Ireneus and are repugnant to the Scriptures In like sort Osiander 22) Cent. 2. p. 5. 6. And see the Centurists Cent. 2. col 207. reproueth Iustin saying Iustine extolled too much the libertie of mans Wil in obseruing the Commandments of God And it is granted 23) Cent. 2. c. 4. col 59. And see Caluin Inst l. 2 c. 2 §. 4. that Clemens euerie where defendeth Freewil so that it may appeare say they that not only al the Doctours of that Age were in such darknes but also that the same after increased in the later Doctours D. Abbots 24) In defence of the Reformed Catholick part 1. p. 114. speaking of the booke of Hermes entituled Pastor and some others forged according to his opinion in the Apostles times sayth The poyson which Satan had conueyed into such counterfaite books was receiued as wholesome food and sundrie errours and superstitious fancies of vowed Virginitie and Prayer for the dead of Freewil of Inuocation of Saincts of Antichrist and the Assumption of Marie and such like by litle and litle got footing in the Church And here was indeed sayth Abbot the true beginning of manie doctrines of Poperie c. The Centurists 25) Cent. 2. c. 4. 4 coâ— 58. speaking of the times next after the Apostles doe acknowledge That almost no poynt of Doctrine began so soon to be obscured as this of Freewil Yea it is confessed 26) So say the Puritanes cyted in D. Bancrostes Sermon p. 23. that the Protestants know that euer since the Apostles time in a manner it flourished euerie where vntil Martin Luther took the sword in hand against it A true so euident that D. Humfrey 27) Iesuit part 2. p. 530. thinketh It may not be denyed but that Ireneus Clemens and others quos vocant Apostolicos whom they cal Apostolical in respect of the time in which they liued haue in their writings the opinions of Freewil c. Yea sayth M. Caluin 28) Instit l. 2. c. 2. § 9. Al Ecclesiastical Writers excepting Augustin haue written so ambiguously and differently in this matter of Freewil that nothing certain can be gathered from their wrytings And they were ouer ful in extolling Freewil Lastly D. Whiteguift 29) In his Defence against the Reply of Carthwright p. 472. 473. discoursing of Doctrine taught in anie Age since the Apostles time affirmeth without anie other exception of Age or Father that to vse his words almost 30) Ibid. p. 473. And see the lyke in Whitak de Eccl. Con. Bellar. Controu 2. p. 299. al the Bishops and learned Writers of the Greek Church and Latin also for the most part were spotted with doctrines of Freewil of Merit of Inuocation of Saincts and such like And the same also almost in the same words is confessed by D. Couel saying 30) In his Exam. c. 9. p. 120. Diuers both of the Greek and Latin Church were spotted with errours about Freewil Merits Inuocation of Saincts c. Yea the ancient Iewes did so firmely beleeue our Doctrine of Freewil that to omit the 31) c. 15. 12. 15. 16. 17. cleerest words of Ecclesiasticus which D. Whitakers had no other wayes 32) Resp ad Camp Rat. 1. p. 15. to euade but by denying the sayd booke to be Canonical Scripture D. Fulk tearmeth 33) Defence of the Eng. Transl p. 320. The Iewish Rabbins Patrons of Freewil which D. Morton 34) Prot. Appeal l. 2. p. 371. iustifyeth and further sayth 35) Ibid. p. 370. What if it be confessed that some Rabbins maintayned the libertie of mans Wil as Rabbi Moses did Yea M. Hal chargeth the Pharisees 36) Pharisaisme p. 50. with Freewil and Merit which is more then either Christ or his Apostles did who yet in other respects spared not to discouer their true Errours Wel then our Catholick Doctrine of Freewil is the Primitiue Doctrine taught by S. Gregorie Hierome Epiphanius Nazianzene Basil the Councel of Nice Chrysostome Athanasius Lactantius Cyprian Origen Tertulian Theophilus Iustine Athenagoras Tatianus Clemens Alexand. Ireneus Hermes and by al the Fathers since the Apostles vntil Luthers time Our strongest witnesses herof are the Protestant Writers The Centurists Beza Osiander Hamelmannus Schultetus Calum Humfrey Abbot Hal Morton Whiteguift Fulk and Whitaker Jt is graunted by Protestants that the Fathers of the Primitiue Church taught not only Faith but likewise Good works truly to iustify And that the sayd works are meritorious of Grace and Glorie CHAP. XXI COncerning Good-works It is the general (1) Se Bellarmin De Iustificatione l. 1. 4. 5. and receiued doctrine of the Roman Church First that the works of the iust are truly good and not of their owne nature sinne Secondly that not only Faith but likewise good works doe truly iustifie a man obtaine remission of sinnes Thirdly that the same good works do truly merit or deserue Grace in this world and glorie in the next Directly 2) Luther in Assert art 31. 32. 36. Caluin Instit l. 3. c. â—◠§ 4. and c. 41. §. 9. c. 19. §. 2. 4. 7. c. 15. § 2. contrarie to al the forsayd poynts concerning Good-works is the ordinarie doctrine of our new Protestants First affirming that the best works of the iust are of their owne natures deadlie sinne Sâ—condly that only Faith doth iustify Thirdly and lastly that works do neither merit Grace nor glorie To come now to the doctrine and Faith of the Primitiue Church The 3) Cenâ— 6. c. 10. col 748. Centurists making a Catalogue of S. Gregories pretended errours amongst the rest number his Errour of good workes and Iustification And 4) Cent. 6. p. 288. Osiander much reproueth him for that he attributeth ouer much to good works S. Augustin is reiected by 5) In Confess Wittemb Brentius for that the taught Affiance in mans merits towards remission of Sinnes The 6) Harmony of Confess in English sec 16. p. 509. Diuines of Wittemberg affirme that These reasons which Augustin bringeth for his opinion of Purgatorie doe seem to leane to this foundation That we obtaine remission of our sinnes and life not only for Christ his sake through Faith but also for the merits of our works And for the same doctrine of Merit of works he is further reprehended by 7) Cent. 4. p. 520. Osiander the 8) Cent. 5. col 507. 1133. Centurists 9) Instit l. 3. c. 11. § 15. Caluin 10) l. 1. Ep. p. 290 in Consil Theol. p. 240. And see Colloq Altemberg fol. 307. Field of the Church l. 3. c. 42 p. 170. Melancthon and D. Field So likewise the 11) Cent. 5. col 1178. Centurie-writers speaking of S. Chrysostom affirme that Chrysostom handleth impurely the doctrine of Iustification and attributeth merit to works They likewise say of Prosper 12) Cent. 5. c. 10. col 1363. that he retayned not a few freckles of his Age Such an
one is that Faith only doth not iustify Luther 13) In Gal. c. 4. And after the English Translation fol. 220. tearmeth S. Hierom Ambrose Austin and others Iustice-workeâ—s or as the English Translation therof hath Merit-mongers of the old Papacie And because he and his children confirme their doctrine of sole Faith by certaine sentences especially taken out of S. Pauls Epistles to the Romans and Galathians which they wrest to another sense then euer was giuen by the ancient Fathers hence he maketh this complaint saying 14) In Colloq Conuiual c. de Patribus Ecclesiae Neither are there anie works extant of the Fathers vpon the Epistle either to the Romans or to the Galathians in which anie thing pure and sincere may be found But of S. Hierome in particular because he contrarieth his Exposition of the sayd Epistles he auoucheth that 15) Tom. 5. in Ep. ad Gal. c. 3. f. 348. Tom 2. de seruo Arbitrio f. 473. Et in Ep. ad Brentium quae praefixa est Brentii Com. in Oseam And see him in c. 5. ad Gal. he was deceaued by Origen and that he vnderstood nothing at al in S. Paul but depraued the Iustice of only Faith And that this one errour of his was so great that it alone was sufficient to destroy the Ghospel by which if it had not been saith Luther through the singular Grace of God Hierome had merited rather Hel then Heauen The Centurists hauing proued at large that neither Lactantius Chromatius Ephrem Theophilus S. Hierome S. Gregorie Nyssene S. Gregorie Nazianzene S. Hilarie nor S. Ambrose euer acknowledged their manner of Iustification by Faith only inferre therupon 16) Cent. 4. col 292. 293. Now let the Godlie Reader imagine with himself how far this Age touching this Article went astray from the doctrine of the Apostles And see the Fathers of the Fourth Age further disliked therein by 17) Cent. 4. p. 102 506 520. 430. 70 Osiander and 18) Exam. part 4. p. 110. Chemnitius But to arise to the Third Age 19) In Rom. p. 391. Melancthon affirmeth that Origen and manie others following him imagined that men were iust by reason of their workes The 20) Cent. 3. col 265. 266 Centurists plainly confesse that Origen made good workes the cause of Iustification 21) Ibid. col 79. And speaking of the Fathers of that Age they acknowledge that They attributed to good works Iustice before God as Origen l. 1. in Iob. c. And that as then for the most part this cheefest article of Iustification seemeth to haue been obscured 22) In Apoc. p. 206. Winkelmannus doth cleerly grant that Origen ascribeth to works the cause of Iustification Yea the Centurists 23) Câ—nt 3. col 80 affirme that Origen in manie places ascribeth to works the preparation and cause of Saluation as trac in Math. hom â—4 in Iosuam 26. he ascribeth to our merits Gods dwelling in vs by his Grace In which respect also Beza accuseth Origen 24) In Act. c. 10 46. of horrible blasphemie The Centurists speaking of this Third Age auouch that 25) â—ent 3. c. 4. col 53 79 80 8. Cent. 4. c. 4. col 292. Cent. 5. c. 4. col 504. c. 10. This Article of Iustification by only Faith was almost altogeather obscured and that the Doctours of that time declined more from the true doctrine of Christ and of the Apostles then of the Age before Hence among others of this and the succeeding Age that they pretend to haue erred herin they name S. Clement Tertulian Origen S. Cyprian S. Augustin S. Ambrose S. Hierome S. Chrysostom S. Cyril Theophilus Lactantius Eusebius Chromatius Ephrem S. Gregorie Nyssene S. Gregorie Nazianzene S. Hilarie S. Leo Saluianus Esichius Prosper Maximus and Paulinus In like sort they report of S. Cyprian that He attributeth ouermuch to good wooks And 27) Medulla Theol. p. 370. Schultetus reprehendeth him for that In his Sermon de Lapsis he ascribeth forgiuenes of sinnes to Satisfactions And the 28) Cent. 3. col 240. Centurists confesse the same in the selfe same words of Tertulian But D. Whitaker 29) In Resp ad rat Cam. rat 5. p. 78 with Chemnitius 30) Exam. part 4 p. 110. and Melancthon 31) In suis libelli aliquot fol. 25. do al of them auouch that Not Cyprian only but almost al the most holie Fathers of that time were in that errour as thinking so to pay the paine due to sinne and to satisfy Gods Iustice Melancthon acknowledgeth that 32) In 1. Cor. c. 3. Presently from the beginning of the Church the ancient Fathers obscured the doctrine concerning the Iustice of Faith c. So likewise in general it is confessed by the 33) Cent. 3. col 80. Centurists that The Doctours of this Age declined from the true doctrine of Christ and his Apostles concerning works But to ascend yet higher The Centurists speaking of the second Age after Christ affirme that 34) Cent. 2. c. 4. col 60. 61. The Doctrine of Iustification was deliuered more negligently and obscurely by the Doctours of this Age. As also This Article the highest and chiefest of al by litle litle through the craft of the Diuel began to be obscured And againe say they It appeareth out of the writings of Clemens Alexandrinus that in his Age the Doctrine concerning the end of good workes began to be obscured Finally The times ensuing declare sufficiently that the doctrine of Faith iustifying without works began forthwith to be more and more varied and obscured Schultetus 35) Medulla Theol. p. 48. 122. 151. And see Cent. 2. c. 4. and Cent. 3. c. 4. confesseth the Doctrine of Merit of works in Clemens Alexandrinus Theophilus Cyprian Iustin Martyr c. And D. Humfrey 36) Iesuit part 2. p. 530. his opinion is that 26) Cent. 3. col 247. It may not be denyed but that Ireneus Clemens and others called Apostolical haue in their writings the opinions of Freewil and Merit of works Schultetus 37) Medul Theol. p. 467. also chargeth the booke of Hermes entituled Pastor with Merit and iustification of works And 38) In his Defend of Parkins p. 339. 340. M. Wotton not forbeareth to taxe for this verie poynt of Merit Ignatius cyting for the same his Epistle to the Romans and only answering in this vnworthie namer I say plainly this mans testimonie is nothing worth because he was of litle iudgement in Diuinitie But what may then be thought of M. Woottons no diuinitie or of Woottons greatest impudencie thus censuring that ancientest Martyr of Christ and schollar of S. Iohn Yea this Doctrine of Merit was so vniuersal as that D. Couel 39) In his Exam. c. 9. p. 120. writeth that Diuers both of the Greek and Latin Church were spotted with errours about Freewil Merits c. Luther after his Censure giuen agaynst diuers of the
Def. Tract cont Bezam p. 38 And see his Diuers Degrees of Ministers p. 7. And Fenner in his sacra Theol p. 119 also teacheth that That vocation which is immediatly from God is neuer read to be made without some external and visible signe and vision (105) Disp th 23 p. 207 Sigwartus auoucheth that This vocation hath alwâ—yes certaine and extraordinarie guifts attending it which are as it were the Seales of Doctrine c. of which sort were Miracles c. (106) Part. Theol. l. 1. p. 308 Polanus auerreth that of Ministers extraordinarily called there were also extraordinarie guifts to wit of Prophecie of working Miracles c. (107) Loc. com p. 394. Musculus assureth vs that The calling which is immediatly from God is not now in vse as it was in times past it had its signes whereby it might be knowne wherof Mark the Euangelist maketh mention in his last Chapter saying They preached c. with Signes following And M. Clapham (108) Soueraign Remedy c. p 25. vpon the same ground reprehendeth Browne for that he did take vpon him extraordinarie calling and wonted Miracles M. Parkins (109) Vol 3 part 2. p. 395. 441. And Luther in Dâ—uteron in t. 13 fol 102 Aretius loc com loc 63. p. 198. Melancthon in Christ doct p. 884. Clapham in Chro. c. 7. f. L. 2. Maior in ep 1. ad Tim. in c. 3. fol. 177. confesseth that We may iustly require more and more wonderful Signes of an extraordinarie calling afore we beleeue it c. The Church in these dayes hath much more cause to doubt and to require manie and extraordinarie signes afore it acknowledge anie such extraordinarie calling c. So that our Protestant Clergie challenging vnto themselues extraordinarie Calling thereby do oblige themselues to proue the same by extraordinarie Signes and Miracles But to the contrarie it is most certaine that not anie Minister no nor other Protestant in the world euer wrought anie Miracle And so also is it coÌ„fessed by Sir Edward Hobbie saying (110) Letter to Higgons p. 102 And Tinleyes 2. Serm. p 66. Wotton in his Tryal of the Romish Clerg p. 355 We are not ashamed to confesse that we haue no other Miracles then those which were wrought by Christ the Prophets and Apostles But Sir Edward may then be much ashamed of his painted Ministers who only pretend for themselues extraordinarie Calling which as before must euer haue Miracles annexed Agreably hereunto writeth M. Mason saying (111) Consecrat of Engl Bish. p 11. We teach the same doctrine for substance which Moses and the Prophets Christ and his Apostles both taught and confirmed by Miracles And in this sense al the Miracles of Moses and the Prophets Christ and his Apostles are ours c. But if the question be concerning our Persons then we confesse that we can work no Miracles we take no such matter vpon vs neither is it necessarie because both our Calling and Doctrine are ordinarie So flatly doth he disclayme from al Protestants Miracles or extraordinarie Calling In like sort acknowledged D. Sutcliffe (112) Examination of Kellisons Suruey p. 8. Neither do we Ministers practise Miracles nor do we teach that the doctrine of truth is to be confirmed with Miracles D. Fulk (113) Ag Rhem. Te. in Apoc. c. 13. fol. 478. confesseth that It is knowne that Caluin and the rest whom the Papists cal Arch-hereticks do work no Miracles And as concerning Luther himself whom al pretend to be most extraordinarily called (114) Admonitio de libro Concordiae p. 202. 203. the Protestants of the Count Palatine do expresly say of him We haue not heard anie miracle which he hath done Yea himself (115) Tom. 4. in Esay c 35. fol. 157. endeauouring to answer this strongest argument made against him is enforced to confesse and say They laugh at vs and obiect that not so much as a lame horse hath been cured by Lutherans and that we are altogeather destitute of the guift of Miracles But it is written The impious seeth not the glorie of God and now reporteth he his Miracles for as now the blind do see when they are reduced to the knowledge of Christ c. the deafe heare the Ghospel the lame who sate in Superstition and the Idolatrous go wel and walk with pleasant Faith c. whom do not these Miracles moue c. for they are no lesse then to raise the dead or to giue sight So that the greatest Miracle that Luther wrought was to make for exaÌ„ple Catharine Bore to see the libertie and pleasure of his new Ghospel she being before blinded with the austeritie and Mortification of a Religious Nunne and to make her heare his lasciuious scurril discourses being before deafe to al speeches but such as tended to Charitie and deuotion lastly to make her walke with pleasant faith from her Monasterie to the Tauerne being before mured within the walles of her Nunnerie which are Miracles ordinarily wrought by anie Heretick whosoeuer Besides these blind deafe lame whom Luther did so miraculously cure by reducing them to the knowledg of Christ were those who were indeed already Christians whom he seduced by his greatest libertie offred from their ancient Faith for as for his Conuersion of one Heathen Pagan or Idolater from Infidelitie to the Christian Faith no Instance can be giuen as shal be shewed at large in the Chapter subsequent Besides it is the certaine and true Doctrine euen of sundrie Protestants that as [116) Vol. 1. Thesien Theol. loc 23 p. 364. Bale Examen Recitationum p. 386. Lubbertus de Principijs Christ Dogm p. 562. Pol. Part. Theol. l. 1. p. 308. Beamlerus Hypost Theol l. 3. fol. 109. Piscator saith whom God calleth by himself immediatly those he is accustomed to furnish with singular guifts that it may appeare they are sent from God And these only haue testimonie that they can not erre in Doctrine Now it is euideÌ„t and for such at large acknowledged by Protestants that Luther beleeued and taught sundrie (117) See this at large in the Prot. Apology Tract 2. c. 2 Sec. 10. Subd 2. 3. 4. 5. 7. 8. grosse and most dangerous errours and Heresies as that the Apocalypse the Epistles to the Hebrewes and of S. Iames are not Canonical That Faith vnles it be without euen the least good words doth not iustify nay is no Faith and that nothing sinneth but vnbelief and that Good works are hurtful to Saluation That The Husband if the wife wil not may take the mayde and may haue ten or more wiues at once That the Lay-people may preach Baptise Consecrate and minister the B. Sacrament that the Diuinitie of Christ did suffer c. with sundrie such like ouer tedious to recite But here by the way I cannot omit the strange Encomium giuen of Luther by D. Morton in these words (118) Protest Appeale p. 615. This is our Aduersaries guise whensoeuer they
that (22) Antilog p. 273. In King Henries the Eight time the Masse continued and the whole bodie of the Roman doctrine the Supremacie excepted Sleidan also sayth of K. Henrie (23) Sleidan in Engl. l. 13. fol. 174. He exiled the name of the Bishop of Rome but kept stil his doctrine Yea saith M. Fox (24) Act. Mon. p. 1472. He set forth and by ful consent of Parlament established the book of Six Articles contayning the summe of Popish Religion In which he was so resolute as that himself in Person not only (25) Ib p. 530. disputed but also commanded (26) Ib. p. 533 Sentence to be pronounced against the Protestant Lambert And this notwithstanding the Popish Church vnder his Raigne is by D. Fulk (27) Against HesKins c. p. 564 acknowledged to be a true Church and the King himself to be (28) Ib. sect 82 And Humf. Iesuit part 2. p. 304. A member of the Catholick Church of Christ yea sayth M. Hal the Church as then was A true (29) Apologie against Brownists c. 11. p. 30 visible Church of God And for asmuch sayth (30) Consecration of English Bish. p. 67. M. Mason as it is the custom of Papists to brand the Raigne of King Henrie the Eight with the odious name of Schisme let me a litle dispel those clouds and mists wherwith they darken the glorie of that Heroical Prince So gratefull are they to K. Henrie though wel they know that sundrie of their Protestant Predecessours he burned for their Heresies In the Age next before Luther and K. Henrie liued Iohn Husse who though some Protestants through their greatest penurie make bold to challenge for a member of their Church yet is it to the contrarie confessed by (31) In Colloquiis Germ. c. de Antichristo Luther himself that The Papists burned Iohn Husse when as yet he departed not a finger-breadth from the Papacie for he taught the same which the Papists do only he found fault with their vices and wicked life against the Pope he committed nothing Agayne They do not wel sayth (32) Explicaet Art 30 Luther who make me a Hussite for he held not with me (33) Tom. 1. p. 493. He taught horrible and diuelish blasphemies Agreably sayth (34) In Apoc. c. 11. p. 290. M. Fox The Papists traduce Husse and Hierom of Prague who liued in the same Age as Hereticks why so I beseech you c. I adde further if he be an Heretick who varieth from the Decrees of the Roman Church what dit Husse at any time teach or defend in the Councel wherin he did not rather seem superstitiously to consent with the Papists What did the Popish Faith decree concerning Transubstantiation which he likewise with the Papists did not confirme Who celebrated Masse more religiously then he or more chastlie obserued the vowes of Priestly Chastitie Adde further that in doctrine of Catholicks concerning Free-wil Predestination Informed Faith the cause of iustification and Merit of good works what other thing did he hold then is taught at Rome what Image of any Sainct did he euer cast out of his Church at Bethlem c. what therfore shal we say him to haue committed for which he is not togeather with the Roman Sea to be condemned or with it to be absolued In like ful sort sayth D. Field (34) In his Appendix to the 5. booKe of the Church part 1. p. 87. touching Iohn Husse and Hierom of Prague I could neuer yet find in what poynt of Faith they dissented from the doctrine of the Church then constantly resolued on but they bitterly inueighed against the Ambition Pride Coueteousnes and negligence of the Clergie And more in particular M. Fox (35) Act. Mon. p. 216. confesseth that Husse beleeued the seauen Sacraments and (36) Act. Mon. p. 209. 197. Transubstantiation M. Iacob (37) Def. of the Churches c. p. 13. And Act. Mon. p. 227. 216. addeth the Popes Primacie wherof also sayth (38) In Assertionibus art 30 Luther Iohn Husse seemeth not to withstand but that the Monarchie of the Pope may be yea he further there affirmeth that Husse attributeth much to the Roman Idol Lastly Husse being a Catholick Priest (39) Def. of the Churches c. p. 13. M. Iacob affirmeth that he sayd Masse to his dying day So manifest it is that in the Age of Iohn Husse the publick Seruice of the Church was the Sacrifice of the Masse and the Religion then knowne and beleeued by Husse and others was our present Roman Where I can not but much admire the absurditie and beggerie of M. Fox and others in (40) Act. Mon. p. 190. 241. And D. Downham of Antichrist p. 40. registring Iohn Husse for a most holie Martyr of their Protestant Church and further (41) In Apoc. c. 11. p. 249. affirming that It can not seem otherwise but that Iohn Husse and Hierom of Prague are without al controuersie the two witnesses c. wherof the Prophet speaketh properly and expresly in this place to wit of the Apocalipse wheras it is most certain that Husse was condemned and burned chiefly (42) See Simō de Voyon vpon the Catalog of Doctours p. 159. Fox Act. Mon. p. 230. Osiand cent 15. p. 469. for his vrging of Communion to the Lay-people vnder both kindes and for maintayning Wicclifs seditious Doctrine against Princes Priestes and Bishops if they committed mortal Sinne in other poynts of Faith liuing and dying a Roman Catholick In the Age precedent to Iohn Husse liued Iohn Wiccliffe who was a Catholick Priest (43) Stows Annales p. 464 euen the Parson of Lutterworth in Lecestershier who according to M. Stow (44) Ib. p. 425 first inueighed against the Church for that he had been depriued by the Archbishop of Canterburie from a certain Benefice c. And hauing vpon this occasion seuered himself from the Church in which he formerly was He with his Disciples went barefooted and basely cloathed in coorse russet garments downe to the heeles and (45) Ib. p. 426 seemed to contemne al temporal goods for the loue of eternal riches adioyning himself to the begging Friars approuing their pouertie and extolling their perfection Reteyning stil his former Catholick opinions concerning (46) Vviccleus de Blasphe c. 17 Holie-water (47) Vviccl de Euchar. c. 9. the Worshipping of Relicks and Images the (48) Serm de Assumptione Intercession of our B. Lady S. Mary the (49) De Apostasia c. 18. Rites and Ceremonies of the Masse wherof (50) In Professione fidei c. 28. Przibauus an Heretick who liued neer the same time sayth Iohn Wiccliffe in his booke of Apostacie and eighteenth chapter alloweth al the Rites of Masse from the beginning almost to the end c. (51) In 1. ad Cor. c. 1. Wiccliffe himself calleth Extreame Vnction a medecine to cure sinne as appeareth sayth he Iames. 1 And he affirmeth that it
Iouinian can disproue And the same is confessed in Iouinian 65) Chron. p. 32. and cent 5. col 5â—8 by Pantaleon and the Centurists And yet D. Beard acknowledgeth that S. Austin doth preferre Virginitie before Marriage as a greater good But Luther 66) Tom. 5 Wittemb in 1. Cor. c. 7. fol. 107. much exceedeth Iouinian herein saying I do conclude that matrimonie is as gold and the spiritual state of single life is as dung In which absurditie and impuritie he is also defended by 67) Cont. Camp Rat. 8. p. 151. D. Whitaker The single life of Priests was impugned by Vigilantius whom therefore 68) Cont. Vigil c. 1. S. Hierome reproueth in these words What do the Churches of the East of Aegypt and the Sea Apostolick who take Clergie-men either such as are Virgins or continent or if they haue wiues yet cease to be as husband Agreably hereunto D. Fulk 69) Answ to a Count Cath. p. 45. see Hier. l. 1. cont Iouinis c. 14 and 19. and Apol. ad Pamachius c. 8. Epiph. her 59. confesseth that Iouinian also was condemned for that he taught that such as could not containe though they had vowed Virginitie should neuerthelesse be married And D. Morton confesseth that a) Appeal p. 604. Vigilantius and Iouinian are condemned by S. Hierome for impugning the vnmarried life of Priests The impugning of prescribed Fasts was condemned in Aerius of whom confesseth D. Fulk that he taught that fasting-dayes are not to be obserued D. Feild 17 sayth He disliked set Fasts c. He was iustly condemned Osiander 72) cent 4. p. 434. reporteth him to say that set Fasts are not to be obserued c. According to libertie a man is to fast when he wil. This errour was reproued in Aerius by S. Austin 73) her 53. Epiphan her 75. and S. Epiphanius And S. Austin 74) her 82. reporteth Iouinian to say Fasts 70) answer to a Count. Cath. p. 44. 45. or abstinence from certaine meates do nothing profit Yea he 75) de Eccl. dog c. 68. auoucheth further that to beeleeue that such as abstaine from wine and flesh haue no greater merit is not the part of a Christian but of a Iouinian which Censure of S. Austin is confessed in him by Chemnitius 71) of the Church l. 3. p. 138. 76) Exam. part 4. p. 142. And whereas Protestants keepe their strictest Fasts vpon Sundayes S. Epiphanius 77) her 75. witnesseth that the Aerians desired rather to fast vpon Sunday to eat vpon Wednesday and Friday And S. Austin 78) Ep. 86. affirmeth that to fast on the Lords day is a great offence especially since the detestable Heresie of the Manichees c. who appoint vnto their hearers this day as lawful to be fasted vpon This saying of S. Austin is alleaged by D. Whitguift 79) Defen p. 502. and cent 4. col 445. 401. and the Centurists and the like of S. Ambrose by 80) Against Symbo part 2. p. 38. M. Parker From these few premisses I may inferre first that the Protestants impugning Monkes and Monastical life are condemned in the Hereticks Circumcellians Petilianus and Vigilantius by S. Austin and S. Hierome Secondly their impugning of voluntarie pouerty is condemned in Vigilantius by S. Hierome Thirdly their equalling of marriage with Virginitie was condemned in Iouinian by the same S. Hierome Fourthly their impugning the vnmaried life of Priests was condemned in Vigilantius also by S. Hierome Fiftly their denyal of set Fasts and abstinence from certaine meats is condemned in Aerius by S Austin and S. Epiphanius and in Iouinian by S. Austin Lastly our Protestants Sunday-fast was condemned in the Manichees by S. Austin and in the Arians by S. Epiphanius So perfect harmonye we euer finde between the ancient Hereticks Vigilantius Petilianus Iouinian Aerius and the Manichees and our Moderne Protestants And between the ancient Doctours S. Austin S. Hierome S. Epiphanius and the present Roman Church THAT THE FATHERS CONDEMNED in ancient Hereticks the opinions of Protestants concerning Free-wil Faith Good works the Commandments sinne and the knowledge and Death of Christ CHAPTER V. BVT now to come to the cheifest articles of mans Freewil Faith good workes and the possibilitie of the Commandments sinne and the like The denyal of Freewil was condemned in the Manichees by S. Hierome 81) in ProeÌ„ lib. cont Pelagianos fin saying it is proper to the Manichees to condemne mans nature and to take away Freewil and the assistance of God of whom also sayth S. Austine 82) de fide cont Manich c. 9. The Manichees bark against these with wonted blindenes and when they are conuinced that Nature is not an euil thing and that it is in the power of man to do wel or euil they say that the soule hath not Freewil and they see not their blindnes Herevpon it is that Hemingius 83) de vniuersali gratia p. 109. chargeth his other Protestant Brethren denying Freewil with the doctrine of the Manichees and the Stoicks And wheras some answer hereunto that the Manichees condemned Nature which Protestants do not we reply againe that we do not charge them therwith but only with the denial of Freewil and Gods grace for the denial wherof the Manichees were condemned and though it were vpon other grounds then Protestants doe yet that excuseth not since the very denial of Freewil was condemned in them by the Fathers As likewise the denial of any article of Faith vpon what reason or ground soeuer it be is notwithstanding to be condemned for errour The pretended sufficiencie of onlie Faith was condemned in Eunomius by S. Austin 84) her 54. who reporteth Eunomius to haue taught That the committing of anie sinnes whatsoeuer and continuance in them would nothing hurt a man if he was partaker of that Faith wich was taught by him Agreably to whom sayth D. Whitaker 85) de Eccl. p. 301. we affirme that if one haue an act of Faith sinnes do not hurt him this Luther affirmed and this we al say The denial in general of the diuersitie of merits was condemned in Iouinian by S. Austin 86) de Tem. ser 191. saying We condemne the errour of Iouinian who sayd there Was no difference of merits in the world to come And S. Ambrose 87) Conc. Telense Rescript Ambrosij aliorum ad Siricium PapaÌ„ ibid. and others tearme it A rude houling c. to confound al things promiscuously c. and to take away the degrees of different merits The denyal of the possibilitie of keeping the Commandments was condemned in certaine Hereticks by S. Hierome 88) In expl symb ad Damas saying We accurse the blasphemie of them who say that anie thing impossible is commanded by God to man And the same words vseth S. Austin 89) De tem ser 191. in so much that the Protestant Hoffman rather accurseth S. Hierome saying 90) CoÌ„ment
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)
words for thine is the kingdome the power and the glorie which they adde at the end of our Lord's Prayer And yet Bullenger heerin reproueth them saying 33) Decad. 5. serm 5. Their rashnes was to be reproued who durst presume to peece on their owne to the Lord's Prayer Clebitius a Caluinist impugneth S. Luke's report in the Historie of our Sauiour's Passion saying 34) Victoria Veritatis Ruina Papatus Saxon. arg 5. Mark and Mathew deliuer the contrarie therefore to Mathew and Mark being two witnesses more credit is to be giuen then to one Luke who was not present at the last super as Mathew was Beza 35) Beza in his Trans And the Engl. Bib. of An. 1595. and our English Protestants seeme to confesse that S. Luke c. 3.36 in his Ghospel erred in making Arphaxad the father of Cainan and Cainan of Sale wheras in the Book of Genesis Arphaxad is sayd to haue been the Father of Sale for if S. Luke did not erre why do they notwithstanding that al Copies both Latin and Greek in this agree thrust out of the Text these words who was of Cainan and so make S. Luke to say that Arphaxad was the father of Sale And wheras Christ sayd Luke 6.40 The disciple is not aboue his maister Caluin affirmeth 36) Harm in Luc. 6.40 that Luke in the 6. Chapter relateth this sentence without connexion vttered amongst other speaches as it were of the sudden Concerning some part of S. Iohn's Ghospel Beza sayth 37) Ad c. 8. Ioan. As concerning myself I do not dissemble that to me it seemeth iustly to be suspected that which the Ancients with such consent haue either reiected or been ignorant of Besides in that he telleth Iesus to haue been left alone in the Temple with the woman I know not how probable it is And that he writeth Iesus to haue written with his fingar vpon the earth it seemeth to me a new and vnusual thing neither can I imagin how it may be fitly declared Beza further 38) See the New Test Trans by Beza of An. 1556. and 1565. And in English of An. 1580. in one Edition of his New Testament in the end of the eigth Chapter of S. Iohn's Ghospel putteth in these words Iesus passing through the midst of them c. which in another Edition with great vehemencie he reiecteth Wherefore although Beza in his Edition of the yeare 1556. leaue the sayd words out yet in Beza's Englished Testament of An. 1580. they are admitted such freedome by the Spirit hath this Caluinist in admitting and expunging of Scripture But Luther is so slenderly affected to the three Ghospels of S. Mathew S. Mark and S. Luke because they write much of the good works done by Christ our Sauiour as that he spareth not to write 39) In 2. Praef. Nou. Test primae Editionis Because Ihon writeth verie few works of Christ but manie things of his preaching of the contrarie the other three Euangelists set downe manie things of his works but few of his words the Ghospel of Ihon is the only delicate true and chiefest Ghospel and far to be preferred before the other three and more loudly to be preached So neer were those three Ghospels to be banished by Luther for recording good works though done by Christ himself But not to rest only in the Ghospel Luther in plaine tearmes accuseth S. Stephen of errour 40) In cap. 46. Genes in following the 70. Interpreters who as he saith erred concerning the number of those that went downe into Aegypt To come now to S. Paul and his Epistles Zuinglius saith 41) Tom. 2. Elench f. 10. This is your ignorance that you think the Commentaries of the Euangelists and the Epistles of the Apostles to haue been then in Authoritie when Paul did write those things as though Paul then did attribute so much to his Epistles that whatsoeuer was contained in them was sacred c. Which thing saith Zuinglius were to impute immoderate arrogancie to the Apostle In like sort saith D. Fotherbie 42) In his 4 sermons ser 2. p. 50. The Apostle twice in one Chapter professed that this he speaketh and not the Lord he is very wel content that where he lackes the warrant of the expresse Word of God that part of his writings should be esteemed but as the word of man So supposing some parcels of S. Paul's Epistles not to be sacred and diuine The Centurists likewise feare not to say 43) Cent. 1. l. 2. c. 10. col 580. Paul doth turne to Iames the Apostle and a Synode of al the Presbyters being called togeather he is perswaded by Iames and the rest that for the offended Iewes he should purify himself in the temple whervnto Paul yeeldeth which certainly was no smal sliding in so great a Doctour 44) In Act. 21. Mr. Gualter also reproueth S. Paul for shauing his head Luther telleth vs that 45) In Isay c. 64. S. Paul 1. Cor. 2.9 doth finely writh or wrest a certaine sentence of the Prophet Isay But Peter Martyr auoucheth that 46) In 1. Cor. 2. f. 46. he mistooke the Hebrew word And as for S. Paul's Epistle to the Hebrewes Luther thought that 47) In 1. Nou. Test Ger. Editione This Epistle was not written by Paul or anie of the Apostles but composed by a certain learned man out of manie Fathers And though it lay not the foundation of true faith yet it fitly buildeth vp gold siluer and pretious stones Therefore it ought not to trouble vs that wood hay straw are mingled therewith This was so certainly the iudgement of Luther herin that Oecolampadius obseruing the same saith 48) In Ep. ad Heb. in Praef. f. 4. Luther in his Preface saith thus This Epistle seemeth to me to be patched togeather of manie and not to handle the same thing in order He addeth also that it layeth not downe the foundation of faith c. The Magdeburgians also do follow their Maister Luther heerin writing 49) Cent. 1. l. 2. c. 4. It is easie to obserue that the Epistle to the Hebrewes doth not beare Paul's phrase c. It was not hard to iudge those things which in the 7. and 10. chapter are plainly to that end produced that such who are once conuerted to Christ if they fal againe cannot be recouered by serious repentance not to be the Doctrine of Paul nor of the other Apostles nor of Christ Through those and such like reasons prudent Antiquitie seemeth deseruedly to haue doubted of the Epistle to the Hebrewes 50) In Heb. c. 10 p. 963. Caluin likewise saith The Grecians haue deliuered that which the Apostle heer mentioneth which partly agreeth with the mind of the Prophet and partly impugneth the same So making the Prophet and Apostle to varie amongst themselues But indeed at some time of the Moone S. Paul is in so slender esteeme with Protestants that one of them confidently
16. f. 65. It is confessed by Protestants that the Fathers of the Primitiue Church allowed and practised the vow of Chastitie and that they neuer allowed such as were of the Clergie afterwards to marrie or such as had been twice married to be admitted to holie Orders without special dispensation chap. 17. fol. 69. It is confessed by Protestants that the Fathers of the Promitiue Church allowed practised the Religious State of Monastical life and that manie Christians of those purest times both men and women did strictly obserue and professe the same chap. 18. f. 74. It is acknowledged by Protestants that the Fathers of the Primitiue Church allowed practised prescribed fasts and abstinence from certaine meats vpon dayes and times appointed holding the same obligatorie vnder sinne condemning also our Puritan Sabboath Fasts chap. 19. fol. 80. It is admitted by Protestants that the Fathers of the Primitiue Church expresly taught our Catholick Doctrine concerning Free wil. chap. 20. fol. 84 It is granted by Protestants that the Fathers of the Primitiue Church taught not only Faith but likewise Good works truly to iustifye that the sayd works are meritorious of Grace and Glorie chap. 21. fol. 86. It is acknowledged by Protestants that the Ceremonies now vsed in the Roman Church in the ministring of seruice or Sacrifice as also of the Sacraments were formerly vsed by the Bishops Priests and Fathers of the Primitiue Church chap. 22. fol. 89 THE THIRD BOOK WHERIN is proued that the Church of Protestants was neuer knowne or in Being before the d yes of Luther And that the Articles of Religion now taught by the Protestant Congregation were Heresies condemned by the Primitiue Church of Christ IT is confessed by Protestants that from the dayes of the Apostles vntil the tyme of Luther themselues neuer had any knowne Church or Congregatiō in anie part of the vniuersal World chap. 1. fol. 1. A Further conuincing proof of the Protestant Churches not being during the first 600. yeares is taken from the Fathers Condemning in the ancient Hereticks the chiefest articles of the Protestant Religion and our Protestants Confessing the same And First Concerning the Sacraments chap. 2. fol. 6. That the Fathers condemned in ancient Hereticks the opinions of Protestants concerning the Scriptures and the Church Militant and Triumphant chap. 3. fol. 9. That the Fathers condemned in ancient Hereticks the opinions of Protestants concerning Monachisme the mariage of Priests and prescribed Fasts chap. 4. fol. 12. That the Fathers condemned in ancient Hereticks the opinions of Protestants concerning Free-wil Faith Good works the Commandments sinne and the knowledge and Death of Christ chap. 5. fol. 14. Protestants Vsual recrimination of obiecting old Heresies to the Catholick Roman Church is cleerly examined discouered confuted by their owne acknowledgements chap. 6. fol. 17. A Further trial is Made Whether Catholicks or Protestants be true Hereticks and this by sundrie knowne badges or markes of Heresie chap. 7. fol. 23. A brief Suruey of D. Whites Catalogue wherin contrary to the Confessed truth in the precedent Chapter of no knowne beginning or change of our Romane Faith in anye Age he vndertaketh according to his Title therof to shew That the present Religion of the Roman Church was obserued resisted in al Ages as it came in and increased naming withal the Persons that made the Resistance And the poynts wherin And the time when from fiftie yeares to fiftie through-out al Ages since Christ chap. 8. fol. 35. THE FOVRTH BOOK WHERIN is proued by the Confession of Protestants that according to the Sacred Scriptures the Roman Church is the true Church of Christ And so to haue euer continued from his time vntil the Date hereof And of the contrary the Protestants Church to be only a Sect Heretical and neuer to haue been before the dayes of Luther PRotestants flying to the sacred Scriptures in proof defence of their Church and Religion it is shewed the sayd flight not only in itself to be dishonourable but also to be the ordinarie flight of al moderne Hereticks chap. 1. fol. 1. That euen the Sacred Scriptures themselues do most plentifully testify our Romane Church to be the Church of of Christ and the Congregation or Church of Protestants to be no true Church but a Sect Heretical most contrarie to the said Scriptures And that first by the Churches necessarie continuance and vniuersalitie chap. 2. fol. 5. The second Proof from sacred Scriptures in cōfirmation of the Roman Church and Confutation of the Protestant is taken from the Euer visibilitie of Christ's Church chap. 3. fol. 10. The third Proof from Sacred Scriptures in Cōfirmation of the Roman Church and Confutation of the Protestant is taken from the Churches Pastours which must euer continue with lawful Calling and Succession and with Administration of Word and Sacraments chap. 4. fol. 13. The fourth Proof from sacred Scriptures in confirmation of the Roman Church and Confutation of the Protestant is taken from the Conuersion of Heathen Kings and Nations to the Faith of Christ chap. 5. fol. 24. A Discouerie or brief Examination of sundrie sleights and Euasions vsed by Protestant Writers in Excuse of the manifest confessed want of their Churches fulfilling the foresaid Scripiures concerning the continuance vniuersalitie and visibilitie of Christs true Church chap. 6. fol. 33. THE FIFT BOOK WHERIN is shewed that Protestants in the Decision of Controuersies between them and Catholicks do absolutly disclaime from Antiquitie reiecting the Ancient Fathers and Councels for Papistical and the Sacred Scriptures for erroneous THat Protestants Disclaime from al Antiquitie since the Apostles and further reiect and condemne as Papistical the Ancient Fathers and General Councels chap. 1. fol. 1. That the Protestant Church disclaimeth from the Fathers of the Primitiue Church it is further proued by the Protestants condemning al the ancient Fathers in general for beleeuing teaching and practising the seueral particular actions of our Catholick Roman Faith and Religion chap. 2. fol. 12. That Protestants do not only disclaime from al the ancient Fathers as Papists but do further reiect the authoritie of the sacred Scriptures and of the Apostles themselues as being erroneous and that therefore they do not found their Faith or Religion vpon Sacred Scriptures or Christ his Apostles chap. 3. fol. 18. A TABLE SHEWING THE particular matters handled in this Booke A. AELfricus no Protestant l. 3. c. 8. pag. 51. Albigenses taught sundrie errours lib. 1. c. 3. pag. 12. Almaricus his errours l. 3. c. 8. p. 55. Antiquitie commended Praef. to the Reader and lib. 5. c. 1. pag. 1. 2. Antiquitie reiected by Protestants as a Popish Argument l. 1. c. 5. pag. 26. Anthonie the Monk commended l. 2. c. 18. Apostles according to Protestants erred in Faith euen after the comming of the Holie-Ghost l. 5. c. 3. p. 23. 25. Apocalyps reiected by Protestants lib. 5 c. 3. p. 24. Armenia conuerted by the Apostles lib. 1. c. 6. p.
the Ghospel there flourished most And (27) Reply to Harding p. 246. D. Iewel freely granteth that Aswel S. Austin as also other godlie Fathers rightly yeelded Reuerence to the Sea of Rome c. for the puritie of Religion which was there preserued a long time without Spot And agayne (28) Ibid. p. 628. The godlie Fathers of those foresayd times sought to the Church of Rome which then for puritie in Religion and Constancie in the same was most famous aboue al others (29) Suruey of the Popes supremacie p. 85. M. Bunnie speaking of the verie same times affirmeth that At that time there was no Church that did more sincerely keep that which the Apostles taught c. These so frequent and free testimonies of our Aduersaries for Romes Continuance in the true Faith and Religion from the Apostles vntil the time of S. Austin are so clear from al exception and further Comment that D. Morton in steed of other answer sayth (30) Prot. Appeal p. 573. This general consent of our so profoundly Iudicious Protestants in appealing vnto the Primitiue Church for the space of the first Foure hundred and fortie yeares after Christ thus acknowledged by our Aduersaries may wel serue for a iust reproof of their slaunder who vsually vpbrayd Protestants with Contempt of al Antiquitie for here euen old Rome is commended by Protestants By al which it is most euident not only that the Roman Church with continual succession of Bishops hath stil continued euen from the Apostles vntil the times of S. Augustin Epiphanius Optatus c. which was for Foure hundred and fortie yeares after Christ but withal during the same time for puritie in Religion and constancie in the same she continued most famous aboue al other Churches But to arise (31) Vpon the Reuelat. p. 191. And See Cent. 2. c. 4. col 55. M. Napper auoucheth that During euen the Second and Third Ages next after Christ the true temple of God light of the Protestant Ghospel was obscured by the Roman Antichrist himself Whereto are assenting (32) In Bancrofts Suruey c. 27. p. 343. M. Carthwright and Beza And (33) Against Symbolizing vvith Antichrist part 2. sec 8. p. 128. M. Parker sayth I know right wel that within the Two hundred yeares after Christ there were crept into the Church manie idle Ceremonies c. There began in this mixt Age Exufflation of the Baptized Consecration of the Font with oyle and Crosse Oyle in Baptisme the Reseruing of the Sacrament Exorcisme Offring and prayer for the dead Fasting on certain dayes with opinion of Necessitie and Satisfaction and the seeds of Monkerie See then among what weeds the Crosse grew vp and in what a dunged soyle of manie supersti ions sayth M. Parker But (34) Epist de Abrogandis in vniuersum omnibus statutis Eccles Sebastianus Francus auerreth for most certaine that Presently after the Apostles times al things were turned vpside downe c. And that for certain through the work of Antichrist the external Church togeather with the Faith and Sacraments vanished away presently after the Apostles departure c. M. Bunnie (35) Treatise tending to Pacification sec 14. p. 89. vsing al warines to acknowledge more then of necessitie he must confesseth yet as inforced of the whole time since the Apostles to this present that The Church of Rome hath euer continued after a sort in profession of the Faith since the time that by the Apostles it was deliuered to them c. And hath also in some manner preserued and hitherto maintayned both the Word and Sacraments that Christ himself did leaue vnto vs which surely sayth he is a verie special blessing of God and an euident work of the Holie Ghost D. Field (36) Of the Church l. 3. c. 6. p. 72. speaking of the Latin or Roman Church before Luthers appearing affirmeth that It is friuolous that some demand where our Church was before Luther began for we say it was where now it is If they aske vs which we answer it was the knowne and apparent Church in the world wherin al our Fathers liued and dyed wherin Luther and the rest were Baptized receiued their Christianitie Ordination c. Not forbearing to make his Title of that Chapter in these words Of the Latin Church that it continued the true Church of God til our time c Now it is plentifully heretofore confessed that the knowne and apparent Church of the world for many hundred yeares togeather before Luther and wherin Luther was Baptized ordayned Priest and a Professed Austin-fryar was the onlie Roman or Latin Church which as then raigned vniuersally the Protestant Church during the sayd time being confessedly latent vnknowne inuisible and indeed not in being as shal be proued at large hereafter But for the surer sealing-vp of al which hath been sayd in this behalf I desire lastly to be obserued that wheras D. Whiteguift (37) Defence c. p. 351. iustly vrgeth against M. Carthwright this general rule or proofe of Apostolick Doctrine saying For so much as the original or beginning of these names Metropolitan Archbishop c such is their Antiquitie can not be found so far as I haue read it is to be supposed they haue their original from the Apostles themselues for as I remember S. Austin hath this rule in his hundred and eighteenth Epistle And it is of (38) Ibid. p. 552. And see Suinglius tom 2. fol. 94. credit with the Writers of our time namely with M. Suinglius M. Caluin and M. Gualter and surely I think no learned man doth dissent from them In like sort sayth (39) Ansvver to obiections against the Crosse in Baptisme p. 26. D. Fotherby in behalf of the Crosse If it be but an humane Inuention let vs know I pray you the first Inuenter of it and when it was first decreed and how it came so soon to be so generally obserued which if you can not shew vs I think we may with greater probabilitie esteem it to be an Apostolical tradition And so of the contrarie according to (40) Contra Duraeuml 7. p. 479. D. Whitakers opinion no man denyeth but that it much auayleth to the confuting of Heresies to know their beginning Now according to these Rules it is so certaine that the present Roman Religion was deliuered by the Apostles and thus continued to vs that (41) In Vvhitegu Def. p. 352. M. Carthwright inferreth from the foresayd Rule That therby a window is open to bring in al Poperie And I appeale sayth he to the iudgement of al men if this be not to bring in Poperie agayne to allow of S. Austins Saying c. But now a litle to obserue what our last Refiner M. D. Morton determineth concerning this foresayd Rule of S. Austin Wheras D. Whiteguift whom M. Morton styleth their (42) Prot. Appeal l. 2. p. 228. learned Archbishop and an (43) Ibid. p. 225. Authour of worth
Fathers in particular pronounceth of them in general thus 40) In Col. Conuiual c. De Patribus Ecclesiae See ye what darknes there is in the Fathers writings concerning Faith for when that Article of the Iustification of men is couered with darknes it can by no meanes be that greater errours he auoyded Bullinger doth 41) In Apoc. Serm. 87. fol. 270. acknowledge that The doctrine of Merits satisfaction and Iustification of works did incontinently after the Apostles time lay their first foundations Caluin affirmeth in general that 42) Inst l. 3. c. 25. §. 2. The ancient Writers of the Church vsing euerie where the word Merit gaue occasion of errour to posteritie therby Adde lastly that D. Whiteguift 43) In his Def. against the Reply of Carthw p. 472. 473. treating of Doctrine taught in anie Age since the Apostles time affirmeth without al other exception either of Age or Father that Almost al the Bishops and learned Writers of the Greek Church and Latin also for the most part were spotted with doctrines of Freewil of Merits c. And the same is likewise taught by 44) De Eccl. cont Bellar. p. 299. D. Whitakers Now concerning the ancient Iewes The Books of 45) c. 12 9. 4.10 Tobie and Ecclesiasticus 46) c. 3. 33. are so pregnant for the Merit of works that sundrie Protestants say therof 47) Minist of Lincolne Dioces in their Abridgment p. 76. The two places of Tobie and Ecclesiasticus tend dangerously to the Iustifying of the Merit of Almes-deeds And others writing against the booke of Homilies say 48) â—ilenced Ministers in the 2. Part of Def. p. 164. The book of Homilies whereto we are required to subscribe c. expoundes Tobie saying that Almes is profitable to purge the soule from the spots of sinne alleaging these words of Tobie 4.10 and 12.19 c. and out of Ecclesiasticus c. Yea they further say This 49) Ib. p. 166. place of Tobie were it Canonical c. is verie pregnant for the Merit of works and as strong for it as the Scriptures are for the merit of Christ Buxdorfius also writeth of the Rabbins that 50) Synagog Iudaica p. 23. They perswade themselues that they may satisfy for their sinnes by doing pennance vpon their skinnes and that they may easily merit eternal life by keeping of the Commandments and Good works And the same also is acknowledged in them by 51) Pharisaisme p. 13. 50. M. Hal. I may then conclude that the Fathers of the Primitiue Church are our firmest Patrons for our Catholick Doctrine concerning Good-works confessedly teaching First that Good-works do truly iustify Secondly Meriting Grace and Remission of sinnes in this life and eternal glorie in the next For which verie doctrine the Fathers acknowledged by Protestants are S. Gregorie Chrysostom Augustin Prosper Ambrose Hierom Nyssene Nazianzene Hilarie Ephrem Cyprian Origen Tertulian Theophilus Lactantius Iustin Clemens Alex. Ireneus Hermes Ignatius and the ancient beleeuing Iewes The Protestant Writers producing and charging the forsayd Fathers are Luther the Centurists Brentius the Diuines of Wittemberg Osiander Caluin Melancthon Chemnitius Winkilmamus Schultetus Bullinger Buxdorfeus Wotton Whitaker Humfrey Couel and Whiteguift It is acknowledged by Protestants that the Ceremonies now vsed by the Roman Church in the ministring of seruice or Sacrifice as also of the Sacraments were formerlie vsed by the Bishops Priests and Fathers of the Primitiue Church CHAP. XXII HAuing thus passed through so manie particular Controuersies of greatest weight and finding in al of them a perfect agreement and sweetest harmonie between the ancient most holie and Primitiue Church and the present Roman Catholick Church and this by no weaker proofes or euidences then the free grants Confessions and acknowledgments of our sworne and professed Aduersaries I wil now for my Conclusion in this kind only examen one poynt further which being not purely Doctrinal but most sensible and external wil therby not only prooue most accommodate to the sense and capacitie of the meanest Reader but withal wil most euidently declare and make manifest the outward gracious and beautiful face of Christian Religion practised by the ancient learned and holie Bishops Doctours and people of the Primitiue Church Nothing is better knowne either to those of greater yeares who as yet may wel remember the Ecclesiastical rites and Customes of our owne kingdome or to others more moderne who haue trauailed forraine Nations then the external Ceremonies vsed in Material Churches in Celebration of Seruice and Administration of the most holie Sacraments For who knoweth not that when Catholick Churches are erected they are specially consecrated and dedicated either to Christ or some of his Saincts That in them are seueral Chancels and Vestries as also Altars Candles Reliques and Images that there are truly Priests who offer daily external Sacrifice at the Altar Whose Vestments and vessels are specially hallowed who likewise obserue Canonical houres saying some prayers in Secret others with a loud voice sometimes giuing the people their benediction and burning Incense at the Altar In the Church likewise there is a Font specially hallowed for the administration of Baptisme which is holden necessarie to Saluation and the same is ministred with the Signe of the Crosse with holie Oyles and sundrie other Ceremonies hereafter specifyed And to omit sundrie other In the Church is blessed by the Priest Holiewater Holie-bread Candles Ashes c. I need not describe the naked walles of Protestants Churches or the bare black coates of their wedded Ministers both of them deuoyd of al grace ornament puritie and state duly befitting places and persons Ecclesiastical And therfore I hasten to the confessed practise of the Primitiue Church Wherein I first find that when Material Churches were first built they were specially hallowed by the Bishop so much as S. Gregorie and S. Austin are reproued by D. Humfrey 1) In Iesuit part 2. rat 5. p. 5. 627. for bringing into England the new Consecration of Churches And the 2) Cent. 6. col 364. 365. Centurie-writers do charge S. Gregorie out of his owne writings with Consecration of Churches D. Morton affirmeth that he vsed 3) Prot. Appeal l. 1. p. 53. Superstitious manner of Consecration of Churches Yea the 4) Cent. 4. col 408. further confesse that Athanasius in his Apologie to Constantin plainly sheweth that Christians did not assemble togeather in Churches not consecrated And that in the Fourth Age the Fathers vsed 5) Cent. 4. col 497. Sumptuous Churches consecrated and Superstitious Insolencie in celebrating of Masse appointed to be sayd in no places but such as were hallowed by a Bishop 6) Cent. 4. col 497. Yea they reprooue Constantin himselfe for that say they concerning Consecration of Churches new built proud adorning of them and other Superstitious things the greatest part Constantine inuented and spread abrode in many Churches And wheras Sozomene hist l. 1. c. 8.
the Emperour doth nothing proue any Innouation in the Roman Church but rather to the contrarie doth plainly shew his vnion and Communion therewith in matters of faith and Religion In like sort where he obiecteth that S. Bernard freely noted diuers Corruptions then comming in it is so vnprobable yea so grossely vntrue as that to the contrarie (90) L. 2. Cont. Dur. p 154. Fulk against Rhem. Test f. 133. D. Whitaker and D. Fulk both of them confesse that he taught the Popes Supremacie and D. Whitaker (91) Ad Rat. Camp rat 7. p. 105. aknowledgeth that he was of our Church (92) In specul Eccl. p. 23. Gomarus calleth him our S. Bernard The Centurists affirme that he was 93) â—ent 12. c. 10. col 1637. a most earnest Defender of the Sea of Antichrist Bel (94) Challenge c. p. 148. tearmeth him Bernard the Popes deare Monk and reuerend Abbot Yea the Centurists further report That he sayd 95) Cent. 12. col 1939. to the Duke of Aquitaine whatsoeuer is out of the Roman Church by the Iudgement of God is certainly to perish euen as those things which were out of the Ark were drowned in the diluge As also he that persecuteth the Pope of Rome persecuteth the Sonne of God Now by this al of it confessed by sundrie and much more learned Protestants then M. White it more then cleerly appeareth that S. Bernard was no fit witnes to be produced against the Roman Church nor that he himself did differ in anie one point of Faith from her much lesse did note anie pretended corruption of Faith comming in And as for the feast of the Conception or the Doctrine concerning the Virgin Maries freedome from original sinne it is not yet to this day defined by the Church as a matter of Faith But where he further vrgeth that S. Bernaâ—d was against Merits Iustificatâ—on by works Freewil keeping the Law Seauen Sacraments and vncertantie of our Saluation and the Popes greatnes in Temporalities it is al of it most vntrue as himself might haue plainly shewed if he had been pleased to haue set downe the answers out of Cardinal Bellarmine as he was to haue his obiections In like sorte that which he obiecteth concerning Arnulph pertaineth only to matter of life and manners not to Faith or doctrine and therefore it maketh nothing to proue anie Innouation or change in our present Roman Religion As also though as then one preached in Antwerp against the Real Presence yet I haue before freed our Church from al Innouation therein in far more ancient times And as for Honorius his noting the bringing in of Wafers into the Sacrament in this Age it is so vntrue that M. Cartwright (96) See before l. 2. c. 8. confesseth that it was brought in by Pope Alexander who liued Anno 111. which is some thousand yeares before the time now obiected After 1150. to 1200. I name saith M. White the Emperour Frederick Barbarossa forbidding Appeales to Rome and the comming of Legats from Rome into Germanie c. But though the Emperour did this being as then at discord with the Pope yet his fact was so faultie as that he was thervpon and for other iniuries Excommunicated From which 97) Baron Anno 1160. num 31. 32. Anno 1168. num 60. after vpon his submission 98) Baron Anno 1177. num 22. and promise of obedience he was absolued and permitted to come to the Pope whose feet the Emperour kissed and bowing his head receiued reuerently his benediction And that the Roman Church as then made no Innouation concerning Appeales or sending of Legats it is most cleere by general practise allowance thereof in the purest times of the Primitiue Church proued at large 99) Before l. 2. c. 4. heretofore And as for Lincolniensis noting as then the Noueltie and Heresie of Friars M. White only barely saith it without al further proof yea though as then the Institution of Friars had been but new yet neither was it in anie thing Heretical nor proued anie Innouation in the Church in Faith and doctrine But to come to the Waldenses who according to D. White were dispersed ouer al this part of the world and in most substantial poynts resisted the Papacie c. as it is not denyed but that in some poynts they reuolted from the Roman Faith so haue I shewed 100) Before l. 1. c. 3. before that in sundrie other weighty Articles of Religion they agreed with Catholicks against Protestants And it is verie easie further to proue that indeed they beleeued sundrie grosse errours though M. White would make the world to think That the sayd errours were falsly imposed vpon them 103) Ibid. p. 729. 747. 760. For Illiricus himselfe 101) Catal. Test verit p 731. 745. 730. 732. testifyeth that they taught That Laymen and women might Consecrate the Sacrament and preach That Clergie men should haue no possessions or proprieties That 104) Ibid. p. 731. 743. married Persons mortally sinned who accompanied togeather without hope of Issue That neither Priest 105) Ibid. p. 760. 740. Osiand Cent. 9. 10. 11. p. 440. nor Ciuil Magistrat being guiltie of mortal sinne did enioy their dignitie or were to be obeyed And to omit many 106) Ibid. p. 734. others they went to the Catholick Churches dissembling and offered confessed and communicated dissemblingly And now must M. White either charge his owne Brother Illiricus to haue falsely imposed these errours vpon them or els must he confesse that these so dissembling and ignorant witnesses are altogeather insufficient to proue anie change in the Roman Church out of which themselues went out After 1200. 1200. to 1250. I name sayth M. White Almaricus a Doctour of Paris that was buâ—ned for withstanding Altars Images c. It is not denyed but that Almaricus was an Heretick falling from the Roman Church But yet I hope D. White wil be ashamed to clayme him for a Protestant for he was condemned first by the Vniuersitie of Paris after by Innocentius and a Synod at Rome for these propositions following (o) Cesarius Dial. l. 5 That there is no Resurrection of bodâ—es Secondly that there is no Paradise norhel Thirdly that the bodie of Christ is no more in the Sacrament after the words of Consecration then in a stone or horse Fourthly that God spake as much in Ouid as in Austin and other such to the number of 20. for which he was burned openly in Paris with certaine other blasphemous Hereticks against the Persons of the B. Trinitie sayth (p) Lib. 6. Hist Franc. and see Gers Tract 3. in Math. Aemilius li. 6. Hist Gal. Genebrad in Chro. Anno 1208. Gagninus Besides I haue (107) Before lib. 2. c. 14. 22. proued before that the foresayd Catholick poynts vrged to be denyed by Almaricus were yet al of them taught and beleeued by the Fathers of the Primitiue Church so that no
saith our Preachers were called by Christian Magistrates whose allowance they had which to be warrantable you can not deny D. Sutcliffe 86] Against D. Kellison p. 5. is not abashed to teach that in case of necessitie such as Protestants had at Luthers first reuolt The multitude of Christians without Ministers haue power to appoynt Ministers among themselues And M. Symondes (87) Vpon the Reuel p. 123. auoucheth A Calling to preach by the Ciuil Magistrate A holie and sufficient calling saith he in the time of these confusions Now according to this strange Doctrine hath been the answerable practise of Protestants for M. Mornay (88) Treatise of the Church p. 371. saith Some of our men in such a corrupt State of the Church as we haue seen in our time c. did at first preach without this former calling and afterward were chosen and called to the holie Ministerie by the Churches which they had taught A practise preposterous and directly contrarie to the order set downe by S. Paul (89) Rom. 10.14 saying How shal they inuocate in whom they haue not beleeued How shal they beleeue whom they haue not heard How shal they heare without a Preacher And how shal they preach except they be sent So euidently is sending or calling and Ordination precedent in order to preaching Yea agreably hereunto writeth M. Mason (90) Consec of Engl. Bishops p. 3. It is cleere that the Presbâ—terie here mentioned ordayned Timothie by Imposition of hands which no Lay-men may do But besides how absurd is it to affirme that mere Lay and temporal men as Shoomakers Taylours Bâ—acksmithes and the like can bestow vpon others that most Spiritual and highest power and Iurisdiction of preaching true Faith and administring the most holie and celestial Sacraments wherof they are wholy deuoyd destitute themselues The indignitie disgrace and absurditie then of this base begging of Calling from the Laitie being discerned by other Protestants as much ashamed therof they wholy disclayme from it as also in al other ordinarie and Mediate Calling and Succession betaking themselues for their last refuge to extraordinarie and immediate Vocation from God So D. Fulk (91) Against Staples c. p. 2. confesseth that The Protestantâ— that first preached in these last dayes had extraordinarie calling And (92) Retentiue c. p. 300. In the State of the Church so miserably deceaued as in Luthers time God sendeth extraordinarily immediatly from himself as Elias and Elizeus and the Prophets were sent c. So Christ sent his Apostles and Euangelists and so was Luther and such as he sent to repaire the ruines of the Church c. Agreably hereunto are those words of M. Cartwright (93) In Whiteg Def. p. 217. When the Churches haue been by Antichrist euen razed from the foundation God hath stirred Euangelists euen immediatly by his Spirit without any calling of men to restore his Church againe as Wiccliffe Husse Luther Zuinglius In like words saith M. Parkins (94) In his works printed 1605. fol. 916. The calling of Wiccliffe Husse Luther Oecolampadius Peter Martyr c. was extraordinarie Ramus (95) Commentaries of France English p 74. reporteth the French Protestants to say We beleeue it is vnlawful for anie of his owne authoritie to take vpon him gouernment of the Church without lawful Election if so it may be had We add this if because some-time as in our time also when the Church hath been persecuted manie haue been constrayned without ordinarie calling by motion of the Spirit c. Caluin (96) In Lascicius de Russor c. Relig. p. 23. Calu. Inst l. 4. c. 3. sec 4. also writeth Because the true Succession of Ordination hath been broken off by the Tyrannie of the Pope a new help is now needful c. and therefore this office was altogeather extraordinarie which the Lord hath enioyned vnto vs. And Beza (97) In Sarauia his Def. tract c. p. 56. 60. 74. in the Conference at Poysie being demanded of the Calling of himself and his other then Associats affirmed the same to be Extraordinarie (98) Ep. Theol. ep 5. p. 49. And in his Epistle to Alemannus he further vrgeth Verily thou canst not pretend ordinarie Vocation for who chose thee therefore let vs see of Extraordinarie But to this then only do we giue place when there is none or almost no ordinarie vocation as hath happened in our times in the Papacie when ordinarie Vocation which was no where neither ought nor could be expected So that in the opinion of Beza Caluin Fulk Parkins and sundrie other Protestants al the calling which the first Protestant Preachers had was only extraordinarie immediate from God But now to discouer the great insufficiencie and manifest falshood of this their last Euasion and thereby plainly to discouer al our Protestant Clergie euen to this day to be destitute of al lawful Calling and Mission and so to proue al our Ministers to be vsurpers intruders and meer Lay-men First according also to Beza his former Doctrine it is certaine that extraordinarie Vocation taketh not place but when ordinarie is wanting which is also taught by M. Parkins (99) Vol. 1. p. 738. vsing the same words Extraordinarie calling neuer hath place but when ordinarie calling fayleth Wherefore our Protestants pretending for themselues extraordinarie calling do thereby disclayme and debarre themselues of al ordinarie which is directly against the former Scriptures and sundrie of their learnedst Brethren before cited amongst whom Luther sayd God calleth vs at this day to the Ministerie of his Word not immediatly by himself but by man Secondly extraordinarie Calling is alwayes accompanied confirmed by extraordinarie signes and wonders So saith (100) Loc. com class 4. c. 20 p. 58 Luther whom our Protestants most pretend to haue been extraordinarily called Try this whether they can proue their Vocation for neuer hath God sent anie but either called by man or declared by signes no not his owne Sonne 101) Tom. 5. Ien. Germ. fol. 491. And againe From whence commest thou Who sent thee Where are the Seales that thou art sent from men Where are the Miracles which testify thee to be sent from God (102) Tom 3 Ien. Germ. f. 455. 456. In like sort he admonished the Senat of Milhouse against Munster the Anabaptist saying If he say he was sent from God and his Spirit as the Apostles were let him proue this by working of Signes and Miracles or els do not suffer him to preach for wheresoeuer God doth change the ordinarie way there alwayes he worketh Miracles In like manner are the Anabaptists vrged by Bullinger (103) Cont. Anabap. l. 3. c. 7. If you say you haue a peculiar Vocation like vnto the Apostles proue it by signes and Miracles c. but this you wil neuer do therefore your calling is of no worth yea it is pernicious to the Church of Christ D. Sarauia (104)
therin professing to set downe the accomplishment of the sacred Prophecies in this behalf is enforced in proofe of the same wholy to insist vpon such Conuersions from Paganisme as haue been performed by our Catholick Church AmoÌ„gst which speaking of the Indians he iustly (76) CoÌ„meÌ„t de Regno Christi l. 1. p. 315. confesseth that Spaine hath shewed itself careful and painful that the remotest Nations the people of the East West and South should be Baptised and the name of Christ made knowne to those Barbarians According to the diuersitie of Countries to which the Portugesses and the Castilians do sayle they diuulge in diuers languages the ten Commandments the Lords Prayer the Creed of the Apostles in Mauritania in the Atlantick coast in Guinea in the Kingdomes of the Nigrites Armutium Goa Narsinga Aurea Chersonesus China Taprobona the Ilandes of Molocca America Mexico Peru Brasile c. wherby those Countries abiuring Paganisme and reiecting the Superstitions of Mahomet are conuerted to Christ wherfore now Christ is preached to Kingdomes far distant from our world and heretofore vnknowne so that there are gayned to the Kingdome of Christ a great part of Africa to wit ManicongruÌ„ Guinea manie Kingdomes of the Nigrites almost reaching to the mountaines of Luna as also Zofala Deanamataxa Quiola and Meluida then in the remote Orient the Persian Gulfe and manie Kingdomes of the Indians Cheul Dabal Bauda And what should I recite more The religion of Christ is dispersed euen to the Kings of Narsinga Honorus Batecalla Otisa Delus Cananorus Colochus Cochinus and the Sâ—cylane Ilandes and beyond Ganges through the Kingdomes of Bengalla Pegna Scanus to the great Cittie of Malaccha and the Iland Sumatris then to the lesse and greater Iana and the Ilandes Iaponia Bauda Molucca Borneum also through China Lequios America new Spaine Florida the Kingdome of Peru Brasile Cambals and the Ilands adioyning c. Yea so grounded and hopeful of continuance are the Conuersions of these so manie forenamed Countries as that in sundrie of them not only Churches but also Monasteries Colledges and other Religious houses are richly built and founded Insomuch that the foresayd Protestant Doctour (77) Ibid. l. 1. p. 52. Philip Nicolai confesseth most truly that the Spaniards haue founded manie Câ—lledges in sundrie places the greatest wherof the Iesuits possesse in the Cittie of God a Cittie abounding with men of sundrie Countries In which Colledge it is reported aboue 600. children of most different Nations to be diligently instructed in pietie and learning as the Brachmans Persians Arabians Aethiopians Cafies Canarians those of Guzarotes Decamios Malauares Beagolones Canareos Pegnos Patanas Chingales Iauenses Malaios Marancabas Macazaios Maluchos Siomos Mauros Simos and sundrie others of that kind But besides this Colledge of Goa manie others are also numbred as the Colledge Cochinense Bozainense Salsetanum Malacakense and Bungense of the Iaeponies Besides these there are thirteen Residences of the Iesuits Cherana of S. Thomas Damanensis Tannensis Bandoronensis Calanae Traxancort Câ—morinensis Manarinensis Sinensis Aethiopiae Ambrinensis and of the Holie Trinitye to which may be added those of Iaponia as Meacensis Emurensis and certaine others Much more might I recite of the seueral Conuersions made by our Roman Church in the East (78) Maff. Hist Indic l. 16. Hackluite Principal NauigatioÌ„s in the 2. part of the vol. p. 88. West (79) Acost de Naturae noui Orbis Indies as also in Africa 80) Hartwels Report of the Kingdome of Congo And his Epistie there to the Reader but I wil forbeare it being also besides the Premisses most fully confessed by the Protestants Lythus (81) Respon altera ad alterum Gretseri Apologiam p. 331. that the only Iesuits within the space of a few yeares c. not content with the Coastes of Europe haue filled Asia Africa and America with their Idols that is with the Catholick Roman Faith and Religion Only I wil now further adde to the greatest honour and confirmation of our Catholick Church that the foresayd Conuersions of so manie Heathen Countries so happily wrought by her haue been often accompanied with vndoubted and confessed Miracles For so our foresayd D. Phtlip Nicolai (82) CoÌ„meÌ„t de Regno Christ p. 91. acknowledgeth and writeth that The Iesuits Popish Priests by publishing the Articles of Christian Faith of the ten Commandments and of the Lords Prayer as also by diuulging the texts of the Sundayes Ghospels Epistles and by Administration of Baptisme like vnto the Bileamites do build the Church of Christ and in the name of God amongst the Indians Americans do happily expel the Idols Diuels of the Gentils do work great wonders And in the same place he likewise affirmeth that Though the Iesuits Papists be Idolaters yet through the name of Christ they can prophecy cast out Diuels work great Miracles amongst the Indians Americans And wheras it is most credibly testifyed (83) Rerum in Oriente Gestarum Cemmentarius fol. 8. 9. that the Iesuit S. Franciscus Xauerius going to the East Indies for the Conuersion of those Pagans to the Catholick Faith in testimonie and proofe of the same Faith by him then preached cured miraculously the dumbe the lame the deafe with his word healed the sick raysed sundrie dead persons to life And after his death the graue being opened to the end his naked bones might be carryed from thence to God (84) Ibid. fol. 14. they found his Bodie not only vnconsumed but also yeelding forth fragrant smels from whence they carryed it to God placed it there in the Church of S. Paul where yet to this day saith the Authour it remaineth free from corruption This Historie for matter of fact is so certaine that D. Whitaker 85) De Eccl. p. 353. in his answer thereto doth not rest in denyal of the thing but only sayth Let not Bellarmine think that I do altogeather contemne these Miracles I answer it may be that in the Popish Kingdome or Church there haue been such Miracles now are (86) Ibid. p. 354. And The Diuel might preserue the Bodie of Xauerius for a time vncorrupted smelling sweetly So not denying these Miracles wrought by a Iesuite in the Conuersion of the Heathen to the Roman Faith but most blasphemously and damnably referring the same to the Diuels work wheras as yet to the contrarie M. Hachluite a Protestant Preacher doubted not to affoard most commendable mention of that (*) Principal NauigatioÌ„s the 2. parte of the 2. vol. p. 88. Holie man Xauerius his particular vertues wonderful works in that Region As concerning Africa It is likewise acknowledged and reported by M. Hartwel (87) Report of the Kingdome of Congo c. l. 2. c. 2. 3. that in the Kingdome of Congo a region therof was conuerted to the Christian Faith and that by great and vndoubted Miracles shewed in the presence of a whole Armie Now the Persons
auoucheth 51) In D. Bancrofts Suruey p. 373. that if Paul should come to Geneua and preach the same hower that Caluin did I would leaue saith he Paul and heare Caluin And 52) Ibid. p. 372. another in Basile did attribute no lesse to Farellus then to Paul Yea some of Luthers schollers 35 not the meanest among their Doctours sayd 53) Lauaterus Hist sacram p. 18. see Schlusselb Theol. Cal. l. 2. f. 146. they had rather doubt of S. Paul's doctrine theÌ„ of Luther or the Confession of Augusta And yet the doctrine of Luther is often so absurd so impure and scandalous as that some Protestants themselues as much ashamed therof haue reiected the same And the Confession of Augusta hath been often impugned by sundrie Caluinists But preaduenture S. Peter is in better credit then S. Paul And yet I find him rebuked by Protestants for his claime of Primacie 54) Catalog Testium veritatis to 1. p. 27. It cannot be denyed say they but that sometimes Peter laboured with Ambition and desire of greatnes c. Wherefore this so peruerse Ambition of Peter and ignorance and negligence of Diuine matters c. But Luther saith further 55) In Epist ad Gal. c. 1. Be it that the Church Austin and other Doctours also Peter Apollo yea and an Angel from Heauen teach otherwise yet is my doctrine such as setteth forth God's only glorie c. Peter the chief of the Apostles did liue and teach besides the Word of God And againe 56) Tom. 5. Vvittemb f. 290. Whether S. Cyprian Ambrose Austin or S. Peter S. Paul yea an Angel from Heauen teach otherwise yet I know this certainly that I do not perswade humane but Diuine things Caluin likewise affirmeth that Peter's pretended erring was 57) In omnes Pauli Epist in Gal. c. 2. p. 510. 511. 37 To the Schisme of the Church the endangering of Christian libertie and the ouerthrow of the Grace of God 38 D. Fulk chargeth S. Peter with errour of ignorance and against the truth of the Gospel And that this pretended erring of S. Peter 58) Against Rhem. Test in Gal. 2. f. 322. was euen after the descending of the Holie-Ghost vpon him D. Goad auoucheth saying 59) Tower Disp 2. Confer Arg. 6. Pâ—ter did erre in faith and that after the sending downe of the Holie-Ghost vpon him Brentius likewise affirmeth that 60) In Apol. Conf. c. de CoÌ„cilijs p. 900. S. Peter chief of the Apostles and also Barnabas after the Holie-Ghost receaued togeather with the Church of Hierusalem erred In like sort saith D. Whitaker 61) De Eccl. cont Bellar. Controu 2. q. 4. p. 223. But peraduenture they wil say Christ had not yet ascended and the Holie-Ghost was not yet giuen to the Apostles whereto he immediately thus replyeth what did they not erre afterwards Yea it is euident that after Christ's Ascension and the descension of the Holie-Ghost vpon the Apostles the whole Church not only the common sort of Christians but also euen the Apostles themselues erred concerning the calling of the Gentils c. Yea Peter also erred concerning the abrogation of the Ceremonial Law c. And this was a matter of faith and in this Peter erred He furthermore also erred in manners c. And these were great errours and yet we see these to haue been in the Apostles euen after the Holie-Ghost descending vpon them So that S. Peter is of as smal authoritie with Protestants as S. Paul before was To come now to S. Iames Andreas Friuius a Caluinist whom 62) Com. Plac. in Engl. part 4. p. 77. Peter Martyr tearmeth an excellent learned man affirmeth that 63) Ib. 2. de Eccl. c. 2. p. 411. Christ at his last supper ioyned wine with bread if therefore the Church separate these she is not to be heard The Church of Hierusalem did separate these S. Iames as some dare affirme gaue only one kind to the people of Hierusalem what then The Word of God is plaine and manifest Eate and drink This is to be heard of vs and preferred before al Iames words of the Church And 64) De Captiuit Bab. c. de Extr. vnct tom 2. wittemb f 86. further say saith Luther that if in anie place it be erred in this place especially concerning Extreame-Vnction it is erred c. But though this were the Epistle of Iames I would answer that it is not lawful for an Apostle by his authoritie to institute a Sacrament this appertaineth to Christ alone As though S. Iames would institute or publish a Sacrament without warrant from Christ And the Centurists before affirmed that S. Paul was drawne into errour by S. Iames and the rest of the Apostles Now as concerning S. Iames his Epistle Luther auoucheth that 65) Praef. in Epist Iacobi in Edit Ien. The Epistle of Iames is contentious swelling dry strawie and vnworthie an Apostolical spirit As also 66) Adc. 22. Gen. Abraham was iust by Faith before he was knowne to be so by God Therefore Iames concludeth il c. It doth not follow as Iames doateth c. Let our Aduersaries therfore be packing with their Iames whom they obiect so often vnto vs. Againe 67) In Coll. Mensal lat tom 2. de lib. nou Test Manie haue much laboured in the Epistle of Iames that they might accord it with Paul as Philip tryed in his Apologie but without successe for they are contrarie Faith iustifieth Faith iustifieth not Agreably heervnto also saith Musculus 68) Loc. com c de Iustific The Papists obiect the Epistle of Iames But he whosoeuer he was the Brother of Christ and a Pillar amongst the Apostles and a great Apostle aboue measure yet he alone cannot preiudice the truth of Faith And after the disagreement between S. Paul and S. Iames according to his imagination shewed at large he thus schooleth and correcteth S. Iames He alleadgeth the example of Abraham nothing to the purpose where he saith wilt thou know ô vaine man that Faith without works is dead c. He confoundeth the word Faith How much better had it been for him diligently and plainly to haue distinguished the true and properly Christian Faith which the Apostle euer preached from that which is common both to Iewes and Christians Turks and Diuels then to confound them both and set downe his sentence so different from the Apostolical doctrine whereby as concluding he saith you see that a man is iustified by works and not by Faith alone wheras the Apostle out of the same place disputeth thus c. where hauing made S. Paul to speak as he thinketh best he inferreth Thus saith the Apostle of whose Doctrine we doubt not Compare me now with this argument of the Apostle the Conclusion of this Iames A man therefore is iustifyed by works and not by Faith only and see how much it differeth wheras he should more rightly haue concluded thus c.