350. saith e in Thesauro vt D. thocitat in opusculo de erroribus Grec wee ougth to stick to our head the Pope of Rome it perteineth vnto all to aske of him what to belieue what to hold S. Chrysostome anno 380. saith f homil vlt. in Ioannem S. Peter is a master placed over the whole world by our Sauiour Tertullian anno 200 saith g lib de praescript haeret That wee ought not to dispute with heretiques out of the Scripture because the true vnderstanding of Scripture is froÌ„ the Catholicke church therefore it ought first to be manifest what is the true doctrine of the Catholick Church but this can by no means be better knowne then in the Churches of the Apostles the chiefest where of is the Roman Church S. Cyprian anno 240. saith h lib. 1. epist 1. that heresies and schismes spring from nother cause then because the priest of God is not obeyed nor one priest for the tyme in the church iudge in the place of Christ is thought on S Ambrose anno 380. i Epist 10 writing to the Eemperour ValeÌ„t ne the younger who being corrupted by the ArriaÌ„s would iudg of matters of faith saith But certenly if wee obserue either the order of devyne scripture or the course of auncient tymes who can deny but that Bishops in matters of faith I say in matters of faith were wont to iudge of Christian Emperours that is of their faith and not Emperours of Bishops that is of their faith thy Father a man of riper age said it be longeth not vnto me to iudge of Bishops now thy clemencie saith I ought to iudge Et infra if there be-any thing to be handled concerning faith that conference doth belong vnto priestes as it was done vnder ConstaÌ„tine a prince of famous memory heire of thy fathers dignitie but what hath bene well begunne is other wise coÌ„summated For Bisthops did first giue the true and syncere faith but when some would iudge of faith with in theire palaces they did effect by circumuensioÌ„ that the iudgmeÌ„t of Bishops might be chaÌ„ged S. Hierome anno 380. saith k in epist ad Damasum I beseech your holynes the Pope by Christ crucified the saluation of the world by the holy trinitie that there be authoritie giuen me by your letters either that I councell or affirme three Hypostases And in an other place he saith l lib. 1. coÌ„t Iouin out of Twelue one is chosen that a head being constituted occasion of Schisme might be taken away S. Augustine anno 400 saith m lib. 1. cont Crescouium cap. 23. whosoeuer doth feare to be deceaued through the obscuritie of this question let him aske councell of the Church which the holy scripture doth demonstrate with out any ambiguitie or doubting And againe n cont epist fundamenti cap. 5. But I saith he would not belieue the ghospell if the authority of the church did not compell me There be many moe of this kind which for breuities sake I omitt not doubting but these may suffice only receaue this testimonie from S. Austine that these fathers do not teach any new opinion or doctrine of their owne but what they haue receaued from the Apostles and primitiue Church it self o lib. 2. cont IulianuÌ„ Pelagianum The auncient Fathers saith he sought not frindship with vs or you nor yet were at enmity with either of vs with vs or you they were not offended neither did they pittie either of vs but what they found in the Church that they held what they had Learned that they taught what themselues had Learned of their forefathers the same they deliuered to their children For heretickes alleadging of authoritie or Scripture for the most parte the saying of S. Cyprian may suffice p de vnitate ecclesiae cap. 9. O corruptor of the Apostle and false interpreter the first wordes thou puttest downe but omittest that which followeth as thou thy self art cutt of from the church so thou cuttest away one sentence froÌ„ one little chapter THE 7. ARTICLE Scripture neuer called in Question amongst Catholickes a The fiue bookes of Moyses Iosue Ruth 4. bookes of kinges Paralapomenon 2. bookes of Esdras Nehemias sob the psalter of 150. psalmes prouerbes Ecclesiastes canticles 4. greater Prophets 12 lesser 4 Euangelistes the Actes of the Apostles 13. epistles of S. Paul besides that to the Hebrewes to other epistles one of S. Peter the other of S. Iohn THE 8. ARTICLE Scripture some tyme called in Question b Hester Baruch part of Daniel Toby Iudith wisdome Ecclesiasticus first secund of machabees certaine partes of S Marke Luke Iohn the epistle to the Hebrewes the epistle of S. Iames the last of S Peter the epistle of Iude part of the first of S. Iohn 2. 3. of S Iohn and the Apocalipse But now all proued to to cannonical THE 9. ARTICLE Scripture neuer admitted by the Catholicke church THe prayer of Manasses 3. 4. of Esdras 3. 4 of Machabees psalme 151 the appendix of the booke of Iob. the booke of Hermes called the pastor Now to omitt all out Aduersaries idle obiections without any proofe the Catholick thus proueth his scripture S. Austine saith a de Doctrâ—nâ— Christiana l. 2 c. 8. the whose cannon of Scripture is coÌ„teyned in these bookes The fiue bookes of Moyses c. Iob Toby Hester â—â—…h and the 2. bookes of Machabees twoe bookes of Esâ—â—…as c and these 2. bookes wherof the one is called wisdom the other Ecclesiasticus for a certaine similitude called the bookes of Salomon for it is most certenly affirmed that â—eâ—us the son of Syrach did write them which not withstanding because they are thought worthy of Authoritie they are to be numbred amongst the Prophets the rest are c. these S. Austine Also the third councell of Charthage at which S. Austine was present saith b Cinou 47. See the lyke accompt by InnoceÌ„t in epist ad Ex â—pâ—rum and Selasius tom 1 concil in decret with 7â— Bâ—sâ—â—â— by Ischâ— l â— â—â—â—â—olog c 1 by Rabâ—nus l. 2. instit clericorum by Cassiodâ—â— l 2. dâ—â—m lâ—ctâ—oneÌ„ See it is thought good that nothing be read in the Church vnder the name of deuyne Scripture besides the Canonicall Scriptures the Canonicall scriptures are Genesis Exodus Leuiticus c the fiue bookes of Salomon c. Toby Iudith Hester 2. bookes of Esdras 2 bookes of Machabees c. Wheras out Aduersaties obiect that c OrigeÌ„ in eo ad IuliuÌ„ ArticanuÌ„ Origen d hom 1. in leuiticum Epiphamus c S. Hierome affirme the Machabees Ecclesiasticus Toby and other bookes of the old Testament to be Apocryphall it is answered ther vnto first that the Fathers in those places do not speake of there owne opinion but do only repeat what was the opinion of the Hebrewes and what bookes they thought Canonicall these three Fathers do defend
if it were no where read in the old scripture the authoritie of the whole Church which is cleare in this custome is not small where also commendation of the Dead hath it place in the prayers of the priest which arre powred out vnto our lord God at his Aultor And againe a cap. 4. supplications for the spirits of the dead arre not to be omitted which the Churh hath prouided for to be made for all that dye in the Catholicke and Christian Societie although theire names be concealed so that such as want parentes sons kinsfolk or friends may notwithstanding receaue this benefit by their holy and common mother the church Againe b de Ciultâ— Dei l. 20. c. 25. It is not to be doubted saith he but that the dead are holpen by the prayers of the holy church and the healthfull sacrifice and almes that are imployed for their soules that God will deale with them more mercifull then their sins deserue Againe c Enchirid c. 110. It may not be denyed saith he but that the souls of the deceased are relieued by the piety of their liueing frindes when for them is offered the sacrifice of the mediatour c. S. Gregory anno 590. saith d lib 4. Dialog c. 55. The oblation of the wholosome hoste is wonte to help soules after death very much so that often tymes deceased soules theÌ„selues doe seeme to craue the same Againe e cap. 50. This doth profit the dead whome grieuous sins doe not depresse and charge to vvit if they be buried in the church because their neighbours as often as they come to the said holy places doe remember them whose Sepulchers they see and doe power out their prayers for them THE ADVERSARIE f in his playne demonstrat that our Browmist be full Donatistes c. pag. â—3 M. Gyssord affirmeth that euen in the churches publicke worship to pray for the soules of the dead to offer oblation for the dead was generally in the church long before the dayes of Austine as appeareth in Cyprian and Tertullian who were before him and neerer the tyme of the Apostles g Instit lib. c. 5. sec 10. Caluin acknowledgeth that one thousand three hundred yeares since it was a castome to pray for the dead And a little after he saith but I confesse they were drowned in errour h M Fulke terentâ—e c p. 106 confâ—t of Purgat p. 78. 20 326 34â— 30â— 3â—2 393 194. M. Fulke affirmeth that it preuayled with in the first three hundreth yeares after Christ and also saith that Ambrose allowed prayer for the dead and that it was the common errour of his tyme also that Austine blyndly defended it and Chrysostome and Hierome approued the same yea that Tertullian Cyprian Austine Hierome and a great many moe doe witnes that Sacrifice for the Dead is the tradition of the Apostles Bucer saith i in sacra quatuor Euang. printed Eâ—â—leae Anno 15 6 in Mat. cap. 12 pag. 311. Chem. Examen pag part â— pag. 93 94 107. M asch Aâ—olog pro caeâ—a Domini c. pag 1. Actes 17 â—4 M Fulk confut Purgat pag. 35 and against RheÌ„test in 2. Thessa 2 Sect. 19. fol. â—â—1 Chem exam Part. â— pag. 100.101.110 D Bridges in hiâ— defence of the Gouerned c pag. 917. Euseb l. 5. hist c. 26. Hier in Catul. M. Sut de presbyteris c. 1â— p. 91 M. Orin in his picture of apuritan printed 1605 fol. G. 2.3.6 Diony l. de Eccla Hierarch c. de Baptismo entit that prayer and almes were made for the dead almost from the very begining of the church Chemnitus likewyse confesseth as much yea generally this poynt of sacrifice for the dead is so confessedly auncient that our learned aduersarie M. Ascham is forced to say that no first begining thereof synce the Apostles tymes can be shewed likewyse prayer for the dead is acknowledged to be taught in the wrytinges now extant vnder the name of Dionysius Areopagita mentioned in the Actes of the Apostles witnes M. Fulke where he thinketh that Dionysius liued in the â—â—â—e of Origen Chemnitius affirmeth that Dionysius teacheth prayer to be made in the temple for the dead M. D. Bridges Lord Bishop of Oxford saith I take this Dionysius to haue bine before Basil sc anno 380. Wheras it is vsually obiected against this booke that if it had bine the writing of Dionysius then Eusebius or Hierome would haue mentioned it this confessed antiquitie therof before their tymes avoideth that obiection which is no lesse plainly discharged by Eusebius and Hierome themselues who signifie that the bookes of sundry writers were vnknowne to them M. Sutcliff saith that Dionysius is certeinly the best witnes of antiquitie for he seemeth to be most auncient c. M. Oliuer Ormerode saith I referre you to Tertullian Iustine Martyr Cyprian c. but what doe I cyte these Fathers Dionysius Areopagita who liued in the Apostles tyme maketh mention of the Crosse in Baptisme Also the protestant treatyse k consensus Orthodoxus Tiguri anno 1578. fol. 198. 198. Archbishop in his answer to the admonition pag. 105. sect vlt. entituled as in the margent alleageth and affirmeth Dionysius who writ de Eccle. Hierarch to haue liued anno 96. The Lord Archbishop of Canterbury alleageth Dionysius saying Dionysius Areopagita in his booke de calesti Hier. 7. chapter speaketh thus c. See also M Cooper late Bishop of winchester in his Dictionarium historicum c. annexed to his Thesaurus printed 1578. at the word Dionysius Arcopagita In like manner concerning Lymbus Patrum whereas l tom 1. l. 4. de Christi anima c. 14. Cardinall Bellarmine alleadgeth in proofe thereof the playne testimonies of the Greeke Fathers Iustine Irenaeus Clemens Origen Eusebius Basil Nazianzen Nissen Epiphanius Chrysostome c. And of the Latine Fathers Tertullian Hyppolitus Cyprian Hilarie Gaudentius Prudentius Ambrose Hierome Ruffinus Augustine Leo Vulgentius c. our aduersarie Danauâ— answereth to their testimonies sayinge m ad RobertiÌ„ Bellarm. disput part 1. pag. 176. Sâ—c M. Iac. in M. Bilsons book of the full redemption of manland pag 188. See also M. Bilson in his Suruey c. pag â—56 and M Iacob himselfe in his defence of the teâ—â—yse of Chr stes sufferinâ—e 199. 200. M whitaker Conâ—ra Duraeum 8. pag. 567. 773. As concerning them they were not instructed out of Gods worde neither doe they confirme their opinion by it but only by their owne coniectures c. In lyke plaine manner doth M. Iacob affirme saying All the Fathers with one consent affirme that Christ deliuered the soules of the Patriarches and Prophets out of Hell at his coming thither and so spoyled Sathan of those that were in his present possession M. Whitaker answereth to Duraeus testimonies froÌ„ the Fathers concerning this poynt of â—ymbus Patrum saying what thou canst not ouercome by scripture thou wilt without doubt effect
by the testimonies of Fathers concerning which that I may answere freely and briefly what I think one little sentence of scripture is of more force with me then a thousand Fathers without scripture therfore you shall not expect that I do in particuler confute these errours M. Barlovv saith n in his defence of the aâ—â—icies of he Protestant relig on pag. 17â— This passeth most ryse amongst the Fathers who taking in inferis for Abraham bosome expound it that Christ went thither to conuey the Fathers deceased before his resurrection into the place where now they are LVTHERS DOCTRINE Luther at the first permitted and approued of intercession and prayer for the dead saying o Sermo in festo omnium sanctorum if it please thee to pray for the soules of thy parentes thou mayst doe this at whome c. praying in this manner Ah. God if the state of this soule be such that it may be succurred by our prayers O God be mercifull vnto it and help it Againe p Serm. super Euang. de diuite Laâ—aro the fourth question saith he is whether wee ought to pray for the Dead because there is no mention in the Ghospell of a middle state betweene Abrahames bosome and Hell for as much as being in Abrahames bosome they neede no prayers but being in Hell they can receaue no fruite from thence to which question wee must answere wee haue no precept from God that wee should pray for the Dead wherfore he doth not sinne that doth not pray for them no mortall man can offend in that which God neither hath nor would commaund But for as much as God hath not made knowne to vs what is the state of soules and wee are vncertayne how God dealeth with them so that wee neither can nor will make them sinners that pray for them for wee are certaine out of the Ghospell that many haue risen from the Dead whoe wee are forced to confesse that they haue not as yet receiued their last iudgment Ibid. it is no offence if thou pray for that soule yet let it be after that manner that thou leaue it vncertayne and say most mercifull God if the soule be in that state that it may be succurred holpen vouchsafe to be mercifull vnto it Againe q in exposit Euang in die Epiphâ—cy matth 3. hence is it that those fained soules did craue help by masses and such manner of trifles so that it is now come to passe that the Masse is growne to that abuse and so many masses and vigiles are said for the dead as this misery and abomination cannot be sufficiently deplored and lamented CALVINS DOCTRINE r lib. 3. cap. 5 ¶ 10. When saith he the aduersaries obiect to me that to pray for the dead was an vse receaued one thousand and three hundred yeeres since certaynly any man but of meane wit may easily know that whatsoeuer is read concerning this in the auncient Fathers is attributed to publick custome and the foolishnes of the common people they were I confesse also led into errour to wit in so much that in considerate beliefe is wont to depriue mens myndes of iudgment c. Augustine relateth in his bookes of confession that Monica his mother did earnestly intreat him that shee might be remembred at the aulrer in celebrating the mysteries forsooth an old wiues desire which the sonne doth performe not according to the rule of Scripture but for affection will haue it approued of by others but his booke written by him of the care of the dead hath so many doubtinges as through it owne couldnes it ought worthily to extinguish the heat of foolish zeal in any one that shall desire to be a patrone of the dead Againe Å¿ Ibid. ¶ â— That which they alleadge out of the history of the Machabees concerning Iudas Machabeus I think it not worth answeare least I seeme to account that worke in the Catalogue of holy bookes althouh Austine receaued it for canonicall And a little after he saith That fact of Iudas Machabeus was not without superstition and a preposterous zeal An old condemned Heresie â— Epiph. haeresi 75. August li. de haeresibus c. â—â— The Aerian Heretickes taught that wee ought neither to pray nor offer Sacrifice for the dead witnes THE 28. ARTICLE Ecclesiasticall Tradition THE CATHOLICKE DOCTRINE Concerning the word of God parte of it is written and parte is not written the written is called the holy Scripture or commonly the Bible The not written is called Apostolicall or ecclesiasticall tradition because it coÌ„temneth Scripture in it selfe doth deliuer it by voice also because the church the piller and foundation of truth doth deliuer it to posteritie from hand to hand SCRIPTVRE a Ecclesiasticâ—â— 8.11 Let not the narration of the auncients escape thee for they learned of their Fathers because of them thou shalt learne vnderstanding and in tyme of necessitie to giue answeare b Deut. 32. v. 7. Remember the old dayes thinke vpon euery generation aske thy Father and he will declare to thee thy elders and they will tell thee c 1. Cor. 11.34 cap. 10 v. 16. And the rest I will dispose when I shall come which catholickes vnderstand to be certayne ceremonies that he ordayned in the church which are no where written d 2. Thessa 2.15 Therfore Brethren stand and hold the tradictioÌ„s which you haue learned whether it be by word or by our epistle Hebr. 13. v. 7. Remember your prelates whoe haue spoken the word of God to you the end of whose conuersation beholding imitate their faith f 2. Iohn v. 12 See also 3. Iohn v. 13.14 Haueing moe thinges to write vnto you I would not by paper and inke for I hope that I shal be with you and speake mouth to mouth See also Io. cap. 16. v. 12. FATHERS g apud Eusebium lib. 3. hist c. 36. S Ignatius anno 100. doth exhort all to sticke to the traditions of the Apostles which traditions saith Eusebius he doth affirme that he himselfe hath lest behind for the more securitie h cap. 1 Eccl. Hierarch S. Dionysius Areopagita anno 80. saith these our first captaynes of the priestly office did deliuer the chiefest and substantiall thinges by their institutions partly written and partly not written S Ireneus anno 106. saith i lib. 3. cap 4. what if there should ryse a contention about some smale question ought wee not to haue recourse vnto the most auncient churches wherin the Apostles were conuersant and receaue from them concerning this present questioÌ„ what is certayne and playne But what if the Apostles had not left vs the Scriptures should wee not follow the order of tradition which they deliuered to them to whom they committed the churches to vvhich order of tradition many nations of the Barbarians doe assent and agree and some of them that doe beleeue in Christ hauing their saluation written in their
saith of vs they indeed set forth their Churches very gloriously c. they report out of Irenaeus sect 3. Tertullian Origen Augustine and others how highly they esteemed this succession Considering saith he it was a matter out of all doubt that from the beginnig euen vntill that tyme nothing was changed in doctrine the foresaid holy Doctors tooke in argument that which was sufficient for the ouer throwing of all new errours to witt In his institutions in freÌ„ch printed at Geneua by Conradus â—adius anno 2562. that they viz. heretickes oppugned the doctrine which euen from the very Apostles theÌ„selues had bine inuiolable and with one coÌ„sent retayned Againe It was a thing notorious saith he with out doubt that after the Apostles age vntill those forsaid tymes no chaung was made â—n Doctrine neither in Rome nor many other citties So plainly do our learned aduersaries coÌ„fesse that no chaÌ„g of faith was made by the Roman church from the Apostles age vnto the tymes after S. Austine c. being as I said 400. yeeres after Christ To proue that to charge heretickes with the succession of Roman Bishops meintayning alwayes one and the same faith was the practise and custome of those auncient Fathers is a labour saued being already so liberally confessed but for better satisfaction receaue this one saying of S. Hierome in Apolog. 2 Adu Ruffinum demaunding of Ruffinus saying how doth he call his faith that which the Roman church teacheth if he answere the Roman then wee are Catholickes The church being thus acknowledged to haue continued the first 400. yeares after Christ in all purity it shal be easie to proue that from thence vnto the six hundreth yeere the tyme when the Roman church should fall the same doctrine was lykewise continued and so receaued by Gregory the first then Pope of Rome and by him brought and receaued by vs and vnto this day still retayned This I say is made euident by our learned aduersaries hauing already confessed that sundry euen of the chiefest articles of our faith as the Reale presence sacrifice freewill c. as is already in particuler handled so to conclude where as they say the church of Rome fell but they cannot tell when is very absurd when as yet ther was neuer any other heresie or memorable acte whatsoeuer either ecclesiasticall or temporall but they caÌ„ decypher all circumstances as the dissent of the Greeke church from the Roman but not the Roman from the primitiue Vincentius Lyrinensis saith l. Aduer haer cap. 34. certenly there was neuer yet any heresie but it was knowne to be gine vnder some certeyn name in a certeyn place and at a certeyn tyme in his consider of Papistes supplications pag 43. But for the Roman Catholicke religion now professed M. Powell saith he cannot tell by whome or at what tyme the enemy did sow it THE 46. ARTICLE The Catholicke or Roman faith novv taught is acknovvledged by protestantes for sufficient vnto saluation 〈◊〉 2. 〈◊〉 â—â—7 〈…〉 in his epist printed ouer 〈…〉 5â— M. Baro in his 4. sermoÌ„s and 2. questions dâ—puted ad cloruÌ„ c. Ser 3 p. 44. M. Hooker l. 5 de eccles Pol. pag. 111. 130. M. Bunny in his treatise of pacification 〈◊〉 18. pag. 109. and 113. M D Some as he is cyted pag. 164 182. 17â— A Protestant preacher preaching at Peterborrovv at the funerall of one who dyed a professed Papist viz the Queene of Scotts he prayed that his soule and the soules of all there present might be with the soule of the Dead Papist M. D. Baro. saith I dare not deny the name of Christians to the Romanists sith the more learned wâ—yter do acknowledge the church of Rome to be the church of God M. Hooker saith The church of Rome is to be reputed a part of the hâ—wse of God a lymne of the visible church of Christ Yea wee gladly acknowledge them to be of the family of Iesus Christ M Bunny lykewise saith of Catholickes and protestantes neither of vs saith he may iustly accompt the other to be none of the church of God yea wee are no seuerall church from them nor they from vs. M D. Some in his defence against M. Penâ—y the Puritan and refâ—tation of many absurdities c. in M Pâ—nâ— treatise saith The Papists are not altogether aliens from Gods couenant as I haue shewed before for in the iudgment of all learned men and all â—eâ—ormed churches there is in Popery a church a ministery a true Christ c. if you thinke saith he that all the Popish sort which died in the Popish church are damned you thinke absurdly and dissent from the iudgment of the learned protestantes M. D. Field saith wee doubt not but the church M. D Field de Eccles lib 3. cap. 46. line pag. 182. wherin the Bishop of Rome with more then Lucifer lyke pryde exalted himself was notwithstanding the true church of Christ that it held a sauing profession of the truth in Christ and by force or vertue thereof did conuert many from errour c. M. D. M. Morton in his treatise of the kingdome of Israel and of the church pagâ— 94. Peter Mar. in his epist annexed to his coÌ„m places in English pag. 153. M. D. Couell as he is cyâ—â—d pag 77 Thomas Morton affirmeth in expresse wordes that Papistes are to be accounted of the church of God because saith he they hold the foundation of ths ghospell which is faith in Christ Iesus the sonne of God and Sauiour of the world Peter Martyr desired at the conference had at Poysy betvvene the Catholickes and the protestantes that they should not for diuersity of opinion breake brotherly charity or call one the other heretickes Lastly M. D. Couell in his defence of M. Hookers fiue bookes of Ecclesiasticall Policy published by authority dedicated to the Lord Archbishop of Canterbury defendeth this opinion at large and concludeth saying wee affirme that they of the church of Rome are a part of the church of Christ and that such as liue and dye in that church may not withstaÌ„ding be saued pag. 61. In so much as he doubteth not to charge the Puritans with ignorance for their contrary opinion THE 47. ARTICLE A testimonie from the enemie is of greatest accompt FOr as much as our learned aduersaries do affirme that it is a great peece of worke to conuince the aduersary from himself for a more full satisfaction wee thinke it not a misse to make vse of this argument also de Eccles l. 3 c 47. initio pag. 182. M. D. Field therfore saith The next note wherby Bellarmine endeauoreth to proue the Romish sinagogue to be the true church of God is our owne confession Surely if he can proue that wee confesse it to be the church he needeth not vse any other argumentes de Eccles controu 2. quaest 5. cap 24. pag. 366. M. D. Whitaker saith the argument must
needs bestrong which is taken from the confession of the aduersaries for the confession of the aduersaries against themselues is effectuall And truly saith he I do acknowledge that the truth inforceth testimony from her enemies contra Donatist post collat cap. 24 in his comm places part 2 pag 329. S. Austine saith That truth is more forceable to wring out confession then any rack or torment Peter Martyr saith doubtlesse amonge all testimonies that testimonie is of greatest accompt which is testifyed by the enemies Heere you see that to th end there be no means left vnsought wherby to make this our so weighty a case cleare Deut. 32.31 Esay 19.2.3 Esdras ca. 4.41 wee haue made euen our ennimies iudges bringe forth as the Prophet saith the Egiptians against the Egiptians for certenly as it is written truth is great and preuaileth THE 48. ARTICLE Of the purity or rather arrogancy of the church of England pag. 146. M. Iacob in his defence of the treatise of Christs sufferings printed 1600. saith This is the profit that comes by ordinary slaunting with the Fathers c if in this case wee were to looke after any man surely wee haue more cause to regarde our late faithfull teachers rather then those of ould who being equall with the best of them in any of the excellent graces of Gods spirit c. M. Whitgift Archbishop of Canterbury in his defence and briefe comparison of the protestant Bishops of our tyme with the Bishops of the primitiue church faith pag 472 The Doctrine taught and professed by our Bishops at this day is much more perfect sound then commonly it was in any age after the Apostles tymes Againe pag 473. surely saith he you are not able to reckoÌ„ in any age since the Apostles tyme any company of Bishops that caught and held so perfect and sound a doctrine in all poynts as the Bishops of England do at this day c. And in the truth of doctrine our Bishops be not only comparable with the old Bishops but in many degrees to be preferred before them Beza saith I haue bene accustomed to say in epist Theolog. epist 1 pag. 5 and not without cause as I take it that whylest I compare those very tymes next vnto the Apostles with our tymes they had theÌ„ more conscience and lesse knowledge and on the other side wee haue now more knowledge and lesse conscience in praefat in nou test dicat principi Condicuâ— This is my opinion saith he c. In so much as he affirmeth that Caluin did far exceed all the auncient and later wryters in interpreting the scriptures with varietie of wordes and alleaging of reasons All which is directly against M. Bancroft Bishop of Canterburie pag. 37â— in the suruey of the pretended holy discipline where he saith for M. Caluin and M. Beza I do thinke of them as their writings deserue but yet I thinke better of the auncient Fathers pag. 64. I must saith he confesse it Also the more aduised See Chemnitius in his examen CoÌ„cil Trident. part pag. 74. 64. and sober protestantes to vse their owne wordes doubt not but that the primitiue church receaued from the Apostles and Apostolicall men not only the text of scripture but also the right and true sense thereof And that wee are greatly confirmed in the true and sound sense of scripture by the testimonie of the auncient church In the confessions of Bohemia in the Harmony of confessions pag. 406. It is confessed that the auncient church is the true and best mistresse of posteritie which going before leadeth vs the way Sarauia saith The holy ghost which doth sit ouer in defenâ— and his president in the church tract de diuersis ministrorum gradibus pag. â— is the true interpreter of the scriptures of him therfore ought the true interpretation be sought and for as much as he cannot be coÌ„trary to himself which is ouer the church and hath gouerned it by Bishops now to reiect them is not a greable to truth in defens Apologiae printed anno 1573. pag. 35. M. Ievvell saith The primitiue church which was vnder the Apostles and Martyrs hath euermore bine accompted the puriest of all others without exception THE 49. ARTICLE Of Heretickes impudencie Imprimis Luther tom 5. ad Gal. cap. 1. fol 299. MArtin Luther hauing a scholler to dispute against his aduersaries in this manner did encourage him The argument saith he of the Papists me thinks is very probable and strong that is the church did thus thinke and teach it so many yeares all the Doctours of the primitiue church most holy men did also iudge it to be thus and so taught it what art thou saith he that dare disagree from all these But afterward heare Luther himself against these when Sathan saith he doth vrge this matter confidently say whether Cyprian Augustine Ambrose or S. Peter Paul Iohn yea an Angel from heauen teach otherwyse not withstanding this I know for certayn that I do not persuade humane but deuyne thinkes for this I may speake with confidence let therbe the church with Austine and other Doctours also S. Peter Paul Iohn yea an Angel from heauen which doth teach a contrary not withstanding my doctrine is such that it doth illustrate the glory of God only Peter was chief of the Apostles and taught with out the word of God These Luther Againe where he bids adew to all fathers lib. de fâ—â— 1â— arbitrio councells deuines Schools Bishops the consent of all ages and Christian people saith in this manner wee receaue all scripture saith he but so that the authority of interpreting it be in our power what wee interpret the holy ghost doth teach what others do bring although they be great although they be many it coms from the spirit of the Diuell and a wicked mynd Againe Luther perceauing that place of S. Paul Rom. â— vvee thinke a man to be iustified by faith and not by the vvorkes of the lavv not sufficient to proue iustification by faith did add this particle only and when he was admonished of it thus he answered tom 5. fol 141. 144. so I will so I commaund it let my will stand for a reason c. Luther will haue it so and saith he is a Doctour aboue all Doctours And a little after he concludeth moreouer saith he this word only ought to remaine in my testament although all Papists runne made at it and it greeueth me saith he that I haue not added these twoe wordes without all workes and lawes Againe in his booke against king Henry 8. he speaketh thus The word of God saith he is aboue althinges the deuyne maiestie maketh for me so that I nothing care if there be a thousand Austines a thousand Cyprians and a thousand Henries against me If I am no Prophet saith he yet I am sure the word of God doth stand for me I
Priestes In Colloquijs Mensal fol. 241. tom 5. Germ. fol. 241. Monkes Nunnes Princes Lordes the whole would withall diuells I say shall permitt it and moreouer they shall haue hell fier ouer their heads and I will giue them no thanks for their payns let this be my instinct from the holy ghost of Doctor Luther and my true and holy ghospell Death of Luther Cochleus in vita Lutheri Luther was taken away by a subdayn death for when he had bine ioyfull and well at a rich supper and by his merry conceites had prouoked his frinds to much laughter that same very night he dyed Death of Zuinglius Oecolompadius Gualter saith In Apologia pro Zulnglio c. fol. 32. Zuinglius dyed in warre against Catholickes and armed in the field and these our excellent censurers saith he doubt not to pronounce Zuinglius himself to be dead in sinne and therfore the sonne of Hell And a little after at Basil Cochleus in Actis Lutheri 1531. his spirituall brother Oecolampadius being well at night when he went to bed was found the newt morning dead by his wyfe Also Andreas Corolostadius was slaine by the diuell as the ministers of Basil write in an epistle which they published of his death Death of Caluin Conradus Schlusselburge a Lutheran superintendent of the Diocesse of Ruceburge Io Theolog. Caluinista l. 2. fol. 72. and generall ouerseer and coÌ„troller of the ad ioyning Churches of Megaplensis saith God in the rod of his fury visiting Caluing did horribly punish him before the fearfull hour of his vnhappy death for he so strocke this hereticke so he tearmeth him in regard of his Doctrine concerning the Sacrament and that God is the author of sinne with his mighty hand that eating both himself and all his Bolsecus Cochlaeus alij oculares testes 2. Machab. 9 5.9.10 and Act. 12.23 detesting God and the day of his birth despairing with horrible blasphemies against the Saints and calling vpon the Diuell so breathed out his soule he dyed saith Conradus being consumed by lyce and wormes a kind of death wherwith God doth often stricke the wicked as he did Antiochius in the Machabes and Herod in the Actes of the Apostles increasing in a most loath some vlcer about his priuie partes so as none present could indure the stenche The thinges are obiected to Caluin by publyke writing in which also horrible thinges are declared concerning his lasciuiousnes his sundry abhominable vices and Sodomiticall lustes For which last he was by the magistrate at Noyon vnder whome he liued branded on the shoulder with a hoate burning iron wherevnto as yet I see no sound or cleare answere Heere Deare Mother I haue made a summarie Collection of what soeuer I could imagine to make for your Satisfaction in this so weightie a matter as the happines of your owne with the soules of your whole family and friendes for all eternity not dilating or making any application of the least article but rather leauing all to your discret iudgment to comment vpon so plaine euident and perspicuous atext where you may as the darknes of Egypt euen feele the truth with your hand This course I haue the rather imbraced to avoyde tediousnes in so copious a matter and where that sentence of our Sauiour may most aptly be applyed Luke 19. V. â—2 By thyne owne mouth I iudge thee O naughtie seruant Our earnest prayer and whole deuotion night and day for a good successe Amen But for your last farwell take this sentence of S. Augustine vpon the Fathers and Doctours of the primitiue Church Lib. 2 contra Iulianum Those Bishops saith he were learned graue holy most earnest defenders of the faith and truth against all tatling vanities in whose senteÌ„ce learning libertie c. thou can'st not despise any thinge Ibidem Again The auncient Fathers saith he sought not friendshippe either with vs or you nor yet were at enmytie with either of vs with vs or you they were not offended neither vs nor you did they pittie but what they found in the Church that they held what they had learned that they taught what themselues had learned of their fore Fathers thesame they deliuered to their Children These that best most worthy learned As Cal. c. in the 3. troâ—tysc confesse and sincere witnes of all Antiquity yet that euer was since the Apostles tymes or is lyke to follow after him S. Austine wherby you may collect that these Fathers aught only what they had from tyme to tyme from the Apostles yea Christ himself contrariwyse yours the Phansie of their owne brainsicke inuention neuer heard of before I mean in frameing a religion of so many old condemned heresies composed into one neuer before held by any one particuler person Deere Mother Brethren and Sisters with the rest my good frinds once more I humbly take my leaue of you heseeching you all to make some good vse of these my paynes for vndoubtedly if they turne not to your good they will much dommage you and that through your owne default for what saith our Sauiour if I had not come and spoken vnto them Iohn 15 2â— they should not haue sinned but now they haue no excuse for theire sinne So plain is this matter made vnto you wherfore I pray let not me be a meanes to increase your sinne and consequently your future torment Far Well FINIS
that I am vvhat shall I doe whither shall I goe I that haue lost so great opportunity of reconciling my self vnto God I that haue contemned reiected and despised all good admonitions to eternall blisse finally I that haue lett slipp so larg a benefitt as to do penaunce and satisfaction for my sinne vvhither shall I novv fly vvho vvill receaue me the guilt of my ovvne conscience is as thornes to my hart my ovvne members accuse me and incessantly call for reuenge These me thinkes vvell examined should moue any hart if not obdurate to a most serious examination of his estate But what do I trouble you with all these you are not the principall obiect of this my study No it is you Deere Mother who is the speciall cause of all this endeuour and for whose eternall future happines to requit in some part your motherly care and trouble for vs in our infancy all our thoughts and vitall spirits doe labour with dayly and earnest prayer that God will at lenght haue mercy vpon you and that you may be not only a common mother of nature 2. Machab. cap. 7 2â— but rather such a Mother of Martyres as vvee read of in holy scripture if you should be hold me your sonne vnder the hand of some Antiochus ready either to suffer death or violate the lawes of our forefathers you would with a true Christian Motherly courage stepp forth and say I beseech thee my sonne that thou looke to heauen and earth c. and vnderstand that God of nothing made them and mankind so shall it come to passe that thou wilt not feare this torment c. take that death that in that mercy I may receaue thee againe for then should you find me an answereable son to that of hers and heare me say by the grace of God with him My brethren I mean all Cotholicke martyrs hauing now susteined short payne are become vnder the testament of eternall life and I as also my brethren v. 36.37 doe yeeld my life and my body for the law of our forefathers inuocating God to be propitious to our nation England quickly In that I rather choose to come thus mediatly vnto you impute it not I pray you to any forgetfullnes of dutie or want of filial affection but only the tender respect I haue of that daungerous estate in which you dayly sleepe yea rather dye then lyue which when I duly consider and looke into I confesse I am in a manifold mynde and as perplext as he that encountreth diuers wayes and knowes not which to take My dutie to your person and desire of your saluation bides me be bold and perswades that I cannot performe a better office yea an office by the law of nature bound vnto then to aduertise you of so eminent a daunger but on the other side I feare least my dutie be thought ambition to instruct her from whom I had my first being and because truth breedeth hatred I feare I may force an vnwelcome dutie in place of a filial office and so may incurre the same displeasure which S Paul did by his playne dealing saying Gal 4.16 I am become your enimie telling you the truth and be esteemed a foe in that office wherin I meant to shew my self most dutifull but at length rather resolued that I should do best as good Surgeans and Phisitians do force a bitter pill or smarting salue then suffer a patient to perish Moreouer I presume that your true zeal though wrong imployed wisdome and discreet iudgment will more esteeme the gentle reproofe of one wishing you all happines then the smothe flaterie of a foule deceauer and that you will not interpret that in an ill sense which is meant with all sinceritie and true affection wherefore the same that I craued of my brother in these few words I humbly intreat of you that you will not despise tâ—is my dutie as a matter of smal or little moment which I haue already sufficiently proued to be other wyse but that with all attention and patience you will receaue it and so to your future glorie and eternall comfort make the best vse of it Apoc 2.2 Therefore as vvith S. Iohn I may say I know thy workes and labour and thy patience v 4. so lyke wise But I haue against thee a few thinges thou hast left thy first Charitie which once our auncestors had in the Catholicke church be myndfull therefore from whence you are fallen to witt from that church our Sauiour promised should neuer fall and doe penaunce and the first vvorkes Matt. 16.18 that is the vvorkes first practys d and preached by the Apostles not lately inuented by Apostataes haue regard also I pray you to the vvhole chapter follovving and compare it vvith the arrogancie vvhich also you shall find hereafter vvritten of these our moderne heretiques Luther Caluin and Zuinglius and you shall find them to be the verie persons to vvhome it may most sitly be applyed and consequently to your Church of England for these as you all with one consent acknowledge arre the men that first illuminated our land with the light and true knovvledge of the vvord of God vvhich light notvvitstanding as is most apparent brought vvith it a foule spirit of dissension for who knoweth or seeth not how you are diuided amongst your selues Deere Mother being by heresie cutt off from the Church vvhat hope can you haue of saluation if I should alleadge the terrible threatninges of auncient fathers against such as are out of the Church notwithstanding you least account of their authoritie I feare that endeuouring only to beat into you a feare of damnation I should driue you to vtter despaire And certenly although God and his Church be alwayes ready to receaue you to mercy yet if you resolue to dye out of the Church liue you neuer so well morally you haue iust cause to expect no part in the Church triumphant 〈◊〉 1â— 17. who dye no member of the Church militant for what saith our Sauiour if hee vvill not heere the Church let him be to thee as the heathen and publican And in an other place speaking of those which will not heare nor receaue the Apostles and in them the Catholicke Church he saith 〈◊〉 â—p 〈…〉 Amen I say vnto you it shal be more tolerable for the land of the Sodomites and the Gomorâ—heans in the day of iudgment then for that Cittie Also you may heare S. Cyprian vvhat the primitiue Church taught in his tyme concerning those that vvere not of it They cannot liue with God lih de vnitate Ecclesiae that will not liue in vnitie and concord with his Church and although they burne in flames and being deliuered to the fier or cast to wild beastes doe lay downe their life for Christ there shal be no crowne of glorie for any such but the punishment of his infidelitie such a man may suffer death but crowned he cannot be
such Miracles fol 251. 43 Our Aduersaries opposing Fathers against Fathers answeared fol. 255. 44 Our Aduersaries generall abiuring the fathers and condemning their Doctrine fol. 257. 45 The continuall Puritie of the Roman church acknowledged by our Aduersaries fol. 261. 46 The Catho of Rom. faith now taught is acknowledged by 47 Protestantes for sufficient vnto saluation 264. 48 A Testimonie from the enemye is of greatest accompt fol. 165. 49 Of the Puritie or rather arrogancie of the church of England fol. 266. 40 Of Heretickes impudencie fol. 268. 51 Heretiques Raylinges one against an other fol. 274. The Deathes of Luther Zuinglius and Caluin 181. To confirme these articles I will vse this triple probation Scripture the fathers or Doctors of the primitiue Church and Confession of the Aduersarie himself And to the end it may be the more euident that the Protestant religion is no other then a brainsicke inuention composed of old condemned heresies and also that you may see how repugnant your new reformers Luther and Caluin are in Doctrine to the primitiue church I haue vnder euery chiefe article adioyned their doctrine with the old condemned heresie from whence they deriue it Also for your better satisfaction I haue heere next following placed a true Catologue of the Pops of Rome and Doctours of the Catholicke church which may certifie you the age and tyme when thinges were done soe that to Say the Doctours of the church or church did erre is friuolous for choose your tyme wherin you would haue it to be most pure yea euen whilst the Apostles themselues liued you shall heere find it proued both by the Doctours and whole church of that age and likewyse by the confession of the chief and most learned ministers you haue had that the Romane faith now taught was the same with that then generally held in Gods church for the true Apostolike faith But that my oyle be not all in waste read with humility and prayer that God would assist you for S. Paul saith 1. Cor. 3.6 Iac. 1.6 Matt. 7.7 I planted Apollo vvatered but God gaue the increase And S. Iames saith God giueth aboundantly to all yea our Sauiour himself bideth you aske and if shal be giuen you wherfore there only resteth on your part that you aske with all sinceritie and puritie of hart not drawen away or led with any preiudicate opinion or Sinister respect This S Iames craueth of you where he bideth you aske in saith nothing doubting That is with a feruent desire and true zeal of the knowledge of God and his seruice ready to imbrace and preferre it before all the world A true catalogue of the Pops of Rome Matth. 16.18 c. And I say vnto thee because thou art Peter and vpon this roke will I buyld my Church and the gates of hell shall not preuail against her and I will giue thee the keyes of the kingdome of heauen and what soeuer thou shalt bind one earth shalhe bound in heauen and what soeuer thou shalt loose one earth shal be loosed in heauen order yeeres of Christ gouerned yeeres montes days 1 44 S. Peter Apostle and Martyr 24 5 2 2 57 S. Linus Martyr Peter yet liueing 11 2 12 3 68 S. Clement Mart. the first after the 9 3 26   Death of saint Peter  4  4 77 S. Cletus Martyr 6 5  5 84 S. Anacletus Martyr 12 2 17 6 97 S. Euaristus Martyr 13 3 7 106 S. Alexander Martyr 7 5 19 8 117 S. Sixtus Martyr 9 10 9 9 127 S. Telesphorus Martyr 11 8 8 10 139 S Higinius Martyr 4 11 143 S. Pius I. Martyr 11 5 15 12 154 S. Anicetus Martyr 8 8 14 13 161 S. Soter Martyr 7 11 18 14 173 S. Eleutherius Mart. England 2. conuerted 15 13 15 186. S. Victor I Martyr 12 1 28 16 198. S. Zepherinus Martyr 10 17 17 218. S. Calixtus I Martyr 6 1 13 18 224. S. Vrban Martyr 7 7 5 19 232. S. Pontianus Martyr 5 5 2 20 236. S. Antherus Martyr 1 14 21 2â—7 S. Fabian Martyr 14 4 22 251 S. Cornelius Martyr 2 5 29 23 253. S. Lucius Martyr 1 4 14 24 255. S Stephan I. Martyr 3 3 24 25 258. S. Sixtus II. Martyr 1 11 3 26 260. S Dionysius I. Martyr 9 4 5 27 270 S. Foelix Martyr 4 5 28 274 S. Eutichian Martyr 9 6 9 29 283. S. Caius Martyr 12 4 6 30 295 S. Marcellinus Martyr 7 11 19 31 304. S. Marcellus I. Martyr 4 6 21 32 308. S. Eusebius Martyr 2 7 27 33 310. S. Melchiades Martyr 3 2 34 314. S. Syluester I. 21 4 35 336. S. Marke 8 22 36 336. S. Iulius 14 -5 19 37 351. S Liberius 15 10 18 38 373. S. Damasus 16 2 10 39 38â— S. Siticius 15 1 10 40 398. S. Anastasius 4 1 13 41 402. S. Innocent 15 2 10 42 417. S. Zozumus 2 4 7 43 420. S. Boniface I. 3 9 28 44 423. S. Caelestinus I. 8 5 3 45 432. S. Sixtus 3. 7 11 46 440. S. Leo the Great 20 11 2 47 461 S. Hilarie 6 3 9 48 467. S. Simplicius 14 6 14 49 482 S. Faelix II. 11 11 18 50 494 S. Gelasius 2 8 26 51 496 S. Anastasius II. 1 11 12 52 498 S. Simmachus 15 7 16 53 514 S. Hormisda 9 11 54 523 S. Iohn I. 2 9 14 55 526 S. Faelix III. 4 2 18 56 530 Boniface II. 1 2 57 532 Iohn II. 2 4 6 58 534 S. Agapetus 1 1 59 535 S. Siluerius 1 5 12 60 537 Vigilius 17 16 26 61 555 S. Pelagius 9 10 28 62 566 S. Iohn III. 10 15 63 577 S. Benedict I. 3 2 15 64 580 S. Pelagius II. 9 2 20 65 590 S. Gregorie the Great 1 6 8 66 604 Sabinian 13 5 9 67 60â— S. Boniface III. 1 2 28 68 608 S. Boniface IV. 6 8 13 69 614 S. Deusdedit 3 23 70 6â—8 S. Bonifice V. 3 9 19 71 622 Honorius I. 1 3 17 72 635 Seuerinus 1 4 73 638 Iohn IV. 1 9 16 74 640 S. Theodorus 6 5 18 75 647 S. Martine I. Martyr 6 1 26 76 653 Eugenius 2 9 â—4 77 657 Vitilianus 14 5 18 78 672 Adeodatus 4 2 5 79 676 Domino I. 2 5 10 80 679 Agatho 3 9 4 81 682 S. Leo. II. 10 17 72 684 S. Benedict II. 10 17 83 685 Iohn V. 1 9 84 686 Cuno 11 3 85 607 Sergius I. 13 8 3 86 701 Iohn VI. 3 2 13 87 703 Iohn VII 2 3 17 88 703 Sisinnius 20 89 717 Constantine 7 1 21 90 735 Gregorie II. 15 10 21 91 741 Gregorie III. 10 8 10 92 751 Zacharie I. 10 3 9 93 752 Stephen II. 3 94 752 Stephen III. 5 29 95 767 Paul I. 10 1 96 778 Stephen IV. 3 5 27 97 76â— Adrian I. 13 10 17 98 716 Leo. III. 20 5 18 99 716 Stephen V. 6 24 100 817 Paschal 7 3 17 101 824 Eugenius II. 3 6 â—4 10â— 827
Italy Remigius Arch Bish of Rhemes 480 France Rabanus Arch Bish. of Moguntin 840 Germ. Remigius Antisiodorensis Bish. 880 France Regino â—rumiensis Abbot 90 Germ. Radulphus Flauiacensis â—uldensis Monachus 980 Germ. Rupertus Tuitiensis Abbot 1â—20 Germ. S. Scrapion Bish. of Antioch 2â—2 Syria Sabadius Bish. of Agerna 370 France Sophronius the elder of Hierusalem 400 Syria Seuerianus Gabalensis 400 France Seuerus Minoricensis 412 Spayn Seuerus Sulpitius 420 France Socrates Historiog 430 Greece Sedulius Scotus Priest 450 ScotlaÌ„d Simeon Stilites 458 Syria Salinanus Massiliensis Presbyter 460 France Salonius Bish. of Vienna 470 France Siudas 470 Greece Sidonius Bish. of Auernia 480 France Sabba Abbot 513 Syria Strabus Fuldensis Monke 840 Germ. Simeon Metaphrastes 950 Greece Sigebertus Gemblacensis Monke 1000 Fladers T. Tertullian of Carthadge 200 Africa Titus Bostrensis Bish. 360 Syria Terentian of Rome 363 Italy Theodosius the elder Emp. 370  Theophilus Arch Bish. of Alexandria 590 Egipt Theodosius the younger Emp. 430  Theodoretus Bish of Cyrus 440 Syria Turibius Asturicensis Bish. 447 Spayn Theodolus Priest in Cele Syria 478 Syria Theodosius à Monke 5â—1 Capad Theodorus Lector 520 Greece Tiberius II. Emperour 580  Theodorus Arch Bish of Canterburie 6â—0 Engl. Turpinus Bish of Rhemes 800 France Theodulphus Aurelianens Bish. 840 France Theophilactus Arch Bish. of Bulgario 480 Greece Theodorus Balsamus 1180 Greece Thomas of Aquaine 1274 Italy V. Victorinus of Pictauia 263 France Vincentius Lirinensis Monke 430 France Vranius disciple of S. Paulinus Nolanus 4â—â— Italy Vigilius Tridentinus Bish. 450 Italy Victor Bish. of Cartona in Maurit 4 6 Africa Voconius Bish. of Castellanum in Mauritania 456 Africa Victor Vticensis Bish. 486 Africa Vedastus Bish of Arras 5 4 France Victor Bish. of Tunis 566 Africa Vsuardus Monke 780 France Z. Zozomenus Historiographer 430 Greece Zeno Veronensis Bish 663 Italy Io. Zonarus Monke Historiographer 1100 Greece A Catologue of our English Doctours cited in this treatyse VIZ. Abbot Doctour of diuinity and Bishop of Salisburie Ball Minister Bancroft D. and Bishop of Salisburie Ballow D. and Bishop of Lincolne Ball. Minister Bilson D. and Bishop of winchester Bridges D. and Bishop of Oxford Bunny Minister and chaplin vnto the Bishop of yorke Camden chief Herald of England Carleile D. of Diuinity Cart-wright Archpuritan of England Couil Doctour Couper Doctour and Bish of winchester Dearing a great Puritan Disputation in the Tower Downam Doctour and Bishop of Derrie in Ireland Doue Doctour and preacher in London Fox Field Doctour Fulke Doctour Gardiner Doctor and Bishop of winchester Gyssord Minister Henoch Clapham a great puritan Hamfrey Doctour and Master of Maudliu Colledge in Oxford Hutton Doctour and Bishop of yorke Iuell Doctour and Bishop of Salisburse Knox a chief minister in Scotland Ministers of Lincolne Morton Doctour and Bishop of Chester Napper a chief Mathematician in Scotland Puritans Suruey of the booke of Common prayer Parkins Preacher in Cainebridge Penrie a purâ—tan Some Doctour and Master of Peter house in Camebridg Suâ—â—â—ff Dean of Exon. Whitaker Doctour and Master of S. Io. Colledge in Camebridge Whitgift Doctour and Bishop of Canterburie Willet Doctour The Authour to the Reader Gentle Reader for as much as through diuers and vrgent occasions withdrawing me I could not attend the presse my self or procure any to supply my place with that care and diligence which is required especially in such abusinesse which ought very carefully to be attended once begun and lykwyse constrained to make vse of a straunger altogether ignorant in our tongue for the presse through these I say and such other inconueniences there haue escaped many errours for which I would intreat patience and that they be not altogether imputed vnto my negligence or taken in ill part the rather because I do not find any that do so obscure the sense but it may very easily be vnderstood what is intended Farvvell I. P. Priest THE SAFEGARDE FROM SHIP-WRACKE OR HEAVENS HAVEN Wich is not to be attained vvith out the Shippe of S. PETER TO WITT The vnitie of the auncient Catholike Church vvhose faith therefore through all ages as in a glasse in heere presented vnto you THE I. ARTICLE The English Were conuerted a thousand yeares since to the Catholick faith ONE thousand yeares since S. GREGORY then Bishop of Rome conuerted vs English-men by the preaching of S. AVGVSTINE from heathenish infidelitie to the faith of Christ S. BEDE tearmeth this S. GREGORY a lib. â— hist cap. 2. a man of immortall witt who by his industrie conuerted the English nation from the power of Sathan to the faith of Christ c. Saying there yeâ— further of him he is an Apostle to vs for wee are the Seal of his Apostleship in our Lord. M. Godwin saith b in his catalog of the Bishops of EnglaÌ„d pag 3. That blessed and boly Father Saint Gregory was the occasion of replanting the Christian faith in our countrey M. VVhitaker saith c contra Duraum l. 5 p. 94 Gregory did vs a great benefit which wee will euer most gratefully remember M. Godwin tearmeth this S. Austine d Ibid pa. 7 This our â—postle In proose that our then conuersion was in euery particular point the same with our now professed Cathol k faith M. D. Humfrey saith e in Iesuitâ—mo par 2. rat 5 p 5. 617 But what haue Gregory and Augustine brought into the Church a burden of ceremonies c. The Archbishops pall at soleÌ„nâ— masse tyme purgatorie c. the offering of the healthfull hoste of Christs bodie and blood and prayer for the dead c. reliques c transubstantiation c. new consecrations of Churches c the lyke description is made of S. Gregories Doctrine by Å¿ in Chron. lib 4. pag. 567. 568. Carion Also Iohn Baâ—e affirmeth as much and saith further with all that g in act Rom. pontif printed ad Basil 1558 pa. 44. c. Centur. 1. fol. 3. S. Augustine was sent by Gregory to season the English SaxoÌ„s with Popish faith that King Ethelbert dyed one twentie yeares after he had receaued poperie Luke h Epitom hist. ecclesiastica Cent 6 p. 289. 290. Oseander describeth it yet more particulerly This being so i in his consut of purgat pag. 333. euident M D. Fâ—â—k tearmeth it therefore in generall our peruersion M Powell calleth the same Saint Augustine k considerat of the Papistes supplication pag. 34. a false Apostle M.D willet placeth S. Gregorie S Augustine amongst the l in his Tetractylon papismâ— pag. 212. first fathers of superstition captaines or ringleaders of popih deuynes THE 2. ARTICLE The same faith vvas vniuersally professed for sundry ages before and vvas also agreable to that first faith vvhere vnto the Brittans of wales vvere conuerted in the Apostles tymes M Iohn Napper in his a pag. 6â— treatise vpon the reuelatioÌ„s dedicated to his Maiestie saith Betweene the yeare of Christ 300. and 316. the
Antichristian and Papisticall raigne begaÌ„ne raigning vniuersally without any debatable contradiction 1260. yeares And a little further he saith Euen 1260. pag. 145. yeares the Pope and his clergie haue possessed the outword visible Church of Christians With this account of M. Napper a greeth M. Brocard in his treatise vpon the reuelations where he arfirmeth b fol. 110. 1â—3 That the Church was trodden downe oppressed by poperie euen from Pope Siluesters tyme an 300. vnto these tymes which deduction in this kind of our religion vp vnto the Apostles age appeareth also yet further euident by conferring our foresaid confessed religion taught vs by S. Gregory and S. Austine with that primitie faith where vnto the Brittans of wales were confessedly coÌ„uerted in the Apostles tyme. M. CamdeÌ„ saith c in his Britannia S pag. 4â— pag. 157. It is certayne that the Brittans receaued the ChristiaÌ„ faith in the very infaÌ„cie of the Church in proofe where of he there alleadgeth sundrie auncieÌ„t authorities And a little further saith In this GlasteÌ„berie monasterie floristed which hath it origen or begining from Ioseph of Arimathia S. for this also doe the most auncient monuments of this monasterie testifie neither can wee doubt of it M. Harrison in his description of Brittannie annexed to Hollens head his great Chronicle of the last edition saith d volum 1 pag. 13. line 18. Ioseph preached here in England in the Apostles tyme his Sepulcher in Glastenburie and Epitaph affixed thervnto is proofe sufficient M. Henoch Clapham speaking of the Brittans conuersion in the Apostles tymes saith e in his Soueraigne remedie against Schisme pag. 24 our Schismaticks may as well ask me what assurance I haue there was a king Henry as demaund what assurance I haue of the other MIVELL saith f in his pagâ—ant of Popes The BRITAINS being conuerted by IOSEPH of ARIMATHIA held that faith at AVSTINES comming For breuities sake I omitt many others as D. FVLK M. GODWIN M. FOX M. MIDDLETON c. An 724. It is also euident euen by S. BEDE himself vvho liued so neete those tymes and vvrote the historie therof as vvitnesseth g Chroni â—le fo 168 M. COVPER and since acknovvledged by many Protestans that vpon conference then had at a place called in S. BEDES tyme AVGVSTINE-IZAT betweene S. AVGVSTINE and the BRITAIN Bishops vvho at the first frovvardly resisted S AVGVSTINE all that they could for vvhich M. FOX not vniustly reproueth them S. BEDE saith h hist lib 2. cap. 2. AVSTINE vsing the help of king ETHILBERT called the Bishops and Doctors of the chiefest nearest prouinces of the Brittans to some conference in a place called at this day in the English tongue AVGVSTINE-IZAT M. HOLLENSHEAD saith i in his great Chron of the last edition volum 1. l. 5. cap. 21 pag. 102. line 23. 40. The greatest difference then stood vpon betweene AVGVSTINE and them were expresly and only mentioned to be certaine for that tyme tollerable differences for S. BEDE reporteth how AVGVSTINE said to the BRITTANS k vbi sup if you will obey me in these three thinges that is to celebrate the Pasche or Easter in it tyme next that you fulfill the ministerie of Baptisme wherby wee are borne againe to God according to the custome of the Romane and Apostolike Church and that you will together with vs preach the word of our Lord vnto the English nation for all other thinges that you treat of although contrarie to our customes yet wee will freely tolerate them The lyke is testified by l vol. 1. p. 103. line 17. HOLLINSHEAD m catalog of Pops p. 6 M. GODWIN and then n lib. 3. cap 13. pag. 133. printed anno 1606. PROTESTANT author of great BRITANNIE vvho saith The BRITAINE Bishops conformed them selues to the doctrine and ceremonies of the Church of ROME with out differeÌ„ce in any thing specially remembred saue only in the celebration of the feast of EASTER c. their dissent from the vse of the Romane Church was in their ceremonies or ministerie of Baptisme and keeping of Easter which latre as Osiander vvitnesseth heere follovving vvas tolerated in l ke manner by the Apostles in regarde of the knovvne weaknes of some o Act. 16. v 3. For the lyke respect circumcision was permitted by Paul who circumcised Timothy because of the Iewes that were in that place And aâ—â—te beneath p cap 15. â—9 abstinence from blood and that which was strangled and fornication was only prescribed Osiander saith q in Epitom cent â—6 l 2. pag. 51. Iohn and Phillip did celebrate Easter decima quarta Luna post aequinoxium vernum at which tyme also the Iewes were accustomed to celebrate their Easter or Pasche and this vndoubtedly the Apostles did in fauour of those Iewes that were newly conuerted vnto Christ that so they might also gaine more Iewes vnto Christ Now by this may well be collected their full agreement for the Iewes who contradicted S. Austine and that so earnestly about these few and smaller pointes would neuer haue bene silent but much rather haue with stood him in the other so many and incomparably much greater pointes of faith had they in lyke sort disagreed from him therin S. Bede saith r hist l. 2. cap. 2. Then indeed the Brittans did confesse themselues to vnderstande that to be the true way of iustice which Austine did preach M. Fulke affirmeth Å¿ confutation of Purgat p. 335. Hollinshead vol. 1 pa 102 line 54. That Augustine did at last obtaine the aide of the Brittish Bishops for the conuersion of the English Saxons THE 3. ARTICLE Our Aduersaries Good opinion of the Fathers Of S. Gregory the first and Pope that conuerted England a hist l. 2. cap. 1. S. Bede tearmeth him a hist l. 2. cap. 1. a man of immortall witt b in Iesuitism part 2. rat 5. pag 624. M.D. Humfrey saith Gregorie certeÌ„ly great by naname great indeed a man endued with many and great giftes of deuyne grace c in his Suruey of Popery pag. 187. M Tho Bell tearmeth him Saint Gregory Surnamed the great the holy and learned Bishop of Rome M. Godvvin saith That d Catalog of the Bishops of England pag. 3. Blessed and holy Father S. Gregorie was the occasion of replanting the Christian faith in our Countrey M VVhitaker saith e contra Duraeum lib. 5. pag. 394. That Gregorie did vs a great benefit which wee will euer most gratefully remember OF S. BEDE Luke Osiander saith f in EpitoÌ„ Cent. 8. l. 2. c. 3. pag. 58. he was a good man M Foâ— not with staÌ„ding his profession of the RomaÌ„ faith g Act moÌ„ â—â—o 1576. pag 128 thinketh him worthy the name of reuerend M h Chron. 〈◊〉 fol. 168. Couper and M. i vol. 1. p. 130. Hollinshead think the same and M. Bell saith k regimeÌ„t Pag. 175. Saint
Bede who for his great vertue and rare learning was surnamed venerable or reuerend M. D. l in Iesuitism part 2. rat 3. pag. 326. Humfrey doubteth not to number him amongst the godly men raysed vp by the holy ghost OF S. BERNARD M. VVhitaker saith m in prelect de eccles Contra Bellarm. pag. 369. and respoÌ„ ad rat camp rat 7. pag 105. I think Bernard to haue bene truly holy And in another place he saith Bernard which only holy maÌ„ your Church hath had this many yeares OF S. AVGVSTIN Caluin saith n lib. 4. instit cap. 14 §. 15. he is the best and most faithfull witnes of all antiquitie Gomâ—â—us saith o in speculo veraeccles pag. 96. Austine according to the opinion of all Fathers is accounted mostly cere M. â— etâ—â—d p de eccles lib â— pag. 170. tearmeth S. Austine the greatest of all the â—athers and worthyest deuyne the Church of God euer had synce the Apostles tymes M D. Couell saith q in his answere to Iohn Burges pag. 3. S. Austine is a man farre beyonde all â—hâ—t euer were before him oâ— shall in lyâ—kliehood follow after him both for his humane deuyne learning those only excepted that were specially inspired OF DIONYSIVS AREOPAGITA M Sutclisse saith r de presbyteris cap. 13. pag. 91. That Dionysius is certenly the best witnes of antiquitie for he seemeth to be most auncient See their opinion of Dionysius and his writinges in prayer for the dead Also S. Ignatius his writinges approued in good workes THE 4. ARTICLE Our aduersaries appeale vnto the Fathers M. Iuell nameth S. Gregorie that conuerted England for one of those fathers by whome he wil be tried and with solemne acclamation protesteth saying a Serm. at Pauls crosse ô Gregory ô Austine ô Hierome ô Chrysostome ô Leo ô Dionysius ô Anacletus ô Calixtus ô Paul ô Christ if we be deceaued you haue deceaued vs. This you taught vs c. And againe concerning no fewer then twenty and seuen seuerall articles by him specially repeated in the same place and in his reply to M. Harding he doth insist further saying b Vbi supra Psal 125. as I said before so say I now againe I am content to yield and subscribe if See any of our Learned aduersaries or if all the Learned men that be aliue be able to bring any one sufficient sentence out of any old Catholick Doctor or father or out of any old generale counsell c. protesting with all that he affirmeth thus much c Humfrey in his Ioannis Iuelli vita mors an 1573. pag. 123. not as carried away with heat of zeal but as moued with the simple truth M. Whitaker lykewyse thus confidently affirmeth saying d in resp ad rat cap rat 5. pag. 90. The speach of M. Iuell was most true and constant when prouoking you to the authoritie of the first six hundred yeeres he offered that if you could shew but any one cleare and plaine sentence out of any father or councell he would graunt you the victory It is the offerre of vs all the same doe wee all promise and wee will performe it Concerning M. Iuell M. Hooker tearmeth him e in his eccles policy lib 2. sect 6 pag. 112 the worthiest deuyne that christendome hath bread for some hundred yeares Lubbertus saith of M. Witaker f de principijs Christian dogmat l. 1. c. 5. p. 48. Which that glorie of England Whitakers hath obserued before me Concerning both they were such eminent men that their liues were seuerally written M. Iuells as before by D. Humfrey And M. Whitakers by M. Abdy Ashton in Latin and printed at Camebridge 1599. M. Sateliffe saith g his examen of M. D. â—â—llisons Suruey pag. 1â— the Fathers in all poyntes of faith are for vs and not for the Pope M VVillet saith h in Anâ— leg c. pag. 263 pag. 264. I cale God to witnes before whome I must tender an account c That the same faith and religion which I defend is taught and confirmed in the more substantiall poyntes by those histories councells and fathers that liued withim fiue or six hundreth yeares after Christ And little further he blusheth not to say It is most notoriously euideÌ„t that for the chiefest pointes of Poperie as Transubstantiation Sacrifice of the masse worshipping of Images iustification by workes the supremacy of the Pope prohibition of marriage and such like the Papistes haue noe shew at all of any euident proofe froÌ„ the Fathers within fiue hundred yeares after Christ Heere I spare to speake he is so notorius referring the most obstinate blindest to that which followeth M. Field doth confidently a verre of our so many Christian Catholicke Churches dispersed though the whole world at Luthers first appearing that they were all of them i de eccles lib. 3. pag. 7â— 76 The true Protestant Churches of God and that they which then belieued those damnable errours which the Romanistes now defend were a particuler faction only These M.D. Field All which considered prima fronte as the say at the First sight I may seeme to haue raysed a Diuell that I cannot gett downe a gaine but by gods grace and your gentle patience I shall well discharge my selfe of such a fiend THE 5. ARTICLE Scripture is not easie to be vnderstood a Gen. cap. 22 v. 1. GOD tempted Abraham b Iam. 1. v. 13. God tempteth no man c Exod. 10 v 5. I am the Lord thy God mightie ielous visiting the iniquitie of the fathers vpon the children vpon the third and fourth generation d EZech. 18. v 10. The soul that shall sin the same shall dye the sonne shall not beare the iniquitie of the father and the father shall not beare the iniquitie of the sonne e Act 9. v. 8. Hearing the voyce but seeing no man f ibid. 22. v. 10 They saw the light indeed but the voyce they heard not g Matth 5. v. 17. so let your light shinne before men that they may see your good workes h ibid c 6. v. 1. Take heede that you do not your iustice before men i Hebr 9. v. 4 In the Arck was a goulden pot hauing Manna k â— kings cap 8. v 4. In the Arck was no other thing but two tables of stone Moreover â— Peter saith l 2 Peter cap. 3. v. 16 that in the Epistles of S. Paul certaine thinges are hard to be vnderstood which the vnlearned and vnstable depraue as also the rest of the scriptures to their owne perdition Also how hard and obscure are these senteÌ„ces which heere follow m 1. Peter 3. v 19 In the which spirit coÌ„ming he preached to them also that were in prison which had bene incredulus some tyme when they expected the patience of God in the day of Moe Againe n 1. Cor 15 v. 29 Otherwise what shall they do that
erred I proue manifestly by all that which followeth M. D. Couell saith p in his defence of the Hookers fiue bookes art 4 c. Pag. 31. It is not the word of God which doth or possibly can assure vs that wee do well to think it is the word of God the first outward motioÌ„ leading meÌ„ so to esteeme of the scripture is the authoritie of Gods Church which teacheth us to receaue Markes Ghospell who was not an Apostle to refell the ghospell of Thomas who was an Apostle and to retayne Lukes ghospell who saw not Christ reiect the glospell of Nicodemus that saw him M Fulk saith q in his answere to a CouÌ„terfayt Catholike Pag 5. The same saith M. VVâ—â—â—â— adu Stapl. l 1 c 5. p. 69 and M. Iuell in his def of Apolog. an 1571. p 242. That the church hath iudgment to discerne true wictinges from counterfayt the word of God from the writinges of men and that this iudgment she hath not of her self but of the holy Ghost Peter Martyr saith r Peter Martyr in his coÌ„mon places in English part 1. c. 6. sect 8. pag. 42. Matt. 28.20 Iohn 9416. wee acknowledge it to be the function of the Church that seeing it is endued with the holy Ghost it should discerne the true and proper bookes wee gruaÌ„t in verie deed that the auncient Church had such a boundance of the spirit as thereby they easly knew which of those that were presented vnto them were the true and proper wordes of God Now certenly if the Church had this true spirit of the holy Ghost as Peter Martyr confesseth our Sauiour promiseth that it shall remayne which her vnto the worldes end percoÌ„sequence caÌ„not nor hath not erred which yet further is made more euident by the sequell THE 13. ARTICLE The Church doth consist of good and badd a Matt. 3.12 HEe shall make cleane his flore and shall gather his wheat into his Barne but the chaffe he will burne with vnquenceable fier b Ibid. â— 13.30 Suffer both to growe vntill the haruest and in the tyme of haruest I will say to the mowers gather yee first the Cockell and bind them in bundles and burne them but the wheat gather yee into my barne c. c v. 39. The haruest is the end of the world c. d v. 49. soe shall it be in the consummation of the world the Angles shall goe forth and shall separat the good from the badd e Matth. 1. Reade but this whole Chapter and I doubt not but you wil be satisfied in this point THE 14. ARTICLE The Church is and ought to haue bene alwayes visible a Machabaeas cap. 4 IN the later dayes there shal be prepared the mountayne of the house of the Lord and placed on high vpon hils b Esaie 60. pag. 20. Thy sunne shall no more goe downe nor thy moone leese her light for our Lord shal be thy light which shall continue foreuer c Act. 20.28 Attend vnto your selues and vnto the whole flocke ouer which the holy Ghost hath placed you Bishops to gouerne the church d Matth. 5.15 lib. de vnit eccl c. 14. A Cittie placed vpon a hill cannot be hidd This place and diuerse others S. Austine expoundeth to be meant of the church e Matt. 18.17 Tell it vnto the church c. now if the church be not visible how can wee tell the church which is not to be found f Ibid. 16.18 See also Rom. 10.14 And Esaie cap. 61.9 And vpon this Rocke will I build my church and the gates of hell shall not preuail against her But certenly the Duiell hath preuailed and that in a large measure if at any tyme according to you the Church hath bine so obscure that shee could not be found wherby poore soules might be receaued into it FATHERS g in psal 30. con 2. S. Austine saith The Prophetes haue spoken more obscurely of Christ then of the church I thinke it was because they did see in spirit that men would make diuisions or inuentions against the church and would not haue so great strife about Christ as be ready to rayse vp great contentions concerning the church therfore that from whence greatest contention would a ryse was more plainly fore told and manifestly prophecied of h homil 30. in Matthaeum Origen saith The church is full of light euen from the East to the west c. i hom 5. in 6. Esaie S. Chrysostome saith It is easier for the sunne to be extinguished then the church to be darkned or made obscure k lib. 3. coÌ„tra epist Permeniani c. 5. S. Austine saith There is no securitie of vnitie but out of the promises of God the church being made manifest and as is said placed vpon a mountaine cannot be hidd And againe l tract 1. in epist IoaÌ„nis my brethren doe wee shew the church with our finger is shee not manifest And againe m tract 2. what shall I say more how blinde are they that see not so great a mountaine that shutt their eies against the light put on a candlesticke Also againe n psal 47.9 vpon this place of the psalme God hath founded it foreuer he writeth thus But perhaps that cittie speaking of the church which hath held vp the world shal be some tyme ouer whelmed God for bid God hath fouÌ„ded it foreuer if therfore God hath founded it foreuer why fearest thou least the skie should fall And disputing against the Donatistes whoe said that the whole visible church was perished and remained only in Africa as you now say in England amongst certen iust persons only saith thus o in psal 101. concious 2. But that church which was ouer all nations is now no wheare shee hath vtterly perished this they say whoe are not in her Oh impudent voice shee is not because thou arte in her but beware least thou therefore be not for shee shall be although thou be not And afterwarde he bringeth in the church speaking thus How longe shall I be in this world tell me for their sake that say shee was but is not now the church hath played the Apostata and is perished from amonge all nations and he told me behold I am with you euen to the end of the world And againe p tom 6. cont Faustum Maniih l. 13. cap. 13. for these motiues or sauegarde of little children which may be seduced by meÌ„ from the manifest clearnes of the truth our Lord also prouiding said a cittie placed vpon a mountayne cannot be hid And againe let it be saith he that from hence the true Church is hidden to None wher vpon that is grounded which he saith in the Ghospell a Cittie placed vpon a hill cannot be hid and therfore he adioyneth in the psalme I haue put my tabernacle in the sunne that is in the open view These S. Augustine From the Aduersarie
his reply pag. 110. 106. Melanchthon and M. Iuell The Second that all ciuil dominioÌ„ was forbidden to the clergie The third that the preaching of the worde is free for all meÌ„ in all places The fourth that open crimes are in no wyse to be suffered for auoiding of greater euill So evidently also did the Bohemians in all other poyntes of saith imbrace the Catholicke Doctrine Heere it is manifest that these were first no Protestantes wherin our Aduersaire could place his euer visible church besides being thus as they afferme called to the preaching of the worde extraordinarily they were as learned Protestantes write to confirme their new doctrine by signes and Miracles And for this cause M. Henoch r Soueraigne remedye gainst Scisme pa. 25. Clanpham reprehended Broune in that he took vpon him an extraordinary calling and wanted miracles Luther did Admonish to this end sayng Å¿ in loc coÌ„ class 4. c. 20. Pag. â—8 search whither they can proue their vocation for God hath not any tyme sent any man vnlesse called by man or declared by signes no not his only sonne And againe he saith t tom 5. Ion. Germ. fol. 498. from whence comest thou who sent thee c where are the signes that thou arâ— sent by men where are the miracles that should testifie that thou art sent from God v Adu Anabpt l. 3. c. 7. Bullinger saith to the Anabaptistes yf you say you haue like the Apostles a peculiare vocation proue it by signes and miracles as they did c. but this you will neuer do therfore your vocation is of no whorth yea it is pernicious to the church of Christ See also this saying alleadged to this end by M. Tho Bell in his x Regiment of the church z pag. 137. Neither can Luther or any of our aduersaries proue their owne vocation by this lawfull and absolute testimonie of signes and miracles wherfore this so confessed probation may fitly serue a gainst themselues as for any ordinary mission certenly they can shew none at least to preach false Doctrine or contrary to that which gaue them authoritie But perceauing their weake groundes for their visible church they fly with tooth and nayle to an inuisible church though quite contrary to all scripture and what they hadd formerly taught The Protestantes inuisible Church M. Parkins saith a vpon the crede pag. 400. in his reformed Caholick pa. 1229 and pag â—07 wee say that before the dayes of Luther for many hundreth yeares an vniuersall Apostasie ouer spread the whole face of the earth and that our church was not then visible to the world And he giueth the reason saying During the space of Nine hundreth yeares the Papish heresie spread it selfe ouer the whole earth M. Fulke saith b In his answere to a counterfaite Cath. pag. 16. M. Nappe vpon the Reuelations pag. 145. col 5. pag 191. 161 col â— pag. 106 2 7 2 â—ebast in epist de abrogaÌ„dis in vniuersum omnibus statutis Ecclesiasticis The church remained inuisible a longe season after Anno Domini 607. M. Iohn Napper saith That the Pope and his clergie hath possessed the outward visible Church of Christians 1260. yeares Gods true Church most certainly abiding so long tyme latent and inuisible Sebastianus FraÌ„cus affirmeth that for certen through the worke of Antichrist the externall church together with the faith and Sacramentes vanished away presently after the Apostles departure and that for these thousand fower hundreth yeeres the church hath bene no where externall and visible M. Bround saith c Vpon ye Reue. fol. 110. That the church was trodden downe and oppressed by the Papacy euen from Siluesters tyme vnto these tymes which he collecteth to be 1260. yeares M Iewell saith The truth was vnknowne at that tyme and vnheard of when Martyn Luther and Zuinglius first came vnto the knowledge and preaching of the Ghospell Bucer saith c Vpon ye Reue. fol. 110. c Luther is the first Apostle to vs of the reformed Doctrine Conradus Schlusselburge saith d fol. 12â— M. Iewell Apol. part 4. c. 4. diuis 2 and in his defence An. 1572 pag. 426. Bucer in ep An. â—6 ad Episcopum Iter. Ferd. Schluss in Theolog. Cal. l 2. fol. 1 0. Mil. in Aug confess explicat art 7. de Eccl. pag. 1. 7. 138. It is impudencie to say that many learned men in Germanie before Luther did hold the Doctrine of the Ghospell Georgius Milius saith if there had bene right belieuers that went before Luther in his office c there had bene no neede of a Lutheran reformation therfore saith he wee say that Luther was tayled vp by Gods speciall appointment and extraordinarily Benedict Margonstern saith f tract de Ecclesia pag 145 Luther in Epist ad Argentinenses An. 1525 It is ridiculous to thinke that in the tyme before Luther any man had the purity of Doctrine that Luther should receaue it from theÌ„ and not they from Luther Considering saith he it is manifest to the whole Christian world that before Luthers tyme all churches were ouerwhelmed with more then Chymerian darknes and that Luther was diuinely raysed vp to discouer the same and to restore the light of true doctrine in so much that Luther saith wee dare boast that Christ was first published by vs. The examples of Elias maketh wholy for vs and against our Aduersaries and is therfore by them either ignorantly mistaken g 3. Kinges c. 19. or wilfully misapplyed for it is euident that feering the face h v. 2.3 of Iezabell wife to A-Aâ—â—ab who sought his Life he lay there vpoÌ„ secret in a caue vpon mount i Horeb in the wildernes at the tyme of his forsaid complayning that he was lest a lone the which he then vttered not generally but in regard only of that countrey of Israel which was the kingdome of Achab wherin he then astraunger lay secret as appeareth most plainly in that God himself accordingly answeared his complaint with like respect to that only countrey saying as is obiected I haue left to me in Israel seuen thousand c. k 3. Kinges 18.13 one hundreth whereof Elias himself had then before speciall notice giuen as also that in those verie tymes the church did greatly florish in the other next adioyning Kingdome of Iuda and was as then to him there both knowne and visible vnder twoe good kinges l 3. Reg. 22.41.44 Asa and Iosaphat whoe raigned euen in the tyme of Achab. At which tyme the number of the faithfull was there so exceeding great that the m 2. ChroÌ„ 14 8.9 17.14 c. souldiours only were numbred to many hundreth thousandes examine this well and I doubt not but the obiection is solued Vpon due consideration of the foresaid premisses how iustly may wee thence take occasion to forewarne seuen in the very wordes of that auncient and holy father Vincentius Lyrinensis whoe liued in
the yeare of our Lord 430 the Catholickes of our tyme against the Syrene inchantments of all perswading nouelists notwithstanding their colourable reuerence of Scripture so frequently by them alledged in defence of their innouations to the contrary This auncient father then saith of nouellistes n lib. aduer haer Paulo post initium after the edition thereof with Dionysius Areopagita his workes printed at LyoÌ„s 1572. pag. 660. 661. 662. what doe they promise but a new and vnknowne doctrine for thou maist heere some say come yee foolish and miserable whoe are commonly called Catholickes learne yet the true faith which no man vnderstandeth but wee which hath lien hid this many ages but now of late is reuealed and made manifest c. are not these the wordes of that harlote And a little after he premonisheth to the contrarie saying keepe the depositum or pledge what deposituÌ„ that is that which is committed vnto thee not what is inuented by thee what thou hast receaued not what thou hast excogitated a thing not of witt but of learning not of priuate vsurpation but of publicke tradition And againe o this is as it were solemne and lawfull withal heresies alwayes to reioyce at Prophane nouelties and abhorre knowne antiquitie but on the contrary this is almost proper to Catholikes to keepe the sayinges and writinges of the holy fathers to condemne prophane nouelties c Also hee saith p Ibidem heere perchaunce some man will ask whether heretiques doe vse the diuine testimonies of scripture yea certeinly they vse them and that vehemently for thou maist see them fly through euery leaf of the holy law c. they doe neuer almost bring any thing of their owne but they labour to shadowe it with the wordes of scripture but they are so much the more to be feared and taken heede of And againe but if some man should â—â—tean q Ibidem pag. 975. and after the other edition c. 37. heretique which do h persuade him to such thinges how dust thou proue it vpon what grounde doe you teach it that I ought to foresake the vniuersall and auncient faith of the catholicke Church presentlie he answereth it is written and forthwith bringeth a thousand testimonies a thousand examples and a thousand authorities from the law the Apostles Prophets c. THE 15. ARTICLE The visible head of the Church c. SCRIPTVRE a Deut. 17.12 HEe that will not obey the commaund of the priest let him dy by the decree of the iudge b Matt. 16.18.19 Thou arte Peter and vpon this rocke will I build my church c. and I will giue vnto thee the keyes of the kingdome of heauen c. c Luc. 22 2â— I haue prayed for thee that thy faith faill not and thou being conuerted confirme thy brethren d Iohn 21 1â— Feed my lambes feed my sheepe e Act. 2.14 Peter standing with the eleuen lifted vp his voice and said vnto them c. vpon this place S. Chrysostomo saith thus how doth hee regard the flocke committed vnto him by Christ what a prince is he in this societie euery where he beginneth first the speake and Iohn euery where holdeth his peace But Peter giueth account for him also FATHERS The first therfore of the Greekes is Origen for Dionysius Clement Anacletus and such like Bishops of Rome I omitt because our aduersaries do not admit them who liued anno 230. and saith f in cap. 6. ad Rom. Although the whole care of feeding the sheepe was committed to Peter and the church was founded vpon him as vpon the ground yet there was no confession of any vertue exacted of him saue only of charitie Eusebius anno 330. saith g M. Chronico 44 yeare of the birth of our Sauiour The Apostle Peter borne in the countrey of Galile And first high priest of the Christians where wee are to obserue the difference which Eusebius putteth betweene Peter and the Bishops of other Citties for of Peter he doth not say the first Bishop of the Romans as he saith in the same place of Iames The first Bishop of Hierusalem ordayned by the Apostles was Iames the brother of our Lord. And of Euodius he saith Euodius was ordayned first Bishope of Antioch Hee speaketh not so of Peter but cals him the first high priest of the Christians And againe he calleth Peter h lib. 2. hist c. 14. the most approued and greatest of all the Apostles prince of the chiefe Apostles and captaine and and Master of the armie of God What other meaning can it beare to be captaine of the army of God then to be heade of the church militant S. Basil anno 380. speaking of Peter saith i Serm. de iudicio Del. he is blessed what was placed in authoritie ouer the rest of the Disciples and to whome the keyes of the kingdome of heauen were committed c. k de moderatione in disputationibus seruanda S. Gregory Nazianzen shewing that there must be an order in all thinges taketh an argument from the Apostles whoe although they were all great yet they had one chief ouer all saith he you see how amongst the disciples of Christ all of theÌ„ indeed being great and of high degree and worthy election this maÌ„ was called the Rocke and had the foundations of the church committed to his charge and the rest of the disciples were content to be his inferiours S. Epiphamus Anno 390 saith k he res 51. He chose Peter to be the captayne of his Disciples And againe l in Ancorato this is he to whome it was said feed thou my lambes to whome the sheepfold was committed Cyrillus Hierosom anno 350. m Catech. 2. calleth Peter the most excellent Prince of the Apostles n lib. 12 in Ioannem cap 64 in Thesâ—â—ro si D Thomae credimus â—â—n opusculo conâ—rra Graecos Cyrillus Alexand. anno 4â—0 saith how the Prince and head of the rest first crieth out thou arte Christ the sonne of the liuing God And againe As Christ saith he receaued the scepter of the Gentiles church from his father going forth leader of Israel ouer all principallitie and power ouer all whatsoeuer it be that a uery thing might be subiect vnto him so did he committ fully and wholy vnto Peter and his successours Christ gaue that which was his owne to no other but to Peter himself only S. Chrysostome saith o hom 11. in matth he ordayned Peter to be the Pastour of the church which was to be And a little beneath God can only graunt that the Church which is to be notwithstandnig so many so great waues rushing out with their force one auery side do remaine immoueablâ— whose pastour and head behold the name of head vnheard of with Caluin is a fishermaÌ„ of meane degree And a little beneath The father did put Hieremie over one people p hom vlt. in IoaÌ„nem but Christ
the whole church was committed to blessed S. Peter prince of all the Apostles And a little beneath Behold he hath receaued the keyes of the kingdome of heauen power of binding and losing is giuen to him the care of the whole church and principality is committed to him S. Bede saith m homil in vigilla S. Andreâ— in illud intuitus eum c Ioan. 142. He saw the simplicitie of his hart he saw the courage of his mynd by whose merit he was to be placed ouer euery church And againe n And homil in sâ—â—â—o Petri Pauli anno 720. therfore saith he S. Peter who confessed Christ with true faith affected him with true loue and receaued especially the keyes of the kingdome of heauen and principallitie of iudiciall power that all belieuers in the world may vnderstand that whosoeuer doth separate himself after any manner from that vnitie of faith and societie of his he can neither be absolued from the bonds of his sinnes nor enter the gate of the kingdome of heauen S. Bernard saith o epist â—â—7 ad Eugenium The place wherin thou standest is holy ground it is Peters place the place of the prince of the Apostles where his feete stood it is his place whome our Lord coÌ„stituted master of his howse and prince of all his possession And againe p lib 2 de consideret speaking of Peter Ano. 1140. going like our Lord vpon the sea he did manifest himself the only vicar of Christ who ought not to be ouer one people but ouer all eueÌ„ as there are many waters many people These sower and twentie testimonies of the fathers as the sower and twentie voices of the elders in the Apocalypse do euidently demonstrate the consent of the primatiue Church as wel the Greeke as the Latine to which nothing certenly can be answeared other wise theÌ„ Luther and Caluin say of Leo Pope they suffered humane thinges were deceaued werfore to make it if possible yet more plaine seâ— heere the Aduersaire THE ADVERSARIE Caluin alledged in M. vvhitgiftes defence saith q pag. 173. The twelue Apostles had one amongst them to gouerne the rest Musculus saith r Ibid. 469. Peter is said in many places to haue bene chiefe a monge the rest which wee deny not M. vvhitgift saith Å¿ Ibid pag. 375. Amonge the Apostles them selues there was one chief c. that had chiefe authoritie ouer the rest c. that schismes might be composed t pag. 595. pag. 62. 63. 65. 68. 70. And againe In somuch as he doubteth not to answere certayne places of scripture obiected by our Aduersaries against Peters Primary M. Fulke speaking of Leo and Gregory Bishops of Rome the first about anno 450. the other about anno 600. saith v in his Retentiue against Bristowes motiues c. pag. 248. the mysterie of iniquitie hauing wrought in that seat of Rome neer fiue or six huÌ„dreth yeares before them so longe before them did the Romane Sea beginne to be Papall and then greatly encreased they were so deceaued with long continuance of errour that they thought the dignity of Peter was much moreouer the rest of his fellow Apostles then the holy scriptures of God do allow x Cent. 4. col 1215. l. 2 col 555 l â—0 col 558. l. 54 Cent. 3. col 84. l. 75 59. Col. 85. l. 3. The fathers for affirming the church to be built vpon Peter namely S. Hierome Hâ—â—ary Nazianzen Tertullian Cyprian OrigeÌ„ are repreheÌ„ded by the Centuristes Caluin saith y Instit l. 4. cap. 6. sect The church is founded in Peter because it is said vpon this Rocke c. as many of the Fathers expound it but the whole scripture is against it c. z Cent. 6. col 58. a line 2. The fathers doubted not publickly to celebrate a yearly festiuall day in honour of S. Peters Sea which respect no other Sea euer had whervnto Danaeus answearing affirmeth the Fathers assertions to be the iudgments and testimonies of the church then corrupted and bewitched or made blynd with this errour b in his exameÌ„ c. against the plea of the innocent printed â— bol pag. 10. b. and 107. M D. Couell hauing spoken of one aboue the a n resp ad Bellar. disp part 1. pag. 275. rest to suppresse the seedes of dissention saith to the Puritanes If this were the principall meanes to preuent schiâ—mes and dissentions in the primitiue church when the graces of God were farre more aboundant and eminent then they now are Nay if the twelue were not like to agree except there had bine one chiese among them for so saith Hierome amoÌ„ge the twelue one was therefore chosen that a chief or head being appoynted occasion of dissention might be preuented c how can they thinke that equallity would keepe all the pastours in the world in peace and vnitie c. for in all societies authoritie which cannot be where all are equall must procure vnitie and obedience Also he saith c pag. 10. b. that it was not to cease with the Apostles these hee Melanchthon saith from the opinion of him self and other his brethren d in the booke intituled Centuria epâ— Theolog c. epist 74. que est Melancthonis â— As certayne Bishops are president ouer many churches so the Bishop of Rome is president ouer all Bishops and this canonicall pollicy no wyse man as I think doth or ought to disallow c. for the monarchy of the Bishop of Rome is in my opinioÌ„ profitable to this end that consent of Doctrine may be retayned wherfore an agreement may easily be established in his article of the Popes Primacy if other pointes could be agreed vpon These hee Luther himself saith e in loc commun class 1. cap. 37. for as much as God would haue one true Catholicke church through the whole world it was necessarie there should be some one people yea some one father of that one people chosen vnto whome and his posteritie the whole world might haue recourse and become one sheepfold so that of all nations and of infinite diuers manners yet there might be made one church f Pag 470. 471. For the confessed gouerment of Bishops and Archbishops in all ages since the Apostles tymes see M. Whitgiftes defence M. Cartwryght saith g in his 2. reply part 1 p. 582. yf an Archbishop be necessarie for the calling of a prounciall councell when Bishops are deuided it is necessarie there be also a Pope which may call a generall councell when diuision is betweene Archbishops for when the churches of one prouince be deuided from others as you aske me so I aske you whoe shall assemble them together whoe shall admonish them of their duties when they are assembled yf you can find away how this may be done without a Pope the way is also found wherby the church may be disburdenned of the Archbishop Likewise the councell of
x in examen Concil Trid. part 1. pag. 89. Chemnitius Confesseth that Ambrose Maximus Taumensis Theophilus Hierome and others do affirme the fast of lent to be an Apostolicall tradition y See Schul tetus in medull Theolo Patrum p. 440. in whitgift in his def pag 102. M. Cartwr Ibid. 99. In more vndoubted proofe whereof other Protestant writers do not only affirme the superstition of lent and fasting to haue bine allowed and commended by S. Ignatius a fore said Scholler to S Iohn But also defende that that verie epistle of Ignatius ad Philippenses in which this doctrine is extant is his true epistle and not counterfayte Which may answeare our Aduersaries vsuall obiection against it Epiphanius reporting the errours of Aerius affirmeth that he said z Haeresi 75. Neither shall fasting be appointed for these things be Iudaicall and vnder the law of Bondage if at all I will fast I will choose any day of my selfe and I will fast for liberty See the like in a Haeresi 54 S. Austine and coÌ„fessed by M. b pag 44 45. Fulke in his answere to a counterfayt Catholicke M Field saith of Acrius c de Eccll l. 3. cap. 29. pa. 158. he disliked set fastes c. and was iustly condemned c. This opinion of Aerius though thus condemned was yet so agreable and the very same with the now professed Doctrine of the ProtestaÌ„tes that M. Whitaker saith d contra Duraeum l 9. pa. 130. Concerning fasting Aerius hath taught nothing contrary to the Catholique faith See also this condemned opinion of Aerius yet further defended by M. Fulke vbi supra and by e de haeres c. 5 fol 175. Danaeus as in the Margent Though yet others who dislike our aduersaries ouer plaine Nouelisme herein doe specially condemne Aerius and his foresaid doctrine thus defended as namely f M Hocket in his Eccl. policy l. 5 f. 72. p. 210. M. Hocker And the Protestant Author of the booke intituled g 31. 49. 10â— M Fulke against ye Rhemist test in maâ—â— c 5 fol. 28 in act c 1 â—s 5. fol. 203. Aretius in loc com pag 272. M Hooker In Eccl policy l 5 s 72 pag. 209 210. Querimonia g 31. 49. 10â— M Fulke against ye Rhemist test in maâ—â— c 5 fol. 28 in act c 1 â—s 5. fol. 203. Aretius in loc com pag 272. M Hooker In Eccl policy l 5 s 72 pag. 209 210. Ecclesiae printed at london 1592. Wheras M. Fulke Aretius and many others doe commonly obiect that Montanus the Hereticke was the first that appoynted lawes of lasting M. Hooker answeareth with vs that the Montanistes were reprehended only for that they brought in sundry vnaccustomed dayes of fasting continewed their fastes a great deal longer and made them more rigorous c. Where vpon Tertullian maintaingning Montanisme wrote a booke in defence of theire fast c. The same affirmeth the foresaid Protestant Author h pag 110. M Fulk against the Rhemist test in 1. Tim. 4â— of Quermonia Ecclea Whereas M. Fulke and Commonly all Protestantes doe obiect that sayng of S. Paul i 1. Tim. 4. â— Forbiding to Marry to abstaine from meate c. A gainst our Catholicke Doctrine of fasting from certayne meates M. Hooker saith with vs M. Hookes his Eccles Polici l. 5. sect 72. pag. 209. Against those heretikes saith he which haue vrged perpetuall abstinence from certayne meates as being in their verie nature vncleane the Church hath still bent her selfe as an enieniny S. Paul giuing charge to take heede of them c. Also the foresaid k pag. 106. and 107 S. Austine contra Faustum Monic l. â—0 c. 4 and c 6 and contra Adimant Manich. c 14. M. Iac in his defence of the Church and ministry of Engâ—and pag. 59. Author of Querimonia Ecclesiae giueth the same answere to the said saying of S. Paul as likewyse S Austine against Faustus a Manichie c An answere so euidenthy true that M. Iacob the Puritan acknowledgeth that place of S. Paul to be vnderstood of Marcion and Latianus who did absolutely condemne Mariadge and certayne meates and so saith he are in no comparison with the Papistes if they erred in nothing els LVTHERS DOCTRINE l in resp ad Ambros Catharinum To day saith he they doe so fast not that the flesh may be mortifyed but because it may be a good worke to fast this day or abstaine from that kind of meat to merit heauen But what is this other theÌ„ the impious face of Antichrist And againe m lib. de Doctritus hominum vâ—tandis It is saith he erroneous and full of lyes that they doe impose as it were by the decree and commaund of the Church at certayne tymes of the yeere a necessitie to fast the vigiles of the Apostles and other Saintes vnder payne of a great sinne For fastinges concerning dayes and meates ought alwayes to be free and indifferent Againe n in exposit epist quae legitur deminica 1. iâ— Niâ—â—li ad Gal. Gâ—l â— fasting is not a true chasticeing of the body but a thing rashly taken in place of a good worke Finally that worshipp of thine and studie of religion is no other thing then was the religion of Molech and Baal in tymes past with the Ievves Philipp Melanchthon saith o in loc com en de caeremonijâ— Ecclesiae it is a pernicious errour to thinke that fastinges and such like are the workes and worship of God CALVINS DOCTRINE p lib 4. instit cap. 12. ¶ 19. An other euill saith he like vnto this wee must specially take heed of to wit that fasting be not taken for a meritorious worke or any kind of diuine worshipp The third errour is not so bad yet daungerous as it were more strick and exactly to craue one of the chiefest offices and so to extollit with immodest prayse as that men when they haue fasted should thinke they had done some excellent thinge Wherin I dare in part but not altogether excuse the auncient fathers but that they haue layde certayne foundations of superstition and haue giuen occasion of tyrannie which afterward did aryse q ¶ 10. And then the superstitious obseruation of lent began euery where to increase because both the common people were persuaded that they did God some speciall seruice therby and the pastours did commend it for a holy imitation of Christ c. An old condemned heresie by the primitiue Church S. Epiphanius ligres 75. and S. August lib. de haeres cap. 33. This heresie was the Arians who thought that wee ought not to fast as it is a precept and rule of the Church but euery man as hee would least wee should seeme to be vnder the law Moreouer Epiphanius addeth that clean contrary to Catholickes they were accustomed to eat flesh on fridayes in the lent and chiefly in the holy weeke THE 19. ARTICLE The
pray for vs that wee be not ouercome by any teÌ„tation Againe y Serm. 5. Epiph Confirme frindships with the Angels Patriarckes Prophets Apostles and ioyne your selues to the martyres couet their riches and by good contention and emulation contend and striue for their fauours S. Iustine Martyr anno 150. saith z in 2 apolog 2. speaking in the name of all Christians explicating the faith of the whole Churh Wee worship adore him God the father and his son who came and taught vs these thinges and wee worship in word deed the whole troope of others that follow such like good Angels earnestly teaching it to all that desire to knowne how wee are taught instructed Origen anno 230. saith a homil 3. in diuersos The memorie of these as it is worthy is alwayes celebrated in the church b haeres 79. S. Epiphanius anno 309. refelliing their errour who offered sacrifice to the B. virgine Mary as vnto a Godes fearing lest by this occasion their should be no honour giuen vnto her as the heretickes of our tyme now put in practise he repeateth very often these wordes let Mary be had in honour God adored S. Chrysostome anno 380. saith c homil de Sanctis Inuentio Maximo you doe not worship the Saintes of auncient tyme and these later after a diuerse manner but all with the same alacritie of mynd infra And the martyrs that wee worship this day were present infra And therfor let vs often visit them adore their Sepulchers c. S. Cyrill Alex. anno 430. saith d lib. in iu. Iulianum vltra medium wee doe not say that the holy martyres are become God but wee are accustomed to giue them all honor S. Cyprian an 240 saith e lib. 4. Epist 9. The sufferinges dayes of martyres wee celebrate with an yearly remembraÌ„ce S Ambrose saith f Serm. 6 in sine whosoeuer honoreth martyres honoreth Christ and whosoeuer despiseth the Saintes despiseth God S. Hierome saith g edist ad Rigatiam wee honor the seruantes that the honour of the seruants may redound to the Lord. S. Bernard anno 1140. saith Serm. in illud SignuÌ„ magnum c. Serm. de Aquaeductu h let vs imbrace the steps of Mary and with most deuout supplication prostrate our selues at her blessed feet Againe Let vs with all the bowels of our hartes with all our affections and voues or desires worship Mary because such is his will who would haue vs altogether through Mary THE ADVERSARIE i in his def c agaiÌ„st the reply of Cart pag 472 473 Also D Couell in exaâ— c. pag 110 in â—â—uynder to Brâ—stow pag 5 and age nâ— Rhem. teâ— in 2 Pet. c. 1. s 3. fol. 44. and against Purgatory Pag. 310. Also Châ—m tamen part 3. pag 200. 211 The lord Archbishop of Canterbury M. Whitgist affirmeth that to vse his owne wordes almost all the Bishopes and writers of the Greeke and Latine Church for the most part were spotted with Doctrines of free will merite inuocation of Saintes and such like k M. Fulke saith I confesse that Ambrose Austine and Hierom hold inuocation of Saintes to be lawfull And againe he saith l that in Nazianzen Basil and Chrysostome is mention of the inuocation of Saintes That Theodâ—ret speaketh of prayer vnto Martyrs that Leo ascribeth much to the prayers of Peter for him that many of the auÌ„cient Fathers held that the Saintes departed pray for vs. Againe he affirmeth that about the yeare â—70 inuocation of Saintes was brought publickly into the Church by Ambrose Basil Gregory Naz Gregory Nyss Theodoret Hierome c. m vbi supra 211. Chemnitius alledgeth S. Austine inuocating S. Cyprian and concludeth saying These Austine doth without the scripture yeelding to tyme and custome The n Cent 3. col 84 line 23. and col 8 lnie 49. Centuristes charge S. Cyprian to affirme that martyres and dead Saintes do pray for the lyuing Also they charge Origen with prayer for himself to holy Iob saying o Cent. cap 4 col 33. lin 4â— Blessed Iob pray for vs wretches The affirme also that there are manifest steps of Inuocation of Angels in the Doctors of that age LVTHERS DOCTRINE p de adoratione Sacramenti ad waldenses I cannot saith he account you for heretickes as our Sophister doe because you neither inuocat the mother of God nor any other Saint but rest in Christ the only and alone Mediator although one may make intercession for another heere in this life yet for the intercession and inuocation of Saintes departed the Scriptures speake nothing Againe Inuocation of Saintes saith he is also one of the number of the Antichristian abuses q in attieulis ad Concil Mantuanum missis wherby he resisteth the chiefest articles blotteth out the knowledge of Christ. Philipp Melanchthon saith r in antithest verae Doctrinae and Pontificiae all inuocation of the dead is manifest Idolatrie such as is in the worship of Saintes Nicolaus Hemnimgius saith Å¿ in explicat Euang. de Festo Annunc Mariae inuocation of Saintes is a Diueliâ—h worship brought into the Church by the Diuell Iohan. Brentius saith t in Apolog. Confessions wittemberg wee grant that the Saintes in heauen do pray for the liueing on earth doth it therfore followe they are to be inuocated no such matter c. who commaunded you to inuocate the Saintes as the frindes of God for this verie worship of inuocating Saintes is idololatricall because God only is to be inuocated CALVINS DOCTRINE v lib 1. instit cap. 13. ¶ 12. Let that Platonicall Philosophie saith he of seeking recourse vnto God by Angels be of force and of worshiping them for this end wherby they may make more propitious and easie vnto vs which superstitious and curious men haue endeuoured from the begining to bring vnto our religion and doe so perseuere vnto this day Againe moreouer saith he it is a meere toy that Sophisters bable Christ is a mediator of redemption but the faithfull of intercession Againe x ¶ 21 for as much as perteineth to Saintes who are dead in flesh but liue in Christ if wee attribute any prayer vnto theÌ„ vvherby they may pray for vs in heauen let vs not dreame of any other way to beseech God by them then Christ who is the only way or that their prayers are accepted by God in any other name therfor for as much as the Scripture doth call vs from all vnto Christ only and our reauenly Father will haue vs to seeke all thinges in him it were to much blockishnes nay I say madnes for vs to seeke accesse by them and be led from him without whome they themselues haue no admittance But who dare deny but this hath bine practysed many ages and to this daye is in vse whersoeuer the Papacy raÌ„gneth Finally in all their litanies In fine Ibid. hymnes and prose
written Againe h lib. de virit Eccles c. 15. heere peraduenture thou wilt say read how Christ commaunded them to be receaued that would paste from heresie vnto the church this neither doe I nor you manifestly read c. therfore because it is no where read wee must belieue the testimonie of the church which Christ testifieth to be true Againe i epist 111. But those thinges which wee keepe not written but deliuered and which indeed are kept through the whole world are giuen to proceed either from the Apostles or generall councels whose authoritie in the church is most wholsome commauÌ„ded and ordayned to be kept as that the passion of our Lord Resurrection Ascension into heauen and coming of the holy ghost from heauen is celebrated with an yearly solemnity THE ADVERSARIE Wheras S. Chrysostome saith that the Apostles did not deliuer all by writing but many thinges without which are as worthy credit as the rest k M. whitaker de Sacra Scriptura pa. 678. M. Whitaker answeareth no otherwyse thervnto then by saying That it is an inconsiderate speach and not worthy so great a Father Also wheras S. Epiphanius saith wee must vse traditions for the scripture hath not all thinges because the Apostles deliuered certayne thinges by writinge and othersome by tradition with whome agreeth S. Basil as aforesaid to whome l in his conclusions annexed to his conference the 1. conclu pag. 689. M. D. Raynoldis answeareth saying I take not vpon me to coÌ„troll them let the church iudge if they considered with aduise inough c. Concerning the fathers of the Latine Church S. Austine only being most approued by our aduersaries as in the beginning of this treatyse shall serue for all whoe is so playne and euidently confessed by our aduersaries that m See him in M whitgistes defence c. pag. 103. Carthweight saith to allow S. Austines saying is to bring in Popery againe And that if S. Austines iudgment be a good iudgment then there be some thinges commaunded by God which are not in the scriptures and ther vpon no sufficient doctrine is conteyned in the scriptures To that former saying of S. Eusebius n M whitaker de Sacra Scriptura pa. 668. Chem. exament par 1 p. 87. 89. 90 M Folk against Purgatory pag. 62 3â— 97. c. against Mâ—â—â—all pag 17â— 17â— against â—â—ist mot pag. 35. 36 M whitaker vb supra pag. 978 685. 690 695 696. 970. 663. M Whitaker answeareth saying That this testimonie is plaine inough but in no force to be receaued because it is against the scriptures Adde now but heervnto that Chemnitius doth reproue for their lyke testimonie of vnwritten tradition Clemens Alex. Origen Epiphanius Ambrose Hierome Maximus Theophilus Basil Damascen c. That M. Furke also confesseth as much of S. Chrysostome Tertullian Cyprian Augustine Hierome c. And lastly that M. Whitaker acknowledgeth as much of all these Fathers See the 10. article where necessitie of tradition is very plainly confessed which is heere omitted fol. 15. LVTHERS DOCTRINE Luther saith o in comm cap. 1. ad Galat neither ought any other doctrine be taught and heard in the church then the pure worde of God that is the holy scripture for Doctores or other Authors with their doctrine let them be accursed Againe p tom 7. ger fol. 29. heere in this place I will repeat my growne worke or foundation where vpon I rely which ought infallibly be kept of all to wit that all thinges which are done without the scripture specially in thinges perteyning vnto God doe proceed from the Diuell And q lib. de serâ—â— arbitrio wee receaue nothing but the holy scriptures r in locis comm de libertate Christian Melanchthon calleth tradition for the inuocation of Saintes simple life and all such lyke that are not written the doctrine of Diuels Et ibidem more ouer also saith he when tradâ—â—ions speake of thinges of their owne nature yet they becom wicked and the doctrine of Diuells in respect of errours which are also propounded and defended to writ That they merit remission of sinns that workes wherby God sheweth himselfe to be honoured are the worship of God or that Bishops haue power to institute such worships CALVINS DOCTRINE Caluin saith Å¿ lib 4. instit cap 8. ¶ 8. Let this then stand for a maxime or generall ground That no other then the word of God ought to haue place in the Church which word is conteyned first in the law and the Prophets next in the Apostles writinges Agiane t ca. 10. ¶ 8. â— therfore wee accompt all constitutions or decrees wicked in whose obseruation the worship of God is fayned to be placed Agiane v ¶ 9. ordinances which they call ecclesiasticall where with the Pope and his clergie burden the Church wee say they are pernitious and wicked but our Aduersaries defend them to be holy and wholesome Againe x ¶ 18. But now to referre the beginning of traditions to the Apostles wher with hither to the Church hath beene oppressed was a meere forgerie or fals hood y ¶ 19. But they obiect this hath beene an ancient opinion that what was done with one consent in the vniuersall Church hath alwayes beene thought to proceed from the Apostles them selues for which they Cyte Augustine as a witnes who saith that those thinges which are obserued through the whole world may well be thought to haue beene ordayned by the Apostles them selues or Generall Councells whose authoritie in the church is most wholsome z ¶ â—0 but that I may not be troublesome I will produce only one example yf any man aske them from whence they haue theire holy water presently they answer from the Apostles as if histories doe not attribute this inuention to I knowe not what Bishope of Rome c. Ibid. what soeuer it be I will neuer graunt that this came from an Apostolicall Spirit c. nether doe I respect it that else where the same Augustine doth ascribe other thinges also to the Apostles for because it hath nothinge but coniectures they ought not to giue their iudgment of soe great a matter Againe a ¶ â—7 this alwayes is only to be excepted in these obseruations of the Apostle Paul that all thinges be done decently and in order least they be thought either necessarie vnto saluation and so binde consciences with religion or be referred to the worship of God and so there may seeme to be some piety in them An old condemned Heresie August 〈…〉 cap. 〈…〉 con◠〈…〉 The Arian Heretickes would by no means receaue the traditions of the church and vnwritten word of God as Maximinus himself an Arian Bishop teacheth which heresie afterwardes many others imitated as Nestor Dioscorus Eutyches c. as you may see in the seuenth Synode 〈◊〉 THE 29. ARTICLE Of the 7. Sacraments THE CATHOLICKE DOCTRINE All the Sacraments of the new testament
of the faithfull hence therfore let vs consider what a manner of sacrifice this is for vs. which at the voice of a priest doth opeÌ„ the heauens for our absolution in that mysteries of Christ the companies of Angels are present the lowest thinges are ioyned in fellowship with the highest earthlie things with heauenly and of visible and inuisible one thinge is made THE ADVERSARIE k pag. 65. M. Beacon in his workes set forth 5560. 3. part in his treatise intituled The reliques of Rome fol. 44. M. Beacon whome the ministers of lincolnshire in their abridgment c. affirme to be a deuyne of chiefe note in their church saith seriously The masse was begotten conceaued and borne anone after the Apostles tymes yf all be true that Historiographers wryte l Hosp in historia Sacramentaria lib. 1. cap 6. pap 20. Sebast epist de abrogandis invniuersum omnibus statutis ecclesiasticis M. Ascham Apolog pro coena Domi. pag. 31. Hospinianus saith euen in that first age they yet liueing the Diuell did attempt to lay his snares rather against this Sacrament then Baptisme and by little and little did seduce men from that first forme m Sebastianus Flaucus saith most plainly That presently after the Apostles all things were turned vpside downe c. the supper of the Lord was chaunged into a sacrifice M. Ascham a prime protestant doth acknowledge without more adoe that no beginninge therof after the Apostles tyme can be shewed saying At what tyme and by whome the supper of the Lord was thrust from its possession by the masse cannot certenly be knowne n in omnes Pauli epistolas in Hebr. c 7. v. 9. pag. 924 Caluin saith that Athanasius Ambrose Austine Arnobius c. erred heerin so farre that they forged a sacrifice in the Lords supper without our Sauiours commaund and so adulterated or corrupted the supper with adding of Sacrifice Againe he saith o lib. de verâ— Ecclesiae reformationâ— pag 389. The auncient Fathers cannot be excused for as much as it is manifest they haue declined from the pure and true institutioÌ„ of Christ for wheras the supper ought to be celebrated vnto this end that wee might coÌ„municate the sacrifice of Christ they being not therwith content did also add oblation this augmentation I say is vitious and naught These Caluin p Cent. 1â— col 83. l. 14. The Century-writers reproue S. Cyprian saying the priest saith Cyprian doth supply the place of Christ offereth sacrifice to God the Father And in their Alphabeticall table of that centurie at the letter S. they say q Ibidem That Cyprian doth superstitiously affirme the priest to supply the place of Christ in the supper r Cent. 2. c. 4 Col. 63. Againe Although say they the Doctores of this age haue nothing of offering an vnbloody sacrifice to God in the Eucharist yet there do occurre in theÌ„ certayne sayinges very ambiguous and incommodious as in the epistle of Ignatius to the SmyrneÌ„ses It is not lawfull saith Ignatius without a Bishope either to offerre sacrifices or celebrate Masses Å¿ Ibid l. 20. Ibid col 113 line 23. Also they say the lyke of S. Irenaeus t S Irenaeus is so plaine that they doubt not to chardge him with negligence and of being improper in his speech and often calling the Eucharist an oblation To conclude these foresaid sayings of Ignatius Irenaeus who are so plaine to the Centuristes that although they be lykewise extant in all copies and libraries yet they blush not to say concerning that of Ignatius v IbideÌ„ line 9. that they doe partly supect it as inserted concerning that of Irenaeus they say x Col 6â— line 22 Yf notwithstanging the place be voyd of fraud errour Which reprehension is so euident and not to be excused that y Sutcliffe in his subuersioÌ„ of the three conuersions pag. â—â— M. Sutcliffe doth acknowledge it LVTHERS DOCTRINE a lib. de capt Babylonieâ— cap. 1. Luther briefly answeareth to all this saying yf ther be nothing that can be said it is more saue to deny all then to graunt the masse to be a sacrifice Againe I professe saith he especially against all such as shall cry out that I teach against the custome of the church against the statures of the Fathers I professe I say that I will heare none of this And a little after he saith I care not what the Father 's said of the masse Againe in his booke against king Henry the eight he saith last of all the king bringeth in the sayinges of the Fathers for amassing sacrifice or the sacrifice of the Masse and laugheth at my foolishnes that I only will seeme to be wise before all others but I say they haue nothing to produce but a multitude of meÌ„ Et infra I care not if therbe a thousande Augustines and a thousand Cyprians against me Againe Heere saith he I nothing regard it in lib. de missa priuatâ— if the Papistes cry out the church the church the Fathers Fathers because as I said wee respect not mens sayinges or deeds in so weighty matters for wee know that the Prophets themselues haue fallen yea and the Apostles also by the word of Christ wee iudge the church Apostles yea and Angels themselues CALVINS DOCTRINE Caluin saith b lib. 4 inâ—â—â—â— cap 1◠¶ 1. lett all readers vnderstand that heere I am to deall with that opinion wherin the RomaÌ„ Antichrist his Prophets haue instructed the whol world to witt that the masse is a worke wherby the priest that offereth Christ and others that doe participate in that oblation doe obteyne the fauour of God or that it is a satisfactory oblation wherby to reconcile theÌ„selues vnto God Againe c ¶ 3. certenly this is most certayne the crosse of Christ is made frustrate assoone as the aulter shal be erected Againe d ¶ 11. But because I see that those auncieÌ„t Fathers also haue wrested this otherwise theÌ„ was agreable to the institution of our Lord although their supper carry a shew of I know not what auncient or at least renewed oblation I think they cannot be excused but they haue some thinge erred in the maÌ„ner of doing for they haue rather imitated the Iewish manner of sacrificing then that which either Christ ordayned or the ghospell did permitt Again e ¶ 1â— what remaineth saith he but that the blinde may see the deafe heare and children vnderstand that this abomination of the masse which is drunke in a goulden cuppe hath so made drunke all kinges of the earth and people euen from the highest vnto the lowest and strucken them with such a dead sheepe and gidinesse in the head that they are become more stupide then brute beasts and doe place the very anker hold and sume of their saluation in this only deadly poyson An old condemned Heresie lib. 2. contra â—â—â—â—ianum S. Austine doth report amonge the errours and furies
Areopagita to be the disciple of S. Paul and author of the heauenly or ecclesiasticall Hierarchie Luther saith c tom 2. wittemberg 1562. de captiu Babyl fol. 84. But thou wilt say saith Luther what say you to Dionysius who numbreth six Sacramentes c. I answere saith he I know this man only of the auncient Fathers to stand for the number of seuen Sacramentes although omitting matrimonie he graunt six only the same affirmeth M. D. Humfrey vbi supra c. pag. 519. M. Whitaker saith d de Sacra Scriptura pag. 655. I doe acknowledg that Dionysius is in many places a great patrone of traditions Concerning Hermes of whom mention is made by e Rom. 16 4. S. Pauâ— Hamelmanus saith f de trad Apost col 254. line 5â— and col 7â—0 l. 25. That impure booke of the pastour or of Hermes gâ—ue a good beginning to Popery which saith he the Fathers did esteeme for ecclesiasticall for in tymes past that booke of Hermes called the Pastour i Origenes li. 1. de principijs c. was numbred in the number of ecclesiasticall bookes the same confesseth g in Hooker l. 5. pag â—4 M. Hooker our countrey man in soe much as Hamelmanus saith h Hamel col 273. line 18 col 255. li 42 that book of the pastour saith he seemeth to be receaued by Irenaeus Clemeni and Origen and other Fathers but especially by Irenaeus Finally this booke saith k Hamel col 252. sine and 253. init and 254 line 8. see from col 250. Haâ— layeth the ground worke of Purgatory prayer for the dead merit and iustification of workes of professed Chastity in ministers of fasting from certayne meates c. Abraham l Abr. Scult in medulla Theolog c. pag. 467. post med Scultetus saith it mainteneth free will monasticall life and solitude and Purgatory see this more at large and most perspicuous in the Protestants Apology for the Roman Church fol. 125. 126. THE 41. ARTICLE To shevv no beginning of a Doctrine is an infallible token that it is and proceedeth from the Apostles a in his defence against M. Cartwryght pag. 51. M. Whitgift lord Archbishop of Canterbury doth most learnedly and truly vrge this generall rule or proofe of Apostolicke Doctrine saying for as much as the originall and beginning of these names Metropolitan Archbishop c. such is their antiquity cannot be found so far as I haue read it is to be supposed they haue their originall from the Apostles them selues for as I remember b S. Austine epist 118. S. Austine hath the same rule in proofe of this rule he saith yet further c vbi supra pag. 352. It is of credit saith he with the wryters of our tyme namely with Zuinglius Caluin and Gualter and surely I thinke no learned man doth dissent from them M. Cartvvryght answereth to this rule d Ibid. that therby a window is openned to bringe in all popery agayne for I appeall saith he to the iudgment of all men if this be not to bring in Popery againe to allow of S. Austins sayng c. So euidently doe our learned aduersaries and the apparant probability of this rule approued also and allowed by e M. D. Field confirme and proue our fore said Catholicke religion wherto wee were soe many ages since conuerted to be not new or secondary since the Apostles tymes but truly primitiue and vndoubtedly Apostolyke that f in whit in resp ad Camp rat 7. pag 101. M. Whitaker confesseth that the tymes of the Roman Churches chaunge cannot easily be told g M Powell in his consideration of Papistes supplication pag. 43. M. Gabriell Povvell beinge prouoked that if our Catholicke Doctrine be an errour then to tell vs when this errour came in and who was the Author of it c. answereth Wee cannot tell by whome or at what tyme the enimy did sow it c. Neither indeed do wee know who was the first author of euery one of your blasphemous opinions c. In libro Apologetico c. pag 192. 193. Ioannes Regius being likwyse vrged to shew wherin the Roman Church hath chaunged her faith and not able to giue any one particuler example therof he be taketh him self to this extreame boldnes answering But last of all saith he if it were true that the Roman Church had neuer chaunged any thing in her religioÌ„ shall it therefor presently follow it is the true Church Out of all which is necessarily deduced that according to M. Whitgiftes foresaid rule and assertion whatsoeuer opynion is not knowne to haue begun since the Apostles tyme the same is not new or secondary but receaued it 's originall from the Apostles them selues as ours The Roman religion hath beene proued to haue done THE 42. ARTICLE True Miracles make a strong argument for the true faith and that the fore said faith vvherevnto the English vvere conuerted vvas confirmed by such miracles AS in the nonage or infancie of the Church our Sauiour did make manifest the truth of his Apostles Doctrine by vndoubted miracles to serue as signes of their Apostleship 2. Cor. 12.12 Marc. c. 16. v. 20. and to that end confirmed the word with signes following it so likewyse this virtue or power of Miracles did not cease but as our Aduersaries confesse alwayes shyne in the Church the necessity therof being one and the same in all succeeding ages to the conuersion of the heathen contemning the Scriptures are nothing moued with the miracles therin mentioned Wheras our Sauiour saith Iohn 14. v. 12. Hee that belieueth in me the workes that I do shall hee do and greater In the marginall notes of the English bible printed anno 1576. it is there vpon said This is referred to the whole body of the Church in whome this virtue doth shine for euer therfore they are not now to cease as some Protestantes affirme S. Irenaeus and S. Austine say S. Irenaeus lib 2. c. 18. S. Austine de ciuitate Doâ— lib. 22. cap. 1. Why say they are not those miracles which you preach to haue bene done now done certenly I might say they were necessarie before the world did belieue for this end that the world might belieue And a little after now also they are done in his name Miracles are through out the whole course of Scriptures both acknowledged and vrged Acknowledged in Exod. 8 19 and 3 of kinges 17 24 and cap. 18 19 and 4 of kinges 5 15 Matth. 14 25 33 and cap. 27 54 Iohn 2 23 and 3 2 and 4 53 and 9 30 and 11 45 Act. 4 14 16 and 9 35 Vrged Exodus 7 17 and 16 12 Num. 16 28 Iosue 10 16 and 3 of kinges 13 3 5 and 18 24 38 and 20 23 28 and 4 of kinges 20 8 9 10 Matth. 9 6 Marcke 2 10 Iohn 14 11 and 15 14 and 20 30 31. Yea Miracles were to our a Sauiour himself a greater
As for them they were not instructed out of the word of God M. Whitaker against Duraeus saith what thou canst not ouercome by Scripture thou wilt with out doubt effect by the testimonies of Fathers c. Therfore you shall not expect that I do in particuler confute these theire errours The Century-vvriters and Abraham Scultetus say That Clement did euery where affirme free will and that it appeareth that not only all the Doctours of that age were in this manner of blindnes but also that it grew a mongst pastours c. And that the most auncient Fathers Cyprian Theophilus Tertullian Origen Clemens Alexandr Iustine Irenaeus c. erred in this point Luther calleth S. Hierome Ambrose Augustine and others Iustice-workers of the old Papistry or Papacy Of certayn Fathers in particuler Petrus Alexandrinus Peter Martyr reproueth him saying Petrus Alexandr In his comm places in English part 4 pag. 255. attributheth more to the outwarde Aulter then to the liuely temples of Christ Optatus Peter saith where Optatus against Permenianus saith vbi supra What is the Aulter euen the seat of the body and blood of Christ Cent 4 c. 6 col 409. line 25 But such sayinges as these saith Peter Martyr edified not the People the same say they Century-vvriters S. Ignatius M. Cartvvright saith In his 2. reply vlt part part 264. M wotton in his def of M Parkins c pag. â—39 349. Ignatius calleth the communion table vnproperly an Aulter M. Wotton saith I say plainly saith he this mans testimonie is nothing worth because he was of little iudgment in Diuinity S. Ambrose M. Fulke saith That Ambrose M. Fulk in his confut of Purgat pag. 320. 325. allowed prayer for the dead and that it was the common errour of his tyme. S. Augustine M. Fulke saith Augustine blindly defended it vbi supra Chem examen part 3. pag 211. Musc loc comm pag. 299. Chemnitius saith These Austine doth without the Scripture yeelding to tyme and custome Musculus saith Austine did inconsiderately affirme the Sacramentes of the new testament to giue saluation Iustine Martyr Cent. 2. col 207. lin 40. Century vvriters say Iustine Martyr extolled to much the libertie of mans will or freewill Chrysostome Cent. 5. col 2178. Century-vvriters say Chrysostome handleth impurely the Doctrine of Iustification and attributeth merit to woorkes Luther against Certayne in particuler tom 2. wittemberg lib. lib de seruo arbitrio printed 1603 pag 72 7â— 275. and 3â—7 Alâ—o in Collo 〈◊〉 mensalibâ—â— cap. de Patribus Ecclesiae In the writinges of Hierome saith he there is not a word of true faith in Christ and sound religion Tertullian in very superstitious I haue holden Origen long since occursed Of Chrysostome I make no accounte Basil is of no worth he is wholy a Monke I way him not of a hayre Cyprian is a weake Deuyne c. affirming there yet further that the whole Church did degenerate in the Apostles tyme And that the Apology of Phillippe Melanchthon doth far excell all the Doctours of the Church yea euen Austine himselfe These Luther in his deâ— of M Parkins c. pag 491. To conclude M Wotton saith But the Fathers are not for vs what then is nothing true that cannot be confirmed by their testimony c. But to say that the true Church immediatly after the Apostles tymes became adulterous and corrupt which the most with Luther a boue said affirme it most absurd first because the visible true Church was no more then made hereticall or corrupt by the Churches reuolted Children in those dayes then Luthers like late dispersed Doctrine maketh our now Church to be Lutheran Secundly if other wyse the Church so presently after the Apostles tymes ceased to be a virgin and so became adulterous and corrupt who seeth not then the blasphemy thence ensuing for in what one age from the Apostles tymes to this present may the Church then be thought to be preserued chast Thirdly it is against manifest Scripture as in the tract where the Church cannot erre see more at large Wherfore once more to conclude this controuersie receaue this one senteÌ„ce from that weake deuyne according to Luther S. Cyprian in which you may at least see the opinyon of the Church in his days Lib. de veritate Ecclesiae The spouse of Christ saith he cannot be adulterated shee is vncorrupt and Chast c. By these you may in part vnderstand what esteeme is made of those first Doctors and prelates of Gods Church though in the tract where they appeal to the Fathers and in that where the Church cannot erre freely confessed to be most holy learned and deuynely inspired such is the malapert obstinacie and blind ignorance of heresie that when it hath as to the most infallible interpreter and Doctor of our Sauiours will made appeall and find it thus plaine and absolute that it will by no means beare any colourable glosse then I say it doth thus impudently reiect it with all opprobrious speeches and blasphemous sentences THE 45. ARTICLE The Continuall purity of the Roman Church acknovvledged by our Aduersaries M. D. lib de Antichristo cont Sanderum pag 5. M. Fulke in his confutat of Whitaker acknowledgeth no change in the Roman Church for the first six hundreth yeares after Christ M. Fulk saith The Church of Rome retained by succession vntill Tertullian dayes viz anno 200. that faith which it did first receaue from the Apostles Purgatory pag. 174. Zanchius de vera religione pag. 148. The same affirmeth Hierome Zanchius a Protestant And where one of our Catholicke writers vrgeth the succession of the Roman Bishops according to the example of Irenaeus M. Fulk vbi supra pag. 372. 373. Cyprian Tertullian Optatus Hierome Austine and Vincentius Lyrinensis M. Fulke saith the reason why these men specially named the Church of Rome was because the Church of Rome at that tyme as it was founded by the Apostles so it continued in the Doctrine of the Apostles In his conference which M Hart. pag. 443. M. D. Reynolds being prouoked in the same kind acknowledgeth in lyke manner that the succession of the Roman Bishops was a proofe of the true Church and faith in the tyme of Augustine Epiphamus Optatus Tertullian Irenaeus c. In his retent c. pag. 85 M. Fulk saith yet further The Popish Church is but an hereticall assembly departed from the vniuersall Church of Christ longe since Austines departure out of this life to witt long after they yeare 400. wherin S. Austine liued In his reply to M. Harding pag. 246. M. Ievvell sayth That as well S. Austine as all other holy Fathers did well in yeelding reuerence to the Sea of Rome c. for the purity of religion which was there preserued a long tyme with out spot Instit l. 4. c. â— sâ— This matter being so freely confessed wee will conclude with Caluin who
And agayne What those that are assēbled to gether out of the church of Christ when they shal be so assembled doe they thinke Christ is with him such althouh they dye for the confession of the nam of Christ that deadly spoot grieuous fault of discourd neither is it washed a way by his blood nor purged by suffering a Martyr he cannot be which is not in the Church neither shall hee come vnto the kingdome who hath foresaken her who shall raigne tom 7. de gestis cum fine ric◠hither to S. Cyprian S. Austine tells you that you may haue honour seruantes you may sing Alleluya ansvver Amen you may haue the ghospell you may beleeue and preach in the name of the Father the son and the holy ghost you may haue althinges vvith out the Catholicke church except saluation but alas what all is that which comprehendeth not that which is as in all And againe in an other place he saith lib 4. de Symb ad Catechu tom 9. cap. 12. neither shall he haue God for his father that vvill not haue the church for his mother neither shall it profitt him that he hath belieued or that he hath done such aboundance of good vvorkes vvithout the end of the chiefest good S. Hierome also saith Epist ad Dam. 24. q. 1. cap. quoniam who soeuer shall eat the lambe with out this howse he is profane if any man be not in the Arke of Noe he shall perish in the deluge much more concerning this poynt might be said lib. 4. instit c. 2. q 4. but to conclude with Caluin himself who saith that out of the bosome of the church no remission of sinnes is to be hoped for nor any saluation yea S. Austine saith Serm 181. de tempore he is no Christian that is not in the church of Christ Wherefore good Mother you that haue liued all your tyme in heresie and consequently offending God I humbly beseech you for your owne eternall good and your Childrens saluation examine well what I haue taken paynes in and as I assure you out of S. Paul Phil. 3.8 you shall not think your labour ill bestowed After all being inconscience conuinced let not the feare of the losse of your princes fauour depriuation of liuinges or temporalé commodities hazard eternity and spirituall saluation but in the midest of so many sectes and heresies maugre the Diuell and his ministers Ibidem in despite of tyme one swaying authoritie say with S. Paul I esteeme them all as dung that I may gaine Christ Also the same Apostle will be iudged by your selfe whether it be better to obey God then man Moreouer the king of heauen himself doth promise you Matt. 19.29 that if you leese howse or brethren or Sisters or father or mother or wife or Children or lands for his names sake you shall receaue an hundred fould and shall possesse life euerlasting Also that in this life you may not suspect his fatherlie care and prouidence to be wanting vnto you in such temporall necessaries as you shall need he bidds you not to be carefull what you shall either eat or drinke Matt. 6.25 or what rayment you shall put on but first seeke the kingdome of God and these thinges shal be cast vpon you All which promises S. Paul hath experienced saying 2. Cor. 48. In all thinges vvee suffer tribulation but are not in distresse vvee vvant but are not destitute vvee suffer persecution but are not forsaken vvee are cast dovvn but vvee perish not King Dauid saith also that he neuer knevv the righteous forsaken nor their seed seeke their bread wherfor hauing so good warrant of comfort and reward in this seruice Psalm 36. v. 25. as from the Lord of Lords himself our Deere Sauiour who to requit you as S. Paul saith will adopt you heire of his inheritance resolue then at length to feare God more then man Hell then temporall losse separation from Gods Church then leauing of landes liuinges Countrey yea life it self for as S. Austine saith Tract 27. in Ioan. their is nothing that a Christian man ought so to feare as to be separated from the body of Christ which is the Church as it is one Catholique Church for if he be separated from the body of Christ he is no member of him but who soeuer hath not the spirit of Christ he is not of Christ pardon me good mother in this my so longe and tedious a discourse I know your feruent zeal and feare of God but what misled required none at all the nature of an epistle a much shorter But the daunger in which you liue and the desiere I haue of your saluation with the rest of your whole family in the same state of perdition could not as I thought be satisfied with a briefer Excuse I humbly beseech you my so plaine dealing I doe as I tould you in the beginning but as good Surgeans and Phisitians are wont who are most loueing to their patients when most cruell to their diseases and loue no lesse when they Cherish by fomentations oyntments and restoritiues then when they chastice by bitter potions cutings and cruell launcinges because both-heale I once more beseech you therfore and as farre as I may presume coniure you that for the glorie you are to giue vnto God the dutie you owe his Church the ioy you may purchase to his Saincts and Angles Luc. 15.7.10 which reioyce more at the conuersion of one sinner that doth penance then at Ninty Nine iust which need no penance yea for the example you may and ought to giue your family and the whole world the comfort and eternall crownes of glorie which by your conuersion your frindes and Children shall reap the feare you ought to haue of Hell the hope of heauen and desire of your owne saluation you would vouchsafe to weigh and penetrate the daungers where with you are inuironed I will not vrge you any farther in this kind but only craue of you to propose to your self death Hell Heauen Iudgment Eternity and that you would not preferre your owne priuate opinion seeing as a prudent man did well obserue he that vvilbe his ovvne Scholler hath cōmonly a foole to his master not I say to preferre any iudgment before Gods Church which he promised should neuer erre in all antiquitie Neither let vs so esteeme of this life which as the scripture saith is a vapour a fume yea nothing that wee forget heauen and eternity Alas Deere Mother as our Sauiour saith vvhat doth it profitt a man to gayne the vvhole vvorld and susteine the losse of his ovvne soule Matt. 29.19 Old age tells you that you are in the wayning of your dayes that your glasse is almost runne that your spring yea sommer is spent you are in the fall of the leafe and your winter is at hand the axe is laid to the root and where soeuer the tree
these bookes to be canonicall CoÌ„cerning e Apol. 2. adu Ruffinum in Prolog S. Hierome lie answereth and explaineth himself saying truly I did not set downe what I thought but what the Hebrewes are accustomed to say against vs heerein calling there further Ruffinus e Apol. 2. adu Ruffinum in Prolog a foolish Sycophant for mistaking and charging him with the Hebrewes opinion Also in another place he most expresly placeth the f in Machab in praefat in bookes of Machabees reiected by the Hebrewes amonge the stories of Deuyne Scripture And in another place he saieth of g Iudith Iudith the booke of Iudith among the Hebrewes is read among holy writinge whole authoritie is not iudged so sit to confirme things that are in contention c. but because the councell of Nice is said to haue reckoned this booke in the number of holy Scripture I rest content c. Secondly it is euident that in the primitiue Church the canonicall Scriptures were not generally receaued all at once but in so great varietie of pretended Scriptures sundry bookes were for the tyme misdoubted or by some Fathers and Councels omitted or not receaued which yet afterwardes vpon better search and consideration they were generally acknowledged To conclude this point heare M. Bilson Lord Bishop of Wâ—nchester saying h in his Suruey of Châ—ists sufferings c. anno 1604. pag. 664. the Scriptures were not fully receaued in all places no not in Eusebius tyme. he saith that the epistles of Iames Iude the 2. Peter and 2. Iohn are contradicted as not writen by the Apostles the epistle to the Hebrewes was for a while contradicted c. the Churches of Syria did not receaue the 2 Peter nor 2. Iohn the epistle of Iude nor the Apocalypse c. the like might be said for the Churches of Arabia will you hence therefore conclude that these parts of scripture were not Apostolicall or that wee need not receaue them now because they were formerly doubted off c so fully doth M. Bilson answere our Aduersaries like vsuall obiections against the Machabees and the other bookes of the old testament now in question But the authoritie of the Church only as is by our Aduersaries confessed might satisfie vs at least in this poynt for M. Iewel saith defence 1. of his Apolog pag. 201. edition an 1571. pag. 241. the church of God had the spirit of wisdome wherby to discerne true scripture from false the protestant author of the scripture and the church whome Bullinger so greatly coÌ„mendeth in his preface thereof to the reader doth affirme k Cap. 15. fol. 71 71. cap. 16 fol. 74. 75. that wee could not belieue the ghospell were it not that the church taught vs and witnessed that this doctrine was deliuered by the Apostles THE X ARTICLE The protestantes pretence of only Scripture is friuolous and idle a In his Suruey c pag 219. It hath euer bene the coÌ„mon practice and deceipt of almost all Nouellistes to pretend only scripture vsinge it as theire laste and only refuge thereby to continue theire contentions and to exempt themselues from all other finall iudgmentes whatsoeuer In this sorte Beza himselfe is noted to euade witnes M. Bancroft Sayinge a How Beza discrediteth himselfe sayinge if any man shall oppose against my exposition the authoritie of certaine fathers I appeale to the word of God whereuppon M. Bancroft inferreth sayinge how cranke is Beza wth the auncient fathers The Brownists of Amsterdam saye to M. Balsons allegations from the fathers b Apologie print 1604. pag 103. Let M. Bilson wth these Doctors know that vnles they can proue by the word of God their Prelacie c. all the colour they bring oute of former times and writers is of no moment in this case M. Hooker saieth of the c Eccl policie in his preface page 38. Anabaptiste the booke of God they for the most part so admired that other disputation against their opinions then only by allegatioÌ„ of scripture they would not heare d â—b de Christe natura pag. 2. In this sort doth Socinus a protestant against volanus his protestant aduersarie giue the stipp in defence of his errour against the diuinitie of Christe saying To what purpose should I answere that wich thou borrowest from the Papistes c. especially where thou opposest to vs the perpetuall Consent of the Church very exellently doubtlese in this behalfe hath Hosius the Papist discoursed against you wounding you with your owne sword and therefore you are no lesse saf in vrging against me the Churches perpetuall consent then are the Papistes in their vrging thereof both against you and vs And alitle further he saith e Pag. 222. wee set before vs in this QuestioÌ„ concerning the diuinitie of Christ none for Master or interpreter but only the holy Ghost c. for wee do not thinke that wee are to stande to the iudgment of any man though neuer so learned of any CouÌ„cell though in shew neuer so holy lawfully assembled of any visible Church though neueuer so perfect and vniuersall Euen Volanus him selfe disputing against the Iesuites is forced to make vse of the examples sayinges and deedes of Athanasius Hierome Augustine Theodoret other fathers whose authoritie he now opposeth against vs as sacred Thus much haue I thought good to remember that Volanus may rereaue answere from him selfe wheÌ„ he so often inferreth against vs the authoritie of learned meÌ„ CoÌ„sent of the Churche Thus farr Socinus Insomuch that A certaine Englih protestaÌ„t author of the treatise entituled A briefe answere to certaine obiections against the descentioÌ„ of Christ into hell printed at Oxford by Ioseph Barnes where he saieth reproueth this other protestaÌ„t brother sayinge where you saywe must build our faith one the word of faith tyinge vs to the scripture only you giue iust occasioÌ„ to think that you neither haue the auntict fathers of Christes Churche not their sonnes succeding theÌ„ agreeing whith you in this point which implieth a defeÌ„ce of some strange Paradox these likewise he This kind of tergiuersation vnder pretense of only scripture is and hath bene so infinitly tedious to protestantes them selues so euidently the only meanes wherby to vpholde all theire dissentions yet daylie renewinge and vprisinge that M. Hooker faieth M. f preface of his Ec. po icie lect 6. pag. 28. 29. â—era in his laste booke but one professeth him selfe to be now wearie of such Combates and encounters whether by word or writing in so much that he findeth that Controuersies are therby made but braules therefore wisheth that in some comoÌ„ lawfull asseÌ„bly of Churches all these thyftes may be at once decreed Luther himselfe calleth the scripture g Hosias â—ib 3 coÌ„tra Râ—cutud see it also 〈◊〉 A booke for heretikes And others of his coÌ„federates h A Ianus Cope Dialog b. c. 19 1. A Nose of wax a phrase
ill beseeminge the scripture and word of the holy Ghost howsoeuer wrested and abused by wicked men Likewise Beza himselfe saith i Beza praeface to his booke intituled ad octi colioquâ—j moÌ„tis vel gaâ—biâ—esis respons pâ—rt 1. pag 2. Let all those thinges be submitted to the IudgmeÌ„t of all learned and orthodoxall deuines especially of a free holy and lawfull Synod yf God shall at any tyme graunt any M Hocker saith againe k Hooker vbi supra pag. 26. what successe God may giue to any such kinde of conference or disputation wee caÌ„not tell but wee are right sure of this that Nature scripture and experieÌ„ce haue all taught the world to seeke for the endinge of coÌ„tentions by submitting it selfe to some iudiciall and definitiue senteÌ„ce where vnto neither parte that contendeth may vnder any pretence refuse to stand And a little further l pag. 28. see also the title in M D. Concil exameÌ„ c. pag. 2. 3 4. 5 the also M. B. loâ— in his perpetuall gouerâ—ment c pag. 370. 372. 374. The will of God is to haue theÌ„ doe whatsoeuer the sentence of a iudiciall and finall decision shall determin yea though it seeme in theire priuate opinion to swarue vtterly from that which is right c and that without this it is impossible wee should auoide confusion or euer hope to attaine peace And certainly our aduersaries hearein doe but accordinge to the wholsome admonition of S. Austine sayinge The veritie of scripture is holden of vs when we doe that which pleaseth the vniuersall Church which the authoritie of the same scripture coÌ„mendeth and a little after he saieth m Austine tom 7. lib. 1. cap 33. whosoeuer feareth to be deceaued in the obscuritie of this question lett him aske councell concerninge it of the Church which the holy scripture pointeth vnto whout any ambiguitie M. Whitaker acknowledgeth that the question concerning canonicall scripture is to vs determined n Adu stap l. 2. c. 6 p. 270. 57. lib 2. c. 4. pag 300. 298 14. 15 against M. VVilliâ— Reignolds pag 44 See the same in M. Hooker ca. 3. â— 8. pag. 247. not by testimony of the spirit which saith he being priuate secret is vnsit to teach resell others But as he confesseth by ecclesiasticall tradition An argument saieth he whereby may be argued and coÌ„uinced what bookes are canonicall and what are not The ProtestaÌ„t author of the treatise of the authoritie of the scripture and the Church whome Bullinger in his preface before the same booke so highly coÌ„mendeth doubteth not to saie with S. Austine and Tertullian we o the protestant c. c. 15. pag 74 75. could not beleeue the Gospel were it not that the Church taught vs and witnessed that this doctrine was deliuered by â—he Apostles This treatise was translated out of latine into English by Iohn Tomkins and printed 1â—79 M Hooker saieth p In his first booke of Eccles polic c 5. 14 pag. 86. Ib d l 2. 5 4 pag. 102. of thinges necessarie the verie châ—â—fest is to know what bookâ—s we are bounde to esteeme holie which point saieth he is confessed impossibâ—e for the scripture it selfe to teach Againe it is not the word of God saieth he which doth or possible can assâ—re vs that we doe well to thinke it is h s word for if any one booke of the scripture dâ—d giue testimony of all yet still that scripture which giueth credit to the rest would requier an other scripture to giue credit vnto it neither could wee come vnto any pause where on to rest vnles besides scripture there were some thinge that might assure vs c. lib. 3. S. 8. pag. 146. lib 2 li 7. pag 1â—6 which also he acknowledgeth to be the authoritie of Gods Church THE 11. ARTICLE Protestantes disagreeing translations M. Bruges saith a Apologie sect 6 That the approued Protestant traÌ„slation hath many omissions many additions which some tyme obscure some tyme peruert the sense M. Carleâ—â— in his booke that Christ went not downe to hell hauing discouered many faultes in the English Bibles inferreth b pag 116. 241. That the English Protestantes in many places detorte the Scriptures froÌ„ their right sense and shew themselues to loue darknes more them light falshood more then truth they haue corrupted and depraued the sense obscured the trueth deceaued the ignorant and supplanted the simple M. Broughten also one of the chiefest linguistes in England in his epistle to the Lordes of the priuie Councell desireth them to procure speedily a new translation o because that saith he which is now in England is full of errours And in his Aduertisement of corruptions to the Protestant Bishops he saith That theire Publike translation of Scriptures into English is such as it peruerteth the text of the old testament in fouer hundred and forty eight places and that it causeth Millions of Millions to reiect the new testament and to runne to eternall flames c in his translation of the new testament parte 11. folio 110. Charles Molineus saith That Caluin in his harmonie maketh the text of the ghospell to leape vp and donne as the truth it selfe declareth he vseth violence to the letter of the ghospell in many places clean traÌ„sposeth it and besides this he addeth to the text These hee d tom 2. ad Luther lib. de Sacramento fol. 412. l. 413. Zuinglius after detection of many corruptions in Luther concludeth thus See how thy case standeth Luther that in the eies of all men thou arte seenne to be a manifest and common corrupter of holy Scripture which thing thou canst neuer deny before any creature how much are wee ashamed of thee who hitherto haue esteemed thee beyond all measure and now trie thee to be such a false fellow these hee Castalio saith That to note all the errours of Beza in traÌ„slating the new testament the worke would require to great a volume e In the fume of the confereÌ„ce before his maiestie pag. 46. The king thinketh the Geneua translation to be the worst of all other M. Parkes in his Apologie of three testimonies of Scripture coÌ„cerning Christes desceÌ„ding into hell in his defence of the first testamonie saith to M. D. Wâ—llet As for the Geneua Bibles it is to be wished that either they may be purged from those manifold errours which are both in the text and in the margent or else vtterly prâ—hibited In A Treatise intituled A petition Directed to her most excellent maiestie c the Puritans say Pag. 76. Our translation of the psalmes comprysed in our booke of common prayer doth in Addition Subtraction and Alteration differre from the truth of the Hebrew in Twoe hundred places Pag. 75. In so much as they doe therfore profess the rest to be doubtfull whether a man with a safe coÌ„science may subscribe therto The Ministers of Lincolne Diocesse tearme the
Caluin and M. Whitaker say q Cal. inst pr. at Geneua 1450. c. 8. de fide f. 37 â—8 M â—â—hit de Eccl. coâ—â— Bellar p â—81 285 M â—uike agâ—â—nst Heâ—â— Sand c. p. 5 9 5 6 560. The Church can neuer want Pastours and Doctours And certainly there can be no Pastour with out some knowne flocke M Fuike saith That Christ will suffer no particuler Church to continue with out a seruant to ouer see it that Pastours and Doctors must be in the Church till the end of the world euen from Christes tyme to Luthers age M. Sparke saith r in his answere to M. Iohn Albines pag. 11. The Church of Christ hath alwayes had and shall haue to the end successiuely in all ages in one place or other such as haue shewed the truth fully vnto others and haue shined as lightes in their dayes set vpon a Candlesticke M Fuike saith againe Å¿ in his answer to a counterfait Catholike p. 100. truth cannot be continued in the world but by ministery Also in t pag. 845. Certayne propositions and principles disputed in the vniuersitie of Geneua it is concluded that the ministerie is an assentiall marke of the true Church M. Deering saith v vpon the epist to the Hebrewes ca. 3 lectur 15. and 16. Salvation springeth in preaching of the Ghospell and is shutt vp a gaine with ceassing of it And a little further he saith Take away preaching you take away faith for which he citeth many scriptures And M. Fulk saith yet x vbi supra pag 11 92 That these Church Pastours at least some of them shall alwayes resist all false opinions Euen with open reprehension Also M. Dâ—ering saith y vbi sâ—pra c. 2. v. 12. lect 10 3. lect 12. The Religion being of God no feare of man shall keepe them backe because as M. Deering saith that were to keepe the honour of God for Cornets and solitary places for as the Apostle prescribeth y Rom. 19.10 z with the hart aman belieueth vnto righteousnes and with the mouth confesseth to saluation a See Beza in his sermons vpoÌ„ the Cantiâ—les Englished p. 79. 80. Our Puritan Aduersaries acknowledge and teach that there must be Pastours and Doctors to the end of the world for the administration of the word and Sacramentes b 1 Cor. 11.29 For wee are thereby to shew the Lordes death till hee come M. Whitaker saith speaking to this end of the administration of the word and Sacramentes c contra Dureum l. 3. pag. 249. and That being present they constitute a Church and being abseÌ„t do subuert it d 260. And that they are essentiall notes of the true Church e in his synopsis p. 75 69. whit gift in his defeÌ„ce c. p. 81. M. Couell in his exam c. p. 21. say ye same Hip. in Method Theolog. p. 548 557. Pol. in part Theolog p â—04 Keck insistem Theolog p 408. M. Willet saith likewise of them These markes a cannot be absent from the Church and it is no longer a true Church then it hath these markes for saith he the only absence of them doth make a nullity of the Church Hiperius and Amandus Polandus affirme that these notes are needfull to distinguish the true Church froÌ„ the false that meÌ„ carefull of their saluation may know where the true Church is and to which company chiefly they ought to adioyne themselues Bartholomaus Keckermannus saith the Church of the new testament ought alwayes to be sensible and manifest by notes and externall forme that the other Gentiles which are yet without the Church may know vnto what Church to adioyne themselues which Esâ—y foretold of the Church of the new testament in most excellent wordes saying f Esay c. 61. v. 9. They shall know their seed in the Gentiles and their budd in the middes of peoples all that shall see them shall know them that these are the seed which the Lord hath blessed M. Henoth Clapham after many proofes alledged by himself from the scriptures and otherwise concludeth saying g in his soueraigne remedy against schisme pag 18. and 17. Not only all auncients euer held the Churches euer visibility but also all learned men of our age And againe Contrary to all scriptures they affirme that there hath bene no vibisility of the Church for former hundreth yeares which position is against psalm 72.3.17 and Esay 59.21 And againe h Matth. c. 24. v. 23.24.26 Our Sauiour for bides saith he all going out vnto such desert and Corner Ghospellers Caluin sayth i Instit l. 4 c. 2. sect That saluation or entrie into life is in or by this visible church And againe k q. 22. This benefit so wit of remission of sinnes is so proper vnto the church that wee cannot other wise enioy it but by remaining in the communion of it therfore let euery of vs thinke this to be his dutie not to seeke for remissioÌ„ of his sins elswhere but where the Lord hath appointed it to wit in the visible church These Caluin yet further he saith l â— 10. So great accompt doth the Lord make of the communion of his church that he shall be held a traiterous turne coate and forsaker of religion whosoeuer disobediently alienates himself from the Christian society whence it followeth that the departing from the church is the denying of God and Christ and therefore so much the more must wee be ware of such kind of disagreement or breach of faith neither can there be a more heinous crime imagined then which sacrilegiously to violate that wedlocke which the only be gotten sonne of God vouchsafed to contract with vs. These hee Melanchthon saith m in Concil Theolog Part. 2. pag. 293. and 344. It must needes be that wee confesse a visible church And againe what meaneth this monstrous assertion which denieth there is any visible church M D. Hamfrey saith n in Iesuitismi part â— rat 3. pag 140 It is made manifest wee doe not place the church in the aire but one the earth that wee coÌ„fesse the church to be a towne seated vp a o Matt. 5. hill which cannot be hidd p Esay 2. The high mountayne of the howse of God higher then all hils vnto which all nations shall fly c. therfore why doe they so earnestly labour to proue what was neuer denied by vs c. And againe q pag. 141. The church is visible by the exercises of pietie which are seene of all in the church for whilst the ministers teach others do learne they administer the Sacramentes these laity communicate c he which seeth not this is more blind then a mole she is visible because her signes are excellent and manifest c r pag. 242. secret a boades are not the Christian conuocation c because this communion of Saintes is an open testification of Christianitie M.
Field saith Å¿ lib. 1. de Ecclesia c. â—0 pag. 19. The persons of them of whome the church consisteth are visible their profession knowne euen to the Prophane and wicked of the world The same confessatâ— melancthoÌ„ in loc comun ediâ— and in this sort the church cannot be inuisible And againe it is true that Bellarmine laboureth in vaine in prouing that there is and alwayes hath bene a visible church and that not consisting of some few scattered Christians with out order of ministery or vse of Sacramentes for all this wee doe most willingly yeeld vnto howsoeuer perhaps some few haue bene of opinion that c. And againe he saith 1561. c. de eceb pag. 324. t lib. 3. de Ecclesia cap. 6. pag. 72. It is most fond and friuolous that some demaund of vs where our church was before Luther began for wee say it was where now it is If they aske vs which wee answere it was the knowne and apparent church in the world wherin all our fathers liued and dyed wherin Luther and the rest were Baptized c. And most exceeding bouldhy he there further saith none of the pointes of false Doctrine and errour which they now mayntaine and wee condemne were the Doctrines of that church c. Also he proceedeth yet further with like incredible bouldnes and saith v Ibid. lib 3. cap. â— pag. 76. wee most firmly belieue all the churches in the world wherin our fathers liued and dyed to haue bene the true Protestant churches of God in which vndoubtedly saluation was to be found and that they which taught imbraced and belieued those damnable errours which the Romanistes now defend against vs were only a particuler faction c. To all which that may be a sufficient answere which followeth neither is it any maruaile if our aduersaries doubt not to make vndue and pretended clayme to the auncient fathers seeing they blush not to affirme thus exceeding bouldly and vntruly of the tyme in which Luther first began which is yet within the memorie of this present age The Protestantes chief growndes for their visible Church taken from VValdo VViclyffe and Husse c. Confuted VValdo was first a Catholicke and no Protestant Anno 1220. a Act. in on pag. 628. M. Fox testifieth of him that he was a Catholick lay-man arich Marchant of Lyons in france and so vnlearned that he gaue rewardes to certayne learned men to translate the holy scriptures for him and certeyne other workes of the Doctors And being thus holpen as M. Fox reporteth he conferred the forme of religioÌ„ in his tyme to the infallible word of God where vpon saith b pag. 41. M. Fox sprunge vp the Doctrine and name of those which are called vvaldenses Anno 1218. And againe he saith c pag. 45. that his followers were so vnlearned likewyse that some of them expounded the wordes of S. Iohn d Iohn cap. 1. Sui non receperunt eum Swyne did not receaue him Luther saith of the Waldenses e in Ioachim Cameratius de frattun Orthodox Eccleâ—â—is c. pag. â—75 They had that fault that because they would auoyd the subtilties and Craftines of Sophisters and Monkes they did altogether abstaine from all studie of artes And a little before he saith many of them indeed had neuer at any tyme seene the holy Bible heere it is euideÌ„t that he was first no Protestant VVicklyffe Anno 1370. M. Stowe saith f Annales of England printed Are 1592. pag 464. and 465. he was a Catholicke priest and parson of Lutterworth in licestershire And that he first inueyed against the church for that he had bene depriued by the Archbishop of Canterbury from a certayne benefice M. Fox saith g Act moÌ„ psg 85. hee was our countrey man and that out of all doubt all the world was in a most desperate and vile estate and that lamentable ignorance and darknes of Gods truth had ouer shadowed the whole earth when Iohn Wicklyffe stepped forth c. as the morning starre in the middest of a cloud And againe h pag 391. line 60. printed An. 1596. that in the tymes of horrible darknes when there seemed in a manner to be no one so little sparke of pure doctrine left or remayning Wickliffe by Gods prouidence rose vp through whome the Lord would first awaken and rayle vp againe the world c. M D. Humfrey saith i in vita Iulli printed at london 1573. pag. 263. Epist hist Eccles cent 6.10.11 pag 439 Our Iohn Wicklyffe was almost the first trumppet er of this Ghospell in these latter dayes Osiander saith k The bookes of Wicklyffe are not pure in all thinges for he had not men in those tymes that might brotherly admonish hime if he should goe beyond his limites Of all the horrible grosse errours which he held the Protestant doctrine of Iustification by faith only was so vnknowe vnto him that as Waldensis who liued in the same tyme with him affirmeth hee exceeded in the contrary defending humane merites as the damnable heretique Pelagius held them In so much that Melanchâ—hou saith of him l in epist ad frideric Micon in lib. epist Zuinglij Occolompadiâ— Pag. 622. Verily he did not vnderstand nor hold the iustice of faith And in the same place he doubteth not to say of him I haue found him in many other errours wherby one may iudge of his spirit Heere also it is euident that he was first no Protestant Iohn Husse Anno 1400. M. Iacob saith m in his defence of the Church ministers of england pag. 13. Luther in collog Germanâ—cis cap. de Antichristo being he was a Catholick priest that he said Masse euen to his dying day And was so Catholickly resolued in other pointes of faith that Luther saith n The Papistes burned Iohn Husse when as yet he departed not a fingers breadth from the Papacy for he taught the same which the Papistes do only he found fault with their vices and wicked lyfe against the Pope he committed nothing M. Fox saith o M. Apoc cap. 11. pag. 290. what did Husse at any tyme teach or defend in the couÌ„cell wherin he did not rather seeme superstitiously to consent with the Papistes what did the Papish faith decree concerning transubstaÌ„tiation which he Likewyse with the Papistes did not confirme whoe Celebrated masse more religioussie then he c. what therefore shall wee say he hath coÌ„mtted for which he is not together with the Romane Sea to be absolued And againe speaking of his followers he saith p Act. moÌ„ pag. 260. The BohemiaÌ„s being demaÌ„ded in what pointes they did differ from the church of Rome the only propositioÌ„s which they there vpon propunded were these fouer Articles first the necessitie of Communion vnder both kindes which point ProtestaÌ„tes acknowledge to be but a matter of indifferencie See q Mel. in Centur. epist Theolog pag. â—52 Iewell in
Calcedon whose authority is established by speciall acte of h anno 1. Elizabeth C. 1. versus sinem Parlament wher the authority of the fowet first generall councels is established I say this councell did offer the name of vniuersall Bishop to the Bishope of Rome which was no new donatioÌ„ but only a declaration of what he was in re before and his refusall vvas not of the thing but of the name vvhich might be taken in an ill sense as vvee see aftervvards in the Patriarch of Constantinople Our Puritan aduersaries do affirme and graunt i In their â—ittle Treatise in octauo intituled English Puritanisme c. printed anno 1605. pag. 26. That the high Priest of the Ievves vvas typically and in a figure the supreame head of the vvhole Catholicke church vvhich though say they it vvere visible only in the prouince and nation of levvry yet those of other nations and countreyes as appeareth by the history of the Ackes eueÌ„ though they were Ethiopians vvere vnder this high priest and acknovvledged homage vnto him So that he vvas not a prouinciall Metropolitan but in very deed an Oecumenicall or vniuersall Bishop of the vvhole world c. In so much that it is there next adioyned And therfore the Pope of Rome vvho a lone maketh claime vnto and is in possession of the like vniuersall Supremacy hath more vvarrant out of the vvord of God for the same then any Metropolitan or Diocesan not dependent vpon him hath or can haue So that by the vvord of God either there must be no Metropolitanes or Diocesanes or else there must be a Pope These they M. Cartvvryght affirmeth k M. whitgiftes descâ—te c p. 428. That the high priest vvas the head priest ouer all the vvhole church vvhich vvas during his tyme vnto our Sauiour Christ therefore if by this example vve vvill haue an Archbishope he must be such an one as may gouerne the whole church M. D Raynoldes saith l in his coÌ„ference p. 251. The lavv of Deutrenomy vvas made to establish a highest court of Iudgment in vvhich all harder causes Ecclesiasticall and ciuill might be determined vvithout further appeale M. Whitaker saith m de Sacra Scriptura p 466. I ansvveare those vvordes are to be vnderstood c. of the authority only vvhereby to decyde difficulties and controuersies vvhether they be ecclesiasticall by the minister or politicall and ciuill by the Magistrate that there might be alvvayes in both of them some man from vvhome it might not be lavvfull to appeale n Eâ— Ibid. p 470. For othervvyse there vvould neuer be any end of contention These hee M. Bilson saith o in his perpetuall gouerment of Christs church pag 20. That the same did concerne matters vvhich vvere of greatest moment both ciuill and sacred and their sentence by Gods lavv no man might refuse vvithout punishment of death See the lyke assertion in M. Hooker in his preface before his bookes p pag 26. 27. 28. Ecclesiasticall Policy M. Penry a Puritan in his supplication to the high court of parlament saith how that forme of gouermeÌ„t which maketh our Sauiour Christ inferiour to Moyses is an impious vngodly and vnlawfull gouerment contrary to the word c. M. Whitaker saith q Contra Campianum rat 6. pag. 97. Gregory the great although then Pope of the Romane Church yet now he is with vs against you for what doth it but little concerne your Pope when whosoeuer calleth himself vniuersall Bishop him without further queâ—â—ion he tearmeth the precursour or sorrunner of Antichrist c Iohn Bishop of Constantinople did first challenge it to himself c and a little after this title was taken from him and giuen to the Pope or Bishope of Rome But because the tittle or name of Vniuersall Bishop lieth open to a double acception or vnderstanding let S. Gregory himself explicate in what sense he tooke it to be the foreruÌ„ner of Antichrist r lib. 4 ep 36 ad Eugenium Wherfore he saith yf one be called the vniuersall Patriarch the name of Patriarch is thereby taken away from the rest And againe s l. 7. op 69 ad Eusebium yf one be the vniuersall Bishop it remaineth then that you be not Bishops And againe t l â— ep 34 Ad Constant All others contemned he endeuoureth to be called the only Bishop In so much as Pelagius Gregories next predeâ—essour saith v in â— pist 1. Dilectis fratribus c. Pelagius Let no Patriarch euer vse this so Prophane a name or tearme because if one be called vniuersall Patriarch the name of Patriarch is taken way from the rest c. yet doth not Pelagius therfore reiect the primary of the Romane Church for in the same epistle nere the end he saith It is related to the Apostolicall seat that Iohn Bishop of Constantinople doth subscribe himself vniuersall Bishop and that by this his prescription he doth call vs to a generall councell when as all authority of calling a Synods or councell is giuen to the Apostolicall seat of S. Peter by speciall priueledge c. wherfore whatsoeuer you haue ordayned in your foresaid conuenticle c. I commaund by the authority of S. Peter Prince of the Apostles c. which authority also is deriued to his successours that all thinges which he there ordayned be voyd and frustrate c. let that conuenticle know and Iohn himself that vnlesse he do quicklie correct his errour wee will excommunicate them c. be earnest brethreÌ„ that Ecclesiasticall honour be not now diminished in our dayes or that the Romane sâ—at by the institution of our Lord the head of all churches be at any tyme bereaned or spoyled of her priuiledges any where Wherin Pelagius doth so aboundantly explaine himself that Osiander confesseth and saith x in epito c. Cent. 6. pag. 243. He is verie carneâ— against Iohn of Constantinople in that he doth arrogate to himself the title of vniuersall Patriarch and sheweth that by this Prophane title of vniuersall he doth take the name away from the other Patriarches c. yet in the mean tyme he contendeth that the Romane church is the head of all other churches bableth much of the priuiledges graunted by Christ to Peter Concerning Gregory that learned Caluinist Andraus Fricâ—â— whome y martir Iob coÌ„mpart 4. pag 77. Peter Martyr tearmeth an excellent learned man saith z Friccius lib. 2 de Ecclesia c. 10. pag. 57. Some ther be c that obiect the authoritie of Gregory who saith that such a title perteineth to the precurâ—our of Antichrist but the reason of Gregory is to be knowne as it may be gathered our of his wordes which he repeateth in many epistles that the title of vniuersall Bishop is contrary to doth gaine say the grace which is commonlie powred vpoÌ„ all Bishops hee therfore that shall call himself the only Bishop taketh the bishoplie power from the rest
drunke out of a goblet because this is as great a gift bestowed vpon them by God to testifie and assure vnto vs his loue towardes vs c. For Sacramentes are thesame vnto vs from God that messengers of ioyfull tydinges are from men or pledges in makinge bargaines to witt which indeed doe not giue any grace of them selues but doe declare and shew it Againe e ¶ 2â— peraduenture saith he those immodest prayses of the Sacramentes which are read in the Fathers touching our signes haue deceaued those miserable Sophisters like vnto that of Augustine whoe said that the Sacramentes of the old law did only promise our Sauiour but ours giue saluation therfore because they did not consider that such manner of speeches were hyperbolicall they did promulgate theire hyperbolicall articles or doctrine c. Also it is necessarie that readers should briefly be admonished of this thing that what soeuer these Sophisters triste concerning the very work done or bare receauing of the Sacrament it is not only false but doth also contradict the nature of a Sacrament THE 31. ARTICLE Of Baptisme and the Necessitie therof THE CATHOLICKE DOCTRINE Baptisme being heauenly ordayned is of necessitie required as the meaÌ„s vnto saluation wherfor in case of necessitie and absence of the ordinary minister the administratioÌ„ therof is permitted also to lay people SCRIPTVRE a Iohn 1. â— VNlesse a man be borne againe of water and the Spirit he cannot enter into the kingdome of God b Matt. 28.19 Going therfore teach yee all nations baptizing them in the name of the Father and of the son and of the holy ghost c Titus 3. â— He hath saued vs by the lauer of regeneration and renouation of the holy ghost FATHERS d de Baptismo cap. 7. Tertullian anno 200. saith To conclude this matter their remaynes that I speake of the obseruation also of giuing and receauing baptisme It is true the chief priest which is the Bishope hath the power to giue Baptisme afterwards the priest and Deacon yet not without the authoritie of the Bishop for the honour of the church which being respected peace is conserued otherwyse also lay people haue right and power Et infra Let it suffice to wit that thou vse it in necessitie as the condition of the place tyme and person doth require for then the ayde of the next at hand is accepted when the circumstance of the daunger doth vrge For he shal be guiltie of a lost man that doth omit to performe that which he might freely doe e homil 14. in Lucam Origen anno 230. saith Because by the SacrameÌ„t of baptisme the filthines of natiuitie is washed a way therfore children are Baptized For vnlesse a man be borne againe of water the spirit he shall not enter into the kingdome of heauen f lib 2. de Abrahamo cap 11. S. Ambrose anno 380. saith vnlesse a man be borne againe of water and the holy ghost he cannot enter into the kingdome of God for as much as he excepteth none no not an infant not any although preuented by necessitie let them haue that secret freedome from paynes but I know not whether they haue the honour of the kingdome g ad Episcopos per Lucaniam Brutios constitutes cap 9. S. Gelasius Pope anno 496. saith let not DeacoÌ„s presume to baptize without the Bishop or a priest vnlesse they being farre absent necessitie compell them which also after tymes is graunted to lay Christians to do h Aduersus Luciserianos cap. 4 S. Hierome anno 380. saith neither priest nor Deacon without leaue of the Bishop hath licence to baptize which often tymes wee know not withstanding is lavvfull for lay people i lib. 2. cap. 20. S. Prosper anno 450 saith neither may wee thinke those vvhich haue not the Sacrament of regeneration to perteyn to any fellovvship of the blessed k epist 28. ad Hieronymam S. Augustine anno 400. saith Blessed S. Cyprian not making any nevv decree but keeping the firme faith of the church to correct those that thought an infant vvas not to be baptized before the eight day of his natiuitie sayd that not the flesh but the soule should perish and also together with the rest his Bishops did iudge that the new borne might presently and lawfullie be baptized l lib. 3. de Orig anunç ca. â— Againe doe not saith he belieue doe not say doe not teach that infantes before they are baptized being preuented by death can come to the pardon of originall sin if thou wilt be a Catholicke m epist ed â—ieron Againe whosoeuer shall say that children which depart this life without participation of that Sacrament shall haue life in Christ this maÌ„ certeinly doth condemne the whole church when therfore they runne and make hast to haue children baptized they belieue without all doubt that otherwyse they can by no mens haue life in Christ THE ADVERSARIE n Centur 3. c. â— col 125. lonc 16. col 28. l. 50. col 14â— l 4 Century-vvriters saith that Origen Tertullian and Cyprian make mentioÌ„ how that the baptized persons were accustomed to be signed with the signe of the crosse with sundry other ceremonies in the vse therof as the priestes consecrating of the water of baptisme abrenuntiation triple immersion vnction c. See also o S. cyprian l. 1. epist vlt. ante med for Ceremonies in Bapt. see Beza in epist Theolog. epist 8. S. Cyprian himselfe where he saith It is necessarie that the water be first purified and sanctified by the priest p Cartwright 522 516. M Cartvvright saith that Augustine was of opinion that children could not be saued without baptisme see M. Whitgiftes defence q Bal. decad 5 Serm 8. pa. 1049. Also Bullinger and Musculus affirme that Augustine and many fathers were of the same opinions In so much that r muse Loc. comm debap pag. â—08 Caluin confesseth saying the Fathers heere vpon doubted not almost from the very beginning of the church to vse the baptisme of lay persons in daunger of death Å¿ Caluin instit l 4 c. 15. sect 20. Concerning chrisme or confirmation Caluin saith if any man will defend such manner inuentions by antiquitie I am not ignorant how old the vse of chrisme and breathing in baptisme is and how that not longe after the Apostles the supper of the Lord was taynted with rust cap. 17. sect 4. Also t Chem examen part 2. p. 58. 64. 65. Chemnitius reprehendeth S. Cyprian The Laodicene Councell Pope Melchtades Cornelius and Tertullian for the same u ministers c in their a beridgment c. pag. 42. Also the ministers of lincolne Diocesse charge Tertullian Cyprian and Ambrose with errour of vsing the crosse in confirming those that were baptized c. To conclude x tom 9 in epist Ioan. tractat 3. S. Austine saith The spirituall anoynting is the holy ghost
great a space betweene the body of Christ and the bread and wine in the Supper as there is betweene the earth and the highest heauens to witt that the body of Christ is no where but in that one certayne and determinate pleace of heauen The same also saith v de re Sacramentaria q. 6 Beza in expresse wordes in the some of his doctrine Secundly Caluin teacheth that the signes and body of Christ although in place they differre very much yet they are so conioyned to gether not only touching the signe in that one is a token of the other but also because together with the signe God doth truly giue vs the verie bodie and blood of Christ wherby our soules are indeed nourished vnto life euerlasting This Caluin hath in all the places aboue noted And also saith yet further x vpon the 26. Matth. That in the supper the body of Christ is truly giuen vs that it may be a wholesome food vnto our soules that is our soules are fed with the substance of Christes body that wee may truly become one with him And a little after therfore saith he an emptie and bare signe is not set before vs but such as receaue this promise by faith are truly made partakers of the body and blood of our lord Againe he teacheth that to eat the flesh of Christ is not only to belieue but also to be made truly partaker of his flesh y lib. 4. inst cap. 17. ¶ 5. For saith he as not the beholding but eating of bread is required vnto the nourishment of our body so it is necessarie that our soule be truly and fully made partaker of Christ Againe z ¶ 32. in the holy supper he commaundeth me vnder the signes or formes of bread and wine to receaue his body and blood I nothing doubt but he doth truly giue it and I truly receaue it these Caluin But because this secund seemeth contrarie to the first for how can the body of Christ be truly giuen to vs with the bread and be present in the supper if this body be only in the highest heauen and the bread only on earth therfore he addeth this third saying a Ibib. ¶ 7. there remaineth nothing saith he but that I breake out into admiration of that mysâ—erie which certenly neither mynd by thinking nor tongue by explicating is sufficient to expresse And againe b ¶ 10. But although it seeme incredible that in so great v distance of place the flesh of Christ should so penetrate as to be meat for vs let vs remember how farre the secret virtue of the holy ghost doth exceed our vnderstanding and how foolish a thinge it is to measure his immensitie or wonderfullnes by our capacitie therefore what our vnderstanding doth not comprehend let faith conceaue that the spirit doth truly vnite what is disioyned by distance of place Againe c ¶ 32. Moreouer saith he if any aske of me the manner how he shall not be ashamed to confesse that it is a secret more high then either by witt can be comprehended or wordes declared The like hath Beza d de Sacramentis q 9. But saith he neuerthelesse wee confesse that the mysterie of God is incomprehensible wherby it cometh to passe that the same which is and remaneth in heauen and no other where is truly communitated vnto vs who are now on earth and no other where But because Caluin perceaued this his mysterie to be incredible and to inuolue a most manifest contradiction he addeth that the very body of Christ did not descend but a certen substantiall force deriued vnto vs from the flesh of Christ by his spirit as a certeyn Channell or conduit for thus he speaketh e lib. 4. instit cap. 17. ¶ 12. The bond saith he of that coniunction is the spirit of Christ by whose fastining wee are coupled together and as a certeyne conduit by which what soeuer Christ himself both is and hath is deriued vnto vs. Againe I freely confesse that I reiect the mixture of Christes flesh with our soule or transfusion as they teach because it sufficeth vs that Christ doth from the substance of flesh breath life into our soules yea power out his owne life into vs although his verie flesh doe not enter into vs. Againe Å¿ ¶ 13. Wee must saith he frame such a presence of Christ in the supper as may neither adioyne him to the element of bread nor include him in the bread or any wayes inclose him c. least something should be affixed to his body nor agreable to mans nature which is done when it is said to be infinite or in many places at once Also certenly that which wee teach hath nothing in it wherby to giue offence to any vnlesse to a few ages when that ignorance of Sophisters did raigne in the Church and the cleare light and manifest truth was oppressed with barbarisme Againe g ¶ 15. 29. Let this therfore be establissed for certayn that the flesh of Christ is not truly giuen vnto vs in the supper for food vnlesse the true substance of the externall signe did signifie as much But as one errour riseth out of an other that place of Hieremia is so foolishly wrested to prooue transubstantiation that a man May be ashamed to relate it c. yet so also thought many of the Fathers but what as if their ignorance were not rather to be pardoned and shâ—me concealed then impudencie to be added wherby to feare them yet still in hostile manner to contend with the true sense of the Prophet These Caluin An old condemned Heresie by the primitiue Church This was in tyme past the heresie of the Sacramentaries Synodo 7. act 6. tom 3. S. Theodoret Dialog qui dicetur impatibilis that the Eucharist or lords supper was not the true flesh of Christ but only a figure and image of the body of Christ The same many ages before reporteth S. Theodoretus out of S. Ignatius disciple to S. Iohn Moreouer there were others who not denying the veritie of Christes body in the Eucharist denied not withstand that the body of Christ did remayne in the Eucharist if it were kept vntill the next day whome S. Cyrill therfore saith that they were madd S. Cyrill in epistola ad Calosyrium Episcopum Whereas it is obiected that the sixth chapter of S. Iohn doth not treat of the Eucharist I proue the contrarie very manifestly that it doth specially treat of it The question therfore is not whether the whole chapter perteine vnto this matter for the contrarie is manifest as in a great part therof mention is made of the miracle of bread faithl and incarnation the controuersie therfore is only of these wordes The bread which I will giue is my flesh for the life of the world c. almost to the end Almost all the heretickes of these tymes denie these wordes to perteine to the Sacrament of the Eucharist
resurrection of life euerlasting These S Athanasius Peter Martyr doth so triumph vpon this place that he saith lib. contra Gardiner obiect 1â—0 he doth think there is scarre any stronger argument then this or more inuincible amongst those that are taken out of the Fathers I answere the force of this argument consisteth in there poyntes so first in that he saith the eating of our Lords body ought not to be taken carnally because his flesh would not suffice so many as should eat of it if it were taken carnallie but this doth not make against our sentence but the Capharnaites whoe thought that the flesh of Christ ought to be diuided into little partes and so distributed to euery one that should eat of it and in this manner indeed it would not suffice so many without some miracle but wee say that the flesh of Christ is so to be taken that it be all receaued indiuisibly of euery one moreouer in that S. Athanasius saith that the flesh of Christ is spirituall food and to be distributed spiritually it doth not any way offend our opinion for the flesh of Christ is most truly called spirituall food because it is giuen for the meâ—t of the spirit and not of the body and is distributed spiritually not corporally because it is not diuided into partes but is giuen all whole together as wee haue said indiuisibly Sermo de S. Martino wher vpon S. Bernard saith That the flesh of Christ is giuen and eaten spiritually and yet in the same place he saith That the true substance of the flesh is present in the Sacrament in Actis eiusdem concilâ—â—â— vâ—ticâ—na Bibliotheca But to make â— Athanasius yet more plaine receaue this one sentence of the councell of Nice wherof himself was one of the chief the wordes are these Also heere vpon the diuine table let vs not simply attend or respect the bread and cuppe set before vs but lifting vp our mynds and vnderstanding by saith let vs acknowledg to be placed vpon that sacred table that lambe of God which taketh away the sins of the world being offered vp vnbloodily by the priestes and truly taking his body and blood let vs belieue them to be the tokens of our resurrection for by this neither doe wee receaue much but little that wee may know it is taken not vnto fullnes but sanctification This testimonie also our aduersaries for the most parte doe acknowledge which together whith that which hath bine said I think sufficent to explicate a real receauing of the true body and blood of our Sauiour according to his owne wordes but for your better satisfaction and more full refutation of your errour especially in this poynt as also that you may see how all ages as well before our Sauiours coming as since and all the learned of Gods church both Iew and ChristiaÌ„ haue euer written against you heerin I haue collected the sayinges of some chief Iewes before our Sauiours tyme whoe then were the true church of God and interpreters of his word A Briefe demonstration from the auncient Ievves for the real presence Rabby Cahana saith aâ— cap. 4 Gâ—â—â—s v. 11. That the sacrifice which shall be offered of wine shall not only be chaunged into the substance of the bloud of the messias but 〈◊〉 into the substance of his body the sacrifice which shal be of bread notwithstanding that it be white is milke it shal be conuerted into the substance of the messias Rabby Iudas saith in 25. Exod. The bread shal be chaunged when it shal be sacrificed from the substance of bread into the substance of the body of the messias which shall descend from heauen and he himself shal be the sacrifice Rabby Simeon the son of Iohas saith lib qui in 〈◊〉 Reuelatio Secretorâ—m The sacrifice which priests shall make after the messias hath come c. they shall make it of bread and wine c. and that sacrifice which shal be so celebrated vpon euery aulter shal be turned into the body of the messias Rabby Barachias saith that food in Ecclesiast at the coming of the messias shall come from heauen lyke to a little Cake Rabby Moyses Hadarsan saith in psalmum 1 â— Taste yee and behold yee for God is good and the very bread which he giueth to all is his flesh and whilst the bread is tasted it is turned into his flesh c. See these aforesaid testimonies and sundry others like alledged from the Rabbynes by Perrus Galatinus de Ar◠〈…〉 10 cap â— 6 7 〈…〉 sect 3 〈◊〉 vâ— sion 2. fol. 80 Concerning all other circumstances about this poynt I referre you to the protestants Apologie for the Roman church THE 33. ARTICLE Of the Sacrifice of the Masse THE CATHOLICKE DOCTRINE Christians haue in the church one only Sacrifice of the new testament wherin the vnspotted Lambe of God Christ is offered a Satisfaction for our sins wherof the Prophet Daniel and God himself speaketh in Malacthie and of which the Lambe of the Iewes and all other Sacrifices were types and figures SCRIPTVRE a Ieremie ca. 33.18 ANd of the priostes and leuites shall not fayle from before my face a man to offer holocaustes and to burne sacrifice and to kil victimes all dayes Hence the Fathers proue that there must be alwayes sacrifice in Gods church b Daniel 12. v. 11 When the continuall sacrifice shal be taken away to wit in the dayes of Antichrist who as most Fathers expound it shall raigne three yeeres and a halfe c Act. 13.3 And as they were ministring to our Lord and fasting the holy ghost said d 1. Cor. 10.16 The Chalice of benediction which wee doe blesse is it not the communication of the blood of Christ and the bread which wee breake is it not the participation of the body of our Lord e Luke 22 1â— And taking bread he gaue thankes and brake gaue vnto them saying c. f Hebr. 23.10 Wee haue an aulter wherof they haue not power to eat that serue the tabernacle FATHERS S. Iames the Apostle in his liturgie saith wee offer vnto thee the vnbloody sacrifice for our sins and for the ignorances of the people S. Andrew Apostle in the booke of his passion written by his disciples saith vnto the Tyrant I sacrifice dayly the immaculate lambe to almightie God Et infra who when he is indeed sacrificed and his flesh truly eaten by the people remaineth whole and aliue g Epist 3. as it is recited de consec dist 1. can hic ergo S. Clement writing vnto S. Iames brother to our Lord saith It is not lawfull to celebrate Masses in other places but in these wherin the proper Bishop shall appoynt these thinges the Apostles receiued from our Lord and deliuered vnto you S. Hippolytus Martyr anno 240. bringeth in Christ speaking thus h in orat de Antichristo cum you Bishops and priestes
of the Donatistes that whersoeuer they came they were accustomed to ouerthrowe and break downe aulters sel the holy Chalices c. wherby it is manifest that the Donatistes who also in tymes past did boast that they were the true reformers of Gods church and proclaymed themselues euery where to be the true auncient and orthodoxall Catholickes did notwithstanding also take away the sacrifice of the masse THE 34. ARTICLE Communion vnder both Kindes THE CATHOLICKE DOCTRINE It sufficeth the laytie or common people to communicate vnder one forme to witt of bread for by this they fullfil the precept to witt that they eat the body and blood of our Sauiour this also our Sauiour and his Apostles haue practysed and that not without good reasons SCRIPTVRE a Iohn 6 51.5â— YF any man eat of this bread he shall liue foreuer and the bread which I will giue is my flesh for the life of the world And he that eateth this bread shall liue foreuer b Act. 242. And they were perseuering in the Doctrine of the Apostles and in the communication of the breaking of bread and prayers c Act. 207 And in the first of the Sabboth when wee were assembled to break bread Iesus going to Emaus vvith his Tvvo Disciples d Luke 24 30 And he entred with them and it came to passe whilst he satte with them he tooke bread and blessed and brake and gaue to them and their eyes were openned and they knew him S. Austine and Theophylactus anno 400. doe explicate this place to be of the Eucharist as heere following is manifest FATHERS S. Austine saith e lib. de consensu Euang. cap. 25 vpon thâ—se wordes their eies were opeÌ„ned and they knew him and the same also sa th S. Chrysostome hom 17. oper imper c alij vpon the same place when he gaue the blessed bread vnto them their eies were openned and they knew him Et infra wee vndoubtedly belieue this impediment to be cast vpoÌ„ their eies by Sathan to the end they might not know Iesus but notwithstanding Christ permitted it euen to the Sacrament of bread that the vnitie of his body being receaued the impediment of the enimie might be knowne to be remoued that Christ might be knowne Theophylactus saith There is another thing reported to witt that their eies who receaued the blessed bread were openned and they knew him for the flesh of our Lord hath great and incredible force and virtue Receaue also this history which may proue the receauing vnder one kind to be practised in the primitiue church it beginneth thus Å¿ Sozomenus lib 8 cap 5. Nicephorus lib. 1â— cap. 7. A certayn man of Macedony being sick had a wyfe infected with the same disease this man when on a certayne tyme he chaunced vpon that excellent man S. Chrysostome disputing what wee ought to thinke of God forthwith hauing chaunged his former opinion he praysed his speeches and was earnest inforcing his wyfe that shee should lykewise chaunge her opinion But when she through the custome and dayly conference with her fellow tatlers did not accept his admonition nor her husband avayle any thing by all his perswasioÌ„s at length in plaine termes he told her that vnlesse shee would hold the commoÌ„ and same opinion of God with him shee should remayne with him no longer the woman afterward by simulatioÌ„ grauÌ„ted his request but revealed to one of her mayds which she thought to be very faithfull what shee intended that shee might deceaue her husband wherfore vpoÌ„ a tyme approching she receaued the Sacrament as the maÌ„ner was reteyning it as if shee head bine earnest in prayer bowing her self shee secretly conueyed it away and hid the holy mysterie or Sacrament and the mayde that stood by gaue her a peece of common bread for it brought from their howse which shee puting to her mouth endeuouring to breake it with her teeth perceiued it to be turned into the hard nature of a stone wherfore strucken with feare least God would reueÌ„g himself grieuously vpon her for this miracle which happenned thus vnlooked for with all speed shee hastenned to that reuerend and learned Father and opening the matter vnto him shewed him the stone which did as yet giue certeÌ„ manifest testimonie of the byting which stone had now lost his former substance and gotten an other new and straung colour But shee afterward hauing obteyned pardon for that fault continued and so remayned in the same opinion with her husband That stone was reserued a long tyme amonge the giftes of the church for a witnes of this miracle to all spectatours These Nicephorus Last of all S. Thomas of Aquine anno 1260. writeth thus It is the custome of many churches to giue the body of Christ to be receaued of the people but not the wine Againe because the multitude of Christian people increased wherin are comprehended both old and young men and children wherof some ar not of so great discretion as to haue due respect and care concerning the vse of this Sacrament as they ought therfore it is prouidently obserued in some churches that the blood be not giuen to be receaued of the people but only of the priest Againe the body may be receaued by the people without the blood neither doth any detrement thence follow because whole Christ is conteyned vnder both formes These S. Thomas Moreouer Tertul. lib. 3. ad vx Clemens Alexabdrinus lib 1 strom Origenes hom 13. in leuit Cyprian Serm. 5 de lap Basil Ad Cas Pat Hieron Approli adu lou epist ad Theo. contr if in the primitiue church in tyme of persecution as these Fathers in the margent witnes they did carry the sacred body of our Lord whome with them vnto their howses vnder the forme of bread only and not of wine it is manifest that the church neuer thought but that the whole Sacrament might be receaued vnder one forme without any offence or violation of the diuine precept which also Luther Melanchthon and Bucer doe acknowledg in their seuerall writinges saying that the communion vnder one or both formes is a thinge indifferent Ioan Hierosol Euseb Caesarien lib 6. hist Eccl cap. 22. August Serm. 152. ad temp Ambros de obi Sac. Bede lib. 4. hist Aug. cap. 24 Luth. lib. ad Boh. l. decl euch li. de form Mâ—ssae Melanch in recognitis hypot Bucerâ—â— colloq Râ—tispen See Fricius in Modcenius lib 2. de Ecclesia ca 2 BreÌ„tius in polog cons wirtem cap de concilijs pag. 900. de formula Missae tom Germ fol. â—74 THE ADVERSARIE Fricius a Chief protestant in Polonia saith That Christ in the last supper did ioyne drinke with the meat therfore saith he if the church separate these shee ought not to be heard Let it be or admitt that the church of Hierusalem hath separated these and that S. Iames which certenly many affirme hath giuen but one only forme to them of
3. M. VVhit contra Duraeum lib 7. pag 420 also M. Moâ—ton in Apol Catho c. 73. p. 210. Luther tom 4. Ger. Ienae fol 97. Nicene councell anno 325. M. Whitaker giueth example in Pope Siricius saying Siricius was the first that annexed perpetuall chastity to the ministers of the word But yet Pope Damasus his paredecessour saith of the very poynt now in question yf married men saith he lyke not this let them not be angry with me but with the holy scriptures with all Bishops Priestes and Deacons who know they cannot offer sacrifice if they vse the acte of mariadge Luther saith I do not acknowledge saith he the holy ghost in this first Nycene councell because it forbiddeth him that hath gelded himself to be made priest and also commaundeth the clergy to haue none dwelling with them but their mother Sister their fathers Sister their mothers Sister c. Had saith he the holy ghost no other thing to do but to bynd his ministers to such imposed daungerous and not necessary lawes Soc. hist lib. 1. ca 8 Zozo hist l. 1. c. 22. Cent 4 c. 9. col 656. line 44. M Fulke against the Rhemish test in Matth 8. s 3. fol. 14. â— Wheras our aduersaries obiect Paphnusius to haue resisted this opinion in the first Nycene councell it appeareth by Socrates Zozomene the Century-wryters and M. Fulke that though Paphnutius thought that priesthood did not dissolue marriage contracted before orders giuen yet he affirmed to that first Nicene councell that such as were made priestes before they were married should not afterwards marry alledging for this the auncient tradition of the church a in his examen CoÌ„â—â—l-Trident p. 3. pag 50. 62 Frig. in his Palma Christiana pag. 103. Chemnitius reprehendeth S. Hierome Ambrose Origen and Epiphanius And Frigeâ—illaus Samius reprehendeth Socrates and Zomene for their report of Paphnutius sayinge Socrates added this report rashly of his owne deuysing c. with lyke falshood saith he did he wrest the saying of Paphnutius in the Nycene Councell c. and Zozomene saith he following Socrates vseth his explication in maintenance of the Doctrine of Diuells condemned by S. Paul 1. Tim. 4. The 2. Councell of Carthage saith Cau. â— anno 386. it pleaseth all that Bishops Priestes Deacons c. doe abstayne from wyues to the end that what the Apostles haue taught and antiquitie obserued wee may still keepe LVTHERS DOCTRINE Luther expounding the seuenth chapter of the first epistle vnto the Cor. saith in Epithala mio It behoueth vs to admit saith he that a married woman before God be preferred before a virgine Ibid. the state of marriadge is of it owne nature spirituall diuine heauenly and as it were gold but the state of single life is wordly earthly and as it were durt or clay Againe Cont. Ambros Cathar de Caelib the tenth face saith he of Antichrist is that notable single life and multitude of monasticall chastity which carrieth an Angels face but is a Diuellish thing That impure fellow Iouinian who in tyme past songe the same song which Luther doth now was therfore condemned by the primitiue church of heresie and reprehended by the holy fathers S Hierome and S. Augustine Cent. 4. cap. 5. col 381. but the Century-writers defending Iouinian doe affirme that he was wrongfully reprehended by them and that S. Hierome and S. Austine were rather heretiques then their Iouinian Luther calleth the vow of single life and chastity in enarr Euang in die Epiphaniae most wicked and impious proceeding from the Diuell who doth by such manner of snares in tangle Christian liberty saying that certenly saith he if wee will omit friuolous thinges and speake what this is wee must either confesse that chastity is impossible as other things are that exceed our forces and was neuer vowed or certenly there was neuer any Monke in the world Ibid. O horrible peruersitie and for this end brought in by Sathan that he might bind miserable soules the more strongly with the bonds of wantonnes and hold them in that wherin they are most weake he did see that all other things were easier to be obserued then this this vow of chastity which doth farre exceed all our forces he doth earnestly labour to make irreuocable and to be exacted most seuerely c. These Luther CALVINS DOCTRINE lib 4 instit cap. 12. ¶ 23. In one thing saith he they are more then seuere and not to be intreated in that they will not permit priestes to marrie c this prohibition doth manifestly shew how pestiferous and wicked all traditions are which haue not only depriued the church of honest and good pastours but also hath brought in a horrible hâ—â—p of wickednes and hath cast headlong many a soule into the gulfe of despaire cap. 13. ¶ 3. Againe he that voweth saith he what is not in his owne power or doth not stand with his calling he is rash c. in which kind of madd boldnes single life hath the first place for sacrificers Monkes and such as lead a monasticall life being forgetfull of their infirmitie doe thinke they can lead a single life but by what oracle are they taught that they shall keepe their chastity all their life vnto which end they vow it they heere the voice of God concerning the generall condition of men It is not good for man to be alone they vnderstand and I would to God they did not perceaue that sin remaining in vs doth not waÌ„t most sharpe prickinges vpoÌ„ what confidence dare they for their whole life tyme assure theÌ„selues of that generall vocatioÌ„ for as much as the gift of continencie is often tymes graunted but for a tyme as opportunity requireth In such a peruersnes let them not expect God to be their helper but let them rather remember that which is written thou shalt not tempt thy Lord thy God But this is to tempt God and to striue against that nature which he hath giuen vs and to despise his present giftes as if they did nothing perteyn vnto them O carnall ghospell Againe ¶ 7. It is manifest with what horrible superstition in this be halfe the whole world did labour in for many ages one voweth that he will drinke no wine as if the abstinence of wine were a worship of it self gratefull vnto God an other bindeth himself to fasting another to abstinence from flesh c. this was esteemed for great wisdome to make votiue pilgrimages to holy places and some tyme to goe them on foot or their boby half naked therby to obteyn the more merite by their wearinesse these and such lyke wherin the world did a long tyme sweat in if they were examined by those rules which wee haue placed before they will not only be found vayne and foolish but also full of manifest impiety Againe ¶ â—4 Ibiâ— the very thinge it self saith he maketh it manifest that all such as enter into
endeuour wholy to possesse this man c in respons ad Confess Lutheri Oecolampadius forewarneth Luther lest that being puffed vp with arrogancy and pryde he be seduced by the Diuell The deuynes of Tigur Zuinglians against Luther in Confess Germ impressa Tiguri anno 1544. in octaua fol. 3. In tyme past saith they Luther put forth a boke intituled breuis confessio de Sacramento in which he doth plead plainly for the hereticall Sacramentaries and most wicked men and condemneth Oecolampadius Zuinglius and all the Tigurius the booke say they is full of Diuells full of shamefull scoffinges and mockeries fol. 274. it a boundeth in anger and fury yea Luther forgeting God and his diuinity calleth vs a damnable and execrable Sect. But let him see whether by such manner of angers and wicked taunts he do not declare himselfe the Archhereticke seeing he will not nor cannot haue any Society with those that confesse Christ but how marueillously doth Luther heere bewray himself with his Diuells what filthy wordes say they doth he vse and such as are replenished with all the Diuells in Hell for he saith that the Diuell dwelleth both now and euer in the Zuinglians and that they haue a blasphemous breast insathanized and that they haue besides a most vayne mouth ouer which Sathan beareth rule being infused perfused and transfused into thesame did euer man say they heare such speeches palse from a superious Diuell himself These they Caluin against Luther The Lutherans saith he are a mad hare braind kind of people a prowde faction of Gyants Admonitione 3. ad Ioachinium westphal frantick beastes prodigiously blind desperatly impudent they are no other then falsifiers and wicked slaunderers froward more then blockish proud and also so ignorant that what is deliuered to Children in Catechisme their elder deuynes are altogegether ignorant of a brute kind of wen. who did neuer know or tast what valew the supper of the lord is of or to what end it doth tend who also haue not so much as a drope of shame in them who are as if all their whole life they had studied nothing but excommunications in all their writinges still threatning some thinge or other exceeding all the Pops scribes and Clarkes and thus rayling they hope to ouer throw the most iust cause of the ghospell Ioannes Campanus a Caluinist against Luther in Colloquijs Latinis Luth tom 2. cap. de aduersarijs fol. 154. As Certayn it is saith he there is a God so certayne is it that Luther is a Diuellish lyer The Deuynes of Heidelberg against Luther Theologi Palatini in ordinatione ecclesiastica in admonitione de lib. concordiae bergensis cap. 9. The Catechesmes say they of Luther and Brentius let them be cast out of the Church and their writinges let them haue no authority Againe Neither it is fit say they that Luther should be preferred or alledged against all auncient writers or later or according to his writing giue sentence vpon all thinges much lesse to condemne all those of heresie that doe not agree or consent with him for the whole vniuersall Church say they hath acknowledged as many of the auncient Doctours as haue liued in former ages neither doth the consent of the later giue authority to the elder but rather the elder to the later and therfore the auncient writers may be opposed against the aduersaries and not Luther or such lyke Ibid. Also for as much as Luther was not a Prophet or Elias or an Euangelist seing he hath erred in many thinges and in the Controuersie of the supper he had not the word of the lord for a rule but an old opynion of the Papacy and inuention of school men when as there are found many crafty sentences in his booke Eristicis spread abroad to inconsideratly slaunders reproches also many thinges idlely and very arrogantly spoken with out all piety and modesly scoffinge iestes in weighty matters players frumptes and vnpleasant iestes and also many thinges bitterly and iniuriously written not only against the Churches of Christ against learned holy and Innocent men but also contumelious against great princes and altogether vnworthy the person of a Christian deuyne for the causes say they Luthers bookes and sentences ought not ought not I say to be the rule of the Augustan Confession or of the Doctrine of the lords supper These they THE 51. ARTICLE The Deathes of Luther Zuinglius and Caluin Luther saith first of is owne writinges BEfore althinges saith he I do beseech the reader that these thinges he read with iudgment In praefat operum lat tom 1. In Genes cap. 19. fol. 243. yea with great commiseration and let him know that once I was a Monke yea I my self saith he doe hate my owne bookes and often tymes doe wish them to perish This he spake the yeare before his Death Again how often saith he hath my hart panted tom 2 Germ lentae fol 9. praefat lib. de abrog Missae and reprehended me and obiected against me what art thou only wyse can it be credible that all others do erre and haue erred so long a tyme haue all generations so often bene deceaued what if thou doest erre and bring so many into errour that shal be damned foreuer In Colloq mensal fol. 10. praefat supra Moreouer he saith of himself Art thou only he that hath the pure worde of God hath no man in the world thesame but thou that which the Church of God hath hither to defined and so many yeares obserued as good doest thou ouer throwe it as though it were euill ond so dissipate by thy doctrine all ecclesiasticall and Ciuil common weals I neuer put saith he these thoughtes and cogitations forth of my mynd that is that this work and businesse he meaneth his Apostacie had neuer beene begunne by me for what a great multitude of men haue I deceaued by my Doctrine I neuer had a greater and a more grieuous temptation therefor my preaching Because saith he I thought with my self thou hast stirred vp all this tumult in which temptation I haue beene drowed euen to hell it self agayn because I haue entred into this cause saith he now I must look vnto it and of necessity say it is iust if you ask a reason Doctour Luther will haue it so Sic volo sic tubeo sit pro ratione voluntas so I will so I commaund it let my will stand for a reason for wee will not be schollers but maisters and iudges of Papists yea wee will once proteruire insultare be malapert and insult ouer them I Doctour Martyn Luther saith he an vnworthy Euangelist of our Lord Iesus Christ doe say and affirme this article saith a lone vvith out vvarkes doth iustify before God the Roman Emperour shall suffer it to stand and remayne the Emperour of the Turkes the Emperour of the Tartares the Emperour of the Persians the Pope of Rome Cardinales Bishops