Antichristian and Papisticall raigne begaÌ„ne raigning vniuersally without any debatable contradiction 1260. yeares And a little further he saith Euen 1260. pag. 145. yeares the Pope and his clergie haue possessed the outword visible Church of Christians With this account of M. Napper a greeth M. Brocard in his treatise vpon the reuelations where he arfirmeth b fol. 110. 1â—3 That the Church was trodden downe oppressed by poperie euen from Pope Siluesters tyme an 300. vnto these tymes which deduction in this kind of our religion vp vnto the Apostles age appeareth also yet further euident by conferring our foresaid confessed religion taught vs by S. Gregory and S. Austine with that primitie faith where vnto the Brittans of wales were confessedly coÌ„uerted in the Apostles tyme. M. CamdeÌ„ saith c in his Britannia S pag. 4â— pag. 157. It is certayne that the Brittans receaued the ChristiaÌ„ faith in the very infaÌ„cie of the Church in proofe where of he there alleadgeth sundrie auncieÌ„t authorities And a little further saith In this GlasteÌ„berie monasterie floristed which hath it origen or begining from Ioseph of Arimathia S. for this also doe the most auncient monuments of this monasterie testifie neither can wee doubt of it M. Harrison in his description of Brittannie annexed to Hollens head his great Chronicle of the last edition saith d volum 1 pag. 13. line 18. Ioseph preached here in England in the Apostles tyme his Sepulcher in Glastenburie and Epitaph affixed thervnto is proofe sufficient M. Henoch Clapham speaking of the Brittans conuersion in the Apostles tymes saith e in his Soueraigne remedie against Schisme pag. 24 our Schismaticks may as well ask me what assurance I haue there was a king Henry as demaund what assurance I haue of the other MIVELL saith f in his pagâ—ant of Popes The BRITAINS being conuerted by IOSEPH of ARIMATHIA held that faith at AVSTINES comming For breuities sake I omitt many others as D. FVLK M. GODWIN M. FOX M. MIDDLETON c. An 724. It is also euident euen by S. BEDE himself vvho liued so neete those tymes and vvrote the historie therof as vvitnesseth g Chroni â—le fo 168 M. COVPER and since acknovvledged by many Protestans that vpon conference then had at a place called in S. BEDES tyme AVGVSTINE-IZAT betweene S. AVGVSTINE and the BRITAIN Bishops vvho at the first frovvardly resisted S AVGVSTINE all that they could for vvhich M. FOX not vniustly reproueth them S. BEDE saith h hist lib 2. cap. 2. AVSTINE vsing the help of king ETHILBERT called the Bishops and Doctors of the chiefest nearest prouinces of the Brittans to some conference in a place called at this day in the English tongue AVGVSTINE-IZAT M. HOLLENSHEAD saith i in his great Chron of the last edition volum 1. l. 5. cap. 21 pag. 102. line 23. 40. The greatest difference then stood vpon betweene AVGVSTINE and them were expresly and only mentioned to be certaine for that tyme tollerable differences for S. BEDE reporteth how AVGVSTINE said to the BRITTANS k vbi sup if you will obey me in these three thinges that is to celebrate the Pasche or Easter in it tyme next that you fulfill the ministerie of Baptisme wherby wee are borne againe to God according to the custome of the Romane and Apostolike Church and that you will together with vs preach the word of our Lord vnto the English nation for all other thinges that you treat of although contrarie to our customes yet wee will freely tolerate them The lyke is testified by l vol. 1. p. 103. line 17. HOLLINSHEAD m catalog of Pops p. 6 M. GODWIN and then n lib. 3. cap 13. pag. 133. printed anno 1606. PROTESTANT author of great BRITANNIE vvho saith The BRITAINE Bishops conformed them selues to the doctrine and ceremonies of the Church of ROME with out differeÌ„ce in any thing specially remembred saue only in the celebration of the feast of EASTER c. their dissent from the vse of the Romane Church was in their ceremonies or ministerie of Baptisme and keeping of Easter which latre as Osiander vvitnesseth heere follovving vvas tolerated in l ke manner by the Apostles in regarde of the knovvne weaknes of some o Act. 16. v 3. For the lyke respect circumcision was permitted by Paul who circumcised Timothy because of the Iewes that were in that place And aâ—â—te beneath p cap 15. â—9 abstinence from blood and that which was strangled and fornication was only prescribed Osiander saith q in Epitom cent â—6 l 2. pag. 51. Iohn and Phillip did celebrate Easter decima quarta Luna post aequinoxium vernum at which tyme also the Iewes were accustomed to celebrate their Easter or Pasche and this vndoubtedly the Apostles did in fauour of those Iewes that were newly conuerted vnto Christ that so they might also gaine more Iewes vnto Christ Now by this may well be collected their full agreement for the Iewes who contradicted S. Austine and that so earnestly about these few and smaller pointes would neuer haue bene silent but much rather haue with stood him in the other so many and incomparably much greater pointes of faith had they in lyke sort disagreed from him therin S. Bede saith r hist l. 2. cap. 2. Then indeed the Brittans did confesse themselues to vnderstande that to be the true way of iustice which Austine did preach M. Fulke affirmeth Å¿ confutation of Purgat p. 335. Hollinshead vol. 1 pa 102 line 54. That Augustine did at last obtaine the aide of the Brittish Bishops for the conuersion of the English Saxons THE 3. ARTICLE Our Aduersaries Good opinion of the Fathers Of S. Gregory the first and Pope that conuerted England a hist l. 2. cap. 1. S. Bede tearmeth him a hist l. 2. cap. 1. a man of immortall witt b in Iesuitism part 2. rat 5. pag 624. M.D. Humfrey saith Gregorie certeÌ„ly great by naname great indeed a man endued with many and great giftes of deuyne grace c in his Suruey of Popery pag. 187. M Tho Bell tearmeth him Saint Gregory Surnamed the great the holy and learned Bishop of Rome M. Godvvin saith That d Catalog of the Bishops of England pag. 3. Blessed and holy Father S. Gregorie was the occasion of replanting the Christian faith in our Countrey M VVhitaker saith e contra Duraeum lib. 5. pag. 394. That Gregorie did vs a great benefit which wee will euer most gratefully remember OF S. BEDE Luke Osiander saith f in EpitoÌ„ Cent. 8. l. 2. c. 3. pag. 58. he was a good man M Foâ— not with staÌ„ding his profession of the RomaÌ„ faith g Act moÌ„ â—â—o 1576. pag 128 thinketh him worthy the name of reuerend M h Chron. 〈◊〉 fol. 168. Couper and M. i vol. 1. p. 130. Hollinshead think the same and M. Bell saith k regimeÌ„t Pag. 175. Saint
saith of vs they indeed set forth their Churches very gloriously c. they report out of Irenaeus sect 3. Tertullian Origen Augustine and others how highly they esteemed this succession Considering saith he it was a matter out of all doubt that from the beginnig euen vntill that tyme nothing was changed in doctrine the foresaid holy Doctors tooke in argument that which was sufficient for the ouer throwing of all new errours to witt In his institutions in freÌ„ch printed at Geneua by Conradus â—adius anno 2562. that they viz. heretickes oppugned the doctrine which euen from the very Apostles theÌ„selues had bine inuiolable and with one coÌ„sent retayned Againe It was a thing notorious saith he with out doubt that after the Apostles age vntill those forsaid tymes no chaung was made â—n Doctrine neither in Rome nor many other citties So plainly do our learned aduersaries coÌ„fesse that no chaÌ„g of faith was made by the Roman church from the Apostles age vnto the tymes after S. Austine c. being as I said 400. yeeres after Christ To proue that to charge heretickes with the succession of Roman Bishops meintayning alwayes one and the same faith was the practise and custome of those auncient Fathers is a labour saued being already so liberally confessed but for better satisfaction receaue this one saying of S. Hierome in Apolog. 2 Adu Ruffinum demaunding of Ruffinus saying how doth he call his faith that which the Roman church teacheth if he answere the Roman then wee are Catholickes The church being thus acknowledged to haue continued the first 400. yeares after Christ in all purity it shal be easie to proue that from thence vnto the six hundreth yeere the tyme when the Roman church should fall the same doctrine was lykewise continued and so receaued by Gregory the first then Pope of Rome and by him brought and receaued by vs and vnto this day still retayned This I say is made euident by our learned aduersaries hauing already confessed that sundry euen of the chiefest articles of our faith as the Reale presence sacrifice freewill c. as is already in particuler handled so to conclude where as they say the church of Rome fell but they cannot tell when is very absurd when as yet ther was neuer any other heresie or memorable acte whatsoeuer either ecclesiasticall or temporall but they caÌ„ decypher all circumstances as the dissent of the Greeke church from the Roman but not the Roman from the primitiue Vincentius Lyrinensis saith l. Aduer haer cap. 34. certenly there was neuer yet any heresie but it was knowne to be gine vnder some certeyn name in a certeyn place and at a certeyn tyme in his consider of Papistes supplications pag 43. But for the Roman Catholicke religion now professed M. Powell saith he cannot tell by whome or at what tyme the enemy did sow it THE 46. ARTICLE The Catholicke or Roman faith novv taught is acknovvledged by protestantes for sufficient vnto saluation 〈◊〉 2. 〈◊〉 â—â—7 〈…〉 in his epist printed ouer 〈…〉 5â— M. Baro in his 4. sermoÌ„s and 2. questions dâ—puted ad cloruÌ„ c. Ser 3 p. 44. M. Hooker l. 5 de eccles Pol. pag. 111. 130. M. Bunny in his treatise of pacification 〈◊〉 18. pag. 109. and 113. M D Some as he is cyted pag. 164 182. 17â— A Protestant preacher preaching at Peterborrovv at the funerall of one who dyed a professed Papist viz the Queene of Scotts he prayed that his soule and the soules of all there present might be with the soule of the Dead Papist M. D. Baro. saith I dare not deny the name of Christians to the Romanists sith the more learned wâ—yter do acknowledge the church of Rome to be the church of God M. Hooker saith The church of Rome is to be reputed a part of the hâ—wse of God a lymne of the visible church of Christ Yea wee gladly acknowledge them to be of the family of Iesus Christ M Bunny lykewise saith of Catholickes and protestantes neither of vs saith he may iustly accompt the other to be none of the church of God yea wee are no seuerall church from them nor they from vs. M D. Some in his defence against M. Penâ—y the Puritan and refâ—tation of many absurdities c. in M Pâ—nâ— treatise saith The Papists are not altogether aliens from Gods couenant as I haue shewed before for in the iudgment of all learned men and all â—eâ—ormed churches there is in Popery a church a ministery a true Christ c. if you thinke saith he that all the Popish sort which died in the Popish church are damned you thinke absurdly and dissent from the iudgment of the learned protestantes M. D. Field saith wee doubt not but the church M. D Field de Eccles lib 3. cap. 46. line pag. 182. wherin the Bishop of Rome with more then Lucifer lyke pryde exalted himself was notwithstanding the true church of Christ that it held a sauing profession of the truth in Christ and by force or vertue thereof did conuert many from errour c. M. D. M. Morton in his treatise of the kingdome of Israel and of the church pagâ— 94. Peter Mar. in his epist annexed to his coÌ„m places in English pag. 153. M. D. Couell as he is cyâ—â—d pag 77 Thomas Morton affirmeth in expresse wordes that Papistes are to be accounted of the church of God because saith he they hold the foundation of ths ghospell which is faith in Christ Iesus the sonne of God and Sauiour of the world Peter Martyr desired at the conference had at Poysy betvvene the Catholickes and the protestantes that they should not for diuersity of opinion breake brotherly charity or call one the other heretickes Lastly M. D. Couell in his defence of M. Hookers fiue bookes of Ecclesiasticall Policy published by authority dedicated to the Lord Archbishop of Canterbury defendeth this opinion at large and concludeth saying wee affirme that they of the church of Rome are a part of the church of Christ and that such as liue and dye in that church may not withstaÌ„ding be saued pag. 61. In so much as he doubteth not to charge the Puritans with ignorance for their contrary opinion THE 47. ARTICLE A testimonie from the enemie is of greatest accompt FOr as much as our learned aduersaries do affirme that it is a great peece of worke to conuince the aduersary from himself for a more full satisfaction wee thinke it not a misse to make vse of this argument also de Eccles l. 3 c 47. initio pag. 182. M. D. Field therfore saith The next note wherby Bellarmine endeauoreth to proue the Romish sinagogue to be the true church of God is our owne confession Surely if he can proue that wee confesse it to be the church he needeth not vse any other argumentes de Eccles controu 2. quaest 5. cap 24. pag. 366. M. D. Whitaker saith the argument must
THE SAFEGARDE FROM SHIP-WRACKE OR HEAVENS HAVEN Deut. c. 32. v. 31. For their God is not as our God euen our enimies being iudges Esai 19. v. 2. And I vvill set the Egyptians against the Egyptians so euery one shall fight against his brother Vt supra cap. 35. v. 8. This therefore shal be vnto you a direct vvay so that fooles cannot erre thereby If you returne then and be quiet you shal be saued Cap. 30. v. 11. Compiled by I. P. Priest PRINTED AT DOVAT By PETER TELV at the signe of the Natiuitie Anno 1618. Superiorum Permissu TO HIS LOVING BRO G. P. All health and peace KINDE Bro after many dayes not hauing visited you by any letter nor lykwise receaued any from you I thought Good and now high tyme to wryte these few vnto you not so much to acquainte you with any now matter worth labour as to make knowne more at large and manifest what hath be fallen me longe since my arriuall in these partes Neither take it in ill part that I haue not certifyed you so much ere now euen then perchance when you first heard some rumor of me concerning the Catholicke faith for I would not rashly moue such a matter or with out firme foundation acquaint you with that which I should not be able to defend for you may not think me ignorant of what opposites I may suspect in such a case wherefore I thought it more secure for both parties to deferre it vntill this tyme. Maruail not therefore I pray you either at my matter or manner of wryting but patiently attend the end and I doubt not but the sequele will giue you better content or at least no iust cause of offence The dutie to our Mother loue to your selfe and the rest our poore Brothers and Sisters is cause of both and therfore though I beginne more abruptlie then I would or had intended it is to avoyd prolixite where the matter it selfe is so vrgent Most trulie therfore was it sayd of an auncient Sainte Oft tymes that vvhich vvee knovv not through our sloth the same by teares is made knovvne vnto vs. and an afflicted mynd more certaynly findeth out a fault comitted and the guilt vvhich she remembred not in security shee clearlie perceaueth being troubled This is the cause why almightie God in holy Scripture so often admonisheth vs Iob c. 4.9 whoe as Iob saith dvvell in hovvses of clay to pull downe our plumes and enter into consideration what state wee stand in which certenly me thinkes may most aptlie be applyed vnto vs for who to omit the relation of our goulden age and dayes wherin wee dranke full cupps of pleasure and delight with all content and least remembrance of God and thankes for his benefits as wee ought with these worldly afflictions so depressed as wee Who of his most supposed sâ—â—ndes so forsaken as wee Nay who by his owne blood and nearest kindred so hardly dealt with all as wee But what Iob 2.9 shall wee hearken to Iobs wyfe and blesse God and die No but rather with patient Iob in the next verse answeare thou hast spoken lyke one of the foolish vvomen if vvee haue receaued good thinges of the hand of God evill thinges vvhy should vvee not receaue Also the Prophet Esaie thundereth out the most terrible comparisons he could deuise to a wake vs out of this damnable Lythargie of carelesse inconsideration of our state and telleth vs saying And behold he shall come in hast speedely c. he vvill not slumber nor sleepe c. all which threatninges in my vnderstanding seeme to haue some peculier reuerence more vnto me then you for as much as God hath not once or twice moued me by often conference Esaie 5 27. of the Catholicke faith but also I haue had Catholicke bookes which might haue satisfied any man not altogether peruerse as indeed at that tyme I was for when at my frindes request I began to read to witt The Suruey of the nevv Religion and that there did many thinges occure repugnant or rather confuting my affectionate religion in which I was nourished my patience by no meanes would search any further into it but with all contempt did vtterly reiect it which how foolish a thinge it was I appeall to your owne iudgment for admitt there were a Turke and a Christian contending about religion and as sure it is no way to be saued but by the one only true Christian and Catholicke faith notwithstanding will obstinatlie content himselfe with his Turcisme in which he had his being and bringing vp and not heare the contradiction of his Alchoran by the knowledge of any other religion how vniuersall or warrantable soeuer would you not repute him a madd man and altogether inexcusable certenly you could not doe lesse much more an astrauagant Christian bred out of the Catholicke Church which not withstanding he hath heard of by the generall coÌ„sent of all yea of her most spitefullest enemies to haue beene the Romane Church are so to haue continued the first six hundred yeares pure and vnspeâ—ted with out stayne or corruption yet not witstanding he will not geue eare to this faith or religion or vnderstand the cause iustly why he should refuse it would you not I say condemne this man as worthy of double punishment certenly such an one was I but God for his longe patience and sufference whoe out of his infinite goodnes and clemencie hath thus through so many troubles and straunge accidentes at length brought me to the true knowledge of his seruice and porte of saluation I render all humble thankes earnestlie imploring his grace of perseuerance and if it be his good will and pleasure to seal the profession thereof with my blood and life Now therefor Lo Bro not to detayne you longer from my intended scope if you approue of that comparison borroweed from a christian and a Turke then I pray let me craue the same of you that you will at least graunt me that fauour as vprightly not passionate or led with affection to peruse this my labour it being awork indeed conducing to no momentary pleasure or profit but taken in hand for your eternall good and future ioye and glorie in the world to come where no sinister chance or froward fortune can euer bereaue you of it In this labour I say my trauells first present themselues vnto you for some speciall causes hereafter notified which verily I may account a trauell to Damascus Act 9.28 wherin a good Annanias by our Sauiours appoyntment hath caused to fall from myne eies those scales of ignorance where with I was formerly blinded so that I may rightly say truth is great and preuaileth â— Esd 4 41. and least you should thinke me heerein not to haue dealt prudentlie I intreat you euen for the loue of your owne soule approue or disproue of my proceedinges as your owne iudgment not forestaled with aslat resolution to condemne me vnheard shall passe
Areopagita to be the disciple of S. Paul and author of the heauenly or ecclesiasticall Hierarchie Luther saith c tom 2. wittemberg 1562. de captiu Babyl fol. 84. But thou wilt say saith Luther what say you to Dionysius who numbreth six Sacramentes c. I answere saith he I know this man only of the auncient Fathers to stand for the number of seuen Sacramentes although omitting matrimonie he graunt six only the same affirmeth M. D. Humfrey vbi supra c. pag. 519. M. Whitaker saith d de Sacra Scriptura pag. 655. I doe acknowledg that Dionysius is in many places a great patrone of traditions Concerning Hermes of whom mention is made by e Rom. 16 4. S. Pauâ— Hamelmanus saith f de trad Apost col 254. line 5â— and col 7â—0 l. 25. That impure booke of the pastour or of Hermes gâ—ue a good beginning to Popery which saith he the Fathers did esteeme for ecclesiasticall for in tymes past that booke of Hermes called the Pastour i Origenes li. 1. de principijs c. was numbred in the number of ecclesiasticall bookes the same confesseth g in Hooker l. 5. pag â—4 M. Hooker our countrey man in soe much as Hamelmanus saith h Hamel col 273. line 18 col 255. li 42 that book of the pastour saith he seemeth to be receaued by Irenaeus Clemeni and Origen and other Fathers but especially by Irenaeus Finally this booke saith k Hamel col 252. sine and 253. init and 254 line 8. see from col 250. Haâ— layeth the ground worke of Purgatory prayer for the dead merit and iustification of workes of professed Chastity in ministers of fasting from certayne meates c. Abraham l Abr. Scult in medulla Theolog c. pag. 467. post med Scultetus saith it mainteneth free will monasticall life and solitude and Purgatory see this more at large and most perspicuous in the Protestants Apology for the Roman Church fol. 125. 126. THE 41. ARTICLE To shevv no beginning of a Doctrine is an infallible token that it is and proceedeth from the Apostles a in his defence against M. Cartwryght pag. 51. M. Whitgift lord Archbishop of Canterbury doth most learnedly and truly vrge this generall rule or proofe of Apostolicke Doctrine saying for as much as the originall and beginning of these names Metropolitan Archbishop c. such is their antiquity cannot be found so far as I haue read it is to be supposed they haue their originall from the Apostles them selues for as I remember b S. Austine epist 118. S. Austine hath the same rule in proofe of this rule he saith yet further c vbi supra pag. 352. It is of credit saith he with the wryters of our tyme namely with Zuinglius Caluin and Gualter and surely I thinke no learned man doth dissent from them M. Cartvvryght answereth to this rule d Ibid. that therby a window is openned to bringe in all popery agayne for I appeall saith he to the iudgment of all men if this be not to bring in Popery againe to allow of S. Austins sayng c. So euidently doe our learned aduersaries and the apparant probability of this rule approued also and allowed by e M. D. Field confirme and proue our fore said Catholicke religion wherto wee were soe many ages since conuerted to be not new or secondary since the Apostles tymes but truly primitiue and vndoubtedly Apostolyke that f in whit in resp ad Camp rat 7. pag 101. M. Whitaker confesseth that the tymes of the Roman Churches chaunge cannot easily be told g M Powell in his consideration of Papistes supplication pag. 43. M. Gabriell Povvell beinge prouoked that if our Catholicke Doctrine be an errour then to tell vs when this errour came in and who was the Author of it c. answereth Wee cannot tell by whome or at what tyme the enimy did sow it c. Neither indeed do wee know who was the first author of euery one of your blasphemous opinions c. In libro Apologetico c. pag 192. 193. Ioannes Regius being likwyse vrged to shew wherin the Roman Church hath chaunged her faith and not able to giue any one particuler example therof he be taketh him self to this extreame boldnes answering But last of all saith he if it were true that the Roman Church had neuer chaunged any thing in her religioÌ„ shall it therefor presently follow it is the true Church Out of all which is necessarily deduced that according to M. Whitgiftes foresaid rule and assertion whatsoeuer opynion is not knowne to haue begun since the Apostles tyme the same is not new or secondary but receaued it 's originall from the Apostles them selues as ours The Roman religion hath beene proued to haue done THE 42. ARTICLE True Miracles make a strong argument for the true faith and that the fore said faith vvherevnto the English vvere conuerted vvas confirmed by such miracles AS in the nonage or infancie of the Church our Sauiour did make manifest the truth of his Apostles Doctrine by vndoubted miracles to serue as signes of their Apostleship 2. Cor. 12.12 Marc. c. 16. v. 20. and to that end confirmed the word with signes following it so likewyse this virtue or power of Miracles did not cease but as our Aduersaries confesse alwayes shyne in the Church the necessity therof being one and the same in all succeeding ages to the conuersion of the heathen contemning the Scriptures are nothing moued with the miracles therin mentioned Wheras our Sauiour saith Iohn 14. v. 12. Hee that belieueth in me the workes that I do shall hee do and greater In the marginall notes of the English bible printed anno 1576. it is there vpon said This is referred to the whole body of the Church in whome this virtue doth shine for euer therfore they are not now to cease as some Protestantes affirme S. Irenaeus and S. Austine say S. Irenaeus lib 2. c. 18. S. Austine de ciuitate Doâ— lib. 22. cap. 1. Why say they are not those miracles which you preach to haue bene done now done certenly I might say they were necessarie before the world did belieue for this end that the world might belieue And a little after now also they are done in his name Miracles are through out the whole course of Scriptures both acknowledged and vrged Acknowledged in Exod. 8 19 and 3 of kinges 17 24 and cap. 18 19 and 4 of kinges 5 15 Matth. 14 25 33 and cap. 27 54 Iohn 2 23 and 3 2 and 4 53 and 9 30 and 11 45 Act. 4 14 16 and 9 35 Vrged Exodus 7 17 and 16 12 Num. 16 28 Iosue 10 16 and 3 of kinges 13 3 5 and 18 24 38 and 20 23 28 and 4 of kinges 20 8 9 10 Matth. 9 6 Marcke 2 10 Iohn 14 11 and 15 14 and 20 30 31. Yea Miracles were to our a Sauiour himself a greater
such Miracles fol 251. 43 Our Aduersaries opposing Fathers against Fathers answeared fol. 255. 44 Our Aduersaries generall abiuring the fathers and condemning their Doctrine fol. 257. 45 The continuall Puritie of the Roman church acknowledged by our Aduersaries fol. 261. 46 The Catho of Rom. faith now taught is acknowledged by 47 Protestantes for sufficient vnto saluation 264. 48 A Testimonie from the enemye is of greatest accompt fol. 165. 49 Of the Puritie or rather arrogancie of the church of England fol. 266. 40 Of Heretickes impudencie fol. 268. 51 Heretiques Raylinges one against an other fol. 274. The Deathes of Luther Zuinglius and Caluin 181. To confirme these articles I will vse this triple probation Scripture the fathers or Doctors of the primitiue Church and Confession of the Aduersarie himself And to the end it may be the more euident that the Protestant religion is no other then a brainsicke inuention composed of old condemned heresies and also that you may see how repugnant your new reformers Luther and Caluin are in Doctrine to the primitiue church I haue vnder euery chiefe article adioyned their doctrine with the old condemned heresie from whence they deriue it Also for your better satisfaction I haue heere next following placed a true Catologue of the Pops of Rome and Doctours of the Catholicke church which may certifie you the age and tyme when thinges were done soe that to Say the Doctours of the church or church did erre is friuolous for choose your tyme wherin you would haue it to be most pure yea euen whilst the Apostles themselues liued you shall heere find it proued both by the Doctours and whole church of that age and likewyse by the confession of the chief and most learned ministers you haue had that the Romane faith now taught was the same with that then generally held in Gods church for the true Apostolike faith But that my oyle be not all in waste read with humility and prayer that God would assist you for S. Paul saith 1. Cor. 3.6 Iac. 1.6 Matt. 7.7 I planted Apollo vvatered but God gaue the increase And S. Iames saith God giueth aboundantly to all yea our Sauiour himself bideth you aske and if shal be giuen you wherfore there only resteth on your part that you aske with all sinceritie and puritie of hart not drawen away or led with any preiudicate opinion or Sinister respect This S Iames craueth of you where he bideth you aske in saith nothing doubting That is with a feruent desire and true zeal of the knowledge of God and his seruice ready to imbrace and preferre it before all the world A true catalogue of the Pops of Rome Matth. 16.18 c. And I say vnto thee because thou art Peter and vpon this roke will I buyld my Church and the gates of hell shall not preuail against her and I will giue thee the keyes of the kingdome of heauen and what soeuer thou shalt bind one earth shalhe bound in heauen and what soeuer thou shalt loose one earth shal be loosed in heauen order yeeres of Christ gouerned yeeres montes days 1 44 S. Peter Apostle and Martyr 24 5 2 2 57 S. Linus Martyr Peter yet liueing 11 2 12 3 68 S. Clement Mart. the first after the 9 3 26   Death of saint Peter  4  4 77 S. Cletus Martyr 6 5  5 84 S. Anacletus Martyr 12 2 17 6 97 S. Euaristus Martyr 13 3 7 106 S. Alexander Martyr 7 5 19 8 117 S. Sixtus Martyr 9 10 9 9 127 S. Telesphorus Martyr 11 8 8 10 139 S Higinius Martyr 4 11 143 S. Pius I. Martyr 11 5 15 12 154 S. Anicetus Martyr 8 8 14 13 161 S. Soter Martyr 7 11 18 14 173 S. Eleutherius Mart. England 2. conuerted 15 13 15 186. S. Victor I Martyr 12 1 28 16 198. S. Zepherinus Martyr 10 17 17 218. S. Calixtus I Martyr 6 1 13 18 224. S. Vrban Martyr 7 7 5 19 232. S. Pontianus Martyr 5 5 2 20 236. S. Antherus Martyr 1 14 21 2â—7 S. Fabian Martyr 14 4 22 251 S. Cornelius Martyr 2 5 29 23 253. S. Lucius Martyr 1 4 14 24 255. S Stephan I. Martyr 3 3 24 25 258. S. Sixtus II. Martyr 1 11 3 26 260. S Dionysius I. Martyr 9 4 5 27 270 S. Foelix Martyr 4 5 28 274 S. Eutichian Martyr 9 6 9 29 283. S. Caius Martyr 12 4 6 30 295 S. Marcellinus Martyr 7 11 19 31 304. S. Marcellus I. Martyr 4 6 21 32 308. S. Eusebius Martyr 2 7 27 33 310. S. Melchiades Martyr 3 2 34 314. S. Syluester I. 21 4 35 336. S. Marke 8 22 36 336. S. Iulius 14 -5 19 37 351. S Liberius 15 10 18 38 373. S. Damasus 16 2 10 39 38â— S. Siticius 15 1 10 40 398. S. Anastasius 4 1 13 41 402. S. Innocent 15 2 10 42 417. S. Zozumus 2 4 7 43 420. S. Boniface I. 3 9 28 44 423. S. Caelestinus I. 8 5 3 45 432. S. Sixtus 3. 7 11 46 440. S. Leo the Great 20 11 2 47 461 S. Hilarie 6 3 9 48 467. S. Simplicius 14 6 14 49 482 S. Faelix II. 11 11 18 50 494 S. Gelasius 2 8 26 51 496 S. Anastasius II. 1 11 12 52 498 S. Simmachus 15 7 16 53 514 S. Hormisda 9 11 54 523 S. Iohn I. 2 9 14 55 526 S. Faelix III. 4 2 18 56 530 Boniface II. 1 2 57 532 Iohn II. 2 4 6 58 534 S. Agapetus 1 1 59 535 S. Siluerius 1 5 12 60 537 Vigilius 17 16 26 61 555 S. Pelagius 9 10 28 62 566 S. Iohn III. 10 15 63 577 S. Benedict I. 3 2 15 64 580 S. Pelagius II. 9 2 20 65 590 S. Gregorie the Great 1 6 8 66 604 Sabinian 13 5 9 67 60â— S. Boniface III. 1 2 28 68 608 S. Boniface IV. 6 8 13 69 614 S. Deusdedit 3 23 70 6â—8 S. Bonifice V. 3 9 19 71 622 Honorius I. 1 3 17 72 635 Seuerinus 1 4 73 638 Iohn IV. 1 9 16 74 640 S. Theodorus 6 5 18 75 647 S. Martine I. Martyr 6 1 26 76 653 Eugenius 2 9 â—4 77 657 Vitilianus 14 5 18 78 672 Adeodatus 4 2 5 79 676 Domino I. 2 5 10 80 679 Agatho 3 9 4 81 682 S. Leo. II. 10 17 72 684 S. Benedict II. 10 17 83 685 Iohn V. 1 9 84 686 Cuno 11 3 85 607 Sergius I. 13 8 3 86 701 Iohn VI. 3 2 13 87 703 Iohn VII 2 3 17 88 703 Sisinnius 20 89 717 Constantine 7 1 21 90 735 Gregorie II. 15 10 21 91 741 Gregorie III. 10 8 10 92 751 Zacharie I. 10 3 9 93 752 Stephen II. 3 94 752 Stephen III. 5 29 95 767 Paul I. 10 1 96 778 Stephen IV. 3 5 27 97 76â— Adrian I. 13 10 17 98 716 Leo. III. 20 5 18 99 716 Stephen V. 6 24 100 817 Paschal 7 3 17 101 824 Eugenius II. 3 6 â—4 10â— 827
Bede who for his great vertue and rare learning was surnamed venerable or reuerend M. D. l in Iesuitism part 2. rat 3. pag. 326. Humfrey doubteth not to number him amongst the godly men raysed vp by the holy ghost OF S. BERNARD M. VVhitaker saith m in prelect de eccles Contra Bellarm. pag. 369. and respoÌ„ ad rat camp rat 7. pag 105. I think Bernard to haue bene truly holy And in another place he saith Bernard which only holy maÌ„ your Church hath had this many yeares OF S. AVGVSTIN Caluin saith n lib. 4. instit cap. 14 §. 15. he is the best and most faithfull witnes of all antiquitie Gomâ—â—us saith o in speculo veraeccles pag. 96. Austine according to the opinion of all Fathers is accounted mostly cere M. â— etâ—â—d p de eccles lib â— pag. 170. tearmeth S. Austine the greatest of all the â—athers and worthyest deuyne the Church of God euer had synce the Apostles tymes M D. Couell saith q in his answere to Iohn Burges pag. 3. S. Austine is a man farre beyonde all â—hâ—t euer were before him oâ— shall in lyâ—kliehood follow after him both for his humane deuyne learning those only excepted that were specially inspired OF DIONYSIVS AREOPAGITA M Sutclisse saith r de presbyteris cap. 13. pag. 91. That Dionysius is certenly the best witnes of antiquitie for he seemeth to be most auncient See their opinion of Dionysius and his writinges in prayer for the dead Also S. Ignatius his writinges approued in good workes THE 4. ARTICLE Our aduersaries appeale vnto the Fathers M. Iuell nameth S. Gregorie that conuerted England for one of those fathers by whome he wil be tried and with solemne acclamation protesteth saying a Serm. at Pauls crosse ô Gregory ô Austine ô Hierome ô Chrysostome ô Leo ô Dionysius ô Anacletus ô Calixtus ô Paul ô Christ if we be deceaued you haue deceaued vs. This you taught vs c. And againe concerning no fewer then twenty and seuen seuerall articles by him specially repeated in the same place and in his reply to M. Harding he doth insist further saying b Vbi supra Psal 125. as I said before so say I now againe I am content to yield and subscribe if See any of our Learned aduersaries or if all the Learned men that be aliue be able to bring any one sufficient sentence out of any old Catholick Doctor or father or out of any old generale counsell c. protesting with all that he affirmeth thus much c Humfrey in his Ioannis Iuelli vita mors an 1573. pag. 123. not as carried away with heat of zeal but as moued with the simple truth M. Whitaker lykewyse thus confidently affirmeth saying d in resp ad rat cap rat 5. pag. 90. The speach of M. Iuell was most true and constant when prouoking you to the authoritie of the first six hundred yeeres he offered that if you could shew but any one cleare and plaine sentence out of any father or councell he would graunt you the victory It is the offerre of vs all the same doe wee all promise and wee will performe it Concerning M. Iuell M. Hooker tearmeth him e in his eccles policy lib 2. sect 6 pag. 112 the worthiest deuyne that christendome hath bread for some hundred yeares Lubbertus saith of M. Witaker f de principijs Christian dogmat l. 1. c. 5. p. 48. Which that glorie of England Whitakers hath obserued before me Concerning both they were such eminent men that their liues were seuerally written M. Iuells as before by D. Humfrey And M. Whitakers by M. Abdy Ashton in Latin and printed at Camebridge 1599. M. Sateliffe saith g his examen of M. D. â—â—llisons Suruey pag. 1â— the Fathers in all poyntes of faith are for vs and not for the Pope M VVillet saith h in Anâ— leg c. pag. 263 pag. 264. I cale God to witnes before whome I must tender an account c That the same faith and religion which I defend is taught and confirmed in the more substantiall poyntes by those histories councells and fathers that liued withim fiue or six hundreth yeares after Christ And little further he blusheth not to say It is most notoriously euideÌ„t that for the chiefest pointes of Poperie as Transubstantiation Sacrifice of the masse worshipping of Images iustification by workes the supremacy of the Pope prohibition of marriage and such like the Papistes haue noe shew at all of any euident proofe froÌ„ the Fathers within fiue hundred yeares after Christ Heere I spare to speake he is so notorius referring the most obstinate blindest to that which followeth M. Field doth confidently a verre of our so many Christian Catholicke Churches dispersed though the whole world at Luthers first appearing that they were all of them i de eccles lib. 3. pag. 7â— 76 The true Protestant Churches of God and that they which then belieued those damnable errours which the Romanistes now defend were a particuler faction only These M.D. Field All which considered prima fronte as the say at the First sight I may seeme to haue raysed a Diuell that I cannot gett downe a gaine but by gods grace and your gentle patience I shall well discharge my selfe of such a fiend THE 5. ARTICLE Scripture is not easie to be vnderstood a Gen. cap. 22 v. 1. GOD tempted Abraham b Iam. 1. v. 13. God tempteth no man c Exod. 10 v 5. I am the Lord thy God mightie ielous visiting the iniquitie of the fathers vpon the children vpon the third and fourth generation d EZech. 18. v 10. The soul that shall sin the same shall dye the sonne shall not beare the iniquitie of the father and the father shall not beare the iniquitie of the sonne e Act 9. v. 8. Hearing the voyce but seeing no man f ibid. 22. v. 10 They saw the light indeed but the voyce they heard not g Matth 5. v. 17. so let your light shinne before men that they may see your good workes h ibid c 6. v. 1. Take heede that you do not your iustice before men i Hebr 9. v. 4 In the Arck was a goulden pot hauing Manna k â— kings cap 8. v 4. In the Arck was no other thing but two tables of stone Moreover â— Peter saith l 2 Peter cap. 3. v. 16 that in the Epistles of S. Paul certaine thinges are hard to be vnderstood which the vnlearned and vnstable depraue as also the rest of the scriptures to their owne perdition Also how hard and obscure are these senteÌ„ces which heere follow m 1. Peter 3. v 19 In the which spirit coÌ„ming he preached to them also that were in prison which had bene incredulus some tyme when they expected the patience of God in the day of Moe Againe n 1. Cor 15 v. 29 Otherwise what shall they do that
Caluin and M. Whitaker say q Cal. inst pr. at Geneua 1450. c. 8. de fide f. 37 â—8 M â—â—hit de Eccl. coâ—â— Bellar p â—81 285 M â—uike agâ—â—nst Heâ—â— Sand c. p. 5 9 5 6 560. The Church can neuer want Pastours and Doctours And certainly there can be no Pastour with out some knowne flocke M Fuike saith That Christ will suffer no particuler Church to continue with out a seruant to ouer see it that Pastours and Doctors must be in the Church till the end of the world euen from Christes tyme to Luthers age M. Sparke saith r in his answere to M. Iohn Albines pag. 11. The Church of Christ hath alwayes had and shall haue to the end successiuely in all ages in one place or other such as haue shewed the truth fully vnto others and haue shined as lightes in their dayes set vpon a Candlesticke M Fuike saith againe Å¿ in his answer to a counterfait Catholike p. 100. truth cannot be continued in the world but by ministery Also in t pag. 845. Certayne propositions and principles disputed in the vniuersitie of Geneua it is concluded that the ministerie is an assentiall marke of the true Church M. Deering saith v vpon the epist to the Hebrewes ca. 3 lectur 15. and 16. Salvation springeth in preaching of the Ghospell and is shutt vp a gaine with ceassing of it And a little further he saith Take away preaching you take away faith for which he citeth many scriptures And M. Fulk saith yet x vbi supra pag 11 92 That these Church Pastours at least some of them shall alwayes resist all false opinions Euen with open reprehension Also M. Dâ—ering saith y vbi sâ—pra c. 2. v. 12. lect 10 3. lect 12. The Religion being of God no feare of man shall keepe them backe because as M. Deering saith that were to keepe the honour of God for Cornets and solitary places for as the Apostle prescribeth y Rom. 19.10 z with the hart aman belieueth vnto righteousnes and with the mouth confesseth to saluation a See Beza in his sermons vpoÌ„ the Cantiâ—les Englished p. 79. 80. Our Puritan Aduersaries acknowledge and teach that there must be Pastours and Doctors to the end of the world for the administration of the word and Sacramentes b 1 Cor. 11.29 For wee are thereby to shew the Lordes death till hee come M. Whitaker saith speaking to this end of the administration of the word and Sacramentes c contra Dureum l. 3. pag. 249. and That being present they constitute a Church and being abseÌ„t do subuert it d 260. And that they are essentiall notes of the true Church e in his synopsis p. 75 69. whit gift in his defeÌ„ce c. p. 81. M. Couell in his exam c. p. 21. say ye same Hip. in Method Theolog. p. 548 557. Pol. in part Theolog p â—04 Keck insistem Theolog p 408. M. Willet saith likewise of them These markes a cannot be absent from the Church and it is no longer a true Church then it hath these markes for saith he the only absence of them doth make a nullity of the Church Hiperius and Amandus Polandus affirme that these notes are needfull to distinguish the true Church froÌ„ the false that meÌ„ carefull of their saluation may know where the true Church is and to which company chiefly they ought to adioyne themselues Bartholomaus Keckermannus saith the Church of the new testament ought alwayes to be sensible and manifest by notes and externall forme that the other Gentiles which are yet without the Church may know vnto what Church to adioyne themselues which Esâ—y foretold of the Church of the new testament in most excellent wordes saying f Esay c. 61. v. 9. They shall know their seed in the Gentiles and their budd in the middes of peoples all that shall see them shall know them that these are the seed which the Lord hath blessed M. Henoth Clapham after many proofes alledged by himself from the scriptures and otherwise concludeth saying g in his soueraigne remedy against schisme pag 18. and 17. Not only all auncients euer held the Churches euer visibility but also all learned men of our age And againe Contrary to all scriptures they affirme that there hath bene no vibisility of the Church for former hundreth yeares which position is against psalm 72.3.17 and Esay 59.21 And againe h Matth. c. 24. v. 23.24.26 Our Sauiour for bides saith he all going out vnto such desert and Corner Ghospellers Caluin sayth i Instit l. 4 c. 2. sect That saluation or entrie into life is in or by this visible church And againe k q. 22. This benefit so wit of remission of sinnes is so proper vnto the church that wee cannot other wise enioy it but by remaining in the communion of it therfore let euery of vs thinke this to be his dutie not to seeke for remissioÌ„ of his sins elswhere but where the Lord hath appointed it to wit in the visible church These Caluin yet further he saith l â— 10. So great accompt doth the Lord make of the communion of his church that he shall be held a traiterous turne coate and forsaker of religion whosoeuer disobediently alienates himself from the Christian society whence it followeth that the departing from the church is the denying of God and Christ and therefore so much the more must wee be ware of such kind of disagreement or breach of faith neither can there be a more heinous crime imagined then which sacrilegiously to violate that wedlocke which the only be gotten sonne of God vouchsafed to contract with vs. These hee Melanchthon saith m in Concil Theolog Part. 2. pag. 293. and 344. It must needes be that wee confesse a visible church And againe what meaneth this monstrous assertion which denieth there is any visible church M D. Hamfrey saith n in Iesuitismi part â— rat 3. pag 140 It is made manifest wee doe not place the church in the aire but one the earth that wee coÌ„fesse the church to be a towne seated vp a o Matt. 5. hill which cannot be hidd p Esay 2. The high mountayne of the howse of God higher then all hils vnto which all nations shall fly c. therfore why doe they so earnestly labour to proue what was neuer denied by vs c. And againe q pag. 141. The church is visible by the exercises of pietie which are seene of all in the church for whilst the ministers teach others do learne they administer the Sacramentes these laity communicate c he which seeth not this is more blind then a mole she is visible because her signes are excellent and manifest c r pag. 242. secret a boades are not the Christian conuocation c because this communion of Saintes is an open testification of Christianitie M.
the wildernes being produced he saithâ— this same wee ought to doe wherby saluation is brought to our soules yea wee ought to be hold Christ crucified in such manner of Images and belieue in him CALVINS DOCTRINE p lib. 1. c. 11. ¶ 5 de Imaginibus I know saith he that it is vsuall and more then common that Images are idiotes booke This Gregory said but the holy Ghost speaketh far otherwyse so that if he had bine taught in his schoole he would neuer haue spoken so q ¶ 7 wher for if Papistes haue any shame let them neuer hereafter vse any more this refuge Images are idiotes bookes and by and by he saith but these pictures and statues which they dedicate to Saintes what are they but the examples of most filthy luxurie and obscuritie so that if any maÌ„ would fashion himself to these he were worthy of a bastinado yea stewes afford whores more shamfast and modest then temples or churches do those which they call the Images of virgines they fayne also a habit to martyres no lesse vndecent let them frame therfore ther idols at least with a little shame that they may ly with a little more modestie then to say that they are bookes of some sanctitie but wee will also answere this is not the way to teach the faithfull people in holy writ And a little beneath to what end therfore were there so many woodden stone siluer and gold crosses erected in churches euery where r Ibid. ¶ 9. let them looke hither therfore whoe seeke miserable pretences to defend this execrable Idolatrie wherewith true religion hath bine drowned and ouerwhelmed this many ages Images say they are not taken for Gods Å¿ ¶ 13. but this being omitted let vs consider heere by the way whether any Images at all be necessarie in Christinian churches first therfore if the authoritie of the primitiue Church moue vs let vs remember for the first 500. yeares wherin religion and more sincere doctrine did as yet florish and spread it self that Christian Churches commonly were free from images But how impudent a lye this is may appeare by that which hath bine said before An old condemned Heresie Nic. eph lib 16. ca. 27. The Second Counsell of Nice anno 789. pronounced against Image breakers and spoylers of monasteries But Xenaius a Persian first of all taught that the images of Christ and his Apostles and Saintes were not to be worshipped THE 26. ARTICLE Of Purgatory and Lymbus Patrum THE CATHOLICKE DOCTRINE Besides heauen and Hell there is Purgatory to witt a place or middle state after this life wherin the soules of many faith full for their veniall sines or negligence and intermission of due satisfaction for their mortall sins are purged more fully by suffering a temporall punishment before they passe from thence vnto Paradise and the possession of the ioyes of heauen SCRIPTVRE Lymbus Patrum a Osce 6.3 HE will reuiue vs after 2. dayes in the 3. daye he will rayse vs vp c. b Lath. 9.11 Thou also in the blood of thy testament hast let forth thy prisoners out of the lane where in is no water c Luke 16.22 And was carried by the Angels into Abrahams bosome d Hebr. 11.40 Ecclesiast 24 45. That they with out vs should not be consummate I will penetrate all the inferiour partes of the earth and wil behold all that sleep and will illuminat Purgatorie e Matt. 5.27 Amen I say to thee thou shalt not goe out from thence til thou repay the last farthing This place S. Cyprian takes for Purgatorie And he that shall speake against the holy ghost Epist 52. ad Anton. num 6. cap. 12.2 it shall not be for giuen him neither in this world nor in the world to come out of this place S. f de ciuit Dei l. 21. c. 1 and S. Greg Dâ—al l. 4. cap. 9. Austine proueth Purgatory also S. Gregory g Act. 2.24 Loosing the sorrowes of Hell out of this place S. h August lib. 12. c. 13. de Gent. ad lit Austine proueth purgatory for saith he Christ himself was not in paynes but to send other men of those doulours of Hel wherewith it was impossible himself should be touched i 1. Pet. 3.19 See Rhem test Annot. vpon this cap. and verse And he preached to them also that were in prison out of these words S. Cyprian Augustine and the fathers proue Christes descension into hell and Purgatorie k 1. Cor. 3.15 But himself shal be saued yet foe as by fier l Apoc. 5.13 And euery creature that is in heauen and vpon the earth and vnder the earth and that are in the sea and that are therein all did I here saying c. benediction and honor and glorie and power for euer and euer m Phil. 2.10 That in the name of Iesus euery knee bowe of the celestials terrestrials and infernals n 2. Tim. 1. v. 18. Our lord graunt him to find mercie of our lord in that day See also a very forceable place 1. Iohn 5.16 FATHERS S. Cyprian anno 240. saith o lib 4 epist 2. It is one thing to be purged a longe tyme for sins by torment and clarified by a longe fier and an other thinge to purge all sins by passion and sufferinge Origen anno 230. saith p hom 6. in Exod. he that is saued is saued by fier so that if a man haue some thing mixed with lead that the fier doth purge and resolue that all may become pure gold S. Gregorie Nyssen anno 380. saith m Orat pro mortuit either being purged in this present life by prayers and the studier of wisdome or hauing made satisfaction after his death by the furnace of the purging fier he would returne to his former felicitie Et infra hauing left his body he cannot be made partakers of gods diuinitie vnlesse the purging fier take away the spots mixed in his minde And againe others after this life purge their spots by the fier of purgatorie S. Gregory Nazianzen anno 380. saith n Orat. In â—lumina they shal be Baptized in their other fier wich is the last baptisme neither is it only more crueller but also longer which doth feed on hard matter lyke iron and doth coÌ„sume the lightnes of vice S. Basil anno 380. saith o in cap 9. Esaiae if therefore wee haue made knowne our sinne by coÌ„fession wee haue already made the growing grasse to wither which certainly the fier of Purgatorie would haue oÌ„csumed deuoured Et infra he doth not theaten vtter ruen and destructioÌ„ but sheweth the purgation according to the Apostle p 1. Cor. 3 1â— But him self shal be saued yet so as by fier S. Eusebius anno 520. saith q Euseb Enis leatus hom de Epiphania This infernall payne doth exspect those whoe hauing omitted and not obserued their baptisme shall perish