THE PROGENIE OF CATHOLICKS AND PROTESTANTS Whereby On the one side is proued the lineal Descent of Catholicks for the Roman Faith and Religion from the holie Fathers of the Primitiue Church euen from Christ's verie time vntil these our dayes AND On the other the neuer-Being of Protestants or their nouel Sect during al the foresayd time otherwise then in confessed and condemned Hereticks And al this is conuinced by the manifold and clearest acknowledgements of Protestant Writers both forrain and domesticks By thine owne mouth I iudge thee naughtie seruant Luc. 19.22 At ROVEN By the WIDOW of NICOLAS COVRANT M.DC.XXXIII THE PREFACE TO THE CHRISTIAN READER I Haue euer been of opinion good Christian Reader that as nothing in this world is more pleasing to the eye of a Christian soule then a pure aspect or knowledge of the true Church which is the louelie and most beautiful Spouse of CHRIST himself and the onlie Arke of Man's saluation so is the same neuer more clearly represented vnto vs then in the cristallin glasse of reuerend Antiquitie the puritie and truth wherof was euer so highly esteemed as that it was not only required (1) Censorinus de Die Nat. c. 1. by the Lying Gods of the Gentils that al the firstlings of the people should yearely be offred in Sacrifice vnto them but it was further likewise approued and (2) Exod. 22 29. prescribed by the only-true and euerliuing GOD that the first-fruits yea and the first-borne both of men and beasts in regard of their primacie being his worthiest creatures should peculiarly be applyed offred and deuoted to the highest seruice of his Greatest Maiestie In best proof and example wherof the perfect [3] Coloss 1.15 Image of the inuisible God the first-borne of al creature CHRIST IESVS was not only offred to God himself in the Temple and there redeemed but also offred vpon the Crosse for the Redemption of others as the sweetest Holocaust to his Heauenlie Father Yea this Prioritie or Ancestrie is so specially affected by the wisdome of God and so directly maligned by the Enemie of man as that in the verie first planting of the Church of Christ it is sayd that he first sowed (4) Matth. 13.24.25 good seed in his field and after the enemie came and ouersowed cockle thereby not obscurely intimating vnto vs that true Faith Religion and the Word of God which is this [5) Matth 13.19 Luc. 8.12 good seed was first and ancient to Sects and Heresies And so as in temporal Nobilitie that Stemme is most honourable which is lineally deriued from the ancientest bloud and in earthlie possessions that Title strongest which pleadeth longest Prescription or ancientest Euidence and as also it may not be denyed but that Truth hath precedencie to falshood and substance to shadowes so must it needs be granted or rather supposed as an infallible truth that that Ghospel Faith and Church which is first or eldest is the only true Ghospel Faith and Church of CHRIST and al other Congregations afterwards arising or going out from thence are but only the malignant inuentions of the Enemie who euen from the beginning of the world was chiefly euer busyed in obscuring peruerting and detorting that which at first was alwaies created [6) Genes 1.31 very good very gracious and most pleasing in the al-seing Eye of the Omnipotent Maker In which respect for the euer finding out of the prime truth in al occurring difficulties we are specially forewarned as to recurre to Antiquitie so to suspect Noueltie Moyses a litle before his death desiring to leaue some holesome documents to the Children of Israel directeth them saying (7) Deut. 32.7 Remember the old dayes thinke vpon euerie generation aske thy father and he wil declare to thee thy elders and they wil tel thee In like sort Baldad Iob's friend aduised him in his greatest extremities to (8) Iob 8.8 aske the old generation and search diligently the memorie of the fathers for we are sayth he but as yesterday c. Yea wisest Salomon his aduise is (9) Eccles 8 11.12 Let not the narration of the ancients escape thee for they learned of their fathers because of them thou shalt learne vnderstanding and in time of necessitie to giue answer According to which God himself by the Prophet Hieremie teacheth (10) c. 6.16 Stand ye vpon the wayes and see and aske of the old pathes which is the good way and walke ye in it and you shal finde refreshing to your soules So that the old way is the way of truth and the same is to be learned by our Elders and Fathers Now of the contrarie God reproueth such as (11] Ier 18.15 walke c. in a way not trodden and Salomon's lesson is that thou (12) Prou. 22 28. transgresse not the ancient bounds which thy fathers haue put From whence I take it to be that as in the Scriptures our true God is called (13) Dan. 2.23 3.26.52 1. Tim 4 10 the God of the Fathers and of the Faithful so false Gods and new doctrines are termed (14) Deut. 32.17 New and fresh ones whome their fathers worshipped not Agreably heerunto S. Paul likewise aduiseth S. Timothie (15) 1. Tim. 6.20.21 to keepe the Depositum auoyding the prophane nouelties of voices and oppositions of falsely called knowledge which certain promising haue erred about the fayth thereby shewing prophane innouation to be the shipwrack of fayth Vpon which place likewise thus writeth that worthie Patron of Antiquitie Vincentius Lyrinensis (16) lib. aduers proph nouit He sayd not antiquities he sayd not Ancientnes but prophane Nouelties For if noueltie is to be auoyded antiquitie is to be kept if noueltie be prophane ancientnes is holie sacred And againe This with al Heresies is as it were solemne and allowed that in prophane nouelties they may alwaies reioyce and scorne the decrees of Antiquitie But on the contrarie to Catholicks this is almost proper to keepe the things left and committed by holie Fathers and to condemne prophane nouelties c. Wherupon he sayth of Nouelists What doe they promise but new and vnknowne doctrine For you may heare some of them to say Come ô you foolish and wretched who commonly are called Catholicks and learne the true fayth which none but we do know which for manie former ages lay hid but now of late is reuealed and shewen c. Are not these the words of that Drab sayth Vincentius But indeed it was ordinarie with the ancient Fathers to confute Hereticks by their owne Innouation So Tertullian vpon this ground reproueth the Nouellists of his time for their then vsurping and intruding by their latter vpstart doctrine vpon the then more ancient Catholick possession saying to that end vnto them (17) De Prescrip c. 37. Who are you When and from whence came you What do you in my grounds not mine By what right Marcion dost thou cut downe my woods By what
and Reason itself yet ad hominem as the Schoole-men terme it and for the final preuention of al further Plea shifts and euasions in the Aduersarie no course more speedie no victorie more certain no obiection more vnanswerable then the plaine simple and sincere confession of the Aduersarie himself In Ciuil and temporal differences concerning lands and possessions very forcible and hopeful are the Arguments drawne from the ancient and authentical Euidences from lawful and vninterrupted Prescription from the plaine and literal word and sense of the Law from the swarming consent of Iudges and Councel learned and from sufficient testimonie of most credible aad approued witnesses yet not one no nor al of these ioyntly concurring are anie thing so potent for the speediest and surest decision of the Cause as the free acknowledgement and assent of the Aduersarie only enforced through the rack of clear and vndenyable Truth So Moyses hauing sundrie wayes proued the Goodnes and Power of God Almightie aboue the Gods of the Gentils vrgeth as the strongest argument that the Gentils his [33) Deut. 32.31 Enemies are also Iudges in his behalf Which course likewise obserued S. Paul against the Idolatrous Athenians vrging to the same purpose the authoritie of their owne (34) Act. 17.28 Poets and against the Cretensians he argueth that (35) Tit. 1.12 one of them sayd their owne proper Prophet The Cretensians alwayes lyers naughtie beasts slouthful bellies This testimonie sayth S. Paul is true But this kind of reasoning learned this blessed Doctour from his best Maister Christ our Sauiour who at the last day wil vrge as the clearest proof against the Naughtie seruant his owne confession saying (36) Luc. 19.22 By thine owne mouth I iudge thee naughtie seruant Yea this kind of victorie as most glorious in itself and most disgracious to the enemie God himself vsed against his owne enemies when he caused the Madianitâ—s [37) Iudges 7.22 with their owne swords to murther one another as also against the Aegyptians when he sayd (38) Esay 19.2 I wil make the Aegyptians to runne togeather against the Aegyptians and a man shal fight against his brother and euerie man against his friend cittie against cittie kingdome against kingdome A confusion and ruine then which none greater So likewise when the Amalachite had confessed to Dauid that he had killed Saul Dauid commanded him to be slaine saying (39) 2. Reg. 11.16 Thy bloud be vpon thine owne head for thine owne mouth hath spoken against thee saying I haue slaine the annoynted of our Lord. And as the Prophets and Apostles thus affected this kind of Argument so was it stil pursued by the ancient Fathers So S. Ireneus disputing sundrie wayes how God the Sonne reuealeth vnto vs his Father affirmeth (40] Aduers Haeres l. 4. c. 14. that it is necessarie that the truth receaue testimonie from al c. from domesticals because they are friends from externals because they are enemies for that proof is true and without contradiction sayth he which produceth testimonie from the Aduersaries themselues Agreably said Nouatian whilst he was Catholick Firme is that kind of proof [41) De Trinit c. 18. which is taken euen from the aduersaries of truth S. Augustin endeauouring to proue against the Iewes that some that liued before Christ's time were saued that were not Iewes affirmeth that (42) li 18. de Ciuit. Dei c. 47. nothing is stronger to conuince al others if they shal contend heerof or to confirme ours if they shal conceaue aright then that â—hese diuine Prophecies concerning Christ be produced which are written in the bookes of the Iewes themselues Tertulian auoucheth that (43) In Apologet none wil lye to his owne shame but rather for his honour and that therefore more credit is to be giuen to such as denye in behalf of themselues And Tullie vrgeth his Aduersarie saying (44) Orat. P. Quint. Thy testimonie which in another man's cause is smal worth against thyself is weightie So that the Argument drawne from the confession of the Aduersaries is the proof most conuincing against the Aduersarie himself A truth so cleare that none more fully acknowledge the same then our moderne Protestants amongst whome writeth D. Morton thus (45) Appeale Ep. Ded. Which kind of assistance of learned Aduersaries the Apologists themselues haue layd downe for the greatest reason of satisfaction and we do accordingly admit For if it be held an excellent point of Physick Ex vipera theriacum to turne poyson into an antidote against poyson and in God accounted a high degree of vengeance to turne the Aegyptians against the Aegyptians and in Dauid celebrated as a principal matter of triumph to cut of Goliah his head with his owne sword and in Christ obserued as an vnanswerable kind of conuiction to iudge the euil seruant from his owne mouth and acknowledged in S. Paul as the most expedite meanes of confutation in the men of Crete to oppose against them their owne Poet whome he calleth their Prophet then may we iustly presume better of our cause wherin our Romish Aduersaries wil proue our rightful Aduocats For it must needs be acknowledged say other (46) Academ Ne mens Resp p. 84. Protestants for a great peece of work to conuince the Aduersarie from himself In like sort sayth D. Whitaker (47) De Eccles Contr. 2 q 5. p. 366 Bellarmine maketh the confession of the Aduersaries to be the Thirteenth Mark of the Church Surely the argument must needs be strong which is taken from hence c. For the testimonie of the Aduersaries wil be effectual against themselues c. And truly I doe acknowledge that Truth enforceth testimonie euen from her enemies c. With him agreeth D. Field saying (48) Of the Church p. 182. The next Note whereby Bellarmine endeauoureth to proue the Romish Synagogue to be the true Church of God is our owne confession Surely if he can proue that we confesse it to be the Church he needeth not to vse anie other arguments (49) Common Places Part. 2 p. 329. Doubtles sayth Peter Martyr among al testimonies that testimonie is of greatest account which is testifyed by the enemies (50) Peace of Rome Ep. Dedic fol. 1. I offer to your Highnes sayth M. Hal their fight against themselues and therin for vs. What can be more aduantage to vs or shame to them One blow of an enemie delt to his brother is more worth then manie from an aduerse hand Al our Apologies cannot hurt them so much as their owne diuisions And M. Cooke acknowledgeth that the testimonie 15 of a friend against a friend (51) In his Pope Ioane Pref. And see Dilingam cont Bellarm ep Dedic and of an enemie for an enemie is inuincible Lastly our late and most liberal Writer D. Beard auoucheth [52) Retractiue fâ—om Romish Religion p 149. see White in the Way to the Chur. Pref. to the Reader n. 18. that
controuersies whatsoeuer the absolute necessitie of finding-out the true Church seing the finding-out therof is the surest finding of the right path which leadeth directly vnto al truth In which regard sayth D. Field most iudiciously (16) Epi. dedicat of the church The consideration of vnhappie diuisions of the Christian world and the infinit distractions of mens minds not knowing in so great varietie of opinions what to think or to whom to ioyne themselues c. hath made me euer to think that there is no part of heauenlie knowledge more necessarie then that which concerneth the Church For seing the controuersies of Religion in our time are growne in number so manie and in nature so intricate that few haue time and leasure fewer strength of vnderstanding to examine them what remaineth for men desirous of satisfaction in things of such consequence but diligently to search out which amōg al the Societies of men in the world is c. that Spouse of Christ and Church of the liuing God which is the Pillar and Ground of truth that so they may imbrace her communion follow her direction and rest in her iudgement But what Catholick can speak more plainly and fully then D. Field here doth either for the necessitie of finding-out the true Church or for our following and obseruing her directions and Sentence when she is found And agreably hereunto D. White speaking of the Common-people sayth (17) Ep ded to the vvay to the true church And see ParKins on the reuel p. 344. And Iames his retraite soūded to Brovvnists fol. 1. 6. If by certain markes they could find which is the true Church there would remaine little difficultie in the rest forsomuch as therein they should find the truth in euerie controuersie The like necessitie vrgeth Caluin saying (18) Inst li. 4. c. 1. sec 4. Because I haue now determined to dispute of the visible Church let vs learne by the onlie testimonie of our Mothers praise how profitable ea how necessarie to vs is the knowledge therof seing there is no other entrance into life vnles she conceaue vs in her womb vnles she bring vs forth vnles c. vnder her custodie and protection she defend vs vntil we dye c. Adde that out of her bosome no Remission of sinnes is to be hoped for With whom agreeth M. Mornay (19) of the chur p. 1. God would saith he that the Church should be honoured for the Mother of al those of whom he vouchsafeth to be Father Seing therefore that God alloweth none for his children but those that are borne againe and brought-vp in this Church if we desire our saluation it is necessarie we know her in whose lap we haue it c. we must not seek saluation for anie but in her And againe (20) vol. 1. 3. Into the visible Church al they must retire themselues in this world that wil be gathered in the inuisible Church in the world to come M. Parkins confesseth that (21) Ib pa. pag. 308. The Arke out of which al perished figured the Church out of which al are condemned c. out of the Militant Church there are no meanes of Saluation no preaching of the Word no inuocation of Gods name no Sacraments and therefore no Saluation And speaking of such as be without that is saith he forth of the Church they are dogs enchanters whoremongers adulterers c. Now from al this I wil only briefly conclude that the Church of God is not only most ancient and in that regard greatly to be honoured reuerenced and preferred but being likewise confessedly directed by the Spirit of God in discerning iudging the truth in matters of Faith that therefore in al doubts arising in matters of Religion we may with greatest safetie and quiet to our minds repose our soules and consciences vpon the Authoritie Iudgement and Determination of the sayd Church Yea further seing it is agreed vpon by al parties that out of the true Church there is no Saluation how lamentable is the state of obstinat Hereticks who through pertinacie in errour and infidelitie are quite cut-of cast out of the Church And how much to be deplored are vncharitable Schismaticks who for false fraile and earthlie respects do foolishly diuide themselues from the Arke of Saluation liuing continually like brute beasts without al spiritual food and nutriment to their soules depriued of supernal grace conueyed by Christs holie Sacraments debarred from the sweetest communion and purest conuersation with their dearest Mother and al this for no other respect or pretence then that only which by S. Iohn was blamed in the Pharisees who (22) Io. 12.42 43. did not confesse Christ that they might not be cast out of the Synagogue For they loued the glorie of men more then the glorie of God THAT THE PRESENT ROMAN CHVRCH AND Religion for these last thousand yeares after Christ haue stil continued most Knowne and Vniuersal throughout the Christian world CHAPTER II. NOW for our certaine finding-out of this true Church so necessarie to Saluation we are to suppose for the present that the true Church is euer to continue euen from Christs time vntil the end of the world wherefore to make this good in our behalf and against our Aduersaries Sundrie and strongest are the proofes wherewith the Euer-during and Vniuersal continuance of the Roman Catholick Religion for these last thousand yeares might euidently be conuinced As the Catholick Coronations and State-gouernment of al Christiā Emperours Kings and Princes The fairest Records of al Lawes Canon Ciuil or Municipal The ancient Seas of Bishops and Archbishops The famous Monuments of Monasteries Hospitals Churches and the like And al Doctours and men most renowned either for Learning or Sanctitie who by their writings or workes haue testifyed to al posteritie that the Religion of their dayes and seueral Countries wherin they liued and which themselues belieued and professed was one and the same with our present Roman Yet to omit al these and much more which might be vrged to the same effect In a case so manifest and confessed I wil content my self with the plentiful acknowledgements of my greatest Aduersaries who through the clearest splendour of our Roman Religion and Piety during al the foresaid Ages are enforced euen by the rack of truth and strōgest Euidences though to the foulest disgrace of themselues and manifest confirmation condemnation of their Sect or Religion plainly to admit grant and confesse the foresayd continuance of our Roman Religion and that most Vniuersal in al Nations for these last thousand yeares For though D. Morton ouer-boldly attempteth to affirme that M. Brierly his passage (1) Prot. App. p. 574. from the dayes of Gregorie c. vnto these present times c. for the inuiolable cōtinuāce of our now Romish Faith is praecipitare nō descēdere an issue voyd of consent and a reckoning as we say without their Hoste yet what Bellarmin or other Iesuit in the
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
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
Truth like a chast matrone though it be slandred yet is so bold and powerful that it feareth not to be tryed by those that are the greatest enemies therof Now this kind of inuincible and vnanswerable argument haue I specially chosen and pursued throughout this Treatise following as wel thereby to take the most speedie surest course for the final deciding of Cōtrouersies as also clearly to preuent the endles shifts euasions and deceipts so generally and so cunningly practised by al kind of Sectaries For who would not thinke but that anie man of iudgement and learning diligently perusing the large and learned Works but only of Cardinal Bellarmine and Iodocus Coccius men so studious payneful and sincere in describing the pedigree of the Church of Christ but that he would easily see iudge and confesse the ancient primitiue Church Faith and Religion the most approued General Councels and learnedst Doctours the most authentical Records Histories and Monuments of those purest times al of them to testifye to depose and confirme the self-same Truth Faith and Religion which the present Roman Church at this day beleeueth practiseth and professeth And yet what a world of tricks fallacies and inuentions hath the Enemie suggested to our moderne Hereticks for the blemishing and obscuring of that clearest glasse of the Primitiue Church wherin our present Roman is so liuely represented Who would thinke it equal to oppose a dark and casual saying of S. Austin for example against his knowne practise and laboured proof to the contrarie And who would not blush to oppose S. Austin to his fowlest disgrace as contrarie to himself What more desperate course can be taken then to censure his most certain writings for counterfet because they contradict and confute their impious Nouelties What greater schisme can be raised against the Church then to pretend her chiefest Bishops Doctours and Pastours in the chiefest articles of Faith to be at mutual and deadlie warres amongst themselues What more audacious temeritie and base ingratitude can Malice itself offer to those our so noble Progenitours then to alter and corrupt their learnedst writings which as clearest euidences for the Catholick Faith they bequeathed to Posteritie And yet these and manie more then these are the ordinarie Sophismes of our late Sectaries For the surest and final preuention of al which what shorter or more expedite course can I take then Protestants for example appealing to the Primitiue Church and her Doctours and Pastours to produce themselues confessing al these to be their Enemies and the Teachers and Patrons of Papistrie How more vnanswerably can I conuince that S. Austin beleeued taught our Catholick doctrine of Purgatorie Prayer and Sacrifice for the Dead then if sundrie Protestants of greatest knowledge and reading not beleeuing the same doctrine themselues doe yet acknowledge and reproue the same in S. Austin Now whether in this Treatise following I performe this and that by the confessions not of few or of those of the least esteeme but of very manie and those of the primest Protestants that are or euer were and these not only reprouing S. Austin but with him S. Ambrose S. Gregorie S. Hierome S. Chrysostom S. Leo S. Epiphanius S. Gregorie Nazianzen S. Gregorie Nyssen S. Cyril S. Hilarie S. Basil S. Cyprian S. Ireneus S. Ignatius S. Dionisius and the rest of the most renowned Doctours of the purest and most approued times and this not only in the Doctrine of Purgatorie but in al the points of chiefest weight I remit myself wholy to the seuerest Censures of al Iudicious and Diligent Readers THE EPISTLE DEDICATORIE TO M. DOCTOVR MORTON SVPERINTENDENT OF LICHFIELD AND COVENTRIE GOOD M. Doctour As yourself were occasionally the principal motour for me to compose this Treatise following so haue seueral reasons since summoned themselues to my serious thoughts for the further presenting of the same vnto you For who now more renowned in the new English Church for his supposed learning then yourself Who more paynefully hath laboured for the promoting of the Protestant Ghospel then D. Morton Who higher aduanced meerly for the former respects from his lowest fortunes then the Superintendent of Lichfield And therefore I cannot but expect tbat your kinde acceptance wil afford some luster vnto it at least in the eyes of your illuminated Brethren Wherof I rest also very confident in that the method generally obserued therin by concluding my intent from the confession of my Aduersaries is the course specially affected and studyed by yourself in al your writings which cannot but beget some better liking in your setled iudgement therof But that indeed Sir which did chiefly induce me aboue the rest both to compile and dedicate this Work as you see was your Appeale for Protestants made in answer to the Protestāts Apologie for the Roman Church For hauing diligently perused and examined this our Apologie and finding the Arguments there framed to be most concluding the testimonies produced to be most pertinent and al this euer to be backed and strengthned with the answerable acknowledgements of Protestants themselues I must confesse my thirsting curiositie was such as that neither my thoughts nor desires were at rest vntil with like diligēce I had perused and examined your Protestants Appeale Which finding to be such as I wil shortly describe I was hēce encouraged to make yet further vse of the foresayd Apologie conioyning therewith some labours of my owne in that kind which as I desire they may be profitable to al so to yourself most earnestly I wish And so now briefly to discouer to yourself and al other iudicious Readers the manner of your answer vsed throughout your whole Appeale M. Brierlie a Catholick Roman Priest presuming to present vnto his Maiestie of Great Britanie our Soueraigne Lord King Iames his humble Petition in behalf of the Catholicks of England so grieuously pressed and persecuted during the Raigne of Q. Elizabeth his late Predecessour amongst innumerable Motiues which as so manie darts would presently wound a hart so sensible of his Subiects miseries iniuries and oppressions he specially selected the sweetest harmonie and most pleasing concord in matters Diuine and Celestial between the Ancient Apostolick and Catholick Faith of the Primitiue Church of Christ and our present Roman nothing doubting but that the bare presenting of the louelie face of so gray Antiquitie would timely beget in so generous and noble a Mind an immouable loue and liking to al her true heires and lawful posteritie But M. Brierlie further knowing the malignant Enemie his ordinarie imposture in sending forth Emissaries for the dazeling and deluding of the best aspects in preuention therof and al other imaginable deceit in that kind the self-same Emissaries his greatest enemies he specially picked for his chiefest Aduocats strangely but indeed most strongly affecting the equitie of his Cause to be finally decided by no other Iudge then the Aduersarie therof For wheras the indubitate writings of the ancientest Fathers the sacred Decrees
keeping of holie dayes in honour of Saincts And lastly The Popish Masse and Ceremonies To come now to the Armenians (11) Cent. 15. p. 477. Osiander confesseth that In the yeare On thousand foure hundred and thirtie Pope Eugenius then called a Councel at Florence c. To which Councel the Grecians Armenians Iacobins assented M. Marbeck (12) Com. Places p. 258. acknowledgeth that at the Councel of Florence the Christians of Armenia and India consented to the Roman Church and that the Greeks agreed And where as (13) Vol. 2. Generat 39. Nauclerus recordeth that Anno. 1145. The Embassadours of the Armenian Bishops as also their Catholick that is their vniuersal Metropolitan who hath vnder him more then a thousand Bishops came to Pope Eugenius being at Viterbo and hauing ended their iourney after a yeare and a half they offred their Subiection to the Apostolical Sea the same historie is mentioned by M. Symondes (14) Vpon the Reuel p. 223. 150. 250. And See Volater Geograph l. 10. and other Writers And of the great agreement between the Armenians and the Roman Church we may read Gomarus (15) Speculum Ecclesiae p. 163 172. and (16) l. 2 c. 23. fol. 183. Villamont in his voyages printed in French But D. Philip descendeth more particularly and sayth of the Armenians They haue their blemishes For in the forme of their Liturgie mention is made of Inuocation (17) Comment de Regno Christi l. 1. p. 35. And see Cathol Tradit p. 207. and Intercession of Saincts and of oblation of the Sacrament As also (18) Ibid. p 22. Let the Christian Readers know this that not only the churches of the Graecians but also Rutans Georgians and Armenians and Indians Aethiopians who are become Christians do hold the true and Real Presence of the Bodie and Bloud of our Lord wheresoeuer the Eucharist is celebrated c. And (19) Ibid. p. 56. agayne There are not wanting who think that as yet there remayne in sundrie places of Arabia some Mozarabes Christians whom it is euident in Africk and Spayne in former Ages to haue embraced the Religion of Christians not much vnlike to the Popish Rites By al which it appeareth that the anciēt Armenians receiuing their Religion from the Apostles do agree with vs Catholicks in Inuocation of Saincts (21) Cent. 16. p. 970. The Real Presence The oblation or Sacrifice of Christs Bodie In acknowledging their obedience to the Church of Rome and in brief in their Religion in general not much vnlike to that of the Papists Now as touching the Grecians (20) Estate of the Church p. 253. Crispinus affirmeth that (23) Acta Theologorum Vvittemb Ieremiae Patriarchae Constantinop de Augustana Confes p. 55. 102. 128. Anno. 870. the Greek and Latin Churches became diuided only for the Primacie and diuersitie of Ceremonies so fully did they at that time consent in al other poynts Osiander speaking of the other Oriental Churches further remote auerreth that Anno 1585. the Christians who inhabit neer to Mount Libanus became at last conquered and subiect to the Turkish Empire Neither is that to be maruailed at for the Christians in the East haue not sincere Religion but are in most part of Articles Popish Sir Edwin Sandes (22) In his last leafe but fiue in his Relation of the State of Religion vsed in the West partes of the world auoucheth that The Greek Church doth concurre with Rome in opinion of Transubstantiation and generally in the Sacrifice and whole bodie of the Masse In praying to Saincts and Auricular confession in offring Sacrifice and prayer for the dead Purgatorie and worshiping of Pictures c. Yea the Protestant Diuines of Wittemberg do fully testify that the Greek Church yet to this day professeth and teacheth Inuocation of Saincts and Angels (24) Ib. p. 243. 368. Reliques (25) Ib. p 243. 244 247. 251. Worshipping of Images (26) Ib. p. 86. 96. 100. 240. 380. Transubstantiation (27) p. 102. 104 And see Cath. Tradit p. 129. 137. Sacrifice The signifying (28) p. 97. 99. 100. Ceremonies of the Masse (29) p. 87. 10. in Prefat Auricular Confession (30) p. 79 89. Inioyned Satisfaction (31) p. 78 238 Confirmation with Chrisme (32) p. 242. 326. Extreme Vnction (33) p. 77. 242. And Cath. Trad. p. 197. and al the seauen Sacraments Also (34) p. 93. 102. 109. Prayer for the dead (35) p. 93. 104. Sacrifice for the Dead (36) p. 93. 109. Almes for the dead (37) p. 224. 296. 367. Freewil (38) p. 132. 257. Monachisme (39) p 111. 129. 135. vowes of Chastitie (40) p 126. The fast of Lent and other set Fasting-dayes That (41) p. 129. Priests may not marry after Orders taken And lastly to omit manie others That (42) p. 131. 138. 142. the Tradition and doctrine of the Fathers is to be kept So plainly in al these chief Articles of Faith doth the Grecian Church remayne vnchanged and wholy consonant with the Roman But now at last to come to our Neighbours the Britans whom we haue proued before to haue been conuerted in the Apostles times concerning them I wil only declare two things First that the Faith which at first they receaued they kept for six hundred yeares euen vntil the comming of S. Augustin into England vnchanged and the same in al matters of weight and substance The Second that the Faith and Religion which S. Augustin taught in England and which is formerly confessed to haue been altogether Catholick or Romish was the self same Faith and Religion which the Britans beleeued and professed some Ceremonies excepted Now as touching the First M. (43) Pageant of Popes Cent. 1. c. 70. Bale confesseth that The Brittans being conuerted by Ioseph of Arimathia held that Faith at Austins comming And (44) Cent. 1. c. 90. There was alwayes amongst the Brittans preaching of Truth most sure Doctrine and such Worship as was by Gods commandment giuen of the Apostles to the Churches wherupon he calleth the then Brittan Church (45) Cent. 1. c. 73. the true Church of Christ D. Fulk (46) Answ to a Counterf Cath. p. 49. affirmeth that The Brittans before Austins comming continued in the Faith of Christ euen from the Apostles times yea he calleth the Brittans of S. Austins time (47) In 2. Cor. 12.12 Catholicks c. with whom Christian Religion had continued in Succession since the Apostles time M. Fox (48) Act. Mon. p. 463. auoucheth that The Brittans after the receiuing of the Faith neuer forsook it for anie manner of false preaching of other nor for torments and that (49) In his Protestat Religion remained in the Brittans vncorrupt and the Word of Christ truly preached til the comming of S. Austin But M. Midleton (50) Papisto-mastix p. 202. confirmeth this poynt further by succeeding testimonies of the
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
Antichrist part 2. sec 8 p. 128 I know right wel that within the 200. yeares after Christ there were crept into the Church manie idle Ceremonies c. There began in this mixt Age Exufflation of the Baptised Consecration of the Font with Oyle Crosse Oyle in Baptisme The reseruing of the Sacrament Exorcisme Offring Prayer for the dead Fasting on certaine dayes with opinion of necessitie Satisfaction and the seed of Monkerie See then sayth M. Parker among what weeds the Crosse grew vp and in what a danged soyle of manie Superstitions c. (103) Ib. part 1. p. 152. And part 2 p 131. Yea he further alleageth Nazianzene reporting that Iulian agreably to our present Protestants laught at the Sufflations of Baptisme But Beza (104) In Epist Theol. ep 8. p. 79. sayth in general I can not sufficiently admire al that decking wherwith euen the most ancient Fathers thought they could adorne Baptisme the Lordes Supper And hauing recited sundrie of the former Rites vsed as himself confesseth euen by the most ancient he yet tearmeth them Stage-playes follies And further thus concludeth Verily those that make the Apostles Authors of these follies need no confutation though they be neuer so ancient Writers So insinuating the former Ceremonies to be ascribed euen to the Apostles themselues by most ancient Writers But to conclude so great was the respect which ancient Fathers had to holie Ceremonies as that with the planting of true Faith religiō special care was had of Sacred Rites Ceremonies as an external ornament therof (105) Iesuit part 2 〈◊〉 5. p. 5. 627. D. Humfrey demanding what Gregorie Austin brought into the English Church answereth A burden of Ceremonies c. They brought in the Archbishops Palle for the Solemnities of Masse Purgatorie c. The oblation of the wholesome Host prayers for the dead c. Reliques c. Transubstantiation c. new Consecrations of Temples c. of al which what els was sought then that Indulgences Monachisme Papistrie the whole Chaos of Popish Superstition should be built These things Augustin the grea◠Monk taught by Gregorie the Monk brought vnto the English But yet more particularly saith (106) Cent. 6. p. 289. 290. Luke Osiander Augustin thrust vpon the English Churches the Roman Rates and Custome◠to wit Altars Vestments Images Masses Chalices Crosses Candlesticks Censors Bāners Sacred vessels Holie waters and euen the bookes of Roman Ceremonies Accordingly saith (107) Prot Appeal l. 1. p 53 58. D. Morton In the Innouating and multiplying of new Rites Gregorie himself was not the lea◠Agent As also Be it knowne to al our Aduersaries that the too manie Ceremonies vsed by S. Gregorie can not excuse their now far more multitudes nor can some of his not good iustify their 〈◊〉 worse Rites c. (108) In Praef. noui Testam ad Principem Condenser Beza speaking of the times of Augustin Chrysostome Cypria◠affirmeth that 91) Cent. 4. col 417. 418 419. cent 3. col 114. 115 116. And see Eobanus in his libel Theolog. p. 230. Some Bishops c. applyed themselues to the building of Statelie Temples c. 〈◊〉 the increasing of Ceremonies c. And that others would not only not represse open Superstitio◠arising but also would mayntaine them And a litle after he aoucheth directly that At th◠same time c. the multitude of Ceremonies increased But I wil end with M. Calfehil who as (109) In his Reioynd to Martials Reply p. 131. 132 D. Fulk relateth of him auoucheth is general that The Fathers declined al from the Simplicitie of the Ghospel in Ceremonies And with (110) In 1. Cor. c. 3. Melancthon who auerreth that presently from the beginning of the Church the ancient Fathers obscured the doctrine concerning the iustice of Faith encreased Ceremonies and deuised peculiar worships So disliking to our Protestants was the Doctrine and Ceremonies vsed by the Fathers euen from the beginning of the Church of Christ Here then we haue besides the former more substancial poynts of Faith Religion euen the verie outward semblance face of our present Roman Church confessedly most like or agreeing to the ancient Primitiue both of them teaching vsing First Hallowing or Consecration of Churches Secondly Dedication also of thē to Christ or some of his Saincts Thirdly Seuering thē also with vestries Chancels Fourthly Placing in them Altars Fyftly with wax-candles lamps burning in the day time Sixtly which also were vsed at Burials Seauenthly there were also in the Church placed Images of Christ his Saincts Eightly At the Altars serued Priests who offered the Sacrifice of the Masse who at their Consecration were specially anoynted hauing afterwards their Crownes shauen Ninthly the vestments vessels vsed by the Priests in administration of the Sacrifice and Sacraments were so peculiarly reuerenced as that they were not to be touched by the Laitie Tenthly the Priests in time of Sacrifice sayd some prayers secretly others audibly Eleuenthly they kept also the Canonical Houres of Prime Third Sixt Ninth Tweluethly with prayer also they hallowed water bread oyle ashes sundrie other creatures Thirteenthly as also the Font water of Baptisme vsing in Baptisme the signe of the Crosse Anoyling Exorcismes sundrie such like vsed euen at this day by the Roman Church though greatly impugned and contemned by the Protestant Congregation Now the Doctours alleadged reiected by Protestants for the foresayd points are S. Gregorie Ambrose Optatus Petrus Alexand. Augustin the Fathers of the Laodices Councel Hierom Theodoret Naziazene Cyril Basil Chrysostom Eusebius Sixtus Cyprian Athanasius Stephen Tertulian Origen and S. Denys Scholler to S. Paule The Protestans producing and reiecting the foresaid Fathers are the Centurists Crispinus Carion Osiander Hospinian Peter Martyr Praetorius Chemnitius Schultetus Zepperus Bullinger Mornay Hamelmanus Caluin Gesnerus Beza Melancthon Humfrey Brightman Fulk Raynolds Bale Carthwright Iacob Hutton Spark Willet Whiteguift Whitaker Beard Parker Morton Mason Calfehil and Parkins THE THIRD BOOK VVHERIN IS PROVED THAT THE CHVRCH OF PROTESTANTS vvas neuer knovvne or in Being before the dayes of Luther And that the Articles of Religion novv taught by the Protestant Congregation vvere Heresies condemned by the Primitiue Church of Christ IT IS CONFESSED BY PROTESTANTS that from the dayes of the Apostles vntil the tyme of Luther themselues neuer had any knovvne Church or Congregation in anie part of the vniuersall Vvorld CHAPTER I. SEING contraries placed togeather do more clearely appeare hauing hither to offred to the view of the indifferēt Reader the clearest continuance of our Catholick Church from the Apostles tymes to these our dayes as also the cōfessed agreement throughout particular Congrouersies betwene our present Roman and the ancient Primitiue Church of Christians I will now in further manifestation of the truth no lesse clearely discouer the Protestant Churches inuisibilite or rather nullitie not-being during the
Wittemberg when the one Partie obiected a saying of Luther the other Partie vpon perusal of the places finding therin the word Catholick thervpon reiected the whole for counterfayte saying thereof (47) Colloq Altemberg fol 154 these words vz. Catholickly vnderstood do not tast of the phrase of Luther And againe It is not the phrase of Luther that anie thing ought to be vnderstood Catholickly But not only Lutherans but likewise Caluinists are much out of loue and liking with the word Catholick as may be seen in Beza (49) Pref. non Test Iacob in his Reasons c. p. 5. 7. 24. 23 M. Iacob and others And yet al this notwithstanding (54) Trial of the Romish Clergy p. 285. 286. M. Wotton confesseth that [48) Ibid. fol. 355. The Reason of the name Catholick was at first that there might be a Title to distinguish sound Christians and true Churches from Haereticks Out of the Premisses then we may necessarily inferre that the sacred Scriptures assuring vs that the true Catholick Church of Christ must euer continue euen from Christs time vntil the end of the world and the same truth being likewise acknowledged by the learned Protestants As also that the Roman Church hath accordingly so continued knowne and vniuersal in al precedent Ages the Protestant Congregation being confessedly vnknowne in anie Age precedent to this of ours that therefore our Romane Church is the only true Church of Christ so formerly described by the forsayd Scriptures the Protestant Church remayning only a Sect Heretical nothing performing the forsayd Oracles The second Proof from sacred Scriptures in Confirmation of the Roman Church and Confutation of the Protestant is taken from the Euer-visibilitie of Christ's Church CHAPTER III. THE Churches continuance is by nothing more plainly taught in the sacred Scriptures then Euer-visibilitie which is euermore to accompany the true Church of Christ In which respect it is resembled by the Prophet (1) C. 2. 2. Micheas 4. 1. Esay to a Mountaine prepared in the top of mountaines and exalted aboue other hills that is as (2) In the Marginal Notes of the Engl. Bib. of An. 1576 in Esay 2. 2. Protestants expound the same in an euident place to be seen discerned It is likewise compared to the Sunne wherof it is sayd her (3) Esa 60.20 Sunne shal not be set nor her Moone hid And concerning her publick and knowne Professours God himself promiseth saying (4) Es 61.9 I wil make an euerlasting Couenant with them c. Al that see them shal know them that they are the seed which the Lord hath blessed In like sort (5) Math. 5.5 Christ himself speaking of his Church compareth it to a Cittie placed vpon a hil that can not be hid And prescribing a Soueraigne remedie against dissentions dayly arising between Brother and Brother he directeth the Partie grieued that he should (6) Math. 18.15 16.17 tel the Church which he can not accomplish vnles she may be to him dayly knowne and discerned And so this remedie being by our Sauiour appointed in help of a daylie continuing disease argueth that as the disease is continual so likewise that the remedie thereof so appointed by him should be in like manner continual The prescript therefore of this continual remedie being to tel the Church which we can not performe vnles the Church be to vs in her Pastours visible and knowne proueth euidently that the Church must accordingly continue visible and knowne Yea our Sauiour himself doth specially forwarne vs against al pretended inuisible Congregations saying (7) Math. 24.26 If therefore they shal say vnto you behold he is in the dâ—sert go you not forth behold he is in secret places beleeue it not Whervpon M. Clapham (8) Remedie against Schisme p. 23. teacheth that our Sauiour forbids going out vnto such desert and corner-Ghospels Math. 24.23.24 Now as these most infallible Oracles of sacred Writ do thus plainly teach vs the Churches Euer-visibilitie so is the same truth answerably vnderstood beleeued and defended by the learnedst Protestants that euer were and that from the Scriptures themselues To this end M. Clapham (9) Remedie against Schisme p. 17. writeth Contrarie to al Scriptures they do affirme that there hath been no visibilitie of the Church for former hundreds of yeares which position is against Ps 72.3.17 Esay 59.21 yea hauing alleadged manie proofes from the Scriptures otherwise he concludeth thus Not only al Ancients euer hold the Churches Euer-visibilitie but also al learned men of our Age. (10) Loc. com c. de Eccl. p. 354. 360. MelaÌ„cthon directeth that whensoeuer we think of the Church let vs behold the Companie of such men as are gathered togeather which â—s the visible Church Neither let vs dreame that the Elect of God are to be found in anie â—ther place then in this visible Societie for neither wil God be called-vpon or acknowedged otherwise then he hath reuealed himself neither hath he reuealed himself els where saue only in the visible Church in which only the voice of the Ghospel soundeth Neither let vs imagine of anie other inuisible Church but let vs know that the voice of he Ghospel must sound openly amongst men according as it is written psal 18. Their â—ound is gone forth into al the earth c. And then alleadging suÌ„drie other places â—f Scripture he addeth which places and other the like speak not of Plato's Idea but â—f a visible Church Againe (11) Pref. in Corpus Christ Doct. It is of necessitie that we confesse a visible Church whereof the Sonne of God saith Math. 18. Tel the Church and whereof Paul saith â— Cor. 4. we are made a spectacle to the whole world to Angels and to men What Spectacle I beseech you is that which is not seen And wherunto tendeth this Monuous speech which denyeth the visible Church It abolisheth al testimonies of Antiâ—itie it taketh away al Iudgements it causeth an endlesse Confusion and induceth Common-wealth of vnrulie Ruffians wherin no one careth for another Al which to â—e most true the Protestants of these dayes do ouer-strongly confirme Agreably hereunto sayth (12) Iesuit part 2. cat 3. p. 240. D. Humfrey I haue declared that we do not â—lace the Church in the aire but vpon the earth we confesse the Church to be a Cittie â—laced vpon a hil which can not be hid Math. 5. To be a high Mountaine of the house of God higher then other hils to which al Nations shal flow Esay 2. c. And againe (13) Ibid. p. 241. It is visible for the exercises of pietie which are seen of al in the Church for whilst Ministers teach others learne they minister Sacraments these Communicate c. Who seeth not these things is blinder then a mole c. And lastly (14) Ibid. p. 281. he concludeth of the Church Militant which is the only point in question that It is a most cleer Conclusion
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.
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
584. Snecanus saying Hitherto appertayne Ps 72.9 and Esay 49.2.23 60.4 In these places the Prophets describe the Kingdome of Christ vnder the new Testament and the office of the Gentils and especially of Kings flowing to the Church c. that they may be Nurces to the Church of Christ c. vnles therefore our Aduersaries wil accuse God and the Holie-Ghost of lying c. It is necessarie that they grant to the Church of the New Testament her Nurces pious Kings and Queens who shal bowe themselues to Christ c. And these predictions of the Prophets of Kings to be in the Church of Christ may suffice This then supposed as a most certaine truth that the Church of Christ was to conuert Heathen Nations and Princes from their Infidelitie and Idolatrie to the true Faith of Christ That then which resteth to be examined is whether the sayd Conuersions haue been performed by the Roman or Protestant Church But first it is to be granted that during al the time after Christ vntil Constantin's Conuersion the true Church remayned so vnder persecution as that the foresayd glorie and amplitude foretold of her concerning her great encrease of beleeuers and of Kings and Queens to serue her was not as then fulfilled In which respect D. Barlow (13) Def. of the Articles of Prot. Relig p. 34. auoucheth that In the primitiue Nonage of the Church is promise of Kings allegeance therunto was not fully accomplished because in those dayes that Prophecie of our Sauiour was rather verifyed you shal be brought before Kings for my names sake by them to be persecuted euen vnto death c. In like sort saith (14) Against Staplâ—t Mart. p. 51. D. Fulk Let him I say poynt out with his finger what Kings in euerie Age for the space of the first 300. yeares did walk in the brightnes of the Church arising To examine then the subsequent time from Constantine to Luther and to begin with the Protestant Church It is so far from accomplishing the foresayd Prophecies that to the contrarie it is at large acknowledged before (15) See before l. 3. c. 1. to haue been Inuisible itself euen from Constantins time to Luthers And so accordingly D. Barlow (16) Def. of the Art p. 34. being vrged to answer this very point concerning the Protestant Churches bringing forth Kings which should be as Esay prophecyed foster-fathers and Queens to be noursing-mothers to the Church confesseth as before that in the Primitiue nonage of the Church this was not accomplished And speaking of the times succeeding (17) Ib. p. 35 he affirmeth that The promise by Esay prophecyed was accomplished and the number so encreased though stil inuisibly that as her Loue sayd in the Canticles there are threescore Queenes c. But I wil not vrge how absurd it is to affirme that manie Kings Queens and Kingdomes themselues should be conuerted and yet al this to be inuisible It is likewise not vnworthie of obseruation that wheras Martin Bucer (18) De Regno Dei l. 1. c. 1. 3. maketh a special Tract of the sundrie Prophecies by himself alleadged in this behalf he doth not yet in accomplishment of them giue instance though so prouoked thereto by the argument of his sayd Treatise so much as but in anie one heathen King or Kingdome conuerted accordingly by Protestants to the Faith of Christ Yea to the contrarie sundrie ProtestaÌ„ts are enforced through their manifest want of fulfilling the foresayd Prophecies in anie Age before Luthers to referre or rather deferre the Conuersion of Heathen Kings and Countries vnto the now later times wherin their supposed Antichrist is publickly withstood So M. Symondes (19) Vpon the Reuel p. 123. tearmeth these later times The dayes of the seauenth Angel that conuerteth Kings to the Ghospel And M. Willet (20) Synop. Ep. Dedic affirmeth that The Prophecie of Esay is fulfilled in these our dayes who saith concerning the Church Kings shal be thy Nursing Fathers and Queens thy Nursing Mothers Esa 49.23 c. for now who seeth not that many Christian Princes in the world are become the children of the Church c. And the same is taught by (21) In his Apoca in c. 20 p. 656. M. Brightman (22) Playne Euidences c. p. 72. 73. 81. and M. Bernards Yea in this respect Protestants disclayming from al former Conuersions of England Germany Heluetia France and Poland doubt not therefore to make Tindal (23) Epistle to England written from Brasile p. 71. Luther Zuinglius Caluin and Iohn à Lasco the first Conuerters or Apostles of those seueral Nations So M. Stalbridge auoucheth that God raysed vp Wâ—lliam Tindal the first true Apostle of Christ after Iohn Wiccliffe M. Wetenhal (24) Discourse of Abuses p. 134. tearmeth Tindal our English Euangelist And M. Fox (25) Act Mon p 883. styleth him M. William Tindal the true Apostle of our later dayes And yet this so great an Apostle was burned for Heresie in the time of K. Henrie the Eighth In like sort saith Zanchius to Iohn a Lasco (26) In his Epistles l. 2. p 232. God hath hitherto preserued thee that as Luther was the Apostle to his Germanie Zuinglius to his Heluetia Caluin to his France so thou mayst be an Apostle to thy Polonie Therefore the Lord strengthen thee c. vntil thou shalt consummate thy Apostleship c. But al this is most insufficient and impertinent for first euen since Luthers time not so much as anie one King or Kingdome of the Gentils is yet hitherto conuerted from Paganisme by Luther or anie other Protestant euer extant in the world as shal be proued next hereafter in this Chapter Secondly it is incredible to think that the wisedome and goodnes of Christ would suspend the foresayd promises of his Churches happy plentiful Conuersion of Kings and Countries to serue her during both the beginning and midle-time of the same and would but fulfil the same in her most decaying declining and decrepite Age. Lastly this Euasion is plainly reiected and contradicted by al such Protestants as freely confesse and teach the foresayd Prophecies and promises of the Church her conuerting of Kings and Nations to haue been fully accomplished in former Ages Amongst whom (27) Cont. Duraeum l. 7. p. 472. D. Whitaker saith Whatsoeuer the ancient Prophets foretold of the propagation amplitude and glorie of the Church that Historie most plainly testifyeth to haue been performed But now to examine only the time since Luther of the Protestant Churches conuerting of anie one Heathen King or Kingdome to the Faith of Christ I wil first say vnto our Protestants as D. Whiteguift (28) Def. c. p. 33. saith vnto the Puritans and Anabaptists Tel me I pray you in what Church hath any of them setled themselues in but in such wherein the Ghospel hath been wel planted before What Country was euer originally conuerted from Paganisme by the Protestant
So peremptorie is Musculus the Sacramentarie against S. Iames the Apostle In like sort writeth Illiricus 69) In Pref. in Iac. Epi. Luther in his Preface vpon Iames's Epistle giueth great reasons why this Epistle ought in no case to be accounted for a writing of Apostolical authoritie 70) In Enchyr. p. 63 And see Exam. part 1. p. 55. vnto which reasons I think euerie godlie man ought to yeeld But to annexe heervnto the Epistles of S. Peter S. Ihon and S. Iude Chemnitius Luther's chief Scholler affirmeth that 76) Vpon the Apoc. Engl. c. 1. ser 1. f. 2. The second Epistle of Peter the second and third of Ihon the Epistle to the Hebrewes the Epistle of S. Iames the Epistle of Iude and the Apocalyps of Ihon are Apocryphal As 71) Exam. p. 1. p. 56. not hauing sufficient testimonie of their authoritie and that therefore 72) Ib. p. 57. Nothing in Controuersie may be proued out of these books Agreably wherunto saith also Adamus Francisci 73) Margarita Theol. p. 448. The Apocryphal Books of the new Testament are The Epistle to the Hebrewes The Epistle of Iames the second and third of Ihon the second of Peter the Epistle of Iude and the Apocalyps Concerning which last of the Apocalyps of S. Ihon Bullinger expresly auoucheth 74) In Apo. c. 19. serm 84. f. 260. 259. That S. Ihon was intangled with errour And Luther thinketh this Book 75) Pref. in Apo. prioris Edit Neither to be Apostolical nor Prophetical c. nor that it was made by the Holy Ghost c. Therin neither Christ is taught nor acknowledged saith he An errour so manifest in Luther that Bullinger testifyeth the same saying 76) Vpon the Apoc. Engl. c. 1. ser 1. f. 2. D. Martin Luther hath as it were sticked his Book by a sharp Prefac set before his first Edition of the new Testament in Dutch for which his iudgement good and learned men were offended with him 77) In Apol. Confess Wittemb c. de sacra Scriptura Being to speake saith Brentius of the authoritie of sacred Scripture we wil first run ouer the Apocryphal Books which are in the Vulgar Edition of the Bible and which the Papists obtrude vpon vs for truly Canonical Amongst which he then numbreth the Epistle to the Hebrewes of Iames of Iude the second of Peter and the Apocalyps c. and then adioyneth saying Some of these are tearmed dreames some fables Of so smal account with Protestants is this so Diuine and mystical Book of the Apocalyps written by S. Ihon the Euangelist Lastly Zuinglius being impugned for denying prayer for the dead and pressed with the authoritie of Fathers especially of S. Chrysostome and S. Augustin who deriue this custome from the Apostles answereth thus (78) Tom. 1. Epiâ—hâ—rae de Can. Mis f. 186. And see Tom 2. in Elench contra Anabap f. 10. If it be so as Augustin and Chrysostome report I think that the Apostles suffered certain to pray for the dead for no other cause then to condescend to their infirmitie So insimulating the Apostles wilfully to haue permitted others to erre according to the errours of Protestants in praying for the dead which they could not do without errour in themselues Adde only heervnto that seeing according to Brentius other Lutherans as also according to our English Protestants those Books of Scripture are only to be acknowledged Canonical (79) Brent in Confâ—ss Wittemb c. de sacra script Conuocat Lond. Anno 1562. 1604. ar 6. Whitack against Camp Reas 1. p. 28. of whose authoritie there was neuer anie doubt made in the Church then by the sayd Rule our English Protestants Church doth reiect as Apocryphal the Epistle of S. Paul to the Hebrewes the Epistle of S. Iames and S. Iude the second of S. Peter and the second and third of S. Ihon to eather with the Apocalyps sithence al these haue been doubted of formerly in the Church as is confessed by sundrie (80) Towers Disput with F. Campian in the 4. Dayes conference English Protestants amongst whom M. Rogers hauing sayd (81) Vpon the 6. Art Propos 4. p. 26. In the name of the holy Scripture we do vnderstand those Canonical Books of the Old and New Testament of whose authoritie was neuer doubt in the Church himself yet further confesseth that (82) Ib. p. 31. Some of the ancient Fathers and Doctours accepted not al the Books contayned within the volume of the New Testament for Canonical So giddie and inconstant are our Ministers in impugning the truth Now if some deny the plainest premisses notwithstanding D. Whitaker and (83) Wâ—itak Answ to Camp Reas 1. Rogers vpon the 6. Artic. p 30. M. Rogers that Luther and the Lutherans did reiect the foresayd Books of the new Testament besides their owne cleerest words particularly before cited out of their owne writings Whitaker himself saith (84) Vvhitack de sacra Sâ—ript Controu 1. q. 1. c. 6. If Luther or some that haue followed Luther haue taught or written otherwise let them answer for themselues this is nothing to vs who in this matter neither follow Luther nor defend him but are led by a better reason Rogers also alleadgeth (85) Vbi supra p. 32. two principal Lutherans Wygandus and Heshusius accusing them both of errour the one for refusing the first and second Epistles of S. Iohn with the Epistle of S. Iude the other for reiecting the Apocalyps And Caluin acknowledgeth that 86) In Argum Epist Iacobi In his time there were some Protestants that iudged the Epistle of S. Iames not Canonical Oecolampadius testifyeth the same touching the Apocalyps and affirmeth himself to (87) lib. 2. ad cap. 12. Daniel wonder that some with rash iudgement reiected S. Iohn in this Book as a dreamer a mad man and a writer vnprofitable to the Church So cleer it is against Whitakers and Rogers euen by the testimonies of themselues and their other Brethren that Luther and his brood reiected the foresayd Scriptures as not Canonical But now to recapitulate or briefly to reuiew this so strange proceeding of our new Ghospellers with the sacred Scriptures If Christians be to reiect Moses and his writings as the Books of Genesis Exodus Leuiticus c. yea the verie Ten Commandments which comprehend not only the Ceremonial but also the Moral Law as also the Book of Iob with Ecclesiastes and Canticles of Salomon and Tobie Iudith Hester Sapientia Ecclesiasticus Baruch some chapters of Daniel the first and second of Machabees how slender then is the remnant of the old Testament left behind And if al the foure Ghospels be censured as before for erroneous and the Epistles to the Hebrewes of Iames Peter Iohn Iude and the Apocalyps be al of them reiected as Apocryphal how diminutiue a volume wil our new Testament remaine Besides if not only al the foresayd Books be erroneous but the
did formerly auouch that the sayd Rule was of Credit euen with the Protestant Writers of our time namely with M. Suinglius M. Caluin and M. Gualter and that he thinketh no learned man doth dissent from them Yet M. Morton who would take it vnkindly and that deseruedly to be censured for Vnlearned doth thus far aduenture directly to discredit and disauthorize the foresayd Rule as shamefully to curtle it both in bredth and depth The (44) Ibid. p. 345. bredth sayth he though most vntruly reacheth no further then vnto matters of Ceremonies and other Customes of the Church c. Secondly the depth of the same position if it be rightly sounded wil be found to be a truth of strong Probabilitie only and not of an absolute infallibilitie which is to say in good English that the sayd Rule only concerneth trifles and matters of smal moment as also that it is not a certain true Rule but peraduenture true and peraduenture false which strongly implyeth that our Doctour in matters of faith and moment now disputed between Catholicks and Protestants would be loath to be squared and tryed thereby And so in substance acknowledgeth that which he reproueth in M. Carthwright that thereby a window is open to bring in al Poperie So euidently in deed doth the forsayd Rule prescribed by S. Austin and approued by so manie of the learned Protestants strongly confirme and conuince the vninterrupted Current and continuance of our Roman Religion from the Apostles themselues to these our dayes Agreably to the premisses (45) Consideration of the Papists supplication p. 43. M. Powel expresly and ingenuously confesseth We can not tel by whom or at what time sayth he the enemie did sow the Papists Doctrine c. Neither indeed do we know who was the first Authour of euerie one of your blasphemous opinions (46) Reioynder to Bristow p. 265. D. Fulk answering to the demand of the Roman Churches change sayth thereto I answer my Text sayth it was a mysterie not reuealed and therefore could not be at first openly preached against c. And though D. Whitaker taught before that No man denyed but that it much auayled for the confuting of Heresies to haue knowne their beginning Yet the same (47) Resp ad Rat. Comp. p. 101. D. Whitaker is inforced to confesse that The time of the Roman Churches change can not easily be told Yea to such absurdities are Protestants brought in this poynt that Vrbanus Rhegius being vrged to shew wherin the Roman Church had changed her Faith at last betaketh himself to this desperat boldnes saying (48) In lib. Apologet. p. 192. But to conclude though it were true that the Roman Church had changed nothing in Religion would it therefore presently follow that she were a true Church I think not sayth he And yet I think hardly any one Protestant can be picked out so ignorant or impudent as wil openly auouch that the Roman Church was not a true Church when S. Paul writ vnto the Romans in these words (49) Ep. Ad Rom c. 11. vers 5.6.7.8.9.11.12 By Christ we receaued Grace and Apostleship for obedience to the Faith in al Nations c. among whom are you also the called of Iesus Christ. To al that are at Rome the beloued of God called to be Saints Grace to you and Peace from God our Father and our Lord Iesus Christ. First I giue thanks to my God c. for al you because your Faith is renowned in the whole world c. without intermission I make a memorie of you alwayes in my prayers c. And I desire to see you that I may impart vnto you some spiritual grace to confirme you that is to say to be comforted togeather in you by that which is common to vs both your Faith and mine Now if the Roman Churches Faith was once thus the same with S. Paules Faith then if she neuer changed her sayd Faith as this Protestant supposeth she must needs continue a true Church Al this Sun shine notwithstanding D. Morton wil needs defend his brother Rhegius herein because (50) Prot. App. p. 675. diuers Hereticks who liued in the Apostles times such as were the Simonians Basilidians Nicolaitans albeit they liued in the dayes of the Apostles yet did they not professe the Doctrine of the Apostles which sufficiently demonstrateth the infirmitie of the Consequence But I must confesse I did not expect such weake Demonstrations from D. Morton for the Consequence was not that Hereticks liued in the Apostles dayes therefore their Doctrine is the doctrine of the Apostles as our Doctour would abuse an vncautelous or vnlearned Reader but as himself before thus confessed The Church of Rome hath not altered anie article of Faith since the Apostles times ergo the now Faith of the Church of Rome is the same with that which was taught by the Apostles This Consequence is so cleer supposing that the Church of Rome in Saint Pauls time professed the true Faith which I haue formerly proued and no Protestant dare deny as that al further proof would discouer no lesse tediousnes in the Writer then the denying therof hath bewrayed ignorance and temeritie in M. Doctour So cleer it is that no Protestant whosoeuer is able to assigne anie knowne beginning of our Roman Religion since the Apostles times Wherefore in playne tearmes they ascribe the beginning therof to S. Pauls time To this effect sayth D. Willet (51) Synopsis Controu 2. q. 3. p. 56. Therefore S. Paul calleth Papistrie a mysterie of iniquitie which began euen to work in his dayes M. Midleton (52) Papisto-mastix p. 193. auoucheth that we are sure that the Mysterie of inquitie did work in Pauls time and fel not a sleep so soone as Paul was dead waking againe 600. yeares after when this Mysterie was disclosed c. And therfore no maruaile though perusing Councels Fathers and Stories from the Apostles forward we find the print of the Popes feet c. M. Parkins desiring 53 Reformed Cath. p. 329. To stop the mouths of Papists who demand of vs sayth he where our Church was foure-score yeares before Luther They are answered sayth he that our Church hath been since the dayes of the Apostles and that in the verie midst of the Papacie So supposing the Papacie or Roman Church to haue continued since the dayes of the Apostles Lastly the truth hereof is so certayne that the same is acknowledged by our seuerest (54) Suruey of the BooK of common prayer in the Preface to the King p. 18. Puritans who speaking to the Kings Maiestie giue this wholsome persuasion Let not your Maiestie be now deceiued by the Popish Argument of supposed Antiquitie as Ioseph was with the old and mouldie bread of the Gibeonites c. And the rather ô christian King take heed because Antichrist began to work euen in the Apostles dayes So vndoubted and to be supposed it is that the Argument drawne from
same to him c. appoynting in Prouinces his Vicars ouer other Churches to end smaller matters and to reserue the greater causes to himself Caluin (25) Instit l. 4. c. 7. sec 12. auoucheth that There is no word in the writings of Gregorie wherin more proudly he boasteth of the greatnes of his Primacie then this to wit I know not what Bishop is not subiect to the Apostolick Sea when he is found faultie c. He assumeth to himself power to punish those who offend D. Raynolds findeth no better shift for the foresayd Saying of S. Gregorie then impudently to say that (26) Conference p. 547. Either Gregorie wrot not so or he wrot an vntruth to cheer vp his Subiects (27) Cent. 6. p. 289. See Philippus Nicolai de Regno Christi li. 2. p. 67. 351. Osiander acknowledgeth that Augustin was sent from Gregorie the Great Bishop of Rome into England that he might subdue the same to the Iurisdiction of the Roman Bishop (28) Cent. 6. p. 290. and to the lust of the Roman Antichrist for which sayth Osiander Austin was after his death vndoubtedly damned to Hel. Yea D. Morton (29) Prot. Appeal l. 1. sec 28. p. 31. a man most sparing to tel the truth yet yeeldeth thus far saying Whether or how far Two hundred yeares after S. Gregorie did reach his Arme of Iurisdiction beyond the limits of his Diocesse is a question by reason of his diuers obscure speeches and some particular practises diuersly censured of our Authours But besides the cleerest premisses this Question of D. Morton is made none by D. Raynodls teaching that (30) Confer p. 550 The Primacie which Gregorie Leo and others giue to the Sea of Rome doth so exceed the truth that c. And (31) Ibid. p. 545. that Gregorie is somwhat large that way Yea that he and al the Popes for three hundred yeares before him (32) Ib. p. 549 auouch more of their Sea then is true and right in the opinion of Protestants With whom accordeth D. Fulk saying Gregorie (33) In 2. Thess 2. was a great worker and furtherer of the Sea of Antichrist and of the mysterie of iniquitie And (34) In Iohn 21. we go not about to cleer Gregorie from al vsurpation of Iurisdiction more then to his Sea appertayned So certayne and out of al question it is that S. Gregorie the Great was a true Roman Catholick in his Doctrine and practise of the Popes Primacie By the premisses then it is euident that the obiection so much vrged by (35) Contrae Camp rat 6. p 97. FulK in his Answer to a Counterf Cath. Iewel in his Reply art 4. p. 225. 226. 227. Mortons Appeal l 1. c. 2. sec 29. p. 32. D. Whitaker D. Fulk D. Iewel D. Morton and sundrie other Protestants from S. Gregorie his reiecting and disliking of the Title of Vniuersal Bishop is altogeather impertinent seing S. Gregorie reiected the same in that sense which Iohn Bishop of Constantinople applyed to himself to wit that he was the sole Bishop and none Bishop but he A thing so euident that the Protestant (36) De Ecclesia l. 2. c. 10. p. 570. Andreas Friccius whom (37) In his com Places part 4. p. 77. Peter Martyr tearmeth an excellent learned man in like sort expresseth the same saying Some there be c. that obiect the Authoritie of Gregorie who sayth that such a Title pertayneth to the Precursour of Antichrist but the reason of Gregorie is to be knowne and it may be gathered of his wordes which he repeateth in manie Epistles that the Title of vniuersal Bishop is contrarie to and doth gainsay the Grace which is commonly powred vpon al Bishops He therfore that calleth himself the onlie Bishop taketh the Bishoplike power from the rest wherfore this Title he would haue to be reiected c. But it is neuertheles euident by other places that Gregorie thought that the charge and Principalitie of the whole Church was committed to Peter c. And yet for this cause Gregorie thought not that Peter was the forerunner of Antichrist So plainly doth this Protestant answer this so often vrged obiection from S. Gregorie and so euident also it is that S. Gregorie himself claymed and defended the Primacie of the Roman Bishop and Church ouer al other Bishops and Churches whatsoeuer But to arise from S. Gregorie to other Doctours and Fathers more ancient his next predecessour Pope Pelagius is for the self same cause much reproued by Osiāder (38) Cent. 6. p. 242 in these words Pelagius greatly inueigheth against Iohn of Constantinople because he assumed to himselfe the Title of Vniuersal Patriarch and shewed by that prophane Title of Vniuersal to abolish the name of other Patriarchs c. But in the meane time he contendeth the Roman Church to be the Head of al other Churches and he bableth manie things of the Priuiledges giuen by Christ to S. Peter The Centurie-writers speaking of the Fathers errours which liued in the fift Age playnly and at large confesse (39] Cent. 5. col 774. that In this fift Age the Roman Bishops applyed themselues to get and establish dominion ouer other Churches So they acknowledge that Pope Celestin of whom (40) In his Defence p. 588. D. Whitguift sayth He was a godly Bishop gaue priuiledge of vsing the Title of Pope and the Miter to Ciril of Alexandria whom he had substituted in his place to be President in the Councel of Ephesus He is also charged by M. Carthwright (41) In his 2. Reply part 1. p. 512. to haue claymed superioritie ouer al Churches taking vpon him as it were the name of Vniuersal Bishop (42) Cent. 5. col 1246. Osiander affirmeth that He contended in behalf of the Roman Churches Primacie more impudently then did his Predecessours (43) Cent. 5. col 1285. Nestorius the Heretick then Bishop of Constantinople he allotted ten dayes space to repent which if he did not he should not only be excommunicated but his name should be blotted out of the Catalogue of Priests And for the accomplishment of the premises he made Cyril of Alexandria his Legat. The Centurists (44) Cent. 5. col 778. charge the Popes of those times that They vsurped to themselues power of commanding other Bishops that whom they would and should propose in forraine Churches they might ordayne Bishop or whom they would not haue might depose So Celestin in his Epistle to Cyril of Alexandria and Iohn of Antioch and Rufus of Thessalonica commandeth them that they designe Proclus Bishop at Constantinople D. Raynolds affirmeth that the (45) Conference p. 457. Popes of the Second Three hundred yeares after Christ claymed some Soueraintie ouer Bishops And that (46) Ib. p. 383. Sozimus Boniface Celestin did vsurp ouer the churches of Africk while S. Austine was aliue c. (47) Ib. p. 544. They would haue Bishops and Elders appeale to Rome
Leo Foelix Gelasius the Fathers of the Councel of Chalcedon of Africk and the 6. of Carthage of Sardis Sixtus Innocentius Siricius Sozimus Damasus Iulius Stephen Denis Cyprian Victor Anicetus Cornelius Ireneus Papias Peter and the other Apostles The Protestants producing and reprouing the foresayd Fathers are the Centurie-writers Danaeus Caluin Bucer Philippus Nicolai Peter Martyr Carion Bullinger Melancthon Osiander Friccius Beza Crispinus Tilenus Frigiuilleus Gauuius Bibliander Amandus Polanus Hamelmannus Illyricus Lubbertus Sarauia Napper Mornay Whitguift Carthwright Whitaker Fulk Bilson Trige Rainolds Brightman Bale Symonides Bunnie Spark Midleton Fox Morton and Field euerie one wherof do cite and reproue some Father or Councel before mentioned concerning some branch of the Bishop of Romes Primacie It is confessed by Protestants that the Primitiue Church of Christ beleeued the Bookes of Tobie Iudith Esther Sapientia Ecclesiasticus and two first of Machabees to be truly Canonical Scriptures CHAPTER V. AS it is vndoubted by al that the true Scriptures Prophetical and Apostolical are most sacred diuine and of infallible authoritie so it remayneth stil in Controuersie which Bookes be the sayd Prophetical Apostolical and Canonical Scriptures for as the (1) Concil Carthag 3. Can. 47. Trid. sess 4. Catholick Church hath defyned the Bookes of Esther Iudith Tobie two of the Machabees Wisdome and Ecclesiasticus to be sacred Canonical and of infallible authoritie so are al the sayd Bookes reiected by Protestants (2) Luth. Zuingl Praef. Bibl. a se CoÌ„uers Calu. Inst l. 1. c. 12. §. 8. l. 2. c. 5. §. 18. l. 3. c. 5. §. 8. as merely apocryphal and only human Now to decide this so waightie a Controuersie by the Primitiue Church Wheras in the Third Carthage Councel wherat S. Austin and sundrie other Fathers and Bishops were present and subscribed it is expresly defined that (3) Can. 47 Nothing be read in the Church vnder the name of diuine Scriptures besides Canonical Scriptures And the Canonical Scriptures are Genesis Exodus c. fiue bookes of Salomon c. Tobie Iudith Hester two bookes of Esdras two bookes of Machabees c. Wheras also the same Canon of Scriptures is made and numbred particulerly by S. Austin (4) De Doct. Christi l. 2. c. 8 Innoc. ep ad Exup c. 7. Gel. To. 1. Concil in Decret cum 70. Ep. Isid l 6. Etymol c. 1. Rabanus l. 2. Instit cler Cassiod l. 2. diuinarum Lect. himself as also by Innocentius Gelasius and other ancient Writers the truth hereof is so manifest that the same is confessed by sundrie Protestant Writers and the same Councel and Fathers in steed of better answere seuerely reprehended for the same Hiperius (5) Meth. Theol. l. 1. p. 46. auoucheth that In the Third Carthage Councel there are added to the Canon c. Sapientia and Ecclesiasticus two bookes of Machabees Tobie Iudith c. Al which bookes in the same order numbreth Augustin Innocentius Gelasius for which he at large afterwards reiecteth their iudgement In like sort (6) de Princip Christ Dogm l. 1. c. 4. p. 8. Lubbertus I grant sayth he certaine of these bookes to be admitted by the Carthaginians but I deny that therfore they are the Word of God for no Councels haue that Authoritie But to be brief the Third Carthage Councel is acknowledged and reproued for this verie doctrine by D. Raynolds (7) Conclus annex to his Conf p 699 700. Zan de Sacr. p. 32. 33. Hosp hist Sacram. p. 1. p. 160. Trelc loc com p. 15. Hoe Tract Tripart Theol. p. 46. Park ag Symb. part 2. p 60. Field of the Church p. 246. 247. Zanchius Hospinian Trelcatius Mathias Hoe M. Parker and D. Field And so likewise is S. Austin and other ancient Fathers herein acknowledged and reiected by Hospinian 8) Hist sacr part 1. p. 161. Hip. Meth. Theol. p. 46. Zanch. de sacra-Scrip p. 32. 33. Field of the Church p. 246. Hâ—perius Zanchius D. Field But Brentius auoucheth more in general that (9) Apol. Confess Wittemb See Bucers Scripta Angl p. 7â—3 There are some of the ancient Fathers who receiue sayth he these Apocryphal Bookes into the number of Canonical Scriptures And in like sort some Councels command them to be acknowledged as Canonical I am not ignorant what was done but I demand whether it was rightly and Canonically done Lastly D. Couel not only most plainly confesseth S. Austins like Iudgement had of the Booke of Wisdome but withal further affirmeth (11) Ib. p 87 of al these Bookes that If Ruffinus be not deceaued they were approued as partes of the Old Testawent by the Apostles So cleer it is that this foresayd Bookes were confessedly beleeued to be Canonical by the Primitiue Church Adde hereunto that (12) Of the Church p. 245. 246. Hut 2. part of his Answ p 176. D. Field M. Hutton both of them teaching that some of the ancient Iewes receiued the foresayd Bookes for truly Canonical though others of them did not beleeue and receaue the same accordingly yet are the sayd Iewes therfore expresly reproued by Protestants themselues Bibliander tearming it The rashnes of the Iewes in which his censure he is approued by the Protestant Sceltco in his booke of the Second coming of Christ Englished by M. Rogers (13) fol. 6. for the supposed worth therof D. Bancroft (14) p. 60. in the verie Conference before his Maiestie reiecteth the obiections of the Iewes made against these Bookes tearming them The old cauils of the Iewes renewed by Hierom who was the first that gaue them the name of Apocrypha which opinion vpon Ruffiâ—us his challenge he after a sort disclaymed Yea D. Bancroft is so ful with Catholicks in Defence of the sayd Bookes as that other of his owne Brethren charge him further to say (15) The 2. parte of the Ministers Def. p. 108. that The Apocrypha were giuen by inspiration from God which is al one as to affirme them to be truly diuine and Canonical And as concerning the booke Ecclesiasticus it is defended to be truly Canonical by the Protestant Writers (16) Ep. ad Volanum Lascicius and Parker of which later D. Willet (17) LoÌ„doro mastix p. 69 sayth How audacious is this fellow that contrarie to the determination of this Church of England dare make Ecclesiasticus a book of Canonical Scripture 10) Against Burges p. 76 77. Furthermore seing it is expresly taught and defended by sundrie Protestants that this waightiest Controuersie of discerning true Scripture from forged can not be decided by the (18) Hook Ecol Pol. l. 1 p. 86. Scriptures themselues neither by Testimonie (19) Whit. cont Staplet p. 370. 357. Hook vbi sup p 147. of the Spirit but (20) Hook ib. p. 146. 116. Aretiu Exam p. 24. by the authoritie of Gods Church Hence it necessarily followeth that the Church of Christ hauing decided and determined this foresayd Controuersie and
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
S. Gregorie (36) See before l. 2. c. 4. for his Predecessours Pelagius Celestine Leo Gelasius Sixtus Siricius Innocentius Sozimus Damasus Iulius Steuen Dionisius Victor c. yea S. Peter himself are al of them reproued by Protestant Writers for the foresayd Primacie So confessed it is that the Primacie of the Roman Church did not first begin in the time of S. Gregorie Now whereas D. White further added that the whole Greek Church complayned when Phocas had first conferred it on Boniface that their complaint supposing it for true is nothing material for they being as then diuided in this poynt from the Roman Church assuming to themselues the sayd Primacie their testimonie in their owne Cause is of no account But neither is it true that Phocas did first conferre it on Boniface for though he did by his Edict declare that the Roman Church was the Head of al Churches as testify S. Bede and others (37) l. de Sex Aetatibus in Phoca Ado in Chron. Paulus Diacon l. 18. de Rebus Roman yet is there no intimation that he first bestowed it yea further they affirme that the reason of the sayd Edict was the pride of the Bishops of Constantinople who iniuriously styling themselues vniuersal Bishops and contemning the Excommunications denounced against them by S. Gregorie Pelagius the Emperour therefore thought it necessarie to interpose his owne authoritie which the Grecians much more feared And he is so free from innouating in this Cause that besides the late premisses of the ancientest Popes euer claiming the same Iustinianus (38) Ep. ad Ioann 2. the elder ancient to Phocas by 70. yeares affirmeth the Roman Church to be Head of al Churches And Valentinian who preceded Phocas 140. yeares auoucheth that the Roman Bishop hath euer had the Principalitie of Preisthood aboue al others Yea in fullest satisfaction hereof it is plainly coÌ„fessed by Protestants theÌ„selues that Constantin our first Christian Emperour elder to Phocas almost 300. yeares (39) Before l. 2. c. 4. attributed Primacie to the Roman Bishop before al. So free was Phocas from first conferring Primacie to the Roman Church and so cleerly she resteth acquitted of these pretended Changes Innouations in the first 50. yeares After 650. 650. to 700. I name sayth D. White the Sixt general Councel decreing the marriage of Priests against the Church of Rome labouring to restraine it for which he citeth Can. 13. But the truth is there are not anie such Canons in the Councel cited for the true Sixt General Councel put forth no Canons as it is euident by the Seauenth (40) Act. 4. 5. Synod Wherefore after the Sixt Synode certaine Bishops assembled at Constantinople who in the Emperour Iustiniâ—n the Second his Pallace called Trullum published those Canons vnder the name of the sixt Synode which were neuer approued by anie Roman Bishop but to the contrarie then contradicted by Pope Sergius (41) Beda l. de Sex Aetatibus in Iustiniano Caulus Diacon l. 8. c. 9. de Rebus Rom. But though these Canons were authentical yet litle would they auaile our marrying Ministers not one of them allowing anie Clergie-man to marry after Orders taken and only permitting such to keepe their wiues as had them before they were of the Clergie and neither (42) Can. 6. 12. 48. this do they allow to Bishops but only to others of inferiour Orders Yea the Roman Church is so free from making anie change in this respect at the time prescribed that sundrie (43) Before l. 2. c. 17. Protestants for the self same prohibition of marriage to the Clergie do reproue manie more ancient and confirmed Councels as the 2. Councel of Arles holden in the time of Constantin the Councel of Neocesaraea of Eliberis the first of Nice and sundrie others As also for the same cause they reprehended the ancient Popes Leo Innocentius Calixtus Siricius c. and the learnedst Doctours of those times as S. Hierome S. Ambrose Origen with manie others so that at the time of the 6. Councel of Constantinople no changee at al was made by the Roman Church concerning the Single life of the Clergie But D. White further vrgeth that the sayd â— Councel forbiddeth to make the Holie-Ghost in likenes of a Doue But neither is this true for though it did preferre other Pictures before the Picture of Christ in the figure of a Lambe and the Picture of Holie-Ghost in forme of a Doue yet doth it not condemne these (45) Act. 5. And in the 7. Synod 44 the Image of the Holie-Ghost in forme of Doue is expresly approued Yea therin was also read the Epistle of Adrian to Tharasius in which it is sayd that in the 6. Synod was commended the Image of Christ in forme of a Lambe And that the Roman Church long before those times allowed Images it is euident enough by that which is before sayd concerning Serenus But our Doctour yet vrgeth that at this time there was a Councel holden in Portugal where the Cup is appointed to be ministred to the people against the practise of some that vsed to dip the bread and so to giue it which was one begining of the half Communion But this Councel being the third Councel of (45) Can. 1. Brach did iustly forbid that dipping in that it was neither so instituted by Christ nor could be confirmed by anie testimonie or example from Scripture yet doth it not command both kinds to be giuen And though it had yet were the obiecting thereof impertinent seing as then it was free lawful to vse both kinds Now that CoÌ„munion vnder one kind was sometimes vsed in much more ancient Ages it might easily be proued by Sozomene (46) Hist l. 8. c. 5. Niceph. hist l. 13. c. 7. Hieron Apol. pro l. in Iouin Cypr. Serm. de lapsis Tertul. l. 2. ad vxor Clem. Al. l. 1. strom 700. Nicephorus S. Hierome S. Cyprian Tertullian and others So that D. Whites Examples for the Roman Churches change in this 50. yeares are altogeather friuolous After 700. to 750. I name saith M. White the General Councel of Constantinople vnder Leo Isaurus against Images This Councel was neuer confirmed but reiected for none of the Patriarchs were present S. German only excepted who would not consent therevnto and thereupon was depriued of his Sea of Constantinople Wherefore this only proueth that some of the Grecians changed their Faith concerning Images for which they were contradicted not only by the Latin Church but by sundrie also of the greatest Doctours of the Greek Church In this Age also he nameth Clemens Scotus and Adelbartus who saith he preached against the Supremacie Traditions Images and in the defence of Priests marriage also against Purgatorie Masses for the dead c. And al this he proueth only by one of his lawful witnesses his Protestant Brother Illiricus which being wholy destitute of al other Authoritie I may lawfully forebeare it al further
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