¶ The first Chapter . That he confesseth out of the true Church to be no saluation .

THis I shew briefly and most plainly by his owne words , as where he saith : The house of refuge or defence , may be applied to the Church , Ar. pag. 108. out of which is no saluation : and in whose bosome it becommeth euery man to rest , which shall looke for the refuge and defence of God . Ar. 83. And in an other place : There is no man of what age or yeres soeuer he be , that can be saued , except he be a member of the Catholike Church . Agayne : This we affirme , that out of the Church there is no saluation . Agayne : We vtterly denie , that beside the true Church , Ar. 62. Ar. 76. there was an vntrue church , that practised those offices ( of baptizing and other spirituall actions ) to the saluation of any man . And agayne : No man aliue , Ar. 73. that knoweth what the true Church meaneth , will say , that any man can be saued out of the true Church . For he that is not a member of the body of Christ , can by no meane receiue any benefit of Christ to his saluation . Therfore this is certaine , that out of this Church none could be saued . This then béeing so confessed ( as in our Church it is also openly practised , first in baptisme to take men in , then in reconciliation , if they went or were cast afterwarde out , to receiue them in againe ) I will stande no longer vpon it , but procéede further .

¶ The second Chapter . That he confesseth the knowen Church of the first 600. yeres after Christ , and the knowen members thereof .

THis likewise will be euident by his owne wordes ( if the Catholike eare can beare his blasphemies withall ) & first if we consider what he writeth of the Romans and their Bishops , both since Bonifacius the third , and also afore him .

Ar 35. Being asked , [ What yere the religion of the Papists came in and preuayled ? ] Thus he answereth : We may well say , that the religion of the Papistes came in , and preuayled , that yeare in which the Pope first obteined his antichristian exaltation , which was in the yere of our Lord 607 , when Boniface the third for a great summe of money , obteined of Phocas , the trayterous murtherer and adultrous Emperour , that the Bishop of Rome should be called and counted the head of all the Church . And what after that ? Since that time ( saith he ) that diuelish heresie hath alwayes increased in error , vntill the yeare of our Lorde 1414. Wherevpon in other places he saith agayne : Ar. 27. Pur. 344 From Boniface the third all blasphemous heretikes , and antichristes . And agayne : Or any succeeded Boniface the third , which beside their abhominable life , were all heretikes and antichristes . And where he speaketh of the olde Doctors , by and by he addeth as in an antithesis : Pur. 405 Nay rather count vpon the Popes to be pillers of your Church , Doctours of your learning , and Fathers of your fayth , that haue bene within these seuen or eyght hundred yeres .

By this that he saith of the time after Boniface the third , you perceyue his confession as touching the time afore him . Yet to make it more playne , he shall expressely make him selfe his owne confession : Pur. 194. Gregory was the last of all the Romishe Bishops in whom was any sparke of goodnes : because Boniface his successor , See pag. and all the rest , by Gregories owne iudgement and prophecie , were all Antichristes . And moste manifestly in an other place , Pur. 372 where D. Allen vrgeth the succession of the Romane Bishops by example of Ireneus , Cyprian , Tertullian , Optatus , Hierome , Augustine , and Vincentius Lirinensis , who confounded therewith all heretikes , and saith : [ It is a straunge thing , that the Fathers hauing then store of Apostolike Successions , did euer choose out for the warrant of their fayth , from amongst the rest , the Romane Seate : and nowe when there is no Apostolike Churche lefte in the whole worlde but it , that they will not haue vs referre our fayth to it , which was euer of all other moste free from falshood . ] To this Fulke in his aunswere saith : That these men specially named the Churche of Rome , it was , because the Churche of Rome at that time , as it was founded by the Apostles , so it continued in the doctrine of the Apostles . And a litle after : As for that which M. Allen counteth so straunge , it is for lacke of skill and right iudgement . For the same cause that moued those auncient Fathers to appeale to the iudgement of the Churche of Rome , moueth vs nowe to condemne the Churche of Rome of heresie . Wherefore did they reuerence the Churche of Rome ? Aske Tertullian , he answereth , True doctrine in the true Churche , how long ? because it had by Succession reteyned euen vntill his dayes , that fayth which it did first receyue of the Apostles : Therefore it was a true Churche , therefore it was an Apostolike Churche . This answere he learned of his master Caluine , who in his Institutions first putteth downe our allegation , saying : Cal. Ins . li. 4. ca. 2 nu. 2.3 . Magnifice illi quidem suam nobis Ecclesiam commendant . Allegant enim eam apud se initio sana doctrina & sanguine Martyrum bene fundatam , perpetua Episcoporum Successione conseruatam fuisse ne intercideret . Commemorant quanti hanc Successionem fecerint Irenaeus , Tertullianus , Origenes , Augustinus , & alij . that is : They in deede set foorth vnto vs their Churche very gloriously . for they alleage that beeing in the beginning well founded amongest them with sounde doctrine and with the bloud of Martyres , it was by the continuall Succession of Bishoppes preserued from decaying . They report out of Irenaeus , Tertullian , Origene , Augustine , and others , howe highly they esteemed this Succession . And then he putteth herevnto his owne aunswere , saying : Cum extra controuersiam esset , nihil a principio vsque ad illam aetatem mutatum fuisse in doctrina , &c. that is : Considering that it was a playne case , that from the beginning euen vntill that time nothing was chaunged in doctrine , the holy Doctors tooke in argument that which was sufficient for the ouerthrowing of all newe errors , to witte , That they oppugned the doctrine which euen from the verye Apostles them selues had bene inuiolably and with one consent reteined . This graunt both of the master and of his Scholar , as more by a great deale , then in this Chapter we néeded , The true Churche not onely to haue continued so long it selfe , but also to haue kepte inuiolably and generally with one accorde the true faith and true doctrine which of the Apostles them selues she had receiued . The like he confesseth of our owne Countrey also , Ar. 49. where he saith : The Church of the Brytaines before Augustine ( whom Saint Gregory sent from Rome to conuert the English in our said countrey of Britannie ) came in with Romish seruice , had they not trow you Authentical Seruice : which continued in the faith of Christ euen from the Apostles time . To which confession let it be added out of S. Bedes Storie , that the a a Bed . hist. li. 2. ca. 4.2 . & li. 3. ca. 25. greatest point wherein the Christian Brytons and our Apostle S. Augustine differed , was about the kéeping of Easter day , and that also not so great as in olde time betwéene S. Victor of Rome and the Christians of Asia ( as this man ignorantly b b Pur. 371. here . ca. 10. pag. somwhere affirmeth ) that is to say , not whether it should be alwayes kept with the Iewes vpon the verye day of the full Moone according to the heresie of the c c Aug. heresi . 29. Tessaresdecatite or Quartadecimani . ( for that obseruation , d d Eus. in vita Const. li. 3. ca. 28. Britannie , as the Emperour d d Eus. in vita Const. li. 3. ca. 28. Constantinus witnesseth , detested no lesse then other prouinces at the time of the Nicene Councell ) but onely vpon what e e Beda supra . sonday it should be kept . So then this being their greatest difference , and yet therein also the right obseruation being that which was brought from Rome , as no man will denie , you sée what graunt this man must make , as to Britannie , so likewise to Rome at that time , to witte , not onely the true Churche , but withall the same faith which the Apostles taught , though in this Chapter ( as I haue alreadie said ) we looke no more but for the true Church .

Which same true Church he graunteth againe many other wayes vnto the Romanes and their Bishops , in that he geueth it to sundry notable personages and companies that were in vnitie and in one Church with the said Romaines : as to the auncient Doctors and Councels , to the Martyrs , Monkes , and other Christians , not onely that frequented those Cryptes or holye vautes vnder the heathen and persecuting Emperours , but also that gathered themselues afterward in those magnificall newe Temples vnder the Christian Catholike Emperours : and finally to those Catholike Emperours themselues , euen to Mauritius who liued with S. Gregory .

Ar. 60. Of the Doctors his confession is this : The most approued writers , Tertullian , Cyprian , Origen , Epiphanius , Hilarius , Chrysostamus , Ieronymus , Ambrosius , Augustinus , &c. were doubtles members of the true Church of Christ . Againe , Ar. 71. The Church of the Arians , was not the Catholike Church : but Athanasius , and a a a Such is his skill in the storie of that time . few other , that were banished and persecuted , were the true Catholike Church . Againe , b b Ar. 59. Iustinus Martyr , and Irenaeus , two of the most auncient authenticall writers , that the Church next vnto the Apostles had . And againe , c c Pur. 434. The old doctors had their measure of Gods spirit . Cyprian and Cornelius were both endued with Gods spirit , and both martyrs . Againe , Pur. 405. The Doctors of Gods Church , Augustine , Ambrose , Chrysostome , Basill , &c. Againe , It is a good argument , Ar. 27. that the Popish Church is not the Church of Christ , because it was neuer hidden since it first sprang vp , in so much that you can name all the notable persons in all ages in their gouernment and ministerie , and especially the succession of d d A proper distribution , the Popes in all ages to be ours : and yet the Apostles & Doctors , to be his . Sapientes confitentur & non abscondunt patres suos : quoth Eliphaz against Iob. cap. xv . Popes you can rehearse in order vpon your fingers . But our Church ( which hath not had so many registers , chroniclers , and remembrancers ) hath perhaps fewer , but yet honester men to name : we can name Peter , Paul , &c. Iustinus , Irenaeus , Cyprianus , Athanasius , Hilarius , Ambrosius , Augustinus , Gyldas , &c Then as touching auncient Councels , thus he saith : f f Ar. 97. The foure best generall councels were gathered by our Churche . Againe , g g Pur. 430. Pur. 296. If any Councell decree according to the Scriptures ( as the Councell of the Apostles did , Act. 15 , and the Councell of Nice , with diuers other ) we receaue them with all humilitie as the oracles of God . To this place of Doctors and Councels pertaineth that also which he confesseth of the Church that resisted and ouercame the olde heresies : as where D. Allen had said , [ It is not you that shall outface Gods Church . she hath by the spirit of God beaten downe your proudders , the Arrians , the Macedonians , the Anabaptistes ( as the Donatistes , &c. ) and all your predecessors . ] He answereth , 297. You boast that your Church hath beaten downe our proudders , the Arrians , Macedonians , Anabaptistes . It was the Church of Christ , that ouerthrewe those Heretikes . And in an other place likewise : Ar. 10. [ I demaund ( saith D. Allen ) what Church hath mightely gone through , borne downe , & fully vanquished , all heresies in times past , aswell against the blessed Trinitie , as other articles of our Religion ? ] I answere , ( saith Fulke ) the true Catholike Church hath alwayes resisted all false opinions , contrarie to the worde of God , as her dutie was : and fought against them with the sworde of the spirite , which is the word of God , and by the aide of God obtained the victory , and triumphed ouer them . So did the fathers of the primitiue Church , from time to time , confute heresies by the Scriptures , and declare in their writinges , that by them they are to be confuted . for examples sake of a great number , I will alleage a fewe : and he alleageth Hilarius , Basilius Magnus , Chrysostome , Augustine , Leo the first Bishop of Rome , and the whole Councell of Constantinople the sixt . And so concludeth saying : Thus I haue declared by ensample and authoritie of these fathers , that the true Church of Christ , hath conuicted all heretikes , onely by the Scripture . If onely by the scriptures , See cap. 9. par. 2. pag. Ar. 52. so much the better you doe like of her , and that in this Chapter nothing misliketh me . Now let vs see what he confesseth of the auncient Monkes also . The Church of God ( saith he ) hath alwayes had Scholes or Vniuersities for the maintenance of godly learning : for the first colledges of Monkes in solitarie places , were nothing els , but Colledges of studentes , that were afterward , as occasion serued , taken to serue in the Church , as appeareth by Chrisostom in his booke de Sacerdotio , where he sheweth that Basilius , who was a Monke with him , was taken by violence and made a minister of the Church , as he him selfe was afterward . Also in the Bishops house was a Colledge of studentes : and our histories testifie , that at Bangor in Wales was a great vniuersitie of learned men . Whether S. Chrysostome , S. Basill , and those other auncient Monkes , both in our owne and also in other countreys , were nothing else but studentes , it is not the question of this place : See cap. 10. dem. 25. pag. but onely doe I note here , that he confesseth them to haue bene of the Church of God .

Then as concerning the times first of persecution , afterward of peace , vnder the Emperours both heathen and Christian , he vttereth his confession of the true Church , in these wordes : Our assemblies were kept in secret places , Ar. 51.52 . long time after Christes ascension , in most Countries that were subiect to the Romane Empire , and when Constantinus had geuen peace to the Church , he builded Oratories and great Synagoges called Basilicas , for our assemblies and Seruice . Also , necessarie furniture ( for the seruice of God ) was decreed to the Church by the Emperour Constantine and his Successors , that were of our Church , before the reuelation of Antichrist , that is ( as before you heard his meaning ) before the time of Bonifacius the thirde . Pur. 342. Likewise in an other place he confesseth both those Caues and Vaultes vnder the earth that the olde Christian Bishops were content to serue in , before the time of Constantine , and also , those princely buildinges that by Constantine and other Christian Princes were first set vp for the publike exercise of Christian Religion . To which times belongeth also that , wherein he confesseth the conuersion of Nations by the true Church , saying : It did not onely require , but also subdue all Nations to the obedience of the faith , Ar. 97. so many as were euer subdued , in the dayes of the first Christian Emperours , and before . Finally , he confesseth the Emperours yet more expressely and more particularly , saying : Ar. 33. It is an easie matter , to name you the Emperours and princes , which both offered to the ministers of iustice in the right of our Church , and also mainteined our faith and congregation , by Ciuill lawes : as Constantine the great , Iouinianus , Valentinianus , Theodosius , Archadius , Honorius , Marcianus , Iustinianus , Mauricius , and diuers others . And to signifie that he meaneth these Emperours to haue bene such as he would wish for , he addeth of the latter Emperours , and saith : I passe ouer as to well knowen many of the Grecian Emperours . Likewise I passe ouer Charles the great . I will not rehearse those ( later Germane ) Princes , that , &c. For although these and such like defended some part of the trueth , which we holde against you , yet least you should obiect , it was but in one or two poyntes , I passe them ouer with silence . And so much for the true Church in the first . 600. yeares .

¶ The third Chapter . That he confesseth the foresaid true Church to haue made so plainely with vs in very many of the controuersies of this time , that he is faine to hold , that the But not his Caluinicall Church . true Church may erre , and also hath erred .

AFter all this so smoothly by him confessed of the true Church , and sometime also of the long continuing thereof in incorruption , if any man maruell to heare nowe , that yet withall he holdeth , the same true Church at the same time to haue bene corrupted and to haue erred , let him sée here in the eleuenth Chapter his manifolde manifest contradictions , & he will quickly leaue his marueiling : the matter ( he shal perceiue ) is not so straunge in this man , but very vsuall & common to contrarie him selfe , as it is also no rare thing in his master Caluine and the other heretical writers of our time . But here in the meane while , be it disagréeing , or be it agréeing with that which he hath confessed already , Infra ca. 11. contradict . 4. I will in this present Chapter laye forth his words , first generally that the true Church may erre , and afterwarde of the particuler errors common to the true Church then , and to our Church now .

The first part . That the true Church may erre .

Ar. 86 Therefore that the true Church may erre , thus he saith : The true and onely Church of Christ can neuer be voyde of God his spirite , and yet she may erre from the trueth , and be deceiued in some things . And a litle after : Wherefore the whole Churche militant consisting of men , which are all lyars , may erre all together . Ar. 88. Agayne : The true and onely Church of God , as it is declared before , hath no such priuilege graunted , but that she may be deceiued in some things . And there beneath : And if it may erre , and be deceiued it selfe , what man is he that neede to doubt , whether it may induce any error among the people ? In so much that he is bolde to say in an other place : Pur. 367 368. Of an hundred argumentes that S. Augustine vseth agaynst the Pelagians , this insultation ( that their heresie was contrarie to the publike prayers of the Church ) was one of the feeblest : which tooke no holde of the Pelagians by force of truth that is in it , but by their confession and graunt . In so much agayne that a few lines after he saith to D. Allen , or rather to S. Augustine if it be truely scanned : In deede they were but sory whelpes , that could not say baffe to the bleating of such a calfe as you are , Modestly . which thinke that such a foolish cauill can cary credite with them that haue any cromme of brayne in their heades , to wit , The Church prayeth so , therefore it is true . Ar. 83.84 . Moreouer in an other : If you meane ( as it seemeth , and as the rest of the Papistes doe interprete that Article ) I beleeue the Catholike Church , that is , I beleeue whatsoeuer the Church doth allow , to be true : I denie that it is necessarie to saluation , that a Christian man should so beleeue the Catholike Church , because the Church may erre . Agayne in the same place : But to beleeue al and euery thing that the Catholike Church by common consent doth mainteine , is no Article of our fayth , and therfore not necessarie to saluation .

The second part . That the true Church did also erre : and that in the same poyntes as we now do erre in .

j. Where he chargeth them with many poynts together .

Now further that the true Church did also in dede erre , & first in the same poyntes wherein our Church now erreth , as they charge it , thus he saith : Ar. 35. Si patrem f. Beelzebub vocauerun● quanto magis domesticos eius● Matt. x. Many abuses and corruptions were entred into the Churche of Christe immediatly after the Apostles time , which the diuel planted as a preparatiue for his eldest sonne Antichrist . By Antichrist he meaneth ( God forgiue him his blasphemie ) the vicar of Christ him selfe , and so consequently by that preparatiue he meaneth such poynts of the Popes religion as are found agaynst the Protestantes in antiquitie . Where to minister him some light by the way ( if it may please God to open his eyes ) let him consider that he must confesse no lesse , Infra c. 11. cont. 8. yea much more , that the Arian , Sabellian , Nestorian , and infinit other old Heresies detested now of both our parts , were a preparatiue for Antichrist : and therfore séeing that Bonifacius the third , and the other Popes after him , haue not receiued those confessed heresies , that it followeth necessarily therof , that the Popes are not Antichrist . But that I stray not further from my matter , but rather reserue euery thing to his proper place : he commeth else where to particularities , and saith : Pu. 419. And this was a great corruption of those auncient times , that they did not always weigh what was most agreable to the worde of God , but if the Gentiles or Heretikes had any thing that seemed to haue a shew of pietie or charitie , they would draw it into vse . What , any thing , without exception ? Go too then , and name somewhat for ensample . So they tooke the signe of the crosse from the Valentinians . What more ? Oblations for the days of death and byrth , of the Gentiles . Foorth a Gods name . Prescript times of fasting , and vnmeasurable extolling of Sole life in the ministers of the Church , from the Manichees , Tacianistes , and Montanistes . And yet what more ? Prayer for the dead , of the Montanistes . Forth agayne ? Purgatory fire , of the Origenistes . Say on still : Yea Ieronym was almost fallen into the heresie of Tertullian , in condemning seconde mariage . Once more to ease that stomacke : Yea euen the name of sacrifice which was commonly vsed for the celebration of the Lords supper , they tooke vp of the Gentiles . All these eyght poyntes he so noteth in the Fathers of Gods Church together in one place . Againe in an other place after the sayings of Iustinus Martyr and Ireneus alleaged : Ar. 60. The other writers of later yeres ( saith he ) we are not afrayd to confesse that they haue some corruption , wherby you may seeme to haue colour of defence for Inuocation of Saintes , prayers for the dead , and diuers superstitious & superfluous Ceremonies . And that to the same they were no lesse addicted then we are , he confesseth plainly , where he graunteth that they accounted the contrarie for no better then heresie . Ar. 44.45 46. You may perchaunce ( saith he ) note the names of them , that preaching the truth of our doctrine , against your receiued errors , were accounted of the world for Heretikes . And a litle after : I wil not dissemble that which you thinke the greatest matter . Well then confesse the truth : Aerius taught that prayer for the dead was vnprofitable , as witnesseth both Epiphanius and Augustinus , which they count for an error . Also he taught that fasting dayes are not to be obserued . if he espied the superstition of fasting dayes , and reproued it , that was no error at all . And who els ? Iouinian affirmed that virginitie was no better then mariage : which if it be well vnderstood , is no error at all . And if he taught further , that suche as could not conteine , though they had vowed virginitie , should neuerthelesse be maried . Moreouer , if he taught that fasting , abstinence from certaine meates , and other bodily exercise , of them selues profite litle : it was no error , he saith , and yet S. Ieronyme was a most bitter enemie vnto Iouinian . Any more ? Last of all Vigilantius wrote agaynst Inuocation of Saintes , superstition of Reliques , and other Ceremonies . Him Ieronym reproueth , or rather rayleth on him : Modestly . for his reasons are nothing worth that he hath against him . Therefore howsoeuer Ieronym esteemed him in his rage , if he had none other opinions contrary to the trueth , we doubt not to acknowledge Vigilantius ( as many godly and learned Bishops of his time did ) for a true preacher and reprehender of that superstition whervnto Ieronym was to much addict . He said afore that he would not dissemble , and yet you sée his ifs , and Hierome alone against many godly and learned Bishoppes . Therefore to make it yet more playne , howe in clearing these Heretikes he chargeth the Fathers , I must report what he hath likewise in other places .

ij . As touching Vigilantius , and inuocation of Saintes , by it selfe .

As where D. Allen said : Pur. 306 310. [ So their citing out of S. Ambrose for the improuing of the inuocation of holy Saintes , is no more but an abuse of the simples ignorance : knowing well that he and all other of that time did practise prayers both often to all holy Martyrs , and sometimes peculiarly to such , whom for patronage they did especially choose of deuotion amongest the rest . ] To this he answereth : Honorably . Touching Ambrose ( which was sodenly made a Bishop , before he was a perfect Christian ) if some steppes of Hethenish Inuocation or Rhetoricall apostrophees and prosopopees appeare to be in him , and some other about his time , yet was not that generally receiued of all the Church in his time . Also where the question is asked , Ar. 39. [ Whether men began sodenly to require the helpe of Saintes in heauen ? ] He answereth : Whether sodenly or by litle and litle man were brought to suche superstition , that they required helpe of Saintes , it maketh litle matter , yet it is to be thought , that it grewe vp , as other errors , by litle and litle . And S. Augustine in his booke , De cura pro mortuis agenda , wearieth him selfe , and in the ende can define nothing , in certayne , Howe the Saintes in heauen should heare the prayers of men on earth . Pur. 315.316.317 . Although he can not define , Howe , yet neuerthelesse ( sayth D. Allen ) he nothing doubteth but intercession maye profitably be made to them , and that also for the deceased . ] Wherevnto Fulke sayth agayne : Augustine in hys booke De cura pro mortuis agenda , is full of doubtes , that he knoweth not hym selfe what to determine , but that he wyll holde the common opinions receaued in his time . And beneath : M. Allen affirmeth , that S. Augustine neuer doubteth , but intercession may be made vnto them for the dead : whosoeuer wil take the paines to reade the treatise , de cura pro mortuis agenda , shal find nothing els but doubtes and questions of that matter . So he saith , not marking what him selfe there citeth out of that booke , August . de ●ur . cap. 16. to witte , where S. Augustine concludeth the whole matter in the end , and saith : [ Ista questio vires intelligentiae meae vincit , quemadmodum opitulantur Martyres ijs , quos per eos Certum est opitulari : This question passeth the strength of mine vnderstanding , how the Martyrs helpe them , whom it is certain to be helped of them . ] Certum est , saith S. Augustine , and Fulke alleageth it , and euen so Englisheth it , it is certaine : and yet , onely because he can not define , Howe , as to this day also it remaineth a very hard question , he sticketh not againe to say there immediatly , These places and the whole discourse of that booke , doth proue , that although Augustine were willing to maintaine the superstition that was not throughly confirmed in his time , about Burialls and Inuocation of Saintes , yet he hath nothing of certaintie , &c. At least wise , this declareth that S. Ambrose and S. Augustine are ioyned of him with S. Hierome in that error , Hier. li. 2. con . Vigil . and not with Vigilantius amongst those many godly and learned Byshops of that time , of whom also he hath no author , so to count them . by S. Hierome it appeareth that they were very few vngodly and vnlearned , and against all the thrée Patriarchal Churches , of the East , of Egypt , and of the See Apostolike , in that they tooke part with Vigilantius , and so with Iouinianus condemned by the authoritie of the Romane Church . And so much of the auncient true Churches erring in Inuocation of sainctes .

iij. As touching Iouinian : of fasting , of Virginities merite , of V●●aries mariage .

Now to adde more likewise of their erring in condemning of Iouinian , D. Allens wordes are these : [ Iouinianus taught the contempt of Christian fastes : matched mariage with holy maidenhood , Pur. 11.13 . and afterward ( to the great wonder of all the Church ) perswaded certaine religious women in Rome to forsake their first faith , Hier. con . Ioui . li. 2. and mary to their damnation : for which plaine supporting of vndoubted wickednes , S. Hierome calleth them often , Christian Epicures , boulsterers of sinne , and doctors of lust and lecherie . Neuerthelesse the force of Gods grace , which was great in the spring of our Religion , ( the sinne of the world not yet ripe for such open shew of licentious life ) speedely repressed that wicked attempt . for as S. Augustine declareth , it was so cleare a falshood , that it neuer grew to deceaue any one of all the Cleargie . ] Fulkes answere herevnto is no more but this : If Iouinian were so great an heretike , as you make him , yet he him selfe ( as you shew after out of Augustine ) offended not in that which he perswaded others to doe . He meaneth that place when D. Allen somewhat after speaketh of these newe Superintendentes and ministers , and saith , that [ they much exeede Iouinianus , Pur. 17.22 . who ( as Augustine reporteth of him ) being a Monke , mainteined the mariage of Votaries : but yet for diuers inconueniences , him selfe for all that would not be maried . August . ad quod . haer. 28. And there to S. Augustine by name he saith nothing , but turneth his talke to D. Allen , demaunding of him thus : Where learned you but of the diuell him selfe , to commaund abstinence from meates and mariage for Religions sake , to some men at all times , and to all men at some times ? If for these and for an hundreth such , you can shewe no better warrant , then the termes of your fathers , A good child . the practise of your elders , or the authoritie of mortal men , the curse of God pronounced by Esay , against them that call euill good , or good euill , must needes be turned ouer vnto you . With the same boldnes in an other place , where D. Allen had giuen this obseruation [ You shal not lightly heare an heretike that denyeth praying to sainctes , Pur. 4●1 402. or holdeth with open breach of holy vowes , alleage Iouinianus or Vigilantius . But they will trauaile to writhe , with plaine iniurie to the author , some sentence out of Augustine , or Ambrose , or some other , that by their whole life and practise open them selues to the world to beleeue the contrarie . ] He saith thervnto . M. Allen geueth a speciall note , that we name not Iouinian or Vigilantius , but rather hang vpon some sentence of Augustine or Ambrose , and thinketh we are ashamed of the other . But we neither boast vpon Augustine , nor Ambrose , when they dissent from ( our ) doctrine : neither are ashamed of Vigilantius nor Berengarius , when they agree therewith .

iiij . As touching Ceremonies .

Likewise of their erring in Ceremonies , and such other traditions , this he saith more , besides that which I haue already reported : Pur. 256 Their time ( he speaketh of Gregory Nissen , and Athanasius the great ) had diuers errors and superstitious Ceremonies . Againe , Ar. 91. If the Church had not approued many vnprofitable and hurtfull vsages among the people in S. Augustines time , what neede had he to complaine , that many of God his commaundementes were litle regarded , and mans presumptions so highly esteemed ? See the answer . cap. 6. pag. [ Sed hoc nimis doleo , &c. But herewith I am to much greeued , that many things which in God his booke are most holsomely commaunded , are lesse regarded : and all things are so ful of so many presumptions , that he is more greeuously reproued , which in his Vtas hath touched the earth with his bare foote , then he that hath buried his minde in dronkennes : ] So farre out of S. Augustine . Therefore if it be an vnprofitable and hurtfull vsage , to preferre mans traditions before God his commaundements , the Church in S. Augustines time approued an vnprofitable and hurtfull vsage . Furthermore if the Churche can not approue an vnprofitable or hurtfull vsage , wherefore are so many Ceremonies , as were approued in S. Augustine and S. Ambroses times , abrogated and disanulled , either because they were vnprofitable , Pur. 391. Tert. de coro . mil. or else hurtfull ? Againe where D. Allen sayth : [ They confesse Tertullian . 1300. yeares agoe to haue practised oblations for the dead . And aske him where he had it ( for surely he inuented it not him selfe ) and he appointeth vs to his forefathers : He nameth the Apostles for the authors and founders thereof , as of many other thinges , which he there reckeneth beside , that were generally receaued , and now be of heretikes likewise condemned . Pu. 400 393.264 ] He answereth : Tertullian fathered manifest fables vpon the institution of Christ and the Apostles , as you your selfe * * Infra - cap. 6. pag. can not denie , if you haue any conscience at all . As , On the Sonday and betweene Easter and Whitsontide not to fast or pray vpon our knees . Also , To crosse our selues in the foreheade at all thinges whatsoeuer wee doe . Also , To geue to them that are newly Baptised , a temper of mylke and hony : and from the day of their Baptisme , forbid dayly washing all the weeke after .

v. As touching Purgatorie and Praying for the dead .

But for Purgatorie and Praying for the dead , because his whole booke is of that matter , he is most profuse in charging that auncient true Church both fathers and people thereof : and therfore I must stand the longer hereabout , specially because the Reader shall sée therein as in a notable example , to what shamefull confessions against them selues they are driuen , whensoeuer they take in hand to answere throughly to any learned Catholike that hath throughly written of any controuersie . And first I will shewe what he saith of particular Doctors and their particular times : secondly , of the whole Churche in some of those times : thirdly , of the glorious originall that they referre it vnto : and lastly , of the shamefull original or head that he referreth it vnto , and them also for it .

j. What he saith of particular Doctors , and their particular times , for it .

And for the first to beginne alowe and so goe vpwarde : Pur. 158. Bernard ( saith he ) is a very late writer , and therefore his authoritie with vs is of small accompt in such cases , as he followeth the common error of his time . I take this in the way , without our compasse , yet not without good cause , that conferring the times both within and without those first .600 . yeares , thou maist beholde how he chargeth both a like .

Well then , to come nowe into our compasse , Pur. 166. of S. Gregorie thus he saith : When the proofe commeth , you leape but 600. yeares from Christ to Gregories Dialogues : from which time I will not denie but you may haue great store of such stuffe . And not afore that time likewise ?

Theodoret was an .100 . yeares before S. Gregory : Pur. 123. and what of him and his time ? Oecumenius and Theodoretus ( saith he ) were writers about that time , when corruption of doctrine had greatly preuayled . Againe before that time , from the yeare .430 . vp to .360 . much about one time these did florish , Augustine , See M. Rishtons table . Ambrose , Hierome , Paulinus , Efrem , Chrisostome , Basil , and Epiphanius . And what of them and their time ? I haue alreadie rehearsed what he saith of S. Augustine vpon his booke De cura , Pur. 315.317 . that he woulde hold the common opinions receaued in his time , and that he was willing to mainteine the superstition that was not throughly confirmed in his time . 349. As againe : If he had diligently examined the Common error of his time , of prayer for the dead , he would not so blindly haue defended it , as he doth in that booke De cura pro mortuis agenda , and else where . And againe : In celebration of the Sacrament , 326. the superstitious error of that time allowed prayers for the dead generally , and speciall remembrance of some in the prayers , as of Monica & Patritius the parents of S. Augustine . 78. Againe : But Augustine speaketh of the amending fire in the place alleaged by M. Allen . He doth so in deede : but Augustine had no ground of that fire , but in the common error of his time . 161. And againe : Concerning Augustine , that error of Purgatorie was somewhat risely budded vp in his time . Then of Paulinus : 322. Purgatorie in those dayes was but euen a breeding , and yet not throughly shaped out of prayers for the dead , and such other superstitious ceremonies as were vsed about the departed . How handsomly he agréeth here with him selfe , I dissemble till * * Contr. 46.47 . the 11. Chapter . Nowe of Ambrose and others : Ambrose in deede alloweth prayer for the dead , as it was a Common error in his time . Pur. 320 262. Againe : But of memories of the dead , and prayers for the dead also , we wil not striue , but that they were vsed before the times of Beda , Ephraim , & Ambrose . Moreouer , Chrysostome and Ieronym allowed prayers for the dead . 194. 370. Then of Epiphanius : Because the olde Liturgies vsed to make memorie of all sortes of men that were dead in Christ , he expoundeth it according to the error of his time , that this memorie was a prayer for the sinners : for the iust , as Patriarkes , Prophets , &c , a signification that they were inferior to Christ . a simple cause why they should be remembred : but this shift he is driuen vnto . So S. Augustins exposition of the like practise , 279.280 August . euc . 110. & ad dul . q. 4. saying : [ When the sacrifices either of the Altar or of any kind of Almes , be offered for all men departed and baptized : for the very good , they are Gratiarum actiones , thanks giuing : for them that be not very euill , they are Propitiationes , procurements of mercy : for the very euil , although they be no succor to them being dead , yet they are certayne comforts to the liuing . ] He condemneth it likewise in these words : These matters stand al vpon a false supposition , that any prayers are auailable for the dead . which when it can not be proued , it is in vaine to shew who taketh profite by them , who not . And so much of that time , yea and of more then that time , where he said , before the times of Efrem and Ambrose .

Let vs now ascend to Constantinus Magnus his time , who was the first full Christian Emperour , and beganne his raigne soone after the yeare .300 . Pur. 313. In the buriall of Constantinus ( sayth he ) there is mention of prayer for his soule , according to the error of the time , which was * * Inough for any Christian man . the time euen of the first Nicen Councell also , and he buried in the Gréeke Church at Constantinople .

Long afore that againe about the yeare .200 . florished Tertullian and Origines , of that time so he saith , after a certaine saying of Origens alleaged : By this place it is manifest , Pu. 249. that Origen ( whom notwithstanding here a little after we shall haue for the founder of Purgatorie ) and the East Churche in his time acknowledged no Purgatorie paines . Againe : This one testimonie of Origen shall testifie , what the iudgement of the Greeke Church was concerning Purgatorie and prayers for the dead , from the Apostles time vnto his dayes . Pag. To Origens place I must answere in the ninth Chapter : but nowe doe you say on : I wotte well superstition in the Latine Church was somwhat forwardes , in as much as there was the seat of Antichrist appointed to be set vp . Where by the waye may be noted his For the .xii. Chapter . ignorance , being the foundation of his malice , that he knoweth not , all the old heresies to haue sprong of the Gréekes ( wherevpon also were holden in the Gréeke Church those first foure generall Councels against them ) and not of the Latines , but contrawise the Romaine Church specially to be commended of the fathers , Vinc. Lir. cap. ix . Ruf. in expo . Symb ▪ num. iii. For maintaining alwayes most earnestly susceptae semel Religionis integritatem , the puritie of Religion whiche it first receaued , neque heresis vlla illic sumpsit exordium , and that no heresie did spring there . But to our matter , that forwardnes in the Latine Churche he confesseth , I thinke in respect of Tertullian , whose manifest testimonies he coulde not otherwise shift him of , and therefore of him somewhere he saith thus : I denie that any of the auncient Fathers in Christ his time , or Scholars to his Apostles , Pu. 435. or within one or two hundreth yeares after Christ ( except one that had it of Montanus the heretike , as he had more thinges besides ) in any one worde mainteined your cause , for Purgatorie or Prayers for the deade . Mary , Montanus of whom Tertullian receaued his heresie , had in all pointes the opinion of the Papistes . Againe , I will not denie but you haue much drosse and dragges of the later sorte of Doctors , Pur. 247. and the later , the fuller of drosse . But bring me any worde out of any that did write within one .100 . yeares after Christ , that alloweth prayer or almes for the dead . Where ( as we sée ) by the later sort of Doctors , he sheweth him self to meane such as were without one .100 . yeares after Christ . But of that one .100 . yeares also , together with Tertullian , and the Fathers afore him vp vnto Christ , we shall haue occasion to say more anone in our third Article .

Hauing therefore thus shewed in this first Article , howe he chargeth the true confessed Fathers of the true confessed Church with this error ( as which he summeth vp together in an other place , Pur. 458. and saith : The error was continued from a corrupt state of the Church of Christ , vnto a plaine departing away into the Church of Antichrist . ) Let vs now sée , how he chargeth the same whole true Churche for some time with the same , and that the more briefely , because we haue nowe so often hard him say of so many times , that it was the common error of that time and that time .

ij . What he saieth of the whole Church in some of those times .

Pur. 382. Thus he saith in one place : If we be asked , how we can shifte our selues against the generall practise of Gods Churche , for all popish assertions , and namely this of praying for the dead : We answere , that we denye the practise to be generall , because wee finde it Is nothing generall , but that which you find in them ? not in the most auncient writers , that liued within an hundreth yeares and more , after the time of Christ . But what say you to the later practise , which for places then was generall , though for times you count it particular ? And to the particular practise of later times , we answere , that it is not sufficient to controll the auncient doctrine and primer practise . Againe in an other place : 370. The same order ( that was before Epiphanius ) and error ( that was in Epiphanius time ) doe all the later Liturgies followe ( and therefore , saye I , all the later Byshoppes and Priestes , and people , because they vsed those Liturgies ) making memorie and prayers for all them that are departed in the faith . What saye you then to that practise so generall ? In the memorie of all departed , they followe the olde order : in praying for all , they followe the later error , which had chaunged the sacrifice of thankes geuing into the sacrifice of prayer . But more of the olde Liturgies nowe in the thirde Article , which must be of the originall that the Fathers referred this their practise vnto .

iij. To what origin he confesseth the Doctors to referre it , to wit , vnto Scripture , and Tradition of the Apostles .

And here first , for perspicuitie , I remember to the Reader , what S. Augustine saith of fasting : August ●pist . 86. Casul . [ In the Scriptures of the new Testament , Video praeceptum esse Ieiunium , I see that fasting is commaunded : But what dayes we must keepe fast , Non inuenio in illis literis euidenter praeceptum , I finde not in those scriptures euidently commaunded . ] And yet the fast of fortie dayes before Easter , and some others , both he & many moe of the Fathers doe say to be Au. in p● 110. & e● 119. cap Hie● ep● Marcel . Monta● commended vnto vs in the Scripture of the new Testament : but specially that it commeth expresly vnto vs of the Au. in p● 110. & e● 119. cap Hie● ep● Marcel . Monta● Apostles tradition without Scripture . The like they say of prayer for the dead , that it is expresly found in the holy Scripture : But the certaine times that it is solemnely practised as vpon the burial day , the third , seuenth , thirteth , fourteth , yeares day , and also in a certaine speciall prayer of the holy Masse : are ( they say ) eyther all or some of them , of the Apostles plaine Tradition , though also commaunded to vs out of Scripture . So say the Fathers : and for their so saying , let vs now sée what this man saith of them . And to omit , ( because it requireth a longer treatie ) that he maketh in effect no lesse then heretiks , of S. Augustine with others , Infr ca. ● Pur. 214 for auouching sacrifice for the dead , out of the booke of Maccabées as out of Canonical scripture : Gregorie , Bernard , & Bede , ( whom D. Allen alleageth vpon the place of Mathew . 12 ) are of opinion , Pur. 19. ● Gre. 4.19 . Ber. Ser. in Cant Bed . in Mar. 3. saith Fulke , that sinnes not remitted in this world , may be remitted in the world to come . But howe happeneth it , that Chrysostome and Ieronym , which both interpreted that place , coulde gather no such matter , although they otherwise allowed Prayer for the deade ? the reason must needes be , because the error of Purgatorie growing so much the stronger , as it were nearer to the full reuelation of Antichrist , Gregorie and Bede sought not the true meaning of Christ in this Scripture , but the confirmation of their plausible error . Then S. Chrysostome bylike will please him : Pur. 251.247 . Chris . ho. ●4 . in . 1. cor. 15. Such pitie may bring you into the pit of hell . Pur. 237. but heare I pray you , out of an other place : I denie not but that Chrysostome doth alleage this example ( of Iob sacrificing for his children . Cap. 1. ) for prayers to profite the dead . What shall we say ? Those good men in that declining state of the Church to superstition , being destitute of the cleare testimonies of Scripture , to maintaine those plausible errors , are driuen to such simple shiftes to vphold them , as it is great pittie to see . Againe , But where learned Chrysostome , that prayers and almes had any comfort in them for the dead ? surely he alleageth Scripture , but he applieth it madly , and yet he often applieth it to the same purpose . Pur. 226. Amb. de . obit. Theod. Alas good man . Likewise , Ambrose commendeth Honorius ( the young Emperour ) for solemnising the funerals of Theodosius ( his father ) by the space of .40 . dayes after the example of Ioseph . Genesis .50 . such superstition crept into the Churche first by emulation of the Paganes , and after seeking for colourable confirmation in the examples of the Patriarkes . Pur. 363. Againe , Those Doctors that would seeke confirmation of prayer and oblation for the dead in the Scriptures , as Chrysostome and such like , doe manifestly wrest them to their purpose . I doe here no more but note that he chargeth them whom he confesseth to haue bene of the true Churche , euen so as he chargeth vs : But what Scriptures , and how substantially they alleaged , I must reserue to * * See ca. 13. an other place : As that also which * * See cap. 9. pag. he grateth vpon so often out of Tertullian , as if he should confesse , that prayer and oblation for the deade is not taken at all out of the Scriptures : Whereas in déede he doth not so say , but onely of the solemne times of such oblation , in such manner as I alleaged a litle before out of S. Augustine concerning fasting and fasting dayes . The offring anima die , vpon the yeares myndday for the dead , and the solemne memorie of them in the Canon of the Masse , these thinges Tertullian and others ascribe to the Apostles traditions , and not to precept of the Scripture .

And now for making it such a tradition , what saith Fulke againe of them ? Pur. 39● . Thinke you , that prayers for the dead came from the Apostles because Tertullian saith so ? And a litle after : If Tertullian had no ground of his saying when he affirmed that oblations for the dead came from the Apostles , what ground can Augustine haue which was 200. yeres further from the Apostles time then he ? And againe : Where Chrysostome saith , Pur. 303. It was agreed by the Apostles , that in the celebration of the holy mysteries , a remembrance should be made of them that be departed , for they right well knew great profite to arise thervpon vnto them : he must pardon vs of crediting him . It is no maruell now after this to sée him fayne to denie the See cap. 13. most certaine works of the Apostles Scholars , Clemens Romanus , & Dionysius Areopagita , witnessing the same tradition , and to say , that we haue them but of some counterfayting knaue that could not otherwise mainteine his heresie to be olde , Pur. 268. The modestie of the man towardes the old writers . but by falsifying and counterfayting anew , that which neuer was in the olde writers heades . Finally vnlesse he make the like counterfaiting knaue of S. Chrysostome also , he may sée by this testimonie of his , that he had no cause for this poynt to charge him or any other after him with suche a chaunge of the olde Liturgies , as he doth in many places , saying : But be it that Chrysostome & Basil did write these Liturgies , Pur. 356. Item . 360.371 . the oldest Fathers that can be giuen them : I would know what Liturgies they had in those Churches , before Chrysostome and Basil deuised those formes that are said to be theirs . If you would in déede know it , and namely for this poynt about the dead , Chrysostome him selfe , as also Augustine , Epiphanius , Tertullian , and others alleaged by D. Allen , hath tolde you , that it was all one and the same , afore and after . It followeth in him : And whye Chrysostome , Basill , Gregorie , or any other that prescribed newe formes of seruice , were not content with the old formes that were vsed in their Churches before their dayes : * * See his boldnes . vndoubtedly because they were too simple for their curiositie , too sincere for their superstition , sauouring of the auncient truth , not fauouring their lately receiued errors . And a litle after : The authors of these Liturgies thought to confirme it by publike authoritie , whiche was before but a blinde error without a head . I shall answere this why of yours in the sixt Chapter , where I must answere for these Fathers .

iiij . He contrariwise feareth not nor basheth not to say , they had it from the diuel and his limmes .

Now let vs come to the fourth and last article , to sée him so farre confronting those Fathers which haue thus fathered this matter vpon the Apostles partly their writings , partly their tradition , that he cleane contrarie fathereth it vpon the diuell him selfe & sundry lims of his , saying boldly that thence the holy Fathers had it . Ar. 39. It is certayne ( saith he ) that prayer for the dead was first planted by the diuell , as were other abuses : and because it hath a great pretence of charitie , deceyued simple men the sooner . Pur. 386. And with more particularitie in an other place : First the diuel suggested superstitious deuotion into the Gentiles : by peruerse emulation of whom , Iudas Machabaeus might be deceyued . And his facte gaue occasion to the ignoraunt people of error : And their ignoraunce first winked at , because it had a shewe of pietie , confirmed by custome , might at length , ( Pur. 436. for none of the auncient Fathers within foure hundred yeres was wholly of your error ) be allowed of Augustine and others , who neuer weyed the matter by Scriptures , but by the common practise . And this I thinke ( saith he ) is the righte pedigree of prayers for the dead and Purgatorie . And in an other place yet more particularly : Pur. 416. Pur. 152.266.386.410 . I haue promised ( sayth he , and that very often , and therefore so muche the more to be noted ) to proue that the opinion of Purgatorie had the same originall that the moste notable Heresies had . He beginneth that paragraph with these wordes : Nowe at the length commeth the author of this Heresie , by the testimonie of Epiphanius and Augustine : whom D. Allen there alleageth , that Aerius an Arian was the firste that denied prayers and oblations to profite the dead . Vnto that Fulke goeth about there to aunswere , to quitte Aerius , and to counteraccuse those Fathers and their felowes . Well then , Purgatorie ( sayth he ) had the same originall that the moste notable Heresies had . And what was that ? Heresie was receyued from the diuell by Philosophers and Gentiles . And howe proue you that Purgatorie was so receyued ? Mary , all Philosophers whiche graunted the Immortalitie of the soule , as Phythagoras , Empedocles , and Plato , assigned three places for the soules departed . And who else ? Carpocrates was a great admirer of Philosophie . This Heretike learning out of Plato his Philosophie , that mens soules must be purified after their death , inuented a kinde of Purgatorie out of the opinion of Pythagoras . Yet forwarde : Origen to muche a Philosopher , was not content with Plato his purification , but he must bring in Platoes fire also . Is this all ? Afterwarde about S. Augustines time , the name of Purgatorie was first inuented , by some mediators and conciliators of Origens error with the erroneous practise of the Churche . Here loe we haue the thirde place , the purification , the fire , and the name : We lacke nowe but the relieuing of the Soules there . For that he saith : The Heracleonites would redeme their dead after a new maner , namely by oyle , balme , water , and Inuocation said ouer their heades in the Hebrew tongue . But ( at one stroke to strike vs starke dead ) Montanus had in all poyntes the opinion of the Papistes . First that the Patriarkes before Christes comming were in hell : That Abrahams bosome was in hell , or in the lower partes : That only Martyrs and perfect men are priuileged of God to goe to Paradise : That all small offences must be punished after this life , where the prison is , and the vttermost farthing to be payed . Then for prayers a litle after : And therefore ( sayth he ) it is not otherwise to be thought , but that the Montanistes vpon the grounde of this opinion , not content with the oblations for the dead ( whiche the Church then had by peruerse emulation of the Gentiles , Oblations of thanks giuing also , are heathenish . and yet were but oblations of thankes giuing ) they added also prayers for the spirites of them that were dead , whereof Tertullian maketh mention . And that you may not doubt whether he charge vs alone , or also the auncient Fathers , with all this , goe to his wordes alleaged out of the same place in this Chapter by me afore , beginning thus : And this was a great corruption of those auncient times , that if the Gentils or Heretiks had any thing that seemed to haue a shew of pietie , or charitie , they would draw it into vse , &c. After all this he concludeth in the ende , saying : Wherfore it is left that Montanus and his felowes were the first that taught prayers for the dead to be profitable . And agayne : Therfore Aërius was not the first that held our opinion : but Montanus before him was the first that held your opinion throughly . Mary you haue played the man in déede , and performed ( I trow ) euery iote of the vaunting promise that you made a litle before , when you said : Pur. 410. That we can not reade out of the word of God , we shal heare of Purgatorie , among the Paganes , Carpocratians , Heracleonites , and Montanistes , of whose heresies and pestilent practises , the whore of Babylon ( that is as your owne mouth hath here confessed , the Church at the farthest by S. Augustines time ) hath pacht vp her Purgatorie and sacrifices for the dead , as by and by I shall declare .

Thus I haue shewed , how he noteth the true Church for so many particular errors of ours , as about Ceremonies , about the Crosse , about the name of Sacrifice , about Fastingdayes , and abstinence from certaine meates , about Sole life of the Cleargie , and vowe of virginitie , about merite of the same & of abstinence , about inuocation of Saints , and worshipping of their Relikes , about Purgatory , and reliefe of the soules in Purgatory : and that they were so much addicted therevnto , that they counted the contraries to be Heresies , and béeing opposite to the holy Scriptures , and Traditions of the Apostles .

vj. As touching the Popes primacie .

To all these errors I will yet adde one more , which he maketh so much of , that he ascribeth the Apostasie of the Church by him imagined , to the same . Which , for all that , I will here shew to be imputed by him also to the true Church that in the second Chapter we heard him to confesse . It consisteth in the matter of the Popes Superioritie . To begin therfore with him an high & come downward along the true Church vntil it And yet no man then in the worlde that went out from the Pope . Ar. 47. Ar. 36. vanished quite away forsooth vpon a soden by force of a summe of mony giuen & taken of Bonifacius the third and Phocas the Emperour , thus he hath first of Pope Victor : Victor went about to vsurpe authoritie ouer other Churches . And againe : Victor Bishop of Rome about the yere of our Lord 200. passed the boundes of his authoritie , in excommunicating of all the Churches of Asia . Afterwarde he noteth Cornelius and Stephanus Bishops of Rome for the like , in S. Cyprians time for medling with Afrike , Asia , and Spaine . Furthermore , Anastasius , Innocentius , Zozimus , Bonifacius , Bishops of Rome all in a row , chalenged prerogatiue ouer the Bishops in Aphrica , by forging of a false Canon of the Nicene Councell . And againe : Celestinus Bishop of Rome dealt hardly with the Nouatians . And there in the end : By these examples it is plaine , that the mysterie of iniquitie beganne to worke ( or as he spoke there a litle before , The Popes authoritie first beganne to aduaunce it selfe ) in Victor , Cornelius , Stephanus , Anastatius , Innocentius , Zozimus , Bonifacius , and Caelestinus . And in an other place of some of them againe : Pur. 255. The Nicen Councell the first and the best , was corrupted with counterfected Canons by the Bishops of Rome , to maintaine their vsurped authoritie , in the dayes of S. Augustine . And in the nexte Chapter we shall heare him call the Churche in Innocentius his time , Pur. 148. the companie which hath the Pope for their head , Item , the Pope and al them that take his part . Finally to come to S. Gregories time : where D. Allen saith thus : [ So if thou would know whether that place that our aduersaries impudently doe alleage out of Gregorie the great , against the Soueraigntie of the See of Rome , Pur. 305.310.194 . was in deede written for their seditious purpose : beholde the practise of the same father , and thou shalt finde him selfe exercise iurisdiction , at the very same time when he wrote it , in all Prouinces Christianed throughout the world : both by excommunication of Bishops that gouerned not well , by often citation of persons in extreeme prouinces , by many appeales made vnto him , by continuall legacies to other Nations , sent either to conuert them to the Faith , or to gouerne them in their doubtfull affaires , and by all other exercise of spirituall iurisdiction , &c. ] He in his answer is driuen to say to this : The practise of Gregorie although it were much more modest then of his Successors , yet can it not be excused , but it was contrarie to his doctrine whereby he reproueth an other ( to wit the Bishop of Constantinople ) in that he was not altogether cleare him selfe . As though either he or any his successor vsed the stile of vniuersall Bishop , and not all the cleane contrarie , [ Seruus seruorum Dei , Seruaunt to Gods seruauntes . ]

All this I haue so copiously alleaged out of him ( though not so copiously as I might ) for these thrée purposes : First that the Reader might clearely sée , that in so many pointes he confesseth him selfe and his fellow protestantes to dissent from them whom he confesseth to haue bene of the true Churche : Secondly , that againe he confesseth vs in the same points to agrée with the same : Thirdly therefore and especially , that he hath not for these pointes ( and so neyther for such as depende of these ) iust cause to denie vs the true Churche , Note well whosoeuer seeke the Churche . which he so graunteth to them that holde the same pointes , and that vpon the same groundes , and as earnestly , or ( if he will ) euen as obstinately , as we doe nowe , condemning their aduersaries therein of heresie , and so consequently of separation from the true Churche , howsoeuer them selues rather are charged by him to haue receiued of older heretikes their opinions : but that contrariwyse wée are for so muche to bée more excused then they , as wée doe erre by their authoritie and the authoritie of their Successors after them to this time , no greater authoritie in the meane time clearely ruling ouer the case to the contrarie parte , but rather the more it is scanned , the more continully it appeareth , that their part is still to bée followed , and the contrarie parte still to be condemned and accursed .