conscience and true knowledge would also dedicate your further labours I doubt not but you would become a dutiful Child to your Mother-Church and a paineful labourer in Christ's Vinyeard for which I wil not cease to entreate his Infinit Goodnes and wil euer rest Yours in him N. N. THE FIRST BOOKE WHERIN IS PROVED BY THE CONFESSION OF PROTESTANTS THAT THE CATHOLICK ROMAN CHVRCH hath continued Euer most Knowne and Vniuersal euen from Christs verie Time vntil the Date hereof THE ANTIQVITIE OF THE TRVE Church and the force of the Argument drawne from the Authoritie thereof As also of the great necessitie of finding-out this true Church CHAP. I. AS we may not doubt but that the Church of God speaking in general is equal in Ancestrie with our first Parents in Paradise so in regard of her Birth-right prime Antiquitie long precedent and preferred before the Scriptures themselues so euen of the Church of Christians it may not be denyed but that as in the same instant with Christ her Head and Spouse she receaued her first being life and birth in this world according to that of (1) Ad c. 3. Lucae S. Ambrose God built his Church in the chief Corner-stone CHRIST IESVS so was this her greatest nobilitie of birth not only to cōtinue for some few generatiōs but euer to remayne for al posteritie Agreable to which the Prophet Daniel foretold of the Church (2) cap. 2.4 that it is A kingdome that shal neuer be destroyed but shal stand for euer And so shal be according to Esay as (3) cap 60.15 An eternal glorie and ioy from generation to generation So that in steed of further discussing the Ancientest Birth-right and not-interrupted continuance of Christ his Church I wil now only treat of the force of that Argumēt which is drawne from the Authoritie Determinatiō of the sayd so Noble Anciēt a Church Wherein for greater expeditiō I wil pretermit most plentiful proofes both from sacred Scriptures and learnedst Fathers in steed therof wil for the present rest satisfyed with the freest Grants and ample Acknowledgements of the learnedst Protestants who first as they euer pretend to build their whole Faith Religion vpon the Written Word so do they further aknowledge the same to be only knowne and discerned from forged and adulterat Scriptures by the sacred Authoritie and Testimonie of the Church of Christ In which respect (4) Ans to a Counterf catho pag. 5. D. Fulk auoucheth that The Church of Christ hath Iudgemēt to discerne true writings from counterfait and the Word of God from the writings of men and this Iudgemēt she hath of the Holie-Ghost With whom accordeth (5) Def. of the Apolog. p. 201. D. Iewel affirming that The Church of God hath the Spirit of wisdome whereby to discerne true Scriptures from false In like sort M. (6) Ecc. Pol. pag. 86. Hooker teacheth that of things necessarie the verie chiefest is to know what books we are bound to esteeme holie which point is confessed impossible for the Scripture itself to teach Whereof he further sayth (7) Ib pa. 102. It is not the Word of God which doth or possibly can assure vs that we do wel to think it is his word for if anie one Book of Scripture did giue testimonie of al yet stil that Scripture which giueth credit to the rest would require another Scripture to giue credit vnto it Neither could we come vnto anie pause whereon to rest vnles besides Scripture there were something which might assure vs c. which something afterwards he acknowledgeth (8) Ib. pa. 146. 116. And see Aretius his examen p. 24. And Bachmanus his Centuriae tres c. p. 267. To be the authoritie of Gods Church Agreably hereunto D. whitaker doth confesse that this weightiest controuersie concerning Canonical Scriptures is to vs determined not by (9) Cōt Staplet p. 370. 357. HooK Eccl. Pol. p. 147. Testimonie of the Spirit the which sayth he being priuat and secret is vnfit to teach and refel others but as he further teacheth (10) Ibi. p. 300. 298. 24. 25. And against Raynolds p. 44. by the Ecclestical Tradition An argument whereby may be argued and conuinced what books be Canonical and what not And another Protestant Writer (11) Auth. of the scripture and the church f. 71 72. 73. 74 75. much commended by (12) Ibid. in the Preface Bullinger affirmeth that The church is endued with the Spirit of God and that The diligence authoritie of the Church is to be acknowledged herein which hath partly giuen forth her Testimonie of the assured writings and hath partly by her Spiritual Iudgement refused the writings which are vnworthie Yea he further assureth vs with (13) Tom 6. cōt ep fund cap. 5. Tert. lib. 1 de Praescrip cap. 6. S. Augustin and Tertullian that (14) Scrip. and the church p. 72 74. 75. And see Melancthon in epist ad Rom cap. 14. pa 358 359. we could not beleeue the Ghospel were it not that the Church taught vs and witnessed that this doctrine was deliuered by the Apostles So that the authoritie of Gods true Church is so great as that by her warrāt we are only assured of the Written Word of God itself and for such by her wisedome giuen by the Holie-Ghost discerned to vs from al forged Apocryphal and counterfait writings A power and authoritie then which none stronger seing the certain knowledge of the true word of God is the chiefest foundation of our Christian Faith Now if in this question so important we may securely follow and beleeue the Sentence and Determination of the Church how much more then in other doubts of smaller respect Adde further hereunto in surest confirmation of the Churches authoritie that it is likewise granted and taught by the learnedst Protestants that the true visible Church can not wholy erre in matters of Faith Insomuch as they expresly confesse of this verie point that (15) Bertr de Loque in his discourse of the church p. 198. Phil. Act. mon. p. 1401. Bilney ibid. p. 464. Ridley 16. pag. 1361. 1286. Baynhā ib. p 493. Fox ib. pag. 999. Bancroft in his sermon preached 8. Febr. 1588. pag. 42. 43. The Diuines of Geneua in their Propositions and Principles disputed c. p. 142. Zanchius de Relig pa. 157. Rhegius in Discus The. p. 213. Hunnius in Act. Colloq Ratisb fol. 205. KecKermannus in System Theol. pag. 387. Povvel of things indifferent p. 7 The controuersie c. is not of the Catholick or vniuersall Church for we al agree say they herein that she cannot orre touching Faith c. wherefore this question is touching only a particular church Now if the true Church can not erre in matters of Faith Religion then is her Authoritie sacred her Decrees infallible her Children secured and al difficulties arising easily composed Yea from hence also may we iustly collect amongst al
of Scriptures from him therfore is the true interpretation to be sought and seing he can not be contrarie to himself who ruled the Primitiue Church and gouerned it by Bishops it is not agreable to truth now to cast them off D. Iewel acknowledgeth in general that (17) Def. of the Apologie p. 35. The Primitiue Church which was vnder the Apostles and Martyrs hath euermore been accounted the purest of al others without exception D. White testifieth that (18) way to the Church Ep. Dedic nu 8 The Primitiue Church and al the Doctours therof would neuer yeald I wil not say in an opinion but not so much as in a forme of speach or in the change of a letter sounding against the Orthodoxal Faith wherof he further giueth sundrie pertinent examples concluding that So religious were they that had Religion that they would not exchange a letter or a Syllable of the Faith wherwith our Sauiour had put them in trust And in another place he auoucheth that (19) Ibid. p. 385. In the first six hundred yeares there was no substantial or fundamental innouation receiued into the Church So plentifully are the deseruedst prayses of the Primitiue Church during the first six hundred yeares freely giuen and set forth by our greatest Protestants thus much acknowledging and admiring the puritie of her Doctrine and appealing to her Tribunal for the Determination of their doubts And I can not but here admire the potent force violence of truth which racketh from her deadliest Enemies the true Confession thereof For what Church during those primitiue and purest times was euen in the iudgement of Protestants so faithful so chast so constant in soundnes of Faith and sinceritie of manners as the Catholick Roman Church What Bishops euer so renowned either for feeding of their flocks or for patient suffring of so manie and so cruel torments yea and death it self as the Popes and Bishops of Rome (20) Ep. Ded. of F. Persons in his Ansvv to him Doth not Sir Ed. Cooke himself say We do not deny but that Rome was the Mother Church and had thirtie two Virginal Martyrs of her Popes arow What Doctours what Fathers what Pastours more duly honoured by al Posteritie then such as were strictly linked in Faith and Communion with the then Roman Church D. Whitaker being to answer D. Sanders his truest assertion that the Roman Church was not changed during the first six hundred yeares after Christ through clearest euidence of truth acknowledgeth the same saying (21) l. De Antichrist p. 35. c. During al that time the Church was pure and flourishing and inuiolably taught and defended the Faith deliuered from the Apostles D. Iewel confesseth that (22) Reply to Harding p. 246. Aswel S. Austin as also other godlie Fathers rightly yealded Reuerence to the Sea of Rome c. for the puritie of Religion which was there preserued along time without spot And that The Godlie Fathers of those gray-headed times sought to the Church of Rome which then for puritie in Religion and constancie in the same was most famous aboue al others Sundrie other such like testimonies duely dignifying the ancient Roman Church I willingly pretermit hauing treated elsewhere of the same subiect more at large But who likewise more peremptorily pretend the truest harmonie between their Doctrine and the Doctrine of the ancient Fathers as also the iust defence and patronage of their due credit and esteeme then our Moderne Protestants For to omit D. Iewels former complaint that if Protestants be deceaued it was Gregorie Austin Hierom Chrysostom c. that deceaued them not anie one Sentence in anie one Father or Councel of the first six hundred yeares making in his opinion against Protestancie D. Sutcliffe confidently auoucheth that (23) Examination of Kellisons Suruey p. 17. The Fathers in al poynts of Faith are for vs sayth he and not for the Pope D. Willet maketh his solemne Protestation (24) Antilog p. 263. I take God to witnes before whom I must render accompt c. that the same Faith and Religion which I defend is taught and confirmed in the more Substantial Points by those Histories Councels and Fathers that liued within fiue or six hundred yeares after Christ. And againe (25) Ib. p. 264. It is most notoriously euident that for the grossest poynts of Poperie as Transubstantiation Sacrifice of the Masse Worshipping of Images Iustification by workes the Supremacie of the Pope Prohibition of Mariage and such other they to wit the Papists haue no shew at al of anie euidence from the Fathers within fiue hundred yeares after Christ. Pierre de Moulin a French Protestāt is so vndertaking herein that (26) Defenc. against Coefteau p. 139. In this Challenge sayth he I wil lay downe my Ministers cloake readie to be frocked in a Monks Cowle if I shal find a man that wil satisfy me in this point Melancthon sayth (27) Ep. ad Cratonem for the setling of our minds I think the consent of Antiquitie to be of great force c. The best Maisters and guides to vs may be Ireneus Tertullian Augustin who left to Posteritie manie things of this kind And (28) Epist. ad Frider. Miconium As I willingly aduise with such writers liuing as haue some vse of Spiritual things So I think these Ancients whose writings are approued are likewise to be consulted For I think the Church generally beleeued that which they haue writen And it is not secure to depart from the common opinion of the old Church Yea others tearme it in some of their Brethren Paradoxical to disclayme and dissent from the ancient Fathers wherof one sayth (29) The Authour of a Brief Answ to certaine obiect ag the Descension of christ into Hel. p 1. where you say we must build our Faith on the Word of Faith tying vs to Scripture only you giue iust occasion to think that you neither haue the ancient Fathers of Christs Church nor their Sonnes succeding them agreeing with you in this point which implyeth a defence of some strange Paradox D. Bancroft doubteth not to preferre the ancient Fathers before the learnedst Protestants (30) Suruey p. 378. p. 64. For M. Caluin and M. Beza I do think of them sayth he as their writings deserue but yet I think better of the ancient Fathers I must confesse it Yea he purposely vndertaketh their iust defence against the Puritans for where S. Austin sayd to Iulian the Pelagian (31) Contra Iulian. l. 2. c. 10 Truly I haue what to do I haue whither to fly for I may prouoke from these Pelagian darknes to these so cleare Catholick Lights of the Fathers which I now do But tel me what wilt thou do whither wilt thou fly I from the Pelagians to these thou from these to whom c. But thou darest cal them blind And hath time so confounded lowest things with highest Are darknes called light and light darknes
Socinus (14) Lib. de Christi Nat. p. 21. the Arian answering his Protestant Aduersarie Volanus demandeth To what purpose should I answer that which thou borrowest from the Papists c. especially where thou opposest to vs the perpetual Consent of the Church Very excellently doubtles in this behalf hath Hosius the Papist discoursed against you wounding you with your owne sword And therfore you are no lesse deceaued in vrging against vs the Churches perpetual Consent then are the Papists in their vrging therof both against you vs. And againe (15) Ibid. p. 222. Euen Volanus himself disputing against the Iesuits is enforced to reiect the Examples Sayings and Deeds of Athanasius Hierom Austin Theodoret and other Fathers whose authoritie he now opposeth against vs as sacred Thus much haue I thought good to remember that Volanus may receiue answer from himself when he so often inforceth against vs the authoritie of learned men and consent of the Church In like sort sayd (16) In Bancrofts Suruey p. 219. Beza before If anie shal oppose against my Exposition the authoritie of certaine of the ancient Fathers I do appeale to the word of God With whom agreed (17) Cont. Duraum l. 7. p. 478. D. Whitaker teaching that It is sufficient for Protestants by comparing the Popish Doctrine and Scriptures togeather to know their difference we leaue it free for Historiographers to write what they list And yet the same (18) Ibid. p. 472. D. Whitaker in the self same book affordeth this credit authoritie to Histories that sayth he Whatsoeuer the old Prophets haue foretold of the propagation largenes and glorie of the Church that to be performed Historie most cleerly testifieth So that there is no Controuersie but that Ecclesiastical Historie doth giue testimonie to the predictions of the Prophets Yea this foule flight from Histories Fathers and Councels thus practised by al sortes of Protestants is an Argument most conuincing that the said Histories Fathers and Councels make directly against them insomuch as one (19) The Author of A brief answer to certaine obiections against the Descension of Christ into Hel. p. 1. of our English Protestant Writers being ashamed of this course reproueth herein his other Protestant Brother saying Where you say we must build our Faith on the Word of Faith tying vs to Scripture only you giue iust occasion to think that you neither haue the ancient Fathers of Christs Church nor their Sonnes succeeding them agreing with you in this point which implyeth a defence of some strange Paradox By al which we may see this miserable shift of al kind of Hereticks in refusing al proofes but only Scripture to be no lesse in itself then a strongest argument that al Hereticks are deuoyd of al other proofes THAT EVEN THE SACRED SCRIPTVRES themselues do most plentifully testify our Romane Church to be the Church of Christ And the Congregation or Church of Protestants to be no true Church but a Sect Heretical and most contrarie to the said Scriptures And that first by the Churches necessarie continuance and vniuersalitie CHAPTER II. AS it hath been euer most frequent so to me stil it is most strange why al Hereticks both ancient and moderne for their last Refuge do euer betake themselues to the sacred Scriptures Seing as nothing is of greater power and authoritie in itself to iudge condemne so nothing more strongly confuteth Heresies then the forsayd Scriptures if either they be taken in their literal sense or according to the exposition of the Primitiue Church The Sacred Scriptures do plainly teach that the true Church of Christ is euer to continue euen from Christs time vntil the end of the world and that not in one particular Nation or Countrey but that most vniuersally with plentiful increase In which respect the Church of Christ is foretold to be 1] Dan. 21.44 A Kingdome that shal neuer be destroyed but shal stand for euer 2) Esay 60.15 As an eternal glorie and ioy from generation to generation 3) Act. 5.52 That so being of God it shal not to be dissolued Yea further it is sayd of the Church that 4) Es 6.20 A litle one shal become as a thousand and a smal one as a strong Nation that 5) Es 2.2 Al Nations shal flow to it which place is expounded by Protestants 6) In the Marginal Notes of the English Bib. of An. 1370 in Es 2 2. of the Church of Christ to be enlarged 7) Ps 2.8 This is vnderstood of Christes Church by the Marg. Notes of the Engl. Bib. of 3576. And the Prophet Dauid foretelleth that It shal haue the end of the earth for it possession 8) Ps 72 8. from Sea to Sea And Christ himself sayth of his Church 9) Math. 13 51. Mat 4 3◠And see the Marg. notes of Dan. 2.45 The Kingdome of Heauen is like to a Mustard-seed the least of al seedes but when it is growne it is the greatest amongst hearbes and is made a tree so as the fowles of the aire may come and dwel vnder the shadow therof And concerning 10) In the Engl. Bib. the Contents of the 60. ch of Esay the Gentils coming to the Church in abundance it is sayd 11) Es 60.5 Thou shalt see and shine thy hart shal be astonyed and enlarged because the multitude of the Sea shal be conuerted to thee 12) Es 60.9 The Iles shal waite for thee 13) Esa 60.11 And see Psal 102.15.22 Esay 62.2 Their Kings shal minister to thee and thy Gates shal be continually open neither day nor night shal they be shut that men may bring to thee the riches of the Gentils And in the person of the Church it is sayd 14) Esay 49 20. The place is streight for me giue roome that I may inhabit And againe to the Church 15) Esa 54.2.3 And see there the Contents of the Engl. Bib. Enlarge the place of thy Tents spread out the Curtaines of thy habitation for thou shalt encrease on the right hand and on the left thy seed shal possesse the Gentils and inhabit the desolate Citties From these and sundrie other such places Protestants themselues collect inferre most truly that the Church of Christ is to cōtinue for euer 16) Against Raynolds in his Answ to the Pref. p. 33. D. Whitaker sayth We beleeue to the comfort of our soules that Christs Church hath continued neuer shal faile so long as the world endureth And We account it a prophane Heresie to teach that Christs Catholick Church hath perished from the earth at anie time for this assertion shaketh the foundation of al faith The Diuines of Wittemberg do firmely beleeue the Church to haue continued vpon earth without interruption and with perpetual Succession from the Ascension of Christ to these times 18) Ibid. p. 1065. as also that The true Church is to continue vpon earth
good But yet further they doubt not to affirme the argument or consequence vrged from the (22) Puricans Answ to D. Downham's ser p. 92. receiued opinion in the Church of God euen from the Apostles time vnto our Age to be lyable to iust exception So that though the Fathers of al Ages vp to the Apostles themselues do al of them ioyntly agree with our Roman faith in their Expositions and deliuerie of the sense of Scripture yet may one illuminated Protestant except contemne and reiect them al as not hauing the Spirit nor interpreting according to the Analogie of the Protestant faith But O most miserable and lamentable times O insolencie most impious and incredible What the receiued opinion in the Church of God euen from the Apostles time vnto our Age to be lyable to iust exception The Fathers of al Ages during 1600. yeares of al Countries though most distant in place and different in language and other conditions of nature and gouerment al of them to conspire in one opinion of truth doctrine and yet al of them so fowly and so grosly to erre as that a new-found Protestant is able to discouer it This this may a Protestant often declaime but no man of iudgement can possibly beleeue him Yea our Protestants are so far out of loue and liking with the Fathers as they painfully labour to make the world to think that their Cōmentaries books and beleef were directly contrarie to the Sacred Scriptures and therefore to these they wil euer appeale from the writings of men Captaine Luther 23) L. contra Henricum 8. Regem Angliae saith Against the sayings of Fathers Men Angels and Diuels I place not ancient consent nor the multitude of men but the Ghospel being the Word of One Eternal Maiestie which themselues are enforced to allow Here I stand here I sit here I abide here I glorie here I triumph here I insult ouer Papists Thomists Henricians and al the Gates of Hel much more ouer the sayings of men though neuer so holy and deceauable custome The word of God is aboue al Diuine Maiestie maketh with me so that I care not if a thousand Augustins a thousand Tertullians a thousand Henries or Papistical Churches should stand against me God can not erre and deceiue Austin and Cyprian as also al the Elect may and haue erred My Doctrines shal stand the Pope shal fal Here we haue a man of liuelie Faith but yet heare him further 24) In Comment in ep ad Gal. No other doctrine is to be deliuered or heard in the Church then the pure word of God that is the Sacred Scripture Let other Doctours and Auditours be accursed with their learning but here wanteth Charitie Neither is Luther in this alone for Zuinglius likewise declaymeth 25( In Explanat Artic. 64. Presently thou beginnest to cry Fathers Fathers the Fathers haue so deliuered But I do not ask of thee Fathers or Mothers but I require the word of God In like sort Peter Martyr 26) De Votis p. 462. As concerning the Fathers iudgement because our Aduersaries the Papists are accustomed in this and other Controuersies alwayes to prouoke to them I therfore declare that to me it seemeth not the part of a Christian to prouoke to the iudgements of men from the Scriptures of God Yea saith he 27) Ibid. p. 476. As long as we rest in Councels or Fathers we shal alwayes be conuersant in the same errours And the like is taught by Summerus saying 28) Contr. Carolum l. 1. c. 1. Antiquitie by which they affirme we are condemned is of no force for if they speak of a right beleeuing Antiquitie by which we vnderstand Christ and his Apostles the matter itself cryeth that it is for vs but if they wil vnderstand the same of the authoritie of the Fathers we do not take it il that the word of God is condemned by them Agreably heerunto writeth D. Whitaker 29) Contra Sander p. 92. If you argue from the testimonies of men be they neuer so learned and ancient we yeeld no more to their words in cause of Religion then we perceiue to be agreable to Scripture Neither think your self to haue proued any thing though you bring against vs the whole swarme of Fathers except that which they say be iustifyed not by the voice of men but by God himself And againe 30) Answ to Camp Reas 2. p. 70. And see the like in Abbots in his Answ to His. Reas 10 p. 371. We are not the Seruants of the Fathers but the Sonnes when they prescribe vs anie thing out of the Law and Diuine authoritie we obey them as our parents if they enioyne anie thing against the voice of the heauenlie truth we haue learned not to hearken to them but to God You Papists as vassals and base seruants receiue whatsoeuer the Fathers say without iudgement or reason being affrayd as I think either of the whip or the halter if euerie thing they speake be not Ghospel with you Againe 31) Against Sanders de Antichristo p. 21. We repose no such confidence in the Fathers writings that we take any certain proof of our Protestant Religion from them because we place al our Faith and Religion not in humane but in Diuine authoritie If therefore thou bring vs what some one Father hath thought or what the Fathers vniuersally altogeather haue deliuered the same except it be approued by testimonies of Scriptures it auaileth nothing it gaineth nothing it conuinceth nothing for the Fathers are such witnesses as they also haue need of the Scriptures to be their witnesses If deceiued by errour they giue forth their testimonie disagreeging from Scriptures albeit they may be pardoned erring for want of wisdome we can not be pardoned being green-witted Protestants if because they erred we also wil erre with them Thus doth this Protestant Doctour defend his reiecting the ancient Fathers as writing contrarie to the Scriptures and vpbrayd vs Catholicks for our due estimation of the same and so do Protestants stil labour in derogation of the Fathers to oppose the Sacred Scriptures and holie Fathers as contrarie one to another But al in vaine for who euer more duly reuerenced or more carefully preserued those heauenlie writings then the ancient Bishops and Doctours of the Primitiue Church Who more truly translated them to their greatest paines for the good of al succeeding Ages then those learnedst Fathers Who in searching the deepest difficulties so frequent in them did more submit and captiuate their iudgements then these holy Fathers Who euer more pressed Hereticks with the weight of God's word then those zealous Fathers Who euer writ more large or more learned Commentaries and explanations therof then the aged Fathers And is it then possible that the sayd Fathers should so directly contradict the Sacred Scriptures as our Protestants pretend But this so desperate so vnworthie dealing against the Fathers doth cleerly conuince that
doctrine practise of the Popes Primacie Now as cōcerning the Age next ensuing the 20. yeares after Christ in which persecution so raged as the Churches gouernment was thereby much the more obscured yet it is confessed (127) Cent 3. col 168. that Pope Stephen in this Age did threaten Excōmunicatiō to Helenus Firmilianus al others throughout Cilicia Cappadocia for rebaptizing Hereticks (128) Apocalypsis c. c. 7. p. 193 yea M. Brightman is of opinion that scarcely would anie beleeue those proud brags of the Roman Sea wherwith the Decretal Epistles abound not to haue been forged by succeding Popes and so falsely ascribed to the more ancient they are so impudent and vayne but that Firmilianus assureth they were theyr owne at least a great part of them whose names they beare for speaking of Stephen then Bishop of Rome who sayth he so braggeth of the place of his Bishoprick and contendeth himself to hold the Succession of Peter vpon whom the foundations of the Church were placed and he declareth abundantly how boasting the Bishops then were amongst the Epistles of Cyprian ep 75. The (129) Cent. 3. c. 7. col 168. Centurists confesse that Dionysius Bishop of Rome through the false accusation of some excommunicated Dionysius Bishop of Alexandria but Dionysius of Alexandria made his Apologie and refuted the errours falsely obiected vnto him as Athanasius reporteth Hereby appeareth not only the authoritie of the Bishop of Rome in excommunicating but also the obsequiousnes of the Bishop of Alexandria in not contemning but making his Apologie vnto him They (130) Cent. 3. col 84. likewise reproue S. Cyprian for teaching that There ought to be one Bishop in the Catholick Church And for his calling (131) Ibid. Peters Chayre the principal Church from whence Priestly vnitie ariseth (132) Vpon Iude p. 285. M. Trig reprehendeth S. Cyprian saying Cyprian giueth more priuiledges to the Roman Church he calleth it the chief Church from whence Priestlie vnitie began c. And to which infidelitie cannot haue accesse Wherupon M. Trig thus inferreth Here we may note what certaintie it is to build our Faith on the Fathers c And the (133) Cent. 3. col 84. And See Brightman in his Apocalypsis in c. 13. p. 343. Centurists charge him for teaching say they without anie foundation of Scripture that the Roman Church ought to be acknowledged of al other for the Mother and root of the Catholick Church Yea D. Morton (134) Prot. Appeal l. 2. p. 294. 295. professing willingly to admit S. Cyprians Iudgement as Vmpier in this controuersie is yet inforced to say Although the next sentences of S. Cyprian may seem at their first view vnto the vnexpert Reader to obserue in the Church of Rome both a grace of Impossibilitie of Erring and also a Prerogatiue of the Mother Church of al others and are therefore censured by our Centurists for speeches inconuenient Yet no man exercised and conuersant in his writings and other Fathers can be ignorant that such like speeches are but the languages of Rhetorical Amplification which commonly they vse by way of persuasion rather then by asseueration But what testimonie though neuer so cleer in anie matter whatsoeuer may not easily be euaded if it wil suffice to answer that it was but the language of Rhetorical Amplification or demy-lying Or for what cause should S. Cyprian and other Fathers vtter the foresayd Sayings by way of Persuasion in behalf of the Roman Churches Prerogatiues if they had thought in their owne Iudgements and Consciences that the sayd Prerogatiues had not been due vnto her So vndoubted it is that S. Cyprian and the other Fathers of his Age beleeued and acknowledged the Primacie of the Roman Church But as touching the Age next after the Apostles themselues wherof as M. Hutton (135) In his ansvver to the 2. par of the Reasons of Refusal to Subscription p. 105. obserueth but few Monuments are now remayning As then liued Pope Victor who in D. Whiteguifts (136) In his Defence c. p. 510. opinion was a godlie Bishop and Martyr and the Church at that time in great puritie And yet of him sayth D. Whitaker (137) Cont. Duraeum l. 7. p. 480. FulK in his Ansvv to a counterf Cath. p. 36. with D. Fulk The first that exercised Iurisdiction vpon forraine Bishops was Victor Insomuch as he excommunicating the Bishops of Asia for not obseruing the Feast of Easter-day according to the vse of the Latin Church D. Fulk (138) Ibid. chargeth him that He passed the bounds of his authoritie Amandus Polanus )139) In Sillog Thes Theol. p. 165 accuseth him to haue shewed a Papal mind and arrogancie And M. Spark (140) Against Iohn de Albines in his Answer to the Preface And see Osiander cent 2. p. 87. 96. affirmeth that somewhat Pope-like he exceeded his bounds when he took vpon him to excommunicate the Bishops of the East Beza (141) Pref. ad Princip Condensem before his Translation of the New Testament tearmeth Victor the most foolish and most ambitious Bishop of Rome And (142) Of the state of the Church p. 47 Crispinus speaking of this Age auoucheth that The Roman Bishops now became more audacious to forge new Ceremonies yea and to force vpon other Churches c. Victor in his 2. Decretal calleth himself Archbishop of the Roman and vniuersal Church D Fulk (143) Against the Rhem. Test in 2. Thess 2. sec 9. p. 659. maketh the Mysterie of iniquitie to work in Peters Sea in the times of Anicetus Victor and Cornelius In like sort D. Morton iustifyeth such Protestant Authors as (144) Prot. Appeal l. 2. p. 300. reprehend Victor for arrogancie and transgressing the bounds of his Iurisdiction in excommunicating the Churches of Asia c. The Centurists record that (145) Cent. 2. c. 7. col 159. Anacletus in the Epistles which heare his name in the general regiment of Churches so loyneth them togeather that to the Roman Church he attributeth Primacie and excellencie of power ouer al Churches and ouer the whole flock of the Christian People and that by the authoritie of Christ saying to Peter Thou art Peter and vpon this Rock wil I build my Church c. The Bishop of Rome is placed first as the supreame Head of the Church who though he erre yet wil he not haue him to be iudged of others c. He sayth also that certaine Citties receaued Primates from the Blessed Apostles and from S. Clement c. He prescribeth that If greater difficulties arise or causes fal out among the Bishops and Primates themselues let them be brought to the Sea Apostolick if such Appeale be made for so the Apostles ordayned by the appoyntment of our Sauiour that the greater and harder questiōs should alwayes be brought to the Apostolick Sea vpon which Christ built his vniuersal Church Math. 16. In like sort they say of Xistus that In
purchase for producing Wiccliffe as one of his witnesses against the Roman Church After 1400. 1400. to 1450. I name sayth he the Lollardes in England c. that were persecuted at that time And that very iustly M. White for besides that they held the former Heresies of the Wiccliuists they further (118) Trithem in Chr. Anno. 1315. impugned the Sacraments of Baptisme and the Eucharist they held that Lucifer with the rest of his Angels were iniuriously thrust out of Heauen by Michael and his Angels and consequently to be restored againe at the day of Iudgement and that Michael and his Angels are for the sayd iniurie to be damned from the day of Iudgement for euer That our B. Ladie could not beare Christ and remaine a Virgin That anie thing done vnder the earth in Caues and Cellars is not punnishable with other such like Which if M. White did know in them and remember greatly might he be ashamed to number them amongst his sound and lawful witnesses for the Protestant Church Now as for Plowmans tale reporting that Chaucer expressly writ the Pope and his Clergie to be Antichrist as vnworthie of other answer I leaue it for a Tale fit for Plowmen to tel in a winters night hauing also spoken of this point before Neither doth Nilus his writing against Purgatorie and the Popes Supremacie anie thing aduantage the Protestant Church or impugne the Roman for both these Doctrines I haue formerly proued to haue been the general beleef of the Primitiue Church Besides Nilus was one of the Greek Church which sometimes in the foresaid points was diuided from the Roman yea he was condemned for an Heretick and therevpon enrolled by Illiricus (119) Catalog Test verit Tom. 2. p. 876. amongst the witnesses of the Truth of Protestancie Concerning Iohn Husse and Hierome of Prage D. White confessing that their Doctrine was the same with that of the waldenses the former answer to them may serue also for this Besides I haue (120) l. 1. c. 3. conuinced heertofore that Husse wholy agreed with Catholicks in sundrie Articles earnestly now impugned by Protestants As for Sauanarola his writings are condemned by the Church of Christ Neither did he impugne anie one point of our Catholick Faith which I haue not formerly shewed to haue been taught by the ancient Fathers And therefore his resisting the Roman Church doth nothing proue anie change or Innouation made by her And the selfe same answer is to be giuen to Wesselus Groningensis whose Bookes are prohibited As also to Ioannes de Vessalia who defended the Heresie of the Grecians concerning the proceeding of the Holie-Ghost who yet in the end recanted al his opinions held against the Church of Rome And where M. White further affirmeth that in England also and Bohemia liued those which followed the Doctrine of Wiccliffe and Husse continuing the same til Luther Supposing this for true the contrarie whereof I haue proued (121) l. 1. c. 3. already at large yet doth it proue no more then the Examples of Wiccliffe and Husse themselues which lately we haue seen to proue nothing at al in behalf of Protestants And when 1500. 1500. yeares were expired arose sayth M. White Luther Suinglius Tindal and diuers others whom God raysed vp to cal his people out of Babylon c. These I must confesse were faithful witnesses for M. Whites Church and great Resisters of the Roman But I cannot confesse that God but the Diuel only raised them vp for so Luther confesseth (122) Tom 7. Wittem l. de Missa f. 443. that Satan disswaded him from the Masse And (123) Tom. 2 l. de subsid Euchar. f. 249. Suinglius acknowledgeth that he was instructed in the night by an Admonisher whether white or black he remembreth not And the same might be shewed of sundrie others first broachers of Protestancie But as now I wil purposely for beare hauing waded ouer long in this so vnsauourie a Pudle of D. Whites Catalogue In which as he hath not proued by anie one Instance anie knowne begining or change in our present Roman Faith since the Apostles times so I cannot but obserue that amongst al the witnesses by him produced against the Roman Church not one can be picked out which was not a man vitious and of a scandalous life or els infected with Schisme and Heresie for which he was euer noted reproued and condemned euen by the Doctours and Writers of the same time wherein he liued And so I stil conclude that our Roman Church hauing neuer Gone out of anie other Church nor euer been noted of Innouation and change in Faith that therefore she is not anie Nouel or Heretical Sect but the One True Catholick and Apostolick Church of Christ THE FOVRTH BOOK WHERIN IS PROVED BY THE CONFESSION OF PROTESTANTS that according to the Sacred Scriptures the Roman Church is the true Church of Christ And so to haue euer continued from his time vntil the Date hereof And of the contrarie the Protestants Church to be only a Sect Heretical neuer to haue been before the dayes of Luther PROTESTANTS FLYING TO THE sacred Scriptures in proof and defence of their Church and Religion it is shewed the sayd flight not only in itself to be dishonourable but also to be the ordinarie flight of al moderne Hereticks CHAPTER I. HAVING laboured thus far with al diligence to search for the finding out of Christs true Church and her necessarie continuance and visibilitie through-out al Ages and euer finding the present Roman Church and Religion to haue been at al times the only knowne publick and professed Church of Christians in al Countries whatsoeuer The Protestant Congregation in the meane time being indeed not in Being and by their owne former acknowledgments not knowne visible or heard-of in the Christian world I begun further to think with myself what strange euasion colour or pretence our Protestants could inuent for their further maintaining of their new-sprong Faith And reading casually in (1) l. 7. p. 478. D. Whitakers book against the Iesuit Duraeus I found him expresly to hold and teach that it is sufficient for vs Protestants by comparing the Popish doctrine and Scriptures togeather to know their difference and disagreing we leave it free for Historiographers sayth he to write what they list And agreably hereto I since found (2) In Bancroftes Suruey p. 219. Beza to say If any shal oppose against my exposition the authoritie of certaine of the ancient Fathers I do appeale to the word of God So that the Protestants last refuge and appeale is to the only written word of God distrusting and renouncing al proof or testimonie either from ancient Councels Fathers or Histories for they willingly (3) Midleton in his Papisto-Mastix p. 193. confesse that perusing Councels Fathers and Stories from the Apostles forward they find the Print of the Popes feet Now for the clearer discouerie of the grosse absurditie and greatest
11.26 As often as you shal eate this Bread and drink the Chalice you shal shew the death of our Lord vntil he come to wit at the day of Iudgement Answerably to these Scriptures Protestants teach concerning Preachers that (33) Fulk in his Answ to Counterf Cath. p. 100. The truth can not be continued in the world but by their Ministrie that therefore (34) Propositions disputed in Gen. p. 845. The Ministerie is an essential Mark of the true Church M. Deering (35) Vpon the Epist to the Heb. c. 3. lect 15. 16. teacheth that Saluation springeth in preaching of the Ghospel and is shut vp againe with ceasing of it And that Take away preaching you take away Faith for which he citeth manie Scriptures D. Fulk (36) Answ to a Counter Cath. p. 11. 92. affirmeth that the Churches Pastours shal alwayes resist al false opinions with open reprehension And M. Deering (37) VpoÌ„ the Hebr. in c. 2 lect 10. is of opinion that The Religion being of God no feare of man shal keep them back because that were to kâ—ep the honour of God for corners and solitarie places For as the (38) Rom. 10.10 Apostle prescribeth with the hart we beleeue vnto Iustice but with the mouth Confession is made to Saluation (39) SermoÌ„s vpon the Canticles Englished p 79. 80. Beza confesseth that there must be Pastours and Doctours to the end of the world for the administration of the Word and Sacraments And (40) See the Survay of the Holy preteÌ„ded c p. 440. 441. The Ministrie of the Word and Sacraments are in absolute degree of Necessitie to Saluation D. Whitaker (41) Cont. Duraeum l 3 p. 260. assureth vs that they are Essential Notes of the Church (42) Ibid. p. 249. which being present they do constitute a Church and being absent do subuert it And D. Willet (43) Synopsis p. 71. auoucheth that These Markes can not be absent from the Church and it is no longer a true Church then it hath these Markes for 44 Ib. p. 69 as he further saith The only absence of them do make a nullitie of the Church Lobechius (45) Disput Theo p. 213. speaking of these Markes and of the Church affirmeth that They are coupled togeather with so streight and indissâ—luble a knot that in the assemblies of those who are called the one can not be without the other and the one denyed the other of necessitie is to be denyed Hiperius (46) Meth. Th p. â—48 557. teacheth that These Notes are needful to distinguish the true Church from the false that men careful of their Saluation may know where the true Church is and to which Companie chiefly they ought to adioyne themselues By the premisses now it is euident aswel by the sacred Scriptures as by the manifest Confessions of Protestant Writers that the Church of Christ must euer haue in her Ecclesiastical Pastours and Preachers which must be lawfully sent and ordinarily called by the Church and which must preach the true Word and Faith and administer the holie Sacraments The only poynt therefore resting to be examined is whether the Roman or Protestant Church hath euer had in al Ages the forsayd Pastours lawfully called and succeeding one another truly preaching the holie Word and administring the Sacraments And first concerning the Protestant Church Al personal Succession of Pastours hath been so interrupted or rather altogeather wantâ—ng that in steed of anie Successiâ—n of Pastours to be named it is at large confessed before (47) Before l. 3. c. 1. that their Church hath been wholy Inuisible and vnknowne for manie hundred of yeares togeather Yea Caluin [48) In Lascicius de Russor c. Râ—lig p. â—3 And see Caluin Inst l 4. c 3. sec 4. Danaeus Isagog part 4. p. 36. plainly confesseth that Through the Tyrannie of the Pâ—pe the true Succession of ordination was broken off in the Protestant Church And agayne (49) Tract Th. p. 374. The Church of God for some Ages was so torne and pulled a-sunder that she was destitute of true Protestant Pastours (50) Ep. Theol. ep 5. Beza acknowledgeth that among them ordinarie vocation was no where extant And (51) Disputationes Theol. p. 719 Sadel relateth that sundrie Protestants who acknowledge the doctrine which their Church doth embrace to be true and grounded vpon the expresse word of God do yet affirme the Ministers with them to be destitute of lawful calling as not hauing a continued visible Succession from the Apostles times which they do attribute only to the Papists In like sort saith Bullinger (52) Vpon the Apocalyps ser 145 fol. 137. Sâ—e Libauius in his Gretzerus triumph p. 102. and knewstubs in Confut. of the principal pointes of Popery p. 38 Albeit we can not at this day referre our calling to the Pope and Bishops which brag of lawful Succession yet for so much as we can proue that our Doctrine is Christs Doctrine and therefore that our Ministerie is lawful we care not a whit c. So confessedly is the Protestant Church destitute of lawful Calling And to touch breefly the Calling and Succession of our English Ministerie wheras D. Barlow in his Sermon before the King at Hampton Court publickly taught that The Apostles reserued Ordination to themselues and conueyed it to Bishops c. Neither would the Church of Christ succeeding admit anie other but Bishops to that busines as not iustifyable for the Presbiters either by reason example or Scripture c. Not one Example sayth he is to be showed through the whole Storie Ecclesiastical that anie besides a Bishop did it if some one of the inferior rank presumed to do it his act was reuersed for vnlawful It is so certaine that our Catholick Bishops after the death of Queen Marie were so far from Consecrating those other which were for such named by Q. Elizabeâ—h at her entrie to the Crowne and from whom sithence al the Protestant Clergie of England deriueth itself that the (53) p 177. Protestant Writer of The Assertion for true Christian Church-Policie auoucheth that It cannot be proued that anie Lord Spiritual was so much as present in Parlament or gaue anie assent to the Enacting of Statutes made Anno primo Elizabethae Yea in supply therof there was a Statute made An. 8. Eliz. c. 1 the Title therof being An Act declaring the manner of making and Consecrating Archbishops of this Realme to be good And towards the end of that Statute it is enacted that Al Acts done by anie Person about anie Consecration c. by vertue of the Queens Maiesties Letters Patents shal be good c. And that al Persons that haue been or shal be Consecrated Archbishops c. shal be Archbishops c. But the then Parlament or her late Highnes Letters Patents could not enable the first Protestant Bishops to be true Bishops because that function is not Ciuil but Spiritual and ex
light vpon anie tooth of this dead Lion they tread vpon it with contempt Neuer considering that as out of the (119) Iudg. 14 14. Strong came sweetnes so in those Sentences of Luther which they most traduce there is commonly inclosed the most Sacred truth ful of as diuine comfort as man's hart can ruminate vpon But if the former and innumerable such like Sentences of the Protestants Lyon Luther be so comfortable to D. Morton sure I am that they are odious and loathsome to chast and Christian eares and for such are taxed by sundrie (120] See Ezecanomiê° de corruptis moribus Wygandus de bonis malis Germ. Hospin â—oÌ„c discord 99. Couel Dâ—f of Hook p. 101. Saying Tom. 2. in Resp ad Conf. Luth. f. 458. sundrie lothers of his owne brood euen Protestant Writers who rested much scandalized thereby And therefore M. Morton patronizing so vnpardonable errours may giue ouer iust suspicion of his owne guilt in the like But to returne from the Premisses therefore it euidently followeth our Protestant Clergie to be wholy destitute of al lawful Calling seing it is already proued euen by their owne confessions that their Succession hath been interrupted and that they haue not ordinarie Calling and therefore do fly to extraordinarie which also they are deuoyd of through their confessed want of Miracles and truth of Doctrine or freedome from errour which doth euer certainly accompany the same Now the sacred Scriptures concerning the Churches Pastours Calling preaching and administration of Sacraments not being fulfilled and performed in the Protestant Church It only remayneth to be examined whether the same are verifyed and accomplished in the Catholick Roman Church And first the same is confirmed by ad such Arguments as (121) Before 4. 1. c. 23. 4. heretofore we haue vsed in prooff of the Roman Churches Euer-visibilitie which doth euer suppose the like coÌ„tinuance of Ecclesiastical Pastours with administration of Word and Sacraments Secondly the same is euidently supposed and confessed by al such Protestants as (122) See Before l. 3. c. 4. formerly acknowledged deriued their Succession and Ordination from the Church of Rome for if the Roman Pastours succession Ordination were not good or interrupted then were it fruitles and absurd for the Protestants Clergie to deriue their owne succession Ordination from them Thirdly the Centurie writers of Magdeburg in the tenth Chapter of euerie seueral Centurie do make special mention of the Bishops and Doctours of the Roman Church who liued ahd flourished in euerie Age. Fourthly (123) De rebus grauiss contr Disp p. 719. M. Sadel plainly confesseth sundrie ProtestaÌ„ts not only to affirme the Ministers with them to be destitute of lawful Calling seing they haue not a perpetual visible Succession from the Apostles to these times but also they attribute this only to the Papists whom therefore in this question they preferre before vs. In like direct sort D. Fulk (124) Answ to a Count. Cath p. 27. And in his Reioynder to Bristow p. 343. acknowledgeth vnto vs saying You can name the notable persons in al Ages in their government and Ministrie and especially the Succession of the Popes you can rehearse in order vpon your fingars M. Mason granteth that (125) Cons of the Engl. Bish. p. 52. The Church of Rome c. was planted by two so great Apostles Peter and Paul And that (126) Ibid. p. 41. The Priesthood which the Apostles conferred c. being conueyed to Posteritie successiuely by Ordination is found at this day in some sort in the Church of Rome in regard wherof you may be said to succeed the Apostles c. So certaine it is that the Bishops of the Roman Church haue euer successiuely continued in al Ages euen from Christs time to this and that true Ordination hath been euer in the sayd Church since the Apostles The poore Protestant Familie being meerly Laical as being confessedly destitute of al Calling either ordinarie or extraordinarie The fourth Proof from sacred Scriptures in Confirmation of the Roman Church and Confutation of the Protestant is taken from the Conuersion of Heathen Kings and Nations to the Faith of Chtist CHAPTER IIII. IT is most cleerly taught vs by the sacred Scriptures that the Church of Christ shal conuert manie Heathen Kings Countries to the Faith of Christ The Prophet Esay (1) Esa 60.16 speaking of the Church of Christians saith Thou shalt suck the milk of the Gentils and the breasts of Kings And (2) Esa 60.11 Their Kings shal minister to thee and thy gates shal be continually open neither day nor night shal they be shut that men may bring to thee the riches of the Gentils And that their Kings may be brought c. (3) Esa 49.23 Kings shal be thy nursing Fathers and Queens thy Mothers vpon which place in the Annotations of the English Bible of Anno 1576. it is sayd The meaning is that Kings shal be conuerted to the Ghospel and bestow their power and authoritie for preseruation of the Church Yea God almightie hath further promised that (4) Esa 2 2 Al nations shal flow vnto it And that (5) Psal 2.8 He wil giue the Heathen for thy inheritance and the end of the earth for thy possession Yea it was sayd to (6) Apoc. 10.11 S. Iohn and in him to other Pastours Thou must prophecy againe vnto Nations peoples tongues and manie kings (7) Es 62 2. As also The Gentils shal see thy Iustice and al Kings thy glorie and thou shalt be called by a new name which the mouth of our Lord shal name (8) Ps 102.15 Then the Heathen shal feare the name of our Lord and al the Kings of the earth his glorie These and sundrie other such places are so coÌ„uincing for the CoÌ„uersion of the Heathen Kings and Nations by the Church of Christ that Protestants themselues do endeauour to confirme the same truth from the sacred Scriptures Luther (9) Tom. 4. Wittemb in Es 60. fol. 234. writing vpon the Prophet Esay chap. 60. affirmeth that Kings shal obey and beleeue the Ghospel c. the Church is in perpetual vse of conuerting others to the Faith c. for this is signifyed by her gates being continually open And Oecolampadius (10) In Hier. c. 33. writeth vpon Hieremie that God speaketh heer of the eternitie of Christs Kingdome c. he shal haue Kings and Priests and that for euer and not a few but as the stars of heauen c. for their multitude (11) Tabulae Analyticae in Es c. 60. p. 126. Szegedine affirmeth that the Prophet Esay fortelleth that Gentils and Kings shal embrace with great desire the religion of Gods people which ought to be referred to the Kingdome of Christ where he foretelleth the coming of the Gentils and that in such number as that it should make the beholders amazed In like sort teacheth (12) Meth. Dâ—script p. 583.
p. 350. saying We were determined to be altogeather silent to those your demands neither to giue you anie answer who so plainly alter according to your wil both the Scriptures and interpretations of holie Doctours seing we haue Paul thus exhorting vs Eschiew an Heretical man after one or two admonitions c. we are fully assured by your writings that you can neuer agree with vs or rather with the truth c And therefore (42) Ibid. p. 370. we desire you hereafter not to be troublesome vnto vs c. for the Diuines which were the Lights of the Church you diuersly handle in words you honour them and extol them but in deeds you reiect them c. wherefore forasmuch as concerneth you you haue freed vs from cares So litle successe had our Germane Protestants and so disgraciously were they repulsed euen by the Schismatical Grecians But such is the knowne want of al successe in this behalf in the ProtestaÌ„t Church that Beza (43) In Sarauia his Def. Tract De diuersis grad Minist p. 309. specially disclaymeth from labouring the conuersion of remote Nations leauing that expresly to the Iesuits Wherefore hauing thus fully discouered the manifest and confessed want in the Protestant Church in fulfilling the foresayd predictions from the Scriptures of the true Church of Christ her conuerting of Heathen Kings and Countries to the true Faith It resteth now to proue that the foresayd Prophecies haue been fully performed in the Catholick Roman Church and consequently that the sayd Church is the Church of Christ described in the Scriptures And to begin with the Conuersion of the most famous Emperour or King that euer was Constantin the Great who liued about Anno Domini 311. First it is confessed by our Protestant Aduersaries that Constantin was the first King that euer professed the Christian Faith so M. Bunny (44) Suruey of the Popes Supremacy p. 121. tearmeth him Constantin the first Emperour that publickly allowed of Christian Profession And M Brightman (45) Apoc. p. 323. auoucheth that Constantin was he who first of the Roman Emperours vndertook the open Patronage of the truth and that a Male-child was not borne before Constantin Bibliander (46) fidelis Relatio p 22 teacheth that Constantin first of the Roman Emperours embraced Christian Religion with true Faith And the like is taught by Simlerus (47) De filio Dei in Pref. and others Secondly it is most agreably reported by al Historiographers that this our first Christian Emperour was Baptised by Pope Siluester then Bishop of Rome And thirdly it is before (48) See before l. 1. c. 5. proued at large that the Religion deliuered to Constantin by Pope Siluester and which they both beleeued and publickly professed was the present Roman Religion now taught by Pope Vrbane the Eighth So cleer it is that the Roman Church fulfilled the former predictions of the Scriptures in the Conuersion of K. Constantin As for the other Christian Emperours succeeding Constantin as ConstaÌ„tius Constans Constantin Iulian Iouinian Valentinian Gratian Valentinian the Second Theodosius c. they were so certainly conuerted or rather borne brought vp in the Roman Church that they are greatly disliked and condemned by (49) Brightmans Apoc. p 344 477. Fulkes Reioynder c. p. 2. Protestant Writers as special Patrons and maintainers of the pretended Antichrist the Pope of Rome But to descend to the manifold Conuersions of Kings and Countries made by the Roman Church in these last 1000. yeares It is confessed and reported by the Centurie-writers that our Catholick Roman Church conuerted Germanie (50) Cent. 8 col 20. the Vandals (51) Cent. 9. col 15. the Bulgarians (52) Cent. 9. col 18. Sclauonians Polonians the Dâ—nes and Mâ—rauâ—ans and (53) Cent 10 col 18. 19. sundrie Kings and Kingdomes and a great (54) Cent. 11 col 27. part of Hungarie as also the Noruegians (55) Cent 12 Osiander likewise mentioneth our conuerting of the Danes 56) Ep. hist p. 16. 94. Mâ—rauians (57) Ibid. p. 16. Polonians (58) p. 36. Sclauonians (59) p. 36. 16. the Bulgares (60) p. 36. the Hunnes (61) p. 37. the Normans (62) p. 72. the Bohemians (63) p. 77. the Suecians (64) p. 21. 9 the Noruegians (65) p 86. Liuonians and Saxons the Vagarians (66) p. 104. the Rugij (67) p. 99. Thuscans them of (68) p. 111. Scandia Matorica (69) p. 341. of Tunes in Africa [70) p. 377. and of sundrie other Nations (71) p. 342. M. Brightman (72) Apoc. p 100. likewise reporteth that famous Conuersions are read of at this time of the Polonians Saxons Danes Suecians Noruegians c. And though those Conuersions were done by the paines of Superstitious men the Papists yet was it the Seale of God and profitable to his elect Now al these Countries being summed vp togeather may wel be thought to make a ful accomplishmeÌ„t of the foresayd prophecies in their sayd Conuersions by our Roman Church from Heathnish Infidelitie to the Faith of Christ But I wil yet further descend to particulars and first begin with Germanie wherin Protestancie with Luther first appeared It was so certainly conuerted at first from Infidelitie to Christian Religion by the Rom. Church that the Centurie-writers (73) Cent. 8. Ep. Dedic writing therof do affirme that Antichrist hath his notable Postes or Runners c. Such a Poste was that Boniface called the Apostle of the Germans who with greatest studie art and power applyed himself to this only that he might reduce al Germanie to the Power of the Pope of Rome but although he is reported to haue abolished in some places Heathnish Idolatrie yet he sowed not Christian Religion pure and incorrupt for he ouerthrew and cast downe that hinge of al pietie of free Iustification by only Faith in Christ c. wherfore he often mentioneth the blemishes of Antichrist that is the corruptions of the articles of Faith c. with such insolencie was that false Apostle puffed vp So cleer it is that Germanie was conuerted by S. Boniface from Idolatrie to the Roman Faith Yea ProtestaÌ„t Religion was so vnknowne to the Christian Germans before the Apostacie of Luther that Luther (74) In Deutâ—ron in pref fol 3. himself saith I am of opinion that the Protestant Ghospel was neuer reuealed to Germanie before this Age. As also )75) Enar rationes seu Postillae fol. 271. I am ignorant whether Germanie euer heard the Word of God indeed we haue heard the Word of the Pope which no man can deny So plainly in Germany had our Roman Faith her being and precedence before al Protestancie But now to come to the late Conuersion of the remotest Indians it was so certainly performed by Friars Iesuits and other knowne Members of the Roman Church that D Philip Nicolai writing a special book of this verie argument and
say besides this her only open refrayning or Recusancie whereto she is euen by the iudgement of Protestants (24) Willet Synop. p. 612 613 614 Act. Mon. p. 1283. 1150. 1151. Melancth in Consil Theol. p. 628 Pet. Mart. ib. p. 634. 635. Buâ—er 16. p. 632. 633 634. Caluin ib p. 635. And Caluin Tract Th. p 584. The Deuines of Germany in Sleydans Comment Engl. f. 87. no lesse in dutie bound lyeth euermore most open easie to be discerned yea by how much the persecution is more grieuous so much the lesse can this Recusancie be kept secret or vnespyed as appeareth most plainly in the example only of our owne times Nations for if during but these last 20. yeares we of this one Nation in coÌ„parison but few could not so escape the search of ProtestaÌ„t Magistrats but that by our only Recusancie we were dayly discerned presented indited coÌ„uicted sundrie wayes persecuted some Martyred Could then a ProtestaÌ„ts pretended to be dispersed throughout so manie Nations of the world escape for so manie hundred yeares togeather that Inquisition of the Roman Church which Protestants affirme to haue been vniuersal and far more grieuous Wherefore to end this inexplicable contradictorie poynt of the ProtestaÌ„t Churches Being or continuance but yet vnknowne inuisible for many hundred yeares togeather that through the greatest persecutions therof by the Pope of Rome I wil only demand with D. Field (25) Of the Church l. 1. p. 19. How possibly there should be a Church in the world the perpetuitie wherof al most constantly defend and none found seene or knowne to professe the Sauing truth of God Or as M. Iewel 26 saith of Heresie so in his words wil I say of his Church It must needes be a very strange Church that had neither beginning nor ending nor defender nor reprouer nor mouth to vtter it nor eare to heare it nor pen to write it nor time to last in nor place to rest in of which straÌ„ge kind of Church was our preteÌ„ded ProtestaÌ„t Church for manie hundred yeares togeather no knowne beginning being assigned of her Inuisibilitie no man defending or reprouing her during the sayd latencie no Pastour of hers preaching or sheep hearing her doctrine no pen writing her MonumeÌ„ts or her pretended pressures suffrings no one houre knowne wherin she had being or corner or cottage in the world wherin she râ—sided Wherefore the absurditie and insufficiencie of this former answer being in so manie respects so easily discouered other Protestants disclayming from this do auouch that their Church according to the Scriptures hath euer continued and that visible and knowne in al former Ages but now sithence through the late violence of the Pope and his Clergie al testimonie MonumeÌ„t Record therof is vtterly suppressed and made away But the idle vanitie of this naked conceipt is manie wayes appearing for first this is but a mere Imagination destitute of al testimonie or proofe in confirmation therof Secondly al proofe experience is directly to the contrarie seing the very books of Husse and Wiccliffe are yet extant to our aduersaries as also the Epistle of Vlrick in defence of Priests marriage the pretended books of Charlemaine against Images Bertram concerning the Eucharist the like And yet in none of these is the least mention afforded of anie ProtestaÌ„t Congregation though neuer so slender to haue been formerly residing in anie caue or corner of the earth though neuer so streight And yet these are the ancientest Records wherin they can insist either in defence of themselues or impugning of vs. Thirdly our General and Prouincial Councels holden in most seueral Nations did euer recite and condemne al new arising Sects Heresies coÌ„trarie to the Roman Faith and yet in none of these is there the least mention or Record to be found of the Church of Protestants Fourthly our Catholick Writers in euerie Age haue plentifully recited and at large coÌ„futed al appearing doctrines contrarie to the Roman Church yet as for anie ProtestaÌ„t Religion knowne before Luther they are wholy sileÌ„t Fiftly from hence do sundrie Protestant Writers take notice and in their owne writings (27) The Cent. Pant. in Chron. OsiaÌ„d Epit. Eccl. Hist Illiricus Catalogus Testam c. Whitak cont Dur. p. 276. 469. make meÌ„tion of the daily opinioÌ„s not passed ouer in sileÌ„ce or wholy suppressed from the view of Posteritie but directly to the contrarie most expresly mentioned recorded and condemned in euerie Age by the Church of Rome Of which opinions certaine also which maketh this point most euident were oftentimes euen some one or other special Doctrine now sithence taught by Protestants and heretofore seuerally professed by some one or other particular condemned person of those times And yet was neuer Protestant hitherto euer able to nominate or assigne a Protestant Church before the dayes of Luther truly agreing in matters of Faith and Religion with our now reformed Church of England Sixtly this confessed general suppression of the Protestant Church and al her Records for so manie hundred yeares doth euidently conuince the sayd Church not to be the Church of Christ but some Heretical Conuenticle for the Scriptures testify of the true Church that her (28) Esa 60.20 Sunne should not be set nor her Moone hid that she (29) Dan. 2 44. should not be giuen ouer to another people but should stand for euer as an (30) Esa 60.15.16 eternal glorie and ioy from generation to generation Lastly euerie vprising Sect though neuer so grosse may as easily and with as much probabilitie pretend for itself the continuance visibilitie of their Church for al former Ages only adding with our Protestants the Imagiginarie suppression and ruine of al testimonies proofes and Records of the same through the power and malice of the Church of Rome then which nothing more dangerous to affirme or more absurd to maintayne The falshood of the two former Answers being thus easily displayed and seene to be most palpable and sensible euen to the meanest iudgements a third remayneth in matter and substance of no greater force then the former but through affected obscuritie of words more difficult and perplexed to an ignorant Hearer As namely that during al those confessed manie Ages wherin no knowledge is had of the Protestant Church her Pastours or administration of Word or anie one Sacrament (*) Whitak de Ecelesia p. 165. Perkins in his Reformed Cathol p. 328. 329. OsiaÌ„d Cent. 16. part alt p. 1072. Calu. l. epist ep 104. p. 222. Rhegius lib. Apolog. p. 95. Beza in ep Theol. ep 1. p. 15. The Protestant Church was in the Papacie and the Papacie was in the Church and yet the Papacie was not the Church An answer not much vnlike to that Censure giuen vpon D. Playford his strange diuiding the Text of his Sermon to wit that it was as A Pye A Pudding A Pudding and a Pye A Pye pudding And a
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
stileth the Canons of the sayd Councel of Nyce 66) Luther l. de Cōcilijs part 1. p. 92. hay straw wood stubble and demandeth whether the the Holie-Ghost hath nothing els to do in Councels but to bind and burden his Ministers with impossible dangerous and vnnecessarie lawes So absurd was the Councel of Nyce in Luther's iudgement affirming further That more light is brought to a Christian by that Catechisme which children do learne then by al the Councels Caluin calleth the Fathers of the sayd Councel of Nyce 67) Lib. de vera Eccl. reformat opuscul p. 486. And Inst l. 4. c. 9. 3. 10. Phanaticos that is men Phanatical or deluded by the Diuel and withal giueth leaue to euerie priuate man to examin the decrees of Councels by the Scriptures saying 68) Inst l. 4. c. 9. §. 8. 9 11. Let no names or authorities of Councels Pastours Bishops hinder vs but that we may examin al Spirits of al men by the rule of the Word of God And againe 69 Ib. 3. 14. I deny that Interpretation of Scripture to be alwayes true and certain which is receaued by the consent of a Councel But I cannot heer but obserue the strange giddines of this primest protestant Caluin who directly contrarie to his former Assertions writeth thus 70) Inst l. 4. c. 9. §. 8. Those ancient Synods as Nyce Constantinople the first of Ephesus of Chalcedon and the like which were assembled for the confuting of errours we do willingly embrace and reuerence as Sacred for as much as concerneth doctrines of Faith For they containe nothing but the pure and natiue Interpretation of Scripture which the holie Fathers with spiritual wisdome applyed to the vanquishing of the Enemies of Religion which then appeared But to leaue him thus fighting with himself and to come to the Ministers of the Church of Scotland 71) In the end of the Harmonie of Coafes p. 19. And see the sayd Harmonie sect 1. p. 14. Without iust examination we do not receaue say they whatsoeuer is obtruded vnto men vnder the name of a General Councel for plaine it is that as the men assembled were men so haue some of them manifestly erred and that in matters of great weight and importance So far then as the Councel proueth the determination and commandment that it giueth by the plaine word of God so soone do we reuerence and embrace the same Heervnto also do accord our English Protestants teaching that 72) Articles of faith agreed vpon in the Conuocations of A. 1562. 1604. art 21. General Councels c. may erre and sometimes haue erred euen in things pertaining vnto God Wherefore things ordained by them as necessarie to saluation haue neither strength nor authoritie vnles it may be declared that they be taken out of holie Scriptures So vnwilling or rather truly fearful are Protestants to appeale vnto General Councels for the decision of Controuersies But D. Luther proceedeth further seriously expecting exacting that al Councels shal be subiect to his Censure determination 73) Tom. 2. wittenberg f. 375. The Rectours of Churches saith he the Pastours of Christ's sheep haue indeed power to teach but the sheep ought to iudge whether they propose the voice of Christ or of strangers c. Wherefore let the Pope Bishops Councels c. decree appoynt and ordaine what they wil we wil not hinder them but we who are the sheep of Christ and heare his voice wil haue it in our power to iudge whether they propose things true and agreable to the voice of our Pastour or no and they are to yeald subscribe and obey our Censure and Sentence Now if Councels be subiect to the Censure of Luther or anie other such rotten sheep then lesse is the authoritie of Councels then of Luther himself then the which nothing can be spoken more absurd or ridiculous In like sort saith Peter Martyr in general 74) De votis p. 476. As long as we rest in Councels Fathers we shal be euer conuersant in the same errours Yea saith M. Carthwright 75) In whiteg Tract 2. p. 95. If this be a sufficient proof to say such a Councel decreed such a Doctour sayd so there is almost nothing so true but I can impugne nothing so false but I can make true And wel assured I am that by their meanes the principal grounds of our Protestant Faith may beshabken But to conclude 76) De Concil contr Bellar. 9. 6. Fulk Answ to a Counterf Cath p. 89. 90. Will. Syno 92. D Whitaker D. Fulk D. Willet and most other Protestants teaching that General Councels may erre in Faith and manners it is no wonder though they reiect their authoritie but yet it euidently conuinceth that in matters of Faith and Religion Protestants dare not relye and submit themselues to the decrees and definitions either of ancient or moderne General Councels So that though Ministers in their Pulpits where none wil gainsay them do florish and flaunt forth the ancient Fathers prayses approue their authoritie applaud them as Protestants and appeale to those primitiue Doctours as Maisters and Patrons of their errours yet when they are pressed by Catholicks with cleerest euidence of their particular writings sayings and practise and with the answerable acknowledgements of the learned Protestants then their tone is changed bitterly exclaming that The argument drawne from Antiquitie is a Popish argument that To appeale to the Primitiue Church is to iniurie the Protestant Congregation That for Protestants to fil their books with the authorities of Fathers is dangerous and to be eschued That in al Councels Fathers and Stories since the Apostles the print of the Popes feet is to be found That the Papists strongest towers are in the testimonies of the Doctours That the Fathers were blind and ignorant in the Scriptures That they were certainly damned for their Papistical opinions vnles they repented That their interpretations of Scripture were aduantagious to Papists and preiudicial to Protestants That their books and Commentaries were contrarie to Scripture Yea that the Fathers did contradict one another and often one and the same himself That Luther and sundrie other Protestants are much to be preferred for learning before S. Austin S. Ambrose and al the other Fathers That the Doctrine now taught by the Bishops of England is much more sound then euer was taught by any Bishops since the Apostles and therefore that our Bishops are in manie degrees to be preferred before them that euen in the best times Sathan was president in Councels And lastly that al decrees of Popes Bishops and Councels are to yeeld and obey the Censure of Luther Dot not al this most strongly confirme that in the verie harts and consciences of Protestants themselues the ancient Fathers were Roman Catholicks and most aduerse to Protestants and that therefore and only therefore they are thus reiected contemned disgraced and wronged by them euen by Luther Caluin Beza
of free Iustification was as then almost oppressed with the Comments of the Grecian Bishops c. At the same time the Inuocation of the Dead preuailed and the foolish opinion of single life which shameful errours Hierom openly defendeth the multitude also of Ceremonies then encreased c. And al for the most admired the Monks in Aegypt Syria c. no otherwise then if they had been Angels Prayers also for the Dead began then more freely to be vsed and the Platonical question risen concerning Purgatorie c. So ancient and general amongst al the holie Fathers were al the foresayd Articles of our present Roman Faith 26. So that our Catholick Roman Faith concerning the Sacraments conferring grace of Confession of Pardons of Transubstantiation of Holie-Orders of Extreme-Vnction of the Masse of S. Peter's and the Pope's Primacie of the Pope not being Antichrist of Traditions of Purgatorie and Prayer for the Dead of Limbus Patrum of Inuocation of Saints Reuerencing of Relicks Images and the Crosse Vowes of Chastitie single life of Priests Monastical life prescribed Fasts Free-wil Merit of Works and the Ceremonies of the Church was the general receaued Faith of al ancient Fathers and other Christians Witnesses wherof in our behalf are Luther Caluin Zuinglius the Centurists Rhegius Melancthon Adamus Francisci Antonie de Adamo Bucer Crastouius Philippus Nicolai Chemnitius Functius Osiander Peter Martyr Beza Brightman Field Humfrey Fulk Cartwright Whiteguift Couel Fox Gifford Iacob Parker Parkins Wotton Beard Calfhil whitaker and Iewel THAT PROTESTANTS DO NOT ONLY disclaime from al the ancient Fathers as Papists but do further reiect the authoritie of the sacred Scriptures and of the Apostles themselues as being erroneous and that therefore they do not found their Faith or Religion vpon Sacred Scriptures or Christ his Apostles CHAPTER III. I haue laboured often and long for the finding out of some ground work Argument or Principle wherupon the Protestant Church should be builded and sustained And stil obseruing al proofs whatsoeuer drawne either from Histories Fathers Councels Church or Antiquitie to be al of them contemned and despised by them as meerly Papistical I retired and tyed my thoughts at last to that surest Ancker of God's heauenlie Word proposed vnto vs in the sacred writings of his Prophets and Apostles nothing doubting but that the credit authoritie therof would in the iudgement and verie beleef of al Protestants be euer admitted acknowledged and reuerenced as Diuine infallible and inspired from God the Holie-Ghost himself And yet frustrate in this my last expectation I find the verie writings of the Prophets and Apostles to be censured and reiected and the Prophets and Apostles themselues to be scorned disgraced disallowed by the learnedst Protestant Writers And to begin first with the scriptures of the old Testament omitting also Tobie Iudith c. and the rest which Protestants generally reiect for Apocryphal wheras Moyses was confessedly the first that writ anie part of sacred Scripture yea that writ the Law of God or Ten Commandments in Tables of stone he and the sayd Commandments are al of them reiected by our new Protestants 1) Tom. 3. Germ f. 40. 41. And in Colâ—oq Mensal Gâ—rm fol. 152. 153. We wil neither heare nor see Moyses sayth D. Luther for he was giuen only to the Iewes neither doth he belong anie thing to vs. Let him be to the Iewes as the Law of the Saxons and let him not disquiet or trouble vs Gentils As France regardeth not the Law of the Saxons so the Law of Moyses doth not bind vs. If anie propose vnto thee Moyses with his Lawes and would compel thee to keep them then shalt thou say Go to the Iewes with thy Moyses I am no Iew thou shalt not enwrap me with Moyses And againe 2) In Colloq Mensal c. de Leg. Euang. I wil not receaue Moyses with his Law for he is the enemie of Christ If he shal come with me to examination I wil reiect him in the name of God and wil say Let Christ stand heer 3) Fâ—l 118. Moyses is the maister of al hangmen no man matcheth him in terrifying streightning tyranizing threatning and thundring he cruelly assaulteth the consciences he terrifyeth tormenteth and teareth the hart 4) Ad Ps 46. Away therefore with Moyses to obstinate and cruel men and prowd Saints whome he may terrifye humble 5) Tom. 3. Witemb in Ps 45. f. 423. And see 422. And in Colloq Mens Ger. f. 152. 153. Moyses indeed had lips but profunda great ones vnpleasant stopped angrie in which there is not a word of grace but of anger death and sinne Gather al the wisedomes of Moyses and of the Heathen Philosophers and you shal find them to be in God's sight either Idolatrie or hypocritical wisdome or if it be Politick yet the wisedome of wrath c. For Moyses hath his lips ful of gal and anger c. Away therefore with Moyses c. Moyses being thus discarded Away likewise say Protestants with the Law and Commandments 6) Tom. 3. Germ. fol. 121. The Law sayth Luther is a true Labyrinth which only casteth consciences into errour The iustice of the Law is the monster Minotaurus that is a meer fable not leading to saluation but to the waters of Acheron 7) In Colloq Mensal Germ. f. 152. 153. To the Iewes belongeth the Law of Moyses it doth not bind vs c. I wil not haue Moyses with his Law for he is the enemie of Christ our Lord yea 8) Tom. 3. Wittemb f. 6. 7. the Decalogue itself testifyeth that Moyses doth not oblige the Gentils And his owne Brethren alleadge him saying 9) Admonitio Christiana p. 211 And see Hospin concord discord f. 225. As France respecteth not the Law of the Saxons so let not Moyses be thrust vpon vs we in the New Testament wil neither see nor heare Moyses And as for the Ten CoÌ„mandments themselues Luther expresly teacheth that 10) Serm. de Mose the Ten Commandments pertaine not to Christians 11) In Conuiual Colloq cited by Aurifab cap. de lege And therefore saith he Let the Ten Commandments be altogether reiected and al Heresies wil presently cease For the Ten Commandments are as it were the fountain from whence al Heresies spring According to which Islebius Luther's owne scholler 12) Cent. 6. p. 311. 312. 310. taught as Osiander relateth that the Decalogue was not to be taught in the Church c. He dispersed in publick writings his Antinomian errour and drew into errour some learned Protestants He seemeth to haue taken occasion of this errour from the writings of Luther not rightly vnderstood And 13) Act. Colloq Aldeburg p. 94 being great in the Court he preached earnestly for the Antinomian libertie These Antinomians 14) Sleidan Hist l. 12. f. 262. receauing their first beginning from Islebius Luther's scholler publickly taught as other Protestants confesse 15)
Apostles withal and the Euangelists themselues euen after their receauing of the Holie-Ghost did write teach and defend seueral errours how can anie Christian build an infaillible sauing Faith vpon the Ghospels or other Apostolical writings How then can they be acerteyned of anie one true sentence of God's Word if the writers and deliuerers therof were not infallibly guided by the Holie-Ghost into al truth and so freed from al errour ignorance misprision or falshood And if some peraduenture except that these so Atheistical and Sacrilegious reproaches imposed vpon the sacred Scriptures and the Blessed Euangelists and Apostles be not the ordinarie opinions or practise of Protestants but peraduenture only of some few either ignorant or not endowed with the spirit the falshood and vanitie of this euasion is most apparent for who of forraine Protestants were euer reputed more learned or more enlightned with the spirit then Luther Caluin Beza Chemnitius Islebius Illiricus with the other Centurie-writers Castalio Zuinglius Musculus Brentius Andreas Friccius Adamus Francisci Bullinger and sundrie such others al of them highly esteemed of by their other Protestant Brethren Or who at home more honoured then Tyndal Iewel Goad Fotherbie Fulk Whitaker c. and yet al of those being indeed the primest men that euer they had do ioyntly conspire in this greatest impietie of censuring controuling correcting or reiecting some one part or other of the forenamed Canonical Scriptures or els of condemning the Euangelists and Apostles of seueral errours infirmities and sliding in matters of faith and Religion Which foule proceeding of so manie and so learned Protestants doth euidently according to D. Fulk's Rule conuince them to be perfect Hereticks For (88) Confut. of Purgatorie p. 214. whosoeuer sayth he denieth the authoritie of the Holy Scriptures thereby bewrayeth himself to be an Heretick Laus Deo B. V. Mariae FINIS A TABLE OF THE BOOKES AND CHAPTERS THE FIRST BOOKE WHERIN IS PROVED BY THE Confession of Protestants that the Catholick Roman Church hath continued Euer most Knowne and Vniuersal euen from Christs verie Time vntil the Date hereof THE antiquitie of the true Church and the force of the Argument drawne from the Authoritie thereof As also of these great necessitie of finding-out this true Church chap. 1. fol. 1. That the present Roman Church and Religion for the last thousand yeares after Christ haue stil continued most Knowne and Vniuersal throughout the Christian world chap. 2. fol. 4. A further confirmation of the vniuersal continuance of our Roman Church Religiō for these last thousand yeares is taken from the Confessed belief and profession of such Persons as liuing within the foresayd time were most Famous and Notorious in one respect or other chap. 3. fol. 8. That the faith of S. Gregorie S. Augustin and whereto England was by them conuerted was our Roman Catholick and not Protestant chap. 4. fol. 10. That the present Roman Church and Religion continued and flourished during the whole time of the Primitiue Church contayning the first six hundred yeares after Christ chap. 5. fol. 20. A further proof of the present Roman Religions Continuance from the Apostles time to these dayes is taken from the Christian belief of the Indians Armenians Grecians and Brittans al of them Conuerted in the dayes of the Apostles chap. 6. fol. 27. THE SECOND BOOKE Wherin is proued through al the chief Articles of Religion and that by the Confessions of Protestants that the same Faith which is now taught by the Roman Church was anciently taught by the Primitiue Church of Christ THat General Councels do truly represent the Church of Christ And of the Credit and Authoritie giuen by Protestants to the sayd Councels chap. 1. fol. 1. That the argument drawne from the Authoritie of the Primitiue Church of Christ and of her Doctours and Pastours is an Argument of force And for such approued by sundrie learned Protestants chap. 2. fol. 3. That the Fathers and Doctours of the Primitiue Church beleeued and taught that S. Peter was ordayned by Christ the Head of the Apostles and of the whole Church and that the Church was founded vpon S. Peter it is Confessed by Protestants themselues chap. 3. fol. 8. It is Confessed by Protestants that the Fathers of the Primitiue Church beleeued taught the Bishop of Rome to succeed S. Peter in the Primacie of the whole Church chap. 4. fol. 11. It is confessed by Protestants that the Primitiue Church of Christ beleeued the Bookes of Tobie Iudith Ester Sapientia Ecclesiasticus and two first of Machabees to be truly Canonical Scripture chap. 5. fol. 25. It is acknowledged by Protestants that the Fathers of the Primitiue Church beleeued taught our now Catholick Doctrine concerning Traditions chap. 6. fol. 30. It is Confessed by Protestants that according to the Fathers of the Primitiue Church the Sacraments do truly conferre Grace and Remission of sinnes And that they are in number seauen chap. 7. fol. 32. It is Confessed by Protestants that the Fathers of the Primitiue Church beleeued and taught the Real Presence of Christs true Bodie and Bloud in the Eucharist As also our further Catholick Doctrines of Transubstantiation Adoration Reseruation and the like chap. 8. fol. 35. Protestants confesse that the Primitiue Church of Christ beleeued taught practised the Sacrifice of the Masse as also that it is a Sacrifice according to the order of Melchisedech and truly Propitiatory for the liuing the dead chap. 9. fol. 41. It is acknowledged by Protestants that the Fathers of the Primitiue Church taught and beleeued the Power of Priests to Remission of Sinnes The necessitie of Auricular Confession The Imposition of Pennance and satisfaction to God thereby As also our Roman Doctrine of Pardons or Indulgences chap. 10. fol. 46. It is granted by Protestants that the Catholick Doctrine of Purgatorie of Prayer and Sacrifice for the dead was beleeued taught and practised by the Fathers of the Primitiue Church chap. 11. fol. 50. It is confessed by Protestants that the. Fathers of the Primitiue Church beleeued and taught our Catholick Doctrine of Christs Descending into Hel. chap. 12. fol. 55. It is confessed by Protestants that the Fathers of the Primitiue Church beleeued and practised our Catholick Doctrine of praying to Angels and Saints chap. 13. fol. 57. It is confessed by Protestants that the Fathers of the Primitiue Church allowed the vse of Christs Image and his Saincts placing them euen in churches and Reuerencing them chap. 14. fol. 60. It is acknowledged by Protestants that the Fathers of the Primitiue Church did specially honour reuerence the holie Relicks of Martyrs and other Saints carrying them in Processions and making Pilgrimages vnto them at which also manie Miracles were wrought chap. 15. fol. 63. It is confessed by Protestants that the holie Doctours of the Primitiue Church not only vsed the signe of the Crosse but likewise worshiped the same attributing great efficacie power and vertue thervnto chap.
16. f. 65. It is confessed by Protestants that the Fathers of the Primitiue Church allowed and practised the vow of Chastitie and that they neuer allowed such as were of the Clergie afterwards to marrie or such as had been twice married to be admitted to holie Orders without special dispensation chap. 17. fol. 69. It is confessed by Protestants that the Fathers of the Promitiue Church allowed practised the Religious State of Monastical life and that manie Christians of those purest times both men and women did strictly obserue and professe the same chap. 18. f. 74. It is acknowledged by Protestants that the Fathers of the Primitiue Church allowed practised prescribed fasts and abstinence from certaine meats vpon dayes and times appointed holding the same obligatorie vnder sinne condemning also our Puritan Sabboath Fasts chap. 19. fol. 80. It is admitted by Protestants that the Fathers of the Primitiue Church expresly taught our Catholick Doctrine concerning Free wil. chap. 20. fol. 84 It is granted by Protestants that the Fathers of the Primitiue Church taught not only Faith but likewise Good works truly to iustifye that the sayd works are meritorious of Grace and Glorie chap. 21. fol. 86. It is acknowledged by Protestants that the Ceremonies now vsed in the Roman Church in the ministring of seruice or Sacrifice as also of the Sacraments were formerly vsed by the Bishops Priests and Fathers of the Primitiue Church chap. 22. fol. 89 THE THIRD BOOK WHERIN is proued that the Church of Protestants was neuer knowne or in Being before the d yes of Luther And that the Articles of Religion now taught by the Protestant Congregation were Heresies condemned by the Primitiue Church of Christ IT is confessed by Protestants that from the dayes of the Apostles vntil the tyme of Luther themselues neuer had any knowne Church or Congregatiō in anie part of the vniuersal World chap. 1. fol. 1. A Further conuincing proof of the Protestant Churches not being during the first 600. yeares is taken from the Fathers Condemning in the ancient Hereticks the chiefest articles of the Protestant Religion and our Protestants Confessing the same And First Concerning the Sacraments chap. 2. fol. 6. That the Fathers condemned in ancient Hereticks the opinions of Protestants concerning the Scriptures and the Church Militant and Triumphant chap. 3. fol. 9. That the Fathers condemned in ancient Hereticks the opinions of Protestants concerning Monachisme the mariage of Priests and prescribed Fasts chap. 4. fol. 12. That the Fathers condemned in ancient Hereticks the opinions of Protestants concerning Free-wil Faith Good works the Commandments sinne and the knowledge and Death of Christ chap. 5. fol. 14. Protestants Vsual recrimination of obiecting old Heresies to the Catholick Roman Church is cleerly examined discouered confuted by their owne acknowledgements chap. 6. fol. 17. A Further trial is Made Whether Catholicks or Protestants be true Hereticks and this by sundrie knowne badges or markes of Heresie chap. 7. fol. 23. A brief Suruey of D. Whites Catalogue wherin contrary to the Confessed truth in the precedent Chapter of no knowne beginning or change of our Romane Faith in anye Age he vndertaketh according to his Title therof to shew That the present Religion of the Roman Church was obserued resisted in al Ages as it came in and increased naming withal the Persons that made the Resistance And the poynts wherin And the time when from fiftie yeares to fiftie through-out al Ages since Christ chap. 8. fol. 35. THE FOVRTH BOOK WHERIN is proued by the Confession of Protestants that according to the Sacred Scriptures the Roman Church is the true Church of Christ And so to haue euer continued from his time vntil the Date hereof And of the contrary the Protestants Church to be only a Sect Heretical and neuer to haue been before the dayes of Luther PRotestants flying to the sacred Scriptures in proof defence of their Church and Religion it is shewed the sayd flight not only in itself to be dishonourable but also to be the ordinarie flight of al moderne Hereticks chap. 1. fol. 1. That euen the Sacred Scriptures themselues do most plentifully testify our Romane Church to be the Church of of Christ and the Congregation or Church of Protestants to be no true Church but a Sect Heretical most contrarie to the said Scriptures And that first by the Churches necessarie continuance and vniuersalitie chap. 2. fol. 5. The second Proof from sacred Scriptures in cōfirmation of the Roman Church and Confutation of the Protestant is taken from the Euer visibilitie of Christ's Church chap. 3. fol. 10. The third Proof from Sacred Scriptures in Cōfirmation of the Roman Church and Confutation of the Protestant is taken from the Churches Pastours which must euer continue with lawful Calling and Succession and with Administration of Word and Sacraments chap. 4. fol. 13. The fourth Proof from sacred Scriptures in confirmation of the Roman Church and Confutation of the Protestant is taken from the Conuersion of Heathen Kings and Nations to the Faith of Christ chap. 5. fol. 24. A Discouerie or brief Examination of sundrie sleights and Euasions vsed by Protestant Writers in Excuse of the manifest confessed want of their Churches fulfilling the foresaid Scripiures concerning the continuance vniuersalitie and visibilitie of Christs true Church chap. 6. fol. 33. THE FIFT BOOK WHERIN is shewed that Protestants in the Decision of Controuersies between them and Catholicks do absolutly disclaime from Antiquitie reiecting the Ancient Fathers and Councels for Papistical and the Sacred Scriptures for erroneous THat Protestants Disclaime from al Antiquitie since the Apostles and further reiect and condemne as Papistical the Ancient Fathers and General Councels chap. 1. fol. 1. That the Protestant Church disclaimeth from the Fathers of the Primitiue Church it is further proued by the Protestants condemning al the ancient Fathers in general for beleeuing teaching and practising the seueral particular actions of our Catholick Roman Faith and Religion chap. 2. fol. 12. That Protestants do not only disclaime from al the ancient Fathers as Papists but do further reiect the authoritie of the sacred Scriptures and of the Apostles themselues as being erroneous and that therefore they do not found their Faith or Religion vpon Sacred Scriptures or Christ his Apostles chap. 3. fol. 18. A TABLE SHEWING THE particular matters handled in this Booke A. AELfricus no Protestant l. 3. c. 8. pag. 51. Albigenses taught sundrie errours lib. 1. c. 3. pag. 12. Almaricus his errours l. 3. c. 8. p. 55. Antiquitie commended Praef. to the Reader and lib. 5. c. 1. pag. 1. 2. Antiquitie reiected by Protestants as a Popish Argument l. 1. c. 5. pag. 26. Anthonie the Monk commended l. 2. c. 18. Apostles according to Protestants erred in Faith euen after the comming of the Holie-Ghost l. 5. c. 3. p. 23. 25. Apocalyps reiected by Protestants lib. 5 c. 3. p. 24. Armenia conuerted by the Apostles lib. 1. c. 6. p.
ep ad Philippenses do but both of them affirme that He is guiltie of sinne who fasteth vpon Sunday The same is confessed by M. Carthwright (51) In Whit. Def. p. 99. who also with M. Midleton (52) In his Papistomastix p. 35. M. Parker (53) Against Symbol c. part 1. c. 4. p. 171. confesseth the same of Tertulian de Corona Militis c. 3. Yea M. Parker reciteth the seueral sayings to this purpose of Tertulian Ignatius Austin And M. Wilet 54) Synopsis controuers 9. q. 8 p. 384 sayth wee grant this opinion is verie ancient and that in Tertulians time it was receaued in manie Churches Thus then our Roman Church doth truly Symbolize with the Primitiue First in teaching that the fast of Lent is obligatorie and vnder sinne Secondly as also that certain meates are to be abstained from vpon certaine dayes and times Thirdly for the contrarie Doctrine wherof the Fathers censured Aerius for an Heretick Fourthly and with him Eustachius for their Sundayes fast Fiftly Catholicks being confessedly cleared from the imputed Heresies of Montanus Marcion Tatianus Now the Fathers acknowledged and reproued by Protestants for our foresayd Doctrine of fasting are S. Gregorie Ambrose Austin Hierom Theophilus Maximus Taurinensis Cyril Epiphanius Nyssene Origen Calixtus Tertulian Clemens Alexandrinus Egesippus Iosephus Ignatius Hermes al the Fathers of the Fourth Carthage Councel The Protestants citing them are The Centurists Melancthon Pantaleon Danaeus Aretius Chemnitius Hamelmannus Schultetus Schrederus Caluin Osiander Symondes Bale Trigge Carthwright Fulk Field Hooker Iacob Welch Midleton Parker Willet Morton Whiteguift Whitaker It is admitted by Protestants that the Fathers of the Primitiue Church expresly taught our Catholick Doctrine concerning freewil CHAPTER XX. WHeras it is generally taught by Catholicks (1) See Bellarmine in his boo 1. s de Gratia libero Arbit that man euen after the fal of Adam hath freewil and libertie not only in actions natural or ciuil but likewise in moral and supernatural Gods Grace concurring Directly to the contrarie the learnedst Protestants (2) Caluin Inst l. 1. art 16. §. 8 l. 2. c. 4. §. 6. And see 3. §. 7. teach that man in the state of Nature now corrupted is not endowed with Freewil in anie action natural ciuil moral or supernatural The Primitiue Church is so wholy Roman Catholick in this poynt of Faith concerning Freewil as that the same is most plentifully confessed by manie Protestants Luke Osiander (3) Cent. 6. p. 288. speaking of S. Gregorie affirmeth that In manie articles he was fowlly Popishly deceaued for he attributed ouermuch to Freewil c. And the Centurie-writers (4) Cent 6. c. 10. col 748. repeating manie preteÌ„ded errours of his amongst the rest doe number Freewil But the Centurists (5) Cent. 4. col 291. proceed further for speaking of the Fourth Age they confesse in general that Almost al the Fathers of this Age speake confusedly of Freewil c. And contrarie to the manifest testimonies of holie Scripture And immediatly after they doe there recite and reiect the particular Sayings of Lactantius Athanasius Basil Nazianzene Epiphanius Hierom c. saying They were al deceaued al in darknes al washed about the doctrine of Man's Freewil Beza [6) In his Nou. Test in Praef. ad Principem Condensem discoursing of the times of Austin Chrysostom and Cyprian affirmeth that then was in vse the opinion of Freewil Caluin affirmeth in general that The (7) Inst l. 2 c. 2. §. 4. Grecians aboue others and amongst them Chrysostom notably exceed measure in extolling the facultie of man's wil. And agayne (8) Inst l. 2. c. 1. §. 10. It is necessarie that be reiected which is so often repeated by Chrysostome Quem trahit volentem trahit whom he draweth he draweth willing Yea the famous Councel of Neece was so cleer for Freewil that our Puritans spare not to say (9) A brief Discouery of vntruths in D. BaÌ„crofts serm p. 21. We must needs confesse that not only this gouernment of the Church but also manie other poynts of greatest waight in Religion fel to decay long before the Councel of Neece c. Man's Freewil abilitie to fulfil the Law of God c. was winked at or buryed c. at the time of the Councel of Neece So that if this Argument taken from the Councel of Neece be good c. it is also powreful to ouerthrow the mayne poynt of our Iustification by Faith c. The Centurie-writers (10) Cent 3. col 247. arise yet higher affirming that S. Cyprian is euerie where a vehement defender of Freewil And againe (11) Cent. 3. col 77. The same thinketh Cyprian l. 3. ep 3. Man sayth he left to his owne libertie and placed in his owne power either desireth death to himself or life And they recite reiect suÌ„drie other of his like sayings which sayings also are confessed and reiected by D. Humfrey (12) In his Iesuit part 2. p. 540. It is likewise 13) Cent. 3. col 77. confessed that Origen hom 9. in Numeros thinketh that our wil can choose good things that it may be a vessel to honour or euil and earthlie things that it may be a vessel to reproach Yea they further alleage and reiect manie other of his like Sayings And els where 14) Cent. 3. col 2â—8 they reproue Origen herein and al the Doctours of the then precedent Age. Yea speaking of Tertulian Origen Cyprian and Methodius their modest Censure is that 15) Cent. 3. c. 4. p. 77. They do abuse the Scriptures intollerably for the maintenance thereof And as for Tertulian they 16) Cent. 3. col 240. acknowledge that he In manie and large Sentences attributeth Frewil to man euen after the corruption of Nature by Adams fal And in 17) Cent. 3. col 77. another place they reiect Tertulians sundrie testimonies of Frewil But Hamalmannus 18) De Traditionibus l. 2. c. 7. col 93. confesseth that Tertulian and Ireneus with manie followers defend Freewil c. Yea Schultetus 19) Medulla Theol. Patrum p. 369. 304. 466. 151. 105. 98. 48. 66. 73. 40. And see Cent. 2. c. 4. col 58. 59. And Cent. 3. c. 4. col 77. 78. 48. for the selfe same Doctrine of Freewil reproueth of errour Cyprian Theophilus Tertulian Origen Clemens Alexandrinus Iustin Ireneus Athenagoras Tatianus c. And the Centurie-writers 20) Cent. 2. c. 10 col 221. And see col 58. 43. And Humfrey in Iesuit part 2. p. 527. And Osiand cent 2. l. 4. p. 84. confesse that Ireneus admitteh Freewil euen in spiritual actions And that Ireneus 21) Cent. 2. c. 4. p. 53. disputes not dissinctly and wresteth the speeches of Christ and of S. Paul in fauour of Freewil saying that there is Freewil also in faith and beleef But these things say he Centurists are spaken grossly by
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
Christ Or that Godlie men would for feare of anie persecution not only deny Christ before men but withal commit Adulterie with the pretended whore of Babylon in partaking with her in al her superstitions Idolatries and abominations what more forcible can be desired or vrged against the sayd imagined Church that she was not the Church of Christ then her owne confession of grosse and palpable dissimulation in the weightiest matters of Faith and Religion Doth not Christ himself auouch say (43) Math. 10.33 whosoeuer shal deny me before men him wil I also deny before my father in heauen And his Apostle teacheth (44) Rom. 10.10 that with the hart a man beleeueth vnto Iustice and with the mouth confesseth to Saluation And how possibly could the (45) Math. 16.18 Gates of Hel more strongly preuayle against the Church of Christ then by making her to commit Idolatrie and Superstition and that for manie hundred yeares togeather Wheras in steed of these (46) Psal 86.3 glorious things are foretold of the Church of Christ as that (47) Esa 60.11 her Gates should be continually open her (48) Esa 62.6 Pastours neuer silent her (49) Dan. 2.44 Kingdome not giuen ouer to another people but should stand for euer as (50) Esa 60.15.16 an eternal glorie and ioy from generation to generation So that the censure which by this last answer is imposed vpon the Protestant Church and that by her owne Children is that in steed of Christs Church she is a dissembling Church a Church denying Christ and his Religion a Church for temporal respects committing manie Idolatries and Superstitions and so by most true consequence no Church at al. THE FIFT BOOK WHERIN IS SHEVVED THAT PROTESTANTS IN THE Decision of Controuersies betvveen them and CatholicKs do absolutly disclaime from Antiquitie reiecting the Ancient Fathers and Councels for Papistical and the Sacred Scriptures for erroneous THAT PROTESTANTS DISCLAIME from al Antiquitie since the Apostles and further reiect and condemne as Papistical the Ancient Fathers and General Councels CHAPTER I. SO foule is the stayne of Noueltie in anie profession of Religion as that some Protestants haue aduentured to charge our Roman Church with the deformitie and crime therof Mr. Hal therupon auouching that (1) Peace of Rome p. 24. Poperie is but a new fashion and D. (2) Way to the true Church p. 341. 342. White vndertaking to proue it contrarie to the primitiue Church But as nothing can be more grateful to a Christian Reader then a cleere and sincere trial of this point to wit whether the ancient Fathers of the primitiue Church were the true Progenitours and Fathers of Catholicks or Protestants so among manie meanes and arguments al of them able most cleerly to determine the same I wil only make choice for this time of the free grants acknowledgements and confessions of Protestants themselues And this chiefly concerning their owne bastardie degenerating and disclaiming from those so ancient so noble so worthie Peeres of those purest times And first concerning the Argument drawne from Antiquitie in general it is acknowledged to be a Popish Argument and for such to be auoyded and taken heede of so do some careful Ministers prescribe to the King's Maiestie himself saying Let 3) Suruey of the Booke of common prayer p. 18. not your Maiestie be now deceiued by the Popish Argument of supposed Antiquitie as Iosue was with the old and mouldie bread of the Gibeonites c. And now followeth the reason of this so necessarie preuention And the rather O Christian King take heed because Antichrist began to work euen in the Apostles dayes Yea sayth D. Willet Papistrie 4) Synop. Controu 2. q. p. 56. c. began to work in S. Paul's dayes So that Papistrie being as old as S. Peter and S. Paule it behooueth Protestants in al good policie to reiect and vtterly abandon Antiquitie as a Popish argument and as the old and mouldie bread which the poore Papists feed on The like prouident and most necessarie preuention for Protestants vsed the Maddeburgians 5) Pref. ep Dedicat. ad Elizab. Angliae Reg. in Cen. 4. before to Q. Elizabeth to whom pretending to bring Antiquitie for her Maiestie to looke vpon yet at the first premonish that few Doctours in ancient times did write Luculenter et cum iudicio perspicuously and witb iudgement And withal complayne that very manie are as it were so bewitched with the holie title of Antiquitie that without al attention and true iudgement they do giue willingly consent to neuer so foule errours if they be set downe by Antiquitie so fearful are these deepest Diuers and Searchers into Antiquitie to be tryed therby Iust cause had then D. Humfrey to reproue Mr. Iewel for his so bold appealing to the first 600. yeares saying Iewel 6) De vita Iewelli p. 212. And see the like in Fulks Retentiue p. 55. prouoked to al that Antiquitie but he was ouer liberal and yeelded more then reason and was ouer iniurious to himself c. and in a manner spoiled himself and his Protestant Church c. It is sufficient for a Christian to say So saith the Lord c. What haue we to do with Fathers with flesh or bloud or what belongeth it to vs Protestants what the false Synodes of Bishops shal ordaine Here our Doctour wisely controuleth Mr. Iewel for his so rash appealing to the primitiue Church as seeing plainly that his new Protestant familie would be vtterly spoyled and vndone therby And the like dislike sheweth Iacobus Acontius against some Protestants alleadging the Fathers in their owne behalf saying 7) Stratag li. 6. p. 296. Some are come to that that they wil fil al their writings with the authoritie of Fathers which I would to God they had performed with as prosperous successe as they hopefully attempted it c. I do verily think that this custome is most dangerous and altogeather to be eschewed So that in this Doctours iudgement it is no wisdome but imminent danger for Protestants to meddle with the Fathers Now if any desire to know the true cause of this danger hanging ouer Protestants by appealing thus to Fathers it is confessed to be no other but because the sayd Fathers were Papists We are sure saith Mr. 8) Papisto-mastix p. 193. Midleton that the mysterie of iniquitie did work in Paul's time and fel not a-sleep so soone as Paule was dead waking againe 600. yeares after when this mysterie was disclosed c. and therfore no maruaile though perusing Councels Fathers and Stories from the Apostles forward we find the print of the Popes feet O how firme and during are the Pope's steps or our Roman faith which at this day are presented vnto vs by Councels Fathers and stories from the Apostles times al of them recording to vs their Posteritie the Popish Faith to be the Faith of their times What reason then haue Protestants to appeale to such