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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A66581	Protestancy condemned by the expresse verdict and sentence of Protestants	Knott, Edward, 1582-1656.	1654 (1654)	Wing W2930; ESTC R38670	467,029	522

c. 9. col 656. lin 44 and by Mr. Fulk against the Rhemish Testament in Matth. 8. sect 3. fol. 14. a. post med that Paphnutius though he thought that Priesthood did not dissolve marriage contracted before Orders given yet he affirmed to the Nycene Council that those who were made Priests before they were married should not afterwards marry alleging for this veterem Ecclesiae traditionem the antient tradition of the Church So plainly doth Paphnutius hereby acknowledge that this Doctrin was then holden for the Churches antient Doctrin our learned Adversaries doubt not therefore to [s] So Chemnitius in his examen Concil Trid. part 3. reprehendeth Hierom Ambrose and Origen pag. 50. a. ante med And Epiphanius pag. 62. a. initio and Trigivillaeus Gauvius in his Palma Christiana pag. 103. reprehendeth Socrates and Zozomene for their report of Paphnutius saying thereof Socrates hoc à ●o temerè adjecit c. Socrates added this report rashly of his own devising c. with like falshood did he wrest the saying of Paphnutius in the Nycene Council c. And Z●zomen following after Socrates followeth his explication in maintenance of the Doctrin of D●●●●s condemned by Paul 1 Tim. 4. reprehend the said Fathers And as Epiphanius and Paphnutius in their cited testimonies hereof do in plain tearms rest upon the Churches Doctrin before their times so likewise the Fathers of the [t] Concil 2. Carthag can 2. saith Om●●bus placet ut Episcopi Prae●byteri Diaconi c. ab uxoribus se abstin●● ●nd for this reason there set down ut quod Apostoli docuerant ipsa servav tantiquitas nos custodiamus Carthage Council whereat St. Austin was present doubt not in like manner to ground this point upon antiquity and the Apostles Doctrin So evident thereby it is that Siricius in his foresaid Doctrin hereof brought in no innovation or change 3. Thirdly [u] Brereley tract 1. sect 3. subd 3. as concerning Anti-christ and also Altars and Sacrifices which he is foretold to [x] Daniel 12.11 take away Mr. Whitaker confesseth touching Anti-christ saying [y] Whitaker l. de Antichristo pag. 21. And M. Cartwright in his 2. Reply part 1. pag. 508. post med saith Divers of the antient and the chiefest of them imagined fondly of Antichrist as of one singular person The Fathers for the most part thought that Anti-christ should be but one man but in that as in many other things they erred Concerning the short time of his persecution or reign gathered from the Scriptures Mr. Fox confesseth that [z] Fox in Apocal. c. 12. pag. 345. fine post med almost all the holy and learned Interpreters do by a time times and half a time understand only three years and a half affirming further this to be [a] Fox in Apocal. c. 13. pag. 392. fine the consent and opinion of almost all the holy Fathers As concerning Altras and Sacrifice which as Dr. Reynolds granteth are [b] Dr. Reynolds in his conference with Mr. Hart. pag. 552. fine linked by nature in relation and mutual dependance one of other so as the one being proved the other is thereby established and first concerning Altars in respect whereof the other was termed [c] See hereafter in this consideration num 23. in the margent at * next before 13. See also the Sacrament tearmed the Sacrifice of the Altar by St. Austin in Enchirid. cap. 110. de cura pro mortu●s cap. 18. and by Greg. in Lucam hom 37. and by Hierom Ep. 59. ad Paulinum in solut 5. quaestionis And by Cyrillus Hierosolymitanus in his words alleged hereafter in this Consideration num 17. in the margent under t. at Anno 320. the Sacrifice of the Altar Peter Martyr reproveth the antient Fathers saying [d] Peter Martyr in his Common places in English part 4. pag. 225. b. post med Petrus Alexandrinus attributeth more to the outward Altar than to the lively Temples of Christ And yet further against [e] Peter martyr ibid. pag. 226. a initio Optatus Optatus l. 6. against Permenianus saith What is the Altar even the seat of the Body and Bloud of Christ [f] Ibid. such sayings as these saith Peter Martyr edified not the people c. And in no less plain manner is Optatus foresaid saying mentioned and reproved [g] Centur. 4. cap. 6. col 409. l. 25. by the Century Writers As also Peter Martyr reproveth the Fathers in general saying [h] Peter Martyr in his Common places part 4. pag. 225. b. ante med And Mr. Cartwright in his second Reply the last part pag. 264. circa med saith The antient Writers abuse herein may easily appear in that in this too great liberty of speech they used to call the holy Supper of the Lord a Sacrifice and the Communion table an Altar And see Praetorius de Sacramentis pag. 287. post med where he saith Anno 262. Sixtus secundus abrogavit mensas hactenus usitatas constituit Altaria quae magis repraesentant Judaismum quam Christianismum The Fathers should not with so much liberty have seemed here and there to have abused the name Altar A word nevertheless so frequent with the antient Fathers that Ignatius the Apostles undoubted Scholar is by Master Cartwright and Mr. Jacob [i] Mr. Cartwright in his 2. Reply part 1. pag. 517. prope finem saith Ignatius calleth the Communion Table unproperly an Altar Mr. Cartwright placing in his margent there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And see the like mention of this word in Ignatius confessed by Mr. Jacob in his reasons taken out of Gods word c. pag. 58. post med And see the same word accordingly used by Ignatius in Epist ad Philadelph confessed to have used the same accordingly Now as concerning Sacrifice in respect whereof the Ecclesiastical Minister was by the Fathers [k] See hereafter in this Consideration num 17. initio at 5. called properly a Priest it is affirmed by our learned Adversaries that the more antient Fathers namely [l] See this affirmed by Calvin hereafter in this Consideration num 17. in the margent under the letter t. And M. D. Field l. 3. of the Church c. 19. pag. 107. post med saith in excuse of Calvin The reason doubtless that moved the Fathers so much to urge that mystical Sacrifice of Christ in the blessed Sacrament was for that they lived in the midst of Jews and Gentiles both whose Religion consisted principally in Sacrifice the Fathers therefore to shew that Christian Keligion is not without Sacrifice and that of a more excellent nature than theirs were did much urge that Christ once offered for the sins of the world upon the Altar of the Cross is daily in mystery offered stain and his bloud powred out on the holy Table and that this Sacrifice of Christ stain for the sins of the world thus continually represented and living in our memories is the Sacrifice of Christians Thus confesseth he the

eternal memory And whereas according to histories he was born in Britain and of British Progeny and governed that Kingdom with great piety and vertue he now returneth to your Highness representing to you that State of the Church which in his time illustrated the whole world with the splendour thereof That man must needs have an iron heart which is not moved with the godly succesful and laudable proceedings of his Ancestors Seeing therefore your Majesty is adorned with all good learning we doubt not but that Constantines Ecclesiastical history shall be to your Highness most pleasant and grateful c. 24. Pu. Now good Reader out of the foresaid Premises that the antient holy Fathers are even by Protestants themselves confessed to stand for us thou canst not but conclude First That either our Doctrines do not exclude Salvation or else that all those whom even Prostestants stile Holy and Antient and acknowledge them to be Saints in Heaven were incapable of Salvation which to affirm is no less than most temerarious and cruel blasphemy implying that our Blessed Saviour had no true Church on earth when Luther appeared and that Gentiles were converted to Christian Religion from Paganism and worship of false Gods with no better effect than to be damned 25. Secondly That no man who hath care of his soul will not judge that for interpreting Scripture and in matters of Faith more credit is to be given to the Fathers who were so neer yea who were of the Primitive Church and holy mortifyed and induced with all dispositions making them capable of Gods holy impressions and inspirations than to Luther and other Novellists appearing so lately for time and for doctrine and manners teaching and living so carnally and wickedly as Protestants cannot dissemble it as hath been proved in the first Consideration and consequently more open to receive the suggestions of Satan than the motions of the Ho-Ghost 26. Thirdly that if Luther and his followers could not have been excused from Heresie and Schism if they had lived in those antient days and had opposed the Doctrine and forsaken the Communion of those Fathers so neither can they avoid the just imputation of Heresie and Schism in opposing the Doctrine and abandoning the Communion of us Catholicks who are confessed to agree with the Fathers and antient Christians of those times 27. Fourthly that in a word we cannot but be safe since our very Adversaries confess that we agree with those holy Fathers whom they confess to be saved 28. Fiftly that this our agreement with Antiquity and of Antiquity with Truth is so manifest and forcible that among all the chief points wherin Protestants do disagree from us there is not any one of moment wherein divers chief learned Protestants do not agree with us against their pretended Brethren so that by the confession of all sides if either Antient Fathers or modern Sectaries cannot be saved we are secure And that this agreement of Protestants with us is truly affirmed by me the Reader will find evidently proved in the next Consideration THE THIRD CONSIDERATION Chief Protestants stand for us in the most important points of Religion against their Protestant Brethren BRereley tract 3. sect 7. saith The sundry Articles of our Catholick Faith defended and that most earnestly against the other opinions of our learned Adversaries by sundry of their own no less learned Brethren and all this by either party upon pretended certainty from the Scriptures are many known and evident as may appear by the seventy and above examples thereof here particularly alleged 1 First as concerning the Real Presence of Christs Body in the Sacrament to the bodily mouth it is affirmed by Luther and Lutherans and contradicted for Popish by Calvin and his followers Secondly the Reall presence not only of the efficacy of Christs body but also of the body it self after a wonderfull and incomprehensible manner to the mouth of Faith is affirmed by Calvin Institut l. 4. c. 17. sect 7. 10. 32. by Mr. Rider in his friendly Caveat c. the third leaf a. circa med And by Mr D. Whittaker contra Duraeum pag. 169. by the confession of Belgia in the English Harmony pag. 431. By Bucer in Script Anglican pag. 548. post med 549. And by Mr. Hooker in his Ecclesiasticall Polity l. 5. sect 67. pag. 174. circa medium pag. 177 post med vide Apolog. modest ad acta conventus quindecim Theolog. Torgae nuper habit c. pag. 19. pag. 13. initio 23 47. And contradicted as inclining to Popery to omit the known Doctrine of Oecolampadius and Zuinglius whereof see Mr. Hooker l. 5. sect 67. pag. 174. ante med Lavat in Hist Sacramentar pag. 4. Calvin in libello de Coen Dom. versus finem extant in Calvin's tract Theolog. pag. 12. a. Schlusselburg in Theol. Calvinist l. 1. fol. 78. b. 82. b. by Peter Martyr in his Epistles annexed to his common-places in English pag. 107. b. Ep. 25. ibidem pag. 98. a. pag. 108. a. for which Bucer in his Scripta Anglicana pag. 548. post med 549 ante post medium reproveth Peter Martyr Also by Aretius Serm. 3. de Coena by Szegedine in loc commun pag. 182. at 12. 15. and by our English Puritans in their Christian letter to M. R. Hooker pag. 35. paulo post medium and by certain French Protestants mentioned by Hospinian in hist Sacramt par altera fol. 344. a. post med b. initio And by others mentioned by Mr. Rogers in his Catholick Doctrine c. pag. 176. circa med And by Ludevicus Alemannus in positionibus apud Lugdunenses editis Anno 1566. who said hereof neque etiam per fidem seu incomprehensibili modo ut vocant quia hoc totum imaginarium repugnat appertissimè Dei Verbo of whose opinion see further Beza Epist 5. Thirdly that Sacraments do not only signifie but also confer Grace is affirmed by Osiander in Enchirid. Controversiarum quas Augustanae Confess Theol. habent cum Calvinianis pag. 272 post medium in Epitom Histor Eccles c. centur 16 pag. 527.529.531 538. by Jacob. Andraeas in Epit. Colloquii Montisbelgar pag. 58. prope initium pag. 42 initio and by M. D. Bilson in his true difference c. part 4. pag. 539. ante med and 592. post medium 368 post medium by Mr. Hooker in his Ecclesiasticall Polity l. 5. sect 57. pag. 127 128. and by M. D. Whittaker contra Duraeum l. 8. pag. 662. paulo ante medium 664. post medium Melancthon in c. 4. Ep. ad Rom. after the first Edition saith Repudienda est Zuinglii opinio qui tantum civili modo judicat de signis scilicet Sacramenta tantum notas esse professionis c. apud Ulembergium causa 20. pag 697. And contradicted for Popish by the Survey of the book of Common prayer pag. 103 104. by Mr. Willet in his Synopsis

hold as we do and so as I said his verball denyall is a real proof of our Doctrin and Practise Let us examin his particulars 88 First he specifies the Doctrin of the Communion in one kind But of this we have shewed that the Doctrin of Catholikes which is that the Communion of the Laity in one kind is neither commanded nor forbidden but of it self indifferent is defended to be indifferent by many of the chiefest and most learned and of greatest authority among Protestants 89 Secondly he names the lawfulness and expediency of the Latine service I wonder how he durst question the lawfulness of Latin service it being practised in the Universities And in Queen Elizabeths time in Wales the service was read in English where the people understand it not Yea Nichol. Harpsfield in Hist Wiccleffianorum c. 16. inter caetera saith Ex aliis dogmatibus quae Wiccliffianis communia erant quae Licestriani isti sectabantur fuit illud non licere Missas aut Horas Matutinas sive Vespertinas sonore alta voce in Ecclesia Templis recitare Cardinal Richilieu deservedly taxes hereticall Ministers for reading in certain Countries the Service in a language not understood by the people of those Countries saying in his book called Defensio praecipuorum fidei Catholicae Capitum c. 4. sect 2. pag. 121. to the Ministers of Charanton Populum universum quae dicuntur intelligere pugnatis oportere tamen sectatores vestri qui in Bearnia Gallia Marbonensi Provincia Fasconia degunt non sunt Gallicae linguae peritiores quam latinae populi qui in Ecclesia Catholica vivunt tamen illarum regionum Ministri Gallicam in officiis linguam usurpant non autem illarum Provinciarum linguam The same Cardinal sect 1. pag. 111. saith Habendum esse aliquem hominum delectum neque omnia omnibus passim proponenda nemo dubitat inquit Whitakerus l. contra Duraeum sect 15. Evangelii doctrina multos reddit perversiores improbiores addit idem Whitakerus Controvers 1. q. 2. c. 17. The Reader may be pleased to see what we have said above about promiscuous reading of Scripture in English as not permitted in K. Edwards time and [d] Consideration 1. num 29. disallowed by D. Collins The greater the Authority of Scripture is with greater obstinacy men stick to their Errors falsly pretended to be contained in Scripture read or heard Besides D. Potter pag. 62. 63. puts Latine service among those points which are not fundamental nor necessary to constitute a Church and in King Edward's time Stow Chron. pag. 594. reporteth The French King being deceased c. also the Church of St. Paul in London being hanged with black and a sumptuous Herse set up in the Quire a Dirige was there sung and on the next morrow the Arch-bishop of Canterbury Cranmer assisted of Eight Bishops all in rich Myters and other their Pontificalls did sing a Masse of Requiem c. The Protestant Hospinianus in Hist Sacramentar part 2. fol 33. saith Docet Lutherus liberum esse sive in vulgari sive in peregrina lingua celebrare Which is the very Doctrine of Catholikes who teach that there as no Divine Precept or prohibition to celebrate publick Offices in a learned or vulgar language and therefore it must be left to the power and Ordinance of the Church which we are commanded to hear and of which we must learn what in particular circumstances is most expedient for the Common good Of this point I will allege what Brereley hath in his Liturgie of the Masse tract 5. sect 4. subd 3. pag. 449. 450. 451. 452. 453. where he saith The more antient proof and reason of celebrating the publike Liturgy in Latin is establisht and certain for seing it is heretofore made plain that in the other much more antient times the Chancell in which the Priest did celebrate the publike Liturgy was so [e] Apud Brereley in the Liturgy c. tract 1. sect 2. subd 1. in the margent at m. o. Concil 6. Const Can. 69. saith Nulli omnium qui sit in laicorum numero liceat intra sacrum Altare ingredi c. ex antiquissima traditione Hist Tripartit l. 9. c. 30. versus finem It is reported concerning Chancels how that Ambrosius non quievit sed differentiam locorum edocuit And that St. Ambrose said thereupon O Imperator interiora loca tantum sacerdotibus sunt collata quae caeteri nec ingredi nec contingere permittuntur egredere igitur c. And see further concerning Chancells Socrates Hist l. 5. c. 17. versus finem And Zozomen Hist l. 7. c. 24. And Concil Laodicen can 19. and Concil Agathens can 66. And Germanus Constantinopolitanus in Theoria paulo post initium saith Cancelli locum orationis designant quosque extrinsecus populus accedit intrinsecus autem sunt sancta sanctorum solis Sacerdotibus pervia And apud Brereley in the Preface sect 7. initio at e. D. Reynolds in his Conference c. pag. 488. allegeth that Dionysius maketh mention of Churches and Chancels therein severed with such sanctification from the rest of the Church that Lay-men might not enter thereinto See more hereof in Brereley ubi supra tract 1. sect 2. subd 1. in the margent at n. severall to the Clergy as that the Lay people might not enter thereto and that also divers parts of the publike prayers usuall there in Mass-time were [f] Apud Brereley in the Liturgy c. in the Preface sect 14. at the second h. In Basil 's Liturgy fol. 38. at g. and fol. 41. b. Pontifex secretè and the same yet further there fol. 34. b. 38. a. b. 39. a. b. 41. b. 45. b. 43. b. And in Chrysostom 's Liturgy fol. 56. a. fine fol. 50. b. it is said dicit sacerdos remissa voce and fol. 59. a. it is said dicit orationem hanc sacerdos sedatissima voce and see there fol. 61. circa med and apud Brereley in the Liturgy c. tract 5. sect 3. at e. in the margent it is said In Basil 's Liturgy it is said tunc elevans manus Pontifex dicit secretè fol. 38. vide ibidem fol. 36. 39. 40. 42. 43. c. And this ceremony is further mentioned in Chrysostom 's Liturgy fol. 56. 61. and the antient Laodicen Councill can 19. saith hereof tres orationes fiant prima per silentium secunda tertia per vocis pronuntiationem tunc demum of culum pacis dari debere And see Innocentius Epist 1. ad Decentium c. 1. whose testimony in this point ●s so plain that Hutterus de Sacrificio M●ssatico pag. 590. answering thereto saith thereof Innocentii primi authoritatem merito explodimus quippe ab hoste veritatis petitum and before all these see St. Clement the Apastles Scholar in constit Apost after the Antwerp print of 1604 l. 2. c. 61. fol. 56. Hereto also is not impertinent the Veil used of antient

any such objection as this at that time when Protestants did much affect the use of lights Altars Pictures in their Churches In the meane time who would not I know not whether to say laugh or conceive just indignation to see so great a Champion as M. Chillingworth was esteemed to object such matters as these and as causes sufficient to forsake Gods Church 96. Ninthly he specifyes our saying of Pater-nosters and Creeds to the hono● of Saints and of Ave-Maries to the honor of other Saints besides the Blessed Virgin This is not unlike to the former neither can I imagine what difficulty he can find that any good work as saying of Pater-nosters and Creeds is even in the account of Protestants and the saying of Ave-Maries must be sapposed to be in the opinion of these Protestants who allow prayers made to Saints may be offered in honor of Saints What will he say to the known doctrine of S. Augustine that although Sacrifice be offered to God only yet it may be offered in honor of Saints And much more why may not Pater-nosters and Creeds be offered in honour of Saints and Ave-Maries in honor of other Saints though the words be directed only to the Blessed Virgin In the mean time I return to say can such matters as these be alleged in the day of judgement as sufficient to excuse Luther and his followers from the grievous sin of Schism in forsaking the Communion of all Churches then extant 97. Tenthly He names the infallibilitie of the Bishop or Church of Rome Answer It cannot be expected that Protestants or any other divided from the Church of Rome will in expresse termes acknowledge her to be infallible under that word of Infallible but it hath been shewed that if they will speak with consequence to themselves they cannot deny her to be infallible while they give her such titles and grant her such Prerogatives as we have seen heretofore and deny not but that the ancient Fathers yielded her a preheminence before all other Churches and took her Doctrine and Practise for a Rule and proof of the Truth or falshood of what was believed or practised through all Christian Churches Yea and we have heard Protestants confessing that the Popes Authority for conserving unity and deciding Controversies in matters of faith is altogether necessary and that there cannot be expected any peace and union among Christians except by submitting to the Pope Besides Protestants commonly grant that the true Church is infallible in fundamental points and we must either say that the Roman Church was the true Church when Luther appeared or that Christ had no true Church on earth at that time nor hath any at this present seeing even the chiefest Protestants agree with us in many of those very points for which the first Protestants pretended to forsake all Churches extant when they appeared 98. Eleaventhly He objects our prohibiting the Scripture to be read publickely in the Church in such languages as all may understand Of this we have spoken heretofore Neither is it true that there is any general prohibition to read any Scripture in the Church in such a language as all may understand for some Preachers are wont to read in a vulgar language the Gospell of which they are to preach but our doctrine is that there is no Divine precept to use vulgar languages in the Liturgy or publick Offices recited in the name of the Church But what would he say to the custome which I have understood to have been used in Ireland of forcing people of that Nation to be present even at Sermons made in English of which they understand not one word which is a case far different from the use of an unknown tongue in the Liturgie or publick Offices ordained to the publick worship of God by the Church and not referred immediately for a Catechism or Instruction of the people as Sermons are 99. Twelfthly He strangely mentions our doctrine of the Blessed Virgines immunity from actual sin and our doctrine and worship of her immaculate Conception Answer It is a sign you want better matter while you object these points Your conscience cannot but tell you that you know we are so farr from making the immaculate Conception a point of Faith that there is a severe prohibition that neither part censure the other of Heresie Error or the like so that this Instance is manifestly impertinent The reader may be pleased to read Bellarmine tom 4. de amissione Gratiae statu peccati lib. 4. cap. 15. where he saith Quod ad primum scilicet non haberi apud Catholicos pro re certa explorata ac fide Catholica tenenda beatam Virginem sine peccato fuisse conceptam Joannes Pomeranus unus ex primis Lutheri discipulis in comment cap. 1. 44. Hierem. scribere ausus est pro articulo fidei apud Catholicos haberi B. Virginem sine ullo peccato immo etiam de Spiritu Sancto fuisse conceptam Sed hoc impudentissimum mendacium satis apertè refellunt duae Pontificum constitutiones Concilii aecumenici decretum quibus constitutionibus ac decretis Catholici omnes libenter obediunt Sixtus IV. Pontifex Max. in ea Constitutione quae incipit Gravè nimis de reliquiis veneratione Sanctorum desirtis verbis pronuntiat nondum esse quaestionem istam de Conceptione B. Virginis ab Ecclesia Romana Apostolica sede definitam ideò paenam excommunicationis statuit in eos qui alterutram sententiam ut haereticam damnare audent Judicium Sixti Pontificis sequutum est Concilium TRIDENTINUM ses 5. ac demum nostro tempore PIUS V. in constitutione quam edidit de conceptione Beatissimae Virginis Mariae Besides Protestants themselves acknowledge this point to be a thing indifferent excusable and not defined as may be seen in the fift Consideration num 4. at † next after f. in the margent at Fifthly and as Brereley tract 2. c. 2. sect 14. in the margent at † next after f. at Fifthly tract 2. c. 3. sect 5. subd 2. at f. in the margent proves saying Touching our B. Ladies being preserved from Original sin and the worshipping of Images Mr. Bunny in his Treatise tending to pacification sect 17. pag. 104. paulo ante med pag. 105. saith If any think it more honor able for the Blessed Virgin yea for Christ himself that took flesh of her to have been without sin and thereuppon for his part do rather think that by special praerogative she also was preserved from original corruption c. in these or such like whosoever will condemn all those that are not perswaded as we are committeth an uncharitable part towards those his brethren And D. Field ibid. apud Brereley pag. 499. in the margent at * expresly affirmes lib. 3. of the Church c. 42. pag. 174. post med the point concerning the Conception of our Blessed Lady to be a controversie not [ſ] Not defined saith M.

Sir Thomas Moor's Dialogue of Images and Reliques l. 1. c. 16. his constant and credible report of the stupendious dispossessing of M. Wentworth 's young Daughter the circumstances whereof clear it from fiction examples are known and remaining and in terrifying the Devil with the sign of the Cross and holy Reliques these and such like they † They are not ab●shed to affirm this of the approved examples in the Primitive Church let the example of Osiander serve for many who in his fourth Century pag. 326. speaking of the Devils flying away at Julianus his signing his forehead with the Cross m●ntioned next hereafter at g. saith hereof Diaboli simulata sua suga voluerunt valgi superstitionem confirmare c. And in the same Century pag. 377. post med mentioning the memorable example of the buried corps of Babylas and the Devils enforced confession that he could not give answer in his Idol or Oracle by reason of Babylas his being so near they say hereof against Chrysostom and all antiquity mentioning the same that this was responsum hand dubiē a Satana ideo datum ut paulatim cultum idololatricum reliquia●um in Ecclesiam inveheret And the same answer thereto give the Centurists cent 4. col 1446. lin 18. affirm to be not truly exercised upon the Devil but by his own assent either apparently voluntary or otherwise dissembled wherein they do overboldly imitate the like unworthy evasion which was in like case heretofore of old [g] So Ambrose serm 93. de inventione corporum SS Gervasii Protasii saith of the Arians Dicunt Daemones martyribus venistis perdere nos Ariani dicunt non sunt Daemonum vera tormenta sed ficta composita Iudibria So Hierom. contra Vigilan cap. 4. saith to Vigilantius In morem gentilium impiorumque Porphyrii Eunomii has praestigias Daemonum esse confingas non verè clamare Daemones sed sua simulare tormenta c. So in Theodoret hist l. 3. c 3. initio it is said Daemonibus specie qua solent apparentibus metus coegit Julianum signo cruc●frontem suam signare Daemones igitur dominici trophaei conspicati figuram confestim evanuerunt c. Julianus se virtutem crucis vehementer admirari dixit Daemones quoniam ejus figuram ferre non poterant aufugisse cui praestigiator nec inqu t amabò sic existimes siquidem non ob eam cau sam quam tu afters formidabant sed tuum fastum detestati se ab o●ulis nost●is removerunt whereupon suth Theodoret Ita miser c. And s●e Zozomen hist l. 5. c. 2. paulò post initium And A nobius l. 10. contra Gentes doth in like manner reprove the Gentiles saying of Christ Whose name but heard driveth away wicked spirits c. frustrateth the actions of the arrogant Magicians not as you say upon horror or hatred of the name but by grant of greater power And yet O siander cent 4. pag. 326. is not ashamed to justifie this foresaid speech of the Magician to Julianus affirming of this example Diaboli simulata sua suga voluerunt vulgi superstitionem confirmare quasi crucis signo Daemones abigantur condemned A third kind of their refuge from those other miracles which implying in them apparent power of producing some miraculous external effect cannot stand with this foresaid answer as curing of the diseased and such like wherein the matter of fact is evident and by themselves confessed is to affirm such miracles to be † See examples hereof in Osiander cent 10 11 12 c. pag. 63 213. initio 298. fine 310. Antichristian and done by power of the Devil so to our Saviour the Pharisees also said * Mat. 12.24 Luc. 11.15 This fellow casteth not out Devils but by Beelzebub the Prince of Devils so to the miraculous cures done at the Monument of holy Hilarion the Centurists say [h] Centur. 4. col 1445. lin 8. And see the like answer given to the miracles which Theodoret reporteth to have been done at the Reliques of h●ly Simeon by Junius in his Animadversiones ad controver quintam c. de membris Ecclesiae c. printed 1602. pag. 612. circa post med 614. ante med These are lying signs whereby the Superstition and Idolatry of Antichrist were to be confirmed and the same answer do they give to the other confessed miracles done in our Church both of [i] See the Centurists cent 5. col 1489. lin 57. col 1486. lin 54. col 1587. lin 14. cent 6. col 806. is a special tract from thence continued till col 821. the title whereof is De miraculis superstitionem idololatriam redolentibus which he referreth to the Devil saying col 807. lin 47. Haec absque dubio Deo permittente à Diabolo sunt facta ut invocatio mortuorum constabiliretur And see the like col 809. lin 39. 47. And col 817. lin 12. they say of S. Gregory Gregorius magnus plurima recenset miracula in libris suis praesertim vero in dialogis quae palàm confirmant superstitionem fiduciam in sanctos idololatriam invocationem mortuorum Miss●m impiam c. of all which they conclude col 821. that they were praestigiae hominibus objectae à malis spiritibus antient and latter [k] See Osiander cent 16. pag. 69 c. times But when as forbearing in this plenty of matter we tell them that though the Pope were Antichrist wherein they do but beg the thing in question yet the miracles done at Hilarion's Monument and at Babylas Reliques and many other before alleged being done in the Primitive Church before their supposed time of Antichrists coming cannot therefore be said to be Antichristian we do otherwise reply to them even from their Ursinus and sundry their other most learned writers that * See Ursinus his words alleged at large in Latin before in this Consideration num 1. initio in the margent at 〈◊〉 and Hemingius in his expofition of the 84 Psal part 1. c. 6. pag. 68 69 70. saith that miracles which exceed the power of nature have God for their Author Also Beza and the Divines of Geneva in their Propositions and Principles disputed in the University of Geneva pag. 28. num 12. say We call those miracles which are done against all order of nature and the Devils can work none such the miracles wrought by Devils are wrought by the secret operation of nature Likewise Piscator in his Analysis Epistolarum Pauli in 2 Thess 2. pag. 470. ante med saith Miraculorum quaedam divina sunt alia Satanica divina sunt quae per potentiam Dei ita fiunt ut omnem facultatem creatae naturae superent ut excitatio mortuorum sanatio aegrotorum subita c. Diabolica sunt quae à diabolo per vires naturae occultas efficiuntur c. And Danaeus in Isag Christ part 4. l. 2. c. 8. pag. 46. saith Vera

words of Luther alleged by the Calvinist writer Matthias Martinius in his doctrinae Christianae summa capita c. Printed 1603 pag. 288. post med From whom and from their Principles of advancing onely Faith extenuating good works and other like doctrines have sprung as from a Hydra the late sect of the Libertines who uppon the very foresaid [m] It appears by Calvin 's report of their words in tract Theolog. pag. 540. a. circa med their chief Reason to be Cùm Deus rerum omnium author sit nullum jam boni mali discrimen esse ha●●dum sed quicquid agitu●● bonum esse grounds and colours denying neverthelesse verbally as Protestants doe God to be the Author of sin and verbally also requiring integrity of life and manners have set abroad to the world by their published writings stored with testimonies of Scriptures all Epicurism and impure liberty of life Which point we shall repeat and say somewhat more of it hereafter in the life of Calvin 12. [n] Brereley tract 2. cap. 2 sect 10. subdivis 15. Zuinglius tom 2. in resp ad conf Lutheri reproveth in Luther his willfull frowardness or obstinacie against that which himself conceived for true or even though it be proved to be against holy Scripture saying Lutherus obstinato devoto animo conceptam semel opinionem persequi obtinere conatur nec multum curare solet quodcunque de re quavis pronunciet etiamsi vel sibi ipsi vel divini verbi oraculo contradicere deprehendatur These words of Zuinglius are also in Schlusselburg in Theologia Calvinistarum l. 2. fol. 122. a. fine Thus Luther of Communion under both kinds saith de formula Missae If the Councell should in any case decree this least of all then would wee use both kinds yea rather in despite of the Councell and that Decree we would use either but one kind onely or neither and in no case both See Luther tom 3. Germ. fol. 274. And see this saying of Luther alleged and rejected by Hospinian in hist Sacramentar part altera fol. 13. a. post med And whereas Mr. Jewell answereth hereunto in his reply against Mr. Harding pag. 107. post med that Luther only meant that Gods truth should not hang upon the authority of man to forbear that this is Mr. Jewels device or shift and no words in all that passage of Luther to explain his meaning for onely such can yet this meaning though admitted inable Luther to teach that in despite of the Councell wee should use either but one kind or neither which last were directly against Christs institution For which cause Hospinian as before rejecteth this saying of Luther Of like nature is it where he teacheth tom 2. Germ. fol. 214. that if the Councell should grant the Church-men liberty to marry he would think that man more in Gods grace who during his life kept three whores then he who married according to the Councels decree and that he would command under pain of damnation that no man should marry by the permission of such a Councell but should either live chast or if it were impossible then not to despair though he kept a whore In like manner he saith in parva confessione touching Elevation of the Sacrament I did know the elevation of the Sarament to be Idolatricall as making for Sacrifice yet nevertheless I did retain it in the Church at Wittemberg to the end I might despite the devill Carolostadius Elevationem Sacramenti sciebam esse idolatricam sed tamen eam retinebam in Templo Wittemburgensi ut aegrè facerem Diabolo Carolostadio And see Luther tom 3. Germ. fol. 55. and in Colloquiis Mensalibus Germ. fol. 210. A Saying and Practice so gross that Amandus Polanus Professor at Basill specially mentioneth and reprooveth the same in Syllogethes Theolog. pag. 464. ante medium saying further ibidem I will not recite more of Luther 's absurd Sayings which are many Sed nolo plura absurde dicta Lutheri recensere quae multa sunt quae tegenda potius quam exagitanda c. And Hospinian in Hist Sacramentar part altera fol. 14. a. initio reciteth this Saying of Luther tearming it minimè profecto conveniens oratio Christiano Theologo magna infirmitas in Luthero A speach unworthy of a Christian Divine and shewing a great weakness in Luther Pu. To this may be added that Luther in his Book of abrogating the private Masse exhorts the Augustine Fryars of Wittemberg who first abrogated the Masse that even against their conscience accusing them they should persist in what they had begun acknowledging that in some things he had [o] Vide Tanner tom 2. disput 1. q. 2. dub 4. n. 108. done the like And Joannes Mathesius a Lutheran Preacher saith Antonius [p] In orat Germ. 12. de Luthero Musa the Parish Priest of Rocklitz recounted to me that on a time he heartily moaned himself to the Doctor he means Luther that he himself could not believe what he preached to others and that D. Luther answered Praise and thanks be to God that this happens also unto others for I had thought it had happened only to me [q] Pu. Who can believe him who believes not himself Pu. Pause here a little Protestant Reader and if the salvation of thy Soul be dear to thee in any least measure consider uprightly with fear and trembling whether indeed it could be any scruple of conscience which could move Luther to forsake the whole Church of Christ dispersed over the whole world when he appeared seeing he had a conscience large enough to swallow a sin confessed by him [r] To be Idolatry and yet how in the mean time I cannot say whether more prodigiously or hypocritically to c. to forsake us Catholicks even upon pretence of Idolatry If he could against his conscience leave Carolostadius one of his own Brethren expresly and formerly upon the motive of vexing and despising him who can wonder if he forsook the Church and Pope of Rome upon passion rage and hatred and not because he found any thing taught by them which his conscience could not have disgested if his passions had not been stronger than his reason conscience So that his revolt was not upon judgement but envy and passion that John Tecel a Dominican Fryar and not he or some of his Order was appointed to promulgate some Indulgences granted at that time in so much that we have seen above how he would have submitted to the Pope if confessed pride had not hindered him [s] Confessing further that he began to Preach against Indulgencies when saith he as witnesseth Sleydan l. 16. fol. 232. b. fine I scarcely understood what the name of Indulgence meant which are Luthers words in Sleydan l. 13. fol. 177. b. paulò post medium Yea the Ar. c. Yea the Arguments in favour of us Catholicks against his new course were so many and of all kinds and so evident and convincing

universally forbids the reading of Scripture to all sorts of persons 30. The new Translation which King James caused to be made was over-seen corrected and altered by the Archbishop Abbats and Smith of Glocester as Sir Henry Savill told Mr. Richard Montague afterward Bishop of Chichester and then of Norwich For Mr. Montague wondring that Sir Henry to whose care was committed the translating of S. Peters Epistles would pervert the sense of the Apostle 1 Pet. 3.18 19. about Christs descent into Hell reading it Quickned by the Spirit by which also he went and Preached unto the Spirits in prison c. When the Greek is Quickned or alive in his Spirit or Soul in which Spirit or Soul he comming Preached to them also that were in Prison And it is to be observed that this last Translation of the v. 18. is not only against Catholicks but also against former Translations of Protestants which says not quickned by the Spirit but quickned in the Spirit Sir Henry I say being thus questioned answered as above that the forenamed Bishops corrupted and altered the said Translation made by K. James his order whereby it appears of how small authority or accompt it ought to be Again in this same Translation they have translated Gal. 5.17 the flesh lusteth against the Spirit so that ye cannot do the things yea would whereas the Greek and Latine is yea do not de facto the things ye would 31. Not unlike to the said salsification of Zuinglius concerning the Eucharist is that of Protestant English Bibles touching the same Sacrament to proove their Heresie that there is a Divine precept for all persons to receive both kinds saying 1 Cor. 11. v. 27. Whosoever shall eat this Bread and drink this Cup of the Lord unworthily c. Whereas in the Greek it is Whosoever shall eat this Bread or drink this Chalice c. which disjunctive or cannot infer the necessity of both kinds as the Conjunctive and might seem to do and for which end they falsify this Text strangely standing for both species of Bread and Wine while indeed they deprive men of the reall substance of our Saviours Body and Bloud for both species by bringing all to a meer sign or some phantastical presence by Faith or some such imaginary way 32. What I am now to say though it may seem to deserve only laughter yet it shews in good earnest the inconvenience of translating the holy Scripture into vulgar languages with a promiscuous freedom of all sorts of persons to read them Thus then Gen. 3. v. 7. Divers Protestant English Bibles say thus They Adam and Eve sewed fig-tree leaves together and made themselves Breeches How ridiculously doth this sound to an English ear that the woman should were Breeches And yet this is the Translation of the Bible Printed at London by the Deputies of Christopher Barker Printer to the Queens most excellent Majesty Anno 1593. Cum Privilegio And Anno 1596. by the same Printer of which I have two Copies it is translated in the same manner As also Anno 1586. [q] Printed by the same Printer and likewise Anno 1602. by Robert Barker Printer to the Queen All which Editions I have at hand ready to be exhibited If I did take pleasure to jeast in serious matters I could say That a Protestant whom I could name being much troubled with this Translation a Catholick from whose mouth I received this story bid the Protestant be not troubled at those Editions seeing they were published under Queen Elizabeth who being held by English Protestants for Head of their Church no wonder it was that under a Woman-Head women did were the Breeches which conceipt though it did not much comfort that Protestant yet we may in good earnest by this occasion detest those parasites and flattering Ministers who were not ashamed to make any temporal Prince meerly in vertue of his temporal power Head of Gods Church and of all Clergy-men even in spiritual matters and we are to adore Gods just judgements in permitting the temporizing Protestant Clergy of England to be degraded by Temporal Power in just punishment of their absurd Heresie that temporal Princes are upon earth Supreme Heads of Gods Church neither ought we to wonder that they come to suffer in their temporal power who would needs against all reason and principles of Christian Religion usurp that Supreme spiritual Authority which by our Saviour Christ was granted only to St. Peter and his Successors Where I cannot omit what one of the most learned among the Protestant English Bishops we discoursing of the Universal Wars of these times said and he spoke a certain and evident truth that these Wars and troubles of Christendome began upon the year 1517. when Luther first revolted from the obedience of all Churches before his time 33. But why do I specifie some few particular mis-translations of the Protestant Bibles seeing they themselves do mutually reprove impugn and condemn their own translations As appears out of Brereley tract 1. sect 10. subdivis 4. joyned with tract 2 cap. 2. sect 10. subdivis 2. To omit saith he particulars whose recital would be infinit and to touch this point but generally only the Translation of the New Testament by Luther is condemned by Andreas Osiander Keckermannus and Zuinglius who saith hereof to Luther thou dost corrupt the word of God thou art seen to be a manifest and common corrupter of the holy Scriptures how much are we ashamed of thee who hitherto esteemed thee beyond all measure and now prove thee to be such a man And in like manner doth Luther reject the Translation of the Zuinglians tearming them in matter of Divinity fools Asses Antichrists Deceivers and of Asse-like understanding Insomuch that when Proscheverus the Zuinglian Printer of Zurick sent him a Bible translated by the Divines there Luther would not receive the same but sending it back rejected it as the Protestant Writers Hospinianus Lavatherus witness The Translation set forth by Oecolampadius and the Divines of Basil is reproved by Beza who affirmeth that the Basil Translation is in many places wicked and altogether differing from the mind of the holy Ghost The Translation of Castalio is condemned by Beza as being [r] Beza resp ad def respon Castal sacrilegious wicked and Ethnical As concerning Calvins Translation that learned Protestant Writer Carolus Molinaeus saith thereof [s] Moli in sua transl Testa Novi part 12. fol. 110. Calvin in his Harmony maketh the Text of the Gospel to leap up and down he useth violence to the Letter of the Gospel and besides this addeth to the Text. As touching Beza's Translation to omit the dislike had thereof by Seluecerus the German Protestant of the University of Jena the foresaid Molinaeus saith of him [t] Molin in Testa part 20.30 c. de facto mutat textum he actually changeth the text and giveth further sundry instances of his corruptions as also [u]

other beginning or beginners of Protestancy than those whom hitherto they have taken for their glorious Fathers and persons qualified with such gifts and endowments as make them fit to reform the whole Christian world and these being once removed from the rank of their Forefathers how will they answer this question Who in particular were the first beginners of their Protestant Church at what time and in what place did they live To which demand I am sure they cannot answer with satisfaction but perforce they must be content to be like the Donatists of whom St. Optatus sayd that they were Filii sine Patre Sonns without Father and every one must be to himself a begining of his Faith and Religion A dreadfull point in the business of an Eternity and necessary subject to that weighty saying of St. Bernard Qui se sibi magistrum constituit stulto se discipulum subdit He who will be his own Master shall be Scholler to a Fool. Secondly For Manners who can imagin that God being Truth Purity and Peace it self would choose for Reformation of the World such men as confessedly have shamefully erred against Truth for Doctrin and against not only Purity but common honesty and morality and against Peace by being both for their Doctrines and Practises Authors of Tumults Seditions and Rebellions Thirdly it ought to be considered with deepest grief and Tears what a lamentable thing it was that people should have been seduced from that antient Religion which the World professed with the specious names of Dr. Luther c. and with a fair but false and lying title of Reformation by men who indeed were such as hath been declared and proved from their own Writings and the expresse and direct Assertions of their own brethren Fourthly since we have found them to be most inconstant in their Doctrine in matters of highest concernment expresly professing to have temporized accommodated themselves to the times and not to that which even themselves judged true who can rely on them unless he first resolve not to be settled in any truth but to be ranked among those who circumferuntur omni vento doctrinae which in effect is no better than to have no true Faith at all Fiftly seeing they cannot nor ever could agree with those whom they stile Brethren and which is the main point have no possble means of agreement no men in wisdome can join themselves to the common generall name of Protestants not knowing which of them in particular hold the Truth nor who are or are not Protestants nor why they should believe one sect of them more than another neither is it possible to join with them all they believing and professing to believe contradictory Tenents some of which must needs be false Sixtly Seing those first Reformers are confessed to hold Doctrines in themselves damnable and detested even by Protestants how can they be excused from Heresy And seing they left the whole Catholick Church extant before Luther upon pretence of Errous in Doctrine of lesse moment than those wherin they thus differ among themselves and yet forsake not one another but will needs be Brethren and of one Communion how can they be excused from Schism by their division from the Communion of all Churches But now having declared what kind of men the Progenitots of Protestants were let us in the next place examine of what Fathers we Catholicks may deservedly glory even by the Confession of our Adversaries who by evidence of Truth are forced to confesse that the Antient Holy Fathers taught the same Doctrines and practised the same things which Protestants disprove in us and for the Reformation whereof they pretend to have forsaken our Church This then according to the order prescribed in the Preface must be the subject of the next Consideration THE SECOND CONSIDERATION By the Confession of Protestants the Antient Holy Fathers believed and practised the same things which we believe and practise against Protestants 1. FIrst saith Brereley tract 1. sect 3. subdivis 1. concerning Vows it is confessed that the Fathers did allow Vows of perpetual Chastity affirming them to be obligatory Non ignoramus saith Chemnitius exam part 3. pag. 14. ante med quod Patres vota perpetui caelibatûs probent quodque illa obligatoria etiam agnoscant In so much as he Chemnitius doth thereupon specially recite and reject in this behalf the several sayings of Basil [q] Chemnitius ibid. pag. 40. a. ante med Ambrose and Chrysostom Also of [r] Ibid. pag. 42. a. Epiphanins Austine and [s] Ibid. pag. 42. b. ante med Innocentius And it is likewise yet further affirmed that the [t] Peter Martyr de Votis pag. 490. saith Erant ergo Clementis aetate professiones vota fateor I am tune incaeperant homines deflectere à Verbo Dei c. With whom agreeth Mr. Parkins in Problem c. pag. 191. initio saying In antedictis saeculis stipulationes de continentia publice in Ecclesia fieri solebant nam Anno Christi 170. Clemens Alex. l. 3 stromat ait c. profession and Vows of Chastity were extant among Christians in the time of Clement Bishop of Alexandria who by [u] Euseb hist l. 6. c. 11. paul●ante med saith Clemens de se ipso loquitur quod prope ad Apostolorum tempo●a successerit his own testimony lived neer to the Apostles times that [x] Peter Martyr ibid. pag. 524 fine saith Scio Epiphanium cum multis aliis ex Patribus in eo errare quod peccatum esse dicunt votum hujusmodi violare cum onufuerit malè illum id referre in traditiones Apostolicas Epiphanius and many other Fathers erred therein that [y] Cent. 3. c. 6. col 140. linea 27. cent 3. c. 7. col 176. l●ea 39. Tertullian and Cyprian taught Vows of Chastity that the famous antient [z] Iustus Molitor de Ecclesia militante c. pag. 80. fine saith Chalcedonense Concilium contra Spiritus Sancti oracula Monachis Virginibus monialibus usum conjugii interdixit Council of Chalcedon did hereupon forbid Marriage to Monks and Nuns that St. Augustine and all the Fathers assembled with him in the Carthage Council [a] So saith Danaeus contra Bellarm. primae partis altera parte pag. 1011. initio And see Concil 4. Carthag can 104. and 1 Tim. 5.9 10 11 12. abused manifestly the word of God saying upon the Apostles words If any Widow how young soever c. hath vowed her self to God left her secular habit and under the testimony of the Bishop and Church appeared in a religious weed if afterward she go to secular Marriage she shall according to the Apostle have damnation because she dared to make void the vow of Chastity which she made to God that [b] Mr. Fulk against the Rhemish Testament in 1 Tim. 5. fol. 381. b. sect 10. initio And see Danaeus contra Belar 1. partis altera parte pag.

4. c. 4. col 295. lin 3. And by Oecolampadius in libro Ep●stolarum Oecolampadii Zuingli● lib. 3. pag. 756. and by V●dian de Eucharist Aphorism l. 5. pag. 150. 151. the Books of Sacraments ascribed to Ambrose affirm the opinion of Christs bodily presence in the Sacrament Wherein Peter Martyr likewise professeth to [u] Peter Martyr in defens object Gardlner part 4. pag. 724. And see also Peter Martyrs further dislike of Cyrils sayings in his Epistles annexed to his common places in English in his Epistle there to Beza pag. 106. b. ante med Where he saith I will not so easily subscribe to Cyril who affirmed such a communion as thereby even the substance of the flesh and bloud of Christ first is joyned to the blessing for so he calleth the holy bread c. In so much as in his second Alphabetical table there of the additions under the letter H. at the word Heresy is set down there Heresy of Cyril touching our Communion with Christ 106. b. And in his Epistle to Calvin ibid. pag. 98. a. ante med he reproveth further for this opinion Cyril and some other Fathers dislike the judgement of Cyril that [x] In the treatise attributed to Vrsinus intituled Commonefactio cujusdem Theologi de S. Caena ejusdem commonefactionis consideratio pag. 211. 218. in Cyprian are many sayings which seem to affirm Transubstantiation In so much as they do [y] Unworthily For the Book of Sermons entituled de operibus Cardinalibus Christi commonly attributed to Cyprian wherein among others are contained the several Sermons de Baptismo Christi de Caena Dom. de ablutione pedum c. which Sermon de Caena Dom. conteineth the sayings now intended is dedicated to Cornelius who was Bishop of Rome when Cyprian lived and to whom Cyprian himself l. 1. Epist 1. Epist 3. did write in so much that Mr. Fulk against the Rhemish Testament in 1 Cor. c. 11. fol. 282. a. circa med allegeth testimony from thence affirming that the Author de Caena Domini was not in time much inferior to Cyprian And Erasmus in his Annotations annexed to Cyprians works Printed at Basil 1558. upon the folio 287. affirmeth it to be the work of some learned man of that age unworthily affirm that Sermon of his in which those sayings are extant to be counterfeit That lastly Ignatius [z] Mr. Whitgift in his defence against Cartwrights reply pag. 408. ante med who was St. Johns Scholar and lived in Christs time did as Theodoret 1200. years since and themselves now do [a] Theodoret. dial 3. Hamelmannus de traditionibus Apostolicis c. col 746. lin 18.19.22.23 c. allegeth not only Theodoret but also one Wydefortus alleging Anno 1396. this saying of Ignatius out of an antient copy of that time And so likewise doth Chemnitius in his examen part 1. pag. 94. a. fine affirm and as the Lutherans do object in [b] Vide Recitationes de Concilio scripti libri Concordiae c. Printed at Lipsia 1581 nona recitat pag. 177. ante med proof of their real presence say of the Hereticks in his time they do not admit Eucharists and oblations because they do not confess the Eucharist to be the flesh of our Saviour Jesus Christ which flesh suffered for our sins And one of our Adversaries [c] Adamus Francisci in Margarita Theologica pag. 256. saith Commentum Papistarum de transubstantiatione matu●e in Ecclesiam irrepsit confesseth accordingly that Transubstantiation entred early into the Church And another [d] Antony de Adamo in his Anatomy of the Mass pag. 236. a. ante med saith I have not yet hitherto been able to know when this opinion of the Real and bodily being of Christ in the Sacrament did begin As concerning reservation of the Sacrament whereas according to our Adversaries Doctrine [e] Mr. Willet in his Synopsis pag. 460. ante med it is no Sacrament unless it be received The contrary was so plainly taught and practised even in the more antient times of [f] Chrysostom in Ep. 1. ad Innocentium St. Chrysostom [g] Cypr. in serm de lapsis post med Cyprian [h] Irenaeus apud Eusebium hist l. 5. c. 24. Irenaeus [i] Iustine in Apolog. 2. prope finem This testimony of Iustin is so plain that Mr. Cartwright in his 2. reply part 1. pag. 77. circa med saith thereof Iustine his saying of the Deacons carrying the Bread of the holy Supper of the Lord to those which were not present at the action of the Supper is contrary to the institution And see M● Cartwrights like judgement in Mr. Whitgifts defence c. pag. 585. paulo post med Justin c. that Mr. Fulk confesseth hereof saying [k] Fulk against Heskines Sanders c. pag. 77. prop● finem that the Sacrament of some was reserved in the elder days of the Church is not so great a Controversy as whether it ought to be reserved and Calvin acknowledgeth [l] Calvin instit l. 4. c. 17. sect 39. the reservation of the Sacrament to be veteris Ecclesiae exemplum [m] See Peter Martyr lib. contra Gardinerum object 88. the example of the antient Church And to omit others Chemnitius doth likewise acknowledge that [n] Chemnitius examen part 2. pag. 102. a. paulo post medium witnesses of this custom of private reservation of the Eucharist are Tertullian Cyprian Ambrose Hierom Basil c. And that [o] Chemnitius ibidem certain of the antient Fathers greatly commended the same as Nazianzen Ambrose c. And that it was [p] Chemnitius ibid. antiqua consuetudo latè patens diu propagata In so much as [q] See this hereafter in this Consideration num 19. in the margent at k. Peter Martyr cannot but acknowledge that by the testimony of St. Cyril the Anthropomorphites were specially condemned for their impugning of the Sacraments reservation As concerning the great observed care had more of this Sacrament than of the water of Baptism that no part thereof should fall to the ground to avoid tedious repetitions we refer to that which is in Brereley tract 2. c. 1. sect 3. in the margent at 16. alleged in that behalf from the known and evident testimonies of St. Austine and Cyril who lived above 1200. years since and of Tertullian and Origen who lived almost fourteen hundred years since As concerning the necessity of mingling water with Wine in the Chalice before consecration of the Sacrament it is so abundantly testified by the Fathers [r] Iustin Apolog. 2. fine and Irenaeus l. 5. c. 1. Cypr. l. 2. Ep. 3. Ambrose l. 5. de Sacramentis c. 1. l. 4. c. 5. Hierom. in Marc. c. 14. Augustim tract 120. in Ioan. de Eccles dogmat c. 75. de doctrina Christiana l. 4. c. 21. Euseb Emissen Sermo 5. de Paschate Concil 3. Carthag can 24. Concil Arausican can 17.

of Scripture sbjected by our other Adversaries against Peters Primacy learned Protestants the anriquity of this opinion is fully confessed by Mr. Fulk who speaking of Leo and Gregory Bishops of Rome the first of them about Anno Domini 440. and the other about 59● saith [h] Mr. Fulk in his Retentive against Bristows mo●tives c. pag. 248. fine the mystery of iniquity having wrought in that seat of Rome neer five or six hundred years before them so antiently before them did the Roman Sea in his opinion begin to be Papal and then greatly encreased they were so deceived with long continuance of error that they thought the dignity of Peter was much more over the rest of his fellow-Apostles than the holy Scriptures of God do allow So confessedly antient and of long continuance was this opinion of Peters Primacy even in those elder times of Leo and Gregory A thing so evident that our other learned Adversaries reprehend sundry of the other much more antient Fathers for their affirming the Church to be built upon Peter namely [i] Conturists cent 4. col 1250. l. 2. Hierom [k] Cent. 4. col 555. lin 30. Hilary [l] Cent. 4. col 558. l. 54. Nazianzen [m] Cent. 3. col 84. lin 73. it is said Tertullianus non sine errore sentire videtur Claves soli Petro commissas Ecclesiam super ipsum extructam esse Tertullian [n] Centur. 3. col 84. lin 59. saith Passim dicit Cyprianus super Petrum Ecclesiam fundatam esse ut l. 1. Epist 3. l. 4. Ep. 9. c. Cyprian [o] Cent. 3. col 85. lin 3. it is said Origines tract 5. in Matth. dicit Petrus per promissionem meruit fieri Ecclesiae fundamentum Idem hom 17. in Lucam Petrum vocat Apostolorum Principem Origen and in general [p] Calvin institut l. 4. c. 6. sect 6. saith In Petro fundatam esse Ecclesiam quia dictum sit super hanc Petram c. At nonnulli ex Patribus sic exposuerunt sed reclamat tota Scriptura c. And Danaeus in respons ad Bellarmin disput part 1. pag. 277. post med saith of the Fathers Dictum en im Christi Matth. 16. Tu es Petrus super hanc Petram c. pessimè de persona Petri sunt interpretati c. many Fathers reproving also others for their entituling Peter the [q] Cent. 4. col 556. lin 17. they allege Optatus calling Peter Apostolorum Caput unde Cephas appellatur and see next heretofore at 10. where they allege Origen calling Peter Apostorum Principem And Mr. Fulk in his Retentive c. pag. 248. chargeth Optatus with absurdity for saying of Peter praeferri omnibus Apostolis moruit c. he deserved to be preferred before all the Apostles and he alone received the Keys of the kingdom of Heaven to be communicated to the rest vide ibid. fine in like manner is Peter called Prince of the Apostles by Cyril of Hierusalem Catech. 2. Prince and Head of the rest by Cyril of Alexandria l. 12. in Ioan. c. 64. The Pastor and Head of the Church placed by Christ over the whole earth by Chrysostom in Matth. hom 55. ante med and Apostolorum vertex in the same homily circa med The Master of the whole world by Chrysostom in Ioan. hom 87. paulo ante med ad Pop. hom 80. ante med The rock and top of the Catholick Church in the Council of Chalcedonact 3 Head of the Apostles and [r] Cent. 4. col 554. lin 32. col 1074. lin 13. Arnobius is reprehended for tearming him Episcoporum Episcopus in respect whereof the Centurists do there further say de Petro minus commodè loquitur the Bishop of Bishops In so much that whereas the Fathers doubted not publickly to celebrate a yearly [s] Concil 2. Turonense can 16. saith Sunt etiam qui in festivitate Cathedrae Domini Petri Apostoli c. See this confessed Centur. 6. col 580. lin 2. And S. Austine serm 15. de Sanctis saith Institutio solemnitatis hodiernae a Senioribus nostris Cathedrae nomen accepit c. rectè ergo Ecclesiae natalem illius sedis colunt quam Apostolus pro Ecclesiarum salute suscepit dicente Domino Tu es Petrus c. ideo dignè fundamentum hoc Ecclesia coli● And see further mention hereof in Beda in Martyrologio festival day in honour of Peters Sea which respect had thereto is more than we find had to any other Sea of any other Apostle Danaeus answering hereunto affirmeth the Fathers assertion hereof to be [t] Danaeus in resp ad Bellar disput part 1. pag. 275. fine 276. initio the judgements and testimonies of the Church then corrupted and bewitched or made blind with this error And thus much concerning Peters Primacy confessedly as before taught by the Fathers and acknowledged by Mr. Whitgift and sundry other Protestants Mr. D. Covel not only further [u] Mr. Covel in his examination c. against the plea of the innocent Printed 1604. having spoken pag. 106. post med of one above the rest to suppress the seeds of dissention saith further thereof pag. 107. prope initium If this were the principal means to prevent Schisms and dissentions in the Primitive Church when the graces of God were far more abundant and eminent than now they are Nay if the twelve were not like to agree except there had been one chief among them for saith Hierom among the twelve one was therefore chosen that a chief being appointed occasion of dissention might be prevented c. affirming it in particular but also as laying down the general received reason thereof saith to the Puritans [x] Ibid in the words there next following How can they think that equality would keep all the Pastors in the world in peace and unity c. for in all Societies authority which cannot be where all are equal must procure unity and obedience And that this authority of Church-Government by him affirmed in the Apostles times was not then so personally tyed to any one as to dy with him but was to survive and continue to the Churches good himself further signifieth saying expresly of the Apostolick Church-Government in general That it was not to [y] Mr. Covel ibid. pag. 106. circa med saith If it concern all persons and ages in the Church of Christ as surely it doth the Government must not cease with the Apostles but so much of that authority must remain to them who from time to time are to supply that charge cease with the Apostles most evidently so by these premises implying an eminent authority continued in the Church of God and residing in one whereby to prove unity and obedience and to keep all the obedient Pastors of the world in peace whereto also [z] See Martin Luthers saying most pertinent to this purpose and alleged next hereafter in the margent under *

retractarunt Apostolicam jactantes authoritatem c. Postea ex eo sibi jus de Synodis judicandi arrog●runt Decreta retractandi c. And see Concil Chalced Act. 1. where it was said Synodum ausus est facere sine authoritate sedis Apostolicae quod nunquam licuit nunquam factum est rejecting for unlawful those Synods that were called without their authority And as these are confessed to be the known practice of those antient Roman Bishops so also is the like answerable respect and acknowledgement then had to that Sea by other Fathers of those times no less plainly testified by the said Century writers To this like end they say concerning the Roman Bishops [b] Centur. 5. col 744. lin 53. that they had flatterers in those times who affirmed that without permission of the Roman Bishop none might undertake the person of a Judge who then likewise [c] Cent. 5. col 775. 16. Ex errore quodam affirmant antiquitatem ei super omnes Principatum Sacerdotii contuliss● Concerning this assertion of antiquity c. see further Anastasius Hierosolymitanus in Epist ad Felicem and Innocentius Epist 2. ad Vict. And see him in Epist ad Concil Milevitanum cited cent 5. col 781. lin 4. 5. and Leo Epist 88. ad Anastalium Thessalonicensem cap 1. Epist 93. ad Episcopos per Viennam cap. 2. averred that antiquity therefore it was not then first begun had attributed the principality of Priesthood to the Roman Bishop above all that accordingly [d] Cent. 5. col 774. lin 57. Victor called the Roman Church the Head of all Churches that [e] Col. 775. lin 4. Turbius Asturiensis flattered Pope Leo and acknowleged his Superiority that [f] Col. 778. lin 51. and Leo Epist 24. 25. saith of his Legates in the Ephesme Council Nostri fideliter reclamârunt eisdem libellum appellationis Flavianus obtulit and hereof see further the letter of Valentinian to Theodosius in Praeamb Con. Chal. where it is said Constantinopolitanus Episcopus Flavianus Episcopum Romanae Civitatis per libellos appellavit And again Libellum ad Apostolicam sedem miss●rit And Liberatus cap. cap. 18. saith of Iohn Talida Patriarch of Alexandria deposed by the Emperor Zeno and Petrus Moggus intruded into his place Romanum Pontificem Simplicium appellavit sicut beatus fecit Athanasius sometimes Bishops condemned in Synods appealed to the Sea of Rome as did say they Flavianus Patriarch of Constantinople in the Council of Ephesus and that Councils [g] Col. 782. lin 36. Patres saepe honoris ergo pretebant ab iis Decreta confirmari Sic Chalcedonensis Synodus ad Leonem scribit Rogamus in tuis D●creris nostrum honora judicium sicut nos cupidi in bonis adjecimus consonantiam sic summitas tua filiis quod decet adimpleat And the Council of Carthage Epist ad Innocentium desireth Innocentius in like tearms Vt Statutis nostrae mediocritatis etiam Apostolicae sedis adhibeatur authoritas alleged cent 5. col 823. And see the Council of Ephesus in Epist ad Celestinum Papam requested to have their Acts confirmed by the Bishop of Rome In so much as they conclude and say of St. Leo who was one of those Fathers of this fift age to whom Mr. Jewel did namely appeal [h] Centur. 5. col 1262. lin 30. And that Peters Primacy was thought to descend or come to the Bishop of Rome is likewise affirmed by Vigilius in Epist ad Euterium cap. 7. by Anastasius in Epist ad Anastasium Augustum by the Emperor Iustinian in his Epistle to Iohn the second cod de sum Trinitate fide Cathol tit 1. by the said Iohn in his Epistle to the said Emperor cited ibid. by Pelagius the second in Epist ad omnes Episcopos by Gelasius in Epist ad Faustum in Epist ad Episcopos per Lucaniam c. c. 11. And see Decret Gelasii cum 70. Episcopis initio And by Innocentius the first in Epist 1. ad Decentium in Epist ad Victoricum initio c. Thirdly and most especially in Rescrip ad Conc. Carth. which Rescript is acknowledged and commended by St. Austin one of the Fathers of that Council in Epist 106. where he saith thereof Pope Innocentius did write answer to the Bishops in all things as became the Bishop of the Apostolick Sea And see more hereof hereafter in this Consideration num 23. at 104. in the margent Leo very painfully goeth about to prove that singular preheminence was given to Peter above the other Apostles and that thence rose the Primacy of the Roman Church To allege other writers Beza further saith [i] Confess Genev. cap. 7. sect 12. and Mr. Whitaker de Conciliis contra Bellarminum pag. 37. paulo ante med saith de Leone prime parum laboro magnus ille fuit Antichristiani Regni Architectus And yet bid pag. 34. circa med he saith of Leo Fuit ille quidem doctus pius Episcopus sed fuit tamen magis ambitiosus c. It is manifest that Leo in his Epistles doth clearly breath forth the arrogancy of the Anti christian Roman Sea In like manner saith the Lord Arch-Bishop of Canterbury of these times [k] Mr. Whitgift in his defence c. pag. 342. post med It is certain that then viz. in the time of the Carthage and African Councils the Bishop of Rome began at least to claim Superiority over all Churches And it is in like sort confessed of Celestinus who is tearmed by Mr. Whitgift [l] So doth Mr. Whitgift tearm him in his defence pag. 588. fine a godly Bishop and by the antient Father Vincentius Lyrinensis [m] Vicentius Lyr. in libro adver haer prope finem Pope Celestine of blessed memory [n] See this confessed in M. Cartwrights second reply part 1. pag. 500. paulo post med and see M. Cartwrights defence pag. 342. post med that he claimed the hearing of matters in the African Churches and [o] See this in Mr. Cartwrights second reply part 1. pag. 512. ante med claimed Superiority over all Churches taking upon him as it were the name of universal Bishop That also [p] Centur. 5. col 1274. lin 38. 47. and Mr. Symonds upon the Revelations cap. 5. pag. 58. fine Gelasius held that Councils are subject to the Pope and that all should appeal to him but none from him with the like whereof Pope [q] Mr. Symonds ibid. pag. 57. circa med Xistus is also charged that likewise the Council of Chalcedon whose Authority is to our Adversaries establish●d by special [r] Anno 1. Elizabeth c. 1. versus finem is established the authority of the four first general Councils Act of Parliament [s] See this in Mr. Cartwrights second reply part 1. pag. 510. circa med And see Mr. Whitgifts defence c. pag. 344. initio And see Saravia de diversis gradibus

Ministrorum pag. 403. post med did offer the name of universal Bishop to the Bishop of Rome Hitherto concerning those only Fathers that lived in the age or Century next ensuing the four hundred years after Christ and their not doubtful but confessed testimomonies of the Jurisdiction really executed and extended by the Popes of those times not only over their Neighbour Churches and Bishops in Italy but over remote Provinces and the other greatest Arch-Bishops and Patriarchs of the world as namely of Antioch Hierusalem Alexandria and Constantinople c. And by them then accordingly acknowledged As concerning now the like testimony from the more antient Fathers that lived in the age next precedent which is the time wherein Constantine the great lived although the Church began as then but as it were to take breath from her former long endured persecutions whereby neither her writers were so many nor her face of outward Government so known as in the times succeeding yet is there not wanting even for that time sufficient testimony in this kind In regard whereof the Centurists affirm that [t] Centur. 4. col 549. lin 42. In this age the mystery of iniquity was not idle To this end they further allege that [u] Centur. 4. col 550. lin 28. the Bishops of Rome challenged by Ecclesiastical Canon the disallowing of those Synods whereat they were absent And Mr. Cartwright saith accordingly of Damasus whom St. Hierom and Protestants themselves tearm [x] Apud Brereley tract 2. cap. 1. sect 3. at 106. pag. 296. Hieron Ep. 57. to Pope Damasus saith Ego nullum primum nisi Christum sequens Beatitudini tuae id est Cathedrae Petri communione consocior super illam petram aedificatam Ecclesiam scio quicunque extra hanc domum agnum comederit prophanus est c. Quicunque tecum non colligit spargit And Optatus l. 2. contra Donatistas saith Negar●non potest scire te in urbe Roma Petro primo Cathedram Episcopalem collatam esse in qua sederit omn um Apostolorum caput Petrus unde Cephas appellatus est in qua una Cathedra unitas ab omnibus servaretur ne caeteri Apostoli singulas sibi quisqu defende●ent ut jam schismaticus peccator esset qui contra singularem Cathedram alteram collocaret ergo Cathedra unica est c. And again De dotibus suprad●ct● Cathedra est prima quam probavimus per Petrum nostram esse And St. Austin Epist 102. prope initium saith In Ecclesia Romana semper Apostolicae Cathedrae viguit Principatus And apud Brereley pag. 106.107 at 5● margent in Bullingers decades in English on the page next before the first decad is set down the Creed of Blessed Damasus Bishop of Rome c. and in the end of that page is also set down the Imperial Decree of the Emperors Gratian Valentinian and Theodosius to imbrace the Religion taught by Damasus and Peter of Alexandria whereof see Brereley tract 1. sect 8. subd 1. fine in the margent at 6. blessed that [y] Mr. Cartwright in his reply part 1. pag. 502. paulo post initium And in proof thereof he allegeth there in his margent Zozomen hist lib. 6. c. 23. post med he spake in the Dragons voice when he shameth not to write that the bishops of Romes sentence was alove all other to be attended for in a Synod And Mr. Whitaker confesseth the Ecclesiastical [z] Whitaker de Conciliis c. q. 2. pag. 42. fine 43. initio Canon of those times whereby it was decreed That no Council should be celebrated without the sentence of the Bishop of Rome And that [a] Ibid. pag. 44. pauio ante med saith bereof Fatemur Julium sibi talem authoritatem vendicasse And Mr. Cartwright in his 2. reply part 1. pag. 510. paulo post med saith Julius Bishop of Rome saith it was decreed by the Laws of the Church and immediatly after the Nicene Council that the Bishop of Rome must be called to the Synod and that that was voyd which was done there besides his sentence And see part 2. pag. 110. circa med This appeareth more plainly in Socrates and the Tripartite History For whereas the Arians had affembled a Council at Antioch whereat Maximus Bishop of Hierusalem and Julius Bishop of Rome were both of them absent Yet is the only absence of Iulius specially fet down as the only cause of disanulling the said Council And so accordingly it is said Maximus Bishop of Hierusalem was absent from thence c. Neither was Iulius Bishop of the greatest Rome present thereat neither did he appoint any in his place whereas yet the Eccelesiastical Canon doth command that no Council ought to be celebrated without the sentence of the Bishop of Rome Hist Tripartit l. 4. c 9. Socrates l. 2. c. 5. see Histor Tripart l. 4. c. 19. and see l. 5. c. 29. also in Socrates l. 2. c. 13. Julius doth accordingly allege this Canon Julius made challenge thereby For which [b] And whereas Bellarmine doth object this example of Iulius and other Bishops of Rome alleging this Canon Danaeus his only answer is That this objection nullius est momenti nam ab ipsius Romani Pontificis id est partis in sua causa testimonio profertur in resp ad Bellarm. part 1. p. 595. circa med at quarta ratio c. Danaeus reproveth him and certain other Bishops of Rome Also it is confessed that [c] M. Symonds upon the Revelations cap. 5. pag. 45. post med See also Cent. 4. col 550. lin 32. And Innocentius Epist ad Victoricum cap. 2. Damasus wrote to the Councils of Africk that the judgement of the causes of Bishops and all other matters of great importance may not be determined but by the authority of the Apostolick Sea And that accordingly [d] See this in Mr. Cartwrights 2. reply part 1. pag. 501. initio And the Conturists cent 4. col 529. lin 19. say Romani Episcopi regulam fecerunt ut ad se omnia praescribi primum mandarent ut patet ex Epistola lulii apud Athanasium Apologia secunda Inquit enim Iulius an ignari estis hanc consuetudinem esse ut primum nobis scribatur c. Julius Bishop of Rome at the Council of Antioch outreached in claiming the hearing of causes that appertained not to him In like manner concerning appeals made to Rome it is testified that [e] Mr. Symonds upon the Revelations cap. 5. pag. 53. fine And see the like in Damasus Epist 2. ad Stephanum ad Concilia Africae Julius decreed that whosoever suspected his Judge might appeal to the Sea of Rome That also Theodoret a Greek Father who lived in the latter end of this Century and was deposed by the second Council of Eph●sus [f] See Cent. 5. col 1013 lin 12. it is said of Theodoret Appellat ad judiciū leonis eique supplicat c. And

D. Humfrey did grievously reprehend Mr. Jewel for his so bold appealing to the Fathers affirming therefore of Mr. Jewel that herein [2.] Humfredus in libel de vita Jewell Printed Londini pag. 212. And see the same also in Mr. Fulks retentive against Bristow pag. 55. circa med he gave the Papists too large a scope was injurious to himself and after a manner spoyled himself and the Church which like disclaim in the antient Fathers is no less plainly professed by Jacobus Acontius in his treatise [3.] Jacobus Acontius in Stratagematum Satanae l. 6. pag. 296. saith of the Protestants allegation of the Fathers Quidam eo redierunt ut Patrum authoritatibus omnia denuò replerent quod utinam tam secundo fecissent successu quam bona spe aggressi sunt c. Equidem perniciosissimam omninoque fugiendam hanc offe abitror consuetudinem And see the like in Peter Martyr de Votis pag. 462. circa med dedicated to her late Majesty and by sundry [4.] Lutherus tom 2. Wittemberg Anno 1551. lib. de servo arbitrio pag. 434. affirmeth the Fathers of so many ages to have been plainly blind and most ignorant in the Scriptures to have erred all their life time and that unless they were amended before their deaths they were neither Saints nor pertaining to the Church And see further Luthers Book de servo arbitrio Printed in Octavo 1603. pag. 72.73 337. Also in Colloquiis Mensalibus cap. de Patribus Ecclesiae Luther saith of sundry Fathers in particular In the writings of Hierom there is not a word of true faith in Christ and sound Religion Tertullian is very superstitious I have holden Origen long since accursed Of Chrysostom I make no accompt Basil is of no worth he is wholly a Monk I weigh him not of a hair Cyprian is a weak Divine c. affirming there yet further that the Church did degenerate in the Apostles age and that the Apology of Philip Melancthon doth far excel all the Doctors of the Church and exceed even Austin himself And Pomerane in Joannam saith Nostri Patres sive sancti sive non sancti nihil moror excaecati sunt Montanico Spiritu per traditiones humanas doctrinas Daemoniorum c. non purè docent de Justicatione c. Nec solliciti quidem sunt ut Jesum Christum per Evangelium suum verè doceant And Beza in his Preface upon the new Testament dedicated to the Prince of Condy Anno 1587. affirmeth that Even in the best times the ambition ignorance and lewdness of Bishops was such that the very blind may easely perceive how that Sathan was President in their assemblies or Councils other Protestant Writers many of them not doubting specially to reprove even those Fathers that lived next to the Apostles times Mr. Whitaker and others to such purpose [5.] Abusing for where as Euseb l. 3. c. 26. fine allegeth Egesippus saying Till those times the Church remained a pure Virgin and incorrupt for if any then were willing to deprave or corrupt the sincere rule of healthful doctrin they lay hid in the obscure corners of darkness But after the Apostles death c. then certainly the false and subtil conspiracy of wicked errors took beginning through the fraud and craft of those who laboured to disperse false doctrine c. Mr. Whitaker in resp ad rationes Campian rat 7. pag. 102. and contra Duraeum l. 7. pag. 490. 491. urgeth this to prove that presently after the Apostles times the true Church was no longer a chast Virgin but became adulterous and corrupt An inference many ways most absurd For first Egesippus only meaneth that during the Apostles times the Church remained a Virgin that is not so much as assaulted openly by Hereticks who then lay secret and lurking where as after the Apostles times they stepped forth and gave open and violent assaults invading sometimes and usurping even upon Bishops Seas and corrupting or altering with their damnable heresies many of the Churches revolted Children which yet no more made the visible true Church to be as then heretical or unchast than Luthers like late dispersion of his doctrine and infecting therewith of many who were formerly Catholicks maketh our now Church to be Lutheran Secondly if otherwise the Church so presently after the Apostles times ceased to be a Virgin and so became adulterous and corrupt who seeth not then the blasphemy thence ensuing For in what one age since the Apostles times to this present may the Church then be thought to be preserved chast Thirdly it is against manifest Scripture as where it is said of the Church I will marry thee to me for ever c. I will marry thee to me in saithfulness and thou shalt know the Lord. Osee 2.19 20. and I will make this my Covenant saith the Lord my Spirit that is upon thee and my words which I have put in thy mouth shall not depart out of thy mouth nor out of the mouth of thy seed nor out of the mouth of thy seeds seed from henceforth for evermore Isa 59.21 Very pertinenently therefore saith St. Cyprian to the contrary Adulterari non potest sponsa Christi incorrupta est pudica c. l. de unitate Ecclesiae post initium abusing the mistaken testimony of Egesippus To this end also doth M. Napper in his discourse hereof to his late Majesty not only condemn all the Fathers that lived for [6.] Brereley tract 2. c. 1. sect 4. at q. r. s t. saith Mr. John Napper in his treatise upon the Revelations pag. 43. versus finem affirmeth that the Popes Kingdom hath bad power over all Christians from the time of Pope Silvester and the Emperour Constantine for these thousand two hundred and sixty years and that ibid. pag. 145. col 3. fine from the time of Constantine until these our days even 1260. years the Pope and his Clergy hath possessed the outward visible Church of Christians That also ibid. pag. 68. versus finem between the year of Christ 300. and 316. the Antichristian and Papistical reign began reigning universally and without any debatable contradiction 1260. years Gods true Church most certainly abiding so long latent and invisible Ibid. pag. 191. initio pag. 161. col 3. circa med pag. 156. ante med 237. paulo post med 23. fine pag. 188. ante med 1260. years last before Luther but doth also proceed yet further affirming that [7.] Mr. Napper upon the Revelations pag. 191. initio and see the Century Writers cent 2. cap. ● col 125. lin 49. During even the second and third ages next after Christ the trne temple of God and light of the Gospel was obscured by the Roman Antichrist himself In like manner doth M. Fulk averre [8.] Mr. Fulk in his answer to a counterfeit Catholick pag. 35. prope finem the true Church decayed immediatly after the Apostles times and that

[*] Mr. Fulk ubi supra prope initium immediatly after the Apostles times errors and abuses crept into the true Church With whom agreeth Mr. Downham affirming that [9.] Mr. Downham in his treatise of Antichrist l. 2. c. 2. pag. 25. prope finem This mystery of iniquity which St. Paul 2 Thess 2. ver 7. affirmeth to be working in his times is more than boldly perverted by Mr. Downham and our other Adversaries to be as then working in the Church of Christ directly against St. Paul himself who tearmeth the Church the pillar and stay of Truth 1 Tim. 3.15 The working therefore of this mystery of iniquity in the Apostles times was not in the Church but in the Churches then persecutors and sundry heresies of those first times As also it is yet working in the heresies of this time the same being as some Divines hold the very next and ultima or at least penultima myst cal working before the Revelation of Antichrist himself the general defection of the visible Church foretold 2. Thess 2. began to work in the Apostles times And Melancthon saith accordingly that [10.] Melancthon in 2 Cor. cap. 3. Hamelmannus de traditionibus col 460. saith Post mortem Joannis Apostoli caeperunt defectiones a fide doctrinae daemoniorum sub specie verbi Dei prohibitiones nuptiarum ciboruth vota caelibatus c. presently from the beginning of the Church the antient Fathers obscured the doctrine concerning the justice of faith increased Ceremonies and devised peculiar worships As also Peter Martyr affirmeth in like manner that in the Church [11.] Martyr de Votis pag. 477. errors did begin immediatly after the Apostles times And that [12.] Martyr de Votis pag. 490. fine presently after their Age men began to decline from the word of God and that therefore [13.] Martyr de Votis pag. 476. paulo post med saith Quamd●● consist mus in Conciliis Patribus versabimur semper in iisdem orroribus so long as we do insist upon Councils and Fathers we shall be alwaies conversant in the same errors In so much as Beza and others doubted not if not most arrogantly read and judge to prefer in [14.] Beza in Epist Theol. Ep. 1. pag. 5. initio saith Itaque dicere nee immerito quidem ut opinor consuevi dum illa tempo●a Apostolicis etian● pro●ima cum nostris comparo plus illos conscientiae scientiae min●s h●buiffe nos contra scientiae plus conscientiae minus habere haec mea sententia est c. And Mr. Whitgift in his defence of the answer to the admonition pag. 472. fine pag. 473. ante med saith to Mr. Cartwright The doctrine taught and professed by our Bishops at this day is more perfect and sounder than it commonly was in any age after the Apostles c. how greatly were almost all the Bishops and learned writers of the Greek Church and Latines also for the most part spotted with Doctrines of Freewil of Merits of invocation of Saints and such like other points of Popery surely you are not able to reekon in any age since the Apostles times any company of Bishops that taught and held so sound and perfect Doctrine in all points as the Bishops of England do at this day knowledge of the truth their now Protestant Writers even before those other that flourished immediatly and next after the Apostles times Caelius Secundus Curio a principal Protestant writer expressing further to that end [15.] Caelius Secundus Curio in his Book de amplitudine regni Dei lib. 1. pag. 43. circa med which said Book is greatly commended by Beza in Epist Theolog. pag. 232. saith An ignoramus quantis in tenebris quantaque caecitate ignorantia versatus sit mundus ab Apostolorum fere aetate usque ad haec tempora in quibus Dominus praeter omnem expectationem se ipse caepit apetire in how great darkness blindess and ignorance the world hath continued almost from the Apostles age to these very times in which above all expectation our Lord began to manifest himself And an other learned Protestant writer affirmeth accordingly that [16.] The Author of the Book intituled Antichristus sive Prognostica finis mundi apud Brereley tract 2. c. 1. sect 6. subd 1. at g. pag. 12. fine saith Spiritus qui annunciat futura non operatur nisi eunte Evangelio quod sub finem ex confesso Lutherus primus invexit And pag. 13. post med he further saith Non manifestatur autem Psuedo propherarum surrectio nisi Evangelio quod inde primitivo Apostolorum Evangel●o ante Lutherum ut diximus nunquam ivit Ne quis autem Hussiticu● Evangelium pertinere hu● put●t id prohibet ●uod Christus illud Evangelium edicit quod sub finem per universum forbem esse● itu●um Porro H●●●ticum Evangelium ●ohemis tantum venit signo orgo esse non potest Na● commune Orbis Evangelium signo esse voluit non illud unius gentis Lutheri Evangelium per Orbem volat tam voce quam prelo from the Apostles times till Luther the Gospel had never open passage not so much as in Huss his time In respect of which their so common received opinion Sebastianus Francus concluded for certain that [17.] S●bastianus Francus in Epistola de abrogandis in universum omnibus statutis Ecclesiasticis If our Adversaries do hereunto answer that this Sebastianus Francus denyed the Baptism of Infants and being so an Anabaptist his testimony is not to be regarded it is replyed thereto First that being otherwise a learned writer and no less enemy to us than our Adversaries his testimony as against himself and them is therewith of no less force than theirs Secondly that the denyal of Childrens Baptism till they be of years of belief is osspecially by our adversaries who deny the necessity of Baptism to infants excepted against unworthily in comparison of their own far greater differences concerning Real presence Christs descent into Hell his suffering in soul the pains of Hell Reprobation and many more of like consequence notwithstanding which they yet profess to be Brethren of one Church Thirdly that accordingly Zuinglius and Oecolampadius do affirm the Baptism of Infants to be but a matter of indifferency and such at the Church may worthily omit and rightly take away For Zuinglius apud Brereley tract 2. cap. 3. sect 9. subd 3. at e. f. tom 2. l. de Baptismo fol. 96. a circa med saith Num enim tanti momenti res haec est ut tantas turbas diffidia propter hane excit●re conveniat etiamsi parvulorum Baptismus nullis omnino Scripturarum testimoniis inniteretur Externum quiddam est ceremonale quo ut aliis rebus externis Ecclesia dignè honestè uti potest vel idem hoc omittere rite tollere c. And in Zuinglii Oecolampadii Epistolarum libro secundo pag. 363. post med Oecolampadius

Antonius non plus mensurae per quadram tenens quàm homo dormiens extendi poterat c. life Protestants tearm [t] Osiander in Epitom cent 4. c. 2. pag. 100. paulo post med saith Vita Antonii non caret multiplici superstitione And see further there pag. 102. post med and see the Centurists cent 4. col 1313. line 45. See his monastical strict life reported by the Centurists cent 4. col 1315. line 44. and his confessed miracles ibid. col 493. line 20. Which his miracles were so many that Athanasius wrote a special Book of his life teste Socrate hist l. 1. c. 17. initio superstitious [2] Eusebius de vita Constantini l. 2. c. 14. versus finem saith hereof Ab omni licentia vitae ratione luxu diffluente sese vocavit inedia corporis afflictione se●psum coercuit c. He chastised his body with fasting and other bodily affliction [3] Chrysostom in Ep. 2 Cor. hom 26. versus finem saith hereof Nam ipse qui purpuram indutus est accedit illa amplexus sepulchra lastu deposito stat Sanctis supplicaturus ut pro se ad Deum intercedant And see the same also in Chrysostom ad pop hom 66. versus finem He went to imbrace the Sepulcher of Peter and Paul humbly praying to those Saints that they would be intercessors for him to God [u] Eusebius de vita Constantini l. 3. c. 2. saith of Constantine A que interdum vultum salutari illa passionis signavit nota And see the same confessed and so translated by D. Abbots in his answer to D. Bishop pag. 168. initio He signed his face with the sign of the cross [x] Eusebius in orat de laudibus Constantini ante med saith Imperator Constantinus triumphale signum honorat And Zozomen hist l. 1. c. 8. fine saith of Constantine Sanctae cruci plurimum tribuit honoris tum propter subsidia in bello contra hostes gerendo ex ejus virtute sibi illata tum propter divinam sibi de ea oblatam visionem And see there cap. 4. And Prudentius in Apotheosi doth accordingly affirm this usage of the antient Emperors saying thereof Vexillumque Crucis summus dominator adorat In so much as Szegedinus in his Speculum Pontificum pag. 229. saith Crux honorari caepit tempore Constantini And see the like practice hereof in Conwal King of Scotland reported by Holinshead in his Chronicle of Scotland after the first Edition Printed 1577. pag. 136. and after the later Edition pag. 107. a. line 69. Honored the same sign [y] Zozomen hist l. 1. c. 8. as next before at x. And Eusebius de vita Constantini l. 2. c. 7. saith Jam in qua parte istud Crucis vexillum visum fuit hostes fugam capere victores persequi qua re intellecta Imperator sicubi partem aliquam sui exercitus languentem cernebat ibi salutare illud vexillum tanquam quoddam subsidium ad victoriam obtinendam locari mandavit cujus adjumentis extemplò parta est victoria quippe dimicantium vires divina quadam potentia fuere admodum confirmatae Had affyance and success of victory in the vertue thereof and [z] Hereof see Eusebius de vita Constantini l. 1. c. 25. l. 2. c. 3. l. 3. c. 48. erected it publickly He [a] Zozomen hist l. 1. c. 9. post med saith Jussit Constantinus c. ut Conciliorum decisiones firmae immutabiles existerent ordained that the Decrees of Councils should be kept firm and inviolable [b] Eusebius de vita Constantini l. 3. c. 10. fine saith Cum parva quaedam sella ex auto fabricata illi esset loco posita non prius consedit quam Episcopi ad id innuissent And Theodoret l. 1. hist c. 7. circa med saith Illo ipse Imperator postremus cum paucis se comitantibus ingressus est c. deinde sella in medio posita istud enim sibi permitti ab Episcopis postulaverat consedit And the Century writers cent 4. col 460. line 31. say Ac notum est quam reverentiam observantiam Episcopis habuerit in Synodo Nicena ●●●bi nec confidere prius quàm Episcopi annuissent voluit And Carion in Chro●●●● pag. 274. post med saith hereof Assedit Constantinus inter Episcopos sede non altiore He would not sit down at the Council of Nyce till the Bishops had thereto given him there assent [c] Crispin us in his Book of the State of the Church pag. 99. prope finem saith hereof Constantine said God hath ordained you Bishops and hath given you power to judge of your selves by means whereof we yield our selves to your judgement Men may not judge you but God alone And in Zozomen hist l. 1. c. 16. post med Constantine saith Mihi vero non est fas cum homo sim ejusmodi causarum cognitionem arrogare c. And see further hereof Ruffinus hist l. 10. c. 2. And St. Austin tom 2. Ep. 166. circa med He would not undertake the Judgement of Church causes but committed the same over to Bishops [*] The Century writers cent 4. col 702. line 18. he procured the Synod at Arles in which the Roman Bishops authority is so far forth acknowedged as that [†] Osiander in Epitom c. centur 4. pag. 182. fine for the uniform observation of Easter day [§] Concil 1. Arelatense can 1. apud Osiandrum ubi supra where it is said De observatione Paschae Domini constitutum est in hac Synodo ut uno die tempore per omnem orbem observetur juxta consuetudinem literas ad omnes tu dirigas This was the Councils Petition to Pope Silvester throughout the whole world he should direct forth his letters and that according to the former custom so far was such his authority from being then first begun In so much as it is yet further said of Constantine that he [4] Mr. Napper in his Treatise upon the Revelations dedicated to King James for the supposed worthiness thereof reprinted at London Anno 1594. pag. 145. fine saith After the year of God 300. the Emperor Constantine subdued all Christian Churches to Pope Silvester from which time till these our days the Pope and his Clergy hath possessed the outward and visible Church And see further there 43. versus finem And see next hereafter in this Consideration at 111. in the margent subdued all Christian Churches to the Pope (5) Frigevillaeus Gauvius in his palma Christiana ad Serenissimam Reginam Angliae pag. 35. post med saith Per quod nomen designatus fu●t Episcopus Romanus Constantinopolitanus quos Constantinus magnus prae caeteris praeferebat tribuens Romano Primatum ante omnes attributed Primacy to the Roman Bishop before all being therefore charged (6) Ibid. pag. 34. fine he further saith Ex eo apparet fatale suisse

paulo ante med 268. circa med pag. 269. paulo post med he proveth Cyprian to have also worn the same Pontifical plate or Myter worn by St. John the Apostle M. D. Reynolds confessing further that [97] D. Reynolds in his conference pag. 598. post med and concerning Ecclesiastical Vestments see further Eusebius hist l. 10. c. 4. initio in the Liturgies which bear the names of Basil and Chrysostom are likewise mentioned the amice the girdle the chisible and the fannel with teaching that [98] Centur. 4. col 616. line 1. it is alleged out of the Council of Neocaesarea can 1. Praesbyter si uxorem duxerit ab ordine suo illum deponi debere And see the same further confessed cent 4. col 486. line 58. col 303. line 18. col 704. line 21. col 1293. line 5. 17. and see heretofore in the beginning of this Consideration num 1. at g. h. c. and heretofore in this Consideration num 2. in the margent at f. g. h. i. Priests might not marry after Orders taken that [99] Cent. 4. col 847. line 47. saith it was decreed bigamis ordinationem ad sacerdotium non esse conferendam and see the like in Centur. 4. col 303. line 10. col 877. line 40. col 1293. line 25. also Master Fulk in his Retentive against Bristow and discovery of Sanders rock pag. 164. initio granteth that he which had had two Wives could not be a Priest in Hieroms time and see this confessed also for the Century or age before in cent 3. col 85. line 60. col 86. line 7. and by Mr. Cartwright in his 2. reply part 1. pag. 509. post med Bigamus or he that hath been twice married may not be Priest with [100] Centur. 4. col 497. line 50. sumptuous Churches consecrated and superstitious insolency in celebrating of Mass appointed to be said in no places but such as were hallowed by a Bishop with denyal of [101] Cent. 4. col 549. line 28. it is said Intempestivè etiam sibi Imperatores interdum judicium de causis fidei sumebant quod Athanasius in Constantio reprehendit Ambrosius in Valentiniano c. and Athanasius in Epist ad solitariam vitam agentes allegeth Osius saying to Constantius the Emperour desine quaeso memineris te mortalem esse reformida diem judicii serva te in illam diem purum ne te mis●●as Ecclesiasticis neque nobis in hoc genere praecipe sed potiùs ea à nobis disce tibi Deus imperium quae sunt Ecclesiae nobis concredidit c. cave ne quae sunt Ecclesiae ad te trahens magno crimini obnoxius fias c. And again in the same place Quis enim videns eum in decernendo principem se facere Episcoporum praesidere judiciis Ecclesiasticis non meritò dicat illam eam ipsam abominationem desolationis effe quae à Daniele praedicta est And see the like judgement of Ambrose Epist 32. post med 33. circa med And Master Cartwright to this purpose alleging the same in Mr. Whitgifts defence c. pag. 700. initio and see the like further in Zozomen hist l. 6. c. 7. initio and in Concil 3. Carth. can 9. authority to the Emperour in Ecclesiastical causes with affirming [102] Centur. 4. col 515. line 30. saith Hilarius minùs commodè de Petro Apostolo loquitur quod aedificationi Ecclesiae subjacet sit ejus fundamentum and col 557. line 45. saith Hieronymus minùs commodè loquitur de Petro quod Dominus super cum fundaverit Ecclesiam And see the like out of Nazianzen Cent. 4. col 558. line 54. and see further col 1250. line 2. And see this more evidently as yet in the much more antient Fathers namely Tertullian Cyprian Origen heretofore confessed in this Consideration num 10. initio at 8 9 10. the Church to be built upon Peter and further teaching of [103] See the assertion of Peters Primacy confessed in sundry Fathers of this age cent 4. col 556. line 15. col 551. line 31. col 1074 line 13. and the same more fully heretofore in this Consideration num 10. at 5 6 7 12. Peters Primacy and with deducing the same [*] The Centurists Cent. 5. col 1274. line 32. charge Gelasius who lived anno 480. saying Romanam Ecclesiam jure divino contendit Gelasius ●ffe omnium primam in Ep. ad Brut. c. cap. 11. And Gelasius in decret cum 70. Episcopis initio saith Romana Ecclesia nullis Synodicis constitutis caeteris Ecclesiis praelata est sed Evangelica voce Domini Primatum obtinuit Tu es Petrus inquiens super hanc petram c. jure divino from Peter to his [104] Brereley in his Omissions c. of pag. 295. saith Bucer in praeparatoriisad Concilium saith We plainly confess that among the antient Fathers of the Church the Roman Church obteined the Primacy above others as that which hath the Chair of Peter and whose Bishops almost alwaies have been accounted the Successours of Peter And Osiander cent 4. pag. 294. circa med speaking of the Council of Sardis decreeing appeals to Rome professeth to deliver the then common received opinion and reason thereof saying Inveteratus communis de manu traditus fuit error quod Petrus fuerit Romae primus Episcopus ideo hunc honorem habendum censuit successori Petri juxta communem opinionem c. And St. Chrysostom l. 2. de Sacerdotio cap. 1. affirmeth that Peter was the head of the Apostles and preferred before the other Apostles saying further in the same place why did Christ shed his own bloud but to purchase those sheep the charge whereof he committed to Peter and his Successors In like manner concerning St. Leo being one of those Fathers to whom Mr. Jewel in his publick chalenge appealed the Century writers Cent. 5. col 1262. line 30. confess of him saying Leo very painfully goeth about to prove that singular praeeminence was given to Peter above the other Apostles and that thence rose the Primacy of the Roman Church and see no less confessed of Leo by Master Reynolds in his conference pag. 42. 43. And see Mr. Fulk his testimony of the other Fathers like judgement heretofore in this Consideration num 10. at 22. Also that Peters Primacy was thought to descend or come to the Bishop of Rome is in like-manner yet further affirmed by sundry other Fathers cited heretofore in this Consideration num 16. in the margent at 45. in so much as from this Primacy thus attributed to the Apostle Damasus alleged by Theodoret hist l. 5. cap. 10. did as the Censurists cent 4. col 351. line 37. do confess and reprove commend his Children the Bishops of the East for their due reverence done to the Apostolick Sea And Concil Melinitanum in Epist ad Innocentium Papam apud Aug. Ep. 92. saith to Innocentius

saying Let us come to those Traditions which concern the Manners and Conversation of Men that the Apostles delivered many things of this nature to the Churches some by way of Precept some by way of Counsell only some to continue but for a time some to continue for ever we make no doubt Of this sort is the observation of the Lords-days and sundry other things there are which doubtless the Apostles delivered by Tradition And see the unwritten Traditions of the Lords Day and of the Canonical Scriptures further acknowledged next heretofore under the several numbers of 57 58 60. and see also in Mr. D. Field ubi supra pag. 239. circa med the Tradition of Lent-Fast And Mr. D. Covell in his Answer to John Burges pag. 139. circa med affirmeth the moderate use of the Cross to be an Apostolical Constitution as also the said Mr. D. Covell in his Examination against the Plea of the Innocent c. 9. pag. 104. paulo post med referreth expresly the tearmes of Archbishops unto Apostolical ordination and the then Bishop of London and late of Canterbury in the Conference before the King pag. 11. initio referreth likewise Confirmation to Apostolical Institution signified not but necessarily proved from Heb. 6.2 also Mr. Whitgift in his defence c. pag. 539. fine affirmeth and proveth abundantly the Apostles Tradition of Easter and Oecolampadius doth affirm the baptism of Infants not to be taught in the Scriptures in libro Epistolarum Zuinglii Oecolampadii pag. 301. post med 363. post medium and so likewise doth Zuinglius tom 2. l. de Baptismo fol. 96. a. circa med and Mr. D. Field pag. 239. tearmeth it a Pradition because saith he it is not expresly delivered in Scripture either that the Apostles did baptise Infants nor any expresse precept there found that they should do so only undertaking that Scripture delivereth to us the ground thereof which is impertinent unless he shew that it withall delivereth also to us a necessary proof thereof which his former words deny for which cause he tearmeth it as before a Tradition and see lastly Mr. Hooker in his Ecclesiastical Polity l. 2. sect 7. pag. 118. post med 119. where he maketh special answer as we do to divers Testimonies of the Fathers as namely of Irenaeus Hierome and Augustin alleged there by Mr. Cartwright and usually by other Protestants in behalf of only Scripture and see there sect 5. pag. 106. 74 Concerning Equivocation or doubtfullness of Answer affirmed by some Catholikes not in matter of Faith for it is evident to the contrary that we refuse to go to Protestant Churches or to make the least dissimulation of our Faith neither in Civill Contracts for who confessedly more credible or of better performance therein than Catholikes neither in the case of our Prince or Countrey for concerning either of these we are bound in Conscience to make our selves Transparent insomuch as to conceal any thing prejudicial to these were in the sight of God grievous and multiplied Iniquity but only as in case of unlawfull Demands to betray the Professors of Religion to the Persecuters thereof or to reveal to the hurt of others that which the party demanded is in Conscience bound to keep secret For so much as the Doctrine hereof is objected as a special imputation to Catholikes we will forbearing the question thereof only but briefly examine whether any like if not worse Equivocation or doubtfulness of speech be affirmed by our Adversaries Peter Martyr in his Common places part 2. c. 13. sect 39. pag. 547. a. post med after much discourse of this matter concludeth saying In these cases I think it is not forbidden nay I rather think it is most lawfull to speak doubtfully Zuinglius tom 3 fol. 45. a. initio intreating of Abraham's speech to his servants when intending to sacrifice his Son he said to them abide you here and I and the Child will go yonder and worship and come again to you Gen. 22.5 saith of Abraham's reserved meaning Mentitus non est neque enim mentitur qui secretum aliquod celat ne quid periculi inde nascatur Mr. Willet upon Genesis 27. pag. 290. ante med teacheth by many examples of Scripture that dissimulation in outward gesture is tollerable pag 292. circa med he saith It is one thing to conceal the Truth an other to lye As Abraham did hide the Truth when he said Sarah was his Sister Gen. 26.7 Melancthon in loc commun printed Basilliae 1562. pag. 763. paulo post initium saith Non enim nemino mendacia figuras quibus ex probabili causa aliquid tegitur quod non necesse est dici ut Raab negat speculatores domi suae esse tales figurae nominantur officiosa mendacia Of these figurative Locutions or as Melancthon tearmeth them Officiosa mendacia Luther tom 6. Wittemberg fol. 352. b. prope finem saith Simile est mendacium Raab Josuae Est igitur mendacium officiosum quo saluti famae corporis vel animae consulitur c. Igitur honestum pium mendacium est ac potius officium Charitatis appellandum Zegedine a learned Calvinist in loc commun pag. 422. initio affirmeth Mendacia licita bona quae commendantur In proof whereof he there allegeth from Scripture the example of Raab and of divers others Wolfangus Musculus in loc com pag. 106. paulo post initium saith Alius mentitur ex timore Dei sic obstetrices Aegyptiae Exod. 1. Alius ex charitate vel fide debita sic Michol 1. Sam. 19. Alius ex fide sic Raab Haeb. 11. c. To come now to Adversaries known practise Mr. Fox reporteth of Wiccliff saying Wiccliff to avoid the rigour of things answered with intricate words c. To forbear the like known and confessed example of the Waldensis who for peace and tranquillity sake used to be present at Masse which they held and professed to be Idolatricall alleged in Brereley tract 2. c. 2 sect 3. subd 4. in the Text and margent at 17. John Careless Protestant Martyr being demanded by the Magistrate if he knew such a man recordeth his own Answer thereto in these words No forsooth I do not know any such nor have I not heard of him that I wot of But yet saith he I lyed fasly for I knew him indeed Act. Mon. pag. 1530. a. post med As concerning the Equivocation or doubtfull speaking and writing even in matter of Religion used by Martin Bucer it is reported in the example of the Sacrament by the Protestant-Writers Schlusselburg in Theol. Calvinist l. 2. fol. 129. a. post med from the words of Lavater the Calvinist and by Osiander in epitom Hist Eccles c. Centur. 16. pag. 249. initio and by Josias Symlerus Bucer's dearest friend who in his Oration of the Life and Death of Peter Martyr annexed to the end of his Common-places in English fol. Q q. on the a. side paulo post initium reporteth that

approving their poverty and extolling their perfection retaining also his former Catholike opinion as Brereley proves out of Wiccliffs own writings concerning Holy water the worshiping of Reliques and Images the intercession of our blessed L. St. Mary whereof he saith in Serm. de assumptione Mariae Videtur mihi quod impossibile est nos praemiare sine Mariae suffragio c. the apparrell and Tonsure of Priests the Rights and Ceremonies of Masse extream Unction and all the seven Sacraments and all those sundry other Points of our Catholike Faith now in question with denyall whereof he is not found so much as charged 81 Husse as Brereley tract 2. c. 2. sect 5. proves out of Protestant Writers beleived seven Sacraments Transubstantiation the Popes Primacy the Masse it self and being a Catholike Priest he said Masse even to his dying day and observed the Vowes of Priestly Chastity in the Doctrine concerning Free-will Predestination informed Faith the cause of Justification and merit of good works Images he agreed with Catholikes 82 To the aforesaid learned Protestants I may adde two famous men the one an Englishman the other a Stranger I mean D. Andrews pretended Bishop of Winchester and Hugo Grotius a man of great estimation among Protestants 83 As for D. Andrewes in his Stricturae or A brief Answer to the 18. chapter of the first book of Cardinall Perron's Reply c. n. 1. he disclames from the opinion of Zuinglius and also saith plainly It cannot be denyed but reserving the Sacrament was suffered a long time in the Primitive Church From whence we must inferre that Christ is present in the Sacrament permanently and not only in the Action or use Yea he grants that in time of persecution Christians were permitted to carry away how great a part they would and to keep it by them and to take it at times to comfort them that those that lived in remote desart places as Anchorets and Hermets were permitted to carry with them how much they thought good because a long time together they were not to come back to places where any Churches were that they did carry it about with them in their journey c. Out of which Concessions I inferre by the way that Christians did not alwaies receive the Sacrament under both kinds seing it is clear that Wine could not be so long conserved in hot countries nor delivered to so many in different Vessels to be kept at home or carried up and down in journies c. n. 9. he saith For offering and praying for the dead there is little to be said against it it cannot be denyed but that it is antient n. 10.11 He acknowledges the Fast of Lent and that Protestants fast not on Christmas day though it fall upon a Friday or a Saturday n. 12. He professeth the restraint of Priests from marrying not to be against either Jus Naturale or Divinum From which grant it follows that the Arguments which Protestants are wont to allege out of Scripture or natural reason to prove the unlawfulness of such restraint are of no force For if they were of force it should be against Jus Naturale or Divinum and no positive Law could ordain it n. 13. He grants that Vows of a single life made orderly and duly are to be kept and cannot be broken without offence n. 14. He doth not disallow the mingling of Water with Wine in the Eucharist as also n. 17. He doth not reprove in the Ceremonies of Baptism the sign of the Crosse and the consecration or hallowing of the Water and confesseth that Crism indeed is very antient n. 18. He confesseth the necessity of Baptism via ordinariâ n. 20. He confesseth that the antient Church had the five Orders of Ostiarius Lector Exorcist Acolythus Subdeacon which we hold and keep but Protestants reject n. 20. He saith the Church of England doth hold that there is a distinction between Bishop and Priest and that de jure divino n. 23. He tells us that the Protestant Church of England holds Good workes necessary to Salvation and that Faith without them saveth not that no man is predestinate to do evill nor that it is safe for any man peremptorily to presume himself predestinate From whence it follows that men are not justifyed by an assured and certain beleif that they are just and predestinate for with such a Faith it could not be presumption but certainty to beleive himself predestinate n. 25. He grants that in time of persecution and after in the time of Peace so long as the Christians dwelt mingled with the Heathen they shewed plainly by making and using the Crosse that they were not ashamed of that sign wherewith the Heathen men did use to deride them What then shall we say of Protestants who deride us Catholikes for not being ashamed of that sign wherewith the Heathen men did use to deride Christians and much more what shall we say of those who sacrilegiously abuse and break down that holy sign Ibidem he grants that the primitive Christians in time of persecution used Lights and Incense though voluntarily he faign to himself the reason for which they used them and after when Peace came Christians retained both the Lights and the Incense to shew themselves to be the Sons and Successors of those antient Christians which in former times had used them shewing their Communion in the former Faith by the communion of the former Usages What then shall we say of Protestants who in us deride those things as superstitious but that they shew themselves not to be the Sons and Successors of those antient Christians nor to have communion of that former Faith In the Brief of the 26. Heads he saith The Church of England holds Feasts in Memory of the Saints and Martyrs with other points which I omit In his Sermon upon the 20. of St. John n. 23. he saies confession to a Priest is necessarie urging that of St. Augustine hom 49. de 50. homil Nemo tibi dicat occultè ago paenitentiam apud Deum ago ergo sine causa dictum est Quae solveritis in Terra soluta erunt in Coelo ergo sine causa claves datae sunt Ecclesiae Dei frustramus Evangelium Dei frustramus Verba Christi Finally to joyn his deeds with his words when the Bishop of Spalata by way of complaint said to some of Andrews iste Episcopus toruè me aspicit this Bishop shews me a soure countenance Andrews not denying the thing answered This man could have no good meaning in coming to England from a place where he had in abundance all things for the salvation of his Soul 84 Now to shew how far Grotius stands for us against other Protestants I will cite only and that breifly what I find in two Books which he wrote in his ripest age after long study and mature consideration The one book he calls Votum pro pace Ecclesiastica the other Rivetiani Apologetici pro Schismate contra

votum pacis facti discussio 85 First then he teacheth that Good-Works are not only a way to but also a cause of reigning vot pag. 26. Secondly that there is true merit vot pag. 27. Discuss pag. 46.50.53 line 1. 2. Thirdly that we are not certain of our salvation certitudine fidei vot pag. 28. Discuss pag. 55. and ibidem Fourthly that with Gods Grace we may observe the Covenant between God and Man Fifthly that the Pope is constituted above all Bishops to take away the occasion of Sciusm vot pag. 32. Sixtly that antient Churches and Fathers were wont to have recourse to him in doubts concerning Faith Discuss pag. 23. That the Popes power and primacy is necessary for deciding Controversies in Religion Discuss pag. 63. ibidem pag. 66. sequentibus he proves the primacy and prerogative of the Pope by divers excellent proofs of the antient Fathers and times and to conclude he saith that there can on Union in matters of Faith and Religion be hoped for except under the Pope Discuss pag. 255. his words are these Restitutionem Christianorum in unum idemque corpus semper optatam a Grotio sciunt qui eum norunt Existimavit autem aliquando c. incipi posse à protestantium inter se conjunctione Postea vidit id plane fieri nequire quia praeterquam quod Calvinistarum ingenia firme omnium ab omni pace sunt alienissima Protestantes nullo inter se communi Ecclesiastico regimine sociantur quae causae sunt cur factae partes in unum Protestantium corpus colligi nequeant imo cur partes aliae atque aliae sint exsurrecturae Quare nunc plane ita sentit Grotius multi cum ipso non posse Protestantes inter se jungi nisi simul jungantur cum iis qui Sedi Romanae cohaerent sine qua nullum sperari potest in Ecclesia commune regimen Ideo optat ut ea divulsio quae evenit causae divulsionis tollantur Inter eas causas non est primatus Episcopi Romani secundum canonas fatente Melancthone qui eum primatum etiam necessarium putat ad retinendam unitatem Neque enim hoc est Ecclesiam subjicere pontificis libidini sed reponere ordinem sapienter institutum c. Seventhly that the Baptism of St. John Baptist did not forgive sins but was imperfect in comparison of Christian Baptism Discuss pag. 76. vot pag. 38. Eightly that Saints hear our prayers and that the antient Writers did beleive that Saints hear us Vot pag. 68. 69. 70. 71. That the antient Fathers defended and practised Invocation of Saints he proves at large Discuss pag. 101. 102. 103. 104. 105. 106. 107. out of Chrisostom Augustine Hierom Prudentius Basil Theodoret Ambrose Origen and concludes that from so great consent of Fathers it appears that praying to Angels and Saints was approved by the Churches of those times and that if it be Idolatry there was no Church of God upon Earth Yea he saith that K. James acknowledges that in the fourth Age there is to be found examples of Invocation of Saints and that it is free from Idolatry he proves it out of Luther in Epistola ad Georgium Spalatinum and ad Erfordienses and out of Oecolampadius in Annotationibus ad Chrisostomum and that Bucer doth not condemn it Ninthly that Catholiks are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Bread-adorers or Idolaters in worshiping Christ in the Sacrament Tenthly that Communion of the Laity under both kinds is not necessary nor any divine command vot pag. 81. Discuss pag. 249. Eleventhly he saith that anointing the sick was used in the primative times and lasted through all Churches without interruption till Luthers time vot pag. 82. Discuss pag. 128. Twelfthly he defends learnedly the authority and certainty of Tradition and answers what may be objected to the contrary vot pag. 101. 102. 103. 104. Discuss pag. 26. 179. 189. Thirteenthly that the vulgar Translation of the Scripture of all others is the safest Quae saith he nullum habet malum dogma sicut tot saeculorum gentium concensus judicavit which contains no ill Doctrine as the consent of so many Ages and Nations have judged Fourteenthly he holds works of supererogation Vot pag. 112. 15. Seven Sacraments Discuss pag. 75. 76. 128. 16. Works of satisfaction Discuss pag. 84. 220. That they who teach Justification by Faith alone run in a circle and utter unintelligible things 17. Prayer for the dead and Purgatory Discuss pag. 144. 145. 146. 147. 148. 149. c. 18. That Grace may be lost 19. Distinction of Mortal and Venial sins Discuss pag. 206. 207. c. 20. He doth not deny that God may be painted ea forma qua se patribus conspiciendum dedit which he proves even from the learned Jews as also from Philosophers Discuss pag. 114. 86 But to shew that we may in Favour of Catholiks allege not one or many particular men but the whole Protestant Church of England it is to be observed that their Communion book together with the Articles and book of Ordination were composed in the year 1547 by the Archbishop of Canterbury the Bishops of Rochester Ely Hereford Worcester Lincoln Chichester wherein is Invocation of Saints and prayer for the dead as hath been said in the first Consideration num 28. 87 The further I proceed in this so important an Argument and Consideration the more matter offers it self We have shewed divers waies how many learned Protestants stand for us against their Brethren There remains yet a Demonstration of the same Truth taken from a great pretended Protestant who proves and grants this to be true even by denying it to be true The case stands thus Mr. Chillingworth in his book approved by three principall men of Oxford c. 5. n. 91. pag. 292. speaketh thus to the Author of the book intituled Charity maintained by Catholikes who part 1. c. 5. n. 31. pag. 196. saith to D. Potter You cannot be ignorant but that many cheif learned Protestants are forced to confesse the Antiquity of our Doctrine and practise and do in several and many Controversies acknowledge that the antient Fathers stand on our side Now seeing we have in this third Consideration proved that many cheif Protestants in the most important differences between us and them hold our Doctrine to be true and consequently to be most antient I wonder how Mr. Chillingworth will answer the now alleged words of Charity maintained His Answer consists in alleging some particular points wherein he pretends that our Doctrine is not confessed to be antient in which enumeration if we can demonstrate his Instances to be either untrue or impertinent this our third Consideration will remain true That chiefest Protestants in chiefest points hold with us against their pretended Brethren For it is a true Axiom Exceptio firmat oppositam regulam If he can shew only some particulars wherein Protestants agree not with us he yields ipso facto that for the rest they

Bellarminum pag. 369. paulo post medium saith Bernardum verè sanctum suisse existimo He was Abbot of Clairevaux as testifieth Simon de Voyon upon the Catalogue c. pag. 126. and ho acknowledged so plainly the Popes Primacy whereof see S. Bernard l. 2. de consider ad Eugenium l. 3. c. 8. and Epist 125. 131. 190. ad Innocentium that he is therefore reproved by D. Fulk against the Rhemish Testament in Luc. 22. sect 11. fol. 133. b. post initium and by M. Whitaker lib. 2. contra Duraeum pag. 154. ante med and was so evidently a professed Catholick that Gomarus in speculo Ecclesiae pag. 23. versus finem allegeth him to us saying Bernardus Sanctus vester and M. Whitaker in respons ad rat Camp rat 7. pag. 105. ante med saith Bernardus quem Ecclesia vestra multis annis unum tulit pium virum c. And the Century-writers cont 12. c. 10. say of S. Bernard that coluit Deum Maozim ad novissimum vitae iuae articulum acerrimus fuit propugnator Sedis Antichristi c. And the Lutherans in libro Germanico quo causas recusati Concil●i Tridentini reddunt sol 257. do tearm S. Bernard an impudent writer heaving the Pope up into an Idoll a corrupter of Gods honour and preacher of Antichrist Lastly this point is made yet surther evident both in Malachias and Bernard that it is manifest that they both lived Anno Domini 1140. When the profession of our new Catholick faith was most storishing Which thing M. Jewell in his defence of the Apology printed 1571. pag. 557. paulò ante med confesseth saying S. Bernard lived in the midst of the Popes rout and Tyrannie Whereupon it followeth that for so much as neither of them is found to have been troubled for any one point of Doctrine disagreeing from those times but were to the contrary both of them in high favour as then with the Roman Sea the one of them being the Popes Legate the other an Abbot that therefore they were agreeable in Religion to the professed Doctrine of those times so improbably do our adversaries pretend S. Bernard to have been a member of their Church for his only then zealous reproving the corruption of life and manners in the Clergy of that age members of our now professed Catholick faith 2. This [h] Brereley tract 2. c. 3. sect 7. per totam gift of Miracles is so necessary to the Conversion of the Heathen in all ages that the Apostles therefore made speciall [i] Act. 4.29.30 prayer for this gift and our Saviour saith accordingly [k] Joan. 15.24 If I had not done among them the works which no other man did they had not sinned In so much as S. Austine placeth the same among those [l] Aug. tom 6. contra Ep. Manich c. 4. and in his l. 22 de Civ Dei c. 8. initio he oss●●met● that before the world believed M●racles w●●e necessary to this end that the world should believe Pu If miracles be necessary to convert Nations much more necessary must they be to reverse what all Christ an Churches have once embraced and therefore it was inexcusable temerity to follow the first pretended Resormers who did not so much as pretend Mira cles against the whole Church extant before their time Even amongst men Possession is a string Plea many things which most justly held me in the Churches bosome Thus did this gift of Miracles accordingly continue and that most wonderfully in the times of [m] See this heretofore in the precedent num at * Irenaeus and no less wonderfully afterwards for four hundred years after Christ as appeareth by [n] Zozom hist l. 7. c. 26. post med see the words alleged in the precedent num of this Consideration at ● next after m. Zozomene and also by St. Austine who speaking of the Miracles of his time telleth how [a] Aug. l. 9. Confess cap. 7. S. Hierome in vita Hilarionis telleth how the dead body of Hilarion was after ten months found uncorrupted yielding forth a fragrant smell And see the like miracle testifyed by S. Bede of S. Cuthbert l. 4. hist c. 30. the dead Bodies of Gervasius and Protasius were after many years found uncorrupted and that [b] Aug. de Civit. Dei l. 22. c. 8. inicio at their dead Bodies a blind man received his sight A Miracle saith St. Austine done at Milan where the said Bodies lay when I was there a great number of people being witness thereof In like manner doth he make mention of sundry persons who being dead were by God [c] Aug. de Civit Dei l. 22. c. 8. post med restored to life at the Monument of St. Stephen and mentioneth further [d] Aug. ibidem versus finem another Miracle done saith he with us so known and manifest as I think there is none in Hippo the City where it was done who either had not seen or learned it This miracle by his report made thereof more at large was that ten infirm persons were in presence of himself and the whole people miraculously cured at the said Monument of St. Stephen These miracles were so evident in his time and the number of them so many that having already mentioned divers others he yet saith [e] Aug. ibidem post medium saith Quid faciam Vrget hujus operis implendi promissio ut non hic possim omnia commemorare quae sc●ò proculdubio plaerique nostrum cum haec legent dolebunt metam multa pretermisisse quae utique mecum sciunt ques jam nunc u● ignoscant rogo c. Quid faciam c. What must I do I am not able to remember all that I know and doubtlesse sundry of ours when they read these will grieve that I have omitted so many which likewise they know as well as I and concludeth that it would require [f] Aug. ibidem saith Si enim miracula sa●itatum ut alia taceam modò velim scribere quae per liunc Martyrem id est gloriosissimum Stephanum facta sunt in colōnia Calamensi in nostra plurimi conficiendi sunt libri nec tamen omnia colligi poterunt sed tantum de quibus libelli dat● sunt qui recitarentur in populis c. many books to set down the miracles of healings to omit others done only at the memory or monument of S. Stephen Thus much briefly out of S. Austine only And like mention of other miracles in this kind is further made by sundry other [g] See Basil orat in Mamant Nazianzen orat in Cyprianum Chrysostom in lib. contra Gentiles fine and Ambrose in serm de S Gervas Protas Hierome contra Vigilantium in Epist ad Eustoch●um de vita Paulae and in vita Hilarionis and Sulpitius in vita Martini Fathers of that age in so much as M. Whitaker saith hereof to Duraeus * Whitaker contra Duraeum

1592. pag. 1058. post med counterfeit spirit in the wall practiced against Queen Mary with such like To omit that deceits of this kind † See example hereof in our Church reported by our Adversary Osiander in epitom c. centur 16. pag. 222. ante med 770 771 And see the Treatise entituled Two Treatises the first of the lives of Popes c. the second of Mass c. also of false miracles wherewith Marie de la Visitation Prioress de la Annunciada of Lisbone deceived very many and was discovered and condemned Englished and printed 1600. Of our Churches Inquisitors severe inquiry discovery and punishment of that hypocritical woman see there pag. 362. initio pag. 424 425 427. And see there in the addition after the end of the Book another like discovery and punishment in Sevil of one Father Lyon And see the like discovery of false miracles in Sir Thomas Moor's dialogue of veneration of Images Reliques c. lib. 1. c. 14. And see Osiander epitom c. centur 16. pag. 32. initio an example of a woman counterfeiting of her self to live without mea● and sleep c. discovered and punished by our Church are by our Church carefully enquired of may the particular blemish of certain such forged examples suffice to discredit a general received truth then much more by this reason away with the true Scriptures of the New Testament because there were many more writings [b] Of the very many writings forged under the Apostles names see Eusebius hist l. 3. c. 19. l. 6. c. 10. and S. Austin contra advers Leg. Prophet l. 1 c. 20. and Gelasius in decret cum 70. Episcopis and Zozomen hist l. 7. c. 19. post med and see also the Protestant writer Hamelmannus de traditionibus Apostol●cis c. primae partis l. 1. col 251. part 3. l. 3 col 841. lin 15 22. In which places mention is made of sundry writings forged under the name of Paul Peter Barnabas Thomas Matthew Andrew John and divers others and S. Paul 2 Thess ● 2 insinuateth the then forging of Epistles in his name counterfeited under the Apostles names than are now remaining true and undoubted many also of those foresaid true writings now remaining having been as the learned Protestants [c] In the Tower disp Anno 1581. had with Edm. Campian the first daies conference D. 1. the Deans of Pauls and Windsor do thus report of themselves for proof whereof we allege the testimony of Hierom. in Catal. where he thus writeth The Epistle of James is said to be published by some other under his name and of the second of Peter he saith that it is denied of many to be his we also allege Eusebius writing thus Those books that be gain said though they be known to many be these the Epistle attributed to James the Epistle of Jude the latter of Peter the second and third of John And in the fourth daies conference fol. 2. b. M.D. Walker saith Hierom saith concerning that Epistle which is written to the Hebrews many have doubted of it And also concerning the second of Peter he saith it was doubted of by many and so with some were the two Epistles of John c. affirm greatly suspected and doubted of even in the times of the Primitive Church This pretence therefore being most unreasonable to impugn the matter of fact in our miracles which is so evident as is often times [d] This appeareth in sundry of the examples before mentioned and alleged from Protestant writers confessed by learned Protestants themselves Their next or second refuge is confessing the matter of fact withall to affirm the same to be in many cases but by the Devils counterfeiting as in our antiently continued Catholick [e] Exorcist being one of the inferiour Orders leading to Priesthood is mentioned as one of them by Ignatius in epist ad Antiochenos by Cornelius apud Eusebium l. 6. c. 35. and by Cyprian l. 4. epist 7. post med where he saith Quod hodie etiam geritur ut per Exorcistas voce humana potestate divina flagelletur uratur ut torqueatur Diabolus And see further hereof the Protestant writer Zepperus l. de Sacramentis printed 1606. pag. 362. initio And whereas Protestants usually answer that this was not any peculiar Order but a miraculous gift such as was the gift of healing peculiar to those beginning times of the Primitive Church for planting and enlargement of the Christian faith and that it is now ceased this answer appears many waies frivolous as first in that the foresaid antient Fathers placed and numbred it with the other Ecclesiastical Orders conferred by the Church among which they forbear to mention or number any such peculiar Order of healing Secondly it is in like sort numbred among the Ecclesiastical Orders long afterwards even when and where the Christian faith was already greatly enlarged as appeareth in Concil Laodicen can 26. in Concil Antioch can 10. Also in the fourth Council of Carthage can 7. the Exorcist is specially named as one of the Ecclesiastical Orders together with the special rite of his ordination And in Sulpitius in l. de vita Martini cap. 4. it is most plainly mentioned as a peculiar Order Thirdly whereas the possessing of men by unclean spirits was likewise during the old Law whereof see Josephus l. 8. antiq c. 2. paulò post initium in remedy whereof there were Judaical Exorcists at 19.13 it is strange that our Adversaries can affirm either the thing it self or the cure thereof to be now ceased but the reason is evident in that they discern the daily dispossessing powerfully practiced in our Catholick Church whereof see next hereafter at f. and the known defect or want thereof in theirs for as for their onely example of M. Dorrel and Will Summers their deceitfull confederacy is now at last by our Adversaries themselves discovered and for such published in print as appeareth next heretofore in the margent at Z. exorcisms or casting forth of unclean spirits in persons possessed whereof many [f] To forbear the known successfull daily examples hereof in our Catholick Church which impudency it self dare not deny we rem●t the Protestant Reader to the report of D. Boord the Physician a report so indifferent that in his extravagantes annexed to his breviary of health printed 1575. at the 11. chapter of a Demoniack he maketh mention of his travel to Rome with exceeding Protestantlike invectives against the Pope City and Clergy there and yet with all d●th in the same chapter report himself to have been an eye-witness of a Gentleman possessed with Devils brought from Germany to Rome to be made whole there the course whereof was saith he stupendious and above all reason if I should write it and the cure so evident as he there attributeth the same to the vertue of the holy words that the Priest did speak And see in

appeareth most plainly 1. By their own most evident testimonies 2. By their like confessed examples thereof given And 3. By their undoubted answerable practice To give proof of every of these parts 1. And first concerning their testimonies in this kind M. D. Baro saith [e] M. D. Baro in his four Sermons and two Questions disp●ted ad Clerum c. Serm. 3. pag. 448. fine I dare not deny the name of Christians to the Romanists sith the learneder writers do acknowledge the Church of Rome to be the Church of God And M. Hooker also saith [f] M. Hooker in his fist Book of Ecclesiastical Policy pag. 188. initio and Joannes Regius in his Libe● Apologeticus c. in considerat Censurae c. pag. 95. saith In Papatu autem cùm suerit Ecclesia vera c. The Church of Rome is to be reputed a part of the House of God a limb of the visible Church of Christ and [g] M. Hooker ubi supra pag. 130. ante med We gladly acknowledge them to be of the Family of Jesus Christ M. Bunny likewise saith of Catholicks and Protestants [h] M. Bunny in his Treatise tending to Pacification sect 18. pag. 109. circa med Neither of us may justly account the other to be none of the Church of God [i] M. Bunny ubi supra pag. 113. post med we are no several Church from them nor they from us In like sort doth M. D. Some in defence thereof against Penry the Puritan say [k] M. D. Some in his defence against M. Penry and refutation of many absurdities c. in M. Penry 's treatise pag. 164. ante med That the Papists are not altogether aliens from Gods covenant I have shewed before for [l] M. D. Some ubi supra pag. 182. i●icio in the judgement of all learned men and all reformed Churches there is in Popery a Church a Ministry a true Christ c. [m] M. D. Some ubi supra pag. 176. propè finem If you think that all the Popish sort which dyed in the Popish Church are damned you think absurdly and dissent from the judgement of the learned Protestants Also M. D. Field saith † M. D. Field Of the Church l. 3. cap. 46. fine pag. 182. initio We doubt not but the Church in which the Bishop of Rome with more than Luciferlike pride exalted himself was notwithstanding the true Church of God that it held a saving profession of the truth in Christ and by force thereof did convert many from errour c. In like sort doth M. Thomas Morton affirm in express words that † M. Morton in his Treatise of the Kingdome of Israel and of the Church pag. 94. fine Papists are to be accounted the Church of God because saith he they do hold the foundation of the Gospel which is faith in Christ Jesus the Son of God and Saviour of the world Lastly to omit many * Peter Martyr as it appeareth by his Epistles annexed to his Common Places in English pag. 153. a fine desired at the Conference had at Poisy between the Catholicks Protestants that they should not for diversity of opinion break brotherly charity nor call one another Hereticks And see the same opinion yet further affirmed by the Protestant writer against Nicholas Machiavel printed at London 1602. pag. 80. post med 83. paulò post med 85. propè finem others M. D. Covel in his late Treatise published by authority and dedicated to the Lord Archbishop of Canterbury defendeth this opinion at large and concludeth saying [n] M. D. Covel in his defence of M. Hooker 's five Books of Ecclesiastical Policy published by authority pag. 77. ante med We affirm them of the Church of Rome to be parts of the Church of Christ and that those that live and dye in that Church may notwithstanding be saved Insomuch as he doubteth not to charge the Puritans with [o] M. D. Covel ubi supra pag. 68. paulò post med ignorance for their contrary opinion Hitherto concerning their testimonies before undertaken 2. Secondly as concerning now their like confessed examples we will out of very many allege onely some few It will not we think be denied but that our late Soveraign King Henry the eighth did after his breach with Rome believe and maintain the whole frame and substance of our Catholick faith the Article of the Popes Primacy onely excepted To which end their own Author Sleydan saith of him [2] Sleydan in English l. 13. fol. 174. a. initio He exiled the name of the Bishop of Rome but kept still his doctrine and M. Fox saith accordingly [3] Fox Act. Mon. pag. 1472. b. fine He set forth and by full consent of Parliament established the Book of six Articles containing the sum of Popish Religion And it is evident that he himself in person not onely as then disputed [4] Act. Mon. pag. 530. a. 〈◊〉 b. initio but also [5] Act. Mon. pag. 533. a. circa med commanded [5] Act. Mon. pag. 533. a. circa med sentence to be pronounced against Lambert as also the Lord Cromwel read and [6] Act. Mon. pag. 533. a. pronounced that sentence and at his own death protested himself [7] Act. Mon. pag. 598. b. circa med and see Holinsheads Chronicle pag. 591. to dye in the Catholick faith not doubting in any Article of faith or Sacrament of the Church though saith he many have slandered me to the contrary And yet he is commended by M. Fox to dye as [8] Act. Mon. pag. 598. b. post med a valiant Souldier and Captain of Christ As also the Church under the reign of King Henry the eighth is by M. Fulk affirmed to be a true [9] M. Fulk against H●●kit●s Sanders c. pag. 564. sect 80 82. Church and the King himself acknowledged in like manner for [10] Fulk ubi supra sect 82. and se D. Humfrey in jesuitismi part 2. rat 3. pag. 304. circa med a member of the Catholick Church of Christ In like sort [11] Osiander cent 12. pag. 309. post med S. Bernard lived some 400 years since as M. Jewel confesseth even [12] Jewel in his defence of the Apology printed 1571. pag. 557. paulò ante med and see Whitaker contra Duraeum l. 2. pag. 154. ante med in the midst of the Popes rout and tyrannie And as we find he was not troubled or gainsaid so much as in any one Article different from the doctrine of the Roman Church at that time so we find confessed to the contrary that he acknowledged even the [13] Bernard l. 2. de considerat 2d Eugenium vide Epist 125. 131. epist 190. ad Innocentium and see this confessed by M. Fulk against the Rhemish Testament in Luc. 22. sect 11. fol. 133. b. post initium and by M. Whitaker l. 2. contra Duraeum pag. 154 ante med Popes

intercession to his Father both according to his Humanity and Divinity n. 41. p. 117 18 19 20 1. That Christ suffered all the torments due to the damned and despaired for fear they should be eternal yea refused to be obey his Father in Redeeming Man n. 46. p. 131 2 3. He calls it a foolish curiosity to question whether Christ merited for himself and a timer arious definition to merit n. 19. p. 67. t. m. He furiously railed saith Grotius at the opposer of his Doctrine n. 47. p. 133 4. He contemptibly condemns the antient Fathers for averring the sacrifice of the Masse n. 39. p. 111 12 13. He died calling desperately upon the Devill eaten up with Lice and other Vermin n. 37. p. 107.110 Calvinists held it lawfull to lie for the Glory of God n. 53. p. 155. t. m. Of Canonicall Scriptures the sense of the holy Fathers and the Protestants reprehending them for it c. 2. n. 12. p. 234 to 242. inclusivè t. m. Canonicall Scripture onely determined by the Church p. 240. t. m. c. Carolostadius pretended Visions and Conference with God for his Doctrine c 1. n. 23. p. 79. t. m. Of Catholike Religion as Protestants confesse no beginning can be assigned after the Apostles times c. 2. n. 15. p. 255. t. m. It is by them judged safe c. 5. per totam shewed by their clear Testimonies n. 1. p. 437.8 9. Ceremonies practised by the Fathers c. 2 n. 8. p. 205 6. t. m. and n. 12. p. 234. Most of the now used acknowledged by Protestants to have been then used n. 13. p. 247. t. m. The Chancel prohibited to the Laity c. 3. n. 89. p. 366. Chillingworth confutes himself n. 87. p. 363. With reason he excepts against painting the Irinity for he denies the Trinity n. 92. p. 377. His ridiculous objection of an Oblation by way of Consumption n. 95. p. 375. Divers other of his impertinent objections in the Numbers and pages precedent and following particulars about the immaculate conception of our blessed Lady n. 99. p. 378.9 His many testimonies that the Catholike Church is saving and his contradicting himself c. 5. n. 7 8. p. 459 60 1 2 3 4 5. Chrisme or Confirmation gives grace c. 2. n. 8. p. 205.6 Clement vide John Clement Confession as now used avowed by the antient Fathers n. 9. p. 206 7. and n. 19. p. 269. c. Confirmed by Miracles c. 4. n. 2. p. 407. Consecrating of Creatures c. 2. n. 12. p. 244 5 6. t. m. c. Constantine the great allwaies had with him a portable consecrated Tabernacle or Church with Priests and Deacons not to be forced against the then practice of the Church to celebrate Divine Mysteries in prophane places n. 23. p. 292. t. m. The Lord Cromwell professed at his death to believe in all with the Church of Rome c. 5. n. 2. p. 439 40. Use of the Cross c. 2. n. 8. p. 205 6. m. In practise with the holy Fathers reprehended by Protestants n. 12. p. 243. t. m. The vertue of it confirmed by Miracles c. 4. n. 2. p. 406. St. Cutbert's Miracles and miraculous integrity after his death n. 4. p. 412 13. D Almes Prayer Sacrifice for the Dead c. 2. n. 3 4. p. 196.7.8 t. m. Delrius cleared from Morton's falsification c. n. 7. p. 26. 7. t. m. E Equivocation beyond all limits held and taught by Protestants c. 3. n. 72. p. 348 9 50 1 2. English inconstant in Doctrine c. 1. n. 28. p. 85 6 7. Errors affirmed by Protestants to have crept into the Catholike Church but no beginning of them can be assigned since the Apostles time c. 2. n. 15. p. 255. c. t. m. wherefore they impute them to the Apostles time n. 14. p. 251. c. t. m. Eucharist consecrated by vertue of the words n. 2. p. 179. t. m. In round Wafers of which use no beginning can be shewed p. 178. t. m. Transubstantiation held by the antient Fathers p. 179 80 1 2. t. m. 't was carefully conserved in the Church p. 181 2. in one kind onely so also carried in long journies c. 3. n. 83. p. 356. Water mingled with the Wine in consecration c. 2. n. 2. p. 182 3. It must be received fasting p. 183 4. And Chastly wherefore Priests are not to marry p. 184. c. t. m. F In the antient Fathers the now Catholike Doctrines acknowledged and reprehended by Protestants Vide Protestants The Faith of Catholikes judged saving by Protestants c. 5. per totam Their clear testimonies of it n. 1. p. 447 8 9. Fasts obligatory c. 2. n. 12. p. 229 30 31. t. m. Held an Heresie by many Fathers to fast on Sunday ibid. Fathers so evident for all Catholike Tenets that Protestants rebuke one another for citing of them and cry out that if their Authority be acknowledged the Protestant Church is undone n. 14. p. 249. c. t. m. Fox's Revelation concerning the 42 Moneths in the Apocalyps rejected c. 1. n. 23. p. 80. His fraud to cover Dr. Barnes his acknowledgment of Transubstantiation c. 3. n. 37. p. 320. St. Francis his Miracles Wounds and austere life c. 4. n. 5. p. 418 19. t. m. Freewill and merit of Good Works frequent in the holy Fathers c. 2 n. 5 6. p. 200. c. Fulke held Christ according to his Deity to be his fathers Priest c. 1. n. 41. p. 120. and the Arrians to be a true Church of God n. 42. p. 122. t. m. G GRegory the great introduced by St. Austine Rites and Ceremonies in England c. 2. n. 12. p. 244 5 6. Grotius his censure of Calvin's furious railing against the Opposers of his Doctrine c. 1. n. 47. p. 133 4. He stands in most points for Catholikes c. 3. n. 85. p. 359 60 1 2. H KIng Henry the Eigth kept to his death the Doctrine of Rome c. 5. n. 2. p. 439. Heretikes fraud in citing Authors c. 2. n. 18. p. 267. They moulter away by Divisions amongst themselves c. 3. n. 112. p. 391 2. t. m. Holy-Water confirmed by miracle c. 4. n. 2. p. 417. Hus no Protestant c. 3. n. 80. p. 355. I JAcobus Andreas vide Andreas King James his censure of John Knox c. 1. n. 60. p. 166. And of the English translations of the Bible n 33. p. 95. Jewell affirms Christ according to his Deity to be his Fathers Priest n. 41. p. 120. His impudent imposture upon Fathers Apostles and Christ himself c 2. n 22. p. 281 2 3. Thirty eight Jewes burnt in the Marchy of Brandenburgh and all the rest banished for stabbing the B. Sacrament c. 4. n 5. p. 421 t m 422 m. John Clement's miraculous cure at our B. Ladies of Sichem p 423 4 5. Images used by the antient holy Fathers c 2. n 12. p 243. Confirmed by miracle c 4. n 2. p. 404 5. t. m. Innocentius the third falsly taxed to have first brought up Transubstantiation c 2. n 16. p 257. t.

is strongly privileged with the opinion of the present time we will in respect thereof but briefly touch the same and that also not without great and respective observation as forbearing purposely the credible Testimonies in that behalf of Cochlaeus Lyndanus Staphylus and other our Catholick Writers to whom his life and manners were well known and choosing specially to speak thereof from no other testimonie than of himself and his own dearest Scholars As touching his Life before his revolt from our Catholike Church it is confessed that he as then [a] See Symon Voyon upon the Catologue of the Doctors c. Englished page 180. And Luther ad Galatas c. 1. v. 14. fo 35. a. after the English Translation lived in his Monasterie punishing his body with watching fasting and praier [b] See Luthers own words hereof in his Commentarie upon the Epistle to the Galathians in English in c. 1. fol. 35. h. Honored the Pope of meer Conscience [c] Luther ibid. fol. 35. b. kept Chastity Poverty and Obedience and [d] Luther ibid. fol. 35. a. whatsoever saith he I did I did it with a single heart of good zeal and for the Glory of God fearing grievously the last Day and desirous to be saved from the bottom of my heart In so much also as for some small time after his revolt there remained yet in him some Reliques or steps of former Sanctimony whereof Erasmus in epistola ad Thomam Cardinalem Eboracensem affordeth him commendable testimonie wheras afterward upon his further defection from our Church he at last became quantum mutatus ab illo and was so far transported with sensuality from his former course of intended Chastitie that he saith to the contrarie [e] Luther in Prov. 31. n. 10. addeth this amourous Rime for a morginal Glosse Nicht liebers ist afferden Ben frawn lieb wems tan werden being in English as is alleged here in the Text. Nothing is more sweet or loving upon the Earth than is the love of a woman if a man can obtain it And again [f] Luther tom 7. in Ep. ad Wolfangum c. fol. 505. He that resolveth to be without a woman let him lay aside from him the name of a man making himself a plain Angel or Spirit Yet further [g] Luther tom 5. Wittemberg serm de Matrimo nio fol. 119. a. vers finem Quam non est in meis viribus ut vir non sim c. As it is not in my power that I should be no man so is it not in my power that it should be either staid or omitted but is as necessary as that I should be a man and more necessary than to eate drink purge make clean the Nose c. Insomuch as he acknowlegeth himself to have been [h] Luther in Colloquiis mens fol. 526. a. et vide fol. 400. a. almost mad through the rage of Lust and desire of Woemen And [i] Luther in Colloquiis Germanicis cap. de Marmonio saith Ut nemo porest cibo vel potu carere sic fieri nequit ut aliquis a muliere abstineat c. Causa haec est quia in utero mulierum concept● eo aliti inde nati lactati et educati sumus ita ut caro nostra majore ex parte mulieris caro sit et sic plane fieri nequit ut ab eiis separemur And tom 2. Wittemberg fol. 328. b. post med He saith Puella in qua non est sublime hoc donum continentiae nihilo facilius carere potest marito aut viro quam cibo aut potu somno c. to omit his other like sayings he yet further saith tom 1. Epistolarum latinarum fol. 334. ad Philippum I am burned with the great flame of my untamed flesh I who ought to be fervent in Spirit am fervent in the flesh in lust sloath c. Eight dayes are now past wherein I neither write pray nor studie being vexed partly with the temptations of the flesh partly with other trouble But saith he ubi supra fo 345 [k] O intolerable ingratitude and blasphemy to abuse to Carnalitie the benefit of our Redemption it sufficeth that we have known the Riches of the Glory of God the Lamb which taketh away the sins of the World from whom sin cannot draw us although we should commit Fornication or kill a thousand times in one day And being in this case he laboureth not to keep his former kept Chastitie by his foresaid punishing his body with watching fasting and praier before time continued by him in his Monasterie when he was a Catholick which course of resistance by Praier the blessed Apostle 2. Cor. 12.7 being so assaulted used and thereby prevailed but unmindfull of his former Vow and forbearing Praier somtimes even for eight daies together at the last having [l] Osiander centur 16. pag. 97. fine cast off his Religious habit Anno 1544 he did in speedy accomplishment of his longing desire [m] Melancton in epist ad Joac Camer de D. Lutheri conjugio It is extant in Melancton 's Consilia Evangelica par 1. p. 37. Marrie even upon the suddain Katherine Bore the Nunn without any communication before had thereof with any of his friends but having in the evening so impatient was he of delay as not to forbear but that present Night till the usual time of Marriage in the Day-time next ensuing invited to Supper Pomerane Luke the Painter and Appelles the Lawier he then so finished the Espousalls for which by the most antient and Imperial Laws made [n] See Brereley tract 2. cap. 3. subdivis 7. pag. 595 citing Zozomen hist lib. 6. c. 3 affirming how that the Christian Emperour Jovian published an Edict that who so allured a sacred Virgin to marriage should be therfore punish'd with the loss of his head This Jovian saith Brereley was in course the third Emperour after Constantine the Great And the foresaid Law is yet extant Cod. lib. 1. de Episcopis et Clericis wherein it is said Si quis non dicam rapere sed attentare tantùm jungendi causa Matrimonii Sacratissimas Virgines ausus fuerit capitali poena feriatur not lately but during the venerable times of the Primitive Church He should have lost his head A thing at that time holden so scandalous by report of [o] Sleydan in his Commentaries in English l. 5. Anno 25. f. 65. b. paulo post medium saies In those daies Luther married a Nunn whereby he gave occasion to his Adversaries to speak evil of him And Mr. Fulk in his Answer to P. Frarines Declamation pa. 32. ante medium confesseth that many men misliked Luther's marriage with a Nunn Insomuch as Luther himself in Colloquiis latinis tom 2. de con-Jugio saith hereof Nisi ego clam celebrassem Nuptias omnes impedivissent quia omnes amicissimi clamabant non illam sed aliam Sleydan and others that Luther himself afterwards became [p]

Christi egerint possunt cum Deo deponi And ibid. fol. 84. b. he allegeth to this the foresaid example of Manasses And upon his reported disorderly proceedings in this kind saith Brereley tract 2. cap. 3. sect 9. subdivis 3. at sixtly it was that certain Protestants who acknowledge of Zuinglius that he taught some things well and that he repurged the Church of Christ from the excess and filth of Popish superstition do yet withall say that he performed the same not by just and lawfull Preaching of the word but rashly making havock of all things by a tumultuary and fanatical Spirit c. Violently assuming arms and the sword prohibited by Christ that so he might by force compel his adversaries to his opinion Gualter in his Apologia pro Zuinglio operibus ejus placed in the beginning of the first tome of Zuinglius his works Printed Tiguri 1581. fol. 18. a. ante med allegeth them saying Zuinglius licet quaedam benè docuerit in multis tamen aliis erravisse contendunt And on the b. side of that folio prope initium it is further alleged Christi inquiunt dilectam Sponsam Ecclesiam à Pontificiae superstitionis luxu sordibus non justa legitima verbi praedicatione repurgavit sed tumultuario fanatico Spiritu per omnia temerè grassatus est c. Violenter arma à Christo prohibitum gladium corripuit nimirum in suam sententiam sibi contradicentes compulsurus In so much as he is charged to have stirred up his Countrymen the Zwitzers to Civil Wars by reason whereof those of Tigure and Berna who followed his Doctrine are reported to have made War upon their Neighbours the other five Towns exacting of them upon profered conditions of peace [s] O siander in Epitom Hist Eccles centur 16. pag. 203. initio that they should receive again those whom they had banished for the other Religion and should not forbid the reading of the Scriptures [t] Pu. Of promiscuous reading Scripture see heretofore c. To which the said five Towns disdaining to be so compelled and being also thereupon [u] Osiander ibid. in Gualter Apol. fol. 30. a. circa●med it appeareth that they tearmed Zuinglius Iniquissimum belli authorem qui superb●a crudelitate impulsus Tigurinis novi exquissti facinoris contra socios audendi author fuit ut victus inopia famis necessitate eos in suas partes concedere cogeret brought to so great famine as being forestalled of victuals by those of Tigure and Berna the War was renewed and Zuinglius himself was thereupon [x] O siander ibid. slain not as a Preacher but as a Warriour [y] Gualter in Apologia c. fol. 31. b. fine saith Obiit in bello Zuinglius armatus obiit armed in the field Whereupon those foresaid [z] Gualter ibid. fol. 31. b. prope finem tearmeth them Nostri illi perquam egregii Censores ipsum Zuinglium in peccatis mortuum proinde Gehennae filium esse pronuntiare non verentur Censurers mentioned by Gualter who as before liked Zuinglius his pretended repurging of the Popish Superstition but misliked his means thereof and whom Gualter tearmeth [a] Gualter in Apologia fol. 30. a. prope finem saith hereof Non ignoro contra quos quantos viros hic nobis quaedam dicenda sunt c. sunt quidam inter hos magni nominis Theologi qui in hac re animi sui impotentiam produnt Divines of great esteem were not afraid to pronounce him dead in sin and so consequently to have been the Son of Hell Carion himself as Gualter confesseth hereupon not forbearing to [b] Gualter in Apolog. fol. 30. a. fine charge the Tigurines as seditious herein against Rodulph King of the Romans Hitherto briefly and modestly concerning both Luther and Zuinglius humbly withall referring to the equity the readers learned judgement whether that in regard of so plain and confessed premises we may safely joyn with the Apology of the Church of England in acknowledging them two for [c] Hereof see Mr. Jewels defence of the Apology Printed 1571. pag. 426. prope finem and see the apology of the Church of England part 4. c. 4. divisione 2. most excellent men even sent of God to give light to the whole world in the midst of darkness when the truth was unknown and unheard of Of Calvin 37. AS [d] Brereley in his Book a part of the lives of the late pretended Reformers cap. 6. sect 1. initio concerning John Calvin Born [e] In the answer for the time to the defence of the Censure Printed 1583. fol. 85. a. prope finem at Noyon in Picardy Anno 1509. against whom is objected how truly or untruly I do now for some reasons purposely forbear hereby to affirm that he forged Letters under the names of Galasius and others as by them written in his praise and his then sending them to Petrus Viretus Minister of Lausanna to be dispersed his reported further [f] See this in Bolseke in vita Calvini cap. 13. Where he reporteth that Calvin attempted to restore to life this Brule comitatus magna caterva amicorum in the presence of a great number of his friends see also in Dialog Alani Copi l. 6. c. 29. like report of a Protestant Preacher in Poland who Anno 1558. practised the like upon one Matthew publickly in the open Church at Biethage a Town neer Cracovia at what time the said Matthew being found dead indeed the Confederacy was thereupon there openly discovered by his wife In like manner doth Gregorius Turonensis in Hist l. 2. c. 3. report how that Cirola an Arian Heretick practised in like fort with one to counter feit blindness and to request miraculous help from this Cirola which being accordingly so done the party was indeed strucken blind whereupon he exclaimed and revealed the practise in which like respect Tertullian in libro de praescript not unhappily saith of Heretick● Agnosco maximam virtutem eorum qua Apostolos in perversum aemulantur illi enim de mortuis suscitabant isti de vivis mortuos faciunt practise with one called Brule and his Wife that he should feign himself dead whereupon Calvin should in Confirmation of his Doctrine undertake in the presence of many to revive him which when Calvin did Brule was in Gods judgement found dead indeed whereupon his wife exclamed publikely against Calvin and discovered the practise his like reported incontinency with the Gentlewoman of Mongis who stealing from her Husband at Lausanna made abode at Geneva with Calvin his like reported adulterous attempting at Geneva of the Lady Jollande of Bredrode wife to a sickly Noble man called James Borgongue Lord of Fallaise in so much as she perswaded her Husband to leave Geneva and go to Lausanna where she revealed the whole matter [g] Brereley tract 2. c. 3. sect 9. subd 4. also his

1011. To make good what here is granted by Mr. Fulk and Danaeus see the first Faith mentioned by the Apostle expounded in like manner of the Vow of Chastity by the Greek Fathers namely Epiphanius haer 48. Basil lib. de Virginitate parum ultra medium And by Theodoret Chrysostom Occomenius and Theophilact in their several commentaries in 1 Tim. 5. and also by the Fathers of the Latin Church namely by Augustine de Sancta Virginitate cap. 23. de bono viduitatis cap. 8. 9. and in Psa 75. by Innocentius Epist 2. ad Vict. cap. 13. by Gelasius Epist 1. cap. 23. by Tertul. de Monogamia By Hierom. l. 1. contra Jovin c. 7. in Ezech. c. 24. prope finem By Fulgentius Epist 3. and by Ambrose Primasius Sedulius and Beda in their several commentaries in 1 Tim. c. 5. likewise by the first Faith mentioned in the Apostles foresaid saying 1 Tim. 5.11.12 most of the antient Fathers do expound the vow or promise of continency that also vows of Chastity have been used [c] Calvin Instit l. 4. c. 13. sect 17. saith Hoc inquiunt ab ultima memoria fuit observatum ut se alligarent continentiae voto qui totos se Domino dicare vellent fateor certè antiquitus quoque receptum fuisse hunc morem sed eam aetatem sic ab omni vitio liberam fuisse non concedo And Master Wotton in defence of Master Parkins c. pag. 491. paulo post med confesseth the general received doctrin of the Fathers in this matter saying thereof But the Fathers are not for us what then Is nothing true which cannot be confirmed by their testimony c. Indeed it is one of the blemishes of the antient Writers that they were so highly conceited of single life c. Therefore it is not to be looked for that antiquity should afford us any testimony herein against the practise and judgement of those days ab ultima memoria and antiquitus receptum that [d] Peter Martyr de Caelibatu Votis pag. 477. ante med saith Statim ab Apostolorum temporibus nimium tribui caeptum est caelibatui c. And Hermannus Hamelmannus l. de Traditionibus Apostolicis c. col 460. linea 58. saith Post mortem ●oannis Apostoli statim caeperunt defectiones à fide c. prohibitiones nuptiarum ciborum vota caelibatus c. And see also there col 254. linea 30. And seë Johannes Bugchagius in Jonam cap. 3. edit Wittembergae Anno 1550. immediatly after the Apostles times too much was attributed to vows that Ignatius himself though their Schollar signifieth in his Epistles his too [e] Centur. 2. c. 3. col 64. fine l. 40. it is said Ex Epistolis Ignatii apparet h●mines jam tum paulò impensiùs caepisse amare venerari Virginitatis studium Nam in Epist ad Antioch ait Virgines videant cui se consecrarint And see Ignatius his like phrase of professed widdows in Epist ad Tarsenses prope finem where he saith eas quae in Virginitate sunt honorate sicut sacras Christi viduas pudicas ut Sacrarium Dei veneremini And Polycarpus the Apostles Scholar in his Epistle ad Philippenses specially mentioned and alleged by Eusebius l. 4. c. 13. fine l. 3. c. 30. fine and by Irenaeus l. 3. c. 3. fine saith in like manner Viduae verò pudicae circa fidem Dei interpellent incessanter pro omnibus c. cognoscentes seipsas quia sunt sacrarium Dei much liking of the profession of Virginity and [f] Centur. 2. c. 10. col 167. linea 24. de virginitate minus commodè loquitur speaketh incommodiously of Virginity [g] Abraham Schultetus in his Medulla Theologiae Patrum pag. 450. circa med allegeth Ignatius saying ad Philip. Saluto Collegium Virginum Whereupon he immediatly inferreth Ergone in illo Ecclesiae flore fuerunt quae castitatem continentiam perpetuam profiterentur Virgines Fuerunt omnino c. In like manner the Century Writers cent 4. c. 6. col 467. linea 28.36 col 476. ●in 32. And Osiander in his Epi●om c. cent 4. l. 4. c. 20. pag. 507. initio and 503. fine do affirm and allege Monasteries of professed Virgins in that Century or age in which Constantine lived saluting and affirming Colleges of Virgins and so plainly that certain of our learned Adversaries even those who will not acknowledge the evidently-mentioned Vows of those times are yet nevertheless inforced to confess even of that first age how that [h] Schuletus ut supra in that flower of the Church there were Virgins that professed perpetual Chastity That lastly St. Ambrose and Epiphanius derive [i] Peter Martyr de caelibatu Votis pag. 543. paulo post med pag. 525. initio And St. Augustine tom 6. contra Faustum Manich l. 30. c. 4. answereth accordingly to Faustus the Manichee who objected St. Paul to prove with our adversaries vowed Chastity to be the Doctrin of Devils saying to him Ipsi jam timeo Apostolo ne daemonio●um doctrinam intulisse tunc lconio videatur cum Theclam oppignoratam jam thalamo in amorem sermone suo perpetuae Virginitatis incendit professed chastity from the institution of St. Paul In like manner concerning the marriage of Priests to omit all other testimony thereof hereafter alleged see Brereley tract 1. sect 7. examp 3. at f. g. h. i. tract 2. c. 1. sect 3. at o. and 98. sundry and yet more antient examples alleged against Priests marriage it is confessed that even [k] So saith Whitgift in his defence c. pag. 330. circa med that notable and famous Council of Nyce which saith Mr. Whitgift [l] Whitgift ibid. is of all wise and learned men reverenced esteemed and embraced next unto the Scriptures themselves did as Mr. Cartwright acknowledgeth affirm and teach [m] Mr. Cartwright in his 2. Reply part 1. pag. 485. circa med and see this yet further confessed by Mr. Bancroft in his Survey of the pretended holy disciplin pag. 486. And by the Century Writers cent 4. col 656. lin 44. And by Mr. Fulk against the Rhemish Testament in Matth. 8. sect 3. fol. 14. a. post med And see also Socrates hist l. 1. c. 8. ante med and Zozom hist l. 1. c. 22. that unto those that were chosen unto the Ministry unmarryed it was not lawful to take any Wife afterwards only being marryed before entrance into the Ministry it was lawful for them to use the benefit of that precedent marriage And Paphnutius one of the Council sheweth concerning Priests unlawfulness to marry after Priesthood undertaken that not only this was before that Council but was also yet further an antient tradition of the Church in which both himself and the rest of the Council rested Thus far Mr. Cartwright In so much as the Council of Carthage whereat St. Austin was present doubted not to refer this to the

Concil 3. Brach. can 1. Concil Trib. can 21. Concil African can 4. ex capitulis Graec. Syn. c. 55. Concil 6. Constantinop can 32. of all ages and Countries that Mr. Whitgift saith [s] Mr. Whitgift in his defence c. pag. 473. prope initium Cyprian was greatly overseen in making it a matter so necessary in Celebration of the Lords Supper to have water mingled with wine which was at that time no doubt common to more than to him Mr. Cartwright likewise acknowledgeth that [t] Mr. Cartwright alleged in Mr. Whitgifts foresaid defence pag. 525. fine in the mingling of water with Wine a necessity and great mystery was placed as may appear saith he both by Justin Martyr and Cyprian And Mr. Jewel speaking of this mixture confesseth in like manner saying [u] Mr. Iewel in his reply pag. 34. paulo ante med indeed St. Cyprian and certain old Fathers spake of it and force it much Adde but now hereto that the Armenians being the first we read of that denyed this mixture affirming with our Adversaries that only Wine was to be used were therefore specially condemned of errour as witness [x] Theoph lact in Ioan. cap. 19. m●n●ioning the water and bloud which issued from Christs side saith Confundantur Armeni qui non admiscent in mysterris aquam vino non enim credunt ut videtur quod aqua ex latere egressa sit Theophilact and the Fathers of the sixt Council [y] Concil 6. Constantinop can 32. saith Novimus quod in Armenianorum Regione vinum tantum in sacra mensa offerunt aquam illi non miscentes qui Sacrificium incruentum peragunt which their usage that Council there condemneth saying there further against it Nam Iacobus Domini nostri Iesu Christi frater c. Basilius Coesariae Archiepiscopus c. mystico nobis in scripto tradito Sacrificio ita peragendum in Sacro Mysterio ex aqua vino sacrum poculum ediderunt of Constantinople who about a thousand years since alleged against them [z] Ibid. ut supra St. James his Liturgy in proof of the soresaid mixture As concerning the receiving of the Sacrament fasting St. Austine saith [a] Aug. in Ep. 118. c. 6. vide Concil 3. Carthag can 29. 48. And Brereley in his omissions of pag. 85. saith See this confessed by Hospinian in hist Sacram. part 1. l. 2. pag. 48. ante med where having alleged this saying of Austin he saith thereof Non obscurè innuit Augustinus jejunium hoc traditionem Apostolicam esse It pleased the Holy Ghost and was universally observed that our Lords Body should enter into the mouth of a Christian before other meats as Tertullian saith thereof [b] Tertul. l. 2. ad Vx●rem and see this in the Centurists cent 3. col 132. line 10. ante omnem cibum before all meat the reason wherof St. Austin affirmeth to be [c] Aug. in Ep. 118. c. 6. see Hospinian in hist Sacram part 1. pag. 48. 25. in honorem tanti Sacramenti in honour of so great a Sacrament As concerning injoyned Chastity upon receiving of the Sacrament the words of St. [d] Hierom. adv Iovin Apol. saith I appeal to their conscience who the same day after carnal copulation do communicate and as Persius saith purge the night with water why dare they not go to the Martyrs vide Concil Elibertinum apud Osiandium in Epitom cent 4. pag. 181. fine Hierom do so plainly testify observed Chastity by the Laity before the time of their Communion that Mr. Fulk in this case acknowledgeth [e] Mr. Fulk against Heskines Sanders c. pag. 458. paulo post med Hieroms admonition given to married Persons to abstain from company with their wives c. which he there tearmeth [f] Mr. Fulk ibid. paulo post unworthy and [g] Mr. Fulk ibid. Popish Divinity Which said Popishness was yet by the other Fathers religiously observed as is confessed further by [h] Hospinianus in historia Sacramentaria l. 2. pag. 46. circa med saith In primitiva Ecclesia Eucharistia sumpta fuerat castè And he doth there demonstrate this particulary in sundry antient Fathers Hospinianus And as the Laity at their certain times of receiving were thus enjoyned so likewise to Priests in regard of their daily celebration was the observation of their chastity daily enjoyned [i] Brereley tract 1. s●ct 7. subd 3. And whereas Mr. Whitaker giveth example in Pope Siricius saying [k] Mr. Whitaker contra Duraeum l. 7. pag. 480. ante med And whereas Mr. Morton in Apolog. Cathol c. 73. pag. 219. allegeth testimony to prove that Siricius did make the first decree thereof this though admitted only argueth some then late precedent negligence in not observing the then before observed rule of Chastity but it argueth no more the Doctrin thereof to be then first begun than did the Fathers of the Nycene Council in their Decree of homousion argue thereby the Doctrine thereof to be first as then begun Siricius was the first that annexed perpetual chastity to the Ministers of the word whereto we answer first that Mr. Whitaker allegeth no proof that Siricius was the first neither doth he or can he name any one Catholick writer of that time so reporting Secondly we allege most plainly to the contrary how that Optatus who lived in the same time with Siricius affirmeth that [l] Optatus l. 2. contra Donatistas saith Cum Siricio totus Orbis in una communionis societate concordat all the world joyned in Communion with Sircius so far was he from being then reputed an Innovator St. Hierom also who lived in the time of Damasus Predecessor to Siricius saith of the very point now in question [m] Hieron in Apolog. ad Pamach c. 3. and the same Doctrin doth he affirm in cap. 1. ad Titum l. 1. c. 19. adversus lovin if marryed men like not this let them not be angry with me but with the holy Scriptures with all Bishops Priests and Deacons who know they cannot offer Sacrifice if they use the act of marriage And this opinion was then not first begun but to the contrary so universal that St. Hierom affirmeth it to be the general Doctrin and practice of the Churches in Asia Africk Europ As namely of [n] Hieron contra Vigilantium c. 1. saith Quid faciunt Orientis Ecclesiae quid Egypti sedis Apostolicae quae aut Virgines clericos accipiunt aut continentes aut si uxores habuerint mariti esse desinunt the Churches in the East of Egypt and the Sea Apostolick And in like manner was the marriage of Priests long before these times so plainly impugned for unlawful even in the Greek Church by [o] Epiphanius haer 59. after other plain words had hereof saith At dices mihi in quibusdam locis adhuc liberos gignere Praesbyteros Diaconos Hypodiaconos at

and the Bishop of Romes dignity than by the word of God was given to either of them And as concerning particulars to forbear what is generally [k] That Boniface the third claimed to be Head of the Universal Church Anno 607. is confessed by Mr. Willet in his Synopsis Papismi pag. 160. ante med by M. Fulk in his answer to a counterfeit Catholick pag. 36. initio by Mr. Perkins in his exposition of the Creed pag. 307. by Mr. Downham in his Book of Antichrist l. 1. pag. 4. post med And by Mr. Whitaker de Ecclesia contra Bellarminum c. pag. 144. post med where he affirmeth this Boniface and all his Successors to be Antichrists And the very same is affirmed by Mr. Fulk in his answer to a counterfeit Catholick pag. 27. circa med by M. Powel de Antichristo in Praesat pag. 1. fine confessed of the 1000. years last past the Century Writers of Magdeburg in their fifth Century the last part or end whereof was one hundred and the beginning thereof two hundred years within the compass of Mr. Jewels own challenge do confess and say concerning even those antient times that [l] Cent. 5. col 774. lin 31. in this fifth age the Roman Bishops applyed themselves to get and establish Dominion over other Churches that to this end [m] Cent. 5. col 777. lin 55. and in example thereof say further there Sic Celestinus Cyrillo Alexandrino cui suas partes videlicet ut Synodo Ephesinae praesideret delegavit privilegium dedit usurpandi titulum Papae mitram they usurped to themselves right of granting privileges and ornaments to other Archbishops That also [n] Cent. 5. col 778 lin 16. and in example thereof say further there Nam Leo Max mum Ant ochenum confirmavit in Episcopa●u ac Proter●o Alexandrino Episcopo jura ant qua ejus Sedis juxta Canones Privilegia confirmasse ●nd ●atur Epist 68 Leonis 69. and ibid. lin 37. it is further said Vsurpabant sib pot starem mandandi al●is Episcopis ut quem spsi velient proponerent in dissit●s Ecclesiis Episcopum ordinarent aut quem ipsi nollent deponerent sic C●l●stinus in Ep●stola ad Cyrillum Alexandrinum Joannem Antiochenum Rufum Th●ssalonicensem mandat 〈◊〉 ut Proclum Constantinopoli designarent Episcopum c. they confirmed Arch-Bishops in their Seas [o] See this next heretofore at 25. and see further cent 5 col 778. lin 46. and see next hereafter at 67. in the margent and of Anthimus of Constantinople deposed by Agapitus see cent 6. col 55. lin 20. and Liberatus in B●eviar cap. 21. of Dioscorus in like manner deposed and see Gelasius in Epist ad Episcopos Dardaniae deposed [p] Cent. 5. col 779. lin 31. it is said Sum●bant sibi facultatem excommunicandi alios Archiepiscopos Ecclesias sic Leo excommunicavit Orientales Felix Ocaclum Gelasius damnavit Acatium Petrum miffis literis in Orientem excommunicatd and [q] Cent. 5. col 779. lin 38. And in example thereof say further there Nam Gelasius in tomo Anathematum Petrum Alexandrinum secundae Sedis Antistitem negat absolvi a quoquam pose se quam ab Episcopo primae sedis scilicet Romano absolved others [r] Cent. 5. col 779. lin 8. it is said Arrogant sibi potestatem citandi alios ad dicendam coram sese causam sic Constantinopolitanus Episcopus Romam citatur Maximum citaturum sese promittet Bonifacius arrogating also power to themselves of citing other Arch-Bishops to declare their cause before them and that [s] Centur. 5. col 778. lin 5● it is said Constituerunt postularunt ut in Episcoporum causis liceat ad sese appellari ut patet ex Actis sextae Carthaginensis Synodi Epistola ad Bonifacium Sixtus Epist 3. ad Orientales cap. 5. decernit ut contra Episcopum ad sedem Apostol cam appellantem nihil aliud statuatur quam Romanus Episcopus censuerit Gelasius in Epistola ad Faustum Magistrum impudenter mentitur in Canon bus sancitum esse ut Appellationes totius Ecclesiae ad examen Romanae sedis deferantur abipsa nusquam appelletur against a Bishop appealing to the Apostolick Sea nothing should be determined but what the Bishop of Rome censured that also [t] Cent. 5. col 780. lin 8. it is said Conati sunt eam sibi super Archiepiscopos vendicare authoritatem ut si quid illi agerent ex authoritate Romani Episcopi eg sse viderentur quasi servi ejus mancipia essent sic Leo Epist 84. indicat Antiftites Thessalonicenses semper vicem Apostolicae sedis implevisse ac monet Anasta sium who was then Bishop of Thessalonica ut in longinquis Provinciis quodam modo praesentiam su● Visitationis impendat nihil decernat nisi quod fibi probari agnoscat Sic Gelasius in Epistola ad Dardanos dicit se curam Alexandrinae Ecclesiae delegasse Acacio Constantinopolitano ideoque cum debuisse ad ipsum referre omnia And see further col 778. lin 26. col 779. lin 17. example is given of Legates sent into remote Provinces as Constantinople Ephesus and Africk Cent. 5. col 779. lin 43. it is said Ausi sunt ab Archi-Episcopis postulare ut si quid suo judicio non possent determinare ad sese referrent sic Leo Ep. 84. c. 7. Thessalonicensi hanc legem dictitat c. And see col 1230. lin 26. col 780. lin 45. And see further hereof Stephanus Mauritaniae Episcopus in Epistola ad Damasum And Anastasius Hierosolymitanus in Epist ad Felicem they appointed their Legates in remote Provinces challenging Authority to hear and determine all uprising controversies especially [u] See their testimony and examples hereof given col 781. lin 9. in Questions of Faith that likewise [x] Col. 781. lin 20. Generalia Concilia indicendi potestatem sib● sumpserunt ut patet Epist 93. cap. 7. Leonis c. Ac Synodos sine sua authoritate convocatas ut illegitimas rejecerunt they took upon them power of appointing general Councils and [y] Col. 781. lin 36. Jus p●●dendi Synodis universalibus sibi adscripserunt c. Sic Celestinus Cyrillo Alexandrino in Ephesina Synodo Praesidendi potestatem suo nomine concessisse videri vult Ac Leo Paschasinum Siciliae Episcopum ut Chalcedonensi praesideret misit And see the subscription of Paschasinus in Concil Chalcid act 3. to be Presidents in general Councils And when themselves were absent even by [z] Vt supra and see this heretofore in the margent at 24. and see Centur. 5. col 781. lin 52. And see Danaeus in resp ad Bellarm part 1. pag. 323. their Deputies which were oftentimes no meaner than some one or other Patriarch [a] See next before at 34. also col 781. lin 57. In Synodis perp●ram acta

referent bus Socrate Zozomeno literas ad Orientales d●dit in quibus ut ipsae literae contestantur non semel indicat sibi soli qui sit primae sedis ut ait Praesul singulari quodam privilegio ut ex praescripto divino jus competere Synodos generales convocandi nee minùs ad se quoque solum ejus Vrbis Antistitem pertinere dicit ut de causis Episcoporum id genus aliis gravioribus negotiis cognoscat Ad eundem modum pari ambitione Damasus c. postea Innocentius c. by Prerogative of the Roman Sea Which premises are made as yet much more evident by Julius his undoubted Epistle extant in Athanasius his second Apology and alleged by the [z] This Epistle is alleged cent 4. col 735. in which is mentioned their citation col 737. lin 10. 742. lin 26. unto judgement col 737. lin 58. col 742. lin 23. col 745. lin 9. at a certain day col 739. lin 19. col 740. lin 11. col 746. lin 31. Julius saith to them An ignari estis hanc consuetudinem esse ut primum nobis scribatur ut hinc quod justum est definiri posset c. Quae enim accepimus à beato Petro Apostolo ca vobis significo See this saying reprehended cent 4. col 529. lin 22. Centurists As concerning the other precedent age or Century next ensuing the second hundred years after Christ in which persecution so raged as the Churches Government was thereby the more obscured as also of the written Monuments of that time little is at this day remaining St. Cyprian moveth Pope Stephen [a] Cyprian lib. 3. Epist 13. ante med saith Dirigantur in Provinciam ad plebem Arelarae consistentem à te literae quibus abstento Martiano alius in locum ejus substituatur And afterwards in the same Epistle fine he further saith Significa planè nobis quis in locum Martiani Arelatae suerit substitutus ut sciamus ad quem fratres nostros dirigere ●ui scribere debeamus by his Letters to depose Martianus from his Bishoprick and to appoint an other in his place And he also maketh mention of Basilides who [b] Cyprian l. 1. Epist 4. circa med saith of Basilides Romam pergens Stephanum collegam nostrum longè positum gestae rei ac veritatis ignarum fefellit ut exambiret reponi se injustè in Episcopatum de quo fuerat justè depositus going to Rome thought to deceive Pope Stephen then ignorant of the matter so to procure himself injustly restored to the Bishoprick from whence he was justly deposed Which very examples together with sundry other like before mentioned concerning the confirming deposing and restoring of Bishops being objected by Bellarmin are in themselves furthermore so plain and confessed that Danaeus in his answer thereto cannot deny the same but only answereth and saith [c] Danaeus in resp ad Bellarm. part 1. pag. 317. post med It doth not follow that because the Bishop of Rome used this right therefore he had that right certainly he had no right to do this but only Tyranny and Usurpation So confessedly antient is this supposed Tyranny and usurpation In like manner the Centurists do reprehend Pope Stephen for undertaking [d] Centur. 3. col 168. lin 31. in this age to threaten excommunication to Helenus and Firmiltanus and all others throughout Cilicia Cappadocia and Galatia for rebaptizing Hereticks And in a special several Tract of their fourth Chapter entituled [e] Cent. 34 col 71. lin 31. Inclinatio Doctrinae complectens peculiares incommodas opiniones errores Doctorum and in the same Tract under the title there [f] Cent. 3. c. 4. col 84. lin 35. de Ecclesia Primatu Romano they do immediatly next after reprove Tertullian for that say they [g] Col. 84. lin 37. he did erroneously think the Keys to be committed to Peter alone and the Church to be built on him In like manner is St. Cyprian there charged for his affirming [h] Col. 84. lin 60. the Church to have been built upon Peter and [i] Col. 84. lin 44. one Chair founded by our Lords voice upon the rock and that [k] Col. 84. lin 49. there ought to be one Bishop in the Catholick Church and for his calling Peters [l] Col. 84. lin 56. Chair the principal Church from whence Priestly unity ariseth And lastly for his say they [m] Col. 84. lin 51. teaching without any foundation of Scripture that the Roman Church ought to be acknowledged of all other for the Mother root of the Catholick Church Lastly as touching the very then precedent age or Century which was next after the Apostles whereof as Mr. Hutton [n] Mr. Hutton in his answer to the second part of reasons of refusal to subscription pag. 195. post med observeth few monuments are but now remaining Victor as Mr. Whitgift affirmeth was [o] Mr. Whitgist in his Defence c. pag. 510. prope sinem a godly Bishop and Martyr and the Church at that time in great purity as not being long after the Apostles times yet is he charged by Amandus Polanus Professor at Basil [p] Amandus Polonus in sil Thesium Theolog. pag. 165. to have shewed a Papal mind and arrogancy and by Mr. Spark [q] Mr. Spark against Mr. John d'Albines in his answer to the Preface ante med And see Osiander in Epitom c. cent 2. pag. 87. 96. somewhat Pope-like to have exceeded his bounds when he took upon him to excommunicate the Bishops of the East Mr. Whitaker also not forbearing to charge him with [r] Mr. Whitaker contra Duraeum l. 7. pag 480. initio exercising jurisdiction upon other Churches In like manner holy Irenaeus who lived next after the Apostles and as is said of him [s] The Protestant writer Hamelmannus l. de Traditionibus col 528. lin 17. saith Sciendum est Polycarpum Irenaeum ac alios qui his conteniporanei suere memoria adhuc tenere potuisse vivae vocis praedicationem Apostolorum And see Mr. Bridges in his desence c. pag. 309 initio might yet remember the Apostles own lively Preaching is disliked for his affirming that [t] The saying of Irenaeus is l. 3. c. 3. where he saith Ad hanc enim Ecclesiam Romanam propter potentiorem principalitatem necesse est omnem convenire Ecclesiam c. These words necesse est and omnem convenire Ecclesiam and propter potentiorem principalitatem seem so forcible that the Centurists cent 2. col 64. lin 10. do say thereof Novitatem quandam resipere quibusdam videri posset quod in examplaribus Irenaei qualia nunc habemus extat c. So fortheir best answer insinuating without any proof and against all Copies new and old that the place is forged all the Churches ought to accord to the Roman Church in

for the Scripture hath not all things and therefore the Apostles delivered certain things by writing and certain by Tradition with whom agreeth St. Basil saying [u] Basil de Spir. Sanct. c. 27. Some things we have from Scripture other things from the Apostles Tradition c. both which have like force unto godliness Mr. Doctor Reynolds answering to these foresaid sayings of Basil and Epiphanius saith [x] D. Reynolds in his conclusions annexed to his conference the 1. Conclusion pag. 689. I take not upon me to controle them but let the Church judge if they considered with advice enough c. Whereunto might be added the like further confessed [y] Where Eusebius l. 1. Demonstr Evang. cap. 8. is objected to say That the Apostles published their Doctrin partly by writing partly without writing as it were by a certain unwritten Law Mr. Whitaker de Sacra Scriptura pag. 668. fine saith thereto I answer that this testimony is plain enough but in no force to be received because it is against the Scriptures And whereas D●onysius de Eccles Hierarch c. 1. versus finem saith That the Apostles d●d deliver their Doctrin partly by writing partly without writing c. Mr. Whitaker hereafter alleged in this Consideration num 13. a● t. de Sacra Scriptura pag. 655. ante med saith I do acknowledge that D●onysius is in many places a great Patron of Traditions testimony from Eusebius and from Dyonysius Areopagita the Apostles Scholar And thus much briefly concerning the Fathers of the Greek Church Now as concerning the like confessed Doctrin in the Fathers of the Latin Church to avoid tediousness St. Austin only as being most [z] Gomarus in speculo verae Ecclesiae c. pag. 96. ante med saith August●us Patrum omnium communi sentent●a purissimus habetur Also M. D. Field of the Church l. 3. pag. 170. fine tearmeth Austin the greatest of all the Fathers worthiest Divine the Church of God ever had since the Apostles times approved by our Adversaries shall serve for all who labouring to prove that those who are Baptized by Hereticks should not be re-baptized saith [a] Aug. de Bap. contra Don. l. 5. c. 23. The Apostles commanded nothing hereof but that custom which was opposed herein against Cyprian is to be believed to proceed from their tradition as many things be which the whole Church holdeth and are therefore well believed to be commanded of the Apostles although they be not written Wherein and [b] See the like saying in St. Austin Epist 118. ad Januarium other his like sayings his meaning is so evident and confessed that M. Cartwright speaking thereof saith [c] See Mr. Cartwright in Mr. Whitgifts defence c. pag. 103. ante med To allow St. Austins saying is to bring in Popery again And that [d] See Mr. Cartwrights words alleged ubi supra And see his further assertion hereof in his 2. Reply against Master Whitgift part 1. pag. 84. fine 85. 86. If St. Austins judgement be a good judgement then there be some things commanded of God which are not in the Scriptures and thereupon no sufficient Doctrin conteined in the Scriptures Adde but now hereunto that [e] See Chemnitius examen part 1. pag. 87. 89 90. Chemnitius reproveth for their like testimony of unwritten traditions Clemens Alexandrinus Origen Epiphanius Ambrose Hierom Maximus Theophilus Basil Damascene c. That Mr. Fulk [f] See Mr. Fulk against Purgatory pag. 362. ante med 303. 397. and against Martial pag. 170 178. and against Bristows Motives pag. 35. 36. also confesseth as much of Chrysostom Tertullian Cyprian Augustin Hierom c. That lastly M. Whit. [g] See Mr. Wh●taker de Sacra Scriptura pag. 678. 681. 683. 685. 690. 695. 696. 670. 668. acknowledgeth the like of Chrysostom Epiphanius Tertullian Cyprian Augustine Innocentius Leo Basil Eusebius Damascen c. Now as concerning Ceremonies Mr. Calfehil to omit others affirmeth that [h] See this saying of Master Calfchil in Mr. Fulks rejoynder to Martials R●ply Printed 1580. pag. 131. fine 132. initio the Fathers declined all from the simplicity of the Gospel in Ceremonies In like manner concerning the Machabees Ecclesiasticus Toby and other the Books of the old Testament [i] Unworthily so s●cluded by Mr. Whitaker in his answer to Mr. Reynolds refutation pag. 22. 23. for it is a rash assertion so to measure the Scriptures by the ●ongue wherein they are written as to restrain the Spirit of God to one only Language The known vanity of which said asser●ion is sufficiently further disproved by example of Daniel a great part whereof viz. from cap. 2. ver 4 u que ad finem cap. 7. though not written in Hebrew is yet by our adversaries themselves acknowledged for Canonical Neither is it approved that God would direct by his holy Spirit no Authors in their writings but such as were known and also further declared by certain testimony to be Prophets For our adversaries cannot yet tell who were Authors of the several Books of Judges the third and fourth of Kings the two of Chron cles and the Books of Ruth and Job even Mr. Wh●taker himself in disput de Sacra Scriptura pag. 603. post med saith hereof Multo●um l●brorum authores ignorantur ut ●osuae Ruth Paral●ppomenon Hester c. And Mr. Will●t in his Synopsis pag. 4. post med saith We receive many Books ●n the old Testament the A●thors whereof are not perfectly known Also Calv●n B●za and the publishers of the English B●bles of Anno 1584. 1579. in the Preface or Argument upon the Ep●stle to the H●brews do all of them profess to rest doubtful of the Author thereof Calvin and Beza there affirming that it is not written by Paul whereof see also Calvin further in cap. 2. Hebr. ver 3. fine unworthily secluded by Mr. Whitaker from the Canon for tha● saith he they were written in Greek or some other forein language and not in Hebrew nor had for their known Authors those whom God had declared to be his Prophets that these Books were nevertheless holden for Sacred and Canonical by St. Austin the third Council of Carthage and other Fathers is made evident by their manifest [k] St. Austin de doctrina Christiana l. 2. c. 8. saith Totus Canon Scripturarum his libris contin●tur Q●nque Moylcos c. Job Tobias Hester Judith Machabaeo●um l●b●i duo Esdrae duo c. Illi duo libri unus qui Sapientia alius qui Ecclesiasticus inscribitur de quadam fimilitudine Salomonis esse dicuntur Nam Jesus filius Syracheos conscripsisse constantissimè perhibetur qui tamen quoniam in authoritatem recipi meruerunt inter Propheticos numerandi sunt reliqui sunt c. Also the third Council of Carthage can 47. saith Placuit ut praeter Scripturas Canonicas nihil in Ecclesia legatur sub nomine divinarum

we upon this ground deny also with the Lutherans the [i] Osiander a prime Lutheran speaking of the last Canon of the Laodicen Council commonly objected by our Adversaries wherein are omitted the Books now in question and the Apocalyps saith in his Epitom c. cent 4. pag. 299. fine Non recitantur libri Machabaeorum rectè quidem In eo autem erratum est quod Epistolam Jacobi Judae posteriores duas Joannis inter Canonica Scripta numerant quae Scripta non longè post Apostolorum tempora non pro Scriptis Canonicis habita sunt c. Rectè autem omissa est Apocalypsis ea enim non est Joannis Apostoli c. And see this point more fully in Brereley tract 1. sect 10. subdivis 3. fine at a. and tract 2. c. 2. sect 10. subdivis 2. initio in the text and margent there at o. p. q. r. s t. u. And see at large in the Protestant Authors themselves the places there cited wherein they reject these Scriptures under colour and pretence that they were denyed or doubted of in the Primitive Church Epistles of James Jude the second of Peter the 2. and 3. of John the Epistle to the Hebrews and the Apocalyps no less than the other Books now in question but by that which many of the Fathers do constantly affirm And seeing the Churches assertion as being in the judgement of our very [k] Mr. Fulk in his answer to a counterfeit Catholick pag. 5. initio saith the Church of Christ hath judgement to discern true writings from counterfeit and the word of God from the writings of men and this judgement she hath of the Holy Ghost And Mr. Jewel in his defence of the Apology pag. 201. and after the other Edition of 1571. pag. 242. circa med saith The Church of God hath the spirit of Wisedom whereby to discern true Scripture from false The Protestant Author of the Scripture and the Church which Bullinger so greatly commendeth in his Preface thereof to the Reader doth cap. 15. fol. 71.72 cap. 16. fol. 74.75 affirm that The Church is indued with the Spirit of God and that the diligence and authority of the Church is to be acknowledged herein which hath partly given forth her testimony of the assured writings and hath partly by her Spiritual judgement refused the writings which are unworthy And afterwards he further saith We could not believe the Gospel were it not that the Church taught us and witnessed that this doctrin was delivered by the Apostles To this end Mr. Hooker in his first Book of Ecclesiastical Policy sect 14. pag. 86. ante med saith apud Brereley tract 1. sect 10. subd 3. Of things necessary the very chiefest is to know what Books we are bound to esteem holy which point is confessed impossible for the Scripture it self to teach whereof he giveth a very sensible demonstration ibid. l. 2. sect 4. pag. 102. fine saying It is not the word of God which doth or possibly can assure us that we do well to think it his word for if any one Book of Scripture did give testimony of all yet still that Scripture which giveth credit to the rest would require an other Scripture to give credit unto it Neither could we come to any pause wherein to rest unless besides Scripture there were some thing which might assure us c. Which he acknowledgeth to be the authority of Gods Church l. 3. sect 8. pag. 146. fine l. 2. sect 7. pag. 116. ante med And Brereley tract 2. cap. 3. sect 11. subd 1. at s allegeth further the like judgement of Mr. D. Covel in his defence of Mr. Hookers five Books art 4. c. pag. 31. ante med saying Doubtless it is a tolerable opinion of the Church of Rome if they go no further as some of them do not to affirm that the Scriptures are holy and divine in themselves but so esteemed by us for the authority of the Church And after in the same page It is not the word of God which doth or possibly can assure us that we do well to think it is the word of God the first outward motion leading men so to esteem of the Scripture is the authority of Gods Church which teacheth us to receive Marks Gospel who was not an Apostle and to refuse the Gospel of Thomas who was an Apostle and to retain Lukes Gospel who saw not Christ and to reject the Gospel of Nicodemus that saw him Adversaries an infallible and sure direction to us in this question of the Canonical Scriptures is as heretofore positively delivered and made plain to us by no less testimony than of St. Isido●e Innocentius Gelasius the Fathers of the Carthage Council and to omit others of St. Austin himself who in our Adversaries confessed judgement was [l] M. D. Covel in his answer to John Burges pag. 3. fine saith Saint Austin a man far beyond all that ever were before him or shall in likelihood follow after him both for humane and divine learning those being excepted that were inspired Also M. D. Field of the Church l. 3. fol. 170. fine saith Austin the greatest of all the Fathers and worthiest Divine the Church of God ever had since the Apostles times And Gomarus in speculo verae Ecclesiae c. pag. 96. ante med saith Augustinus Patrum omnium communi sententia purissimus habetur chief and best of all the Fathers what can be more clear and convincing herein for us and against our Adversaries than that which is as heretofore though but briefly yet plainly thus delivered from the not doubtful but confessed judgement of St. Austin and those other many antient Fathers Mr. D. [m] M. D. Covel in his answer to Mr. John Burges pag. 85. fine saith of the untruths or repugnances supposed to be in these Books now in question We could without violence have afforded them the reconcilement of other Scriptures and undoubtedly have proved them to be most true And pag. 87. fine 88 89 90. ●e maketh special answer to certain such objected repugnances Covel a prime man among our Adversaries not forbearing in this case to undertake special defence and answer against such weak seeming repugnances or contradictions occuring [n] Concerning the like seeming repugnancy of other Scriptures Mr. Jewel in his defence c. pag. 361. fine affirmeth that St. Mark alleged Abiathar for Abimelech and that St. Matthew nameth Hieremias for Zacharias and in St. Matthew 27.9 are words alleged under the name of Hieremy which are not found in Hieremy but in Zachary 11.13 Also in Mark 15.25 our Saviour is said to be crucified in the third hour whereas in John 19.14 Pilate sate in judgement upon him about the sixt hour In like manner Luke 3.35 36. affirmeth Sale to be the son of Caynan and Caynan the son of Arphaxad and so Arphaxad was Grandfather to Sale whereas in Genesis 11.12 it is said that Arphaxad lived 35.

nomen ante illud tempus notum fuisse conseat He that first invented Transubstantiation was Innocent the third in the Laterane Council whereto we answer first that Mr. Whitaker barely affirmeth but proveth not this assertion neither doth he allege so much as one Author of those times charging this Pope Innocent or that Council with any Innovation or change of Doctrine in this matter And we further say that Mr. Whitaker urgeth this example howsoever against his knowledge and learning yet most clearly against all evidence of truth For this Council of Laterane was holden Anno 1215. and as appeareth by the said Council and further testimony of [*.] Crespinus in his Book of the Estate of the Church pag. 345. fine Protestants there were present thereat the Patriarchs of Hierusalem and Constantinople 70. Metropolitans 400. Bishops and 800. Conventual Priors Now that so many learned men of so many several remote Nations of the Christian world as were here assembled should all of them agree to decree Transubstantiation and yet the same to be an Innovation as Mr. Whitaker saith then first invented is more then improbable The truth hereof therefore was most plainly to the contrary that in the age before that Council the doctrine of Transubstantiation was publick and general only Berengarius as then impugned the same and was therein publickly contradicted and specially written against by divers [o] There did in that age write purposely in proof of the Real presence Anselmus Lanfrancus Guitmundus Adelmannus Algerus Hugo Lingonensis and others In so much that Papyr Masson Annal. Francorum l. 3. in Henrico Rege testifieth saying Berengario omnes illius temporis Theologi bellum indixere And Oecolampadius in lib. Epist Oecolampadii Zuinglii l. 3. pag. 712. fine saith Vivo Berengario multi contra ipsum scripserunt Fathers of several Nations in that age In so much as the foresaid Council of Lateran was at length then afterwards assembled against that this new seeming opinion A thing so evident that Master [q] Fox act mon. Printed 1576. pag. 1121. b. circa med And Joachim Camerarius in his Historiae narratio c. pag. 161. paulo post med saith Transubstationis dogma de evanescentia panis post annum Christi 850. tanquam in quieta possessione mansit usque ad Berengarii tempora annum Christi circiter 150. Nam etsi antea privatis scriptis quorundam notata res fuit publica tamen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à Berengario prima extitit Fox confesseth and saith thereof About the year of our Lord 1660. the denying of Transubstantiation began to be accompted heresy and in that number was first one Berengarius who lived about Anno 1060. So far was Transubstantiation from being as Mr. Whitaker pretendeth first affirmed or invented afterwards in the Council of Lateran Anno 1215. Secondly we say that also the many sayings over tedious here to recite of the other much more antient Fathers who lived long before the Lateran Council are so plain and pregnant for Transubstantiation that the learned Protestants themselves do in plain tearms accordingly acknowledge the same and therefore reprehend the said Fathers To omit the plain testimony [*] Osiander in Epitom Hist Eccles cent 9 10 11. pag. 95. fine saith Anno. 950. exorta est in Clero Cantuariensi acris contentio de pane Eucharistico Alii en●m asseverabant priorem panis substantiam remanere nihilominus simul ibi verum Christi corpus porrigi Alii verò pugnabant recitatis verbis Domini priorem substantiam elementorum prorsus evanescere atque transire in corpus Domim c. And Crispinus in his Book of the estate of the Church pag. 286. circa med pag. 289. initio 323. post med confesseth that Paschasius who lived Anno Dom. 880. taught Transubstantiation herein of Osiander and some others in this sort it is confessed and affirmed that [r] Affirmed by Mr. Carlile in his book that Christ descended not into Hell fol. 58. and by Oecolampadius in libro Epistolarum Oecolampadii Zuinglii l. 3. pag. 661. And see Mr. Fulk against Heskins pag. 217. post med 204. ante med 296. fine And by Carion in Chronic. pag. 451. initio Damascen taught Transubstantiation that both [s] See Vrsinus his treatise●ntituled Commonefact cujusdam Theologi de Sacra Domini Coena ejusdam commonefactionis consideratio pag. 211. post med where it is said Theophilactus Damascenus planè inclinant ad Transubstantiationem vide Chemnicium examen part 2 pag. 83. a. paulo post med pag. 90. b. circa med Damascen and Theophilact do evidently incline to Transubstantiation that [t] Humfredus in Jesuitismi part 2. rat 5. pag. 626. saith In Ecclesiam verò quid invexerunt Gregorius Augustinus Intulerunt c. Transubstantiationem c. Gregory the Great and Austin brought into England Transubstantiation that [u] The Century Writers cent 4. c. 10. col 985. lin 30. say of Eu●●bius Emissenus that parùm commodè de Transubstantiatione dixit c. Eusebius Emissenus did speak unprofitably of Transubstantiation that [x] The Century Writers undertaking in their fift Century c. 4. col 496. lin 4. to set down Errores Doctorum hujus Saeculi do therein col 517. lin 23. say Chrysostomus Transubstantiationem videtur confirmare ●am ita scribit in sermone de Eucharistia Num vides panem num vinum●num sicut reliqui cibi in secessum vadunt Absit ne sic cogites Quemadmodum enim si●cera igni adhibita illi assimilatur nihil substantiae remanet nihil superfluit sic hic puta mysteria consumi corporis substantia Chrysostom doth seem to confirm Transubstantiation whereto sundry other like examples might be added A thing so evident that Adamus Francisci a Protestant Writer doth therefore acknowledge how that [y] Adamus Francisci in Margarita Theologica pag. 256. post med saith Commentum Papistarum de Transubstantiatione maturè in Ecclesiam irrepsit Transubstantiation entred early into the Church 17. The [*] Brereley tract 1. sect 4. subd 11. in the text and margent at 2. 3. antient Fathers of the Primitive Church are likewise by our learned adversaries confessed to have believed Melchisedechs offering of Bread and Wine in Sacrifice to have been a prefiguration of our new Sacrifice of the new Testament For Mr. Fulk against Heskins c. pag. 99. post med saith I confess that divers of the old Fathers were of opinion that the Bread and Wine which Melchisedech brought forth was sacrificed by him and that it was a figure of the Sacrament which they improperly call a Sacrifice And see the Fathers further reproved herein by Mr. Fulk against the Rhemish Testament in Haebr c. 7. sect 8. fol. 405. b. fine and by Mr. Whitaker contra Duraeum pag. 818. and 819. and Master Fulk against Heskins pag. 100. circa med confesseth how the Fathers

thought that Melchisedech herein resembled the Priesthood of Christ And Calvin in omnes Pauli Epistolas in Haebr c. 7. v. 9. pag. 924. b. circa med confesseth likewise saying Quo magis tot veteres Ecclesiae Doctores hac opinione occupatos fuise miror ut in oblatione panis vini insisterent sic autem loquuntur Christus Sacerdos est secundum ordinem Melchisedech atqui panem vinum Melchisedech obtulit ergo panis vini sacrificium Christi Sacerdotio convenit And Andraeas Chrastovius de opificio Missae contra Bellar. l. 1. pag. 28. sect 66. doubteth not upon the authority of the antient Fathers in this point with us to affirm and defend the said sacrifice against his other Protestant Brethren saying thereof Consensum interpretationis harmoniam Christianis Pastoribus abjicere non licet idque cum propter Apostolici saeculi vicinitatem tum propter singularem omnium concordiam quae in omnibus locis habetur c. omnium veluti conspiratione oblatio Melchisedech Sacra proponitur ut non tantum Abrahae militibus sed etiam Deo incruentum Sacrificium oblatum videatur c. Hence it is that our [*] Brereley tract 3. sect 1. at s 2.3 4 5. t. Spiritual Pastors by reason of their Catholick [*] St. Chrysostm wrote a special Book of this Priesthood Priesthood are as Saint Austin saith now not improperly but [s] Aug. de Civit. Dei l. 20. c. 10. post med saith Non utique de solis Episcopis Presbyteris dictum est qui jam propriè vocantur in Ecclesia Sacerdotes And the most antient Father Irenaeus l. 4. c. 20. affirmeth besides the spiritual Priestly Order of all the just an other peculiar Priesthood of the Apostles who are in respect thereof by him said to attend daly upon God and the Altar properly called Priests in the Church to whom therefore the words Presbyter and Sacerdos are indifferently [2] St. Austin ut supra And the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth Sacerdos is used and referred to Christian Priests by Dionysius Areopagita de Eccles Hierarch c. 5. Epist 8. ad Demophilum Monachum And Ignatius in his undoubted Epistle ad Smyrnenses now extant whereof divers sentences are verbatim alleged under the name of Ignatius and title of this Epistle by Hierom lib. de Viris Illustribus and by Eusebius l. 3. c. 32. as is more at large urged and proved by Mr. Whitgift in his defence c. pag. 408. circa med and he not so much as therein gainsaid by Mr. Cartwright affirmeth the Bishop to be as the high Priest and Christs Image in respect of his Priesthood affirming further that in the Church nothing is greater than the Bishop who sacrificeth to God for the safety of the whole world And Nazianzen in Epist 8. ad Simplicium haeret affirmeth the Priest to be the mediator between God and man and sacrificing together with Christ This point is so evident and common in the Greek and Latin Fathers that Mr. Whitaker l. 9. contra Duraeum pag. 813. initio acknowledgeth the same and answereth only that the said Fathers used the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Sacerdos non propriè sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not properly directly against St. Austins foresaid testimony but by abuse of speech and yet as Mr. Whitgift in his said defence c. pag. 411. versus finem confesseth and saith this name Priest is usually applyed to the Minister of the Gospel in all histories Fathers and writers of Antiquity referred in respect of the blessed Sacrament which is by them offered up to God [3.] Aug. de Civit. Dei lib. 17. cap. 17. circa med under Christ the high Priest and [4] Ambr. in 1 Tim. cap. 4. ver 14. in his stead or [5.] Cyprian l. 2. Epist 3. post medium place as the Churches external and acceptable oblation and acknowledged by [t] For these last thousand years Mr. Beacon whom the Ministers of Lincoinshire in their abridgement c. pag. 65. ante med affirm to be a Divine of chief note in their Church in his works set forth 1560. the third part in his Treatise intituled The Reliques of Rome fol. 344. a. post med saith The Mass was fully finished by Pope Gregory the first about Anno Domini 600. c. And from Charls the great unto Charls the fifth the Mass reigned as a most mighty Queen in all the Churches of the West part of the world See the like confessed by Danaeus de Antichristo pag. 101. initio And Melancthon l. 4. Chronic. in Henric. 4. fol. 186. 187. saith of Gregory He allowed by publick authority the sacrifice of Christs Body and Bloud not only for the living but also for the dead And the like is affirmed of Gregory by Carion in Chronic. pag. 567. paulo ante med Also Musculus loc commun de Coena Dom. pag. 339. fine saith of Pelagius Predecessor to Gregory Pelagius commemorationem mortuorum in secreta Canonis Missatici retulit c. ut mortuis virtus efficacia Missae communicaretur And see this Pelagius directly further charged with the opinion of Mass helping the dead by Master Symonds upon the Revelations pag. 81. ante med Also Symmachus was Bishop of Rome Anno 501. of whom the century writers cent 6. cap. 10. col 664. lin 30. say Notas Antichristi hic habuit Missam enim in formam redegit Before him was Saint Leo Anno 440. of whom Mr. Bale in his Pageant of Popes fol. 27. saith Leo the first allowed the Sacrifice of the Mass not without great blasphemy to God And see this in Bale in Act. Roman Pontific Printed Basileae 1558. pag. 32. fine 33. initio Before Leo was the Carthage Council whereat St. Austin was present whereof Pelargus in his Schola fidei c. prope finem in his tract there de Conciliis pag. 13. faith Synodus Carthaginensis quinta intercessionem Misvam pro defunctis invexit And Osiander centur 4. pag. 16. circa med saith of the 79. Canon of the 4. Carthage Council Hic Canon si non fictitius est ostendit eo etiam tempore rationes oblationes pro defunctis factas Before these Councils was St. Ambrose Anno 370. Whom the Century writers cent 4. cap. 4. col 295. lin 3. reprove and charge with not writing well de transubstantiatione applicatione pro mortuis And ibid. lin 23. they further say Ambrosius locutionibus utitur quibus ante eum ex Patribus nemo usus est ut Missam facere offerre Sacrificium c. Before him again was Gregory Nyssen of the Greek Church Anno 340. of whom Andraeas Crastonius in his Book against Bellarmine de opificio Missae lib. 1. sect 164. initio pag. 81. saith An ignorat opinionem Nysseni per se absurdam esse c. Ait ille Nyssenus Cùm itaque dedit Christus discipulis suis corpus

other plain testimonies of this kind [f] Aug. de verb●s Apost Serm. 34. saith Orationibus vero Sanctae Ecclesiae Sacrificio salutari Elcemosyn●s quae pro corum spiritibus erogantur non est dubitandum moriuos adjuvari ut cum●eis misericordiùs agatur a Domino quam corum peccata merucrunt hoc enim à Patribus traditum universa observat Ecclesia And in his Book de cura pro mortuis c. 1. he saith of prayer for the dead Non parva est universae Ecclesiae quae in hac consuetudine claret authoritas It is not to be doubted but the dead are holpen by the prayers of the holy Church and the healthful Sacrifice and alms which are imployed for their souls that God will deal with them more mercifully then their sins deserved For this doth the Universal Church observe as delivered from our Forefathers And else where he saith no less certainly [g] Aug. in Enchirid. c. 10. saith Neque negandum est defunctorum animas pictate suorum viventium relevari cum pro illis Sacrificium Mediatoris offertur It may not be denyed but that the souls of the deceased are relieved by the piety of their living friends when for them is offered the Sacrifice of the Mediator c. In so much that he for the Latin Church doubted not to [h] Aug. haer 35. saith of Aerius Fertur quoque propria dogmata addidiffe nonnulla dicens Orare vel offerre pro mortuis oblationem non oportere censure Aerius for an Heretick for his denyal of this doctrine As also Epiphanius for the Greek Church condemneth Aerius in like sort saying against him in defence of Prayer and oblation for the dead [i] Epiphanius haer 75. and ibid. versus finem he further saith Ecclesia necessario hoc perficit traditione à Patribus accepta The Church hath received this through the wide world it was agreed upon before Aerius was Hence it is that Mr. Fulk confesseth and saith [k] Mr. Fulk in his answer to a counterfeit Catholick pag. 44. fine Aerius taught that Prayer for the dead was unprofitable as witness both Epiphanius and Austin which they compt for an error Also he acknowledgeth that [l] Mr. Fulk in his confutation of Purgatory pag. 320. ante med pag. 326. initio 349. circa post med Ambrose Chrysostom and Austin allowed Prayer for the dead that [m] Mr. Fulk ubi supra pag. 320. ante med pag. 326. initio 349. post med pag. 78. fine it was the common error of their times that [n] Mr. Fulk ubi supra pag. 161. ante med And he yet further affirmeth ibid. pag. 78. fine saying Austin speaketh of the amending fire in the place by Mr. Allen alleged He doth so indeed but Austin had no ground of that fire but in the common error of his time So confessedly was the amending fire of purgatory the common doctrin of St. Austins time the error of Purgatory was somewhat ryfly budded in Austins time that [o] Mr. Fulk ubi supra pag. 362. ante med vide ibid. pag. 303. circa med 303. post med Tertullian Austin Cyprian Hierom and a great many more do witness that Sacrifice for the dead is the tradition of the Apostles In like manner Mr. Gifford affirmeth that even [o] Mr. George Gifford in his plain demonstration that our Brownists be full Donatists c. pag. 38. initio And Arnobius lib. 4. contra Gentes sub finem saith Cur immaniter c. Why deserved our Churches to be pulled down barbarously in which the highest God is prayed unto peace and pardon is asked for all men for Magistrats for friends for enemies for the living and for the dead in the Churches publick worship to Pray for the souls of the dead was general in the Church long before the days of Austin as appeareth in Cyprian and Tertullian which was before him and nearer to the time of the Apostles Whereunto might be added like testimony from [q] Calvin Institut l. 3. c. 5. sect 10. acknowledgeth that ante mille trecentos annos usu receptum suit ut precationes fierent pro defunctis and a little after sed fateor in errorem abrepti fuerunt c. And Brereley in Omissions of pag. 190. saith And Calvin de vera Ecclesiae reformat rat extant in his Tract Theolog. pag. 394. b. ante med further saith Superest alter ordo mortuorum quorum mentionem in Coena fieri volunt ut detur illis locus refrigerii lucis pacis non nego hanc fuisse vetustissimam consuetudinem quoniam magna est vis consuetudinis aut potius regnum ideò ejusmodi preces fateor Chrysostomo Epiphanio Augustino similibus probatas suisse quod à majoribus quasi per manus tradita essent Calvin So clearly is Gregory who lived so many ages after these Fathers discharged from all innovation in this point 19. Likewise beside what hath been said before in this Consideration num 9. that Protestant writers acknowledge the Fathers to have held and taught Confession even of Venial or lesser sins Brereley saith tract 3. sect 1. at a. b. that Fathers and Protestants do acknowledge Confession of our sins At a. in the margent he saith thus To omit the plentiful testimonies of the Fathers St. Leo describeth the usage of the Latin Church in Epist 91. ad Theodorum Foro-Julii Episcopum saying Christus hanc Ecclesiae Praepositis tradidit potestatem ut confitentibus actionem poenitentiae darent eosdem salubri satisfactione purgatos ad communionem Sacramentorum per ja●uam reconciliationis admitterent And Epist 80. ad Episcopos Campaniae he further saith Cum reatus Conscientiarum sufficiat solis Sacerdotibus indicari confessione secreta And it is said in the antient ripartite History lib. 9. cap. 35. Ad hanc causam Presbyterum bonae conversationis servantemque secretum ac sapientem virum statuerunt ad quem accidentes hi qui delinquebant delicta propria fatebantur At ille secundùm uniuscujusque culpam indicebat mulctam quod etiam hactenus diligenter in Occidentalibus servatur Ecclesi is maximè apud Romam ubi etiam locus est certus Poenitentium And St. Basile signifieth the like doctrin of the Greek Church in quaestionibus brevieribus int●rrogat 288. saying Necessariò peccata iis aperiri debent quibus credita est dispensatio mysteriorum Dei siquidem rationem hanc in poenitentia etiam veteres illos cernimus sequutos fuisse c. And the Century Writers cent 3. cap. 6. col 127. lin 29 30 31 c. describe the like doctrin and usage of the Church of Africk out of the writings of Cyprian and Tertullian and see further hereof in Brereley tract 1. sect 7. subd 7. in the margent there at the letters r. s t. u. x. y c. and in this Consideration num 9. at 10. Also here at b.

[3] Optatus l. 6. contra Donatistas chargeth the Donatists saying Quid enim est tam sacrilegum quam altaria Dei in quibus vos aliquando obtulistis frangere radere removere c. Quid enim est altare nisi sedes corporis sanguinis Christi haec omnia furor vester aut rasit aut fregit aut removit c. Quid vos offenderat Christus cujus illic per certa momenta corpus sanguis habitabat Quid vos offendistis etiam vos ipsi ut illa altaria frangeretis Altars and casting away of sacred [4] Brereley tract 2. cap. 3. sect 7. ●ubd 2. in the margent at y saith Optatus l. 2. contra Donatistas reporteth how the hereticks caused the reserved Eucharist to be thrown to dogs which dogs thereupon all raging rent in pieces their Masters as guilty of the holy body they also saith Optatus threw out of the window ampullam chrismatis a vial or little bottle of Chrism or holy Oyl to the intent to break it the which being stayed by an Angels hand God preserving it light safe among the stones In like manner of later times doth St. Bernard remember how Malachias cured a lunatick child in confirming him saith Bernard with sacred unction A miracle saith Holinsh●ad seen and confessed by many hundreds of people and thereupon blown through the world Hereof see Holinshead his Chronicle of Ireland the Edition of 1577. in the history thereof next after the description pag. 13 a. lin ult pag. 13. b. lin 1. and after the last Edition pag. 55. a. lin 56. and see also St. Bernard in vita Malachiae Chrism was specially condemned in the Donatists The affirming of Adam to have lost the Image of God after which he was created [5] Renewed by Illyricus in lib. de orig pecc and so confessed by Mr. Whitaker in respons ad Camp rat 8. pag. 131. ante med renewed also by Calvin who l. 1. Institut c. 16. sect 4. affirmeth the remain thereof to be nothing but horrenda deformitas which said horrenda deformitas cannot be the Image of God And l. 2. Institut c. 1. sect 1. he affirmeth expresly of Adam that obliterata fuit in eo caelestis Imago Renewed also by Szegedine loc commun pag. 12. ante med and by Luther in loc commun class 2. pag. 21. post med where he saith Similitudinem Dei amisimus as also Szegedine in his forecited places saith of the Image of God in man that it was obliterata and amissa renewed sithence by Illyricus and others was condemned in the [6] At verò quod secundum imaginem est Adam perdidisse dicit Epiphanius haer 64. paulo post initium And again Et vide quòd corruit sermo eorum qui dicunt Adam id quod secundum Imaginem perdidisse Epiphan haer 70. ante med Originists and others The denyal of Chrism or Confirmation to the Baptized by a Bishop was condemned in the [7] In Eusebius hist lib. 6. c. 35. post med it is said of Novatus his being Baptiz●d Neque caetera quibus post baptismum secundum Ecclesiae canonem imbui opo●tuerat acquisivit neque Domini sigillo ab Episcopo obsignatus suerit quo quidem neut quam potitus quomodo quaeso Spiritum sanctum adeptus est And Theodoret lib. 3. haeret fab saith of the Novatians Iis qui ab ipsis tinguntur sacrum Chrisma non praeb●nt c. Novatians And lastly to omit sundry others the denyal of the Churches continuing visible was condemned in the [ſ] Augustin de unitat Eccles cap. 12. reproveth the Donatists as being haeretical for that saith he they used to collect certain places of Scriptures ea deto●quere in Ecclesiam Dei ut tanquam defecisse ac periisse de to●o orbe v●deatur And allegech yet further the Donatists words to have then been of the Church as the Protestants words now are of the Church before Luthers time Apostatavit peri●t Ecclesia de omnibus Gentibus Aug. in Psalm 101. con 2. whereof St. Austin there saith Hoc dicunt qui in illa non sunt O impudentem vocem And Aug. Epist 170. ad Severin saith Facile tibi est attendere videre Civitatem supra montem constitutam de qua Dominus alt in Evangelio quod abscondi non possit Ipsa est enim Ecclesia Catholica unde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 graecè appellatur quod per totum orbem terrarum diffunditur Hanc g●●●ar● nulli licet ideo secundum verbum Domin abscondi non potest vide Aug. de unit Ecclesiae c. 12. 13. Epist 48. ad Vincentium Rogatianum And de Symbolo l. 4. c. 10. he further saith Ecclesia totum possidet quod à vi●o suo accepit in dote quaecunque congregatio cujuslibet ●aeresis in angul●s sedet concubina est non matrona c. Donatists and [t] Hieron dial advers Luciferanos paulo post medium cap. 6. prosecuteth this point at large saying among much other matter Ubi sunt isti nimium prophani qui plures Synagogas asserunt quam Ecclesias c. Si Ecclesiam non habet Christus aut si in Sardinia tantum habet nimiùm pauper factus est c. And then he answereth their objections saying Q●od si de illa quae in Evangelio Scripta est sententia sibi blandiuntur putasne cum venerit Filius hominis inveniet fidem super terram Sciant illam fidem nominari de qua Dominus aiebat Fides tua te salvum fecit Luciferans And all this done by the sundry Writers who lived in the first 600. years after Christ 22. All [*] Brereley tract 1. sect 3. subdivis 16. paulo post initium which being as heretofore abundantly proved not from the Fathers obscure sayings for that course is in regard of our adversaries bold and endless tergiversation purposely forborn but for their more full convincing from the only frequent confession of learned Protestants themselves and those not few but in number many neither vulgar or of mean esteem but such as be prime and eminent men amongst them we cannot but with amazement wonder that any should have a conscience so cauterized or stand so convict in their own judgement as with exceeding boldness and without all forehead to publish to the world with no less than solemn Protestation both in Print and Pulpit a full and resolute denyal of whatsoever is as heretofore by themselves so frequently and abundantly confessed concerning the undoubted antiquity of our Catholick Religion Alas what meant Mr. Jewel a man undoubtedly learned with such publick and solemn acclamation to protest and say [d] Mr. Jewel in his publick Sermon at Pauls Cross And see this also in D. Humfrey in his Johannis Juelli Angli vita mors Printed 1573. pag. 123. post med O Gregory O Austin O Hierom O Chrysostom O Leo O Dyonyse O Anacletus O Calixtus

observations upon the Confession of Ausburg to indeavour by his explication to make it agreeable in sense to Calvinism And so likewise as is there testified did the Neustadians in their late admonition c. 5. they endeavoured to make the confession of Augusta which teacheth the Real Presence to be Zuinglian that is against the Real Presence exclaiming thereat and saying thereof (f) Gerhardus Giesekenius ubi supra pag. 77. prope initium Si haec res c. If this thing had been done in Arabia America Sardinia or such like remote Countries and of former times this usurpation of fraud and historical falshood were more tolerable But seeing say they the Question is of such things as be done in our own times and in the sight of all men who with a quiet mind can indure such lyes And as thus with the Lutherans so likewise with our Catholick Writers of this age is our Adversaries like practise no less notorious To forbear their exceeding boldness in alleging (g) See Erasmus and Picus alleged for Protestants in Brereley tract 2. c. 2. sect 2. in the margent at * after o. Erasmus and Picus Mirandula as Members of their Protestant Church it is beyond belief and a very wonderment that M. D. Field a man otherwise grave and learned should not be abashed by his publick writing so confidently to averre of our so many Christian Catholick Churches dispersed through the world at Luthers first appearing that they were all of them saith he (h) D. Field of the Church l. 3. pag. 76. post med 72. ante med the true Protestant Churches of God and that they which then believed those damnable errors which the Romanists now defend were a particular faction only most directly against that which so many learned Protestants have as from common knowledge most plainly and fully (i) Confessed to the contrary in Brereley tract 2. cap. 2. sect 11. subd 3. at i e. * f. and so forwards to the end of that subdivision confessed to the contrary By which examples thus given of our Adversaries boldness with their own Protestant and our Catholick writers of this present age your most excellent Majesty may the more easily conjecture the like boldness in Mr. Jewel Mr. Whitaker and others in their provoking as before said to the antient Fathers Pu. This infamy of Protestants falsifying Authors is acknowledged and confessed by Mr. William Chillingworth who amongst all the Protestant Divines of England was pickt out to defend their cause This man in his ninth Motive to be a Catholick speaks in this manner Because the Protestant cause is now and hath been from the beginning maintained with gross falsifications and calumnies whereof their prime Controversy-writers are notoriously and in a high degree guilty And what do you think doth he answer to this his own Motive after he was turned Protestant Take it in his own words Iliacos intra muros peccatur extra Papists are more guilty of this fault than Protestants To which I answer that we Catholicks for our part may be well content to leave Protestant-writers with the just imputation of gross falsifyers and Calumniators of which vices he accuses them But we can give him no commission to utter against us more than he can ever prove or can have any shadow of truth For my part if any Catholick should in matters of Faith and Religion defend his cause though in it self good with falsifications and calumnies both his book and he would deserve to be purged by fire Nevertheless I must adde that there is a main difference between Catholicks and Protestants in this particular though our writers were supposed to be as guilty of this crime as he confesseth our Adversaries to be My reason is clear because we do not rely either upon our own understanding for interpreting Scripture or on the judgement and fidelity of any private person But Protestants not believing any infallible publick Judge of Controversies must depend very much on the fidelity of their prime Controversy writers whom this man first as we have heard affirmed and now again in his answer to his Motives and after he was turn'd Protestant confirms to be notoriously and in a high degree guilty of gross falsifications and calumnies 23. Besides all that hath been said the antiquity of Catholick Religion is proved by the confessed belief and practise of the Primitive Church in the time of Constantine the Great the first Christian Emperour (*) Brereley tract 2. cap. 1. sect 3. For it is evident that Constantine (e) Civitatem multis templis in honorem Martyrum illustrissimisque aedibus sacris adornavit Euseb de vita Constantini l. 3. c. 47. erected Temples in memory of Martyrs (f) Apostolorum templum ad perpetuam illorum memoriam conservandam aedificare caepit Euseb de vita Constant l. 4. c. 58. and ibidem cap. 59. it is said Haec omnia dedicavit Imperator ut Servatoris nostri Apostolorum memoriam apud omnes gentes aeternitatem compararet And Bullinger in his Treatise De origine erroris Printed Tiguri 1539. fol. 102. b. ante med saith Constantini Magni tempore Iuxus nimius templorum ornatus initia accepit dedicated a most sumptuous Church in memory of the Apostles (g) Euseb de vit Constantini lib. 4. cap. 60. saith In opportunum venturae mortis diem hic locum sibi provida dispensatione designavit c. ut detunctus quoque precationum quae ibidem essent ad Apostolorum gloriam offerendae particeps efficeretur provided his Sepulcher there to the end that after his death he might be partaker of the prayers there offered (h) The Centurists cent 4. col 452. line 29. say Constantinus etiam diem festum admodum solemnem ad celebrandam dedicationem Templi indixit c. he celebrated the dedication of the Temple with an yearly festival day (i) Ibidem cent 4. col 497. lin 50. it is said of Constantine Templorum recens extructorum consecrationes exornationes superbas alia que superstitiosa quorum maximam partem Constantinus excogitavit in multis Ecclesias propagavit This consecration of Churches was antiently done with the sign of the Cross as St. Augustine serm 19. de Sanctis testifyeth saying Crucis charactere Bafilicae dedicantur altar a consecrantur And also with sprinkling of holy water whereof see Beda hist l. 5. c. 4. and St. Gregory apud Bedam hist li. 1. c. 30. ante med and confessed by Mr. Fulk against the Rhemish Testament in 1 Tim. 4. sect 13. fol. 378. a. prope initium He caused Churches new builded to be consecrated for service therein to be celebrated it being then usual for (†) The Centur. cent 4. col 408. lin 54. say Christianos in templis nondum consecratis non convenisse clarè indicat Athanasius in Apologia ad Constantium Of this Conseccation of Churches see further Concil 5. Carthag can 6. And Gelasius

Epist 1. ad Episcopos Lucan●ae can 27. and Leo Epist 88. ad Episcopos Germ. Galbae ad Concil 2. Brachar can 6. Concil 1. Brach. can 37. Concil 2. Spalense can 7. Christians to have their assemblies for publick prayers only in places consecrated In so much as in avoydance of prophane places (k) Tabernaculum Ecclesiae figuram exprimens cum contra hostes praelio contenderet secum circumferre consuevit ad eum finem uti neque sibi in solitudine vitam agenti neque exercicui deesset aedes sacra c. Nam● Sace●●otes Diaconi c. tabernaculum assiduè secuti sunt c. Zozomen hist l. 1. c. 8. versus finem he carryed about with him a portable tabernacle or Church and Priests and Deacons attending it for celebration of the divine mysteries (l) The Centurists cent 4. col 497. lin 48. s●y Accensiones candelarum interdiù in templis Constantinus instituit And col 410. lin 7. it is said Cereas candelas lampades in locis Conventuum a Constantion ipso accensas interdiù fuisse Eusebius retulit Of lights in the Church see further Concil 4. Carthag can 6. and Eusebius hist l. 6. c. 8. ante med And Eusebius de vita Constantini● 4. c. 66. and Hierom contra Vigilantium cap. 3. And Paulinus natal 3. Felicis saith hereof Clara coronantur densis altariadychnis c. nocte dieque micant He had lights in the Church in the day time [m] H●erom contra Vigilantium ante med saith Constantinus Imperator sanctas reliquias Andraeae Lucae Timothei transtulit Constantinopolim apud quas daemones rugiunt And Bullinger de orig erroris Printed Tiguri 1539. fol. 67. b. circa med saith hereof Nimius est in eo St. Hieron●mus quod ait ad sanctas Andreae reliquias rugiunt daemones And ibidem fine Bullinger allegeth and reprehendeth Hierom further saying Dicit Hieronymus quod si reliquias Sanctorum transferre in aureos loculos recondere non licet saci ilegus fuit cum Constantino Arcadius omnes Episcopi non solum sacrilegi sed fatui judicandi qui rem vilissimam cineres dissolutos in serico vase aureo portaverunt c. whereupon Bullinger inferreth saying Nolumus sanctis Dei hominibus Constantino divo Arcadio sancto c. nominis gloriam illustrem obscurare c. testimonium illis perhibeo quod studium Dei habent non secundum scientiam c. He translated to Constantinople the holy Relicks of St. Andrew Luke and Timothy at which the Devils did roar [*] The Centurists cent 4. col 1529. lin 28. say Planè simili superstitione Constantinus reliquias quasdam de Cruce ab Helena reperta Constantinopolim dicitur transtu●sse ut effet ejus Vrbis conservatrix He did also as the Centurists say superstitiously translate to Constantinople in conservation of that City certain Relicks of the Cross found by Helen [n] The Centurists cent 4. col 457. lin 56. say De pereg●nation bus ad loca sacra caeperunt hoc saeculo primum suo Constantino loca Terrae sanctae c. in pretio haberi c. Helena mater Imperatoris mulier superstitiosa illuc profecta adorand● causa c. And Eusebius hist l. 6. c. 9. saith of one Alexander who lived 100. years before Constantine Alexander Hierosolymam tum voti tum Iocorum visendorum causa properavit And see Herom de viris Illustribus in Alexandro And of like Pilgrimage to Hicrusa●em even upon Vow see Palladius in Historia Lausaica c. 113. of Philoromus c. 118. and Hierom Ep. 46. ad Rusticum And see further mention of yearly pilgrimage to Hierusalem in Zozomen hist l. 2. c. 25. under him in that age were pilgrimages to Hierusalem [o] The Centurists cent 4. col 704. lin 10. say Secunda Synodus apud Arelatum celebrata est Constantin● Imperator is Silvestritempore circa annum Domini 326. And lin 21. they repeat the second Canon of that Council to be Assu● aliquem ad Sacerdotium non posse in vinculo conjug● constitutum nisi fuerit promissa conversio non oportet And see many other like testimonies hereof hereafter in this Consideration v●●sus finem at 98. and see heretofore in the beginning of this Consideration at h. i. k. the doctrine in this behalf of the Fathers of the Nycene Council whereat Constantine was present In his time it was decreed by Council that Priests might not marry [o] The Centurists cent 4. col 467. lin 8. say Fuisse ante Constantinum etiam Virgines seu mulieres continentes castitatem perpetuam professas ex libro 4. Eusebii de vita Constantin apparet ubi magnopere approbasse disciplinam ejusmodi Imperatorem Constantinum affirmat adeo ut frequenter eorum contubernium adierit Helenam vero etiam Constantini matrem Hierosolymis Virgines Deo sacras reperisse Socrates testatur l. 1. c. 17. quarum professionem usque adeò probarit ut ministram illis sese praebuerit c. And Euseb us de vita Constantini l. 4. c. 28. saith Sanctissimum perpetuarum virginum caetum constanter colebat Constantinus c. And see Zozomen hist l. 1. c. 9. He honoured sacred Virgins professng perpetual Chastity [q] The Centurists cent 4. col 1294. lin 53. begin a special Tract the title whereof is Monachi per Syriam Palestinam Bithyniam reliqua Asiae loca sub Constantino magno whereof they give there many examples Under him were Monks throughout Syria Palestine Bithyma and the other places of Asia also [r] Centur. 4. col 1306. line 18. they begin another like Tract whereof the title is Africani Monachi per Aegyptum sub Constantino magno throughout Africk And [s] See the Centurists cent 4. col 470. line 40. and in Zozomen hist l. 1. c. 13. initio it is said Antonium magnum illum monachum in solitudinibus Aegypti-magna cum nominis famae celebritate vitam degentem Constantinus Imperator propter ejus virtutis splendorem sibi amicum fecit literas honorificè scriptas ad eum missit he greatly reverenced Antony the Monk whose most religious and austere [*] Zozomen hist l. 1. c. 13. prope initium saith of Antony Erat ei cibus panis solùm fal potus autem aqua tempus prandii solis occasus saepenumero ad biduum amplius cibo abstinuit vigilabat semper fere integras noctes usque dum lucesceret precari non destitit quod si quando somnum capiebat illam super parvam stoream cepit non rarò autem humi jacens ipsa terra pro cubili usus est And see all this confessed by Osiander in epitom cent 4. pag. 100. Whereto he further addeth Vestimentum ejus ut alii referunt interius erat cilicium exterius verò animalis pellis c. ad montem sublimem habitaculum suum constituit c. erat autem cellula in qua habitabat

ut Constanti●●s daret potestatem Bessiae quam statim Julius exercuit nam etiam Conrtantinus magnus ferebat arma draconis in insigniis suis c. ita ut ipse sit Draco qui dedit potestatem best●ae typus Draconis serpentis antiqui qui Bestiae potestatem dedit Apoc. 13.2 fatally to have given power to the beast (d) The Centurists cent 4. col 653. line 26. report this opinion of Acesius signisied to the Emperour to be ad paenitentiam quidem admoneri homines spem verò remissionis non à sacerdotibus sed ab ipso Deo expectare qui possit potestatem habeat remittere peccata Cum haec Acesius dixisset subjunxit Imperator pone scalam ô Acesi solus ascende in caelum Socrates l. 1. c. 7. And see this error of the Novatians further confuted by Ambrose And Pacianus alleged heretofore in this Consideration num 21. in the margent at g. He reproved Acesius the Novatian for denying the power given Priests to remit sin under pretence (*) Vbi supra that God only remitteth sin Of [7] Eusebius de vita Constantini l. 4. c. 45. his Priests or Clergy by him assembled to the Dedication of the Temple not only some of them did preach and interpret the holy Scriptures but also others of them who could not so do appeased the Deity with unbloody [*] Alii qui c. horum nihil poterant officere incruentis consecrationibus divinum Numen placabant supplices Deo preces offerebant pro communi pace pro Ecclesia Dei ipsoque Imperatore c. By these Vnbloody Sacrifices and mystical consecrations thus particularly distinguished as several from the foresaid Preaching and prayer cannot be understood other than the said Priests celebration of the blessed Sacrament as is plainly acknowledged by D. Abbots in his answere to D. Bishops Epistle to the King pag. 183. ante med 184. paulo post med Which in regard of the then external oblation thereof by those sundry Priests Eusebius tearmeth Unbloody Sacrifices so thereby distinguishing the same in manner of Oblation from Christs other bloody oblation upon the Crosse according to which sense it is often by the other Fathers tearmed the Unbloody Sacrifice as by Chrysostome in Psalm 95. Athanasius alleged heretofore in this Consideration Num. 3. at * next after h. in the margent Cyril Alexand in interpretatione Anathemat 11. Nazianzen orat funeb in Basilium and orat 1. in Iulianum In so much as they are therefore reproved by Calvin in Epist ad Haebr c. 9. vers 26. pag. 946. b. fine 947. a initio So that if unto these Unbloody Sacrifices thus mentioned by Euschius we do adde the foresaid appeasing of God thereby by him also mentioned we do then hereby find not onely Sacrifice but also propitiatory Sacrifice Sacrifices and mystical Consecrations and prayed for the health of the Emperour At [8] Eusebius de vita Constantini l. 4. c. 61. the time of his last sickness he intended to expiate his sins by efficacy of the holy mysteries and the imtiation of the healthfull lavar of regeneration at those times purposely [†] Osiander in epitom c. cent 4. pag. 248. ante med saith Veteres Baptismum distulisse videntur c. ut deinde Baptisma suscipiendo universa delicta simul abluerent deferred and so [9] Eusebius de vita Constantini l. 4. c. 61. it is said Humi procumbens genibus in ipsa Martyrum aede errata sua confessus c. And of Confession made to the Priest long before these times see heretofore in this Consideration num 9. at 10. prostrating himself upon his knees confessed his sins in the house of of the Martyrs and thereupon received [10] Eusebius vbi supra imposition of hands [e] Centur. 4. col 454. line 26. it is said Turba frequens preces cum fletu pro anima imperatoris fudit● And see Eusebius de vita Constant l. 4. c. 71. After his death prayer was made for his soule and the mystical [f] Eusebius vbi supra saith Adhuc quidem licet contemplari ter beatae animae tumulum c. divinis ceremoniis mystico sacrificio sanctarumque precationum societate perfrui Sacrifice offered And [*] In the brief discourse of the Churches Estate c. annexed to Crispinus his book of the Estate of the Church it is affirmed how that about the end of this period which continued untill Constantine the love of solitude and monkery the abstinence from mariage and from certain meats on particular dayes many seasts and other seeds of superstition after succeeding took a marvailous root so the commencement of Prayer for the dead and Sacrifice of the Masse did discover themselves c. as concerning the Churches doctrine of that age it was in like manner so evidently our now professed Catholick faith that to forbear much other particular proof and what is by certain our other adversaries confessed in this behalf the Century-writers of Magdeburge whose writings are by our English Protestants affirmed to be [11] So saith M. Willet in his Tetrastylon Papismi pag. 21. fine An excellent work and [g] So saith M. D. Hill in his defence of the article that Christ descended into Hell fol. 23. b. post med worthy of immortal memory in their fourth Century by them dedicated to Queen Elizabeth in which they specially undertake to deliver to her Highness [12] The Centurists cent 4. in Epist dedicatoria Serenissimae Reginae ac Dominae Elizabethae c. prope finem say to the Queen concerning that fourth Century Redit hic Constantinus jam ad te adferens statum ejus Ecclesiae quae suo tempore totum Orbem suo splendore illustravit c. And there again Non dubitavimus Constantini Britannici Ecclesiasticas res tuae Majestati jucundissimas atque acceptissimas fore that state of the Church which in Constantines time illustrated the whole world do professe to [h] Centur 4. col 287. line 16. the title there of that special Tract is Inclinatio Doctrinae complectens peculiares incommodas opiniones ●●ipulas errores Doctorum set down the peculiar supposed errors of the Doctors of those times and do joyn with others in charging sundry of them severally and respectively with some or other particular opinions by collection from their own writings which in general are as followeth namely with [i] Centur. 4. col 291. line 7. it is said Patres omnes ferè hujus aetatis de libero arbitrio consusè loquuntur And immediatly after they do there recite and reject the particular sayings of Lactantius Athanasius Basil Nazianzen Epiphanius Hierom c. Freewil [k] Cent. 4. col 292. 293. there under the titles de Justificatione and de bonis operibus Iustification by works (l) Ibid. col 293. throughout and there line 59. where they conclude saying Jam cogiter pius

altarinon fuit ab ea adorata quamvis in magna reverentia fortasse non sine superstitione habita And Ambros in orat praepar ad Missam is so plain in this point that the Centurists centur 4. col 430. line 52. do therefore reprove those prayers of Ambrose saying Continent adorationem panis in Sacramento And so likewise saith M. Perkins in his probiem c. pag. 21. initio and Crispinus in his book of the Church pag. 87. fine and yet are those prayers acknowledged and alleged for the writings of Ambrose by M. Bilson in his true difference c. part 4. pag. 622. circa med worshipping of it and special words of invocation praescribed when the Sacrament was [†] S. Basil de spiritu Sancto c. 27. alledging unwritten traditions saith Invocationis verba dum ostenditur panis Eucharistiae poculum benedictionis quis scripto reliquit See this saying acknowledged and but weakely put off by M. Fulk in his rejoynder to Bristow c. pag. 685. post med shewed with receiving it [¶] See this heretofore in this Consideration num 2. in the margent at 32. 33. fasting and ⁋ See this heretofore in this Consideration num 2. in the margent at 35. 36. And see also the same further confessed in Osianders Epitom c. centur 4. pag. 180. fine chast with [18] See the sundry Fathers who lived some of them in Constantines times others next after his time others before his time confessedly in this question of Sacrifice heretofore in this Consideration num 3 next after 12. at * ¶ §. g. h. and heretofore in this Consideration num 17. in the margent at t. offering of it in sacrifice to God as being propitiatory not only [§] See this heretofore in this Consideration num 3. fine at * next after h. confessed in sundry Fathers of this age and the age before by Andraeas Crastovius a learned Calvinist Also Basil in Liturgia prayeth ut digni simus offerre tibi rationabile istud incruentum Sacrificium pro nostris peccatis populi ignorantia And Cyprian de Caena Dom prope initium saith Quotiescunque his verbis hac fide actum est panis iste substantialis calix solemni benedictione sacratus ad totius hominis vitam salutemque proficit simul medicamentum holoc●ustum existens ad sanandas infirmitates purgandas iniquitates for the living but also [r] Hospinianus in historia Sacramentaria lib. 2. pag. 167. initio saith of Cyrill of Jerusalem who lived in the beginning of this Century Dicit Cyrillus pro sui jam temporis recepta consuetudine sacrificium altaris maximum Juvamen esse animarum So common was this doctrine in Cyrills time See Cyrills saying hereof in Catech. 5. Mystagog And see the saying of Ambrose therein rejected Centur 4. col 295. line 3. and also Cyprian and Tertullian cent 3. col 138. line 56. 139. line 6. and Osiander of Tertullian cent 3. pag. 10. Also S. Austine l 9. Confess c. 12. affirmeth that the Sacrifice of our price was offered for his Mother Monica being dead And in Enchirid c. 110. he saith Neque negandum est defunctorum animas pietate suorum viventium relevari cum pro illis sacrificium Mediatoris offertur affirming there further that the sacrifices of the Altar or of almes which be offered for the dead are thanksgiving for those that be very good or in heaven and propitiations for those that be not very evill or not in hell affirming els where de verbis Apost serm 34. that the universal Church doth observe as delivered from our forefathers that for those who are dead in the communion of Christs body and blood when in time of sacrifice they be remembred in their places prayer is made for them ac pro illis id quoque offerri commemoretur and besides this prayer for them also it is remembred that the Sacrifice be ostered In so much as S. Austine is herein rejected by Hutterus l. de Sacrificio Missatico pag. 525. fine See also this point confessed in Austine and many other Fathers heretofore in this Consideration num 4. at k. and heretofore in this Consideration num 17. in the margent under t. And see also Bullinger in his decades in English pag. 1082. a. post med for the dead with affirming it to be [ſ] So it is affirmed to be by Cyprian l. 2. Epist 3. and by S. Austine de Civitate Dei l. 16. c. 22. lib. 17. c. 5. fine c. 20. l. 18. c. 35. circa med and in Psalm 33. con 2. and see this point accordingly confessed by Andraeas Crastovius l. 1. de opificio Missae pag. 28. pag. 58. 102. 171. And see M. Fulk against Heskins pag. 100. circa med And see heretofore in this Consideration num 17. in the text a Sacrifice according to the Order of Melchisedech with special [19] See the Century-writers Cent. 4. col 662. line 2. col 703. line 36. col 705. line 31. liberty for Deacons to distribute it but not to offer it so distinct then was distribution from the offering thereof with terming it [20] Centur. 4. col 878. line 12 13. the viaticum for such as were sick with (21) Hieron in Epist ad Theophilum Alexand●inum ante libros paschales mentioneth sacros calices sanctaque velamina ex consortio corporis sanguinis Domini eadem qua corpus eju sanguis majestate veneranda holy coverings or corporals holden venerable by reason of their accompanying or touching the Body and Blood of our Lord and (22) The Centurists cent 4. col 835. line 46● and Osiander in Epitom cent 4. pag. 391. initio and see Concil Agathense Can. 66. Concil Laodicen Can. 21. Concil 1. Bracharense can 18. And Greg. Nyss●n in orat de Baptismo where he saith Altate hoc sanctum cui assistimus c. quoniam Dei cultui consecratum atque dedicatum est ac benedictionem accepit c. non amplius ab omnibus sed à solis sacerdotibus contrectatur And see Nazianzen in orat de seipso contra Arianos initio holy vessells which Subdeacons and lay persons might not touch with carefull committing [23] Centur. 4. col 490. line 57. of the holy Chalice to the Priests custody with [24] Centur. 4. col 835. line 45. the Laodicen Council is alleged saying can 21. Non oportet subdiaconos licentiam habere in sacrarium ingredi contingere vasa Dominica And see surther mention of this Vestry in Concil 4 Ca●thag can 36. and in Concilio Agathensi can 66. And in Ambrose l. 1. Offic. c. 50. alleged by the Centurists centur 4. col 409. line 40. and see Osiander in Epitom cent 5. pag. 391. initio reproving this a Vestry or place wherein Holy things were laid into which Subdeacons might not enter with [25] Cent. 4. col

480. line 35. col 428. lin 40. col 429. line 3. col 868. line 32. col 871. line 48. And see heretofore in this Consideration num 2. at 26 27 28. mixture of Water with Wine in the Chalice in time of Consecration Also with the [26] Centur. 4. col 421. line 46. And see this more plainly also heretofore in this Consideration num 8. at 3. sign of the Cross in Baptism with [27] See these at large expressed in Cent. 4. col 417 418 419. Abrenuntiation Exorcism Anneyling threefold immersion and sundry other like Ceremonies used in Baptism with holding That [28] Cent. 4. col 239. and see heretofore in this Consideration num 8. at 7 8. Infants dying unbaptized are not saved with [29] Centur 4. col 415. line 25. and heretofore in this Consideration num 8. at 9. Baptism of Lay-persons in case of necessity with [30] Cent. 4 col 1160. line 53. col 1161. line 2. col 1243. line 39. and col 934. line 29. and heretofore in this Consideration num 8. at 2. * Remission of Sins not signifyed but truly given in Baptism with [31] Cent. 4. col 415. line 44. and heretofore in this Consideration num 8. at §. next after 3. Also St. Ambrose de mysteri●s initiat c. 3. post med saith Aqua cum fuerit mysterio crucis consecrata c. And St. Austin de Sanctis serm 19. saith Crucis mysterio fons regenerationis consecratur And the like consecration of the water of Baptism with the sign of the Cross he affirmeth in Evan. Joan. tract 118. Consecration of the water of Baptism with [32] Centur. 4. col 423. line 4. col 837. l. 20. col 478. line 17. where it is aid Baptizatiab Episcopis signabantur chrismate inungebantur And see here line 27. and see heretofore in this Consideration n. 8. at t. u. x. The Bishops firming of the baptized with Chrism with reservation or [33] See cent 4. col 420. line 10. where it is said Chrisma in ampulla conservari solitum indicat Optatus keeping of Chrism in a Box with [34] Cent. 4. col 865. line 43. col 503. line 8. col 1274. line 44. col 869. line 14. Os Consecration of Chrism by a Bishop see further Concil 1. Bracharense Can. 37. and Concil Romanum sub Silvestro can 5. and Concil 2. Carthag can 3. and Concil 3. Carthag can 36. Concil 4. Carchag can 36. and Concil Vasense can 3. and Concil 1. Toletan can 20. and Concil 2. Hispalense can 7. and Damasus Ep. 4. de Corep scopis and Leo Ep. 88. ad Episcopos Germaniae Galliae and Innocentius Ep. 1. ad Decentium cap. 3. and before all these Dionysius Areopagita de Eccles Hierarch c. 4. not far from the end Consecration of Chrism by a Bishop only with [35] Centur. 4. col 456. line 33. col 457. throughout 482. line 44. col 1446. line 17. and see heretofore in this Consideration in the beginning of num 23. at m. see Chemnitius his examen part 4. pag. 10. a. Solemn Translation of Saints Reliques and their [36] Centur. 4. col 602. line 54. 1250. line 45. col 457. line 49. and Chemnitius ubi supra And St. Hierom. contra Vigilant c. 3. affirmeth this estimation of Relicks to be in his time the received doctrine saith he non unius Urbis sed totius Orbis worship with reverent [37] See this in Zozomen hist l. 5. c. 8. Ambrose Ep. 85. ad sororem Hierom. contra Vigilant c. 3. Austin de Civit. Dei l. 22. c. 8. serm 11. de Sanctis Concil 5. Caithag can 14 and Concil African can 50. placing of Saints Relicks under the Altar with [38] Chemnitius examen part 4. pag. 10. b. ante med saith Suscipiebant etiam peregrinationes ad loca ubi reliquias miraculis celebres claras audiebant And see Osiander in Epirom c. cent 4. pag. 393. post med And centur 4. col 457. line 57. Pilgrimage to them and to such like other holy places oftentimes made by [39] Chemnitius examen part 4. pag. 10. a post med saith Apud Augustinum in translatione reliquiarum Stephani mulier caeca illuminata est aliquando quaedam miracula ad reliquias edebantur c. And the Centurists cent 4. col 457. line 47. say Si Ambrosio credimus aegri enim qui vestes Sanctorum manu contigissent sanabantur obsessi liberabantur c. And see many examples hereof in St. Augustin de Civit Dei l. 22. c. 8. diseased persons who were thereupon miraculously cured and the same so credibly reported as Master Whitaker dare not rest in denyal therof with (41) In cent 4. col 409. line 42. are alleged many examples hereof images in the Church (40) Whitaker contra Duraeum l. 10. pag. 866. ante med saith hereof Nec illa miracula vana fuisse puto quae in Martyrum monumentis facta narrantur with [42] Cent. 4. col 410. line 11. And see heretofore in this Consideration in the beginning of this num 23. at l. lights in the Church in day time with Anchorets [43] Cent. 4. col 470. line 20. under the title there de Eremitis And Anchorets col 474. line 50. of whom it is said Anachoretae soli habitabant per deserta ab eo quod procul ab hominibus recesserunt nuncupantur Eremites [44] Cent. 4. col 488. line 27. And see Concil Agathense can 38. Abbots and (45) Cent. 4. col 300. line 39. col 301. line 46. col 464 line 9. under the title de Monach. 465. Monks their vowed (46) Centur. 4. col 300. line 52. col 301. line 48. col 466. line 19. And in the Council of Chalcedon can 16. it is said Si qua Virgo se dedicaverit Deo similiter Monachus non licere eis jungi nuptiis c. in so much as this Council is therefore reproved by Mr. Whitaker contra Camp pag. 62. And by Osiander cent 5. pag. 359. in can 15. 16. Chastity (47) Centur. 4. col 301. line 29. 39. col 464. line 58. where it is said Apparet monasticen professuros facultates suas prius distribuisse oportet inquit Basilius monachum ante omnia id vitae genus amplecti ut nihil possideat And see St. Austin Ep. 89. ad Hilarium 4. quaest And see heretofore in this Censideration num 21. at e. f. voluntary poverty (48) Centur. 4. col 471. line 23. where it is said of them Nec pane nec obsoniis vescentes neque vinum bibentes And col 474. line 15. where it is said Alii à volucribus abstinent utuntur ovis piscibus alii etiam à pi● cibus abstinent caseo verò vescuntur alii autem neque caseum sumunt jam verò adhuc

Quia te Dominus gratiae suae praecipuo munere in Sede Apostolica collocavit c. arbitramur authoritati Sanctitatis tuae de sanctarum Scripturarum authoritate depromptae facilius cos esse cessuros And see also the Centurists cent 5. col 775. line 13. where it is said Galla Placidia in Epist ad Pulcheriam Valentinianus in Epist ad Theodosium nimium Romano Episcopo propter beatum Petrum Vrbis amplitudinem tribuunt And see Mr. Fulks retentive c. pag. 285. fine successour the Bishop of Rome whose Episcopal Sea the antient Fathers therefore tearmed [105] Prosper de ingratis cap. 2. saith Sedes Roma Petri quae Pastoralis honoris facta caput mundo A saying so plain that Danaeus therefore tearmeth Prosper the Popes Parasite and this his saying false in respons ad Bellarm. part 1. pag. 594. circa med And Mr. Fulk in his retentive c. pag. 278. paulo ante med tearmeth Prosper over partial to the Sea of Rome S. Austin in Psalm contra partem Donati saith Numerate Sacerdotes ab ipsa Petri sede c. ipsa est Petra quam non vincunt superbae inferorum portae And see the words of Leo heretofore in this Consideration num 10. at 45. and Petrus Chrysologus in Epistola ad Eutichem saith Hortamur te frater honorabilis ut his quae à beatissimo Papa Romanae Civitatis praescripta sunt obedienter attendas quoniam beatus Petrus qui in propria sede vivit praesidet praestat quaerentibus fidei veritatem Peters Sea and [106] See the Centurists herein charging and reprehending the antient Father St. Cyprian heretofore in this Consideration num 10. at 87. and Hierom. Ep. 57. to Pope Damasus saith Ego nullum primum nisi Christum sequens Beatitudini tuae in est Cathedrae Petri commune consocior super illam Petram aedificatam Ecclesiam scio quicunque extra hanc domum agnum comederit profanus est c. Quicunque tecum non colligit spargit And Optatus lib. 2. contra Donatist saith Negari non potest scire te in Vrbe Roma Petro primò Cathedram Episcopalem collatam esse in qua sederit omnium Ayostolorum caput Petrus unde Cephas appellatus est in qua una Cathedra unitas ab omnibus servaretur ne caeteri Apostoli singulas sibi quisque defenderent ut jam schismaticus peccator esset qui contra singularem Cathedram alteram collocaret ergo Cathedra unica est c. And again Igitur de dotibus supradictis cathedra est prima quam probavimus per Petium nostram esse And St. Austin Epist 162. propè initium saith In Ecclesia Romana semper Apostolicae Cathedrae viguit Principatus And see the saying of Julius alleged heretofore in this Consideration num 10. at † next before 79. Peters Chair honouring the same above other with a peculiar [107] See this heretofore in this Consideration num 10. at 14. festival day And decreeing even publick [108] The Council called Vasense can 6. saith In omnibus Missis c. hoc nobis justum visum est ut nomen Domini Papae quicunque sedi Apostolicae praefuerit in nostris Ecclesiis reciter●r This is acknowledged and reproved by the Centurists Cent. 5. col 775. line 7. This Council was so antient that the second Canon thereof is cited under the name of this Council in the 2. Council of Arles can 28. as it is recited by the Centurists cent 4. col 706. line 34. prayer to be made for the Pope in Mass time And lastly with sundry noted examples of confessed [109] See these examples heretofore in this Consideration num 10. at 56 57 58. and so foreward till 79. Primacy in the Bishop of Rome In so much as certain Protestant writers being ashamed over grosly to dissemble in such and so manifest evidence of particulars doubt not therefore to deal plainly with us herein affirming that Helen Mother to Constantine was [110] Centur. 4. col 458. line 5. a superstitious woman and the visible Church in his time [111] Apud Brereley tract 2. cap. 1. sect 4. post med at q. r. s t. in the text and margent Mr. Napper in his treatise upon the Revelations pag. 43. versus finem affirmeth that the Popes Kingdom hath had power over all Christians from the time of Pope Silvester and the Emperour Constantine for these thousand two hundred and sixty years and pag. 145. col 3. fine he affirmeth that from the time of Constantine untill these our days even 1260. years the Pope and his Clergy hath possessed the outward visible Church of Christians And pag. 68. versus finem he affirmeth that also between the year of Christ 300. and 316. the Antichristian and Papistical reign began reigning universally and without any debatable contradiction 1260. years saying pag. 191. initio Gods true Church most certainly abiding so long latent and invisible And see the further confession of others heretofore in this Consideration num 23. at 4 5 6. next after c. and at * next after f. In so much as Mr. William Leigh the Princes Chaplain in his great Britains great delivery c. Printed 1606. B. 2. affirmeth accordingly that the Popes ever since the first 300. years after Christ which conteineth the time now in question have been Devils And Szegedine in loc Commun pag. 397. circa med saith of Silvester Marcus Julius c. who were Bishops of Rome living in Constantines time that they were mitrati Episcopi qu● etsi non pessimi fuerunt traditionibus tamen suis ac decretis Antichristo magno sedem paraverunt And Brerely in his Omissions c. of pag. 297. saith As also Mr. Fulk in his Rejoynder to Bristow pag. 2. circa med saith I never meant to acknowledge the Emperors Constantine Jovinian Valentinian c. to be such as I would wish for for both in their Religion and manners divers things are found which I would wish had been more agreeable to the word of God Antichristian and Papistical whereupon we doubt not in behalf of our whole Religion to say now to our Adversaries as did your Majesty to the Puritans in defence of the Cross in Baptism used in Constantines time [112] In the sum of the Conference before his Majesty with the Bishops and other of his Cleargy pag. 69 post med Is it now come to that pass that we shall appeach Constantine of superstition If then it were used I see no reason but that still we may continue it And to your most excellent Majesty we only crave humble leave to say as did the Centurists in this case to Queen Elizabeth [113] The Centurists in their Epistle Dedicatory to Queen Elizabeth prope finem set before their fourth Century To your Majesty this labour seemeth due as describing that age wherein Constantine the great deserved best of the universal Church of Christ for which he hath received

essentia vel Filius ipse Deus non esset By Beza contra Heshusium saying Non est penitus de essentia Patris whereas Mela●cthon loc commun of Anno 1561 pag. 25. initio saith to the contrary De substantia Patris natus est also by Calvin in his Explicat perfid Valent. Gent. extant in his tract Theolog. c. pag 771. b. ante med saying Si essentiam communicavit Pater cum Filio vel in solidum vel ex parte communicavit Si ex parte dimidium nobis Deum fabricas c. adde quod hoc modo nimis scelestè ac faedè laceratur Dei essentia and pag. 772. a. ante med he further saith Si ex parte Pater suam Divinitatem in Filium transfudit jam lacera erit Divinitas si in totum ergo Divinitas quae ante fuerat penes Patrem in Filium conversa in ipso Patre evanuit and see the like in Calvin Inst l. 1. c. 13. sect 23. fine circa med 39 That Christ as Man was from his Nativity freed from ignorance and full of knowledge affirmed by Jacobus Andraeas alleged by Beza in Respon ad Acta Colloquii Montisbelgar part 1. pag. 147. fine 148. initio pag. 134. circa paulo post med and affirmed further by Andraeas in Epit. Coll. Montisbelgar pag. 33. circa post med by Osiander in Enchirid. Controversiarum printed Tubingae 1603. pag. 146 147 c. And affirmed also further generally by the Lutheran Protestants over-many to recite yet contradicted by Beza ubi supra by Mr. Willet in his Synopsis pag. 599. pag. 600. paulo ante med and many others and namely by Mr. Sutcliffe who in his Review and Examination of Mr. Kellisons Survey printed 1606. pag. 55. post med will not attribute to the human nature of Christ fulness of knowledge so much as but in respect of its personall union with the Godhead but saith to the contrary If Christ as man by the union be omniscient why is he not also omnipotent and present in all places 40 That Christ after his Passion descended in Soul into Hell affirmed by D. Hill in his Defence of the Article that Christ descended into Hell throughout that book by Mr. Bilson in his survey of Christs suffering c. and of his descent into Hell pag. 650 651 652 653. c. by the Lutherans generally and very many Calvinists and impugned by Mr. Carliele in his special book that Christ descended not into Hell by Mr. D. Willet in his like speciall book intituled Lymbo-Mastix also by Mr. D. Fulk alleged by Mr. Willet in his Synopsis pag. 605. 606. 41 That Christs corporall death was sufficient without his further suffering in Soul the pains of Hell affirmed by Mr. Bilson in his severall Treatises of that very Argument viz. in his book of the [l] Brereley tract 2. c. 2. sect 10. sub 8. in the margent at 19. full Redemption of mankind by the Death and Bloud of Christ and also in his Survey of Christs sufferings c. and affirmed also by many others and contradicted by [m] Brereley ibidem in the margent at 8.9.10 Calvin Institut l. 2. c. 19. sect 10. and by Willet in his Synopsis pag. 603. post med and see Mr. Whitaker contra Camp rat 8. pag. 129. initio also Mr. Willet in his Synopsis of Anno 1600. pag. 985. ante med vide pag. 987. initio where he saith That Christ suffering in his Flesh only wrought not our Redemption by Calvin Institut l. 2. c. 16. sect 10. Dires in anima cruciatus Damnati ac perditi hominis pertulit 42 That the Sacraments of the old Testament were not in working and effect equall with ours affirmed generally for the most part by the Lutherans whereof see Schlussselburg in Theol. Calvinistarum l. 1. fol. 59. a. circa post med b. and Luther in loc com class 1. pag. 88. circa med and Luc. Osiander in epitome c. Centur. 16. pag. 411. prope finem contradicted for most part by the Calvinists whereof see Mr. Willet in his Synopsis pag. 418. paulo post med 43 The visible signe of Imposition of hands in confirmation with the inward Grace thereby conferred which proveth it a Sacrament affirmed by the Communion-Book turned into latine and printed at London by Tho. Vautrollerius Anno 1574. in the tract of Confirmation and by Mr. D. Covell in his modest Examination c. against the Plea of the Innocent pag. 192. paulo ante med where he saith In Baptism we are regenerate to life but in Confirmation we are strengthed to battail and by Mr. Hooker in his Ecclesiastical Polity l. 5. sect 66. pag. 69. fine 170 initio 173. post med Impugned by the Survey of the Book of Common-praier pag. 117. 118. by Josias Nicolls in his Plea of the Innocent pag. 25. post med where he reproveth in this behalf the foresaid Cōmunion-book as also doth Mr. Cartwright in Mr. Whitgift's defence pag. 726. initio and the Ministers of Lincoln Diocess in their Abrigement pag. 76. ante med say The Communion-Book giveth to Confirmation the definition of a Sacrament and most or rather all the other Calvinists who use the same deny yet the inward Grace given therewith professing to use it as but by way of instruction or catechizing 44 The like visble signe and invisible Grace given in Orders affirmed by Mr. Hooker in his Ecclesiasticall Polity l. 5. sect 77. pag. 230. prope finem initium by Mr. Bilson in his perpetuall Government of Christs Church pag. 109. Insomuch as it is accounted a Sacrament by Melancthon in loc com Edit 1536. de Sacramentorum numero where he saith Maximè mihi placet Ordinem ut vocant inter Sacramenta numerari and see his Edition of 1561. pag. 383. fine 384 initio and see his other Edition of 1552 1558. accounted likewise for a Sacrament by Calvin Institut l. 4. c. 19. sect 28. alleged by Mr. Bilson ubi supra See all this impugned by Mr. Willet in his Synopsis pag. 545 546. and generally by many others 45 That Deaconship is a distinct order from Priesthood and a step thereto affirmed by Mr. Whitgift in his Defence c. pag. 586 587 582 583 584 585 688. and so it is at this day used in the Church of England as an Ecclesiasticall degree distinct from the Ministrie and yet contradicted by Mr. Cartwright ubi supr a pag. 519. initio 587. ante med 46 That there is no extraordinary calling since the Apostles times affirmed by [n] Brereley tract 2. c. 2. sect 3. subd 2. in the margent at ● Musculus loc commun pag. 394. where he saith Vocatio quae immediatè est à Christo jam in usu non est ut erat olim habebat sua signa unde cognosci potuit de quibus meminit Marcus Evangelista cap. ult dicens Praedicaverunt c. sequentibus signis c. and

in the Greek Church wherewith the Priest was for the time compassed about whereof S. Chrysostome apud Brereley in the Liturgy c. tract 2. sect 7. initio at z. ad pop hom 61. circa med saith Dum hic profertur sacrificium Christus immolatur ovis Dominica cum audieris oremus omnes communiter cum vela videris retrahi tunc supernè caelum aperiri cogita Angelos descendere c. pronounced in secret it is thereby made undoubted that the publike Liturgy was not then made audible and common to the Lay people Also there is not any appearing necessity herein of the vulgar language for seeing that the Priests proper and principal end in his celebrating of Masse and Sacrisice is thereby not to instruct the people but to worship God as saith St. Augustin thereof [g] Hereof Brereley in the Liturgy of the Masse tract 3. sect 1. subd 2. at f. in the margent saith Aug. contra Faustum Manichaeum l. 20. c. 21. speaking of the sacrifice which Christ commanded in his institution of the New Testament at his last Supper saith Non dixi sacrificare Deo in memoriis Martyrum quod frequentissimè facimus illo duntaxat ritu quo sibi sacrificari Novi Testamenti manifestatione praecepit quod pertinet ad illum cultum qui latria dicitur uni Deo debetur What can be more plainly spoken to prove that Christ in his Institution of the Sacrament ordained and commanded Sacrifice cultu latriae and to make [h] Hieron in c. 1. ad Titum saith Quid de Episcopo sentiendum est qui quotidie pro suis populique peccatis illibatas Deo oblaturus est victimas and Ambrose in Psalm 38. saith Vidimus principem sacerdotum ad nos venientem vidimus audivimus offerentem pro nobis sanguinem suum sequamur ut possumus sacerdotes ut offeramus pro Populo Sacrificium etsi infirmi tamen honorabiles sacerdotio and Nazianzen Epist 8. ad Simplicium haeret tearmeth the Priest The Mediator between God and Man and Ignatius in Epist ad Smirnens saith In the Church nothing is greater than the Bishop who sacrificeth to God for the safety of the World and Chrysostom de sacerdot lib. 6. c. 4. initio saith Nam eum qui pro omni civitate quid autem dico pro civitate Imo pro universo mundo legatione fungitur deprecatur iniquitatibus omnium propitium Deum fieri non solum viventium sed etiam mortuorum qualem putas esse debere And apud Brereley in the Liturgy c. in the preface c. sect 14. at the first r. in the margent it is said In Basils Liturgy fol. 40. a. post med Suscipe nos appropinquantes sanct● Altari tuo ut simus digni offerre tibi rationabile istud absque sanguine sacrificium pro nostris peccatis populi ignorantia c. suscipe servitutem nost●●m sicut suscepist● Abel munera Noe sacrificium c. And Chrysostom Liturgy fol. 53. a. fine saith Fac nos dignos offerendo tibi preces hostiam incruentam pro universo populo tuo And ibid. fol. 59. b. Fac me dignum sacerdotii gratia indutu●● assist●re sanctae ●uae mensae ac consecrare sanctum corpus tuum pretiosum sanguinem And agam fol. 60. b. Fac nos offerre tibi dona sacrificium spirituale pro nostris pecca●is ignoranti●s populi And the Apostle Hebr. 5.1.3 teacheth accordingly that every Priest is ordained for men in things pertaining to God that he may offer gifts and Sacrifices for sins c. as or the people so also for himself Oblation and Praiers for himself and the people it is sufficient that God understandeth what is therein said and done by the Priest as for the people the Priests act of celebrating of publike service for them dependeth not upon the correspondence of their particular understanding no more than doth his like confessedly practised oblation [i] Apud Brereley in the Liturgy c. tract 3. sect 1. subd 3. in the margent at 4. See Bullinger 's Testimony hereof in his Decades in English pag. 1082. and Mr. Fulk against Purgatory pag. 362. 363. and Hospinian hist Sacram. apud Brereley in the Liturgy c. tract 3. sect 2. subd 2. in the margent at g. reproveth the Fathers c. namely Ca●olus Magnus Tharasius Joannes Eleemosynarius Damascen and Isiodore charging them directly with Masse for the dead For which he reciteth their particular Sayings l. 3. pag. 281. and see more hereof in Brereley ibid. sect 1. subd 3. in the margent at b. ibidem at 5. Aug. l. 9. Conf. c. 11. saith Cum offeretur pro ea sacrificium pret●i nostri and ibidem c. 13. he further saith of his sick Mother Non ista mandavit Monica nobis sed tantummodo memoriam sui ad Altare tuum fieri desideravit c. unde sciret dispensari victimam sanctam qua deletum est chirographum quod erat contrarium nobis Ibidem also at t. Aug. in Enchirid. c. 110. faith Neque negandum est defunctorum animas pietate suorum viventium relevari cum pro illis sacrificium mediatoris offertur Ibidem at u. Aug. de verbis Apost serm 34. saith Hoc enim à patribus traditum universa observat Ecclesia ut pro eiis qui in corporis sanguinis Christi communione desuncti sunt cum ad ipsum sacrificium loco suo commemorantur oretur ac pro illis quoque id osterri commemoretur Ibidem at x. Aug. in Enchirid. c. 110. The sacrifice of the Altar or of Almes which are offered for the dead are thanksgiving for those that be very good or in Heaven and propitiations for those that be not very evill or not in Hell vide Aug. de verbis Apost serm 17. and in Joan. tract 84. Ibidem in Brereley at y. Cyprian l. 1. Epist 9. saith Antecessores nostri c. censuerunt ne quis frater excedens c. Clericum nominaret ac si quis hoc fecisset non offerretur pro eo nec pro dormitione ejus sacrificium celebraretur Ibidem also at z. Chrysostomus hom 69. ad pop saith Non temerè ab Apostolis haec suerunt sancita ut in tremendis mysteriis defunctorum agatur commemoratio sciunt enim illis inde multum contingere lucrum utilitatem multam and the very same he affirmeth in hom 3. in Epist ad Philip. et vide Hom. 21. in Acta Apostolorum Hom. 41.1 Cor. Ibidem at a. Tertull de corona militis saith Oblationes pro defunctis pro natalitiis Annua facimus and Cirill Hierosolymit cateches 5. saith Maximum esse credimus animarum juvamen pro quibus offertur obsecratio sancti illius tremendi quod in Altari positum est sacrificii See further hereof Eusebius de vita Constantini l. 4. c. 17. and Ambrose l. 2. Epist 8. ad Faustinum Concil 2. Cabilonens can 39.

and Concil 1. Brach. can 34. 35. 39. and see the Liturgies of St. James fol. 28. a. of Basil fol. 44. initio and of Chrysostom fol. 62. b. fine and Clemens l. 8. Apostol Constitut after the Antwerp print of 1564. c. 18. See also more hereof in Brereley in the Liturgy c. ibidem at b. By all which it is sufficiently proved that the Primitive Church held the Priests celebration absolute in it self without any necessity of the peoples particular understanding for the dead depend upon correspondence held with them but is in it self accomplished and perfect as was the Priests Sacrifice in the old law for himself and the whole Congregation whereat the people [k] And there shall be no man in the Tabernacle of the Congregation when he goeth in to make an altonement in the holy place until he come out and have made an attonement for himself and for his houshold and for all the Congregation of Israel Leviticus 16.17 might not be present And so accordingly [l] Apud Brereley in the Liturgy c. tract 5. sect 3. fine at * in the margent Beza in Epist Theolog. ep 8. pag. 73. saith Plerique tamen ex vetustissimis illis Patribus Christianorum sacra non aliter quam Cereris mysteria quaedam occultanda censuerunt adeo ut ne Catechumenos quidem ad spectandum admiserint totam illam actionem in qua quicquid paucis simplicibus symbolis figurabatur verbo suo clarè ea lingua quae ab omnibus intelligeretur explicato palam praedicari promulgari voluit ac praecepit Dominus sicut ipsemet factitavit in Aporreta quaedam ne ipsis quidem mystis plerisque intellecta sacra transformarunt and pag. 82. He taxeth herein both the antient and new Liturgies aswell of the East as of the West and pag. 83. he saith Introducta sunt paulatim pro mensis Altaria c. at qui primam hanc arripuit occasionem Satan sacram istam actionem non dandi sed accipiendi Christi causa institutam in sacrificium ctiam ilasticon transformandi non placuerunt vulgares simplices Hymni c. non placuit simplex communis apparatus idcirco conquiri marmora inaurati parietes vasa aurea argentea comparari pretiosae etiam pontificales atque adeo imperatoriae vestes Ministris circundari caeperunt honorandi scilicet Sacramenti causa rotundi panes singulis porrigi caepti ritus à Domino institutus abrogatus non placuit vel sedentibus vel stantibus panem in manum porrigi ut olim fiebat sed attolli panem quasi venerandum c. and pag. 79. he saith Totum illum apparatum quo vetustissimi etiam illi Baptismum Coenam Domini se exornare posse putarunt non satis mirari possum c. Theodore Beza confesseth of the publike Liturgies celebration had in the times of the most antient Fathers Moreover the inconvenience of the vulgar language seemeth great as well in respect of the [m] The change of the vulgar languages appeareth by example of our own so greatly altered from the first old English as that ours now used is almost become another language a thing so incident to other Nations that M. D. Morton in Apolog. Cath. part 1. cap. 10. pag. 25. saith Tu igitur tempus primum demonstra quo vernacula Graeca Romana Hebraea primo caeperint à nativa sua integritate degenerate change and degenerating daily incident to those languages as also in regard of the Communion of dispersed Churches in Forein Nations which is preserved by Latine Service so as in what Country soever of the Latine Church any stranger sojourneth he is yet in regard of the Church service and publike worship of God as though he were at home and so accordingly the Italian Priest may celebrate his publike Liturgy aswell in France and Germany as in Italie and the like may be said of other people and nations the contrary whereof falleth out upon the variable and divers celebration of the publick Liturgy according to the diversity of rites and vulgar languages variably observed in several nations Besides the ancient presidents of publick Liturgies within the first 600. years are worthy of observation herein for the Liturgies in those antient times used by the Oriential Churches are either Greek or Caldee as likewise all the like ancient Liturgies of the west Church are onely Latine which argueth that upon the first conversion of nations the publick Liturgy was not diversly first taught and celebrated according to the diversity of vulgar Languages And whereas our adversaries do no lesse vehemently than usually object to the contrary that which the Apostle writeth to the Corinthians of [n] 1. Cor. 14.15 prayer with understanding To forbear that longer discourse had in explication thereof by our other [o] See the Annotations of the Rhemish Testament upon this place writers I briefly answer first that though we should suppose it were meant of our ordinary prayers as indeed it is onely spoken of languages [p] I would that you all spake strange languages but rather that you prophesied for greater is he that prophesieth than he that speaketh with Tongues except he explained it that the Church may receive edification verse 5. Even so you for so much as you covet spiritual gifts seek that you may excell unto the edifying of the Church v. 12. Whereby and yet further by the 13.26.27 28. verses is made evident that the Apostles discours is not of vulgar languages but only of such Tongues as then were given by Miracle before which he here preferreth the gift of interpretation As also the prayer in a strange tongue here mentioned ver 14. concerneth likewise the spiritual prayers then uttered in a strange tongue given by extraordinary and miraculous gift and therefore is impertinent to the point now properly issuable given in those first times by miracle yet it is in such sort defective as against us aswell for that our present question is only of Churches Liturgy celebrated by the Priest who understandeth the same and not concerning the primitive praiers of the Faithfull whom to understand their prayers we do not forbid As also for that concerning prayers though not understood the Apostle doth not there forbid and condemn them but to the contrary in the same place expresly [q] If I pray in an unknown tongue my spirit prayeth but my understanding is without fruit 1. Cor. 14.14 Wherein it is to be observed that the Apostle here saith that not the praier but the understanding is unfruitful affirming plainly that nevertheles the devotion or spirit of the party so praying is acceptable or as the marginall Notes of the English Bible of 1576. upon this place at 1. are doth his part affirmeth that the spirit and affection of the party so praying doth pray well towards God although his understanding be not thereby instructed Secondly though we should

is so patently insufficient that directly it may be retorted by saying that although it were supposed but in no wise granted that they who were first acquainted with the arguments of Luther against us might be excused by ignorance yet none can be excused at this time seeing not only we Catholicks but also the best learned Protestants upon further advice better Consideration long accurate strict and even partial and passionate examination of the doctrines and grounds of Luther and other pretended Reformers have finally forsaken them and are come to us and therefore they who at this day oppose themselves to all Christian Churches extant when Luther appeared and to us of this time and even to their own learned Protestant brethren cannot pretend ignorance or any other lawfull or probable excuse 109. Fifthly The demand which even now we made concerning Heresie may be with proportion applyed to Schism by asking whether the Communion of those Protestants who hold with us against their pretended brethren ought to be forsaken or no by those who intirely and constantly dissent from us in all points controverted at this day if there can be imagined any one such as it is not easy to believe there is or morally speaking can be any considering the great liberty which Protestants for want of an infallible visible guide have to believe what they apprehend as true to day with freedome to forsake it to morrow If their Communion must be forsaken Protestants will be divided into nothing by perpetually forsaking one another yea the same man by forsaking himself at different times If they need not be forsaken for such doctrines we inferr that the first pretended Reformers could not forsake our Communion for the very same doctrines which now chiefest Protestants hold and yet are not forsaken by the rest and therefore Luther could not be excused from the grievous sin of Schism in forsaking our Communion 110. Sixthly It is very carefully to be observed that all the different Sects of Protestants and every single person of these Sects whether they agree with us against other Protestants or disagree one from an other and also from us or the same man at different times disagree from himself It is I say to be observed that in all these differences and contrarieties against us against their brethren and against themselves they still pretend evident Texts of Scripture in favour of their opinions for the then present time wherein seeing it is clear they must be deceived it being impossible that the word of God can deliver contradictions we must evidently conclude that Scripture alone cannot be to them a sufficient Rule of Faith but that we must finally acknowledge a living judge of Controversies namely the Church of God which therefore must be believed to be absolutely infallible in all her Definitions concerning matters of faith Otherwise we can have no certainty in Articles of Religion 111. Seaventhly Considering what hath been said in the next precedent second Consideration That many learned Protestants acknowledge the Ancient Fathers to stand with us against Protestants we may by the confession of our Adversaries with all truth and sincerity use that exclamation and Protestation which in M. Jewell was false hypocritical reprehended even by his greatest earned'st Protestant friend as we have seen heretofore O Gregory O Austine O Hierome O Chrysostom O Leo O Dionyse O Anacletus O Calixtus c. If we be deceived you have deceived us this our Adversaries confess you taught us c. and further considering what hath been proved in this third Consideration That many of the most learned Protestants in many of the most important points of faith agree with us against other Protestants we may use an other more strange and unexpected exclamation and truely say O Luther O Calvin O you other most famous Protestants if we were deceived you are deceived this you teach with us and you teach with us those very points which your brethren are wont to call Popish and for which a thing to be well considered the first Reformers took a pretence to divide themselves from all Churches of Christ extant before Luthers time 112. Eightly every one who hath care of his eternall salvation is deeply to consider That this agreement of protestants with us against their brethren demonstrates that they are not the Church of which unity in matters of Faith is a most inseparable necessary and essentiall note Whereof Brereley tract 2. cap. 3. sect 5. subd 1. saith As concerning unity in doctrine it is said [y] 1. Cor. 1.10 I beseech you that you all speak one thing be yee knit together in one mind and one judgement [z] Ephes 4.3 endeavouring to keep the unity of Spirit in the bond of peace [a] Philip. 1.27 1. Pet. 3.8 continue in one spirit and one mind [b] Philip. 2.2 of one accord and of one judgement Thus in the first times [c] Act. 4.32 1.14 were the multitude of them that believed of one heart and one soul Thus our Saviour in his special prayer [d] Hebr. 5.7 heard no doubt for his reverence instantly prayeth for the members of his Church [e] Joan. 17.11 that they may be one And thus the holy Ghost describeth the Church of Christ saying [f] Cantic 6.8 My Dove is one As also on the contrary it is said of dissention [g] 2 Cor. 1.10 I beseech you brethren that there be no dissentions among you [h] Hebr. 10.25 not for saking the fellowship that we have among our selves [i] Proverb 6.16 19. God hateth him that raiseth up contentions among Brethren This want of Unity is so improper to God that he is therefore tearmed [k] 1 Cor. 14 33. the God not of dissention but of Peace and it is so certainly the means to dissolve continuance that the holy Scriptures which cannot lye say thereof [*] Galat. 5.15 If you bite one another take heed you be not consumed one of another [l] Luc. 11.17 Every Kingdome divided in it self shall perish [m] Psalm 55.9 see Gen. 11.6 7 9. Destroy O Lord and divide their Tongues [n] Osee 10. ● Their heart is divided they shall now perish c. By this Brand or mark of want of Unity did the antient Fathers [o] Irenaus l. 1. c. 5. initio saith Videmus nunc corum inconstantem sententiam cum sint d●o veltres quen admodum de ●●dem cadem non dicant And cap. 18. fine he saith Cum autem discrepant ab invic●●● doctrina traditione qui recentiores 〈◊〉 adnoscuntur aff●ctant per singulos die● norum aliquid invenire c. Darum est enim omnium describere sententias Irenaeus [p] Tertullian de Praescrip advers haerer c. 42. saith M●ntior si non etiam à regulis su●● variant inter se dum unusquisque proinde modulatur quae accep●t qu●●nadmodum de suo arbitrio

l. 10. pag. 866. ante med I doe not think those miracles vain which are reported to have been done at the Monuments of Saints This continuance of miracles in the true Church since the Apostles times to this present is so undoubted and certain that our very adversaries the [h] The Century Writers of M. gdeburge make this their report in their 13. Chapter of every several Century Century writers do for thirteen hundred years next after Christ accordingly report in particular out of the credible writers of those several times many of the miracles done in every succeeding age whereof a great number are reported by the antient Fathers to have been done by [i] Of the wonderfull miracles done by Monks see Zozomen hist lib. 3. c. 13. l. 6. c. 28. Evagrius hist l. 6. c. 22. Socrates hist l. 4. c. 18. fine c. 9. and Hierome in vita Hilarionis and Palladius in his historia Lausaci throughout and Theodoret in his Theophil throughout and Osiander cent 4. pag. 369. 370. and the Century writers cent 4. col 493. line 18. sundry of those miracles being many resuscitations or raisings up to life of the dead curing of diseases by word prayer or touching commanding of the Sea to return or stay its passage or course of inundations and sundry other like which could not but proceed from God Monks whose confessed [k] As concerning the great and almost incredible a●sterity of sundry the Monks of those times as namely in inclosing or muring up themselves in Cells or Pillars of stone in loading and chastizing their bodies with weight of iron bands their wearing privately of sackcloth their lying on the ground their going barefooted their abstinence from flesh fish cheese eggs wine c. their cating of bread by weight and drinking of water by measure with much more of like nature see testimonie thereof in general in Epiphanius haer ult fine Evagrius hist l. 1. c. 21. in Luc. Osiander in epitom c. cent 4. pag. 368. 506. and in the Century writers cent 4. col 471. line 23 col 473. 474. and see particular examples hereof testifyed by Socrates hist l. 4. c. 18. Zozomen hist l. 6. c. 29. l. 3. c. 13. post med Evagrius hist l. 5. c. 21. l. 6. c. 22. but most specially by Theodoret in his Theoph. or historia Sanctorum Patium cap. 26. cap. 4. and also cap. 2. Which is the life of James and cap. 3. in the life of Julianus his speciall mention of both which last persons in this very Treatise he remembreth with reference thereto in his other historie l. 1. c. 7. l. 3. cap. 19. In like manner see the like particular examples in Palladius in hist Lausaica cap. 43. 52. 70. and thoughout of this Palladius and this his book mention is made by Socrates hist l. 4. cap. 18. fine See also further testimonie of like austere life in Osiander in epitom c. centur 4. pag. 99. 100. 101. 103. and see heretofore in the 2 Consideration num 23. at 49. 50. austerity of life is by our adversaries condemned for [l] Osiander in epitom cent 4. pag. 99. circa med 100. paulo post med pag. 103. superstitious and many also are by the Fathers reported as directly done in confirmation of some one or other [*] Brereley in his Omissions and Additions of pag. 527. addeth directly against M. D. Field who in his book of the Church pag. 185. saith We peremptority deny that ever any miracle was done to confirm any of the things controversed between the Papists and us particular point of our Catholick faith as namely to omit many other particulars of [m] Aug. de Civit. Dei l. 22. c. 8. prop. finem telleth how that in the presence of him and others a devout woman called Palladia who being before diseased and repairing for health to the monument of S. Stephen Ad sanctum Martyrem saith S. Austine orare perrexerat quae mox ut cancellos attigit collapsa similiter velut ad somnum sana surrexit c. And see a little before in the same Chapter the like miraculous example of one Florentius of Hippo and of Eucharius a Priest of Spain Prayer to Saints [n] Nazianzen in Cyprianum saith Omnia potest pulvis Cypriani cum side ut sciunt hi qui ipsi experti sunt miraculum usque ad nos transmiserunt And Chrysostom in libro contra Gentiles speaking of the Reliques of the holy Martyr Babylas saith Sententiae nostrae abundè fidem faciunt quae quotidiana à Martyribus eduntur miracula Insomuch as Mr. Fox act mon. printed 1576. pag. 61. b. ante med reporteth which thing Chrysostome also ubi supra and Theodoret l. 3. c. 9. affirm how that after the bringing of the dead body of the said Babylas into the Temple of an Idol the Idol ceased to give any more Oracles saying That for the body of Babylas he could give no more answers Gee further examples of Miracles done at the Reliques of Saints in Palladius in his Historia Lausaica cap. 62. in vita Philemonis in S. Austin de Civit. Dei l. 22. c. 8. in Hierom contra Vigilantium in Basil in orat in Mamant in Gregorius Turonensis l. de gloria Martyrum throughout and see what Mr. Whitaker confesseth next heretofore at * next after g. Reliques [o] Eusebius hist l. 7. c. 14. maketh mention of the Image of Christ erected by the woman whom he cured of her flux and of an unusual herb growing at the bottom thereof which after that growing up it had touched the garment of the Image it had power to cure all diseases See further mention of Miracles in confirm●tion of Christs Image in Athanasius de passione imaginis Christ● in Berito alleged in 2. Concil Nicen. act 4. and in Gregorius Turonensis de gloria Martyrum l. 1. c. 22. in both which is mentioned that upon violence offered by the Jews upon Christs Image blood did miraculously issue from thence the Image of Christ [p] S. Chrysost de sacerdotio l. 6. c. 4. reporteth that Acertain venerable old man to whom many mysteries were revealed by God told that in time of Sacrifice he once beheld a multitude of Angels with shining garments compassing the Altar with bowed heads as Souldurs do in presence of their King Which attendance of Angels Chrysostom in the words next before affirmeth to have been performed by Angels present saith he at that wonderfull Table and compassing it about with reverence in honour of him that lyeth thereon And that it hath pleased God in satisfaction of the incredulous to have turned the outward Sacrament into visible flesh is testified by St. Gregory whereof see Paulus Diaconus in vita S. Gregorii and ●oannes Diaconus in vita S. Gregori● l. 2. c. 4. and D. Humfrey in Jesuitismi p. 2. rat 5. pag.

c. 14. Confession of sins to a Priest and [b] S. Bernard in vita Malachiae reporteth that A Noble Man lived near the Monastery of Benohor whose Wise being sick Malachias was requested to aneyl her which was duferred till morning afterwards a sudden outcry being made that she was dead Malachias came and when he certainly found that she was dead he was greatly troubled in mind imputing the fault to himself that she died defrauded of the grace of the Sacrament and lifting up his hands to Heaven said I beseech thee O Lord c. what more she that was dead opened her eyes c. and Malachias giving thanks praised God and aneyled her knowing sins to be remitted in this Sacrament Thus doth S. Bernard write of his known familiar and dear friend Malachias Extreme Unction Whereto were this place capable thereof many others might be added 3. The gift of Miracles being thus evidently proved not to cease as is pretended after those firster times of the Primitive Church but in all ages to continue though not as being common to all the Churches Pastors as was the gift thereof made common to all [c] And having called the twelve he gave them power to cure all manner of diseases Math. 10.1 the twelve but onely as being now but peculiar to certain persons and at certain times according to the more special dispensation of Gods good pleasure in that behalf for as for any supposed necessity of the same to be ordinary now as in the Apostles times against which M. [d] M. Morton in Apologia Catholica part 1. l. 2. c. 25. Morton urgeth certain needless testimonies it is by us neither urged nor affirmed we will now onely further examine which Church it is whether Catholick or the said foresaid Protestant Church to which the said gift hath for the last thousand years been confessedly appertaining or wanting First concerning the foresaid Protestant Church it seemeth so evidently destitute of this gift that our learned Adversaries confess to the contrary the said Church to have been [e] Apud Brereley tract 2. c. 2. sect 11. subd 3. in the margent at ¶ it is said Joannes Regius being urged in this kind doth in his liber Apologeticus c. pag. 176. circa post med answer thereto saying Negas Lutherum suae fidei coetum invenisse c. Dico fuisse ante Lutherum verae religion●s qui cum Luthero per omnia consentiret coetum Ecclesiasticum But coming to answer where this Congregation was then to be found be hath no other refuge but saith there that it was à Pontificiis non agnitus nec propter tyrannidem Pontificiam visibiliter for tassis oftendi potuerit ideoque quando urgent Jesuitae ut Lutherus verae religionis asseclam Ecclesiam ostendat c. volunt ut Lutherus oppositum in adjecto demonstret invisibile visibile probet c. Interim tamen absurdum est ita argumentari Haec res ab aliis non agnoscitur nec potest etiam videri aut demonstrarl ideoque non est in rerum natura c. So plainly doth he being urged to particulars acknowledge his pretended Congregation at Luther 's coming to have been then invisible and not able to the shewed Also Whitaker apud Brereley tract 2. cap. 2. sect 11. subd 1. in the margent at † next before t. de Ecclesia contra Bellarminum controv 2. quaeff 5. pag. 262. ante med reciteth Bellarmine 's argument saying Secundum Bellarmini argumentum est hujusmodi c. Ante Lutheri tempora non erat in mundo c. Whereto he there answereth Nostra Ecclesia tum●suit At non fuit visibilis inquit Bellarminus Quid ●um Anideo non fuit Nequaquam Latebat enim tum in solitudine and nameth not though thus urged so much as but any one man of his Church in being at Luther 's first appearing See more hereof here in Brereley and in the place above cited tract 2. cap. 3. sect 3. fine at e. f. g. h. i. invisible at the least for almost one thousand years last before Luther which could not so be had the same been made so gloriously known and apparent as with the testimony of miracles And as for the said Protestants Church since Luther's time whereas our learned Adversaries do affirm the calling of Luther Calvin and others to have been [f] Beza apud Brereley tract 2. c. 2. sect 11. subd 3. at ¶ next before g. in Ep. Theolog ep 5. Alemanno paulò post initium pag. 49. saith to Alemannus Ordinariam certè vocationem praetexere non potes Quis enim te elegit ergo de extraordinaria videamus Hu●c verò tum demum locum esse dicimus cùm vel nulla vel paenè nulla est ordinaria vocatio sicut nostris temporibus accidit in Papatu cùm expectari ordinaria vocatio quae nusquam erat nee debuit nec potuit See more hereof in Brereley tract 2. c. 2. sect 10. subd 15. fine at q. r. tract 2. c. 2. sect 6. versus finem at f. tract 2. cap. 3. sect 4. at q. * s. t. extraordinary as being not by ordination from man but immediatly from God to which calling themselves annex [g] Apud Brereley tract 2. cap. 2. sect 3. subd 2. at z in the margent it is said Amandus Polanus in Partition Theolog. l. 1. pag. 308. saith Ministrorum extraordinariè vocatorum etiam dona extraordinaria fuere nempe Prophetiae donum edendi miracula c. And Musculus loc commun pag. 394. saith Vocatio quae immediatè est à Christo jam in usu non est ut erat olim habebat sua signa unde cognosci potuit de quibus meminit Marcus Evangelista cap. ult dicens Praedicaverunt c. sequen●bus signis c. And M. Henoch Clapham in his sovereign remedy against Schism pag. 25. initio doth upon this ground reprehend Brown for that he did take upon him extraordinary calling and wanted miracles And Luther in loc commun class 4. c. 20. initio pag. 38. post med admonished to this end saying Hoc explores an vocationem suam possint probare neque enim Deus unquam aliquem misit nisivel per hominem vocatum vel per signa declaratum nè ipsum quidem fillum And Luther tom 5. Jen. Germ. fol. 491. a. b. saith Unde venis Quis te misit c. Ubi sigilla quòd ab hominibus missus sis Ubi sunt miracula quae te à Deo missum esse testantur Also Luther admonished the Senate of Milhouse against Munster the Anabaptist saying Si dicat se à Deo atque ipsius Spiritu missum esse quemadmodum Apostoli probet hoc signis miraculis editis vel nolite ferre ut concionetur nam ubicunque Deus ordinariam viam mutare vult ibi semper miracula facit Luther tom 3. Jen. Germ. fol. 455. b. 456. a. and hereof see Sleydan lib. 3. An.

M. Perkins in his works printed 1605. fol. 585. o. post med affirmeth that Parents believe for themselves and their Children and that the Child by the Parents faith hath title to the Covenant and fol. 585. b. initio it is said that Infants are Gods children not by vertue of their birth but by means of their Parents faith are for that cause to be baptized and that therefore the Children of Jews Turks and such like professed Infidels [u] In the Propositions and Principles c. ubi supra sect 8. pag. 179. and M. Whitaker contra Duraeum l. 8. pag. 679. fine saith Infidelium liberos ut Turcarum Judaeorum Ethnicorum Calvinus meritò verè negat esse baptizandos and the like is taught by Kimedoncius in his redemption of mankind l. 2. cap. 15. pag. 167. fine and see M. D. Some in his defence against Penry and resutation c. pag. 150. are not to be baptized as not being comprehended within the Covenant by reason that their Parents do not believe All this yet notwithstanding they profess [x] Taught by M. Whitgift in his defence c. pag. 623. ante med by M. Hooker in his Ecclesiastical Policy l. 3. sect 1. pag. 131. by D. Some ubi supra pag. 149 150. and in the foresaid Propositions and Principles c. pag. 179. sect 9. it is said by the Divines of Geneva We are of mind that the Children of Papists may be received into Baptism to teach and practice their baptizing of Infants born of Catholick or as they tearm Popish Parents not saith M. Hooker in regard of [y] M. Hooker ubi supra Gods promise which reacheth unto a thousand generations for by this reason the Children of Turks and as M. Hooker saith [z] M. Hooker ibidem all the world may be baptized insomuch as no man is a thousand descents from Adam but their said baptizing of them is according to the other premisses of their Doctrine by themselves practised and holden good though as M. D. Some affirmeth to [a] M. Some in his foresaid defence c. cap. 22. pag. 165 167. Penry they were the Children of Popish West Indians whose other former Ancestors never knew the Christian faith And though saith he those West-Indians [b] M. Some ibid. pag. 167 were baptized by Popish Shavelings yet they received true Baptism and were ingrafted into Christ and for this reason because there is a Church in Popery For saith he [c] M. Some ibid. pag. 149. post med And Amandus Polanus in partit Theolog. pag. 305. post med saith Hodierna Ecclesia Romana est adhuc Ecclesia Christi sed omnium impurissima c. alicquin ii qui in Papatu sunt Baptizati extra Ecclesiam Christi ac proinde nec baptismo Christi fuissent baptizati c. if there were no Church at all in Popery then the Infants of Papists were not to be baptized in any reformed Church By which premisses of their confessed practice it appeareth First that the Children of Catholick or Popish Parents are to be baptized Secondly as being comprehended within the Covenant of eternal life Lastly and that by reason of their Parents faith So evidently in their Doctrine and practice is the faith of the Catholick or Popish Parent holden for available to his Child And shall it then be thought damnable to himself or holden worthy to be yet further persecuted by our so implacable and unrelenting Adversaries 4. This foresaid Truth is further proved by Brereley tract 2. cap. 2. sect 14. saying That the more sober and learned Protestants whom headstrong and inconsiderate zeal hath not altogether blinded for the preservation of Christs Church in Being which according to [r] M. Whitaker against M. Reynolds in his answer to the Preface pag. 33. saith We believe to the comfort of our souls that Christs Church hath continued and never shall fail so long as the world endureth And we account it a prophane heresie to teach otherwise And the same is yet further affirmed by Fulk in the Tower disput with Edm. Camp the 2. daies conference And also by the Confessions of Belgia in the Harmony of Confessions pag. 321. and by the Confession of Helvetia ibid. pag. 306. by the Confession of Saxony ibid. pag. 324 325. 473. Insomuch as the Divines of Wittemberg in Colloquio Badensi apud Osiandrum in epitom c. cent 16. pag. 1064. ante med say Ecclesiam inde ab ascensione usque ad haec tempora nunquam interruptam sed perpetua successione in terris permansisse firmiter credimus And ibid. pag. 1065. post med it is said Contra omnes furores Satanae Ecclesia vera in terris usque adventum Christi ad extremum judicium est mansura all opinions must evermore continue without failing or ceasing to be not so much as for any one moment of time do acknowledge as well that their own Succession Calling and Ministry is and hath been for former times † Apud Brereley tract 2. c. 2. sect 6. post med in the margent at * next before d. M. Bridges in his defence of the government c. pag. 1276. post med resteth so wholly upon the calling conferred to their Protestant Ministers from and under our Catholick Church that saith he of our Catholick Bishops and their calling If our Brethren will make them but meer Laymen then are neither they nor we any Ministers at all but meer Laymen also For who ordained us Ministers but such Ministers as were either themselves of their Ministry or at least were made Ministers of those Ministers except they will say the people can make Ministers c. See hereof further in Brereley ibid. at g. h. preserved in and by the onely succession and calling continued in our Catholick Church as also that the true Church immediatly before Luthers time had its * Luc. Osiander in epitom hist Eccl. cent 16. part altera pag. 1073. in fine saith Ecclesia quae sub Papatu fuit eo tempore quo Lutherus natus est suit Ecclesia Christi c. Ideoque qui sub Papatu ad ministerium Ecclesiasticum fuerunt ordinati ut Lutherus multi alii Evangelici Doctores revera habuerunt legitimam ordinationem being in our Catholick Church To this end M. D. Field saith † M. D. Field in his Treatise of the Church l. 3. c. 6. pag. 72. ante med Where some demand of us where our Church was before Luther began We say it was where now it is if they ask us which Church we answer it was the known and apparent Church in the world wherein all our Ancestors lived and dyed wherein Luther and the rest were baptized received their Ordinance and power of Ministry And our other learned Adversaries do accordingly teach that like as Luther himself before his preaching against the Pope was an (t) Sleydan l. 1. initio Augustine Friar and as himself saith (u) Luther

in re nihil tanquam neceslarium praecepit praestaret tamen pacem c. sectari quàm de speciebus contendere And Luther de utraque specie Sacramenti saith Si veneris ad locum ubi tantùm una species ministratur cum aliis una tantùm specie utere c. And the like indifferency hereof is yet further affirmed by Melancthon and others cited heretofore in the third Consideration num 32. fine Fifthly touching our B. Ladies being preserved from Original Sin and the worshiping of Images M. Bunny in his Treatise tending to Pacification sect 17. pag. 104. paulò ante med and pag. 105. saith in like manner of them In these therefore or such like whosoever will condemn all those to be none of the Church that are not fully perswaded herein as we are c. committeth an uncharitable part towards those his Brethren Sixthly concerning Primacy M. Anthony Wotton in his answer to a Popish Pamphlet c. pag. 68. fine denyeth that Protestants hold the Kings Supremacy to be an essential point of faith And Luther in assertionibus art 36. versus finem speaking of the Popes Primacy doth expressy number it among saith he those unnecessary trifles wherein the Popes levity and foolishness is to be born withall And Melancthon in his Epistle extant in the Book entituled Centuria Epistolarum Theologicarum ep 74. pag. 245. fine saith The Monarchy of the Bishop of Rome is profitable to this end that consent may be retained wherefore an agreement may easily be established in this Article of the Popes Primacy if other Articles could be agreed upon Seventhly as concerning Satisfaction and Merit of Works affirmed by the antient Fathers no less than now by us whereof see heretofore in the second Consideration num 6. at q. num 7. at r. s num 9. at 13 14. num 23. at k. l. M. Whitaker contra rat Campiani pag. 78. and in his answer to M. William Reynolds c. 6. pag. 135. initio 136. fine saith The Fathers thought by their external discipline of life to pay the pains due for sin wherein they derogated not a little from Christs death c. which though it be an errour yet were they notwithstanding good men and holy Fathers Eighthly as concerning Mass Luther in Colloquiis Germanicis c. de Missa saith Private Mass hath deceived many Saints and carried them away into errour from the time of Gregory for 800 years And Tindall Act. Mon. pag. 1338. a propè initium saith accordingly I doubt not but S. Bernard Francis and many other holy men erred as concerning Mass So little did the Mass impugn Holiness Lastly as touching Mass and sundry other points of faith M. Francis Johnson in M. Jacobs defence of the Churches and Ministry of England c. pag. 13. ante med saith Did not John Huss that worthy Champion of Christ and other also of the Martyrs of fore-fore-times say and hear Mass even to their dying day c. did not also divers of them acknowledge some the Popes calling and Supremacy some seven Sacraments some auricular Confession c. And Benedict Morgenstern in tract de Ecclesia c. pag. 41. circa med saith that in former times Condonanda erant piis c. These things were pardonable in the godly who held the Pope to be the Vicar of Christ and Head of the Church the Papacy for the Church Saints for Mediators and the Mass for the Supper of our Lord. Aad see heretofore in this Consideration num 2. throughout sundry examples of acknowledged salvation in many confessed Catholicks such as are against the foundation or hope of salvation but rather in respect thereof as onely matters of indifferency And hence it also cometh that in general M. Hooker and M. Covel do acknowledge [g] M. Hooker in his Ecclesiastical Policy l. 3. sect 1. pag. 130. ante med l. 5. pag. 188. initio aud M. D. Covel in his defence of M. Hooker pag. 68. the Church of Rome to be of the Family of Jesus Christ a part of the House of God a limb of the visible Church of Christ that M. Barrow saith [h] In his four Sermons and two Questions c. ser 3. pag. 448. fine The learneder Writers acknowledge the Church of Rome to be the Church of God that M. D. Some saith [i] M. D. Some in his defence against M. Penry c. c. 23. fine pag. 182. initio In the judgement of all learned men and all reformed Churches there is in Popery a Church that another late English Protestant writer saith * See the discourse upon the means of well governing c. against Nicholas Machiavel printed at London 1602. pag. 80. post med The Catholick and Reformed make not two but one same Religion ⁋ Ibidem pag. 83. paulò post med 85. propè finem agreeing in all principal points of Religion necessary for salvation That also George Cassander though disliking [k] Cassander in libro de officio pii viri c. pag. 14. ante med 15. initio pag. 27. post med the Pope and acknowledged for ¶ David Pareus in his book de Symbolis Sacramentalibus c. in praefat ante med saith Cassander eruditus Scriptor c. And M. Morton in his full satisfaction concerning a double Romish Enquiry c. pag. 55. circa med tearmeth him that most grave and learned Cassander of singular learning and piety a most grave and learned writer saith [l] Cassander ibidem pag. 14. post med and in defence of his opinion he allegeth Luther ibidem pag. 14. fine pag. 21 22. The Church of Rome is to be reverenced as being the true Church and Temple of God and that a late disguised French Protestant writer affirmeth [m] Examen pacifique de la doctrine des Hugonotes c. imprimè à Caen 1590. en argum du liure pag. 2. Catholicks and Hugonots to be of one faith and religion with whom agreeth another like writer tearming them in like manner [n] Apologie Catholique c. part 2. pag. 26. 203 204. Domesticks of one faith and Branches of one and the same Vine And hence also it cometh that the learned Protestants as we before [o] Heretofore in this Consideration num 1 2. have shewed do afford to our Catholick Professors the hopefull promises of salvation affirming this to be [p] M. Doctor Some in his defence against Penry pag. 176. propè finem the judgement of all learned Protestants and made [q] M. Bunny in his Treatise tending to Pacification sect 15. pag. 93. circa med clear by the whole course of their writings Insomuch as they doubt not to charge such of their other headstrong Brethren as affirm the contrary even with [r] M. D. Covel in his defence of M. Hooker pag. 68. paulò post med ignorant zeal 5. Hence lastly it is that M. Bunny apud Brereley tract 1. sect 9. subd

6. fine in his Treatise tending to Pacification sect 14. circa med pag. 89. acknowledgeth a particular blessing of God in the Church of Rome and an evident work of the Holy Ghost saying That the Church of Rome hath ever continued after a sort in profession of the faith since the time that by the Apostles it was delivered to them c. and hath also in some manner preserved and hitherto maintained both the Word and Sacraments that Christ himself did leave unto us which surely saith he is a very special blessing of God and an evident work of the Holy Ghost c. To make good saith Brereley ibidem in the margent at † M. Bunny's words of the evident work of the Holy Ghost in preservation of the Roman Sea the same hath appeared many waies extraordinary and admirable As first in that the other four Patriarchal Seas are noted and known to have been pestered every one of them with confessed Arch-hereticks or Inventers of new doctrines against some principal Article of our Christian faith As at Antioch Paulus Samosetanus at Hierusalem Joannes and Arsenius at Alexandria Dioscorus at Constantinople Macedonius and Nestorius onely the Sea of Rome hath been preserved free from all such known note or touch For howsoever our Adversaries do pretend some one or other Pope to have had his private errour yet to charge any Pope with being an Arch heretick as before-said they have not any colour Secondly in that the Cities of all the other Patriarchal Seas and the Bishops belonging to them now are and of long have been oppressed with Infidels and their succession is either none or but inglorious whereas God hath yet hitherto disposed otherwise of the City and Sea of Rome Thirdly in the example of so many great Christian Kingdomes and Countryes in Asia Africk and Europe which forsaking the Communion of this Sea became not long afterwards barbarous and subject to Infidels accordingly as it is foretold of the true Churches prerogative The Nation and Kingdome that will not serve thee shall perish and those Nations shall be utterly destroyed Esay 60.12 Fourthly in that this is the onely Sea or Church which is confessed by our Adversaries to have continued known and visible for these last thousand or 1300 years whereof see Brereley tract 1. sect 2. at k. l. sect 8. in the margent at c. tract 2. c. 2. sect 7. fine at 3 4 5 6 c. converting also to the Christian faith during all that time by its Legats and Preachers so many confessed Nations and Kingdomes of the Gentiles agreeable to the predictions of the Prophets in that behalf whereof see Brereley tract 2. c. 1. sect 4. initio in the margent at* Fifthly in that this Sea hath been persecuted by the contrary factions of so many Christian Princes by the very Citizens and Cardinals of Rome by the Schisms Factions and wicked lives of the Popes themselves by the implacable hatred and contradiction of so many confessed heresies and hereticks of every age conspiring all of them howsoever divided otherwise among themselves to malign and impugn this Sea as the principal object of their daily continued malice So Hell gates may be said to have assaulted her and yet not prevailed Matth. 16.18 Upon which consideration but duely had of all Hereticks though divided among themselves yet joyning so together in malice against the Roman Sea how can that out-faced opinion of our Adversaries be possibly true which M. D. Downham in his treatise concerning Antichrist l. 2. pag. 22. ante med delivereth saying We hold Antichrist to be the whole body of Hereticks in the last age of the world c. The head of which body is the Papacie The Pope to be their Head and yet he ever against them all and they all ever against him is it possible 6. Pu. Besides what hath been said out of Brereley of this point that Protestants confess that the Roman Church wants nothing necessary to salvation I will shew the same yet more at large D. Potter in his Answer to Charity mistaken pag. 63. saith The most necessary and fundamentall Truths which constitute a Church are on both sides unquestioned And for that reason learned Protestants yield them Romanists as he calls us the name and substance of a Christian Church Where we see that he saith in generall learned Protestants yield them c. In proof whereof he cites in his margent Iunius D. Reinolds and sayes See the judgement of many other writers in the advertisement annexed to the old Religion by the Reverend Bishop of Exeter and adds The very Anabaptists grant it Fr. Johnson in his Christian Plea pag. 123. So that with this one Testimonie of Potter we have many other even of our greatest Adversaries And pag. 62. he saith To those twelve Articles which the Apostles in their Creed esteemed a sufficient Summary of wholsome Doctrine they Catholicks have added many more Such are for instance their Apocryphall Scriptures and unwritten dogmaticall Traditions their Transubstantiation and dry Communion their Purgatory Invocation of Saints Worship of the Images Latine service trafficke of Indulgences and shortly the other new doctrines and decrees canonized in their late Synod of Trent Upon these and the like new Articles is all the contestation between the Romanists and Protestants And then he adds the words which we have cited The most necessary and Fundamentall truths which constitute a Church are on both sides unquestioned and for that c. Where we see he grants we believe the twelve Articles of the Apostles Creed which he teaches at large to contain all Fundamentall Points of Faith and that we hold all the most necessary and Fundamentall truths which constitute a Church Therefore those Points of our Doctrine which he gives for instance are no Fundamentall errors nor the contrary Articles necessary and Fundamentall truths and yet he names all the chiefest Points controverted between us and Protestants even Transubstantiation Communion in one kind and Latine Service which are the things they are wont most to oppose Yea he comprises all the Doctrines and Decrees of the Councill of Trent Therefore we are free from Fundamentall errors by the confession of our Adversaries pag. 59. he further saith The Protestants never intended to erect a new Church but to purge the old The reformation did not change the substance of Religion but only cleansed it from corrupt and impure qualities If the Protestants erected not a new Church then ours is still the old Church and if it were only cleansed from corrupt qualities without change of the substance the substance must be still the same it was and that which was must be still the same with that which is pag. 61. The things which the Protestants believe on their part and wherein they judge the life and substance of Religion to be comprized are most if not all of them so evidently and indisputably true that their Adversaries themselves do avow and receive them

Protestants of note and learning acknowledge that we may be saved These points I say having been evidently proved out of the confession of Protestants no man of conscience or even of common judgement and reason can deny but that we are safe and seeing eternal Salvation depends upon making choise of the true Religion whosoever hath a care of his soul must either embrace the Catholick Roman Religion or else acknowledge himself to be inexcusable in that last day or moment upon which eternitie and that second death will depend from which there can be no reprive or hope to amend by a second triall I conclude as I began O ETERNITIE ETERNITIE FINIS A TABLE Of the CONSIDERATIONS Consideration 1. Concerning the Lives of the first Protestant pretended Reformers Pag. 1. Of LUTHER pag. 2. Of IACOBUS ANDREAS pag. 72. Of ZUINGLIUS pag. 74. Of CALVIN pag. 105. Of BEZA pag. 134. Of MELANCTHON pag. 156. Of BUCER pag. 159. Of KNOX pag. 165. Consideration II. By the confession of Protestants the antient holy Fathers believed and practised the same things which we believe and practise against Protestants pag. 171. Consideration III. Chief Protestants stand for us in the most important points of Religion against their protestant Brethren pag. 301. Consideration IV. That the Doctrine of us Catholikes hath been approved by the omnipotent hand of God using for instruments of working Miracles those who were confessedly of our Religion yea and in express confirmation of points believed by us and rejected by Protestants pag. 395. Consideration V. By the confession of Protestants we Catholikes may be saved though we live and die in the belief and profession of those Articles wherein Protestants disagree from us pag. 437. An Alphabetical Index of the chiefe things contained in this Treatise in which c signifies the Consideration n the Number p the Page t the Text m the Margent If neither of the two last letters be put the thing is onely in the Text A PErpetual Abstinence from certain meats was never commanded by the Church Co. 2. n. 11. p. 230. 1. Alms for the dead is an antieut use n. 3. p. 198 Altars of great and acknowledged antiquity p. 192. 3. t. m. St. Amphibalus his body revealed by St. Albania and many miracles wroughtat it c. 4. n. 5. p. 420. Amsdorphius in whom Luther said Spiritus meus requiescit affirm'd good Works hurtfull to salvation c. 1. n. 19. p. 66. 7. t. m. Anabaptists infinitely divided c. 3. n. 112. p. 392. Andreas Luther's famous Scholar qualified by Protestant Writers c. 1. n. 21. p. 72. 3. Dr Andrews no Protestant c. 3. n. 83. p. 356 7 8 9. His judgement of Spalata p. 359. Antichrist one single person c. 2. n. 3. p 192. Arianism the center of Calvinism c. 3. n. 43. p. 123 4 5. t. m Armenians condemned for denying the mixture of water with the wine in consecrating the Chalice c. 2. n. 2. p. 183 St Augustine the Monk brought Cerimonies into England c. 2. n. 12. p. 244 5 6. St Austine the Dr. most clear for Miracles c. 4. n. 2. p. 402. 3. t. m. Also for Purgatory c. 2. n. 18. p. 265. c. B BAldwins interpretation of Luther's Conference with the Devill concerning Masse refuted c. 1. n. 7. p. 27. c. Baptism saith Luther in whatsoever words if taken though not given in nomine Domine truly saves m. 4. p. 15. Beads lawfully used c 3. n. 94. p. 174. St. Bernard refuted by miracle points then held by the Henricians or Apostolicks and now by Protestants who ascribe the Miracles to the Devill yet hold St. Bernard for a St. c. 4. n. 4. p. 414.15 16 17. and most conformable to the Church of Rome c. 5. n. 2. p. 440. 1. t. m. He was an eye witnes of St. Malachias his miracles and being present at his death received his blessing c. 4. n. 4. p. 414. t. m Of Beza c. 1. from the n. 48. to 54. from p. 134. to 155. inclusivè An abridgment of his wicked life out of Hic Bolseck n. 48. p. 134 5 6. His lascivious Poems with Apologies for them of Dr. Morton Mr. Spark and others refuted p. 137. to 144. Candida was his Concubine four years before he married her at Geneva p. 144.5 She dying when he was 69 years old he to the scandall of his friends within few moneths married a young Widow p. 147. He is charged with many odious Conspiracies and to have strook deadly at all Christian superiority with his seditious spirit and writings p. 147.8.9 t. m. He confesseth that had it not been by these means they had had no Church p. 150. His hypocrisie ibid. His encouraging Rebells to fight kill and commit sacrileges at the battail of Dren p. 151. He perswaded Poltrot to kill the Duke of Guise p. 152. t. m. He prefers in knowledge these times to those of the Apostles ibid. t. He avers three divine substances p. 153. That our Saviour was for a time in despair ibid. His mentall reservation in matter of Faith p. 153. 4. t. m. His confession that whilst he taught others Goodness himselfe was wicked ibid. t. Of Bucer c. 1. n. 58.9 p. 159. to 65. inclusivè By his Doctrine any man or woman may take occasion of Divorce and marry another p. 160.1 2 3. He four times changed his Religion and for every change vehemently pretended evidence of Scripture p. 163.4.5 C OF Calvin c. 1. from n. 37. to 47. from p. 105. to 134. inclusivè He was excessively dainty in his diet n. 37. p. 106. t. m. An Adulterer ibid. t. Burnt on the shoulder at Noion for a Sodomite and fled for shame p. 108 9. He is said to have forged Letters in his own praise p. 105. He agreed with Braule to fain himselfe dead who when he should have risen at his call was dead indeed ibid. t. m. His seditious Doctrine caused the Prince of Geneva to be deprived of his Inheritance by Arms n. 38. p. 110 11. It laies open the way to all liberty teaching that God is the author of sin and predestinates meerly upon his pleasure some determinatly to Heaven others to Hell n. 40. p. 113 14. yet he would seem to be against this Doctrine p. 114 15 16. t. m. It leads to Mahometism and hath much increased Arianism in Polony Hungary and Transilvania n. 42. p. 121 2 3. And hath it or infidelity for its Center n. 43. p. 125. It hath hatched the reformed Arrians who allow onely Scripture interpreted by themselves and hideously blaspheme the blessed Trinity n. 43. p. 123 4. t. m. He uses the Arrians shifts teaches them new to avoid the testimonies for the blessed Trinity is by divers Protestants accused of Judaism and Arrianism n. 45. p. 126 7 8 9 30. He tearms it Barbarism to say Christ is God of God or Sancta Trinitas unus Deus He affirms three Substances in the Trinity and Christ to be improperly God who makes

of Miracles necessary to the conversion of the World m 2. p 401 2. Much more necessary to reverse what by infinite miracles the whole world had imbraced p. 402. m. No miracles wrought by Luther Calvin c. n. 3. p. 408. t. m. Yet they pretend an extraordinary calling which they confesse must be proved by Miracles p. 409 10. t. m. No miracle that Luther's sensuall Doctrine should suddainly spread p. 410. t. m. Many miracles acknowledged by Protestants wrought by Catholike Priests for the conversion of Con. n. 1. p. 397 8. By St. Xaverius in the Indies The miraculous incorruption of his body ibid. Wrought by St. Austin at the conversion of England p. 398 9 400. t. m. and n. 4. p. 411 12 13. t. m. Many of which St. Austin the Dr. was an eye-witnes n. 2. p. 402 3. t. m. Undoubted miracles recounted by the Centurists to have been done in each of the thirteen ages next after Christ p. 404. t. m. c. Many of them by Monks of most austeer life Many in confirmation of points now controverted ibid. One of the B. Sacrament stabbed by the Jewes n. 5. p. 421 2. t. m. Another also of the B. Sacrament n. 2. p. 405 6. t. m. True miracles defended against the shifts and impostures of Protestants n 7. p. 427. c. to the end of the fourth Con. Monasteries of professed Virgins in St. Ignatius the Martyrs time c. 2. n. 1. p. 173 4. t. m. Montanus falsly said to be the first Author of Fasts n. 11. p. 230 1. Mortons shameles falsifying of Delrius to cloake Luther's Conference with the Divell c. 1. n. 7. p. 26 7. t. m. He accounts the Arrians a true Church n. 48. p. 140 1. Mo●ives to convince Protestants of the safety of the Catholike Religion c. 3. n. 105. p. 383 c. N NIcene Councill censured by Luther c. 2. n. 2. p. 187 8. It gave no liberty for married men to keep their Wives after Priesthood p. 186. c. O OEcolampadius wished his right hand cut off on condition he had never wrote of Controversies c. 2. n. 20. p. 7. He pretended Visions and was in one slain by the Devill n. 23. p. 79. t. m. He was the first that disswacted Luther from saying Masse p. 80. Holy Oyle confirmed by miracle c. 4. n. 2. p. 407 Osiander's Nonsence c. 2. n. 2. p. 187. King Oswald's miracles c. 4. n. 4. p. 412. t. m. P PAphnutius defended against Socrates c. 2. n. 2. p. 186. c. Dr. Potters large verdict that Catholike Faith is saving c. 5. n. 6. p. 453 4 5 6 7 8 9. Prayer in an unknown tongue as now used not gainsayed 1 Cor. 14. c. 3. n. 89. p. 370 1 2. t. m. Prayer directed by the words to one party may be offered to another n. 96. p. 375 6. Prayer to Saints and for the dead confirmed by miracle c. 4. n. 2. p. 405 6. t. m. Reflexions for Protestants to ponder c. 1. n. 61. p. 167 to 170. inclusivè Protestants are Children without a Father p. 167 8. They acknowledge the antient holy Fathers to hold with us against them c. 2. per totam For Vows of perpetual Chastity n. 1. p. 171 2 3 4. t. m. Priests forbidden to marry p. 174 5. t. m. Or to have any woman living with them except their Mothers Sister Fathers fister Mothers sister n. 2 p. 186. And that if they had been married before Priest hood they must not after accompany or live in the house with their Wife p. 186 7. c. Religious Vows n. 1. p. 176. t. m. Prayer to Saints n. 2. p. 202 3 4. Purgatory n. 18. p. 265 6 7 8 9. t. m. Saint Peter's Primacy of which Protestants finding no beginning nor of the Popes exercising all that now he does they ascribe it to St. Peter's Ambition n. 10. p. 207. t. m. c. They acknowledge the name and office of a Priest as most antient n. 17. p. 261. t. m. c. The uniform Doctrine of the Roman Church and division of their own n. 20. p. 271. 2 3. Many of their Tenets to have been condemned for Heresies and the Abetters of them for Heriticks within the first six hundred years n. 21. p. 273. c. Had those that now are lived then they would likewise have been condemned n. 26. p. 318. Yet they impudently challenge the holy Fathers for theirs and falsify all sorts of Writers old and new yea of their own Brethren n 22. p. 281. t. m. c. They must confesse the present Doctrine of Catholikes not repugnant to salvation or damne the antient Fathers whom they hold to be Saints n. 24. p. 317. see many other points noted in their Alphabeticall Order Protestants confuted and the now Catholike Religion proved by the practise in the great Constantin's time n. 23. p. 291. t. m. c. Chief Protestants in the following most important points stand for us against their brethren c. 3. p. 301. per totam The reall presence of Christ's body in the Sacrament and not onely inefficacy n 1 2. p. 301 2. Sacraments do not onely signify but conferre Grace n. 2. p. 303. The Church must be continually visible p. 303 c. Good works necessary for salvation n. 5. p. 307 8. Christ died for and gives grace to all n. 7. p. 308. God onely permits sinn n. 8. p. 309. Men uncertain of their Election and may finally fall from the state of Grace n. 9. p. 309 19. In divorce the innocent party cannot marry again n. 10. p. 310. No salvation promised to the Children of the Faithfull dying unbaptised n. 12. p. 310 11. Free-will n. 12. p. 312. Good works with Faith meritory n. 13. ibid. Temporall punishment for sinremitted n. 14. p. 311 12. No Civill Magistrate head of the Church universall or particular n. 16. p. 312 13. Invocation of Saints their and Angells intercession n. 17 18 19. p. 313. Vows of Chastitie n. 28. p. 313 14. Of Poverty n. 21. p. 314. Prayer for the dead Purgatory Limbus Patrum n. 22 3 4. p. 315 16. Images in the Church worship of them bowing at the name of Jesus Good works of one may help another n. 25 6 7 8. p. 316 17. Priests truly give remission of sinnes Confession to Priests Distinction of Mortall and veniall Sinn n. 29 30 1. p. 317 18. Communion under one or both kinds Sacrifice of the New Testament according to the order of Melchisedeck n. 32 3. p. 319. The first motions of Concupisence not consented to are no sin n. 34. p. 319 20. The Commandements not impossible n. 35. p. 220. No Widdow bigama professed n. 36. Transubstantiation n. 37. p. 321. Christ Consubstantiall to his Father n. 38. p. 321 2 3. As man full of knowledge from his Nativity He descended with his Soul into Hell but suffered nothing there n. 39 40 1. p. 323 4 5. The Sacraments of the old Testament inferiour in operation to

and next before 18. Martin Luther agreeth for otherwise saith M. D. Covel [a] Mr. Covel ubi supra pag. 107. paulo post med By what course of authority inforcing obedience can the Churches divided members dispersed in other several Kingdoms and Nations be governed unless according to these principles laid down by Mr. Covel some one have authority over them all If it rest in the several other Princes of those other several Kingdoms who then shall have authority to command those Princes severally absolute in Government disagreeing also perhaps in Religion and some of them as in the times of the Primitive Church not yet Christian And if no assured means be in this case left how then is that av●yded which Mr. Covel here saith of the Church being in far worse case than the meanest Commonwealth For howsever the said several Kingdoms of such said several Princes make each of them on absolute and several Common-wealth yet the several Congregations dispersed throughout those several Kingdoms do all of them make but one spiritual Common-wealth and Church so Christ obliged in duty to the belief and profession of one and the same faith See further hereof in the next Consideration num 68. and in Brereley tract 3. sect 7. after o. at the figure 7. the Church which though dispersed in several Kingdoms under several Christian Magistrates maketh yet but one Church should be in a far worse case than the meanest Common-wealth nay almost than a den of Thieves if it were left destitute of means either to convince Heresies or suppress them yea saith he further which is much to be noted though there were neither help nor assistance of the Christian Magistrate c. Hitherto of Peters Primacy Now as concerning that only preheminence or Primacy which Jacobus Andraeas thought necessary [b] Hospinianus in his Historia Sacramentaria parte altera fol. 389. a. circa med reporteth of Iacobus Andraeas a prime Lutheran Demonstrare conatur Ecclesiarum tranquillum statum tueri difficile esse nisi ad aliquem tanquam ad summum Administratorem Pontificem rerum summa deferatur to establish the Church quiet which also our learned and so greatly [c] See Melancthon greatly commended for a man raised up of God by Luther in praefat primi tomi oper Melancth And also in Act. Colloquii Altembergensis pag. 94. paulo ante med and pag. 230. paulo post med commended Adversary Melancthon [d] Melancthon in the Book entituled Centuria Epistolatum Theologicarum c. Epist 74. quae est Melancthonis pag. 244. paulo post med saith from the opinion of himself and other his Brethren Quemadmodum sunt aliqui Episcopi qui praesunt pluribus Ecciesiis c. As certain Bishops are president over many Churches so the Bishop of Rome is President over all Bishops and this Canonical Policy no wise man as I think doth or ought to disallow c. For the Monarchy of the Bishop of Rome is in my opinion profitable to this end that consent of Doctrin may be retained wherefore an agreement may easily be established in this article of the Popes Primacy if other articles could be agreed upon And see Melancthons other like saying set down by Conradus Schlusselburg in Catalog Haereticorum l. 13. ult pag. 633. acknowledged as due and appertaining to the Roman Sea and which as the learned Puritans freely confess doth by way of proportion necessarily arise and follow upon the Protestants acknowledgement either of a Catholick visible [e] Mr. Iacob in his reasons taken out of Gods word c. pag. 24. saith By acknowledging a Catholick visible Church it followeth necessarily that there is and ought to be on earth an universal Government Ecclesiastical c. for if there be properly one visible Church and Government Ecclesiastical throughout the world then this must be in some one place eminently for some whither must we go when Christ biddeth us tell the Church now there is no place in all the world so likely as Rome is to be the visible and spring-head of universal Government of the Catholick Church And see more evidently in subdivis 13. at 2.3 Brereley tract 1. sect 4. Also Martin Luther in loc com class 1. cap. 37. pag. 107. post med saith Cum Deus voluerit habere unam Ecclesiam Catholicam per totum Orbem necesse fu●t unum aliquem populum imo unum aliquem Patrem istius unius populi eligi and quem su●s posteros spectaret totus Orbis fieret unum ovile fic ex omnibus gentibus in infinitum variatis moribus tamen unica fieret Ecclesia Church or else but of Bishops [f] M. Cartwright in M. Whitgifts defence c. pag. 380. ante med saith if it be necessary for keeping of un●ty in the Church that one Arch-Bishop should be Primate over all why not as meet that for the keeping of the whole universal Church there should be one Archbishop over all And in his 2. reply part 1. pag. 582. paulo post med he further saith This point of keeping peace in the Church is one of those which requireth as well a Pope over all Arch-Bishops as one Arch-Bishop over all Bishops in a Realm And the very same is more fully as yet affirmed by Beza see his words at large in Sarav a de diversis Ministrorum gradibus c. pag. 491. fine 492. initio Government confessedly [g] Of the confessed Government of Bishops and Arch-Bishops in all ages since the Apostles see Mr. Whitgifts defence pag. 470 471. testified and practised in all succeeding ages since the Apostles and without which foresaid Papal Primacy as is inferred by Mr. Cartwright and others [h] Mr. Cartwright in his 2. reply part 1. pag. 582. med saith If an Arch-Bishop be necessary for calling a Provincial council when the Bishops are divided it is necessary there be also a Pope which may call the general Council when division is between the Arch-Bishops for when the Churches of one Province be divided from other as you ask me so I ask you who shall assemble them together Who shall admonish them of their duties when they are assembled If you can find a way how this may be done without a Pope the way is also found whereby the Church is disburdened of the Arch-Bishop See also this point more plainly confessed by Conradus Schlusselburg Sir Edwin Sands and others alleged hereafter in the third Consideration cannot be assembled any general Council which is yet nevertheless the confessed only hope remaining ever to asswage Protestants contentions In respect whereof Melancthon did as before assent to acknowledge the Popes foresaid Primacy As touching this only Primacy we allege that Mr. Fulk affirmeth in general that not some few but [i] Mr. Fulk in confirmation of Papists quarrels c. Printed Anno 1583. pag. 4. initio many of the antient Fathers were deceived to think something more of Peters Prerogative