Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	church_n	profession_n	visible_a	2,188	5	9.1158	5	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A69145	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 ... 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. ...	Anderton, Lawrence.	1633 (1633)	STC 579; ESTC S100158	364,704	286

the Eunuch c. yet the Protestant (8) Syntagma ex veteri Test col 1232 1233. Wigandus sheweth by very manie examples of Scripture that the Iewish Synagogue before Christs time was dispersed in sundrie other Nations besides that of the Iewes Now amongst these the Church might in Elias time be visible though it had been then inuisible among the Iewes Fiftly though those 7000. of that one special time were vnknowne as then to Elias yet this proueth not which is the poynt only pertinent to be proued that therfore they should be as then vnknowne also to al others of the same time And much lesse therfore can this particular example proue that al the Faithful not of one special time only but also of so manie seueral hundred yeares as are heer (9) See before l. 3. c. 1. before confessed for the Prot. Churches inuisibilitie should al of them during al those Ages continue so generally lateÌ„t vnknowne not to one Elias only but to the whole world as that there should remayne no memorie or notice of the needful preaching administration of Sacraments to haue been performed so much as by one of them in anie one Nation of the earth for anie one moment of al those times Sixtly this obiection of Elias maketh fully for vs against our Aduersaries for it is euident that Elias flying (10) 3. Reg. 19 2.3.8.9 theface of Iesabel wife to Achab who sought his life lay thervpon secret in a Caue vpon Mount Horeb at the time of his complayning that he was left alone the which coÌ„playnt he made in regard only of that Countrey of Israel which was the kingdome of Achab wherin he then a straÌ„ger lay secret as appeareth most plainly aswel in that God himself accordingly answered his sayd complaint with like respect to that only Countrey saying I haue left to me in Israel 7000. c. Of one hundred wherof Elias himself had then special 11 3. Reg. 18.13 notice giuen him before by Obedias to whom therefore the Church was theÌ„ euen in that verie Countrey knowne visible which only poynt quite dissolueth al the supposed force of this so often re-enforced obiectioÌ„ Besides in those verie times the Church flourished in the next adioyning Kingdome of Iuda and was there as then to Elias both knowne visible vnder two good Kings Asa and Iosaphat who raigned euen in the time (12) 3. Reg. 22.41 of Achab At what time the number of the Faithful was there so exceeding great that the Souldiars only were numbred to (13) 2. Par. 14.8 9. 17.14.15.16.17.18 19 manie hundred thousands And thus is this very obiection answered by M. Henoch (14) Soueraigne Remedy c. p. 17. 18. Clapham saying our ignoraÌ„t Reformists say the Church was inuisible in the time of Elias but The Holy Ghost recordeth Elias to haue spoken this against Israel not against Iuda for as he knew that good Iosaphat at that time raigned in Iuda so he wel knew that there was not only the Church visible but also mightily reformed yea )15) In Corpore Doctrinae p. 530. 532 And in Morgensterne Tract de Eccl. p. 4. Melancthon expoundeth those verie words obiected I haue left to me 7000 c. of the visible Church And wheras (16) Def. of the Answ p. 645. Whitguift writeth that Sometimes the Church of God is where there is no good Pastour as in the time of Elias (17) Last part of the 2. Reply p. 63. M. Carthwright answereth This is vntrue for there were an hundred Prophets then kept of one man alone 1. Reg. 18.13 So manie wayes is it euident that the Church in the time of Elias his complaint was visible not only in Iuda but also in Israel Now wheras our Aduersaries do make for the reason of their Churches inuisibilitie Persecution This poore euasion implyeth in termes for what maketh the Church more knowne famous then Persecution Or who can be persecuted but men knowne seen to others Doth not M. Iewel (*) Reply p. 506. And Def. of the Apolog. p. 33. 34. hereupon affirme that The Church is placed vpon a mount her persecutions can not be hid Doth not M. Carthwright (18) In Whytguift Def p 174. And see D. Babington vpoÌ„ Exodus p 10. coÌ„fesse that the Church vnder PersecutioÌ„ is visible and sensible for els sayth he how could it be persecuted As also what a Conclusion is this the Churches were few in number because they were vnder the Crosse c. To let passe both Scriptures and Stories Ecclesiastical haue you forgotten what is sayd in the first of Exodus that the more the children of Israel were persecuted the more they increased But in cleer demonstration hereof is it not further euideÌ„t that though the Primitiue Church during the first 300. yeares after Christ endured (19) Fox Act. Mon. p. 34. c. The Centuristes Cent. 1. col 24 c. Cent 2. col 10. c. Cent. 3. col 10. c. incomparably the most vniuersal violeÌ„t persecutions that euer were yet the same notwithstaÌ„ding euen ProtestaÌ„t writers (20) Cent. 1. 2. 3. throughout Pantaleon in Chronogr Functius in Chr. Osiand cent 1. 2 3. Dresserus in Millen 5. p. 11. 12. Fulk de Successione Eccl. p. 246. do at this day take certaine particular notice of the Catholick Bishops and Pastours by name in euerie one of those Ages of their administration of the Word and Sacraments and their open impugning of Heresies But besides al this al sides must acknowledge of the Church vnder Persecution that either she doth make ProfessioÌ„ of her Faith as also openly refrayne the external communion of al Idolatrie false doctrine and Sacraments or els that she doth not professe and refrayne as before sayd If the latter then as is heretofore proued she is not the true Church for as D. Field (22) Of the Church l. 3. p. 19. further saith Seing the Church is the multitude of them that shal be saued no man can be saued vnles he make CoÌ„fession vnto Saluation for faith hid in the hart concealed doth not suffice it cannot be but they that are of the true Church must by the Profession of the truth make themselues knowne in such sort that by their profession and practise they may be discerned from other men If then the first then is she thereby made most knowne visible for besides her foresayd Profession consisting in administration of the Word SacrameÌ„ts impugning of errours which being done though neuer so priuatly is impossible to be in so manie seueral Countries kept secret for anie smaller time much lesse for so manie Ages togeather wherof D. Humfrey (23) Iesuit part 2. rat 3 p 241. saith most truly Whilst Ministers teach others learne they administer Sacraments these communicate al cal vpon God professe their Faith Who seeth not these things is blinder then a Mole I

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 amoÌ„g 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 souÌ„ded 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 ChristiaÌ„ 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 stroÌ„gest 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 coÌ„tinuaÌ„ce of our now Romish Faith is praecipitare noÌ„ desceÌ„dere an issue voyd of consent and a reckoning as we say without their Hoste yet what Bellarmin or other Iesuit in the

true Church then which what can be vrged more material either in our defence or more disgraceful against al Protestants But the truth hereof is so palpable as that the learnedst Protestants in colour and excuse of their Church not departing out of the knowne visible Church do chiefly vrge and pretend their owne communion with the Roman Church in al Ages whatsoeuer So M. Bunnie verie wisely teacheth that 27) Treat to pacific see 18. p. 108. Of departing from the Church there ought to be no question at al amongst vs c. we 28) Ib. p. 113. are no seueral Church from them nor they from vs and therefore there is no departing at al out of the Church for anie to depart from them to vs nor from vs to them Al the difference between vs is concerning the truer members whether we or they may be found more worthie of that account As for the other we allow no such question In so much that he affirmeth that 29) Ib. p. 109. it was il done of them who first vrged such a separation coÌ„fessing further our aduantage 30) Sec. 15. p. 92. giuen therby for that 31) â—b p. 96. sayth he it is great probabilitie with them that so we make ourselues answerable for to finde out a distinct and seueral Church from them which continued from the Apostles Age to this present else that needs we must acknowledge that our Church is sprong vp of late or since theirs So earnestly doth he labour his Churches not Departing from the Roman Church and thereby supposeth the Roman Churches neuer departing from anie other for if the Roman Church had euer departed her self then were it no proofe but rather a conuiction of the Protestant Churches most certaine departure But insteed of al such pretended departure D. Field acknowledgeth further That 32) Of the Church p. 88. the Roman Church held stil Communion with those other Churches which neuer fel into errour and so were both of one Communion Which euidently proueth she neuer went out of the true Church but stil preserued Communion and Societie with her So euident it is that our Roman Church is freed from that infamous Marke of Heresie of Going out of the Church which yet Protestants haue so cleerly done going out of our Roman Church and that our honour and their infamie therin is proclaymed to the world by men condemned thereby euen by Luther Caluin Osiander Pantaleon Clapham Alison Mason Fox Rainolds Iewel Fulk Sutclif Knewstubs Powel Bunnie and Field But to giue M. D. Morton yet another scantling whether Catholicks or Protestants be truly Hereticks It is a supposed principle taught by S. Hierome 33) Ad Ctesiphont and Vincent Lyri cont haereses c. 4. That to reduce an Heresie to it beginning is a confuting of it Thus S. Ireneus refuted the Valentinians and Marcionists saying 34) L. 3. c. 4. Before Valentine there were not anie which are from Valentine neither before Marcion were they which are from Marcion And D. Whitaker auoucheth That 35) Cont. Duraeum l. 7. p. 479. no man denyeth but that it much auayleth to the confuting of Heresies to haue knowne their beginning In like sort D. Fotherbie in behalf of the Crosse argueth thus If 36) Answ to obiect against the Crosse in Bap. p. 26. it be but an humane inuention let vs know I pray you the first Inuentour of it and when it was first decreed and how it came so soone to be so generally obserued which if you cannot shew vs I think we may with greater probabilitie esteeme it to be an Apostoltcal Tradition D. Sarauia sayth vpon an other occasion 37) In def Tract de diuers minist Grad c. 23. p. 361. I answer it is not enough to say so but it must be shewed out of Histories which were those schismes and where and when they sprong vp and how from thence so general a custome came Agreably writeth M. Bel 38) RegimeÌ„t of the Church p. 26. 27. If anie man deny this old custome let that man shew when it came in And D. Iewel vrgeth D. Harding concerning an errour of former times alleaged by him 39) Reply p. 112. If there had been anie shew of truth in it M. Harding would haue layd out al the Circumstances when this strange errour first began where and how long it continued who wrot against it c Verily this great silence declareth some want D. Bilson sayth (a) Suruey of Christs suffâ—ings p. 660. The report of Eusebius proueth this clause of Christs descending to Hades to haue been anciently and openly professed in the primitiue Church otherwise the Religious of those Ages that liued with and after Eusebius if he had broached anie new point of Faith as in dutie they were bound so no doubt they would haue refuted and resisted them D. Whiteguift defending Cathedral Churches against M. Cartwright demandeth accordingly of him 40) Denfen p. 747. From what Pope they came or in what time they were first inuented Yea he further teacheth 41) Ibid. p. 351. That as for so much as the original and begining of these names Metropolitan Archibishop c. such is their antiquitie cannot be found so farre as I haue read it is to be supposed they haue their original from the Apostles themselues for as I remember S. Austin hath this Rule in his 118 Epistle And 42) Ibid. p 352. It is of credit with the writers of our time namely with M. Zuinglius M. Caluin and M. Gualter and surely I think no learned man doth dissent from them Lastly sayth D. Morton (a) Prot. Appeal p. 465. We willingly ioyne issue and if we cannot proue that the Roman Church hath in manie weightie points of Religion degenerated from herself then shal we no more decline from her as from a malignant stepdame but deuoutly yeeld vnto her al due acknowledgement as vnto a mother-Mother-church And now to ioyne issue herein with M. Doctour and so to square hereby the truth of Roman or Protestant Religion Our Catholicke Faith is so confessedly free from anie knowne beginning since the Apostles and so wholy agreable with S. Austins foresayd Rule as that 43) Ib. Thereby in M. Cartwrights opinion a window is open to bring in al Poperie yea 44) Ibid. p. 103. I appeale to the iudgement of al men if this be not to bring in Poperie againe to allow of S. Austins saying So euident it is that Poperie is without anie knowne beginning and consequently no Heresie In like sort M. Powel being prouoked that if 45) Consideration of the Pap sts Supplic p. 43. our Doctrine be errour then to tel vs when it came in who was the Authour of it c. answereth therto directly in our behalf saying We cannot tel by whom or at what time the Enemie did sow it c. Neither indeed do we know who was the Authour of euerie one of your blasphemous epinions

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 CraÌ„merus (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. coÌ„fesseth that Secret aboades are not the Christian Conuocation c. because this CoÌ„munion 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 MorgeÌ„sterne 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 acknowledgemeÌ„ts 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 2â— 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.

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 Ã´ 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

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 CoÌ„trouersies 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 ProtestaÌ„ts 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 diligeÌ„ce I had perused and examined your Protestants Appeale Which finding to be such as I wil shortly describe I was heÌ„ce 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

world could speake more fully for vs Catholicks in this behalf then doth the ProtestaÌ„t (2) In his coÌ„sideration of the Papists reasons pag. 105. M. Powel in these wordes I graÌ„t that from the yeare of Christ 605. the Professant companie of Poperie hath been verie visible and perspicuous Or (3) In his discourse vpoÌ„ the Catalo of Doc. iÌ„ the epi. to the Reader Simon de Voyon affirming that Anno 605. when Pope Boniface was stalled in the Papal Throne theÌ„ falsehood got the victorie c. TheÌ„ was the whole world ouerwhelmed with the dregs of Antichristian filthines abominable superstistions and Traditions of the Pope then was that vniuersal Apostacie from the Faith foretold by Paul And (4) In his exposition of the Creed v. 1. pag. 266. M. Parkins hauing spoken of the second signe of Christs comming which there he maketh to be the reuealing of Antichrist in Boniface Anno 607. alleageth theÌ„ next after as a third signe and as being distinct froÌ„ the other a general departing of most men from the Faith saying respectiuely thereof during the space of nine hundred yeares c. the Popish Heresie so do Hereticks stile it hath spred it self ouer the earth and so vniuersally in his opinion through-out al parts of Faith that sayth he next afterwards and the faithful seruants of God were but as a handful of wheat in a mountaine of chaffe (8) In his Reioynder to Bristow p. 34 which can scarce be discerned And againe (5) Ib. p. 310. we say for the space of manie hundred yeares an vniuersal Apostacie ouerspred the whole face of the earth and that our Protestant Church was not then visible to the world but lay hid vnder the chaffe of Poperie and the truth of this the Records of al Ages manifest M. Morton (6) Protest Apeale p. 71. would euade these testimonies of M. Parkins by answering that he speaketh this only of the Article of the Popes Primacie and not in regard of so large continuance and general belief of the other points of our now Catholick Faith which yet is most vntrue Parkins speaking in general of a general departing from the Faith and of an vniuersal Apostacie In so much as the Protestant church or Religion was not according to Parkins then visible to the world In which sense also (7) In his Ansvver to a counterf Cathâ— p. 36. D. Fulk confesseth that The very ReligioÌ„ of the Papists came in and preuailed Anno Dom. 607. c. And so vniuersally that saith he The reuelatioÌ„ of Antichrist with the Churches flight into the wildernes was Anno 607. So clear and coÌ„fessed it is that our now Roman Religion hath coÌ„tinued vniuersally for these last thousand yeares A truth so euideÌ„t also that most ProtestaÌ„ts do from thence inferre and auouch that al the Popes of Rome for these last 1000. yeares haue been Antichrists (9) De Antichrist in praef p. 1. 2. M. Powel affirmeth that the Pope hath been Antichrist at al times since Gregorie the Great According to (10) Cont. Bellar. par 1. pag. 371. Danaeus The Kingdome of that Antichrist hath now manifestly coÌ„tinued more then nine hundred yeares from the Emperour Phocas to the time af Luther D. whitaker (11) De Eccles coÌ„t Bellar p. 144. affirmeth Boniface the Third who liued Anno 607 and al his successours to haue been Antichrists (12) In his Answ to a counterf catho pa. 27. and in his confut of Purgatory pa. 344 and ParKins v. 1. pag. 266. D. Fulk auoucheth that the Popes from Boniface the Third were blaspemous Hereticks and Antichrists (13) In his treatise of Antic p. 4. D. Downeham auerreth that The whole row or rable of Popes froÌ„ Boniface the Third downeward were Antichrists (14) In his Tryal of the Romish cler pa. 330. M. wotton tearmeth Boniface the Third the first reuealed Antichrist And (15) Hist sacr par p. 189. Hospinian censureth him and al his successours to be verissimos Antichristos most true Antichrists D. whitaker (16) De eccl coÌ„t 8. l. coÌ„tro 2. q. 4. p. 144. deliuering his owne and other Protestants opinion herein sayth we affirme Gregorie the Great to haue been the last true and holie Bishop of that Church c. For those that followed were true Antichrists c. And because they aske and demand of vs some certain time we assigne them this to wit of Antichrist's first comming So manifest it is that al the Roman Bishops after these last thousand yeares being thus censured by so many Protestants for Antichrists haue no lesse professed and maintayned the present Roman Religion then Gregorie the Fifteenth who now gouerneth that Sea and is charged by Protestants to be Antichrist himself And as al the Popes for these last thousand yeares are thus censured for Antichrists so is the article of the Popes Primacie or supreme authoritie ouer the whole Church in al matters Ecclesiastical plainly acknowledged by D. Morton himself to be no lesse ancient For wheras M. Brierlie produceth the testimonies of Parkins Napper and Broccard for the continuance of our Roman Religion in general for these last thousand yeares D. Morton restraineth their meaning though vndeseruedly only to the point of the Popes Primacie saying (17) Prot. Appeal p. 71 The alleaged Authours speak of the Primacie of the Pope And againe 18 Ibid p. 72 Be it granted for so it is that the Papal Primacie beginning in Boniface the Third is now nine hundred yeares old So ancient and vniuersal is this so transcendent Article of the Popes Primacie in matters Spiritual A point of such importaÌ„ce that D. Reynolds affirmeth therein (19) confe p. 568. the very being and essence of a Papist to consist And D. Whitaker auoucheth that (20) contra Duroe pag. 503. It is the head of Popish Religion of which almost al the rest depend But what more forcibly can be produced for the further confirming of our Churches foresayd coÌ„tinuaÌ„ce for these last 1000. yeares then the publick exercise of our Churches Liturgie the holy Sacrifice of the Masse during the foresayd time Seing not only according to D. Sutclif (21) Answear to Exceptions pa. 11. In the Masse the verie Soule of Poperie doth consist as also according to D. Whitaker (22) contra Duroe pag. 426. Nothing is more holie and diuine in our conceipt But withal the Masse including sundrie articles of our Catholick Faith as true external Sacrifice the Real presence of Christs Bodie and Bloud in the Eucharist Priesthood Prayer to Angels and Saints Prayer and Sacrifice for the dead and sundrie such like thereby doth plainely conuince the vniuersal continuaÌ„ce of our Catholick Religion D. Luther (23) In colloquiis Ger. de Missae affirmeth that Priuat Masse hath deceiued many Saints and carried them away into errour froÌ„ the time of Gregorie for 800. yeares With him agreeth M. Tindal (24) Act. Mon. p. 1338 in

these words I doubt not but S. Bernard Francis and manie other holie men erred as concerning Masse Osiander saith of S. Bede (25) Cent. 8. p. 58. He was wrapped in al the Popish errours in which we dissent at this day from the Pope for c. he admired and followed Popish Masses And yet sayth Osiander He was a good man (26) In Iaecobs defence of the churc c pag. 13. M. Iohnson sayth Did not Iohn Husse that worthie champion of Christ and others also of the Martyrs of foretimes say and heare Masse euen to their dying day c. did not diuers of them acknowledge some the Popes calling and Supremacie some seauen Sacraments some auricular Confession c. The Centurists speaking of the eleuenth Age after Christ confesse and say (27) CeÌ„t. 11 c. 4. col 233. The Idolatrical Masse did bewitch al the Doctours of this Age. And they charge the tenth Age (28) CeÌ„t. 10. c. 6. col 307. with the Stage-like spectacle Sacrifice for the liuing and the dead (29) Cent. 9 c. 6. col 245. 246. They affirme likewise the same of the ninth Age numbring vp the ceremonies of the Masse yet to this day vsual The eight Age likewise is reproued by theÌ„ for the (30) cent 8. c. 6. col 361. Stage-like spectacle Sacrifice for the liuing and the dead The seauenth Age is reproued for the vse of (31) cent 7. c. 6. col 154. 457. Osiander con 7. pa. 189. Masse celebrated in Latin and for vsing (32) cent 7. c. 4. col 113. Osiand cent 7. col 186. Masse for the dead And the like they affirme of the other Centuries D. Doue (33) In his defence of Church-gouern pa. 68. acknowledgeth yet further in plainest tearmes that Al our Parish-churches were not only the Popes ordinance but also ordayned for celebration of Masse and so employed from their first erection vntil this late reformation of the Church c. (34) De Sacrif Miss pag. 377. D. Hutter publick Professour in the Vniuersitie of Wittemberg sayth I do willingly grant the Popish mad Idolatrie the very Sinew or strength wherof is the Sacrifice of the Masse to haue inuaded almost the whole world especially these last thousand yeares But from thence I gather most euidently this Masse to haue been the cup wherewith the Roman Antichrist infected bewitched al the Kings of the earth and almost the whole world (35) In his reliques of Rome f. 344. M. Beacon whom other (36) The Ministers of Lyncolnsh in their Abridgment c. p. 65. Protestants affirme to be a Diuine of chiefe note in their church is of opinion that The Masse was fully finished by Pope Gregorie the First about Anno Domini 600. c. and froÌ„ Charles the Great vnto Charles the Fift the Masse raigned as a most mightie Queen in al the churches of the West part of the world And the like is confessed by (37) De Antich p. 101. Danaeus saying From the yeare of Christ's Passion 666. that blasphemous kingdome of Antichrist was openly and publickly established in the Church of God which the Spirit of God foretold verily this verie time and yeare that execrable and Papistical Masse c. began to be celebrated euery where in Latin But (38) In Apocal in 9 p. 199. Chiltraeus chargeth S. Gregorie that he established manie foule errours and especially the Idolatrous Inuocation of Saints and Masses for the dead which from that time as a Deluge haue ouerflowed the whole Church D. Hutter (39) De Sacr Miss l 1. c. 6. p. 103. p. 377. in this questioÌ„ of Masse and Sacrifice giueth a Supersedeas to al the Fathers that liued after the first fiue hundred yeares saying we do not respect later Fathers then of the first fiue Ages (40) De captiuit Babyl c. 1. Luther acknowledgeth that The Masse is beleeued euerie where to be a Sacrifice which is offered to God To these agree the Sayings of holie Fathers so manie examples and so great practice constantly obserued through the world And a litle after Luther further sayth Let it not trouble thee that the whole world thinketh and doth the contrarie But though Luther laboured not to be troubled at his despising and reiecting of the Masse when the whole world did think and do the contrarie yet I hope sundrie other Protestants not of so seared consciences obseruing themselues to haue thus Apostated from the whole world in this so important a Doctrine of the Sacrifice of the Masse wil not only be troubled but much incited to re-vnite themselues to the whole Christian world Neither was this so general practice of the Masse only vsed or allowed by the Clergie or vulgar people for Caluin (41) Instit li 4. c. 18 sec 18. affirmeth that The abomination of the Masse hath made drunk or besotted al the Kings and people of the earth from the greatest to the least And agayne (42) Ib. sect 1. 43. Hist Sacram epsti dedicat 1. The Roman Antichrist and his Prophets haue taught the whole world this opinion In like manner sayth 43 Hospinian Al the Kings Princes people of the earth hitherto from the first six hundred yeares were made drunk with the Masse as with a certain enchanted cup. The like wherof was confessed before by D. Hutter So clear it is that the publick seruice vsed in al churches for these last thousand yeares and whereunto al kings Princes and people were vsed to resort was the holie Liturgie or Sacrifice of the Masse From the premisses then we haue our Protestants Apologie for the most visible and vniuersal coÌ„tinuance of our Roman Church and Religion for these last thousand yeares the splendour whereof being such and so generally extended as that their ProtestaÌ„t Church themselues confesse was not so much as then visible to the world Secondly the Faith doctrine taught by al Popes during the foresayd time was so wholy consonant to ours at this day as that therfore they are no lesse censured for Antichrists then our Pope now raigning Thirdly the Popes Supremacie in matters Ecclesiastical and the Sacrifice of the Masse being the two weightiest points of al matters now coÌ„trouerted are here confessed to haue been generally belieued and practised during the same precinct Fourthly it is likewise graÌ„ted that eueÌ„ Al our parish-Parish-churches were the Popes ordinance and for celebration of Masse and so employed from their first erection vntil this late pretended Reformation of the Church by Luther The truth of al which is so palpable as that I haue vsed no other proofes in confirmation thereof then only the clear testimonies free grantes of the greatest Aduersaries to the Roman Churh as for externals of Luther Caluin the Centurie-writers Osiander Hospinian Danaeus Simon de Voyon Hutterus Chytraeus For domesticks of Whitaker Fulk Downeham Parkins Powel Wotton Tyndal Iohnson Doue Beacon Morton A FVRTHER CONFIRMATION OF THE VNIVERSAL

continuance of our now Roman Church and Religion for these last thousand yeares is taken from the Confessed belief and profession of such Persons as liuing within the foresayd time were most Famous and Notorious in one respect or other CHAPTER III. IN further euidence then of our Catholick Churches Raigne and general Dominion for these last thousand yeares I wil descend to particular statioÌ„s or periods of time and such especially as for some importaÌ„t respect are most knowne and notorious And first I wil begin with the time of Luther himself at his first appearing Protestant when I find the whole face of the world to be so RomaÌ„ Catholick as that himself was an (1) Tom. 7. Vvitt f. 228 anoynted Priest and an (2) SimoÌ„ de Voyon in his discourse vpoÌ„ the Catalog c. p. 180. and Luther ad Gal. c. 1. fol. 35 after the English translation Augustin-Friar c. And liued in his Monasterie punishing his bodie with watching fasting and prayer (3) Luther ibidem Honoured the Pope of meer conscience Kept Chastitie Pouertie and ObedieÌ„ce And whatsoeuer sayth he I did I did it with a single hart of good Zeale and for the glorie of God But when he fel into his Apostacie so directly contrarie to the then present or precedent profession of Religion ouer the world his troubled conscience burst out into these words (4) Luth. to 2. Germ. fo 9. and tom 2. Vvittemb de AbrogaÌ„da Missa priuata fol. 244. How often did my trembling hart beate within me and reprehending me obiect against me that strong argument Art thou only wise Do so manie worlds erre Were so manie Ages ignorant What if thou errest and drawest so manie into errour to be damned with thee eternally And (5) Tom. 5. Annot. breuiss againe Dost thou Ã´ sole man and of no accoÌ„pt take vpoÌ„ thee so great matters What if thou being but one offendest If God permit such and so manie and al to erre why may he not permit thee to erre Hitherto appertayne these arguments the Church the Church the Fathers the Fathers the Councels the Customes the Multitudes and Greatnes of wise men whom do not these Hils of arguments these Clouds yea these Seas of Examples ouerwhelme sayth Luther And againe (6) Tom. 1. Vvitemb Pref. At the first I was alone (7) Tom. 2. fol. 63. and alone rolled the stone yea (8) Loc. com class 4. cap. 30. pag. 51. vndertook so great a busines vpon me alone And confessed it is that Luther at his first reuolt from being a Catholick Fryar was the first sole and only man that began Protestancie thereby departing as himself confesseth from the Church from Fathers Councels and so many Worlds so many Ages precedent This poynt is so certain that M. Iewel (9) In his Apologie of the Church of Eng. part 4. c. 4. And in his Def. of the Apol. pa. 426. confesseth That the Protestant truth was vnknowne at that time and vnheard-of when Martin Luther and Hulderick Suinglius first came vnto the knowledge and preaching of the Ghospel And Bucer (10) In Epist An. 36. ad Episc Heref. praefix Enarrat Buceri in 4. Euang. calleth Luther The first Apostle to vs of the purer Ghospel yea the Lutherans (11) Schlusselburge Theol. Caluin li. 2. fol 130. do affirme it impudencie to say that manie learned men in Germanie before Luther did hold the doctrine of the Ghospel (12) In Augustan confes explic Arti 7. de Eccl. p. 137. 138. Georgius Miluis argueth that If there had been right beleeuers that went before Luther in his office c. there had then been no need of a Lutheran Reformation therefore we say that Luther was raysed-vp by Gods special appointement and extraordinarily So likewise (13) Trac de Eccl. pag. 145. Morgensterne iudgeth it ridiculous to think that in the time before Luther anie had the puritie of doctrine and that Luther should receaue it from them and not they from Luther Considering sayth he it is manifest to the whole Christian world that before Luthers time al churches were ouerwhelmed with more then Cimmerian darknes and that Luther was diuinely raysed vp to discouer the same and to restore the light of true doctrine In so much as (14) Epist ad Argentinenses in Praef. in corp doctrinae Luther sayth of himself we dare glorie that Christ was first made knowne by vs. And he tearmeth (15) In Deutronom in pref fol. 2. his doctrine resurgens vel potius oriens Euangelium the Ghospel rising agayne or rather first beginning A truth so clear that (16) De fraetruÌ„ Orthodox Eccl. pa. 264. Camerarius auouching Wicliffe to haue been holpen or instructed by the waldenses and Husse by Wiccliffe speaking yet of Luther affirmeth to the contrarie that Luther receiued his doctrine neither from Husse or Wiccliffe but was instructed of himself as he declareth of himself in his writings In whâ—ch respect also sayth M. Wotton Luther might truly say that he was the first which had in these times published Christ especially in the chief poynt of the Ghospel which is (17) In his Trial of the Romish Clerg Title pa. 392. Iustification by faith in Christ and in this respect it is an honour to Luther to haue been a Sonne without a Father a Disciple without a Maister Agreably wherunto also sayth M. (18) Act Mon. pa. 770. Fox Luther pluckt downe the fondation of Papistrie by opening one veine long hid before the touchstone of al truth and the only principal origen of our saluation which is our free Iustification by Faith only yea Luther is so confessedly the first Authour or Beginner of Protestancie that one of his owne Brood writeth that (19) Prognostica finis mundi The Spirit which telleth things to come worketh not but in time of the Ghospel which Luther as it is confessed towards the end of the world did first bring-in And againe (20) Ibid. pa. 13. The seduction of false Prophets is not manifest but vnder the Ghospel which before Luther as we sayd neuer went since the Primitiue time of the Apostles Some Protestants (21) In his Articles Art 19. p. 130. Doue in his Recusancie pa. 32. sayth D. Couel make Luther and Caluin Authours of the Religion among vs. By al which it appeareth that Luther was borne and bred a Catholick and that at the same time the Religion knowne and practised ouer the Christian world was the present Roman from which Luther then reuolting confesseth himself to be the sole and only man who first preached the Protestant Ghospel and so is confessed by other Protestants to be the first Authour of their Religion to be their first Apostle and to be a Sonne without a Father a Disciple without a Maister At the same time of Luther raigned here in England King Henrie the Eight in whose time our Roman Religion was so vniuersal that D. Willet confesseth

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 Ã´ 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

Councel And agayne (2) Ib. p. 19. Neither is that speach altogeather to be disliked that a Councel is the Church Representatiue M. Ridley further auoucheth that (3) Act. Mon. p. 1288. Councels do indeed represent the vniuersal Church and being so gathered togeather in the name of Christ they haue a promise of the guift and guyding of his Spirit into al truth And the same Doctrine is proued by D. Bilson saying (4) Perpetual Gouernement p. 392. As in Ciuil Policie not al Persons are called togeather but certayne Chiefe to represent the State and consult for the whole Common-wealth So in the Gouernement of the Church it is as sufficient in right that some of euerie place excelling others in dignitie should be sent from euerie Realme far distant and by that meanes they had the consent of the whole world to the Decrees of their Councels The Councel thus liuely representing the Church it is herevpon further granted by D. Bilson that as (5) Ib. p 372. To haue no Iudge for the ending of Ecclesiastical contentions were the vtter subuersion of al peace so according to him (6) Ib. p. 370 Synods are an external iudicial meanes to discerne errour the same being as he teacheth (7) Ib. p. 372. strengthned with the Promise of our Sauiour and accordingly obserued by the ancient Fathers who sayth he (8) Ib. p. 374. In al Ages aswel before as since the great Councel of Nice haue approued and practised this course as the surest meanes to decide Doubts With whom agreeth Melancthon saying (9) In Concil Theol. par 2. p. 1. Let them assemble General or National Councels c. Because it is written Tel the Church This was the custome in the Church from the verie beginning c. And Councels are the proper Iudgements of the Church And (10) Ib. p. 2. And see l. 1. Epist. p. 211. It is requisit that there be Iudgements in the Church neither can other Nations but be scandalized if they shal heare that we refuse the Iudgements of al Synods And wheras some obiect that Councels may erre M. Hooker (11) Ecc. Pol. p. 27. answereth therto himself and further concludeth that (12) Ib. p. 28. The wil of God is to haue vs do whatsoeuer the Sentence of Iudicial and Final Decision shal determine yea though it seeme in our priuate opinion to swarue vtterly from that which is right c. And that without this it is almost impossible we should auoyd confusion or euer hope to attayne peace And this Sentence sayth he (13) Ib. p. 28. is ground sufficient for anie reasonable mans conscience to build vpon whatsoeuer his owne opinion were as touching the matter before in question The same truth is taught by his dearest friend D. Couel assuring vs that If (14) Modest Examination p. 110. Synods want the Church neither at anie time was nor indeed can safely be without Tempests yea sundrie Protestants do ioyntly teach and gather from the Councel of the Apostles mentioned in their Acts (15) Act. 15.2 c. the necessitie of Councels (16a) Vvhite in his Def. p. 661. Carthwr 16. p. 678. Raynolds in his Confer p. 254. 255 Bilson in his Perpet Gouern. p. 373. for the deciding of Controuersies and further acknowledge the presence and assistance of the (16b) Bilson ib. p. 372. 373. 374. Ridley Act. Mon. p. 1288. Holie Ghost in direction of them into al truth From hence it is that sundrie Protestants do nothing doubt to submit themselues and their writings to the Iudgement and Determination of a general Councel So their learnedst Beza in a Preface (17) Ad Acta Colloq Montisbel Resp p. 1. p. 2. to one of his books thus submitteth himself Let al these be submitted to the Iudgements of al true Doctours and Orthodoxal Diuines and especially of a free holie and lawful Synod if God shal grant it at anie time M. Hooker testifyeth that (18) Pref. to Eccl. Pol. p. 28 2â— M. Beza in his last book but one professeth himself to be now wearie of such combats and encounters whether by word or writing insomuch as he findeth that Controuersies are therby made but brawles and therfore wisheth that in some common lawful assemblie of Church al these strifes may be at once decided (19) Diuers Degrees of Ministers in his Epistle to the Ministers of the Low-countries B. 3. fine I hartily wish sayth D. Sarauia that there may be a general Councel that as it becommeth me I refuse not to be iudged of my Iudgement But if otherwise c. Let vs expect the Iudgement of God And another Protestant Writer testifyeth of himself and of his other Brethren that (20) Authour of Cath. Traditions p. 57. And see Hospin Concord Discord fol. 186. The learned and greatest men among them do protest to submit themselues to a general and free Councel In like sort D. Sutclif auoucheth in behalf of Protestants in general that (21) Reuievv of Kellisons Suruey p 42. It is false that Protestants wil admit no Iudge but Scriptures For we appeale sayth he stil to a lawful general Councel c. And In the meane time we content ourselues with National Councels and their Determinations As also (22) Ib p. 102. Priuate men do submit themselues to the Determination of a free general Councel and in the meane while to their National Churches Lastly the authoritie of general Councels is so great and the scandal in contemning them so offensiue that a Protestant Writer ingenuously confesseth that (23) Cath. Traditions p. 58. A man can not now adayes read the writings of the ancient Fathers nor the Histories of the Apostolick Churches no not the holie Scripture it self without finding verie manie ceremonies and fashions of speaking not vsed among the Protestants of France from whence it hapneth that manie do change their beleef being offended at the contemning of Councels c. From al which I wil briefly conclude that seing by the free testimonies of so manie of the learned Protestants both straÌ„gers and neighbours General Councels do truly represent the Church of Christ and are the surest meanes for the deciding of Ecclesiastical Controuersies being therin directed and inspired by the Holie-Ghost himself and so freed from errour in the decrees of Faith and manners And seing also for these strongest Reasons Protestants pretend to submit themselues their writings and their doubts finally also to their Determination that therfore for the decision of Controuersies in Religion Catholiks and so manie learned Protestants do ioyntly agree herein That the Authoritie of Oecumenical Councels is sacred infallible and most powerful and for such acknowledged and respected by the humble submission thereto of either Partie THAT THE ARGVMENT DRAVVNE FROM the Authoritie of the Primitiue Church of Christ and of her Doctours Pastours is an Argument of force And for such approued by sundrie learned Protestants CHAPTER II. THere is

no period or difference of time wherin the Church of Christ hath more gloriously shined either for puritie of Faith or Sanctitie of life then during the time of her primitiue being which according to the accompt (1) Ievvel in his Sermon at Paules Crosse And in his Reply p. 1. Humfrey in vita Iuelli p. 123. 124. VvitaKer Resp ad Ranones Campiani p. 90. of the learnedst ProtestaÌ„ts extended itself to the ful tearme of the first six hundred years after Christ our Sauiour his glorious Ascension In greatest confidence wherof D. Iewel whom M. Mason (2) Consecration of English Bish. p. 267 styleth and esteemeth a Iewel made his so aduenturous a Challenge when he publickly exclaimed at Pauls Crosse O Gregorie O Austin O Hierom O Chrysostom O Leo O Denis O Anaclet O Calixt O Paul O Christ If we be deceaued you haue deceaued vs this you taught vs c. And As I sayd before so I say now againe I am content to yeald and subscribe if anie of our learned Aduersaries or if al the learned men that be aliue be able to bring anie one sufficient Sentence out of anie old Catholick Doctour or Father or out of anie old General Councel c. for the space of 600. yeares after Christ which maketh agaynst anie one of 27. Articles by him there repeated and defended And this he protested to preach not as carryed away with the heate of Zeale but as moued with the simple truth This proffer of D. Iewel was so pleasing to D. Whitaker that he most valiantly renewed it in behalf of al Protestants (3) Resp ad Rat. CaÌ„p p. 90. And see p. 9. saying to our glorious Martyr Campian Attend Campian the speach of Iewel was most true and constant when prouoking you to the Antiquitie of the first six hundred years he offered that if you could shew but anie one cleare and playne Saying out of anie one Father or Councel he would grant you the victorie It is the offer of vs al The same do we al promise and we wil performe it With like courage steppeth forth (4) Of the Church l. 5. in his Appendix therto Part. 1. p. 33. D. Field We say sayth he with Bishop Iewel in his worthie Challenge that al the learned Papists in the world can not proue that either Gregorie or Austin held anie of these twentie seauen Articles of Popish Religion mentioned by him Neither wil D. Morton yeald a foot herein stoutly auouching that (5) Prot. Appeal p. 354. It hath been the common and constant profession of al Protestants to stand vnto the Iudgement of Antiquitie for the continuance of the first foure hundred years and more in al things Yea he further publickly professeth that (6) Protest Appeale p. 573. 574. Protestants in oppugning Doctrines which they cal new and not Catholick c. are so far from suffring the limitation of the first 440. years that they giue the Romanists the scope of the first fiue hundred or six hundred years as our Aduersaries themselues do acknowledge For D. Stapleton writing of the opinion of Luther Caluin and Melancthon sayth that they did yeald vnto the tryal of truth by the testimonie of Antiquitie for the space of the first Fiue or Six hundred yeares M. Campian a Iesuit reporting the Challenge of Bishop Iewel for the mayntenance of these Articles which he then propounded for Catholik sayth that he appealed vnto the Iudgement of Antiquitie for the first six hundred years And againe (7) Ibid. p. 512 Protestants in the disquisition of truth do not absolutely bound the name of Antiquitie within the compasse of the first Centurie of years but are content to allow it a longer extent and therfore in al Doctrines which are truly Catholick c. they refuse not to be tryed by the testimonies of the ancient Fathers in the first fiue hundred years after Christ Yea (8) Ib. p. 680. we repose our securitie in those two impregnable fortresses of the Catholick Faith one is the ancient Tradition of the Primitiue Church as the Protestants are confessed to professe c. So willingly do the learned Protestants prouoke and appeale to the Primitiue Church of Christ for the certayne tryal of truth in matters of Faith and Religion Al which they pretend to do because as Luther sayth (9) Tom. 2. Germ. f. 243. Epist ad Marchionem Branâ—eburg It is dangerous and horrible to heare or beleeue anie thing which is contrarie to the vnanimous testimonie of Faith and to the doctrine of the holie and Catholick Church which she from the beginning agreably kept for aboue One thousand fiue hundred years And as Chemnitius truly obserueth (10) Exam. par 1. f. 74. No man doubteth but the Primitiue Church receaued from the Apostles and Apostolical men not only the Text of Scripture but also the right and natiue sense therof wherupon sayth he (11) Ibid. p. 64. we are greatly confirmed in the true and sound sense of Scripture by testimonie of the ancient Church Which according also to other Protestants (12) Harmonie of Confess p. 400. Is the true and best Mistresse of Posteritie and going before lâ—adeth vs the way Yea sayth D. Beard (13) Retractiue from Romish ReligioÌ„ p. 372 without al question al truth was taught by the Apostles to the Primitiue Church and no part therof was left vnreuealed c. Besides it is as certayn that that Church which next succeeded the Apostles was the most pure and absolute Church whether for doctrine or manners matter or forme that euer was in the world and therefore to degenerate from that must needs be to degenerate from the puritie and sanctitie of Religion And againe it can not be denyed that c. though the Primitiue Age of the Church after the Apostles was most pestered with Hereticks yet euermore the truth preuayled both in regard of birthright and predominance D. Morton Declareth that (14) Protestant Appeale p. 513. In the maine question of discerning the true bookes of holie Writ the Protestants do appeale c. vnto the IudgemeÌ„t of the Primitiue Church attributing vnto it the right and Authoritie of assigning and determining what is the perfect Canon of Scriptures With whom agreeth Chemnitius saying (15) Exam. part 1. p. 69. Andradius affirmeth that the testimonie of the Church is either alwayes to be reiected or alwayes to be receaued I answer c. where the Fathers set downe this Tradition of the books of Scripture they proue it by testimonies of the Primitiue Church if with the same course of certayntie they shal do the like of other Traditions wherof sometimes they make mention it is to be respected and they are to be receaued by the same law D. Sarauia confirmeth the authoritie of the Primitiue Church from her special assistance by the Holie-Ghost saying The (16) De diuersis Ministrorum Gradibus p. 8. Holie-Ghost who gouerneth the Church is the best interpreter

of Scriptures from him therfore is the true interpretation to be sought and seing he can not be contrarie to himself who ruled the Primitiue Church and gouerned it by Bishops it is not agreable to truth now to cast them off D. Iewel acknowledgeth in general that (17) Def. of the Apologie p. 35. The Primitiue Church which was vnder the Apostles and Martyrs hath euermore been accounted the purest of al others without exception D. White testifieth that (18) way to the Church Ep. Dedic nu 8 The Primitiue Church and al the Doctours therof would neuer yeald I wil not say in an opinion but not so much as in a forme of speach or in the change of a letter sounding against the Orthodoxal Faith wherof he further giueth sundrie pertinent examples concluding that So religious were they that had Religion that they would not exchange a letter or a Syllable of the Faith wherwith our Sauiour had put them in trust And in another place he auoucheth that (19) Ibid. p. 385. In the first six hundred yeares there was no substantial or fundamental innouation receiued into the Church So plentifully are the deseruedst prayses of the Primitiue Church during the first six hundred yeares freely giuen and set forth by our greatest Protestants thus much acknowledging and admiring the puritie of her Doctrine and appealing to her Tribunal for the Determination of their doubts And I can not but here admire the potent force violence of truth which racketh from her deadliest Enemies the true Confession thereof For what Church during those primitiue and purest times was euen in the iudgement of Protestants so faithful so chast so constant in soundnes of Faith and sinceritie of manners as the Catholick Roman Church What Bishops euer so renowned either for feeding of their flocks or for patient suffring of so manie and so cruel torments yea and death it self as the Popes and Bishops of Rome (20) Ep. Ded. of F. Persons in his Ansvv to him Doth not Sir Ed. Cooke himself say We do not deny but that Rome was the Mother Church and had thirtie two Virginal Martyrs of her Popes arow What Doctours what Fathers what Pastours more duly honoured by al Posteritie then such as were strictly linked in Faith and Communion with the then Roman Church D. Whitaker being to answer D. Sanders his truest assertion that the Roman Church was not changed during the first six hundred yeares after Christ through clearest euidence of truth acknowledgeth the same saying (21) l. De Antichrist p. 35. c. During al that time the Church was pure and flourishing and inuiolably taught and defended the Faith deliuered from the Apostles D. Iewel confesseth that (22) Reply to Harding p. 246. Aswel S. Austin as also other godlie Fathers rightly yealded Reuerence to the Sea of Rome c. for the puritie of Religion which was there preserued along time without spot And that The Godlie Fathers of those gray-headed times sought to the Church of Rome which then for puritie in Religion and constancie in the same was most famous aboue al others Sundrie other such like testimonies duely dignifying the ancient Roman Church I willingly pretermit hauing treated elsewhere of the same subiect more at large But who likewise more peremptorily pretend the truest harmonie between their Doctrine and the Doctrine of the ancient Fathers as also the iust defence and patronage of their due credit and esteeme then our Moderne Protestants For to omit D. Iewels former complaint that if Protestants be deceaued it was Gregorie Austin Hierom Chrysostom c. that deceaued them not anie one Sentence in anie one Father or Councel of the first six hundred yeares making in his opinion against Protestancie D. Sutcliffe confidently auoucheth that (23) Examination of Kellisons Suruey p. 17. The Fathers in al poynts of Faith are for vs sayth he and not for the Pope D. Willet maketh his solemne Protestation (24) Antilog p. 263. I take God to witnes before whom I must render accompt c. that the same Faith and Religion which I defend is taught and confirmed in the more Substantial Points by those Histories Councels and Fathers that liued within fiue or six hundred yeares after Christ. And againe (25) Ib. p. 264. It is most notoriously euident that for the grossest poynts of Poperie as Transubstantiation Sacrifice of the Masse Worshipping of Images Iustification by workes the Supremacie of the Pope Prohibition of Mariage and such other they to wit the Papists haue no shew at al of anie euidence from the Fathers within fiue hundred yeares after Christ. Pierre de Moulin a French ProtestaÌ„t 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

his 2 Epistle he nameth himself the Bishop of the vniuersal Apostolick Church And willeth others to appeale to the Apostolick Sea as to the Head Whereby it is euident that the ancient Popes Victor Anacletus Xistus and our Gregorie xv do wholy agree in their due clayme of Primacie In like maÌ„ner holie Ireneus who according to Hamelmanus (146) De Traditionibus col 528. might yet remember the Apostles owne liuelie preaching affirming l. 3. c. 3. that It is necessary that al Churches do accord to the Roman Church in regard of a more powerable principalitie is charged for the same by the Centurists (147) In the Alphabetical Table of the 2. Cent. at the word Ireneus with a corrupt Saying concerning the Primacie of the Roman Church But to arise yet euen to the times of the blessed Apostles themselues wheras Papias as appeareth by the testimonie of Ireneus alleadged by the Centurists (148) Cent. 2 col 172. liued in the Apostles time as D. Fulk (149) In his Answ to A Counterf Cath. p 35. confesseth was Schollar to S. Iohn yet doth M. Midleton (150) Papisto-Mastix p. 200. charge him saying Papias was the first Father and Founder of Traditions and Peters Primacie or Romish Episcopalitie (151) De Scrip. Auth. l. 2. c. 20. fol. 166. Bullinger reporteth that forthwith from the verie times of the Apostles especially from the gouernment of Constantin the Great vnder whom some say the first poysen was powred into the Church the desire of gouerning was often put in practise by certain Roman Bishops c. D. Downeham (152) Antichristi l. 2. c. 8. p. 79. acknowledgeth though not the then open Exercise of the Popes vniuersal Dominion yet the priuate Doctrine therof saying The Antichrist which is to be destroyed at the second coming of Christ was come euen in the Apostles time although he was not reuealed by exercising openly a Soueraigne and vniuersal Dominion M. Midleton (153) Papisto-mastix p. 193. affirmeth confidently that we are sure that the Mysterie of iniquitie did work in Pauls time and fel not a-sleep so soone as Paul was dead waking againe six hundred yeares after when this Mysterie was disclosed c. And therefore no maruaile though perusing Councels Fathers and Stories from the Apostles foreward we find the print of the Popes feet c. But Philippus (154) De Regno Christi p. 221. Nicolai vndertaking to speak of the beginning and increase of the Popes Dignitie auoucheth yet further that The desire of Primacie was the common Infirmitie of the Apostles (155) Catal. Testium veritatis Tom. 1. p. 27. and of the first Bishops of the Cittie of Rome Yea some Protestants doubt not to deriue from S. Peter himself as being the prognosticon or type therof the confessed clayme of his Successours the Bishops of Rome saying to this purpose It can not be denyed but that Peter sometimes was subiect to ambition and desire of Rule c. By which infirmitie of Peter it was vndoubtedly signifyed that these Bishops who boasted of Peters succession were to be subiect to the like yea to greater ambition by infinit degrees c. wherfore this so corrupt ambition of Peter and ignorance and negligence of diuine matters c. without douht did foreshew that the Bishop of Rome in that he wil be the Chief and the Heire of Peters Priuiledges was to be ignorant and a contemner of heauenlie things and a louer of human riches power and pleasures And D. Whitaker blusheth not to write that (156) De Concil p. 37. The mysterie of iniquitie did work in the Sea of Rome in Peters time and did shew itself in Anicetus Victor Cornelius Sozimus Bonifacius Celestinus Now if it be true which Caluin affirmeth that (157) Resp ad Sadoletum It is playne conspicuous both to learned and vnlearned that the Kingdome of Christ by which he meaneth the Protestant Church was ouerthrowne when the Primacie of the Roman Bishop was erected then seing the sayd Primacie confessedly began in S. Peter himself and since hath euer continued in his Successours the Bishops of Rome it followeth that therfore the Protestant Church hath been ouerthrowne and ruinated euer since the time of S. Peter then which what can be produced more conuincing in proof that the Protestant Church indeed neuer was But to conclude this with that Princely testimonie of K. Henrie Luther (158) In Assertione 7. aduersus Luther Art 2. cannot deny sayth he but that al the Church of the faithful acknowledge and reuerence the holie Roman Sea as their Mother and Chief if they be not debarred accesse by distance of places or by dangers in the Way And yet if they speak truth which come hither from India the verie Indians themselues distant by so manie parts of the Earth of the Seas of the deserts do yet submit themselues to the Bishop of Rome Therefore if the Pope hath obtayned neither by the commandment of God nor by the assent of men so great and so vniuersal power but hath challenged the same to himself by his owne power Let Luther tel me when he burst into possession of so great Dominion Can the beginning of so great power be obscure especially if it began within the memorie of man but if he say that it was aboue one or two Ages agoe let him make vs remember the same out of Historie for otherwise if it be so ancient that the beginning of so great a matter be blotted out let him know that it is prouided by the Lawes that whose right or Title so surpasseth al memorie of men that it cannot be knowne what beginning it had it is iudged to haue had a lawful beginning And it is clearly forbidden by the consent of al Nations that those things be not changed which haue long continued without change So vndoubted it is that this our Catholick doctrine of the Bishops of Romes Primacie hath been generally taught and practised time out of mind euen from S. Peter himself euen to the end of the Primitiue Church and euer since as hath been formerly proued To come now to the Gouernment of the Church before Christs time The Puritans themselues do confesse that (159) Engl. Puritan p. 16. And Hook Eccl. Pol. l. 5. p. 235. The high Priest of the Iewes was typically and in a figure the supreame Head of the whole Catholick Church which though say they it were visible only in the Prouince and Nation of Iewrie yet those of other Nations and Countries as appeareth by the Historie of the Acts euen though they were Aethiopians were vnder this High Priest and acknowledged homage vnto him So that he was c. in verie deed an Oecumenical vniuersal Bishop of the whole world yea sayth M. Iacob (160) Reasons taken out of Gods word p 5. The Iewish Church vnder the Law was National and only One in the world vnder one high Priest

reporteth that Constantin when he went to the warres vsed to carry about with him a Tabernacle made in forme of a Church to the end that a Consecrated house should not be wanting either to himself liuing in the Deserts or to his Armie c. And that Priests and Deacons did daily attend vpon the Tabernacle the truth herof is so certaine that it is confessed by Crispinus 7) Of the Estate of the Church p. 89. But for further testimonie of hallowing of Churches in those ancient times see D. Fulk 8) Against Rhem. Test in 1. Thim 4. see 13. fol. 378. the Centurie-writers 9) Cent. 4. col 408. and Crispinus 10) Of the Estate of the Church p. 93. Secondly these Consecrated Churches were dedicated in memorie of Christ or some of his Saincts In which respect S. Gregorie is charged by 11) Chron. l. 4. p. 567. 568. Carion to haue Commanded Churches to be dedicated to the bones and Ashes of Saincts M. Mason affirmeth that 12) Consecration of Engl. Bishops p. 57. In Canterburie the Regal Cittie euen when Austin arriued there was a Christian Church built in the time of the Romans dedicated to the Memorie of S. Martin And wheras Eusebius de vita Constantini l. 3. c. 47. relateth that Constantin erected Churches in the honour of Martyrs And l. 4. c. 58. 59. dedicated a most sumptious Church in Memorie of our Sauiour's Apostles the 13) Cent. 4. col 408. Centurists speaking hereof say These Dedications seem to haue sprong from Iudaisme without anie Commandment of God Yea 14) Cent. 4. col 452. they further confesse that Constantin appointed a verie Solemne Feast for the Dedication of the Church And Brightman 15) Apoc. in c. 12. p. 325. acknowledgeth that at Constantins comming in c. Temples were Consecrated to Martyrs Yea sayth D. Beard 16) Retractiue from Romish Religion p. 388 389. The Annual Feastes of Dedication of Churches grew from a sinister imitation of Constantin the Great who because he kept a Solemne day at the Dedication of a certain Church which he had built therfore it was receaued as a law c. to solemnize euerie yeare a Holiday vpon the day of the Dedication of their Church Thirdly in the Churches was built a place seueral for the laying vp of holie things called the Vestrie wherof the Centurists 17) Cent. 4. col 835. alleage the Laodicen Councel saying It is not fit that Subdeacons haue libertie to goe into the Vestrie and touch our Lords vessels Yea they 18) Cent. 4. col 409. And see Osiand cent 5. p. 391. acknowledge the Vestrie to be mentioned by S. Ambrose l. 1. offic c. 50. Fourthly as concerning Chancels D. Raynolds 19) In his Conference with M. Hart p. 488. confesseth from S. Denis the Areopagite that in his time there were Chancels seuered with Sanctification from the rest of the Church And Hospinian 20) De Templis p. 85. makeh mention of Chancels vsed in Constantins time And the Centurists 21) Cent. 4. col 1165. Hospin do Templis p. 85. 86. 87. affirme that Lay-persons were prohibited to come into the Chancels Osiander 22) Cent. 4. p. 390. chargeth the Laodicen Councel as Superstitious herein Fiftly but nothing was more diligently regarded and obserued in Churches then sacred Altars S. Gregory is charged by the Centurists 23) Cent. 6. col 369. with Consecration of Altars And Osiander 24) Cent. 6. p 289. 290. affirmeth that Augustin sent by S. Gregorye thrust vpon the English Churches the Roman Rites and Customes to wit Altars c. Peter Martyr 25) In his Common places in English part 4. p. 225. writeth that Petrus Alexandrinus attributeth more to the outward Altar then to the liuelie temples of Christ He further 26) Ibid. p. 226. confesseth that Optatus l. 6. against Parmenianus sayth what is the Altar Euen the Seate of the bodie and bloud of Christ Such sayings as these sayth Peter Martyr edifyed not the people And for the selfe same Saying is Optatus reproued by the Centurie-writers 27) Cent. 4. c. 6. col 409. Hospinian 28) de Templis p. 98. And see p. 101. 459. 460 100. sayth I dare not deny but that in the time of Constantin the great Statelie Temples Statelie and beautiful Altars took their beginning and the same were fixed and of stone The Centurists 29) Cent. 4. col 409. speaking of the same Age affirme that The Histories of this time testify that there were Altars in the Churches c. but this Custome came into the Church of Christ from the Iewish custome But Praetorius 30) De Sacramentis 287. ariseth higher auouching that Anno 262. Pope Sixtus the Second abrogated the tables hitherto vsed and erected Altars which sayth he better represent Iudaisme then Christianisme M. Carthwright 31) â—n his 2. Reply part 1. p. 517. And see Iacob in his Reasons taken out of Gods word c. p. 58. thinketh that Ignatius calleth the Communion Table vnproperly an Altar Yea he 32) â—n his 2. Reply part last p. 264 reproueth the Fathers in general saying The ancient Writers abuse herein may easily appeare in that in this too great libertie of speech they vsed to cal the holie supper of the Lord a Sacrifice and the Communion table an Altar In like sort sayth Peter Martyr 33) In his Com. plac part 4. p. 225. The Fathers should not with so much libertie haue seemed here and there to haue abused the name Aultar So plaine it is that Altars consecrated were vsed in those ancientest times of the Primitiue Church Sixtly vpon these Altars were placed lights or Candles M. Bale 34) In Act. Rom. pontif p. 44. confesseth that S. Gregory gaue lights to Churches And D. Morton sayth of him 35) Prot. Appeal l. 1. p. 57. Margin He indeed requireth lights but not that therby he might burne day c. Which may seem to haue been rather the institution of his Successour Sabinianus for c. But our late Writer D. Beard proueth the same from 36) Retractiue from Rom. Relig. p. 65. the decree of our owne Popes Gregorie the First and Sabinian his Successour the one of which appointed certaine lands for the maintenance of waxe-câ—ndles and Lampes in Churches the other ordayned that burning lampes should be alwayes kept in their Churches The 37) Cent. 4. col 487. Centurists charge Constantin that He ordayned the burning of Candles in the Churches in the day-time And againe say 38) Cent. 4. col 410. they Eusebius hath reported that wax-Candles and Lamps were burned in the day-time in the places of the Assemblies by Constantin the great In like sort Crispinus 39) Of the Estate of the Chuâ—ch p. 93. thinketh that In Constantines time manie Ceremonies il-agreing with Gods Word were brought in as Candles lighted in the day-time M. Beard affirmeth that In

Antichrist part 2. sec 8 p. 128 I know right wel that within the 200. yeares after Christ there were crept into the Church manie idle Ceremonies c. There began in this mixt Age Exufflation of the Baptised Consecration of the Font with Oyle Crosse Oyle in Baptisme The reseruing of the Sacrament Exorcisme Offring Prayer for the dead Fasting on certaine dayes with opinion of necessitie Satisfaction and the seed of Monkerie See then sayth M. Parker among what weeds the Crosse grew vp and in what a danged soyle of manie Superstitions c. (103) Ib. part 1. p. 152. And part 2 p 131. Yea he further alleageth Nazianzene reporting that Iulian agreably to our present Protestants laught at the Sufflations of Baptisme But Beza (104) In Epist Theol. ep 8. p. 79. sayth in general I can not sufficiently admire al that decking wherwith euen the most ancient Fathers thought they could adorne Baptisme the Lordes Supper And hauing recited sundrie of the former Rites vsed as himself confesseth euen by the most ancient he yet tearmeth them Stage-playes follies And further thus concludeth Verily those that make the Apostles Authors of these follies need no confutation though they be neuer so ancient Writers So insinuating the former Ceremonies to be ascribed euen to the Apostles themselues by most ancient Writers But to conclude so great was the respect which ancient Fathers had to holie Ceremonies as that with the planting of true Faith religioÌ„ special care was had of Sacred Rites Ceremonies as an external ornament therof (105) Iesuit part 2 ã€ˆâ—Šã€‰ 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 greaâ— 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 Customeâ— to wit Altars Vestments Images Masses Chalices Crosses Candlesticks Censors BaÌ„ners 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 leaâ— 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 ã€ˆâ—Šã€‰ worse Rites c. (108) In Praef. noui Testam ad Principem Condenser Beza speaking of the times of Augustin Chrysostome Cypriaâ— 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. ã€ˆâ—Šã€‰ the increasing of Ceremonies c. And that others would not only not represse open Superstitioâ— arising but also would mayntaine them And a litle after he aoucheth directly that At thâ— 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 theÌ„ to Christ or some of his Saincts Thirdly Seuering theÌ„ 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 indiffereÌ„t Reader the clearest continuance of our Catholick Church from the Apostles tymes to these our dayes as also the coÌ„fessed agreement throughout particular Congrouersies betwene our present Roman and the ancient Primitiue Church of Christians I will now in further manifestation of the truth no lesse clearely discouer the Protestant Churches inuisibilite or rather nullitie not-being during the

forsayd time from the Apostles to Luther The Proof whereof for these last thousand yeares is so easie obuious as that (1) Reioynder to Bristovv p. 341. D. Fulk plainly teacheth that the Reuelation of Anti-Christ vvith the Protestant Churches flight into vvildernes was Anno 607. And [2.] Catalogue of Doctours in the ep to the Reader Simon de Voyon affirmeth that Anno 605. vvhen Pope Boniface vvas sealled in the Papal throne then falsehood got the victorie c. then was that vniuersal Apostasie from the Faith foretold by Paule (3) Hist. Sacram. l. 2. p. 157. Hospinian assureth vs that in the Age of Gregorie the Great al kind of superstition and Idolatrie as a sea ouerflovved ouervvhelmed and vvholy ouerdrovvned almost the vvhole Christian vvorld no man not only not resisting but al rather adding and affording vvhat strength they could So cleare it is that in the verie time of S. Gregorie no one Protestant was known to the Christian world and much lesse was seene to resist or hinder the swelling sea of Roman Religion But to proceed [4] Expositio of the Creed p. 307. M. Parkins auoucheth that during the space of 900. yeares the Popish Heresie for so do Hereticks stile it hath spread itself ouer the vvhole earth and the faithful seruants of God vvere but as a handful of vvheat in a mountaine of chaffe vvhich can scarse be discerned (5,) Idib p. 400. And againe vve say that for the space of manie hundred yeares an vniuersal Apostasie ouerspred the vvhole face of the earth and that our Prot. Church vvas not then visible to the vvorld but lay hid vnder the chaffe of Poperie M. Bale affirmeth that from the yeare 607. puritie of Heauenlie or ProtestaÌ„t doctrine [6.] Cent. 1. p. 69. vanished in the Church [7.] Cent. 1. p. 65. And that after Gregorie the First puritie of doctrine perished And that from Phocas the Emperour who liued Anno 602. til the renevving of the Ghospel by Luther the doctrine of Christ vvas for that space among Idiots and in lurking holes [8] In hypotes pos Theolog. l. 3. p. 110. 111. Brumlerus acknowledgeth that the Prot. Church begunne to lie hid An. 800. an vniuersal Apostacie being made Antichrist being placed in the Temple of God the Church fled into the desert and there fed by God for a time times and halfe a time And whereas the true Church cannot consist without true Pastours [9] Tract Theolog. p. 374. and preaching yet M. Caluin confesseth that so for some Ages the Prot. Church was torne and pulled in sunder that she had no true Pastours and that for some Ages the pure preaching of the word vanished away Now if I should demand of Caluin or anie his Followers how the pretended Protestant people of those Ages could possibly beleeue and so be saued if during those Ages they neither had preaching nor Pastours to preach and minister Sacraments I might expect for my best answer the deepest silence But the more I wade herein the lesse do I find anie bottome of the Protestant Churches latencie or not-being For examining the verie time of Luthers first beginning I find it directly coÌ„fessed by [10.] Apologie of the Church of Engl. part 4. c. 4 And his defen of the Apol. p. 426. D. Ievvel that the Protestant Truth vvas vnknovvne at that time and vnheard of when Martin Luther and Vlderick Suinglius first came vnto the Knovvledge and preaching of the Ghospel (11.) In August CoÌ„fess explicat c. 7. de Eccle. p. 137. Miluius argueth thus If there had bene right beleeuers that vvent before Luther in his office c. there had then been no need of a Lutheran reformation [12) De Eccl. p 145. Morgensterne censureth it ridiculous to thinke that in the time before Luther anie had the puritie of doctrine and that Luther should receiue it from them and not they from Luther Considering saith he it is manifest to the whole Christian world that before Luthers time al Churches were ouerwhelmed with more then Cimmerian darkenes â€–13.â€– Liber Apologet. p. 176. Regius being vrged to tel what Congregation or Protestant Clergie Luther found in the world at his reuolt answereth that before Luther there was a Clergie of the true Religion which agreed with Luther in al things But being to answer where this Congregation was then to be found he hath no other help but to confesse that is was not knowne by the Papists neither through the TyraÌ„nie of the Pope could peraduenture be visibly showne A straÌ„ge answer that it should be vnknowne to the Papists yet the persecution by the Pope should make it vnknowne as though Fairies inuisible could be persecuted by Papists But he goeth forward saying Therefore when the Iesuites vrge that Luther should shew verae Religionis asseclam Ecclesiam his fellow-fellow-Church of the true Religion they wil that Luther demonstrate contradiction in tearmes and that he proue that which is inuisible to be visible So cleare a Contradiction to the truth it is to affirme the Protestant-visibilitie at Luthers first beginning To the former demand the like answere is giuen by (14â€– In Apocal c. 11. p. 283. M. Brightman (*) Contra Bell. contr 2. q. 5. p. 261. saying The Church before Luther was in Gods hidden Vestrie and by (15.â€– Vpon the Reuela p 199. M. Dent affirming that as then Christ had his little flock in the wildernes and by D. (16) Tom. Vvittemb in praefat see Tom. 2. VviteÌ„b fol. 63 Tom. 3. fol. 555. Whitaker teaching that the Church then lay hid in the wildernes But none acknowledgeth this truth more plainly then Luther himself saying At the first I was alone And I dare glory that Christ was made first knowne by me but with the denial hereof Suinglius doth dishonour me Yea (18) Loc. com class 5. c. 15. p. 50. speaking of the Sacramentaries he glorieth and sayth without vs and before vs they were nothing truly they durst not mutter now puffed vp with our victorie they bend their force against vs. And in this regard (17) In praefat in corpus doctrinae Lypsiae 1561. Epist ad ArgentineÌ„ses (19) Ep. ad Episcop Hereford praefix Enarrat Euceri in Euang and see his scripta Anglicana p. 675 Bucer tearmeth Luther the first Apostle to vs of the purer Ghospel Yea (20) Epist 141 p. 273. Caluin speaking of the same times sayth Seing we are compelled to make a departure from the whole world it is absurd one to disagree with another So clearly was the Protestant Religion as then dissenting from the Religion of the whole world In like ful manner sayth (21) Epist. Iesuit part alt p. 49. Cannerus The poyson of the Arrians infected not some litle part but almost the whole world c. we are come vnto those times which euen exceed the confusion of the Arrian furie Errour hath possessed not

one litle part or other but Apostasie hath auerted the whole bodie from Christ By which it appeareth that euen at these first beginnings of Luther not only one member or parcel but euen the whole bodie of Christianitie was auerted from Protestancie the Church of Protestants as then not being being knowne to haue the least Being in the smalest parcel or member of the same bodie The like obscuritie or nullitie of the Protestant Church at Wicclifs first reuolt from the Catholick Faith is confessed by (22) Act. mon p. 85. M. Fox in these wordes Out of al doubt al the world was in a desperate and vile estate and lamentable ignorance and darkenes of Gods truth had ouershaddowed the whole earth when Iohn Wiccliffe stepped forth as the morning starre in the midst of a cloud And againe (23.â€– Act. mon p 391. In times of horrible darkenes when there seemed in a manner to be no one so litle sparke of pure Protestant doctrine left or remaining Wiccliffe by Gods prouidence rose vp through whom the Lord would first awaken and raise vp againe the world c. â€–24â€– Estate of the Church p. 418. Crispinus also auoucheth that Ihon Wiccliffe beganne as from a deepe night to draw out the truth of the doctrine of the Sonne of God And D. â€–25â€– Vita Iuelli p 263 Humfrey affirmeth that Ihon Wiccliffe in these last times was almost the first Trumpeter of this Ghospel In so much that â€–26.â€– Cent. 9. 10. 11. p. 439. Osiander confesseth that he as then had not so much as anie Companions of that time brotherly to admonish him So assured we may rest that at Wiccliffs time the Protestant Church was ouershaddowed with horrible darkenes not so much as one litle spark of pure Protestancie appearing in the world But yet neither was Wiccliffe himself Protestant for besides his sundrie Catholick opinions before proued it is testifyed of Wiccliffe to the contrarie by Melancthon â€–kâ€– Ep. ã€ˆâ—Šã€‰ Frider. micoÌ„ inter ep Suinglii p. 612. saying I haue looked into Wiccliffe who maketh a great ado about this Controuersie of the Eucharist but I haue found manie other errours in him by which we may iudge of his Spirit surely he neither vnderstood nor held the Iustice of Faith which onlie point is so necessarie to the Saluation of Protestants that Luther sayth therof â€–lâ€– Praefat. Ep. ad Gal. If article of Iustification by onlie Faith be once lost then is al true Christian doctrine lost And as manie as hold not that doctrine are Iewes Turkes Papists or Hereticks Againe by this only doctrine the Church is built and in this it consisteth â€–mâ€– In c. 1. ad Gal. If we neglect the article of Iustification we loose al togeather For â€–nâ€– In c. 2. ad Gal. it is the principal article of al Christian doctrine al other articles are comprehended in it It is the foundation sayth M. â€–oâ€– Act. mon p. 840 Fox of al Christianitie and the â€–pâ€– Ibid. p. 770. only origin of our Saluation It is the â€–qâ€– Tovver Desp soule of the Church sayth D. Chark Now this soule foundation principal Article of Protestancie Wiccliffe did not beleeue Yea such were the demerits of Wiccliffe that D. â€–râ€– Antiqu. l 2. p. 268. Caius obiecteth him to the Oxonians as a disgrace to their Vniuersitie And Melancthon censureth him to haue been â€–sâ€– Loc. com Tit de Pot. Eccl. A mad man and sundrie his grosse errours and Paradoxes condemned both by Catholicks and Protestants wil discouer hereafter so litle cause haue the Protestants to appeale to Wiccliffe for the continuance of their Church in his time Now as concerning Waldo 27â€– Estate of the Church p. 338. Crispinus confesseth Waldo his beginning to haue been in time of thick darkenes and as a first little begining of the instauration of Christian Religion But whereas Father Campian Rat. 3. affirmeth that the Protestants cannot for manie Ages togeather giue exaÌ„ple so much as of anie one Cittie village or house professing their doctrine â€–28â€– Resp. ad rat CaÌ„piani rat 3 p. 48. D. Whittaker coming to answer thy very point telleth in general that in the worst times manie Faithful were found and that all Histories do witnesse this But being prouoked to giue particular instance out of anie one Historie either of time or person he becometh mute affirming in the same place directly to the contrarie that In the times of the Apostles al Churches al Citties al Townes al Families embraced the same Religion which we Protestants professe Afterwards by litle and litle the purritie of doctrine began to be corrupted and much superstition more and more to be spred abroad to which yet the most holie Fathers resisted what they could vntil that mysterie of iniquitie which tooke roote euen in the Apostles Age went through al the partes of the Church and so at last possessed the whole Church So true it is that for manie Ages togeather insteed of anie Instance of the Protestant Churches being Popish pretended superstition possessed euen the whole Church But some may say the Protest Churches inuisibilitie for these last 1000. yeares is a point vndoubted and for such by themselues formerly and fully confessed But it is the Primatiue Church of the first 600. yeares wherein they glory their Church was most splendent knowne and conspicuous Now of al the Ages of the Primitiue Church none is more famous or better knowne or wherein Christian Religion more clearly shined ouer the whole face of the earth then the Age of Constantin whereof say the â€–29â€– Cent. 4 Ep. dedic Reginae Elizabeth Centurists The state of the Church at Constantins time illustrated the whole world with her splendour And D. Morton styleth Constantin himself The â€–aâ€– Prot. Appeal l. 2. p. 328 great and first Christian Emperour so greatly honoured in the first and most famous Synode of Nice And yet in so great a Sun-shine of Christs true Church it was impossible as then to see a Protestant Chappel for M. â€–30â€– In Apocalyp in his synopsis before the Booke A 1. Â§ 11 Brightman teacheth that the Protestant Church from the times of Constantin for 1260. yeares was hid c. And â€–31â€– Ib A. 2 Â§. 14. And see p. 383. againe for 1000. yeares from Constantin the was conuersant with Christ in most hidden dens Yea as 32) Ibid. p. 326. then there were no Protestant publick assemblies wherein the Diuine Institutions did wholy flourish So Constantin a sonne of the Church saith he did more hurt then an Enemie As 33) Ibid. p. 577. see p. 341. also the want of publick Religion hath been manie Ages to wit from Constantin the Great to this day al which time Antichrist raigned whilst the Woman the Protestant Church liued in the desert To the same effect sayth M. Napper 34) Vpon the Reuelat. p. 161. From the yeare of Christ 316. God hath withdrawne his

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

abstinence from drie meâ—ts vpon an opinion c. that those things had an euil beginning Now if D. Fulk be comprehended in D. Mortons We then did he vndeseruedly obiect against Catholicks the errour of the Montanists So wholy impertinent is the obiection from Montanus And as to the abstinence from flesh and marriage the Manichees and Tatianists condemned flesh marriage as pertaining to the il God according to the Heresie of the Valentinian before them To this end sayth 21) Ad Quod vult-Deu haer 25. 40. 53. S. Austin of the Tatianists or Encratites They condemne marriages and esteeme of them al alike as of fornication and other pollutions neither admit they to their number anie that vse marriage They eatâ—â— flesh but account al flesh as abhominable A thing so euident that the Puritan M. Iacob 22) Def. of the Churches Ministerie of Eng. p. 59. answerably acknowledgeth in our behalf that Marcion the Heretick and Tatamus did absolutely condemne marriage and certaine meates and so are in no comparison with the Papists if they erred in nothing els In like sort sayth D. Morton our Aduersaries b) Prot. Appeal p. 600. feared the eating of certaine meates as the Heretical Tatianists and Manichees anciently had done but with a difference for the foresayd Hereticks taught that men might not eate certaine sortes of meats because they thought they were not made of the good God but of the Euil for the which cause they were condemned in Councels But abstinence from certaine meates is appointed in our Church say the Rhemists for chastising the bodie with Pennance Heerby acording vnto vs that it is not alwayes Quid but Quo that is not the same Action but the diuers principles and intentions of the Action do distinguish truth from Heresie So confessed a difference there is euen in D. Mortons Iudgement between our Catholick truth and the Heresie of the Tatianists and Manichees concerning abstinence from certaine meates To come then to the second against Prayer for the dead D. Fulk barely affirmeth that it is taken from Montanus not being able to alleage anie one testimonie of anie one Father witnessing the same or charging Montanus with errour in that respect Yea his owne conscience did tel him the contrarie when he confessed that he vttered this but of 23) Against Purgat p. 417. thought and 24) Ib. p. 263. coniecture and as a thing that may wel be so Whereas I haue proued 25 at large that Prayer for the dead was taught by S. Cyprian other Fathers liuing with and before Montanus To the third against Purgatorie fire Origens errour was that Hel-fire was not euerlasting but temporal which as S. Austin (26) Ad. quod vult haer 43. relateth should in time purge not only them that had ended their liues in most horrible sinnes but also the Diuels themselues Which opinion maketh so litle or rather truly nothing against Purgatorie that S. Austin and S. Epiphanus who confute the errours of Origen do yet (27) See before l. 2. c. 11. confessedly beleeue and defend the Catholick doctrine of Purgatorie and Prayer for the dead To the fourth against worshiping of Relicks of Saincts 28) haer 19. S. Epiphanius reporteth that the Essenes were a sect of Iewes that Marthis being the kinswoman of Elxat and Marthana his sister they were in the countrey of the Essenes adored for Gods for that they were of Elxais stock The spitle of which woman and the filthes of their bodies the Hereticks of that countrey did take to them therby to cure diseases but yet without anie effect at al. Now as this follie of the Essenes maketh nothing at al against the 29) Act. 19.12 napkins or handkerchefs which being brought from Paules bodie to the sick the diseases departed from them and the wicked spirits went out so neither doth it make anie thing against the Religious estimation of Saincts Relicks and the Miraculous cures which God hath shewed by them according to the vndoubted and confessed report and 30) See before l. 2. c. 15. testimonie of the ancient Doctours To the fift against the vulgar peoples praying in Latin or other vnknowne tongue S. Epiphanius relateth amongst the other errours of Elxai 31) haer 19. that he prescribed this prayer Abir anid moib nochile daasin ani daasin nochile moib anid abar selan which prayer being interpreted as S. Epiphanius affirmeth it was nothing but vaine words But what maketh this against godlie prayers allowed and prescribed by the Pastours of Christs Church So that D. Fulks pretended errours against the Catholick Church are nothing els being duly examined but malicious forged and idle inuentions of his owne braine Other Protestants m) Whitaker contra Duraeum l. 7. fol. 480. obiect that we take from the Manichees Communion vnder one kinde But this also is most vntrue for 32) Exam. part 2. p. 145. Zepperus de Sacrament p. 41. Chemnitius himself truly explaineth this and sayth The Manichees because they detested wine as an abhominable thing and imagined the bodie of Christ as only phantastical not to haue had true bloud they endeuoured to bring in the receiuing only of one kinde for which errours they were condemned by S. Leo and Gelasius and are stil by al Catholick Doctours And we are further cleered herein at large by (a) Prot. Appeal l. 2. p. 139 140. D. Morton in these words Knowing that the Manichees did heretically celebrate the Eucharist only in one kinde the bread but the wine they did not allow because they imagined wine to haue been created by an euil spirit and were therefore anciently condemned for Hereticks would now the Apologists hold it conscionable in Protestants to accuse the Romanists of that Heresie of the Manichees because they distribute not the Eucharist in both the elements bread and wine Nay would they not rather reiect this accusation as altogeather iniurious saying It was not the Manichees abstinence from the wine but the reason of that forbearance which was iudged heretical So kind is M. Morton here to Catholicks and so scrupulous in conscience least they should be iniured with this so vnworthie imputation But where was his conscience or ordinarie senses when directly contrarie to the premisses in the same booke of the Appeal himself produceth D. Whitaker and ioyneth with him charging vs Catholicks with the sayd imputed Heresie of the Manichees saying But b) Ib. p. 505. M. Whitaker in the same place did further more note the administration of the Eucharist but in one kind now vsed in the Romish Church to haue had the original from the Manichees c. Where now then was his want Shal it not be rather imputed to the Apologists who haue not answered vnto those points which they haue so willingly concealed then vnto our Doctours who hath obiected so many c Thus confessing D. Whitaker to haue obiected to Catholicks the foresaid Heresie of the Manichees and

himself reprouing our Apologists for not answering him therein and as not able sayth he willingly concealing the same But where was conscience now when D. Morton writ this Sure I am not in himself howsoeuer in D. Whitakers for himself confessed before that it was not conscionable in Protestants to accuse the Romanists of that Heresie of the Manichees which yet himself doth citing and iustifying D. Whitakers therein I might produce such like impertinent matter pretended by Protestants but because it is rather vrged by them to delude the ignorant and vnlearned then vpon anie conscience or confidence of truth I wil therefore conclude with the more sincere proceeding of their owne Brother in this kinde M. Parker and that in his owne words 33) Against Symbol part 1. p. 149. we lay saith he to the Papists charge a Communion with Carpocrates in worshiping Images with the Heracleonites in annoynting the dead with oyle with the Tatiam in abstaining froÌ„ marriage with the Peputiani in suffring women to be Priests with the Manichees in abstaining froÌ„ meates with the Angelici in worshiping Angels with the Apostolici and Hieraclites in their Monks Nunnes and Friars with the like being the examples obiected by D. Fulk D. Willet D. Morton and others when yet our harts sayth M. Parker do know they can shift with distinctions to make appeare for manner and meaning a certaine distance between these Hereticks and themselues Now if the harts and Consciences of Protestants do know that both for manner meaning Catholicks can make appeare a certaine distance or difference between the obiected Hereticks and themselues what impenitent harts and obdurate Consciences beare they stil thus endeauoring by studied sleights and forgeries euer to obscure and disgrace the knowne and most renowned truth of Catholick Faith and Religion Wherefore I may truly say to them as S. Stephen sayd to the Iewes 34) Act. 7.51 You stif-necked and vncircumsised harts and eares you alwayes resist the Holie Ghost As your fathers the old Hereticks your selues also A FVRTHER TRIAL IS MADE Whether Catholicks or Protestants be true Hereticks and this by sundrie knowne badges or markes of Heresie CHAPTER VII D Morton is of opinion that 1) Appeale p. 577. Heresie is the Helen of Greece engendring dissention for some carnal respects the Diuels Concubine conceiuing deformed shapes of errour an Adder writhing itself into perplexed senses and contradictions and an Ape imitating only the tearmes of truth Both Protestants and Romanists sayth he would be loath to be patterned by these Hieroglyphicks We are now to trie them both by their owne certaine scantlings After I had much wondred to see the man thus madly to describe his owne shame I was further hence encouraged to giue him an other most certaine scantling of his owne Infancy and miserie in this behalfe It hath euer been holden an infallible Badge of an Heretick being originally or formally a member of Christs true Church to goe out or departe from thence to new Sects or Congregrations by their damnable Apostasie of whom thus reporteth S. Paul 2) Act. 20.39.30 I know that after my departure there wil rauening wolues enter in amongst you not sparing the flock And out of your owneselues shal arise men speaking peruerse things to draw away Disciples after themselues In preuention whereof his best aduise is that 3) Hebr. 10.23.25 we hold the Confession of our hope vndeclining c. not forsaking our assemblie as some are accustomed S. Iohn speaking of Hereticks the forerunners of Antichrist for our better notice he brandeth them with this marke 4) 1. Io. 2.19 They went out from vs. S. Iude 5) vers 18.19 affirmeth that in the last time shal come mockers according to their owne desires walking in impieties and then he nameth them saying These are they which segregate themselues Yea the Apostles and Priests of Hierusalem being assembled togeather in Councel to 6) Act. 15.5 represse the Heresie of the Pharisees and others teaching Circumcision and commanding the Law of Moyses to be kept they expresly say of these Hereticks 7) Act. 15.24 Because we haue heard that certaine going forth from vs haue troubled you with words subuerting your soule c. Yea Christ himself foretelling the comming of Hereticks forewarneth vs against them saying 8) Math 24 26. If they shal say vnto you Behould Christ is in the desert of our inuisible Church goe ye not out to wit from your former knowne Church 9) Gal. 5.19.20 Tit. 3.10 2. Cor. 11.19 So that the sacred Scriptures haue left vs for the special Marke and Character of Heresie The going-out or Apostaring from the knowne visible Church of Christe In so much as the word Heresie in Scripture so odious being in Greek HERESIS doth truly signify singular Election and separation as both Peter 10) Com. Places Par. 2. p. 330. Muscu loc com p. 552. Martyr and Musculus confesse Most answerably hereunto saith S. Austine 11) Tract 3. in Ep. Ioan. Al Hereticks al Schismaticks haue gone out from vs that is they go out of the Church And giuing the reason why the Prophets spake more plainly of the Church then of Christ he sayth 12) In Psal 30. conc 2. Tom. 8. in ps 106. I think therefore it was because they foresaw in spirit that men would make factions against the Church and not contend so much concerning Christ being to rayse vp great strifes about the Church Therefore that was more plainly foretold and prophecyed about which there was to be greater dissensions that so it might serue to them for iudgement or condemnation who haue seene her and fled out from her Optatus aduiseth that 13) L. 1. It is to be obserued who remainenth in the Root with the whole world who goeth forth And 14) Aduersâ— haer c. 34. Vincentius demandeth Who euer hegun Heresies but he who first seuered himself from the vnion of the vniuersalitie and Antiquitie of the Catholick Church which to be so examples make knowne more cleere then the Sunne But this point is so cleer that the truth thereof is accordingly acknowledged and approued by Protestant Doctours So D. Field maketh this peculiar 15) Of the Church l. 1. c. 13. p. 25. 26 Alison in his confut of Brownisme p. 1. vnto Schismaticks and Hereticks To depart and go out from the Church of God In Osiander 16) Cent. 1. p. 78. it is sayd Obserue Hereticks go out of the Church M. Clapham speaking of our Sauiours former words 17) Remedie against Schisme p. 23 affirmeth That thereby our Sauiour forbiddes going out vnto such desert and corner Ghospels And wil 18) Chronological discourse c. 7. And vpon the song of songes fol 3. And see Zanchius in miscelanea p. 55. 56. 57. we not reuerence before Gods iudgement and take heed of Going out as our Sauiour premonished Pantaleon sayth 19) Ep. nuncu pat Christi Chronogr we haue

And so D. Whitaker confesseth 46) Resp ad Camp Rat. 7. p. 101. That the time of the Roman Churches change cannot easily be told Yea wel foreknowing the impossibilitie of anie such time to be assigned he only euadeth by affirming That Protestants 47) Lib. 3. Cont. Dur. p. 277. are not bound to answer in what Age Superstition crept into the Church And It is not needful for Protestants to search out in Histories the begining of this change With whom agreeth Buchanus saying 48) loc com p. 466. It belongeth not to vs to assigne what time the Church begunne to fade away But if this be not needful for D. Whitaker or other Protestants to finde out why did D. Whitaker before teach that no man denyeth but that it much auayleth for the confuting of Heresis to haue knowne their beginning So forcible is the truth of the Roman Churches neuer changing in Faith and Religion D. Field being vrged to giue Instance of anie Contradiction made against the Roman Church vpon the example but of anie one first known change in Doctrine in steed of answer acknowledgeth that 49) Of the Church l. 3. â— 13. p. 89. the aberration in the Church of Rome in matters of Doctrine was in such things and so carried in the beginings that the Authours of these new and false opinions were not disclaimed and noted as damnable Hereticks Yea the Authours of these errours and they that were free from them were notwithstanding these differences both of our Communion and therefore the Circumstances of the first Authour and his Contradiction c. cannot be shewed Here though it pleased M. Doctour to tearme our Catholick points of Doctrine errours yet is he further pleased in our behalfe plainly to acknowledge that no first Authour or begining can be shewed of these pretended errours which is the point we desire D. Fulk likewise being vrged to giue anie example of the time when or by whom our Roman Faith was contradicted or charged with Innouarion only sayth 50) Rtioinder to Bristow p. 265. I answer my text sayth it was a Mysterie not reuealed and therefore could not be openly preached against But though the Iniquitie or Apostasie foretold by 51) 2 Thess 2.7 S. Paul whereof D. Fulk speaketh be a Mysterie in tâ—e prediction yet this nothing letteth but that it may be conspicuous and most markable in he euent as the accomplishment of al predictions are Yea this truth of no knowne begining or change in our Roman Faith is so certaine as that sundrie Protestants earnestly labour to finde out seueral pretenses or excuses why anie such change or Innouation was neuer noted or obserued so supposing and granting their ignorance of al such imaginarie change and only seeking to euade by mere fallacies and impertinent examples Thus D. Fulk examining why our Religion entred the Primitiue Church without Contradiction resolueth 52) Answ to a Conterfaite Cath. p. 43. that it entred by smal degrees at the first and was therefore lesse espied by the true Pastours who were earnestly occupyed against greater Heresies as the Valentinians Marcionists and Manichees And therefore 53) Against Purgatorie p. 256. either had no leisure to espie or els made lesse account to reforme the same But this is most idle for the Fathers were most watchful and readie to suppresse al errours euen of much lesser importance in themselues then are or were our Catholick Doctrines of Masse Real Presence Adoration of the Sacrament Confession Iustification by work c. tâ—ough we should for the time suppose them to be errours Examples hereof might be giuen about the keeping of Easter-day 54) Ignat. Ep. ad Philip Euseb l. 2. c. 22. 23. in the time of Victor and before about prescript dayes of 55) Epiph. haer 75. fasting about mingling of water 56 with wine in the Chalice about the verie ceremonies 57 of Exorcisme and Exufflation in Baptisme and sundrie such like which I purposely pretermit D. Couel himself granting that 58) Examination c. p. 64. 65. great and violent dissentions haue risen in the Church for Ceremonies and that Councels haue condemned some as Hereticks only for being opposit in this kinde But D. Fulk vrgeth further that some of our opinions as namely Prayer for the dead 59) Answer to a Count. Cath. p. 39. deceiued simple men the sooner because it had a pretence of charitie and shew 60) Against Purgat p. 386. of pietie confirmed by custome wherby it was at length allowed of by Austin and others who neuer weighed the matter by Scripture But what errours had more pretence of pietie or charitie then Origens for the Saluation of Diuels Tertullians for chastitie S. Cyprians against Baptisme by Hereticks Montanus for austere Fastings and Papias for Christs raigninge vpon earth a thousand yeares aster the Resurrection and yet al these Montanus only excepted being principal men and of special deseruings in the Church of Christ were greeuously contradicted and reproued by the Catholick Doctours of theirs and succeding times for these verie errours But M. Woton persisteth saying to Catholicks 61) Trial of the RomaÌ„ Clergie p. 378. It is ridiculous for you to challenge vs to shew when the Faith receiued by the Church of Rome from the Apostles began to faile in it it was done as our Sauiour speakes in the like case while men slept And the same sleepie argument is vrged by D. White 62) Way to the true Church p. 371. But this is cleerly to contradict God himself who sayd 63) Isa 62.6 vpon thy walles Ã´ Hierusalem haue I set watch men al the day and al the inght for euer they shal not hold their peace Now if they were al asleep when so manie and so great pretended errours of Catholick Doctrines as are supposed to haue begun and that in seueral times and Ages how could they be more silent or how could they be sayd to watch either day or inght How could that saying of S. Austin be true 64) Ep. 119. c. 19. The Church of God beset with chaffe and cockle although she tolerate many thinges which she is not able to redresse yet such things as be against Faith or good life she neither alloweth nor passeth ouer in silence Or how is that verified of D. Fulk 65) Answ to a Count. Cath. p. 11. and 92. that the true Church hath alwayes resisted al false opinion with open reprehension Or how is that true which White himself auoucheth saying q) Way to the true Church Ep. Ded. sec 8. The primitiue Church and al the Doctours thereof would neuer yeeld I wil not say in an opinion but not so much as in a forme of speech or in the change of a letter sounding against the orthodoxal Faith c. Yea r) Ib. sec 6. the vigilancie zeale courrage of the Primitiue Bishops was admirable c. There could no Heresie harbour vnder them

been no part of the Protestant Faith for then they would not haue resisted them but embrace them as they do al the rest this kind of arguing as it would be grateful to them so would it proue most disgraceful and distastful to Protestants for hence would it follow that in those verie points wherin Puritans are diuided from Protestants the Protestant Church should be changed and the Puritans should be the men who should obserue resist the same for according to our Doctours wise reasoning if the Puritan poynts had been part of the Protestant Faith then would they not haue resisted the Protestant Articles but embrace them as they do al the rest The which also may be vrged in behalf of Broâ—nists Anabaptists and al other Sectaries whatsoeuer for according to M. White if the Protestant Church were not changed the Puritâ—ns Brownists Anabaptists c. would not haue resisted it in some points but embrace them also as they do in al the rest then which nothing can be vttered more absurd in it self or more aduantagious to al Hereticks euer arising And so I passe to the last and worst part of D. Whites witnesses produced against vs and in behalf of himself that is to those whom sayth he the Church of Rome then persecuted and now calleth Hereticks that is Protestants which in his Catalogue he nameth to be Berengarius Bertram Ahnaricus the Waldenses Wicclinists Lollards and Hussites al which he coupleth togeather like Sampsons foxes to make them good witnesses against the Roman Church But first in what Court or Tribunal wil anie mans naked testimonie be auailable against his Aduersarie and especially of a conuicted offender against his Iudge when he speaketh only for his owne priuate Who may not disclaime and reiect as suspected anie mans bare word in his own cause This is the case of our last witnesses who going out and departing from our Roman Church as al other Hereticks haue euer done were alwaies noted contradicted and condemned for the same What then can the force of their testimonie be against vs but as of a Felon or Traytour against his lawful Iudge or Prince hauing denounced sentence of death against him Besides I wil make it manifest that these who are produced as Protestants resisting the Roman Church in al Ages were not Protestants but cleerly dissenting from them in manie fundamental points And lastly I would gladly know how possibly D. White could haue so good Intelligence of Protestants resisting in al those seueral Ages our Roman Church when as I haue largely conuinced (27) l. 3. c. 1. before by the ful testimonies of manie and the most learnedst Protestants that euer were that during al the foresaid Ages by him instanced there was neuer any one Protestant known and visibile to the world before the dayes of Luther Wherefore after good examining I doubt not but my Doctours Protestants resisting in al Ages our Roman Church wil finally resolue into his owne idle fancies which if they were as forcible to proue as his fond imagination is fertil to frame them the ruine of Catholicks were ineuitable and their verie memorie hateful But to leaue now a while these so sound and lawful witnesses and to come to the poynts wherin they made resistance I wil only obserue that sundrie of the poynts instanced by D. White are either matters of indifferencie or not of Faith neuer yet determined by the Church of God or els of fact and not of right or lastly only of life and conuersation al which is most impertinent in proof of anie change in Faith and Religion which is the only point here to be proued by our Doctour Wherefore now to graple neerer with our Catalogue-Maker and to examine the points instanced in euerie Semicenturie for the Roman Churches change After 600. yeares were expired saith he the seueral poynts of true Faith began one after another to be more grossely corrupted and changed by the Church of Rome In the first fiftie I name Serenus Bishop of Marseils in France who brake the Images that began to be set vp in his Diocesse But at the verie first M. Doctour iuggleth with vs for whereas this matter concerning Serenus was written first by S. Gregorie the great (28) l. 7. Ep. 111. he doth not anie thing insinuate that Images began then to be set vp in the Churches of Marseils in France but only obserueth that Serenus perceauing some Christians lately conuerted to adore the Images in the Church as though they were Gods through Zeale did breake them and cast them downe for which verie fact was he yet seuerely reproued by S. Gregorie himself writing thus vnto him Pictures are vsed in Churches that those who are vnlearned at least should read by seing in the walles those things which they could not read in bookes Thy Brotherhood therfore ought to haue preserued the Pictures and to haue hindred the people from their adoration that so the ignorant might haue from whence to gather knowled e of the Historie and the people not sinne in adoration of the Picture Further also affirming that not without cause (29) l. 9. Ep. 9. Antiquitie admitted Histories to be painted in the venerahle places or Churches of Saincts So cleer it is that the placing of Images in Churches did not as then first begin A truth further so euident that sundrie Protestant Writers (30) Before l. 2. c. 14. haue largely heretofore acknowledged the vse and placing of Images in Churches during the purest times of the Primitiue Church alleaging to that end seueral examples from Sozomene Athanasius Prudentius Nicephorus Tertullian and others who al of them liued some Ages before Serenus was borne But to proceed In the same 50. yeares sayth he Gregory the Bishop of Rome resisted the Supremacie for which he (31) l. 4. Ep. 32. 34. 38. 39. citeth certaine Epistles of S. Gregorie al written against Iohn Bishop of Constantinople who as then assumed to himself the name of Vniuersal Bishop which as he deseruedly reproued in him so was he so farre from denying his owne Primacie as that M. Bale reporteth to the contrarie (32) Image of both Chur. f. 11. that Iohn of Constantinople contended with Gregorie of Rome for the Supremacie in which contention Gregorie layd for himself S. Peters keyes with manie other sore arguments and reasons The which also is granted by manie other (33) See before l. 2. c. 4. Protestants amongst whom one reporteth that whereas (34) Cath. Traditions q. 2. p. 17. the Emperour Maurice would haue taken away the Primacie from Gregorie and giuen it to Iohn Bishop of Constantinople c. Gregorie did oppose himself against him And the Centurists adde further that (35) Cent. 6. col 425. Gregorie gloried that the Emperour and Eusebius his fellow Bishop of Constantinople did both of them acknowledge that the Church of Constantinople was subiect io the Apostolick Sea of Rome Neither was this Primacie first begun by

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

purchase for producing Wiccliffe as one of his witnesses against the Roman Church After 1400. 1400. to 1450. I name sayth he the Lollardes in England c. that were persecuted at that time And that very iustly M. White for besides that they held the former Heresies of the Wiccliuists they further (118) Trithem in Chr. Anno. 1315. impugned the Sacraments of Baptisme and the Eucharist they held that Lucifer with the rest of his Angels were iniuriously thrust out of Heauen by Michael and his Angels and consequently to be restored againe at the day of Iudgement and that Michael and his Angels are for the sayd iniurie to be damned from the day of Iudgement for euer That our B. Ladie could not beare Christ and remaine a Virgin That anie thing done vnder the earth in Caues and Cellars is not punnishable with other such like Which if M. White did know in them and remember greatly might he be ashamed to number them amongst his sound and lawful witnesses for the Protestant Church Now as for Plowmans tale reporting that Chaucer expressly writ the Pope and his Clergie to be Antichrist as vnworthie of other answer I leaue it for a Tale fit for Plowmen to tel in a winters night hauing also spoken of this point before Neither doth Nilus his writing against Purgatorie and the Popes Supremacie anie thing aduantage the Protestant Church or impugne the Roman for both these Doctrines I haue formerly proued to haue been the general beleef of the Primitiue Church Besides Nilus was one of the Greek Church which sometimes in the foresaid points was diuided from the Roman yea he was condemned for an Heretick and therevpon enrolled by Illiricus (119) Catalog Test verit Tom. 2. p. 876. amongst the witnesses of the Truth of Protestancie Concerning Iohn Husse and Hierome of Prage D. White confessing that their Doctrine was the same with that of the waldenses the former answer to them may serue also for this Besides I haue (120) l. 1. c. 3. conuinced heertofore that Husse wholy agreed with Catholicks in sundrie Articles earnestly now impugned by Protestants As for Sauanarola his writings are condemned by the Church of Christ Neither did he impugne anie one point of our Catholick Faith which I haue not formerly shewed to haue been taught by the ancient Fathers And therefore his resisting the Roman Church doth nothing proue anie change or Innouation made by her And the selfe same answer is to be giuen to Wesselus Groningensis whose Bookes are prohibited As also to Ioannes de Vessalia who defended the Heresie of the Grecians concerning the proceeding of the Holie-Ghost who yet in the end recanted al his opinions held against the Church of Rome And where M. White further affirmeth that in England also and Bohemia liued those which followed the Doctrine of Wiccliffe and Husse continuing the same til Luther Supposing this for true the contrarie whereof I haue proued (121) l. 1. c. 3. already at large yet doth it proue no more then the Examples of Wiccliffe and Husse themselues which lately we haue seen to proue nothing at al in behalf of Protestants And when 1500. 1500. yeares were expired arose sayth M. White Luther Suinglius Tindal and diuers others whom God raysed vp to cal his people out of Babylon c. These I must confesse were faithful witnesses for M. Whites Church and great Resisters of the Roman But I cannot confesse that God but the Diuel only raised them vp for so Luther confesseth (122) Tom 7. Wittem l. de Missa f. 443. that Satan disswaded him from the Masse And (123) Tom. 2 l. de subsid Euchar. f. 249. Suinglius acknowledgeth that he was instructed in the night by an Admonisher whether white or black he remembreth not And the same might be shewed of sundrie others first broachers of Protestancie But as now I wil purposely for beare hauing waded ouer long in this so vnsauourie a Pudle of D. Whites Catalogue In which as he hath not proued by anie one Instance anie knowne begining or change in our present Roman Faith since the Apostles times so I cannot but obserue that amongst al the witnesses by him produced against the Roman Church not one can be picked out which was not a man vitious and of a scandalous life or els infected with Schisme and Heresie for which he was euer noted reproued and condemned euen by the Doctours and Writers of the same time wherein he liued And so I stil conclude that our Roman Church hauing neuer Gone out of anie other Church nor euer been noted of Innouation and change in Faith that therefore she is not anie Nouel or Heretical Sect but the One True Catholick and Apostolick Church of Christ THE FOVRTH BOOK WHERIN IS PROVED BY THE CONFESSION OF PROTESTANTS that according to the Sacred Scriptures the Roman Church is the true Church of Christ And so to haue euer continued from his time vntil the Date hereof And of the contrarie the Protestants Church to be only a Sect Heretical neuer to haue been before the dayes of Luther PROTESTANTS FLYING TO THE sacred Scriptures in proof and defence of their Church and Religion it is shewed the sayd flight not only in itself to be dishonourable but also to be the ordinarie flight of al moderne Hereticks CHAPTER I. HAVING laboured thus far with al diligence to search for the finding out of Christs true Church and her necessarie continuance and visibilitie through-out al Ages and euer finding the present Roman Church and Religion to haue been at al times the only knowne publick and professed Church of Christians in al Countries whatsoeuer The Protestant Congregation in the meane time being indeed not in Being and by their owne former acknowledgments not knowne visible or heard-of in the Christian world I begun further to think with myself what strange euasion colour or pretence our Protestants could inuent for their further maintaining of their new-sprong Faith And reading casually in (1) l. 7. p. 478. D. Whitakers book against the Iesuit Duraeus I found him expresly to hold and teach that it is sufficient for vs Protestants by comparing the Popish doctrine and Scriptures togeather to know their difference and disagreing we leave it free for Historiographers sayth he to write what they list And agreably hereto I since found (2) In Bancroftes Suruey p. 219. Beza to say If any shal oppose against my exposition the authoritie of certaine of the ancient Fathers I do appeale to the word of God So that the Protestants last refuge and appeale is to the only written word of God distrusting and renouncing al proof or testimonie either from ancient Councels Fathers or Histories for they willingly (3) Midleton in his Papisto-Mastix p. 193. confesse that perusing Councels Fathers and Stories from the Apostles forward they find the Print of the Popes feet Now for the clearer discouerie of the grosse absurditie and greatest

insufficiencie of this desperate answer I wil make proofe of two seueral truthes First that the sayd answer hath euer been and is stil the ordinarie answer of al Hereticks thereby intending to escape not only the foulest stayne of Nouellisme or Innouation but withal to preuent al strongest arguments drawne from general Councels though neuer so lawful from ancient Doctours though neuer so learned and from Ecclesiastical Histories though neuer so true The second truth is that their so appealing to the Sacred Scriptures is the thrusting their owne throates againsts the sharpest poynts of their Enemies swords For by them I wil euidently proue the Roman Church and Religion to be the only true Church and Religion of Christ and his Apostles As also the Congregation of Protestants and their profession to be most aduerse and disagreing with the Scriptures themselues and so in itself to be nouel heretical and damnable And to omit the ordinarie custome of elder Hereticks in appealing from al other proofes to only Scripture obserued and reproued in them by the ancientest and learnedst (4) lib. De Prescript c. 15. Hieron ep ad Paulin tom 3 cont Lucifer Augu. cont Faust Manic l. 32 c. 19 l. 1. de Trinit c. 3. ep 222. Hilar. l ad Const Vincent Lyrin l. aduers haeres c. 35. Ambr. in c. vlt. ad Tit. Orig. hom 7. in Ezech. Doctours and Fathers of the Primitiue Church namely Tertulian Hierome Augustin Hilarie Vincentius Lyrinensis and others And only to obserue how the refinedst Sectaries of these our dayes with the same pretence of Scripture do dayly reuolt and rebel from their other Brethren And first concerning the Puritans agaynst the Protestants D. white guift alleaging and vrging in behalf of Metropolitanes the authoritie of the Nicene Councel (5) In his 2. Reply part 1. p. 484. M. Cartwright replyeth Touching the perfect vnitie of Substance of our Sauiour Christ with God the Father it giuing Sentence vpon the infallible Word of God is worthily to be reuerenced But if the Doctours wil haue their soundnes in that poynt to authorize the rest c. it is that which we can by no meanes assent vnto And that it may appeare how iustly we cal this Canon of the Councel touching Metropolitanes vnto the touchstone of the word of God Let it be considered c. yea the same 6) In Whiteg Def. p. 111. M. Cartwright alloweth the iudgment of his learnedst father Caluin but with this restraynt So far sayth he as we can esteeme that that which M. Caluin sayth doth agree with the Canonical Scriptures This practise is so ordinarie with the Puritans that D. Bancroft in his Suruey of pretended Discipline spendeth wholy his 27. Chapter in obseruing and reprouing the same In like sort the (7) In their Apologie p. 103. 4. 98. 99. 100. And see M. Aynsworth in his Counterpoyson p. 15. 154. Brownists of Amsterdam answering to D. Bilsons allegations from the Fathers resolutely affirme and say Let M. Bilson with these Doctours know that vnles they can approue by the word of God their Prelacie c. Al the colour they bring out of former times and writers is of no moment in this case And as for the Anabaptistes (8) Eccl. Pol. pref p. 38. M. Hooker reporteth of them that the Book of God they for the most part so admired that other disputation against their opinions then only by allegation of Scripture they would not heare for which verie poynt and errour they are reproued by (9) Tract Theol p. 171 in Psycophannichiae p. 451. And in his InstructioÌ„ 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 Deâ— 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

al faith Into such miserable streights manifest coÌ„tradictions are the learnedst Protestants driuen through want of their Churches continuance and vniuersalitie Yea vpon the self same ground of the Protestant Churches not fulfilling the predictions of the Churches continuance (35) In his Preface of the great Latine Bible dedicated to K. Edward the Sixt. Castalio bursteth out into these words Verily we must confesse either that those things shal be performed hereafter or haue been already or that God is to be accused of lying If any man answer that they haue been performed I wil demand of him when If he say in the Apostles time I wil demand how it chanceth that neither then the knowledge of God was altogeather perfect and often in so â—bort space vanished away which was promised to be eternal and more abundant then the flouds of the Sea And agayne The more I do peruse the Scriptures the lesse do I find the same performed howsoeuer you vnderstand the sayd Prophecies But (36) Apcalypsis insignium aliquot Haerâ—siarcharum fol. 4. nu 8. Dauid George a Protestant at Basile proceeded much further vpon the self same cause as is recorded by one of his brethren who introduceth him disputing thus If the doctrine of Christ and his Apostles had been most true and most powerful to Saluation the Church by their Doctrine they had framed and confirmed should not haue been torne asunder for against the Church the Gates of Hel Christ himself witnessing can not preuayle But now it is euident that the building of Christ and his Apostles is vtterly ouerthrowne by Antichrist as is abundantly seen in the Papacye From whence he necessarily concludeth the Doctrine of the Apostles to haue been torne and discontinued c. To the same effect it is reported in his Historie (37) Historia Georgij Dauidis published by the Diuines of Basile that he thus disputed If the Doctrine of Christ and his Apostles had been true and perfect the Church which they planted c. should haue continued c. But now it is manifest that Antichrist hath subuerted the Doctrine of the Apostles and the Church by them begun as is euident in the Papacie therefore the Doctrine of the Apostles was false and imperfect Not much lesse dangerously writeth (38) In praef suorum Dialogorum Bernardine Ockin When I did consider how Christ by his power wisdome and goodnes had founded and established his Church washed it with his bloud and enriched it with his Spirit And againe discerned how the same was vtterly ouer-throwne I could not but wonder and being desirous to know the cause I found there had been Popes So playne it is that the Church of Protestants which themselues suppose to be the Church of Christ directly contrarie to the forsayd Scriptures hath not continued but hath been vtterly ouerthrowne A truth so certaine and plaine that therfore Christ his Apostles and Doctrine are al of them accused of lying through want of accomplishment of the forsayd Prophecies in the Protestant Churches continuance and vniuersalitie And heer I can not but admire the follie and impudencie of D. White (39) The way to the Church p. 85. who directly contrarie to his other brethrens coÌ„fessions to al Histories writeth thus audaciously We confesse the Church neuer ceaseth to be but continueth alwayes without Interruption to the worlds end and against al Papists we make it good that this verie Faith we now professe hath successiuely continued in al Ages since Christ and was neuer interrupted so much as one yeare moneth or day and to confesse the contrarie were sufficient to proue vs no part of the Church of God c. And yet the Contrarie is plainly confessed by D. Whitaker before affirming the mysterie of Iniquitie to haue possessed the whole Church by Cannerus confessing Apostacie to haue auerted the whole bodie of the Church from Christ by M. Paâ—kins confessing for manie hundred yeares an vniuersal Apostacie by D. Willet defending that the Church in which the Word is truly preached and Sacraments administred hath not alwayes been by Castalio confessing that the Prophecies of the Churches Continuance he cannot find performed in the Protestant Church by Dauid George confessing that the Protestant Church hath been vtterly ouerthrowne not continued and by Bernardine Ockin teaching the very same So cleer it is that the Church of Protestants is not the Church of Christ which according to the Shriptures is euer to continue euen from Christs time vnto the end of the world But now to examine whether in our Roman Catholick Church the forsayd Scriptures are truly verifyed by her perpetual Continuance euen from Christs time to these our dayes I hold it superfluous seing I haue proued the same at large heretofore through euery Centurie or Age and that by no weaker proofes then the plainest acknowledgements of manie and the learnedst Protestants as namely (40) See before l. 1. c. 2. for these last 1000. yeares by M. Parkins Powel Wotton Tindal Iohnson Doue Beacon Fulk Downham Whitakers Luther Caluin the Centurists Osiander Hospinian Danaeus and sundrie others And for the like Continuance of our Roman Church for the first 600. yeares (41) See before l. 1. c. 5. by Zanchius Zuinglius Caluin Beza Danaeus Francus Rhegius Broccard Brightman Napper Fulk Powel Leigh Morton Midleton Parkins Bunnie Iewel and manie others Now whereas the Apostles in their Creed do giue to the Church the Surname of Catholick and that for this verie reason according to (42) The Harmonie of Confess p. 307. Clapham in his Soueraigne Remedy p. 23. Protestants themselues because it is vniuersal spread abroad through al parts and quarters of the world and reacheth vnto al times c. This name Catholick is so peculiar and appropriat to the Roman Church and her Professours as that it is applyed only vnto them by their greatest Enemies (43) Act. Mon. p. 613. M. Fâ—x tearmeth our aduersaries Protestants and vs Catholicks (44] l. 7. fol. 96. l. 10. fol 127. Sleydan recordeth that Luther and others differed only in opinion touching the Lords Supper which the Catholicks reioyced at and the rest much lamented And the same name is applyed to vs by M. (45) Reâ—soÌ„s taken out of Gods word p. 5. 23. 24. 73. 74. Willet in his Obedience c. p. 29. Humfrey vita Iuelli p. 202. Iacob D. Willet D. Humfrey and others Yea the sayd name is so dissorting from the Prot. Church so agreable to the Roman that therefore it is hateful and disliked by Protestans Insomuch as Luther translating the Apostles Creed into Dutch thrust out the word Catholick and in steed therof put-in Christian And of the like course obserued by Lutherans (46) Against Rhem. Test in Act. 11. fâ—l 377. D. Fulk himself acknowledgeth and saith It is not to be allowed Yea in the Synod holden at Altemberg betweene the Diuines of the Palsgraue of Rhene and the Duke of

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

Fulk (5) Against Rhem. Test fol. 335. Caluin Inst c. de fide sec 37. 38. p. 233. 234. Melan. loc com c. de Ecclesiae Caluin Melancthon Hence it is that (6) Calu. vbi sup Whitak de Ecclesia p. 281. 285. Caluin D. Whitaker do affirme that The Church can neuer want Pastours and Doctours And which is more D. Fulk is of opinion that Christ wil suffer no particular Church to continue without a seruant to ouersee it 8) Ib p. 536. And that Pastours and Doctours must be in the Church til the end of the world euen 9) Ib. p 569 from Christs time til Luthers Age. M. Spark 10) Answ to Albines p. 11. affirmeth that The Church of Christ hath alwayes had and shal haue to the end successiuely in al Ages in one place or other such as haue shewed the truth fully vnto others (7) Against Hoskins c. p 359. as haue shined as Lights in their dayes set vpon a Candlestick And D. Field (11) Of the Church c 6. p. 51 auoucheth that Lawful and holie Ministrie is an inseparable and perpetual note of a true Church and that no Church can be without it Secondly the holie Sâ—riptures teach that these Pastours which must euer continue must not vndertake the charge by vsurpation without sending but by lawful Calling According to that of S. Paul 12) Heb. 5.4 No man taketh to himself the honour of Priesthood but he that is called of Gâ—d as Aaron was to wit visibly and by peculiar Consecration And againe 13) Ro 10.14 How shal they preach except they be senâ— Christ himself auoucheth that 14) Ioh 10.1 who so enâ—râ—th not by the doore into the sheepfold but climeth another way is a theef And God Almightie saith by the Prophet Hieremie (15) c. 23.21 I haue not sent these Prophets yet they ranne (16) c 14.14 1â— 27. 15 The Prophets prophecy lyes in my name I haue not sent them 17) c. 29.31 Semetas hath prophecyed to you and I sent him not Insomuch (18) 2. Paralip c. 26.16.18.19 as Vzias presuming to vsurp the Priests office was therefore reprehended and stroken with Leprosie wherof other like examples are not wanting in the (19) 2. Reg. 6.6.7 1. Paralip 13.9.10 Scriptures Now agreably to these Scriptures Protestants teach that this personal Succession of Pastours is to be continued in the Church no otherwise then by lawful sending or calling by man's Ministerie Luther (20) Vpon the Epistle to the Galath fol. 10. teacheth that God calleth vs at this day to the Ministerie of his Word not immediatly himself but by man As also (21) Tom. 5. Wittemb in c. 1. Gal. fol. 376. God calleth vs at this day to the Ministerie of the Word by Mediate vocation which is done by meanes that is by man c. that vocation hath continued euen til these times and shal continue til the end of the world Piscator (22) Vol. 1. Thes Theol. p. 405. auoucheth that God after the Apostles times hath called and as yet doth cal and to the end of the world is to cal Pastours Doctours and Priests by the Church D. Bilson (23) Perpetual Gouernment c. c. 9. p. 111. affirmeth that The Moderation of the keyes and Imposition of hands were at first setled in the Apostles and that They can haue no part of Apostolick commission that haue no shew of Apostolick succession And therefore that Pastours do receaue by Succession the power and charge of the Word and Sacraments from and in the first Apostles Whereto assenteth also M. Bernard saying (24) Plaine Euidences c. p. 184. 185. In the Scripture of the new Testament there is none allowed to ordayne a Minister but a Minister c. In the new Testament al the Apostles time the Ministrie was by Succession Ministers as it were begetting Ministers by Ordination by laying on of hands let but one Instance be giuen to the contrarie After their time like Succession hath been kept from time to time Bishop after Bishop and Ministers ordayned by them c. The Scriptures promising the same to the worlds end c. Thus by plaine Historical narration both of God and Man we see a Succession of the Ministerie from one Minister to another M. Cartwright (25) 2. Reply part 2. p. 128. auoucheth that It is forbidden that anie should take honour to himself but he which is called of God as was Aaron What greater apparence of necessitie of Sacrificing could be then when Saul took vpon him to Sacrifice 2. Sam. 13.11 c. Likewise what greater apparence of necessitie then when Vzias stayed the Arke readie to haue fallen 2. Sam. 6.6.7 yet these necessities notwithstanding for so much as they tooke vpon them that whereto they were not called they receaued the reward of their boldnes And agayne (26) 2. Reply part 2. p. 141. A Pastour can no more preach now in a particular congregation without a sending then an Apostle could then in al the world c. affirming yet further that one not sent may not preach although he speake the words of Scripture yea (27) Vpon the Epistle to the Galath Eng. in c. 1. f. 10. It is not enough sayth Luther for a man to haue the Word and puritie of Doctrine but also he must be assured of his Calling and he that entreth without this certainly entreth to no other end but to kil M. Mason (28) Consecration of Engl. Bishops p. 9. not only affirmeth it to be impossible to be a lawful Minister without a lawful calling but withal confirmeth the same from seueral texts of Scripture from the testimonie of Beza saying This is an order appoynted in the Church by the Sonne of God and obserued inuiolably by al true Prophets and Apostles That no man may teach in the Church vnles he be called So that according to holie Scriptures and Protestants themselues the true Church must euer haue Pastours endued with lawful callinâ— and ordinarie Succession Thirdly the same Scriptures do teach that the sayd Pastours must not be silent but must preach the Word and administer the Sacraments The Prophet Esay (29) Esa 62.6 fortelleth of the Churches Watchmen that they shal not hold their peace And S. Paul (30) Rom. 10.14.15 setteth downe the necessitie of Preaching in these words How shal they beleeue him whom they haue not heard And how shal they heare without a Preacher But how shal they preach vnles they be sent (31) Rom. 10.17.18 Faith then is by hearing and hearing is by the word of Christ And certes into al the earth hath the sound of them gone forth and vnto the ends of the whole world the words of them And as concerning the administration of Sacraments it is so to continue vntil the end of the world that expressely it is sayd of the Eucharist (32) 1. Cor.

iure diuino Yea M. Mason himself acknowledgeth and that from M. Fox that amongst (54) Consecration of the Bishops in England p. 264 And see Fox Act. Mon. Vol. 2. p. 1295. The Articles sent by Queen Marie to Bishop Bonner one was this Item Touching such persons as were heretofore promoted to anie Orders after the new sort and fashion of Orders Considering they were not ordered in verie deed the Bishop of the Diocesse finding otherwise sufficiencie and abilitie in these men may supply that thing which wanted in them before and then according to his discretion admit them to Minister Here though M. Mason would gladly inforce a different Glosse yet the words are most plaine that Queen Marie and the Church in her time censured such as were promoted to anie Orders after the new sort and fashion of Protestant Orders in K Edwards time were not ordered in verie deed So that stil it deserueth further search whence our present English Clergie as also other forraine Ministers haue obtayned true power and authoritie to preach administer Sacraments And as for Forainers as the Ministers in Germanie Denmark Holland the rest they are so cleerely and confessedly destitute of al true Ordination that M. Mason acknowledgeth that (55) Consec of Engl. Bish. Ep. Dedic wheras other Reformed Churches were constrained by necessitie to admit extraordinarie Fathers that is to receaue ordination from Presbiters or Ministers rather then to suffer the fabrick of the Lord Iesus to be dissolued The Church of England had alwayes Bishops to conferre Sacred Orders according to the ordinarie and most warrantable Custome of the Church of Christ So that no Protestant Ministers in the world haue anie ordinarie Calling or Ordination by Bishops but only the Ministers of England who yet beg and deriue al that which they haue from their imagined Antichrist himself as now shal be shewed Some Protestants therfore teach that they haue their Calling Ordination from the Church of Rome so D. Bridges (56) Defence of the GouernmeÌ„t p. 1276. speaking of our Catholick Bishops and their Calling vrgeth thus in our behalf If our Protestant Brethren wil make them but meer Lay-men then are neither they nor we anie Ministers at al but meer Lay-men also for who ordayned vs Ministers but such Ministers as were either themselues of their Ministerie or at least were made Ministers of those Ministers Except they wil say the people can make Ministers c. yea some (57) SileÌ„ced Ministers supplication of Anno 1609. p. 9. 10. 17. Puritans do reproue their Protestant Brethren for deriuing their Ministerie from the Church of Rome But (58) Cont. Dur. l. 9. p. 820. D. Whitaker exemplifyeth the same saying Luther was a Priest and Doctour according to your Rite or ordination c. And it is manifest that so also was Zuinglius Bucer Oecolampadius and innumerable others c. M. Parkins (59) Vol. 1. p. 737. speaking of the Calling of the first Preachers of the Protestant Ghospel argueth thus If they had no Calling neither haue we that are their followers But They had their Callings c. from the Romish Church itself for they were either Priests or Schoole-Doctours as in England Wiccliffe in Germanie Luther in Bohemia Iohn Husse and Hierom of Prage at Basil Oecolampadius in Italie Peter Martyr others And therefore these with manie others were ordayned either in Popish Churches or in Schooles c. And agayne We say the first restorers of the Ghospel in our times had their first Callings of them to wit the Papists M. Mason discoursing at large of this verie poynt of Ordination and in particular of the Ordination of our English Protestant Clergie confesseth first that the Roman Church hath euer had true power of Ordination (60) Consecration of the Bishops of England Ep. Dedic Such was the goodnes of God saith he that euen in the darknes of Poperie as Baptisme so the Ministerial function c. was wonderfully preserued for the Church of Rome by Gods special prouidence in her ordination of Priests retayned such Euangelical words as in their true and natiue sense include a Ghostlie Ministerial power to forgiue sinnes c. Thus the Church of Rome gaue power to her Priests to teach the truth c. which (61) Ibid. p. 262. Power saith he is a Rose which is found in the Romish wildernes but the plants therof were deriued from the garden of God It is a Riuer which runneth in Aegipt but the fountaine and Spring of it is in Paradise It is a Beame which is seen in Babilon but the original of it is from the Sphere of the Heauen Wherefore when your Priests returne to vs our Church paring away their Pollutions suffereth them to exercise their Ministerial function according to the true meaning of Christs word And agayne (62) Ibid. p. 262. we being content with their calling and commission of their function already committed vnto them do not reiterate their ordination and Imposition of hands And as Catholick Priâ—sts Apostated only through vice are here allowed for sufficient Ministers without al new ordination from anie Protestant SuperinteÌ„dent so doth M. Mason most seriously labour throughout his whole Booke to proue the ordination of the Protestant English Clergie to haue been certainly deriued from our Catholick Roman Church To which end acknowledging that (63) Ibid. p. 64. 65. 66. The whole Clergie of England at this day deriueth their Consecration from Cranmer he painfully laboureth to proue that Cranmer was appoynted by Pope Clement to be Archbishop of Canterburie and that he was Consecrated by three Catholick Bishops which Consecration was performed with wonted Ceremonies according to the vsual forme of the Romane Church which saith he continued al the dayes of King Henrie the Eighth euen when the Pope was banished yea he expresly concludeth his book thus (64) p. 267. Thus it appeareth that although we receaued our Orders from such as were Popish Priests yet our Calling is lawful So cleer it is that M. Mason would be glad to wring his Ministers Ordering from our Roman Church And the like is acknowledged taught by (Ã¨) Cath. Trad. p. 183. Buca loc com p. 509. Bernard in his Diswasion from Brownisme p. 144. Whyte in his way to the Church p. 404. Fotherby his Answer annexed to his 4. Sermons p. 81. Sutcliffe against D. Kellison p. 5. Sarauia of diuers Degrees of Ministers p. 9. sundrie other Protestants But here I can not but obserue by the way how strange it is that Protestants should thus much delight and please themselues in their Ordination from Cranmer a man so vicious inconstant and treacherous both to God and man Doth not D Godwin relate that (65) In Cranmsr p. 123. Being yet verie young he â—aryed and so lost his fellowship in Iesus Colledge in Cambridge Doth not Fox report that being Archbishop in his returne from Rome he brought with him a Dutch

light vpon anie tooth of this dead Lion they tread vpon it with contempt Neuer considering that as out of the (119) Iudg. 14 14. Strong came sweetnes so in those Sentences of Luther which they most traduce there is commonly inclosed the most Sacred truth ful of as diuine comfort as man's hart can ruminate vpon But if the former and innumerable such like Sentences of the Protestants Lyon Luther be so comfortable to D. Morton sure I am that they are odious and loathsome to chast and Christian eares and for such are taxed by sundrie (120] See Ezecanomiê° de corruptis moribus Wygandus de bonis malis Germ. Hospin â—oÌ„c discord 99. Couel Dâ—f of Hook p. 101. Saying Tom. 2. in Resp ad Conf. Luth. f. 458. sundrie lothers of his owne brood euen Protestant Writers who rested much scandalized thereby And therefore M. Morton patronizing so vnpardonable errours may giue ouer iust suspicion of his owne guilt in the like But to returne from the Premisses therefore it euidently followeth our Protestant Clergie to be wholy destitute of al lawful Calling seing it is already proued euen by their owne confessions that their Succession hath been interrupted and that they haue not ordinarie Calling and therefore do fly to extraordinarie which also they are deuoyd of through their confessed want of Miracles and truth of Doctrine or freedome from errour which doth euer certainly accompany the same Now the sacred Scriptures concerning the Churches Pastours Calling preaching and administration of Sacraments not being fulfilled and performed in the Protestant Church It only remayneth to be examined whether the same are verifyed and accomplished in the Catholick Roman Church And first the same is confirmed by ad such Arguments as (121) Before 4. 1. c. 23. 4. heretofore we haue vsed in prooff of the Roman Churches Euer-visibilitie which doth euer suppose the like coÌ„tinuance of Ecclesiastical Pastours with administration of Word and Sacraments Secondly the same is euidently supposed and confessed by al such Protestants as (122) See Before l. 3. c. 4. formerly acknowledged deriued their Succession and Ordination from the Church of Rome for if the Roman Pastours succession Ordination were not good or interrupted then were it fruitles and absurd for the Protestants Clergie to deriue their owne succession Ordination from them Thirdly the Centurie writers of Magdeburg in the tenth Chapter of euerie seueral Centurie do make special mention of the Bishops and Doctours of the Roman Church who liued ahd flourished in euerie Age. Fourthly (123) De rebus grauiss contr Disp p. 719. M. Sadel plainly confesseth sundrie ProtestaÌ„ts not only to affirme the Ministers with them to be destitute of lawful Calling seing they haue not a perpetual visible Succession from the Apostles to these times but also they attribute this only to the Papists whom therefore in this question they preferre before vs. In like direct sort D. Fulk (124) Answ to a Count. Cath p. 27. And in his Reioynder to Bristow p. 343. acknowledgeth vnto vs saying You can name the notable persons in al Ages in their government and Ministrie and especially the Succession of the Popes you can rehearse in order vpon your fingars M. Mason granteth that (125) Cons of the Engl. Bish. p. 52. The Church of Rome c. was planted by two so great Apostles Peter and Paul And that (126) Ibid. p. 41. The Priesthood which the Apostles conferred c. being conueyed to Posteritie successiuely by Ordination is found at this day in some sort in the Church of Rome in regard wherof you may be said to succeed the Apostles c. So certaine it is that the Bishops of the Roman Church haue euer successiuely continued in al Ages euen from Christs time to this and that true Ordination hath been euer in the sayd Church since the Apostles The poore Protestant Familie being meerly Laical as being confessedly destitute of al Calling either ordinarie or extraordinarie The fourth Proof from sacred Scriptures in Confirmation of the Roman Church and Confutation of the Protestant is taken from the Conuersion of Heathen Kings and Nations to the Faith of Chtist CHAPTER IIII. IT is most cleerly taught vs by the sacred Scriptures that the Church of Christ shal conuert manie Heathen Kings Countries to the Faith of Christ The Prophet Esay (1) Esa 60.16 speaking of the Church of Christians saith Thou shalt suck the milk of the Gentils and the breasts of Kings And (2) Esa 60.11 Their Kings shal minister to thee and thy gates shal be continually open neither day nor night shal they be shut that men may bring to thee the riches of the Gentils And that their Kings may be brought c. (3) Esa 49.23 Kings shal be thy nursing Fathers and Queens thy Mothers vpon which place in the Annotations of the English Bible of Anno 1576. it is sayd The meaning is that Kings shal be conuerted to the Ghospel and bestow their power and authoritie for preseruation of the Church Yea God almightie hath further promised that (4) Esa 2 2 Al nations shal flow vnto it And that (5) Psal 2.8 He wil giue the Heathen for thy inheritance and the end of the earth for thy possession Yea it was sayd to (6) Apoc. 10.11 S. Iohn and in him to other Pastours Thou must prophecy againe vnto Nations peoples tongues and manie kings (7) Es 62 2. As also The Gentils shal see thy Iustice and al Kings thy glorie and thou shalt be called by a new name which the mouth of our Lord shal name (8) Ps 102.15 Then the Heathen shal feare the name of our Lord and al the Kings of the earth his glorie These and sundrie other such places are so coÌ„uincing for the CoÌ„uersion of the Heathen Kings and Nations by the Church of Christ that Protestants themselues do endeauour to confirme the same truth from the sacred Scriptures Luther (9) Tom. 4. Wittemb in Es 60. fol. 234. writing vpon the Prophet Esay chap. 60. affirmeth that Kings shal obey and beleeue the Ghospel c. the Church is in perpetual vse of conuerting others to the Faith c. for this is signifyed by her gates being continually open And Oecolampadius (10) In Hier. c. 33. writeth vpon Hieremie that God speaketh heer of the eternitie of Christs Kingdome c. he shal haue Kings and Priests and that for euer and not a few but as the stars of heauen c. for their multitude (11) Tabulae Analyticae in Es c. 60. p. 126. Szegedine affirmeth that the Prophet Esay fortelleth that Gentils and Kings shal embrace with great desire the religion of Gods people which ought to be referred to the Kingdome of Christ where he foretelleth the coming of the Gentils and that in such number as that it should make the beholders amazed In like sort teacheth (12) Meth. Dâ—script p. 583.

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 Ã 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

say besides this her only open refrayning or Recusancie whereto she is euen by the iudgement of Protestants (24) Willet Synop. p. 612 613 614 Act. Mon. p. 1283. 1150. 1151. Melancth in Consil Theol. p. 628 Pet. Mart. ib. p. 634. 635. Buâ—er 16. p. 632. 633 634. Caluin ib p. 635. And Caluin Tract Th. p 584. The Deuines of Germany in Sleydans Comment Engl. f. 87. no lesse in dutie bound lyeth euermore most open easie to be discerned yea by how much the persecution is more grieuous so much the lesse can this Recusancie be kept secret or vnespyed as appeareth most plainly in the example only of our owne times Nations for if during but these last 20. yeares we of this one Nation in coÌ„parison but few could not so escape the search of ProtestaÌ„t Magistrats but that by our only Recusancie we were dayly discerned presented indited coÌ„uicted sundrie wayes persecuted some Martyred Could then a ProtestaÌ„ts pretended to be dispersed throughout so manie Nations of the world escape for so manie hundred yeares togeather that Inquisition of the Roman Church which Protestants affirme to haue been vniuersal and far more grieuous Wherefore to end this inexplicable contradictorie poynt of the ProtestaÌ„t Churches Being or continuance but yet vnknowne inuisible for many hundred yeares togeather that through the greatest persecutions therof by the Pope of Rome I wil only demand with D. Field (25) Of the Church l. 1. p. 19. How possibly there should be a Church in the world the perpetuitie wherof al most constantly defend and none found seene or knowne to professe the Sauing truth of God Or as M. Iewel 26 saith of Heresie so in his words wil I say of his Church It must needes be a very strange Church that had neither beginning nor ending nor defender nor reprouer nor mouth to vtter it nor eare to heare it nor pen to write it nor time to last in nor place to rest in of which straÌ„ge kind of Church was our preteÌ„ded ProtestaÌ„t Church for manie hundred yeares togeather no knowne beginning being assigned of her Inuisibilitie no man defending or reprouing her during the sayd latencie no Pastour of hers preaching or sheep hearing her doctrine no pen writing her MonumeÌ„ts or her pretended pressures suffrings no one houre knowne wherin she had being or corner or cottage in the world wherin she râ—sided Wherefore the absurditie and insufficiencie of this former answer being in so manie respects so easily discouered other Protestants disclayming from this do auouch that their Church according to the Scriptures hath euer continued and that visible and knowne in al former Ages but now sithence through the late violence of the Pope and his Clergie al testimonie MonumeÌ„t Record therof is vtterly suppressed and made away But the idle vanitie of this naked conceipt is manie wayes appearing for first this is but a mere Imagination destitute of al testimonie or proofe in confirmation therof Secondly al proofe experience is directly to the contrarie seing the very books of Husse and Wiccliffe are yet extant to our aduersaries as also the Epistle of Vlrick in defence of Priests marriage the pretended books of Charlemaine against Images Bertram concerning the Eucharist the like And yet in none of these is the least mention afforded of anie ProtestaÌ„t Congregation though neuer so slender to haue been formerly residing in anie caue or corner of the earth though neuer so streight And yet these are the ancientest Records wherin they can insist either in defence of themselues or impugning of vs. Thirdly our General and Prouincial Councels holden in most seueral Nations did euer recite and condemne al new arising Sects Heresies coÌ„trarie to the Roman Faith and yet in none of these is there the least mention or Record to be found of the Church of Protestants Fourthly our Catholick Writers in euerie Age haue plentifully recited and at large coÌ„futed al appearing doctrines contrarie to the Roman Church yet as for anie ProtestaÌ„t Religion knowne before Luther they are wholy sileÌ„t Fiftly from hence do sundrie Protestant Writers take notice and in their owne writings (27) The Cent. Pant. in Chron. OsiaÌ„d Epit. Eccl. Hist Illiricus Catalogus Testam c. Whitak cont Dur. p. 276. 469. make meÌ„tion of the daily opinioÌ„s not passed ouer in sileÌ„ce or wholy suppressed from the view of Posteritie but directly to the contrarie most expresly mentioned recorded and condemned in euerie Age by the Church of Rome Of which opinions certaine also which maketh this point most euident were oftentimes euen some one or other special Doctrine now sithence taught by Protestants and heretofore seuerally professed by some one or other particular condemned person of those times And yet was neuer Protestant hitherto euer able to nominate or assigne a Protestant Church before the dayes of Luther truly agreing in matters of Faith and Religion with our now reformed Church of England Sixtly this confessed general suppression of the Protestant Church and al her Records for so manie hundred yeares doth euidently conuince the sayd Church not to be the Church of Christ but some Heretical Conuenticle for the Scriptures testify of the true Church that her (28) Esa 60.20 Sunne should not be set nor her Moone hid that she (29) Dan. 2 44. should not be giuen ouer to another people but should stand for euer as an (30) Esa 60.15.16 eternal glorie and ioy from generation to generation Lastly euerie vprising Sect though neuer so grosse may as easily and with as much probabilitie pretend for itself the continuance visibilitie of their Church for al former Ages only adding with our Protestants the Imagiginarie suppression and ruine of al testimonies proofes and Records of the same through the power and malice of the Church of Rome then which nothing more dangerous to affirme or more absurd to maintayne The falshood of the two former Answers being thus easily displayed and seene to be most palpable and sensible euen to the meanest iudgements a third remayneth in matter and substance of no greater force then the former but through affected obscuritie of words more difficult and perplexed to an ignorant Hearer As namely that during al those confessed manie Ages wherin no knowledge is had of the Protestant Church her Pastours or administration of Word or anie one Sacrament (*) Whitak de Ecelesia p. 165. Perkins in his Reformed Cathol p. 328. 329. OsiaÌ„d Cent. 16. part alt p. 1072. Calu. l. epist ep 104. p. 222. Rhegius lib. Apolog. p. 95. Beza in ep Theol. ep 1. p. 15. The Protestant Church was in the Papacie and the Papacie was in the Church and yet the Papacie was not the Church An answer not much vnlike to that Censure giuen vpon D. Playford his strange diuiding the Text of his Sermon to wit that it was as A Pye A Pudding A Pudding and a Pye A Pye pudding And a

auoucheth 51) In D. Bancrofts Suruey p. 373. that if Paul should come to Geneua and preach the same hower that Caluin did I would leaue saith he Paul and heare Caluin And 52) Ibid. p. 372. another in Basile did attribute no lesse to Farellus then to Paul Yea some of Luthers schollers 35 not the meanest among their Doctours sayd 53) Lauaterus Hist sacram p. 18. see Schlusselb Theol. Cal. l. 2. f. 146. they had rather doubt of S. Paul's doctrine theÌ„ of Luther or the Confession of Augusta And yet the doctrine of Luther is often so absurd so impure and scandalous as that some Protestants themselues as much ashamed therof haue reiected the same And the Confession of Augusta hath been often impugned by sundrie Caluinists But preaduenture S. Peter is in better credit then S. Paul And yet I find him rebuked by Protestants for his claime of Primacie 54) Catalog Testium veritatis to 1. p. 27. It cannot be denyed say they but that sometimes Peter laboured with Ambition and desire of greatnes c. Wherefore this so peruerse Ambition of Peter and ignorance and negligence of Diuine matters c. But Luther saith further 55) In Epist ad Gal. c. 1. Be it that the Church Austin and other Doctours also Peter Apollo yea and an Angel from Heauen teach otherwise yet is my doctrine such as setteth forth God's only glorie c. Peter the chief of the Apostles did liue and teach besides the Word of God And againe 56) Tom. 5. Vvittemb f. 290. Whether S. Cyprian Ambrose Austin or S. Peter S. Paul yea an Angel from Heauen teach otherwise yet I know this certainly that I do not perswade humane but Diuine things Caluin likewise affirmeth that Peter's pretended erring was 57) In omnes Pauli Epist in Gal. c. 2. p. 510. 511. 37 To the Schisme of the Church the endangering of Christian libertie and the ouerthrow of the Grace of God 38 D. Fulk chargeth S. Peter with errour of ignorance and against the truth of the Gospel And that this pretended erring of S. Peter 58) Against Rhem. Test in Gal. 2. f. 322. was euen after the descending of the Holie-Ghost vpon him D. Goad auoucheth saying 59) Tower Disp 2. Confer Arg. 6. Pâ—ter did erre in faith and that after the sending downe of the Holie-Ghost vpon him Brentius likewise affirmeth that 60) In Apol. Conf. c. de CoÌ„cilijs p. 900. S. Peter chief of the Apostles and also Barnabas after the Holie-Ghost receaued togeather with the Church of Hierusalem erred In like sort saith D. Whitaker 61) De Eccl. cont Bellar. Controu 2. q. 4. p. 223. But peraduenture they wil say Christ had not yet ascended and the Holie-Ghost was not yet giuen to the Apostles whereto he immediately thus replyeth what did they not erre afterwards Yea it is euident that after Christ's Ascension and the descension of the Holie-Ghost vpon the Apostles the whole Church not only the common sort of Christians but also euen the Apostles themselues erred concerning the calling of the Gentils c. Yea Peter also erred concerning the abrogation of the Ceremonial Law c. And this was a matter of faith and in this Peter erred He furthermore also erred in manners c. And these were great errours and yet we see these to haue been in the Apostles euen after the Holie-Ghost descending vpon them So that S. Peter is of as smal authoritie with Protestants as S. Paul before was To come now to S. Iames Andreas Friuius a Caluinist whom 62) Com. Plac. in Engl. part 4. p. 77. Peter Martyr tearmeth an excellent learned man affirmeth that 63) Ib. 2. de Eccl. c. 2. p. 411. Christ at his last supper ioyned wine with bread if therefore the Church separate these she is not to be heard The Church of Hierusalem did separate these S. Iames as some dare affirme gaue only one kind to the people of Hierusalem what then The Word of God is plaine and manifest Eate and drink This is to be heard of vs and preferred before al Iames words of the Church And 64) De Captiuit Bab. c. de Extr. vnct tom 2. wittemb f 86. further say saith Luther that if in anie place it be erred in this place especially concerning Extreame-Vnction it is erred c. But though this were the Epistle of Iames I would answer that it is not lawful for an Apostle by his authoritie to institute a Sacrament this appertaineth to Christ alone As though S. Iames would institute or publish a Sacrament without warrant from Christ And the Centurists before affirmed that S. Paul was drawne into errour by S. Iames and the rest of the Apostles Now as concerning S. Iames his Epistle Luther auoucheth that 65) Praef. in Epist Iacobi in Edit Ien. The Epistle of Iames is contentious swelling dry strawie and vnworthie an Apostolical spirit As also 66) Adc. 22. Gen. Abraham was iust by Faith before he was knowne to be so by God Therefore Iames concludeth il c. It doth not follow as Iames doateth c. Let our Aduersaries therfore be packing with their Iames whom they obiect so often vnto vs. Againe 67) In Coll. Mensal lat tom 2. de lib. nou Test Manie haue much laboured in the Epistle of Iames that they might accord it with Paul as Philip tryed in his Apologie but without successe for they are contrarie Faith iustifieth Faith iustifieth not Agreably heervnto also saith Musculus 68) Loc. com c de Iustific The Papists obiect the Epistle of Iames But he whosoeuer he was the Brother of Christ and a Pillar amongst the Apostles and a great Apostle aboue measure yet he alone cannot preiudice the truth of Faith And after the disagreement between S. Paul and S. Iames according to his imagination shewed at large he thus schooleth and correcteth S. Iames He alleadgeth the example of Abraham nothing to the purpose where he saith wilt thou know Ã´ vaine man that Faith without works is dead c. He confoundeth the word Faith How much better had it been for him diligently and plainly to haue distinguished the true and properly Christian Faith which the Apostle euer preached from that which is common both to Iewes and Christians Turks and Diuels then to confound them both and set downe his sentence so different from the Apostolical doctrine whereby as concluding he saith you see that a man is iustified by works and not by Faith alone wheras the Apostle out of the same place disputeth thus c. where hauing made S. Paul to speak as he thinketh best he inferreth Thus saith the Apostle of whose Doctrine we doubt not Compare me now with this argument of the Apostle the Conclusion of this Iames A man therefore is iustifyed by works and not by Faith only and see how much it differeth wheras he should more rightly haue concluded thus c.

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

Selected quad for the lemma: truth_n

Text snippets containing the quad