ridiculously that reason truth compelleth vs to dissent from them And agayne (55) In omnes Pauli Epist in Hebr. 7. p. 924. How much the more do I admire so manie old Doctours of the Church to be possessed with this opinion that they wil persist in the oblation of Bread wine for thus they say Christ is a Priest according to the order of Melchisedech but Melchisedech offred bread wine therefore the Sacrifice of Bread and wine agreeth to the Sacrifice of Christ D. Fulk (56) Against Hoskins c. p 100. admitteth that It is granted that Cyprian thought the bread wine brought forth by Melchisedech to be a figure of the Sacrament that herein also Melchisedech resembled the Priesthood of Christ And agayne (57) Against Heskins c. p. 99. And see against Rhem. Tâ—st in Hebr. c. 7. sec 8. f. 405. Whitak cont Dur. p. 818. 819. more in general I confesse that diuers of the old Fathers were of opinion that the bread wine which Melchisedech brought forth was sacrificed by him that it was a figure of the Sacrament which they improperly cal a Sacrifice (58) De opificio Missae l. 1. p 28. It is not lawful sayth Chrastouius for Christian Pastours to cast away the consent harmonie of Interpretation that both for the neernes of the Apostolical Age as also for the singular agreement of al which is had in al places c. Al as it were conspiring that the Sacred oblation of Melchisedech is proposed that not only it may be thought to be offred to the Souldiers of Abraham but also an vnbloudy Sacrifice to God The ancient Iewes also were so agreable with vs herein that the Protestant Bibliander doubteth not to affirme that (59) De S. Trinitate l. 2. p. 89. with the Ancient Iewes it was a most receiued opinion that at the câ—ming of the blessed Messias al Legal Sacrifices were to cease only the Sacrifice Thoda of thankes-giuing to be celebrated c. and that to be done with bread wine (60) In his Defence c. p 473. See Parker against Symbolizing part 1. c. 2. p. 103. euen as Melchisedech King of Salem Priest c. brought forth bread and wine The Fathers also likewise much vrge the necessitie of mingling water with wine in the Chalice before oblation and consecration D. Whitguift affirmeth that Cyprian was greatly ouerseen in making it a matter so necessarie in Celebration of the Lords Supper to haue water mingled with wine which was at that time no doubt Common â—o more then to him Carthwright (61) In Whitguift Def. p. 525. acknowledgeth that In the mingling of water with wine a necessitie great mysterie was placed as may appeare both by Iustin Martyr Cyprian And M Iewel (62) In his Reply p. 34. See Schultetus in Med. Theo. p. â—70 also confesseth that Indeed S. Cyprian certain old Fathers spake of it force it much wheras not one new Protestant doth either allow or practise the same But D. Morton (63) Prot. Appeal l. 2. p. 142. is content to refer this new Romish Custome vnto Pope Alexander the supposed Authour thereof sayth he But may not D. Morton blush to cal it New Romish Custome and yet referre it to Pope Alexander who liued almost within a Hundred yeares after Christ Here then we may conclude that our Sacrifice of the Masse was not only allowed and vsed by the Fathers of the Primitiue Church but withal acknowledged by them to be truly a Sacrifice Propitiatorie for the remission of sinnes As also that the same was truly represented by the Sacrifice of Melchisedech offring bread and wine Now the Fathers confessed and reproued by Protestants for our forsayd doctrine of Masse are S. Gregorie Gregorie Turonensis Pelagius Symmachus Leo Austin Ambrose Nyssene Cyril Arnobius Athanasius Cyprian Origen Tertulian Ireneus Alexander Clemens Anacletus Ignatius As also the Councels of Ephesus Antioch the Second and Fourth of Carthage of Constantinople of Arles the Fathers in general The Protestants acknowledging and reprouing the forsayd Fathers are the Centurists Caluin Melancthon Carion Szegedine Hospinian Chitraeus Musculus Marcus Pelargus Osiander Chrastouius Chemnitius Sebastianus Francus Zepperus Schultetus Fox Whitaker Symonides Ascham Fulk Field Whiteguift Iewel Morton 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 CHAPTER X. COncerning the Sacrament of Pennance the (1) Bellarm. de Paenitent l. 1. c. 10. l. 3. c. 2. l. 4. c. 5. Catholick Church teacheth First That God hath giuen truly and properly to Bishops and Priests as his instruments Power and Authoritie to forgiue sinne Secondly That sinners are bound to confesse their Sinnes in particular to Priests Thirdly That the sayd Priests are to impose Pennance or punishment vpon the Penitent after Confession of his Sinnes and that the Penitent in satisfaction is to performe the same by Prayer Fasting Almes-deeds and the like Now the Protestant Church hauing no true Subsistence but being a mere Negation or denial of true Religion directly (2) Instit l. 4 c. 19 §. 15 B za in CoÌ„f. fiâ—â—ci 7. art 11. denyeth al the foresayd Poynts taught and practised by the Roman Church What the Primitiue Church beleeued and practised herein I wholy referre to the plentiful Confe sions and testimonies euen of Protestant Writers And to begin with S. Gregorie Osiander (3) Cent. 6. p. 288. chargeth him that he teacheth vntruly of Pennance And the Centurists (4) Cent. 6. c. 10 p. 748. reprehend him for his opinion of Confession c. Pennance Satisfaction D. Morton acknowledgeth that S. Gregorie (5) Prot Appeale l. 1 sec 23. p. 26. indeed requireth that after man hath confessed his sinnes he should take reuenge of himself by penitential exercises c. S. Hierome tearming Pennance The second Table after Shipwrack Caluin (6) Inst l 4. c. 19. §. 17. reproueth him saying But it is the Saying of Hierome whose soeuer it is it can not be denyed but that it is plainly impious if it be expounded in their sense And as concerning the Power and Authoritie of Priests to remit sinne the denyal therof was reprehended in Acesius by the Emperour Constantin for the Centurists (7) Cent. â— col 653. report that Acesius his opinion was that al men should be exhorted to Pennance but the hope of remission of sinnes should be expected not from Priests but from God But when Acesius had sayd these things the Emperour added â— Acesius set a Ladder and clime alone to heauen This Historie is likewise confessed by Osiander (8) Cent. 4. p. 119. Chemnitius (9) Exam. part â— p. 188 part 2. p.
and disliked by 12) Cont Gandiner Ecl. 838. Peter Martyr as also by 13) Ag. Hoskins p. 83. Oecolam lib. 3. Epist p. 689. D. Fulk and Oecolampadius who answering hereunto sayd Cyril wrote this against the Anthropomorphites who taught that the bodie of Christ was corrupted if the remnants of the Sacraments were corrupted But this most strongly confirmeth both Reseruation and Real presence for how could the Anthropomorphites think Christs bodie to haue been corrupted the Sacrament being corrupted had they not thought Christs bodie to haue been in the Sacrament the same as then vsually reserued The denial of Priests power to remit sinne in the Sacrament of Pennance was condemned in the Nouatians against whom writeth S. Ambrose 14) l. 1. de Remit c. 2. c. 7. thus They say they giue the reuerence to God to whom alone they reserue the power of forgiuing sinnes but none do greater iniurie vnto him then those who wil breake his commandments for seing our Lord himself in his Ghospel hath sayd Receaue you the Holie-Ghost whose sinnes you shal remit they shal be remitted c. who doth more honour him he who obeyeth his commandments or who resisteth To omit the like censure giuen by Pacianus 15) Ep. 1. ad Sympron against Sympronianus the Nouatian Socrates relateth the Heretick Acesius to haue sayd that sinners 16) Hist Trip. l. 2. c. 13. were to be inuited to Pennance but the hope of Remission they were not to haue from Pirests but from God alone who hath power to forgiue sinnes which when he had spoken the Emperour sayd O Acesius set a ladder and if thou canst ascend alone to Heauen So strange and singular in those times was this opinion of the Nouatians and yet this Historie is so true that it is recorded and confessed by 17) Cent. 4. p. 119. CheÌ„ Exam. part 1. p. 188. part 2. p. 193. Cent. 4. col 653. Osiander Chemnitius and the Centurie-writers And M. Dilingam 18) Disp de natura Pâ—n p. 12. granteth that The Nouatians did reserue to God alone the power of forgiuing sinnes do so Protestants sayth he And may not I rather say and that most truly that Protestants do so and therin are right Nouations For what Protestants in England dare publickly now auouch that Ministers haue power not onely to declare but truly to forgiue sinne and that remission of sinnes is not reserued to God alone In like sorte concerning Pennance inioyned after Confession Theodoret reproueth the Hereticks Audiam 19) l. 4. her Fab. de Audiant for that They giue remission to such as are confessed without prescribing time for Pennance as the Lawes of the Church commande Concerning the Sacrament of Confirmation or Chrisme the Nouatians as Theodoret testifieth were farther condemned for that They 20) l. 3. her fab 2. â—aue not holie Chrisme to those who were Baptized by them And Eusebius testifieth that Nouatius himself being Baptized was not confirmed by a Bishop which he wanting sayth Eusebius how could he obtayne the holy Ghost Optatus reproueth 22) l. 2. contra Donatistas the Donatists for that they caused the reserued Eucharist to be throwne to dogs which dogs thervpon al raging rent in peeces their Maisters as guiltie of the holie Bodie They also threw out of the window a vial or litle bottle of Chrisme to the intent to breake it 21) Hist li. 6. c. 35. see M. Parker against Symbolyzing p. 77. 96. 97. the which being stayed by an Angels hand God preseruing it light safe amongst the stones For the denial of the external Sacrifice of the Masse Ignatius before censured certain Hereticks saying They do not admit Eucharists and oblations because they do not confesse the Eucharist to be the flesh of our Sauiour Iesus Christ c. And S. Augustin 23) Tom. 6. cont Aduen legis and Prophet c. 19. condemneth the Manichees for denying external sacrifice of whom he further sayth The 24) Tom. 6. cont faust Manich. l. 20. c. 18. Manichees being ignorant what is to be condemned in the Sacrifices of the Gentils and what to be vnderstood in the Sacrifices of the Hebrewes and what to be holden or obserued in the Sacrifice of Christians do Sacrifice their owne vanitye to the Diuel Yea the Armenians 25) Conc. 6. ConstaÌ„tinop can 32. were condemned for not mingling water with wine in the Chalice in time of the Sacrifice against whom was vrged the authoritie of S. Iames and S. Basil And S. Cyprian 28 affirmeth against the Hereticks Aquarij that in the chalice of our Lord water alone cannot be offred neither wine alone c. And as concerning Altars vpon which this sacrifice was offred Optatus 27) L. 6. cont Donatist sayth vnto the Donatists What is so Sacrilegious as to breake scrape and remoue the Altars of God in which sometimes yourselues haue offred For what is the Altar but the seat of the Bodie and Bloud of Christ These al your furie hath scraped or broken or remoued c. What hath Christ offended you whose Bodie and Bloud there resided at certaine times 26) l. 2. Ep. 3 What haue your selues offended that you should breake those Altars c. So clearly was our Protestants furie and malice in ruining Altars long before condemned in the Heretical Donatists And thus we see our moderne Protestants agreeing first with the Pelagians in denying the necessitie of Baptisme and grace remission of sinnes to be giuen thereby as also the Ceremonies of Exorcisme and Exsufflation to be therefore in them and the Manichees condemned for Hereticks by S. Augustin Secondly their denying of the Real Presence in the Eucharist was condemned in most ancient Hereticks by S. Ignatius Thirdly their denying of CoÌ„munion vnder one kinde was condemned in the Nestorians by the Councel of Ephesus Fourthly Their denyal the B. Sacraments Reseruation was condemned in the Anthropomorphites by S. Ciril Fiftly the denial of Priests power to remit sinne was condemned in the Nouatians by S. Ambrose Sixtly in whom also was condemned the denial of Confirmation and Chrisme by Theodoret and others Seauenthly the denial of External Sacrifice was condemned in the Manichees by S. Augustin and in others by S. Ignatius Eightly the not mingling of water with wine in the Chalice was condemned in the Armenians by the 6. Councel of Constantinople and in the Aquarij by S. Cyprian Ninthly the breaking and casting downe of Altars was condemned in the Donatists by Optatus And so I leaue it to the iudgement of anie indifferent man whether it standeth with more discretion and securitie concerning the former points of Faith and Religion to ioyne in profession and beleef with S. Ignatius S. Cyprian S. Ambrose S. Augustin S. Cyril Theodoret Optatus and the present Catholik Roman Church or with the most infamous and condemned Hereticks the Pelagians the Manichees the Donatists the Nestorians the Nouatians the Antropomorphites the Aquarij
haue a good warrant to dissent from him You further admit that Inuocation of Saincts was the doctrine (14) Ib pag. 27. of S. Gregorie and that his (15) Ib pag. 28. not suffring Images to be broken when there was so publick and general Idolatrie committed with them seemed vnto your Osiander although not a direct yet an occasional approuing of Idolatrie or rather a cloaking therof Yea you admit further that (16] Ib pag. 586. about the foure hundredth yeare Images erept out of priuate mens houses and went into the publick churches standing there And as for Relicks you (17) Ib pag. 583. wish that Hierome had been a Vigilantius in the case of the Relicks of Saints You further affirme that the [18] Ib pag. 38. Apologists do truly obiect that Osiander noted S. Gregorie to haue been a vehement vrger of single life in the Clergie You confesse that [19) Ib pag. 604. Vigilantius and Iouinian are condemned for impugning the vnmarried life of Priests and that the (20) Ib. pag. 480. Councel of Nice restrayneth them from marriage who were vnmarried when they entred into Orders And (21) Ib. pag. 88. we finde say you that the Age next abutting vpon the Apostles time did practise a perpetual vow of Virginitie You likewise auouch that (22) Ib pag. 46. Monachisme is a state of life greatly commended by S. Gregorie who had been himself a Monk And speaking of ancient (23) Ib pag. 89. Votaries you write that the Apostle requireth in his widowes the age of three score yeares and after times would not admit Virgins vnder 25. yeares old nor veyled Nunnes til fourtie for which you cite seueral Councels As touching the Fast of Lent you write [24) Ib pag. 303. This Fast we confesse was of great antiquitie and c. had in general vse and obseruation which S. Ambrose teacheth to haue been ordayned by the Diuine institution of Christ And (25) Ib. pag. 04. S. Augustin doth sometimes write of the fourtie dayes Fast that it hath a Diuine authoritie And where other Protestants do charge vs with the Heresies of the Manichees and Tatianists for abstaining from certain meates vpon prescribed dayes (26) Ib pag. â—00 yourself doth cleare vs and defend vs therin as also against the Heresie of the Manichees [27) Ib pag. 139. 140. Communicating vnder one kind And as concerning Ceremonies you auouch that (28] Ib. pag. 53. in the innouating and multiplying of new Rites Gregorie himself was not the least agent And [29] Ib. pag. 58. Be it knowne to al our Aduersaries that the too manie Ceremonies vsed by Gregorie cannot excuse their now farre more multitudes nor can some of his not good c. You charge him further to haue vsed (30) Ibid. p. 53. Superstitious manner of Consecration of Churches In which [31] Ibid. p. 57. he indeed requireth lights And as for Holie-water you say that (32) Ibid. p. 5â— true it is that Aqua lustralis was vsed but c. as an inuention of Pope Alexander who liued An. 109. And it was applyed in the dayes of Gregorie by Augustin to the Consecration of Churches togeather with Prayers for the casting out of the filth of Idols and Diuels And so likewise concerning the mingling of water with wine in the Chalice (33) Ibid. p. 142. you referre this new Romish custome vnto the sayd Pope Alexander the supposed authour therof Lastly as touching Free-wil you acknowledge that (34) Ibid. p. 201. 201. Protestants haue particularly and by name obserued that Iustinus Ireneus Clemens Tertulian Origen Cyprian and others albeit manie times they pleaded for the Free-wil of the corrupt nature of man c. Thus not being able to giue other answer yourself confesse with M. Brierlie that our Catholick doctrines of the Pope's primacie of the Pope not being Antichrist of vnwritten Traditions of Purgatorie and Prayer for the dead of Inuocation of Saints of Images Relicks of the vnmarried life of Priests of Monks and Nunnes of the Fast of lent of mingling water with wine in the Chalice of Consecration of Churches of lights in Churches of Holie-water and Free-wil were al of them taught in the times of the Primitiue Church of Christ and that not by anie infamous and condemned Hereticks but euen by the clearest Lamps of those Ages namely by S. Gregorie S. Augustin S. Ambrose S. Hierome S. Leo S. Cyprian Iustinus Tertulian Origen Victor Alexander Clemens Ireneus the Councel of Nice the 3. of Carthage and others And so to conclude this first obseruation you see yourself that in steed of Answer you make a good Apologie for the Roman Church But to leaue this your so plaine dealing and to come to some of your more slipperie tricks wheras M. Brierlie obiecteth sundrie Protestant Writers confessing and reprouing the Fathers of the Primitiue Church for the self same points and conclusions of Faith which the Roman Church now beleeueth and practiseth you for your easiest answer most commonly passe ouer al or most of the said Testimonies with deepest silence not answering anie thing at al vnto them so that as vnanswerable you concealed them in your Answer But what child or Idiot professing Arianisme Pelagianisme Donatisme or the like might not with like facilitie haue answered al the bookes and proofes made by S. Athanasius S. Augustin S. Hilarie and other learnedst Doctours against the foresayd heresies Now to giue you example heerof euen in the first entrance M. Brierlie in his 1. Section intending to proue that the Faith of S. Gregorie and wherunto England was conuerted by S. Austin was the same with our now Catholick Faith confirmeth the same by the testimonies and grants of D. Humfrie Osiander the Centurie-writers of Magdeburg D. Fulk Daneus M. Harrison and M. Bale the three first instancing the same by manie particular points of Religion and the rest confessing in general that our Conuersion by S. Gregorie and S. Austin was to Poperie or the Papistical faith Now al this being comprehended by M. Brierlie his Booke within the compasse of lesse then one quarter of a sheet of paper you spend in answer thereto aboue 60. pages and yet in neuer one therof do you fully and directly answer to anie of your said Authours cited against you yea some of them you do not so much as mention or take the least notice of and the like might I shew throughout your whole Booke At other times you admit that the Protestant Writers alleadged by M. Brierlie did indeed reproue the Fathers for seueral points of Papistrie but therewith you are displeased and oppose yourself against your owne deare Brethren charging them to haue done the same without iust cause and with greatest wrong and iniurie to the said Fathers But now you go by the eares with very manie Protestants no lesse if not more renowned then yourself And what man of ordinarie sense and reason wil not giue more credit to
the longest Continuance and greatest Antiquitie is a Popish Argument And the Doctrine of the Pope or Church of Rome was so timely working as that it was in being euen in the Apostles dayes For our Conclusion then we haue it here confessed that euer since the time of Constantin and Pope Siluester which contayneth some 1300 yeares al Popes and the Church of Rome haue been so agreable in Doctrine and Faith with our Present Pope and Church that therefore they are al censured for Antichrists Rome for Babylon the imagined Protestant Church during the same time not hauing anie one visible member in the world And not only this but that euen our first Christian Emperours are reproued by Protestants in regard of their very Religion and their honouring and defending of the foresayd Popes And as for the Roman Churches continuance from Christs time vntil the Raygne of Constantin it is plentifully acknowledged that as she was founded by the Apostles so she continued in the doctrine of the Apostles euen vntil the verie times of S. Augustin who flourished almost 100. yeares after Constantin in so much as during al the sayd time the verie Succession of Roman Bishops is granted by Protestants to haue been a good proof of the true Faith And wheras S. Austins Rule of making al such Doctrine truly Apostolical as hath no knowne beginning since the Apostles is approued and applauded by the learnedst Protestants yet themselues likewise confesse that the allowance of this Rule is the opening of a window to bring in al Poperie so truly Apostolical is the Doctrine of Papists Adde lastly that the Antiquitie of our present Papistrie is confessedly no lesse gray-headed then the times of S. Paul and the other Apostles and the continuance therof euer since such as that perusing Councels Fathers and Stories from the Apostles we stil find the print of the Popes feet Now my kindest Aduocats in this so important a Plea are no other then Caluin Suinglius Zanchius Danaeus Beza Winckelmanus Sebastianus Francus Rhegius Brocard Brightman Leigh Napper Parkins Whitaker Powel Fulk Raynolds Ridley Iewel Bunnie Carthwright Parker Field Whitguift Fotherbie Willet Midleton and Morton al of them Protestant Writers and men much renowned by their other Brethren A FVRTHER PROOF OF THE PRESENT ROMAN Religions Continuance from the Apostles times to these dayes is taken from the Christian belief of the Indians Armenians Grecians Brittans al of them Conuerted in the dayes of the Apostles CHAPTER VI. IT is recorded by sundrie Historiographers and acknowledged for most true by the learnedst Protestants that manie Heathen Nations were conuerted by the Apostles themselues to the Faith of Christ whereof peculiar instance is giuen of India Armenia Graecia Britanie c. The Conuersion of India is confessed by (1) Cent. 1. p. 37. Osiander and (2) Comment de Regno Christi p. 45. Nicolaus Phillippi affirmeth S. Thomas to haue been their first Apostle Chemnitius (3) Exam. part 2. p. 7. teacheth that S. Bartholomew preached the Ghospel to the Armenians And as for the Conuersion of Greece it clearly appeareth by Saint Pauls Epistles to sundrie of that Nation as to the Corinthians Ephesians Thessalonians and by the Apocalypse chap. 1. vers 11. Now as concerning the first Conuersion of Britanie it was so vndoubtedly Apostolick as that (4) Britannia c. p. 40. M. Cambden auoucheth that It is certayne that the Brittans receiued the Christian Religion in the verie infancie of the Church In proof wherof he there alleageth sundrie ancient Authorities (5) Ibid. p. 157. And See M. Hal in his Apologie against the Brovvnists p. 58. Further also teaching that in Britannie flourished the Monasterie of Glassenburie which taketh its ancient beginning from Ioseph of Arimathia c. for this the ancientest Monuments of this Monasterie do testify c. Neither is there cause why we should doubt thereof In like sort sayth (6) Description of Britanie annexed vnto Holinshead c. v. 1. p. 23. M. Harison That Ioseph preached here in England in the Apostles times his Sepulchre yet in Glassenburie and Epitaph affixed thereto is proof sufficient (7) Remedie against Schisme p. 24. M. Henoch Clapham is so confident of the Britans conuersion in the Apostles times as that he auoucheth that our Schismatikes may aswel ask me what assurance I haue there was a King Henrie as demand what assurance I haue of the other (8) Against Rhem. Test in 2. Cor. 12. fol. 316. D. Fulk thefore calleth them The Catholick Brittans with whom Christian Religion had continued in succession since the Apostles times This then supposed that al the former Countries were conuerted to Christianitie by Christ his Apostles and disciples themselues The next point to be examined is whether the sayd Faith and Religion which as then they learned receaued and beleeued and which for sundrie succeding Ages they practised and professed is more agreable to the present Roman or Protestant Faith And first as concerning the Indians (9) Comment de Regno Christi l. 1. p. 45. 46. D. Philippus Nicolai relateth that India in sundrie places is inhabited by them in great number who receiued the doctrine of the Ghospel from S. Thomas the Apostle c. vpon the seauenth day according to our custome they meete in the Churches that they may be present at the Sacrifices heare Sermons they vse in their Sacrifices wine made of dryed Grapes giuing bread they not only giue the bodie of Christ but also by drinking of the consecrated Chalice they giue his bloud hauing before made confession of their sinnes c. At the entrance of the church like vnto the Papists they are sprinkled with holie water with the same rite and the same religion they burie the dead c. praying vnto Christ for their eternal Saluation c. The Priests are so shauen vpon the head that they haue vpon the crowne the Image of the Crosse Amongst them there are Societies of Monks and companies of Sacred Virgins shut vp in seueral houses Chastitie is kept by al them with a great desire of honestie abstinence and religion c. They strictly obserue the fasts of Aduent and Lent c. And In the honour of S. Thomas they keep a Festiual day Yea he further writeth (10) Ibid. p. 64. of the remote Cataians of India that they haue their chappels in which for the safetie of their Marchants trauayling in strang countries Sacrifice is offred with Popish ceremonies and Masses Now by this testimonie of so learned a Protestant it appeareth that the Indian Christians first conuerted by S. Thomas retayne yet and practise these Catholick poynts of Faith The real presence of Christs Bodie and Bloud in the Eucharist Confession of sinnes before Receiuing Sprinkling with holie water prayer for the dead Shauing Priestes Crownes The Image of the Crosse Companies of Monks and Nunnes their Chastitie and abstinence The Feasts of Aduent and Lent The
474. acknowledge that Manie sleep vpon the ground others go barefoot weare Sackcloth secretly vpon their bodies Yea they mention (30) Cent 4 col 465. their going barefoot out of Nazianzen And M. Willet 31) Synopsis Cont 6 q 6. part i. p. 258. maketh a special Tract against the austeritie of those ancient times saying The solitarie life of Eremites in flying the comfortable societie of men and the rigorous manner in the vnnatural chastising of their bodies is contrarie to the rule of the Ghospel And againe That cruel and inhumane kind of chastising their bodies by fasting and other discipline is vtterly vnlawful And afterwards he there reproueth S Basil S Gregorie Nazianzene for plucking downe themselues by immoderate fasting Yea the Austeritie and sanctitie of the ancient Monks were such that Luther sayth therof (32) Vpon the Epistle to thâ— Galat. Engl in c. 1 vers 30. fol. 220. If the Papacie had the same holines and austeritie of life which it had in the time of the ancient Fathers Hierom Ambrose Austin others c. what could we do now against the Papacie by our Doctrine of only Faith Caluin (33) Instit l 4. c. 12. sâ—ct 8. much disliketh the ancient Fathers confessed austeritie saying In which respect the immoderat austeritie of the Ancient Fathers can no wayes be excused which both altogether dissented from the rules of our Lord and also is verie dangerous And agayne (34) Instit l. 3 c 4. sec 38 Litle do those things moue me which euery where occurre in the writings of the old Fathers concerning Satisfaction for I see some of them yea I wil speake plainly almost al whose bookes are extant either herein to haue been deceaued or els to haue spoken ouer sharply and roughly And to giue example in some few Osiander (35) Cent. 4. p. 99. speaking of S Anthonie who liued in Constantins time much reprehendeth him in these words When in a certain Sermon Anthonie had heard that saying of Christ repeated If thou wilt be perfect goe and sel al which thou hast and giue vnto the poore follow me This Saying he impertinently applyed to himself selling those things which be had by inheritance c. choosing a Solitary life And being about thirtie fiue yeares old he went into the desert that there he might lead a more strict life His meate was only bread Salt his drink water his time of dinner Sun-setting wheras often he fasted two dayes or more togeather he watched whole nights in prayer c. His Garment inwardly was hairecloth c. Therfore sayth Osiander the life of Antonie wanted not much Superstition And againe (36) Ibid. p. 103. that Antonie was the first beginner of Monastical life in in Aegipt that he punished his bodie ouer much such like they are to be numbred amongst the stubble wherof Paul speaketh In like sort sayth D. Beard (37) Retrartiue from Rom. Relig. p. 375. The first Hermite was one Antonie who liued three hundred yeares after Christ who taught others that State of life And as concerning S. Anton.'s house or Celle Osiander (38) Cent. 4. p. 100. likewise confesseth that it was Seated vpon a high mountaine c. and that the square therof was no larger then a man might lay himself downe to sleep And as for his bed he vsed a matte spread vpon the ground and often the ground itself Like instance may be giuen in S. Symeon whose great austeritie reported by Theodoret the Protestant Iunius (39) Animaduersiones ad Controuersiam 3. de Membris Eccl. p. 611. 612. 613. 614. reprehendeth tearming him MelaÌ„cholie ignorant and superstitious Symeon and condemning his miraculous fast of Fortie dayes for counterfait c his daily continued prayer at the pillar for battalogie c. his miracles for magical c. And his Prophecying as done by human Iudgement or suggestion from the Diuel What now could Lucian or Porphyrie vtter more prophanely And yet the like is affirmed of this holie Symeon by Hospinian (40) De Monach f. 24. But now to come to the vowed Chastitie of Monkes Nunnes of those ancient times Wheras it is decreed in the Councel of Chalcedon Can. 15. that If anie Virgin or Monk shal dedicate themselues to God it is not lawful for them to marry This so famous a Councel is reprehended for this verie Decree by D. Whitaker (41) Cont. Camp rat 4 p. 62. OsiaÌ„d Cent. 5. l. 32 c. 13 p. 356. 359. Iustus Molitor de Eccl. Milit. p. 80. Osiander Iustus Molitor The Centurie-writers (42) Cent. 4. col 467. And see col 706. 483. 847. 301. And Cent. 3 col 140. acknowledge that Ruffine l. 2. c. 9. declareth that Basil built Monasteries in the Citties of Pontus and ordayned that Virgins should vow Chastitie And concerning the virgins of Europe they confesse in the same place that Ambrose telleth that the vow of Virginitie was common with that sexe Yea such was the Sanctitie of the Religious of those times that it is confessed that they shined with the guifts of miracles The Centurists (43) Cent 4 â—ol 493. And see col 1445. 493. say There were amongst the Monks and Ermites in this Fourth Age men who were famous with the guift of Miracles as Antonie and his Disciples Macharius Isidorus Heraclides c. And such was the holie conceipt of the ancient Fathers concerning the perfection of Monasticall life that they doubted not to condemne Vigilantius and others of errour for impugning the same For thus by the confession of Crispinus (44) Of the Estate of the Church ep 131. 132. writeth S. Hierom against Vigilantius In that thou affirmâ—st those to doe better who vse their goods and by litle litle distribute the fruits of their possessioÌ„s to the poore then those who selling their possessions giue al at once the answer shal be giuen not from me but from our Lord If thou wilt be perfect goe and sel al things which thou hast and giue to the poore come follow me He speaketh to him who wil be perfect c. That degree which thou praysest is the Second and Third which also wee allow whilst wee know the first to be preferred before the second and Third Neither are Monks to be terrifyed by thee from their deuotion with they viperous tongue and cruel biting of whom thou arguest and sayest If al shal shut themselues vp and be in the deserts who shal frequent the Churches These premises supposed and obserued it is no maruaile though M. Carthwright (45) In his 2. Reply part 1. p. 502. affirme that Monks are Antichristian notwithstanding their anciencie And that (46) Ibid. p. 510. Hieroms Monks Hermites and Anchorets were at that time verie grosse As also though (47) Instit l. 4. c. 13. sec 16. Caluin say I doe not dissemble that in that ancient forme of Monachisme which Augustin commendeth there is
prayer in the Church In so much as the Centurists 69) Cent. 4. col 433. And see Bullingers Decades Decr. 5. p. 937. charge the Fourth Age with obseruation of Canonical Houres And with 70) Cent. 4. col 433. Rising in the night to prayer And with 71) Cent. 4. col 459. vsing set forme of Prayer And Litanies 72) Ib. col 433. 414. 411. As also with 73) Cent. 4. col 1329. And Osiand cent 4. p. 454. numbring prayers vpon litle stones or beades yea they 74) Cent. 3. col 134. charge the Third Age saying Tertullian in his booke of Fasting affirmeth those Three Houres to wit the Third the Sixt the Ninth to haue been more famous in diuine prayers And Cyprian in the Lords prayer calleth the Prime the Third the Sixt and Ninth the Houres of praying anciently obserued And they 75) Cent. 3. col 135. further Confesse that as theÌ„ Christians prayed with their face turned towards the East as Tertulian affirmeth in his Apologie c. And that in the holie Sacrifice some prayers were sayd in Secret others audibly In so much as Osiander recyteth and dislyketh these words of the Laodicen Councel Let three prayers be sayd one in silence the second and third vocally or andibly and then let the kisse of Peace be giuen And after the Priests haue giuen the Pax to the Bishop then let it be giuen to the Laïtie and so the Sacrifice offred But let it be allowed only to the Clergie to come vnto the Altar and there Communicate Eleuenthly amongst other prayers vsed by the Priests in the Church were ordinarie such wherby Sundrie Creatures were hallowed and consecrated as Water Bread Oyle Ashes the Font for Baptisme and the like S. Gregorie is reproued by the Centurists and Osiander for his vsing and Sprinkling of holie-Holie-water D. Morton affirmeth that 78) Prot. Appeal l 1. p. 56. True it is that Aqua lustralis Holie-water was vsed but c. as an Inuention of Pope Alexander who liued Anno 109. after Christ c. And it was applyed in the dayes of Gregorie by Augustin to the Consecration of Churches togeather with prayers for the casting out of the filth of Idols and Diuels And of further vse of Holie-water in the Primitiue Church see D. Fulk 79) Fulk against RheÌ„ Test in 1. Ti. 4. sec 13. fol. 378. Parkins in Problem p. 136. and M. Parkins Holie-bread is affirmed so plainly by S. Austin de pec merit remiss l. 2. c. 26. that D. Fulk 80) Against Heâ—kins c. p. 377. doth therfore tearme it A Superstitious bread giuen in S. Austins time to those that were Catechumens insteed of the Sacrament And 81) Of the Masse p. 51. Philip Morney chargeth S. Basils Liturgie with Holie-bread distributed after Seruice to such as had not Communicated And as for Holie oyle or Chrisme the Centurists 82) Cent. 6. col 367. charge S. Gregorie out of his owne wrytings with Consecration of Chrisme and oyle Yea they 83) Cent. 4. col 865 503 1274 869. confesse that in the Fourth Age there was Consecration of Chrisme by a Bishop only And that 84) Cent. 4. col 420. Optatus sheweth that Chrisme was accustomed to be kept in a bottle Yea they 85) Cent. 5. col 1386. relate of S. Martin that A Mayde dumbe from her Mothers wombe being brought vnto him powring Holie oyle into her praying he made her speak wel But Hamelmanus 86) De Tradit Apost 707. 737. Parkar against Symbolizing c part 1. sec 11. p. 76. and M. Parker do both of them confesse that S. Denys the Areopagite maketh mention in his writings of Chrisme In like Sort is S. Gregorie reproued by M. Bale 87) In Act. Rom. Pont. p. 44. c. for Consecration of Ashes c. And for Dedicating the beginning of Lentfast with sprinkling of Ashes 12. But most obserued sundrie were the Ceremonies of Baptisme S. Gregorie is charged by the Centurists 88) Cent. 6. col 367. with Consecration of the Font of Baptisme And they charge the Fathers of the 89) Cent. 4. col 415. Fourth and 90) Cent. 3. col 82. third Age with consecration of the water of Baptisme with Abrenunciation Exorcisme Anoyling threefold Immersion And they 92) Cent. 3. col 8â— say expresly of S. Cyprian that he In his first booke and tweluth Epistle affirmeth that the water must be first purifyed and Sanctifyed by the Priest that it may by baptisme wash away the sinnes of the man that is baptised for which very saying he is also reproued by M. Parker 93) Against Symbolizing c. prat 1 sec 35. p. 112 113. Hamelman de Tradit Apost l. 2. c. 7. col 97. and Hamelmannus In Baptisme was likewise vsed the signe of the Crosse So the Centurists 94) Cent. 3. col 125. And M. Spark in his Persuasion to vniform p. 23. confesse that Origen in his 2. Hom. vpon the 38. Ps sheweth that those who were Baptysed were accustomed to be signed with the signe of the Crosse of which Rite Tertulian also maketh mention in his booke De Resurrectione Carnis And Cyprian also in his booke of baptizing Hereticks mentioneth the Imposition of hands with prayer Siging And D. Beard coÌ„fesseth that 95) Retractiue from Romish Relig. p. 391. The Crosse anoynting in Baptisme are of great Antiquitie Such as were Baptised were also anoyled with holie Chrisme 96) Instit l. 4. c. 17. sec 43. Caluin sayth If anie man wil defend those Inuentions with antiquitie I am not ignorant how ancient the vse of Chrisme exufflation is in baptisme how litle from the Apostles Age the supper of the Lord was touched withrust c. Perkins 97) In the 2. vol. of his works p. 653. confesseth that 76) Cent. 4. p. 390. This Vnction pertained to Baptysme in the West til aboue 300. yeares after Christ 77) Cent. 6. col 364. 365. Osiand cent 6. p. 289. 290. And Zepperus 98) Politia Eccl. l. 1. c. 12. p 123. mentioning Holie-water oyle salt exorcisme spitle c. sayth I confesse these Superstitious Ceremonies are very ancient in the Church not manie Ages after the Apostles times in further (99) Ibid. p. 124. 125 proofe therof he alleageth those most famous ancient Fathers S. Austin S. Cyprian and Tertullian And as concerning Exorcismes Exufflations other ancient rites of Baptisme (100) Compend loc 33. p. 264. Gesnerus auoucheth that Exorcisme in Baptisme is much more ancieÌ„t then Papistrie for Nazianzene Cyril Cyprian Ambrose Austin make mention therof in manie places The like acknowledgement wherof is also made by (101) Common places part 4. c. 9. see 14. 15. p. 132. 133. Peter Martyr M. Parker affirmeth from the manie testimonies of Cyprian Tertulian by him alleaged in the MargeÌ„t saying (102) Against Symbolizing wiâ—â—
Antichrist part 2. sec 8 p. 128 I know right wel that within the 200. yeares after Christ there were crept into the Church manie idle Ceremonies c. There began in this mixt Age Exufflation of the Baptised Consecration of the Font with Oyle Crosse Oyle in Baptisme The reseruing of the Sacrament Exorcisme Offring Prayer for the dead Fasting on certaine dayes with opinion of necessitie Satisfaction and the seed of Monkerie See then sayth M. Parker among what weeds the Crosse grew vp and in what a danged soyle of manie Superstitions c. (103) Ib. part 1. p. 152. And part 2 p 131. Yea he further alleageth Nazianzene reporting that Iulian agreably to our present Protestants laught at the Sufflations of Baptisme But Beza (104) In Epist Theol. ep 8. p. 79. sayth in general I can not sufficiently admire al that decking wherwith euen the most ancient Fathers thought they could adorne Baptisme the Lordes Supper And hauing recited sundrie of the former Rites vsed as himself confesseth euen by the most ancient he yet tearmeth them Stage-playes follies And further thus concludeth Verily those that make the Apostles Authors of these follies need no confutation though they be neuer so ancient Writers So insinuating the former Ceremonies to be ascribed euen to the Apostles themselues by most ancient Writers But to conclude so great was the respect which ancient Fathers had to holie Ceremonies as that with the planting of true Faith religiō special care was had of Sacred Rites Ceremonies as an external ornament therof (105) Iesuit part 2 〈◊〉 5. p. 5. 627. D. Humfrey demanding what Gregorie Austin brought into the English Church answereth A burden of Ceremonies c. They brought in the Archbishops Palle for the Solemnities of Masse Purgatorie c. The oblation of the wholesome Host prayers for the dead c. Reliques c. Transubstantiation c. new Consecrations of Temples c. of al which what els was sought then that Indulgences Monachisme Papistrie the whole Chaos of Popish Superstition should be built These things Augustin the grea◠Monk taught by Gregorie the Monk brought vnto the English But yet more particularly saith (106) Cent. 6. p. 289. 290. Luke Osiander Augustin thrust vpon the English Churches the Roman Rates and Custome◠to wit Altars Vestments Images Masses Chalices Crosses Candlesticks Censors Bāners Sacred vessels Holie waters and euen the bookes of Roman Ceremonies Accordingly saith (107) Prot Appeal l. 1. p 53 58. D. Morton In the Innouating and multiplying of new Rites Gregorie himself was not the lea◠Agent As also Be it knowne to al our Aduersaries that the too manie Ceremonies vsed by S. Gregorie can not excuse their now far more multitudes nor can some of his not good iustify their 〈◊〉 worse Rites c. (108) In Praef. noui Testam ad Principem Condenser Beza speaking of the times of Augustin Chrysostome Cypria◠affirmeth that 91) Cent. 4. col 417. 418 419. cent 3. col 114. 115 116. And see Eobanus in his libel Theolog. p. 230. Some Bishops c. applyed themselues to the building of Statelie Temples c. 〈◊〉 the increasing of Ceremonies c. And that others would not only not represse open Superstitio◠arising but also would mayntaine them And a litle after he aoucheth directly that At th◠same time c. the multitude of Ceremonies increased But I wil end with M. Calfehil who as (109) In his Reioynd to Martials Reply p. 131. 132 D. Fulk relateth of him auoucheth is general that The Fathers declined al from the Simplicitie of the Ghospel in Ceremonies And with (110) In 1. Cor. c. 3. Melancthon who auerreth that presently from the beginning of the Church the ancient Fathers obscured the doctrine concerning the iustice of Faith encreased Ceremonies and deuised peculiar worships So disliking to our Protestants was the Doctrine and Ceremonies vsed by the Fathers euen from the beginning of the Church of Christ Here then we haue besides the former more substancial poynts of Faith Religion euen the verie outward semblance face of our present Roman Church confessedly most like or agreeing to the ancient Primitiue both of them teaching vsing First Hallowing or Consecration of Churches Secondly Dedication also of thē to Christ or some of his Saincts Thirdly Seuering thē also with vestries Chancels Fourthly Placing in them Altars Fyftly with wax-candles lamps burning in the day time Sixtly which also were vsed at Burials Seauenthly there were also in the Church placed Images of Christ his Saincts Eightly At the Altars serued Priests who offered the Sacrifice of the Masse who at their Consecration were specially anoynted hauing afterwards their Crownes shauen Ninthly the vestments vessels vsed by the Priests in administration of the Sacrifice and Sacraments were so peculiarly reuerenced as that they were not to be touched by the Laitie Tenthly the Priests in time of Sacrifice sayd some prayers secretly others audibly Eleuenthly they kept also the Canonical Houres of Prime Third Sixt Ninth Tweluethly with prayer also they hallowed water bread oyle ashes sundrie other creatures Thirteenthly as also the Font water of Baptisme vsing in Baptisme the signe of the Crosse Anoyling Exorcismes sundrie such like vsed euen at this day by the Roman Church though greatly impugned and contemned by the Protestant Congregation Now the Doctours alleadged reiected by Protestants for the foresayd points are S. Gregorie Ambrose Optatus Petrus Alexand. Augustin the Fathers of the Laodices Councel Hierom Theodoret Naziazene Cyril Basil Chrysostom Eusebius Sixtus Cyprian Athanasius Stephen Tertulian Origen and S. Denys Scholler to S. Paule The Protestans producing and reiecting the foresaid Fathers are the Centurists Crispinus Carion Osiander Hospinian Peter Martyr Praetorius Chemnitius Schultetus Zepperus Bullinger Mornay Hamelmanus Caluin Gesnerus Beza Melancthon Humfrey Brightman Fulk Raynolds Bale Carthwright Iacob Hutton Spark Willet Whiteguift Whitaker Beard Parker Morton Mason Calfehil and Parkins THE THIRD BOOK VVHERIN IS PROVED THAT THE CHVRCH OF PROTESTANTS vvas neuer knovvne or in Being before the dayes of Luther And that the Articles of Religion novv taught by the Protestant Congregation vvere Heresies condemned by the Primitiue Church of Christ IT IS CONFESSED BY PROTESTANTS that from the dayes of the Apostles vntil the tyme of Luther themselues neuer had any knovvne Church or Congregation in anie part of the vniuersall Vvorld CHAPTER I. SEING contraries placed togeather do more clearely appeare hauing hither to offred to the view of the indifferēt Reader the clearest continuance of our Catholick Church from the Apostles tymes to these our dayes as also the cōfessed agreement throughout particular Congrouersies betwene our present Roman and the ancient Primitiue Church of Christians I will now in further manifestation of the truth no lesse clearely discouer the Protestant Churches inuisibilite or rather nullitie not-being during the
D. Willet Some of these as they are imputed to Protestants we deny to be Heresies at al as that of Vigilantius that Relickes are not to be adored of Iouinians that neither fasting nor Virginitie is meritorious of Aerius that prayer is not to be made for the dead c. 113) Tetrastylon p. 97. And if Aerius held no worse opinions we see no cause why they should condemne him for an Heretick c. 112) Antilog p. 23. 11 But neither was Vigilantius an Heretick nor his opinions Heresies 115) Loc. com loc 42. p. 513. Bucanus demandeth whether the Fathers deseruedly numbred amongst Hereticks the opinion of Aerius who sayd there was no difference between a Bishop and a Priest 114) Ib. p. 99. Wherto himself answereth no truly no more then these which were his opinions First that we ought not to pray and Sacrifice for the dead Secondly that Saincts departed are not to be prayed vnto Thirdly that certaine dayes of Fasts are not to he appointed Of which last sayth 116) Cont. Dur. l. 9. p. 830. D. Whitaker Aerius taught nothing concerning fasting different from the Catholick Faith whereby he meaneth the Protestant Faith Yea Aerius and his errours are further defended against the Fathers by D. Fulk 117) Answ to a Count. Cath. p. 45 Dan. de haeres f. 175. 177. Osiand cent 4. p. 434. Park against Sym. part 1. p. 60 cent 4 Col. 401. by Daneus Osiander M. Parker and the Centurie-Wr ters And Iouinian is defended against S. Hierome and S. Austin by the 118) Cent. 4. Col. 381. Dan. Part. alt p. 938. Lut. Thom. 2. f. 282. Centurists by Daneus and Luther as also Vigilantius against S. Hierome by the Magdeburgians and by D. Morton a) Prot. Appeal p. 583. saying Concerning that Vigilantius intended only the honour of God by expelling Idolatrie then may we wish that S. Hierome had been a Vigilantius in the case of Relicks of Saints Yea saith D. Fulk *) Against Rhem. Test in apoc 6. Hierome in this case is a partial witnes inueighing against Vigilantius which was as good a Catholick as he c. who did iustly mislike the superstious estimation of Relicks and write a booke against it which Hierome doth not confute with arguments so much as with rayling c. S. Hierome defending against Vigilantius the Christian custome of burning Candles at the Monuments of Saints is therfore censured by the French Protestant for 6 an Idolater and defender of Idolatrie who also further addes that Vigilantius laughing at that custome did proue himself more Christian and more faithful to God then Hierome c. Yea if I knew Hierome to haue dyed in that errour I would neuer cal him Sainct but as damned as the Diuel In like forte S. Hierome writing against Vigilantius for prayer to Saints the same Protestant sayth c) Ibi. p. 239. I thinke Hierom when he writ these words against Vigilantius 119) Cent. 4. col 601. was driuen into rage and depriued of sense and vnderstanding So greeuously displeasing was S. Hierome to both old and new borne Hereticks The Armenians not mingling water with wine in the Chalice are defended by D. Fulk 120) Def. of the English Transl c. 17. p. 458. saying The Armenians are commendable in this point that they would neuer yeald to custome Lastly the Magician himself is defended against Theodoret by Osiander 121) Cent. 4. p. 326. for denying the signe of the Crosse b) Clypeus fid Dial. 8. p. 223. and the vertue and power therof against Diuels So cleere it is euen by the ful confessions of our Protestants them selues that the doctrines condemned in the old Hereticks by the Doctours and Fathers of the primitiue church are now renewed defended and beleeued by Protestants themselues PROTESTANTS VSVAL RECRIMINATION of obiecting old Heresies to the Catholick Roman church is cleerly examined discouered and confuted by their owne acknowledgements CHAPTER VI. PRotestants being vnable to cleere themselues of so foule a stayne as teaching and beleeuing so manie absurd and condemned Heresies do subtilly endeauer to diuerte or extenuate their so great reproach by falsly intruding vpon the Roman Church the like defense of sundrie condemned errours But for our easy disburdning thereof It is to be obserued that Heresie is not an open Enemie to truth and religion but a subtile Deprauer thereof by subtracting from it or adding therto So as Truth Errour hauing but one obiect are diuided though euer really yet oftentimes but as it were by a seeming slender nicetie or difference of words In which respect he that wil obiect pertinently in this kinde must obiect not anie resemblance or likelihood but an Identitie of opinion for otherwise as D. Couel 1) Def. of Hooker p. 49. teacheth not vnaptly to this purpose The neernes oftentimes to euil is warrant enough for suspicion to accuse of euil and because al errours are not equally distant from truth some men as now in this case we Catholicks are in their true assertions by weak Iudgements of such like as the vulgar Protestants supposed not to differ at al from errours And hence I take it to be that D. Morton as but dareth to beginne his obiection in this kind against vs with a neerenes 2) Prot. Appeal p. 675. vnto Heresie As also sayth he vnto Catholicks Let 3) Ib. 675. 676. them tel vs whether they haue not we say not an absolute but yet a greater affinitie with those foresayd Heresies then haue the Protestants c. Where for M. Doctours better satisfaction I wil tel him that sundrie of his other Brethren nothing inferiour to himself haue plainly acknowledged in the precedent Chapter an absolute Identitie in steed of Affinitie with former Hereticks therevpon not sparing bitterly to reproue the learnedst and most ancient Fathers for their so censuring and condemning our Protestants true Progenitours the ancient Hereticks And that al pretended affinity between our Catholick Religion and old condemned Heresies is nothing els but the ignorant or malitious traducement of Protestant Writers this present Chapter shal fully demonstrate First then D. Fulk 4) Answ to a Counterf Cath. p. 22. obiecteth vnto vs To make the Images of Christ and of the Apostles and to cense them you learned of the Hereticks called Gnostici and Carpocratites Epiph. L. 1. Tom. 2. Secondly of the Valentinians you learned to haue in price the signe of the Crosse Thirdly of the Heracleonites you learned to annoint men at point of death and to cast water vpon dead men with Inuocation Epiphan Her 36. Fourthly of the Cainans you learned to cal vpon Angels Epiph. Haer. 38. Fiftly of the Marcionists you learned to giue women leaue to Baptize Epiph. Haer. 42. Sixtly of the Collindians you learned to make Images of the Virgin Marye and to worship them and her with offring of Candels as they did of Cakes Epiph. Haer. 79. Seauenthly of the Messalanians you
And so D. Whitaker confesseth 46) Resp ad Camp Rat. 7. p. 101. That the time of the Roman Churches change cannot easily be told Yea wel foreknowing the impossibilitie of anie such time to be assigned he only euadeth by affirming That Protestants 47) Lib. 3. Cont. Dur. p. 277. are not bound to answer in what Age Superstition crept into the Church And It is not needful for Protestants to search out in Histories the begining of this change With whom agreeth Buchanus saying 48) loc com p. 466. It belongeth not to vs to assigne what time the Church begunne to fade away But if this be not needful for D. Whitaker or other Protestants to finde out why did D. Whitaker before teach that no man denyeth but that it much auayleth for the confuting of Heresis to haue knowne their beginning So forcible is the truth of the Roman Churches neuer changing in Faith and Religion D. Field being vrged to giue Instance of anie Contradiction made against the Roman Church vpon the example but of anie one first known change in Doctrine in steed of answer acknowledgeth that 49) Of the Church l. 3. â— 13. p. 89. the aberration in the Church of Rome in matters of Doctrine was in such things and so carried in the beginings that the Authours of these new and false opinions were not disclaimed and noted as damnable Hereticks Yea the Authours of these errours and they that were free from them were notwithstanding these differences both of our Communion and therefore the Circumstances of the first Authour and his Contradiction c. cannot be shewed Here though it pleased M. Doctour to tearme our Catholick points of Doctrine errours yet is he further pleased in our behalfe plainly to acknowledge that no first Authour or begining can be shewed of these pretended errours which is the point we desire D. Fulk likewise being vrged to giue anie example of the time when or by whom our Roman Faith was contradicted or charged with Innouarion only sayth 50) Rtioinder to Bristow p. 265. I answer my text sayth it was a Mysterie not reuealed and therefore could not be openly preached against But though the Iniquitie or Apostasie foretold by 51) 2 Thess 2.7 S. Paul whereof D. Fulk speaketh be a Mysterie in tâ—e prediction yet this nothing letteth but that it may be conspicuous and most markable in he euent as the accomplishment of al predictions are Yea this truth of no knowne begining or change in our Roman Faith is so certaine as that sundrie Protestants earnestly labour to finde out seueral pretenses or excuses why anie such change or Innouation was neuer noted or obserued so supposing and granting their ignorance of al such imaginarie change and only seeking to euade by mere fallacies and impertinent examples Thus D. Fulk examining why our Religion entred the Primitiue Church without Contradiction resolueth 52) Answ to a Conterfaite Cath. p. 43. that it entred by smal degrees at the first and was therefore lesse espied by the true Pastours who were earnestly occupyed against greater Heresies as the Valentinians Marcionists and Manichees And therefore 53) Against Purgatorie p. 256. either had no leisure to espie or els made lesse account to reforme the same But this is most idle for the Fathers were most watchful and readie to suppresse al errours euen of much lesser importance in themselues then are or were our Catholick Doctrines of Masse Real Presence Adoration of the Sacrament Confession Iustification by work c. tâ—ough we should for the time suppose them to be errours Examples hereof might be giuen about the keeping of Easter-day 54) Ignat. Ep. ad Philip Euseb l. 2. c. 22. 23. in the time of Victor and before about prescript dayes of 55) Epiph. haer 75. fasting about mingling of water 56 with wine in the Chalice about the verie ceremonies 57 of Exorcisme and Exufflation in Baptisme and sundrie such like which I purposely pretermit D. Couel himself granting that 58) Examination c. p. 64. 65. great and violent dissentions haue risen in the Church for Ceremonies and that Councels haue condemned some as Hereticks only for being opposit in this kinde But D. Fulk vrgeth further that some of our opinions as namely Prayer for the dead 59) Answer to a Count. Cath. p. 39. deceiued simple men the sooner because it had a pretence of charitie and shew 60) Against Purgat p. 386. of pietie confirmed by custome wherby it was at length allowed of by Austin and others who neuer weighed the matter by Scripture But what errours had more pretence of pietie or charitie then Origens for the Saluation of Diuels Tertullians for chastitie S. Cyprians against Baptisme by Hereticks Montanus for austere Fastings and Papias for Christs raigninge vpon earth a thousand yeares aster the Resurrection and yet al these Montanus only excepted being principal men and of special deseruings in the Church of Christ were greeuously contradicted and reproued by the Catholick Doctours of theirs and succeding times for these verie errours But M. Woton persisteth saying to Catholicks 61) Trial of the RomaÌ„ Clergie p. 378. It is ridiculous for you to challenge vs to shew when the Faith receiued by the Church of Rome from the Apostles began to faile in it it was done as our Sauiour speakes in the like case while men slept And the same sleepie argument is vrged by D. White 62) Way to the true Church p. 371. But this is cleerly to contradict God himself who sayd 63) Isa 62.6 vpon thy walles ô Hierusalem haue I set watch men al the day and al the inght for euer they shal not hold their peace Now if they were al asleep when so manie and so great pretended errours of Catholick Doctrines as are supposed to haue begun and that in seueral times and Ages how could they be more silent or how could they be sayd to watch either day or inght How could that saying of S. Austin be true 64) Ep. 119. c. 19. The Church of God beset with chaffe and cockle although she tolerate many thinges which she is not able to redresse yet such things as be against Faith or good life she neither alloweth nor passeth ouer in silence Or how is that verified of D. Fulk 65) Answ to a Count. Cath. p. 11. and 92. that the true Church hath alwayes resisted al false opinion with open reprehension Or how is that true which White himself auoucheth saying q) Way to the true Church Ep. Ded. sec 8. The primitiue Church and al the Doctours thereof would neuer yeeld I wil not say in an opinion but not so much as in a forme of speech or in the change of a letter sounding against the orthodoxal Faith c. Yea r) Ib. sec 6. the vigilancie zeale courrage of the Primitiue Bishops was admirable c. There could no Heresie harbour vnder them
reuiled by Protestants Ibid. p. 3. Fathers disclaimed by Protestants in their Exposition of Scriptures Ibid. p. 4. Fathers opposed by Protestants to Scripture Ibid. p. 5. Fathers by Protestants made contradictorie to themselues and other Fathers Ibid. p. 6. 7. Protestants by Protestants preferred before Fathers Ib. p. 8. Fathers challenged by Protestants for theirs l. 2. c. 2. p. 6. Fathers authoritie approued by Protestants l. 2. c. 1. p. 1. c. 2. p. 6. Fathers by Protestants preferred before Protestants Ibid. p. 7. Force of the Argument drawne from Man's authoritie Ibid. p. 7. 8. Frederick the Emperour no Protestant l. 3. c. 8. p. 54. Free-wil taught by the Primitiue Church l. 2. c. 20. Free-wil taught by the ancient belieuing Iewes Ibid. Free-wil denyed by the Manichees l. 3. c. 5. p. 14. G. GRecia conuerted by the Apostles l. 1. c. 6. p. 27. Grecians in these times Catholicks not Protestants l. 1. c. 6. p. 29. l. 3. c. 8. p. 37. Gregorie the Great commended by Protestants l. 1. c. 4. p. 16. Gregorie a Roman Catholick l. 1. c. 4. p. 17. Guilelmus de Sancto-Amore no Protestant l. 5. c. 8. p. 36. H. HEresies described l. 3. c. 7. p. 23. Hereticks named by their first Authour or Doctrine l. 3. c. 7. p. 31. Ancient Herâ—ticks defended by Protestants against the Fathers l. 3. c. 5. p. 16. Ancient Heresies confessedly differ from Catholick doctrine l. 3. c. 6. p. 17. 18. Hereticks goe out of the Church l. 3. c. 7. p. 23. 24. Henricus 5. Imperator no Protestant l. 3. c. 8. p. 53. Henricus 8. king of England no Protestant l. 1. c. 3. p. 10. Hildebrand defended against Protestants l. 3. c. 8. p. 52. Howers Canonical vsed in the Primitiue Church l. 2. c. 22. p. 89. Husse no Protestant l. 1. c. 3. p. 10. I. S. Iames the Apostle charged with errour by Protestants l. 5. c. 3. p. 23. S. Iames his Epistles reiected by Protestants for Apocryphal Ib. p. 23. 24. Images worshipped by the Fathers of the Primitiue Church l. 2. c. 14 Images as then placed in Churches Ib. By Images Miracles wrought Ibid. Images impugned by Hereticks these therefore condemned by Fathers l. 3. c. 3. p. 10. c. 8. p. 40. 43. 47. India conuerted by the Apostles l. 1. c. 6. pag. 28. Indians in these dayes Catholicks not Protestants l. 1. c. 6 p. 28. Innouation or first Beginning noted a Badge of Heresie l. 3. c. 7. p. 27. Iob his Booke reiected by Luther for Apocryphal l. 5. c. 3. p. 20. S. Iohn's Ghospel charged by Protestants with errour Ib. p. 21. S. Iohn's Epistles reiected by Protestants as Apocryphal Ibid. p. 24. S. Iohn's Apocalyps reiected by Protestants as Apocryphal Ib. p. 24. S. Iude's Epistle reiected by Protestants as Apocryphal Ibid. p. 24. Iustice inherent denyed and condemned in ancient Hereticks l. 3. c. 5. p. 15. L. LAtria and Dulia confessedly taught by S. Austin l. 2. c. 14. Lollards their errours l 3. c. 8. p. 57. Lotharius the Emperour obiected against the Pope's Primacie and answered l. 3. c. 8. p. 46. 47. At Luther's first reuolt the whole Christian world was Roman Catholick l. 1. c. 3. p. 8. Luther taught manie errours l. 4. c. 4. p. 23. Luther confessedly wrought no miracles Ibid. p. 22. S. Luke's Ghospel charged by Protestants with errour l. 5. c. 3. p. 21. Lymbus Patrum confessedly taught by the ancient Fathers l. 2. c. 12. p. 55. 56. Lytanies vsed by the ancient Fathers l. 2. cap. 22. M. MAchabees Tobie c. approued for Canonical by the Primitiue Church l. 2. c. 5. Obiections against them answered l. 2. c. 5. p. 25. Marsilius Patauinus a coÌ„demned Heretick l. 3. c. 8. p. 56. Malachias a Roman Catholick l. 1. c. 3. p. 13. Masse generally vsed these last 1000. yeares l. 1. c. 2. p. 6. Masse confestedly taught and vsed by the ancient Fathers l. 2. c. 9. p. 41. seq Masse belieued to be Propitiatorie by the ancient Fathers Ibid p. 44. Masse celebrated for the dead l. 2. c. 11. p. 50. seq Masse a Sacrifice according to Melchisedech p. In Masse water mingled with wine l. 3. c. 2. p. 8. Hereticks impugning the Masse condemned Ibidem S. Mathew's Ghospel charged by Protestants with ersour l. 5. c. 3. p. 21. S. Mark 's Ghospel charged by Protestants with errour Ibid. Michael the Emperour obiected against the Popes Primacie answered l. 3. c. 8. p. 48. 49. Miracles attributed by Hereticks to wichcraft l. 3. c. 3. p. 10. 11. Miracles confessedly neuer wrought by anie Protestant l. 4. c. 4. p. 22. 23. Miracles wrought by manie Catholicks l. 4. c. 5. p. 32. Monachisme approued and vsed by the Primitiue Church l. 2. c. 18. p. 74. seq Monks had special Consecration Ib. p. 75. Monks habit Ib. p. 76. Austeritie Ibidem Monks vowed Chastitie Ibidem Monks wrought miracles Ibidem Monks defended by the ancient Fathers against Vigilantius l. 3. c. 4. p. 12. Monastical life in some sort professed by the belieuing Iewes l. 2. c. 18. N. NIlus a condemned Heretick l. 3. c. 8. p. 58. Noueltie reiected Praef. to the Reader Nycetas obiected against the Pope's Primacie and answered l. 3. c. 8. p. 51. O. OCcham no Protestant l. 3. c. 8. p. 57. Orders l. 2. c. 7. p. Otho obiected against the Pope's Primacie and answered l. 3. c. 8. p. 50. P. PArdons and Indulgences taught by the Primitiue Church l. 2. c. 10. p. 48. S. Peter ordained by Christ Head of the Apostles for vnitie l. 2. c. 3. p. 8. seq Vpon S. Peter Christ built his Church Ib. S. Peter's seas of Rome Alexandria and Antioch preferred before others Ib. S. Peter charged by ProtestaÌ„ts with errour l. 5. c. 3. p. 23. Phocas coÌ„ferred not Primacie to Boniface l. 3. c. 8. p. 41. Photius obiected against the Pop's Primacie and answered l. 3. c. 8. p. 48. Pope of Rome S. Peter's successour l. 2. c. 3. p. 9. 10. c. 4. p. 11. Pope's Primacie was Christ his ordinance l. 2. c. 4. p. 12. Pope's Primacie confessedly allowed and practised vniuersally these last 1000. yeares l. 1. c. 2. p. 6. Pope not Antichrist l. 2. c. 4. p. 24. l. 5. c. 2. p. 14. Al Popes for these last 1000. yeares censured by Protestants to haue been Antichrists l. 1. c. 2. p. 6. Pope's Primacie defended by S. Gregorie l. 2. c. 3. p. 9. 10. c. 4. p. 12. l. 3. c. 8. p. 41. by Pelagius Ib. p. 14. by Celestine Ib. by Leo Ib. p. 15. by Gelasius Ibid. p. 16 by Sixtus Ib. by Innocentius Ib. by Siricius Ib. by Zosimus Ibid. by Councels Ib. by Constantine Ib. p. 17. by Damasus others of the fourth Age. Ib. by the Fathers of the third Age. Ib. p. 19. by the Fathers of the second Age. Ibid. p. 20. by S. Peter and the Fathers of the first Age. Ib. p. 21. 21. by the Iewes Ib.