of the Old Testament now in question And that the foresayd Epistles of S. Peter S. Iames S. Iohn S. Iude and the Apocalyps were doubted of by some Fathers of the Primitiue Church and not generally receaued by al it is further confessed by the Deanes of Paules and Windsor who in the Towers Disputation had with that Ornament of our Nation and most victorious Martyr Edmund Campian do thus report of themselues (40) The first Dayâ—s Conf. D. 1. For proofe hereof we alleadged the testimonie of Hierom in Catal. where he thus writeth The Epistle of Iames is sayd to be published by some other vnder his name and of the 2. of Peter he sayth that it is denyed of manie to be his we also alledged Eusebius writing thus Those Bookes that be gaynsaid though they be knowne to manie be these the Epistle attributed to Iames the Epistle of Iude the latter of Peter the 2. and 3. of Iohn And D. Walker in the same Disputation affirmeth 41) 4. Dayes Confâ—r fâ—l 2. 6. that S. Hierom saith concerning that Epistle which is written to the Hebrewes manie haue doubted of it And also concerning the 2. of Peter he sayth it was doubted of by manie and so with some were the two last Epistles of Iohn c. Now if the Bookes of Machabees Tobie c. be not Canonical because as Protestants before obiected they were reiected or doubted by some ancient Writers then by the same reason Protestants must likewise reiect the Epistle to the Hebrewâ—s the Epistles of S Peter S. Iames S. Iude S. Iohn and the Apocalyps because these also were no lesse doubted reiected by sundrie ancient Writers Wherefore the weaknes and ensuing absurditie of this obiection being thus discouered we are to obserue that the Canonical Scriptures are to vs at this day discerned and made knowne not by that which some ancient Writers omit deny or doubt of but by that which most of the Fathers constantly affirme and chiefly by that which is iudged and decreed by the Catholick Church lawfully assembled in General Councel Thirdly some obiect that there are in the foresayd Bookes diuers repugnances or Contradictions and consequently that they are not inspired by the holie-Ghost But to omit that in those Scriptures which are beleeued by al to be Canonical there are manie hidden difficulties and seeming (42) See Mat. 10.10 Mar. 6.8 1. Reg. 8.9 2. Par. 5.10 Hebr. 9.4 Act. 9.7 Act 22.9 Math. 26.34 Marc 14.68 Mar. 15.25 Io. 19.14 Luc. 3.35.36 Gen. 11.12 And see Iewel Def. c. p. 361. repugnances which yet notwithstaÌ„ding we are bound to acknowledge the sayd Scriptures to be true and sacred I wil for breuitie only alledge what other Protestants think and answer themselues to the foresayd pretended Contradictions in the Bookes of Machabee Tobie c. D. Couel (43) Answ to Burges p. 85. writeth We could without violence haue afforded them the Reconcilement of other Scriptures and vndoubtedly haue proued them to be most true Yea he particularly answereth certaine of the pretended repugnances In like sort Conradus Pelican (45) Ep. Dedic Professour at Tigure writing his Commentarie vpon the foresayd Bookes sayth I easily yeelded c. especially seing those Bookes were alwayes accompted so Ecclesiastical and Biblical that euen from the Apostles times they were read in the Catholick Church with much reuerence although they were not produced in authoritie against the Iewes as Canonical who receiued not these into their Sacred Canon wheras they do not only not contradict in anie thing the writings of the Law and the Prophets (44) Ib. p. 87 88. 89. 90. but also c. for the most part they cleerly carry the right style of the holie-Ghost certain knots or difficulties intermingled which are sound more easie to be loosed then some haue thought c. Wherupon they were euer reuerenced and read by holie men yea the Sayings therof are found to be alledged by the Apostles Agreably hereto M. Hutton (46) 2. Parte of the Answ p. 238. 239. at large answereth and cleereth the common obiection against Iudith and the like in behalf of Ecclesiasticus (47) Ibid. p. 247. and (48) Ibid. p. 246. And see Bucers scripta Anglic p. 713. Daniel So weake and impertinent are the Contradictions pretended by Protestants against the foresayd Bookes Now from the premisses that by the CoÌ„fessions of our Aduersaries we may collect that the foresayd Bookes of Scripture were only not approued for truly Canonical by S. Austin Innocentius Gelasius and al the Fathers and Bishops of the 3. Carthage Councel but also were approued as partes of the Old Testament by the Apostles and for such alledged by them and so from the Apostles times were read in the Catholick Church with much reuerence Witnesses wherof are the Protestant Writers Hiperius Lubbertus Zanchius Hospiman Trelcatius Hoe Scelico Brentius Bibliander Lascicius Pelican Raynolds Parker Field Couel Bancroft Hutton Parkes D. Bilson al of them affording their helping hands in maintayning and defending the foresayd Bookes by true Antiquitie It is acknowledged by Protestants that the Fathers of the Primitiue Church beleeued and taught our now Catholick Doctrine concerning Traditions CHAPTER VI. THE Catholick Doctrine concerning (1) Bellarm. de Verb. Dei non Scripto l. 4 c 3. Traditions is that the sacred Scriptures or written Word of God do not expresly containe al poynts or matters concerning Faith and manners And therfore besides the same is necessarily required the not written Word of God that is Diuine and Apostolical Traditions To the Contrarie Protestants (2) Luth. in Comment c. 1. ad Gal. Caluin Inst l. 4. c. 8. sec 8 directly teach that al things necessarie to Saluation are set downe in the sacred Scriptures And that we are not bound to beleeue or do anie thing which is not taught and commanded thereby Now what the Primitiue Church beleeued and whether the present Roman or Protestant Church doth Symbolize and agree therewith the Sequele only taken from the free and liberal testimonies of Protestants themselues shal euidently demonstrate And to begin with S. Gregorie D. Morton confesseth that (3) Prot. Appeale l. 4. p 62. He vseth to confirme some things by Tradition S. Augustin also whom D. Field (4) Of the Church l. 3. p. 170. tearmeth Austin the greatest of al the Fathers and worthiest Diuine the Church of God euer had since the Apostles times This indeed most worthie Diuine endeauouring to proue that those who are Baptised by Hereticks should not be rebaptised freely confesseth that (5) De Bapt. cont Don. l. 5. c. 23. The Apostles commanded nothing hereof but that Custome which was opposed herein against Cyprian is to be beleeued to proceed from their Tradition as manie things be which the whole Church holdeth and are therefore wel beleeued to be commanded of the Apostles although they be not written A Saying so euident
for our present Controuersie and manie others that M Carthwright (6) In Whit. Def. p. 103. And in his 2. Reply against Whit. part 1 p 84-85 86. sayth therof To allow of Austin's Saying is to bring in Poperie againe And if S. Austins Iudgement be a good Iudgement then there be some things commanded of God which are not in the Scriptures and therupon no sufficient doctrine contayned in the Scriptures Caluin also acknowledgeth the same words of S. Austin yet confesseth (7) Inst l 4. c. 10. § 20. not to respect them affirming also that Austin hath nothing besides coniectures In like sort S. Chrysostom in expresse words teaching (8) In 2. Thes hom 4. that The Apostles did not deliuer al things by writing but manie things without these be as worthie of credit as the other D. Whitaker (9) De sacra Scriptura p. 678. in answer hereto sayth I answer that this is an inconsiderat speach and vnworthie of so great a Father And wheras Epiphanius haer 6â— teacheth that we must vse Traditions for the Scripture hath not al things and therfore the Apostles deliuered certain things by writing and certain by Tradition with whom agreeth S. Basil de Spiritu Sancto c. 27. saying Some things we haue from Scripture other things from the Apostles Tadition c. both which haue like force vnto Godlines D. Raynolds (10) In his Conclusions to his Conf. Conc. 1. p. 689. his answer to these foresayd Sayings of S. Basil Epiphanius is I take not vpon me to controle them but let the Church iudge if they considered with aduise enough c. In like sort Eusebius affirming l. 1. Demonstr Euang. c. 8 that the Apostles published their Doctrine partly by writing partly without writing as it were by a certaine vnwritten Law D. Whitaker (11) De sacra Scriptura p 668. sayth hereof I answer that this Testimonie is plaine enough but in no force ta be receiued because it is against the Scriptures Chemnitius (12) Exam. part 1. p. 87. 89. 90. reproueth for their like testimonie of vnwritten Traditions Clemens Alexandrinus Origen Epiphanius Ambrose Hierom Maximus Theophilus Basil c. And M. Fulk (13) Against Purg. p. 302 303. 397 And agâ—inst Martial p. 170. 178. Anâ— against Bristowes Moâ—â—â—s p. 35. 36. confesseth as much of Chrysostome Tertulian Cyprian Augustin Hierom c. Schrederus (14) Opusc Theol. p. 72. acknowledgeth that Origen and Basil in his book of the holie-Ghost and Hierom against the Luciferians do relate manie Customes which they cal Doctrines receaued by Tradition without writing as Threefold immersion in Baptisme Prayer towards the East the words of Inuocation when the Bread of the Eucharist is shewed c. prohibition to Fast on Sunday c. Sacrifices for the dead c. And D. Whitaker (15) De sacra Script p. 678 681. 683 685. 690. 695. 696. 670. 668. acknowledgeth and reproueth for their like doctrine of Traditions Chrysostom Epiphanius Tertulian Cyprian Augustin Innocentius Leo Basil Eusebius c. The Centurists (16) Cent 4. p 299. condemne al the Fathers of the Fourth Age one by one reciting their Sentences and reiecting them Chemnitius reciting and reiecting the Sayings of Origen (17) Exâ—m part 1. p. 87. concludeth thus So Origen iudgeth that there are Apostolical Traditions And D. Fulk 18) Agaâ—â—st Purg. p. 393 confesseth that Tertulian taught Sacrifice and prayer for the dead vpon Traditions from the Apostles D. Whitaker (19) De sacra Script p. 685. being to answer S. Cyprians playne Sayings for Traditions writeth thus I answer first Cyprian was no Apostle and therefore his words are to be examined and not al things forthwith to be receaued c. therfore let vs not regard what he sayth c. Lastly wheras S. Dyonisius de Eccles Hierarchia c. 1. S. Paul's Schollar affirmeth that the Apostles did deliuer their Doctrine partly by writing partly without writing c. D. Whitaker (20) De sacra Script p. 655. deuoyd of al answear or euasion sayth I do acknowledge that Dionisius is in manie places a great Patrone of Traditions And D. Fulk (21) In his Answear to a Count. Cath p. 35. confessing that Papias was Scholler to S. Iohn yet M. Midleton 22) Papisto-mastix p. 200. affirmeth that Papias was the first Father and Founder of Traditions But Before al these liued the ancient Iewes of whom Paulus Fagius writeth that (23) Comment in Cap. Patrum The Iewes are of opinion that Moses receiued from God in Mount Sinai a double Law the one which they cal the Law deliuered in writing the other which they cal the Law which is in the mouth or deliuered by word of mouth And this last they affirme to be deriued by Moyses to posteritie by a certain order of Succession And the self same is confessed by D. Beard (24) Rotract from Rom. Relig. â— 73 74. M. Rollock likewise auoucheth that (25) Treatise of Gods effectual calling p. 241. The Church after Moyses had both the Tradition or sound of a liuely voice and of the Scripture and written Word of God And the same Doctrine of Traditions in the Iewes is confessed by Buxdorfius (26) Synagoga Iudaica p. 13 21. 48 67. a Protestant Hebrew Reader in Basile D. Morton admitteth that (27) Prot. Appeal l. 2. p 377. The Protestants wil as readily confesse that the Iewes pretended vnwritten Traditions as could either Egesippus or Anatolius but whether they did make that boast vniustly or iustly that sayth he is worthie our m st diligent Scanne Wel then the Fathers here confessed and disliked by Protestants for our Catholick Doctrine of Traditions are S. Gregorie Austin Ambrose Hierome Chrysostom Epiphanius Basil Eusebius Maximus Theophilus Innocentius Leo Cyprian Origen Tertulian Clemens Alexandrinus Dionisius Areopagita Papias and the faithful Iewes before Christ The Protestants citing and reprouing the sayd Fathers herein are Chemnitius Caluin Schrederus Buxdorfius Whitaker Carthwright Morton Beard Rollock Fulk and Rainolds So Apparent it is that our present Roman Church in the Doctrine of Traditions doth stil insist in the steps of the Primitiue Church It is Confessed by Protestants that according to the Fathers of the Primitiue Church the Sacraments do truly conferre Grace Remission of sinnes And that they are in number seauen CHAPTER VII PRotestants (1) Luth. in Assert 1. Articuli teaching Faith alone to iustify do consequently affirme the Sacraments to be but bare Signes not causes of our Iustification seruing either euen as preaching for an obiect to stir vp and nourish our Faith or for certaine markes whereby the Faithful are discerned from Infidels But contrarie hereto the Catholick Church (2) Conc. Florent ln Institut ArmenoruÌ„ Trid sess 7. can 1. hath defined the Sacraments to giue or conferre Grace to the worthie receiuer and that they joyntly with Faith and other vertues concurre to our
no period or difference of time wherin the Church of Christ hath more gloriously shined either for puritie of Faith or Sanctitie of life then during the time of her primitiue being which according to the accompt (1) Ievvel in his Sermon at Paules Crosse And in his Reply p. 1. Humfrey in vita Iuelli p. 123. 124. VvitaKer Resp ad Ranones Campiani p. 90. of the learnedst ProtestaÌ„ts extended itself to the ful tearme of the first six hundred years after Christ our Sauiour his glorious Ascension In greatest confidence wherof D. Iewel whom M. Mason (2) Consecration of English Bish. p. 267 styleth and esteemeth a Iewel made his so aduenturous a Challenge when he publickly exclaimed at Pauls Crosse O Gregorie O Austin O Hierom O Chrysostom O Leo O Denis O Anaclet O Calixt O Paul O Christ If we be deceaued you haue deceaued vs this you taught vs c. And As I sayd before so I say now againe I am content to yeald and subscribe if anie of our learned Aduersaries or if al the learned men that be aliue be able to bring anie one sufficient Sentence out of anie old Catholick Doctour or Father or out of anie old General Councel c. for the space of 600. yeares after Christ which maketh agaynst anie one of 27. Articles by him there repeated and defended And this he protested to preach not as carryed away with the heate of Zeale but as moued with the simple truth This proffer of D. Iewel was so pleasing to D. Whitaker that he most valiantly renewed it in behalf of al Protestants (3) Resp ad Rat. CaÌ„p p. 90. And see p. 9. saying to our glorious Martyr Campian Attend Campian the speach of Iewel was most true and constant when prouoking you to the Antiquitie of the first six hundred years he offered that if you could shew but anie one cleare and playne Saying out of anie one Father or Councel he would grant you the victorie It is the offer of vs al The same do we al promise and we wil performe it With like courage steppeth forth (4) Of the Church l. 5. in his Appendix therto Part. 1. p. 33. D. Field We say sayth he with Bishop Iewel in his worthie Challenge that al the learned Papists in the world can not proue that either Gregorie or Austin held anie of these twentie seauen Articles of Popish Religion mentioned by him Neither wil D. Morton yeald a foot herein stoutly auouching that (5) Prot. Appeal p. 354. It hath been the common and constant profession of al Protestants to stand vnto the Iudgement of Antiquitie for the continuance of the first foure hundred years and more in al things Yea he further publickly professeth that (6) Protest Appeale p. 573. 574. Protestants in oppugning Doctrines which they cal new and not Catholick c. are so far from suffring the limitation of the first 440. years that they giue the Romanists the scope of the first fiue hundred or six hundred years as our Aduersaries themselues do acknowledge For D. Stapleton writing of the opinion of Luther Caluin and Melancthon sayth that they did yeald vnto the tryal of truth by the testimonie of Antiquitie for the space of the first Fiue or Six hundred yeares M. Campian a Iesuit reporting the Challenge of Bishop Iewel for the mayntenance of these Articles which he then propounded for Catholik sayth that he appealed vnto the Iudgement of Antiquitie for the first six hundred years And againe (7) Ibid. p. 512 Protestants in the disquisition of truth do not absolutely bound the name of Antiquitie within the compasse of the first Centurie of years but are content to allow it a longer extent and therfore in al Doctrines which are truly Catholick c. they refuse not to be tryed by the testimonies of the ancient Fathers in the first fiue hundred years after Christ Yea (8) Ib. p. 680. we repose our securitie in those two impregnable fortresses of the Catholick Faith one is the ancient Tradition of the Primitiue Church as the Protestants are confessed to professe c. So willingly do the learned Protestants prouoke and appeale to the Primitiue Church of Christ for the certayne tryal of truth in matters of Faith and Religion Al which they pretend to do because as Luther sayth (9) Tom. 2. Germ. f. 243. Epist ad Marchionem Branâ—eburg It is dangerous and horrible to heare or beleeue anie thing which is contrarie to the vnanimous testimonie of Faith and to the doctrine of the holie and Catholick Church which she from the beginning agreably kept for aboue One thousand fiue hundred years And as Chemnitius truly obserueth (10) Exam. par 1. f. 74. No man doubteth but the Primitiue Church receaued from the Apostles and Apostolical men not only the Text of Scripture but also the right and natiue sense therof wherupon sayth he (11) Ibid. p. 64. we are greatly confirmed in the true and sound sense of Scripture by testimonie of the ancient Church Which according also to other Protestants (12) Harmonie of Confess p. 400. Is the true and best Mistresse of Posteritie and going before lâ—adeth vs the way Yea sayth D. Beard (13) Retractiue from Romish ReligioÌ„ p. 372 without al question al truth was taught by the Apostles to the Primitiue Church and no part therof was left vnreuealed c. Besides it is as certayn that that Church which next succeeded the Apostles was the most pure and absolute Church whether for doctrine or manners matter or forme that euer was in the world and therefore to degenerate from that must needs be to degenerate from the puritie and sanctitie of Religion And againe it can not be denyed that c. though the Primitiue Age of the Church after the Apostles was most pestered with Hereticks yet euermore the truth preuayled both in regard of birthright and predominance D. Morton Declareth that (14) Protestant Appeale p. 513. In the maine question of discerning the true bookes of holie Writ the Protestants do appeale c. vnto the IudgemeÌ„t of the Primitiue Church attributing vnto it the right and Authoritie of assigning and determining what is the perfect Canon of Scriptures With whom agreeth Chemnitius saying (15) Exam. part 1. p. 69. Andradius affirmeth that the testimonie of the Church is either alwayes to be reiected or alwayes to be receaued I answer c. where the Fathers set downe this Tradition of the books of Scripture they proue it by testimonies of the Primitiue Church if with the same course of certayntie they shal do the like of other Traditions wherof sometimes they make mention it is to be respected and they are to be receaued by the same law D. Sarauia confirmeth the authoritie of the Primitiue Church from her special assistance by the Holie-Ghost saying The (16) De diuersis Ministrorum Gradibus p. 8. Holie-Ghost who gouerneth the Church is the best interpreter
S. Gregorie (36) See before l. 2. c. 4. for his Predecessours Pelagius Celestine Leo Gelasius Sixtus Siricius Innocentius Sozimus Damasus Iulius Steuen Dionisius Victor c. yea S. Peter himself are al of them reproued by Protestant Writers for the foresayd Primacie So confessed it is that the Primacie of the Roman Church did not first begin in the time of S. Gregorie Now whereas D. White further added that the whole Greek Church complayned when Phocas had first conferred it on Boniface that their complaint supposing it for true is nothing material for they being as then diuided in this poynt from the Roman Church assuming to themselues the sayd Primacie their testimonie in their owne Cause is of no account But neither is it true that Phocas did first conferre it on Boniface for though he did by his Edict declare that the Roman Church was the Head of al Churches as testify S. Bede and others (37) l. de Sex Aetatibus in Phoca Ado in Chron. Paulus Diacon l. 18. de Rebus Roman yet is there no intimation that he first bestowed it yea further they affirme that the reason of the sayd Edict was the pride of the Bishops of Constantinople who iniuriously styling themselues vniuersal Bishops and contemning the Excommunications denounced against them by S. Gregorie Pelagius the Emperour therefore thought it necessarie to interpose his owne authoritie which the Grecians much more feared And he is so free from innouating in this Cause that besides the late premisses of the ancientest Popes euer claiming the same Iustinianus (38) Ep. ad Ioann 2. the elder ancient to Phocas by 70. yeares affirmeth the Roman Church to be Head of al Churches And Valentinian who preceded Phocas 140. yeares auoucheth that the Roman Bishop hath euer had the Principalitie of Preisthood aboue al others Yea in fullest satisfaction hereof it is plainly coÌ„fessed by Protestants theÌ„selues that Constantin our first Christian Emperour elder to Phocas almost 300. yeares (39) Before l. 2. c. 4. attributed Primacie to the Roman Bishop before al. So free was Phocas from first conferring Primacie to the Roman Church and so cleerly she resteth acquitted of these pretended Changes Innouations in the first 50. yeares After 650. 650. to 700. I name sayth D. White the Sixt general Councel decreing the marriage of Priests against the Church of Rome labouring to restraine it for which he citeth Can. 13. But the truth is there are not anie such Canons in the Councel cited for the true Sixt General Councel put forth no Canons as it is euident by the Seauenth (40) Act. 4. 5. Synod Wherefore after the Sixt Synode certaine Bishops assembled at Constantinople who in the Emperour Iustiniâ—n the Second his Pallace called Trullum published those Canons vnder the name of the sixt Synode which were neuer approued by anie Roman Bishop but to the contrarie then contradicted by Pope Sergius (41) Beda l. de Sex Aetatibus in Iustiniano Caulus Diacon l. 8. c. 9. de Rebus Rom. But though these Canons were authentical yet litle would they auaile our marrying Ministers not one of them allowing anie Clergie-man to marry after Orders taken and only permitting such to keepe their wiues as had them before they were of the Clergie and neither (42) Can. 6. 12. 48. this do they allow to Bishops but only to others of inferiour Orders Yea the Roman Church is so free from making anie change in this respect at the time prescribed that sundrie (43) Before l. 2. c. 17. Protestants for the self same prohibition of marriage to the Clergie do reproue manie more ancient and confirmed Councels as the 2. Councel of Arles holden in the time of Constantin the Councel of Neocesaraea of Eliberis the first of Nice and sundrie others As also for the same cause they reprehended the ancient Popes Leo Innocentius Calixtus Siricius c. and the learnedst Doctours of those times as S. Hierome S. Ambrose Origen with manie others so that at the time of the 6. Councel of Constantinople no changee at al was made by the Roman Church concerning the Single life of the Clergie But D. White further vrgeth that the sayd â— Councel forbiddeth to make the Holie-Ghost in likenes of a Doue But neither is this true for though it did preferre other Pictures before the Picture of Christ in the figure of a Lambe and the Picture of Holie-Ghost in forme of a Doue yet doth it not condemne these (45) Act. 5. And in the 7. Synod 44 the Image of the Holie-Ghost in forme of Doue is expresly approued Yea therin was also read the Epistle of Adrian to Tharasius in which it is sayd that in the 6. Synod was commended the Image of Christ in forme of a Lambe And that the Roman Church long before those times allowed Images it is euident enough by that which is before sayd concerning Serenus But our Doctour yet vrgeth that at this time there was a Councel holden in Portugal where the Cup is appointed to be ministred to the people against the practise of some that vsed to dip the bread and so to giue it which was one begining of the half Communion But this Councel being the third Councel of (45) Can. 1. Brach did iustly forbid that dipping in that it was neither so instituted by Christ nor could be confirmed by anie testimonie or example from Scripture yet doth it not command both kinds to be giuen And though it had yet were the obiecting thereof impertinent seing as then it was free lawful to vse both kinds Now that CoÌ„munion vnder one kind was sometimes vsed in much more ancient Ages it might easily be proued by Sozomene (46) Hist l. 8. c. 5. Niceph. hist l. 13. c. 7. Hieron Apol. pro l. in Iouin Cypr. Serm. de lapsis Tertul. l. 2. ad vxor Clem. Al. l. 1. strom 700. Nicephorus S. Hierome S. Cyprian Tertullian and others So that D. Whites Examples for the Roman Churches change in this 50. yeares are altogeather friuolous After 700. to 750. I name saith M. White the General Councel of Constantinople vnder Leo Isaurus against Images This Councel was neuer confirmed but reiected for none of the Patriarchs were present S. German only excepted who would not consent therevnto and thereupon was depriued of his Sea of Constantinople Wherefore this only proueth that some of the Grecians changed their Faith concerning Images for which they were contradicted not only by the Latin Church but by sundrie also of the greatest Doctours of the Greek Church In this Age also he nameth Clemens Scotus and Adelbartus who saith he preached against the Supremacie Traditions Images and in the defence of Priests marriage also against Purgatorie Masses for the dead c. And al this he proueth only by one of his lawful witnesses his Protestant Brother Illiricus which being wholy destitute of al other Authoritie I may lawfully forebeare it al further
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)