conscience and true knowledge would also dedicate your further labours I doubt not but you would become a dutiful Child to your Mother-Church and a paineful labourer in Christ's Vinyeard for which I wil not cease to entreate his Infinit Goodnes and wil euer rest Yours in him N. N. THE FIRST BOOKE WHERIN IS PROVED BY THE CONFESSION OF PROTESTANTS THAT THE CATHOLICK ROMAN CHVRCH hath continued Euer most Knowne and Vniuersal euen from Christs verie Time vntil the Date hereof THE ANTIQVITIE OF THE TRVE Church and the force of the Argument drawne from the Authoritie thereof As also of the great necessitie of finding-out this true Church CHAP. I. AS we may not doubt but that the Church of God speaking in general is equal in Ancestrie with our first Parents in Paradise so in regard of her Birth-right prime Antiquitie long precedent and preferred before the Scriptures themselues so euen of the Church of Christians it may not be denyed but that as in the same instant with Christ her Head and Spouse she receaued her first being life and birth in this world according to that of (1) Ad c. 3. Lucae S. Ambrose God built his Church in the chief Corner-stone CHRIST IESVS so was this her greatest nobilitie of birth not only to cōtinue for some few generatiōs but euer to remayne for al posteritie Agreable to which the Prophet Daniel foretold of the Church (2) cap. 2.4 that it is A kingdome that shal neuer be destroyed but shal stand for euer And so shal be according to Esay as (3) cap 60.15 An eternal glorie and ioy from generation to generation So that in steed of further discussing the Ancientest Birth-right and not-interrupted continuance of Christ his Church I wil now only treat of the force of that Argumēt which is drawne from the Authoritie Determinatiō of the sayd so Noble Anciēt a Church Wherein for greater expeditiō I wil pretermit most plentiful proofes both from sacred Scriptures and learnedst Fathers in steed therof wil for the present rest satisfyed with the freest Grants and ample Acknowledgements of the learnedst Protestants who first as they euer pretend to build their whole Faith Religion vpon the Written Word so do they further aknowledge the same to be only knowne and discerned from forged and adulterat Scriptures by the sacred Authoritie and Testimonie of the Church of Christ In which respect (4) Ans to a Counterf catho pag. 5. D. Fulk auoucheth that The Church of Christ hath Iudgemēt to discerne true writings from counterfait and the Word of God from the writings of men and this Iudgemēt she hath of the Holie-Ghost With whom accordeth (5) Def. of the Apolog. p. 201. D. Iewel affirming that The Church of God hath the Spirit of wisdome whereby to discerne true Scriptures from false In like sort M. (6) Ecc. Pol. pag. 86. Hooker teacheth that of things necessarie the verie chiefest is to know what books we are bound to esteeme holie which point is confessed impossible for the Scripture itself to teach Whereof he further sayth (7) Ib pa. 102. It is not the Word of God which doth or possibly can assure vs that we do wel to think it is his word for if anie one Book of Scripture did giue testimonie of al yet stil that Scripture which giueth credit to the rest would require another Scripture to giue credit vnto it Neither could we come vnto anie pause whereon to rest vnles besides Scripture there were something which might assure vs c. which something afterwards he acknowledgeth (8) Ib. pa. 146. 116. And see Aretius his examen p. 24. And Bachmanus his Centuriae tres c. p. 267. To be the authoritie of Gods Church Agreably hereunto D. whitaker doth confesse that this weightiest controuersie concerning Canonical Scriptures is to vs determined not by (9) Cōt Staplet p. 370. 357. HooK Eccl. Pol. p. 147. Testimonie of the Spirit the which sayth he being priuat and secret is vnfit to teach and refel others but as he further teacheth (10) Ibi. p. 300. 298. 24. 25. And against Raynolds p. 44. by the Ecclestical Tradition An argument whereby may be argued and conuinced what books be Canonical and what not And another Protestant Writer (11) Auth. of the scripture and the church f. 71 72. 73. 74 75. much commended by (12) Ibid. in the Preface Bullinger affirmeth that The church is endued with the Spirit of God and that The diligence authoritie of the Church is to be acknowledged herein which hath partly giuen forth her Testimonie of the assured writings and hath partly by her Spiritual Iudgement refused the writings which are vnworthie Yea he further assureth vs with (13) Tom 6. cōt ep fund cap. 5. Tert. lib. 1 de Praescrip cap. 6. S. Augustin and Tertullian that (14) Scrip. and the church p. 72 74. 75. And see Melancthon in epist ad Rom cap. 14. pa 358 359. we could not beleeue the Ghospel were it not that the Church taught vs and witnessed that this doctrine was deliuered by the Apostles So that the authoritie of Gods true Church is so great as that by her warrāt we are only assured of the Written Word of God itself and for such by her wisedome giuen by the Holie-Ghost discerned to vs from al forged Apocryphal and counterfait writings A power and authoritie then which none stronger seing the certain knowledge of the true word of God is the chiefest foundation of our Christian Faith Now if in this question so important we may securely follow and beleeue the Sentence and Determination of the Church how much more then in other doubts of smaller respect Adde further hereunto in surest confirmation of the Churches authoritie that it is likewise granted and taught by the learnedst Protestants that the true visible Church can not wholy erre in matters of Faith Insomuch as they expresly confesse of this verie point that (15) Bertr de Loque in his discourse of the church p. 198. Phil. Act. mon. p. 1401. Bilney ibid. p. 464. Ridley 16. pag. 1361. 1286. Baynhā ib. p 493. Fox ib. pag. 999. Bancroft in his sermon preached 8. Febr. 1588. pag. 42. 43. The Diuines of Geneua in their Propositions and Principles disputed c. p. 142. Zanchius de Relig pa. 157. Rhegius in Discus The. p. 213. Hunnius in Act. Colloq Ratisb fol. 205. KecKermannus in System Theol. pag. 387. Povvel of things indifferent p. 7 The controuersie c. is not of the Catholick or vniuersall Church for we al agree say they herein that she cannot orre touching Faith c. wherefore this question is touching only a particular church Now if the true Church can not erre in matters of Faith Religion then is her Authoritie sacred her Decrees infallible her Children secured and al difficulties arising easily composed Yea from hence also may we iustly collect amongst al
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.
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.
world could speake more fully for vs Catholicks in this behalf then doth the Protestāt (2) In his cōsideration of the Papists reasons pag. 105. M. Powel in these wordes I grāt that from the yeare of Christ 605. the Professant companie of Poperie hath been verie visible and perspicuous Or (3) In his discourse vpō the Catalo of Doc. ī the epi. to the Reader Simon de Voyon affirming that Anno 605. when Pope Boniface was stalled in the Papal Throne thē falsehood got the victorie c. Thē was the whole world ouerwhelmed with the dregs of Antichristian filthines abominable superstistions and Traditions of the Pope then was that vniuersal Apostacie from the Faith foretold by Paul And (4) In his exposition of the Creed v. 1. pag. 266. M. Parkins hauing spoken of the second signe of Christs comming which there he maketh to be the reuealing of Antichrist in Boniface Anno 607. alleageth thē next after as a third signe and as being distinct frō the other a general departing of most men from the Faith saying respectiuely thereof during the space of nine hundred yeares c. the Popish Heresie so do Hereticks stile it hath spred it self ouer the earth and so vniuersally in his opinion through-out al parts of Faith that sayth he next afterwards and the faithful seruants of God were but as a handful of wheat in a mountaine of chaffe (8) In his Reioynder to Bristow p. 34 which can scarce be discerned And againe (5) Ib. p. 310. we say for the space of manie hundred yeares an vniuersal Apostacie ouerspred the whole face of the earth and that our Protestant Church was not then visible to the world but lay hid vnder the chaffe of Poperie and the truth of this the Records of al Ages manifest M. Morton (6) Protest Apeale p. 71. would euade these testimonies of M. Parkins by answering that he speaketh this only of the Article of the Popes Primacie and not in regard of so large continuance and general belief of the other points of our now Catholick Faith which yet is most vntrue Parkins speaking in general of a general departing from the Faith and of an vniuersal Apostacie In so much as the Protestant church or Religion was not according to Parkins then visible to the world In which sense also (7) In his Ansvver to a counterf Cath◠p. 36. D. Fulk confesseth that The very Religiō of the Papists came in and preuailed Anno Dom. 607. c. And so vniuersally that saith he The reuelatiō of Antichrist with the Churches flight into the wildernes was Anno 607. So clear and cōfessed it is that our now Roman Religion hath cōtinued vniuersally for these last thousand yeares A truth so euidēt also that most Protestāts do from thence inferre and auouch that al the Popes of Rome for these last 1000. yeares haue been Antichrists (9) De Antichrist in praef p. 1. 2. M. Powel affirmeth that the Pope hath been Antichrist at al times since Gregorie the Great According to (10) Cont. Bellar. par 1. pag. 371. Danaeus The Kingdome of that Antichrist hath now manifestly cōtinued more then nine hundred yeares from the Emperour Phocas to the time af Luther D. whitaker (11) De Eccles cōt Bellar p. 144. affirmeth Boniface the Third who liued Anno 607 and al his successours to haue been Antichrists (12) In his Answ to a counterf catho pa. 27. and in his confut of Purgatory pa. 344 and ParKins v. 1. pag. 266. D. Fulk auoucheth that the Popes from Boniface the Third were blaspemous Hereticks and Antichrists (13) In his treatise of Antic p. 4. D. Downeham auerreth that The whole row or rable of Popes frō Boniface the Third downeward were Antichrists (14) In his Tryal of the Romish cler pa. 330. M. wotton tearmeth Boniface the Third the first reuealed Antichrist And (15) Hist sacr par p. 189. Hospinian censureth him and al his successours to be verissimos Antichristos most true Antichrists D. whitaker (16) De eccl cōt 8. l. cōtro 2. q. 4. p. 144. deliuering his owne and other Protestants opinion herein sayth we affirme Gregorie the Great to haue been the last true and holie Bishop of that Church c. For those that followed were true Antichrists c. And because they aske and demand of vs some certain time we assigne them this to wit of Antichrist's first comming So manifest it is that al the Roman Bishops after these last thousand yeares being thus censured by so many Protestants for Antichrists haue no lesse professed and maintayned the present Roman Religion then Gregorie the Fifteenth who now gouerneth that Sea and is charged by Protestants to be Antichrist himself And as al the Popes for these last thousand yeares are thus censured for Antichrists so is the article of the Popes Primacie or supreme authoritie ouer the whole Church in al matters Ecclesiastical plainly acknowledged by D. Morton himself to be no lesse ancient For wheras M. Brierlie produceth the testimonies of Parkins Napper and Broccard for the continuance of our Roman Religion in general for these last thousand yeares D. Morton restraineth their meaning though vndeseruedly only to the point of the Popes Primacie saying (17) Prot. Appeal p. 71 The alleaged Authours speak of the Primacie of the Pope And againe 18 Ibid p. 72 Be it granted for so it is that the Papal Primacie beginning in Boniface the Third is now nine hundred yeares old So ancient and vniuersal is this so transcendent Article of the Popes Primacie in matters Spiritual A point of such importāce that D. Reynolds affirmeth therein (19) confe p. 568. the very being and essence of a Papist to consist And D. Whitaker auoucheth that (20) contra Duroe pag. 503. It is the head of Popish Religion of which almost al the rest depend But what more forcibly can be produced for the further confirming of our Churches foresayd cōtinuāce for these last 1000. yeares then the publick exercise of our Churches Liturgie the holy Sacrifice of the Masse during the foresayd time Seing not only according to D. Sutclif (21) Answear to Exceptions pa. 11. In the Masse the verie Soule of Poperie doth consist as also according to D. Whitaker (22) contra Duroe pag. 426. Nothing is more holie and diuine in our conceipt But withal the Masse including sundrie articles of our Catholick Faith as true external Sacrifice the Real presence of Christs Bodie and Bloud in the Eucharist Priesthood Prayer to Angels and Saints Prayer and Sacrifice for the dead and sundrie such like thereby doth plainely conuince the vniuersal continuāce of our Catholick Religion D. Luther (23) In colloquiis Ger. de Missae affirmeth that Priuat Masse hath deceiued many Saints and carried them away into errour frō the time of Gregorie for 800. yeares With him agreeth M. Tindal (24) Act. Mon. p. 1338 in
insufficiencie of this desperate answer I wil make proofe of two seueral truthes First that the sayd answer hath euer been and is stil the ordinarie answer of al Hereticks thereby intending to escape not only the foulest stayne of Nouellisme or Innouation but withal to preuent al strongest arguments drawne from general Councels though neuer so lawful from ancient Doctours though neuer so learned and from Ecclesiastical Histories though neuer so true The second truth is that their so appealing to the Sacred Scriptures is the thrusting their owne throates againsts the sharpest poynts of their Enemies swords For by them I wil euidently proue the Roman Church and Religion to be the only true Church and Religion of Christ and his Apostles As also the Congregation of Protestants and their profession to be most aduerse and disagreing with the Scriptures themselues and so in itself to be nouel heretical and damnable And to omit the ordinarie custome of elder Hereticks in appealing from al other proofes to only Scripture obserued and reproued in them by the ancientest and learnedst (4) lib. De Prescript c. 15. Hieron ep ad Paulin tom 3 cont Lucifer Augu. cont Faust Manic l. 32 c. 19 l. 1. de Trinit c. 3. ep 222. Hilar. l ad Const Vincent Lyrin l. aduers haeres c. 35. Ambr. in c. vlt. ad Tit. Orig. hom 7. in Ezech. Doctours and Fathers of the Primitiue Church namely Tertulian Hierome Augustin Hilarie Vincentius Lyrinensis and others And only to obserue how the refinedst Sectaries of these our dayes with the same pretence of Scripture do dayly reuolt and rebel from their other Brethren And first concerning the Puritans agaynst the Protestants D. white guift alleaging and vrging in behalf of Metropolitanes the authoritie of the Nicene Councel (5) In his 2. Reply part 1. p. 484. M. Cartwright replyeth Touching the perfect vnitie of Substance of our Sauiour Christ with God the Father it giuing Sentence vpon the infallible Word of God is worthily to be reuerenced But if the Doctours wil haue their soundnes in that poynt to authorize the rest c. it is that which we can by no meanes assent vnto And that it may appeare how iustly we cal this Canon of the Councel touching Metropolitanes vnto the touchstone of the word of God Let it be considered c. yea the same 6) In Whiteg Def. p. 111. M. Cartwright alloweth the iudgment of his learnedst father Caluin but with this restraynt So far sayth he as we can esteeme that that which M. Caluin sayth doth agree with the Canonical Scriptures This practise is so ordinarie with the Puritans that D. Bancroft in his Suruey of pretended Discipline spendeth wholy his 27. Chapter in obseruing and reprouing the same In like sort the (7) In their Apologie p. 103. 4. 98. 99. 100. And see M. Aynsworth in his Counterpoyson p. 15. 154. Brownists of Amsterdam answering to D. Bilsons allegations from the Fathers resolutely affirme and say Let M. Bilson with these Doctours know that vnles they can approue by the word of God their Prelacie c. Al the colour they bring out of former times and writers is of no moment in this case And as for the Anabaptistes (8) Eccl. Pol. pref p. 38. M. Hooker reporteth of them that the Book of God they for the most part so admired that other disputation against their opinions then only by allegation of Scripture they would not heare for which verie poynt and errour they are reproued by (9) Tract Theol p. 171 in Psycophannichiae p. 451. And in his Instructiō aduersus Anabap p. 478. M. Caluin in these words Because sillie Christians who haue some zeale towards God can be seduced by no shew or appearance more faire then when the word of God is pretended and alleaged the Anabaptists against whom we now write haue it alwayes in their mouths and they alwayes solemnly recite it c. And agayne The Deuil himself armed himself with the word of God and girded himself with that sword to inuade and assault Christ And we find true by experience that he doth daily vse these guiles or artes by organs or instruments to depraue the truth and so to lead miserable Soules to destruction So ordinarie it is with the Anabaptists and the Diuel himself in defence of their errours euer to appeale to the only written word The same answer is likewise giuen by the Protestant Arians of these times insomuch as (10) Lib de Christi Naturae p. 222. Socinus in defence of his errour agaynst the Diuinitie of Christ answereth his Protestant Aduersarie Volanus in these wordes We propound to vs in this question none for Maister or Interpreter but only the Holie-Ghost c. we do not thinke that we are to stand to the iudgement of anie men though neuer so learned of anie Councels though in shew neuer so holie and lawfully assembled of anie visible Church though neuer so perfect and vniuersal Simlerus (11) De aeterno De◠filio l. 1. c. 2. writeth of the Arians They prouoke vs to Scriptures and because they know al Antiquitie to be against them they reiect al without exception And (12) In ep Theol. ep 15. p. 119. 120. Beza sayth to the Arian Statorius who was sometime Bezas Scholler and deare to him Oughtest thou not to remember from whom to whom thou hast reuolted But thou saist I do not depend of men but of the word of God Very wel But doth the word of God teach thee c. that he can be a Sauiour c who is not God So that our moderne Puritans Brownists Anabaptists and Arians do al of them in defence of their seueral errours being vrged by other Protestants with the authoritie of the Church Fathers and Councels euer appeale vnto the only written word But who would not thinke but that our ordinarie Protestants thus reprouing in their reuolting Brethren their contempt of the Church Fathers and Councels and their running to only Scripture would not be found faultie herein themselues And yet when their learnedst Bishops and Doctours are vrged vpon seueral occasions by our Catholick writers with the authoritie of Church Fathers and Councels none more readie then themselues to refuse disgrace and reiect the same and that euer with pretence and appeal to only Scripture A truth so euident that their forsayd rebellious Brethren do playnly acknowledge that this their course of appealing to only Scripture was taught and defended by themselues for thus say the (13) Simlerus De filio Dei in Bullingers pref there fol. 4. And in Simlerus his other Priface fol. 1. Antitrinitarians to the Tigurine Protestans You haue taught vs that nothing is to be receaued besides the Scriptures therfore we demand where it is written in the Scriptures c. Except you shew this according to your Rule we reiect and condemne those things therfore we haue learned of you to contemne the Fathers And
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
by whom the sayd Conuersion and Miracles were wrought were so certainly Catholick Roman Priests that the same M. Hartwel (88) Ibid. Ep. to the Reader confesseth that this Conuersion of Congo was accomplished by Massing Priests after the Romish manner And that action saith he which tendeth to the glorie of God shal it be concealed not committed to Memorie because it was performed by Popish Priests Popish meanes God forbid (89) p. 410. yea M. Pory in his Geographical Historie of Affrick acknowledgeth and mentioneth the sayd Miracles (90) Ibid. p. 413. And much commendeth M. Hartwel for publishing his forsayd Treatise I do forbeare heer to speak of the Conuersions of our owne Countrey by Eleutherius or Gregorie both Popes of Rome sending holie and learned men from them for the effecting therof the same being largely recorded by seueral English Writers both Catholick ProtestaÌ„t hauing myself before spoken sufficiently of the latter aswel concerning the Persons of them that conuerted vs as also of the Faith and Religion to which we were by them conuerted Only I wil adde that S. Austin sent hither by S. Gregorie did confessedly work manie and vndoubted Miracles for the Conuersion of our Countrie for so S. Bede our Protestant Chroniclers witnes that S. Austin (91) Bed hist l. 1. c. 2. Hollinsh Chron. vol. 1. l. 5. c. 21. p. 102. to proue his opinioÌ„ good wrought a Miracle in restoring sight to one that was blind wherat the BrittaÌ„s being then present were so moued that They confessed they perceiued it was the true way of Iustice which Austin preached wherof also saith D. Godwine (92) Catal. of Bishops p. 5. Austin wrought a M racle by healing a blind man for Confirmation of his Doctrine as you may read in Bede his Hist l. 2. c. 2. Yea it is likewise recorded (93) Bed hist l. 1. c. 26 Hollinsh vbi sup p. 100. Fox Act. Mon. p 117. that S. Austin perswaded K. Ethelbert to his Religion by diuers Miracles shewed which were as then also so publickly knowne that it was (94) Bed hist l. 2. c. 3. Stowes Annal p. 66. written in the Epitaph vpon his Tomb that he was strengthned by God with the working of Miracles And S Gregorie himself not only taketh (95) Bed hist l. 2. c. 1. notice therof but also by his (96) Hollin vbi sup p. 192. 102. Letters dated Anno 602. did specially write to S. Austin touching the Miracles shewed by him aduising him not to glory therin but rather to consider that God gaue him the guift for the good of those to whom he was sent And withal as D. Godwine (97) Catal. of Bishops p 4. testifyeth exhorted him to diligeÌ„ce in his calling to take heed least the Miracles which God wrought by him for the CoÌ„uersion of this people should make him proud (98) Ibid. p. 414. yea I doubt not saith D. Godwine but God affoarded manie Miracles to the first Infancie of our Church In like sort S. Bede (99) Hist l. 2. c. 12. Fox Act Mon. p. 121. 122. Holl. Chron. vol 1 p. 108 109 M. Fox and M. Hollinshead do al of them mention the Miraculous Conuersion of Edwin K. of the Northumbers which hapned some 26. yeares after Augustin's foresayd coming into England M. Fox not doubting to place the same in his (100) Alph. Table of his Acts and Mon. at the word Miracles Catalogue of true Miracles So cleer and for such confessed it is that S. Austin the Monk conuerted England to our Roman Faith by manie Miracles These so manie Conuersions of Heathen Countries so confirmed by vndoubted Miracles being confessedly performed only by the Roman Church none at al by the Protestant It wil not suffice to answer as some (101) Phil. Nicolaus De Regno Christi p. 53. 91. Protest do that The Iesuits in the first Conuersion of the Indians Oriental Ilanders shewed themselues to be Lutherans for who knoweth not that al Iesuits without exceptioÌ„ haue euer holden Lutherans to be Hereticks most damnable so their Faith Religion to be altogeather vnauaylable to the Conuersion of the Heathen or working of Miracles Or who is ignorant that Numbers of Iesuits haue freely shead their bloud for not communicating in matters of Religion with Lutherans Caluinists And therefore in steed of further answer I hold it only worthie of contempt laughter scorne A Discouerie or brief Examination of sundrie sleights Euasions vsed by Protestant Writers in Excuse of the manifest confessed want of their Churches fulfilling the foresaid Scriptures concerning the continuance vniuersalitie visibilitie of Christs true Church CHAPTER VI. HAuing thus far laboured in ful discouerie of the perfect agreement of our Roman Church with the sacred Scriptures of the opposite coÌ„trarietie of our Protestant Congregation with the same I wil now only examine the extreamest most desperate shifts euasions which the learnedst ProtestaÌ„ts are inforced to make in colour and pretence of their Churches not fulfilling or agreeing with the forsayd Scriptures As first wheras the former Scriptures did manifestly teach that the Church of the new Testament must euer continue euen from Christs time vntil the end of the world Protestants being vrged by vs to shew the like continuance of their Church (1) Sadel de Rebus grauiss Contr. p. 783 Fulk in Aâ—oc c. 12. f. 69. they answer that in al Ages it did continue with Pastours and Doctours in it for the administration of the Word and Sacraments but yet through Persecution vnknowne inuisible to the world euen as those (2) 3. Reg. 19.18 7000. faithful though vnknowne to Elias when he thought (3( 3. Reg. 19.10 himself alone were yet neuertheles at the same time reserued and remayning But the falshood insufficiencie of this answer is sundrie wayes appareÌ„t For first it is directly against the sacred Scriptures (4) See before l. 4. c. 3 plentifully produced before in proof of the Churches Euer-visibilitie Secondly it is contradicted by most of the learnedst Protestants who formerly from the sayd Scriptures do proue maintayne the Euer-visibilitie of Christs Church (5) See before l. 4. c. 3. Thirdly the arguments drawne from the Iewish Synagogue are impertinent to those manie greater predictions promises made to the Church of Christ whose (6) Heb. 8.6 Testament is established in better promises therfore though the Church had been inuisible in Elias his time yet this inferreth not the like of the Church of Christ at these times Fourthly Neither doth this example of Elias extend to the vniuersal Church before Christ but only admitting the most to the particular Nation of the Iewes besides whom were extant manie other faithful as appeareth by the sundrie examples of Melchisedech Iob c. And afterwards of Cornelius (7) See Act. 10.1 8.27.11.18 13.14 42.43 14.1 18.4 8.9
say besides this her only open refrayning or Recusancie whereto she is euen by the iudgement of Protestants (24) Willet Synop. p. 612 613 614 Act. Mon. p. 1283. 1150. 1151. Melancth in Consil Theol. p. 628 Pet. Mart. ib. p. 634. 635. Buâ—er 16. p. 632. 633 634. Caluin ib p. 635. And Caluin Tract Th. p 584. The Deuines of Germany in Sleydans Comment Engl. f. 87. no lesse in dutie bound lyeth euermore most open easie to be discerned yea by how much the persecution is more grieuous so much the lesse can this Recusancie be kept secret or vnespyed as appeareth most plainly in the example only of our owne times Nations for if during but these last 20. yeares we of this one Nation in coÌ„parison but few could not so escape the search of ProtestaÌ„t Magistrats but that by our only Recusancie we were dayly discerned presented indited coÌ„uicted sundrie wayes persecuted some Martyred Could then a ProtestaÌ„ts pretended to be dispersed throughout so manie Nations of the world escape for so manie hundred yeares togeather that Inquisition of the Roman Church which Protestants affirme to haue been vniuersal and far more grieuous Wherefore to end this inexplicable contradictorie poynt of the ProtestaÌ„t Churches Being or continuance but yet vnknowne inuisible for many hundred yeares togeather that through the greatest persecutions therof by the Pope of Rome I wil only demand with D. Field (25) Of the Church l. 1. p. 19. How possibly there should be a Church in the world the perpetuitie wherof al most constantly defend and none found seene or knowne to professe the Sauing truth of God Or as M. Iewel 26 saith of Heresie so in his words wil I say of his Church It must needes be a very strange Church that had neither beginning nor ending nor defender nor reprouer nor mouth to vtter it nor eare to heare it nor pen to write it nor time to last in nor place to rest in of which straÌ„ge kind of Church was our preteÌ„ded ProtestaÌ„t Church for manie hundred yeares togeather no knowne beginning being assigned of her Inuisibilitie no man defending or reprouing her during the sayd latencie no Pastour of hers preaching or sheep hearing her doctrine no pen writing her MonumeÌ„ts or her pretended pressures suffrings no one houre knowne wherin she had being or corner or cottage in the world wherin she râ—sided Wherefore the absurditie and insufficiencie of this former answer being in so manie respects so easily discouered other Protestants disclayming from this do auouch that their Church according to the Scriptures hath euer continued and that visible and knowne in al former Ages but now sithence through the late violence of the Pope and his Clergie al testimonie MonumeÌ„t Record therof is vtterly suppressed and made away But the idle vanitie of this naked conceipt is manie wayes appearing for first this is but a mere Imagination destitute of al testimonie or proofe in confirmation therof Secondly al proofe experience is directly to the contrarie seing the very books of Husse and Wiccliffe are yet extant to our aduersaries as also the Epistle of Vlrick in defence of Priests marriage the pretended books of Charlemaine against Images Bertram concerning the Eucharist the like And yet in none of these is the least mention afforded of anie ProtestaÌ„t Congregation though neuer so slender to haue been formerly residing in anie caue or corner of the earth though neuer so streight And yet these are the ancientest Records wherin they can insist either in defence of themselues or impugning of vs. Thirdly our General and Prouincial Councels holden in most seueral Nations did euer recite and condemne al new arising Sects Heresies coÌ„trarie to the Roman Faith and yet in none of these is there the least mention or Record to be found of the Church of Protestants Fourthly our Catholick Writers in euerie Age haue plentifully recited and at large coÌ„futed al appearing doctrines contrarie to the Roman Church yet as for anie ProtestaÌ„t Religion knowne before Luther they are wholy sileÌ„t Fiftly from hence do sundrie Protestant Writers take notice and in their owne writings (27) The Cent. Pant. in Chron. OsiaÌ„d Epit. Eccl. Hist Illiricus Catalogus Testam c. Whitak cont Dur. p. 276. 469. make meÌ„tion of the daily opinioÌ„s not passed ouer in sileÌ„ce or wholy suppressed from the view of Posteritie but directly to the contrarie most expresly mentioned recorded and condemned in euerie Age by the Church of Rome Of which opinions certaine also which maketh this point most euident were oftentimes euen some one or other special Doctrine now sithence taught by Protestants and heretofore seuerally professed by some one or other particular condemned person of those times And yet was neuer Protestant hitherto euer able to nominate or assigne a Protestant Church before the dayes of Luther truly agreing in matters of Faith and Religion with our now reformed Church of England Sixtly this confessed general suppression of the Protestant Church and al her Records for so manie hundred yeares doth euidently conuince the sayd Church not to be the Church of Christ but some Heretical Conuenticle for the Scriptures testify of the true Church that her (28) Esa 60.20 Sunne should not be set nor her Moone hid that she (29) Dan. 2 44. should not be giuen ouer to another people but should stand for euer as an (30) Esa 60.15.16 eternal glorie and ioy from generation to generation Lastly euerie vprising Sect though neuer so grosse may as easily and with as much probabilitie pretend for itself the continuance visibilitie of their Church for al former Ages only adding with our Protestants the Imagiginarie suppression and ruine of al testimonies proofes and Records of the same through the power and malice of the Church of Rome then which nothing more dangerous to affirme or more absurd to maintayne The falshood of the two former Answers being thus easily displayed and seene to be most palpable and sensible euen to the meanest iudgements a third remayneth in matter and substance of no greater force then the former but through affected obscuritie of words more difficult and perplexed to an ignorant Hearer As namely that during al those confessed manie Ages wherin no knowledge is had of the Protestant Church her Pastours or administration of Word or anie one Sacrament (*) Whitak de Ecelesia p. 165. Perkins in his Reformed Cathol p. 328. 329. OsiaÌ„d Cent. 16. part alt p. 1072. Calu. l. epist ep 104. p. 222. Rhegius lib. Apolog. p. 95. Beza in ep Theol. ep 1. p. 15. The Protestant Church was in the Papacie and the Papacie was in the Church and yet the Papacie was not the Church An answer not much vnlike to that Censure giuen vpon D. Playford his strange diuiding the Text of his Sermon to wit that it was as A Pye A Pudding A Pudding and a Pye A Pye pudding And a
Innouation therein could be obserued or reproued by Almaricus In like sorte though Robert Bishop of Lincolne withstood the Popes proceedings in England yet this nothing proueth anie change or first comming in of anie point of Faith in the Roman Church obserued or resisted by the sayd Robert Besides D. Godwine reporteth that a Cardinal sayd to the Pope concerning him He (a) Catalo of Bishop of England p. 240. is for Religion a Catholick as wel as we And so dying he gaue al his bookes an excellent Librarie vnto the Friar Minors at Oxford So charitable was he to Friars and consequently so Roman Catholick euen at his verie death And where he affirmeth that Ioakim Abbas sayd that Antichrist was borne at Rome and should sit in the Apostolick sea It is so vntrue that in his Epistle prefiged to his Exposition vpon the Apocalypse he submitteth his writings to the Censure of the Sea Apostolick affirming further that he firmely beleeueth that the Gates of Hel cannot preuaile against the Roman Church and that her Faith shal not perish before the end of the world Yea in his Exposition vpon the 6. Chapter and 11. verse he calleth such the Sonnes of Babylon who impugne the Church of Peter And vpon the 7. Chapter and 2. verse by the Angel ascending from the East hauing the signe of the liuing God he vnderstandeth the Bishop of Rome who with his fellow-Bishops with the signe of the Crosse wil arme the Elect in that last tribulation which Antichrist shal rayse So litle cause there is to vrge this Abbot against the Pope And indeed al that truly can be vrged against him is that being an old man and half out of his wits he was censured by the Pope for certaine fonde Prophecies and some errours also about the B. Trinitie as appeareth by the Decree extant in the Canon Law against him and by other Authours that haue written of him And as for Fidericus the Second Emperour resisting the Popes Supremacie it proueth no more but that euen the most vicious Emperours were most aduerse to the Pope For he being a Prince of most scandalous and wicked life was after due admonitions excommunicated as also deposed by Pope Innocent the Fourth in a general Councel holden at Lyons so that his resisting in this regard the Supremacie is only a guiltie and conuicted Persons resisting of al such lawful Authoritie whereby he is censured and punished Concerning Arnoldus Villanouanus speaking against Friars the Sacrifice of the Masse and Papal Decrees This M. White only proueth by the testimonies of the Magdeburgians and Osiander which being Protestants are no competent witnesses against Catholicks But besides I haue proued (107) l. 2. c. 9. 4. before that the Sacrifice of the Masse and the Popes Authoritie were beleeued and practised in much more ancient times As also that the Institution of Friars proueth no Innouation in Faith and Religion Euerardus broaching those foule and false reproaches against Pope Gregorie the Seauenth called Hildebrand proueth nothing but his owne disobedience and impatience hauing been by the same 108) Greg. 7. Ep. 18. Pope for his owne demerits iustly suspended from his Episcopal function After 1250. 1250. to 1300. I name Gulielmus de S. Amore withstanding Friars and their abuses but how impertinent this is I haue shewed sufficiently before The Preachers also saith he in Sweden that publickly taught the Pope and his Bishops to be Hereticks But M. White receiuing this Relation from Illiricus no further answer wil be requisit Dante 's also saith he writ that the Empire descended not from the Pope But Dante 's being only a Poet intermedling in other matters committed (109) See Bellar. in Append. ad lib. de Sum. Pont c. 14. manie grosse errours for which his bookes are condemned and prohibited by the Church yea he liued in faction against some (110) Ibid. c. 12. Popes and therefore his writing against them is of no force As for Gulielmus Altisiodorensis M. White producing nothing in particular out of him against the Roman Church but only affirming that in his Summes are found manie things confuted that then were comming in no further particular answer can be expected and though he referre himself for particulars to this his own Booke yet citing no page or place thereof I hould it vnworthie of so paineful search it being also wel knowne that Altisiodorensis only differed from other Schoole-men in matters disputable and not defined After 1300. 1300. to 1350. I name sayth he Marcilius Patauinus that wrot against the Popes Supremacie But he being a knowne condemned Heretick a flatterer of the Schismatical Emperour and his Bookes condemned by the Church as also the Popes Primacie being formerly acknowledged in the Primitiue Church his testimonie is sundrie wayes insufficient And the like is to be answered to Ocham (111) Tritheâ—nius Genebrard l. 4. Chron. who was purposely hyred by the Emperour to write against the Pope who was also Excommunicated and his Bookes prohibited Gregorius Ariminensis his differences were only in Schoole points not determined by the Church And as for the Vniuersitie of Paris condemning the Popes Pardons it is most vntrue and therefere M. White did wel to father it only vpon his Brother Illiricus whom he knew to be expert in the art of forging After 1350. 1350. to 1400. I name sayth he Aluâ—rus Pelagius who wrot a Book of the L mentation of the Church wherein he reproueth diuerse abuses of his times But who denyeth but that in the Militant Church consisting of good and euil there are manie abuses in life and conuersation But as for abuse or Innouation in matter of Doctrine and Faith Aluarus maketh no mention at al in his sayd Booke And as for Montziger disputing against â—ransubstantiation and Adoration of the Sacrament and Cesenas calling the Pope Antichrist besides that the truth hereof dependeth only of the testimonie of Fox and Illâ—ricus both of them Protestants I haue sufficiently before cleered both these poynts from al Innouation in Ages much more ancient Now as for Iohn Wiceliffe as I haue shewed (112) l. 1. c. 3. before that in sundrie poynts of Faith he agreed with Catholicks which Protestants now impugne so it is euident that he taught sundrie grosse errours which both Catholicks and Protestants do detest as that If a (113) Fox Act. Mâ—n p. 96. Bishop or Priest be in deadly sinne he doth not Order consecrate or Baptize that Al (114) Osiand cent 9. 10. 11. p. 459. oathes are vnlawful That (115) Osiand cent 15. p. 457. al things come to passe by absolute necessitie That there 116) Ib. p. 454. is no Ciuil Migistrate whilest he is in mortal sinne and sundrie others in regard of which Protestants 117) Pant. Chronol p. 119. Mathias Hoe in his Tract duo Tract 1. p. 27. themselues ranke him in the Catalogue of Hereticks So that smal Credit or succour wil M. White
good But yet further they doubt not to affirme the argument or consequence vrged from the (22) Puricans Answ to D. Downham's ser p. 92. receiued opinion in the Church of God euen from the Apostles time vnto our Age to be lyable to iust exception So that though the Fathers of al Ages vp to the Apostles themselues do al of them ioyntly agree with our Roman faith in their Expositions and deliuerie of the sense of Scripture yet may one illuminated Protestant except contemne and reiect them al as not hauing the Spirit nor interpreting according to the Analogie of the Protestant faith But O most miserable and lamentable times O insolencie most impious and incredible What the receiued opinion in the Church of God euen from the Apostles time vnto our Age to be lyable to iust exception The Fathers of al Ages during 1600. yeares of al Countries though most distant in place and different in language and other conditions of nature and gouerment al of them to conspire in one opinion of truth doctrine and yet al of them so fowly and so grosly to erre as that a new-found Protestant is able to discouer it This this may a Protestant often declaime but no man of iudgement can possibly beleeue him Yea our Protestants are so far out of loue and liking with the Fathers as they painfully labour to make the world to think that their Cōmentaries books and beleef were directly contrarie to the Sacred Scriptures and therefore to these they wil euer appeale from the writings of men Captaine Luther 23) L. contra Henricum 8. Regem Angliae saith Against the sayings of Fathers Men Angels and Diuels I place not ancient consent nor the multitude of men but the Ghospel being the Word of One Eternal Maiestie which themselues are enforced to allow Here I stand here I sit here I abide here I glorie here I triumph here I insult ouer Papists Thomists Henricians and al the Gates of Hel much more ouer the sayings of men though neuer so holy and deceauable custome The word of God is aboue al Diuine Maiestie maketh with me so that I care not if a thousand Augustins a thousand Tertullians a thousand Henries or Papistical Churches should stand against me God can not erre and deceiue Austin and Cyprian as also al the Elect may and haue erred My Doctrines shal stand the Pope shal fal Here we haue a man of liuelie Faith but yet heare him further 24) In Comment in ep ad Gal. No other doctrine is to be deliuered or heard in the Church then the pure word of God that is the Sacred Scripture Let other Doctours and Auditours be accursed with their learning but here wanteth Charitie Neither is Luther in this alone for Zuinglius likewise declaymeth 25( In Explanat Artic. 64. Presently thou beginnest to cry Fathers Fathers the Fathers haue so deliuered But I do not ask of thee Fathers or Mothers but I require the word of God In like sort Peter Martyr 26) De Votis p. 462. As concerning the Fathers iudgement because our Aduersaries the Papists are accustomed in this and other Controuersies alwayes to prouoke to them I therfore declare that to me it seemeth not the part of a Christian to prouoke to the iudgements of men from the Scriptures of God Yea saith he 27) Ibid. p. 476. As long as we rest in Councels or Fathers we shal alwayes be conuersant in the same errours And the like is taught by Summerus saying 28) Contr. Carolum l. 1. c. 1. Antiquitie by which they affirme we are condemned is of no force for if they speak of a right beleeuing Antiquitie by which we vnderstand Christ and his Apostles the matter itself cryeth that it is for vs but if they wil vnderstand the same of the authoritie of the Fathers we do not take it il that the word of God is condemned by them Agreably heerunto writeth D. Whitaker 29) Contra Sander p. 92. If you argue from the testimonies of men be they neuer so learned and ancient we yeeld no more to their words in cause of Religion then we perceiue to be agreable to Scripture Neither think your self to haue proued any thing though you bring against vs the whole swarme of Fathers except that which they say be iustifyed not by the voice of men but by God himself And againe 30) Answ to Camp Reas 2. p. 70. And see the like in Abbots in his Answ to His. Reas 10 p. 371. We are not the Seruants of the Fathers but the Sonnes when they prescribe vs anie thing out of the Law and Diuine authoritie we obey them as our parents if they enioyne anie thing against the voice of the heauenlie truth we haue learned not to hearken to them but to God You Papists as vassals and base seruants receiue whatsoeuer the Fathers say without iudgement or reason being affrayd as I think either of the whip or the halter if euerie thing they speake be not Ghospel with you Againe 31) Against Sanders de Antichristo p. 21. We repose no such confidence in the Fathers writings that we take any certain proof of our Protestant Religion from them because we place al our Faith and Religion not in humane but in Diuine authoritie If therefore thou bring vs what some one Father hath thought or what the Fathers vniuersally altogeather haue deliuered the same except it be approued by testimonies of Scriptures it auaileth nothing it gaineth nothing it conuinceth nothing for the Fathers are such witnesses as they also haue need of the Scriptures to be their witnesses If deceiued by errour they giue forth their testimonie disagreeging from Scriptures albeit they may be pardoned erring for want of wisdome we can not be pardoned being green-witted Protestants if because they erred we also wil erre with them Thus doth this Protestant Doctour defend his reiecting the ancient Fathers as writing contrarie to the Scriptures and vpbrayd vs Catholicks for our due estimation of the same and so do Protestants stil labour in derogation of the Fathers to oppose the Sacred Scriptures and holie Fathers as contrarie one to another But al in vaine for who euer more duly reuerenced or more carefully preserued those heauenlie writings then the ancient Bishops and Doctours of the Primitiue Church Who more truly translated them to their greatest paines for the good of al succeeding Ages then those learnedst Fathers Who in searching the deepest difficulties so frequent in them did more submit and captiuate their iudgements then these holy Fathers Who euer more pressed Hereticks with the weight of God's word then those zealous Fathers Who euer writ more large or more learned Commentaries and explanations therof then the aged Fathers And is it then possible that the sayd Fathers should so directly contradict the Sacred Scriptures as our Protestants pretend But this so desperate so vnworthie dealing against the Fathers doth cleerly conuince that
stileth the Canons of the sayd Councel of Nyce 66) Luther l. de Cōcilijs part 1. p. 92. hay straw wood stubble and demandeth whether the the Holie-Ghost hath nothing els to do in Councels but to bind and burden his Ministers with impossible dangerous and vnnecessarie lawes So absurd was the Councel of Nyce in Luther's iudgement affirming further That more light is brought to a Christian by that Catechisme which children do learne then by al the Councels Caluin calleth the Fathers of the sayd Councel of Nyce 67) Lib. de vera Eccl. reformat opuscul p. 486. And Inst l. 4. c. 9. 3. 10. Phanaticos that is men Phanatical or deluded by the Diuel and withal giueth leaue to euerie priuate man to examin the decrees of Councels by the Scriptures saying 68) Inst l. 4. c. 9. §. 8. 9 11. Let no names or authorities of Councels Pastours Bishops hinder vs but that we may examin al Spirits of al men by the rule of the Word of God And againe 69 Ib. 3. 14. I deny that Interpretation of Scripture to be alwayes true and certain which is receaued by the consent of a Councel But I cannot heer but obserue the strange giddines of this primest protestant Caluin who directly contrarie to his former Assertions writeth thus 70) Inst l. 4. c. 9. §. 8. Those ancient Synods as Nyce Constantinople the first of Ephesus of Chalcedon and the like which were assembled for the confuting of errours we do willingly embrace and reuerence as Sacred for as much as concerneth doctrines of Faith For they containe nothing but the pure and natiue Interpretation of Scripture which the holie Fathers with spiritual wisdome applyed to the vanquishing of the Enemies of Religion which then appeared But to leaue him thus fighting with himself and to come to the Ministers of the Church of Scotland 71) In the end of the Harmonie of Coafes p. 19. And see the sayd Harmonie sect 1. p. 14. Without iust examination we do not receaue say they whatsoeuer is obtruded vnto men vnder the name of a General Councel for plaine it is that as the men assembled were men so haue some of them manifestly erred and that in matters of great weight and importance So far then as the Councel proueth the determination and commandment that it giueth by the plaine word of God so soone do we reuerence and embrace the same Heervnto also do accord our English Protestants teaching that 72) Articles of faith agreed vpon in the Conuocations of A. 1562. 1604. art 21. General Councels c. may erre and sometimes haue erred euen in things pertaining vnto God Wherefore things ordained by them as necessarie to saluation haue neither strength nor authoritie vnles it may be declared that they be taken out of holie Scriptures So vnwilling or rather truly fearful are Protestants to appeale vnto General Councels for the decision of Controuersies But D. Luther proceedeth further seriously expecting exacting that al Councels shal be subiect to his Censure determination 73) Tom. 2. wittenberg f. 375. The Rectours of Churches saith he the Pastours of Christ's sheep haue indeed power to teach but the sheep ought to iudge whether they propose the voice of Christ or of strangers c. Wherefore let the Pope Bishops Councels c. decree appoynt and ordaine what they wil we wil not hinder them but we who are the sheep of Christ and heare his voice wil haue it in our power to iudge whether they propose things true and agreable to the voice of our Pastour or no and they are to yeald subscribe and obey our Censure and Sentence Now if Councels be subiect to the Censure of Luther or anie other such rotten sheep then lesse is the authoritie of Councels then of Luther himself then the which nothing can be spoken more absurd or ridiculous In like sort saith Peter Martyr in general 74) De votis p. 476. As long as we rest in Councels Fathers we shal be euer conuersant in the same errours Yea saith M. Carthwright 75) In whiteg Tract 2. p. 95. If this be a sufficient proof to say such a Councel decreed such a Doctour sayd so there is almost nothing so true but I can impugne nothing so false but I can make true And wel assured I am that by their meanes the principal grounds of our Protestant Faith may beshabken But to conclude 76) De Concil contr Bellar. 9. 6. Fulk Answ to a Counterf Cath p. 89. 90. Will. Syno 92. D Whitaker D. Fulk D. Willet and most other Protestants teaching that General Councels may erre in Faith and manners it is no wonder though they reiect their authoritie but yet it euidently conuinceth that in matters of Faith and Religion Protestants dare not relye and submit themselues to the decrees and definitions either of ancient or moderne General Councels So that though Ministers in their Pulpits where none wil gainsay them do florish and flaunt forth the ancient Fathers prayses approue their authoritie applaud them as Protestants and appeale to those primitiue Doctours as Maisters and Patrons of their errours yet when they are pressed by Catholicks with cleerest euidence of their particular writings sayings and practise and with the answerable acknowledgements of the learned Protestants then their tone is changed bitterly exclaming that The argument drawne from Antiquitie is a Popish argument that To appeale to the Primitiue Church is to iniurie the Protestant Congregation That for Protestants to fil their books with the authorities of Fathers is dangerous and to be eschued That in al Councels Fathers and Stories since the Apostles the print of the Popes feet is to be found That the Papists strongest towers are in the testimonies of the Doctours That the Fathers were blind and ignorant in the Scriptures That they were certainly damned for their Papistical opinions vnles they repented That their interpretations of Scripture were aduantagious to Papists and preiudicial to Protestants That their books and Commentaries were contrarie to Scripture Yea that the Fathers did contradict one another and often one and the same himself That Luther and sundrie other Protestants are much to be preferred for learning before S. Austin S. Ambrose and al the other Fathers That the Doctrine now taught by the Bishops of England is much more sound then euer was taught by any Bishops since the Apostles and therefore that our Bishops are in manie degrees to be preferred before them that euen in the best times Sathan was president in Councels And lastly that al decrees of Popes Bishops and Councels are to yeeld and obey the Censure of Luther Dot not al this most strongly confirme that in the verie harts and consciences of Protestants themselues the ancient Fathers were Roman Catholicks and most aduerse to Protestants and that therefore and only therefore they are thus reiected contemned disgraced and wronged by them euen by Luther Caluin Beza