian Valentinian Gratian Valentinian the Second Theodosius c. for these then raigning the Beast was notably defended and his dignitie much increased Agreably sayth (19) Reioynd to Bristow p. 2. D. Fulk I neuer ment to acknowledge the Emperours Constantin Iouinian Valentinian c. to be such as I would wish for For both in their Religion and manners diuers things are found which I could wiâ—h had been more agreable to the Word of God So that for the second 300. yeares after Christ it resteth euident and for such acknowledged that The Pope and his Clergie possessed the outward visible Church of Christians neuer suffring for 1000. yeares after Syluester the First anie to be seen vouchable or visible of the Protestant Church For which verie cause al the Popes of those Ages are censured for Antichrists and the verie first Christian Emperours for their fauourers and defenders To make now the like trial of the Roman Churches Continuance and her vniuersal and publick profession and practise of her Faith and Religion for the first 300. yeares after Christ to wit from his blessed Apostles to Pope Siluester the First and Constantin the Great Wheras our Catholick Writers do often obiect the Custom of the ancient Fathers in prouoking the Hereticks of their times with the Succession of the Roman Bishops according to the example of Ireneus Cyprian Tertullian Optatus Hierom Augustin and Vincentius Lyrinensis (20) Against Purgat p. 373. D. Fulk for his best answear is enforced to confesse saying That these men specially named the Church of Rome it was because the Church of Rome at that time as it was founded by the Apostles so it continued in the doctrine of the Apostles (21) ConfereÌ„ce vvith M. Hart. p. 442. D. Raynolds being prouoked in the like kind acknowledgeth in like manner that The succession of the Roman Bishops was a proof of the true Faith in the time of Augustin Epiphanius Optatus Tertullian and Irenaeus c. (22) Instit l. 4. c. 2. sec 2. 3. And Caluin himself setting downe our foresayd Allegation affirmeth of Catholicks that They indeed set forth their Church verie gloriously c. They report out of Irenaeus Tertullian Origen Augustin and others how highly they esteemed this Succession wherto he giueth the like answear and reason saying Considering it was a matter out of al doubt that from the beginning euen vntil that time nothing was changed in Doctrine the forsayd Doctours took in argument that which was sufficient for the ouerthrowing of al new errours to wit that the Hereticks oppugned the doctrine which euen from the verie Apostles themselues had been inuiolable and with one consent retayned And in his book of Institutions set forth in French he writeth expresly that It was a thing notorious and without doubt that after the Apostles Age vntil those foresayd times no change was made in doctrine neither at Rome nor other Citties In like sort sayth Zanchius (23) De vera Relig. p. 148. In times past the Roman Church and the succession of their Bishops vntil the times of Irenaeus Tertullian Cyprian Some others was such as that not vndeseruedly these Fathers were accustomed to prouoke and cite the Hereticks of their time to her and others such like (24) De Ecclesia p. 278. D. Whitaker speaking of certain Apostolical Churches and amongst them of Rome by Name collecteth thus From whence we vnderstand why Tertullian prouoked to these Churches to wit because as then by perpetual succession they kept the Doctrine of the Apostles Agreably to which almost in the same words sayth (25) Against Purgat p. 374 D. Fulk The Church of Rome retayned by succession vntil Tertullians dayes that Faith which it did first receiue of the Apostles (26) Fox his Act. Mon. p. 1359. M. Ridley auoucheth that The Patriarch of Rome in the Apostles time and long after was a great maintayner and Setter forth of Christs glorie in the which aboue al other Countries and Regions was preached the true Ghospel the Sacraments were most duly administred c. After the Emperours became Christians
the Ghospel there flourished most And (27) Reply to Harding p. 246. D. Iewel freely granteth that Aswel S. Austin as also other godlie Fathers rightly yeelded Reuerence to the Sea of Rome c. for the puritie of Religion which was there preserued a long time without Spot And agayne (28) Ibid. p. 628. The godlie Fathers of those foresayd times sought to the Church of Rome which then for puritie in Religion and Constancie in the same was most famous aboue al others (29) Suruey of the Popes supremacie p. 85. M. Bunnie speaking of the verie same times affirmeth that At that time there was no Church that did more sincerely keep that which the Apostles taught c. These so frequent and free testimonies of our Aduersaries for Romes Continuance in the true Faith and Religion from the Apostles vntil the time of S. Austin are so clear from al exception and further Comment that D. Morton in steed of other answer sayth (30) Prot. Appeal p. 573. This general consent of our so profoundly Iudicious Protestants in appealing vnto the Primitiue Church for the space of the first Foure hundred and fortie yeares after Christ thus acknowledged by our Aduersaries may wel serue for a iust reproof of their slaunder who vsually vpbrayd Protestants with Contempt of al Antiquitie for here euen old Rome is commended by Protestants By al which it is most euident not only that the Roman Church with continual succession of Bishops hath stil continued euen from the Apostles vntil the times of S. Augustin Epiphanius Optatus c. which was for Foure hundred and fortie yeares after Christ but withal during the same time for puritie in Religion and constancie in the same she continued most famous aboue al other Churches But to arise (31) Vpon the Reuelat. p. 191. And See Cent. 2. c. 4. col 55. M. Napper auoucheth that During euen the Second and Third Ages next after Christ the true temple of God light of the Protestant Ghospel was obscured by the Roman Antichrist himself Whereto are assenting (32) In Bancrofts Suruey c. 27. p. 343. M. Carthwright and Beza And (33) Against Symbolizing vvith Antichrist part 2. sec 8. p. 128. M. Parker sayth I know right wel that within the Two hundred yeares after Christ there were crept into the Church manie idle Ceremonies c. There began in this mixt Age Exufflation of the Baptized Consecration of the Font with oyle and Crosse Oyle in Baptisme the Reseruing of the Sacrament Exorcisme Offring and prayer for the dead Fasting on certain dayes with opinion of Necessitie and Satisfaction and the seeds of Monkerie See then among what weeds the Crosse grew vp and in what a dunged soyle of manie supersti ions sayth M. Parker But (34) Epist de Abrogandis in vniuersum omnibus statutis Eccles Sebastianus Francus auerreth for most certaine that Presently after the Apostles times al things were turned vpside downe c. And that for certain through the work of Antichrist the external Church togeather with the Faith and Sacraments vanished away presently after the Apostles departure c. M. Bunnie (35) Treatise tending to Pacification sec 14. p. 89. vsing al warines to acknowledge more then of necessitie he must confesseth yet as inforced of the whole time since the Apostles to this present that The Church of Rome hath euer continued after a sort in profession of the Faith since the time that by the Apostles it was deliuered to them c. And hath also in some manner preserued and hitherto maintayned both the Word and Sacraments that Christ himself did leaue vnto vs which surely sayth he is a verie special blessing of God and an euident work of the Holie Ghost D. Field (36) Of the Church l. 3. c. 6. p. 72. speaking of the Latin or Roman Church before Luthers appearing affirmeth that It is friuolous that some demand where our Church was before Luther began for we say it was where now it is If they aske vs which we answer it was the knowne and apparent Church in the world wherin al our Fathers liued and dyed wherin Luther and the rest were Baptized receiued their Christianitie Ordination c. Not forbearing to make his Title of that Chapter in these words Of the Latin Church that it continued the true Church of God til our time c Now it is plentifully heretofore confessed that the knowne and apparent Church of the world for many hundred yeares togeather before Luther and wherin Luther was Baptized ordayned Priest and a Professed Austin-fryar was the onlie Roman or Latin Church which as then raigned vniuersally the Protestant Church during the sayd time being confessedly latent vnknowne inuisible and indeed not in being as shal be proued at large hereafter But for the surer sealing-vp of al which hath been sayd in this behalf I desire lastly to be obserued that wheras D. Whiteguift (37) Defence c. p. 351. iustly vrgeth against M. Carthwright this general rule or proofe of Apostolick Doctrine saying For so much as the original or beginning of these names Metropolitan Archbishop c such is their Antiquitie can not be found so far as I haue read it is to be supposed they haue their original from the Apostles themselues for as I remember S. Austin hath this rule in his hundred and eighteenth Epistle And it is of (38) Ibid. p. 552. And see Suinglius tom 2. fol. 94. credit with the Writers of our time namely with M. Suinglius M. Caluin and M. Gualter and surely I think no learned man doth dissent from them In like sort sayth (39) Ansvver to obiections against the Crosse in Baptisme p. 26. D. Fotherby in behalf of the Crosse If it be but an humane Inuention let vs know I pray you the first Inuenter of it and when it was first decreed and how it came so soon to be so generally obserued which if you can not shew vs I think we may with greater probabilitie esteem it to be an Apostolical tradition And so of the contrarie according to (40) Contra Duraeuml 7. p. 479. D. Whitakers opinion no man denyeth but that it much auayleth to the confuting of Heresies to know their beginning Now according to these Rules it is so certaine that the present Roman Religion was deliuered by the Apostles and thus continued to vs that (41) In Vvhitegu Def. p. 352. M. Carthwright inferreth from the foresayd Rule That therby a window is open to bring in al Poperie And I appeale sayth he to the iudgement of al men if this be not to bring in Poperie agayne to allow of S. Austins Saying c. But now a litle to obserue what our last Refiner M. D. Morton determineth concerning this foresayd Rule of S. Austin Wheras D. Whiteguift whom M. Morton styleth their (42) Prot. Appeal l. 2. p. 228. learned Archbishop and an (43) Ibid. p. 225. Authour of worth
did formerly auouch that the sayd Rule was of Credit euen with the Protestant Writers of our time namely with M. Suinglius M. Caluin and M. Gualter and that he thinketh no learned man doth dissent from them Yet M. Morton who would take it vnkindly and that deseruedly to be censured for Vnlearned doth thus far aduenture directly to discredit and disauthorize the foresayd Rule as shamefully to curtle it both in bredth and depth The (44) Ibid. p. 345. bredth sayth he though most vntruly reacheth no further then vnto matters of Ceremonies and other Customes of the Church c. Secondly the depth of the same position if it be rightly sounded wil be found to be a truth of strong Probabilitie only and not of an absolute infallibilitie which is to say in good English that the sayd Rule only concerneth trifles and matters of smal moment as also that it is not a certain true Rule but peraduenture true and peraduenture false which strongly implyeth that our Doctour in matters of faith and moment now disputed between Catholicks and Protestants would be loath to be squared and tryed thereby And so in substance acknowledgeth that which he reproueth in M. Carthwright that thereby a window is open to bring in al Poperie So euidently in deed doth the forsayd Rule prescribed by S. Austin and approued by so manie of the learned Protestants strongly confirme and conuince the vninterrupted Current and continuance of our Roman Religion from the Apostles themselues to these our dayes Agreably to the premisses (45) Consideration of the Papists supplication p. 43. M. Powel expresly and ingenuously confesseth We can not tel by whom or at what time sayth he the enemie did sow the Papists Doctrine c. Neither indeed do we know who was the first Authour of euerie one of your blasphemous opinions (46) Reioynder to Bristow p. 265. D. Fulk answering to the demand of the Roman Churches change sayth thereto I answer my Text sayth it was a mysterie not reuealed and therefore could not be at first openly preached against c. And though D. Whitaker taught before that No man denyed but that it much auayled for the confuting of Heresies to haue knowne their beginning Yet the same (47) Resp ad Rat. Comp. p. 101. D. Whitaker is inforced to confesse that The time of the Roman Churches change can not easily be told Yea to such absurdities are Protestants brought in this poynt that Vrbanus Rhegius being vrged to shew wherin the Roman Church had changed her Faith at last betaketh himself to this desperat boldnes saying (48) In lib. Apologet. p. 192. But to conclude though it were true that the Roman Church had changed nothing in Religion would it therefore presently follow that she were a true Church I think not sayth he And yet I think hardly any one Protestant can be picked out so ignorant or impudent as wil openly auouch that the Roman Church was not a true Church when S. Paul writ vnto the Romans in these words (49) Ep. Ad Rom c. 11. vers 5.6.7.8.9.11.12 By Christ we receaued Grace and Apostleship for obedience to the Faith in al Nations c. among whom are you also the called of Iesus Christ. To al that are at Rome the beloued of God called to be Saints Grace to you and Peace from God our Father and our Lord Iesus Christ. First I giue thanks to my God c. for al you because your Faith is renowned in the whole world c. without intermission I make a memorie of you alwayes in my prayers c. And I desire to see you that I may impart vnto you some spiritual grace to confirme you that is to say to be comforted togeather in you by that which is common to vs both your Faith and mine Now if the Roman Churches Faith was once thus the same with S. Paules Faith then if she neuer changed her sayd Faith as this Protestant supposeth she must needs continue a true Church Al this Sun shine notwithstanding D. Morton wil needs defend his brother Rhegius herein because (50) Prot. App. p. 675. diuers Hereticks who liued in the Apostles times such as were the Simonians Basilidians Nicolaitans albeit they liued in the dayes of the Apostles yet did they not professe the Doctrine of the Apostles which sufficiently demonstrateth the infirmitie of the Consequence But I must confesse I did not expect such weake Demonstrations from D. Morton for the Consequence was not that Hereticks liued in the Apostles dayes therefore their Doctrine is the doctrine of the Apostles as our Doctour would abuse an vncautelous or vnlearned Reader but as himself before thus confessed The Church of Rome hath not altered anie article of Faith since the Apostles times ergo the now Faith of the Church of Rome is the same with that which was taught by the Apostles This Consequence is so cleer supposing that the Church of Rome in Saint Pauls time professed the true Faith which I haue formerly proued and no Protestant dare deny as that al further proof would discouer no lesse tediousnes in the Writer then the denying therof hath bewrayed ignorance and temeritie in M. Doctour So cleer it is that no Protestant whosoeuer is able to assigne anie knowne beginning of our Roman Religion since the Apostles times Wherefore in playne tearmes they ascribe the beginning therof to S. Pauls time To this effect sayth D. Willet (51) Synopsis Controu 2. q. 3. p. 56. Therefore S. Paul calleth Papistrie a mysterie of iniquitie which began euen to work in his dayes M. Midleton (52) Papisto-mastix p. 193. auoucheth that we are sure that the Mysterie of inquitie did work in Pauls time and fel not a sleep so soone as Paul was dead waking againe 600. yeares after when this Mysterie was disclosed c. And therfore no maruaile though perusing Councels Fathers and Stories from the Apostles forward we find the print of the Popes feet c. M. Parkins desiring 53 Reformed Cath. p. 329. To stop the mouths of Papists who demand of vs sayth he where our Church was foure-score yeares before Luther They are answered sayth he that our Church hath been since the dayes of the Apostles and that in the verie midst of the Papacie So supposing the Papacie or Roman Church to haue continued since the dayes of the Apostles Lastly the truth hereof is so certayne that the same is acknowledged by our seuerest (54) Suruey of the BooK of common prayer in the Preface to the King p. 18. Puritans who speaking to the Kings Maiestie giue this wholsome persuasion Let not your Maiestie be now deceiued by the Popish Argument of supposed Antiquitie as Ioseph was with the old and mouldie bread of the Gibeonites c. And the rather ô christian King take heed because Antichrist began to work euen in the Apostles dayes So vndoubted and to be supposed it is that the Argument drawne from
the longest Continuance and greatest Antiquitie is a Popish Argument And the Doctrine of the Pope or Church of Rome was so timely working as that it was in being euen in the Apostles dayes For our Conclusion then we haue it here confessed that euer since the time of Constantin and Pope Siluester which contayneth some 1300 yeares al Popes and the Church of Rome haue been so agreable in Doctrine and Faith with our Present Pope and Church that therefore they are al censured for Antichrists Rome for Babylon the imagined Protestant Church during the same time not hauing anie one visible member in the world And not only this but that euen our first Christian Emperours are reproued by Protestants in regard of their very Religion and their honouring and defending of the foresayd Popes And as for the Roman Churches continuance from Christs time vntil the Raygne of Constantin it is plentifully acknowledged that as she was founded by the Apostles so she continued in the doctrine of the Apostles euen vntil the verie times of S. Augustin who flourished almost 100. yeares after Constantin in so much as during al the sayd time the verie Succession of Roman Bishops is granted by Protestants to haue been a good proof of the true Faith And wheras S. Austins Rule of making al such Doctrine truly Apostolical as hath no knowne beginning since the Apostles is approued and applauded by the learnedst Protestants yet themselues likewise confesse that the allowance of this Rule is the opening of a window to bring in al Poperie so truly Apostolical is the Doctrine of Papists Adde lastly that the Antiquitie of our present Papistrie is confessedly no lesse gray-headed then the times of S. Paul and the other Apostles and the continuance therof euer since such as that perusing Councels Fathers and Stories from the Apostles we stil find the print of the Popes feet Now my kindest Aduocats in this so important a Plea are no other then Caluin Suinglius Zanchius Danaeus Beza Winckelmanus Sebastianus Francus Rhegius Brocard Brightman Leigh Napper Parkins Whitaker Powel Fulk Raynolds Ridley Iewel Bunnie Carthwright Parker Field Whitguift Fotherbie Willet Midleton and Morton al of them Protestant Writers and men much renowned by their other Brethren A FVRTHER PROOF OF THE PRESENT ROMAN Religions Continuance from the Apostles times to these dayes is taken from the Christian belief of the Indians Armenians Grecians Brittans al of them Conuerted in the dayes of the Apostles CHAPTER VI. IT is recorded by sundrie Historiographers and acknowledged for most true by the learnedst Protestants that manie Heathen Nations were conuerted by the Apostles themselues to the Faith of Christ whereof peculiar instance is giuen of India Armenia Graecia Britanie c. The Conuersion of India is confessed by (1) Cent. 1. p. 37. Osiander and (2) Comment de Regno Christi p. 45. Nicolaus Phillippi affirmeth S. Thomas to haue been their first Apostle Chemnitius (3) Exam. part 2. p. 7. teacheth that S. Bartholomew preached the Ghospel to the Armenians And as for the Conuersion of Greece it clearly appeareth by Saint Pauls Epistles to sundrie of that Nation as to the Corinthians Ephesians Thessalonians and by the Apocalypse chap. 1. vers 11. Now as concerning the first Conuersion of Britanie it was so vndoubtedly Apostolick as that (4) Britannia c. p. 40. M. Cambden auoucheth that It is certayne that the Brittans receiued the Christian Religion in the verie infancie of the Church In proof wherof he there alleageth sundrie ancient Authorities (5) Ibid. p. 157. And See M. Hal in his Apologie against the Brovvnists p. 58. Further also teaching that in Britannie flourished the Monasterie of Glassenburie which taketh its ancient beginning from Ioseph of Arimathia c. for this the ancientest Monuments of this Monasterie do testify c. Neither is there cause why we should doubt thereof In like sort sayth (6) Description of Britanie annexed vnto Holinshead c. v. 1. p. 23. M. Harison That Ioseph preached here in England in the Apostles times his Sepulchre yet in Glassenburie and Epitaph affixed thereto is proof sufficient (7) Remedie against Schisme p. 24. M. Henoch Clapham is so confident of the Britans conuersion in the Apostles times as that he auoucheth that our Schismatikes may aswel ask me what assurance I haue there was a King Henrie as demand what assurance I haue of the other (8) Against Rhem. Test in 2. Cor. 12. fol. 316. D. Fulk thefore calleth them The Catholick Brittans with whom Christian Religion had continued in succession since the Apostles times This then supposed that al the former Countries were conuerted to Christianitie by Christ his Apostles and disciples themselues The next point to be examined is whether the sayd Faith and Religion which as then they learned receaued and beleeued and which for sundrie succeding Ages they practised and professed is more agreable to the present Roman or Protestant Faith And first as concerning the Indians (9) Comment de Regno Christi l. 1. p. 45. 46. D. Philippus Nicolai relateth that India in sundrie places is inhabited by them in great number who receiued the doctrine of the Ghospel from S. Thomas the Apostle c. vpon the seauenth day according to our custome they meete in the Churches that they may be present at the Sacrifices heare Sermons they vse in their Sacrifices wine made of dryed Grapes giuing bread they not only giue the bodie of Christ but also by drinking of the consecrated Chalice they giue his bloud hauing before made confession of their sinnes c. At the entrance of the church like vnto the Papists they are sprinkled with holie water with the same rite and the same religion they burie the dead c. praying vnto Christ for their eternal Saluation c. The Priests are so shauen vpon the head that they haue vpon the crowne the Image of the Crosse Amongst them there are Societies of Monks and companies of Sacred Virgins shut vp in seueral houses Chastitie is kept by al them with a great desire of honestie abstinence and religion c. They strictly obserue the fasts of Aduent and Lent c. And In the honour of S. Thomas they keep a Festiual day Yea he further writeth (10) Ibid. p. 64. of the remote Cataians of India that they haue their chappels in which for the safetie of their Marchants trauayling in strang countries Sacrifice is offred with Popish ceremonies and Masses Now by this testimonie of so learned a Protestant it appeareth that the Indian Christians first conuerted by S. Thomas retayne yet and practise these Catholick poynts of Faith The real presence of Christs Bodie and Bloud in the Eucharist Confession of sinnes before Receiuing Sprinkling with holie water prayer for the dead Shauing Priestes Crownes The Image of the Crosse Companies of Monks and Nunnes their Chastitie and abstinence The Feasts of Aduent and Lent The
ancient Fathers almost in euerie Age before that in which Gregorie liued saying The Religion cleerly taught in the Word of God brought hither first by Simon Zelotes Niceph. l. 2. c. 4. Ioseph of Arimathia Gildâ—s S. Paul the Apostle Theodoret de Curand Graec. affect l. 9. al or some of them was watred stil on in the dayes of Tertullian l. cont Iudaeos Origen in Ezech. hom 4. Athanasius Apol. 2. Hilarie l. de Synod cont Arian Chysostom hom quod Christus sit Deus Theodoret Hist l. 1. c. 10. l. 4. c. 3. Al which Ancient Fathers speak honourably of the Church Religion and Prelates of Brittanie So exceeding far were the Brittans from being changed in their Religion before the time when S. Augustin came into England Therfore to come to the second and mayne point which is the true harmonie and agreement between the Apostolick Faith of the Brittans and the Catholick Roman Faith of S. Augustin D. Morton labouring purposely to shew (51) Prot. Appeal p. 75. what and of how great importance the differences were between the Brittan Bishops and the Church of Rome at Austins comming can only instance in the difference of Ceremonies or ministring of Baptisme in keeping of Easter and in denial of Subiection vnto Austin which though he much endeauour to proue to be matters of great importance yet if they be considered in themselues and without pertinacie in the Defenders they may with M. Brierlie most truly be sayd to be few and smal points And the more if they should once be compared with our other Roman Articles of Real Presence Adoration of the Sacrament Masse Confession Freewil Merit c. In anie one wherof D. Morton was not able to giue the least Instance of difference between the foresayd Brittans and S. Austin Wherfore to proceed in this same poynt It is reported by Hollinshead out of S. Bede hist. l. 2. c. 2 that S. Austin by the help of King Edilbert obtayned a meeting with the Brittish Bishops and Doctours where he sayd vnto them (52) Beda hist l. 2. c. 2. Hollinsh vol. 1. p. 103. Godwine in his Catalogue of Bish. p. 6. If you wil obey me in these three things That you wil celebrate Easter at the due time That you wil minister Baptisme wherwith wee are borne againe to God according to the custome of the Roman and Apostolick Church That you wil preach with vs the Word of God to the Nation of the English Al other things which you doe though they be contrarie to our customes we wil peaceably suffer In like sort sayth the (53) l. 3. c. 13. p. 133. Authour of the Historie of Great Brittanie The Brittan Bishops conformed themselues to the doctrine and Ceremonies of the Church of Rome without difference in anie thing specially remembred saue only in the Celebration of the Feast of Easter c. (54) Ibid p. 219. And See CaÌ„bdens BritaÌ„ in English p. 578. And agayne when they perceaued the Saxons in some measure to approue it they began to make open Profession of it as seeming therin to agree euen with their Enemies the Saxons howsoeuer otherwise in respect of language situation or Law of Nations they were diuided Yea the (55) Beda hist l. 2. c. 2. Hollinsh vol. 1. p. 102. Brittan Bishops after conference had with S. Austin confessed that they vnderstood that it was the true way of iustice which Austin preached Wherupon as (56) Confut. of Purgat p. 335. D. Fulk acknowledgeth Saint Austin did at the last obtayne the ayde of the Brittish Bishops to the Conuersion of the Saxons (57) Catalogue of Bishops p. 11. Lastly D. Godwin writing of Theodore who was Archbishop of Canterburie some Fiftie or Sixtie yeares after S. Augustin auoucheth that vnto him al the Brittish Bishops and generally al Britanie yealded obedience and vnder him conformed themselues in al things vnto the Rites and discipline of the Church of Rome So euidently doth that Primitiue Faith of the Brittans in al most substantial poynts wholy agree with that Faith which S. Austin taught vs and which the Protestants haue fully acknowledged to be Catholick Roman or Popish And yet is the sayd Faith taught vs by S. Gregorie and S. Austin tearmed by (58) Chron. f. 161. D. Cowper the right beleefe And by (59) Act. Mon. p. 112. M. Fox the perfect Faith of Christ (60) Ibid. p. 124. and the true Faith of Christ And thus from the premisses it necessarily followeth that our present Roman Religion being so consonant or rather the same with that first Faith which the Indians Armenians Graecians and Brittans receiued from the Apostles themselues that therfore no lesse ancient or continuing is our Roman Religion then the Religion of the Apostles M. Brierly hauing produced diuers testimonies of Protestants in proof that the Indians Graecians and Armenians were conuerted to the Faith of Christ in the Apostles times as also that the remnant of Christian Religion which they yet preserue is Roman Catholick not Protestant M. Morton directing a large Reply hereto doth not so much as answer to any one of the foresayd testimonies of his Brethren Osiander excepted of whom he sayth (61) Prop. Appeal p. 79. We approue not Osianders censure c. concerning the Christians in Mount Libanus tearming them Popish for some flying speach But he may now aswel say we do not only not approue Osianders censure but neither the Censures and opinions of D. Philip Nicolai Gomarus Willamont Crispinus the Diuines of Wittemberg Cambden Harison Hollinshead Hal Clapham Fulk Marbeck Symondes Sandes Bale Foxe Midleton Godwine and Cowper al of them Protestants and yet al of them thus affording their helping hands for the proof of our agreement in Faith and Religion with the Doctrine deliuered by the Apostles themselues THE SECOND BOOKE WHERIN IS PROVED THROVGH AL THE CHIEF ARTICLES OF RELIGION AND THAT BY THE Confessions of Protestants that the same Faith Which is now taught by the Roman Church vvas anciently taught by the Primitiue Church of Christ THAT GENERAL COVNCELS DO TRVLY represent the Church of Christ And of the Credit and Authoritie giuen by Protestants to the sayd Councels CHAPTER I. AS in Politick gouernement our Parlament consisting of Prince Peeres Knights and Burgesses doth truly represent the whole Bodie of the Common-wealth and withal is endowed with ful power and authoritie to enact and establish Lawes which euerie particular Subiect is bound to obey and obserue So in gouernement Ecclesiastical a General Councel consisting of the Head of the Church the Bishops and Pastours doth truly represent vnto vs the whole Bodie of the Church itself and in like sort is enriched with plenarie power and vertue to create Decrees and Statutes which may bind the soules and consciences of euery particular member of the sayd Church To which purpose D. Whitaker confesseth expresly that (1) De Conciliis p. 1. 10. The Church is represented in a General
no period or difference of time wherin the Church of Christ hath more gloriously shined either for puritie of Faith or Sanctitie of life then during the time of her primitiue being which according to the accompt (1) Ievvel in his Sermon at Paules Crosse And in his Reply p. 1. Humfrey in vita Iuelli p. 123. 124. VvitaKer Resp ad Ranones Campiani p. 90. of the learnedst ProtestaÌ„ts extended itself to the ful tearme of the first six hundred years after Christ our Sauiour his glorious Ascension In greatest confidence wherof D. Iewel whom M. Mason (2) Consecration of English Bish. p. 267 styleth and esteemeth a Iewel made his so aduenturous a Challenge when he publickly exclaimed at Pauls Crosse O Gregorie O Austin O Hierom O Chrysostom O Leo O Denis O Anaclet O Calixt O Paul O Christ If we be deceaued you haue deceaued vs this you taught vs c. And As I sayd before so I say now againe I am content to yeald and subscribe if anie of our learned Aduersaries or if al the learned men that be aliue be able to bring anie one sufficient Sentence out of anie old Catholick Doctour or Father or out of anie old General Councel c. for the space of 600. yeares after Christ which maketh agaynst anie one of 27. Articles by him there repeated and defended And this he protested to preach not as carryed away with the heate of Zeale but as moued with the simple truth This proffer of D. Iewel was so pleasing to D. Whitaker that he most valiantly renewed it in behalf of al Protestants (3) Resp ad Rat. CaÌ„p p. 90. And see p. 9. saying to our glorious Martyr Campian Attend Campian the speach of Iewel was most true and constant when prouoking you to the Antiquitie of the first six hundred years he offered that if you could shew but anie one cleare and playne Saying out of anie one Father or Councel he would grant you the victorie It is the offer of vs al The same do we al promise and we wil performe it With like courage steppeth forth (4) Of the Church l. 5. in his Appendix therto Part. 1. p. 33. D. Field We say sayth he with Bishop Iewel in his worthie Challenge that al the learned Papists in the world can not proue that either Gregorie or Austin held anie of these twentie seauen Articles of Popish Religion mentioned by him Neither wil D. Morton yeald a foot herein stoutly auouching that (5) Prot. Appeal p. 354. It hath been the common and constant profession of al Protestants to stand vnto the Iudgement of Antiquitie for the continuance of the first foure hundred years and more in al things Yea he further publickly professeth that (6) Protest Appeale p. 573. 574. Protestants in oppugning Doctrines which they cal new and not Catholick c. are so far from suffring the limitation of the first 440. years that they giue the Romanists the scope of the first fiue hundred or six hundred years as our Aduersaries themselues do acknowledge For D. Stapleton writing of the opinion of Luther Caluin and Melancthon sayth that they did yeald vnto the tryal of truth by the testimonie of Antiquitie for the space of the first Fiue or Six hundred yeares M. Campian a Iesuit reporting the Challenge of Bishop Iewel for the mayntenance of these Articles which he then propounded for Catholik sayth that he appealed vnto the Iudgement of Antiquitie for the first six hundred years And againe (7) Ibid. p. 512 Protestants in the disquisition of truth do not absolutely bound the name of Antiquitie within the compasse of the first Centurie of years but are content to allow it a longer extent and therfore in al Doctrines which are truly Catholick c. they refuse not to be tryed by the testimonies of the ancient Fathers in the first fiue hundred years after Christ Yea (8) Ib. p. 680. we repose our securitie in those two impregnable fortresses of the Catholick Faith one is the ancient Tradition of the Primitiue Church as the Protestants are confessed to professe c. So willingly do the learned Protestants prouoke and appeale to the Primitiue Church of Christ for the certayne tryal of truth in matters of Faith and Religion Al which they pretend to do because as Luther sayth (9) Tom. 2. Germ. f. 243. Epist ad Marchionem Branâ—eburg It is dangerous and horrible to heare or beleeue anie thing which is contrarie to the vnanimous testimonie of Faith and to the doctrine of the holie and Catholick Church which she from the beginning agreably kept for aboue One thousand fiue hundred years And as Chemnitius truly obserueth (10) Exam. par 1. f. 74. No man doubteth but the Primitiue Church receaued from the Apostles and Apostolical men not only the Text of Scripture but also the right and natiue sense therof wherupon sayth he (11) Ibid. p. 64. we are greatly confirmed in the true and sound sense of Scripture by testimonie of the ancient Church Which according also to other Protestants (12) Harmonie of Confess p. 400. Is the true and best Mistresse of Posteritie and going before lâ—adeth vs the way Yea sayth D. Beard (13) Retractiue from Romish ReligioÌ„ p. 372 without al question al truth was taught by the Apostles to the Primitiue Church and no part therof was left vnreuealed c. Besides it is as certayn that that Church which next succeeded the Apostles was the most pure and absolute Church whether for doctrine or manners matter or forme that euer was in the world and therefore to degenerate from that must needs be to degenerate from the puritie and sanctitie of Religion And againe it can not be denyed that c. though the Primitiue Age of the Church after the Apostles was most pestered with Hereticks yet euermore the truth preuayled both in regard of birthright and predominance D. Morton Declareth that (14) Protestant Appeale p. 513. In the maine question of discerning the true bookes of holie Writ the Protestants do appeale c. vnto the IudgemeÌ„t of the Primitiue Church attributing vnto it the right and Authoritie of assigning and determining what is the perfect Canon of Scriptures With whom agreeth Chemnitius saying (15) Exam. part 1. p. 69. Andradius affirmeth that the testimonie of the Church is either alwayes to be reiected or alwayes to be receaued I answer c. where the Fathers set downe this Tradition of the books of Scripture they proue it by testimonies of the Primitiue Church if with the same course of certayntie they shal do the like of other Traditions wherof sometimes they make mention it is to be respected and they are to be receaued by the same law D. Sarauia confirmeth the authoritie of the Primitiue Church from her special assistance by the Holie-Ghost saying The (16) De diuersis Ministrorum Gradibus p. 8. Holie-Ghost who gouerneth the Church is the best interpreter
of Scriptures from him therfore is the true interpretation to be sought and seing he can not be contrarie to himself who ruled the Primitiue Church and gouerned it by Bishops it is not agreable to truth now to cast them off D. Iewel acknowledgeth in general that (17) Def. of the Apologie p. 35. The Primitiue Church which was vnder the Apostles and Martyrs hath euermore been accounted the purest of al others without exception D. White testifieth that (18) way to the Church Ep. Dedic nu 8 The Primitiue Church and al the Doctours therof would neuer yeald I wil not say in an opinion but not so much as in a forme of speach or in the change of a letter sounding against the Orthodoxal Faith wherof he further giueth sundrie pertinent examples concluding that So religious were they that had Religion that they would not exchange a letter or a Syllable of the Faith wherwith our Sauiour had put them in trust And in another place he auoucheth that (19) Ibid. p. 385. In the first six hundred yeares there was no substantial or fundamental innouation receiued into the Church So plentifully are the deseruedst prayses of the Primitiue Church during the first six hundred yeares freely giuen and set forth by our greatest Protestants thus much acknowledging and admiring the puritie of her Doctrine and appealing to her Tribunal for the Determination of their doubts And I can not but here admire the potent force violence of truth which racketh from her deadliest Enemies the true Confession thereof For what Church during those primitiue and purest times was euen in the iudgement of Protestants so faithful so chast so constant in soundnes of Faith and sinceritie of manners as the Catholick Roman Church What Bishops euer so renowned either for feeding of their flocks or for patient suffring of so manie and so cruel torments yea and death it self as the Popes and Bishops of Rome (20) Ep. Ded. of F. Persons in his Ansvv to him Doth not Sir Ed. Cooke himself say We do not deny but that Rome was the Mother Church and had thirtie two Virginal Martyrs of her Popes arow What Doctours what Fathers what Pastours more duly honoured by al Posteritie then such as were strictly linked in Faith and Communion with the then Roman Church D. Whitaker being to answer D. Sanders his truest assertion that the Roman Church was not changed during the first six hundred yeares after Christ through clearest euidence of truth acknowledgeth the same saying (21) l. De Antichrist p. 35. c. During al that time the Church was pure and flourishing and inuiolably taught and defended the Faith deliuered from the Apostles D. Iewel confesseth that (22) Reply to Harding p. 246. Aswel S. Austin as also other godlie Fathers rightly yealded Reuerence to the Sea of Rome c. for the puritie of Religion which was there preserued along time without spot And that The Godlie Fathers of those gray-headed times sought to the Church of Rome which then for puritie in Religion and constancie in the same was most famous aboue al others Sundrie other such like testimonies duely dignifying the ancient Roman Church I willingly pretermit hauing treated elsewhere of the same subiect more at large But who likewise more peremptorily pretend the truest harmonie between their Doctrine and the Doctrine of the ancient Fathers as also the iust defence and patronage of their due credit and esteeme then our Moderne Protestants For to omit D. Iewels former complaint that if Protestants be deceaued it was Gregorie Austin Hierom Chrysostom c. that deceaued them not anie one Sentence in anie one Father or Councel of the first six hundred yeares making in his opinion against Protestancie D. Sutcliffe confidently auoucheth that (23) Examination of Kellisons Suruey p. 17. The Fathers in al poynts of Faith are for vs sayth he and not for the Pope D. Willet maketh his solemne Protestation (24) Antilog p. 263. I take God to witnes before whom I must render accompt c. that the same Faith and Religion which I defend is taught and confirmed in the more Substantial Points by those Histories Councels and Fathers that liued within fiue or six hundred yeares after Christ. And againe (25) Ib. p. 264. It is most notoriously euident that for the grossest poynts of Poperie as Transubstantiation Sacrifice of the Masse Worshipping of Images Iustification by workes the Supremacie of the Pope Prohibition of Mariage and such other they to wit the Papists haue no shew at al of anie euidence from the Fathers within fiue hundred yeares after Christ. Pierre de Moulin a French Protestāt is so vndertaking herein that (26) Defenc. against Coefteau p. 139. In this Challenge sayth he I wil lay downe my Ministers cloake readie to be frocked in a Monks Cowle if I shal find a man that wil satisfy me in this point Melancthon sayth (27) Ep. ad Cratonem for the setling of our minds I think the consent of Antiquitie to be of great force c. The best Maisters and guides to vs may be Ireneus Tertullian Augustin who left to Posteritie manie things of this kind And (28) Epist. ad Frider. Miconium As I willingly aduise with such writers liuing as haue some vse of Spiritual things So I think these Ancients whose writings are approued are likewise to be consulted For I think the Church generally beleeued that which they haue writen And it is not secure to depart from the common opinion of the old Church Yea others tearme it in some of their Brethren Paradoxical to disclayme and dissent from the ancient Fathers wherof one sayth (29) The Authour of a Brief Answ to certaine obiect ag the Descension of christ into Hel. p 1. where you say we must build our Faith on the Word of Faith tying vs to Scripture only you giue iust occasion to think that you neither haue the ancient Fathers of Christs Church nor their Sonnes succeding them agreeing with you in this point which implyeth a defence of some strange Paradox D. Bancroft doubteth not to preferre the ancient Fathers before the learnedst Protestants (30) Suruey p. 378. p. 64. For M. Caluin and M. Beza I do think of them sayth he as their writings deserue but yet I think better of the ancient Fathers I must confesse it Yea he purposely vndertaketh their iust defence against the Puritans for where S. Austin sayd to Iulian the Pelagian (31) Contra Iulian. l. 2. c. 10 Truly I haue what to do I haue whither to fly for I may prouoke from these Pelagian darknes to these so cleare Catholick Lights of the Fathers which I now do But tel me what wilt thou do whither wilt thou fly I from the Pelagians to these thou from these to whom c. But thou darest cal them blind And hath time so confounded lowest things with highest Are darknes called light and light darknes
that Pelagius Celestius Iulianus al of them Hereticks do see and Hilarie Gregorie Ambrose c. are blind This so worthie a Saying of S. Austin being alleaged against the Puritans by D. Bancroft he therupon inferreth (32) Suruey p. 352. 353. 351. Surely I do not perceiue why I may not without offence apply the same wordes to those men in those dayes c. Were there neuer learned men before you were taught the Principles of the Geneua Discipline c. Do you know what was in the Apostles times better then they who succeded the Apostles c. Is the light that shewed it self so manie wayes in the Ancient Fathers become such darknes that Carthwright Trauerse Fenner to whom I might as truly adde Luther Zuinglius Caluin Beza c. and such like should be thought so clearlie-sighted And shal Ireneus Tertulian Cyprian Ambrose Hierom Chrysostom Austin Gregorie Hilarie and al the rest of those whorthie men be reckned blind So cleerly doth D. Bancroft the Protestant late Primate of England acknowledge the shining light and glorie of the ancient Fathers and defend their authoritie from the imputations of Nouelists D. Morton ioyfully acknowledgeth (33) Prot. Appeal p. 33. That the ancient Fathers c. did obtayne in the Church of Christ honourable Titles as Augustin the great Mall or hammer against Hereticks Basil the light of the world Chrysostome The Doctour of the whole world Athanasius the Pillar as it were of the Church Nazianzene by a phrase of excellencie the Diuine Origen the Maister of the churches Cyprian the President of the whole world And lastly Ambrose A man called by God vnto an Apostolical Presidencie Now as for the Confidence which Catholicks place in the ancient Fathers D. Morton testifyeth for vs that (34) Ib. p 348 Neuer did the ancient Iewes more boast of their original and descent from father Abraham then do the Romanists glory in their pretended consent of ancient Fathers And though it be true that the ancient Fathers were men yet (35) Eccl. Pol. p. 115. The strength of mans Authoritie in M. Hookers iudgement is affirmatiuely such that the weightiest affaires in the world depend therupon Yea (36) Ib. p. 116. whatsoeuer we beleeue concerning saluation by Christ although the Scripture be therin the ground of our beleef yet is mans Authoritie sayth he the key that openeth the doore c. The Scripture could not teach vs these things vnles we beleeued men And wheras the sacred Scriptures do foretel sundrie things to be performed by the Church of Christ in succeeding Ages the answerable accomplishment therof in particular being matter of fact can be to vs at this day no otherwise made knowne then vpon the Credit of humane Testimonie commended to vs by Ecclesiastical Histories In which respect D. Whitaker truly teacheth that (37) Cont. Duraeum l. 7. p. 472. Historie plainly testifyeth al that to be accomplished which the ancient Prophets haue foretold concerning the Propagation amplitude and glorie of the Church So that there is no doubt sayth he but that Ecclesiastical Historie doth strengthen the Predictions of the Prophets Now from the Premisses we may briefly remember that not only al Catholicks but euen the Primest ProtestaÌ„ts that euer were do thus willingly appeale for the decision of Controuersies in Faith and Religion to the Censure and Determination of the Church of Christ which for the first six hundred yeares was confessedly sincere holie and religious Acknowledging withal the integritie and puritie of the Roman Church during the sayd time and professing to beleeue and teach no other Faith and religion then that which was taught and beleeued by the ancient Fathers of the same Church This then supposed I wil now descend in particular to the chiefest articles of Faith disputed at this day between Catholicks and Protestants And wil only examine whether the Roman or Protestant Church is now more agreable with the confessed Faith and Religion of the Fathers of the Primitiue Church in the foresayd poynts And for the cleerest preuenting of the manifold shiftes and euasions vsed by ProtestaÌ„ts when they are vrged in this kind I wil only produce such proofe from the Primitiue Church and Fathers as is recorded and confessed by Protestants and by them disliked and reiected as agreeing with our Roman Faith and condemning Protestancie THAT THE FATHERS AND DOCTOVRS OF the Primitiue Church beleeued and taught that S. Peter was ordayned by Christ the Head of the Apostles and of the whole Church and that the Church was founded vpon S. Peter it is Confessed by Protestants themselues CHAPTER III. BEcause the deciding of this present Controuersie of the Churches Primacie is indeed the speediest and most certaine meanes for the final dissoluing of al doubts in Religion either already begun or hereafter to arise I wil therfore more particularly and at large set downe the manifest and confessed Doctrine and practice of the Primitiue Church concerning the same And first as al gouernment whether Politick or Ecclesiastical the more it reseÌ„bleth the gouernment of this world by the Creatour therof ONE GOD or the gouernment of the Church during our Sauiours aboad vpon earth by ONE CHRIST the more it is to be approued coÌ„mended and followed so nothing is holden more Soueraigne or more needful for the procuring or preseruing of vnitie and concord in anie Bodie or Communitie then the vnitie of one Head or gouernment Monarchical Herevpon the (1) Bel. de Rom. Pont l. 1. c. 10. l. 2. c 12. Catholick Church doth beleeue and teach That S. Peter was ordayned by Christ the Supreme Ecclesiastical Head not only ouer the rest of the Apostles but euen ouer the whole Church And that the Bishop of Rome succeedeth him in the same Power and Authoritie The direct (2) Luther l de Potestate Papae in assertione Art 25. Calu. l. 4 Instit c 6. Morton in his Appeale l. 2. c. 5. Sect. 11. Negatiue wherof is not only taught by the Protestant-Church but withal it further beleeueth maintayneth that the Bâ—shop of Rome in steed of being the true Successour of S. Peter and the Vicar of Christ is the true Antichrist or Man of Sinne wherof so much is foretold in the sacred Scriptures To discouer now the Faith and practise of the Primitiue Church and to begin with the confessed Primacie of S. Peter And first that for the preseruing of vnitie and preuenting of Schismes he was appoynted by Christ the Supreme Head of that slender Bodie or litle Church of the twelue Apostles Wheras S. Hierom l. 1. cont Iouinianum teacheth that Amongst the Twelue one is chosen that a Head appoynted the occasion of Schisme should be taken away From hence (3) In his Examination c. against the Plea of the Innocent p. 106. 107. D. Couel hauing spoken of the necessitie of One aboue the rest to suppresse the seed of dissention thus argueth most strongly If this were the Principal
say Certaine doubtful incommodious speeches occurre in some Fathers As in the Epistle of Ignatius ad Smyrnenses Ignatius sayth It is not lawful without a Bishop to offer or Sacrifice Which words they censure (38) Ibid. col 167. to be dangerous as the seeds of errour But M. Beacon (39) Reliq of Rome fol. 344. confesseth that The Masse was begotten conceaued borne anone after the Apostles times if al be true that Historiographers write In like sort (40) Epist de AbrogaÌ„dis Statutis Eccl siae Sebastiaenus Francus confesseth that Presently after the Apostles al things were turned vpside downe c. the Supper of the Lord was turned into a Sacrifice And another Protestant 41 Writer speaking of the first Roman Bishops after S. Peter sayth Let no man think it strange that the Successours of the Apostles haue from time to time corrupted the true vse of this holie Sacrament of the Eucharist And agayne (42) A French wryten in his six godly Treat Engl. p. 48. How was it possible that the first Bishops of Rome should draw the Princes Senatours and Romans vnto the Ghospel during the first 300. or 400. yeares after Christ seing they did not labour but to corrupt the vse of the holie Sacraments and to restore the Iudaical Ceremonies the Idolatries of the Heathen meaning therby External Sacrifice and the Ceremonies therof In which sense also Hospinian (43) Hist Sacram. l. 1. c. 6. p. 20. affirmeth that Euen in the first Age the Apostles yet liuing the Diuel dared to lay snares more to this Sacrament then to Baptisme by litle litle did withdraw men from the first forme therof And M. Ascham (44) Apol. pro caena Domini p. 31 a Prime Protestant plainly acknowledgeth (42) Ibid. p. 66. that no beginning of Sacrifice after the Apostles time can be shewed saying At what time or by what men the Supper of the Lord was cast out of possession by the Masse can not truly be knowne Thus haue we seen the Fathers in particular euen vp to the Apostles times acknowledged and reproued by Protestant Writers for their doctrine and practise of the Sacrifice of the Masse But the truth herein is so euident and the Fathers doctrine so general as that for greater breuitie they are in grosse reiected by Caluin (45) De vera Eccl. Reform extant in Tractat. Theolog. Theol. Calu. p. 389. The ancient Fathers sayth he are not to be excused so far forth as it appeareth that they are altered from the pure proper institution of Christ for seing the Supper was to be celebrated to this end that we might communicate with Christs Sacrifice they not content therwith added also oblation this Addition I affirme to be faultie c. And againe (46) In omnes Pauli Epist in Heb. c. 7. p 924. speaking in general of the ancient Doctours of the Church possessed with this opinion he further addeth verily as Errour is accustomed to draw errour with it when they had forged a Sacrifice in the Supper of Christ without his commandment so adulterated the Supper with adding of Sacrifice afterwards they endeauoured of euerie side to procure colours or pretences wherwith to cloak their errour As also (47) Inst l. 4 c. 18. sec 11. I see those old Fathers to haue detorted this Memorie otherwise then was agreable to the Institution of our Lord in that their Supper carryed the face of I know not what reâ—teâ—ated or at least renewed Sacrifice c for they more neerly imitated the Iewish manner of Sacrificing then either Christ had ordayned or the rule of the Ghospel permitted In like sort sayth D. Fulk 48) Reioynder to Bristowes Reply p. 28. See Zâ—pperus de Sacr. p. 47. Hospinian H st Sacr. p 592. The name of Sacrifice which the Fathers vsed commonly for celebration of the Lords Supper they took of the Gentils and Iewes but how proue you they had it from the Scriptures And D. Field (49) Of the Church l. 3. c. 19 p. 107 for his best euasion affirmeth that The reason doubtles that moued the Fathers so much to vrge that mystical Sacrifice of Christ in the blessed Sâ—crament was for that they liued in the midst of Iewes Gentils both whose Religions consisted principally in Sacrifice The Fathers therfore to shew that Christian Religion is not without Sacrifice that of a more excellent nature then theyrs were did much vrge that Christ once offred for the Sinnes of the world vpon the Altar of his Crosse is daily in mysterie offred slayne his bloud powred out on the holie Table And that this Sacrifice of Christ slayne for the sinnes of the world thus continually represented liuing in our memories is the Sacrifice of Christians But the Fathers are so ful herein as that they further teach that the Sacrifice of the Masse is propitiatorie or able to appease Gods wrath and cause remission of sinnes (52) Cent. 4 col 295. (50) De Opificio Missae p. 167. Chrastouius reciting the Fathers opinion hereof confesseth that The sayings of the Fathers do not only import Impetration but a certain intrinsecal force of appeasing Origen hom 13. in Leuitie sayth This is the only Commemoration which maketh God propitious to men Athanasius in serm de Defunctis apud Damascenum sayth The oblation of the vnbloudie Hoste is a Pâ—opitiation To which end he alledgeth likewise further the particular Sayings of Ambrose Chrisostom Augustin Gregorie Bâ—de and of the Third Councel of Bâ—ach S. Cyril of Hierusalem Catech. 5. calling it in this sense The Hoste of Propitiation And the greatest help of Soules departed for which it is offered is therfore reproued by Hospinian (51) Hist Sacr. p 167. See Osiand cent 4. p. 227. Hutt câ— Sacrif Miss p 525. who withal confesseth that it was the receaued Custome of S. Cyrils time And for the same doctrine is reiected S. Ambrose (52) Cent. 4. col 295. S. Cyprian (53.a.) Cent. 3. col 138. 139 And see Osiand cent 3. p. 10. Tertulian by the Centurists In like sort the Fathers describe in particular this Sacrifice to be a Sacrifice according to the order of Melchisedech which was of bread and wine wherein S. Austin is so cleare that D. Morton in his very (54.b) Prot. Appeale p. 166. obiecting of him yet acknowledgeth that S. Austin held That Melchisedechs offering was a Sacrifice (54) Lib. de vera Eccl. Reform p. 389. Caluin auoucheth that It is vsual to those knaues meaning Catholick Writers to scrape togeather whatsoeuer is corrupt in the Fathers c. when therefore they obiect to vs the place of Malachie to be expounded by Ireneus of the Sacrifice of the Masse the Sacrifice of Melchisedech to be so handled by Athanasius Ambrose Augustin Arnobius let it be briefly answered the self same Writers els-where also to expound bread to be the Bodie of Christ but so
ridiculously that reason truth compelleth vs to dissent from them And agayne (55) In omnes Pauli Epist in Hebr. 7. p. 924. How much the more do I admire so manie old Doctours of the Church to be possessed with this opinion that they wil persist in the oblation of Bread wine for thus they say Christ is a Priest according to the order of Melchisedech but Melchisedech offred bread wine therefore the Sacrifice of Bread and wine agreeth to the Sacrifice of Christ D. Fulk (56) Against Hoskins c. p 100. admitteth that It is granted that Cyprian thought the bread wine brought forth by Melchisedech to be a figure of the Sacrament that herein also Melchisedech resembled the Priesthood of Christ And agayne (57) Against Heskins c. p. 99. And see against Rhem. Tâ—st in Hebr. c. 7. sec 8. f. 405. Whitak cont Dur. p. 818. 819. more in general I confesse that diuers of the old Fathers were of opinion that the bread wine which Melchisedech brought forth was sacrificed by him that it was a figure of the Sacrament which they improperly cal a Sacrifice (58) De opificio Missae l. 1. p 28. It is not lawful sayth Chrastouius for Christian Pastours to cast away the consent harmonie of Interpretation that both for the neernes of the Apostolical Age as also for the singular agreement of al which is had in al places c. Al as it were conspiring that the Sacred oblation of Melchisedech is proposed that not only it may be thought to be offred to the Souldiers of Abraham but also an vnbloudy Sacrifice to God The ancient Iewes also were so agreable with vs herein that the Protestant Bibliander doubteth not to affirme that (59) De S. Trinitate l. 2. p. 89. with the Ancient Iewes it was a most receiued opinion that at the câ—ming of the blessed Messias al Legal Sacrifices were to cease only the Sacrifice Thoda of thankes-giuing to be celebrated c. and that to be done with bread wine (60) In his Defence c. p 473. See Parker against Symbolizing part 1. c. 2. p. 103. euen as Melchisedech King of Salem Priest c. brought forth bread and wine The Fathers also likewise much vrge the necessitie of mingling water with wine in the Chalice before oblation and consecration D. Whitguift affirmeth that Cyprian was greatly ouerseen in making it a matter so necessarie in Celebration of the Lords Supper to haue water mingled with wine which was at that time no doubt Common â—o more then to him Carthwright (61) In Whitguift Def. p. 525. acknowledgeth that In the mingling of water with wine a necessitie great mysterie was placed as may appeare both by Iustin Martyr Cyprian And M Iewel (62) In his Reply p. 34. See Schultetus in Med. Theo. p. â—70 also confesseth that Indeed S. Cyprian certain old Fathers spake of it force it much wheras not one new Protestant doth either allow or practise the same But D. Morton (63) Prot. Appeal l. 2. p. 142. is content to refer this new Romish Custome vnto Pope Alexander the supposed Authour thereof sayth he But may not D. Morton blush to cal it New Romish Custome and yet referre it to Pope Alexander who liued almost within a Hundred yeares after Christ Here then we may conclude that our Sacrifice of the Masse was not only allowed and vsed by the Fathers of the Primitiue Church but withal acknowledged by them to be truly a Sacrifice Propitiatorie for the remission of sinnes As also that the same was truly represented by the Sacrifice of Melchisedech offring bread and wine Now the Fathers confessed and reproued by Protestants for our forsayd doctrine of Masse are S. Gregorie Gregorie Turonensis Pelagius Symmachus Leo Austin Ambrose Nyssene Cyril Arnobius Athanasius Cyprian Origen Tertulian Ireneus Alexander Clemens Anacletus Ignatius As also the Councels of Ephesus Antioch the Second and Fourth of Carthage of Constantinople of Arles the Fathers in general The Protestants acknowledging and reprouing the forsayd Fathers are the Centurists Caluin Melancthon Carion Szegedine Hospinian Chitraeus Musculus Marcus Pelargus Osiander Chrastouius Chemnitius Sebastianus Francus Zepperus Schultetus Fox Whitaker Symonides Ascham Fulk Field Whiteguift Iewel Morton It is acknowledged by Protestants that the Fathers of the Primitiue Church taught and beleeued the Power of Priests to Remission of Sinnes The necessitie of Auricular Confession The Imposition of Pennance and satisfaction to God thereby As also our Roman Doctrine of Pardons or Indulgences CHAPTER X. COncerning the Sacrament of Pennance the (1) Bellarm. de Paenitent l. 1. c. 10. l. 3. c. 2. l. 4. c. 5. Catholick Church teacheth First That God hath giuen truly and properly to Bishops and Priests as his instruments Power and Authoritie to forgiue sinne Secondly That sinners are bound to confesse their Sinnes in particular to Priests Thirdly That the sayd Priests are to impose Pennance or punishment vpon the Penitent after Confession of his Sinnes and that the Penitent in satisfaction is to performe the same by Prayer Fasting Almes-deeds and the like Now the Protestant Church hauing no true Subsistence but being a mere Negation or denial of true Religion directly (2) Instit l. 4 c. 19 §. 15 B za in CoÌ„f. fiâ—â—ci 7. art 11. denyeth al the foresayd Poynts taught and practised by the Roman Church What the Primitiue Church beleeued and practised herein I wholy referre to the plentiful Confe sions and testimonies euen of Protestant Writers And to begin with S. Gregorie Osiander (3) Cent. 6. p. 288. chargeth him that he teacheth vntruly of Pennance And the Centurists (4) Cent. 6. c. 10 p. 748. reprehend him for his opinion of Confession c. Pennance Satisfaction D. Morton acknowledgeth that S. Gregorie (5) Prot Appeale l. 1 sec 23. p. 26. indeed requireth that after man hath confessed his sinnes he should take reuenge of himself by penitential exercises c. S. Hierome tearming Pennance The second Table after Shipwrack Caluin (6) Inst l 4. c. 19. §. 17. reproueth him saying But it is the Saying of Hierome whose soeuer it is it can not be denyed but that it is plainly impious if it be expounded in their sense And as concerning the Power and Authoritie of Priests to remit sinne the denyal therof was reprehended in Acesius by the Emperour Constantin for the Centurists (7) Cent. â— col 653. report that Acesius his opinion was that al men should be exhorted to Pennance but the hope of remission of sinnes should be expected not from Priests but from God But when Acesius had sayd these things the Emperour added â— Acesius set a Ladder and clime alone to heauen This Historie is likewise confessed by Osiander (8) Cent. 4. p. 119. Chemnitius (9) Exam. part â— p. 188 part 2. p.
recorded by (25) Libro de Passione Imaginis Christi And although some doubt be made vvhether this book be made by S. Athanasius yet it is cited as a most ancient historie by the seauenth Synod Act. 4. S. Athanasius of a certaine holie Image of Christ our Sauiour left in a house where a Christian had inhabited a litle before and at his remoual had forgot the same which the Iewes finding in derision of Christ Crucifyed spit vpon it buffeted it with their hands nayled the hands and feet vpon a Crosse offred it vineger mingled with gaul crowned it with a crowne of thornes strock the head therof with a reed and at the last pearced the right side therof with a lance from whence forthwith issued out water and bloud Which the Iewes perceiuing caused a vessel to be set vnder which presently was filled But they remouing it into theyr Synagogue intending therby to offer the greatest disgrace to Christ our Lord assembled thither al the disease and infirme which they could find which annoynting therwith there were cured the Sick of the palsie the blind the lame the deaf the dumbe the leapers and others Which the Iewes themselues seeing beleeued in Christ our Lord and went vnto the Catholick Church in that Cittie where prostrating themselues at the feet of the Metropolitan Bishop confessed their Sinnes and related al the Historie passed Wherupon the Bishop caused the Christian who had inhabited the house before to be brought vnto him and enquiring of him how he came to the Image he answered Nicodemus who came to Iesus by night made it with his owne hands and dying gaue it to Gamaliel who dying left it to Iames and Iames to Symeon and Symeon to Zachaeus and so by theyr Successours it continued in Hierusalem vntil two yeares before the Subuersion therof by Titus and Vespasian When the Christians admonished by the holie-Ghost left the cittie and comming into Syria they brought with them al things which belonged to the worship of Religion At which time the Image being brought amongst other things which concerned the Church remayned vntil this day in Syria which I receauing from my Parents departing this life haue vntil this time possessed by right of inheritance The Bishop hearing this was verie ioyful and instructing the Iewes in the Christian Doctrine after three dayes fast baptised them al and at their intreatie consecrated their Synagogue into a church in honour of the Sauiour of the world Afterwardes consulting what to doe with the sacred liquour of water and Bloud in the vessel resolued to send the same in bottles of glasse made of purpose to al churches through Asia Africa and Europe Exacting this of them that euerie yeare vpon the ninth of Nouember the like Solemnitie should be vsed as vpon the dayes of Christmas and Easter This sayth S. Athanasius is the true and verie credible Historie of the bloud of the side of our Sauiour which issued out of his holie Image which was crucifyed in Syria in the citie Berithus Here wil I leaue our Protestants condemning S. Athanasius of Credulitie and Superstitious Papistrie Now to proceed Functius confesseth that (26) Lib. 7. commentariorum in praeced chron fol. 6. Anno 494. Xenaias was the first in the church that stirred vp warre against Images So quiet possession had they in the Church before that time (27) Exam. part 4 pa. 26. Chemnitius sayth In one and only Tertulian I haue obserued the historie of the Sheepheard calling and seeking his wandring sheep to be paynted and grauen vpon holie Chalices In like sort sayth D. Beard (28) Retractiue from Romish Religion pag 401. Indeed we confesse that there was in these primitiue times of the church an historical vse of Images as may appeare by that Statue of our Sauiour at Cesarea mentioned by Eusebius and the pictures of Peter and Paul in the same Authour And of the good shepheard feeking the lost sheep paynted vpon the Chalices in Tertulian Another Protestant discoursing of the Religion taught and professed publickly by the Graecians and Abissines reciting amongst the rest their hauing (29) In his Catholick Tradictions pag. 212. 214. Pictures in their Churches and inclining and howing before the Images of Saints doth from thence conclude in these words (30) Ibid. pa. 216. It seemes that this is the greatest accusation which Protestants haue against the Churches of the East and Africa neuertheles c. the ancient Doctours which destroyed the Pagans Idolatrie haue approued it their deuotion did lead them vnto it c. So cleerly therfore may we conclude that our Catholick vsage of Pictures in placing them in Churches and reuerencing them doth most truly accord with the like practise and Deuotion of S. Gregorie Leo Paulinus Prudentius Austin Chrisostome Nicephorus Sozomene Athanasius Tertulian Lastantius Witnesses wherof are the Protestant writers the Centurists Osiander Chemnitius Peter Martyr Hospinian Functius Symonds Bale Fulk Parker Parkins Beard and Morton IT IS ACKNOWLEDGED BY PROTESTANTS that the Fathers of the Primitiue Chuch did specially honour and reuerence the holie Relicks of Martirs and other Saincts carying them in Processions and making Pilgrimages vnto them At which also manie Miracles were wrought CHAP. XV. AS it is to be supposed that such Hereâ—icks as deny the due worship and Inuocation of Saincts wil much more deny al reuerent respect or worship to be giuen to the Relicks of their dead Bodies So we may as confidently expect that al holie fathers who so confessedly before exhibited honour to the Blessed Saincts or Soules in Heauen wil likewise performe their answerable respect to their sacred Bodies vpon earth And to begin with S. Gregorie It is acknowledged by (1) In Act. Rom. Pontif. p. 44. c. M. Iohn Bale that Gregorie the great c. commanded Masses to be celebrated ouer the dead bodies of the Apostles And Carion (2) Chron. l. 4. p. 567. 568. auoucheth that He dedicated Churches to the bones and Ashes of Saincts (3) Cent. 6. Col. 381. The Centurie-writers charge him with Translation of Reliques (4) In Iesuit part 2. rat 5. p. 5. 627. And D. Humfrey reciting sundrie particular poynts of Catholick Doctrine which S. Gregorie and S. Austine brought into England amongst the rest doth number Relicks D. Fulk auoucheth that (5) Ag RheÌ„ Test in Apoc. 6. Gregorie liuing so neer the Reuelation of Antichrist it is no maruaile though he be more superstitious in Relicks And Againe (6) Ib. in 1. Tim. 4. Gregorie indeed willeth c. Altars to be built and Relicks to be layd-vp Gregorie indeed did send manie Superstitious tokens c. He sendeth a litle Key froÌ„ the bodie of S. Peter for his blessing in which is enclosed the iron of his chaynes c. Such was the practise and reuerence giuen to the Relicks of Saincts by S. Gregorie But to proceed S. Ambrose hauing made a godlie speech about the pious honouring of Martyrs Tombes the
Relicks is so great as that (29) Exam. part 4. p. 7. Chemnitius confesseth that Hierom writeth that the Hereticks Caiani were condemned by Tertullian for that they would not honour the Relicks of Martyrs From al which it appeareth that most special Reuerence was giuen to the holie Relicks of Saincts by the Fathers of the Primitiue Church of Christ who celebrated Masses ouer them Dedicated Churches in their honour Translated them carryed them in Processions made Pilgrimages vnto them and frequently make mention of the manie and strange Miracles wrought by them The Fathers cited and reproued by Protestants for the foresayd poynts are S. Gregorie Hierom the Emperours Constantin and Arcadius Augustin Ambrose Chrysostom Theodoret and Tertullian The Protestants their Accusers are the Centurists Carion Bullinger Chemnitius Crispinus Hospinian Osiander Zepperus Marius Bale Humfrey Brightman Parker Fulk Fox Beard and Whitaker IT IS CONFESSED BY PROTESTANTS THAT THE HOLIE Doctours of the Primitiue Church not only vsed the signe of the Crosse but likewise worshiped the same attributing great efficacie power and vertue thereto CHAP. XVI ALthough the CROSSE OF CHRIST by reason of that dignitie which it obtayned by touching the Bodie and Bloud of Christ may truly be esteemed amongst â—he most precious Relicks As also in that it representeth the figure of our Lord Crucifyed it may rightly be numbred amongst the honest Images Yet because withal it is indeed the high Altar of the chiefest Sacrifice wherby the wrath and Iustice of God was satisfyed the ladder wherby Christ himself ascended into heauen the worthiest Instrument of mans Redemption and Satans foyle and as now is the fairest Marke wherat our Modern Hereticks do leuel and direct their poynsoned arrowes of foulest Contumelies Iniuries and Disgraces I wil therefore seuerally treat thereof and that from the confessed testimonies practise and beleef of the most holie learned and ancient Fathers of the Primitiue Church Luke (1) Cent. 6. p. 289. 290 Osiander discoursing of the seueral articles of the Catholick Roman Religion taught by S. Gregorie and S. Austin amongst the rest doth number the allowance and vse of holie Crosses (2) In Act. Rom. Pontif p. 44 45.4â— M. Bale acknowledgeth that he admitted worshipping or adoration of the Crosse But M. Symondes chargeth him (3) Vpon the Reuel p. 83.84 85 86. that He instituted the worship of the Crosse barefoote on Good Fryday And Peter Martyr (4) In his common places in Englih part 2. c. 5. sec 14. p. 343. yet further affirmeth that Gregorie of Rome the Patron sayth he of Superstitions sayth in his prayers Grant vnto vs Lord that they which come to the Adoring of thy Holie Crosse may be deliuered from the bonds of their sinnes For which poynt of Adoration or worship of the Crosse Conwal King of Scotland who liued within the first six hundred yeares is reproued by (5) In the later Edition p 107. Hollinshead in his Cronicle of Scotland But to arise M. Parkins (6) In his Problem p. 83. confesseth that About the foure hundreth yeare after Christ the Crosse began by litle and litle to be adored For which time he there alledgeth the direct testimonies of Prudentius Hierom and Euagrius And he also granteth else where (7) In volume 1. p. 681. that sundrie priuat men and particular Churches after Foure hundred yeares began religiously or ra her sayth he Superstitiously to adore the wood of the Crosse and the peeces therof c. Caluin relating that S. Augustin tract 50 in Ioan. affirmeth that the faithful haue Christ by the signe of the Crosse by the Sacrament of Baptisme and by the meat and drink of the Aultar he presently affirmeth that Augustin (8) Inst l. 4. c. 17. § 28. numbred that Superstitious Rite amongst the Symbols of the Presence of Christ. d. Abbots (9) In his Answer to D. Bishop p. 168. aknowledgeth and translateth those words of Eusebius in his 3. book of the lyfe of Constantin Atque interdum vultum salutari illa Passionis signauit nota in this sort He signed his face with the signe of the Crosse (10) In his coÌ„mon places part 2 c. 5. sec 20. p 349. Peter Martyr writeth that Constantin made the signe of the Crosse in gold I allow not c. And wheras (11) De vita Constant l. 1. c. 22. Eusebius relateth and that from the mouth of Constantin himselfe who confirmed the same with oath that The Signe of the Crosse appeared to him in the afternoone in great light aboue the Sunne and a writing therin with those words In hoc vinces In this signe thou shalt ouercome The same Historie is reported out of Eusebius (12) Cent. 4 l. 1. c. 30. by Osiander (13) In Apocal c. 16. p 604. M. Fox (14) In M. Trigs true CatholicK p. 295 M. Gualter and M. Trigge al Protestant Writers And agayne (15) Hist l. 1. c. 8. Zozomene and Eusebius (16) De vita Constant l. 2. c. 7. relating that In what part of the Armie the Standard of the Crosse was seen there the Enemies fled and the Conquerours pursued which the Emperour vnderstanding when he saw anie part of his Armie languishing there he commanded the Standard to be placed as a certayne helpe for the obtayning of victorie and by the help wherof the victorie was forthwith obtayned by a certayn diuine power the strength of his Souldiers being much confirmed Al this is acknowledged by (17) In Apoc. in c 12 p. 326.327 M. Brightman (18) De Templis p. 165. and Hospinianus D. Fulk (19) Agaist HesKins c. p. 657. affirmeth that by Report of Paulinus the Crosse was by the Bishop of Hierusalem brought forth at Easter yearely to be worshiped of the people Yea sayth (20) Vol. 2. p. 596. M. Parkins The Bishop himself was the chief of the worshippers c. This Paulinus liued in the fourth Age and was as Osiander confesseth (21) Cent. 5. l. 3. c. 20 p. 386. verie familiar with Hierome Ambrose and Augustin Danaeus (22) In 1 partis altera parte ad Bellarm. p. 1415. auoucheth that Cyril and sundrie other Fathers were plainly Superstitious and blinded with this inchantment of the Crosses Adoration For which poynt of Adoration M. Parker (23) Against Symbolizing part 1. p 14 part 2. c. 6. p. 61. alledgeth the Saying of Photius Sedulius Chrisostom Propertius Paulinus Hierom and Euagrius al whom he reprehendeth for the same The (24) Cent. 4. col 302. Centurists say of Ephrem that he attributeth ouer much to the signe of the Crosse And D. Fulk (25) Against HesKins c. p. 657. affirmeth that Ruffinus and Cyril had a Superstitious estimation of the signe of the Crosse And the (26) Cent. 4. col 459. Centurists charge them for that At euerie foot they signed their forhead with the signe of the Crosse which signing was so ordinarie in those times as
(3) Bellar. de Monach. l. 2 c. 20. c. Monkes and other Religious concerning Chastitie Pouertie and Obedience and their strick order of life are likewise lawful holie and laudable Directly (4) Luth. l. de Votis Monasticis Caluin Inst l. 4 c. 13. c. 12. contrarie to al which is the Doctrine and practise of the Protestant Church which First teacheth that no vowes are to be made to the honour of God but such as are of things already commanded Secondly that it is lawful for the Clergie or Ministerie euen after Orders taken to marry wiues Thirdly that the Vowes of al Religious Persons with their manner of life are impious vaine Superstitious and not to be kept Now how repugnant are our Moderne Libertines herein to the ancient Fathers and wholy agreable our present Roman with the Primitiue Church let these few lines following serue for fullest proof Luke (5) Cent. 6. p. 208. Osiander numbring vp manie Catholick poynts of Faith wherwith he chargeth S. Gregorie the Great to haue been fouly and Popishly deluded amongst the rest affirmeth that he Sharply vrged the single life of the Ministers of the Church D. Morton accordingly sayth hereof (6) Prot. Appeal l. 1. sec 52. p. 38. The Apologists do truly obiect that our Osiander noted S. Gregorie to haue been a vehement vrger of Single life of the Clergie And concerning such of the Clergie as were married before their Orders taken M. Symondâ— (7) Vpon the Reuel p. 83. 84 85. 86. reproueth him for that He decreed that the Clergie should not haue knowledge of their wiues c. Carion (8) Carion in Chron. l. 4 p 567. 568. reciting his seueral pretended Catholick errours repeateth his errour of Vowes and Single life But to leaue S. Gregorie and to arise to S. Augustin other ancient Fathers I know sayth (9) de Votis p. 524. Peter Martyr declared no lesse to my Auditours in Oxford that Epiphanius with manie others of the Fathers erred in that they hold it a Sinne to break the Vow of virginitie they do il to number it amongst the Apostolical Traditions Chemnitius (10) Exam. part 3. p. 41. 40. 42. in general confesseth saying We are not ignorant that the Fathers allow the vowes of perpetual Chastitie acknowledge them to be obligatorie Insomuch as he doth specially recite and reiect in this behalf the seueral sayings of S. Basil S. Ambrose S. Chrysostome S. Epiphanius S. Austin and S. Innocentius And Iustus Molitor (11) De Ecclesia Milit. p. 80. reproueth the whole Councel of Chalcedon which was most famous and ancient for that It forbad to Monks and Nunnes the vse of Mariage In like sort S. Augustin and al the Fathers assembled with him in the Carthage Councel are reiected by Danaeus (12) Contrae Bellarm. 1. part alterae parte p. 10 11 for that sayth he they abused manifestly the Word of God saying vpon the Apostles words If anie widowes how young soeuer c. haue vowed themselues to God left their Laical habit and vnder the testimonie of the Bishop Church appeared in Religious weed if afterwards they go to Secular mariage they shal according to the Apostle haue damnation because they dared make voyd the vow of Chastitie which they made to God And Osiander (13) Cent. 5. l. 1. c. 1. p. 20. for the same respect confesseth and at large reprehendeth the forsayd Canon of the Carthage Councel Yea the Councel of Nice wherof D. Whitguift (14) In his Def. p. 330 sayth That notable famous Councel of Nyce which is of al wise and learned men reuerenced esteemed and imbraced next to the Scriptures themselues this so famous a Councel did as M. Carthwright (15) In his 2. Reply part 1 p. 485. D. Bancroft in his Suruey c. p. 386. Centurists Cent. 4. c. 9. col 656. D. Fulk against Rhem. Test in Math. 8. fol. 14. and sundrie other Protestant Writers acknowledge affirme and teach that vnto those that were chosen to the Ministrie vnmarryed it was not lawful to take anie wife afterwards only being marryed before entrance into the Ministrie it was lawful for them to vse the benefit of that precedent Marriage And Paphnutius one of the Councel sheweth coÌ„cerning Priests vnlawfulnes to marry after Priesthood vndertaken that not only this was before that Councel but was also yet further an ancient tradition of the Church in which both himself and the rest of the Councel Thus farre M. Carthwright Luther (16) Tom. â— Germ Ienae f 97. de Concil part 1. p. 92. like wise much disgusted with the forsayd Councel of Neece reiecteth the same saying I do not acknowledge the holie Ghost in this Nicene Councel because it forbiddeth him who hath gelded himself to be made Priest and also commandeth the Clergie to haue none dwelling with them but their Mother Sister c. Had the Holie Ghost no other thing to do in Councels but to bind his Ministers to such imposed dangerous and not necessarie Lawes Frigiuillaeus Gaunius (17) Palma Christiana p 103. reprehendeth Socrates and Sozomene for their report of Paphnutius saying Socrates added this report rashly of his owne deuising c. wâ—th like falshood did he wrest the Saying of Paphnutius in the Nicene Councel c. And Sozomene following after Socrates followeth his explication in maintenance of the doctrine of Diuels coÌ„demned by Paul 1. Tim. 4. And the Centurie-writers (18) Cent. 4. c. 9. col 656. D. Fulk (19) Ag. Rhem. Test in Math. 8. sec 3 fol. 14. doe both of them confesse that Paphnutius though he thought that Priesthood did not dissolue Mariage contracted before Orders giuen yet he affirmed to the Nycene Councel that Those who were made Priests before they were marryed should not afterwards marry alledging for this veterem Ecclesiae consuetudinem the ancient Tradition of the Church In like sort say our Puritans 20) A brief Discouery of vntruthes in D. Bancrofts serm p. 21. We must needs confesse that not only this Gouernment of the Church but also manie other poynts of greatest weight in Religion fel to decay long before the councel of Neece c. besides manie other Corruptions which wâ—re past ouer yea and established at that Councel c. Paphnutius alone was inforced to stand vp against the whole Synod in the cause of the Mariage of Miniâ—â—ers which notwithstanding he c. so defended that he would not haue him that were a Minister being vnmarryed euer after to be ioyned to a wife Agreable hereunto sayth D. Morton (21) Prot. Appeal p. 480. The Councel of Neece restrayneth them from mariage who were vnmarryed when they entred into Orders But to proceed the Magdeburgians (22) Cent 4. col 704. And see further Crispinus of the Estate of the Church p. 107. confessing that the second Synod of Arles being celebrated in the time of the
ep ad Philippenses do but both of them affirme that He is guiltie of sinne who fasteth vpon Sunday The same is confessed by M. Carthwright (51) In Whit. Def. p. 99. who also with M. Midleton (52) In his Papistomastix p. 35. M. Parker (53) Against Symbol c. part 1. c. 4. p. 171. confesseth the same of Tertulian de Corona Militis c. 3. Yea M. Parker reciteth the seueral sayings to this purpose of Tertulian Ignatius Austin And M. Wilet 54) Synopsis controuers 9. q. 8 p. 384 sayth wee grant this opinion is verie ancient and that in Tertulians time it was receaued in manie Churches Thus then our Roman Church doth truly Symbolize with the Primitiue First in teaching that the fast of Lent is obligatorie and vnder sinne Secondly as also that certain meates are to be abstained from vpon certaine dayes and times Thirdly for the contrarie Doctrine wherof the Fathers censured Aerius for an Heretick Fourthly and with him Eustachius for their Sundayes fast Fiftly Catholicks being confessedly cleared from the imputed Heresies of Montanus Marcion Tatianus Now the Fathers acknowledged and reproued by Protestants for our foresayd Doctrine of fasting are S. Gregorie Ambrose Austin Hierom Theophilus Maximus Taurinensis Cyril Epiphanius Nyssene Origen Calixtus Tertulian Clemens Alexandrinus Egesippus Iosephus Ignatius Hermes al the Fathers of the Fourth Carthage Councel The Protestants citing them are The Centurists Melancthon Pantaleon Danaeus Aretius Chemnitius Hamelmannus Schultetus Schrederus Caluin Osiander Symondes Bale Trigge Carthwright Fulk Field Hooker Iacob Welch Midleton Parker Willet Morton Whiteguift Whitaker It is admitted by Protestants that the Fathers of the Primitiue Church expresly taught our Catholick Doctrine concerning freewil CHAPTER XX. WHeras it is generally taught by Catholicks (1) See Bellarmine in his boo 1. s de Gratia libero Arbit that man euen after the fal of Adam hath freewil and libertie not only in actions natural or ciuil but likewise in moral and supernatural Gods Grace concurring Directly to the contrarie the learnedst Protestants (2) Caluin Inst l. 1. art 16. §. 8 l. 2. c. 4. §. 6. And see 3. §. 7. teach that man in the state of Nature now corrupted is not endowed with Freewil in anie action natural ciuil moral or supernatural The Primitiue Church is so wholy Roman Catholick in this poynt of Faith concerning Freewil as that the same is most plentifully confessed by manie Protestants Luke Osiander (3) Cent. 6. p. 288. speaking of S. Gregorie affirmeth that In manie articles he was fowlly Popishly deceaued for he attributed ouermuch to Freewil c. And the Centurie-writers (4) Cent 6. c. 10. col 748. repeating manie preteÌ„ded errours of his amongst the rest doe number Freewil But the Centurists (5) Cent. 4. col 291. proceed further for speaking of the Fourth Age they confesse in general that Almost al the Fathers of this Age speake confusedly of Freewil c. And contrarie to the manifest testimonies of holie Scripture And immediatly after they doe there recite and reiect the particular Sayings of Lactantius Athanasius Basil Nazianzene Epiphanius Hierom c. saying They were al deceaued al in darknes al washed about the doctrine of Man's Freewil Beza [6) In his Nou. Test in Praef. ad Principem Condensem discoursing of the times of Austin Chrysostom and Cyprian affirmeth that then was in vse the opinion of Freewil Caluin affirmeth in general that The (7) Inst l. 2 c. 2. §. 4. Grecians aboue others and amongst them Chrysostom notably exceed measure in extolling the facultie of man's wil. And agayne (8) Inst l. 2. c. 1. §. 10. It is necessarie that be reiected which is so often repeated by Chrysostome Quem trahit volentem trahit whom he draweth he draweth willing Yea the famous Councel of Neece was so cleer for Freewil that our Puritans spare not to say (9) A brief Discouery of vntruths in D. BaÌ„crofts serm p. 21. We must needs confesse that not only this gouernment of the Church but also manie other poynts of greatest waight in Religion fel to decay long before the Councel of Neece c. Man's Freewil abilitie to fulfil the Law of God c. was winked at or buryed c. at the time of the Councel of Neece So that if this Argument taken from the Councel of Neece be good c. it is also powreful to ouerthrow the mayne poynt of our Iustification by Faith c. The Centurie-writers (10) Cent 3. col 247. arise yet higher affirming that S. Cyprian is euerie where a vehement defender of Freewil And againe (11) Cent. 3. col 77. The same thinketh Cyprian l. 3. ep 3. Man sayth he left to his owne libertie and placed in his owne power either desireth death to himself or life And they recite reiect suÌ„drie other of his like sayings which sayings also are confessed and reiected by D. Humfrey (12) In his Iesuit part 2. p. 540. It is likewise 13) Cent. 3. col 77. confessed that Origen hom 9. in Numeros thinketh that our wil can choose good things that it may be a vessel to honour or euil and earthlie things that it may be a vessel to reproach Yea they further alleage and reiect manie other of his like Sayings And els where 14) Cent. 3. col 2â—8 they reproue Origen herein and al the Doctours of the then precedent Age. Yea speaking of Tertulian Origen Cyprian and Methodius their modest Censure is that 15) Cent. 3. c. 4. p. 77. They do abuse the Scriptures intollerably for the maintenance thereof And as for Tertulian they 16) Cent. 3. col 240. acknowledge that he In manie and large Sentences attributeth Frewil to man euen after the corruption of Nature by Adams fal And in 17) Cent. 3. col 77. another place they reiect Tertulians sundrie testimonies of Frewil But Hamalmannus 18) De Traditionibus l. 2. c. 7. col 93. confesseth that Tertulian and Ireneus with manie followers defend Freewil c. Yea Schultetus 19) Medulla Theol. Patrum p. 369. 304. 466. 151. 105. 98. 48. 66. 73. 40. And see Cent. 2. c. 4. col 58. 59. And Cent. 3. c. 4. col 77. 78. 48. for the selfe same Doctrine of Freewil reproueth of errour Cyprian Theophilus Tertulian Origen Clemens Alexandrinus Iustin Ireneus Athenagoras Tatianus c. And the Centurie-writers 20) Cent. 2. c. 10 col 221. And see col 58. 43. And Humfrey in Iesuit part 2. p. 527. And Osiand cent 2. l. 4. p. 84. confesse that Ireneus admitteh Freewil euen in spiritual actions And that Ireneus 21) Cent. 2. c. 4. p. 53. disputes not dissinctly and wresteth the speeches of Christ and of S. Paul in fauour of Freewil saying that there is Freewil also in faith and beleef But these things say he Centurists are spaken grossly by
reporteth that Constantin when he went to the warres vsed to carry about with him a Tabernacle made in forme of a Church to the end that a Consecrated house should not be wanting either to himself liuing in the Deserts or to his Armie c. And that Priests and Deacons did daily attend vpon the Tabernacle the truth herof is so certaine that it is confessed by Crispinus 7) Of the Estate of the Church p. 89. But for further testimonie of hallowing of Churches in those ancient times see D. Fulk 8) Against Rhem. Test in 1. Thim 4. see 13. fol. 378. the Centurie-writers 9) Cent. 4. col 408. and Crispinus 10) Of the Estate of the Church p. 93. Secondly these Consecrated Churches were dedicated in memorie of Christ or some of his Saincts In which respect S. Gregorie is charged by 11) Chron. l. 4. p. 567. 568. Carion to haue Commanded Churches to be dedicated to the bones and Ashes of Saincts M. Mason affirmeth that 12) Consecration of Engl. Bishops p. 57. In Canterburie the Regal Cittie euen when Austin arriued there was a Christian Church built in the time of the Romans dedicated to the Memorie of S. Martin And wheras Eusebius de vita Constantini l. 3. c. 47. relateth that Constantin erected Churches in the honour of Martyrs And l. 4. c. 58. 59. dedicated a most sumptious Church in Memorie of our Sauiour's Apostles the 13) Cent. 4. col 408. Centurists speaking hereof say These Dedications seem to haue sprong from Iudaisme without anie Commandment of God Yea 14) Cent. 4. col 452. they further confesse that Constantin appointed a verie Solemne Feast for the Dedication of the Church And Brightman 15) Apoc. in c. 12. p. 325. acknowledgeth that at Constantins comming in c. Temples were Consecrated to Martyrs Yea sayth D. Beard 16) Retractiue from Romish Religion p. 388 389. The Annual Feastes of Dedication of Churches grew from a sinister imitation of Constantin the Great who because he kept a Solemne day at the Dedication of a certain Church which he had built therfore it was receaued as a law c. to solemnize euerie yeare a Holiday vpon the day of the Dedication of their Church Thirdly in the Churches was built a place seueral for the laying vp of holie things called the Vestrie wherof the Centurists 17) Cent. 4. col 835. alleage the Laodicen Councel saying It is not fit that Subdeacons haue libertie to goe into the Vestrie and touch our Lords vessels Yea they 18) Cent. 4. col 409. And see Osiand cent 5. p. 391. acknowledge the Vestrie to be mentioned by S. Ambrose l. 1. offic c. 50. Fourthly as concerning Chancels D. Raynolds 19) In his Conference with M. Hart p. 488. confesseth from S. Denis the Areopagite that in his time there were Chancels seuered with Sanctification from the rest of the Church And Hospinian 20) De Templis p. 85. makeh mention of Chancels vsed in Constantins time And the Centurists 21) Cent. 4. col 1165. Hospin do Templis p. 85. 86. 87. affirme that Lay-persons were prohibited to come into the Chancels Osiander 22) Cent. 4. p. 390. chargeth the Laodicen Councel as Superstitious herein Fiftly but nothing was more diligently regarded and obserued in Churches then sacred Altars S. Gregory is charged by the Centurists 23) Cent. 6. col 369. with Consecration of Altars And Osiander 24) Cent. 6. p 289. 290. affirmeth that Augustin sent by S. Gregorye thrust vpon the English Churches the Roman Rites and Customes to wit Altars c. Peter Martyr 25) In his Common places in English part 4. p. 225. writeth that Petrus Alexandrinus attributeth more to the outward Altar then to the liuelie temples of Christ He further 26) Ibid. p. 226. confesseth that Optatus l. 6. against Parmenianus sayth what is the Altar Euen the Seate of the bodie and bloud of Christ Such sayings as these sayth Peter Martyr edifyed not the people And for the selfe same Saying is Optatus reproued by the Centurie-writers 27) Cent. 4. c. 6. col 409. Hospinian 28) de Templis p. 98. And see p. 101. 459. 460 100. sayth I dare not deny but that in the time of Constantin the great Statelie Temples Statelie and beautiful Altars took their beginning and the same were fixed and of stone The Centurists 29) Cent. 4. col 409. speaking of the same Age affirme that The Histories of this time testify that there were Altars in the Churches c. but this Custome came into the Church of Christ from the Iewish custome But Praetorius 30) De Sacramentis 287. ariseth higher auouching that Anno 262. Pope Sixtus the Second abrogated the tables hitherto vsed and erected Altars which sayth he better represent Iudaisme then Christianisme M. Carthwright 31) â—n his 2. Reply part 1. p. 517. And see Iacob in his Reasons taken out of Gods word c. p. 58. thinketh that Ignatius calleth the Communion Table vnproperly an Altar Yea he 32) â—n his 2. Reply part last p. 264 reproueth the Fathers in general saying The ancient Writers abuse herein may easily appeare in that in this too great libertie of speech they vsed to cal the holie supper of the Lord a Sacrifice and the Communion table an Altar In like sort sayth Peter Martyr 33) In his Com. plac part 4. p. 225. The Fathers should not with so much libertie haue seemed here and there to haue abused the name Aultar So plaine it is that Altars consecrated were vsed in those ancientest times of the Primitiue Church Sixtly vpon these Altars were placed lights or Candles M. Bale 34) In Act. Rom. pontif p. 44. confesseth that S. Gregory gaue lights to Churches And D. Morton sayth of him 35) Prot. Appeal l. 1. p. 57. Margin He indeed requireth lights but not that therby he might burne day c. Which may seem to haue been rather the institution of his Successour Sabinianus for c. But our late Writer D. Beard proueth the same from 36) Retractiue from Rom. Relig. p. 65. the decree of our owne Popes Gregorie the First and Sabinian his Successour the one of which appointed certaine lands for the maintenance of waxe-câ—ndles and Lampes in Churches the other ordayned that burning lampes should be alwayes kept in their Churches The 37) Cent. 4. col 487. Centurists charge Constantin that He ordayned the burning of Candles in the Churches in the day-time And againe say 38) Cent. 4. col 410. they Eusebius hath reported that wax-Candles and Lamps were burned in the day-time in the places of the Assemblies by Constantin the great In like sort Crispinus 39) Of the Estate of the Chuâ—ch p. 93. thinketh that In Constantines time manie Ceremonies il-agreing with Gods Word were brought in as Candles lighted in the day-time M. Beard affirmeth that In
Antichrist part 2. sec 8 p. 128 I know right wel that within the 200. yeares after Christ there were crept into the Church manie idle Ceremonies c. There began in this mixt Age Exufflation of the Baptised Consecration of the Font with Oyle Crosse Oyle in Baptisme The reseruing of the Sacrament Exorcisme Offring Prayer for the dead Fasting on certaine dayes with opinion of necessitie Satisfaction and the seed of Monkerie See then sayth M. Parker among what weeds the Crosse grew vp and in what a danged soyle of manie Superstitions c. (103) Ib. part 1. p. 152. And part 2 p 131. Yea he further alleageth Nazianzene reporting that Iulian agreably to our present Protestants laught at the Sufflations of Baptisme But Beza (104) In Epist Theol. ep 8. p. 79. sayth in general I can not sufficiently admire al that decking wherwith euen the most ancient Fathers thought they could adorne Baptisme the Lordes Supper And hauing recited sundrie of the former Rites vsed as himself confesseth euen by the most ancient he yet tearmeth them Stage-playes follies And further thus concludeth Verily those that make the Apostles Authors of these follies need no confutation though they be neuer so ancient Writers So insinuating the former Ceremonies to be ascribed euen to the Apostles themselues by most ancient Writers But to conclude so great was the respect which ancient Fathers had to holie Ceremonies as that with the planting of true Faith religiō special care was had of Sacred Rites Ceremonies as an external ornament therof (105) Iesuit part 2 〈◊〉 5. p. 5. 627. D. Humfrey demanding what Gregorie Austin brought into the English Church answereth A burden of Ceremonies c. They brought in the Archbishops Palle for the Solemnities of Masse Purgatorie c. The oblation of the wholesome Host prayers for the dead c. Reliques c. Transubstantiation c. new Consecrations of Temples c. of al which what els was sought then that Indulgences Monachisme Papistrie the whole Chaos of Popish Superstition should be built These things Augustin the grea◠Monk taught by Gregorie the Monk brought vnto the English But yet more particularly saith (106) Cent. 6. p. 289. 290. Luke Osiander Augustin thrust vpon the English Churches the Roman Rates and Custome◠to wit Altars Vestments Images Masses Chalices Crosses Candlesticks Censors Bāners Sacred vessels Holie waters and euen the bookes of Roman Ceremonies Accordingly saith (107) Prot Appeal l. 1. p 53 58. D. Morton In the Innouating and multiplying of new Rites Gregorie himself was not the lea◠Agent As also Be it knowne to al our Aduersaries that the too manie Ceremonies vsed by S. Gregorie can not excuse their now far more multitudes nor can some of his not good iustify their 〈◊〉 worse Rites c. (108) In Praef. noui Testam ad Principem Condenser Beza speaking of the times of Augustin Chrysostome Cypria◠affirmeth that 91) Cent. 4. col 417. 418 419. cent 3. col 114. 115 116. And see Eobanus in his libel Theolog. p. 230. Some Bishops c. applyed themselues to the building of Statelie Temples c. 〈◊〉 the increasing of Ceremonies c. And that others would not only not represse open Superstitio◠arising but also would mayntaine them And a litle after he aoucheth directly that At th◠same time c. the multitude of Ceremonies increased But I wil end with M. Calfehil who as (109) In his Reioynd to Martials Reply p. 131. 132 D. Fulk relateth of him auoucheth is general that The Fathers declined al from the Simplicitie of the Ghospel in Ceremonies And with (110) In 1. Cor. c. 3. Melancthon who auerreth that presently from the beginning of the Church the ancient Fathers obscured the doctrine concerning the iustice of Faith encreased Ceremonies and deuised peculiar worships So disliking to our Protestants was the Doctrine and Ceremonies vsed by the Fathers euen from the beginning of the Church of Christ Here then we haue besides the former more substancial poynts of Faith Religion euen the verie outward semblance face of our present Roman Church confessedly most like or agreeing to the ancient Primitiue both of them teaching vsing First Hallowing or Consecration of Churches Secondly Dedication also of thē to Christ or some of his Saincts Thirdly Seuering thē also with vestries Chancels Fourthly Placing in them Altars Fyftly with wax-candles lamps burning in the day time Sixtly which also were vsed at Burials Seauenthly there were also in the Church placed Images of Christ his Saincts Eightly At the Altars serued Priests who offered the Sacrifice of the Masse who at their Consecration were specially anoynted hauing afterwards their Crownes shauen Ninthly the vestments vessels vsed by the Priests in administration of the Sacrifice and Sacraments were so peculiarly reuerenced as that they were not to be touched by the Laitie Tenthly the Priests in time of Sacrifice sayd some prayers secretly others audibly Eleuenthly they kept also the Canonical Houres of Prime Third Sixt Ninth Tweluethly with prayer also they hallowed water bread oyle ashes sundrie other creatures Thirteenthly as also the Font water of Baptisme vsing in Baptisme the signe of the Crosse Anoyling Exorcismes sundrie such like vsed euen at this day by the Roman Church though greatly impugned and contemned by the Protestant Congregation Now the Doctours alleadged reiected by Protestants for the foresayd points are S. Gregorie Ambrose Optatus Petrus Alexand. Augustin the Fathers of the Laodices Councel Hierom Theodoret Naziazene Cyril Basil Chrysostom Eusebius Sixtus Cyprian Athanasius Stephen Tertulian Origen and S. Denys Scholler to S. Paule The Protestans producing and reiecting the foresaid Fathers are the Centurists Crispinus Carion Osiander Hospinian Peter Martyr Praetorius Chemnitius Schultetus Zepperus Bullinger Mornay Hamelmanus Caluin Gesnerus Beza Melancthon Humfrey Brightman Fulk Raynolds Bale Carthwright Iacob Hutton Spark Willet Whiteguift Whitaker Beard Parker Morton Mason Calfehil and Parkins THE THIRD BOOK VVHERIN IS PROVED THAT THE CHVRCH OF PROTESTANTS vvas neuer knovvne or in Being before the dayes of Luther And that the Articles of Religion novv taught by the Protestant Congregation vvere Heresies condemned by the Primitiue Church of Christ IT IS CONFESSED BY PROTESTANTS that from the dayes of the Apostles vntil the tyme of Luther themselues neuer had any knovvne Church or Congregation in anie part of the vniuersall Vvorld CHAPTER I. SEING contraries placed togeather do more clearely appeare hauing hither to offred to the view of the indifferēt Reader the clearest continuance of our Catholick Church from the Apostles tymes to these our dayes as also the cōfessed agreement throughout particular Congrouersies betwene our present Roman and the ancient Primitiue Church of Christians I will now in further manifestation of the truth no lesse clearely discouer the Protestant Churches inuisibilite or rather nullitie not-being during the
forsayd time from the Apostles to Luther The Proof whereof for these last thousand yeares is so easie obuious as that (1) Reioynder to Bristovv p. 341. D. Fulk plainly teacheth that the Reuelation of Anti-Christ vvith the Protestant Churches flight into vvildernes was Anno 607. And [2.] Catalogue of Doctours in the ep to the Reader Simon de Voyon affirmeth that Anno 605. vvhen Pope Boniface vvas sealled in the Papal throne then falsehood got the victorie c. then was that vniuersal Apostasie from the Faith foretold by Paule (3) Hist. Sacram. l. 2. p. 157. Hospinian assureth vs that in the Age of Gregorie the Great al kind of superstition and Idolatrie as a sea ouerflovved ouervvhelmed and vvholy ouerdrovvned almost the vvhole Christian vvorld no man not only not resisting but al rather adding and affording vvhat strength they could So cleare it is that in the verie time of S. Gregorie no one Protestant was known to the Christian world and much lesse was seene to resist or hinder the swelling sea of Roman Religion But to proceed [4] Expositio of the Creed p. 307. M. Parkins auoucheth that during the space of 900. yeares the Popish Heresie for so do Hereticks stile it hath spread itself ouer the vvhole earth and the faithful seruants of God vvere but as a handful of vvheat in a mountaine of chaffe vvhich can scarse be discerned (5,) Idib p. 400. And againe vve say that for the space of manie hundred yeares an vniuersal Apostasie ouerspred the vvhole face of the earth and that our Prot. Church vvas not then visible to the vvorld but lay hid vnder the chaffe of Poperie M. Bale affirmeth that from the yeare 607. puritie of Heauenlie or Protestāt doctrine [6.] Cent. 1. p. 69. vanished in the Church [7.] Cent. 1. p. 65. And that after Gregorie the First puritie of doctrine perished And that from Phocas the Emperour who liued Anno 602. til the renevving of the Ghospel by Luther the doctrine of Christ vvas for that space among Idiots and in lurking holes [8] In hypotes pos Theolog. l. 3. p. 110. 111. Brumlerus acknowledgeth that the Prot. Church begunne to lie hid An. 800. an vniuersal Apostacie being made Antichrist being placed in the Temple of God the Church fled into the desert and there fed by God for a time times and halfe a time And whereas the true Church cannot consist without true Pastours [9] Tract Theolog. p. 374. and preaching yet M. Caluin confesseth that so for some Ages the Prot. Church was torne and pulled in sunder that she had no true Pastours and that for some Ages the pure preaching of the word vanished away Now if I should demand of Caluin or anie his Followers how the pretended Protestant people of those Ages could possibly beleeue and so be saued if during those Ages they neither had preaching nor Pastours to preach and minister Sacraments I might expect for my best answer the deepest silence But the more I wade herein the lesse do I find anie bottome of the Protestant Churches latencie or not-being For examining the verie time of Luthers first beginning I find it directly cōfessed by [10.] Apologie of the Church of Engl. part 4. c. 4 And his defen of the Apol. p. 426. D. Ievvel that the Protestant Truth vvas vnknovvne at that time and vnheard of when Martin Luther and Vlderick Suinglius first came vnto the Knovvledge and preaching of the Ghospel (11.) In August Cōfess explicat c. 7. de Eccle. p. 137. Miluius argueth thus If there had bene right beleeuers that vvent before Luther in his office c. there had then been no need of a Lutheran reformation [12) De Eccl. p 145. Morgensterne censureth it ridiculous to thinke that in the time before Luther anie had the puritie of doctrine and that Luther should receiue it from them and not they from Luther Considering saith he it is manifest to the whole Christian world that before Luthers time al Churches were ouerwhelmed with more then Cimmerian darkenes ‖13.‖ Liber Apologet. p. 176. Regius being vrged to tel what Congregation or Protestant Clergie Luther found in the world at his reuolt answereth that before Luther there was a Clergie of the true Religion which agreed with Luther in al things But being to answer where this Congregation was then to be found he hath no other help but to confesse that is was not knowne by the Papists neither through the Tyrānie of the Pope could peraduenture be visibly showne A strāge answer that it should be vnknowne to the Papists yet the persecution by the Pope should make it vnknowne as though Fairies inuisible could be persecuted by Papists But he goeth forward saying Therefore when the Iesuites vrge that Luther should shew verae Religionis asseclam Ecclesiam his fellow-fellow-Church of the true Religion they wil that Luther demonstrate contradiction in tearmes and that he proue that which is inuisible to be visible So cleare a Contradiction to the truth it is to affirme the Protestant-visibilitie at Luthers first beginning To the former demand the like answere is giuen by (14‖ In Apocal c. 11. p. 283. M. Brightman (*) Contra Bell. contr 2. q. 5. p. 261. saying The Church before Luther was in Gods hidden Vestrie and by (15.‖ Vpon the Reuela p 199. M. Dent affirming that as then Christ had his little flock in the wildernes and by D. (16) Tom. Vvittemb in praefat see Tom. 2. Vvitēb fol. 63 Tom. 3. fol. 555. Whitaker teaching that the Church then lay hid in the wildernes But none acknowledgeth this truth more plainly then Luther himself saying At the first I was alone And I dare glory that Christ was made first knowne by me but with the denial hereof Suinglius doth dishonour me Yea (18) Loc. com class 5. c. 15. p. 50. speaking of the Sacramentaries he glorieth and sayth without vs and before vs they were nothing truly they durst not mutter now puffed vp with our victorie they bend their force against vs. And in this regard (17) In praefat in corpus doctrinae Lypsiae 1561. Epist ad Argentinēses (19) Ep. ad Episcop Hereford praefix Enarrat Euceri in Euang and see his scripta Anglicana p. 675 Bucer tearmeth Luther the first Apostle to vs of the purer Ghospel Yea (20) Epist 141 p. 273. Caluin speaking of the same times sayth Seing we are compelled to make a departure from the whole world it is absurd one to disagree with another So clearly was the Protestant Religion as then dissenting from the Religion of the whole world In like ful manner sayth (21) Epist. Iesuit part alt p. 49. Cannerus The poyson of the Arrians infected not some litle part but almost the whole world c. we are come vnto those times which euen exceed the confusion of the Arrian furie Errour hath possessed not
one litle part or other but Apostasie hath auerted the whole bodie from Christ By which it appeareth that euen at these first beginnings of Luther not only one member or parcel but euen the whole bodie of Christianitie was auerted from Protestancie the Church of Protestants as then not being being knowne to haue the least Being in the smalest parcel or member of the same bodie The like obscuritie or nullitie of the Protestant Church at Wicclifs first reuolt from the Catholick Faith is confessed by (22) Act. mon p. 85. M. Fox in these wordes Out of al doubt al the world was in a desperate and vile estate and lamentable ignorance and darkenes of Gods truth had ouershaddowed the whole earth when Iohn Wiccliffe stepped forth as the morning starre in the midst of a cloud And againe (23.‖ Act. mon p 391. In times of horrible darkenes when there seemed in a manner to be no one so litle sparke of pure Protestant doctrine left or remaining Wiccliffe by Gods prouidence rose vp through whom the Lord would first awaken and raise vp againe the world c. ‖24‖ Estate of the Church p. 418. Crispinus also auoucheth that Ihon Wiccliffe beganne as from a deepe night to draw out the truth of the doctrine of the Sonne of God And D. ‖25‖ Vita Iuelli p 263 Humfrey affirmeth that Ihon Wiccliffe in these last times was almost the first Trumpeter of this Ghospel In so much that ‖26.‖ Cent. 9. 10. 11. p. 439. Osiander confesseth that he as then had not so much as anie Companions of that time brotherly to admonish him So assured we may rest that at Wiccliffs time the Protestant Church was ouershaddowed with horrible darkenes not so much as one litle spark of pure Protestancie appearing in the world But yet neither was Wiccliffe himself Protestant for besides his sundrie Catholick opinions before proued it is testifyed of Wiccliffe to the contrarie by Melancthon ‖k‖ Ep. 〈◊〉 Frider. micō inter ep Suinglii p. 612. saying I haue looked into Wiccliffe who maketh a great ado about this Controuersie of the Eucharist but I haue found manie other errours in him by which we may iudge of his Spirit surely he neither vnderstood nor held the Iustice of Faith which onlie point is so necessarie to the Saluation of Protestants that Luther sayth therof ‖l‖ Praefat. Ep. ad Gal. If article of Iustification by onlie Faith be once lost then is al true Christian doctrine lost And as manie as hold not that doctrine are Iewes Turkes Papists or Hereticks Againe by this only doctrine the Church is built and in this it consisteth ‖m‖ In c. 1. ad Gal. If we neglect the article of Iustification we loose al togeather For ‖n‖ In c. 2. ad Gal. it is the principal article of al Christian doctrine al other articles are comprehended in it It is the foundation sayth M. ‖o‖ Act. mon p. 840 Fox of al Christianitie and the ‖p‖ Ibid. p. 770. only origin of our Saluation It is the ‖q‖ Tovver Desp soule of the Church sayth D. Chark Now this soule foundation principal Article of Protestancie Wiccliffe did not beleeue Yea such were the demerits of Wiccliffe that D. ‖r‖ Antiqu. l 2. p. 268. Caius obiecteth him to the Oxonians as a disgrace to their Vniuersitie And Melancthon censureth him to haue been ‖s‖ Loc. com Tit de Pot. Eccl. A mad man and sundrie his grosse errours and Paradoxes condemned both by Catholicks and Protestants wil discouer hereafter so litle cause haue the Protestants to appeale to Wiccliffe for the continuance of their Church in his time Now as concerning Waldo 27‖ Estate of the Church p. 338. Crispinus confesseth Waldo his beginning to haue been in time of thick darkenes and as a first little begining of the instauration of Christian Religion But whereas Father Campian Rat. 3. affirmeth that the Protestants cannot for manie Ages togeather giue exāple so much as of anie one Cittie village or house professing their doctrine ‖28‖ Resp. ad rat Cāpiani rat 3 p. 48. D. Whittaker coming to answer thy very point telleth in general that in the worst times manie Faithful were found and that all Histories do witnesse this But being prouoked to giue particular instance out of anie one Historie either of time or person he becometh mute affirming in the same place directly to the contrarie that In the times of the Apostles al Churches al Citties al Townes al Families embraced the same Religion which we Protestants professe Afterwards by litle and litle the purritie of doctrine began to be corrupted and much superstition more and more to be spred abroad to which yet the most holie Fathers resisted what they could vntil that mysterie of iniquitie which tooke roote euen in the Apostles Age went through al the partes of the Church and so at last possessed the whole Church So true it is that for manie Ages togeather insteed of anie Instance of the Protestant Churches being Popish pretended superstition possessed euen the whole Church But some may say the Protest Churches inuisibilitie for these last 1000. yeares is a point vndoubted and for such by themselues formerly and fully confessed But it is the Primatiue Church of the first 600. yeares wherein they glory their Church was most splendent knowne and conspicuous Now of al the Ages of the Primitiue Church none is more famous or better knowne or wherein Christian Religion more clearly shined ouer the whole face of the earth then the Age of Constantin whereof say the ‖29‖ Cent. 4 Ep. dedic Reginae Elizabeth Centurists The state of the Church at Constantins time illustrated the whole world with her splendour And D. Morton styleth Constantin himself The ‖a‖ Prot. Appeal l. 2. p. 328 great and first Christian Emperour so greatly honoured in the first and most famous Synode of Nice And yet in so great a Sun-shine of Christs true Church it was impossible as then to see a Protestant Chappel for M. ‖30‖ In Apocalyp in his synopsis before the Booke A 1. § 11 Brightman teacheth that the Protestant Church from the times of Constantin for 1260. yeares was hid c. And ‖31‖ Ib A. 2 §. 14. And see p. 383. againe for 1000. yeares from Constantin the was conuersant with Christ in most hidden dens Yea as 32) Ibid. p. 326. then there were no Protestant publick assemblies wherein the Diuine Institutions did wholy flourish So Constantin a sonne of the Church saith he did more hurt then an Enemie As 33) Ibid. p. 577. see p. 341. also the want of publick Religion hath been manie Ages to wit from Constantin the Great to this day al which time Antichrist raigned whilst the Woman the Protestant Church liued in the desert To the same effect sayth M. Napper 34) Vpon the Reuelat. p. 161. From the yeare of Christ 316. God hath withdrawne his
visible Church from outward assemblies to the harts of particular godlie men c. during the space of 1260. yeares Gods true 35) Ibid. p. 191. Church most certainly abiding so long latent and 36) Ibid. p. 161. 156. 237. 23. 188. inuisible the Pope 37) Ibid. p. 145. and his Clergie during al that time possessing the outward visible Church of Christians And 38) Ibid. p. 239. neuer suffering for the space of a 1000. yeares after Syluester the First anie to be seene vouchable or visible of the true Church Whereby it is confessed as most certaine that at Constantins time and euer since vntil Luthers there was neuer anie publick Church of Protestants or their poorest Congregation seen or knowne in the world But to enquire yet further for a Protestant Church in anie Age betweene Constantin and the Apostles It is likewise acknowledged by M. Napper 39) Vpon the Reuelat. p. 191. and see cent 2. c. 4. coll 35. that during euen the second and third Ages next after Christ the true temple of God and light of the Ghospel was obscured by the Roman Antichrist himself whereto assent 40) In Bācrofts suruey c. 27. p. 343. both M. Cartwright Beza D. Fulke 41) Answ to a Counter Cath. p. 35. auoucheth that the true Church of Protestants decayed immediatly after the Apostles times And 42) De amplitudine regni Dei l. 1. p. 43. Caelius Secundus Curio further sayth Are we ignorant in how great darknes blindenes and ignorance the world hath continued almost from the Apostles Age to these verie times in which aboue al expectation the Lord began to manifest himself In like sort it is affirmed by another 43) Anti-Christus siue prognostica finis mundi p. 13. Protestant that from the Apostles time til Luther the Ghospel neuer had open passage 44) Ep. de Abrogandi statutis Ecclesiasticis Sebastianus Francus auerreth that Presently after the Apostles al things were turned vpside downe c. And that for certayne through the worke of Antichrst the external Protestant Church togeather with the Faith and Sacraments vanished away presently after the Apostles departure And that for these 1400. yeares the Protestant Church hath been no where external visible Lastly D. Downeham 45) Antip l. 2. p. 25. teacheth that the general defectiō of the visible Church foretold 2. Thessal 2. began to work in the Apostles times Most certainly then we may conclude that the Church of Protestants was wanting and vnknowne euen in S. Pauls time and so continued in the darkest lakes of Auernus vntil Luther sent out by Pluto enlighetned the world by the comfortable beames of his libertine Ghospel So cleare and vndoubted then it is that this new Protestant Congregation was neuer knowne to the world before the dayes of Luther that we produce only in proofe therof for witnesses the Protestant writers the Centurists Hospinian Simon de Voyon Bumlerus Luther Caluin Beza Miluius Morgensterne Rhegius Bucer Camerus Crispinus Osiander Curio Sebastianus Francus Humfrey Fulk Parkins Brightman Dent Fox Napper Cartwright Downham Whittaker and Iewel A FVRTHER CONVINCING PROOF OF THE Protestant Churches not being during the first 600. yeares is taken from the Fathers Condemning in the ancient Hereticks the chiefest articles of the Protestant Religion and our Protestants Confessing the same And First Concerning the Sacraments CHAPTER II. AS it is most certaine that the Protestant Church and Religion was neuer hard or knowne of in anie Age whatsoeuer precedent to ours So it may not be denied but that in seueral Ages there haue some gone out of our Catholick Church who teaching or professing some one or other article contrarie to the same were euer condemned by the Doctours and Pastours of the sayd Church for Hereticks 3) Cent. 5. col 585. and their opinions for Heretical amongst which to treat only of such as are now renewed defended and beleeued by the Protestant Church I wil beginne with the holie Sacraments And first concerning Baptisme wheras Caluin Beza Morton and other Protestants do al of them teach that children dying vnbaptized may be saued This errour was condemned in the Pelagians by S. Augustin who reporteth that amongst other their errours they taught that children might haue life 1) Haer. 88. contra Iul. Pelag. l. 6. c. 7. euerlasting although they were not Baptized which opinion 2) In rescr ad Meleuit Concil and Leo ep 86. Innocentius tearmeth in them to be very foolish This errour of Pelagians is so certaine that it is confessed and reported by the Centurie-writers and by 4) Loc. com fol. 88. Sarcerius In like sort (a) Synopsis 415. vpō the 122. Ps Fulk against Purgatorie p. 35. D. Willet D. Fulk denying remission of sinnes and grace to be giuen by Baptisme are condemned in the Manichees by the acknowledgement of 5) Contra Dureum l. 10. 883. Sarcerius loc com Tom. 1. de Baptismo fol 232. D. Whitaker saying of him selfe some other Protestants Wee beleeue and teach that Sinnes are forgiuen and grace conferred in Baptisme which the Manichees were accustomed to deny The denial of Exorcisme and Exsufflation vsed in Baptisme was condemned in Iulianus the Pelagian wherof sayth 6) De imperijs concupis li. 2. c. 29. c. 17. cont Iulian Pela l. 6. c. 2. S. Augustin Iulian reproacheth the most ancient tradition of the Church wherby children are exorcised and breathed vpon And 7) Against Symbolizin part 1. sect 13 p. 152. part 2. sect 9. p. 131. M. Parker alleageth Nazianzen reporting that Iulian laught at the sufflations of Baptisme To come to the Eucharist 8) Theodoret dial 3. S. Ignatius affirmeth of certaine Hereticks of his time That they do not admit Eucharists and oblations because they do not confesse the Eucharist to be the flesh of our Sauiour Iesus Christ which flesh suffered for our sinnes These words are acknowledged and cited for the saying of S. Ignatius by 9) de Tradit Apost col 746. Chem. Exam. part 1. p. 94. Simon method aliquot locor part 3. fol. 172. Recitationes de Concilo Scripti libri Concord p. 177. Hamelmannus Chemnitius Symon Pauli and other Protestants Communion vnder both kindes was condemned in Nestorius Vrbanus Rhegius sayth hereof 10) Loc. com fol. 56. Nestorius communicated the Laïtie vnder both kindes but the Councel of Ephesus withstood him The denial of the B. Sacraments Reseruation which Protestants now generally deny was condemned in the Anthropomorphites of whom sayth S. Cyril I heare 11) Ad Calosyrium they say that the mystical blessing if anie remnants therof do remaine til the next day following is vnprofitable to sanctification but they are mad in so saying for Christ is not made an other neither shal his bodie be changed but the vertue of blessing and liuely grace do alwayes remaine in it This censure of S. Cyril is confessed
de penit l. 1. fol. 55. Hierome writes let him be accursed who hath sayd God to haue commanded impossible things but why is not Hieromerather accursed who so audaciously thinketh against God And in the like sort is this saying of S. Hierome alleadged and reiected by Luther and by the Centurists as also by Caluin saying (a) Inst l. 2. c. 7 §. 5. The opinion of the impossibilitie of keeping the Commandments is commonly thought to be most absurd so that Hierome doubted not to denounce Anathema to it what seemed to Hierome I nothing care 91) Tom. 2. Wittemb f. 216 Cent. 4. col 1248. The denyal of Inherent Iustice was condemned in Iulian the Pelagian by S. Austin 92) Cont. Iul. Pelag. l. 6. c. 11. saying Thou dost not depart from thy opinion wherein thou affirmest the grace of God to consist in the only remission of sinne And the same errour is condemned 93) Epist 1. c. 10. Conc. Mileu c. 3. August l. 1. Retract c. 13. ep 106. by Celestinus and the Mileuitan Councel The affirming of God to be the Authour of sinne was condemned in Simon Magus whereof sayth Vincentius 94) Lib. cont haer post med Who before Simon Magus c. durst affirme God the Creatour to be the Authour of our wicked deeds c. And who before Nouatianus taught that God would rather the death of him that dyeth then that he should returne and liue Hereof also sayth S. Austin It is a hateful and abhominable opinion to beleeue that God is the authour of anie euil wil or action And yet this so abhominable opinion is beleeued by Luther 96) In assert art 36. asking How man can prepare himself to good seing it is not so much as in his owne power to make his wayes euil for God worketh the wicked worke in the wicked As also by Caluin 97) In l. 3. c. 23. sect 6. teaching that God doth ordaine by his Counsel and decree that among men some be borne destined to certaine damnation from their mothers womb who by their destruction may glorify God And Suinglius 98) Tom. de Prouid Dei fol. 365. expresly affirmeth that 95) Ad art sibi falso impet art 10. Dauids adulterie pertayned to God as Authour Melanchton 99) In Rom. 8. auoucheth that the Adulterie of Dauid was the proper worke of God as was the Conuersion of Paul Iacobus Andreas 100) Epit. Colloq montisb p. 47. auerreth that according to Beza God is the Authour of sinne And yet al these plaine testimonies notwithstanding 101) Cont. Camp rat 8. p. 115. D. Whitaker blusheth not to say If Caluin Pet. Martir Melancthon Luther or any of ours affirme God to be the Authour of sinne I wil not deny but that we are al guiltie of horrible blasphemie and wickednes And as Protestants thus ioyne with Simon Magus in making God the Authour of sinne so likewise do they with Apollinaris and Eutyches affirme the verie Godhead of Christ to haue suffred and died D. Barnes 102) Vit. Rom. Pontific p. 46. 103 Resp ad act col montisbel part 1. p 82 reporteth one of the condemned Heresies of Apollinaris to haue bene that Christ being dead for three dayes the Diuinitie dyed withal And 103) In CoÌ„fessione maiore de canae Domâ—ni Beza confesseth that Eutyches affirmed the Godhead of Christ to haue suffred Agreably to these 104) In Creâ—anor Dial. de corrup muribus c. f. 5. D. Luther sayth When I thinke that only the humane Nature suffred for me Christ is of vile and smal price yea himself hath also need of a Sauiour Yea he reproueth the Zuinglians for that sayth he most obstinately they vrge against me that the Diuinitie of Christ could not suffer And the same blasphemie or rather Atheisme is taught by Musculus Islebius 105) Cont. Busaeum p. 24 126. Gerlabius Iacobus 106) Râ—sp ad act Col. Montisb p. 82. 92. Andreas and the other Lutherans And yet D. Abbot 107) Def. ad Park 3. p. 240. is not abashed to giue D. Bishop the lye for his obiecting that Luther affirmed the Godhead itself to suffer In like sorte Ireneus 108) l. 1. c. 17. condemning the Gnosticks for teaching Christ to haue beene ignorant and to haue learned his A. B. C. vnder a Maister and S. Gregorie 109) l. 3. Indict 3. Ep 42. confuting the same errour in the Agnoites The same errour is yet taught by 110) Resp ad act Col. Montisb part 1 147. 148. 134. Buc. Caluin in Math 24. wil Synop. p. 599. 600. Sunt Reuiew of D. Kellisons suruey p. 55. Beza Bucer Caluin D. Willet D. Sutclif and other Protestant writers I might produce sundrie other ancient condemned Heresies now renewed and defended by our new Protestant Church but it may suffice to the eternal infamie thereof First that denying Frewil it is condemned in the Manichees by S. Hierome and S. Austin Secondly affirming only Faith to be sufficient to saluation it is condemned in Eunomius 111) Defence of Parkins part 3. in the aduertisment annexed p. 60. by S. Austin Thirdly that denying of the diuersitie of Merits it is condemned in Iouinian by S. Austin and S. Ambrose Fourthly Impugning the possibilitie of keeping the commandments it is condemned in certaine old Hereticks by S. Hierome S. Austin Fiftly denying Inherent Iustice it is condemned in the Pelagians by S. Austin Sixtly Affirming God to be the Authour of sinne it is condemned in Simon Magus by Vincentius and by S. Austin Seauenthly teaching the Godhead of Christ to haue suffred and dyed it is condemned in Apollinaris and Eutyches Lastly teaching Christ to haue been ignorant it is condemned in the Gnosticks by S. Ireneus in the Agnoïtes by S. Gregorie So that we stil finde a sympathie and vnion in sundrie of the chiefest points of Religion between the ancient Hereticks Manicheus Eunomius Iouinian Pelagius Simon Magus Apollinaris Eutyches the Gnosticks and Agnoites and nouel Protestants of the on syde and the ancient most holie Fathers S. Hierome Gregorie Vincent Austin and Ambrose and the Roman Church of the other side Yea so grateful schollars are our Protestants to their old Maisters and so otherwise naked of better answer that they doubt not to reproue the ancient Doctours and Fathers of the Primitiue Church and to commend and defend the condemned Hereticks of the same time so professing to disclaime from the Faith and Religion taught by the old Fathers and to adhere and embrace the grosse wicked errours broached by Hereticks D. Abbot 111) Defence of Parkins part 3. in the aduertisment annexed p. 60. professeth That though Hierome and Austin haue for some points taxed Iouinian and Vigilantius as Hereticks and Epiphanius in an other point Aerius yet is that no sufficient motiue for vs saith he to forsake those opinions of Iouinian Aerius and Vigilantius In like sorte sayth 112
D. Willet Some of these as they are imputed to Protestants we deny to be Heresies at al as that of Vigilantius that Relickes are not to be adored of Iouinians that neither fasting nor Virginitie is meritorious of Aerius that prayer is not to be made for the dead c. 113) Tetrastylon p. 97. And if Aerius held no worse opinions we see no cause why they should condemne him for an Heretick c. 112) Antilog p. 23. 11 But neither was Vigilantius an Heretick nor his opinions Heresies 115) Loc. com loc 42. p. 513. Bucanus demandeth whether the Fathers deseruedly numbred amongst Hereticks the opinion of Aerius who sayd there was no difference between a Bishop and a Priest 114) Ib. p. 99. Wherto himself answereth no truly no more then these which were his opinions First that we ought not to pray and Sacrifice for the dead Secondly that Saincts departed are not to be prayed vnto Thirdly that certaine dayes of Fasts are not to he appointed Of which last sayth 116) Cont. Dur. l. 9. p. 830. D. Whitaker Aerius taught nothing concerning fasting different from the Catholick Faith whereby he meaneth the Protestant Faith Yea Aerius and his errours are further defended against the Fathers by D. Fulk 117) Answ to a Count. Cath. p. 45 Dan. de haeres f. 175. 177. Osiand cent 4. p. 434. Park against Sym. part 1. p. 60 cent 4 Col. 401. by Daneus Osiander M. Parker and the Centurie-Wr ters And Iouinian is defended against S. Hierome and S. Austin by the 118) Cent. 4. Col. 381. Dan. Part. alt p. 938. Lut. Thom. 2. f. 282. Centurists by Daneus and Luther as also Vigilantius against S. Hierome by the Magdeburgians and by D. Morton a) Prot. Appeal p. 583. saying Concerning that Vigilantius intended only the honour of God by expelling Idolatrie then may we wish that S. Hierome had been a Vigilantius in the case of Relicks of Saints Yea saith D. Fulk *) Against Rhem. Test in apoc 6. Hierome in this case is a partial witnes inueighing against Vigilantius which was as good a Catholick as he c. who did iustly mislike the superstious estimation of Relicks and write a booke against it which Hierome doth not confute with arguments so much as with rayling c. S. Hierome defending against Vigilantius the Christian custome of burning Candles at the Monuments of Saints is therfore censured by the French Protestant for 6 an Idolater and defender of Idolatrie who also further addes that Vigilantius laughing at that custome did proue himself more Christian and more faithful to God then Hierome c. Yea if I knew Hierome to haue dyed in that errour I would neuer cal him Sainct but as damned as the Diuel In like forte S. Hierome writing against Vigilantius for prayer to Saints the same Protestant sayth c) Ibi. p. 239. I thinke Hierom when he writ these words against Vigilantius 119) Cent. 4. col 601. was driuen into rage and depriued of sense and vnderstanding So greeuously displeasing was S. Hierome to both old and new borne Hereticks The Armenians not mingling water with wine in the Chalice are defended by D. Fulk 120) Def. of the English Transl c. 17. p. 458. saying The Armenians are commendable in this point that they would neuer yeald to custome Lastly the Magician himself is defended against Theodoret by Osiander 121) Cent. 4. p. 326. for denying the signe of the Crosse b) Clypeus fid Dial. 8. p. 223. and the vertue and power therof against Diuels So cleere it is euen by the ful confessions of our Protestants them selues that the doctrines condemned in the old Hereticks by the Doctours and Fathers of the primitiue church are now renewed defended and beleeued by Protestants themselues PROTESTANTS VSVAL RECRIMINATION of obiecting old Heresies to the Catholick Roman church is cleerly examined discouered and confuted by their owne acknowledgements CHAPTER VI. PRotestants being vnable to cleere themselues of so foule a stayne as teaching and beleeuing so manie absurd and condemned Heresies do subtilly endeauer to diuerte or extenuate their so great reproach by falsly intruding vpon the Roman Church the like defense of sundrie condemned errours But for our easy disburdning thereof It is to be obserued that Heresie is not an open Enemie to truth and religion but a subtile Deprauer thereof by subtracting from it or adding therto So as Truth Errour hauing but one obiect are diuided though euer really yet oftentimes but as it were by a seeming slender nicetie or difference of words In which respect he that wil obiect pertinently in this kinde must obiect not anie resemblance or likelihood but an Identitie of opinion for otherwise as D. Couel 1) Def. of Hooker p. 49. teacheth not vnaptly to this purpose The neernes oftentimes to euil is warrant enough for suspicion to accuse of euil and because al errours are not equally distant from truth some men as now in this case we Catholicks are in their true assertions by weak Iudgements of such like as the vulgar Protestants supposed not to differ at al from errours And hence I take it to be that D. Morton as but dareth to beginne his obiection in this kind against vs with a neerenes 2) Prot. Appeal p. 675. vnto Heresie As also sayth he vnto Catholicks Let 3) Ib. 675. 676. them tel vs whether they haue not we say not an absolute but yet a greater affinitie with those foresayd Heresies then haue the Protestants c. Where for M. Doctours better satisfaction I wil tel him that sundrie of his other Brethren nothing inferiour to himself haue plainly acknowledged in the precedent Chapter an absolute Identitie in steed of Affinitie with former Hereticks therevpon not sparing bitterly to reproue the learnedst and most ancient Fathers for their so censuring and condemning our Protestants true Progenitours the ancient Hereticks And that al pretended affinity between our Catholick Religion and old condemned Heresies is nothing els but the ignorant or malitious traducement of Protestant Writers this present Chapter shal fully demonstrate First then D. Fulk 4) Answ to a Counterf Cath. p. 22. obiecteth vnto vs To make the Images of Christ and of the Apostles and to cense them you learned of the Hereticks called Gnostici and Carpocratites Epiph. L. 1. Tom. 2. Secondly of the Valentinians you learned to haue in price the signe of the Crosse Thirdly of the Heracleonites you learned to annoint men at point of death and to cast water vpon dead men with Inuocation Epiphan Her 36. Fourthly of the Cainans you learned to cal vpon Angels Epiph. Haer. 38. Fiftly of the Marcionists you learned to giue women leaue to Baptize Epiph. Haer. 42. Sixtly of the Collindians you learned to make Images of the Virgin Marye and to worship them and her with offring of Candels as they did of Cakes Epiph. Haer. 79. Seauenthly of the Messalanians you
true Church then which what can be vrged more material either in our defence or more disgraceful against al Protestants But the truth hereof is so palpable as that the learnedst Protestants in colour and excuse of their Church not departing out of the knowne visible Church do chiefly vrge and pretend their owne communion with the Roman Church in al Ages whatsoeuer So M. Bunnie verie wisely teacheth that 27) Treat to pacific see 18. p. 108. Of departing from the Church there ought to be no question at al amongst vs c. we 28) Ib. p. 113. are no seueral Church from them nor they from vs and therefore there is no departing at al out of the Church for anie to depart from them to vs nor from vs to them Al the difference between vs is concerning the truer members whether we or they may be found more worthie of that account As for the other we allow no such question In so much that he affirmeth that 29) Ib. p. 109. it was il done of them who first vrged such a separation coÌ„fessing further our aduantage 30) Sec. 15. p. 92. giuen therby for that 31) â—b p. 96. sayth he it is great probabilitie with them that so we make ourselues answerable for to finde out a distinct and seueral Church from them which continued from the Apostles Age to this present else that needs we must acknowledge that our Church is sprong vp of late or since theirs So earnestly doth he labour his Churches not Departing from the Roman Church and thereby supposeth the Roman Churches neuer departing from anie other for if the Roman Church had euer departed her self then were it no proofe but rather a conuiction of the Protestant Churches most certaine departure But insteed of al such pretended departure D. Field acknowledgeth further That 32) Of the Church p. 88. the Roman Church held stil Communion with those other Churches which neuer fel into errour and so were both of one Communion Which euidently proueth she neuer went out of the true Church but stil preserued Communion and Societie with her So euident it is that our Roman Church is freed from that infamous Marke of Heresie of Going out of the Church which yet Protestants haue so cleerly done going out of our Roman Church and that our honour and their infamie therin is proclaymed to the world by men condemned thereby euen by Luther Caluin Osiander Pantaleon Clapham Alison Mason Fox Rainolds Iewel Fulk Sutclif Knewstubs Powel Bunnie and Field But to giue M. D. Morton yet another scantling whether Catholicks or Protestants be truly Hereticks It is a supposed principle taught by S. Hierome 33) Ad Ctesiphont and Vincent Lyri cont haereses c. 4. That to reduce an Heresie to it beginning is a confuting of it Thus S. Ireneus refuted the Valentinians and Marcionists saying 34) L. 3. c. 4. Before Valentine there were not anie which are from Valentine neither before Marcion were they which are from Marcion And D. Whitaker auoucheth That 35) Cont. Duraeum l. 7. p. 479. no man denyeth but that it much auayleth to the confuting of Heresies to haue knowne their beginning In like sort D. Fotherbie in behalf of the Crosse argueth thus If 36) Answ to obiect against the Crosse in Bap. p. 26. it be but an humane inuention let vs know I pray you the first Inuentour of it and when it was first decreed and how it came so soone to be so generally obserued which if you cannot shew vs I think we may with greater probabilitie esteeme it to be an Apostoltcal Tradition D. Sarauia sayth vpon an other occasion 37) In def Tract de diuers minist Grad c. 23. p. 361. I answer it is not enough to say so but it must be shewed out of Histories which were those schismes and where and when they sprong vp and how from thence so general a custome came Agreably writeth M. Bel 38) RegimeÌ„t of the Church p. 26. 27. If anie man deny this old custome let that man shew when it came in And D. Iewel vrgeth D. Harding concerning an errour of former times alleaged by him 39) Reply p. 112. If there had been anie shew of truth in it M. Harding would haue layd out al the Circumstances when this strange errour first began where and how long it continued who wrot against it c Verily this great silence declareth some want D. Bilson sayth (a) Suruey of Christs suffâ—ings p. 660. The report of Eusebius proueth this clause of Christs descending to Hades to haue been anciently and openly professed in the primitiue Church otherwise the Religious of those Ages that liued with and after Eusebius if he had broached anie new point of Faith as in dutie they were bound so no doubt they would haue refuted and resisted them D. Whiteguift defending Cathedral Churches against M. Cartwright demandeth accordingly of him 40) Denfen p. 747. From what Pope they came or in what time they were first inuented Yea he further teacheth 41) Ibid. p. 351. That as for so much as the original and begining of these names Metropolitan Archibishop c. such is their antiquitie cannot be found so farre as I haue read it is to be supposed they haue their original from the Apostles themselues for as I remember S. Austin hath this Rule in his 118 Epistle And 42) Ibid. p 352. It is of credit with the writers of our time namely with M. Zuinglius M. Caluin and M. Gualter and surely I think no learned man doth dissent from them Lastly sayth D. Morton (a) Prot. Appeal p. 465. We willingly ioyne issue and if we cannot proue that the Roman Church hath in manie weightie points of Religion degenerated from herself then shal we no more decline from her as from a malignant stepdame but deuoutly yeeld vnto her al due acknowledgement as vnto a mother-Mother-church And now to ioyne issue herein with M. Doctour and so to square hereby the truth of Roman or Protestant Religion Our Catholicke Faith is so confessedly free from anie knowne beginning since the Apostles and so wholy agreable with S. Austins foresayd Rule as that 43) Ib. Thereby in M. Cartwrights opinion a window is open to bring in al Poperie yea 44) Ibid. p. 103. I appeale to the iudgement of al men if this be not to bring in Poperie againe to allow of S. Austins saying So euident it is that Poperie is without anie knowne beginning and consequently no Heresie In like sort M. Powel being prouoked that if 45) Consideration of the Pap sts Supplic p. 43. our Doctrine be errour then to tel vs when it came in who was the Authour of it c. answereth therto directly in our behalf saying We cannot tel by whom or at what time the Enemie did sow it c. Neither indeed do we know who was the Authour of euerie one of your blasphemous epinions
And so D. Whitaker confesseth 46) Resp ad Camp Rat. 7. p. 101. That the time of the Roman Churches change cannot easily be told Yea wel foreknowing the impossibilitie of anie such time to be assigned he only euadeth by affirming That Protestants 47) Lib. 3. Cont. Dur. p. 277. are not bound to answer in what Age Superstition crept into the Church And It is not needful for Protestants to search out in Histories the begining of this change With whom agreeth Buchanus saying 48) loc com p. 466. It belongeth not to vs to assigne what time the Church begunne to fade away But if this be not needful for D. Whitaker or other Protestants to finde out why did D. Whitaker before teach that no man denyeth but that it much auayleth for the confuting of Heresis to haue knowne their beginning So forcible is the truth of the Roman Churches neuer changing in Faith and Religion D. Field being vrged to giue Instance of anie Contradiction made against the Roman Church vpon the example but of anie one first known change in Doctrine in steed of answer acknowledgeth that 49) Of the Church l. 3. â— 13. p. 89. the aberration in the Church of Rome in matters of Doctrine was in such things and so carried in the beginings that the Authours of these new and false opinions were not disclaimed and noted as damnable Hereticks Yea the Authours of these errours and they that were free from them were notwithstanding these differences both of our Communion and therefore the Circumstances of the first Authour and his Contradiction c. cannot be shewed Here though it pleased M. Doctour to tearme our Catholick points of Doctrine errours yet is he further pleased in our behalfe plainly to acknowledge that no first Authour or begining can be shewed of these pretended errours which is the point we desire D. Fulk likewise being vrged to giue anie example of the time when or by whom our Roman Faith was contradicted or charged with Innouarion only sayth 50) Rtioinder to Bristow p. 265. I answer my text sayth it was a Mysterie not reuealed and therefore could not be openly preached against But though the Iniquitie or Apostasie foretold by 51) 2 Thess 2.7 S. Paul whereof D. Fulk speaketh be a Mysterie in tâ—e prediction yet this nothing letteth but that it may be conspicuous and most markable in he euent as the accomplishment of al predictions are Yea this truth of no knowne begining or change in our Roman Faith is so certaine as that sundrie Protestants earnestly labour to finde out seueral pretenses or excuses why anie such change or Innouation was neuer noted or obserued so supposing and granting their ignorance of al such imaginarie change and only seeking to euade by mere fallacies and impertinent examples Thus D. Fulk examining why our Religion entred the Primitiue Church without Contradiction resolueth 52) Answ to a Conterfaite Cath. p. 43. that it entred by smal degrees at the first and was therefore lesse espied by the true Pastours who were earnestly occupyed against greater Heresies as the Valentinians Marcionists and Manichees And therefore 53) Against Purgatorie p. 256. either had no leisure to espie or els made lesse account to reforme the same But this is most idle for the Fathers were most watchful and readie to suppresse al errours euen of much lesser importance in themselues then are or were our Catholick Doctrines of Masse Real Presence Adoration of the Sacrament Confession Iustification by work c. tâ—ough we should for the time suppose them to be errours Examples hereof might be giuen about the keeping of Easter-day 54) Ignat. Ep. ad Philip Euseb l. 2. c. 22. 23. in the time of Victor and before about prescript dayes of 55) Epiph. haer 75. fasting about mingling of water 56 with wine in the Chalice about the verie ceremonies 57 of Exorcisme and Exufflation in Baptisme and sundrie such like which I purposely pretermit D. Couel himself granting that 58) Examination c. p. 64. 65. great and violent dissentions haue risen in the Church for Ceremonies and that Councels haue condemned some as Hereticks only for being opposit in this kinde But D. Fulk vrgeth further that some of our opinions as namely Prayer for the dead 59) Answer to a Count. Cath. p. 39. deceiued simple men the sooner because it had a pretence of charitie and shew 60) Against Purgat p. 386. of pietie confirmed by custome wherby it was at length allowed of by Austin and others who neuer weighed the matter by Scripture But what errours had more pretence of pietie or charitie then Origens for the Saluation of Diuels Tertullians for chastitie S. Cyprians against Baptisme by Hereticks Montanus for austere Fastings and Papias for Christs raigninge vpon earth a thousand yeares aster the Resurrection and yet al these Montanus only excepted being principal men and of special deseruings in the Church of Christ were greeuously contradicted and reproued by the Catholick Doctours of theirs and succeding times for these verie errours But M. Woton persisteth saying to Catholicks 61) Trial of the RomaÌ„ Clergie p. 378. It is ridiculous for you to challenge vs to shew when the Faith receiued by the Church of Rome from the Apostles began to faile in it it was done as our Sauiour speakes in the like case while men slept And the same sleepie argument is vrged by D. White 62) Way to the true Church p. 371. But this is cleerly to contradict God himself who sayd 63) Isa 62.6 vpon thy walles ô Hierusalem haue I set watch men al the day and al the inght for euer they shal not hold their peace Now if they were al asleep when so manie and so great pretended errours of Catholick Doctrines as are supposed to haue begun and that in seueral times and Ages how could they be more silent or how could they be sayd to watch either day or inght How could that saying of S. Austin be true 64) Ep. 119. c. 19. The Church of God beset with chaffe and cockle although she tolerate many thinges which she is not able to redresse yet such things as be against Faith or good life she neither alloweth nor passeth ouer in silence Or how is that verified of D. Fulk 65) Answ to a Count. Cath. p. 11. and 92. that the true Church hath alwayes resisted al false opinion with open reprehension Or how is that true which White himself auoucheth saying q) Way to the true Church Ep. Ded. sec 8. The primitiue Church and al the Doctours thereof would neuer yeeld I wil not say in an opinion but not so much as in a forme of speech or in the change of a letter sounding against the orthodoxal Faith c. Yea r) Ib. sec 6. the vigilancie zeale courrage of the Primitiue Bishops was admirable c. There could no Heresie harbour vnder them
before this Age of ours for 1500. yeares togeather after Christ so was it only coyned by our new Protestants and that not vpon anie necessitie for the professours of our Religion were in being knowne by the name of Catholicks in al the foresayd Ages before the name of Papists was euer heard of Besides neither doth it point to anie one or other special Pope or new supposed Doctrine in particular but most strongly for our Iustification in this behalf to al Popes and doctrines alike in general Whereas it is most euident and for such acknowledged that sundrie Popes haue been truly Religious and Catholick and their Doctrines answerable And whereas D. Fulk vrgeth against 76) Answ to a Count. Cath. p. 65. vs the names of Benedictines Franciscans c. as also of Scotists and Thomists he shal receiue his answer only from his owne Brother D. Field saying 77) Of the Churâ—h l. 2. c. 9 p. â—8 We must obserue that they which professe the Faith of Christ haue been sometimes in these later Ages of the Church called affter the special name of such men as the Authours Beginners and Diuisers of such courses of Monastical profession as they made choice to follow as Benedictines and such like So plainly acknowledging these names not to import anie change or newnes of Faith but only these seueral Rules and orders of Monasticel and Religious life And so likewise he further affirmeth the differences between Scotists and Thomists to haue been in the Controuersies of Religion not yet determined by consent of the vniuersal Church So that no name was euer appropriated to Catholicks with truly imported anie Innouation in matter of Faith And therefore if D. Field in excuse of the name of Lutherans might say 78) Of the Chuâ—ch p. 59. neither was it possible that so so great an alteration c. should be effected and not carry some remembrance of them by whom it was procured At what great and most apparent want are now our Protestants who charge the Roman Church with the greatest alteration before Luthers time the euer was either for longest continuance of time as being confessedly for 1260. yeares togeather or for multitude of Countries raigning vniuersally or for number and weight of cheifest Articles of Faith and yet for el this cannot al of them find so much as anie step or signe thereof by any then new deuised or imposed name either from Doctrine Person or Pope Whereas to the contrarie it is more then euident that the seueral names of Protestants Puritans Lutherans Zuinglians Sacramentaries and Caluinists are al of them imposed either through Innouation of Doctrine or from the first Authour of the sayd sect So the verie name of Protestants was at first giuen to certaine of the Lutherans who opposing themselues against the decrees of the Empire made in behalf of Catholick Religion protesting they wovld stand in defense of their owne were for such their protesting named Protestanto A truth so certaine that it is accordingly acknowledged and recorded by sundry Protestants 79) Sley hist l. 6. f. 81. 82. Osiand cent 6. p. 131. Schlus selb Theol. cal l. 2 f. 155 Fulk Answ to a Count. Cath p. 65. themselues Yea the name Protestanâ— wherwith our new Ghospellers is are best pleased is so certainly new and since the reuolt of Luther as that I dare challenge the oldest or learnedst Protestant liuing to giue the least instance or example of anie such name in anie Age precedent vp to the Apostles So lately were they christened by the name of Protestants And as for Puritans M. Parker told vs before that they were so denominated through singularitie in affection and noueltie in faction The newnes whereof is such as that it was but heard of after Protestancie itself from whence they went out departed now are become a Sect so different aduerse froÌ„ the former as that to be vnderstood a distinction of names is necessarily required Now that Lutherans sprong from Luther Zuinglians or Sacramentaires from Zuinglius and Caluinists from Caluin it is too cleer to require anie proof Only we cannot but obserue that the foresayd seueral names are not imposed by Catholicks for reproach and disgrace vpon Protestants but are vsed and required by themselues for necessarie distinction and knowledge of their seueral and most dissenting Sects So sayth D. Whitaker 80) Answ to Rainolds Pref. p. 44. For distinction sake we are inforced to vse the name of Protestants Conradus Schlusselburg sayth 81) Catal. Heret l. 13. vet p. 866. When the Diuines of our side do cal their aduersaries Zuinglians Caluinians and Sacramentaries they do it not for reproach or detraction as neither of the contrarie when they name themselues and the Defenders of their opinions Lutherans But as Grauerus further giueth the reason saying 82) Absurda Absurdor Praefat. f. 3. This only is therefore done that we Lutherans may be distinguished from Caluinists and Papists from whom either by the common name either of Christians or true beleeuers or Catholicks we cannot be distinguished So by this means we distinguish ourselues from Caluinists In like sort sayth Hospinian 83) Hist Sacram part alt in Prol. Lauather Hist Sacr. Praefat. I do abhorre those Schismatical names of Lutherans Zuinglians and Caluinists yet in this Historie I vse those names docendi gratia to be vnderstood Rungius speaking of the name of Lutherans sayth 84) Disp 17. Ex Ep. ad Corinth Disp 2. par 3. sect 4. And Piscat his Analysis Logica Ep. Pauli p. 143. These names are vsed for distinction sake that c. they may he knowne from other men of different Religions Papists Caluinists Anabaptists and the like Zanchius complaineth that 85) â—n Epist l. 1. p. 32. l. 2. p. 539. in the reformed Churches some are not ashamed to say we are Lutheranes but others are called Caluinistes or Zuinglians hence sayth he the Churches are diuided among themselues An other Protestant confesseth that 86) Cathol Traditions Praef. f. B. 3. the Reformed haue no Primate in common neither anie general Synodes c. Thence haue entred amongst them c. the names of Hussites Lutherans Caluinists Puritans Of which last D. Downham saith 87) Denfen l 3. c. 1. p. 8. I did tearme them Presbyterians not knowing how to speake of them as dissenting from vs Protestants more charitably So confessed it is that these seueral names of Lutherans Zuinglians Caluinists Puritans Protestants are al of them imposed by themselues and that vpon vrgent necessitie that so their difference in Faith Profession and Religion might be known and discerned by their seueral names expressing the same then which what can be alleaged more conuincing either to proue their dissentions amongst themselues or the point now insisted vpon their palpable Innouation and change in faith and the verie pointing and naming of the verie first Authours and Broachers thereof and consequently their
Champion by one only blow to giue a greater aduantage to vs or more dangerous wound to himselfe then at the verie first footing or encounter to yeeld so much homage and honour to the Roman Church as that for the first 600. yeares entire she remained constant and immoueable in her Faith receiued from Christ and his Apostles And that more especially and altogeather vnanswerably seing the very particulars of our Roman Faith wherein D. White cheifly insisteth for his pretended Innouation and change as our Doctrines of Images of Primacie of the vnmarried life of Priests of Real presence of merits c. are al of them (3) See before l. 2. acknowledged by the most of the learnedst Protestants to haue been the verie Doctrines beleefe and practise of the Primitiue Church not some few only but al or most of the ancient Fathers being therefore reproued in general as agreeing with vs Catholiks in the points forenamed The second thing I intend to obserue is the strange indiscretion or palpable ignorance discouered in M. White by his thus appealing to these last 1000. yeares for proofe of change and noueltie in our Roman Faith for what period of time is more generally confessed by al other Protestants to haue been wholy Papistical then these last 1000. yeares (4) See before l. c. 2. Do not D. Fulk M. Parkins M. Powel and manie others al of them confesse that for these 1000. yeares to speake in their Dialect the Popish Heresie hath spread itself ouer the whole earth the Protestant Church during that time being not visible to the world but lying hid vnder the chaffe of Poperie Yea do not our Protestants further confesse to the contrarie saying (5) See before l. 1. c. 5. Between the yeare of Christ 300. and 316. the Antichristian and Papistical Raigne began raigning vniuersally without anie debatable contradiction 1260. c. neuer suffring for the space of 1000. yeares after Syluester the First anie to be seen vouchable or visible of the true Church And it is so cleare that during the foresayd time our Roman Church was not resisted or charged with anie Innouation by anie imagined Protestant that directly likewise to the verie contrary it is acknowledged that the faigned Protestants of those times did in al external shew and profession conforme (6) See hereafter l. 4. c. 6. themselues to the Roman Church whereof to omit others D. White sayth himselfe (7) Way to the true Church p. 371. Protestants did not alwayes abandon the Communion of the Roman Church c. the Tyrannie of Rome suppressed them so that they could not manifest abroad to the world their dislike c. but by force and violence were constrained to deuoure their owne sorrow in the societie of their aduersaries So sociable and good fellowes were those Platonical Protestants who insteed of resisting the Roman Church for anie conceited Innouation according likewise to Osiander (8) Cent. 8. Ep. Ded. p. 3 with a common Custome as with a violent streame were carried away to do the same things with the Papists Which things he numbreth to be their (9) Cent. 16 p. 1073. cent 8. Ep. ded p. 2. Communion in the Ministerie of the Ghospel or preaching in the Bible in Baptisme in the Lords supper in taking of Orders c. such saith he as those times did affoard Then which what can be sayd more forcible to free our Roman Church from al change or contradiction during the foresayd times Thirdly it is to be obserued that whereas D. White vndertaketh to shew that the present Religion of the Roman Church was obserued and resisted in al Ages as it came in and increased naming c. to that end the time when it so came in and increased he faileth so fouly in his performance thereof that among so manie examples by him produced he doth not nor could giue Instance of the first noted begining of anie one or of the first contradictioÌ„ made therevnto In clerest conuiction whereof I wil euidently shew here after that euerie particular point of Doctrine by him instanced for our pretended first change and Protestant resisting was formerly in much more ancient Ages taught and beleeued in the Roman Church and so consequently that D. White doth not performe his promise made of naming The time when our present Religion of the Roman Church was obserued and resisted in al Ages as it came in and increased Now to passe from the Time to the Persons which D. White nameth to haue made the Resistance himself diuideth them into three parts or ranks saying (10) Way to the true Church p. 393. one part of them is the Greek Church an other part is some ancient Diuines of their owne Church a third part is such as the Roman Church persecuted The first sayth he are sound and lawful witnesses being the true Church of God to this day though polluted with some errours The second though Papists in manie points yet shew against al exception those points wherein they were no Papists to haue been no part of the Catholick Faith so called in their time for then they would not haue resisted them but embrace them as they do al the rest The third part I graunt the Church of Rome then persecuted and now calleth Hereticks to wit vs Protestants but that is the question c. But now to examine the force of the argument thus taken from this triple testimonie produced by our Doctour First I do constantly auerre that no one part of the three no nor anie one man of that one part can be assigned which was not originally at his first birth and breeding a Roman Catholick and not Protestant And therefore though Going out of the Roman Church he afterwardes contradicted the same in some one respect or other yet this nothing proueth that the Roman Church did change her Faith but only that the sayd maÌ„ so Going out from her did change his Faith which she had formerly taught him he beleeued Secondly I do as resolutely auouch that not anie one man of al those which D. White produceth as obseruers impugners of the pretended change of Roman Church was not only at the first but neuer after through his whole life truly Pâ—otestant dissenting much more in Doctrine and profession of life from moderne Protestants then from Roman Catholicks And therefore if their testimonie be good against vs in regard of some one or other opinion wherein they haue Apostated from vs agreing yet in the rest how much more forcible wil it be against Protestants from whom they wholy disclaime in most and most important Articles of Faith For example the first part of D. Whites Spyes which obserued and resisted our conceited change is the Greek Church which sayth he are sound and lawful witnesses being the true Church of God to this day c. Now concerning these so sound witnesses first it is certaine that as there haue been seueral
been no part of the Protestant Faith for then they would not haue resisted them but embrace them as they do al the rest this kind of arguing as it would be grateful to them so would it proue most disgraceful and distastful to Protestants for hence would it follow that in those verie points wherin Puritans are diuided from Protestants the Protestant Church should be changed and the Puritans should be the men who should obserue resist the same for according to our Doctours wise reasoning if the Puritan poynts had been part of the Protestant Faith then would they not haue resisted the Protestant Articles but embrace them as they do al the rest The which also may be vrged in behalf of Broâ—nists Anabaptists and al other Sectaries whatsoeuer for according to M. White if the Protestant Church were not changed the Puritâ—ns Brownists Anabaptists c. would not haue resisted it in some points but embrace them also as they do in al the rest then which nothing can be vttered more absurd in it self or more aduantagious to al Hereticks euer arising And so I passe to the last and worst part of D. Whites witnesses produced against vs and in behalf of himself that is to those whom sayth he the Church of Rome then persecuted and now calleth Hereticks that is Protestants which in his Catalogue he nameth to be Berengarius Bertram Ahnaricus the Waldenses Wicclinists Lollards and Hussites al which he coupleth togeather like Sampsons foxes to make them good witnesses against the Roman Church But first in what Court or Tribunal wil anie mans naked testimonie be auailable against his Aduersarie and especially of a conuicted offender against his Iudge when he speaketh only for his owne priuate Who may not disclaime and reiect as suspected anie mans bare word in his own cause This is the case of our last witnesses who going out and departing from our Roman Church as al other Hereticks haue euer done were alwaies noted contradicted and condemned for the same What then can the force of their testimonie be against vs but as of a Felon or Traytour against his lawful Iudge or Prince hauing denounced sentence of death against him Besides I wil make it manifest that these who are produced as Protestants resisting the Roman Church in al Ages were not Protestants but cleerly dissenting from them in manie fundamental points And lastly I would gladly know how possibly D. White could haue so good Intelligence of Protestants resisting in al those seueral Ages our Roman Church when as I haue largely conuinced (27) l. 3. c. 1. before by the ful testimonies of manie and the most learnedst Protestants that euer were that during al the foresaid Ages by him instanced there was neuer any one Protestant known and visibile to the world before the dayes of Luther Wherefore after good examining I doubt not but my Doctours Protestants resisting in al Ages our Roman Church wil finally resolue into his owne idle fancies which if they were as forcible to proue as his fond imagination is fertil to frame them the ruine of Catholicks were ineuitable and their verie memorie hateful But to leaue now a while these so sound and lawful witnesses and to come to the poynts wherin they made resistance I wil only obserue that sundrie of the poynts instanced by D. White are either matters of indifferencie or not of Faith neuer yet determined by the Church of God or els of fact and not of right or lastly only of life and conuersation al which is most impertinent in proof of anie change in Faith and Religion which is the only point here to be proued by our Doctour Wherefore now to graple neerer with our Catalogue-Maker and to examine the points instanced in euerie Semicenturie for the Roman Churches change After 600. yeares were expired saith he the seueral poynts of true Faith began one after another to be more grossely corrupted and changed by the Church of Rome In the first fiftie I name Serenus Bishop of Marseils in France who brake the Images that began to be set vp in his Diocesse But at the verie first M. Doctour iuggleth with vs for whereas this matter concerning Serenus was written first by S. Gregorie the great (28) l. 7. Ep. 111. he doth not anie thing insinuate that Images began then to be set vp in the Churches of Marseils in France but only obserueth that Serenus perceauing some Christians lately conuerted to adore the Images in the Church as though they were Gods through Zeale did breake them and cast them downe for which verie fact was he yet seuerely reproued by S. Gregorie himself writing thus vnto him Pictures are vsed in Churches that those who are vnlearned at least should read by seing in the walles those things which they could not read in bookes Thy Brotherhood therfore ought to haue preserued the Pictures and to haue hindred the people from their adoration that so the ignorant might haue from whence to gather knowled e of the Historie and the people not sinne in adoration of the Picture Further also affirming that not without cause (29) l. 9. Ep. 9. Antiquitie admitted Histories to be painted in the venerahle places or Churches of Saincts So cleer it is that the placing of Images in Churches did not as then first begin A truth further so euident that sundrie Protestant Writers (30) Before l. 2. c. 14. haue largely heretofore acknowledged the vse and placing of Images in Churches during the purest times of the Primitiue Church alleaging to that end seueral examples from Sozomene Athanasius Prudentius Nicephorus Tertullian and others who al of them liued some Ages before Serenus was borne But to proceed In the same 50. yeares sayth he Gregory the Bishop of Rome resisted the Supremacie for which he (31) l. 4. Ep. 32. 34. 38. 39. citeth certaine Epistles of S. Gregorie al written against Iohn Bishop of Constantinople who as then assumed to himself the name of Vniuersal Bishop which as he deseruedly reproued in him so was he so farre from denying his owne Primacie as that M. Bale reporteth to the contrarie (32) Image of both Chur. f. 11. that Iohn of Constantinople contended with Gregorie of Rome for the Supremacie in which contention Gregorie layd for himself S. Peters keyes with manie other sore arguments and reasons The which also is granted by manie other (33) See before l. 2. c. 4. Protestants amongst whom one reporteth that whereas (34) Cath. Traditions q. 2. p. 17. the Emperour Maurice would haue taken away the Primacie from Gregorie and giuen it to Iohn Bishop of Constantinople c. Gregorie did oppose himself against him And the Centurists adde further that (35) Cent. 6. col 425. Gregorie gloried that the Emperour and Eusebius his fellow Bishop of Constantinople did both of them acknowledge that the Church of Constantinople was subiect io the Apostolick Sea of Rome Neither was this Primacie first begun by
the Emperour doth nothing proue any Innouation in the Roman Church but rather to the contrarie doth plainly shew his vnion and Communion therewith in matters of faith and Religion In like sort where he obiecteth that S. Bernard freely noted diuers Corruptions then comming in it is so vnprobable yea so grossely vntrue as that to the contrarie (90) L. 2. Cont. Dur. p 154. Fulk against Rhem. Test f. 133. D. Whitaker and D. Fulk both of them confesse that he taught the Popes Supremacie and D. Whitaker (91) Ad Rat. Camp rat 7. p. 105. aknowledgeth that he was of our Church (92) In specul Eccl. p. 23. Gomarus calleth him our S. Bernard The Centurists affirme that he was 93) â—ent 12. c. 10. col 1637. a most earnest Defender of the Sea of Antichrist Bel (94) Challenge c. p. 148. tearmeth him Bernard the Popes deare Monk and reuerend Abbot Yea the Centurists further report That he sayd 95) Cent. 12. col 1939. to the Duke of Aquitaine whatsoeuer is out of the Roman Church by the Iudgement of God is certainly to perish euen as those things which were out of the Ark were drowned in the diluge As also he that persecuteth the Pope of Rome persecuteth the Sonne of God Now by this al of it confessed by sundrie and much more learned Protestants then M. White it more then cleerly appeareth that S. Bernard was no fit witnes to be produced against the Roman Church nor that he himself did differ in anie one point of Faith from her much lesse did note anie pretended corruption of Faith comming in And as for the feast of the Conception or the Doctrine concerning the Virgin Maries freedome from original sinne it is not yet to this day defined by the Church as a matter of Faith But where he further vrgeth that S. Bernaâ—d was against Merits Iustificatâ—on by works Freewil keeping the Law Seauen Sacraments and vncertantie of our Saluation and the Popes greatnes in Temporalities it is al of it most vntrue as himself might haue plainly shewed if he had been pleased to haue set downe the answers out of Cardinal Bellarmine as he was to haue his obiections In like sorte that which he obiecteth concerning Arnulph pertaineth only to matter of life and manners not to Faith or doctrine and therefore it maketh nothing to proue anie Innouation or change in our present Roman Religion As also though as then one preached in Antwerp against the Real Presence yet I haue before freed our Church from al Innouation therein in far more ancient times And as for Honorius his noting the bringing in of Wafers into the Sacrament in this Age it is so vntrue that M. Cartwright (96) See before l. 2. c. 8. confesseth that it was brought in by Pope Alexander who liued Anno 111. which is some thousand yeares before the time now obiected After 1150. to 1200. I name saith M. White the Emperour Frederick Barbarossa forbidding Appeales to Rome and the comming of Legats from Rome into Germanie c. But though the Emperour did this being as then at discord with the Pope yet his fact was so faultie as that he was thervpon and for other iniuries Excommunicated From which 97) Baron Anno 1160. num 31. 32. Anno 1168. num 60. after vpon his submission 98) Baron Anno 1177. num 22. and promise of obedience he was absolued and permitted to come to the Pope whose feet the Emperour kissed and bowing his head receiued reuerently his benediction And that the Roman Church as then made no Innouation concerning Appeales or sending of Legats it is most cleere by general practise allowance thereof in the purest times of the Primitiue Church proued at large 99) Before l. 2. c. 4. heretofore And as for Lincolniensis noting as then the Noueltie and Heresie of Friars M. White only barely saith it without al further proof yea though as then the Institution of Friars had been but new yet neither was it in anie thing Heretical nor proued anie Innouation in the Church in Faith and doctrine But to come to the Waldenses who according to D. White were dispersed ouer al this part of the world and in most substantial poynts resisted the Papacie c. as it is not denyed but that in some poynts they reuolted from the Roman Faith so haue I shewed 100) Before l. 1. c. 3. before that in sundrie other weighty Articles of Religion they agreed with Catholicks against Protestants And it is verie easie further to proue that indeed they beleeued sundrie grosse errours though M. White would make the world to think That the sayd errours were falsly imposed vpon them 103) Ibid. p. 729. 747. 760. For Illiricus himselfe 101) Catal. Test verit p 731. 745. 730. 732. testifyeth that they taught That Laymen and women might Consecrate the Sacrament and preach That Clergie men should haue no possessions or proprieties That 104) Ibid. p. 731. 743. married Persons mortally sinned who accompanied togeather without hope of Issue That neither Priest 105) Ibid. p. 760. 740. Osiand Cent. 9. 10. 11. p. 440. nor Ciuil Magistrat being guiltie of mortal sinne did enioy their dignitie or were to be obeyed And to omit many 106) Ibid. p. 734. others they went to the Catholick Churches dissembling and offered confessed and communicated dissemblingly And now must M. White either charge his owne Brother Illiricus to haue falsely imposed these errours vpon them or els must he confesse that these so dissembling and ignorant witnesses are altogeather insufficient to proue anie change in the Roman Church out of which themselues went out After 1200. 1200. to 1250. I name sayth M. White Almaricus a Doctour of Paris that was buâ—ned for withstanding Altars Images c. It is not denyed but that Almaricus was an Heretick falling from the Roman Church But yet I hope D. White wil be ashamed to clayme him for a Protestant for he was condemned first by the Vniuersitie of Paris after by Innocentius and a Synod at Rome for these propositions following (o) Cesarius Dial. l. 5 That there is no Resurrection of bodâ—es Secondly that there is no Paradise norhel Thirdly that the bodie of Christ is no more in the Sacrament after the words of Consecration then in a stone or horse Fourthly that God spake as much in Ouid as in Austin and other such to the number of 20. for which he was burned openly in Paris with certaine other blasphemous Hereticks against the Persons of the B. Trinitie sayth (p) Lib. 6. Hist Franc. and see Gers Tract 3. in Math. Aemilius li. 6. Hist Gal. Genebrad in Chro. Anno 1208. Gagninus Besides I haue (107) Before lib. 2. c. 14. 22. proued before that the foresayd Catholick poynts vrged to be denyed by Almaricus were yet al of them taught and beleeued by the Fathers of the Primitiue Church so that no
purchase for producing Wiccliffe as one of his witnesses against the Roman Church After 1400. 1400. to 1450. I name sayth he the Lollardes in England c. that were persecuted at that time And that very iustly M. White for besides that they held the former Heresies of the Wiccliuists they further (118) Trithem in Chr. Anno. 1315. impugned the Sacraments of Baptisme and the Eucharist they held that Lucifer with the rest of his Angels were iniuriously thrust out of Heauen by Michael and his Angels and consequently to be restored againe at the day of Iudgement and that Michael and his Angels are for the sayd iniurie to be damned from the day of Iudgement for euer That our B. Ladie could not beare Christ and remaine a Virgin That anie thing done vnder the earth in Caues and Cellars is not punnishable with other such like Which if M. White did know in them and remember greatly might he be ashamed to number them amongst his sound and lawful witnesses for the Protestant Church Now as for Plowmans tale reporting that Chaucer expressly writ the Pope and his Clergie to be Antichrist as vnworthie of other answer I leaue it for a Tale fit for Plowmen to tel in a winters night hauing also spoken of this point before Neither doth Nilus his writing against Purgatorie and the Popes Supremacie anie thing aduantage the Protestant Church or impugne the Roman for both these Doctrines I haue formerly proued to haue been the general beleef of the Primitiue Church Besides Nilus was one of the Greek Church which sometimes in the foresaid points was diuided from the Roman yea he was condemned for an Heretick and therevpon enrolled by Illiricus (119) Catalog Test verit Tom. 2. p. 876. amongst the witnesses of the Truth of Protestancie Concerning Iohn Husse and Hierome of Prage D. White confessing that their Doctrine was the same with that of the waldenses the former answer to them may serue also for this Besides I haue (120) l. 1. c. 3. conuinced heertofore that Husse wholy agreed with Catholicks in sundrie Articles earnestly now impugned by Protestants As for Sauanarola his writings are condemned by the Church of Christ Neither did he impugne anie one point of our Catholick Faith which I haue not formerly shewed to haue been taught by the ancient Fathers And therefore his resisting the Roman Church doth nothing proue anie change or Innouation made by her And the selfe same answer is to be giuen to Wesselus Groningensis whose Bookes are prohibited As also to Ioannes de Vessalia who defended the Heresie of the Grecians concerning the proceeding of the Holie-Ghost who yet in the end recanted al his opinions held against the Church of Rome And where M. White further affirmeth that in England also and Bohemia liued those which followed the Doctrine of Wiccliffe and Husse continuing the same til Luther Supposing this for true the contrarie whereof I haue proued (121) l. 1. c. 3. already at large yet doth it proue no more then the Examples of Wiccliffe and Husse themselues which lately we haue seen to proue nothing at al in behalf of Protestants And when 1500. 1500. yeares were expired arose sayth M. White Luther Suinglius Tindal and diuers others whom God raysed vp to cal his people out of Babylon c. These I must confesse were faithful witnesses for M. Whites Church and great Resisters of the Roman But I cannot confesse that God but the Diuel only raised them vp for so Luther confesseth (122) Tom 7. Wittem l. de Missa f. 443. that Satan disswaded him from the Masse And (123) Tom. 2 l. de subsid Euchar. f. 249. Suinglius acknowledgeth that he was instructed in the night by an Admonisher whether white or black he remembreth not And the same might be shewed of sundrie others first broachers of Protestancie But as now I wil purposely for beare hauing waded ouer long in this so vnsauourie a Pudle of D. Whites Catalogue In which as he hath not proued by anie one Instance anie knowne begining or change in our present Roman Faith since the Apostles times so I cannot but obserue that amongst al the witnesses by him produced against the Roman Church not one can be picked out which was not a man vitious and of a scandalous life or els infected with Schisme and Heresie for which he was euer noted reproued and condemned euen by the Doctours and Writers of the same time wherein he liued And so I stil conclude that our Roman Church hauing neuer Gone out of anie other Church nor euer been noted of Innouation and change in Faith that therefore she is not anie Nouel or Heretical Sect but the One True Catholick and Apostolick Church of Christ THE FOVRTH BOOK WHERIN IS PROVED BY THE CONFESSION OF PROTESTANTS that according to the Sacred Scriptures the Roman Church is the true Church of Christ And so to haue euer continued from his time vntil the Date hereof And of the contrarie the Protestants Church to be only a Sect Heretical neuer to haue been before the dayes of Luther PROTESTANTS FLYING TO THE sacred Scriptures in proof and defence of their Church and Religion it is shewed the sayd flight not only in itself to be dishonourable but also to be the ordinarie flight of al moderne Hereticks CHAPTER I. HAVING laboured thus far with al diligence to search for the finding out of Christs true Church and her necessarie continuance and visibilitie through-out al Ages and euer finding the present Roman Church and Religion to haue been at al times the only knowne publick and professed Church of Christians in al Countries whatsoeuer The Protestant Congregation in the meane time being indeed not in Being and by their owne former acknowledgments not knowne visible or heard-of in the Christian world I begun further to think with myself what strange euasion colour or pretence our Protestants could inuent for their further maintaining of their new-sprong Faith And reading casually in (1) l. 7. p. 478. D. Whitakers book against the Iesuit Duraeus I found him expresly to hold and teach that it is sufficient for vs Protestants by comparing the Popish doctrine and Scriptures togeather to know their difference and disagreing we leave it free for Historiographers sayth he to write what they list And agreably hereto I since found (2) In Bancroftes Suruey p. 219. Beza to say If any shal oppose against my exposition the authoritie of certaine of the ancient Fathers I do appeale to the word of God So that the Protestants last refuge and appeale is to the only written word of God distrusting and renouncing al proof or testimonie either from ancient Councels Fathers or Histories for they willingly (3) Midleton in his Papisto-Mastix p. 193. confesse that perusing Councels Fathers and Stories from the Apostles forward they find the Print of the Popes feet Now for the clearer discouerie of the grosse absurditie and greatest
insufficiencie of this desperate answer I wil make proofe of two seueral truthes First that the sayd answer hath euer been and is stil the ordinarie answer of al Hereticks thereby intending to escape not only the foulest stayne of Nouellisme or Innouation but withal to preuent al strongest arguments drawne from general Councels though neuer so lawful from ancient Doctours though neuer so learned and from Ecclesiastical Histories though neuer so true The second truth is that their so appealing to the Sacred Scriptures is the thrusting their owne throates againsts the sharpest poynts of their Enemies swords For by them I wil euidently proue the Roman Church and Religion to be the only true Church and Religion of Christ and his Apostles As also the Congregation of Protestants and their profession to be most aduerse and disagreing with the Scriptures themselues and so in itself to be nouel heretical and damnable And to omit the ordinarie custome of elder Hereticks in appealing from al other proofes to only Scripture obserued and reproued in them by the ancientest and learnedst (4) lib. De Prescript c. 15. Hieron ep ad Paulin tom 3 cont Lucifer Augu. cont Faust Manic l. 32 c. 19 l. 1. de Trinit c. 3. ep 222. Hilar. l ad Const Vincent Lyrin l. aduers haeres c. 35. Ambr. in c. vlt. ad Tit. Orig. hom 7. in Ezech. Doctours and Fathers of the Primitiue Church namely Tertulian Hierome Augustin Hilarie Vincentius Lyrinensis and others And only to obserue how the refinedst Sectaries of these our dayes with the same pretence of Scripture do dayly reuolt and rebel from their other Brethren And first concerning the Puritans agaynst the Protestants D. white guift alleaging and vrging in behalf of Metropolitanes the authoritie of the Nicene Councel (5) In his 2. Reply part 1. p. 484. M. Cartwright replyeth Touching the perfect vnitie of Substance of our Sauiour Christ with God the Father it giuing Sentence vpon the infallible Word of God is worthily to be reuerenced But if the Doctours wil haue their soundnes in that poynt to authorize the rest c. it is that which we can by no meanes assent vnto And that it may appeare how iustly we cal this Canon of the Councel touching Metropolitanes vnto the touchstone of the word of God Let it be considered c. yea the same 6) In Whiteg Def. p. 111. M. Cartwright alloweth the iudgment of his learnedst father Caluin but with this restraynt So far sayth he as we can esteeme that that which M. Caluin sayth doth agree with the Canonical Scriptures This practise is so ordinarie with the Puritans that D. Bancroft in his Suruey of pretended Discipline spendeth wholy his 27. Chapter in obseruing and reprouing the same In like sort the (7) In their Apologie p. 103. 4. 98. 99. 100. And see M. Aynsworth in his Counterpoyson p. 15. 154. Brownists of Amsterdam answering to D. Bilsons allegations from the Fathers resolutely affirme and say Let M. Bilson with these Doctours know that vnles they can approue by the word of God their Prelacie c. Al the colour they bring out of former times and writers is of no moment in this case And as for the Anabaptistes (8) Eccl. Pol. pref p. 38. M. Hooker reporteth of them that the Book of God they for the most part so admired that other disputation against their opinions then only by allegation of Scripture they would not heare for which verie poynt and errour they are reproued by (9) Tract Theol p. 171 in Psycophannichiae p. 451. And in his Instructiō aduersus Anabap p. 478. M. Caluin in these words Because sillie Christians who haue some zeale towards God can be seduced by no shew or appearance more faire then when the word of God is pretended and alleaged the Anabaptists against whom we now write haue it alwayes in their mouths and they alwayes solemnly recite it c. And agayne The Deuil himself armed himself with the word of God and girded himself with that sword to inuade and assault Christ And we find true by experience that he doth daily vse these guiles or artes by organs or instruments to depraue the truth and so to lead miserable Soules to destruction So ordinarie it is with the Anabaptists and the Diuel himself in defence of their errours euer to appeale to the only written word The same answer is likewise giuen by the Protestant Arians of these times insomuch as (10) Lib de Christi Naturae p. 222. Socinus in defence of his errour agaynst the Diuinitie of Christ answereth his Protestant Aduersarie Volanus in these wordes We propound to vs in this question none for Maister or Interpreter but only the Holie-Ghost c. we do not thinke that we are to stand to the iudgement of anie men though neuer so learned of anie Councels though in shew neuer so holie and lawfully assembled of anie visible Church though neuer so perfect and vniuersal Simlerus (11) De aeterno De◠filio l. 1. c. 2. writeth of the Arians They prouoke vs to Scriptures and because they know al Antiquitie to be against them they reiect al without exception And (12) In ep Theol. ep 15. p. 119. 120. Beza sayth to the Arian Statorius who was sometime Bezas Scholler and deare to him Oughtest thou not to remember from whom to whom thou hast reuolted But thou saist I do not depend of men but of the word of God Very wel But doth the word of God teach thee c. that he can be a Sauiour c who is not God So that our moderne Puritans Brownists Anabaptists and Arians do al of them in defence of their seueral errours being vrged by other Protestants with the authoritie of the Church Fathers and Councels euer appeale vnto the only written word But who would not thinke but that our ordinarie Protestants thus reprouing in their reuolting Brethren their contempt of the Church Fathers and Councels and their running to only Scripture would not be found faultie herein themselues And yet when their learnedst Bishops and Doctours are vrged vpon seueral occasions by our Catholick writers with the authoritie of Church Fathers and Councels none more readie then themselues to refuse disgrace and reiect the same and that euer with pretence and appeal to only Scripture A truth so euident that their forsayd rebellious Brethren do playnly acknowledge that this their course of appealing to only Scripture was taught and defended by themselues for thus say the (13) Simlerus De filio Dei in Bullingers pref there fol. 4. And in Simlerus his other Priface fol. 1. Antitrinitarians to the Tigurine Protestans You haue taught vs that nothing is to be receaued besides the Scriptures therfore we demand where it is written in the Scriptures c. Except you shew this according to your Rule we reiect and condemne those things therfore we haue learned of you to contemne the Fathers And
11.26 As often as you shal eate this Bread and drink the Chalice you shal shew the death of our Lord vntil he come to wit at the day of Iudgement Answerably to these Scriptures Protestants teach concerning Preachers that (33) Fulk in his Answ to Counterf Cath. p. 100. The truth can not be continued in the world but by their Ministrie that therefore (34) Propositions disputed in Gen. p. 845. The Ministerie is an essential Mark of the true Church M. Deering (35) Vpon the Epist to the Heb. c. 3. lect 15. 16. teacheth that Saluation springeth in preaching of the Ghospel and is shut vp againe with ceasing of it And that Take away preaching you take away Faith for which he citeth manie Scriptures D. Fulk (36) Answ to a Counter Cath. p. 11. 92. affirmeth that the Churches Pastours shal alwayes resist al false opinions with open reprehension And M. Deering (37) VpoÌ„ the Hebr. in c. 2 lect 10. is of opinion that The Religion being of God no feare of man shal keep them back because that were to kâ—ep the honour of God for corners and solitarie places For as the (38) Rom. 10.10 Apostle prescribeth with the hart we beleeue vnto Iustice but with the mouth Confession is made to Saluation (39) SermoÌ„s vpon the Canticles Englished p 79. 80. Beza confesseth that there must be Pastours and Doctours to the end of the world for the administration of the Word and Sacraments And (40) See the Survay of the Holy preteÌ„ded c p. 440. 441. The Ministrie of the Word and Sacraments are in absolute degree of Necessitie to Saluation D. Whitaker (41) Cont. Duraeum l 3 p. 260. assureth vs that they are Essential Notes of the Church (42) Ibid. p. 249. which being present they do constitute a Church and being absent do subuert it And D. Willet (43) Synopsis p. 71. auoucheth that These Markes can not be absent from the Church and it is no longer a true Church then it hath these Markes for 44 Ib. p. 69 as he further saith The only absence of them do make a nullitie of the Church Lobechius (45) Disput Theo p. 213. speaking of these Markes and of the Church affirmeth that They are coupled togeather with so streight and indissâ—luble a knot that in the assemblies of those who are called the one can not be without the other and the one denyed the other of necessitie is to be denyed Hiperius (46) Meth. Th p. â—48 557. teacheth that These Notes are needful to distinguish the true Church from the false that men careful of their Saluation may know where the true Church is and to which Companie chiefly they ought to adioyne themselues By the premisses now it is euident aswel by the sacred Scriptures as by the manifest Confessions of Protestant Writers that the Church of Christ must euer haue in her Ecclesiastical Pastours and Preachers which must be lawfully sent and ordinarily called by the Church and which must preach the true Word and Faith and administer the holie Sacraments The only poynt therefore resting to be examined is whether the Roman or Protestant Church hath euer had in al Ages the forsayd Pastours lawfully called and succeeding one another truly preaching the holie Word and administring the Sacraments And first concerning the Protestant Church Al personal Succession of Pastours hath been so interrupted or rather altogeather wantâ—ng that in steed of anie Successiâ—n of Pastours to be named it is at large confessed before (47) Before l. 3. c. 1. that their Church hath been wholy Inuisible and vnknowne for manie hundred of yeares togeather Yea Caluin [48) In Lascicius de Russor c. Râ—lig p. â—3 And see Caluin Inst l 4. c 3. sec 4. Danaeus Isagog part 4. p. 36. plainly confesseth that Through the Tyrannie of the Pâ—pe the true Succession of ordination was broken off in the Protestant Church And agayne (49) Tract Th. p. 374. The Church of God for some Ages was so torne and pulled a-sunder that she was destitute of true Protestant Pastours (50) Ep. Theol. ep 5. Beza acknowledgeth that among them ordinarie vocation was no where extant And (51) Disputationes Theol. p. 719 Sadel relateth that sundrie Protestants who acknowledge the doctrine which their Church doth embrace to be true and grounded vpon the expresse word of God do yet affirme the Ministers with them to be destitute of lawful calling as not hauing a continued visible Succession from the Apostles times which they do attribute only to the Papists In like sort saith Bullinger (52) Vpon the Apocalyps ser 145 fol. 137. Sâ—e Libauius in his Gretzerus triumph p. 102. and knewstubs in Confut. of the principal pointes of Popery p. 38 Albeit we can not at this day referre our calling to the Pope and Bishops which brag of lawful Succession yet for so much as we can proue that our Doctrine is Christs Doctrine and therefore that our Ministerie is lawful we care not a whit c. So confessedly is the Protestant Church destitute of lawful Calling And to touch breefly the Calling and Succession of our English Ministerie wheras D. Barlow in his Sermon before the King at Hampton Court publickly taught that The Apostles reserued Ordination to themselues and conueyed it to Bishops c. Neither would the Church of Christ succeeding admit anie other but Bishops to that busines as not iustifyable for the Presbiters either by reason example or Scripture c. Not one Example sayth he is to be showed through the whole Storie Ecclesiastical that anie besides a Bishop did it if some one of the inferior rank presumed to do it his act was reuersed for vnlawful It is so certaine that our Catholick Bishops after the death of Queen Marie were so far from Consecrating those other which were for such named by Q. Elizabeâ—h at her entrie to the Crowne and from whom sithence al the Protestant Clergie of England deriueth itself that the (53) p 177. Protestant Writer of The Assertion for true Christian Church-Policie auoucheth that It cannot be proued that anie Lord Spiritual was so much as present in Parlament or gaue anie assent to the Enacting of Statutes made Anno primo Elizabethae Yea in supply therof there was a Statute made An. 8. Eliz. c. 1 the Title therof being An Act declaring the manner of making and Consecrating Archbishops of this Realme to be good And towards the end of that Statute it is enacted that Al Acts done by anie Person about anie Consecration c. by vertue of the Queens Maiesties Letters Patents shal be good c. And that al Persons that haue been or shal be Consecrated Archbishops c. shal be Archbishops c. But the then Parlament or her late Highnes Letters Patents could not enable the first Protestant Bishops to be true Bishops because that function is not Ciuil but Spiritual and ex
p. 350. saying We were determined to be altogeather silent to those your demands neither to giue you anie answer who so plainly alter according to your wil both the Scriptures and interpretations of holie Doctours seing we haue Paul thus exhorting vs Eschiew an Heretical man after one or two admonitions c. we are fully assured by your writings that you can neuer agree with vs or rather with the truth c And therefore (42) Ibid. p. 370. we desire you hereafter not to be troublesome vnto vs c. for the Diuines which were the Lights of the Church you diuersly handle in words you honour them and extol them but in deeds you reiect them c. wherefore forasmuch as concerneth you you haue freed vs from cares So litle successe had our Germane Protestants and so disgraciously were they repulsed euen by the Schismatical Grecians But such is the knowne want of al successe in this behalf in the ProtestaÌ„t Church that Beza (43) In Sarauia his Def. Tract De diuersis grad Minist p. 309. specially disclaymeth from labouring the conuersion of remote Nations leauing that expresly to the Iesuits Wherefore hauing thus fully discouered the manifest and confessed want in the Protestant Church in fulfilling the foresayd predictions from the Scriptures of the true Church of Christ her conuerting of Heathen Kings and Countries to the true Faith It resteth now to proue that the foresayd Prophecies haue been fully performed in the Catholick Roman Church and consequently that the sayd Church is the Church of Christ described in the Scriptures And to begin with the Conuersion of the most famous Emperour or King that euer was Constantin the Great who liued about Anno Domini 311. First it is confessed by our Protestant Aduersaries that Constantin was the first King that euer professed the Christian Faith so M. Bunny (44) Suruey of the Popes Supremacy p. 121. tearmeth him Constantin the first Emperour that publickly allowed of Christian Profession And M Brightman (45) Apoc. p. 323. auoucheth that Constantin was he who first of the Roman Emperours vndertook the open Patronage of the truth and that a Male-child was not borne before Constantin Bibliander (46) fidelis Relatio p 22 teacheth that Constantin first of the Roman Emperours embraced Christian Religion with true Faith And the like is taught by Simlerus (47) De filio Dei in Pref. and others Secondly it is most agreably reported by al Historiographers that this our first Christian Emperour was Baptised by Pope Siluester then Bishop of Rome And thirdly it is before (48) See before l. 1. c. 5. proued at large that the Religion deliuered to Constantin by Pope Siluester and which they both beleeued and publickly professed was the present Roman Religion now taught by Pope Vrbane the Eighth So cleer it is that the Roman Church fulfilled the former predictions of the Scriptures in the Conuersion of K. Constantin As for the other Christian Emperours succeeding Constantin as ConstaÌ„tius Constans Constantin Iulian Iouinian Valentinian Gratian Valentinian the Second Theodosius c. they were so certainly conuerted or rather borne brought vp in the Roman Church that they are greatly disliked and condemned by (49) Brightmans Apoc. p 344 477. Fulkes Reioynder c. p. 2. Protestant Writers as special Patrons and maintainers of the pretended Antichrist the Pope of Rome But to descend to the manifold Conuersions of Kings and Countries made by the Roman Church in these last 1000. yeares It is confessed and reported by the Centurie-writers that our Catholick Roman Church conuerted Germanie (50) Cent. 8 col 20. the Vandals (51) Cent. 9. col 15. the Bulgarians (52) Cent. 9. col 18. Sclauonians Polonians the Dâ—nes and Mâ—rauâ—ans and (53) Cent 10 col 18. 19. sundrie Kings and Kingdomes and a great (54) Cent. 11 col 27. part of Hungarie as also the Noruegians (55) Cent 12 Osiander likewise mentioneth our conuerting of the Danes 56) Ep. hist p. 16. 94. Mâ—rauians (57) Ibid. p. 16. Polonians (58) p. 36. Sclauonians (59) p. 36. 16. the Bulgares (60) p. 36. the Hunnes (61) p. 37. the Normans (62) p. 72. the Bohemians (63) p. 77. the Suecians (64) p. 21. 9 the Noruegians (65) p 86. Liuonians and Saxons the Vagarians (66) p. 104. the Rugij (67) p. 99. Thuscans them of (68) p. 111. Scandia Matorica (69) p. 341. of Tunes in Africa [70) p. 377. and of sundrie other Nations (71) p. 342. M. Brightman (72) Apoc. p 100. likewise reporteth that famous Conuersions are read of at this time of the Polonians Saxons Danes Suecians Noruegians c. And though those Conuersions were done by the paines of Superstitious men the Papists yet was it the Seale of God and profitable to his elect Now al these Countries being summed vp togeather may wel be thought to make a ful accomplishmeÌ„t of the foresayd prophecies in their sayd Conuersions by our Roman Church from Heathnish Infidelitie to the Faith of Christ But I wil yet further descend to particulars and first begin with Germanie wherin Protestancie with Luther first appeared It was so certainly conuerted at first from Infidelitie to Christian Religion by the Rom. Church that the Centurie-writers (73) Cent. 8. Ep. Dedic writing therof do affirme that Antichrist hath his notable Postes or Runners c. Such a Poste was that Boniface called the Apostle of the Germans who with greatest studie art and power applyed himself to this only that he might reduce al Germanie to the Power of the Pope of Rome but although he is reported to haue abolished in some places Heathnish Idolatrie yet he sowed not Christian Religion pure and incorrupt for he ouerthrew and cast downe that hinge of al pietie of free Iustification by only Faith in Christ c. wherfore he often mentioneth the blemishes of Antichrist that is the corruptions of the articles of Faith c. with such insolencie was that false Apostle puffed vp So cleer it is that Germanie was conuerted by S. Boniface from Idolatrie to the Roman Faith Yea ProtestaÌ„t Religion was so vnknowne to the Christian Germans before the Apostacie of Luther that Luther (74) In Deutâ—ron in pref fol 3. himself saith I am of opinion that the Protestant Ghospel was neuer reuealed to Germanie before this Age. As also )75) Enar rationes seu Postillae fol. 271. I am ignorant whether Germanie euer heard the Word of God indeed we haue heard the Word of the Pope which no man can deny So plainly in Germany had our Roman Faith her being and precedence before al Protestancie But now to come to the late Conuersion of the remotest Indians it was so certainly performed by Friars Iesuits and other knowne Members of the Roman Church that D Philip Nicolai writing a special book of this verie argument and
Pudding Pye Being indeed no other but a mere Tergiuersation and idle Battologie of distracted perplexed and obstinate men not willing to yeeld or acknowledge the truth and yet not able a deny the certaintie therof Much agreable to that instabilitie and doubtfulnes which (31) Instit c. de fide p 148. And his like perplexed Sayings see Inst l. 4. c. 2. sec 11. 12. Caluin in the same matter expresseth in other words professing Neither simply to grant nor plainly to deny our Catholick Church to be the Church of God And yet such Confidence is placed in this extremest Refuge that in M. Parkins (32) Reform Cath. p 329. Whitak de Eccl. p. 165. Beza in Ep. Theol. ep 1. p. 15. Calu. lib. Epist ep 104 p. 222. his opinion it wil serue to stop the mouths of Papists who demand of vs where our Church was fourscore yeares before Luther For sayth he hereby They are answered that our Church hath been since the dayes of the Apostles and that in the verie midst of the Papacie But to omit that hereby is plainly granted and supposed that Papacie or the Roman Religion hath euer been since the dayes of the Apostles I wil now lay open this last receptacle wherinto our Enemies do so confidently retire And first when they say their Church was in the Papacie since the Apostles dayes they either meane that their Church continued in Popish Countries amongst the Papists without al external Communion with them in Church or Sacraments euen as Catholicks doe at this day in England Scotland Holland Turkie c. Or els that their Church was in the Papacie because she did Communicate with the Papists Church in al external offices Seruice and Sacraments thereof not being in anie external respect to be discerned from the Papists only reseruing in their inmost thoughts and secret Consciences the Faith of Protestants If they intend the first then had it been more congruously sayd that their Church was without the Papacie or neer to the Papacie or among the Papists or in Popish Countries but at no hand in the Papacie that implying the verie Faith and Religion of the Papists no more then a Catholick can endure to heare that the Roman Church or Religion is in the Protestancie Puritanisme Turcisme or the like Besides if the Protestant Church had been thus stil in Popish Countries with external Recusancie of al Popish Seruice Sacraments then we vrge againe as before for some one testimonie proofe or but shadow therof from anie one Writer Record or Monument of al those former Ages but herein they are most silent through their knowne confessed want of al such helpes And therefore they betake themselues to the second meaning of their Church being in the Papacie that is not being only in Popish Countries but in al external Communion and Profession either of Seruice Sacraments or other matters of Faith and Religion being and shewing itself only Papistical Agreably hereunto M. Parkins expounded himself saying (33) Reform Cath. p 328. The true Church hath been in the Roman Church as Corne in the heape of Chaffe And not seuered each from other in outward profession (34) Ib. p. 329. but mixed togeather for external societie like Chaffe and corne in one heape In which sense Osiander so great an Enemie of our Catholick Church that by no meanes (35) Epit. Hist Eccl. Ep. Dedic Cent. 6. p. 290. Cent. 7. 331 he wil acknowledge it for a true Church yet affirmeth that (36) Ep. Dedic Cent. 8. p. 2. In those darkned times the true Church was vnder the Papacie And that so that though (37) Cent. 16. part alt p. 1076. some godlie men inwardly disliked the Popish errours and Idolatrous Sacrifices yet they durst not alwayes openly professe the same (38) Ibid. 1072. Neither durst they freely professe their owne opinions except they would be burned or at least banished Yea these so godlie men sayth he (39) Cent. 8. Ep. Ded p 3. though they gaue not their mind to these Popish Idolatries yet they did not altogeather neglect the external rites and with a common custome as with a violent Streame they were carried away to do the same things with the Papists Many through feare of the Popish Tyrannie not daring to professe that they disliked the Popish worships whose infirmitie God tollerated and pardoned And so sayth he they communicated with the Popish Church in (40) Cent. 16 p. 1073. Cent 8. Ep Ded p 2. Ministerie of the Ghospel or the Word in the Bible in Baptisme in the Lords supper in taking Orders c. such saith he as those times did affoard c. And so thereby were most euidently no other then plaine Papists in al external Profession And according to this D. White also confesseth that these godlie men did not (41) Way to the Church p. 371. alwayes abandon the Communion of the Roman Church c. the Tyrannie of Rome suppressed them so that they could not manifest abroad to the world their dislike c. but by force and violence were constrayned to deuoure their owne Sorrow in the societie of their Aduersaries This external societie of Protestants with Papists in matters of Religion is further granted by the Protestant Molitor (42) Disquisitiones de Eccl. c. p. 114. who writing hereof sayth We affirme the Church in former Ages to haue layne hid in the midst of the Papistrie as in Caues neither durst it through the abominable Tyrannie of the Sonne of Perdition come forth to light Euen as yet to this day many faithful are in the midst of the Romish Babylon who lye hid there as in a Prison and for feare of danger dare not publickly professe the name of Christianitie So that the verie true and last resolued sense of the Protestant Churches being in the Papacie euer since the dayes of the Apostles importeth no more but that in the secretest corners of their harts they beleeued Protestancie and in al external Communion societie and conuersation they liued and dyed Roman Papists But if men had long studied for an answer most foolish and wicked what more apt then this For first no instance or proofe doe they or can they produce whereby to proue these external Papists to haue been indeed internal Protestants this being only a fiction or Imagination of their owne deuoyd of al testimonie Record or probabilitie whatsoeuer Secondly supposing it to be true doth it import or conclude anie lesse but that the sayd Imagined Church of Protestants in this sort being in the Papacie was a most dissembling and adulterous Church publickly denying in word and deed that verie Faith and Religion which inwardly it beleeued only to be true and committing and practising both in life and death manie foule supposed Superstitions and Idolatries with the Popish Church which they firmely beleeued to be most wicked and damnable And is it possible that an hypocritical Church is the Church of
Christ Or that Godlie men would for feare of anie persecution not only deny Christ before men but withal commit Adulterie with the pretended whore of Babylon in partaking with her in al her superstitions Idolatries and abominations what more forcible can be desired or vrged against the sayd imagined Church that she was not the Church of Christ then her owne confession of grosse and palpable dissimulation in the weightiest matters of Faith and Religion Doth not Christ himself auouch say (43) Math. 10.33 whosoeuer shal deny me before men him wil I also deny before my father in heauen And his Apostle teacheth (44) Rom. 10.10 that with the hart a man beleeueth vnto Iustice and with the mouth confesseth to Saluation And how possibly could the (45) Math. 16.18 Gates of Hel more strongly preuayle against the Church of Christ then by making her to commit Idolatrie and Superstition and that for manie hundred yeares togeather Wheras in steed of these (46) Psal 86.3 glorious things are foretold of the Church of Christ as that (47) Esa 60.11 her Gates should be continually open her (48) Esa 62.6 Pastours neuer silent her (49) Dan. 2.44 Kingdome not giuen ouer to another people but should stand for euer as (50) Esa 60.15.16 an eternal glorie and ioy from generation to generation So that the censure which by this last answer is imposed vpon the Protestant Church and that by her owne Children is that in steed of Christs Church she is a dissembling Church a Church denying Christ and his Religion a Church for temporal respects committing manie Idolatries and Superstitions and so by most true consequence no Church at al. THE FIFT BOOK WHERIN IS SHEVVED THAT PROTESTANTS IN THE Decision of Controuersies betvveen them and CatholicKs do absolutly disclaime from Antiquitie reiecting the Ancient Fathers and Councels for Papistical and the Sacred Scriptures for erroneous THAT PROTESTANTS DISCLAIME from al Antiquitie since the Apostles and further reiect and condemne as Papistical the Ancient Fathers and General Councels CHAPTER I. SO foule is the stayne of Noueltie in anie profession of Religion as that some Protestants haue aduentured to charge our Roman Church with the deformitie and crime therof Mr. Hal therupon auouching that (1) Peace of Rome p. 24. Poperie is but a new fashion and D. (2) Way to the true Church p. 341. 342. White vndertaking to proue it contrarie to the primitiue Church But as nothing can be more grateful to a Christian Reader then a cleere and sincere trial of this point to wit whether the ancient Fathers of the primitiue Church were the true Progenitours and Fathers of Catholicks or Protestants so among manie meanes and arguments al of them able most cleerly to determine the same I wil only make choice for this time of the free grants acknowledgements and confessions of Protestants themselues And this chiefly concerning their owne bastardie degenerating and disclaiming from those so ancient so noble so worthie Peeres of those purest times And first concerning the Argument drawne from Antiquitie in general it is acknowledged to be a Popish Argument and for such to be auoyded and taken heede of so do some careful Ministers prescribe to the King's Maiestie himself saying Let 3) Suruey of the Booke of common prayer p. 18. not your Maiestie be now deceiued by the Popish Argument of supposed Antiquitie as Iosue was with the old and mouldie bread of the Gibeonites c. And now followeth the reason of this so necessarie preuention And the rather O Christian King take heed because Antichrist began to work euen in the Apostles dayes Yea sayth D. Willet Papistrie 4) Synop. Controu 2. q. p. 56. c. began to work in S. Paul's dayes So that Papistrie being as old as S. Peter and S. Paule it behooueth Protestants in al good policie to reiect and vtterly abandon Antiquitie as a Popish argument and as the old and mouldie bread which the poore Papists feed on The like prouident and most necessarie preuention for Protestants vsed the Maddeburgians 5) Pref. ep Dedicat. ad Elizab. Angliae Reg. in Cen. 4. before to Q. Elizabeth to whom pretending to bring Antiquitie for her Maiestie to looke vpon yet at the first premonish that few Doctours in ancient times did write Luculenter et cum iudicio perspicuously and witb iudgement And withal complayne that very manie are as it were so bewitched with the holie title of Antiquitie that without al attention and true iudgement they do giue willingly consent to neuer so foule errours if they be set downe by Antiquitie so fearful are these deepest Diuers and Searchers into Antiquitie to be tryed therby Iust cause had then D. Humfrey to reproue Mr. Iewel for his so bold appealing to the first 600. yeares saying Iewel 6) De vita Iewelli p. 212. And see the like in Fulks Retentiue p. 55. prouoked to al that Antiquitie but he was ouer liberal and yeelded more then reason and was ouer iniurious to himself c. and in a manner spoiled himself and his Protestant Church c. It is sufficient for a Christian to say So saith the Lord c. What haue we to do with Fathers with flesh or bloud or what belongeth it to vs Protestants what the false Synodes of Bishops shal ordaine Here our Doctour wisely controuleth Mr. Iewel for his so rash appealing to the primitiue Church as seeing plainly that his new Protestant familie would be vtterly spoyled and vndone therby And the like dislike sheweth Iacobus Acontius against some Protestants alleadging the Fathers in their owne behalf saying 7) Stratag li. 6. p. 296. Some are come to that that they wil fil al their writings with the authoritie of Fathers which I would to God they had performed with as prosperous successe as they hopefully attempted it c. I do verily think that this custome is most dangerous and altogeather to be eschewed So that in this Doctours iudgement it is no wisdome but imminent danger for Protestants to meddle with the Fathers Now if any desire to know the true cause of this danger hanging ouer Protestants by appealing thus to Fathers it is confessed to be no other but because the sayd Fathers were Papists We are sure saith Mr. 8) Papisto-mastix p. 193. Midleton that the mysterie of iniquitie did work in Paul's time and fel not a-sleep so soone as Paule was dead waking againe 600. yeares after when this mysterie was disclosed c. and therfore no maruaile though perusing Councels Fathers and Stories from the Apostles forward we find the print of the Popes feet O how firme and during are the Pope's steps or our Roman faith which at this day are presented vnto vs by Councels Fathers and stories from the Apostles times al of them recording to vs their Posteritie the Popish Faith to be the Faith of their times What reason then haue Protestants to appeale to such
ancient Papists In like for argueth Mr. Carth wright saying That (9) Reply part 1. p. 18. the argument of the authoritie of men which haue interpreted the Scriptures is the best reason in Controuersies of Diuinitie was neuer heard of but by Papists whose strongest towers are in the testimonies of the Doctours c. There is nothing more Papistical then this Assertion So that if Protestants commit themselues to the trial by Fathers they yeeld themselues prisoners to the strongest Towers and Castles of the Papists their Enemies wherin what can they expect but ruine and confusion D. Whitaker affirmeth (10) Cont. Dur. li. 6. p. 423. The Popish Religion to be a patched couerlet of the Fathers errours sowed togeather Wel then if our Religion was beleeued by the Fathers from them deliuered to vs I am perswaded that D. Whitaker admitting this would place litle hope in appealing to Fathers for Confutation of Popish Religion And though he falsely tearmeth our Religion the Fathers errours yet therby he plainly granteth the Fathers to haue beleeued and taught the same Religion which we now professe and Protestants impugne Now the ancient Fathers being thus acknowledged for Papists I do not wonder that Protestants contemne their authoritie and seeke their disgrace with al contumelies possible Why may not D. Luther affirme (11) To. 2. Wittemb l. de Seruo Arb. p. 434. And the same booke printed in 8. p. 72. 73. 276. 337. The Fathers of so many Ages to haue beene plainly blind and most ignorant in the Scriptures to haue erred al their life time and that vnles they were amended before their deaths wherof neuer Protestant had yet the least intelligence they were neyther Saints nor pertayning to the Church but no doubt according to Luther damned Papists Why might not he further auouch That (12) In Colloq mensalibus c. de Patrib Ecclesiae in the writings of Hierome there is not a word of true faith in Christ and sound Religion Tertullian is very superfluous I haue houlden Origen long since accursed Of Chrysostome I make no account Basil is of no worth he is wholy a Monk I weigh him not a haire Cyprian is a weake Diuine c. See how our old Papists are betrampled by a yong Protestant And yet no lesse resolute against them is (13) In Ionam Pomerane Our Fathers whether Saints or no I care not ô zeale and reuerence Protestantical they were blinded with the Spirit of Montanus by humane traditions and the doctrines of Diuels c. they teach not purely of Iustification c. neither are they careful to teach IESVS CHRIST according to his Ghospel Stil are the Fathers reiected as men blinded with Papistical opinions The Centurists endeauouring to discredit the whole multitude of Doctours and Fathers in euerie Age begin euen with the first Age next after the Apostles saying 14) Cent. 2 c. 4. p. 55. Albeit this Age was neerest to the Apostles yet the Doctrine of Christ and his Apostles began to be not a litle darkned therin and many monstrous and incommodious opinions to Protestants are euerie where found to be spread by the Doctours therof Perhaps some cause therof may be for that the guift of the Holie Ghost in these Doctours did begin to decay for the ingratitude of the world towards the Protestant Truth Now as for the Doctours of al Ages succeeding they make a Principle that The 15) Cent 3. c. 4. p. 17. further we go of from the Apostles Age the more stubble shal we find to haue been added to the puritie of Christian doctrine So that al Doctours and Fathers since the very first Age of the Apostles are discarded by the Centurists for stubble and Papistical But Luther wil not rest vntil he hath brought these stubble-Doctours to Hel for teaching Papistrie (16) In Deut. c. 13. p. 102. Sathan sayth he hath hitherto deluded vs by signes and lying wonders c. whilst contrarie to the Ghospel we haue admired Pilgrimages Apparitions of Spirits and cures at certaine Sepuchers in so much that Saints also erred herin as Augustin Bernard Hierome and many others c. certainly damned as Wicclif sayd vnles they repented So that if Papists be damned for beleeuing the Catholick faith they haue for their Companions Hierome Augustin Bernard and many others most renowned Doctours of Christs Church and Saints From this true conceipt of the ancient Fathers being Roman Catholicks Protestants further disclayme from their Interpretations and expositions of Scripture refusing to stand to their iudgments for the true vnderstanding therof Thus then they write The Sacred Scripture saith Polanus (17) Symphonia c. 1. Thes 6. p. 56. is not to be interpreted by Fathers neither is the Interpretation of Scripture to be iudged by Fathers the Fathers are not the rule of expounding the sacred Scripture c. what is here sayd of euerie Father alone is to be vnderstood of al the Fathers ioyned togeather as also of Councels That is though al Fathers and Councels conspire togeather in their Expositions of Scripture agreably to the Doctrine and beleef of the Catholick Roman Church yet Protestants wil not subscribe or admit the same but wil valiantly maintayne al such expositions though most contrarie therto as are last coyned at Geneua or Wittemberg or newliest extracted by some Brother more illuminated In like and most prouident manner argue our English Puritans against Doctour Downham obiecting against them That none of the Fathers did euer vnderstand the Text then in question as Puritans do (18) The Puritans in their answ to D. Downham Doth not Mr. Doctour know say they that to argue negatiuely concerning the sense of Scriptures from the authoritie of Fathers is the practise of Papists only and taxed by learned writers against them c. If that manner of disputing be good we shal often loose more truth in taking their Interpretations c. Carthwright tearmeth the seeking into the holy Fathers writings a 19) In Bancrofts suruey of Pretend Discipl p. 331. 337 and see chap. 4. p. 64. Raking of ditches and the bringing in of their authorities the mouing and summoning of Hel. Parker assureth vs that (20) Pref. to his Answer Limbomastix and see Iacob's Treatise p. 1. 3 54. 81. 68. Bilson's sermons Ps 323. Answ to Broughâ—on's Letter p. 17. If you alleadge the ancient Fathers against them they wil tel you roundly that their opinions are nothing els but the corrupt fancies of vaine Imaginations of men toyish fables fond absurd without sense and reason And some stick not to cal the Fathers of the Latin Church the plague of Diuinitie Hence it is that the French Protestants haue enacted it for a (21) Disciplina Magistrorum Galliae art 4. law that no place be giuen to the writings of the old Doctours for the iudgement ad determination of Doctrine So cleerly is Protestancie at an end if the Fathers Interpretation of Scriptures may stand for
Fathers were no Protestants but meerly Papists wherin we may glorie as reuerencing their sanctitie admiring their learning and honouring their Antiquitie Neither is it true as Protestants vse to suggest that Catholicks distrusting their cause if it be committed to trial by Scripture do therefore fly from it to Fathers and Doctours for as for al such poynts as are contayned in Scripture to Scripture we appeale it is that we vrge her literal sense and words hath made vs Papists We therefore only recurre to Fathers eyther for the better finding-out and vnderstanding the true meaning of sundrie difficult passages and texts of Scripture or for the true discerning of seueral Ecclesiastical Traditions and doctrines taught and practised by the Church and yet no where mentioned in the Writen Word And as this is not most impiously to oppose Fathers to Scriptures or to fly from Scriptures to Fathers So is it in these respects the most assured meanes to giue vs satisfaction For as none euer left more liuelie Monuments of rarest wit profundest knowledge or more shining testimonies of greatest puritie and sanctitie in life or more astonishing wonders and miracles in confirmation of their Faith and doctrine then these ancient Fathers so were there none euer furnished with so good means eithers of knowing the Apostles or the Apostles preaching as the Apostles first heires and next successours the sweetest fruits of their labours our holie Fathers But to prosecute yet further this so lunatick proceeding of Protestants against these grauest Sages of Christ's Catholick Church what more indigne or iniurious can be vttered then that these so great Doctours al of them vnited members of one Catholick Church should be at deadlie warres and dissention amongst themselues in important articles of Faith Religion Yea that one and the same Doctour should contradict himself that in matters fundamental of greatest consequence And yet Caluin blusheth not to say 32) In Inst in Praef. ad Reg. Galliae p. 7. Those holie men were ignorant of manie things they often fight amongst themselues and sometimes with themselues Beza likewise speaking of the ancient Fathers in Theodosius his time sayth 32) In Inst in Praef. ad Reg. Galliae p. 7. I confesse as then there were most learned Bishops 33) In nou Test Praef. ad Princip Condens p. 4. but this also I affirme c. that scarce anie of them can be named who dissenteth not both from himself and others in manie things and those of greatest moment A thing incredible in such learned Bishops if Caluin and Beza were not the Broachers who seldome tel truth 34) Ep. ad Rom. c. 14. p. 419. Melancthon also thus writeth of the Fathers Seing they sometimes speak contrarie things they must pardon vs if we reprehend certain things in them And 35) Devotis p. 463. Though the Fathers were wise and learned and saw many things sayth Peter Martyr yet they were men and could erre And that chiefly is to be obserued that the Fathers do not always agree amongst themselues and sometimes one dissenteth from himself Those Fathers saith 36) Retractiue from Romish Religion p. 223. 224. D. Beard that liued in the next two hundred yeares after the first speak of this mater of Inuocation of Saints very variously and doubtfully as if it were a Doctrine which they knew not what to say to and were not fully resolued in Thirdly of those Fathers which he alleadgeth though in some places they seeme to allow that custome which was then brought into the Church yet in other places they disallow the same yea and they are disapproued also of others that liued in the same Age. Thus true Athanasius condēneth Inuocation of Saints c. false Athanasius alloweth it c. Basil approueth it but Nazianzene doubteth of it and Epiphanius c. vtterly condemneth it Chrysostome in some places seemeth to allow of it in others he speaketh against it and so doth Augustine and the rest The like contradition D. Whitaker instanceth in S. Basil saying 37) De Sacra Scrip. p. 670. Basil fighteth with himself And 38) De Princip Christ Dog l. 2. c. 10. p. 675. I oppose saith Lubbertus Basil against Basil And 39) Ib. p. 678. Damascene is contrarie to himself Yea 40) Ib. p. 676. I oppose Chrysostome against Chrysostome of whom also saith Whitaker 41) De Sacra Scrip. p. 678. he is at variance with himself And 42) Ibid. p. 676. Let vs not attend what Cyprian sayd but let vs examin him by his owne law Yea of S. Augustin Whitaker blusheth not to say 43) Ibid. p. 690. Although in this he may be thought to fauour Traditions yet in other places he defendeth earnestly the perfection of the Scriptures Of whom also sayth D. Beard 44) Retractiue from Romish Religione 413. Augustin whom they challenge for the greatest Patrone of this fire yet defineth nothing determinately of it but speaketh doubtingly and problematically and if he affirme it in some one place he leaueth it in suspence in others and vtterly denyeth it in a third D. Morton acknowledgeth that Protestants 45) Prot. Appeal l. 2. p. 201. 202. haue particularly and by name obserued that Iustinus Ireneus Clemens Tertullian Origen Cyprian and others albeit manie times they pleaded for the free wil of the corrupt nature of man yet were they sometime reduced vnto the more Orthodoxal hold writing therof more commodiously belike as denying Free-wil But this being only a Protestant or lying obseruation I must inferre that as this so base proceeding against the Fathers doth euidently demonstrate and discouer the vnablenes of Protestants in alleadging the Fathers further against vs then they are pretended to be against themselues which al of iudgement wil confesse to be nothing So doth it alfo no lesse cleerly conuince that Protestants in their owne consciences do find and know the Fathers directly to condemne their opinions and to patronize Papistrie for otherwise they would neuer endeauour so fowly to blemish them by vrging contradiction with themselues which the meanest Writer though in triuial matters doth euer scorne as too cleer an argument of grosse obliuion or worse inconstancie Now from this conceipt of the Fathers ignorance and contradiction to themselues Protestants doubt not to preferre their owne moderne writers for iudgement knowledge and learning before the greatest ancientest Doctours of the Primitiue Church So Luther in his Protestant humilitie thus speaketh of himself 46) Lib. ad Ducem Georgium And see Colloq lat c. de Consolatione Since the Apostles times no Doctour or writer hath so excellently and cleerly confirmed instructed and comforted the consciences of the secular States as I haue done by the singular grace of God This certainly I know that neither Austin not Ambrose who are yet in this matter the best are equal to me heerin 47) Tom. 7. Serm. de Euersione Hierusalem f. 271. The Ghospel
Acontius Pomeran Zuinglius Peter Martyr Sommerus Melancthon Lubbertus Polanus Alberus Musculus Hospinian Zanchius Humfrey Willet Midleton Carthwright Whiteguift Iacob Fulk Beard Morton and Whitaker THAT THE PROTESTANTS CHVRCH disclaimeth from the Fathers of the Primitiue Church it is further proued by the Protestants condemning al the ancient Fathers in general for beleeuing teaching and practising the seueral particular actions of our CatholicK Roman Faith and Religion CHAPTER II. HAVING in the former Chapter so plentifully displayed our Protestants free confessions for the ancient Fathers Papistrie least some should yet obiect that not al but only some few of the Fathers were reprouable therin or that not in al but only in some few points and those of lesser moment they were so faulty I wil now make manifest through al the principal points of our Catholick Religion at this day controuerted with Protestants that either al the Fathers indefinitly or sundrie of them at once are acknowledged and reproued by our Protestant Aduersaries as agreing with vs Catholicks in the foresayd Articles And first concerning the holie Sacraments and Sacrifice 1. as touching the efficacie or Grace truly giuen by Sacraments Zuinglius saith 1) Tom. 2. de Bap. f. 70 Here most of the Doctours by the name of water vnderstanding that material and external water of Baptisme haue attributed more thereunto then was meet Wherupon it came to passe tbat after they ascribed the cleansing of the Soule to the element of water Luther saith in general 2) Tom. 2. Witten f. 229. I hold the Fathers pardonable who through temptation or necessitie stifly denyed sinne to remaine after Baptisme Musculus reproueth the Fathers in general for that 3) Loc. com p. 299. They attribute greater efficacie to our Sacraments then to the Sacraments of the old Testament affirming ours to be more effectual signes of Grace not only signifying the same as the others did but also conferring and giuing Grace and Saluation And Vrbanus Rhegius confesseth that 4) In part 1. operum in Catechismo minore f. 105. the Scripture and authoritie of the ancient Church constraine him to beleeue that litle children dying vnbaptised are damned In which respect 5) Inst l. 4. c. 15. §. 20. Caluin acknowledgeth that Manie Ages since almost from the verie beginning of the Church it was vsual that in danger of death Lay people might Baptize if the Minister were not present So cleer it is that the ancient Fathers did generally teach that the Sacraments of Christ did truly giue grace as Catholicks beleeue and not only signifie the same as Protestants pretend Secondly as concerning the Sacrament of Pennance or Confession the Centurists 6) Centur. 3. c. 6. col 127. speaking of the general vse therof in the ancient times of Tertullian and Cyprian report that They gaue absolution from sinnes thus If any did pennance they first confessed their sinne for so Tertullian greatly vrgeth Confession in his book of Pennance And that priuate Confession was vsual in which they confessed their sinnes and wicked thoughts it appeareth by some places of Cyprian c. And that Satisfaction or Pennance according to the quantitie of the fault was accustomed to be enioyned it appareth in his fift sermon de Lapsis So vsual was Auricular Confession and Pennance in those ancient times which Pennance also was sometimes by Pardons or Indulgences in part remitted For thus writeth D. Field 7) Of the Church l. 1. c. 17. p. 33. The ancient Bishops were wont to cut off great parts of enioyned Pennance which remission was called an Indulgence And wheras D. Field would euade this our so strong argument for Pardons and Indulgences by affirming that the enioyned Pennance thus remitted was not then imposed as in satisfaction of God's Iustice it is so euidently against the Fathers doctrine and practise that D. Whitaker himself confuteth it in these words 8) Cont. caÌ„p rat 5. p. 78. The Fathers thought by their external discipline to pay the paines due for sinne and to satisfy God's Iustice And that not Cyprian only but almost al the holy Fathers of that time were in that errour and depraued the Doctrine of Pennance 9) Ib. p. 78. Yea saith Melancthon 10) Libelli aliquot c. fol. 11. al the Councel of Nyce ouercome with the consent of Multitude and of the time approued the Canons of Pennance So that our Catholick Doctrine of Confession Pennance and Pardons is the general confessed Doctrine of the ancient Fathers Thirdly as concerning the Real Presence in the Sacrament of the Eucharist I haue shewed 11) lib. 2. c. 8 before that S. Gregorie Eusebius Emissenus S. Ambrose S. Cyril S Hilarie S. Cyprian S. Chrysostome Tertullian Origen and S. Ignatius are al of them acknowledged and reproued by Protestants for our Catholick doctrine of Real Presence and Transubstantiation Yea some Protestants confesse that 12) Adamus Francisci in Margar. Theol. p. 256. Transubstantiation entred early into the Church And that they 13) Antony de Adamo in his Anotomy of the Masse p. 236. haue not yet hitherto been able to know when this opinion of the Real Bodilie being of Christ in the Sacrament did begin But Bucer speaking of the Fathers in general professeth in this point 14) Scripta Eruditorum aliquot virorum de Cena Domini p. 37. to auoyd their sayings as being saith he seruiceable to Antichrist and ouer-much varying from the scriptures Whereby it is euident that the ancient Fathers were wholy agreable to our Roman Church in this weightiest Article of Real Presence 4. Concerning Holie Orders D. Field auoucheth 15) Of the Church l. 5. p. 121. And se the like Cent. 3. c. 7. Col. 149. 150 That there is no question but that the Minor Orders of Subdeacons Acolyths Exorcists Lectors Ostiaries are verie ancient In proof wherof he alleadgeth S. Cyprian and manie other Fathers 5. As touching Extreme-Vnction D. Whitaker answering to the sundrie ancient Fathers obiected testimonies in behalf therof confesseth saying 16) Contra Dureum l. 8. p. 650. I confesse the superstitious vse of this vnction to haue continued longer in the Church then was meet 6. Our sacrifice of the Masse was so generally beleeued and offred by the Fathers that Caluin himself affirmeth that 17) In Heb. c. 7. p. 924. And devera Eccl. Refor extant in Tract Thel p. 389. The ancient Fathers forged a sacrifice in the Lord's supper without his commandment and so adulterated the supper with adding of sacrifice Chrastouius witnesseth that 18) De Opifiâ—io Missae l. 1. p. 28 58. 102. 171. The Fathers thought the Eucharist to be a Sacrifice according to the Order of Melchisedech And 19) Against Hoskins c p. 99. 100. I confesse saith D. Fulk that diuers of the old Fathers were of opinion that the bread and wine which Melchisedech brought forth was sacrificed by him and that it was a figure of
chief of the worshippers so general and receaued was the practise heerof in the time of Paulinus who as Osiander relateth was 45) Cent. 5. p. 387. familiar with Hierom Austin and Ambrose 16. Concerning the Vow of Chastitie Chemnitius confesseth that 46) Exam. part 3. p. 41. we are not ignorant that the Fathers allowed the Vowes of perpetual Chastitie and that they thought them to be obligatorie I know sayth Peter Martyr that 47) De Votis p. 524. Epiphanius with manie other Fathers erred in that they affirme it to be sinne to breake this Vow when need shal require and that he referreth the same naughtily to Apostolical Traditions Yea sayth M. Wotton it is one of the blemishes 48) Defence of Parkins p. 491. of the ancient Writers 17. The Chastitie or single life of Priests was so generally prescribed and practised by the ancient Fathers who were Priests also themselues that M. Iewel speaking of this point 49) Def. of the Apol. p. 195. saith Heer I grant that M. Harding is like to find some good aduantage as hauing vndoubtedly a great number of holie Fathers on his side Bucer likewise acknowledgeth that 50) Gratul ad Eccles Angliae p. 35. in the time of S. Hierome the Churches of Aegypt of the East and of the Sea Apostolick were not accustomed to receaue for Priests but such as either were not married or abstained from their wiues 18. Monastical life was so general with the Fathers that M. Cartwright confesseth that 51) In Whiteg Def. p. 344. Ruffin Theodoret Sozomen Socrates do mention Monks almost in euerie page And the Centurists do begin a whole special Tract the title wherof is 52) Cent. 4. c. 10. col 294. Of the Monks through Syria Palestina Bythinia and the other places of Asia vnder Constantin the Great as also the title of another Tract is 53) Cent. 4. c 10. col 1306. The African Monks through Aegypt vnder Constantin the Great And the title of another Tract is 54) Ib. col 1331. The Monks through Europe So that in those purest and ancientest times Religious or Monastical life was generally practised ouer the whole face of the Christian world euen through Asia Africk and Europe 19. Prescribed times for fasting are so ancient and general that Chemnitius confesseth that 55) Exam. par 1. p. 89. Ambrose Maximus Taurinensis Theophilus Hierome and others do affirme the Fast of lent to be an Apostolical Tradition And Caluin professeth that 56) Instit l. 4. c. 1 2. §. 19. heerin he dareth not excuse the old Fathers but that they sowed some seeds of superstition And that 57) Ib. §. 20. euerie where the obseruation of superstitious Lent was in force 20. Concerning Free-wil some Protestants say 58) A Discouer of vntruthes contained in D. Bancrofts serm p. 23. 59 We know that euer since the Apostles times in a manner it flourished euerie where til Martin Luther took the sword in hand against it The Centurists speaking of the times next after the Apostles say 59 In like sort Clemens affirmeth euerie where Free-wil that it may appeare not only al the Doctours of that Age to haue been in such darknes but that it likewise encreased in their successours 21. Merit of works was so generally belieued by the ancient Fathers that D. Whitaker chargeth with errour therin 60) Resp ad Camp p. 78. not only Cyprian but almost to vse his owne words al the most holie Fathers of that time And 61) Iesuit par 2 p. 531. It may not be denyed saith D. Humfrey but that Ireneus Clemens and others called Apostolical haue nothing Apostolically inserted into their writings the opinions of Free-wil and Merit of works 22. And as for the vse of Ceremonies in the Church M. Calfhil affirmeth that 62) In Fulks Reioynder to Martials Reply p. 131. 132. the Fathers declined al from the simplicitie of the Ghospel in Ceremonies Melancthon also affirmeth that 63) In 1. Cor. c. 3. Presently from the beginning of the Church the ancient Fathers obscured the doctrine concerning the iustice of Faith encreased Ceremonies and deuised peculiar Worships 23. But to include manie in one D. Whiteguift a prime Metrapolitan amongst Protestants discoursing 64) Defence c. p. 472. 473. of Doctrine taught in anie Age since the Apostles time affirmeth without anie exception either of Age or Father that almost al the Bishops and learned Writers of the Greek Church and Latin also for the most part were spotted with doctrines of Free-wil of Merit of Inuocation of Saints and such like c. Meaning thereby such other like points of our Catholick Religion which his Assertion hath since been renewed by D. Couel who speaking of the ancient Fathers vseth these like words as 65) Exam. against the Plea of the Innoc. p. 120. Diuers both of the Greek and Latin Church were spotted with the errours about Free-wil Merit Inuocotion of Saints Manie things expressing their Papistrie might be alledged in this kind if it were anie vertue to rip vp their faults whom we ought to honour And wheras Bellarmin alledgeth 66) De Not. Ecclesiae l. 4. c. 9. the particular sayings of Caluin and the Centurie-writers as charging the ancient Fathers with our doctrine of Free-wil Lymbus Patrum Denyal of our Concupiscence without consent to be sinne Satisfaction Prayer for the Dead Merit Pennance the Fast of Lent the vnmarried life of Priests Baptisme of Lay-persons in case of necessitie the manner of Sacrificing c. D. Whitaker answering thereto iustifyeth the same saying 67) De Eccles cont Bellarm. Contr. 2 q. 5. p. 299. Bellarmin alledgeth certain testimonies from Caluin and the Centurie-writers as noting certain errours of the ancient Fathers which were common to them with the Papists as namely Free-wil Merit Lymbus Inuocation of Saints the vnmarried life of Priests Satisfaction and certain other such like c. before mentioned by Bellarmine I answer thereto that it is true which Caluin and the Centurie-writers haue written that in manie things the ancient Church erred as in Lymbus Free-wil Merit of works and in al the residue of those other before recited 24. In like sort M. Brightman hauing named S. Athanasius S. Basil S. Chrysostom S. Ambrose S. Hierom S. Augustin c. affirmeth of them al that 68) In Apoc. in c. 14. p. 382. in words they condemned Idolatrie but in deed they established it by Inuocation of Saints Worshipping of Relicks and such other wicked Popish superstitions 25. Beza speaking of the times of S. Cyprian S. Austin and S. Chrysostom auoucheth that 69) Praef. in Nou. Test ad Princip Cond Then Sathan layd the first foundations in Greece of Inuocation of the Dead whereto some of the chiefest Bishops were so far from resisting c. others c. did not only not represse open superstitions arising but did also nourish them c. Hence those opinions of Free-wil of Faith
16. f. 65. It is confessed by Protestants that the Fathers of the Primitiue Church allowed and practised the vow of Chastitie and that they neuer allowed such as were of the Clergie afterwards to marrie or such as had been twice married to be admitted to holie Orders without special dispensation chap. 17. fol. 69. It is confessed by Protestants that the Fathers of the Promitiue Church allowed practised the Religious State of Monastical life and that manie Christians of those purest times both men and women did strictly obserue and professe the same chap. 18. f. 74. It is acknowledged by Protestants that the Fathers of the Primitiue Church allowed practised prescribed fasts and abstinence from certaine meats vpon dayes and times appointed holding the same obligatorie vnder sinne condemning also our Puritan Sabboath Fasts chap. 19. fol. 80. It is admitted by Protestants that the Fathers of the Primitiue Church expresly taught our Catholick Doctrine concerning Free wil. chap. 20. fol. 84 It is granted by Protestants that the Fathers of the Primitiue Church taught not only Faith but likewise Good works truly to iustifye that the sayd works are meritorious of Grace and Glorie chap. 21. fol. 86. It is acknowledged by Protestants that the Ceremonies now vsed in the Roman Church in the ministring of seruice or Sacrifice as also of the Sacraments were formerly vsed by the Bishops Priests and Fathers of the Primitiue Church chap. 22. fol. 89 THE THIRD BOOK WHERIN is proued that the Church of Protestants was neuer knowne or in Being before the d yes of Luther And that the Articles of Religion now taught by the Protestant Congregation were Heresies condemned by the Primitiue Church of Christ IT is confessed by Protestants that from the dayes of the Apostles vntil the tyme of Luther themselues neuer had any knowne Church or Congregatiō in anie part of the vniuersal World chap. 1. fol. 1. A Further conuincing proof of the Protestant Churches not being during the first 600. yeares is taken from the Fathers Condemning in the ancient Hereticks the chiefest articles of the Protestant Religion and our Protestants Confessing the same And First Concerning the Sacraments chap. 2. fol. 6. That the Fathers condemned in ancient Hereticks the opinions of Protestants concerning the Scriptures and the Church Militant and Triumphant chap. 3. fol. 9. That the Fathers condemned in ancient Hereticks the opinions of Protestants concerning Monachisme the mariage of Priests and prescribed Fasts chap. 4. fol. 12. That the Fathers condemned in ancient Hereticks the opinions of Protestants concerning Free-wil Faith Good works the Commandments sinne and the knowledge and Death of Christ chap. 5. fol. 14. Protestants Vsual recrimination of obiecting old Heresies to the Catholick Roman Church is cleerly examined discouered confuted by their owne acknowledgements chap. 6. fol. 17. A Further trial is Made Whether Catholicks or Protestants be true Hereticks and this by sundrie knowne badges or markes of Heresie chap. 7. fol. 23. A brief Suruey of D. Whites Catalogue wherin contrary to the Confessed truth in the precedent Chapter of no knowne beginning or change of our Romane Faith in anye Age he vndertaketh according to his Title therof to shew That the present Religion of the Roman Church was obserued resisted in al Ages as it came in and increased naming withal the Persons that made the Resistance And the poynts wherin And the time when from fiftie yeares to fiftie through-out al Ages since Christ chap. 8. fol. 35. THE FOVRTH BOOK WHERIN is proued by the Confession of Protestants that according to the Sacred Scriptures the Roman Church is the true Church of Christ And so to haue euer continued from his time vntil the Date hereof And of the contrary the Protestants Church to be only a Sect Heretical and neuer to haue been before the dayes of Luther PRotestants flying to the sacred Scriptures in proof defence of their Church and Religion it is shewed the sayd flight not only in itself to be dishonourable but also to be the ordinarie flight of al moderne Hereticks chap. 1. fol. 1. That euen the Sacred Scriptures themselues do most plentifully testify our Romane Church to be the Church of of Christ and the Congregation or Church of Protestants to be no true Church but a Sect Heretical most contrarie to the said Scriptures And that first by the Churches necessarie continuance and vniuersalitie chap. 2. fol. 5. The second Proof from sacred Scriptures in cōfirmation of the Roman Church and Confutation of the Protestant is taken from the Euer visibilitie of Christ's Church chap. 3. fol. 10. The third Proof from Sacred Scriptures in Cōfirmation of the Roman Church and Confutation of the Protestant is taken from the Churches Pastours which must euer continue with lawful Calling and Succession and with Administration of Word and Sacraments chap. 4. fol. 13. The fourth Proof from sacred Scriptures in confirmation of the Roman Church and Confutation of the Protestant is taken from the Conuersion of Heathen Kings and Nations to the Faith of Christ chap. 5. fol. 24. A Discouerie or brief Examination of sundrie sleights and Euasions vsed by Protestant Writers in Excuse of the manifest confessed want of their Churches fulfilling the foresaid Scripiures concerning the continuance vniuersalitie and visibilitie of Christs true Church chap. 6. fol. 33. THE FIFT BOOK WHERIN is shewed that Protestants in the Decision of Controuersies between them and Catholicks do absolutly disclaime from Antiquitie reiecting the Ancient Fathers and Councels for Papistical and the Sacred Scriptures for erroneous THat Protestants Disclaime from al Antiquitie since the Apostles and further reiect and condemne as Papistical the Ancient Fathers and General Councels chap. 1. fol. 1. That the Protestant Church disclaimeth from the Fathers of the Primitiue Church it is further proued by the Protestants condemning al the ancient Fathers in general for beleeuing teaching and practising the seueral particular actions of our Catholick Roman Faith and Religion chap. 2. fol. 12. That Protestants do not only disclaime from al the ancient Fathers as Papists but do further reiect the authoritie of the sacred Scriptures and of the Apostles themselues as being erroneous and that therefore they do not found their Faith or Religion vpon Sacred Scriptures or Christ his Apostles chap. 3. fol. 18. A TABLE SHEWING THE particular matters handled in this Booke A. AELfricus no Protestant l. 3. c. 8. pag. 51. Albigenses taught sundrie errours lib. 1. c. 3. pag. 12. Almaricus his errours l. 3. c. 8. p. 55. Antiquitie commended Praef. to the Reader and lib. 5. c. 1. pag. 1. 2. Antiquitie reiected by Protestants as a Popish Argument l. 1. c. 5. pag. 26. Anthonie the Monk commended l. 2. c. 18. Apostles according to Protestants erred in Faith euen after the comming of the Holie-Ghost l. 5. c. 3. p. 23. 25. Apocalyps reiected by Protestants lib. 5 c. 3. p. 24. Armenia conuerted by the Apostles lib. 1. c. 6. p.
p. 23. Primacie Ecclesiastical denyed to Emperours by the Fathers of the Primitiue Church l. 2. c. 4. p. 23. l. 3. c. 3. p. 9. 10. Priests ordained by Bishops l. 2. c. 22. Priests are to liue chast l. 2. c. 17. p. 69. Hereticks impugning the same condemned l. 2. c. 17. l. 3. c. 8. p. 42. 48. Priests anoynted at their Consecration l. 2. c. 22. Priests haue power from God to remit sinne l. 2. c. 10. p. 46. Priests crownes shauen in the Primitiue Church l. 2. c. 22. The Primitiue Church her authoritie l. 2. c. 2. p. 3. seq To the Primitiue Church some Protestants pretend to appeale l. 2. c. 2. p. 3. 4. Other Protestants dislike the foresaid Appeale l. 5. c. 1. p. 2. Protestant Church inuisible at S. Gregorie's time l. 3. c. 1. p. 1. Inuisible al these last 1000. yeares Ib. p. 1. at Luther's time Ib. p. 2. at Wicklifes time Ib. p. 3. at at Waldo's time Ib. p. 4. at Constantine's time and since Ib. p. 4. 5. In the Apostles time and after to Constantine Ib. p. 5. Protestants went out of the Catholick Church l. 3. c. 7. p. 24. Protestants neuer wrought miracles l. 4. c. 4. p. 22. 23. Protestants confessed external dissimulation in matters of ReligioÌ„ l. 4. c. 6. p. 38. Protestant Writers preferred by Protesstants before S. Peter and S. Paul l. 5. c. 3. p. 22. 23. The name Protestant from whence first l. 3. c. 7. p. 32. The name Puritan from whence first Ib. 32. Protestants are enforced to vse diuers names for distinction of their Religion and opinions Ibid. p. 33. The name Papist whence Ibid. p. 31. Purgatorie Prayer and Sacrifice for the dead confessedly taught by the Fathers of the Primitiue Church l. 2. c. 11. p. 50. seq l 5. c. 2. p. 14. Purgatorie belieued by the ancient belieuing Iewes l. 2. c. 11. p. 53. Purgatorie denyed by Aerius and he condemned for the same by the Fathers l. 2. c. 11. p. 52. l. 3. c. 3. p. 11. R. RElicks confessedly reuerenced by the Fathers of the Primitiue Church l. 2. c. 15. l. 5. c. 2. p. 15. By Relicks miracles wrought l. 2. c. 15. To Relicks Pilgrimages made in the Primitiue Church Ibidem Relicks translated Ibidem Relicks impugned by Vigilantius and he condemned for the same by the Fathers l. 3. c. 3. p. 10. Roman Church continued confessedly a pure Church for the first 600. yeares l. 1. c. 5. p. 21. 22. l. 2. c. 2. Roman Church continued vniuersally these last 1000. yeares l. 1. c. 2. p. 4. Roman Church continued vniuersally since Constantine l. 1. c. 5. p. 26. Roman Church continued the first 300. yeares after Christ l. 1. c. 5. p. 22. Roman-Church hath no knowne beginning since the Apostles l. 1. c. 5. p. 26. Roman Church her beginning is ascribed to the Apostles times Ib. p. 20. S. SAcraments to conferre grace is the confessed doctrine of the Primitiue Church l 2. c. 7. p. 32. Seauen Sacraments taught by the Primitiue Church l. 2. c. 7. p. 32. Saints to be prayed vnto is the confessed doctrine of the ancient Fathers l. 2. c. 13. p. 57. Saints to be prayed vnto was taught by the ancient Iewes l. 2. c. 13. p. 59. Vigilantius and Aerius denying the same were condemned by the Fathers l 2 c. 13 p. 58. l. 3. c. 3. p. 10. Scotus obiected against the Real presence and answered l. 3. c. 8. p. 46 47. Scriptures appealed vnto by al Hereticks l. 3. c. 3. p. 9. l. 4. c. 1. p. 2. Scripture hath seeming repugnances l. 2. c. 5. p. Scriptures discerned for Canonical by the Church l. 1. c. 1. p. 2. Simeon the Monk commended l. 2. c. 18. p. Sinne attributed to God as the Authour condemned l. 3. c. 5. p. 15. Sigebert l. 3 c. 8. p. 52. T. TRaditions confessedly taught by the Primitiue Church l. 2. c. 6. p. 30. Traditions taught by the ancient belieuing Iewes Ibid. p. 31. Transubstantiation confessedly taught by the Fathers of the Priuitiue Church l. 2. c. 8. p. 34. V. VEstments Vessels consecrated to Church vses l. 2. c. 22. Vow of Chastitie approued and practised by the Primitiue Chuch l. 2 c. 17. p. 69. Iouinian condemned for denyal therof l. 3. c. 4. p. 13. W. WAldo no Protestant l. 1. c. 3. p. 12. Wales conuerted to Christianitie in the Apostles times l. 1. c. 6. p. 18. The VVelch-men or ancient Brittans were Roman Catholicks l. 1. c. 6. p. 28. They changed not their Faith before S. Austin's coming l. 1. c. 6. p. 30. VViccliff no Protestant l. 1. c. 3. p. 11. 12. VVorkes to iustifye and merit confessedly taught by the Primitiue Church l. 2. c. 21. p. 86. Heretiks denying the same condemned l. 3. c. 5. p. 14. FINIS FAVLTS ESCAPED Epist Ded. Parag. Now supposing for plainly read painfully Lib. 1. c. 1. pag. 2. lin 26. for Ccclestical read Ecclesiastical p. 3. for ea read and. cap. 2. p. 4. lin antepen for Confirmation read Confutation Lib 2. c. 1. p 2. lin vlt. for Church read Churches c. 4 p. 17. lin anteantep for which read with p. 18. lin 18. for Athasius read Athanasius p 19. lin 40. for 20 read second hundred cap. 5. p. 26. lin 42. for Churches read Councels p. 29. lin 33. for only not read not only cap. 8. p. 37. lin 10. for purposely to read purposely profâ—sseâ—h to p. 38. lin 13. for or read of cap. 10 p. 48. for command read commend Lib. 3. c. 1. p. 4. lin 21. for thy read this cap. 4 p. 13. lin 34. for Arians read Aerians cap. 6. p. 2. lin 14. for roriter read writer cap. 7. p. 23. lin ante p adde 9 p. 26. lin 6. for with read which p. 31. lin 24. for that read the. p. 32. lin 14. for the read that cap. 8. p. 37. lin 36. for Turctisme read Turcisme p. 48. lin 1. for contracted read contradicted lin 17. for 66 read 26 p. 43. lin 29. for noâ— worthie read not vnworthie Lib. 4. c. 2. p. 5. lin 25. v. Dauid adde 7 lin 27. v. Church adde 8 p. 6. lin 2. v. Vvittemberg adde 17 p. 7. lin 36. v. VvhitaKer adde 34 p 8. lin 1. for often read after lin pen for Scriptures read Scriptures cap 4. p. 13. lin pen. p. 14. lin 27. for Vzias read Ozias lin 9. p. 20. lin 9. for had read and p. 24. lin 3 for ad read al lin 35. for Chapter 4. read Chapters Lib. 5. c. 1. pag. 3. lin 1. sor read sort c. 1. pag. 4. lin 3. ad read and. pag. 10. lin penult beshabken read beshaken lib. 5.
40) Retractiue from Romish Religion p. 66. Hieroms Age this Superstition of Candles lighted in the day-time began to grow vpon the Church Yea the 41) Cent. 4. col 454. Centurists acknowledge that Waxe candles were accustomed to be carryed at Burials And that Priests did carry before the Corse Lamps and wax-candles 42) Cent. 4. col 453. And that Funeral-rites and Ceremonies in this Age of Constantin Superstition say they increasing were heaped vp partly from Heathenisme partly from Iudaisme Seauenthly as for the vse of Images in Churches in the time of the Primitiue Church the same is prooued at large in the Chapter (a) See before l. 2. c. 14. of Images Eightly D. Raynolds 43) In his Conference with M. Har. p. 552. coÌ„fesseth that Altars Sacrifice are linked by nature in Relation and mutual dependance one of another Wherupon it doth euidently follow that Aultars being vsed in Churches in the ancientest times true external Sacrifice was likewise vsed which Sacrifice to haue been the Sacrifice of the Masse I haue largely proued in the (b) See before l. 2. c. 9. Chapter of Masse Now because true and proper Sacrifice can not be offred at the Altar but by a Priest therfore in the Primitiue Church there were true Priests whose Ordination was euer by a Bishop and not by the Laïtie The 44) Cent. 4. col 435. Centurists confesse that The Constitutions of the Laodicen Councel forbad Ordinations by the iudgement of the multitude And that They were desired of that Bishop who had authoritie to giue Orders as appeareth say they by the Fourth Epistle of Basil to Gregorie and the Thirtith to the Cesareans And else-where 45) Cent. 4. col 489. they say expresly that The ordination of Ministers was proper to the Bishop And as for the word Priest so hateful now to our Protestant Clergie it was so vsual in the Primitiue Church as that 46) In his Defence p. 411. D. Whiteguift saith This name Priest is vsually applyed to the Minister of the Ghospel in al Histories Fathers and Writers of Antiquitie The like is acknowleged by 47) L. 9. cont Dur. p. 813. D. Whitaker who only answereth that the Fathers vsed the word Sacerdos Priest not properly but by abuse of speech an answere directly contrarie to the expresse words of S. Austin himself De Ciuit. Dei l. 20. c. 10. But D. Fulk 48) Against Rhem. Test in Act. 14. see 4. f. 210. Willet in his Synop. Controu 13. p. 482. and D. Willet do both of them reproue the Fathers for their vsing the word Priest properly Yea the Priests of the Primitiue Church were as ours stil are specially anoynted in so much as S. Cyprian in his Sermon de Chrismate mentioning the same is therefore reproued by 49) Exam. part 2. p. 247. Chemnitius They had also their Crownes shauen for M. Brightman 50) Apoc. in c. 9. p. 249. confesseth that the Fathers vsed to entreate Priests by their Tonsure or shauing as now we may see in the Epistles of Hierome and Augustin And 51) Medulla Patrum p. 484. Schultetus affirmeth that Dyonisius the Areopagite in his book of Ecclesiastical Hierarchie writeth manie things of Temples Altars Sacred-places the Quier Consecration of Moâ—ks the Tonsure and shauing of heads Ninthly the Priests vsed also consecrated vestments and vessels for the celebration of Masse and other offices of the Church The 52) Cent. 4 col 504. Centurists affirme that S. Athanasius mentioneth Ecclesiastical vestments and ornaments and other things necessarie for the Church 53) De Sacramentis p. 44. Zepperus auoucheth that The Ministers or Priests vsed in the celebration of this Mysterie of the Eucharist a peculiar kind of apparel which they tearmed holie neither was it lawful for Priests to weare them but in the celebration of the Eucharist yea they were not to be touched by anie persons but such as were sacred which inuention the first Decretal Epistle of Pope Stephen referreth to himself 54) Of the Crosse part 1. sec 36. p. 52. And see Hut 2 in his 2. part of the Answ and p. 194. 195. 196. Whiteguift in his Def. p. 268. 270. M. Parker granteth in general The Fathers wil haue the Garments to be Religious that are vsed in the Church in proofe wherof he citeth in the Margent Origen and Hierome And to descend to particulars wheras Theodoret l. 2. c. 27. reporteth that Constantin gaue to the Bishop of Hierusalem a Cope or pretious garment wrought with gold to administer Baptisme the same is confessed by 55) In his Persuasion to vniformity c. 5. p. 19. whyteg in his Def. p. 269. M. Sparke and D. Whiteguift in so much as 56) Ibid. p. 268. M. Carthwright testifyeth Theodoret maketh mention of a golden Cope The Centurists 57) Cent. 4. col 876. confesse that in the Fourth Age the Albe was vsed and 58) In his Persuasion to vniform c. 5. p. 19. M. Spark alleageth sundrie ancient Fathers al mentioning the Albe D. Raynolds 59) In his Confer c. 8. diuis 4. acknowledgeth that in the Liturgies of S. Basil S. Chrysostome are mentioned the Amice the Girdle the Chisible the Fanel The Centurists 60) Cenâ— 4. col 835. likewise confesse that as then was vsed the Stole And D. Whiteguift 61) In his Def. p. 269. 270. admitteth the Dalmatica to be vsed in S. Cyprians time alleageth Peter Martyr to be of the same mind who 62) In his Epistles annexed to his com plac in Engl. p. 119. And Whiteg in his Def. p. 264. 268. likewise relateth that as then was vsed the Bishops Pontifical Plate or Miter and 63) Ibid. p. 269. D. Whiteguift auoucheth the same to haue been worne by S. Cyprian The Centurists 64) Cent. 4. col 835. And Osian cent 4. p. 391. likewise report that in the Fourth Age were vsed by Priests in Churches Holie vessels which Subdeacons and Lay persons might not touch And 65) Cent. 4. col 490. they mention the then Careful committing of the holie Chalice to the Priests Custodie D. Sutilisse 66) De Mâ—ssa Papist ca. l. 5. c. 7. f. 96. sayth We do not deny the Church as Chrysostome sayth hom 4. in Math. and de S. Babila to haue had holie vessels and the same not to be touched by lay-men Yea the Centurists 67) Cent. 4. col 504. And see col 409. And Chem. Exam. part p. 26. affirme that Theodoret l. 3. c. 12. sheweth that the Church of Antioch had manie pretious vessels which Constantin and Constantius gaue to it And they mention 68) Cent. 4. col 873. 874. likewise the yet controuerted rites of Chalice Paten Cruet ful of water Towel Wax-candle for Church lights book of Exorcismes c. Tenthly the Priests thus furnished with sacred vestments and vessels not only offred Sacrifice but likewise obserued Canonical Houres of