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
no period or difference of time wherin the Church of Christ hath more gloriously shined either for puritie of Faith or Sanctitie of life then during the time of her primitiue being which according to the accompt (1) Ievvel in his Sermon at Paules Crosse And in his Reply p. 1. Humfrey in vita Iuelli p. 123. 124. VvitaKer Resp ad Ranones Campiani p. 90. of the learnedst ProtestaÌ„ts extended itself to the ful tearme of the first six hundred years after Christ our Sauiour his glorious Ascension In greatest confidence wherof D. Iewel whom M. Mason (2) Consecration of English Bish. p. 267 styleth and esteemeth a Iewel made his so aduenturous a Challenge when he publickly exclaimed at Pauls Crosse O Gregorie O Austin O Hierom O Chrysostom O Leo O Denis O Anaclet O Calixt O Paul O Christ If we be deceaued you haue deceaued vs this you taught vs c. And As I sayd before so I say now againe I am content to yeald and subscribe if anie of our learned Aduersaries or if al the learned men that be aliue be able to bring anie one sufficient Sentence out of anie old Catholick Doctour or Father or out of anie old General Councel c. for the space of 600. yeares after Christ which maketh agaynst anie one of 27. Articles by him there repeated and defended And this he protested to preach not as carryed away with the heate of Zeale but as moued with the simple truth This proffer of D. Iewel was so pleasing to D. Whitaker that he most valiantly renewed it in behalf of al Protestants (3) Resp ad Rat. CaÌ„p p. 90. And see p. 9. saying to our glorious Martyr Campian Attend Campian the speach of Iewel was most true and constant when prouoking you to the Antiquitie of the first six hundred years he offered that if you could shew but anie one cleare and playne Saying out of anie one Father or Councel he would grant you the victorie It is the offer of vs al The same do we al promise and we wil performe it With like courage steppeth forth (4) Of the Church l. 5. in his Appendix therto Part. 1. p. 33. D. Field We say sayth he with Bishop Iewel in his worthie Challenge that al the learned Papists in the world can not proue that either Gregorie or Austin held anie of these twentie seauen Articles of Popish Religion mentioned by him Neither wil D. Morton yeald a foot herein stoutly auouching that (5) Prot. Appeal p. 354. It hath been the common and constant profession of al Protestants to stand vnto the Iudgement of Antiquitie for the continuance of the first foure hundred years and more in al things Yea he further publickly professeth that (6) Protest Appeale p. 573. 574. Protestants in oppugning Doctrines which they cal new and not Catholick c. are so far from suffring the limitation of the first 440. years that they giue the Romanists the scope of the first fiue hundred or six hundred years as our Aduersaries themselues do acknowledge For D. Stapleton writing of the opinion of Luther Caluin and Melancthon sayth that they did yeald vnto the tryal of truth by the testimonie of Antiquitie for the space of the first Fiue or Six hundred yeares M. Campian a Iesuit reporting the Challenge of Bishop Iewel for the mayntenance of these Articles which he then propounded for Catholik sayth that he appealed vnto the Iudgement of Antiquitie for the first six hundred years And againe (7) Ibid. p. 512 Protestants in the disquisition of truth do not absolutely bound the name of Antiquitie within the compasse of the first Centurie of years but are content to allow it a longer extent and therfore in al Doctrines which are truly Catholick c. they refuse not to be tryed by the testimonies of the ancient Fathers in the first fiue hundred years after Christ Yea (8) Ib. p. 680. we repose our securitie in those two impregnable fortresses of the Catholick Faith one is the ancient Tradition of the Primitiue Church as the Protestants are confessed to professe c. So willingly do the learned Protestants prouoke and appeale to the Primitiue Church of Christ for the certayne tryal of truth in matters of Faith and Religion Al which they pretend to do because as Luther sayth (9) Tom. 2. Germ. f. 243. Epist ad Marchionem Branâ—eburg It is dangerous and horrible to heare or beleeue anie thing which is contrarie to the vnanimous testimonie of Faith and to the doctrine of the holie and Catholick Church which she from the beginning agreably kept for aboue One thousand fiue hundred years And as Chemnitius truly obserueth (10) Exam. par 1. f. 74. No man doubteth but the Primitiue Church receaued from the Apostles and Apostolical men not only the Text of Scripture but also the right and natiue sense therof wherupon sayth he (11) Ibid. p. 64. we are greatly confirmed in the true and sound sense of Scripture by testimonie of the ancient Church Which according also to other Protestants (12) Harmonie of Confess p. 400. Is the true and best Mistresse of Posteritie and going before lâ—adeth vs the way Yea sayth D. Beard (13) Retractiue from Romish ReligioÌ„ p. 372 without al question al truth was taught by the Apostles to the Primitiue Church and no part therof was left vnreuealed c. Besides it is as certayn that that Church which next succeeded the Apostles was the most pure and absolute Church whether for doctrine or manners matter or forme that euer was in the world and therefore to degenerate from that must needs be to degenerate from the puritie and sanctitie of Religion And againe it can not be denyed that c. though the Primitiue Age of the Church after the Apostles was most pestered with Hereticks yet euermore the truth preuayled both in regard of birthright and predominance D. Morton Declareth that (14) Protestant Appeale p. 513. In the maine question of discerning the true bookes of holie Writ the Protestants do appeale c. vnto the IudgemeÌ„t of the Primitiue Church attributing vnto it the right and Authoritie of assigning and determining what is the perfect Canon of Scriptures With whom agreeth Chemnitius saying (15) Exam. part 1. p. 69. Andradius affirmeth that the testimonie of the Church is either alwayes to be reiected or alwayes to be receaued I answer c. where the Fathers set downe this Tradition of the books of Scripture they proue it by testimonies of the Primitiue Church if with the same course of certayntie they shal do the like of other Traditions wherof sometimes they make mention it is to be respected and they are to be receaued by the same law D. Sarauia confirmeth the authoritie of the Primitiue Church from her special assistance by the Holie-Ghost saying The (16) De diuersis Ministrorum Gradibus p. 8. Holie-Ghost who gouerneth the Church is the best interpreter
abstinence from drie meâ—ts vpon an opinion c. that those things had an euil beginning Now if D. Fulk be comprehended in D. Mortons We then did he vndeseruedly obiect against Catholicks the errour of the Montanists So wholy impertinent is the obiection from Montanus And as to the abstinence from flesh and marriage the Manichees and Tatianists condemned flesh marriage as pertaining to the il God according to the Heresie of the Valentinian before them To this end sayth 21) Ad Quod vult-Deu haer 25. 40. 53. S. Austin of the Tatianists or Encratites They condemne marriages and esteeme of them al alike as of fornication and other pollutions neither admit they to their number anie that vse marriage They eatâ—â— flesh but account al flesh as abhominable A thing so euident that the Puritan M. Iacob 22) Def. of the Churches Ministerie of Eng. p. 59. answerably acknowledgeth in our behalf that Marcion the Heretick and Tatamus did absolutely condemne marriage and certaine meates and so are in no comparison with the Papists if they erred in nothing els In like sort sayth D. Morton our Aduersaries b) Prot. Appeal p. 600. feared the eating of certaine meates as the Heretical Tatianists and Manichees anciently had done but with a difference for the foresayd Hereticks taught that men might not eate certaine sortes of meats because they thought they were not made of the good God but of the Euil for the which cause they were condemned in Councels But abstinence from certaine meates is appointed in our Church say the Rhemists for chastising the bodie with Pennance Heerby acording vnto vs that it is not alwayes Quid but Quo that is not the same Action but the diuers principles and intentions of the Action do distinguish truth from Heresie So confessed a difference there is euen in D. Mortons Iudgement between our Catholick truth and the Heresie of the Tatianists and Manichees concerning abstinence from certaine meates To come then to the second against Prayer for the dead D. Fulk barely affirmeth that it is taken from Montanus not being able to alleage anie one testimonie of anie one Father witnessing the same or charging Montanus with errour in that respect Yea his owne conscience did tel him the contrarie when he confessed that he vttered this but of 23) Against Purgat p. 417. thought and 24) Ib. p. 263. coniecture and as a thing that may wel be so Whereas I haue proued 25 at large that Prayer for the dead was taught by S. Cyprian other Fathers liuing with and before Montanus To the third against Purgatorie fire Origens errour was that Hel-fire was not euerlasting but temporal which as S. Austin (26) Ad. quod vult haer 43. relateth should in time purge not only them that had ended their liues in most horrible sinnes but also the Diuels themselues Which opinion maketh so litle or rather truly nothing against Purgatorie that S. Austin and S. Epiphanus who confute the errours of Origen do yet (27) See before l. 2. c. 11. confessedly beleeue and defend the Catholick doctrine of Purgatorie and Prayer for the dead To the fourth against worshiping of Relicks of Saincts 28) haer 19. S. Epiphanius reporteth that the Essenes were a sect of Iewes that Marthis being the kinswoman of Elxat and Marthana his sister they were in the countrey of the Essenes adored for Gods for that they were of Elxais stock The spitle of which woman and the filthes of their bodies the Hereticks of that countrey did take to them therby to cure diseases but yet without anie effect at al. Now as this follie of the Essenes maketh nothing at al against the 29) Act. 19.12 napkins or handkerchefs which being brought from Paules bodie to the sick the diseases departed from them and the wicked spirits went out so neither doth it make anie thing against the Religious estimation of Saincts Relicks and the Miraculous cures which God hath shewed by them according to the vndoubted and confessed report and 30) See before l. 2. c. 15. testimonie of the ancient Doctours To the fift against the vulgar peoples praying in Latin or other vnknowne tongue S. Epiphanius relateth amongst the other errours of Elxai 31) haer 19. that he prescribed this prayer Abir anid moib nochile daasin ani daasin nochile moib anid abar selan which prayer being interpreted as S. Epiphanius affirmeth it was nothing but vaine words But what maketh this against godlie prayers allowed and prescribed by the Pastours of Christs Church So that D. Fulks pretended errours against the Catholick Church are nothing els being duly examined but malicious forged and idle inuentions of his owne braine Other Protestants m) Whitaker contra Duraeum l. 7. fol. 480. obiect that we take from the Manichees Communion vnder one kinde But this also is most vntrue for 32) Exam. part 2. p. 145. Zepperus de Sacrament p. 41. Chemnitius himself truly explaineth this and sayth The Manichees because they detested wine as an abhominable thing and imagined the bodie of Christ as only phantastical not to haue had true bloud they endeuoured to bring in the receiuing only of one kinde for which errours they were condemned by S. Leo and Gelasius and are stil by al Catholick Doctours And we are further cleered herein at large by (a) Prot. Appeal l. 2. p. 139 140. D. Morton in these words Knowing that the Manichees did heretically celebrate the Eucharist only in one kinde the bread but the wine they did not allow because they imagined wine to haue been created by an euil spirit and were therefore anciently condemned for Hereticks would now the Apologists hold it conscionable in Protestants to accuse the Romanists of that Heresie of the Manichees because they distribute not the Eucharist in both the elements bread and wine Nay would they not rather reiect this accusation as altogeather iniurious saying It was not the Manichees abstinence from the wine but the reason of that forbearance which was iudged heretical So kind is M. Morton here to Catholicks and so scrupulous in conscience least they should be iniured with this so vnworthie imputation But where was his conscience or ordinarie senses when directly contrarie to the premisses in the same booke of the Appeal himself produceth D. Whitaker and ioyneth with him charging vs Catholicks with the sayd imputed Heresie of the Manichees saying But b) Ib. p. 505. M. Whitaker in the same place did further more note the administration of the Eucharist but in one kind now vsed in the Romish Church to haue had the original from the Manichees c. Where now then was his want Shal it not be rather imputed to the Apologists who haue not answered vnto those points which they haue so willingly concealed then vnto our Doctours who hath obiected so many c Thus confessing D. Whitaker to haue obiected to Catholicks the foresaid Heresie of the Manichees and
that the Church must be visible (15) Compend loc 24. p. 201. Gesnerus auoucheth that The external and visible Companie of those who are called Baptized and professe the name of Christ whereof Christ speaketh Math. 1.14 was neuer hid And a litle before he affirmeth that It can not be hid and be obscure (16) Serm. 4. fol. 90. M. Web likewise in his Sermons vpon the 2. Psalme inferreth the like from Math. 1.4 Crāmerus (17) Scholae Propheticae p. 381. teacheth that The State of the Church is painted out by similitude of a Mountaine whereby the Church is signified which neuer was nor can be hid but as a high Mountaine easily yeeldeth itself to be seen of al as Christ Math. 5.14 saith of a Cittie which placed vpon a Mountaine can not be hid These and sundrie other Protestants do not only defend the Churches Euer-visibilitie but they defend the same euen from the Scriptures themselues condemning the contrarie opinion of the Churches Inuisibilitie as contrarie to Scriptures and al ancient and moderne Writers From this so certaine and confessed a truth of the Churches Euer-visibilitie sundrie Protestants of special note do further inferre and teach the absolute necessitie of the Churches Euer-visibilitie to the remission of Sinnes and the Saluation of man plainly condemning to eternal damnation al such as liue and dye out of the visible Church of Christ To this end (18) Instit l. 4. c. 1. Sac. 4. Caluin writeth Because I intend to dispute of the visible Church let vs learne though with this one testimonie of our Mothers prayse how profitable yea how necessarie is the knowledge of her vnto vs seing there is no other entrance into life except she conceiue vs in her wombe except she bring vs forth except c. to conclude she defend vs vnder her custodie and gouernment vntil we dying c. Adde hereunto that out of her bosome no remission of sinnes is to be hoped for M. Parkins (19) Vol. 1. p. 308. teacheth that The Arke out of which al perished figured the Church out of which al are condemned c. out of the Militant Church there are no meanes of Saluation no preaching of the Word no Inuocation of Gods name no Sacraments and therefore no Saluation For this cause euerie man must be admonished euermore to ioyne himself to some particular Church c. D. Humfrey (20) Iesuit part 2. p. 242. cōfesseth that Secret aboades are not the Christian Conuocation c. because this Cōmunion of Saints is an open testification of Christianitie which open testification is necessarie to Saluation (21) De Ecclesia Milit. p. 36. 38. Molitox testifyeth that The inuisible Church of the Elect is latent in the visible Church and out of it can not be found as it is truly sayd out of the Church to wit the visible Church there is no Saluation c. Keckermanus (22) System Theolog. p. 408. vrgeth that The Church of the new Testament by reason of her Markes and external forme must alwayes be sensible and visible that so other Nations who are yet out of the Church may know to what Church they ought to adhere c. (23) Meth. Theolog. p. 552. Hiperius thus iustly demandeth Verily except these Signes were and that the true Church could be apprehended by Senses how could a man know to what Companie he should adhere for the obtayning of Saluation (24) Of the Church l. 1. c. 1. p. 3. Philip Mornay auoucheth that Into the visible Church al must retire themselues in this world that wil be gathered in the inuisible Church in the world to come Al this supposeth the necessarie visibilitie of the Church in al Ages seing in al Ages God hath prouided sufficient meanes for man's Saluation Yea it further conuinceth that supposing the Church could be inuisible at anie time that as then al the Professours and members therof dying should incurre damnation seing according to the truth and the iudgement of so manie Protestants out of the visible Church there is no Saluation To apply then this so certaine and necessarie Doctrine to the Roman and Protestant Church I haue formerly proued the Inuisibilitie of the Protestant Church in al Ages before Luther As namely euen at Luthers first appearing (25) See before l. 3. c. 1. by the testimonies of Luther himself of Morgēsterne Rhegius Miluius Bucer Caluin Camierus Dent Brightman Whitaker and Iewel as also in al Ages for these last 1000. yeares by the (26) See aboue l. 3. c. 1 confessions of D. Fulk Parkins Bale Bramlerus Simon de Voyon Powel and others And that it was no lesse inuisible during the time of the Primitiue Church (27) See before l. 3. c. 1. it is formerly acknowledged by M. Brightman Nappeir Carthwright Beza Fulk Cario Francus others Now to the contrarie the cleerest visibilitie of our Roman Church during al Ages since Christ is most plentifully testifyed and first for these last 1000. yeares (28) See before l. 1. c. 2. by Powel Symon de Voyon Parkins Fulk Danaus Whitaker Dowaham Wotton Hospinian and manie others And for the first 600. yeares (29) See before l. 1. c. 5. by Broccard Brightman Leigh Napper Winckelmanus Danaus Fulk Raynolds Caluin Zanchius Whitaker Ridley Iewel Bunnie Morton Parker Francus Field and seueral others So that my Conclusion may truly be that seing according to plaine Scriptures and the answerable acknowledgemēts of Protestant Writers the Church of Christ must euer continue visible in al Ages and times which the Roman Church hath euer the Protestant neuer performed that therefore not the Protestant but the Catholick Roman Church is the only true Church of Christ described in the Scriptures The third Proof from sacred Scriptures in Confirmation of the Roman Church and Confutation of the Protestant is taken from the Churches Pastours which must euer continue with lawful Calling Succession and with Administration of Word and Sacraments CHAPTER IIII. THE sacred Scriptures do plentifully further shew the necessarie Being Continuance Calling and Succession of Ecclesiastical Pastours In which respect God himself thus promiseth to his Church (1) Esay 59 2◠My Spirit which is vpon thee and the words which I haue put in thy mouth shal not depart out of thy mouth nor out of the mouth of thy seed nor out of the mouth of thy seeds seed from henceforth for euer As also (2) Ps 45.16 In steed of fathers children shal be borne to thee thou shalt make them Princes through al the earth (3) Esa 62.6 And vpon thy walles Ierusalem I haue appoynted watchmen al the day and al the night for euer they shal not hold their peace S. Paule (4) Ephes 4.11.12 assureth vs that our Sauiour hath placed Pastours to continue in his Church to the Consummation of Saincts til we al meet in vnitie of Faith that is for euer according to the exposition hereof by D.
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
licence Valentine dost thou ouerthrow my fountains c. It is my possession long since I possessed it I possessed it first Yea he prescribeth in general (18) lib. cont Prax. that to be true which is first that false which is later Answerably vnto which writeth S. Hierome of the Luciferians (19) Cont. Lucifer fin In this that they are afterwards begun they shew themselues to be those which the Apostle foretold were to come to wit Hereticks of whome he demandeth further (20) Ep. ad Pamach et Ocean Why doe you go about after 400. yeares to teach that which we knew not before vntil this day the world was Christian without that doctrine With whome agreeth S. Gregorie Nazianzen saying (21) Ep 2. ad Chelid They tel vs as Protestants stil doe of a wisdome hidden since Christ a thing deseruing teares For if Faith began within these 30. yeares seing almost 400. yeares and as I may now say 1600. yeares are past since Christ was openly knowne so long then was the Ghospel in vaine in vaine also our fayth in vaine Martyrs suffred death in vaine also such and so great Bishops did gouerne the people From this verie Argument of Innouation S. Athanasius confuteth the Arians in these words (22) de Decret Nycen Synod Behold we haue proued this doctrine to haue been deliuered to vs from fathers to fathers But you new Iewes and the sonnes of Caiphas what progenitours of your name are you able to shew Of whome also sayth S. Hilarie (23) Lib. 6. de Trin. ant med This our fourth Age hath brought forth ouer late for me these pretended most godlie Doctours S. Austin writing against Donatus vp braydeth his new or late birth in this manner (24) Lib. 3. de Bap cont Donat. c. 2. From whence hath Donatus appeared Out of what earth hath he budded From what sea hath he swum From what heauen hath he fallen And he obiecteth thus vnto the Manichees (25) de Vtilitate Cred. c. 14. But you being so few so turbulent and so new euerie man knoweth you can produce nothing worthie of credit In like sort writing against the Pelagians he vrgeth (26) Cont. Iulian. Pelag l. 2 c. l. that Christian people ought to preferre the sayings of Saints before your profane Nouelties and rather choose to adhere to them then to you Yea Cassiodorus relateth that the (27) Diuin Instit lib. 1. p. 11. most holie Fathers not suffering the true Faith to be wronged ordayned Ecclesiastical Rules in the Councel of Chalcedon striking with the Diuine sword of Excommunication the obstinate Inuentours of new Heresies And Decreing that none ought to bring-in new questions but content with the authoritie of the old approued Doctours should obey the holesome Decrees without deceipt and falshood for there are some who thinke it commendable if they can conceaue anie thing against the ancient writers and inuent something new wherof they may be deemed skilful But I wil cōclude this with this sweetest saying of S. Bernard (28) Ep. 174. Against the custome of the Church nothing at al wil please me presumed Noueltie the mother of Temeritie the sister of Superstition and the daughter of Leuitie What I haue receaued from the Church I securely deliuer So secure it is in al arising difficulties to recurre to Antiquitie and to eschew Noueltie And as thus we haue seen from Scriptures and Fathers the special account euer made of reuerend Antiquitie or Ancestrie and the sharp reprehensions of prophane Noueltie so are there none who seeme more ioyfully to applaude and approue the force of the foresayd Argument then the learnedst Protestants of these our dayes amongst whome for breuitie in a Case so manifest to produce only one of our owne domesticks who for his supposed worth in iudgement and learning may suffise for manie D. Morton affirmeth (29) Appeale for Protestants p. s 11. See also White in the Way to the Chur. Pref. to the Reader n. 17. that our Sauiour Christ by his Parable of the diuers seedes first wheate in the day and then tares in the night doth teach vs that Truth may challenge prioritie of Errour yealding principalitie vnto Truth sayth Tertulian and posteritie vnto lying And so it must needs be because as there must be first iron before there can be rust which canckereth the iron so must there be a virgin-truth before errour which is nothing else but an adulteration therof So that Primum and Verum that is primarie Antiquitie and Truth are both inseparable twins begot and bred in the same instant And againe (30) Ibid p. 512. But tel vs what is Noueltie When the Apostle exhorted his Timothie to keepe that which was committed vnto him and to take heed of profane Nouelties he did in effect instruct him to preserue the doctrine receaued not to suggest anie doctrines newly conceaued as sayth Lyrinensis who accounteth it according vnto Salomon's description a whorish trick to cal anie out of the ancient and beaten way and to say Come vnto me In like sort [31] Ibid p. 679. As it becometh the children of God who commanded that the first-borne euen of the woman that was hated should be respected before the yonger sonne of the beloued wife we albeit hated by our Romish Aduersaries yet only desire that they would hold as S. Chrysostome teacheth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is euerie Noueltie a vanitie and in al Controuersies suffer the first-borne to finde a preheminence by preferring each doctrine according vnto the prime antiquitie Now in this desire of preferring Antiquitie al Catholicks most ioyfully wil ioyne hands with M. Doctour Morton desiring nothing more then that al Questions at this day controuerted between the Roman Church and the Protestant Congregation might strictly be examined and finally decided by the square of Antiquitie And for this cause haue I compiled this Treatise following intending thereby to set downe the true Progenie both of Catholicks and Protestants from what Ancesters they are lineally descended and of what continuance their names and families haue formerly been And although the guard and strength of Truth in this point of Antiquitie is euer such that she resteth stil accompanyed attended and fortified with surest friends strongest towers and best munition yet neuer may she repose in greater quiet or more gloriously appeare with greater honour then when her soueraigne right titles and prerogatiues are plainly admitted granted and acknowledged by the sworne and professed enemies of Truth And yet according to that of S. Austin (32) Cont. Donatist post collat c. 24. Truth is more forcible to wring out confession then anie rack or torment No wit of man can finde out Arguments more conuincing in themselues the truth of Religion then the plaine Texts and literal sense of holie Writ the infallible decrees of the Church and General Councels the vnanimous consent of ancient Fathers and Histories and often the common light of Nature
D. Willet Some of these as they are imputed to Protestants we deny to be Heresies at al as that of Vigilantius that Relickes are not to be adored of Iouinians that neither fasting nor Virginitie is meritorious of Aerius that prayer is not to be made for the dead c. 113) Tetrastylon p. 97. And if Aerius held no worse opinions we see no cause why they should condemne him for an Heretick c. 112) Antilog p. 23. 11 But neither was Vigilantius an Heretick nor his opinions Heresies 115) Loc. com loc 42. p. 513. Bucanus demandeth whether the Fathers deseruedly numbred amongst Hereticks the opinion of Aerius who sayd there was no difference between a Bishop and a Priest 114) Ib. p. 99. Wherto himself answereth no truly no more then these which were his opinions First that we ought not to pray and Sacrifice for the dead Secondly that Saincts departed are not to be prayed vnto Thirdly that certaine dayes of Fasts are not to he appointed Of which last sayth 116) Cont. Dur. l. 9. p. 830. D. Whitaker Aerius taught nothing concerning fasting different from the Catholick Faith whereby he meaneth the Protestant Faith Yea Aerius and his errours are further defended against the Fathers by D. Fulk 117) Answ to a Count. Cath. p. 45 Dan. de haeres f. 175. 177. Osiand cent 4. p. 434. Park against Sym. part 1. p. 60 cent 4 Col. 401. by Daneus Osiander M. Parker and the Centurie-Wr ters And Iouinian is defended against S. Hierome and S. Austin by the 118) Cent. 4. Col. 381. Dan. Part. alt p. 938. Lut. Thom. 2. f. 282. Centurists by Daneus and Luther as also Vigilantius against S. Hierome by the Magdeburgians and by D. Morton a) Prot. Appeal p. 583. saying Concerning that Vigilantius intended only the honour of God by expelling Idolatrie then may we wish that S. Hierome had been a Vigilantius in the case of Relicks of Saints Yea saith D. Fulk *) Against Rhem. Test in apoc 6. Hierome in this case is a partial witnes inueighing against Vigilantius which was as good a Catholick as he c. who did iustly mislike the superstious estimation of Relicks and write a booke against it which Hierome doth not confute with arguments so much as with rayling c. S. Hierome defending against Vigilantius the Christian custome of burning Candles at the Monuments of Saints is therfore censured by the French Protestant for 6 an Idolater and defender of Idolatrie who also further addes that Vigilantius laughing at that custome did proue himself more Christian and more faithful to God then Hierome c. Yea if I knew Hierome to haue dyed in that errour I would neuer cal him Sainct but as damned as the Diuel In like forte S. Hierome writing against Vigilantius for prayer to Saints the same Protestant sayth c) Ibi. p. 239. I thinke Hierom when he writ these words against Vigilantius 119) Cent. 4. col 601. was driuen into rage and depriued of sense and vnderstanding So greeuously displeasing was S. Hierome to both old and new borne Hereticks The Armenians not mingling water with wine in the Chalice are defended by D. Fulk 120) Def. of the English Transl c. 17. p. 458. saying The Armenians are commendable in this point that they would neuer yeald to custome Lastly the Magician himself is defended against Theodoret by Osiander 121) Cent. 4. p. 326. for denying the signe of the Crosse b) Clypeus fid Dial. 8. p. 223. and the vertue and power therof against Diuels So cleere it is euen by the ful confessions of our Protestants them selues that the doctrines condemned in the old Hereticks by the Doctours and Fathers of the primitiue church are now renewed defended and beleeued by Protestants themselues PROTESTANTS VSVAL RECRIMINATION of obiecting old Heresies to the Catholick Roman church is cleerly examined discouered and confuted by their owne acknowledgements CHAPTER VI. PRotestants being vnable to cleere themselues of so foule a stayne as teaching and beleeuing so manie absurd and condemned Heresies do subtilly endeauer to diuerte or extenuate their so great reproach by falsly intruding vpon the Roman Church the like defense of sundrie condemned errours But for our easy disburdning thereof It is to be obserued that Heresie is not an open Enemie to truth and religion but a subtile Deprauer thereof by subtracting from it or adding therto So as Truth Errour hauing but one obiect are diuided though euer really yet oftentimes but as it were by a seeming slender nicetie or difference of words In which respect he that wil obiect pertinently in this kinde must obiect not anie resemblance or likelihood but an Identitie of opinion for otherwise as D. Couel 1) Def. of Hooker p. 49. teacheth not vnaptly to this purpose The neernes oftentimes to euil is warrant enough for suspicion to accuse of euil and because al errours are not equally distant from truth some men as now in this case we Catholicks are in their true assertions by weak Iudgements of such like as the vulgar Protestants supposed not to differ at al from errours And hence I take it to be that D. Morton as but dareth to beginne his obiection in this kind against vs with a neerenes 2) Prot. Appeal p. 675. vnto Heresie As also sayth he vnto Catholicks Let 3) Ib. 675. 676. them tel vs whether they haue not we say not an absolute but yet a greater affinitie with those foresayd Heresies then haue the Protestants c. Where for M. Doctours better satisfaction I wil tel him that sundrie of his other Brethren nothing inferiour to himself haue plainly acknowledged in the precedent Chapter an absolute Identitie in steed of Affinitie with former Hereticks therevpon not sparing bitterly to reproue the learnedst and most ancient Fathers for their so censuring and condemning our Protestants true Progenitours the ancient Hereticks And that al pretended affinity between our Catholick Religion and old condemned Heresies is nothing els but the ignorant or malitious traducement of Protestant Writers this present Chapter shal fully demonstrate First then D. Fulk 4) Answ to a Counterf Cath. p. 22. obiecteth vnto vs To make the Images of Christ and of the Apostles and to cense them you learned of the Hereticks called Gnostici and Carpocratites Epiph. L. 1. Tom. 2. Secondly of the Valentinians you learned to haue in price the signe of the Crosse Thirdly of the Heracleonites you learned to annoint men at point of death and to cast water vpon dead men with Inuocation Epiphan Her 36. Fourthly of the Cainans you learned to cal vpon Angels Epiph. Haer. 38. Fiftly of the Marcionists you learned to giue women leaue to Baptize Epiph. Haer. 42. Sixtly of the Collindians you learned to make Images of the Virgin Marye and to worship them and her with offring of Candels as they did of Cakes Epiph. Haer. 79. Seauenthly of the Messalanians you
himself reprouing our Apologists for not answering him therein and as not able sayth he willingly concealing the same But where was conscience now when D. Morton writ this Sure I am not in himself howsoeuer in D. Whitakers for himself confessed before that it was not conscionable in Protestants to accuse the Romanists of that Heresie of the Manichees which yet himself doth citing and iustifying D. Whitakers therein I might produce such like impertinent matter pretended by Protestants but because it is rather vrged by them to delude the ignorant and vnlearned then vpon anie conscience or confidence of truth I wil therefore conclude with the more sincere proceeding of their owne Brother in this kinde M. Parker and that in his owne words 33) Against Symbol part 1. p. 149. we lay saith he to the Papists charge a Communion with Carpocrates in worshiping Images with the Heracleonites in annoynting the dead with oyle with the Tatiam in abstaining frō marriage with the Peputiani in suffring women to be Priests with the Manichees in abstaining frō meates with the Angelici in worshiping Angels with the Apostolici and Hieraclites in their Monks Nunnes and Friars with the like being the examples obiected by D. Fulk D. Willet D. Morton and others when yet our harts sayth M. Parker do know they can shift with distinctions to make appeare for manner and meaning a certaine distance between these Hereticks and themselues Now if the harts and Consciences of Protestants do know that both for manner meaning Catholicks can make appeare a certaine distance or difference between the obiected Hereticks and themselues what impenitent harts and obdurate Consciences beare they stil thus endeauoring by studied sleights and forgeries euer to obscure and disgrace the knowne and most renowned truth of Catholick Faith and Religion Wherefore I may truly say to them as S. Stephen sayd to the Iewes 34) Act. 7.51 You stif-necked and vncircumsised harts and eares you alwayes resist the Holie Ghost As your fathers the old Hereticks your selues also A FVRTHER TRIAL IS MADE Whether Catholicks or Protestants be true Hereticks and this by sundrie knowne badges or markes of Heresie CHAPTER VII D Morton is of opinion that 1) Appeale p. 577. Heresie is the Helen of Greece engendring dissention for some carnal respects the Diuels Concubine conceiuing deformed shapes of errour an Adder writhing itself into perplexed senses and contradictions and an Ape imitating only the tearmes of truth Both Protestants and Romanists sayth he would be loath to be patterned by these Hieroglyphicks We are now to trie them both by their owne certaine scantlings After I had much wondred to see the man thus madly to describe his owne shame I was further hence encouraged to giue him an other most certaine scantling of his owne Infancy and miserie in this behalfe It hath euer been holden an infallible Badge of an Heretick being originally or formally a member of Christs true Church to goe out or departe from thence to new Sects or Congregrations by their damnable Apostasie of whom thus reporteth S. Paul 2) Act. 20.39.30 I know that after my departure there wil rauening wolues enter in amongst you not sparing the flock And out of your owneselues shal arise men speaking peruerse things to draw away Disciples after themselues In preuention whereof his best aduise is that 3) Hebr. 10.23.25 we hold the Confession of our hope vndeclining c. not forsaking our assemblie as some are accustomed S. Iohn speaking of Hereticks the forerunners of Antichrist for our better notice he brandeth them with this marke 4) 1. Io. 2.19 They went out from vs. S. Iude 5) vers 18.19 affirmeth that in the last time shal come mockers according to their owne desires walking in impieties and then he nameth them saying These are they which segregate themselues Yea the Apostles and Priests of Hierusalem being assembled togeather in Councel to 6) Act. 15.5 represse the Heresie of the Pharisees and others teaching Circumcision and commanding the Law of Moyses to be kept they expresly say of these Hereticks 7) Act. 15.24 Because we haue heard that certaine going forth from vs haue troubled you with words subuerting your soule c. Yea Christ himself foretelling the comming of Hereticks forewarneth vs against them saying 8) Math 24 26. If they shal say vnto you Behould Christ is in the desert of our inuisible Church goe ye not out to wit from your former knowne Church 9) Gal. 5.19.20 Tit. 3.10 2. Cor. 11.19 So that the sacred Scriptures haue left vs for the special Marke and Character of Heresie The going-out or Apostaring from the knowne visible Church of Christe In so much as the word Heresie in Scripture so odious being in Greek HERESIS doth truly signify singular Election and separation as both Peter 10) Com. Places Par. 2. p. 330. Muscu loc com p. 552. Martyr and Musculus confesse Most answerably hereunto saith S. Austine 11) Tract 3. in Ep. Ioan. Al Hereticks al Schismaticks haue gone out from vs that is they go out of the Church And giuing the reason why the Prophets spake more plainly of the Church then of Christ he sayth 12) In Psal 30. conc 2. Tom. 8. in ps 106. I think therefore it was because they foresaw in spirit that men would make factions against the Church and not contend so much concerning Christ being to rayse vp great strifes about the Church Therefore that was more plainly foretold and prophecyed about which there was to be greater dissensions that so it might serue to them for iudgement or condemnation who haue seene her and fled out from her Optatus aduiseth that 13) L. 1. It is to be obserued who remainenth in the Root with the whole world who goeth forth And 14) Aduers◠haer c. 34. Vincentius demandeth Who euer hegun Heresies but he who first seuered himself from the vnion of the vniuersalitie and Antiquitie of the Catholick Church which to be so examples make knowne more cleere then the Sunne But this point is so cleer that the truth thereof is accordingly acknowledged and approued by Protestant Doctours So D. Field maketh this peculiar 15) Of the Church l. 1. c. 13. p. 25. 26 Alison in his confut of Brownisme p. 1. vnto Schismaticks and Hereticks To depart and go out from the Church of God In Osiander 16) Cent. 1. p. 78. it is sayd Obserue Hereticks go out of the Church M. Clapham speaking of our Sauiours former words 17) Remedie against Schisme p. 23 affirmeth That thereby our Sauiour forbiddes going out vnto such desert and corner Ghospels And wil 18) Chronological discourse c. 7. And vpon the song of songes fol 3. And see Zanchius in miscelanea p. 55. 56. 57. we not reuerence before Gods iudgement and take heed of Going out as our Sauiour premonished Pantaleon sayth 19) Ep. nuncu pat Christi Chronogr we haue
Sect to be Heretical seing the reducing of an Heresie to it begining is confessedly a confuting of it But now some Protestants hereby perceauing our Roman Church to be thus free from al noted change or Innouation as also their owne errours to be easily traced to their first beginings and first Authours for their preuenting hereby that so odious name of Hereticks they endeauour to proue euâ—n against their other Brethren that a Sect or Heretical profession may be published or followed without note of anie known begining either of the doctrine or the Authour So D. Fulk obiecteth that 88) Against Purgat p. 388. There was an Heresie of them that were called Acephalt because there was noe Head knowne of them But D. Fulk bewrayeth here most grosly his ignorance for these Hereticks were so named of Seuerus 89) Conc. Nycen 2. p. 62. Tom. 3 Niceph. l. 16 c. 27. l. 28 c. 45. Acephalus Bishop of Antioche who was their Head and they were but a part of the Eutychians whose Head was Eutyches In so much as the Protestant Pappus sayth most directly contrarie to D. Fulk 90) Epist Hist Eccl. p. 494. And see Omerod in his picture of a Puritant p. 12. The Acâ—phali were so named not because the first Authour of their Errour was vnknowne but becâ—use c. But besides though their first Authour could not be named yet is this no proof that their first begining is not knowne which begining being otheâ—wise proued the naming of the first Authour needeth not the Authour being only sought for thereby to know the begining In like sort where D. Fulk alleageth there also the example of the Chiliasts the Ophites the Caineans the Scethites the Adamites the Melchisedacheans the Apostolicks the Emerobaptists c. whose first Authours cannot be named this in like respect is most impertinent as wel in that these and manie other Heresies receiued their name not from their first Authour but from the errour it self as also for that the point here cheifly insisted vpon is not so much of the first Authour being knowne as of the first begining being known and therevpon contradicted Which begining and contradiction being discouered the naming of the first Authour is not necessarie we only seeking the Authour as is sayd before therby to know the begining now that al these had a known secondarie begining after the Apostles times and ware therevpon contradicted appeareth by S. Epiphanius and S. Austin in their seueral Bookes of Heresies the same is confessed by the 91) Cent. 2. 3. c. 5. Pap. Epist Hist Eccl. p. 324. 325. 326. 327. 328. 340. Centurie-writers and their Brother Pappus The like obiection is made by D. Field producing sundrie 92) Of the Church l. 3. c. 14. p. 89. Examples whose first Authour saith he cannot be named But besides that diuers of them such is his want are not matters of Faith or such as by the Church are not hitherto determined yet in that himself alleageth Contradiction to haue been made against al such as were material himself therein affoardeth most ful answer to his owne obiection Wherefore seing manie Articles of our Catholick Faith in the opinion of Protestants are most grieuous errors and yet they not able to shew when anie one of them first came in with Contradiction but in al want thereof are inforced to betake themselues to the obscure ExaÌ„ples of other opinions neuer taught but impugned by the Roman Church neither euer generally diuulged but abortiue and perished in their first Birth most of them also arising in the Churches begining when by reason of the general persecutions then raging and the want of printing few monuments of those times are now remaining and yet al this notwithstanding their begining with Contradiction is now to vs knowne and testifyed Whereupon I may conclude that it is more then probable that if so manie of our foresayd Catholick Doctrines hauing been so generally dispersed had euer so begun with Innouation contradicted the same would then haue been in some one point or other in some one countrie or other by some one man or other knowne discerned and recorded So cleer it is that the Roman Church thus confessedly neuer going out of anie other known Church not anie change or begining of anie point of her Faith euer obserued or contradicted that therfore according to the former scantlings giuen and squared euen by Protestants themselues she cannot be a Church nouel and Heretical And so of the contrarie the Protestants Sect most apparantly and confessedly going out of our Roman Church as also the first Authours begining and progresse thereof being at al times knowne contradicted and condemned the sequel is euident that Protestancie according to al the former scantlings is a Sect Heretical And so according to D. Mortons former description She is the Helene of Greece engendring dissention for carnal respects the Diuels Concubine conceiuing deformed shapes of errour an Adder writhing itself into perplexed senses and Contradictions and an Ape imitating only the tearmes of truth May not Protestants now be much ashamed and confounded to be patterned by those so odious Hieroglyphicks A BRIEF SVRVEY OF D. WHITES CATAlogue wherin Contrary to the Confessed truth in the precedent Chapter of no knowne beginning or change of our Romane Faith in anye Age He vndertaketh according to his Title therof to shew That the present Religion of the Roman Church was obserued resisted in al Ages as it came in increased naming withal the Persons that made the Resistance And the poynts wherin And the time when from fiftie yeares to fiftie throughout al Ages since Christ CHAPTER VIII HERE I must confesse M. Doctour giueth vs a goodly Brauado and if his deeds do answer what his words engage him the foyle shal be mine and the feild his but if he only barke and doth not bite and lurke away when he should enter the list then shal ignorance falshood temeritie shame confusion be al of them his For trial then of his strength and art in this combat vndertaken I do intend him a double assault first by discouering in general his weake performance and then by answering in particular his shaddowed blowes First then where he vndertaketh in the verie Title of his Challenge to shew that the present Religion of the Roman Church was obserued and resisted in al Ages since Christ as it came in and increased and that for more precisenes by Semicenturies or euerie fifty yeares at the first iumpe he ouerleapeth the first 600. yeares after Christ confessing that (2) Ib. p. 385. in the first 600. yeares there was no substantial or fundamental Innouation receiued into the Church wherevpon he beginneth his Catalogue thus After 600. yeares were expired that the seueral points of the true Faith began one after another to be more grossely corrupted and changed by the Church of Rome In the first fiftie I name c. Now how was it possible for this great
insufficiencie of this desperate answer I wil make proofe of two seueral truthes First that the sayd answer hath euer been and is stil the ordinarie answer of al Hereticks thereby intending to escape not only the foulest stayne of Nouellisme or Innouation but withal to preuent al strongest arguments drawne from general Councels though neuer so lawful from ancient Doctours though neuer so learned and from Ecclesiastical Histories though neuer so true The second truth is that their so appealing to the Sacred Scriptures is the thrusting their owne throates againsts the sharpest poynts of their Enemies swords For by them I wil euidently proue the Roman Church and Religion to be the only true Church and Religion of Christ and his Apostles As also the Congregation of Protestants and their profession to be most aduerse and disagreing with the Scriptures themselues and so in itself to be nouel heretical and damnable And to omit the ordinarie custome of elder Hereticks in appealing from al other proofes to only Scripture obserued and reproued in them by the ancientest and learnedst (4) lib. De Prescript c. 15. Hieron ep ad Paulin tom 3 cont Lucifer Augu. cont Faust Manic l. 32 c. 19 l. 1. de Trinit c. 3. ep 222. Hilar. l ad Const Vincent Lyrin l. aduers haeres c. 35. Ambr. in c. vlt. ad Tit. Orig. hom 7. in Ezech. Doctours and Fathers of the Primitiue Church namely Tertulian Hierome Augustin Hilarie Vincentius Lyrinensis and others And only to obserue how the refinedst Sectaries of these our dayes with the same pretence of Scripture do dayly reuolt and rebel from their other Brethren And first concerning the Puritans agaynst the Protestants D. white guift alleaging and vrging in behalf of Metropolitanes the authoritie of the Nicene Councel (5) In his 2. Reply part 1. p. 484. M. Cartwright replyeth Touching the perfect vnitie of Substance of our Sauiour Christ with God the Father it giuing Sentence vpon the infallible Word of God is worthily to be reuerenced But if the Doctours wil haue their soundnes in that poynt to authorize the rest c. it is that which we can by no meanes assent vnto And that it may appeare how iustly we cal this Canon of the Councel touching Metropolitanes vnto the touchstone of the word of God Let it be considered c. yea the same 6) In Whiteg Def. p. 111. M. Cartwright alloweth the iudgment of his learnedst father Caluin but with this restraynt So far sayth he as we can esteeme that that which M. Caluin sayth doth agree with the Canonical Scriptures This practise is so ordinarie with the Puritans that D. Bancroft in his Suruey of pretended Discipline spendeth wholy his 27. Chapter in obseruing and reprouing the same In like sort the (7) In their Apologie p. 103. 4. 98. 99. 100. And see M. Aynsworth in his Counterpoyson p. 15. 154. Brownists of Amsterdam answering to D. Bilsons allegations from the Fathers resolutely affirme and say Let M. Bilson with these Doctours know that vnles they can approue by the word of God their Prelacie c. Al the colour they bring out of former times and writers is of no moment in this case And as for the Anabaptistes (8) Eccl. Pol. pref p. 38. M. Hooker reporteth of them that the Book of God they for the most part so admired that other disputation against their opinions then only by allegation of Scripture they would not heare for which verie poynt and errour they are reproued by (9) Tract Theol p. 171 in Psycophannichiae p. 451. And in his Instructiō aduersus Anabap p. 478. M. Caluin in these words Because sillie Christians who haue some zeale towards God can be seduced by no shew or appearance more faire then when the word of God is pretended and alleaged the Anabaptists against whom we now write haue it alwayes in their mouths and they alwayes solemnly recite it c. And agayne The Deuil himself armed himself with the word of God and girded himself with that sword to inuade and assault Christ And we find true by experience that he doth daily vse these guiles or artes by organs or instruments to depraue the truth and so to lead miserable Soules to destruction So ordinarie it is with the Anabaptists and the Diuel himself in defence of their errours euer to appeale to the only written word The same answer is likewise giuen by the Protestant Arians of these times insomuch as (10) Lib de Christi Naturae p. 222. Socinus in defence of his errour agaynst the Diuinitie of Christ answereth his Protestant Aduersarie Volanus in these wordes We propound to vs in this question none for Maister or Interpreter but only the Holie-Ghost c. we do not thinke that we are to stand to the iudgement of anie men though neuer so learned of anie Councels though in shew neuer so holie and lawfully assembled of anie visible Church though neuer so perfect and vniuersal Simlerus (11) De aeterno De◠filio l. 1. c. 2. writeth of the Arians They prouoke vs to Scriptures and because they know al Antiquitie to be against them they reiect al without exception And (12) In ep Theol. ep 15. p. 119. 120. Beza sayth to the Arian Statorius who was sometime Bezas Scholler and deare to him Oughtest thou not to remember from whom to whom thou hast reuolted But thou saist I do not depend of men but of the word of God Very wel But doth the word of God teach thee c. that he can be a Sauiour c who is not God So that our moderne Puritans Brownists Anabaptists and Arians do al of them in defence of their seueral errours being vrged by other Protestants with the authoritie of the Church Fathers and Councels euer appeale vnto the only written word But who would not thinke but that our ordinarie Protestants thus reprouing in their reuolting Brethren their contempt of the Church Fathers and Councels and their running to only Scripture would not be found faultie herein themselues And yet when their learnedst Bishops and Doctours are vrged vpon seueral occasions by our Catholick writers with the authoritie of Church Fathers and Councels none more readie then themselues to refuse disgrace and reiect the same and that euer with pretence and appeal to only Scripture A truth so euident that their forsayd rebellious Brethren do playnly acknowledge that this their course of appealing to only Scripture was taught and defended by themselues for thus say the (13) Simlerus De filio Dei in Bullingers pref there fol. 4. And in Simlerus his other Priface fol. 1. Antitrinitarians to the Tigurine Protestans You haue taught vs that nothing is to be receaued besides the Scriptures therfore we demand where it is written in the Scriptures c. Except you shew this according to your Rule we reiect and condemne those things therfore we haue learned of you to contemne the Fathers And
the Eunuch c. yet the Protestant (8) Syntagma ex veteri Test col 1232 1233. Wigandus sheweth by very manie examples of Scripture that the Iewish Synagogue before Christs time was dispersed in sundrie other Nations besides that of the Iewes Now amongst these the Church might in Elias time be visible though it had been then inuisible among the Iewes Fiftly though those 7000. of that one special time were vnknowne as then to Elias yet this proueth not which is the poynt only pertinent to be proued that therfore they should be as then vnknowne also to al others of the same time And much lesse therfore can this particular example proue that al the Faithful not of one special time only but also of so manie seueral hundred yeares as are heer (9) See before l. 3. c. 1. before confessed for the Prot. Churches inuisibilitie should al of them during al those Ages continue so generally latēt vnknowne not to one Elias only but to the whole world as that there should remayne no memorie or notice of the needful preaching administration of Sacraments to haue been performed so much as by one of them in anie one Nation of the earth for anie one moment of al those times Sixtly this obiection of Elias maketh fully for vs against our Aduersaries for it is euident that Elias flying (10) 3. Reg. 19 2.3.8.9 theface of Iesabel wife to Achab who sought his life lay thervpon secret in a Caue vpon Mount Horeb at the time of his complayning that he was left alone the which cōplaynt he made in regard only of that Countrey of Israel which was the kingdome of Achab wherin he then a strāger lay secret as appeareth most plainly aswel in that God himself accordingly answered his sayd complaint with like respect to that only Countrey saying I haue left to me in Israel 7000. c. Of one hundred wherof Elias himself had then special 11 3. Reg. 18.13 notice giuen him before by Obedias to whom therefore the Church was thē euen in that verie Countrey knowne visible which only poynt quite dissolueth al the supposed force of this so often re-enforced obiectiō Besides in those verie times the Church flourished in the next adioyning Kingdome of Iuda and was there as then to Elias both knowne visible vnder two good Kings Asa and Iosaphat who raigned euen in the time (12) 3. Reg. 22.41 of Achab At what time the number of the Faithful was there so exceeding great that the Souldiars only were numbred to (13) 2. Par. 14.8 9. 17.14.15.16.17.18 19 manie hundred thousands And thus is this very obiection answered by M. Henoch (14) Soueraigne Remedy c. p. 17. 18. Clapham saying our ignorāt Reformists say the Church was inuisible in the time of Elias but The Holy Ghost recordeth Elias to haue spoken this against Israel not against Iuda for as he knew that good Iosaphat at that time raigned in Iuda so he wel knew that there was not only the Church visible but also mightily reformed yea )15) In Corpore Doctrinae p. 530. 532 And in Morgensterne Tract de Eccl. p. 4. Melancthon expoundeth those verie words obiected I haue left to me 7000 c. of the visible Church And wheras (16) Def. of the Answ p. 645. Whitguift writeth that Sometimes the Church of God is where there is no good Pastour as in the time of Elias (17) Last part of the 2. Reply p. 63. M. Carthwright answereth This is vntrue for there were an hundred Prophets then kept of one man alone 1. Reg. 18.13 So manie wayes is it euident that the Church in the time of Elias his complaint was visible not only in Iuda but also in Israel Now wheras our Aduersaries do make for the reason of their Churches inuisibilitie Persecution This poore euasion implyeth in termes for what maketh the Church more knowne famous then Persecution Or who can be persecuted but men knowne seen to others Doth not M. Iewel (*) Reply p. 506. And Def. of the Apolog. p. 33. 34. hereupon affirme that The Church is placed vpon a mount her persecutions can not be hid Doth not M. Carthwright (18) In Whytguift Def p 174. And see D. Babington vpō Exodus p 10. cōfesse that the Church vnder Persecutiō is visible and sensible for els sayth he how could it be persecuted As also what a Conclusion is this the Churches were few in number because they were vnder the Crosse c. To let passe both Scriptures and Stories Ecclesiastical haue you forgotten what is sayd in the first of Exodus that the more the children of Israel were persecuted the more they increased But in cleer demonstration hereof is it not further euidēt that though the Primitiue Church during the first 300. yeares after Christ endured (19) Fox Act. Mon. p. 34. c. The Centuristes Cent. 1. col 24 c. Cent 2. col 10. c. Cent. 3. col 10. c. incomparably the most vniuersal violēt persecutions that euer were yet the same notwithstāding euen Protestāt writers (20) Cent. 1. 2. 3. throughout Pantaleon in Chronogr Functius in Chr. Osiand cent 1. 2 3. Dresserus in Millen 5. p. 11. 12. Fulk de Successione Eccl. p. 246. do at this day take certaine particular notice of the Catholick Bishops and Pastours by name in euerie one of those Ages of their administration of the Word and Sacraments and their open impugning of Heresies But besides al this al sides must acknowledge of the Church vnder Persecution that either she doth make Professiō of her Faith as also openly refrayne the external communion of al Idolatrie false doctrine and Sacraments or els that she doth not professe and refrayne as before sayd If the latter then as is heretofore proued she is not the true Church for as D. Field (22) Of the Church l. 3. p. 19. further saith Seing the Church is the multitude of them that shal be saued no man can be saued vnles he make Cōfession vnto Saluation for faith hid in the hart concealed doth not suffice it cannot be but they that are of the true Church must by the Profession of the truth make themselues knowne in such sort that by their profession and practise they may be discerned from other men If then the first then is she thereby made most knowne visible for besides her foresayd Profession consisting in administration of the Word Sacramēts impugning of errours which being done though neuer so priuatly is impossible to be in so manie seueral Countries kept secret for anie smaller time much lesse for so manie Ages togeather wherof D. Humfrey (23) Iesuit part 2. rat 3 p 241. saith most truly Whilst Ministers teach others learne they administer Sacraments these communicate al cal vpon God professe their Faith Who seeth not these things is blinder then a Mole I