the longest Continuance and greatest Antiquitie is a Popish Argument And the Doctrine of the Pope or Church of Rome was so timely working as that it was in being euen in the Apostles dayes For our Conclusion then we haue it here confessed that euer since the time of Constantin and Pope Siluester which contayneth some 1300 yeares al Popes and the Church of Rome haue been so agreable in Doctrine and Faith with our Present Pope and Church that therefore they are al censured for Antichrists Rome for Babylon the imagined Protestant Church during the same time not hauing anie one visible member in the world And not only this but that euen our first Christian Emperours are reproued by Protestants in regard of their very Religion and their honouring and defending of the foresayd Popes And as for the Roman Churches continuance from Christs time vntil the Raygne of Constantin it is plentifully acknowledged that as she was founded by the Apostles so she continued in the doctrine of the Apostles euen vntil the verie times of S. Augustin who flourished almost 100. yeares after Constantin in so much as during al the sayd time the verie Succession of Roman Bishops is granted by Protestants to haue been a good proof of the true Faith And wheras S. Austins Rule of making al such Doctrine truly Apostolical as hath no knowne beginning since the Apostles is approued and applauded by the learnedst Protestants yet themselues likewise confesse that the allowance of this Rule is the opening of a window to bring in al Poperie so truly Apostolical is the Doctrine of Papists Adde lastly that the Antiquitie of our present Papistrie is confessedly no lesse gray-headed then the times of S. Paul and the other Apostles and the continuance therof euer since such as that perusing Councels Fathers and Stories from the Apostles we stil find the print of the Popes feet Now my kindest Aduocats in this so important a Plea are no other then Caluin Suinglius Zanchius Danaeus Beza Winckelmanus Sebastianus Francus Rhegius Brocard Brightman Leigh Napper Parkins Whitaker Powel Fulk Raynolds Ridley Iewel Bunnie Carthwright Parker Field Whitguift Fotherbie Willet Midleton and Morton al of them Protestant Writers and men much renowned by their other Brethren A FVRTHER PROOF OF THE PRESENT ROMAN Religions Continuance from the Apostles times to these dayes is taken from the Christian belief of the Indians Armenians Grecians Brittans al of them Conuerted in the dayes of the Apostles CHAPTER VI. IT is recorded by sundrie Historiographers and acknowledged for most true by the learnedst Protestants that manie Heathen Nations were conuerted by the Apostles themselues to the Faith of Christ whereof peculiar instance is giuen of India Armenia Graecia Britanie c. The Conuersion of India is confessed by (1) Cent. 1. p. 37. Osiander and (2) Comment de Regno Christi p. 45. Nicolaus Phillippi affirmeth S. Thomas to haue been their first Apostle Chemnitius (3) Exam. part 2. p. 7. teacheth that S. Bartholomew preached the Ghospel to the Armenians And as for the Conuersion of Greece it clearly appeareth by Saint Pauls Epistles to sundrie of that Nation as to the Corinthians Ephesians Thessalonians and by the Apocalypse chap. 1. vers 11. Now as concerning the first Conuersion of Britanie it was so vndoubtedly Apostolick as that (4) Britannia c. p. 40. M. Cambden auoucheth that It is certayne that the Brittans receiued the Christian Religion in the verie infancie of the Church In proof wherof he there alleageth sundrie ancient Authorities (5) Ibid. p. 157. And See M. Hal in his Apologie against the Brovvnists p. 58. Further also teaching that in Britannie flourished the Monasterie of Glassenburie which taketh its ancient beginning from Ioseph of Arimathia c. for this the ancientest Monuments of this Monasterie do testify c. Neither is there cause why we should doubt thereof In like sort sayth (6) Description of Britanie annexed vnto Holinshead c. v. 1. p. 23. M. Harison That Ioseph preached here in England in the Apostles times his Sepulchre yet in Glassenburie and Epitaph affixed thereto is proof sufficient (7) Remedie against Schisme p. 24. M. Henoch Clapham is so confident of the Britans conuersion in the Apostles times as that he auoucheth that our Schismatikes may aswel ask me what assurance I haue there was a King Henrie as demand what assurance I haue of the other (8) Against Rhem. Test in 2. Cor. 12. fol. 316. D. Fulk thefore calleth them The Catholick Brittans with whom Christian Religion had continued in succession since the Apostles times This then supposed that al the former Countries were conuerted to Christianitie by Christ his Apostles and disciples themselues The next point to be examined is whether the sayd Faith and Religion which as then they learned receaued and beleeued and which for sundrie succeding Ages they practised and professed is more agreable to the present Roman or Protestant Faith And first as concerning the Indians (9) Comment de Regno Christi l. 1. p. 45. 46. D. Philippus Nicolai relateth that India in sundrie places is inhabited by them in great number who receiued the doctrine of the Ghospel from S. Thomas the Apostle c. vpon the seauenth day according to our custome they meete in the Churches that they may be present at the Sacrifices heare Sermons they vse in their Sacrifices wine made of dryed Grapes giuing bread they not only giue the bodie of Christ but also by drinking of the consecrated Chalice they giue his bloud hauing before made confession of their sinnes c. At the entrance of the church like vnto the Papists they are sprinkled with holie water with the same rite and the same religion they burie the dead c. praying vnto Christ for their eternal Saluation c. The Priests are so shauen vpon the head that they haue vpon the crowne the Image of the Crosse Amongst them there are Societies of Monks and companies of Sacred Virgins shut vp in seueral houses Chastitie is kept by al them with a great desire of honestie abstinence and religion c. They strictly obserue the fasts of Aduent and Lent c. And In the honour of S. Thomas they keep a Festiual day Yea he further writeth (10) Ibid. p. 64. of the remote Cataians of India that they haue their chappels in which for the safetie of their Marchants trauayling in strang countries Sacrifice is offred with Popish ceremonies and Masses Now by this testimonie of so learned a Protestant it appeareth that the Indian Christians first conuerted by S. Thomas retayne yet and practise these Catholick poynts of Faith The real presence of Christs Bodie and Bloud in the Eucharist Confession of sinnes before Receiuing Sprinkling with holie water prayer for the dead Shauing Priestes Crownes The Image of the Crosse Companies of Monks and Nunnes their Chastitie and abstinence The Feasts of Aduent and Lent The
ancient Fathers almost in euerie Age before that in which Gregorie liued saying The Religion cleerly taught in the Word of God brought hither first by Simon Zelotes Niceph. l. 2. c. 4. Ioseph of Arimathia Gildâ—s S. Paul the Apostle Theodoret de Curand Graec. affect l. 9. al or some of them was watred stil on in the dayes of Tertullian l. cont Iudaeos Origen in Ezech. hom 4. Athanasius Apol. 2. Hilarie l. de Synod cont Arian Chysostom hom quod Christus sit Deus Theodoret Hist l. 1. c. 10. l. 4. c. 3. Al which Ancient Fathers speak honourably of the Church Religion and Prelates of Brittanie So exceeding far were the Brittans from being changed in their Religion before the time when S. Augustin came into England Therfore to come to the second and mayne point which is the true harmonie and agreement between the Apostolick Faith of the Brittans and the Catholick Roman Faith of S. Augustin D. Morton labouring purposely to shew (51) Prot. Appeal p. 75. what and of how great importance the differences were between the Brittan Bishops and the Church of Rome at Austins comming can only instance in the difference of Ceremonies or ministring of Baptisme in keeping of Easter and in denial of Subiection vnto Austin which though he much endeauour to proue to be matters of great importance yet if they be considered in themselues and without pertinacie in the Defenders they may with M. Brierlie most truly be sayd to be few and smal points And the more if they should once be compared with our other Roman Articles of Real Presence Adoration of the Sacrament Masse Confession Freewil Merit c. In anie one wherof D. Morton was not able to giue the least Instance of difference between the foresayd Brittans and S. Austin Wherfore to proceed in this same poynt It is reported by Hollinshead out of S. Bede hist. l. 2. c. 2 that S. Austin by the help of King Edilbert obtayned a meeting with the Brittish Bishops and Doctours where he sayd vnto them (52) Beda hist l. 2. c. 2. Hollinsh vol. 1. p. 103. Godwine in his Catalogue of Bish. p. 6. If you wil obey me in these three things That you wil celebrate Easter at the due time That you wil minister Baptisme wherwith wee are borne againe to God according to the custome of the Roman and Apostolick Church That you wil preach with vs the Word of God to the Nation of the English Al other things which you doe though they be contrarie to our customes we wil peaceably suffer In like sort sayth the (53) l. 3. c. 13. p. 133. Authour of the Historie of Great Brittanie The Brittan Bishops conformed themselues to the doctrine and Ceremonies of the Church of Rome without difference in anie thing specially remembred saue only in the Celebration of the Feast of Easter c. (54) Ibid p. 219. And See CaÌ„bdens BritaÌ„ in English p. 578. And agayne when they perceaued the Saxons in some measure to approue it they began to make open Profession of it as seeming therin to agree euen with their Enemies the Saxons howsoeuer otherwise in respect of language situation or Law of Nations they were diuided Yea the (55) Beda hist l. 2. c. 2. Hollinsh vol. 1. p. 102. Brittan Bishops after conference had with S. Austin confessed that they vnderstood that it was the true way of iustice which Austin preached Wherupon as (56) Confut. of Purgat p. 335. D. Fulk acknowledgeth Saint Austin did at the last obtayne the ayde of the Brittish Bishops to the Conuersion of the Saxons (57) Catalogue of Bishops p. 11. Lastly D. Godwin writing of Theodore who was Archbishop of Canterburie some Fiftie or Sixtie yeares after S. Augustin auoucheth that vnto him al the Brittish Bishops and generally al Britanie yealded obedience and vnder him conformed themselues in al things vnto the Rites and discipline of the Church of Rome So euidently doth that Primitiue Faith of the Brittans in al most substantial poynts wholy agree with that Faith which S. Austin taught vs and which the Protestants haue fully acknowledged to be Catholick Roman or Popish And yet is the sayd Faith taught vs by S. Gregorie and S. Austin tearmed by (58) Chron. f. 161. D. Cowper the right beleefe And by (59) Act. Mon. p. 112. M. Fox the perfect Faith of Christ (60) Ibid. p. 124. and the true Faith of Christ And thus from the premisses it necessarily followeth that our present Roman Religion being so consonant or rather the same with that first Faith which the Indians Armenians Graecians and Brittans receiued from the Apostles themselues that therfore no lesse ancient or continuing is our Roman Religion then the Religion of the Apostles M. Brierly hauing produced diuers testimonies of Protestants in proof that the Indians Graecians and Armenians were conuerted to the Faith of Christ in the Apostles times as also that the remnant of Christian Religion which they yet preserue is Roman Catholick not Protestant M. Morton directing a large Reply hereto doth not so much as answer to any one of the foresayd testimonies of his Brethren Osiander excepted of whom he sayth (61) Prop. Appeal p. 79. We approue not Osianders censure c. concerning the Christians in Mount Libanus tearming them Popish for some flying speach But he may now aswel say we do not only not approue Osianders censure but neither the Censures and opinions of D. Philip Nicolai Gomarus Willamont Crispinus the Diuines of Wittemberg Cambden Harison Hollinshead Hal Clapham Fulk Marbeck Symondes Sandes Bale Foxe Midleton Godwine and Cowper al of them Protestants and yet al of them thus affording their helping hands for the proof of our agreement in Faith and Religion with the Doctrine deliuered by the Apostles themselues THE SECOND BOOKE WHERIN IS PROVED THROVGH AL THE CHIEF ARTICLES OF RELIGION AND THAT BY THE Confessions of Protestants that the same Faith Which is now taught by the Roman Church vvas anciently taught by the Primitiue Church of Christ THAT GENERAL COVNCELS DO TRVLY represent the Church of Christ And of the Credit and Authoritie giuen by Protestants to the sayd Councels CHAPTER I. AS in Politick gouernement our Parlament consisting of Prince Peeres Knights and Burgesses doth truly represent the whole Bodie of the Common-wealth and withal is endowed with ful power and authoritie to enact and establish Lawes which euerie particular Subiect is bound to obey and obserue So in gouernement Ecclesiastical a General Councel consisting of the Head of the Church the Bishops and Pastours doth truly represent vnto vs the whole Bodie of the Church itself and in like sort is enriched with plenarie power and vertue to create Decrees and Statutes which may bind the soules and consciences of euery particular member of the sayd Church To which purpose D. Whitaker confesseth expresly that (1) De Conciliis p. 1. 10. The Church is represented in a General
no period or difference of time wherin the Church of Christ hath more gloriously shined either for puritie of Faith or Sanctitie of life then during the time of her primitiue being which according to the accompt (1) Ievvel in his Sermon at Paules Crosse And in his Reply p. 1. Humfrey in vita Iuelli p. 123. 124. VvitaKer Resp ad Ranones Campiani p. 90. of the learnedst ProtestaÌ„ts extended itself to the ful tearme of the first six hundred years after Christ our Sauiour his glorious Ascension In greatest confidence wherof D. Iewel whom M. Mason (2) Consecration of English Bish. p. 267 styleth and esteemeth a Iewel made his so aduenturous a Challenge when he publickly exclaimed at Pauls Crosse O Gregorie O Austin O Hierom O Chrysostom O Leo O Denis O Anaclet O Calixt O Paul O Christ If we be deceaued you haue deceaued vs this you taught vs c. And As I sayd before so I say now againe I am content to yeald and subscribe if anie of our learned Aduersaries or if al the learned men that be aliue be able to bring anie one sufficient Sentence out of anie old Catholick Doctour or Father or out of anie old General Councel c. for the space of 600. yeares after Christ which maketh agaynst anie one of 27. Articles by him there repeated and defended And this he protested to preach not as carryed away with the heate of Zeale but as moued with the simple truth This proffer of D. Iewel was so pleasing to D. Whitaker that he most valiantly renewed it in behalf of al Protestants (3) Resp ad Rat. CaÌ„p p. 90. And see p. 9. saying to our glorious Martyr Campian Attend Campian the speach of Iewel was most true and constant when prouoking you to the Antiquitie of the first six hundred years he offered that if you could shew but anie one cleare and playne Saying out of anie one Father or Councel he would grant you the victorie It is the offer of vs al The same do we al promise and we wil performe it With like courage steppeth forth (4) Of the Church l. 5. in his Appendix therto Part. 1. p. 33. D. Field We say sayth he with Bishop Iewel in his worthie Challenge that al the learned Papists in the world can not proue that either Gregorie or Austin held anie of these twentie seauen Articles of Popish Religion mentioned by him Neither wil D. Morton yeald a foot herein stoutly auouching that (5) Prot. Appeal p. 354. It hath been the common and constant profession of al Protestants to stand vnto the Iudgement of Antiquitie for the continuance of the first foure hundred years and more in al things Yea he further publickly professeth that (6) Protest Appeale p. 573. 574. Protestants in oppugning Doctrines which they cal new and not Catholick c. are so far from suffring the limitation of the first 440. years that they giue the Romanists the scope of the first fiue hundred or six hundred years as our Aduersaries themselues do acknowledge For D. Stapleton writing of the opinion of Luther Caluin and Melancthon sayth that they did yeald vnto the tryal of truth by the testimonie of Antiquitie for the space of the first Fiue or Six hundred yeares M. Campian a Iesuit reporting the Challenge of Bishop Iewel for the mayntenance of these Articles which he then propounded for Catholik sayth that he appealed vnto the Iudgement of Antiquitie for the first six hundred years And againe (7) Ibid. p. 512 Protestants in the disquisition of truth do not absolutely bound the name of Antiquitie within the compasse of the first Centurie of years but are content to allow it a longer extent and therfore in al Doctrines which are truly Catholick c. they refuse not to be tryed by the testimonies of the ancient Fathers in the first fiue hundred years after Christ Yea (8) Ib. p. 680. we repose our securitie in those two impregnable fortresses of the Catholick Faith one is the ancient Tradition of the Primitiue Church as the Protestants are confessed to professe c. So willingly do the learned Protestants prouoke and appeale to the Primitiue Church of Christ for the certayne tryal of truth in matters of Faith and Religion Al which they pretend to do because as Luther sayth (9) Tom. 2. Germ. f. 243. Epist ad Marchionem Branâ—eburg It is dangerous and horrible to heare or beleeue anie thing which is contrarie to the vnanimous testimonie of Faith and to the doctrine of the holie and Catholick Church which she from the beginning agreably kept for aboue One thousand fiue hundred years And as Chemnitius truly obserueth (10) Exam. par 1. f. 74. No man doubteth but the Primitiue Church receaued from the Apostles and Apostolical men not only the Text of Scripture but also the right and natiue sense therof wherupon sayth he (11) Ibid. p. 64. we are greatly confirmed in the true and sound sense of Scripture by testimonie of the ancient Church Which according also to other Protestants (12) Harmonie of Confess p. 400. Is the true and best Mistresse of Posteritie and going before lâ—adeth vs the way Yea sayth D. Beard (13) Retractiue from Romish ReligioÌ„ p. 372 without al question al truth was taught by the Apostles to the Primitiue Church and no part therof was left vnreuealed c. Besides it is as certayn that that Church which next succeeded the Apostles was the most pure and absolute Church whether for doctrine or manners matter or forme that euer was in the world and therefore to degenerate from that must needs be to degenerate from the puritie and sanctitie of Religion And againe it can not be denyed that c. though the Primitiue Age of the Church after the Apostles was most pestered with Hereticks yet euermore the truth preuayled both in regard of birthright and predominance D. Morton Declareth that (14) Protestant Appeale p. 513. In the maine question of discerning the true bookes of holie Writ the Protestants do appeale c. vnto the IudgemeÌ„t of the Primitiue Church attributing vnto it the right and Authoritie of assigning and determining what is the perfect Canon of Scriptures With whom agreeth Chemnitius saying (15) Exam. part 1. p. 69. Andradius affirmeth that the testimonie of the Church is either alwayes to be reiected or alwayes to be receaued I answer c. where the Fathers set downe this Tradition of the books of Scripture they proue it by testimonies of the Primitiue Church if with the same course of certayntie they shal do the like of other Traditions wherof sometimes they make mention it is to be respected and they are to be receaued by the same law D. Sarauia confirmeth the authoritie of the Primitiue Church from her special assistance by the Holie-Ghost saying The (16) De diuersis Ministrorum Gradibus p. 8. Holie-Ghost who gouerneth the Church is the best interpreter
of Scriptures from him therfore is the true interpretation to be sought and seing he can not be contrarie to himself who ruled the Primitiue Church and gouerned it by Bishops it is not agreable to truth now to cast them off D. Iewel acknowledgeth in general that (17) Def. of the Apologie p. 35. The Primitiue Church which was vnder the Apostles and Martyrs hath euermore been accounted the purest of al others without exception D. White testifieth that (18) way to the Church Ep. Dedic nu 8 The Primitiue Church and al the Doctours therof would neuer yeald I wil not say in an opinion but not so much as in a forme of speach or in the change of a letter sounding against the Orthodoxal Faith wherof he further giueth sundrie pertinent examples concluding that So religious were they that had Religion that they would not exchange a letter or a Syllable of the Faith wherwith our Sauiour had put them in trust And in another place he auoucheth that (19) Ibid. p. 385. In the first six hundred yeares there was no substantial or fundamental innouation receiued into the Church So plentifully are the deseruedst prayses of the Primitiue Church during the first six hundred yeares freely giuen and set forth by our greatest Protestants thus much acknowledging and admiring the puritie of her Doctrine and appealing to her Tribunal for the Determination of their doubts And I can not but here admire the potent force violence of truth which racketh from her deadliest Enemies the true Confession thereof For what Church during those primitiue and purest times was euen in the iudgement of Protestants so faithful so chast so constant in soundnes of Faith and sinceritie of manners as the Catholick Roman Church What Bishops euer so renowned either for feeding of their flocks or for patient suffring of so manie and so cruel torments yea and death it self as the Popes and Bishops of Rome (20) Ep. Ded. of F. Persons in his Ansvv to him Doth not Sir Ed. Cooke himself say We do not deny but that Rome was the Mother Church and had thirtie two Virginal Martyrs of her Popes arow What Doctours what Fathers what Pastours more duly honoured by al Posteritie then such as were strictly linked in Faith and Communion with the then Roman Church D. Whitaker being to answer D. Sanders his truest assertion that the Roman Church was not changed during the first six hundred yeares after Christ through clearest euidence of truth acknowledgeth the same saying (21) l. De Antichrist p. 35. c. During al that time the Church was pure and flourishing and inuiolably taught and defended the Faith deliuered from the Apostles D. Iewel confesseth that (22) Reply to Harding p. 246. Aswel S. Austin as also other godlie Fathers rightly yealded Reuerence to the Sea of Rome c. for the puritie of Religion which was there preserued along time without spot And that The Godlie Fathers of those gray-headed times sought to the Church of Rome which then for puritie in Religion and constancie in the same was most famous aboue al others Sundrie other such like testimonies duely dignifying the ancient Roman Church I willingly pretermit hauing treated elsewhere of the same subiect more at large But who likewise more peremptorily pretend the truest harmonie between their Doctrine and the Doctrine of the ancient Fathers as also the iust defence and patronage of their due credit and esteeme then our Moderne Protestants For to omit D. Iewels former complaint that if Protestants be deceaued it was Gregorie Austin Hierom Chrysostom c. that deceaued them not anie one Sentence in anie one Father or Councel of the first six hundred yeares making in his opinion against Protestancie D. Sutcliffe confidently auoucheth that (23) Examination of Kellisons Suruey p. 17. The Fathers in al poynts of Faith are for vs sayth he and not for the Pope D. Willet maketh his solemne Protestation (24) Antilog p. 263. I take God to witnes before whom I must render accompt c. that the same Faith and Religion which I defend is taught and confirmed in the more Substantial Points by those Histories Councels and Fathers that liued within fiue or six hundred yeares after Christ. And againe (25) Ib. p. 264. It is most notoriously euident that for the grossest poynts of Poperie as Transubstantiation Sacrifice of the Masse Worshipping of Images Iustification by workes the Supremacie of the Pope Prohibition of Mariage and such other they to wit the Papists haue no shew at al of anie euidence from the Fathers within fiue hundred yeares after Christ. Pierre de Moulin a French Protestāt is so vndertaking herein that (26) Defenc. against Coefteau p. 139. In this Challenge sayth he I wil lay downe my Ministers cloake readie to be frocked in a Monks Cowle if I shal find a man that wil satisfy me in this point Melancthon sayth (27) Ep. ad Cratonem for the setling of our minds I think the consent of Antiquitie to be of great force c. The best Maisters and guides to vs may be Ireneus Tertullian Augustin who left to Posteritie manie things of this kind And (28) Epist. ad Frider. Miconium As I willingly aduise with such writers liuing as haue some vse of Spiritual things So I think these Ancients whose writings are approued are likewise to be consulted For I think the Church generally beleeued that which they haue writen And it is not secure to depart from the common opinion of the old Church Yea others tearme it in some of their Brethren Paradoxical to disclayme and dissent from the ancient Fathers wherof one sayth (29) The Authour of a Brief Answ to certaine obiect ag the Descension of christ into Hel. p 1. where you say we must build our Faith on the Word of Faith tying vs to Scripture only you giue iust occasion to think that you neither haue the ancient Fathers of Christs Church nor their Sonnes succeding them agreeing with you in this point which implyeth a defence of some strange Paradox D. Bancroft doubteth not to preferre the ancient Fathers before the learnedst Protestants (30) Suruey p. 378. p. 64. For M. Caluin and M. Beza I do think of them sayth he as their writings deserue but yet I think better of the ancient Fathers I must confesse it Yea he purposely vndertaketh their iust defence against the Puritans for where S. Austin sayd to Iulian the Pelagian (31) Contra Iulian. l. 2. c. 10 Truly I haue what to do I haue whither to fly for I may prouoke from these Pelagian darknes to these so cleare Catholick Lights of the Fathers which I now do But tel me what wilt thou do whither wilt thou fly I from the Pelagians to these thou from these to whom c. But thou darest cal them blind And hath time so confounded lowest things with highest Are darknes called light and light darknes
that Pelagius Celestius Iulianus al of them Hereticks do see and Hilarie Gregorie Ambrose c. are blind This so worthie a Saying of S. Austin being alleaged against the Puritans by D. Bancroft he therupon inferreth (32) Suruey p. 352. 353. 351. Surely I do not perceiue why I may not without offence apply the same wordes to those men in those dayes c. Were there neuer learned men before you were taught the Principles of the Geneua Discipline c. Do you know what was in the Apostles times better then they who succeded the Apostles c. Is the light that shewed it self so manie wayes in the Ancient Fathers become such darknes that Carthwright Trauerse Fenner to whom I might as truly adde Luther Zuinglius Caluin Beza c. and such like should be thought so clearlie-sighted And shal Ireneus Tertulian Cyprian Ambrose Hierom Chrysostom Austin Gregorie Hilarie and al the rest of those whorthie men be reckned blind So cleerly doth D. Bancroft the Protestant late Primate of England acknowledge the shining light and glorie of the ancient Fathers and defend their authoritie from the imputations of Nouelists D. Morton ioyfully acknowledgeth (33) Prot. Appeal p. 33. That the ancient Fathers c. did obtayne in the Church of Christ honourable Titles as Augustin the great Mall or hammer against Hereticks Basil the light of the world Chrysostome The Doctour of the whole world Athanasius the Pillar as it were of the Church Nazianzene by a phrase of excellencie the Diuine Origen the Maister of the churches Cyprian the President of the whole world And lastly Ambrose A man called by God vnto an Apostolical Presidencie Now as for the Confidence which Catholicks place in the ancient Fathers D. Morton testifyeth for vs that (34) Ib. p 348 Neuer did the ancient Iewes more boast of their original and descent from father Abraham then do the Romanists glory in their pretended consent of ancient Fathers And though it be true that the ancient Fathers were men yet (35) Eccl. Pol. p. 115. The strength of mans Authoritie in M. Hookers iudgement is affirmatiuely such that the weightiest affaires in the world depend therupon Yea (36) Ib. p. 116. whatsoeuer we beleeue concerning saluation by Christ although the Scripture be therin the ground of our beleef yet is mans Authoritie sayth he the key that openeth the doore c. The Scripture could not teach vs these things vnles we beleeued men And wheras the sacred Scriptures do foretel sundrie things to be performed by the Church of Christ in succeeding Ages the answerable accomplishment therof in particular being matter of fact can be to vs at this day no otherwise made knowne then vpon the Credit of humane Testimonie commended to vs by Ecclesiastical Histories In which respect D. Whitaker truly teacheth that (37) Cont. Duraeum l. 7. p. 472. Historie plainly testifyeth al that to be accomplished which the ancient Prophets haue foretold concerning the Propagation amplitude and glorie of the Church So that there is no doubt sayth he but that Ecclesiastical Historie doth strengthen the Predictions of the Prophets Now from the Premisses we may briefly remember that not only al Catholicks but euen the Primest ProtestaÌ„ts that euer were do thus willingly appeale for the decision of Controuersies in Faith and Religion to the Censure and Determination of the Church of Christ which for the first six hundred yeares was confessedly sincere holie and religious Acknowledging withal the integritie and puritie of the Roman Church during the sayd time and professing to beleeue and teach no other Faith and religion then that which was taught and beleeued by the ancient Fathers of the same Church This then supposed I wil now descend in particular to the chiefest articles of Faith disputed at this day between Catholicks and Protestants And wil only examine whether the Roman or Protestant Church is now more agreable with the confessed Faith and Religion of the Fathers of the Primitiue Church in the foresayd poynts And for the cleerest preuenting of the manifold shiftes and euasions vsed by ProtestaÌ„ts when they are vrged in this kind I wil only produce such proofe from the Primitiue Church and Fathers as is recorded and confessed by Protestants and by them disliked and reiected as agreeing with our Roman Faith and condemning Protestancie THAT THE FATHERS AND DOCTOVRS OF the Primitiue Church beleeued and taught that S. Peter was ordayned by Christ the Head of the Apostles and of the whole Church and that the Church was founded vpon S. Peter it is Confessed by Protestants themselues CHAPTER III. BEcause the deciding of this present Controuersie of the Churches Primacie is indeed the speediest and most certaine meanes for the final dissoluing of al doubts in Religion either already begun or hereafter to arise I wil therfore more particularly and at large set downe the manifest and confessed Doctrine and practice of the Primitiue Church concerning the same And first as al gouernment whether Politick or Ecclesiastical the more it reseÌ„bleth the gouernment of this world by the Creatour therof ONE GOD or the gouernment of the Church during our Sauiours aboad vpon earth by ONE CHRIST the more it is to be approued coÌ„mended and followed so nothing is holden more Soueraigne or more needful for the procuring or preseruing of vnitie and concord in anie Bodie or Communitie then the vnitie of one Head or gouernment Monarchical Herevpon the (1) Bel. de Rom. Pont l. 1. c. 10. l. 2. c 12. Catholick Church doth beleeue and teach That S. Peter was ordayned by Christ the Supreme Ecclesiastical Head not only ouer the rest of the Apostles but euen ouer the whole Church And that the Bishop of Rome succeedeth him in the same Power and Authoritie The direct (2) Luther l de Potestate Papae in assertione Art 25. Calu. l. 4 Instit c 6. Morton in his Appeale l. 2. c. 5. Sect. 11. Negatiue wherof is not only taught by the Protestant-Church but withal it further beleeueth maintayneth that the Bâ—shop of Rome in steed of being the true Successour of S. Peter and the Vicar of Christ is the true Antichrist or Man of Sinne wherof so much is foretold in the sacred Scriptures To discouer now the Faith and practise of the Primitiue Church and to begin with the confessed Primacie of S. Peter And first that for the preseruing of vnitie and preuenting of Schismes he was appoynted by Christ the Supreme Head of that slender Bodie or litle Church of the twelue Apostles Wheras S. Hierom l. 1. cont Iouinianum teacheth that Amongst the Twelue one is chosen that a Head appoynted the occasion of Schisme should be taken away From hence (3) In his Examination c. against the Plea of the Innocent p. 106. 107. D. Couel hauing spoken of the necessitie of One aboue the rest to suppresse the seed of dissention thus argueth most strongly If this were the Principal
one litle part or other but Apostasie hath auerted the whole bodie from Christ By which it appeareth that euen at these first beginnings of Luther not only one member or parcel but euen the whole bodie of Christianitie was auerted from Protestancie the Church of Protestants as then not being being knowne to haue the least Being in the smalest parcel or member of the same bodie The like obscuritie or nullitie of the Protestant Church at Wicclifs first reuolt from the Catholick Faith is confessed by (22) Act. mon p. 85. M. Fox in these wordes Out of al doubt al the world was in a desperate and vile estate and lamentable ignorance and darkenes of Gods truth had ouershaddowed the whole earth when Iohn Wiccliffe stepped forth as the morning starre in the midst of a cloud And againe (23.‖ Act. mon p 391. In times of horrible darkenes when there seemed in a manner to be no one so litle sparke of pure Protestant doctrine left or remaining Wiccliffe by Gods prouidence rose vp through whom the Lord would first awaken and raise vp againe the world c. ‖24‖ Estate of the Church p. 418. Crispinus also auoucheth that Ihon Wiccliffe beganne as from a deepe night to draw out the truth of the doctrine of the Sonne of God And D. ‖25‖ Vita Iuelli p 263 Humfrey affirmeth that Ihon Wiccliffe in these last times was almost the first Trumpeter of this Ghospel In so much that ‖26.‖ Cent. 9. 10. 11. p. 439. Osiander confesseth that he as then had not so much as anie Companions of that time brotherly to admonish him So assured we may rest that at Wiccliffs time the Protestant Church was ouershaddowed with horrible darkenes not so much as one litle spark of pure Protestancie appearing in the world But yet neither was Wiccliffe himself Protestant for besides his sundrie Catholick opinions before proued it is testifyed of Wiccliffe to the contrarie by Melancthon ‖k‖ Ep. 〈◊〉 Frider. micō inter ep Suinglii p. 612. saying I haue looked into Wiccliffe who maketh a great ado about this Controuersie of the Eucharist but I haue found manie other errours in him by which we may iudge of his Spirit surely he neither vnderstood nor held the Iustice of Faith which onlie point is so necessarie to the Saluation of Protestants that Luther sayth therof ‖l‖ Praefat. Ep. ad Gal. If article of Iustification by onlie Faith be once lost then is al true Christian doctrine lost And as manie as hold not that doctrine are Iewes Turkes Papists or Hereticks Againe by this only doctrine the Church is built and in this it consisteth ‖m‖ In c. 1. ad Gal. If we neglect the article of Iustification we loose al togeather For ‖n‖ In c. 2. ad Gal. it is the principal article of al Christian doctrine al other articles are comprehended in it It is the foundation sayth M. ‖o‖ Act. mon p. 840 Fox of al Christianitie and the ‖p‖ Ibid. p. 770. only origin of our Saluation It is the ‖q‖ Tovver Desp soule of the Church sayth D. Chark Now this soule foundation principal Article of Protestancie Wiccliffe did not beleeue Yea such were the demerits of Wiccliffe that D. ‖r‖ Antiqu. l 2. p. 268. Caius obiecteth him to the Oxonians as a disgrace to their Vniuersitie And Melancthon censureth him to haue been ‖s‖ Loc. com Tit de Pot. Eccl. A mad man and sundrie his grosse errours and Paradoxes condemned both by Catholicks and Protestants wil discouer hereafter so litle cause haue the Protestants to appeale to Wiccliffe for the continuance of their Church in his time Now as concerning Waldo 27‖ Estate of the Church p. 338. Crispinus confesseth Waldo his beginning to haue been in time of thick darkenes and as a first little begining of the instauration of Christian Religion But whereas Father Campian Rat. 3. affirmeth that the Protestants cannot for manie Ages togeather giue exāple so much as of anie one Cittie village or house professing their doctrine ‖28‖ Resp. ad rat Cāpiani rat 3 p. 48. D. Whittaker coming to answer thy very point telleth in general that in the worst times manie Faithful were found and that all Histories do witnesse this But being prouoked to giue particular instance out of anie one Historie either of time or person he becometh mute affirming in the same place directly to the contrarie that In the times of the Apostles al Churches al Citties al Townes al Families embraced the same Religion which we Protestants professe Afterwards by litle and litle the purritie of doctrine began to be corrupted and much superstition more and more to be spred abroad to which yet the most holie Fathers resisted what they could vntil that mysterie of iniquitie which tooke roote euen in the Apostles Age went through al the partes of the Church and so at last possessed the whole Church So true it is that for manie Ages togeather insteed of anie Instance of the Protestant Churches being Popish pretended superstition possessed euen the whole Church But some may say the Protest Churches inuisibilitie for these last 1000. yeares is a point vndoubted and for such by themselues formerly and fully confessed But it is the Primatiue Church of the first 600. yeares wherein they glory their Church was most splendent knowne and conspicuous Now of al the Ages of the Primitiue Church none is more famous or better knowne or wherein Christian Religion more clearly shined ouer the whole face of the earth then the Age of Constantin whereof say the ‖29‖ Cent. 4 Ep. dedic Reginae Elizabeth Centurists The state of the Church at Constantins time illustrated the whole world with her splendour And D. Morton styleth Constantin himself The ‖a‖ Prot. Appeal l. 2. p. 328 great and first Christian Emperour so greatly honoured in the first and most famous Synode of Nice And yet in so great a Sun-shine of Christs true Church it was impossible as then to see a Protestant Chappel for M. ‖30‖ In Apocalyp in his synopsis before the Booke A 1. § 11 Brightman teacheth that the Protestant Church from the times of Constantin for 1260. yeares was hid c. And ‖31‖ Ib A. 2 §. 14. And see p. 383. againe for 1000. yeares from Constantin the was conuersant with Christ in most hidden dens Yea as 32) Ibid. p. 326. then there were no Protestant publick assemblies wherein the Diuine Institutions did wholy flourish So Constantin a sonne of the Church saith he did more hurt then an Enemie As 33) Ibid. p. 577. see p. 341. also the want of publick Religion hath been manie Ages to wit from Constantin the Great to this day al which time Antichrist raigned whilst the Woman the Protestant Church liued in the desert To the same effect sayth M. Napper 34) Vpon the Reuelat. p. 161. From the yeare of Christ 316. God hath withdrawne his
these words I doubt not but S. Bernard Francis and manie other holie men erred as concerning Masse Osiander saith of S. Bede (25) Cent. 8. p. 58. He was wrapped in al the Popish errours in which we dissent at this day from the Pope for c. he admired and followed Popish Masses And yet sayth Osiander He was a good man (26) In Iaecobs defence of the churc c pag. 13. M. Iohnson sayth Did not Iohn Husse that worthie champion of Christ and others also of the Martyrs of foretimes say and heare Masse euen to their dying day c. did not diuers of them acknowledge some the Popes calling and Supremacie some seauen Sacraments some auricular Confession c. The Centurists speaking of the eleuenth Age after Christ confesse and say (27) Cēt. 11 c. 4. col 233. The Idolatrical Masse did bewitch al the Doctours of this Age. And they charge the tenth Age (28) Cēt. 10. c. 6. col 307. with the Stage-like spectacle Sacrifice for the liuing and the dead (29) Cent. 9 c. 6. col 245. 246. They affirme likewise the same of the ninth Age numbring vp the ceremonies of the Masse yet to this day vsual The eight Age likewise is reproued by thē for the (30) cent 8. c. 6. col 361. Stage-like spectacle Sacrifice for the liuing and the dead The seauenth Age is reproued for the vse of (31) cent 7. c. 6. col 154. 457. Osiander con 7. pa. 189. Masse celebrated in Latin and for vsing (32) cent 7. c. 4. col 113. Osiand cent 7. col 186. Masse for the dead And the like they affirme of the other Centuries D. Doue (33) In his defence of Church-gouern pa. 68. acknowledgeth yet further in plainest tearmes that Al our Parish-churches were not only the Popes ordinance but also ordayned for celebration of Masse and so employed from their first erection vntil this late reformation of the Church c. (34) De Sacrif Miss pag. 377. D. Hutter publick Professour in the Vniuersitie of Wittemberg sayth I do willingly grant the Popish mad Idolatrie the very Sinew or strength wherof is the Sacrifice of the Masse to haue inuaded almost the whole world especially these last thousand yeares But from thence I gather most euidently this Masse to haue been the cup wherewith the Roman Antichrist infected bewitched al the Kings of the earth and almost the whole world (35) In his reliques of Rome f. 344. M. Beacon whom other (36) The Ministers of Lyncolnsh in their Abridgment c. p. 65. Protestants affirme to be a Diuine of chiefe note in their church is of opinion that The Masse was fully finished by Pope Gregorie the First about Anno Domini 600. c. and frō Charles the Great vnto Charles the Fift the Masse raigned as a most mightie Queen in al the churches of the West part of the world And the like is confessed by (37) De Antich p. 101. Danaeus saying From the yeare of Christ's Passion 666. that blasphemous kingdome of Antichrist was openly and publickly established in the Church of God which the Spirit of God foretold verily this verie time and yeare that execrable and Papistical Masse c. began to be celebrated euery where in Latin But (38) In Apocal in 9 p. 199. Chiltraeus chargeth S. Gregorie that he established manie foule errours and especially the Idolatrous Inuocation of Saints and Masses for the dead which from that time as a Deluge haue ouerflowed the whole Church D. Hutter (39) De Sacr Miss l 1. c. 6. p. 103. p. 377. in this questiō of Masse and Sacrifice giueth a Supersedeas to al the Fathers that liued after the first fiue hundred yeares saying we do not respect later Fathers then of the first fiue Ages (40) De captiuit Babyl c. 1. Luther acknowledgeth that The Masse is beleeued euerie where to be a Sacrifice which is offered to God To these agree the Sayings of holie Fathers so manie examples and so great practice constantly obserued through the world And a litle after Luther further sayth Let it not trouble thee that the whole world thinketh and doth the contrarie But though Luther laboured not to be troubled at his despising and reiecting of the Masse when the whole world did think and do the contrarie yet I hope sundrie other Protestants not of so seared consciences obseruing themselues to haue thus Apostated from the whole world in this so important a Doctrine of the Sacrifice of the Masse wil not only be troubled but much incited to re-vnite themselues to the whole Christian world Neither was this so general practice of the Masse only vsed or allowed by the Clergie or vulgar people for Caluin (41) Instit li 4. c. 18 sec 18. affirmeth that The abomination of the Masse hath made drunk or besotted al the Kings and people of the earth from the greatest to the least And agayne (42) Ib. sect 1. 43. Hist Sacram epsti dedicat 1. The Roman Antichrist and his Prophets haue taught the whole world this opinion In like manner sayth 43 Hospinian Al the Kings Princes people of the earth hitherto from the first six hundred yeares were made drunk with the Masse as with a certain enchanted cup. The like wherof was confessed before by D. Hutter So clear it is that the publick seruice vsed in al churches for these last thousand yeares and whereunto al kings Princes and people were vsed to resort was the holie Liturgie or Sacrifice of the Masse From the premisses then we haue our Protestants Apologie for the most visible and vniuersal cōtinuance of our Roman Church and Religion for these last thousand yeares the splendour whereof being such and so generally extended as that their Protestāt Church themselues confesse was not so much as then visible to the world Secondly the Faith doctrine taught by al Popes during the foresayd time was so wholy consonant to ours at this day as that therfore they are no lesse censured for Antichrists then our Pope now raigning Thirdly the Popes Supremacie in matters Ecclesiastical and the Sacrifice of the Masse being the two weightiest points of al matters now cōtrouerted are here confessed to haue been generally belieued and practised during the same precinct Fourthly it is likewise grāted that euē Al our Parish-churches were the Popes ordinance and for celebration of Masse and so employed from their first erection vntil this late pretended Reformation of the Church by Luther The truth of al which is so palpable as that I haue vsed no other proofes in confirmation thereof then only the clear testimonies free grantes of the greatest Aduersaries to the Roman Churh as for externals of Luther Caluin the Centurie-writers Osiander Hospinian Danaeus Simon de Voyon Hutterus Chytraeus For domesticks of Whitaker Fulk Downeham Parkins Powel Wotton Tyndal Iohnson Doue Beacon Morton A FVRTHER CONFIRMATION OF THE VNIVERSAL
the Ghospel there flourished most And (27) Reply to Harding p. 246. D. Iewel freely granteth that Aswel S. Austin as also other godlie Fathers rightly yeelded Reuerence to the Sea of Rome c. for the puritie of Religion which was there preserued a long time without Spot And agayne (28) Ibid. p. 628. The godlie Fathers of those foresayd times sought to the Church of Rome which then for puritie in Religion and Constancie in the same was most famous aboue al others (29) Suruey of the Popes supremacie p. 85. M. Bunnie speaking of the verie same times affirmeth that At that time there was no Church that did more sincerely keep that which the Apostles taught c. These so frequent and free testimonies of our Aduersaries for Romes Continuance in the true Faith and Religion from the Apostles vntil the time of S. Austin are so clear from al exception and further Comment that D. Morton in steed of other answer sayth (30) Prot. Appeal p. 573. This general consent of our so profoundly Iudicious Protestants in appealing vnto the Primitiue Church for the space of the first Foure hundred and fortie yeares after Christ thus acknowledged by our Aduersaries may wel serue for a iust reproof of their slaunder who vsually vpbrayd Protestants with Contempt of al Antiquitie for here euen old Rome is commended by Protestants By al which it is most euident not only that the Roman Church with continual succession of Bishops hath stil continued euen from the Apostles vntil the times of S. Augustin Epiphanius Optatus c. which was for Foure hundred and fortie yeares after Christ but withal during the same time for puritie in Religion and constancie in the same she continued most famous aboue al other Churches But to arise (31) Vpon the Reuelat. p. 191. And See Cent. 2. c. 4. col 55. M. Napper auoucheth that During euen the Second and Third Ages next after Christ the true temple of God light of the Protestant Ghospel was obscured by the Roman Antichrist himself Whereto are assenting (32) In Bancrofts Suruey c. 27. p. 343. M. Carthwright and Beza And (33) Against Symbolizing vvith Antichrist part 2. sec 8. p. 128. M. Parker sayth I know right wel that within the Two hundred yeares after Christ there were crept into the Church manie idle Ceremonies c. There began in this mixt Age Exufflation of the Baptized Consecration of the Font with oyle and Crosse Oyle in Baptisme the Reseruing of the Sacrament Exorcisme Offring and prayer for the dead Fasting on certain dayes with opinion of Necessitie and Satisfaction and the seeds of Monkerie See then among what weeds the Crosse grew vp and in what a dunged soyle of manie supersti ions sayth M. Parker But (34) Epist de Abrogandis in vniuersum omnibus statutis Eccles Sebastianus Francus auerreth for most certaine that Presently after the Apostles times al things were turned vpside downe c. And that for certain through the work of Antichrist the external Church togeather with the Faith and Sacraments vanished away presently after the Apostles departure c. M. Bunnie (35) Treatise tending to Pacification sec 14. p. 89. vsing al warines to acknowledge more then of necessitie he must confesseth yet as inforced of the whole time since the Apostles to this present that The Church of Rome hath euer continued after a sort in profession of the Faith since the time that by the Apostles it was deliuered to them c. And hath also in some manner preserued and hitherto maintayned both the Word and Sacraments that Christ himself did leaue vnto vs which surely sayth he is a verie special blessing of God and an euident work of the Holie Ghost D. Field (36) Of the Church l. 3. c. 6. p. 72. speaking of the Latin or Roman Church before Luthers appearing affirmeth that It is friuolous that some demand where our Church was before Luther began for we say it was where now it is If they aske vs which we answer it was the knowne and apparent Church in the world wherin al our Fathers liued and dyed wherin Luther and the rest were Baptized receiued their Christianitie Ordination c. Not forbearing to make his Title of that Chapter in these words Of the Latin Church that it continued the true Church of God til our time c Now it is plentifully heretofore confessed that the knowne and apparent Church of the world for many hundred yeares togeather before Luther and wherin Luther was Baptized ordayned Priest and a Professed Austin-fryar was the onlie Roman or Latin Church which as then raigned vniuersally the Protestant Church during the sayd time being confessedly latent vnknowne inuisible and indeed not in being as shal be proued at large hereafter But for the surer sealing-vp of al which hath been sayd in this behalf I desire lastly to be obserued that wheras D. Whiteguift (37) Defence c. p. 351. iustly vrgeth against M. Carthwright this general rule or proofe of Apostolick Doctrine saying For so much as the original or beginning of these names Metropolitan Archbishop c such is their Antiquitie can not be found so far as I haue read it is to be supposed they haue their original from the Apostles themselues for as I remember S. Austin hath this rule in his hundred and eighteenth Epistle And it is of (38) Ibid. p. 552. And see Suinglius tom 2. fol. 94. credit with the Writers of our time namely with M. Suinglius M. Caluin and M. Gualter and surely I think no learned man doth dissent from them In like sort sayth (39) Ansvver to obiections against the Crosse in Baptisme p. 26. D. Fotherby in behalf of the Crosse If it be but an humane Inuention let vs know I pray you the first Inuenter of it and when it was first decreed and how it came so soon to be so generally obserued which if you can not shew vs I think we may with greater probabilitie esteem it to be an Apostolical tradition And so of the contrarie according to (40) Contra Duraeuml 7. p. 479. D. Whitakers opinion no man denyeth but that it much auayleth to the confuting of Heresies to know their beginning Now according to these Rules it is so certaine that the present Roman Religion was deliuered by the Apostles and thus continued to vs that (41) In Vvhitegu Def. p. 352. M. Carthwright inferreth from the foresayd Rule That therby a window is open to bring in al Poperie And I appeale sayth he to the iudgement of al men if this be not to bring in Poperie agayne to allow of S. Austins Saying c. But now a litle to obserue what our last Refiner M. D. Morton determineth concerning this foresayd Rule of S. Austin Wheras D. Whiteguift whom M. Morton styleth their (42) Prot. Appeal l. 2. p. 228. learned Archbishop and an (43) Ibid. p. 225. Authour of worth
keeping of holie dayes in honour of Saincts And lastly The Popish Masse and Ceremonies To come now to the Armenians (11) Cent. 15. p. 477. Osiander confesseth that In the yeare On thousand foure hundred and thirtie Pope Eugenius then called a Councel at Florence c. To which Councel the Grecians Armenians Iacobins assented M. Marbeck (12) Com. Places p. 258. acknowledgeth that at the Councel of Florence the Christians of Armenia and India consented to the Roman Church and that the Greeks agreed And where as (13) Vol. 2. Generat 39. Nauclerus recordeth that Anno. 1145. The Embassadours of the Armenian Bishops as also their Catholick that is their vniuersal Metropolitan who hath vnder him more then a thousand Bishops came to Pope Eugenius being at Viterbo and hauing ended their iourney after a yeare and a half they offred their Subiection to the Apostolical Sea the same historie is mentioned by M. Symondes (14) Vpon the Reuel p. 223. 150. 250. And See Volater Geograph l. 10. and other Writers And of the great agreement between the Armenians and the Roman Church we may read Gomarus (15) Speculum Ecclesiae p. 163 172. and (16) l. 2 c. 23. fol. 183. Villamont in his voyages printed in French But D. Philip descendeth more particularly and sayth of the Armenians They haue their blemishes For in the forme of their Liturgie mention is made of Inuocation (17) Comment de Regno Christi l. 1. p. 35. And see Cathol Tradit p. 207. and Intercession of Saincts and of oblation of the Sacrament As also (18) Ibid. p 22. Let the Christian Readers know this that not only the churches of the Graecians but also Rutans Georgians and Armenians and Indians Aethiopians who are become Christians do hold the true and Real Presence of the Bodie and Bloud of our Lord wheresoeuer the Eucharist is celebrated c. And (19) Ibid. p. 56. agayne There are not wanting who think that as yet there remayne in sundrie places of Arabia some Mozarabes Christians whom it is euident in Africk and Spayne in former Ages to haue embraced the Religion of Christians not much vnlike to the Popish Rites By al which it appeareth that the anciēt Armenians receiuing their Religion from the Apostles do agree with vs Catholicks in Inuocation of Saincts (21) Cent. 16. p. 970. The Real Presence The oblation or Sacrifice of Christs Bodie In acknowledging their obedience to the Church of Rome and in brief in their Religion in general not much vnlike to that of the Papists Now as touching the Grecians (20) Estate of the Church p. 253. Crispinus affirmeth that (23) Acta Theologorum Vvittemb Ieremiae Patriarchae Constantinop de Augustana Confes p. 55. 102. 128. Anno. 870. the Greek and Latin Churches became diuided only for the Primacie and diuersitie of Ceremonies so fully did they at that time consent in al other poynts Osiander speaking of the other Oriental Churches further remote auerreth that Anno 1585. the Christians who inhabit neer to Mount Libanus became at last conquered and subiect to the Turkish Empire Neither is that to be maruailed at for the Christians in the East haue not sincere Religion but are in most part of Articles Popish Sir Edwin Sandes (22) In his last leafe but fiue in his Relation of the State of Religion vsed in the West partes of the world auoucheth that The Greek Church doth concurre with Rome in opinion of Transubstantiation and generally in the Sacrifice and whole bodie of the Masse In praying to Saincts and Auricular confession in offring Sacrifice and prayer for the dead Purgatorie and worshiping of Pictures c. Yea the Protestant Diuines of Wittemberg do fully testify that the Greek Church yet to this day professeth and teacheth Inuocation of Saincts and Angels (24) Ib. p. 243. 368. Reliques (25) Ib. p 243. 244 247. 251. Worshipping of Images (26) Ib. p. 86. 96. 100. 240. 380. Transubstantiation (27) p. 102. 104 And see Cath. Tradit p. 129. 137. Sacrifice The signifying (28) p. 97. 99. 100. Ceremonies of the Masse (29) p. 87. 10. in Prefat Auricular Confession (30) p. 79 89. Inioyned Satisfaction (31) p. 78 238 Confirmation with Chrisme (32) p. 242. 326. Extreme Vnction (33) p. 77. 242. And Cath. Trad. p. 197. and al the seauen Sacraments Also (34) p. 93. 102. 109. Prayer for the dead (35) p. 93. 104. Sacrifice for the Dead (36) p. 93. 109. Almes for the dead (37) p. 224. 296. 367. Freewil (38) p. 132. 257. Monachisme (39) p 111. 129. 135. vowes of Chastitie (40) p 126. The fast of Lent and other set Fasting-dayes That (41) p. 129. Priests may not marry after Orders taken And lastly to omit manie others That (42) p. 131. 138. 142. the Tradition and doctrine of the Fathers is to be kept So plainly in al these chief Articles of Faith doth the Grecian Church remayne vnchanged and wholy consonant with the Roman But now at last to come to our Neighbours the Britans whom we haue proued before to haue been conuerted in the Apostles times concerning them I wil only declare two things First that the Faith which at first they receaued they kept for six hundred yeares euen vntil the comming of S. Augustin into England vnchanged and the same in al matters of weight and substance The Second that the Faith and Religion which S. Augustin taught in England and which is formerly confessed to haue been altogether Catholick or Romish was the self same Faith and Religion which the Britans beleeued and professed some Ceremonies excepted Now as touching the First M. (43) Pageant of Popes Cent. 1. c. 70. Bale confesseth that The Brittans being conuerted by Ioseph of Arimathia held that Faith at Austins comming And (44) Cent. 1. c. 90. There was alwayes amongst the Brittans preaching of Truth most sure Doctrine and such Worship as was by Gods commandment giuen of the Apostles to the Churches wherupon he calleth the then Brittan Church (45) Cent. 1. c. 73. the true Church of Christ D. Fulk (46) Answ to a Counterf Cath. p. 49. affirmeth that The Brittans before Austins comming continued in the Faith of Christ euen from the Apostles times yea he calleth the Brittans of S. Austins time (47) In 2. Cor. 12.12 Catholicks c. with whom Christian Religion had continued in Succession since the Apostles time M. Fox (48) Act. Mon. p. 463. auoucheth that The Brittans after the receiuing of the Faith neuer forsook it for anie manner of false preaching of other nor for torments and that (49) In his Protestat Religion remained in the Brittans vncorrupt and the Word of Christ truly preached til the comming of S. Austin But M. Midleton (50) Papisto-mastix p. 202. confirmeth this poynt further by succeeding testimonies of the
recorded by (25) Libro de Passione Imaginis Christi And although some doubt be made vvhether this book be made by S. Athanasius yet it is cited as a most ancient historie by the seauenth Synod Act. 4. S. Athanasius of a certaine holie Image of Christ our Sauiour left in a house where a Christian had inhabited a litle before and at his remoual had forgot the same which the Iewes finding in derision of Christ Crucifyed spit vpon it buffeted it with their hands nayled the hands and feet vpon a Crosse offred it vineger mingled with gaul crowned it with a crowne of thornes strock the head therof with a reed and at the last pearced the right side therof with a lance from whence forthwith issued out water and bloud Which the Iewes perceiuing caused a vessel to be set vnder which presently was filled But they remouing it into theyr Synagogue intending therby to offer the greatest disgrace to Christ our Lord assembled thither al the disease and infirme which they could find which annoynting therwith there were cured the Sick of the palsie the blind the lame the deaf the dumbe the leapers and others Which the Iewes themselues seeing beleeued in Christ our Lord and went vnto the Catholick Church in that Cittie where prostrating themselues at the feet of the Metropolitan Bishop confessed their Sinnes and related al the Historie passed Wherupon the Bishop caused the Christian who had inhabited the house before to be brought vnto him and enquiring of him how he came to the Image he answered Nicodemus who came to Iesus by night made it with his owne hands and dying gaue it to Gamaliel who dying left it to Iames and Iames to Symeon and Symeon to Zachaeus and so by theyr Successours it continued in Hierusalem vntil two yeares before the Subuersion therof by Titus and Vespasian When the Christians admonished by the holie-Ghost left the cittie and comming into Syria they brought with them al things which belonged to the worship of Religion At which time the Image being brought amongst other things which concerned the Church remayned vntil this day in Syria which I receauing from my Parents departing this life haue vntil this time possessed by right of inheritance The Bishop hearing this was verie ioyful and instructing the Iewes in the Christian Doctrine after three dayes fast baptised them al and at their intreatie consecrated their Synagogue into a church in honour of the Sauiour of the world Afterwardes consulting what to doe with the sacred liquour of water and Bloud in the vessel resolued to send the same in bottles of glasse made of purpose to al churches through Asia Africa and Europe Exacting this of them that euerie yeare vpon the ninth of Nouember the like Solemnitie should be vsed as vpon the dayes of Christmas and Easter This sayth S. Athanasius is the true and verie credible Historie of the bloud of the side of our Sauiour which issued out of his holie Image which was crucifyed in Syria in the citie Berithus Here wil I leaue our Protestants condemning S. Athanasius of Credulitie and Superstitious Papistrie Now to proceed Functius confesseth that (26) Lib. 7. commentariorum in praeced chron fol. 6. Anno 494. Xenaias was the first in the church that stirred vp warre against Images So quiet possession had they in the Church before that time (27) Exam. part 4 pa. 26. Chemnitius sayth In one and only Tertulian I haue obserued the historie of the Sheepheard calling and seeking his wandring sheep to be paynted and grauen vpon holie Chalices In like sort sayth D. Beard (28) Retractiue from Romish Religion pag 401. Indeed we confesse that there was in these primitiue times of the church an historical vse of Images as may appeare by that Statue of our Sauiour at Cesarea mentioned by Eusebius and the pictures of Peter and Paul in the same Authour And of the good shepheard feeking the lost sheep paynted vpon the Chalices in Tertulian Another Protestant discoursing of the Religion taught and professed publickly by the Graecians and Abissines reciting amongst the rest their hauing (29) In his Catholick Tradictions pag. 212. 214. Pictures in their Churches and inclining and howing before the Images of Saints doth from thence conclude in these words (30) Ibid. pa. 216. It seemes that this is the greatest accusation which Protestants haue against the Churches of the East and Africa neuertheles c. the ancient Doctours which destroyed the Pagans Idolatrie haue approued it their deuotion did lead them vnto it c. So cleerly therfore may we conclude that our Catholick vsage of Pictures in placing them in Churches and reuerencing them doth most truly accord with the like practise and Deuotion of S. Gregorie Leo Paulinus Prudentius Austin Chrisostome Nicephorus Sozomene Athanasius Tertulian Lastantius Witnesses wherof are the Protestant writers the Centurists Osiander Chemnitius Peter Martyr Hospinian Functius Symonds Bale Fulk Parker Parkins Beard and Morton IT IS ACKNOWLEDGED BY PROTESTANTS that the Fathers of the Primitiue Chuch did specially honour and reuerence the holie Relicks of Martirs and other Saincts carying them in Processions and making Pilgrimages vnto them At which also manie Miracles were wrought CHAP. XV. AS it is to be supposed that such Hereâ—icks as deny the due worship and Inuocation of Saincts wil much more deny al reuerent respect or worship to be giuen to the Relicks of their dead Bodies So we may as confidently expect that al holie fathers who so confessedly before exhibited honour to the Blessed Saincts or Soules in Heauen wil likewise performe their answerable respect to their sacred Bodies vpon earth And to begin with S. Gregorie It is acknowledged by (1) In Act. Rom. Pontif. p. 44. c. M. Iohn Bale that Gregorie the great c. commanded Masses to be celebrated ouer the dead bodies of the Apostles And Carion (2) Chron. l. 4. p. 567. 568. auoucheth that He dedicated Churches to the bones and Ashes of Saincts (3) Cent. 6. Col. 381. The Centurie-writers charge him with Translation of Reliques (4) In Iesuit part 2. rat 5. p. 5. 627. And D. Humfrey reciting sundrie particular poynts of Catholick Doctrine which S. Gregorie and S. Austine brought into England amongst the rest doth number Relicks D. Fulk auoucheth that (5) Ag RheÌ„ Test in Apoc. 6. Gregorie liuing so neer the Reuelation of Antichrist it is no maruaile though he be more superstitious in Relicks And Againe (6) Ib. in 1. Tim. 4. Gregorie indeed willeth c. Altars to be built and Relicks to be layd-vp Gregorie indeed did send manie Superstitious tokens c. He sendeth a litle Key froÌ„ the bodie of S. Peter for his blessing in which is enclosed the iron of his chaynes c. Such was the practise and reuerence giuen to the Relicks of Saincts by S. Gregorie But to proceed S. Ambrose hauing made a godlie speech about the pious honouring of Martyrs Tombes the
And so D. Whitaker confesseth 46) Resp ad Camp Rat. 7. p. 101. That the time of the Roman Churches change cannot easily be told Yea wel foreknowing the impossibilitie of anie such time to be assigned he only euadeth by affirming That Protestants 47) Lib. 3. Cont. Dur. p. 277. are not bound to answer in what Age Superstition crept into the Church And It is not needful for Protestants to search out in Histories the begining of this change With whom agreeth Buchanus saying 48) loc com p. 466. It belongeth not to vs to assigne what time the Church begunne to fade away But if this be not needful for D. Whitaker or other Protestants to finde out why did D. Whitaker before teach that no man denyeth but that it much auayleth for the confuting of Heresis to haue knowne their beginning So forcible is the truth of the Roman Churches neuer changing in Faith and Religion D. Field being vrged to giue Instance of anie Contradiction made against the Roman Church vpon the example but of anie one first known change in Doctrine in steed of answer acknowledgeth that 49) Of the Church l. 3. â— 13. p. 89. the aberration in the Church of Rome in matters of Doctrine was in such things and so carried in the beginings that the Authours of these new and false opinions were not disclaimed and noted as damnable Hereticks Yea the Authours of these errours and they that were free from them were notwithstanding these differences both of our Communion and therefore the Circumstances of the first Authour and his Contradiction c. cannot be shewed Here though it pleased M. Doctour to tearme our Catholick points of Doctrine errours yet is he further pleased in our behalfe plainly to acknowledge that no first Authour or begining can be shewed of these pretended errours which is the point we desire D. Fulk likewise being vrged to giue anie example of the time when or by whom our Roman Faith was contradicted or charged with Innouarion only sayth 50) Rtioinder to Bristow p. 265. I answer my text sayth it was a Mysterie not reuealed and therefore could not be openly preached against But though the Iniquitie or Apostasie foretold by 51) 2 Thess 2.7 S. Paul whereof D. Fulk speaketh be a Mysterie in tâ—e prediction yet this nothing letteth but that it may be conspicuous and most markable in he euent as the accomplishment of al predictions are Yea this truth of no knowne begining or change in our Roman Faith is so certaine as that sundrie Protestants earnestly labour to finde out seueral pretenses or excuses why anie such change or Innouation was neuer noted or obserued so supposing and granting their ignorance of al such imaginarie change and only seeking to euade by mere fallacies and impertinent examples Thus D. Fulk examining why our Religion entred the Primitiue Church without Contradiction resolueth 52) Answ to a Conterfaite Cath. p. 43. that it entred by smal degrees at the first and was therefore lesse espied by the true Pastours who were earnestly occupyed against greater Heresies as the Valentinians Marcionists and Manichees And therefore 53) Against Purgatorie p. 256. either had no leisure to espie or els made lesse account to reforme the same But this is most idle for the Fathers were most watchful and readie to suppresse al errours euen of much lesser importance in themselues then are or were our Catholick Doctrines of Masse Real Presence Adoration of the Sacrament Confession Iustification by work c. tâ—ough we should for the time suppose them to be errours Examples hereof might be giuen about the keeping of Easter-day 54) Ignat. Ep. ad Philip Euseb l. 2. c. 22. 23. in the time of Victor and before about prescript dayes of 55) Epiph. haer 75. fasting about mingling of water 56 with wine in the Chalice about the verie ceremonies 57 of Exorcisme and Exufflation in Baptisme and sundrie such like which I purposely pretermit D. Couel himself granting that 58) Examination c. p. 64. 65. great and violent dissentions haue risen in the Church for Ceremonies and that Councels haue condemned some as Hereticks only for being opposit in this kinde But D. Fulk vrgeth further that some of our opinions as namely Prayer for the dead 59) Answer to a Count. Cath. p. 39. deceiued simple men the sooner because it had a pretence of charitie and shew 60) Against Purgat p. 386. of pietie confirmed by custome wherby it was at length allowed of by Austin and others who neuer weighed the matter by Scripture But what errours had more pretence of pietie or charitie then Origens for the Saluation of Diuels Tertullians for chastitie S. Cyprians against Baptisme by Hereticks Montanus for austere Fastings and Papias for Christs raigninge vpon earth a thousand yeares aster the Resurrection and yet al these Montanus only excepted being principal men and of special deseruings in the Church of Christ were greeuously contradicted and reproued by the Catholick Doctours of theirs and succeding times for these verie errours But M. Woton persisteth saying to Catholicks 61) Trial of the RomaÌ„ Clergie p. 378. It is ridiculous for you to challenge vs to shew when the Faith receiued by the Church of Rome from the Apostles began to faile in it it was done as our Sauiour speakes in the like case while men slept And the same sleepie argument is vrged by D. White 62) Way to the true Church p. 371. But this is cleerly to contradict God himself who sayd 63) Isa 62.6 vpon thy walles ô Hierusalem haue I set watch men al the day and al the inght for euer they shal not hold their peace Now if they were al asleep when so manie and so great pretended errours of Catholick Doctrines as are supposed to haue begun and that in seueral times and Ages how could they be more silent or how could they be sayd to watch either day or inght How could that saying of S. Austin be true 64) Ep. 119. c. 19. The Church of God beset with chaffe and cockle although she tolerate many thinges which she is not able to redresse yet such things as be against Faith or good life she neither alloweth nor passeth ouer in silence Or how is that verified of D. Fulk 65) Answ to a Count. Cath. p. 11. and 92. that the true Church hath alwayes resisted al false opinion with open reprehension Or how is that true which White himself auoucheth saying q) Way to the true Church Ep. Ded. sec 8. The primitiue Church and al the Doctours thereof would neuer yeeld I wil not say in an opinion but not so much as in a forme of speech or in the change of a letter sounding against the orthodoxal Faith c. Yea r) Ib. sec 6. the vigilancie zeale courrage of the Primitiue Bishops was admirable c. There could no Heresie harbour vnder them
Pudding Pye Being indeed no other but a mere Tergiuersation and idle Battologie of distracted perplexed and obstinate men not willing to yeeld or acknowledge the truth and yet not able a deny the certaintie therof Much agreable to that instabilitie and doubtfulnes which (31) Instit c. de fide p 148. And his like perplexed Sayings see Inst l. 4. c. 2. sec 11. 12. Caluin in the same matter expresseth in other words professing Neither simply to grant nor plainly to deny our Catholick Church to be the Church of God And yet such Confidence is placed in this extremest Refuge that in M. Parkins (32) Reform Cath. p 329. Whitak de Eccl. p. 165. Beza in Ep. Theol. ep 1. p. 15. Calu. lib. Epist ep 104 p. 222. his opinion it wil serue to stop the mouths of Papists who demand of vs where our Church was fourscore yeares before Luther For sayth he hereby They are answered that our Church hath been since the dayes of the Apostles and that in the verie midst of the Papacie But to omit that hereby is plainly granted and supposed that Papacie or the Roman Religion hath euer been since the dayes of the Apostles I wil now lay open this last receptacle wherinto our Enemies do so confidently retire And first when they say their Church was in the Papacie since the Apostles dayes they either meane that their Church continued in Popish Countries amongst the Papists without al external Communion with them in Church or Sacraments euen as Catholicks doe at this day in England Scotland Holland Turkie c. Or els that their Church was in the Papacie because she did Communicate with the Papists Church in al external offices Seruice and Sacraments thereof not being in anie external respect to be discerned from the Papists only reseruing in their inmost thoughts and secret Consciences the Faith of Protestants If they intend the first then had it been more congruously sayd that their Church was without the Papacie or neer to the Papacie or among the Papists or in Popish Countries but at no hand in the Papacie that implying the verie Faith and Religion of the Papists no more then a Catholick can endure to heare that the Roman Church or Religion is in the Protestancie Puritanisme Turcisme or the like Besides if the Protestant Church had been thus stil in Popish Countries with external Recusancie of al Popish Seruice Sacraments then we vrge againe as before for some one testimonie proofe or but shadow therof from anie one Writer Record or Monument of al those former Ages but herein they are most silent through their knowne confessed want of al such helpes And therefore they betake themselues to the second meaning of their Church being in the Papacie that is not being only in Popish Countries but in al external Communion and Profession either of Seruice Sacraments or other matters of Faith and Religion being and shewing itself only Papistical Agreably hereunto M. Parkins expounded himself saying (33) Reform Cath. p 328. The true Church hath been in the Roman Church as Corne in the heape of Chaffe And not seuered each from other in outward profession (34) Ib. p. 329. but mixed togeather for external societie like Chaffe and corne in one heape In which sense Osiander so great an Enemie of our Catholick Church that by no meanes (35) Epit. Hist Eccl. Ep. Dedic Cent. 6. p. 290. Cent. 7. 331 he wil acknowledge it for a true Church yet affirmeth that (36) Ep. Dedic Cent. 8. p. 2. In those darkned times the true Church was vnder the Papacie And that so that though (37) Cent. 16. part alt p. 1076. some godlie men inwardly disliked the Popish errours and Idolatrous Sacrifices yet they durst not alwayes openly professe the same (38) Ibid. 1072. Neither durst they freely professe their owne opinions except they would be burned or at least banished Yea these so godlie men sayth he (39) Cent. 8. Ep. Ded p 3. though they gaue not their mind to these Popish Idolatries yet they did not altogeather neglect the external rites and with a common custome as with a violent Streame they were carried away to do the same things with the Papists Many through feare of the Popish Tyrannie not daring to professe that they disliked the Popish worships whose infirmitie God tollerated and pardoned And so sayth he they communicated with the Popish Church in (40) Cent. 16 p. 1073. Cent 8. Ep Ded p 2. Ministerie of the Ghospel or the Word in the Bible in Baptisme in the Lords supper in taking Orders c. such saith he as those times did affoard c. And so thereby were most euidently no other then plaine Papists in al external Profession And according to this D. White also confesseth that these godlie men did not (41) Way to the Church p. 371. alwayes abandon the Communion of the Roman Church c. the Tyrannie of Rome suppressed them so that they could not manifest abroad to the world their dislike c. but by force and violence were constrayned to deuoure their owne Sorrow in the societie of their Aduersaries This external societie of Protestants with Papists in matters of Religion is further granted by the Protestant Molitor (42) Disquisitiones de Eccl. c. p. 114. who writing hereof sayth We affirme the Church in former Ages to haue layne hid in the midst of the Papistrie as in Caues neither durst it through the abominable Tyrannie of the Sonne of Perdition come forth to light Euen as yet to this day many faithful are in the midst of the Romish Babylon who lye hid there as in a Prison and for feare of danger dare not publickly professe the name of Christianitie So that the verie true and last resolued sense of the Protestant Churches being in the Papacie euer since the dayes of the Apostles importeth no more but that in the secretest corners of their harts they beleeued Protestancie and in al external Communion societie and conuersation they liued and dyed Roman Papists But if men had long studied for an answer most foolish and wicked what more apt then this For first no instance or proofe doe they or can they produce whereby to proue these external Papists to haue been indeed internal Protestants this being only a fiction or Imagination of their owne deuoyd of al testimonie Record or probabilitie whatsoeuer Secondly supposing it to be true doth it import or conclude anie lesse but that the sayd Imagined Church of Protestants in this sort being in the Papacie was a most dissembling and adulterous Church publickly denying in word and deed that verie Faith and Religion which inwardly it beleeued only to be true and committing and practising both in life and death manie foule supposed Superstitions and Idolatries with the Popish Church which they firmely beleeued to be most wicked and damnable And is it possible that an hypocritical Church is the Church of
chief of the worshippers so general and receaued was the practise heerof in the time of Paulinus who as Osiander relateth was 45) Cent. 5. p. 387. familiar with Hierom Austin and Ambrose 16. Concerning the Vow of Chastitie Chemnitius confesseth that 46) Exam. part 3. p. 41. we are not ignorant that the Fathers allowed the Vowes of perpetual Chastitie and that they thought them to be obligatorie I know sayth Peter Martyr that 47) De Votis p. 524. Epiphanius with manie other Fathers erred in that they affirme it to be sinne to breake this Vow when need shal require and that he referreth the same naughtily to Apostolical Traditions Yea sayth M. Wotton it is one of the blemishes 48) Defence of Parkins p. 491. of the ancient Writers 17. The Chastitie or single life of Priests was so generally prescribed and practised by the ancient Fathers who were Priests also themselues that M. Iewel speaking of this point 49) Def. of the Apol. p. 195. saith Heer I grant that M. Harding is like to find some good aduantage as hauing vndoubtedly a great number of holie Fathers on his side Bucer likewise acknowledgeth that 50) Gratul ad Eccles Angliae p. 35. in the time of S. Hierome the Churches of Aegypt of the East and of the Sea Apostolick were not accustomed to receaue for Priests but such as either were not married or abstained from their wiues 18. Monastical life was so general with the Fathers that M. Cartwright confesseth that 51) In Whiteg Def. p. 344. Ruffin Theodoret Sozomen Socrates do mention Monks almost in euerie page And the Centurists do begin a whole special Tract the title wherof is 52) Cent. 4. c. 10. col 294. Of the Monks through Syria Palestina Bythinia and the other places of Asia vnder Constantin the Great as also the title of another Tract is 53) Cent. 4. c 10. col 1306. The African Monks through Aegypt vnder Constantin the Great And the title of another Tract is 54) Ib. col 1331. The Monks through Europe So that in those purest and ancientest times Religious or Monastical life was generally practised ouer the whole face of the Christian world euen through Asia Africk and Europe 19. Prescribed times for fasting are so ancient and general that Chemnitius confesseth that 55) Exam. par 1. p. 89. Ambrose Maximus Taurinensis Theophilus Hierome and others do affirme the Fast of lent to be an Apostolical Tradition And Caluin professeth that 56) Instit l. 4. c. 1 2. §. 19. heerin he dareth not excuse the old Fathers but that they sowed some seeds of superstition And that 57) Ib. §. 20. euerie where the obseruation of superstitious Lent was in force 20. Concerning Free-wil some Protestants say 58) A Discouer of vntruthes contained in D. Bancrofts serm p. 23. 59 We know that euer since the Apostles times in a manner it flourished euerie where til Martin Luther took the sword in hand against it The Centurists speaking of the times next after the Apostles say 59 In like sort Clemens affirmeth euerie where Free-wil that it may appeare not only al the Doctours of that Age to haue been in such darknes but that it likewise encreased in their successours 21. Merit of works was so generally belieued by the ancient Fathers that D. Whitaker chargeth with errour therin 60) Resp ad Camp p. 78. not only Cyprian but almost to vse his owne words al the most holie Fathers of that time And 61) Iesuit par 2 p. 531. It may not be denyed saith D. Humfrey but that Ireneus Clemens and others called Apostolical haue nothing Apostolically inserted into their writings the opinions of Free-wil and Merit of works 22. And as for the vse of Ceremonies in the Church M. Calfhil affirmeth that 62) In Fulks Reioynder to Martials Reply p. 131. 132. the Fathers declined al from the simplicitie of the Ghospel in Ceremonies Melancthon also affirmeth that 63) In 1. Cor. c. 3. Presently from the beginning of the Church the ancient Fathers obscured the doctrine concerning the iustice of Faith encreased Ceremonies and deuised peculiar Worships 23. But to include manie in one D. Whiteguift a prime Metrapolitan amongst Protestants discoursing 64) Defence c. p. 472. 473. of Doctrine taught in anie Age since the Apostles time affirmeth without anie exception either of Age or Father that almost al the Bishops and learned Writers of the Greek Church and Latin also for the most part were spotted with doctrines of Free-wil of Merit of Inuocation of Saints and such like c. Meaning thereby such other like points of our Catholick Religion which his Assertion hath since been renewed by D. Couel who speaking of the ancient Fathers vseth these like words as 65) Exam. against the Plea of the Innoc. p. 120. Diuers both of the Greek and Latin Church were spotted with the errours about Free-wil Merit Inuocotion of Saints Manie things expressing their Papistrie might be alledged in this kind if it were anie vertue to rip vp their faults whom we ought to honour And wheras Bellarmin alledgeth 66) De Not. Ecclesiae l. 4. c. 9. the particular sayings of Caluin and the Centurie-writers as charging the ancient Fathers with our doctrine of Free-wil Lymbus Patrum Denyal of our Concupiscence without consent to be sinne Satisfaction Prayer for the Dead Merit Pennance the Fast of Lent the vnmarried life of Priests Baptisme of Lay-persons in case of necessitie the manner of Sacrificing c. D. Whitaker answering thereto iustifyeth the same saying 67) De Eccles cont Bellarm. Contr. 2 q. 5. p. 299. Bellarmin alledgeth certain testimonies from Caluin and the Centurie-writers as noting certain errours of the ancient Fathers which were common to them with the Papists as namely Free-wil Merit Lymbus Inuocation of Saints the vnmarried life of Priests Satisfaction and certain other such like c. before mentioned by Bellarmine I answer thereto that it is true which Caluin and the Centurie-writers haue written that in manie things the ancient Church erred as in Lymbus Free-wil Merit of works and in al the residue of those other before recited 24. In like sort M. Brightman hauing named S. Athanasius S. Basil S. Chrysostom S. Ambrose S. Hierom S. Augustin c. affirmeth of them al that 68) In Apoc. in c. 14. p. 382. in words they condemned Idolatrie but in deed they established it by Inuocation of Saints Worshipping of Relicks and such other wicked Popish superstitions 25. Beza speaking of the times of S. Cyprian S. Austin and S. Chrysostom auoucheth that 69) Praef. in Nou. Test ad Princip Cond Then Sathan layd the first foundations in Greece of Inuocation of the Dead whereto some of the chiefest Bishops were so far from resisting c. others c. did not only not represse open superstitions arising but did also nourish them c. Hence those opinions of Free-wil of Faith
16. f. 65. It is confessed by Protestants that the Fathers of the Primitiue Church allowed and practised the vow of Chastitie and that they neuer allowed such as were of the Clergie afterwards to marrie or such as had been twice married to be admitted to holie Orders without special dispensation chap. 17. fol. 69. It is confessed by Protestants that the Fathers of the Promitiue Church allowed practised the Religious State of Monastical life and that manie Christians of those purest times both men and women did strictly obserue and professe the same chap. 18. f. 74. It is acknowledged by Protestants that the Fathers of the Primitiue Church allowed practised prescribed fasts and abstinence from certaine meats vpon dayes and times appointed holding the same obligatorie vnder sinne condemning also our Puritan Sabboath Fasts chap. 19. fol. 80. It is admitted by Protestants that the Fathers of the Primitiue Church expresly taught our Catholick Doctrine concerning Free wil. chap. 20. fol. 84 It is granted by Protestants that the Fathers of the Primitiue Church taught not only Faith but likewise Good works truly to iustifye that the sayd works are meritorious of Grace and Glorie chap. 21. fol. 86. It is acknowledged by Protestants that the Ceremonies now vsed in the Roman Church in the ministring of seruice or Sacrifice as also of the Sacraments were formerly vsed by the Bishops Priests and Fathers of the Primitiue Church chap. 22. fol. 89 THE THIRD BOOK WHERIN is proued that the Church of Protestants was neuer knowne or in Being before the d yes of Luther And that the Articles of Religion now taught by the Protestant Congregation were Heresies condemned by the Primitiue Church of Christ IT is confessed by Protestants that from the dayes of the Apostles vntil the tyme of Luther themselues neuer had any knowne Church or Congregatiō in anie part of the vniuersal World chap. 1. fol. 1. A Further conuincing proof of the Protestant Churches not being during the first 600. yeares is taken from the Fathers Condemning in the ancient Hereticks the chiefest articles of the Protestant Religion and our Protestants Confessing the same And First Concerning the Sacraments chap. 2. fol. 6. That the Fathers condemned in ancient Hereticks the opinions of Protestants concerning the Scriptures and the Church Militant and Triumphant chap. 3. fol. 9. That the Fathers condemned in ancient Hereticks the opinions of Protestants concerning Monachisme the mariage of Priests and prescribed Fasts chap. 4. fol. 12. That the Fathers condemned in ancient Hereticks the opinions of Protestants concerning Free-wil Faith Good works the Commandments sinne and the knowledge and Death of Christ chap. 5. fol. 14. Protestants Vsual recrimination of obiecting old Heresies to the Catholick Roman Church is cleerly examined discouered confuted by their owne acknowledgements chap. 6. fol. 17. A Further trial is Made Whether Catholicks or Protestants be true Hereticks and this by sundrie knowne badges or markes of Heresie chap. 7. fol. 23. A brief Suruey of D. Whites Catalogue wherin contrary to the Confessed truth in the precedent Chapter of no knowne beginning or change of our Romane Faith in anye Age he vndertaketh according to his Title therof to shew That the present Religion of the Roman Church was obserued resisted in al Ages as it came in and increased naming withal the Persons that made the Resistance And the poynts wherin And the time when from fiftie yeares to fiftie through-out al Ages since Christ chap. 8. fol. 35. THE FOVRTH BOOK WHERIN is proued by the Confession of Protestants that according to the Sacred Scriptures the Roman Church is the true Church of Christ And so to haue euer continued from his time vntil the Date hereof And of the contrary the Protestants Church to be only a Sect Heretical and neuer to haue been before the dayes of Luther PRotestants flying to the sacred Scriptures in proof defence of their Church and Religion it is shewed the sayd flight not only in itself to be dishonourable but also to be the ordinarie flight of al moderne Hereticks chap. 1. fol. 1. That euen the Sacred Scriptures themselues do most plentifully testify our Romane Church to be the Church of of Christ and the Congregation or Church of Protestants to be no true Church but a Sect Heretical most contrarie to the said Scriptures And that first by the Churches necessarie continuance and vniuersalitie chap. 2. fol. 5. The second Proof from sacred Scriptures in cōfirmation of the Roman Church and Confutation of the Protestant is taken from the Euer visibilitie of Christ's Church chap. 3. fol. 10. The third Proof from Sacred Scriptures in Cōfirmation of the Roman Church and Confutation of the Protestant is taken from the Churches Pastours which must euer continue with lawful Calling and Succession and with Administration of Word and Sacraments chap. 4. fol. 13. The fourth Proof from sacred Scriptures in confirmation of the Roman Church and Confutation of the Protestant is taken from the Conuersion of Heathen Kings and Nations to the Faith of Christ chap. 5. fol. 24. A Discouerie or brief Examination of sundrie sleights and Euasions vsed by Protestant Writers in Excuse of the manifest confessed want of their Churches fulfilling the foresaid Scripiures concerning the continuance vniuersalitie and visibilitie of Christs true Church chap. 6. fol. 33. THE FIFT BOOK WHERIN is shewed that Protestants in the Decision of Controuersies between them and Catholicks do absolutly disclaime from Antiquitie reiecting the Ancient Fathers and Councels for Papistical and the Sacred Scriptures for erroneous THat Protestants Disclaime from al Antiquitie since the Apostles and further reiect and condemne as Papistical the Ancient Fathers and General Councels chap. 1. fol. 1. That the Protestant Church disclaimeth from the Fathers of the Primitiue Church it is further proued by the Protestants condemning al the ancient Fathers in general for beleeuing teaching and practising the seueral particular actions of our Catholick Roman Faith and Religion chap. 2. fol. 12. That Protestants do not only disclaime from al the ancient Fathers as Papists but do further reiect the authoritie of the sacred Scriptures and of the Apostles themselues as being erroneous and that therefore they do not found their Faith or Religion vpon Sacred Scriptures or Christ his Apostles chap. 3. fol. 18. A TABLE SHEWING THE particular matters handled in this Booke A. AELfricus no Protestant l. 3. c. 8. pag. 51. Albigenses taught sundrie errours lib. 1. c. 3. pag. 12. Almaricus his errours l. 3. c. 8. p. 55. Antiquitie commended Praef. to the Reader and lib. 5. c. 1. pag. 1. 2. Antiquitie reiected by Protestants as a Popish Argument l. 1. c. 5. pag. 26. Anthonie the Monk commended l. 2. c. 18. Apostles according to Protestants erred in Faith euen after the comming of the Holie-Ghost l. 5. c. 3. p. 23. 25. Apocalyps reiected by Protestants lib. 5 c. 3. p. 24. Armenia conuerted by the Apostles lib. 1. c. 6. p.
continuance of our now Roman Church and Religion for these last thousand yeares is taken from the Confessed belief and profession of such Persons as liuing within the foresayd time were most Famous and Notorious in one respect or other CHAPTER III. IN further euidence then of our Catholick Churches Raigne and general Dominion for these last thousand yeares I wil descend to particular statioÌ„s or periods of time and such especially as for some importaÌ„t respect are most knowne and notorious And first I wil begin with the time of Luther himself at his first appearing Protestant when I find the whole face of the world to be so RomaÌ„ Catholick as that himself was an (1) Tom. 7. Vvitt f. 228 anoynted Priest and an (2) SimoÌ„ de Voyon in his discourse vpoÌ„ the Catalog c. p. 180. and Luther ad Gal. c. 1. fol. 35 after the English translation Augustin-Friar c. And liued in his Monasterie punishing his bodie with watching fasting and prayer (3) Luther ibidem Honoured the Pope of meer conscience Kept Chastitie Pouertie and ObedieÌ„ce And whatsoeuer sayth he I did I did it with a single hart of good Zeale and for the glorie of God But when he fel into his Apostacie so directly contrarie to the then present or precedent profession of Religion ouer the world his troubled conscience burst out into these words (4) Luth. to 2. Germ. fo 9. and tom 2. Vvittemb de AbrogaÌ„da Missa priuata fol. 244. How often did my trembling hart beate within me and reprehending me obiect against me that strong argument Art thou only wise Do so manie worlds erre Were so manie Ages ignorant What if thou errest and drawest so manie into errour to be damned with thee eternally And (5) Tom. 5. Annot. breuiss againe Dost thou ô sole man and of no accoÌ„pt take vpoÌ„ thee so great matters What if thou being but one offendest If God permit such and so manie and al to erre why may he not permit thee to erre Hitherto appertayne these arguments the Church the Church the Fathers the Fathers the Councels the Customes the Multitudes and Greatnes of wise men whom do not these Hils of arguments these Clouds yea these Seas of Examples ouerwhelme sayth Luther And againe (6) Tom. 1. Vvitemb Pref. At the first I was alone (7) Tom. 2. fol. 63. and alone rolled the stone yea (8) Loc. com class 4. cap. 30. pag. 51. vndertook so great a busines vpon me alone And confessed it is that Luther at his first reuolt from being a Catholick Fryar was the first sole and only man that began Protestancie thereby departing as himself confesseth from the Church from Fathers Councels and so many Worlds so many Ages precedent This poynt is so certain that M. Iewel (9) In his Apologie of the Church of Eng. part 4. c. 4. And in his Def. of the Apol. pa. 426. confesseth That the Protestant truth was vnknowne at that time and vnheard-of when Martin Luther and Hulderick Suinglius first came vnto the knowledge and preaching of the Ghospel And Bucer (10) In Epist An. 36. ad Episc Heref. praefix Enarrat Buceri in 4. Euang. calleth Luther The first Apostle to vs of the purer Ghospel yea the Lutherans (11) Schlusselburge Theol. Caluin li. 2. fol 130. do affirme it impudencie to say that manie learned men in Germanie before Luther did hold the doctrine of the Ghospel (12) In Augustan confes explic Arti 7. de Eccl. p. 137. 138. Georgius Miluis argueth that If there had been right beleeuers that went before Luther in his office c. there had then been no need of a Lutheran Reformation therefore we say that Luther was raysed-vp by Gods special appointement and extraordinarily So likewise (13) Trac de Eccl. pag. 145. Morgensterne iudgeth it ridiculous to think that in the time before Luther anie had the puritie of doctrine and that Luther should receaue it from them and not they from Luther Considering sayth he it is manifest to the whole Christian world that before Luthers time al churches were ouerwhelmed with more then Cimmerian darknes and that Luther was diuinely raysed vp to discouer the same and to restore the light of true doctrine In so much as (14) Epist ad Argentinenses in Praef. in corp doctrinae Luther sayth of himself we dare glorie that Christ was first made knowne by vs. And he tearmeth (15) In Deutronom in pref fol. 2. his doctrine resurgens vel potius oriens Euangelium the Ghospel rising agayne or rather first beginning A truth so clear that (16) De fraetruÌ„ Orthodox Eccl. pa. 264. Camerarius auouching Wicliffe to haue been holpen or instructed by the waldenses and Husse by Wiccliffe speaking yet of Luther affirmeth to the contrarie that Luther receiued his doctrine neither from Husse or Wiccliffe but was instructed of himself as he declareth of himself in his writings In whâ—ch respect also sayth M. Wotton Luther might truly say that he was the first which had in these times published Christ especially in the chief poynt of the Ghospel which is (17) In his Trial of the Romish Clerg Title pa. 392. Iustification by faith in Christ and in this respect it is an honour to Luther to haue been a Sonne without a Father a Disciple without a Maister Agreably wherunto also sayth M. (18) Act Mon. pa. 770. Fox Luther pluckt downe the fondation of Papistrie by opening one veine long hid before the touchstone of al truth and the only principal origen of our saluation which is our free Iustification by Faith only yea Luther is so confessedly the first Authour or Beginner of Protestancie that one of his owne Brood writeth that (19) Prognostica finis mundi The Spirit which telleth things to come worketh not but in time of the Ghospel which Luther as it is confessed towards the end of the world did first bring-in And againe (20) Ibid. pa. 13. The seduction of false Prophets is not manifest but vnder the Ghospel which before Luther as we sayd neuer went since the Primitiue time of the Apostles Some Protestants (21) In his Articles Art 19. p. 130. Doue in his Recusancie pa. 32. sayth D. Couel make Luther and Caluin Authours of the Religion among vs. By al which it appeareth that Luther was borne and bred a Catholick and that at the same time the Religion knowne and practised ouer the Christian world was the present Roman from which Luther then reuolting confesseth himself to be the sole and only man who first preached the Protestant Ghospel and so is confessed by other Protestants to be the first Authour of their Religion to be their first Apostle and to be a Sonne without a Father a Disciple without a Maister At the same time of Luther raigned here in England King Henrie the Eight in whose time our Roman Religion was so vniuersal that D. Willet confesseth
is made with oyle of oliue consecrated by a Bishop (52) In Postilla super ca. 15. Marci and super 1. Cor. 1. yea he els-where numbreth and mentioneth al the seauen Sacraments And lastly in his epistle to Pope Vrban written not three yeares before his death endeauouring to purge himself to the Pope he plainly acknowledgeth that the Bishop of Rome is the Vicar of Christ vpon earth Adding thus further If I haue erred in anie of these poynts I wil submit my self to correction euen by death if necessitie so require By al which we may see that Iohn Wiccliffe in al the former poynts now contradicted by Protestants was wholy Catholick As also the Age wherin he liued A truth so euident that Osiander (53) Cent. 6. 10. 11. p. 439. confesseth that Wiccliffe had no companions of the same time who might brotherly admonish him c. and D. Humfrey (54) In vita Iuelli p. 263. acknowledgeth that In these last times he was almost the first Trumpeter of this Ghospel of Protestants So litle did the fame or infamie of Protestancie sound in the Christian world at Wiccliffs first beginning In the Age before Iohn Wiccliffe liued the Hereticks Albigenses who because they were in opinion and Sect wholy (55) FulK de successione Eccles cont Staplet p. 332. 333. SparK in his Ansvv to Albines p. 58. Abbots against D. Hil. p. 57. More in his Tables p. 173. agreing with the Waldenses and only differing in Titles and Names according to the diuersitie of places and times wherin they liued I wil therefore omitting them come to the Waldenses who receiued their name from Waldo a Catholick Lay-man (56) Act. mon. p. 628. a rich Marchand of Lyons and one so vnlearned sayth M. Fox that he gaue rewards to certaine learned men to translate the holie Scriptures for him and certain other workes of the Doctours by which he did conferre the forme of Religion in his time to the infallible Word of God wherupon sayth M. Fox Further (57a) Act. Mon. p. 41. sprung vp the doctrine and name of those which are called Waldenses But Waldo being destitute of al ordinarie calling and despayring to obtayne it from the Church of Rome out of which he was gone forth contemning the same he taught that (57b) Illiricus in Catal. Test veritatis p. 731. 732. 740. 745. Lay-men and women might consecrate the Sacraments and preach for the practice wherof the Waldenses and Albigenses were (58) Simons on the Reuel p 165. excommunicated by the Pope And yet this their reuolt from the Roman Sea notwithstanding (59) In Iesuit part 2. rat 3. p. 270. Fox Act. Mon. p. 628. D. Humfrey and M. Fox do both grant that Waldo did forsake al things that being poore he might follow Christ and the Euangelical perfection which D. Fulk (60) Against Rhem. Test. in Math. 19. f. 38. ParKins in his Reform Cath. p. 241. and M. Parkins reiect for Popish In so much that (61) Chronogr p. 94. Pantaleon affirmeth that he and his followers were a very order or Profession of begging Fryars wherupon according to M. Fox (62) Act mon. p. 41. 629. they were called The poor men of Lyons professing as (63) In Iesuit part 2. p. 270. D. Humfrey vrgeth a kind of Monastical life wherin they were so forward that they afterwards made (64) Vrsperg in chron Ar. 12â—2 meanes to Innocentius the Third then Pope to haue their Order by him confirmed but could not preuayle It is further confessed by [65] In ep 244 p 4â—0 Caluin that they beleeued the Real presence and by (66) Against Symbolizing part 1. c 3. p. 162. M. Parker that they retayned the Signe of the Crosse in the blessing of their meates And (67a) De Ecclesia p 24. Morgensterne speaking vnto them sayth You confirme the decree of Antichrist concerning the number of the Sacraments though that you haue also often done in other articles as in the Doctrine of Single life of Vowes of the sacred Scripture of good Workes of Iustification Baptisme of Children and Purgatorie Now from these premises it euidently ensueth that Waldo immediatly before his Apostacie was a Roman Catholick and not a member of anie other Church to him then knowne or in being and so his first proceedings are confessed by (68a) Of the Estate of the Church p. 338. Crispinus to haue been in time of thick darknes of Poperie and as a first and litle beginning of the instauration of the Christian Religion to wit the Protestant So vndoubted it resteth that the Religion vniuersally and publickly professed in the time of Waldo was not anie Protestant but the Roman Religion In the same Age liued S. Bernard of whon sayth D. Whitaker (67b) De Eccl. p. 369. against Rainolds p. 125. 126. I do think Bernard was truly a Sainct And other Protestants ackdowledge that he was (68b) Osiand cent 12. p. 309. A verie good man (69) Pasquils Returne into England p. 8. 130. A good Father and one of the LaÌ„ps of the Church of God D. Morton demandeth (70) Prot. Appeal p. 458 Why may not Protestants acknowledge S. Bernard for his life a Saint and for his doctrine a Lamp c. This then so true a Sainct good man and clearest Lamp was so wholy Roman Catholick as that D. Whitaker speaking to vs sayth (71) Resp ad Camp p. 105. Bernard whom your Church these manie yeares hath brought forth one godly man c. And Gomarus alleageth him to vs (72) In speculo Eccl. Bernard your Sainct Yea he was (73) Simon de Voyon in his catal p. 126. the Abbot of Clarauaux and so deare to the Pope that M. Bel tearmeth him (74) Challeng c. p. 148. And see Abbot in his 3. parte of the def c. In his Aduertisment therto annexed pag. 20. Vvotton in his Trial of the Romane clergie p. 265. Tossanus in Synopsi de Patribus p. 58. The Popes deare Monk and Reuerend Abbot Osiander and Hospinian report that (75) Cent. 12. p. 309. Hospini de origin Monach. f 175 He was the founder of a hundred and fortie Monasteries And Danaeus affirmeth that (76) 1. part alt parte cont Bellar. p. 440. Hierom and Bernard were Monks and Authours and fauourers of that errour And though D. White (77) Vvay to the true church p. 388. blush not to obiect his Authoritie against the Popes Primacie yet his Writings Doctrine and Practice were so direct to the contrarie that therefore he is expresly reproued by (78) Against Rhem. Test in Luc 22. F. 133. VvhitaK li. 2. cont Dur. p. 154. D. Fulk and D. Whitaker The Centurists also auouch that (79) Cent. 12. Col. 1637. He worshipped the God of Maozim euen vnto the last breath of his life he was a most sharp defender of the Sea of Antichrist c. For which by other ProtestaÌ„ts he
who liued vnder the Tyrannie of Antichrist I wil not stand vpon M. Sanders may haue great store of such For (103) Against Rhem. Test in Heb. 10.11 Bede liued in a superstitious time long after Antichrist did openly shew himself c. He affirmed that Men vnderstood that the healthful Sacrifice auayled to Redemption both of bodie and soul euerlasting and (104) Ib. in 1. Pet. 3.19 In some things was carryed away with the errours and corruptions of his time By which it clearly appeareth that in the Age of S. Bede the Popes of Rome were so Roman Catholick and the external gouernment of the Church thereto so answerable that our moderne Protestants do therfore traduce those ancient Popes for Antichrists and their Gouernment for Tyrannie In the Age before S. Bede liued the two most famous Brethren named Eualdi whom M. Bale tearmeth (105) In Catal. Scrip. c. Cēt. 14. p. 145. Osiand Cent. 7. p. 559. Papistical Martyrs suffring for Papistrie And though D. Morton (106) Prot. Appeal p. 67. 68. endeauoureth to obscure this by affirming that Protestant Writers were doubtful whether the sayd Brethren dyed by the hands of Christians or Infidels which later himself thinketh more probable yet this hindreth not but according to his Brother Bale and Osiāder cited by himself that they dyed for our Roman Faith Yea so litle was this doubt that D. Morton himself sayth If notwithstanding Catholicks shal insist in their clayme of these Two suffring death in maintenāce of Papal Iurisdiction ouer forraine Churches miserable wil be their issue especially considering that we haue manie Twoes to oppose against these euen a thousand and two hundred religious Britans who in a resolute resistāce of that Iurisdictiō and Authoritie of Austin the Legate of S. Gregorie dyed vnder the hands of Pagans and as Galfrid speaketh suffred Martyrdome But to omit that Protestants (107) Carthvvright in his 2. Reply part 1. p. 475. themselues charge this Galfrid with vntruth and too too childish errours wherof his owne (108) See l. 8. c. 19. l. 9. c. 4. l. 10. c. 3. l. 12. c. 4. c. writings wil be best witnesses as also that D. Morton doth vntruly and vndeseruedly referre the death of these religious Britans occasionally to S. Augustin I can not yet but obserue the greatest penurie of ancient Protestant Martyrs when D. Morton is glad to clayme for such those who liued and dyed Catholick Monks euen the Monks of Bangor So great a Bangor doth our Doctour make in making Protestants Ministers and Martyrs of Religious Monks THAT THE FAITH OF S. GREGORIE AND S. Augustin and whereto England was by them conuerted was our Roman Catholick and not Protestant CHAPTER IV. TO arise euen to the height or beginning of these last thousand yeares and first to examine the Faith of S. Gregorie and his time Concerning him D. Morton writeth (1) Prot. Appeal p 5. wee willingly cōfesse that S. Gregorie was an happie Father of the Faith of manie and deliuered to thē the sauing knowledge of Christ crucifyed And as cōcerning our Countries Conuersion by him he further sayth (2) Prot. Appeal p. 60. This happines of our English Conuersion to the Faith of Christ and worthines of our Conuerter S. Gregorie we could easily acknowledge without anie further adoe c And againe our Protestants Authours looking on their right hand beholding how Pagans and Heathnish people c. by the light of the Ghospel through the Ministerie of Austin the Legat of S. Gregorie were brought vnto the Fold of Christ did togeather with the Angels of heauen reioyce in remembrance of this their happines and therefore called it a gratious Conuersion And that most iustly seing our sayd Conuersion was confessedly from Paganisme to the true Faith of Christ for so Hollinshead testifyeth that (3) Description of Britannie l. 11. c. 7. S. Austin was sent by Gregorie to preach to English-men the Word of God who were yet blind in Pagan superstition And Anno 596. Gregorie sent Austin into this Ile to preach the Christian Faith vnto the English Saxons which Nation as yet had not receaued the Ghospel Agreably also hereunto sayth M. Cambden (4) Descript Britan. p. 104. Austin hauing rooted-out the Monsters of Heathnish superstition ingrafting Christ in English-mens minds with most happie successe conuerted them to the Faith And the like is acknowledged by M. Fox (5) Act. Mon. 110. 115. 172. Bale Cent. 1. c. 73. Cent. c. 1. VvitaKer cont Dur. p. 394. Cooper chron anno 599. Stovv 596. M. Bale D. Whitaker D. Cowper Now this Faith was so certainly the Faith planted by Christ and his Apostles that M. Fox calleth it (6) Act. Mon. p. 111. 120. 122 The Christian Faith (7) Ib. p. 115. 116. the Faith and Doctrine of Christ (8) Ib p. 121. Christs Religion and that Church The Church of Christ and The (9) Ib. p. 112. perfect Faith of Christ Cowper styleth it (10) Chron. anno 636. The right Beleef Stow (11) Chron. p. 9. The Christian Faith and (12) Ibid. p. 72. pure and incorrupted Christianitie Cambden (13) Descript Brit. p. 519. The true Religion of Christ (14) In vit Paulin. Godwine The Ghospel and sundrie such like Now this our Conuersion to this Faith of Christ by the meanes of Saint Gregorie was in truth a Blessing so great that (15) Cont. Duraeum l. 5. p. 394. 502. 397. D. Whitaker most humbly thus writeth therof we wil euer most gratefully remember that great benefit which Gregorie bestowed vpon vs And I confesse S. Gregorie to haue been a good and holie man c. He was a learned and holie Bishop (16) Iesuit p. 2. p. 624. D. Humfrey tearmeth him therefore Gregorie in name Great and indeed Great and M. Bel (17) Suruey of Poperie p. 187. calleth him S. Gregorie surnamed the Great the holie and learned Bishop of Rome According to (18) Cent. 1. c. 68. M. Bale He was the most excellent of al the Bishops of Rome for learning and life That against his wil and striuing to the contrarie and at last compelled he succeeded Pope Pelagius That he was a learned and good man founded Hospitals inuited Pilgrims to his Table sent things necessarie to the Monkes of Hierusalem and maintayned three thousand Virgins (19) Ibid. c. 7. He reduced the Gothes from Arianisme to the Church professed himself by writing the Seruant of Gods seruants that thereby he might appeare most far from al Ambition and desire of command In like sort is S. Augustin honoured by M. Godwine (20) Catalog of Bish. p. 7. and See Cābd Descript Brit. p 515. 178. Bale Cent. 13. c. 7. Cent. 14. c. 13. with the Title of our Apostle Wherof also sayth M. Mason (21) Consecration of English Bishops p. 57. 58. for as much as Lethardus gathered but a few clusters and the mayne Vintage was reserued
for Austin let vs enlarge the signification of the word Apostle and extend it to Austin and moreouer though improperly to Gregorie and Eleutherius c. whose proceedings towards the Prince were Chistian honest and orderlie They came to plant the Faith of Christ c. They came to preach obedience c. Their Ghospel was a Ghospel of peace c. They coÌ„uerted People c. They sought to build the Church c. Yea S. Austins desire to conuert the Pagans and his dutiful respect to the Prince deserue to be written in Letters of gold So worthily doth this Prostant here think of S. Eleutherius S. Gregorie and S. Austin And no lesse are his most deserued prayses blazed by M. Hollinshead recording that (22) Historie of Engl. Austin and his companie arriued at Canterburie where he made his abode by the Kings permission exercised the life of Apostles in fasting watching and prayers preaching the word of God to as manie as they could despising al worldlie pleasures as not appertayning to them c. Also Ethelbert was persuaded by the good example of S. Austin and his companie and by miracles shewed to be Baptized The like hereof is testifyed by (23) Act. Mon. p. 105. 116. M. Fox D. Bilson also acknowledgeth that (24) of Obedience p. 57. Austin and his fellowes came with Religion to God and submission to Princes Stow reporteth that (25) Chron. p. 65. S. Austin and his fellowes liued in the feare of God And D. Godwine acknowledgeth that (26) Vita August He was a Monk of great vertue calling him S. Austin But now to be satisfied what was the Faith and Religion taught by these two so holie men S. Gregorie and S. Austin or what the vniuersal and publick profession of Christians al ouer the world at those times was whether Catholick or Protestant I wil appeale to our Protestant Doctours Amongst whom writeth M. Bale that (27) Cent 1. c. 68. c. 70. Gregorie burdned the Church and Religion of God more then al with more then Iewish ceremonies He ordered the Rites of Masse commanded Masses to be sayd ouer the dead bodies of the Apostles deuised Litanies and Procession permitted the Image of the Blessed Virgin to be carryed about confirmed Pilgrimage to Images by Indulgences for the peoples Deuotions He was maintayner of Pardons granted Indulgences to those that visit Churches on certain dayes made foure Books of Dialogues for strengthning Purgatorie admitted Adoration of the Crosse and Masses for the Dead called Englishmen to Romish Rites by Austin the Monk (28) Cent. 1. fol. 3. who was sent from Gregorie to season the English Saxons with the Popish Faith And (29) Iesuit part 2. rat 5. p. 5. 627. D Humfrey affirmeth that they brought into England the whole Chaos of Popish superstition M. Harison chargeth (30) DescriptioÌ„ of Britanie before Holinsh. Chron. vol. 1. p â—7 Austin to haue conuerted the Saxons from Paganisme to no lesse hurtful superstition then they did know before making aâ— Exchange from open 〈◊〉 secret Idolatrie In so much as he (31) Ibid. p. 29. 27. concludeth in playne â—eaâ—â—es thaâ— Augustin came and brought-in Poperie In like sort (32) Apologia pro coena Domini p. 33. M. Ascham chargeth him to be The ouerthrower of true Religion and the establisher of al Popish Doctrine D. Abbots tearming S. Austin (33) Answ to D. Bishop p. 197. A black Monk affirmeth that this (34) Ibid. p. 20 Italian Monk brought new obseruations from Rome and the English receaued the same And that this (35) Ibi. p. 198 Romish Priest requireth the British Bishops to be subiect to his Romish Authoritie And this Romish Archbishop brought-in Nouelties and Superstitions and did contaminate the Faith of Christ Mellitus Laurentius Iustus al of Austins Companie and condition D. Fulk affirmeth that (36) Against Rhem. Test in 1. Cor. 4. Austin did not beget the Nation of English-men to Christ by the pure Ghospel c. but with mixture of mens Traditions And that Christian Religion which he found in the Britans he laboured to corrupt with Romish Inuentions M. Bale auoucheth that (37) Cent. 1. c. 70. Austin entred not with the Ghospel of Christian peace but with the Banner of his Apostleship with a Siluer Crosse Litanies Procession Images painted Pictures Reliques and Ritual bookes And that (38) Ib. c. 73. King Ethelbert first of al English men receiued of Gregorie the First Bishop of Rome by Austin the opinion of the Roman Religion with al inposture or deceit and dyed the One and twentith of his receaued Papisme As also that (39) Cent. 8. c. 85. Austin brought-in Popish Monkerie and besides the Popes Traditions ô Heretical mouth brought nothing but mans dung (40) Cent. 13. c. 1. Austin the Roman brought hither Romish rites without sound doctrine The King receaued Romanisme with the annexed Idolatries He brought in Monks Altars Vestments Images Masses Chalices Crosses Candlesticks Banners Holie as they cal them Vessels holie Water and Bookes of Roman Customes Their chiefest studies were about the oblations of Masses (41) Cent. 14. c. 31. Yea Austin disposed al things in England to the forme of the Synagogue of Rome and made Englishmen honourers of the Pope Finally (42) Catal. Scrip. Illust cent 14. p. 117. Austin by his interpreters taught our people the Papistical Faith Wherupon D. Fulk tearmeth our (43) Against Purgat p 333. Conuersion from Infidelitie our peruersion (44) Resp ad Bellar. p. 1. p. 780. And Danaeus calleth it The inebriation of the whore of Babilon mentioned Apoc. 17. Concerning these two last testimonies of D. Fulk and Danaeus D. Morton sayth (45) Prot. Appeal p. 60. These Apologists with more art then truth do obiect vnto vs our owne Authours calling it a peruersion and inebriation herein peruerting their direct meaning and propounding their testimonies as spoken absolutely concerning euerie particular point of Roman Faith which was only respectiuely and restraynedly intended But as this Glosse is only his voluntarie Imagination and indeed a direct peruerting of his owne Brethren so is it sufficiently confuted by so manie Protestant Doctours last cited and next following who most agreably confesse that the Faith speaking in general taught here by Austin was the Popish Faith the whole chaos of Popish Superstition Yea Poperie it self Wherfore to proceed (46) Trial of the Romish Clergie p. 377. M. Wotton auoucheth that Neither was England conuerted by your proud Monk Austin but peruerted rather And (47) Answ to a Popish Appologie f. 8. D. Fulk affirmeth that Austin an vnlearned Monk came into the Land to corrupt the sinceritie of the Faith which the Britans had receiued c. Yea S. Augustin was so wholy ours that (48) 2. Reply part 1. p 301. M. Cartwright calleth him Romish Augustin And (49) Tetrastylon Papismi p. 122. D. Willet expresly placeth Augustin and Gregorie among
did formerly auouch that the sayd Rule was of Credit euen with the Protestant Writers of our time namely with M. Suinglius M. Caluin and M. Gualter and that he thinketh no learned man doth dissent from them Yet M. Morton who would take it vnkindly and that deseruedly to be censured for Vnlearned doth thus far aduenture directly to discredit and disauthorize the foresayd Rule as shamefully to curtle it both in bredth and depth The (44) Ibid. p. 345. bredth sayth he though most vntruly reacheth no further then vnto matters of Ceremonies and other Customes of the Church c. Secondly the depth of the same position if it be rightly sounded wil be found to be a truth of strong Probabilitie only and not of an absolute infallibilitie which is to say in good English that the sayd Rule only concerneth trifles and matters of smal moment as also that it is not a certain true Rule but peraduenture true and peraduenture false which strongly implyeth that our Doctour in matters of faith and moment now disputed between Catholicks and Protestants would be loath to be squared and tryed thereby And so in substance acknowledgeth that which he reproueth in M. Carthwright that thereby a window is open to bring in al Poperie So euidently in deed doth the forsayd Rule prescribed by S. Austin and approued by so manie of the learned Protestants strongly confirme and conuince the vninterrupted Current and continuance of our Roman Religion from the Apostles themselues to these our dayes Agreably to the premisses (45) Consideration of the Papists supplication p. 43. M. Powel expresly and ingenuously confesseth We can not tel by whom or at what time sayth he the enemie did sow the Papists Doctrine c. Neither indeed do we know who was the first Authour of euerie one of your blasphemous opinions (46) Reioynder to Bristow p. 265. D. Fulk answering to the demand of the Roman Churches change sayth thereto I answer my Text sayth it was a mysterie not reuealed and therefore could not be at first openly preached against c. And though D. Whitaker taught before that No man denyed but that it much auayled for the confuting of Heresies to haue knowne their beginning Yet the same (47) Resp ad Rat. Comp. p. 101. D. Whitaker is inforced to confesse that The time of the Roman Churches change can not easily be told Yea to such absurdities are Protestants brought in this poynt that Vrbanus Rhegius being vrged to shew wherin the Roman Church had changed her Faith at last betaketh himself to this desperat boldnes saying (48) In lib. Apologet. p. 192. But to conclude though it were true that the Roman Church had changed nothing in Religion would it therefore presently follow that she were a true Church I think not sayth he And yet I think hardly any one Protestant can be picked out so ignorant or impudent as wil openly auouch that the Roman Church was not a true Church when S. Paul writ vnto the Romans in these words (49) Ep. Ad Rom c. 11. vers 5.6.7.8.9.11.12 By Christ we receaued Grace and Apostleship for obedience to the Faith in al Nations c. among whom are you also the called of Iesus Christ. To al that are at Rome the beloued of God called to be Saints Grace to you and Peace from God our Father and our Lord Iesus Christ. First I giue thanks to my God c. for al you because your Faith is renowned in the whole world c. without intermission I make a memorie of you alwayes in my prayers c. And I desire to see you that I may impart vnto you some spiritual grace to confirme you that is to say to be comforted togeather in you by that which is common to vs both your Faith and mine Now if the Roman Churches Faith was once thus the same with S. Paules Faith then if she neuer changed her sayd Faith as this Protestant supposeth she must needs continue a true Church Al this Sun shine notwithstanding D. Morton wil needs defend his brother Rhegius herein because (50) Prot. App. p. 675. diuers Hereticks who liued in the Apostles times such as were the Simonians Basilidians Nicolaitans albeit they liued in the dayes of the Apostles yet did they not professe the Doctrine of the Apostles which sufficiently demonstrateth the infirmitie of the Consequence But I must confesse I did not expect such weake Demonstrations from D. Morton for the Consequence was not that Hereticks liued in the Apostles dayes therefore their Doctrine is the doctrine of the Apostles as our Doctour would abuse an vncautelous or vnlearned Reader but as himself before thus confessed The Church of Rome hath not altered anie article of Faith since the Apostles times ergo the now Faith of the Church of Rome is the same with that which was taught by the Apostles This Consequence is so cleer supposing that the Church of Rome in Saint Pauls time professed the true Faith which I haue formerly proued and no Protestant dare deny as that al further proof would discouer no lesse tediousnes in the Writer then the denying therof hath bewrayed ignorance and temeritie in M. Doctour So cleer it is that no Protestant whosoeuer is able to assigne anie knowne beginning of our Roman Religion since the Apostles times Wherefore in playne tearmes they ascribe the beginning therof to S. Pauls time To this effect sayth D. Willet (51) Synopsis Controu 2. q. 3. p. 56. Therefore S. Paul calleth Papistrie a mysterie of iniquitie which began euen to work in his dayes M. Midleton (52) Papisto-mastix p. 193. auoucheth that we are sure that the Mysterie of inquitie did work in Pauls time and fel not a sleep so soone as Paul was dead waking againe 600. yeares after when this Mysterie was disclosed c. And therfore no maruaile though perusing Councels Fathers and Stories from the Apostles forward we find the print of the Popes feet c. M. Parkins desiring 53 Reformed Cath. p. 329. To stop the mouths of Papists who demand of vs sayth he where our Church was foure-score yeares before Luther They are answered sayth he that our Church hath been since the dayes of the Apostles and that in the verie midst of the Papacie So supposing the Papacie or Roman Church to haue continued since the dayes of the Apostles Lastly the truth hereof is so certayne that the same is acknowledged by our seuerest (54) Suruey of the BooK of common prayer in the Preface to the King p. 18. Puritans who speaking to the Kings Maiestie giue this wholsome persuasion Let not your Maiestie be now deceiued by the Popish Argument of supposed Antiquitie as Ioseph was with the old and mouldie bread of the Gibeonites c. And the rather ô christian King take heed because Antichrist began to work euen in the Apostles dayes So vndoubted and to be supposed it is that the Argument drawne from
the window herein as our Doctour with his other Brethren haue blindly obserued To which effect D. Fulk acknowledgeth that S. Ambrose (18) In his Confutation of Purgat p 78. 320. 326 202. allowed prayer for the Dead and that it was the common errour of his time As also (19) Ibid. p 194. And see Cent. 5. c. 6. col 675. that Chrysostom Hierome allowed prayer for the dead And Chemnitius confesseth the same of Ambrose (20) Exam. part 3. p. 93. 94. Prudentius Hierome and further reprehendeth S. Epiphanius (21) Ibid. p. 107. as not daring to refute such opinions of the common people as also S. Augustin S. Chrysostom for yeelding ouer much herein to the custome of the time and the receaued opinions of the vulgar (22) De Ratione Refor Eccl. Edic Gal. I do not deny sayth Caluin these prayers for the Dead to haue been receiued by S. Chrysostom Epiphanius S. Austin and such others because they had them from their Predecessours c. But these good men whom I haue named with ouer much credulitie without al discretion Iudgement followed that which within short time had gotten authoritie Osiander testifyeth that 23 Pelagius the Second decreed that Memorie of the dead should be made in euerie Masse after the Eleuation of the healthful Hoste Which decree is obserued euen vnto this day Melancthon chargeth the whole Councel of Carthage herewith saying (24) In his Libelli aliquot c. f. 19. and see Apol. Conf Aug c. de vocabulis Missae f. 216 The fourth Carthage Councel contayneth a Decree of Prayer Sacrifice for the dead in these words c. D. Fulk acknowledgeth that this forefather (25) In his Answer to a Counterf Cath. p. 44. Aerius taught that prayer for the Dead was vprofitable as witnes sayth he both Epiphanius Austin which they count for an errour Hereunto agreeth Hospinian saying (26) Hist Sacr part 1. fol. 155. It was the common opinion of the vulgar that the Soules of the dead might something be holpen by the prayers Almes Sacrifices which are done vpon earth as is euidently vnderstood by the disputation of Epiphanius with Aërius D. Fulk not only reprehendeth (27) In his Confut. of Purgat p. 320. 294. 326. 349. Ambrose Chrysostome Austin for allowing Prayer for the dead but withal he admitteth that it (28) Ibid. p. 320. 326. 34â— 78. was the common errour of their times and that the errour of Purgatorie was somewhat rifely budded in Austins time (29) Ibid. p. 161. Yea answering to D. Allen he granteth that (30) Ibid. p. 78. Austin speaketh of the Amending fire in the place by M. Allen alledged He doth so indeed sayth D. Fulk but Austin had no ground of that fire but in the common errour of his time So confessedly was the Amending fire of Purgatorie the common doctrine of S. Austins time A truth so certayne that Chemnitius for the self same doctrine reprehendeth (31) Exam. part 3. p. 92. Clemens Alexandrinus (32) Ibid. p. 93. Ambrose Hierom (33) Ibid. p. 94. Prudentius (34) Ibid. And Fulk speaking of Constantin the Great who liued somewhat before these Fathers affirmeth that (35) In his Confut of Purg. p. 313. In the burial of Constantin there is mention of Prayer for his soule according to the errour of his time In like sort the Centurists obserue that (36) Cent. 4. col 454. a great multitude of people powred out their prayers with teares for the Soule of the Emperour And for the same doctrine of Purgatorie they accuse (37) Cent. 4. c. 4. p. 304. Lactantius Prudentius S. Hierome D. Beard speaking of Those fathers (38) Retractiue from Romish Religion p. 414. which do patronize Purgatorie mentioneth from Bellarmine Athanasius Basil Gregorie Nazianzene Neither was this so general practise of the people or vniforme consent in doctrine of these ancient Fathers anie Innouation or first beginning errour of their times For it is further confessed by D. Fulk that the doctrine of Purgatorie not began but (39) In his Retentiue c. p. â—06 preuayled sayth he within three hundred yeares after Christ And M. Gifford (40) In his DemoÌ„stratioÌ„ that our Brownistes be ful Donatistes p. 38. granteth that In the Churches publick worship to pray for the Soules of the dead and to offer oblation for the dead was general in the Church long before the dayes of Austin as appeareth sayth he in Cyprian Tertulian which was before him and neerer to the times of the Apostles So likewise Caluin (41) Inst l 3 c. 5. sec 10. acknowledgeth that aboue One thousand three hundred yeares since it was vsual that prayers should be made for the dead whatsoeuer hereof is read in the Ancient Writers was yeelded to the publick custome and to the ignorance of the people c. I confesse they were drawne headlong into Errour euen as inconsiderat Credulitie doth vsually depriue the minds of men of Iudgement And relating the Custome of making Commemoration of the dead in the Supper or Sacrifice that place of ease light and peace might be giuen to them he further sayth I do not deny this to haue been a most ancient Custome and because great is the force of Custome or rather Tyrannie therfore I confesse these prayers to haue been approued by Chrysostome Epiphanius Augustin and the like because as by hands they were deliuered to them from their Ancestours Beza speaking of the times of Cyprian Austin and Chrysostom confesseth that as then (42) Praef. in nouum Test ad Princ. Cond Prayers for the dead were begun to be vsed more freely The Protestant (43) In Apoc. p. 206 Ioannes Winkelmannus auoucheth that Origen decreed a Purgatorie wherin after this life some sinnes are purged The Centurists (44) Cent. 3. col 87. report that Thou mayst see some seedes of Purgatorie spread abroad in some places of Origen as hom 2. in psal 36. yea in the same place they alledge sundrie of Origens sayings affirming Purgatorie And (45) Cent. 3 col 265. in another place they acknowledge that Origen in his bookes de Principijs decreeth Purgatorie to be the punishment of Sinnes And for the same doctrine they reprehend (46) Cent. 3. col 138. 139. both Cyprian and Tertullian Yea other Protestants affirme of S. Cyprian S. Augustin S. Iohn Damascene in that they defend Prayer for the dead that (47) Clypeus fidei Dial. 11. p. 449. they are mere fooleries which they haue written of this matter And that such their doctrine is to be ascribed to ihe rash stupiditie wherewith their heades were moued seing they were deuoyd of the Holie-Ghost Chemnitius granteth that in the writings of Dionysius the Areopagite who was conuerted by the Apostles mention is made of Prayer (48) Exam. part 3. p. 110. for the dead in the Church And the like
is acknowledged of Dionysius by Melancthon (49) In aliquot libel c. fol. 23. D. Fulk 50) Against Purgatory p. 353. which D. Fulk in plainest words teacheth that Tertulian (51) Against Purgat p. 3â—2 see p 303. 393. Cyprian Austin Hierom and a great manie more do witnesse that Sacrifice for the dead is the Tradition of the Apostles Wherunto Bucer accordeth (52) In Enarrat in Sacra quatuor Euangel in Math. c. 12. p 311. affirming that prayer and almes were made for the dead almost from the verie beginning of the Church Lastly Zuinglius being impugned for denying Prayer for the dead and pressed with the Authoritie of Fathers especially of S. Chrysostom S. Augustin who deriue this Custome from the Apostles answereth thus (53) Tom. 1. Epicheroe de Can. Miss f. 186. And see Tom. 2. in Elench contra Anabap f. 10. If it be so as Augustin and Chrysostom report I think that the Apostles suffred certayne to pray for the dead for no other cause then to condescend to their infirmitie So insimulating the Apostles wilfully to haue permitted others to erre according to the errours of Protestants in praying for the Dead which they could not do without errour in themselues Yea the Doctrine of Purgatorie and Prayer for theÌ„ dead was beleeued and practised by the ancient true beleeuing Iewes For whereas M. Morton speaking of the Church before the coming of Christ affirmeth the doctrine then taught by the Iewes to be now knowne among other Reasons (54) Treat of Israel the Church p. 93. 94. By the open Confession of the Iewes in al Ages since the coming of Christ For sayth he it is plaine that they hold euen to this day those opinions which they receaued from their Ancestours and were commonly held of that Nation Yea say the Centurists (55) Cent. 8. col 885. The Iewes are constant in their opinions And Pet. Martyr writeth that (56) Com. plac in Engl. part 2. p. 599. The Iewes as yet continue and kept in so great aduersities in so diuers and griâ—uous Captiuities and Dispersions they hold stil their Religion Doubtles no ancient Troians Lumbards Hunnes or Vandals haue so held their owne c. and could shew their original Historie set forth in most true writing and being euerie where dispersed as they were could neuertheles keep their owne Ordinances c. Now concerning these Iewes so constant in their Faith and admitting the bookes of Machabees but only for a true Historie it is euident thereby that Iudas Machabeus a holie and iust man procured (57) 2. Machab 2.43.45 Sacrifice for the dead and that the Priests of Hierusalem then true beleeuers offred the same wherein also our later Iewes are so conformable that D. Whitaker confesseth the same in these words (58) Cont. Dur. l. 1. p. 85. I know that the Iewes haue libros memoriales books of Commemorations which they read in their Synagogues and I am not ignorant that now they are accustomed to vse certaine prayers for the Dead Insomuch that Buxdorsius also reporteth their knowne and confessed doctrine of Purgatorie (59) Synagoga Iudaica p. 24. 505. 506. 508. 275. D. Beard auoucheth that (60) Retractiue from the Romish Religion p. 77. The Romanists are like vnto the Iewes in their doctrine and practise of Prayer for the dead for they hold and teach that prayer Sacrifice is to be offered for the dead grounding their opinion partly vpon the example of Iudas Machabeus who as they affirme procured Sacrifice to be offered by the Priests for the dead c. and partly vpon the Thalmudical Traditions of diuers of their ancient Rabbins From the Premisses then we may remember that the ancient Fathers did confessedly beleeue a place of Purgatorie after this life Secondly wherin Sinnes were punished and remitted Thirdly for which Remission they vsed to Pray giue Almes and offer the most precious Sacrifice of Christs Bodie and Bloud Now the Fathers acknowledged and reprehended by Protestants for the forsayd Poynts are S. Gregorie Austin Ambrose Hierome Chrysostom Prudentius Epiphaenius Pelagius the Fourth Carthage Councel Cyprian Tertullian Origin Clemens Alexandrinus Dionysius the Areopagite the Apostles and the ancient beleeuing Iewes The Protestant Writers obseruing and disliking in the sayd Fathers the forsayd Poynts are Caluin Beza Bullinger Zuinglius the Centurie-writers Carion Chemnitius Osiander Melancthon Hospinian Winkelmannus Buxdorsius Bucer Symondes Bale Sutcliffe Humfrey Fulk Whitaker Gifford Willet Morton It is confessed by Protestants that the Fathers of the Primitiue Church beleeued and taught our Catholick Doctrine of Christs Descending into Hel. CHAPTER XII ACcording to the Article of our Creed He descended into hel Catholicks generally teach that the Soule of Christ presently after his death descended into Hel or Lymbus Patrum or Abrahams Bosome there to deliuer and redeeme the Captiue Soules of the holie Patriarks Prophets and other Iust who liued before his time But Protestants being diuided amongst themselues (1) Buâ—er in c. 27. Mat. Beza in c. 2. Act. some of them teach that by the foresayd Article is only vnderstood that Christ descended to his Graue (2) Calu. Instit l. 2. c. 16. § 8 9. 10. 11. 12 others that he suffred the paynes of the Damned Soules Now do decide this Controuersie by the beleef and Doctrine of the Fathers of the Primitiue Church and that by the confessed acknowledgement of our Aduersaries who in a case so euident liberally confesse the general streame of ancient Doctours to be most aduerse vnto them in this verie Article of our Faith wheras that most holie and euer renowmed Cardinal Bellarmine in proofe of this Article alledged (3) Tom. 1. l 4. de Chri. Anima c. 14 the plaine testimonies of the Greek Fathers as namely of Iustin Ireneus Clemens Origen Eusebius Basil Nazianzen Nyssen Epiphanius Chrysostome c. And of the Latin Fathers Tertulian Hypolitus Cyprian Hilarie Gaudentius Prudentius Ambrose Hierome Ruffinus Austin Leo Fulgentius c The Protestant (4) Ad Bellarm Disput part 1. p. 176. Danaeus in answer to so manie most famous Fathers testimonies most barely affirmeth that As concerning them they were not instructed out of Gods word neither do they confirme their opinion from it but only from their owne coniectures c. Thus supposing their Catholick opinion herein and therefore reiecting al their iudgements as confirming their Faith only by their owne coniectures in Danaeus his opinion which as no lesse absurd in itself then improbable to al Iudicious I omit as an answer purely Protestantical In like plaine manner (5) Conc. Dur. l 8. p. 567 And see p. 773. D. Whitaker in answer to the like testimonies of the Fathers vrged by our Catholick Writer Duraeus writeth thus That which thou couldest not do by Scriptures no doubt thou wilt performe by the testimonies of the Fathers of whom that I may freely and briefly answer thee what I
5. 12. 13. 15. 18. Tobie and Macchabees (34) 2 Ma. 15 12.13.14 3.33 4.34 that no better answer thereto can (35) Ad Rat. Camp p. 15. 16. D. Whitaker find then barely to reiect them as not Canonical D. Beard affirmeth that Catholicks (36) Retractiue from Romish Religion p. 80. ioyne hands with the Iewes in their Doctrines of Freewil Inuocation of Angels and Saincts and Merit of good works Al which the Moderne Rabbins hold as Articles of their Creed deriuing them from their Predecessours the Pharisees that went before them And yet we neuer read that the Pharisees were reproued by Christ or anie of his Apostles for the foresayd poynts who yet noted their smallest errours This then our Catholick Doctrine of praying to Angels and Saincts is thus by the Confession of Protestants the ancient Catholick Doctrine and Practise of S. Gregorie Austin Leo Ambrose Hierome Chrysostome Nyssen Nazianzene Basil Theodoret Athanasius Prudentius Cyprian Origen and of almost al say they the Greek and Latin Fathers Now the Protestants acknowledging and disliking this in the sayd Fathers are the Centurists Osiander Carion Chemnitius Beza Sarauia Symonds Brightman Humfrey Fulk Abbot Couel Whitguift Beard and Morton IT IS CONFESSED BY PROTESTANTS THAT THE Fathers of the Primitiue Church allowed the vse of Christs Image and his Saincts placing them euen in churches and Reuerencing them CHAP. XIV THough (a) Conc. Trident sess 25. Images may not be worshipped with Inuocation or by placing anie confidence in them as though they were endowed with any Diuinitie yet that otherwise they may be worshiped as by kissing them kneeling downe and praying before them placing them in Churches translating and the like the Catholick Church doth teach and practise But Protestants denying al worship to Saincts do much more deny al reuerence or respect to their Images Wherfore to decide this Controuersie by the Doctours of the Primitiue Church I find the holie Fathers euen often reproued by Protestants for their special deuotion and Reuerence towards holie Images So S. Gregorie is reprehended by M. Bale (1) In Act. Rom. Pont p. 44. 41 46 47. for that he suffred the Image of the Blessed Virgin to be carryed about c. And that he confirmed by Indulgences Pilgrimages to Images for the Deuotion of the People (2) Cent. 6. p. 289 290 Osiander affirmeth that Austin sent by Gregorie thrust vpon the English Churches the Roman Rites and customes to wit Altars Vestmentes Images c. (3) Vpon the Reuelations p. 83.84.85 86. M. Symondes confesseth that S. Gregorie was angrie for breaking of Images and called theÌ„ Lay mens books c. He did worse sayth he then the Hereticks called Collyridiani that worshiped the Virgin Marie (7) Instit l. 1. c. 11. § 5. carryed the Image of the Virgin Marie in Procession c. He sent Austin into England to conuert the English they which were sent spread forth a Banner with a painted Crucifix and so came in Procession to the king c. D. Fulk confesseth that (4) Against Rhem. Test in Mat. 4. Gregory allowed of Images (5) Ibid. In Hebr 11. Allowed Images to be in Churches (6) Ibid. in Act. 17. Allowed Images to be Lay-mens books for which verie point Caluin affirmeth that S. Gregorie was not taught in the Schoole of the Holie Ghost And Osiander (8) Cent. 6 p. 288. affirming that S. Gregorie was fowly and Popishly deceaued in manie Articles besides sundrie other particulars there by him mentioned auoucheth that he approued cloaked and defended the Idolatrical worshipping of Images For which worshipping of Images and defending the same he is cited and reproued by (9) In his â—oÌ„mon plac part 2. p. 343. Peter Martyr (10) Exam. part 4. p. 32. Chemnitius (11) Cent. 6. p. 288. Osiander and Iohn Bale (12) In his Pageant of Popes fol 33. And though D. Morton wil not so ingenuously confesse with his former Brethren that S. Gregorie approued the worshipping of Images yet himselfe (13) Prot Appeal l 1 sect 25. p. 28. reporteth and citeth S. Gregorie reprehending Serenus Bishop of Marseils for breaking downe Pictures in Churches c. And further thinketh that his not suffring Images to be broken when there was so publick and general Idolatrie committed with them seemed vnto our Osiander although not a direct yet an occasional approuing of Idolatries or rather a cloaking therof c. But to goe to the more ancient Doctours (14) In his Pageant of Popes p. 24. 27 And see Osiander cent 5. p. â—3 M. Bale confesseth that S. Leo allowed the worshiping of Images Yea sayth M. Symonds (15) Vpon the Reuel p. 57. Leo decreed that reuerence should be giuen to Images c. And S. Chrysostom (16) Problem pag. 27. Fulk against Heskins p. 673. is charged by M. Parkins and D. Fulk with worshiping of Christs Image D. Fulk (17) Against Heskins c. pag. 672. 47. 675. acknowledgeth that Paulinus caused Images to be paynted on Church wales And of the vse of Images confessedly in Churches in those ancient times sundrie examples are giuen by (18) Against Symbolizing ‖ part 1. pag. 32. M. Parker the Centurie-writers (19) Cent. 4. col 409. and Chemnitius (20) Exam. part 4 pa. 26. 29. 30. from the seueral testimonies of Sozomen Athanasius Prudentius and others D. Morton confesseth that (21) Prot. Appeal pag. 586. About the Foure hundreth yeare Images crept out of priuat man houses and went into the publick Churches standing there c. Now wheras according to Protestants al Religious worship is to be exhibited only to God and none to anie Creature yet as Catholicks now so S. Austin before deuided Religious worship into two kinds the first which is proper only to God he called Latria the second which is communicable to creatures Dulia Hereof the Protestant Hospinian sayth (22) De Templis pag. â—07 Blessed Augustin first forged the Dinstinction of Dulia and Latria c. Amongst Religious worships in this sort he distinguished that which was due only to God he called Latria and that which was lawful to giue to creatures he named Dulia And presently afterwards he citeth the special places hereof out of S. Austin condemning withal this distinction as being sayth he a Defence of Superstition and Idolatrie Chemnitius (23) Exam. part 4. pa. 29. confesseth that in the Tripartite Historie and in Nicephorus there are certain places which seem to tend as though in the time of Constantin certain Statues or Images began to be placed in Temples but of this sayth he I wil not much contend But Lactantius who was yet ancient is reproued by the Centurie-writers for that say they he affirmeth manie Superstitious things concerning the efficacie of Christs Image Which (24) Cent. 4. col 408. 409. Cent. 4. c. 2. col 33. Centurists also do make report of that strange Miracle at large
Antichrist part 2. sec 8 p. 128 I know right wel that within the 200. yeares after Christ there were crept into the Church manie idle Ceremonies c. There began in this mixt Age Exufflation of the Baptised Consecration of the Font with Oyle Crosse Oyle in Baptisme The reseruing of the Sacrament Exorcisme Offring Prayer for the dead Fasting on certaine dayes with opinion of necessitie Satisfaction and the seed of Monkerie See then sayth M. Parker among what weeds the Crosse grew vp and in what a danged soyle of manie Superstitions c. (103) Ib. part 1. p. 152. And part 2 p 131. Yea he further alleageth Nazianzene reporting that Iulian agreably to our present Protestants laught at the Sufflations of Baptisme But Beza (104) In Epist Theol. ep 8. p. 79. sayth in general I can not sufficiently admire al that decking wherwith euen the most ancient Fathers thought they could adorne Baptisme the Lordes Supper And hauing recited sundrie of the former Rites vsed as himself confesseth euen by the most ancient he yet tearmeth them Stage-playes follies And further thus concludeth Verily those that make the Apostles Authors of these follies need no confutation though they be neuer so ancient Writers So insinuating the former Ceremonies to be ascribed euen to the Apostles themselues by most ancient Writers But to conclude so great was the respect which ancient Fathers had to holie Ceremonies as that with the planting of true Faith religiō special care was had of Sacred Rites Ceremonies as an external ornament therof (105) Iesuit part 2 〈◊〉 5. p. 5. 627. D. Humfrey demanding what Gregorie Austin brought into the English Church answereth A burden of Ceremonies c. They brought in the Archbishops Palle for the Solemnities of Masse Purgatorie c. The oblation of the wholesome Host prayers for the dead c. Reliques c. Transubstantiation c. new Consecrations of Temples c. of al which what els was sought then that Indulgences Monachisme Papistrie the whole Chaos of Popish Superstition should be built These things Augustin the grea◠Monk taught by Gregorie the Monk brought vnto the English But yet more particularly saith (106) Cent. 6. p. 289. 290. Luke Osiander Augustin thrust vpon the English Churches the Roman Rates and Custome◠to wit Altars Vestments Images Masses Chalices Crosses Candlesticks Censors Bāners Sacred vessels Holie waters and euen the bookes of Roman Ceremonies Accordingly saith (107) Prot Appeal l. 1. p 53 58. D. Morton In the Innouating and multiplying of new Rites Gregorie himself was not the lea◠Agent As also Be it knowne to al our Aduersaries that the too manie Ceremonies vsed by S. Gregorie can not excuse their now far more multitudes nor can some of his not good iustify their 〈◊〉 worse Rites c. (108) In Praef. noui Testam ad Principem Condenser Beza speaking of the times of Augustin Chrysostome Cypria◠affirmeth that 91) Cent. 4. col 417. 418 419. cent 3. col 114. 115 116. And see Eobanus in his libel Theolog. p. 230. Some Bishops c. applyed themselues to the building of Statelie Temples c. 〈◊〉 the increasing of Ceremonies c. And that others would not only not represse open Superstitio◠arising but also would mayntaine them And a litle after he aoucheth directly that At th◠same time c. the multitude of Ceremonies increased But I wil end with M. Calfehil who as (109) In his Reioynd to Martials Reply p. 131. 132 D. Fulk relateth of him auoucheth is general that The Fathers declined al from the Simplicitie of the Ghospel in Ceremonies And with (110) In 1. Cor. c. 3. Melancthon who auerreth that presently from the beginning of the Church the ancient Fathers obscured the doctrine concerning the iustice of Faith encreased Ceremonies and deuised peculiar worships So disliking to our Protestants was the Doctrine and Ceremonies vsed by the Fathers euen from the beginning of the Church of Christ Here then we haue besides the former more substancial poynts of Faith Religion euen the verie outward semblance face of our present Roman Church confessedly most like or agreeing to the ancient Primitiue both of them teaching vsing First Hallowing or Consecration of Churches Secondly Dedication also of thē to Christ or some of his Saincts Thirdly Seuering thē also with vestries Chancels Fourthly Placing in them Altars Fyftly with wax-candles lamps burning in the day time Sixtly which also were vsed at Burials Seauenthly there were also in the Church placed Images of Christ his Saincts Eightly At the Altars serued Priests who offered the Sacrifice of the Masse who at their Consecration were specially anoynted hauing afterwards their Crownes shauen Ninthly the vestments vessels vsed by the Priests in administration of the Sacrifice and Sacraments were so peculiarly reuerenced as that they were not to be touched by the Laitie Tenthly the Priests in time of Sacrifice sayd some prayers secretly others audibly Eleuenthly they kept also the Canonical Houres of Prime Third Sixt Ninth Tweluethly with prayer also they hallowed water bread oyle ashes sundrie other creatures Thirteenthly as also the Font water of Baptisme vsing in Baptisme the signe of the Crosse Anoyling Exorcismes sundrie such like vsed euen at this day by the Roman Church though greatly impugned and contemned by the Protestant Congregation Now the Doctours alleadged reiected by Protestants for the foresayd points are S. Gregorie Ambrose Optatus Petrus Alexand. Augustin the Fathers of the Laodices Councel Hierom Theodoret Naziazene Cyril Basil Chrysostom Eusebius Sixtus Cyprian Athanasius Stephen Tertulian Origen and S. Denys Scholler to S. Paule The Protestans producing and reiecting the foresaid Fathers are the Centurists Crispinus Carion Osiander Hospinian Peter Martyr Praetorius Chemnitius Schultetus Zepperus Bullinger Mornay Hamelmanus Caluin Gesnerus Beza Melancthon Humfrey Brightman Fulk Raynolds Bale Carthwright Iacob Hutton Spark Willet Whiteguift Whitaker Beard Parker Morton Mason Calfehil and Parkins THE THIRD BOOK VVHERIN IS PROVED THAT THE CHVRCH OF PROTESTANTS vvas neuer knovvne or in Being before the dayes of Luther And that the Articles of Religion novv taught by the Protestant Congregation vvere Heresies condemned by the Primitiue Church of Christ IT IS CONFESSED BY PROTESTANTS that from the dayes of the Apostles vntil the tyme of Luther themselues neuer had any knovvne Church or Congregation in anie part of the vniuersall Vvorld CHAPTER I. SEING contraries placed togeather do more clearely appeare hauing hither to offred to the view of the indifferēt Reader the clearest continuance of our Catholick Church from the Apostles tymes to these our dayes as also the cōfessed agreement throughout particular Congrouersies betwene our present Roman and the ancient Primitiue Church of Christians I will now in further manifestation of the truth no lesse clearely discouer the Protestant Churches inuisibilite or rather nullitie not-being during the
forsayd time from the Apostles to Luther The Proof whereof for these last thousand yeares is so easie obuious as that (1) Reioynder to Bristovv p. 341. D. Fulk plainly teacheth that the Reuelation of Anti-Christ vvith the Protestant Churches flight into vvildernes was Anno 607. And [2.] Catalogue of Doctours in the ep to the Reader Simon de Voyon affirmeth that Anno 605. vvhen Pope Boniface vvas sealled in the Papal throne then falsehood got the victorie c. then was that vniuersal Apostasie from the Faith foretold by Paule (3) Hist. Sacram. l. 2. p. 157. Hospinian assureth vs that in the Age of Gregorie the Great al kind of superstition and Idolatrie as a sea ouerflovved ouervvhelmed and vvholy ouerdrovvned almost the vvhole Christian vvorld no man not only not resisting but al rather adding and affording vvhat strength they could So cleare it is that in the verie time of S. Gregorie no one Protestant was known to the Christian world and much lesse was seene to resist or hinder the swelling sea of Roman Religion But to proceed [4] Expositio of the Creed p. 307. M. Parkins auoucheth that during the space of 900. yeares the Popish Heresie for so do Hereticks stile it hath spread itself ouer the vvhole earth and the faithful seruants of God vvere but as a handful of vvheat in a mountaine of chaffe vvhich can scarse be discerned (5,) Idib p. 400. And againe vve say that for the space of manie hundred yeares an vniuersal Apostasie ouerspred the vvhole face of the earth and that our Prot. Church vvas not then visible to the vvorld but lay hid vnder the chaffe of Poperie M. Bale affirmeth that from the yeare 607. puritie of Heauenlie or Protestāt doctrine [6.] Cent. 1. p. 69. vanished in the Church [7.] Cent. 1. p. 65. And that after Gregorie the First puritie of doctrine perished And that from Phocas the Emperour who liued Anno 602. til the renevving of the Ghospel by Luther the doctrine of Christ vvas for that space among Idiots and in lurking holes [8] In hypotes pos Theolog. l. 3. p. 110. 111. Brumlerus acknowledgeth that the Prot. Church begunne to lie hid An. 800. an vniuersal Apostacie being made Antichrist being placed in the Temple of God the Church fled into the desert and there fed by God for a time times and halfe a time And whereas the true Church cannot consist without true Pastours [9] Tract Theolog. p. 374. and preaching yet M. Caluin confesseth that so for some Ages the Prot. Church was torne and pulled in sunder that she had no true Pastours and that for some Ages the pure preaching of the word vanished away Now if I should demand of Caluin or anie his Followers how the pretended Protestant people of those Ages could possibly beleeue and so be saued if during those Ages they neither had preaching nor Pastours to preach and minister Sacraments I might expect for my best answer the deepest silence But the more I wade herein the lesse do I find anie bottome of the Protestant Churches latencie or not-being For examining the verie time of Luthers first beginning I find it directly cōfessed by [10.] Apologie of the Church of Engl. part 4. c. 4 And his defen of the Apol. p. 426. D. Ievvel that the Protestant Truth vvas vnknovvne at that time and vnheard of when Martin Luther and Vlderick Suinglius first came vnto the Knovvledge and preaching of the Ghospel (11.) In August Cōfess explicat c. 7. de Eccle. p. 137. Miluius argueth thus If there had bene right beleeuers that vvent before Luther in his office c. there had then been no need of a Lutheran reformation [12) De Eccl. p 145. Morgensterne censureth it ridiculous to thinke that in the time before Luther anie had the puritie of doctrine and that Luther should receiue it from them and not they from Luther Considering saith he it is manifest to the whole Christian world that before Luthers time al Churches were ouerwhelmed with more then Cimmerian darkenes ‖13.‖ Liber Apologet. p. 176. Regius being vrged to tel what Congregation or Protestant Clergie Luther found in the world at his reuolt answereth that before Luther there was a Clergie of the true Religion which agreed with Luther in al things But being to answer where this Congregation was then to be found he hath no other help but to confesse that is was not knowne by the Papists neither through the Tyrānie of the Pope could peraduenture be visibly showne A strāge answer that it should be vnknowne to the Papists yet the persecution by the Pope should make it vnknowne as though Fairies inuisible could be persecuted by Papists But he goeth forward saying Therefore when the Iesuites vrge that Luther should shew verae Religionis asseclam Ecclesiam his fellow-Church of the true Religion they wil that Luther demonstrate contradiction in tearmes and that he proue that which is inuisible to be visible So cleare a Contradiction to the truth it is to affirme the Protestant-visibilitie at Luthers first beginning To the former demand the like answere is giuen by (14‖ In Apocal c. 11. p. 283. M. Brightman (*) Contra Bell. contr 2. q. 5. p. 261. saying The Church before Luther was in Gods hidden Vestrie and by (15.‖ Vpon the Reuela p 199. M. Dent affirming that as then Christ had his little flock in the wildernes and by D. (16) Tom. Vvittemb in praefat see Tom. 2. Vvitēb fol. 63 Tom. 3. fol. 555. Whitaker teaching that the Church then lay hid in the wildernes But none acknowledgeth this truth more plainly then Luther himself saying At the first I was alone And I dare glory that Christ was made first knowne by me but with the denial hereof Suinglius doth dishonour me Yea (18) Loc. com class 5. c. 15. p. 50. speaking of the Sacramentaries he glorieth and sayth without vs and before vs they were nothing truly they durst not mutter now puffed vp with our victorie they bend their force against vs. And in this regard (17) In praefat in corpus doctrinae Lypsiae 1561. Epist ad Argentinēses (19) Ep. ad Episcop Hereford praefix Enarrat Euceri in Euang and see his scripta Anglicana p. 675 Bucer tearmeth Luther the first Apostle to vs of the purer Ghospel Yea (20) Epist 141 p. 273. Caluin speaking of the same times sayth Seing we are compelled to make a departure from the whole world it is absurd one to disagree with another So clearly was the Protestant Religion as then dissenting from the Religion of the whole world In like ful manner sayth (21) Epist. Iesuit part alt p. 49. Cannerus The poyson of the Arrians infected not some litle part but almost the whole world c. we are come vnto those times which euen exceed the confusion of the Arrian furie Errour hath possessed not
before this Age of ours for 1500. yeares togeather after Christ so was it only coyned by our new Protestants and that not vpon anie necessitie for the professours of our Religion were in being knowne by the name of Catholicks in al the foresayd Ages before the name of Papists was euer heard of Besides neither doth it point to anie one or other special Pope or new supposed Doctrine in particular but most strongly for our Iustification in this behalf to al Popes and doctrines alike in general Whereas it is most euident and for such acknowledged that sundrie Popes haue been truly Religious and Catholick and their Doctrines answerable And whereas D. Fulk vrgeth against 76) Answ to a Count. Cath. p. 65. vs the names of Benedictines Franciscans c. as also of Scotists and Thomists he shal receiue his answer only from his owne Brother D. Field saying 77) Of the Churâ—h l. 2. c. 9 p. â—8 We must obserue that they which professe the Faith of Christ haue been sometimes in these later Ages of the Church called affter the special name of such men as the Authours Beginners and Diuisers of such courses of Monastical profession as they made choice to follow as Benedictines and such like So plainly acknowledging these names not to import anie change or newnes of Faith but only these seueral Rules and orders of Monasticel and Religious life And so likewise he further affirmeth the differences between Scotists and Thomists to haue been in the Controuersies of Religion not yet determined by consent of the vniuersal Church So that no name was euer appropriated to Catholicks with truly imported anie Innouation in matter of Faith And therefore if D. Field in excuse of the name of Lutherans might say 78) Of the Chuâ—ch p. 59. neither was it possible that so so great an alteration c. should be effected and not carry some remembrance of them by whom it was procured At what great and most apparent want are now our Protestants who charge the Roman Church with the greatest alteration before Luthers time the euer was either for longest continuance of time as being confessedly for 1260. yeares togeather or for multitude of Countries raigning vniuersally or for number and weight of cheifest Articles of Faith and yet for el this cannot al of them find so much as anie step or signe thereof by any then new deuised or imposed name either from Doctrine Person or Pope Whereas to the contrarie it is more then euident that the seueral names of Protestants Puritans Lutherans Zuinglians Sacramentaries and Caluinists are al of them imposed either through Innouation of Doctrine or from the first Authour of the sayd sect So the verie name of Protestants was at first giuen to certaine of the Lutherans who opposing themselues against the decrees of the Empire made in behalf of Catholick Religion protesting they wovld stand in defense of their owne were for such their protesting named Protestanto A truth so certaine that it is accordingly acknowledged and recorded by sundry Protestants 79) Sley hist l. 6. f. 81. 82. Osiand cent 6. p. 131. Schlus selb Theol. cal l. 2 f. 155 Fulk Answ to a Count. Cath p. 65. themselues Yea the name Protestanâ— wherwith our new Ghospellers is are best pleased is so certainly new and since the reuolt of Luther as that I dare challenge the oldest or learnedst Protestant liuing to giue the least instance or example of anie such name in anie Age precedent vp to the Apostles So lately were they christened by the name of Protestants And as for Puritans M. Parker told vs before that they were so denominated through singularitie in affection and noueltie in faction The newnes whereof is such as that it was but heard of after Protestancie itself from whence they went out departed now are become a Sect so different aduerse froÌ„ the former as that to be vnderstood a distinction of names is necessarily required Now that Lutherans sprong from Luther Zuinglians or Sacramentaires from Zuinglius and Caluinists from Caluin it is too cleer to require anie proof Only we cannot but obserue that the foresayd seueral names are not imposed by Catholicks for reproach and disgrace vpon Protestants but are vsed and required by themselues for necessarie distinction and knowledge of their seueral and most dissenting Sects So sayth D. Whitaker 80) Answ to Rainolds Pref. p. 44. For distinction sake we are inforced to vse the name of Protestants Conradus Schlusselburg sayth 81) Catal. Heret l. 13. vet p. 866. When the Diuines of our side do cal their aduersaries Zuinglians Caluinians and Sacramentaries they do it not for reproach or detraction as neither of the contrarie when they name themselues and the Defenders of their opinions Lutherans But as Grauerus further giueth the reason saying 82) Absurda Absurdor Praefat. f. 3. This only is therefore done that we Lutherans may be distinguished from Caluinists and Papists from whom either by the common name either of Christians or true beleeuers or Catholicks we cannot be distinguished So by this means we distinguish ourselues from Caluinists In like sort sayth Hospinian 83) Hist Sacram part alt in Prol. Lauather Hist Sacr. Praefat. I do abhorre those Schismatical names of Lutherans Zuinglians and Caluinists yet in this Historie I vse those names docendi gratia to be vnderstood Rungius speaking of the name of Lutherans sayth 84) Disp 17. Ex Ep. ad Corinth Disp 2. par 3. sect 4. And Piscat his Analysis Logica Ep. Pauli p. 143. These names are vsed for distinction sake that c. they may he knowne from other men of different Religions Papists Caluinists Anabaptists and the like Zanchius complaineth that 85) â—n Epist l. 1. p. 32. l. 2. p. 539. in the reformed Churches some are not ashamed to say we are Lutheranes but others are called Caluinistes or Zuinglians hence sayth he the Churches are diuided among themselues An other Protestant confesseth that 86) Cathol Traditions Praef. f. B. 3. the Reformed haue no Primate in common neither anie general Synodes c. Thence haue entred amongst them c. the names of Hussites Lutherans Caluinists Puritans Of which last D. Downham saith 87) Denfen l 3. c. 1. p. 8. I did tearme them Presbyterians not knowing how to speake of them as dissenting from vs Protestants more charitably So confessed it is that these seueral names of Lutherans Zuinglians Caluinists Puritans Protestants are al of them imposed by themselues and that vpon vrgent necessitie that so their difference in Faith Profession and Religion might be known and discerned by their seueral names expressing the same then which what can be alleaged more conuincing either to proue their dissentions amongst themselues or the point now insisted vpon their palpable Innouation and change in faith and the verie pointing and naming of the verie first Authours and Broachers thereof and consequently their
p. 350. saying We were determined to be altogeather silent to those your demands neither to giue you anie answer who so plainly alter according to your wil both the Scriptures and interpretations of holie Doctours seing we haue Paul thus exhorting vs Eschiew an Heretical man after one or two admonitions c. we are fully assured by your writings that you can neuer agree with vs or rather with the truth c And therefore (42) Ibid. p. 370. we desire you hereafter not to be troublesome vnto vs c. for the Diuines which were the Lights of the Church you diuersly handle in words you honour them and extol them but in deeds you reiect them c. wherefore forasmuch as concerneth you you haue freed vs from cares So litle successe had our Germane Protestants and so disgraciously were they repulsed euen by the Schismatical Grecians But such is the knowne want of al successe in this behalf in the ProtestaÌ„t Church that Beza (43) In Sarauia his Def. Tract De diuersis grad Minist p. 309. specially disclaymeth from labouring the conuersion of remote Nations leauing that expresly to the Iesuits Wherefore hauing thus fully discouered the manifest and confessed want in the Protestant Church in fulfilling the foresayd predictions from the Scriptures of the true Church of Christ her conuerting of Heathen Kings and Countries to the true Faith It resteth now to proue that the foresayd Prophecies haue been fully performed in the Catholick Roman Church and consequently that the sayd Church is the Church of Christ described in the Scriptures And to begin with the Conuersion of the most famous Emperour or King that euer was Constantin the Great who liued about Anno Domini 311. First it is confessed by our Protestant Aduersaries that Constantin was the first King that euer professed the Christian Faith so M. Bunny (44) Suruey of the Popes Supremacy p. 121. tearmeth him Constantin the first Emperour that publickly allowed of Christian Profession And M Brightman (45) Apoc. p. 323. auoucheth that Constantin was he who first of the Roman Emperours vndertook the open Patronage of the truth and that a Male-child was not borne before Constantin Bibliander (46) fidelis Relatio p 22 teacheth that Constantin first of the Roman Emperours embraced Christian Religion with true Faith And the like is taught by Simlerus (47) De filio Dei in Pref. and others Secondly it is most agreably reported by al Historiographers that this our first Christian Emperour was Baptised by Pope Siluester then Bishop of Rome And thirdly it is before (48) See before l. 1. c. 5. proued at large that the Religion deliuered to Constantin by Pope Siluester and which they both beleeued and publickly professed was the present Roman Religion now taught by Pope Vrbane the Eighth So cleer it is that the Roman Church fulfilled the former predictions of the Scriptures in the Conuersion of K. Constantin As for the other Christian Emperours succeeding Constantin as ConstaÌ„tius Constans Constantin Iulian Iouinian Valentinian Gratian Valentinian the Second Theodosius c. they were so certainly conuerted or rather borne brought vp in the Roman Church that they are greatly disliked and condemned by (49) Brightmans Apoc. p 344 477. Fulkes Reioynder c. p. 2. Protestant Writers as special Patrons and maintainers of the pretended Antichrist the Pope of Rome But to descend to the manifold Conuersions of Kings and Countries made by the Roman Church in these last 1000. yeares It is confessed and reported by the Centurie-writers that our Catholick Roman Church conuerted Germanie (50) Cent. 8 col 20. the Vandals (51) Cent. 9. col 15. the Bulgarians (52) Cent. 9. col 18. Sclauonians Polonians the Dâ—nes and Mâ—rauâ—ans and (53) Cent 10 col 18. 19. sundrie Kings and Kingdomes and a great (54) Cent. 11 col 27. part of Hungarie as also the Noruegians (55) Cent 12 Osiander likewise mentioneth our conuerting of the Danes 56) Ep. hist p. 16. 94. Mâ—rauians (57) Ibid. p. 16. Polonians (58) p. 36. Sclauonians (59) p. 36. 16. the Bulgares (60) p. 36. the Hunnes (61) p. 37. the Normans (62) p. 72. the Bohemians (63) p. 77. the Suecians (64) p. 21. 9 the Noruegians (65) p 86. Liuonians and Saxons the Vagarians (66) p. 104. the Rugij (67) p. 99. Thuscans them of (68) p. 111. Scandia Matorica (69) p. 341. of Tunes in Africa [70) p. 377. and of sundrie other Nations (71) p. 342. M. Brightman (72) Apoc. p 100. likewise reporteth that famous Conuersions are read of at this time of the Polonians Saxons Danes Suecians Noruegians c. And though those Conuersions were done by the paines of Superstitious men the Papists yet was it the Seale of God and profitable to his elect Now al these Countries being summed vp togeather may wel be thought to make a ful accomplishmeÌ„t of the foresayd prophecies in their sayd Conuersions by our Roman Church from Heathnish Infidelitie to the Faith of Christ But I wil yet further descend to particulars and first begin with Germanie wherin Protestancie with Luther first appeared It was so certainly conuerted at first from Infidelitie to Christian Religion by the Rom. Church that the Centurie-writers (73) Cent. 8. Ep. Dedic writing therof do affirme that Antichrist hath his notable Postes or Runners c. Such a Poste was that Boniface called the Apostle of the Germans who with greatest studie art and power applyed himself to this only that he might reduce al Germanie to the Power of the Pope of Rome but although he is reported to haue abolished in some places Heathnish Idolatrie yet he sowed not Christian Religion pure and incorrupt for he ouerthrew and cast downe that hinge of al pietie of free Iustification by only Faith in Christ c. wherfore he often mentioneth the blemishes of Antichrist that is the corruptions of the articles of Faith c. with such insolencie was that false Apostle puffed vp So cleer it is that Germanie was conuerted by S. Boniface from Idolatrie to the Roman Faith Yea ProtestaÌ„t Religion was so vnknowne to the Christian Germans before the Apostacie of Luther that Luther (74) In Deutâ—ron in pref fol 3. himself saith I am of opinion that the Protestant Ghospel was neuer reuealed to Germanie before this Age. As also )75) Enar rationes seu Postillae fol. 271. I am ignorant whether Germanie euer heard the Word of God indeed we haue heard the Word of the Pope which no man can deny So plainly in Germany had our Roman Faith her being and precedence before al Protestancie But now to come to the late Conuersion of the remotest Indians it was so certainly performed by Friars Iesuits and other knowne Members of the Roman Church that D Philip Nicolai writing a special book of this verie argument and
Christ Or that Godlie men would for feare of anie persecution not only deny Christ before men but withal commit Adulterie with the pretended whore of Babylon in partaking with her in al her superstitions Idolatries and abominations what more forcible can be desired or vrged against the sayd imagined Church that she was not the Church of Christ then her owne confession of grosse and palpable dissimulation in the weightiest matters of Faith and Religion Doth not Christ himself auouch say (43) Math. 10.33 whosoeuer shal deny me before men him wil I also deny before my father in heauen And his Apostle teacheth (44) Rom. 10.10 that with the hart a man beleeueth vnto Iustice and with the mouth confesseth to Saluation And how possibly could the (45) Math. 16.18 Gates of Hel more strongly preuayle against the Church of Christ then by making her to commit Idolatrie and Superstition and that for manie hundred yeares togeather Wheras in steed of these (46) Psal 86.3 glorious things are foretold of the Church of Christ as that (47) Esa 60.11 her Gates should be continually open her (48) Esa 62.6 Pastours neuer silent her (49) Dan. 2.44 Kingdome not giuen ouer to another people but should stand for euer as (50) Esa 60.15.16 an eternal glorie and ioy from generation to generation So that the censure which by this last answer is imposed vpon the Protestant Church and that by her owne Children is that in steed of Christs Church she is a dissembling Church a Church denying Christ and his Religion a Church for temporal respects committing manie Idolatries and Superstitions and so by most true consequence no Church at al. THE FIFT BOOK WHERIN IS SHEVVED THAT PROTESTANTS IN THE Decision of Controuersies betvveen them and CatholicKs do absolutly disclaime from Antiquitie reiecting the Ancient Fathers and Councels for Papistical and the Sacred Scriptures for erroneous THAT PROTESTANTS DISCLAIME from al Antiquitie since the Apostles and further reiect and condemne as Papistical the Ancient Fathers and General Councels CHAPTER I. SO foule is the stayne of Noueltie in anie profession of Religion as that some Protestants haue aduentured to charge our Roman Church with the deformitie and crime therof Mr. Hal therupon auouching that (1) Peace of Rome p. 24. Poperie is but a new fashion and D. (2) Way to the true Church p. 341. 342. White vndertaking to proue it contrarie to the primitiue Church But as nothing can be more grateful to a Christian Reader then a cleere and sincere trial of this point to wit whether the ancient Fathers of the primitiue Church were the true Progenitours and Fathers of Catholicks or Protestants so among manie meanes and arguments al of them able most cleerly to determine the same I wil only make choice for this time of the free grants acknowledgements and confessions of Protestants themselues And this chiefly concerning their owne bastardie degenerating and disclaiming from those so ancient so noble so worthie Peeres of those purest times And first concerning the Argument drawne from Antiquitie in general it is acknowledged to be a Popish Argument and for such to be auoyded and taken heede of so do some careful Ministers prescribe to the King's Maiestie himself saying Let 3) Suruey of the Booke of common prayer p. 18. not your Maiestie be now deceiued by the Popish Argument of supposed Antiquitie as Iosue was with the old and mouldie bread of the Gibeonites c. And now followeth the reason of this so necessarie preuention And the rather O Christian King take heed because Antichrist began to work euen in the Apostles dayes Yea sayth D. Willet Papistrie 4) Synop. Controu 2. q. p. 56. c. began to work in S. Paul's dayes So that Papistrie being as old as S. Peter and S. Paule it behooueth Protestants in al good policie to reiect and vtterly abandon Antiquitie as a Popish argument and as the old and mouldie bread which the poore Papists feed on The like prouident and most necessarie preuention for Protestants vsed the Maddeburgians 5) Pref. ep Dedicat. ad Elizab. Angliae Reg. in Cen. 4. before to Q. Elizabeth to whom pretending to bring Antiquitie for her Maiestie to looke vpon yet at the first premonish that few Doctours in ancient times did write Luculenter et cum iudicio perspicuously and witb iudgement And withal complayne that very manie are as it were so bewitched with the holie title of Antiquitie that without al attention and true iudgement they do giue willingly consent to neuer so foule errours if they be set downe by Antiquitie so fearful are these deepest Diuers and Searchers into Antiquitie to be tryed therby Iust cause had then D. Humfrey to reproue Mr. Iewel for his so bold appealing to the first 600. yeares saying Iewel 6) De vita Iewelli p. 212. And see the like in Fulks Retentiue p. 55. prouoked to al that Antiquitie but he was ouer liberal and yeelded more then reason and was ouer iniurious to himself c. and in a manner spoiled himself and his Protestant Church c. It is sufficient for a Christian to say So saith the Lord c. What haue we to do with Fathers with flesh or bloud or what belongeth it to vs Protestants what the false Synodes of Bishops shal ordaine Here our Doctour wisely controuleth Mr. Iewel for his so rash appealing to the primitiue Church as seeing plainly that his new Protestant familie would be vtterly spoyled and vndone therby And the like dislike sheweth Iacobus Acontius against some Protestants alleadging the Fathers in their owne behalf saying 7) Stratag li. 6. p. 296. Some are come to that that they wil fil al their writings with the authoritie of Fathers which I would to God they had performed with as prosperous successe as they hopefully attempted it c. I do verily think that this custome is most dangerous and altogeather to be eschewed So that in this Doctours iudgement it is no wisdome but imminent danger for Protestants to meddle with the Fathers Now if any desire to know the true cause of this danger hanging ouer Protestants by appealing thus to Fathers it is confessed to be no other but because the sayd Fathers were Papists We are sure saith Mr. 8) Papisto-mastix p. 193. Midleton that the mysterie of iniquitie did work in Paul's time and fel not a-sleep so soone as Paule was dead waking againe 600. yeares after when this mysterie was disclosed c. and therfore no maruaile though perusing Councels Fathers and Stories from the Apostles forward we find the print of the Popes feet O how firme and during are the Pope's steps or our Roman faith which at this day are presented vnto vs by Councels Fathers and stories from the Apostles times al of them recording to vs their Posteritie the Popish Faith to be the Faith of their times What reason then haue Protestants to appeale to such
Fathers were no Protestants but meerly Papists wherin we may glorie as reuerencing their sanctitie admiring their learning and honouring their Antiquitie Neither is it true as Protestants vse to suggest that Catholicks distrusting their cause if it be committed to trial by Scripture do therefore fly from it to Fathers and Doctours for as for al such poynts as are contayned in Scripture to Scripture we appeale it is that we vrge her literal sense and words hath made vs Papists We therefore only recurre to Fathers eyther for the better finding-out and vnderstanding the true meaning of sundrie difficult passages and texts of Scripture or for the true discerning of seueral Ecclesiastical Traditions and doctrines taught and practised by the Church and yet no where mentioned in the Writen Word And as this is not most impiously to oppose Fathers to Scriptures or to fly from Scriptures to Fathers So is it in these respects the most assured meanes to giue vs satisfaction For as none euer left more liuelie Monuments of rarest wit profundest knowledge or more shining testimonies of greatest puritie and sanctitie in life or more astonishing wonders and miracles in confirmation of their Faith and doctrine then these ancient Fathers so were there none euer furnished with so good means eithers of knowing the Apostles or the Apostles preaching as the Apostles first heires and next successours the sweetest fruits of their labours our holie Fathers But to prosecute yet further this so lunatick proceeding of Protestants against these grauest Sages of Christ's Catholick Church what more indigne or iniurious can be vttered then that these so great Doctours al of them vnited members of one Catholick Church should be at deadlie warres and dissention amongst themselues in important articles of Faith Religion Yea that one and the same Doctour should contradict himself that in matters fundamental of greatest consequence And yet Caluin blusheth not to say 32) In Inst in Praef. ad Reg. Galliae p. 7. Those holie men were ignorant of manie things they often fight amongst themselues and sometimes with themselues Beza likewise speaking of the ancient Fathers in Theodosius his time sayth 32) In Inst in Praef. ad Reg. Galliae p. 7. I confesse as then there were most learned Bishops 33) In nou Test Praef. ad Princip Condens p. 4. but this also I affirme c. that scarce anie of them can be named who dissenteth not both from himself and others in manie things and those of greatest moment A thing incredible in such learned Bishops if Caluin and Beza were not the Broachers who seldome tel truth 34) Ep. ad Rom. c. 14. p. 419. Melancthon also thus writeth of the Fathers Seing they sometimes speak contrarie things they must pardon vs if we reprehend certain things in them And 35) Devotis p. 463. Though the Fathers were wise and learned and saw many things sayth Peter Martyr yet they were men and could erre And that chiefly is to be obserued that the Fathers do not always agree amongst themselues and sometimes one dissenteth from himself Those Fathers saith 36) Retractiue from Romish Religion p. 223. 224. D. Beard that liued in the next two hundred yeares after the first speak of this mater of Inuocation of Saints very variously and doubtfully as if it were a Doctrine which they knew not what to say to and were not fully resolued in Thirdly of those Fathers which he alleadgeth though in some places they seeme to allow that custome which was then brought into the Church yet in other places they disallow the same yea and they are disapproued also of others that liued in the same Age. Thus true Athanasius condēneth Inuocation of Saints c. false Athanasius alloweth it c. Basil approueth it but Nazianzene doubteth of it and Epiphanius c. vtterly condemneth it Chrysostome in some places seemeth to allow of it in others he speaketh against it and so doth Augustine and the rest The like contradition D. Whitaker instanceth in S. Basil saying 37) De Sacra Scrip. p. 670. Basil fighteth with himself And 38) De Princip Christ Dog l. 2. c. 10. p. 675. I oppose saith Lubbertus Basil against Basil And 39) Ib. p. 678. Damascene is contrarie to himself Yea 40) Ib. p. 676. I oppose Chrysostome against Chrysostome of whom also saith Whitaker 41) De Sacra Scrip. p. 678. he is at variance with himself And 42) Ibid. p. 676. Let vs not attend what Cyprian sayd but let vs examin him by his owne law Yea of S. Augustin Whitaker blusheth not to say 43) Ibid. p. 690. Although in this he may be thought to fauour Traditions yet in other places he defendeth earnestly the perfection of the Scriptures Of whom also sayth D. Beard 44) Retractiue from Romish Religione 413. Augustin whom they challenge for the greatest Patrone of this fire yet defineth nothing determinately of it but speaketh doubtingly and problematically and if he affirme it in some one place he leaueth it in suspence in others and vtterly denyeth it in a third D. Morton acknowledgeth that Protestants 45) Prot. Appeal l. 2. p. 201. 202. haue particularly and by name obserued that Iustinus Ireneus Clemens Tertullian Origen Cyprian and others albeit manie times they pleaded for the free wil of the corrupt nature of man yet were they sometime reduced vnto the more Orthodoxal hold writing therof more commodiously belike as denying Free-wil But this being only a Protestant or lying obseruation I must inferre that as this so base proceeding against the Fathers doth euidently demonstrate and discouer the vnablenes of Protestants in alleadging the Fathers further against vs then they are pretended to be against themselues which al of iudgement wil confesse to be nothing So doth it alfo no lesse cleerly conuince that Protestants in their owne consciences do find and know the Fathers directly to condemne their opinions and to patronize Papistrie for otherwise they would neuer endeauour so fowly to blemish them by vrging contradiction with themselues which the meanest Writer though in triuial matters doth euer scorne as too cleer an argument of grosse obliuion or worse inconstancie Now from this conceipt of the Fathers ignorance and contradiction to themselues Protestants doubt not to preferre their owne moderne writers for iudgement knowledge and learning before the greatest ancientest Doctours of the Primitiue Church So Luther in his Protestant humilitie thus speaketh of himself 46) Lib. ad Ducem Georgium And see Colloq lat c. de Consolatione Since the Apostles times no Doctour or writer hath so excellently and cleerly confirmed instructed and comforted the consciences of the secular States as I haue done by the singular grace of God This certainly I know that neither Austin not Ambrose who are yet in this matter the best are equal to me heerin 47) Tom. 7. Serm. de Euersione Hierusalem f. 271. The Ghospel
of free Iustification was as then almost oppressed with the Comments of the Grecian Bishops c. At the same time the Inuocation of the Dead preuailed and the foolish opinion of single life which shameful errours Hierom openly defendeth the multitude also of Ceremonies then encreased c. And al for the most admired the Monks in Aegypt Syria c. no otherwise then if they had been Angels Prayers also for the Dead began then more freely to be vsed and the Platonical question risen concerning Purgatorie c. So ancient and general amongst al the holie Fathers were al the foresayd Articles of our present Roman Faith 26. So that our Catholick Roman Faith concerning the Sacraments conferring grace of Confession of Pardons of Transubstantiation of Holie-Orders of Extreme-Vnction of the Masse of S. Peter's and the Pope's Primacie of the Pope not being Antichrist of Traditions of Purgatorie and Prayer for the Dead of Limbus Patrum of Inuocation of Saints Reuerencing of Relicks Images and the Crosse Vowes of Chastitie single life of Priests Monastical life prescribed Fasts Free-wil Merit of Works and the Ceremonies of the Church was the general receaued Faith of al ancient Fathers and other Christians Witnesses wherof in our behalf are Luther Caluin Zuinglius the Centurists Rhegius Melancthon Adamus Francisci Antonie de Adamo Bucer Crastouius Philippus Nicolai Chemnitius Functius Osiander Peter Martyr Beza Brightman Field Humfrey Fulk Cartwright Whiteguift Couel Fox Gifford Iacob Parker Parkins Wotton Beard Calfhil whitaker and Iewel THAT PROTESTANTS DO NOT ONLY disclaime from al the ancient Fathers as Papists but do further reiect the authoritie of the sacred Scriptures and of the Apostles themselues as being erroneous and that therefore they do not found their Faith or Religion vpon Sacred Scriptures or Christ his Apostles CHAPTER III. I haue laboured often and long for the finding out of some ground work Argument or Principle wherupon the Protestant Church should be builded and sustained And stil obseruing al proofs whatsoeuer drawne either from Histories Fathers Councels Church or Antiquitie to be al of them contemned and despised by them as meerly Papistical I retired and tyed my thoughts at last to that surest Ancker of God's heauenlie Word proposed vnto vs in the sacred writings of his Prophets and Apostles nothing doubting but that the credit authoritie therof would in the iudgement and verie beleef of al Protestants be euer admitted acknowledged and reuerenced as Diuine infallible and inspired from God the Holie-Ghost himself And yet frustrate in this my last expectation I find the verie writings of the Prophets and Apostles to be censured and reiected and the Prophets and Apostles themselues to be scorned disgraced disallowed by the learnedst Protestant Writers And to begin first with the scriptures of the old Testament omitting also Tobie Iudith c. and the rest which Protestants generally reiect for Apocryphal wheras Moyses was confessedly the first that writ anie part of sacred Scripture yea that writ the Law of God or Ten Commandments in Tables of stone he and the sayd Commandments are al of them reiected by our new Protestants 1) Tom. 3. Germ f. 40. 41. And in Colâ—oq Mensal Gâ—rm fol. 152. 153. We wil neither heare nor see Moyses sayth D. Luther for he was giuen only to the Iewes neither doth he belong anie thing to vs. Let him be to the Iewes as the Law of the Saxons and let him not disquiet or trouble vs Gentils As France regardeth not the Law of the Saxons so the Law of Moyses doth not bind vs. If anie propose vnto thee Moyses with his Lawes and would compel thee to keep them then shalt thou say Go to the Iewes with thy Moyses I am no Iew thou shalt not enwrap me with Moyses And againe 2) In Colloq Mensal c. de Leg. Euang. I wil not receaue Moyses with his Law for he is the enemie of Christ If he shal come with me to examination I wil reiect him in the name of God and wil say Let Christ stand heer 3) Fâ—l 118. Moyses is the maister of al hangmen no man matcheth him in terrifying streightning tyranizing threatning and thundring he cruelly assaulteth the consciences he terrifyeth tormenteth and teareth the hart 4) Ad Ps 46. Away therefore with Moyses to obstinate and cruel men and prowd Saints whome he may terrifye humble 5) Tom. 3. Witemb in Ps 45. f. 423. And see 422. And in Colloq Mens Ger. f. 152. 153. Moyses indeed had lips but profunda great ones vnpleasant stopped angrie in which there is not a word of grace but of anger death and sinne Gather al the wisedomes of Moyses and of the Heathen Philosophers and you shal find them to be in God's sight either Idolatrie or hypocritical wisdome or if it be Politick yet the wisedome of wrath c. For Moyses hath his lips ful of gal and anger c. Away therefore with Moyses c. Moyses being thus discarded Away likewise say Protestants with the Law and Commandments 6) Tom. 3. Germ. fol. 121. The Law sayth Luther is a true Labyrinth which only casteth consciences into errour The iustice of the Law is the monster Minotaurus that is a meer fable not leading to saluation but to the waters of Acheron 7) In Colloq Mensal Germ. f. 152. 153. To the Iewes belongeth the Law of Moyses it doth not bind vs c. I wil not haue Moyses with his Law for he is the enemie of Christ our Lord yea 8) Tom. 3. Wittemb f. 6. 7. the Decalogue itself testifyeth that Moyses doth not oblige the Gentils And his owne Brethren alleadge him saying 9) Admonitio Christiana p. 211 And see Hospin concord discord f. 225. As France respecteth not the Law of the Saxons so let not Moyses be thrust vpon vs we in the New Testament wil neither see nor heare Moyses And as for the Ten CoÌ„mandments themselues Luther expresly teacheth that 10) Serm. de Mose the Ten Commandments pertaine not to Christians 11) In Conuiual Colloq cited by Aurifab cap. de lege And therefore saith he Let the Ten Commandments be altogether reiected and al Heresies wil presently cease For the Ten Commandments are as it were the fountain from whence al Heresies spring According to which Islebius Luther's owne scholler 12) Cent. 6. p. 311. 312. 310. taught as Osiander relateth that the Decalogue was not to be taught in the Church c. He dispersed in publick writings his Antinomian errour and drew into errour some learned Protestants He seemeth to haue taken occasion of this errour from the writings of Luther not rightly vnderstood And 13) Act. Colloq Aldeburg p. 94 being great in the Court he preached earnestly for the Antinomian libertie These Antinomians 14) Sleidan Hist l. 12. f. 262. receauing their first beginning from Islebius Luther's scholler publickly taught as other Protestants confesse 15)
Apostles withal and the Euangelists themselues euen after their receauing of the Holie-Ghost did write teach and defend seueral errours how can anie Christian build an infaillible sauing Faith vpon the Ghospels or other Apostolical writings How then can they be acerteyned of anie one true sentence of God's Word if the writers and deliuerers therof were not infallibly guided by the Holie-Ghost into al truth and so freed from al errour ignorance misprision or falshood And if some peraduenture except that these so Atheistical and Sacrilegious reproaches imposed vpon the sacred Scriptures and the Blessed Euangelists and Apostles be not the ordinarie opinions or practise of Protestants but peraduenture only of some few either ignorant or not endowed with the spirit the falshood and vanitie of this euasion is most apparent for who of forraine Protestants were euer reputed more learned or more enlightned with the spirit then Luther Caluin Beza Chemnitius Islebius Illiricus with the other Centurie-writers Castalio Zuinglius Musculus Brentius Andreas Friccius Adamus Francisci Bullinger and sundrie such others al of them highly esteemed of by their other Protestant Brethren Or who at home more honoured then Tyndal Iewel Goad Fotherbie Fulk Whitaker c. and yet al of those being indeed the primest men that euer they had do ioyntly conspire in this greatest impietie of censuring controuling correcting or reiecting some one part or other of the forenamed Canonical Scriptures or els of condemning the Euangelists and Apostles of seueral errours infirmities and sliding in matters of faith and Religion Which foule proceeding of so manie and so learned Protestants doth euidently according to D. Fulk's Rule conuince them to be perfect Hereticks For (88) Confut. of Purgatorie p. 214. whosoeuer sayth he denieth the authoritie of the Holy Scriptures thereby bewrayeth himself to be an Heretick Laus Deo B. V. Mariae FINIS A TABLE OF THE BOOKES AND CHAPTERS THE FIRST BOOKE WHERIN IS PROVED BY THE Confession of Protestants that the Catholick Roman Church hath continued Euer most Knowne and Vniuersal euen from Christs verie Time vntil the Date hereof THE antiquitie of the true Church and the force of the Argument drawne from the Authoritie thereof As also of these great necessitie of finding-out this true Church chap. 1. fol. 1. That the present Roman Church and Religion for the last thousand yeares after Christ haue stil continued most Knowne and Vniuersal throughout the Christian world chap. 2. fol. 4. A further confirmation of the vniuersal continuance of our Roman Church Religiō for these last thousand yeares is taken from the Confessed belief and profession of such Persons as liuing within the foresayd time were most Famous and Notorious in one respect or other chap. 3. fol. 8. That the faith of S. Gregorie S. Augustin and whereto England was by them conuerted was our Roman Catholick and not Protestant chap. 4. fol. 10. That the present Roman Church and Religion continued and flourished during the whole time of the Primitiue Church contayning the first six hundred yeares after Christ chap. 5. fol. 20. A further proof of the present Roman Religions Continuance from the Apostles time to these dayes is taken from the Christian belief of the Indians Armenians Grecians and Brittans al of them Conuerted in the dayes of the Apostles chap. 6. fol. 27. THE SECOND BOOKE Wherin is proued through al the chief Articles of Religion and that by the Confessions of Protestants that the same Faith which is now taught by the Roman Church was anciently taught by the Primitiue Church of Christ THat General Councels do truly represent the Church of Christ And of the Credit and Authoritie giuen by Protestants to the sayd Councels chap. 1. fol. 1. That the argument drawne from the Authoritie of the Primitiue Church of Christ and of her Doctours and Pastours is an Argument of force And for such approued by sundrie learned Protestants chap. 2. fol. 3. That the Fathers and Doctours of the Primitiue Church beleeued and taught that S. Peter was ordayned by Christ the Head of the Apostles and of the whole Church and that the Church was founded vpon S. Peter it is Confessed by Protestants themselues chap. 3. fol. 8. It is Confessed by Protestants that the Fathers of the Primitiue Church beleeued taught the Bishop of Rome to succeed S. Peter in the Primacie of the whole Church chap. 4. fol. 11. It is confessed by Protestants that the Primitiue Church of Christ beleeued the Bookes of Tobie Iudith Ester Sapientia Ecclesiasticus and two first of Machabees to be truly Canonical Scripture chap. 5. fol. 25. It is acknowledged by Protestants that the Fathers of the Primitiue Church beleeued taught our now Catholick Doctrine concerning Traditions chap. 6. fol. 30. It is Confessed by Protestants that according to the Fathers of the Primitiue Church the Sacraments do truly conferre Grace and Remission of sinnes And that they are in number seauen chap. 7. fol. 32. It is Confessed by Protestants that the Fathers of the Primitiue Church beleeued and taught the Real Presence of Christs true Bodie and Bloud in the Eucharist As also our further Catholick Doctrines of Transubstantiation Adoration Reseruation and the like chap. 8. fol. 35. Protestants confesse that the Primitiue Church of Christ beleeued taught practised the Sacrifice of the Masse as also that it is a Sacrifice according to the order of Melchisedech and truly Propitiatory for the liuing the dead chap. 9. fol. 41. It is acknowledged by Protestants that the Fathers of the Primitiue Church taught and beleeued the Power of Priests to Remission of Sinnes The necessitie of Auricular Confession The Imposition of Pennance and satisfaction to God thereby As also our Roman Doctrine of Pardons or Indulgences chap. 10. fol. 46. It is granted by Protestants that the Catholick Doctrine of Purgatorie of Prayer and Sacrifice for the dead was beleeued taught and practised by the Fathers of the Primitiue Church chap. 11. fol. 50. It is confessed by Protestants that the. Fathers of the Primitiue Church beleeued and taught our Catholick Doctrine of Christs Descending into Hel. chap. 12. fol. 55. It is confessed by Protestants that the Fathers of the Primitiue Church beleeued and practised our Catholick Doctrine of praying to Angels and Saints chap. 13. fol. 57. It is confessed by Protestants that the Fathers of the Primitiue Church allowed the vse of Christs Image and his Saincts placing them euen in churches and Reuerencing them chap. 14. fol. 60. It is acknowledged by Protestants that the Fathers of the Primitiue Church did specially honour reuerence the holie Relicks of Martyrs and other Saints carrying them in Processions and making Pilgrimages vnto them at which also manie Miracles were wrought chap. 15. fol. 63. It is confessed by Protestants that the holie Doctours of the Primitiue Church not only vsed the signe of the Crosse but likewise worshiped the same attributing great efficacie power and vertue thervnto chap.
that (22) Antilog p. 273. In King Henries the Eight time the Masse continued and the whole bodie of the Roman doctrine the Supremacie excepted Sleidan also sayth of K. Henrie (23) Sleidan in Engl. l. 13. fol. 174. He exiled the name of the Bishop of Rome but kept stil his doctrine Yea saith M. Fox (24) Act. Mon. p. 1472. He set forth and by ful consent of Parlament established the book of Six Articles contayning the summe of Popish Religion In which he was so resolute as that himself in Person not only (25) Ib p. 530. disputed but also commanded (26) Ib. p. 533 Sentence to be pronounced against the Protestant Lambert And this notwithstanding the Popish Church vnder his Raigne is by D. Fulk (27) Against HesKins c. p. 564 acknowledged to be a true Church and the King himself to be (28) Ib. sect 82 And Humf. Iesuit part 2. p. 304. A member of the Catholick Church of Christ yea sayth M. Hal the Church as then was A true (29) Apologie against Brownists c. 11. p. 30 visible Church of God And for asmuch sayth (30) Consecration of English Bish. p. 67. M. Mason as it is the custom of Papists to brand the Raigne of King Henrie the Eight with the odious name of Schisme let me a litle dispel those clouds and mists wherwith they darken the glorie of that Heroical Prince So gratefull are they to K. Henrie though wel they know that sundrie of their Protestant Predecessours he burned for their Heresies In the Age next before Luther and K. Henrie liued Iohn Husse who though some Protestants through their greatest penurie make bold to challenge for a member of their Church yet is it to the contrarie confessed by (31) In Colloquiis Germ. c. de Antichristo Luther himself that The Papists burned Iohn Husse when as yet he departed not a finger-breadth from the Papacie for he taught the same which the Papists do only he found fault with their vices and wicked life against the Pope he committed nothing Agayne They do not wel sayth (32) Explicaet Art 30 Luther who make me a Hussite for he held not with me (33) Tom. 1. p. 493. He taught horrible and diuelish blasphemies Agreably sayth (34) In Apoc. c. 11. p. 290. M. Fox The Papists traduce Husse and Hierom of Prague who liued in the same Age as Hereticks why so I beseech you c. I adde further if he be an Heretick who varieth from the Decrees of the Roman Church what dit Husse at any time teach or defend in the Councel wherin he did not rather seem superstitiously to consent with the Papists What did the Popish Faith decree concerning Transubstantiation which he likewise with the Papists did not confirme Who celebrated Masse more religiously then he or more chastlie obserued the vowes of Priestly Chastitie Adde further that in doctrine of Catholicks concerning Free-wil Predestination Informed Faith the cause of iustification and Merit of good works what other thing did he hold then is taught at Rome what Image of any Sainct did he euer cast out of his Church at Bethlem c. what therfore shal we say him to haue committed for which he is not togeather with the Roman Sea to be condemned or with it to be absolued In like ful sort sayth D. Field (34) In his Appendix to the 5. booKe of the Church part 1. p. 87. touching Iohn Husse and Hierom of Prague I could neuer yet find in what poynt of Faith they dissented from the doctrine of the Church then constantly resolued on but they bitterly inueighed against the Ambition Pride Coueteousnes and negligence of the Clergie And more in particular M. Fox (35) Act. Mon. p. 216. confesseth that Husse beleeued the seauen Sacraments and (36) Act. Mon. p. 209. 197. Transubstantiation M. Iacob (37) Def. of the Churches c. p. 13. And Act. Mon. p. 227. 216. addeth the Popes Primacie wherof also sayth (38) In Assertionibus art 30 Luther Iohn Husse seemeth not to withstand but that the Monarchie of the Pope may be yea he further there affirmeth that Husse attributeth much to the Roman Idol Lastly Husse being a Catholick Priest (39) Def. of the Churches c. p. 13. M. Iacob affirmeth that he sayd Masse to his dying day So manifest it is that in the Age of Iohn Husse the publick Seruice of the Church was the Sacrifice of the Masse and the Religion then knowne and beleeued by Husse and others was our present Roman Where I can not but much admire the absurditie and beggerie of M. Fox and others in (40) Act. Mon. p. 190. 241. And D. Downham of Antichrist p. 40. registring Iohn Husse for a most holie Martyr of their Protestant Church and further (41) In Apoc. c. 11. p. 249. affirming that It can not seem otherwise but that Iohn Husse and Hierom of Prague are without al controuersie the two witnesses c. wherof the Prophet speaketh properly and expresly in this place to wit of the Apocalipse wheras it is most certain that Husse was condemned and burned chiefly (42) See Simō de Voyon vpon the Catalog of Doctours p. 159. Fox Act. Mon. p. 230. Osiand cent 15. p. 469. for his vrging of Communion to the Lay-people vnder both kindes and for maintayning Wicclifs seditious Doctrine against Princes Priestes and Bishops if they committed mortal Sinne in other poynts of Faith liuing and dying a Roman Catholick In the Age precedent to Iohn Husse liued Iohn Wiccliffe who was a Catholick Priest (43) Stows Annales p. 464 euen the Parson of Lutterworth in Lecestershier who according to M. Stow (44) Ib. p. 425 first inueighed against the Church for that he had been depriued by the Archbishop of Canterburie from a certain Benefice c. And hauing vpon this occasion seuered himself from the Church in which he formerly was He with his Disciples went barefooted and basely cloathed in coorse russet garments downe to the heeles and (45) Ib. p. 426 seemed to contemne al temporal goods for the loue of eternal riches adioyning himself to the begging Friars approuing their pouertie and extolling their perfection Reteyning stil his former Catholick opinions concerning (46) Vviccleus de Blasphe c. 17 Holie-water (47) Vviccl de Euchar. c. 9. the Worshipping of Relicks and Images the (48) Serm de Assumptione Intercession of our B. Lady S. Mary the (49) De Apostasia c. 18. Rites and Ceremonies of the Masse wherof (50) In Professione fidei c. 28. Przibauus an Heretick who liued neer the same time sayth Iohn Wiccliffe in his booke of Apostacie and eighteenth chapter alloweth al the Rites of Masse from the beginning almost to the end c. (51) In 1. ad Cor. c. 1. Wiccliffe himself calleth Extreame Vnction a medecine to cure sinne as appeareth sayth he Iames. 1 And he affirmeth that it
29. Armenians retaine stil sundrie points of Catholick Religion l. 1. c. 6. p. 29. Aultars vsed in Churches in time of the Primitiue Church l. 2. c. 22. p. 85. Aultars disliked by Hereticks l. 3. c. 2. p. 8. S. Austin the Monk commended by Protestants l. 1. c. 4. p. 16. 17. S. Austin conuerted England to the now Roman Faith l. â— c. 4. p. 16. B. BAptisme conferreth Grace and Remission of sinnes l. 2. c. 7. p. 33. Baptisme necessarie for the saluation of infants Ib. Baptisme ministred by lay persons in case of necessitie lawful l. 5. c. 2. p. 12. In Baptisme sundrie Ceremonies vsed by the Primitiue Church l. 2. c. 22. Barnabas the Apostle according to Protestants erred in Faith l. 5. c. 3. p. 23. Beades or litle stones vsed to pray with in time of the Primitiue Church l. 2. c. 22. S. Bede confessedly a Roman Catholick and a holie man l. 1. c. 3. p. 14. Berengarius his errour and Recantation l. 1. c. 3. p. 14. S. Bernard a Roman Catholick l. 1. c. 3. p. 15. and l. 3. c. 8. p. 53. Bertram no Protestant l. 3. c. 8. p. 46. Bigamus not admitted to Holie Orders in time of the Primitiue Church l. 2. c. 17. p. 73. C. CAlling necessarie for Preaching and Administration of Sacraments l. 4. c. 4. p. 13. 14. Protestant Ministers are distitute of al lawful Calling l. 4. c. 4. p. 15. 16. 17. seq c. The Calling of the English Ministerie l. 4. c. 4. p. 16. Some Protestants deriue their Calling from Catholicks Ib. p. 17. Others denye it Ib. p. 19. Calling by the Laytie allowed by Protestants Ib. p. 20. Protestants being confessedly destitute of al ordinarie Calling doe flye vnto extraordinarie Ib. p. 20. Extraordinarie Calling is euer confirmed by Miracles Ib. p. 21. Extraordinarie Calling is freed from errour Ib. p. 23. Catholick Priests haue lawful Calling l. 4. c. 4. p. 17. 18. 24. Candles lighted in Churches in the day in time of the Primitiue Church l. 2. c. 22. p. 86. Canticles reiected by Protestants as Apocryphal l. 5. c. 3. p. 20. Castalio his Apostacie l. 4. c. 2. p. 7. The name Catholick why imposed at first l. 3. c. 7. p. 30. 31. l. 4. c. 2. p. 9. Applied only to the Roman Church Ib. p. 9. Disliked by Protestants Ib. p. 9. Ceremonies approued by the Fathers of the Primitiue Church l. 2. c. 22. p. 89. Charles the Emperour a Roman Catholick l. 1. c. 3. p. 14. The Booke written vnder Charles his name against Images is counterfeit l. 3. c. 8. p. 45. Chrisme vsed and approued in the Primitiue Church l. 2. c. 22. p. 88. Christ to haue been ignorant condemned in ancient Hereticks and Protestants l. 3. c. 5. p. 15. Christ as God to haue suffred and dyed condemned in Protestants l. 3. c. 5. p. 15 Church to be knowne is most necessarie l. 1. c. 1. p. 3. Out of the true Church there is no saluation Ib. l. 4. c. 3. p. 11. Church of Christ is most ancient l. 1. c. 1. p. 3. Church of Christ cannot fayle l. 4. c. 2. p. 3 Church of Christ cannot erre l. 1. c. 1. p. 2 Church of Christ is euer visible l. 3. c. 3. p. 9. l. 4. c. 3. p. 10. 11. 12. Church of Christ conuerteth Heathen kings and Nations l. 4. c. 5. p. 24. 25. seq Church of Christ discerneth true Scriptures from Apocryphal l. 1. c. 1. p. 3 Churches were hallowed in time of the Primitiue Church lib. 2. c. 22. p. 90. Churches were dedicated to Christ and his Saints Ibid. p. 91. Churches had Vestries Ibid. Churches and Chancels Ibid. Commandments to be impossible condemned in ancient Hereticks and Protestants l. 3. c. 5. p. 14. Ten Commandments reiected by Protestants l. 5. c. 3. p. 19. Communion vnder one kind l. 3. c. 2. p. 6. 7. c. â— p. 21. Confession of the Aduersarie a strong Argument Praef. to the Reader Confession of sinnes to the Priest vsed in the Primitiue Church l. 2. c. 10. p. 47. l. 5. c. 2. p. 12. Confession being made Pennance was imposed l. 2. c. 10. p. 48. And Absolution giuen with imposition of hands Ibid. p. 49. Confirmation vsed in the Primitiue Church l. 2. c. 7. p. 33. 34. Consecration of water Bread Ashes and vsed in the Primitiue Church l. 2. c. 22. pag. 88. Cranmer his life and death l. 4 c. 4. p. 18. Creed of the Apostles doubted of by Protestants l. 5. c. â— p. 20. Crosse worshipped by the Fathers of the Primitiue Church l. 5. c. 2. p. 15. l. 2. c. 16. per totum The signe of the Crosse then vsed Ibid. Crosse vsed in Consecration of Sacraments Ibidem Miracles wrought by the Crosse and the signe therof Ibidem Crosse impugned by ancient Hereticks and Protestants l. 3. c. 3. p. 10. 11. Councels represent the Church l. 2. c. 1. pag. 1. Councels best meanes to decide Controuersies Ib. p. 2. Councels cannot erre in matters of Faith Ibidem Some Protestants pretend to submit themselues to general Councels Ibidem Councels reiected by Protestants lib. 5. c. 1. p. 9. Councel of Francford l. 3. c. 8. p. 44. D. DAntes the Poet. lib. 3. c. 8. p. 56. Dauid George his falling from Protestancie to Apostacie l. 4. c. 2. p. 8. E. ECclesiastes reiected by Protestants for Apocryphal l. 5. c. 3. p. 20. Emperours reigning during the time of the Primitiue Church reiected by Protestants for Papists l. 1. c. 5. p. 20. Eucharist to be the Sacrament of Christ's true Bodie Bloud was beleeued by the Fathers of the Primitiue Church euen by the confession of Protestants l. 2. c. 8. per totum l. 5. c. 2. p. 13. Eucharist carefully kept from falling l. 2. c. 8. p. 37. Eucharist adored in the Primitiue Church Ibidem Eucharist accustomed to be eleuated in Masse-time Ibid. p. 38. Eucharist receaued fasting Ibid. Eucharist receaued chast Ibid. Eucharist reserued Ibid. l. 3. c. 2. p. 7. Eucharist vsed in around figure in time of the Primitiue Church l. 2. c. 8. p. 39. Eucharist foretold by the ancient Iewes Ibidem Eucharist impugned by Hereticks lib. 3. c. 2. p. 6. 7. l. 3. c. 8. p. 51. Extreme-Vnction belieued and vsed by the Fathers of the Primitiue Church l. 2. c. 7. p. 34. F. FAith alone to iustifye condemned in ancient Hereticks l. 3. c. 5. p. 14. Fast of Lent confessedly approued and obserued in the Primitiue Church l. 2. c. 19. Fasts prescribed in the Primitiue Church Ibidem Aerius denying prescribed Fasts condemned by the Fathers of the Primitiue Church Ib. l. 3. c. 4. p. 13. Yet defended by Protestants against the Fathers Ibid. c. 5. p. 16. Fasts condemned in Montanus confessedly different from our Catholick Fasts Ib. p. 19. 20. Fasts not to be kept vpon the Sunday l. 2. l. 3. c. 4. p. 13. Fathers confessed by Protestants to haue been Papists l. 5. c. 1. p. 2. Fathers