think one litle word of Scripture hath more weight with me then a thousand Sayings of Fathers without Scriptures Therfore thou art not to expect that I seuerally wash away those errours of the Fathers So according to the custome of al Hereticks for their last refuge appealing to only Scripture and disclayming from the Doctrine of the ancient Fathers M. Iacob (6) In Bilsons ful RedeÌ„pt p. 188 And see Iacob in Def. of the Treat of Christs fuffringes p 199. 200. honestly acknowledgeth that Al the Fathers with one consent affirme that Christ deliuered the Soules of the Patriarcks and Prophets out of hel at his coming thither and so spoyled Satan of those that were in his present possession with whom agreeth herein D. Bilson (7) Vbi sup p. 189. And in his Suruey p. 656. And D. Barlow (8) Def. of the Articles of Prot. Relig p. 173. testifyeth that This passeth most rife among the Fathers who taking Inferi for Abrahams bosome expound it that Christ went thither ad liberandum liberandos to conuey the Fathers deceased before his Resurrection into the place where now they are A French Protestant (9) Catholick Tradit p. 112. 113. Writer not only affirmeth this to be the doctrine of Chrysostom a very true sayth he Catholick teacher but also of the now present Apostolick Churches of the East whereto sayth he In likelyhood the Christians of Affrick do consent And wheras S. Ignatius (10) Ep. ad Trallianos post med doth cleerly teach the same Doctrine the same is acknowledged in him (11) Def. of his Article c. fol. 22 Bislons Suruey p 657. 658. by D. Hil D. Bilson yea the Poloman (12) De Russorum c. Religione p. 122. 123. Protestant Lascicius doubteth not to affirme and deriue the Doctrine therof not only from S. Ignatius S. Iohns Scholler but also from S. Thadaeus one of the twelue Apostles (13) Math. 10 3. And withal answerably testifyeth herein the opinion and doctrine of the Hebrewes (14) Vbi sup p. 123. of the remote Christians both in Syria Aethiopia And the like acknowledgement of S. Thadaeus his opinion herein is made by (15) Palma Christiana p. 74. And see Eus Hist l 1. c vlt. Frigiuillaeus Gruuâ—us who speaking therof affirmeth that we haue the testimonie of Eusebius Pamphylus who in the Historie of Agbar King of the Edessens testifyeth Thadaeus the Apostle to haue preached before Agbar and others amongst other things the Descension of Christ to Hel c. And then further defending this Historie for Authentical he concludeth No man of mature iudgement wil impugne those things which Eusebius deliuereth of the preaching of Thadaeus at Edessa and the conuersion of Agbar to Christ Finally this testimonie of the holie Apostle Thadaeus is further defended by D. Bilson and sundrie times alledged and vrged by D Hil. The ancient Iewes did so certainly beleeue the Doctrine of Lymbus Patrum and the same is so cleerly taught (17) c. 24. 37. in the booke of Ecclesiasticus that D. Whitaker for his best answer finally betaketh himself to the reiecting (18) Conc. Dur. l. 8. p. 567. of the sayd booke for not Canonical But the falshood herof being formerly (19) See bef l. 2 c. 5. proued (16) Suruey of Christs suffrings p. 653. 654. 657. 660. 661. c. Hil Def. of this Art Christ DesceÌ„d c. and that from the Confession of other Protestants it sufficeth for this present that the sayd booke being but a true Historie doth yet fully manifest the Doctrine herin of the Ancient Iewes who liued before Christ In which regard also D. Beard (20) Retractâ—ue from Rom. Relig p. 78. affirmeth Catholicks to Iudaize in their doctrine of Lymbus Patrum and Purgatorie This Article then of our Creed that Christ after his death truly descended into Hel we see was the confessed Doctrine of S. Austin Leo Fulgentius Chrysostom Prudentius Hierom Ruffine Ambrose Hilarie Gaudentius Epiphanius Iustin Clemens Hippolytus Irenaeus Ignatius Thadaeus the Apostle and of al the Fathers and the ancient Iewes Now the Protestants producing and acknowledging the Fathers Doctrine herin to be Roman Catholick are Danaeus Lascicius Frigiuillaeus Gruuius Whitaker Bilson Hil Iacob Barlow Beard and others IT IS CONFESSED BY PROTESTANTS THAT THE Fathers of the Primitiue Church beleeued and practised our Catholick Doctrine of praying to Angels and Saints CHAP. XIII ALthough the glorious Angels and blessed Saincts do not require or need in regard of themselues anie human Apologie for their deserued honour they being seated in the highest and strongest turrets of the kingdome of Heauen wherin new Triumphs they dayly winne against their Enemies and being as (a) l. de Mortalitate S. Cyprian sayth now secure of their owne immortalitie are yet careful of our securetie Yet if we respect either the general Calumnies and contempts of our modern Hereticks against them or our bounden duties by reason of so manie celestial Graces through their charitable suffrages bestowed vpon vs it may iustly be thought expedient or rather necessarie in their due defence and for sa isfaction of the Aduersarie briefly to set downe the confessed Doctrine and beleef of the Primitiue Church honouring and inuocating the sayd Angels and Saincts as Intercessours agreably as the Roman Church stil doth directly contrarie to our Modern Protestants refusing and impugning the same First then touching S. Gregorie the Great the Protestant Chronicler Carion affirmeth that (1) Chron. l. 4. p. 567. 568. Gregorie ordaâ—ned the publick Rite of Inuocation of Saincts M. Symonds only auoucheth that (2) Vpon the Reuelations p. 83.84.85.86 Gregorie increased two pernicious things in the Church Inuocation of the Dead aâ—d Prayer for the dead And that he wrote to Leontia to make S. Peter Protectour of the Empire in earth and Intercessour in Heauen c. He Sent Austin into England to conuert the English they which were sent spread forth a Banner with a painted Crucifix and so came in Procession to the king singing Litanies in a strange tongue Now one chief part of the Litanie contayneth Inuocation of Saincts Luke Osiander (3) Cent. 6. p. 288. reciting manie Catholick poynts of Faith taught and beleeued by S. Gregorie numbreth amongst the rest that He approued cloaked and defended the Inuocation of Saincts and their worship (4) In the Index of the sixt Century at the word Gregory The Centurie writers numbring vp in like sort the pretended Popish Errours of S. Gregorie charge him with Inuocation of Saints Wâ—th whom agreeth (5) In Iesuitis part 2. r at 5. p. 5. 627. D. Humfrey reprehending S. Gregorie for publick Inuocation of Saints and their worship (6) Cent. 6. c. 131. col 17. And the Centurists further confesse that Gregorie the Great reciteth manie miracles c. which plainly confirme Superstition as confidence in Saints Inuocation of the dead c. Wee need not therefore
sayth D. Morton (7) Prot. Appeal l. 1. sec 24 p. 27. be greatly moued with the contrarie Doctrine of S. Gregorie allowing praying to Saincts c. And agayne Neuertheles as we find in him very rarely anie prayer vnto Saints c So desiring to mince but not daring to deny a truth so manifest and for such confessed by so manie of his other Brethren of S. Gregorie his defending Inuocation of Saints But to ascend from S. Gregorie to other more ancient Doctours (8) Exam. part 3. p. 211. Chemnitius alleageth S. Austin inuocating S. Cyprian and coÌ„cludeth saying therof These things did Augustin without scripture yeelding to the times and custome Prudentius I grant sayth D. Whitaker (9) Answer to Campian Reas 5. p. 140. 141. as a Poet somtims called vpon the Martyrs whose Acts he describeth in verse And the superstitious Custome of praying to Saints had now taken deep root in the Church which as a Tyrant haled somtimes the holie Fathers into the same errour [10) In his Reioynder to Bristow p 5. D. Fulk spareth not to speak thus plainly I confesse sayth he that Ambrose Austin and Hierom held Inuocation of Saints to be lawful And that (11) Against the Rhem. Test in 2. Pet. c. 1. sec 3. fol. 443. In Nazianzene Basil and Chryostome is mention of Inuocation of Saints And that Theodoret also speaketh of prayers vnto Martyrs As also that Leo ascribeth much to the prayers of S. Peter for him And in brief that manie of the ancient Fathers held that the Saints departed pray for vs. (12) Cent. 5. c. 6. col 675. The Centurists charge S. Chrysostom's Lyturgie with Inuocation of our B. Ladye by name Chemnitius (13) Exam. part 3. 200. auoucheth that About the yeare of our Lord three hundred and seauentie Inuoâ—aâ—ion of Saints began to be brought into the publick assemblies of the Church by Basile Nyssen and Nazianzene (14) Ibid. p. 211. And he reprehendeth for the same Doctrine Theodoret and Hierome A French Protestant answering to the testimonie of S. Gregorie Nazianzene writeth (15) Clypeus fidei Dial. 8. p. 258. In that thou citest S. Gregorie praying to S. Basil dead that he would pray for him I wil let thee know that Gregorie knew not what he sayd when he sayd so Belike this Protestant thought that greatest Diuine S. Gregorie Nazianzen to haue been ouertaken with drinke when he prayed so as we may iustly suspect this giddie French Protestant was when he writ thus But the Centurie-writers (16) Cent. 4. col 295. 296. 297. alledge sundrie examples of prayer to Saincts Athanasius Basil Nazianzene Ambrose Prudentius Epiphanius and Ephrem (17) Apocal. in c. 14 p. 382. M. Brightman hauing named Athanasius Basil Chrysostom Nazianzen Ambrose Hierom Austin c. reproueth them as in words condemning Idolatrie but indeed establishing it by Inuocation of Saints worshipping of Relicks and such like wicked Superstitions c. sayth he And wheras D. Bishop alleageth S. Chrisostom affirming the Emperour Constantin to haue prayed to Saincts (18) p. 17. M. Wotton in his book against D. Bishop only answereth by barely reiecting the Saying for suspected and forged yet (19) In his Ansvver to D. Bishop p. 174. D. Abbot acknowledgeth the contrarie saying We deny not Chrysostom to be authour of the words And then inuenteth an answer no lesse false then impertinent to wit (20) Ibid. that Chrisostom thereby meaneth the Emperour Arcadius who was Emperour aboue sixtie yeares after Constantin but of Constantin it is sayth he that we enquire for what others did after the time of Constantin Superstition more and more increasing is nothing concerning him But yet to omit al other answere this may so much concerne anie indifferent man that it may sufficiently assure him that Inuocation of Saincts was confessedly vsed in the Church at least about Anno Domini 398. when Arcadius raigned Yea this Doctrine was so general and so certainly beleeued in the Primitiue Church that the holie Fathers are reproued by our young Protestant writers for condemning the contrarie Protestant Doctrine as Heretical in Vigilantius and Aerius D. Fulk sayth (21) In his ansvver to a counterf Cath. p. 46 Last of al Vigilantius shal be brought in who wrot against the Inuocation of Saincts c. Him Hierom reprooueth And (22) In defen tract de Diuers p. 349. D. Sarauia and Beza (23) Ibid. p. 346. do both of them affirme that Aërius was likewise charged and condemned by the Fathers for his then affirming that the Saincts departed are not to be prayed vnto But to arise yet somwhat higher and a litle to view the times neer Christ and his Apostles Beza speaking of the times of Cyprian Austin and Chrysostom acknowledgeth that (24) Prefat nou Test ad Princip Condens then preuayled Inuocation of the Dead The Centurie writers speaking of (25) Cent. 3 col 84. S. Cyprian say thus Verily Cyprian in the end of his first Epistle of his first book doth not obscurely think that Martyrs and Saincts departed do pray for the liuing (26) Cent. 3 col 83. Yea they further charge Origen for praying O holie Iob pray for vs wretches And for teaching hom 1. in Ezech. that Angels are to be prayed vnto But to auoyd tediousnes in reciting the other particuler Fathers of that Age they in grosse confesse (27) Cent. 3. c. 4. col 83. that There are manifest steps of Inuocation of Saincts in the Doctours of that ancient Age which was the third Age or hundred yeares after Christ And wheras (28) l. 5. c. 19. S. Ireneus termeth the B. Virgin Marie Eues Aduocat some Caluinists auouch that these were the words (29) Clypeâ—â— fidei Dial. 8. p. 277 Ediâ— Gall. rather of some Idolater or if they were the words of Ireneus Ireneus had not the true vnderstanding of the confession of the holie Faith of Christian Religion But if so ancient and holie Ireneus wanted true vnderstanding of Faith and Christian Religion we may assure our selues that new borne Protestants are wholy blind therin But without al restraint of Age or time (30) In his Examination c c. 9. p 120. D. Couel affirmeth that Diuers both of the Greek and Latin Church were spotted with errours about Free-wil Merits Inuocation of Saincts c. Yea D. Whitguift discoursing of (31) In h is Def. c. against the Reply of Carthwright p. 472. 473. Doctrine taught in anie Age since the Apostles time affirmeth without any exception either of Age or Father that to vse his owne words (32) Ibid. p. 473. 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 Saincts and such like Now the Doctrine and practise herof in the ancient Iewes is so cleerly recorded in the books of (33) c. 5.
5. 12. 13. 15. 18. Tobie and Macchabees (34) 2 Ma. 15 12.13.14 3.33 4.34 that no better answer thereto can (35) Ad Rat. Camp p. 15. 16. D. Whitaker find then barely to reiect them as not Canonical D. Beard affirmeth that Catholicks (36) Retractiue from Romish Religion p. 80. ioyne hands with the Iewes in their Doctrines of Freewil Inuocation of Angels and Saincts and Merit of good works Al which the Moderne Rabbins hold as Articles of their Creed deriuing them from their Predecessours the Pharisees that went before them And yet we neuer read that the Pharisees were reproued by Christ or anie of his Apostles for the foresayd poynts who yet noted their smallest errours This then our Catholick Doctrine of praying to Angels and Saincts is thus by the Confession of Protestants the ancient Catholick Doctrine and Practise of S. Gregorie Austin Leo Ambrose Hierome Chrysostome Nyssen Nazianzene Basil Theodoret Athanasius Prudentius Cyprian Origen and of almost al say they the Greek and Latin Fathers Now the Protestants acknowledging and disliking this in the sayd Fathers are the Centurists Osiander Carion Chemnitius Beza Sarauia Symonds Brightman Humfrey Fulk Abbot Couel Whitguift Beard and Morton 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. XIV THough (a) Conc. Trident sess 25. Images may not be worshipped with Inuocation or by placing anie confidence in them as though they were endowed with any Diuinitie yet that otherwise they may be worshiped as by kissing them kneeling downe and praying before them placing them in Churches translating and the like the Catholick Church doth teach and practise But Protestants denying al worship to Saincts do much more deny al reuerence or respect to their Images Wherfore to decide this Controuersie by the Doctours of the Primitiue Church I find the holie Fathers euen often reproued by Protestants for their special deuotion and Reuerence towards holie Images So S. Gregorie is reprehended by M. Bale (1) In Act. Rom. Pont p. 44. 41 46 47. for that he suffred the Image of the Blessed Virgin to be carryed about c. And that he confirmed by Indulgences Pilgrimages to Images for the Deuotion of the People (2) Cent. 6. p. 289 290 Osiander affirmeth that Austin sent by Gregorie thrust vpon the English Churches the Roman Rites and customes to wit Altars Vestmentes Images c. (3) Vpon the Reuelations p. 83.84.85 86. M. Symondes confesseth that S. Gregorie was angrie for breaking of Images and called theÌ„ Lay mens books c. He did worse sayth he then the Hereticks called Collyridiani that worshiped the Virgin Marie (7) Instit l. 1. c. 11. § 5. carryed the Image of the Virgin Marie in Procession c. He sent Austin into England to conuert the English they which were sent spread forth a Banner with a painted Crucifix and so came in Procession to the king c. D. Fulk confesseth that (4) Against Rhem. Test in Mat. 4. Gregory allowed of Images (5) Ibid. In Hebr 11. Allowed Images to be in Churches (6) Ibid. in Act. 17. Allowed Images to be Lay-mens books for which verie point Caluin affirmeth that S. Gregorie was not taught in the Schoole of the Holie Ghost And Osiander (8) Cent. 6 p. 288. affirming that S. Gregorie was fowly and Popishly deceaued in manie Articles besides sundrie other particulars there by him mentioned auoucheth that he approued cloaked and defended the Idolatrical worshipping of Images For which worshipping of Images and defending the same he is cited and reproued by (9) In his â—oÌ„mon plac part 2. p. 343. Peter Martyr (10) Exam. part 4. p. 32. Chemnitius (11) Cent. 6. p. 288. Osiander and Iohn Bale (12) In his Pageant of Popes fol 33. And though D. Morton wil not so ingenuously confesse with his former Brethren that S. Gregorie approued the worshipping of Images yet himselfe (13) Prot Appeal l 1 sect 25. p. 28. reporteth and citeth S. Gregorie reprehending Serenus Bishop of Marseils for breaking downe Pictures in Churches c. And further thinketh that his not suffring Images to be broken when there was so publick and general Idolatrie committed with them seemed vnto our Osiander although not a direct yet an occasional approuing of Idolatries or rather a cloaking therof c. But to goe to the more ancient Doctours (14) In his Pageant of Popes p. 24. 27 And see Osiander cent 5. p. â—3 M. Bale confesseth that S. Leo allowed the worshiping of Images Yea sayth M. Symonds (15) Vpon the Reuel p. 57. Leo decreed that reuerence should be giuen to Images c. And S. Chrysostom (16) Problem pag. 27. Fulk against Heskins p. 673. is charged by M. Parkins and D. Fulk with worshiping of Christs Image D. Fulk (17) Against Heskins c. pag. 672. 47. 675. acknowledgeth that Paulinus caused Images to be paynted on Church wales And of the vse of Images confessedly in Churches in those ancient times sundrie examples are giuen by (18) Against Symbolizing ‖ part 1. pag. 32. M. Parker the Centurie-writers (19) Cent. 4. col 409. and Chemnitius (20) Exam. part 4 pa. 26. 29. 30. from the seueral testimonies of Sozomen Athanasius Prudentius and others D. Morton confesseth that (21) Prot. Appeal pag. 586. About the Foure hundreth yeare Images crept out of priuat man houses and went into the publick Churches standing there c. Now wheras according to Protestants al Religious worship is to be exhibited only to God and none to anie Creature yet as Catholicks now so S. Austin before deuided Religious worship into two kinds the first which is proper only to God he called Latria the second which is communicable to creatures Dulia Hereof the Protestant Hospinian sayth (22) De Templis pag. â—07 Blessed Augustin first forged the Dinstinction of Dulia and Latria c. Amongst Religious worships in this sort he distinguished that which was due only to God he called Latria and that which was lawful to giue to creatures he named Dulia And presently afterwards he citeth the special places hereof out of S. Austin condemning withal this distinction as being sayth he a Defence of Superstition and Idolatrie Chemnitius (23) Exam. part 4. pa. 29. confesseth that in the Tripartite Historie and in Nicephorus there are certain places which seem to tend as though in the time of Constantin certain Statues or Images began to be placed in Temples but of this sayth he I wil not much contend But Lactantius who was yet ancient is reproued by the Centurie-writers for that say they he affirmeth manie Superstitious things concerning the efficacie of Christs Image Which (24) Cent. 4. col 408. 409. Cent. 4. c. 2. col 33. Centurists also do make report of that strange Miracle at large
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
Centurists thus censure therof (7) Cent. 4. p. 301. Let the godlie Reader consider how horrible these things are vttered by Ambrose And wheras (8) Contra vigilans S. Hierome auoucheth that The Emperour Constantin translated the holie Reliques of Andrew Luke and Timothie to Constantinople at which sayth he the Diuels roare Bullinger disliking the same affirmeth that (9) De origin◠Erroris fol. 67. and fol. 58. Hierom is ouer ful in that he sayth that Diuels roare at the holie Reliques of Andrew Which Saying is likewise acknowledged and reproued by (10) Exam. part 4. p. 8. Chemnitius But (11) De origin◠Erronis p. 67. Bullinger further alledgeth and reprehendeth S. Hierom saying Hierom saith If it be not lawful to translate the Reliques of Saincts and to lay them in Golden coffers Then was Arcadius with Constantine Sacrilegious yea al Bishops were to be censured not only as Sacrilegious but also as foolish who carryed in a Vessel or Reliquarie of God and silk a thing sayth Bullinger most vile and loose Ashes Now to this opinon of S. Hierom and to the practise of Constantin Arcadius and the Bishops of those times Bullinger only answereth I wil not obscure the renowned glorie of those holie men of God Constantino diuo Arcadio Sancto Holie Constantin and Holie Arcadius c. but I testify for them that they haue the loue of God not according to knowledge so acknowledging their Sanctitie and censuring their knowledge which how euil it becommeth an ignorant Minister I leaue to the censure of an indifferent Reader This Deuotion of Constantin to holie Reliques was so certaine that (12) Exam. part 4. p. 8. and see Crispinus of the Estate of the church p. 93 Chemnitius auoucheth that Translation of Reliques began vnder Constantin the Great And M. Brightman (13) In Apoc. in c. 12. p. 325. And see Hospiniā de Templis p. 109. 110. 111. speaking of Constantins comming in affirmeth that then was the time of seeking the Reliques of Saincts and consecrating Churches to Martyrs c. The Centurie-writers likewise reproue him for that say they (14) Cent. 4. Col. 15.29 with like Superstition Constantin is sayd to haue translated to Constantinople certayne Reliques of the Crosse found by Helen that the Crosse might preserue the cittie And as now in Catholick Countries it is vsual in their greatest feasts and Solemnities to carry in their Processions the holie Reliques of Saincts so was the same likewise practised in the Primitiue Church as witnesse both S. Hierom and S. Austin alledged and reproued by Chemnitius in these words (15) Exam. part 4. p. 10. From Translation of Reliques forth with was vsed the carying of them as is to be seen in Hierome and Austin c. Neither is confessed testimonies of Pilgrimages to Reliques and holie places wanting D. Beard freely grāteth (16) Retractiue from Romish Religion p. 207. that vowes Pilgrimages vnto places famous for the Relicks of Martyrs were in old time profitable whilst that the Memorie of the Martyrs was yet fresh and certayne and as long as God by vndoubted Miracles did manifest that their Soules did liue who were thought to be dead So supposing vowes and Pilgrimages vnto places famous for Relicks to haue been vsual and allowed in old time and that Miracles were wrought thereby And the (17) Cent. 4. col 457. see also Cripspinus of the Estate of the Church p. 111. and Hosp detēplis p. 365. Centurists record Concerning Pilgrimages to holie places that in this Age Vnder Constantin first began the places of the Holie Land c. to be had in esteem c. Helen Mother of the Emperour in Hereticks opinion a Superstitious woman going thither to worship c. And Chemnitius (18) Exam. part 4 p. 10. And Osiander cant 4 p. 393. and cent 4. col 457. acknowledgeth that the Christians of those times made Pilgrimages to such places where they heard were Relicks famous and renowned with Miracles D. Beard auoucheth that (19) Retractiue from Romish Relig. p. 197. 198. In former times c. they placed the Relicks of Saincts vnder the Aultar as Ambrose whom he calleth (20) Ibi. p. 181. This good father witnesseth of the Relicks of Geruasius and Protasius Christ was vpon the Aultar who suffred for al the Relicks of them vnder the Aultar who were redeemed with his Bloud c. Yea he further confesseth that The first bringers-in of that custome c. placed them vnder the Aultar in a Religious manner And indeed the reuerent respect hereto was such from the holie and ancient Doctours as that they not only earnestly defended the same but withal censured and condemned the despisers thereof for Hereticks (21) Epit. cēt 4 p. 506. and see the centuristes cent 4. col 1250 Osiander hereupon reproueth S. Hierom for that sayth he S. Hierom did foolishly contend that the Relicks of Saincts were to be worshiped And D. Fulk sayth (22) In his Ansvver to a counterf cath p. 46. and see cent 4. col 1250. Osiand cent 4. l. 4. p. 506. Parker against Symbolizing vvith Antichrist part 4. p. 74. 83. Crispinus of the Estate of the Church p. 131. Last of al Vigilantius shal be brought-in who wrot against Inuocation of Saincts Superstition of Relicks and other Ceremonies Him Hierom reproueth Lastly plentiful are the reports confessed from the Fathers of manie miracles wrought at the Monuments and Relicks of Saincts (23) Exam. part 4 p. 10. Chemnitius confesseth that Mention is made in Augustin that a blind woman receaued sight at the Translation of the Relicks of Stephen And sometimes certaine Miracles were wrought at Relicks e. The (24) Cent. 4. col 457. Centurists acknowledge that If we beleeue Ambrose the sick were cured by touching with the hand the garments of Saincts and the obsessed were deliuered c. (25) De Sacramentis p. 738. Zepperus reporteth that At the memories of Martyrs certayne Miracles were wrought which without doubt sayth he God himself wrought c. And I do not think those Miracles vayne sayth (26) Com. Duraeum l 10. p 866. D. Whitaker which are reported to be done at the Monuments of Martyrs (27) In his Eusebius Captiuus act 2. diei de Imaginibus fol. 104. Hieronimus Marius confesseth that Miracles were done by God at the Sepulchers of Martyrs and other Saincts of Christ c. That by these signes God himself might testify of their Doctrine Faith and Sanctitie M. Fox (28) Act. Mon p. 61. And see Crispinus of the Estate of the Church p. 133. reporteth out of S. Chrisostom l. contra Gentiles and Theodoret l. 3. c. 9. how that after the bringing of the dead bodie of Babylas Martyr into the Temple of an Idol the Idol ceased to giue anie more oracles saying that for the bodie of Babylas he could giue no more answeres But to conclude the antiquitie of this Reuerence giuen to
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
the Sacrament which they improperly cal a Sacrifice Yea saith Chrastouius 20) De Opificio Misse l. 1. p. 167. The sayings of the Fathers do not only import impetration or prayer but a certayn intrinsecal force of appeasing God's Iustice For which verie point of the Masse being a Propitiatorie sacrifice he produceth the sayings of Origen Athanasius Chrysostome Ambrose Austin Gregorie and others al which were no lesse Massing Priests then the Roman Priests of these times 7. That the ancient Fathers thought that S. Peter was the Head of the Church and the Bishop of Rome his successour therin D. Field testifyeth saying 21) Confut. of the Papists quarrels p. 4. Manie of the ancient Fathers c. were deceaued to think something more of Peter's prerogatiue and the Bishop of Rome's dignitie then by the word of God was giuen to either of them And Philippus Nicolai vndertaking to speake 22) De Regno Christi p. 221. of the beginning and encrease of the Pope's dignitie auoucheth that the desire of Primacie was the common infirmitie of the Apostles and of the first Bishops of Rome 8. That the Pope is not Antichrist D. Whitaker confesseth that 23) Lib. de Antichr p. 21. the Fathers for the most part thought that Antichrist should be but one man but in that as in manie other things they erred sayth he And M. Cartwright affirmeth that diuers 24) 2. Reply part 1. p. 508. of the ancient and chiefest of them imagined fondly of Antichrist as of one singular person And as for the time of Antichrist's continuance M. Fox acknowledgeth that 25) In Apoc. c. 12. p. 345. almost al the holie and learned Interpreters doe by a time times and half a time vnderstand only three yeares and a half 9. Vnwritten Traditions are so plainly taught and defended by the Fathers as that Chemnitius reproueth for the same 26) Exam. part 1. p. 87. 89. 90. Clemens Alexandrinus Origen Epiphanius Ambrose Hierome Maximus Theophilus Basil c. D. Fulk confesseth the same 27) Against Purg. p. 362 303. 397. Against Marcial p. 170. 178. Against Brist mot p. 35. 36. of Tertullian Cyprian Chrysostome Augustin Hierome c. And D. Whitaker reprehendeth for the same 28) De Sac. Scrip◠p. 678. 681. 683. 685. 690. 695. 696. 670. 668. Chrysostome Epiphanius Tertullian Cyprian Augustin Innocentius Leo Basil Eusebius c. 10. Purgatorie Prayer and Sacrifice for the Dead were so ordinarily and generally taught by the Fathers as that D. Gifford confesseth 29) Demōst that Brownists be Donatists p. 38. that in the Churches Worship to pray for the soules of the dead and to offer oblation for the dead was general in the Church long before the dayes of Austin as appeareth in Cyprian and Tertullian D. Fulk acknowledgeth that 30) Ag. Purgat p. 362. Tertullian Cyprian Austin Hierome and a great manie more doe witnes that Sacrifice for the Dead is the Tradition of the Apostles And he further affirmeth that 31) Ib. p. 161 the errour of Purgatorie was somewhat rifely budded in Austin's time And that it was the common errour of his time 11. Lymbus Patrum or Christ's descending into Hel was so generally belieued by the Fathers that M. Iacob witnesseth that 33) In Bilson's ful Redempt p. 188. Al the Fathers with one consent affirme that Christ deliuered the soules of the Patriarcks and Prophets out of Hel at his coming thither and so spoiled Sathan of those that were in his present possession 12. Inuocation of Saints was so vniuersally belieued in the Primitiue Church that D. Whiteguift and D. Couel do both of them confesse that 34) Def. ag Cartwr Reply p. 473. Couel in his Exem c. 9. p. 120. almost al the Bishops and learned writers of the Greek Church and Latin also for the most port were spotted with the doctrines c. of Inuocation of Saints and such like And D. Brightman reproueth for the same doctrine 35) In Apocal. c. 14. p. 382. S. Athanasius S. Basil S. Chrysostome S. Gregoire Nazianzen S. Ambrose S. Hierome S. Austin c. And 36) Exam. par 3. p. 211. Chemnitius alledgeth S. Augustin inuocating S. Cyprian wherin sayth he he yealded to the times and custome D. Beard speaking of the Fathers opinion heerin sayth 37) Retract frō Romish Relig. p. 224. First the Fathers if they did allow of this Inuocation yet it was in their priuate Deuotions not sayth he though vntruly in the publick Liturgie of the Church c. vntil Gregorie the First 's time c. Secondly the Fathers though they may seeme to haue prayed sometimes vnto the Saints out of the heat of their deuotion yet it was but now and then and as it were by the way c. Thirdly the Fathers albeit they directed their prayers sometimes to the Saints yet they reposed most confidence in their prayers to God So confessedly did the Fathers themselues pray vnto Saints 13. For worshipping of Saints Relicks S. Basil S. Athanasius S. Chrysostome S. Gregorie Nazianzen S. Ambrose S. Hierome S. Austin c. are al of them reproued 38) In Apoc. p. 382. by D. Brightman The Centurists charge the Fathers of the fourth Age with 39) Cent. 4. c. 6. col 456. publick Translation of Saints Relicks And Chemnitius chargeth the Fathers indefinitly not only 40) Exam. par 4. p. 10. with Translation and Circumgestation of Saints Relicks alledging in proof therof the testimonies of S. Austin S. Hierom and Lucillus but yet further also with Pilgrimage to the Relicks of Saints 14. Images were then so generally vsed as that sundrie examples of their verie placing in churches are giuen by 41) Against symbol par 1. p. 32. Cent. 4. col 409. Exam. part 4. p. 26. 29. 30. M. Parker the Centurists and Chemnitius out of the writings of Sozomen Athanasius Prudentius and others And Functius plainly confesseth 42) L. 7. Comment in Chronol f. 6. at An. 464. that An. 494. Xenaias was the first in the Church that stirred vp warre against Images so general and peaceable was the vse of Images for the first 464. yeares after the Apostles 15. Concerning the Crosse M. Burges acknowledgeth that 43) In Couels Answer to Burges p. 130. 136. there is nothing ascribed to the Crosse in or out of Baptisme by the ranckest Papists but the Fathers are as deeply engaged in the same so as if we wil vse it as the Fathers did c. we take the soule to be fenced by Crossing of the bodie and the Crosse to haue vertue of Consecrating the Sacrament driuing away Diuels witchcraft c. In proof wherof he there alledgeth sundrie ancient Fathers Yea the worshipping of the Crosse was so vniuersal as that M. Parkins reporteth that 44) Vol. 2. p. 596. Paulinus Epist 11. sayth The Bishop of Hierusalem yearly at Easter set forth the Crosse for the people to worship himself being the
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
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
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
Ireneus and are repugnant to the Scriptures In like sort Osiander 22) Cent. 2. p. 5. 6. And see the Centurists Cent. 2. col 207. reproueth Iustin saying Iustine extolled too much the libertie of mans Wil in obseruing the Commandments of God And it is granted 23) Cent. 2. c. 4. col 59. And see Caluin Inst l. 2 c. 2 §. 4. that Clemens euerie where defendeth Freewil so that it may appeare say they that not only al the Doctours of that Age were in such darknes but also that the same after increased in the later Doctours D. Abbots 24) In defence of the Reformed Catholick part 1. p. 114. speaking of the booke of Hermes entituled Pastor and some others forged according to his opinion in the Apostles times sayth The poyson which Satan had conueyed into such counterfaite books was receiued as wholesome food and sundrie errours and superstitious fancies of vowed Virginitie and Prayer for the dead of Freewil of Inuocation of Saincts of Antichrist and the Assumption of Marie and such like by litle and litle got footing in the Church And here was indeed sayth Abbot the true beginning of manie doctrines of Poperie c. The Centurists 25) Cent. 2. c. 4. 4 coâ— 58. speaking of the times next after the Apostles doe acknowledge That almost no poynt of Doctrine began so soon to be obscured as this of Freewil Yea it is confessed 26) So say the Puritanes cyted in D. Bancrostes Sermon p. 23. that the Protestants know that euer since the Apostles time in a manner it flourished euerie where vntil Martin Luther took the sword in hand against it A true so euident that D. Humfrey 27) Iesuit part 2. p. 530. thinketh It may not be denyed but that Ireneus Clemens and others quos vocant Apostolicos whom they cal Apostolical in respect of the time in which they liued haue in their writings the opinions of Freewil c. Yea sayth M. Caluin 28) Instit l. 2. c. 2. § 9. Al Ecclesiastical Writers excepting Augustin haue written so ambiguously and differently in this matter of Freewil that nothing certain can be gathered from their wrytings And they were ouer ful in extolling Freewil Lastly D. Whiteguift 29) In his Defence against the Reply of Carthwright p. 472. 473. discoursing of Doctrine taught in anie Age since the Apostles time affirmeth without anie other exception of Age or Father that to vse his words almost 30) Ibid. p. 473. And see the lyke in Whitak de Eccl. Con. Bellar. Controu 2. p. 299. al the Bishops and learned Writers of the Greek Church and Latin also for the most part were spotted with doctrines of Freewil of Merit of Inuocation of Saincts and such like And the same also almost in the same words is confessed by D. Couel saying 30) In his Exam. c. 9. p. 120. Diuers both of the Greek and Latin Church were spotted with errours about Freewil Merits Inuocation of Saincts c. Yea the ancient Iewes did so firmely beleeue our Doctrine of Freewil that to omit the 31) c. 15. 12. 15. 16. 17. cleerest words of Ecclesiasticus which D. Whitakers had no other wayes 32) Resp ad Camp Rat. 1. p. 15. to euade but by denying the sayd booke to be Canonical Scripture D. Fulk tearmeth 33) Defence of the Eng. Transl p. 320. The Iewish Rabbins Patrons of Freewil which D. Morton 34) Prot. Appeal l. 2. p. 371. iustifyeth and further sayth 35) Ibid. p. 370. What if it be confessed that some Rabbins maintayned the libertie of mans Wil as Rabbi Moses did Yea M. Hal chargeth the Pharisees 36) Pharisaisme p. 50. with Freewil and Merit which is more then either Christ or his Apostles did who yet in other respects spared not to discouer their true Errours Wel then our Catholick Doctrine of Freewil is the Primitiue Doctrine taught by S. Gregorie Hierome Epiphanius Nazianzene Basil the Councel of Nice Chrysostome Athanasius Lactantius Cyprian Origen Tertulian Theophilus Iustine Athenagoras Tatianus Clemens Alexand. Ireneus Hermes and by al the Fathers since the Apostles vntil Luthers time Our strongest witnesses herof are the Protestant Writers The Centurists Beza Osiander Hamelmannus Schultetus Calum Humfrey Abbot Hal Morton Whiteguift Fulk and Whitaker Jt is graunted by Protestants that the Fathers of the Primitiue Church taught not only Faith but likewise Good works truly to iustify And that the sayd works are meritorious of Grace and Glorie CHAP. XXI COncerning Good-works It is the general (1) Se Bellarmin De Iustificatione l. 1. 4. 5. and receiued doctrine of the Roman Church First that the works of the iust are truly good and not of their owne nature sinne Secondly that not only Faith but likewise good works doe truly iustifie a man obtaine remission of sinnes Thirdly that the same good works do truly merit or deserue Grace in this world and glorie in the next Directly 2) Luther in Assert art 31. 32. 36. Caluin Instit l. 3. c. â—◠§ 4. and c. 41. §. 9. c. 19. §. 2. 4. 7. c. 15. § 2. contrarie to al the forsayd poynts concerning Good-works is the ordinarie doctrine of our new Protestants First affirming that the best works of the iust are of their owne natures deadlie sinne Sâ—condly that only Faith doth iustify Thirdly and lastly that works do neither merit Grace nor glorie To come now to the doctrine and Faith of the Primitiue Church The 3) Cenâ— 6. c. 10. col 748. Centurists making a Catalogue of S. Gregories pretended errours amongst the rest number his Errour of good workes and Iustification And 4) Cent. 6. p. 288. Osiander much reproueth him for that he attributeth ouer much to good works S. Augustin is reiected by 5) In Confess Wittemb Brentius for that the taught Affiance in mans merits towards remission of Sinnes The 6) Harmony of Confess in English sec 16. p. 509. Diuines of Wittemberg affirme that These reasons which Augustin bringeth for his opinion of Purgatorie doe seem to leane to this foundation That we obtaine remission of our sinnes and life not only for Christ his sake through Faith but also for the merits of our works And for the same doctrine of Merit of works he is further reprehended by 7) Cent. 4. p. 520. Osiander the 8) Cent. 5. col 507. 1133. Centurists 9) Instit l. 3. c. 11. § 15. Caluin 10) l. 1. Ep. p. 290 in Consil Theol. p. 240. And see Colloq Altemberg fol. 307. Field of the Church l. 3. c. 42 p. 170. Melancthon and D. Field So likewise the 11) Cent. 5. col 1178. Centurie-writers speaking of S. Chrysostom affirme that Chrysostom handleth impurely the doctrine of Iustification and attributeth merit to works They likewise say of Prosper 12) Cent. 5. c. 10. col 1363. that he retayned not a few freckles of his Age Such an
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.
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.
haue a good warrant to dissent from him You further admit that Inuocation of Saincts was the doctrine (14) Ib pag. 27. of S. Gregorie and that his (15) Ib pag. 28. not suffring Images to be broken when there was so publick and general Idolatrie committed with them seemed vnto your Osiander although not a direct yet an occasional approuing of Idolatrie or rather a cloaking therof Yea you admit further that (16] Ib pag. 586. about the foure hundredth yeare Images erept out of priuate mens houses and went into the publick churches standing there And as for Relicks you (17) Ib pag. 583. wish that Hierome had been a Vigilantius in the case of the Relicks of Saints You further affirme that the [18] Ib pag. 38. Apologists do truly obiect that Osiander noted S. Gregorie to haue been a vehement vrger of single life in the Clergie You confesse that [19) Ib pag. 604. Vigilantius and Iouinian are condemned for impugning the vnmarried life of Priests and that the (20) Ib. pag. 480. Councel of Nice restrayneth them from marriage who were vnmarried when they entred into Orders And (21) Ib. pag. 88. we finde say you that the Age next abutting vpon the Apostles time did practise a perpetual vow of Virginitie You likewise auouch that (22) Ib pag. 46. Monachisme is a state of life greatly commended by S. Gregorie who had been himself a Monk And speaking of ancient (23) Ib pag. 89. Votaries you write that the Apostle requireth in his widowes the age of three score yeares and after times would not admit Virgins vnder 25. yeares old nor veyled Nunnes til fourtie for which you cite seueral Councels As touching the Fast of Lent you write [24) Ib pag. 303. This Fast we confesse was of great antiquitie and c. had in general vse and obseruation which S. Ambrose teacheth to haue been ordayned by the Diuine institution of Christ And (25) Ib. pag. 04. S. Augustin doth sometimes write of the fourtie dayes Fast that it hath a Diuine authoritie And where other Protestants do charge vs with the Heresies of the Manichees and Tatianists for abstaining from certain meates vpon prescribed dayes (26) Ib pag. â—00 yourself doth cleare vs and defend vs therin as also against the Heresie of the Manichees [27) Ib pag. 139. 140. Communicating vnder one kind And as concerning Ceremonies you auouch that (28] Ib. pag. 53. in the innouating and multiplying of new Rites Gregorie himself was not the least agent And [29] Ib. pag. 58. Be it knowne to al our Aduersaries that the too manie Ceremonies vsed by Gregorie cannot excuse their now farre more multitudes nor can some of his not good c. You charge him further to haue vsed (30) Ibid. p. 53. Superstitious manner of Consecration of Churches In which [31] Ibid. p. 57. he indeed requireth lights And as for Holie-water you say that (32) Ibid. p. 5â— true it is that Aqua lustralis was vsed but c. as an inuention of Pope Alexander who liued An. 109. And it was applyed in the dayes of Gregorie by Augustin to the Consecration of Churches togeather with Prayers for the casting out of the filth of Idols and Diuels And so likewise concerning the mingling of water with wine in the Chalice (33) Ibid. p. 142. you referre this new Romish custome vnto the sayd Pope Alexander the supposed authour therof Lastly as touching Free-wil you acknowledge that (34) Ibid. p. 201. 201. Protestants haue particularly and by name obserued that Iustinus Ireneus Clemens Tertulian Origen Cyprian and others albeit manie times they pleaded for the Free-wil of the corrupt nature of man c. Thus not being able to giue other answer yourself confesse with M. Brierlie that our Catholick doctrines of the Pope's primacie of the Pope not being Antichrist of vnwritten Traditions of Purgatorie and Prayer for the dead of Inuocation of Saints of Images Relicks of the vnmarried life of Priests of Monks and Nunnes of the Fast of lent of mingling water with wine in the Chalice of Consecration of Churches of lights in Churches of Holie-water and Free-wil were al of them taught in the times of the Primitiue Church of Christ and that not by anie infamous and condemned Hereticks but euen by the clearest Lamps of those Ages namely by S. Gregorie S. Augustin S. Ambrose S. Hierome S. Leo S. Cyprian Iustinus Tertulian Origen Victor Alexander Clemens Ireneus the Councel of Nice the 3. of Carthage and others And so to conclude this first obseruation you see yourself that in steed of Answer you make a good Apologie for the Roman Church But to leaue this your so plaine dealing and to come to some of your more slipperie tricks wheras M. Brierlie obiecteth sundrie Protestant Writers confessing and reprouing the Fathers of the Primitiue Church for the self same points and conclusions of Faith which the Roman Church now beleeueth and practiseth you for your easiest answer most commonly passe ouer al or most of the said Testimonies with deepest silence not answering anie thing at al vnto them so that as vnanswerable you concealed them in your Answer But what child or Idiot professing Arianisme Pelagianisme Donatisme or the like might not with like facilitie haue answered al the bookes and proofes made by S. Athanasius S. Augustin S. Hilarie and other learnedst Doctours against the foresayd heresies Now to giue you example heerof euen in the first entrance M. Brierlie in his 1. Section intending to proue that the Faith of S. Gregorie and wherunto England was conuerted by S. Austin was the same with our now Catholick Faith confirmeth the same by the testimonies and grants of D. Humfrie Osiander the Centurie-writers of Magdeburg D. Fulk Daneus M. Harrison and M. Bale the three first instancing the same by manie particular points of Religion and the rest confessing in general that our Conuersion by S. Gregorie and S. Austin was to Poperie or the Papistical faith Now al this being comprehended by M. Brierlie his Booke within the compasse of lesse then one quarter of a sheet of paper you spend in answer thereto aboue 60. pages and yet in neuer one therof do you fully and directly answer to anie of your said Authours cited against you yea some of them you do not so much as mention or take the least notice of and the like might I shew throughout your whole Booke At other times you admit that the Protestant Writers alleadged by M. Brierlie did indeed reproue the Fathers for seueral points of Papistrie but therewith you are displeased and oppose yourself against your owne deare Brethren charging them to haue done the same without iust cause and with greatest wrong and iniurie to the said Fathers But now you go by the eares with very manie Protestants no lesse if not more renowned then yourself And what man of ordinarie sense and reason wil not giue more credit to
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
Fathers in particular pronounceth of them in general thus 40) In Col. Conuiual c. De Patribus Ecclesiae See ye what darknes there is in the Fathers writings concerning Faith for when that Article of the Iustification of men is couered with darknes it can by no meanes be that greater errours he auoyded Bullinger doth 41) In Apoc. Serm. 87. fol. 270. acknowledge that The doctrine of Merits satisfaction and Iustification of works did incontinently after the Apostles time lay their first foundations Caluin affirmeth in general that 42) Inst l. 3. c. 25. §. 2. The ancient Writers of the Church vsing euerie where the word Merit gaue occasion of errour to posteritie therby Adde lastly that D. Whiteguift 43) In his Def. against the Reply of Carthw p. 472. 473. treating of Doctrine taught in anie Age since the Apostles time affirmeth without al other exception either of Age or Father that Almost al the Bishops and learned Writers of the Greek Church and Latin also for the most part were spotted with doctrines of Freewil of Merits c. And the same is likewise taught by 44) De Eccl. cont Bellar. p. 299. D. Whitakers Now concerning the ancient Iewes The Books of 45) c. 12 9. 4.10 Tobie and Ecclesiasticus 46) c. 3. 33. are so pregnant for the Merit of works that sundrie Protestants say therof 47) Minist of Lincolne Dioces in their Abridgment p. 76. The two places of Tobie and Ecclesiasticus tend dangerously to the Iustifying of the Merit of Almes-deeds And others writing against the booke of Homilies say 48) â—ilenced Ministers in the 2. Part of Def. p. 164. The book of Homilies whereto we are required to subscribe c. expoundes Tobie saying that Almes is profitable to purge the soule from the spots of sinne alleaging these words of Tobie 4.10 and 12.19 c. and out of Ecclesiasticus c. Yea they further say This 49) Ib. p. 166. place of Tobie were it Canonical c. is verie pregnant for the Merit of works and as strong for it as the Scriptures are for the merit of Christ Buxdorfius also writeth of the Rabbins that 50) Synagog Iudaica p. 23. They perswade themselues that they may satisfy for their sinnes by doing pennance vpon their skinnes and that they may easily merit eternal life by keeping of the Commandments and Good works And the same also is acknowledged in them by 51) Pharisaisme p. 13. 50. M. Hal. I may then conclude that the Fathers of the Primitiue Church are our firmest Patrons for our Catholick Doctrine concerning Good-works confessedly teaching First that Good-works do truly iustify Secondly Meriting Grace and Remission of sinnes in this life and eternal glorie in the next For which verie doctrine the Fathers acknowledged by Protestants are S. Gregorie Chrysostom Augustin Prosper Ambrose Hierom Nyssene Nazianzene Hilarie Ephrem Cyprian Origen Tertulian Theophilus Lactantius Iustin Clemens Alex. Ireneus Hermes Ignatius and the ancient beleeuing Iewes The Protestant Writers producing and charging the forsayd Fathers are Luther the Centurists Brentius the Diuines of Wittemberg Osiander Caluin Melancthon Chemnitius Winkilmamus Schultetus Bullinger Buxdorfeus Wotton Whitaker Humfrey Couel and Whiteguift It is acknowledged by Protestants that the Ceremonies now vsed by the Roman Church in the ministring of seruice or Sacrifice as also of the Sacraments were formerlie vsed by the Bishops Priests and Fathers of the Primitiue Church CHAP. XXII HAuing thus passed through so manie particular Controuersies of greatest weight and finding in al of them a perfect agreement and sweetest harmonie between the ancient most holie and Primitiue Church and the present Roman Catholick Church and this by no weaker proofes or euidences then the free grants Confessions and acknowledgments of our sworne and professed Aduersaries I wil now for my Conclusion in this kind only examen one poynt further which being not purely Doctrinal but most sensible and external wil therby not only prooue most accommodate to the sense and capacitie of the meanest Reader but withal wil most euidently declare and make manifest the outward gracious and beautiful face of Christian Religion practised by the ancient learned and holie Bishops Doctours and people of the Primitiue Church Nothing is better knowne either to those of greater yeares who as yet may wel remember the Ecclesiastical rites and Customes of our owne kingdome or to others more moderne who haue trauailed forraine Nations then the external Ceremonies vsed in Material Churches in Celebration of Seruice and Administration of the most holie Sacraments For who knoweth not that when Catholick Churches are erected they are specially consecrated and dedicated either to Christ or some of his Saincts That in them are seueral Chancels and Vestries as also Altars Candles Reliques and Images that there are truly Priests who offer daily external Sacrifice at the Altar Whose Vestments and vessels are specially hallowed who likewise obserue Canonical houres saying some prayers in Secret others with a loud voice sometimes giuing the people their benediction and burning Incense at the Altar In the Church likewise there is a Font specially hallowed for the administration of Baptisme which is holden necessarie to Saluation and the same is ministred with the Signe of the Crosse with holie Oyles and sundrie other Ceremonies hereafter specifyed And to omit sundrie other In the Church is blessed by the Priest Holiewater Holie-bread Candles Ashes c. I need not describe the naked walles of Protestants Churches or the bare black coates of their wedded Ministers both of them deuoyd of al grace ornament puritie and state duly befitting places and persons Ecclesiastical And therfore I hasten to the confessed practise of the Primitiue Church Wherein I first find that when Material Churches were first built they were specially hallowed by the Bishop so much as S. Gregorie and S. Austin are reproued by D. Humfrey 1) In Iesuit part 2. rat 5. p. 5. 627. for bringing into England the new Consecration of Churches And the 2) Cent. 6. col 364. 365. Centurie-writers do charge S. Gregorie out of his owne writings with Consecration of Churches D. Morton affirmeth that he vsed 3) Prot. Appeal l. 1. p. 53. Superstitious manner of Consecration of Churches Yea the 4) Cent. 4. col 408. further confesse that Athanasius in his Apologie to Constantin plainly sheweth that Christians did not assemble togeather in Churches not consecrated And that in the Fourth Age the Fathers vsed 5) Cent. 4. col 497. Sumptuous Churches consecrated and Superstitious Insolencie in celebrating of Masse appointed to be sayd in no places but such as were hallowed by a Bishop 6) Cent. 4. col 497. Yea they reprooue Constantin himselfe for that say they concerning Consecration of Churches new built proud adorning of them and other Superstitious things the greatest part Constantine inuented and spread abrode in many Churches And wheras Sozomene hist l. 1. c. 8.
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
the Armenians and the present Protestant Church THAT THE FATHERS CONDEMNED in ancient Hereticks the opinions of Protestants concerning the Scriptures and the Church Militant and Triumphant CHAPTER III. TO examine now such doctrines as concerne the sacred Scripures and the Church both Militant and Triumphant It hath been obserued in al Hereticks to pretend only Scripture in defence of their errours therby to euade the manifest and most conuincing arguments from Councels Fathers and Histories So S. Hilarie 28) Orat. 2. cont Constantium wisheth vs to remember that there is no Heretick which doth not faigne that the blasphemies which he teacheth are according to the Scripture And S. Austin 29) L. 1. de Trinit c. 3. affirmeth that al Hereticks endeuour to defend their false and deceiptful opinions out of the Scriptures Yea he reproueth 30) L. 1. con Maxim Maximinus the Arian for saying as Protestants now do If thou shal bring anie thing from the sacred Scripture which is common to al it is needful we heare you But these wordes which are out of the scripture in no case are to be receaued of vs. In like sort sayth S. Vincent 31) L. 1. coÌ„t haeret If one shal aske anie Heretick c. from whence do you proue from whence do you teach that I ought to forsake the vniuersal and ancient Faith of the Catholick Church Presently he answereth for it is written and forth with he prepareth a thousand testimonies a thousand examples a thousand authorities from the Law from the Apostles from the Prophets c. Agreeably herevnto the Arrians denied the Sonne of God to be consubstantial to his Father because the word Consubstantial is no where in the Scriptures as S. Athanasius S. Austin and S. Hierome testifie in sundry places writing against them The Macedonians 32) Basil de Spiritu Sancto c. 25. l. 1. contr Eunomium and Eunomians denyed the Holie-Ghost to be equal with the Father and the Sonne because in their opinion it is no where expresly set downe in the Scriptures The 33) Cyril Socrates and others writing of the Nestorians Nestorians denyed the B. Virgin Marie to be the Mother of God because these wordes are not expresly in Scripture And the selfe same pretense of only Scripture is stil vsed now by Protestants as I haue proued at large els-where The continuance and visibilitie of the Church of Christ was denied by the Donatists of whom S. Austin affirmeth that they vsed to collect certaine places of Scripture and to wrest them against the church of God that so it might be thought to haue fayled and perished out of the whole world And as Protestants say now of the Church before Luthers time 34) de vnita Eccl. c. 2. so sayd the Donatists before 35) August in Ps 101. Conc. 2. The Church hath reuolted and perished out of al Countries But this saith S. Austin say they who are not in it Or impudent speech The claime of Ecclesiastical Primacie was condemded in the Emperour Constantius to whom Osius 36) Athan. Epist ad Solit. vit agentes Ambr. Ep. 32. 33. Sozom. l. 6. c. 7. Conc. 3. Carthag can 9. Aug. Ep 48. 50. 162. 165. sayd I. beseech thee cease and remember thou art mortal be fearful of the day of Iudgement keepe thyself pure against that day do not intermedle in Ecclesiastical affaires neither commande vs in this kind but rather learne those things from vs. God hath committed the Empire to thee and to vs those things which belong to the Churches Take heede least drawing vnto thee such things as concerne the Church thou be guiltie of great crimes And againe for who seeing him in decreeing to make himself the Prince of Bishops and to be cheef Iudge in Ecclesiastical Iudgement wil not iustly say that he is that abhomination of Desolation which was foretold by Daniel Herof also the 37) Cent. 4 col 549. Polanus in Symphonia p. 836. 837. 8â—8 839. 841. 842. 843. 844. 849. Cartwright in whiteg def p. 700. Osiand cent 4. p. 477. Centurists Emperours also sometimes vnfittingly assumed to themselues the Iudgement of matters of Faith which thing Athanasius reprehendeth in Constantius and Ambrose in Valentinian c. The denial of Inuocation of Saints was condemned in Vigilantius the Heretick of whom 38) Answer to a Count. Cath. p. 46. Par. against Symb. part 1. p. 74. 83. Cent. 4. col 1250. Crisp his Estate of the Church p. 131. Osian cent 4. p. 506. D. Fulk sayth Last of al Vigilantius shal be brought in who wrot against Inuocation of Saints Superstition of Reliques and other Ceremonies him Hierome reproueth And the same is confessed of Vigilantius by M. Parker the Centurists Crispinus and Osiander In like sorte D. Sarauia and Beza do both of them affirme that Aerius was likewise condemned by the Fathers for his then teaching that the Saincts departed are not to be prayed vnto The which also is acknowledged by 40) Loc. com p. 514 Bucanus against Aerius The denial and contemning of Saincts Reliques is condemned in Eunomius and Vigilantius whereof sayth 41) De Ecl. dog c. 73 see Chemnit Exam. part 4. p. 7. S. Austin We beleeue that the bodies of Saincts and especially the Reliques of Blessed Martyrs are most intirely to be honoured if anie man contradict this he is supposed not to be a Christian a but an Eunomian and Vigilantian So likewise the Arrians and Vigilantius denying the Diuels to be tormented by the Reliques of Martyrs are condemned therefore the first by S. Ambrose 42) Ser. 93. De Inuent corpo S. Geruasij Protasij the second by 43) Contr. Vigil c. 4. S. Hierome The denial of the Images of Christ and his Saincts was condemned in Xenaias of whom sayth 44) Hist Eccl. lib. 16. c. 27. Nicephorus That Xenaias first ô audacious soule and impudent mouth vomited forth that speech That the Images of Christ and those who haue pleased him are not to be worshipped According to which the Protestant 45) Comment in proc Chronol l. 7. at Antichr 494. see Cedemus in Compend hist Functius confesseth that 39) Defen Tract de diuersi p. 349. 346. Xenaias first raised warres in the Church against Images The denial of the signe of the Crosse was condemned in some ancient Magicians of whom thus writeth 46) Hist li. 3. c. 3. Theodoret The Diuels appearing in their accustomed shape feare compelled Iulian the Emperour to signe his forehead with the signe of the Crosse whereupon the Diuels beholding the figure of our Lords victorie and remembring their owne ruine forthwith vanished away c. Iulian affirmed that he greatly admired the vertue of the Crosse and that the Diuels fled away because they could not endure the signe therof to whom the Magician sayd Do not so think for they do not feare for that reason which you alleage but detesting your fact they withdrew themselues
from our sight Wherupon sayth Theodoret so wretched Iulian was deceaued by him c. And yet the Protestant 47) Cent. 4. p. 326. Osiander is not ashamed to iustify this foresayd speech of the Magician affirming of this example that the Diuels by dissembling their flying away would confirme the superstition of the people as though sayth he Diuels were driuen away by the signe of the Crosse And whereas manie miracles haue been wrought in the Church by the signe of the Crosse by the Relicks of Saincts and sundrie other such holie helpes the Arrians vsed to attribute the same to witchraft and deceits of the Diuel hereof sayth 48) Serm. 93. de SaÌ„ctis Geruasio Protasio S. Ambrose The Diuels say to Martyrs you are come to destroy vs the Arrians say these are not true torments of Diuels but only faigned and affected scoffes For the same cause 49) Cont. Vigil c. 4. S. Hierome reproueth Vigilantius saying According to the custome of the Gentils and of wicked Porphorie and Eunomius thou faignest these to be the sleights of the Diuels and that the Diuels do not truly crye but only counterfaite their torments c. And 50) De persecut Vandal l. 2. Victor reporting how the Catholick Bishop Eugenius hauing restored sight to one Felix that was blind signing his eies with the Standard of the Crosse a thing sayth he manifest to al the Congregation he farther reporteth that the Arrian Bishops sayd that Eugenius did this by witchcraft And the selfe same answer is giuen to S. Martius Miracles by the Centurie writers and to the Miracles of holie Symeon by 52) Animaduers p. 612. 613. 614. Hosp de monach fol. 24. Funius and Hospinian and to the Miracles of B. Aman by 53) In Ep. Parte alt Part. Cont. Bellar. 1066 Daneus The denial of Purgatorie of prayers and Sacrifice for the dead was condemned in Aerius by S. Austin 54) Haer. 53. Epiph. haer 75. and S. Epiphanius wherof sayth D. Fulk 55) Answ to a counterfait Cath. p. 44. 45. I wil not dissemble that which you thinke the greatest matter Aerius taught that prayer for the dead was vnprofitable as witnesse both Epiphanius and Austin which they count for an errour 51) Cent. 5. col 1393. 56) Cent. 4. p. 434. Osiander reciting the condemned errours of Aerius amongst the rest numbreth this That we ought not to pray or offer Sacrifice for the dead And D. Field sayth The eleuenth is the Heresie of Aerius he condemned the custome of the Church in naming the dead at the Altar and offring of the Sacrifice of the Eucharist c. He was iustly condemned And the same errour in Aerius is expresly confessed by 58) Chrono p. 28. Bul. de enigm erroris fol. 222. Hosp hist Sacr. par 1. p. 155. Abb. in Defence of the refor Cath. part 3. in his aduertisment therio annâ—xed p. 106. Pantaleon by Bullinger by Hospinian and D. Abbot From the premisses then we may obserue First that our moderne Protestants appealing to only Scripture are condemned in the Arrians by S. Austin and in other Hereticks by S. Hylarie and other Fathers and in the Macedonians and Eunomians by S. Basil and in the Nestorians by S. Cyril Secondly their denying the visibilitie of Christs Church was condemned in the Donatists by S. Austin Thirdly their giuing Ecclesiastical Primacie to temporal Princes was condemned in Constantius by S. Athanasius and in Valentinian by S. Ambrose Fourthly their denying of Inuocation of Saints was condeÌ„ned in Vigilantius by S. Hierome Fiftly the dishonouring of Saints Reliques was condemned in Eunomius and Vigilantius by S. Austin and S. Hierome and in the Arrians by S. Ambrose Sixtly the denying of holie Images was condemned in Xenaias 57) Of the Church li. 3. p. 138. by Nicephorus Seauenthly the denying of the signe of the Crosse and the vertue thereof was condemned in Magicians by Theodoret. Eightly denying of Miracles and imputing them to witchcraft and the deceipts of the Diuel was condemned in the Arrians by S. Ambrose in Vigilantius by S. Hierome Ninthly the denial of Purgatorie and Praier for the dead was condemned in Aerius by S. Austin and S. Epiphanius Now let the Iudicious Reader make choice whether in the foresaid points of doctrine he wil ioyne in vnion of Faith with S. Athanasius S. Ambrose S. Hierome S. Austin S. Hilarie S. Basil S. Cyril Theodoret Socrates Sozomene Vincent and the present Roman Church or with the condemned Hereticks Arrians Macedonians Eunomians Nestorians Donatists Vigilantians Aerians Image-breakers Magicians and the present Protestant Church THAT THE FATHERS CONDEMNED in ancient Hereticks the opinions of Protestants concerning Monachisme the mariage of Priests and prescribed Fasts CHAPTFR IIII. TO make the like trial of such articles as concerne the state of perfection as Euangelical Counsels Vowes Mortification and the like And first concerning Monks and Montastical life 59) In Ps 132. S. Austin reproueth the Cercumcellians for that they accustomed to say what meaneth the name of Monks And againe what then say they who insulte against vs for the name of Monks c. who say vnto vs shew where the name of Monks is written in the Scriptures And writing 60) Cont. liter Petil l. 3. c. 40. against Petilianus he affirmeth That he proceeded with cursed mouth in dispraise of Monks and Monasteries In like sort 61) Cont. Vigil prope fin S. Hierome answereth Vigilantius saying Whereas thou affirmest those to be better who vse their goods and by litle and litle diuide the fruits of their possessions to the poore then those who selling their possessions giue al at once thou shalt be answered not from me but from our Lord If thou wilâ— be perfect go and sel al which thou hast and giue to the poore and come follow me He speaketh to him who wil be perfect c. That degree which thou praysest is the second and third which we also allow whilest yet we know to preferre the first before the second and third Neither are Monks to be terrified from their studie or labour by thy viperous tongue and cruel byting against whom thou arguest and sayest If al shal shut vp themselues and be in the deserts who shal frequent the Churches This reproofe of Vigilantius by S. Hierome is so certaine that it is further plainly confessed by 62) Of the Estate of the Church p. 131. 132. Crispinus Concerning Virginitye the equalling of marriage therewith was condemned in Iouinian by 63) L. 1. coÌ„â— Iouin c. 2. S. Hierome saying Iouinian taught that Marriage and Virginitie were of equal merit A point so certaine that M. Wotton in defence of Iouinian boldly 63) Def. of Parkins p. 500. auoucheth that herein the Christian Fathers delt vnchristianly with Iouinian (r) Retractiue from Romish Religion p. 312. againe Iouinian worthily denyed al difference of merit betwixt a married and single life which no enemie of
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
that he might answer it Secondly the Roman 62) Zonaras Cedrenus Paulus Diac. in vita Leonis Isauri Bishops Gregorie the Third Adrian the First and Leo the Third Excommunicated the Grecian Emperours and transferred the Empire from them to the French cheifly for that they patronised the Heresie against Images whereas the French persisted euer constant in the ancient Catholick Faith wherefore it is most improbable that Charles should write in defence of the Grecian errour against the Pope of Rome Thirdly 63) L. 1. de cultu Imaginum Ionas Aurelianensis who liued in the Raigne of Ludouicus sonne to Charles testifyeth that Claudius Taurinensis a special Patrone of the Heresie durst neuer open his mouth therein during the life of Charles Fourthly Pope 64) Paulus Aemil. l. 2. Franc. And see cent 8. c. 9. col 570. Stephen holding a Councel at Rome against the sayd Errour Charles himselfe sent 12. of the cheifest Bishops of his Kingdome to assist him therein And D. Cowper 65) Chron. 174. reporteth that certaine Bishops were sent by Adrian to Charles who held a Councel in France against the condemnation of Images Fiftly this most famous Emperour Charles was so wholy Roman Catholick as that 66) Ep. ded Hist Sacra Hospinian recordeth of him 67) Epist Hist Eccl. Cent. 8. p. 101. Crisp of the Estate of the Church p. 221. 216. Bul. in 2. Thess c. 2. p 533. Cowp Chron. f. 173. 195. Foxin Apoc. p. 436. that he not only cōmanded by publick Edicts that the verie Ceremonies Rites and Latin Masse of the Roman Church as also the Decrees Lawes and Ordinances of the Roman Bishop should be obserued through his whole Empire but himself by imprisonments and diuers kinds of punishments compelled Churches to the same The like whereof is confessed of him by Osiander Crispinus Bullinger D. Cowper and M. Fox So vnlike was he to write against the Roman Church concerning Images Sixtly Caluin himself insinuateth this Booke to be forged about Charlemaines time saying 68) Iust l. 1. c. 11. sec 14. There is extant a refuting Booke vnder the name of Charles the Great which by the words thereof we may gather to haue bene made at the same time Seauently wheras Charles was knowne to be verie skilful both in Greek Latin learned ingenious in this booke there are manie absurdities committed as where it affirmeth Constantinople to be a Citty most knowne in Bythinia whereas indeed it is in Thracia as also that at Constantinople there was a Councel celebrated in defence of the worshipping of Images whereas the sayd Councel was celebrated at Nice And that the Nicene Councel tearmed the Eucharist the Image of Christs bodie whereas directly and purposely they refute and condemne the sayd speech Eightly supposing for the time against al the premisses that it had been Charles his Booke yet nothing would it auaile but much preiudice Protestants for therein is expressely taught that the last sentence in Controuersies of Faith belongeth to the Roman Bishop And that he hath his Primacie not from Councels but from God himself It prescribeth also Exorcismes to be vsed in Baptisme Churches to be dedicated with special Rites That we are to pray for the dead and Inuocate Saincts and their Relicks to be worshipped That Chrisme and Holie-water are to be vsed That in the Eucharist there is the true Bodie of Christ and the same to be worshipped yea to be offred as a true and proper Sacrifice Al which do mainely impugne Protestant Religion And therefore if they wil haue vs to beleeue this Booke teaching that the Councel of Nice erred concerning Images let them beleeue it teaching the other Catholick poynts next recited Lastly if it could be proued that Charles himself had made this Book that he had been a perfect Protestant in al poynts yet how would it hence follow that the Roman Church had changed her Faith in the time of Charles Or what would the testimonie of a Lay-man auaile them seing according to 69) Orat. 2. de Imag. Damascen Christ committed not his Church to Kings and Emperours but to Bishops and Pastours But we haue seene sufficiently before that Charles was a Prince wholy deuoted to the Roman Church and a special Patron of Images and consequently the Booke written against them and imposed vpon him is meerly forged and of no authoritie And so likewise is no lesse forged that other vnder the name of Lewes his Sonne which for such is condēned by the Catholick Church Neither 70) Index lib. prohibit doth our Doctour affoard vs the least colour of proof for the legitimation of either of these Bookes but only sayth that they are extant as though it were rare among Hereticks to finde manie spurious adulterine Bookes And so I cōclude that seing our Ministers proofs for the Roman Churches change in these 50. yeares are al of them in seueral respects either most impertinent or most false that therefore the Roman Church during the same time did not change After 800 800. to 850. I name sayth our Cataloguer Ioannes Scotus c. who resisting the Real presence c. was therefore murdred The same time Berthram also writ against it c. Claudius Bishop of Towres resisted Images worship of Saincts and Pilgrimage Lotharius the Emperour reduced the Pope to the obedience of the Empire c. These are the examples of the Roman Change in this time But let vs examine them As concerning Scotus that he resisted the Real presence M. White proueth it only by the testimonie of Daneus who being a formal Protestant of these times his testimonie is insufficient as bearing witnesse in his owne Cause therefore al further answer were needles But yet I do acknowledge that about the same time there was one Scotus not the subtil Doctour who liued some Ages after but an other who writ something doubtfully in this poynt but his Booke was condemned in the Councel at Vercella as testifyeth Lantfrancus (a) lib. de verit Corp. Et sang Domini in Eucharistia And he is obserued to be the first in the Latin Church who writ suspiciously against the Real Presence And as for Bertram though the Booke extant vnder his name doth vse some doubteful and obscure words as Figure Spiritual and Mysterie yet at other times doth it speak as plainly Affirming the Presence of Christs Bodie vnder the veyle or couerture of Bread Yea the Centurists confesse that Bertram 71) Cent. 9. c. 4. Col. 212. in the sayd Book hath the seeds of Transubstantiation Secondly this sayd Book being set forth lately by Oecolampadius may iustly be suspected and rather in that Pantaleon 72) p. 65. in his Chronograph mentioning Bertram and his other writings forbeareth yet to mention this Booke or to charge him with this pretended opinion Thirdly Illiricus making a Catalogue of Protestant witnesses to whom our Minister for this of his is no litle beholding
that the Church must be visible (15) Compend loc 24. p. 201. Gesnerus auoucheth that The external and visible Companie of those who are called Baptized and professe the name of Christ whereof Christ speaketh Math. 1.14 was neuer hid And a litle before he affirmeth that It can not be hid and be obscure (16) Serm. 4. fol. 90. M. Web likewise in his Sermons vpon the 2. Psalme inferreth the like from Math. 1.4 Crāmerus (17) Scholae Propheticae p. 381. teacheth that The State of the Church is painted out by similitude of a Mountaine whereby the Church is signified which neuer was nor can be hid but as a high Mountaine easily yeeldeth itself to be seen of al as Christ Math. 5.14 saith of a Cittie which placed vpon a Mountaine can not be hid These and sundrie other Protestants do not only defend the Churches Euer-visibilitie but they defend the same euen from the Scriptures themselues condemning the contrarie opinion of the Churches Inuisibilitie as contrarie to Scriptures and al ancient and moderne Writers From this so certaine and confessed a truth of the Churches Euer-visibilitie sundrie Protestants of special note do further inferre and teach the absolute necessitie of the Churches Euer-visibilitie to the remission of Sinnes and the Saluation of man plainly condemning to eternal damnation al such as liue and dye out of the visible Church of Christ To this end (18) Instit l. 4. c. 1. Sac. 4. Caluin writeth Because I intend to dispute of the visible Church let vs learne though with this one testimonie of our Mothers prayse how profitable yea how necessarie is the knowledge of her vnto vs seing there is no other entrance into life except she conceiue vs in her wombe except she bring vs forth except c. to conclude she defend vs vnder her custodie and gouernment vntil we dying c. Adde hereunto that out of her bosome no remission of sinnes is to be hoped for M. Parkins (19) Vol. 1. p. 308. teacheth that 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 For this cause euerie man must be admonished euermore to ioyne himself to some particular Church c. D. Humfrey (20) Iesuit part 2. p. 242. cōfesseth that Secret aboades are not the Christian Conuocation c. because this Cōmunion of Saints is an open testification of Christianitie which open testification is necessarie to Saluation (21) De Ecclesia Milit. p. 36. 38. Molitox testifyeth that The inuisible Church of the Elect is latent in the visible Church and out of it can not be found as it is truly sayd out of the Church to wit the visible Church there is no Saluation c. Keckermanus (22) System Theolog. p. 408. vrgeth that The Church of the new Testament by reason of her Markes and external forme must alwayes be sensible and visible that so other Nations who are yet out of the Church may know to what Church they ought to adhere c. (23) Meth. Theolog. p. 552. Hiperius thus iustly demandeth Verily except these Signes were and that the true Church could be apprehended by Senses how could a man know to what Companie he should adhere for the obtayning of Saluation (24) Of the Church l. 1. c. 1. p. 3. Philip Mornay auoucheth that Into the visible Church al must retire themselues in this world that wil be gathered in the inuisible Church in the world to come Al this supposeth the necessarie visibilitie of the Church in al Ages seing in al Ages God hath prouided sufficient meanes for man's Saluation Yea it further conuinceth that supposing the Church could be inuisible at anie time that as then al the Professours and members therof dying should incurre damnation seing according to the truth and the iudgement of so manie Protestants out of the visible Church there is no Saluation To apply then this so certaine and necessarie Doctrine to the Roman and Protestant Church I haue formerly proued the Inuisibilitie of the Protestant Church in al Ages before Luther As namely euen at Luthers first appearing (25) See before l. 3. c. 1. by the testimonies of Luther himself of Morgēsterne Rhegius Miluius Bucer Caluin Camierus Dent Brightman Whitaker and Iewel as also in al Ages for these last 1000. yeares by the (26) See aboue l. 3. c. 1 confessions of D. Fulk Parkins Bale Bramlerus Simon de Voyon Powel and others And that it was no lesse inuisible during the time of the Primitiue Church (27) See before l. 3. c. 1. it is formerly acknowledged by M. Brightman Nappeir Carthwright Beza Fulk Cario Francus others Now to the contrarie the cleerest visibilitie of our Roman Church during al Ages since Christ is most plentifully testifyed and first for these last 1000. yeares (28) See before l. 1. c. 2. by Powel Symon de Voyon Parkins Fulk Danaus Whitaker Dowaham Wotton Hospinian and manie others And for the first 600. yeares (29) See before l. 1. c. 5. by Broccard Brightman Leigh Napper Winckelmanus Danaus Fulk Raynolds Caluin Zanchius Whitaker Ridley Iewel Bunnie Morton Parker Francus Field and seueral others So that my Conclusion may truly be that seing according to plaine Scriptures and the answerable acknowledgemēts of Protestant Writers the Church of Christ must euer continue visible in al Ages and times which the Roman Church hath euer the Protestant neuer performed that therefore not the Protestant but the Catholick Roman Church is the only true Church of Christ described in the Scriptures The third Proof from sacred Scriptures in Confirmation of the Roman Church and Confutation of the Protestant is taken from the Churches Pastours which must euer continue with lawful Calling Succession and with Administration of Word and Sacraments CHAPTER IIII. THE sacred Scriptures do plentifully further shew the necessarie Being Continuance Calling and Succession of Ecclesiastical Pastours In which respect God himself thus promiseth to his Church (1) Esay 59 2◠My Spirit which is vpon thee and the words which I haue put in thy mouth shal not depart out of thy mouth nor out of the mouth of thy seed nor out of the mouth of thy seeds seed from henceforth for euer As also (2) Ps 45.16 In steed of fathers children shal be borne to thee thou shalt make them Princes through al the earth (3) Esa 62.6 And vpon thy walles Ierusalem I haue appoynted watchmen al the day and al the night for euer they shal not hold their peace S. Paule (4) Ephes 4.11.12 assureth vs that our Sauiour hath placed Pastours to continue in his Church to the Consummation of Saincts til we al meet in vnitie of Faith that is for euer according to the exposition hereof by D.
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
29. Armenians retaine stil sundrie points of Catholick Religion l. 1. c. 6. p. 29. Aultars vsed in Churches in time of the Primitiue Church l. 2. c. 22. p. 85. Aultars disliked by Hereticks l. 3. c. 2. p. 8. S. Austin the Monk commended by Protestants l. 1. c. 4. p. 16. 17. S. Austin conuerted England to the now Roman Faith l. â— c. 4. p. 16. B. BAptisme conferreth Grace and Remission of sinnes l. 2. c. 7. p. 33. Baptisme necessarie for the saluation of infants Ib. Baptisme ministred by lay persons in case of necessitie lawful l. 5. c. 2. p. 12. In Baptisme sundrie Ceremonies vsed by the Primitiue Church l. 2. c. 22. Barnabas the Apostle according to Protestants erred in Faith l. 5. c. 3. p. 23. Beades or litle stones vsed to pray with in time of the Primitiue Church l. 2. c. 22. S. Bede confessedly a Roman Catholick and a holie man l. 1. c. 3. p. 14. Berengarius his errour and Recantation l. 1. c. 3. p. 14. S. Bernard a Roman Catholick l. 1. c. 3. p. 15. and l. 3. c. 8. p. 53. Bertram no Protestant l. 3. c. 8. p. 46. Bigamus not admitted to Holie Orders in time of the Primitiue Church l. 2. c. 17. p. 73. C. CAlling necessarie for Preaching and Administration of Sacraments l. 4. c. 4. p. 13. 14. Protestant Ministers are distitute of al lawful Calling l. 4. c. 4. p. 15. 16. 17. seq c. The Calling of the English Ministerie l. 4. c. 4. p. 16. Some Protestants deriue their Calling from Catholicks Ib. p. 17. Others denye it Ib. p. 19. Calling by the Laytie allowed by Protestants Ib. p. 20. Protestants being confessedly destitute of al ordinarie Calling doe flye vnto extraordinarie Ib. p. 20. Extraordinarie Calling is euer confirmed by Miracles Ib. p. 21. Extraordinarie Calling is freed from errour Ib. p. 23. Catholick Priests haue lawful Calling l. 4. c. 4. p. 17. 18. 24. Candles lighted in Churches in the day in time of the Primitiue Church l. 2. c. 22. p. 86. Canticles reiected by Protestants as Apocryphal l. 5. c. 3. p. 20. Castalio his Apostacie l. 4. c. 2. p. 7. The name Catholick why imposed at first l. 3. c. 7. p. 30. 31. l. 4. c. 2. p. 9. Applied only to the Roman Church Ib. p. 9. Disliked by Protestants Ib. p. 9. Ceremonies approued by the Fathers of the Primitiue Church l. 2. c. 22. p. 89. Charles the Emperour a Roman Catholick l. 1. c. 3. p. 14. The Booke written vnder Charles his name against Images is counterfeit l. 3. c. 8. p. 45. Chrisme vsed and approued in the Primitiue Church l. 2. c. 22. p. 88. Christ to haue been ignorant condemned in ancient Hereticks and Protestants l. 3. c. 5. p. 15. Christ as God to haue suffred and dyed condemned in Protestants l. 3. c. 5. p. 15 Church to be knowne is most necessarie l. 1. c. 1. p. 3. Out of the true Church there is no saluation Ib. l. 4. c. 3. p. 11. Church of Christ is most ancient l. 1. c. 1. p. 3. Church of Christ cannot fayle l. 4. c. 2. p. 3 Church of Christ cannot erre l. 1. c. 1. p. 2 Church of Christ is euer visible l. 3. c. 3. p. 9. l. 4. c. 3. p. 10. 11. 12. Church of Christ conuerteth Heathen kings and Nations l. 4. c. 5. p. 24. 25. seq Church of Christ discerneth true Scriptures from Apocryphal l. 1. c. 1. p. 3 Churches were hallowed in time of the Primitiue Church lib. 2. c. 22. p. 90. Churches were dedicated to Christ and his Saints Ibid. p. 91. Churches had Vestries Ibid. Churches and Chancels Ibid. Commandments to be impossible condemned in ancient Hereticks and Protestants l. 3. c. 5. p. 14. Ten Commandments reiected by Protestants l. 5. c. 3. p. 19. Communion vnder one kind l. 3. c. 2. p. 6. 7. c. â— p. 21. Confession of the Aduersarie a strong Argument Praef. to the Reader Confession of sinnes to the Priest vsed in the Primitiue Church l. 2. c. 10. p. 47. l. 5. c. 2. p. 12. Confession being made Pennance was imposed l. 2. c. 10. p. 48. And Absolution giuen with imposition of hands Ibid. p. 49. Confirmation vsed in the Primitiue Church l. 2. c. 7. p. 33. 34. Consecration of water Bread Ashes and vsed in the Primitiue Church l. 2. c. 22. pag. 88. Cranmer his life and death l. 4 c. 4. p. 18. Creed of the Apostles doubted of by Protestants l. 5. c. â— p. 20. Crosse worshipped by the Fathers of the Primitiue Church l. 5. c. 2. p. 15. l. 2. c. 16. per totum The signe of the Crosse then vsed Ibid. Crosse vsed in Consecration of Sacraments Ibidem Miracles wrought by the Crosse and the signe therof Ibidem Crosse impugned by ancient Hereticks and Protestants l. 3. c. 3. p. 10. 11. Councels represent the Church l. 2. c. 1. pag. 1. Councels best meanes to decide Controuersies Ib. p. 2. Councels cannot erre in matters of Faith Ibidem Some Protestants pretend to submit themselues to general Councels Ibidem Councels reiected by Protestants lib. 5. c. 1. p. 9. Councel of Francford l. 3. c. 8. p. 44. D. DAntes the Poet. lib. 3. c. 8. p. 56. Dauid George his falling from Protestancie to Apostacie l. 4. c. 2. p. 8. E. ECclesiastes reiected by Protestants for Apocryphal l. 5. c. 3. p. 20. Emperours reigning during the time of the Primitiue Church reiected by Protestants for Papists l. 1. c. 5. p. 20. Eucharist to be the Sacrament of Christ's true Bodie Bloud was beleeued by the Fathers of the Primitiue Church euen by the confession of Protestants l. 2. c. 8. per totum l. 5. c. 2. p. 13. Eucharist carefully kept from falling l. 2. c. 8. p. 37. Eucharist adored in the Primitiue Church Ibidem Eucharist accustomed to be eleuated in Masse-time Ibid. p. 38. Eucharist receaued fasting Ibid. Eucharist receaued chast Ibid. Eucharist reserued Ibid. l. 3. c. 2. p. 7. Eucharist vsed in around figure in time of the Primitiue Church l. 2. c. 8. p. 39. Eucharist foretold by the ancient Iewes Ibidem Eucharist impugned by Hereticks lib. 3. c. 2. p. 6. 7. l. 3. c. 8. p. 51. Extreme-Vnction belieued and vsed by the Fathers of the Primitiue Church l. 2. c. 7. p. 34. F. FAith alone to iustifye condemned in ancient Hereticks l. 3. c. 5. p. 14. Fast of Lent confessedly approued and obserued in the Primitiue Church l. 2. c. 19. Fasts prescribed in the Primitiue Church Ibidem Aerius denying prescribed Fasts condemned by the Fathers of the Primitiue Church Ib. l. 3. c. 4. p. 13. Yet defended by Protestants against the Fathers Ibid. c. 5. p. 16. Fasts condemned in Montanus confessedly different from our Catholick Fasts Ib. p. 19. 20. Fasts not to be kept vpon the Sunday l. 2. l. 3. c. 4. p. 13. Fathers confessed by Protestants to haue been Papists l. 5. c. 1. p. 2. Fathers