Luther afterwards held as appeareth in Brerely tract 2. cap. 2. sect 14. in the margent at [z] Luther ibidem fol. 229. b. pauâ—o post initium next after f. at Fourthly Whereto divers other like examples might be added [a] Brereley in his Conclusion to the Judges Sect. 10. Thus then the several and disagreeing answers of Protestant Writers to our objection of the Devils disputation had with Luther against the Mass being discovered for vain and idle I will now conclude this point with the further evident testimony of Hospinianus a learned Calvinist who though he acknowledge Luther [b] Hospinian in Hist Sacrament part alter in his Prolaegom prope finem saith of Zuinglius Calvin Luther Hos enim tres viros nosco à Deo ornatos fuisse multis donis virtutibus ingenio luce doctrinae Caelestis c. Zelo gloriae Dei c. Divinitusque formatos excitatos ad Ecclesiam Christi his postremis temporibus tyran nide ac tenebris Anti-Christi horribiliter oppressam in libertatem lucem Evangelii vindicandam c. for a man adorned with excellent gifts with the light of Heavenly knowledge zeal of Gods glory and as raised up to restore the Gospels light c. Yet as inforced he confesseth most plainly the thing in question in Hist Sacrament part alter fol. 131. a. where he reciteth out of Luthers works a part of the disputation written by Luther between the Devil and him and then in the end of that side of the leaf addeth saying De hac disputatione narrat Lutherus plura quorum summa est se à Diabolâ— edoctum esse quod Missa privata imprimis sit res mala rationibus Diaboli convictum abolevisse eam Luther being instructed by the Devil that the Mass was wicked and being overcome with Sathans Arguments did thereupon abandon the Mass Insomuch as Hospinian doth yet further in his first Index or Alphabetical Table set before his Book under the Letter C. and at the word Colloqium among the many other Colloquies had among Protestants by him there set down place among other this Colloquie between the Devil and Luther in these words Colloquium Lutheri cum Diabolo in quo instituitur de erroribus Missae 131. As also Joannes Regius another prime Protestant in his Book intituled Liber Apologeticus c. under the title Consideratio censurae pag. 123. circa med forbeareth not to defend and justifie Luthers foresaid confessed instruction from the Devil saying Quid hoc ad Mysterium seu doctrinam verbi Divini per Lutherum restauratum evertendum aut ad Missae etiam veritatem stabilendam Et unde constat Pu. constat by the testimony of Luther himself tom 7. Wittember An. 1558. in lib. de Missa privata unctione Sacerdotum fol. 228. a. fine tom 9. Germ. Jenen fol. 28. in lib. de Missa angulari tibi malum ipsum fuisse Spiritum qui Luthero hoc dixerit Et posito licet malus Spiritus fuisset non sequitur tamen mox eum mentitum fuisse quia vera interdum Diaboli loquuntur quando dicunt id cujus Scriptura testis est So confessedly is that true which we object against Luther 8. As concerning [c] Brereley in his Book a part of the Lives of the late pretended Reformers Cap. 2. Sect. 1. obedience to the Spiritual Pastors in behalf of the people he saith The Governours of Churches and Pastors of Christs Sheep have power indeed to teach but the Sheep ought to give judgement c. Whereof let the Pope Bishops and Councels decree what they please we will not hinder it but we who are Christs Sheep and hear his voice are to judge whether those things be true which they propound or no and they ought to give place and subscribe to our censure and judgement c. Qui volunt perhiberi rectores Ecclesiarum pastores ovium Christi habent quidem potestatem docendi sed oves debent ferre judicium utrum illi vocem Christi vel alienorum proponant ordinent Papa Episcopi Concilia c. quicquid velint non impediemus sed penes nos qui oves Christi sumus vocem ejus audimus erit judicium utrum vera consentanea voci pastoris nostri proponant vel non ac ipsi nobis cedere nostrae censurae ac sententiae subscribere obtemperare debent Luther tom 2. Wittemb fol. 375. a. initio and next before there fol. 374. b. fine he saith Christus ademit Episcopis Doctoribus Conciliis tum jus tum potestatem judicandi de doctrina ac tradit illa omnibus Christianis in genere Is this the saying of a Sheep or of a Wolf Pu. Conformable to this Doctrine is that which Bellarmine in praefat de Conciliis Ecclesia militante saith of Luther Igitur Martinus Lutherus cum fama accepisset indictum esse Concilium continuè arrepto â—alamo librum confecit atque inscripsit De Conciliis credes ut ageret Deo gratias Ecclesiae gratularetur atque omnes ad Concilium invitaret Nihil minus summa enim libri est nihil esse opus Conciliis cum etiam vetera illa sanctissima celeberrima erraverint quilibet Parochi Ludi-Magistri non minus possint in Ecclesia quà m quaevis maxima numerosissima Concilia Orditur à Concilio illo sine controversia antiquissimo sanctissimo quod Apostoli Hierosolymis celebraverunt quanquam in â—o Concilio Apostoli decreverunt abstinendum esse à sanguine suffocato ad has angustias nos redigit ut vel ab his cibis nos abstineamus vel apertè fateamur liberum esse Concilio summo ac primo non obedire Deinde graviter exponit quanta calamitas esset non vesci deinceps capreis leporibus cervis cuniculis anseribus turdis caeterisque aviculis quod miserius est abstinere lucanicis aliisque farciminibus jusculis etiam quibusdam quae non solum pipere condiuntur sed etiam sanguine ut ipse loquitur qui ista benè norat vel liquido tinguntur vel crasso coagulato infarciuntur Quia vero tam gravis jactura nullo modo subeunda Luthero esse videbatur inde effecit non esse Apostolico decreto obtemperandum Ex quo rursum ita conclusis Ergo liberum est nobis omnia concilia relinquere sic liberi sumus ab omnibus Concilliis Praeclare omnino quasi vero quia non tenemur ea Concilii lege quae solum ad tempus data fuerat jam nullis aliis Conciliorum legibus teneamur 9 As concerning the [d] 〈◊〉 in his Booke aâ—â—art of the lives of the late pretended Reformers c. cap. 2. sect 13. initio souls immortality Luther was in the end so obstinately bent against Purgatory and Prayer to Saints that to prevent them he affirmed [e] Luther tom 4. Wittem 1574. in Ecclesiasten c. 9. saith Solomon sentire
ashamed and strive in vain to answer to this our objecting of Luther's foresaid Disputation had as before with the Devill For first [e] Brereley in his conclus to the Judges Sect. 9. initio at c. Mr. Clarke in his answer to the Censure given upon the Books of W. Clarke and Meredith Hanmer in the special tract there had of this matter and Mr. Fulke in his Treatise against the defence of the Censure pag. 234 initio answer that by Luther's foresaid discourse of his Disputation had with the Devill is meant only a spiritual fight in mind and no bodily conference What no bodily conference With what Face can they affirm this Do not the many other precedent and confessed like fearfull nightly Apparitions argue this also to be of the like kind Doth not Ltuher himself in his foresaid Treatise of this matter report how the Divell [f] Luther describing there the sound of Sathans voyce speaking then to him saith Haec illo dicente c. The Devill speaking thus to me I burst forth all on sweat and my heart began to tremble and leap voce forti gravi utitur the Devill hath a base and strong voyce c. And then I learned how it came to passe that sometimes early in the morning men were found dead in their beds which words the rather to give colour to Mr. Clarkes pretended onely Spirituall temptation and no bodily conference are shamefully falsifyed as being quite omitted by the Divines of wittemberg in their later edition of Luthers Works but nevertheless are yet still and extant in the more antient edition of Luthers Works tom 6. Jen. Germ fol. 28. and to the eternall discredit of the said Divines of Wittemberg who in many other things have likewise most shamefully falsifyed Luther are yet also acknowledged and verbatim recited by the Protestant Writer Hospinianus in Hist Sacra mentar par 2. fol. 131 a. post med and by him alleged there out of Luther tom 6. Jen. fol. 81. then spake to him in a base and great voice so fearfully as made Luther to sweat and his heart to tremble Doth he not also report as before that the Devill spake to him calling him according to the humour of his Pride Right learned Doctor Luther Doth he not there also yet further affirm how Oecolampadius Empser and others were slain with such horrible encounters saying [g] Luther tom 7. Wittsmberg fol. 230. a. post med See also these words confessed by Mr. Fulk against the defence of the Censure pag. 237. circa medium Ego planè persuasus sum Empserum Oecolampadium similes his ictibus horribilibus quassationibus subito extinctos esse This answer being therefore without all probability and though supposed for true yet wholly impertinent For in either case the perswasions and arguments whereto Luther here yieldeth came confessedly from the Devill and what differrence is there whether the Devill made them to Luther by sensible conference or by inward suggestion A [h] Brereley in his conclusion to the Judges Sect. 9. at 〈◊〉 second answer of Mr. Sutcliffe is that Luther in his foresaid discourse of this matter only declared his Dream for he in his Book de Vera Catholica Christi Ecclesia pa 258. post med saith Per somnium tantùm Diabolum se colloqui visum dicit Lutherus ut est in libro what but a dream Mr. Sutcliff Is there in Luthers whole discourse hereof so much as but mention of any dream Are not also Luthers foresaid words directly to the contrary that he was first suddainly awaked and that then after Sathan began the disputation with him Again doth not his foresaid affirming of Empser and Oecolampadius to have been slain with such horrible encounters argue more than a dream Are men I pray you slain by dreaming or rather was not your self deeply dreaming when you made an answer so plainly untrue But in what book of Luther Mr. Sutcliff is this found you should have done well to have alleged it For Luthers words are that he was then first suddainly awaked And ibidem pag. 299. paulo ante med Mr. Sutcliff further saith hereof Lutherus autem nihil aliud peccavit quam quod ut homo Germanus non ita pridem Monachus qui eas de Diabolorum apparitionibus Monasticas fabulas è mente adhuè non ejecerat somnium narrat crasso filo Monachis familiari quare si nullum aliud habeant hujusmodi calumniae fundamentum praeter somnium quod etiam ipsi malè detorquent nihil est c. But although we should suppose it for true yet this Answer is no lesse plainly impertinent for what difference is it whether the Devill seduced Luther sleeping or waking In either case it confessedly proceeded from the Devill These foresaid answers of Mr. Fulk Mr. Clark and Mr. Sutcliff being so evidently untrue [i] Brereley ibidem sect 9. Mr. D. Morton in Apolog Catholica part 1. l. 2. c. 21. pag 351. ante med betaketh himself to a new evasion And what is that He taketh no exceptions to Sathans sensible conference had with Luther nor to his perswading him against the Masse but in steed of answer objecteth [k] Where he saith Apud Surium liquet Diabolum in specie Angelica appaâ—â—isse statim Abbatem ut Missam celebratet hortabatur alleging there in his margent Delrius Jesâ— 4. de Magia cap. 1. q. 3.8.5 Delrius a Jesuite affirming that the Devill appeared to an Abbot in form of an Angel and perswaded him to say Mass Supposing this for the truth and the whole truth of Delrius his report how unapt yet is the example thereof For here is no long and laboured disputation to prove the Masse good nor did the party here assent to the Devill nor did the Masse thereupon first begin to become publick as in the other example we charge the Devill with long framed disputation and arguments against the Masse and Luther as overcome therewith to have abandoned the Masse then before generally received And that in this manner now in this last age began the new appearing doctrin of Luther and so many of his followers in impugning of Masse Neither is this all for Mr. Morton hath in his report hereof besides his misnaming the Abbot for the Monk committed as yet further negligence if not fraud in omitting both which is there next precedent and following in his Author as namely that [l] The words of Delriâ—â— in the place cited be Mr. Morton uttered upon occasion to shew how the Devill often goeth about to deceive us or by perswading us to do things of themselves good but in an evill manner whereof he there giveth many examples â—e as followeth Item si Daemon suadeat aliiqua contra Canones vel Constitutiones vel regulas vel alia praecepta Majorum hoc indicio B. Simeon Monaclus Trevirensis eum deprehendit narratur historia ab Cuerwino Abbate apud Surium 1. Junii In verticem montis Sinai
matrimonio fol. 123. a. initio to fly into another Countrey and marry again So dangerously doth he incline to Polygamie the which himself elswhere seemeth to defend affirming that [g] Luther in propositionibus de Bigamia Episcoporum edit An. 1528. pro. 62.65.66 vide Luthe in explicatione Geneseos edit An. 1525. in Commentario c. 16. Polygamie is no more abrogated than is the rest of Moses Law and that it is free as being neither commanded nor forbidden In respect whereof he signifieth that [h] Luther in Genes c. 16. edit Anno 1525. he will nether bring in Polygamie nor condemn it Insomuch that the Calvinists themselves do further say Lutherus de conjugio quaedam alia haudquaquam probanda scripsit See this in Hospinian in his Concord Discord printed 1607. fol. 99. b. ante med c. 3 As concerning Magistracie saith Brereley tract 2. cap. 2. sect 10 subdivis 6. how fully plainly and directly Luther impugned the same especialy before the Princes of Germanie had undertaken the defence of his Doctrine is by his own writings more than manifest and in part from thence declared by Brereley tract 3. sect 5. where he cites Luther de seculari potestate tom 6. Germanico saying Among Christians no man can or ought to be Magistrate but each one to other equally subject c. Among Christian men none is superiour save one and only Christ And in serm de ove perdita and also in his Sermons englished by William Gage pag. 97. fine and tom 7. Wittemberg fol. 327. b. Luther further saith Therefore is Christ our Lord that he may make us such as himself is and as he cannot suffer himself to be tyed and bound by Laws c. so also ought not the conscience of a Christian to suffer them And in his said Sermons pag. 261. circa med He doth admonish that wee obey the Civil Magistrate for saith he there cometh no loss of Christian Liberty or faith thereby For for somuch as they do not contend that those things are necessary to salvation which they ordain c. Howbeit if any should contend that those Commandements of the Civil Magistrate be necessary to salvation as doubtless they be in regard that they bind us in Conscience and to break them were sin then as it is said of the Traditions of the Papists the contrary rather were to be done I will adde saith Brerely tract 2. cap. 2. sect 10. subdivis 6. the base and invective Calumniations wherewith he charged to omit sundry other Princes and [i] Of his like immoderate railing against sundry other Princes as namely against Henry Duke of Brunswick See his special Book therof against the Duke intituled Wider Hanse worste c. And of his like railing against the Archbishop of Mentz Prince Elector See Luther in tom 3. Germ. fol. 533. a. b 32.6 360. in Colloq mensal fol. 342. 343. And against the Princes of Germanie See Luther tom 2. Germ. fol. 190. b. 200. tom 3. fol. 195. b. See all those more particularly and at large alleged out of Luther 's own writings by Gasper Ulembergâ—us in his Book intituled Graves justae causae cur catholicis c. printed 1589. causa 8. p. 234 235 237 238. And see also reported by Sleydan Luther's own Scholar after the English Edition l. 16. fol. 222. a. b. the unworthy base scurrilous and not to be repeated Pictures devised by Luther against the Pope A thing so evident that the Protestant Landgrave in his published writing penned by his Divines saith Lutherus non tantum magnorum Regum Principum Dominorum utriusque nostrum cognatorum quemadmodum etiam privatorum quorundam hominum hoâ—estam famam dicacitate quadam sua arrosit gravissimis qubusdam accusationiâ—us indecenter traduxit quo vel unonomine adducti Lutheri scripta absque omni exceptione nullo plane modo probare volumus nec sine tum nostri tum laudatissimorum Majorum nostâ—orum famae honoris laesione possumus verum etiam c. See this in Hospinian in Concord Discord fol. 99. b. ante medium Printed 1607. And the Divines of the Count Palatine in their Admonitio Christiana c. Printed 1581. pag. 233. fine 234. initio do object to Luther his convitia praeter pietatem modestiam confidenter arroganter dicta scurriles in rebus seriis lusus quam multa acerbè injuriosè scripta non tantum in Christi insignes Ecclesias c. sed etiam in magnos Pâ—â—cipes States our late Soveraign King Henry the 8th of famous memory calling him in libro contra Regem Ang. in Praefat. An envious mad fool babling with much spittle in his mouth more furious in the same Book extant tom 2. Wittemberg fol. 333. 334. and 335. c. than madness it self more doltish than Folly it self indued with an impudent and whorish Face without any one vein of Princely blood in his Body a lying Sophist a damnable rotten worme a Basilisk and progenie of an Adder a lying scurrill covered with the title of a King a clownish wit a doltish head most wicked foolish and impudent Henry and saying further ibid. fol. 338. a. he doth not only lie like a most vain scurr but passeth a most wicked knave and ibid. fol. 340. b. vide 333. b. 335. a thou liest in thy throat foolish and sacrilegious King Whereunto might be added his exceeding many other more like dispitefull and scurrilous words used against his Majestie some of them being so immodestly base a we a râ—shamed to English them In the place cited fol. 333. and 337. c. He saith Jus mihi erit pro meo Rege Majestatem tuam Anglicam stercore conspergere and sit ergo mea haec generalis responsio ad omnes sentinas infulsissimae hujus larvae c. Haec sunt robora nostra adversus quae obmutescere coguntur Henrici Thomistae Papistae quicquid est faecis sentinae latrinae impiorum sacrilegorum ejusmodi Sordes istae labes hominum Thomistae Henrici sacrilegus Henricorum asinorum cultus furor insulsissimorum asinorum Thomisticorum porcorum os Vestrae Dominationis impurum sacrilegum with infinite more such like This intemperate railing was so evident in Luther that himself in loc com class 4. fol. 35. b. acknowledgeth the Worlds Opinion herein had of him saying there Video ab omnibus in me peti modestiam omnes ferè in me damnant mordacitatem Insomuch as Mr. Fox Act. Monu pag. 404. a. fine reports how that Luther's chiefest Patron even Frederick Duke of Saxonie wrote grievously to Luther exhorting him to temper the vehemencie of his Stile To his scurrilous railing we will adde what Brereley in his Book a part of the lives of the late pretended Reformers cap 3. sect 2. initio pag. 60. saith concerning his contentious spirit which was so abounding in him that for fear of being idle and
to keep himself awork in that kind he contracted with Carolostadius and giving him [k] Hospinian in hist Sacrament part 2. at Anno 1525. fol. 32. b. ante med saith Lutheruâ—â— Carolostadium ut contra se publicè scribat aureum nummum extractum ex pera ipsi oftert inquiens En accipe quantum potes animose contra me dimica c. cumque aureum nummum marsupio suo recondidisset Carolostadius Luthero manum in sponsionem pactae susceptae contentionis porrexit pro cujus confirmatione Lutherus ipsi vicissim haustum vini propinavit adhortans eum ne sibi parceret sed quanto vehementius animosius contra se ageret tanto illum sibi chariorem futurum See also Lavather hereof in Histor Sacrament fol. 2. a. post med a piece of Gold to write against him he upon Carolostadius his acceptance thereof gave to Carolostadius his hand upon the bargain and therupon drunk to him in a cup of Wine exhorting Carolostadius not to spare him but to deal roundly and vehemently with him whereupon ensued their most contentious and invective writings This fact of Luther was so scandalous that Hospinian though [l] See this hereafter in this Consideration num 7. â—t o. ante fiâ—em favouring Luther yet signifieth from what [m] Hospinian in his Histor Sacrament par 2. fol. 32. circa med saith of Luthers foresaid bargain with Carolostadius Haec Christiane lector fuerunt infelicissimi istius certaminis quod ex pacto sponsione susceptum tot jam annis Ecclesiam gravissime exercuit infausta auspicia quae si quis diligenter apud se animo sepositis affectibus expendat ex quo spiritu fuerint profecta tanto rectius c. est judicaturus c. And Daniel Tossanus in lib. consolatorio cap. 127. saith that Luther did proceed contra Carolostadium instinctu maligui Spiritus Spirit the same proceeded 4 Concerning the Administration of the Word and Sacraments saith Brereley tract 2. cap. 2. sect 10. subdivis 7. Luther maketh it common to Laymen with the Clergy saying to this end [n] Luther tom 2. lib. de Ministris Ecclesiae instituendis fol. 368. a b. 369. a. b. vide ibid. l. de abroganda missa privata tom 2 fol. 249. a. b. in lib. de captiv Babylon c. de Ordine And see Hospinianus in Hist Sacrament part 1. pag. 22. paulo post med part 2. fol. 14. b. circa med The first Office of the Priest is to preach the Word c. but this is common to all next is to baptize and this also may all do even women c. the third is to consecrate Bread and Wine but this also is common to all no less than Priests and this I avouch by the Authority of Christ himself saying Do this in remembrance of me This Christ spake to all there present and to come afterwards whosoever should eate of that Bread and drink of that Wine c. This also is witnessed by St. Paul who 1. Cor 11. repeating this applyeth it to all the Corinthians making them all as himself was that is to say Consecrators c. If then that which is greater than all be given indifferently to all men and women I mean the Word and Baptism then that which is less I mean to consecrate the Supper is also given to them And the like Doctrin doth he affirm no less plainly in [o] Luther in assertionibus damnatis per Leonem decimum art 13. saith In Sacramento Paenitentiae ac remissione culpae non plus facit Papa vel Episcopus quam insimus Sacerdos immo ubi non est Sacerdos aequè tantum quilibet Christianus etiamsi mulier aut puer esset c. quod autem absente Sacerdote etiam puer aut mulier quilibet Christianus absolvere potest Mat. 18. Clareè patet ubi Christus omnibus Christianis dicit Quodcunque solveritis super terram solutum erit in Coeliâ— Hanc invictam authoritatem non mihi subvertenâ— And see further in loc commun clasâ— 2. pag. 136. 138. But see his words more full than all this alleged out of the Edition of Jena by Cnoglerus in his Symbola tria pag. 157. another of his Writings being as Dr. Covell affirmeth [p] Mr. Covell in his defence of Mr. Hooker 's five Books of Ecclesiastical Politie Art 15. pag. 101. post med And see Luther de Missa privata Edit An. 1534. And see Hospinian in Hist Sacramentar pag. 22. paulo post med And Hospinian in Hist Sacramentar parte altera fol. 1â— b. circa med saith of Luther in 1 b. de Missa privata An. 34. Eousque progreditur ut diceret Sacramentum verum futurum etiamsi à Diabolo conficeretur not afraid to affirm that Sacraments are effectual though administred by Sathan himself Thus did Luther in respect of want of calling in his Followers write against the Pope though elswhere to serve his own turn against the Anabaptists who upon the same ground used the same weapons against him he [q] See Brereley tract 2. cap. 2. sect 6. initio at u. tract 2. cap. 2. sect 3. sub 2. at z. presseth and chargeth them for their want of ordinary calling So Variable Inconstant and Temporizing as occasion required was he in his Doctrine wherof Zuinglius tom 2. in responsione ad Confessionem Lutheri fol. 458. circa med saith Lutherus nunc hoc nunc illud deadem Re pronunciat nec usquam sibi constat haud dubiè eain constantia levitate in Dei Ver boutendum esse existimat qua effrictae frontis scurrae inter aleam uti consueverunt Also Hospinianus a learned Calvinist in his Historia Sacramentaria parte altera in his Alphabeticall table set before the begining of that Book at the letter L. under the word Lutherus setteth forth Luther's wonderfull inconstancy in Doctrin with particular reference to his contrary sayings and Doctrines there by him in that book at large alleged in which course he chargeth Luther in the same table saying Lutherus sibi ipsi dissimili in Doctrina de persona Christi 18. And under the word Lutheri is set down Lutheri inconstantia in Doctrina 4. b. Lapsuum inconstantiae causae 5. Ejus de coena sententia Prima 5. b. Secunda 7. b. Tertia 8. Quarta 12. Quinta ibidem De ejus inconstantia in negotio Coenae Sturmius 12. a. b. inconstantia de communione sub uno vel utraque specie 12. b. 13. inconstantia de manducatione impiorum 13. b. inconstantia de concommitantia 13. b. inconstantia de elevatione Sacramenti 13. b. 14. inconstantia de adoratione Sacramenti 14. with much more there set down in this kind And in the Book exemplified at large from Luther's own inconstant and contrary writing according to the figures of direction here as before mentioned Also concerning the form of words requisit to a Sacrament Luther affirmeth Baptism
to be good with whatsoever words it be ministred so the same be not in the name of Man but God So Luther tom 2. Wittemberg in lib de captivit Babylon cap. de Baptismo fol. 75. a. initio saith Quocunque modo tradatur Baptismus modo non in nomine Hominis sed in nomine Domini tradatur verè salvum facit imô non dubitem siquis in nomine Domini suscipiat etiamsi impius Minister non det in nomine Domini verè Baptizatum esse in Nomine Domini 5 Concerning the [r] Brereley tract 2. cap. 2. sect 10. subdivis 8. sufficiency of our Redemption by our Saviours Passion in his humane nature upon the Cross Luther taught thus far to the contrary as that not only the Humane Nature of Christ sufferd for us for saith he in affirming but so much Christ is a Saviour of vile and small accompt and needeth himself also a Saviour [Å¿] Luther in confessione majori de Coena Domini Cum credo quod sola humana natura pro me passa est Christus ille vilis nec magni pretii Salvator est Imo ipse quoque Salvatore opus habet but also that the [t] Luther de Consiliis Part. 2. saith of the Zuingliand Pertinacissimè contra me pugnabant quod Divinitas Christi pati non posset Divinity of Christ did suffer which is so intollerable and grosse that it is specially contradicted by divers learned Protestants as Zuinglius Hospinianus D. Barnes Beza Czecanorius in Brereley pag. 403 404. and affirmed to be an old condemned opinion in Apollinarius and Eutiches and contrary to the Prophets Apostles and all true Believers To this we may adde Luther's wicked Doctrine concerning our Saviour's descending into Hell there also for to suffer Torments in Soul after his death Thus Luther tom 3. Wittemberg in Psalm 16. fol. 279. a. post med saith Christus sicut cum summo dolore mortuus est ita videtur dolores post mortem in inferno sustinuisse ut nobis omnia superaret c. And see this opinion confessed in Luther by Fulke in his defence of the English translation of the Bible cap. 7. pag. 204. See Brereley tract 2. cap. 2. sect 10. sub 8. at 16. pag. 205. it should be 405 6 Conterning Luther's [u] Brereley tract 2. cap. 2. sect 10. subdi 9. contempt of the antient Fathers and his own great undertaking knowledge he saith [x] Luther in libro ad Ducem Georgium And see his like saying in Colloquiis Litinis cap. de consolatione And ad cap. 1. dd Galatas tom 5. Wittemberg fol. 290 b. He saith Esto Ecclesia Augustinus alii Doctores item Petrus Apollo imo Angelus è Caelo diversum doceant tamen mea Doctrina est ejusmodi quae solius Dei gloriam illustrat c. Petrus Apostolorum summus vivebat docet extra Verbum Dei And after the English Translation fol. 33. b. paulo post med and 34. a. initio and in libro de servo arbitrio contra Erasmum in the first Edition thereof He saith if not most arrogantly judge Deponite quicquid armaturae suppeditabunt Orthodoxi veteres Theologorum Scholae authoritas Conciliorum Pontificum consensus tot saeculorum ac totius populi Christiani nihil recipimus nisi Scripturas sed fic ut penes nos solos sit certa Authoritas interpretandi Quod nos interpretamur hoc sensit Spiritus Sanctus quod afferunt alii quamvis magni quamvis multi à Spiritu Satanae â—lienata mente profectum est See this Saying alleged in Nullus Nemo G. 6. pag. 153. And in Cnoglerus his Symbola tria pag. 152. And Luther tom 2 Wittemberg fol. 486. b. fine saith Ego verò hoc libro non contuli sed asserui assero ac penes nullum volo esse judicium sed omnibus suadeo ut praestent obsequium Since the Apostles times no Doctor or Writer hath so excellently and cleerly confirmed instructed and comforted the Consciences of the Secular States as I have done by the singular grace of God This certainly I know that neither Austine nor Ambrose who yet are in this matter the best are equall to me herein And again tom 7. in serm de eversione Hierusalem fol. 271. a. The Gospel is so copiously preacht by us that truly in the Apostles time it was not so clear And apud Brereley trect 1. sect 3. subd vis 14. initio in the Margent at the figure 4. he affirms tom 2. Wittemberg Anno 1551. lib. de servo Arbitrio pag. 434. the Fathers of so many Ages to have been plainly blind and most ignorant in the Scriptures to have erred all their life time and that unless they were amended before their deaths they were neither Saints nor partaining to the Church See further Luther's Book de servio arbitrio printed in octavo 1603. pag. 72 73 276 and 337. Also in Colloquiis Mensalibus cap de Patribus Ecclesiae Luther saith of sundry Fathers in particular In the writings of Hierom there is not a word of true Faith Christ and sound Religion Tertullian is very superstitious I have holden Origen long since accursed Of Chrysostom I make no account Bazil is of no worth he is wholly a Monk I weigh him not of a hair Cyprian is a weak Divine c. affirming there yet further that the Church did degenerate in the Apostles age and that the Apologie of Phillip Melancthon doth far excell all the Doctors of the Church and exceeds even Augustin himself [y] See Brereley Tract 2. c. 2. sect 10. subdivis 9. How highly he esteemeth of such Doctrine as himself collecteth from the Scriptures and how much he preferreth himself therein before the Fathers himself signifieth saying tom 2. l. contra Regem Angliae fol. 344. b. Gods Word is above all the Divine Majestie maketh for me so as I pass not if a thousand Austins a thousand Cyprians a thousand King Harry Churches stood against me Nay he doubteth not in plain tearms to exempt his Doctrine from all judgment of Men and Angels making himself therby judge of both saying Adversus falso nominatum Ecclesiasticum statum Scire vos volo quod in posterum non amplius hoc honore dignabor ut sinam vel vos vel ipsos Angelos de Caelo de mea doctrina judicare c. nec volo meam doctrinam à quoquam judicari atque adeone ab Angelis quidem cum enim certus de ea sim per eam vester Angelorum judex esse volo And see these words though somwhat altered in the late edition of Wittemberg tom 2. fol. 306. a. fine And apud Brereley tract 3. sect 7. pag. 681. marg at e. tom 2. Wittemberg lib. contra Regem Angliae fol. 333. a. fine he saith Certus enim sum dogmata mea habere me de Caelo c. dogmata mea stabunt c. And will our English Divines allow this in
the Doctrine of Real presence Images c. wherewith they charge and reprove Luther Luther also apud Brerely tract 2. cap. 2. sect 10. subdivis 2. saies in Epist ad Galat. cap. 1. after the English Translation fol. 33. b. paulo post med and 34. a. initio tom 5. Wittemberg of anno 1554. fol. 290. b. Be it that the Church Austin and other Doctors also Peter Apollo yea an Angel from Heaven teach otherwise yet is my Doctrine such as sets forth Gods only Glory c. Peter the chief of the Apostles did live and teach extra verbum Dei besides the Word of God And in the same place fol. 290. a. fine he further saith Sive S. Cyprianus Ambrosius Augustinus sive S. Petrus Paulus immo Angelus è Caelo aliter doceat tamen hoc certè scio quod humana non suadeo sed Divina For this cause sundry Calvinists have not forborn to taxe Luther with excessive Pride Conradus Regius in lib. Germanico contra Hessium de Caena Domini b. 2. saith God hath for the sin of Pride wherewith Luther extolled himself as many of his writings shew taken from him his true Spirit c. and in place thereof hath given an angrie proud and lying Spirit And the Tigurine Divines in Confessione Germanica Printed Tiguri 1544. in octavo say Luther boasteth himself to be the Apostle and Prophet of the Germans who hath learned of none of whom all others have learned no man hath known any thing but what he learned of Luther no man hath done any thing Luther hath done all c. And apud Brereley tract 2. cap. 2. sect 11. subdivis 2. at* Zuinglius in responsione ad confessionem Lutheri chargeth Luther with magna Arrogantia cum arroganti verborum fastu minis quoque plusquam turgidis And Oecolampadius in responsione ad confessionem Lutheri saith that Luther was arrogantiae superbiae affectâ—â— inflatus Also the Tigurine Divines in their answer to Luther's Book against Zuinglius say Prophetae Apostoli Dei Gloriae non privato honori non suae pertinaciae superbiae studebant Lutherus autem sua quaerit pertinax est insolentia nimia effertur c. And Symon Lythus responsione altera ad alteram Jacobi Gretzeri Apologiam pag. 333. paulo ante med saith Lutherus plusquam debeat tribuit gloriolae partae cujus particulam communicari cum aliis indignissime ferebat And Thomas Naogeorgus a learned Calvinist alledged by Schlusselburg in Theolog. Calvinistarum l. 2. fol. 131. a. post med saith of Luther Plurima scripsit per iram carnalem per aemulationem ne succumbere cerneretur ulli Doctorum veterum orbitam reliquit indulgens stomacho suo ac honori And Calvin alleged ibidem fol. 126 a. post med Hanc intemperiem quâ ubique ebullit utinam magis fraenare studuisset c. Utinam recognoscendis vitiis plus operae dedisset c. And Conradus Gesnerus in Universali Bibliotheca saith Illud non est dissimulandum Lutherum virum esse vehementis ingenii impatientem qui nisi per omnia sibi consentientes ferre nesciat c. Dominus faxit nequid contentione impudentia oris obsit Ecclesiae cujus olim crepundiatam feliciter promovit Pride even the confessed intolerable pride was the only true cause of his persisting in his revolt and Apostacy a point to be carefully considered by all Protestants who have any care to save their Souls For saith Fox Acts and Monum pag. 404. a. fine It is apparent that Luther promised Cardinal Cajetan to keep silence with this annexed condition of pride provided also his Adversaries would do the like And Osiander in epitom c. centur 16. pag. 61. fine 62 initio saith accordingly Quod Lutherus in Pontificem quaedam durius scripserit id condonari sibi petit promittens posthac majorem modestiam indulgentiarumque posthac nullam se facturum mentionem modo adversariis etiam suis silentium imponatur And Mr. Cowper late Bishop of Winchester reporteth further in his Chronicle fol. 278 a. paulo post initium that Luther by his letter submitted himself to the Pope with this other like condition so that he might not be compelled to recant 7 As concerning Luther's [z] Brerely tract 2. cap. 2. sect 10. subdivis 12 impugning of the Masse upon his confessed instruction from the Devill by sensible conference had with him we referre the same to his own Testimony hereof hereafter alleged [a] Brereley tract 2. cap. 2. sect 11. subdivis 2. In the Text and Margent at 17. He did continue his accustomed saying of Masse until that among the [b] Manlius Luther 's Scholar testifieth this in loc com pag. 42. fine And so also the Alphabetical Table of that Book where it is set down Luthero saepe spectra apparuerunt And Luther Tuton ad Senator Civit German speaking of other Sectaries to wit the Swenkfeldians and Anabaptists who bragged of Apparitions confesseth of himself saying Ego quoque fui in Spiritu atque etiam vidi spiritus si omnino de propriis gloriandum est forte plulquam ipsi intra annum videbunt severall Apparitions hapened unto him not of [c] Luther in loc com class 4. pag 36. prope finem saith Nullas apparitiones Angelorum habeo And ibidem page 40. ante med He further saith Pactum feci cum Domino Deo meo nevel visiones vel somnia vel etiam Angelos mihi mittat c. vide ibidem post med Angels for therein he disclaimeth but of wicked Spirits wherwith he was infested or haunted whereof one was so terrible that [d] Manlius in loc com pag. 42. fine 43. initio saith Cum Coburgi subsisteret Doctor Martinus Lutherus c. accidit ut semper post apparitiones nocturnarum facium ipse gravi capitis morbo agitaretur Accidit autem ut cum praecedente nocte tres ejusmodi volantes faces vidisset fere incidiffet in Syncopen Praesentiens autem morbum ministrum vocabat is Amygdalinum oleum instillabat in aurem c. Luther tom 7 Wittemberg An 1588. in lib. de Missa privata unctione Sacerdotum fol. 443. tom 6. Germ. Jenensi fol. 28. in lib. de Missa angulari Also Luthers words hereof are acknowledged and set down in the treatise against the defence of the censure pag. 234 235 236. and in Luther tom 7 Wittemberg fol. 228. a. fine he was almost cast into a sound in prevention whereof Oil was distilled into his Ear and his Feet rubbed with hot Clothes It chanced that upon a certain time as himself reporteth the matter he suddainly awaked about midnight then saith he Satan began this Disputation with me saying Harken right learned Doctor Luther thou hast celebrated Masse by the space of fiveteen years c. And so the Devill with Arguments which himself there at large setteth down disswaded him from further saying of Masse whereat the Protestants are greatly
videtur mortuos sic dormire ut prorsus nihil sciant plane credo non esse in scriptura locum fortiorem pro mortuis dormientibus c. contra sanctorum invocationem purgatorii fictionem fol. 36. b. câ—rca med And see Sleidan 's further report hereof concerning Luther lib. 9. Anno 1534. fol. 116. a. initio after the English Translation but read the Latine Luther tom 4. Wittemb fol. 37. b. ante med saith Sensit ergo Solomon mortuos omnino dormire nihil prorsus sentire jacent ibi mortui non numerantes Dies vel Annos c. Anima abit in locum suum ut intelligas infernum dici ubi continentur animae quasi quoddam sepulchrum animae extra hunc corporalem mundum sicut terra est sepulchrum corporis the Soul to sleep to this end saying the dead sleep c. they altogether sleep and feel nothing they lie there dead neither numbring Daies nor Years c. with much more to this purpose 10 As concerning even the most [f] Brereley tract 2 cap. 2. sect 10. subdivis 13. blessed and holy Trinity Luther taught thus far to the contrary as that the Divinity is three-fold even as the three Persons be c. And the same so grosly as he is therein specially confuted by Zuinglius tom 2. in resp ad confes Lutheri fol. 474. b. fine saying Nec enim hunc Lutheri Sermonem immodestius vel ferocius exagitabo quo sic inquit Hic de sola unica Divinitate dicitur quod illa triplex vel trium sit generum quemadmodum tres personae c. In quibus verbis gravissimi errores latitant c. mihi certè cum librum istum Lutheri lego porcum quendam impurum in horto floribus consito fragrantis simis hinc inde grunnire videre videor tam impurè tam parum theologicè tam impropriè de Deo sacris omnibus disputat Lutherus c. And upon this ground perhaps it was that where the Scripture saith 1 Joh. 5.7 There be three wich give witness in Heaven the Father the Word and the Holy Ghost and these three be one This being a most evident place in proof of the Trinity is nevertheless quite omitted by Luther in his Dutch [g] Brereley tract 2. cap. 2. sect 10. subdivis 14. Bibles As also he likewise put forth of the [h] Vide Enchirid. prec Anni 1543. Letanies this verse Holy Trinity one very God have mercy upon us affirming that the word [i] Luther in postil majore Basiliae apud Herruagium in enarrat Evang Dominicae Trinitatis And see further Examples of this kind mentioned by Cnoglerus in his Symbola tria pag. 121 122. and by Ulembergius in his Graves justae causae c. Printed 1589. pag. 534. Where he allegeth Luther 's foresaid words at large out of the second part of his Postil printed Anno 1537. fol. 158. b. Trinity is but a humane invention and soundeth coldly and concludeth that his Soul hateth the word Homousion 11 As concerning the [k] Luther in lib. contra Jacobum Laâ—omum tom 2. Wittemb latinè Edito An. 155â— saith Anima mea odit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 optimè exegerunt Arriani ne vocem illam prophanam novam regulis sidei statui liceret We know saith Brereley here Luther 's late Editions to be herein altered and corrupted by his Scholars whereof see the like in this present section 10. subdivis 2. and more subdivis 14. at z. a b therefore we so specially cite the first Edition Author of our Sinns Luther teacheth thus dangerously saying in assertionibus damnatis per Leonem Art 36. [l] Brereley tract 2. cap. 2 sect 10. subdiv 14. Quomodo potest sese ad bonum praeparare cum nec in potestate sit suas vias malas facere Nam mala opera in impiis Deus operatur ut prov 16. dicitur omnia propter semetipsum operatus est Dominus etiam impium ad diem malum How can Man prepare himself to good seeing it is not so much as in his power to make his wayes evill for God worketh the wicked work in the wicked c. Thus stand Luthers words in the antient Editions of his workes at Wittemburg and also at Basill 1521. and so recited by Roffensis in his Confutatio assertionis Lutheranae c. printed at Antwerp 1523. Art 36. fol. 204. a. fine Whereas in the latter corrupted editions of Wittemberg tom 2. Anno 1592. fol. 112. a. fine his Scholars have instead of the word operatur thrust in regit And again ubi supra art 36. he saith Nulli est in manu sua quippiam cogitare mali aut boni sed omnia ut Wyccleffi articulus Constantiae damnatus rectè docet de necessitate absoluta eveniunt quod Poëta voluit quando dixit Certa stant omnia lege It is in no mans power to think Good or Evill but all things as Wiccliffs article condemned at Constance doth rightly teach proceed from absolute necessity c. This saying thus extant in the Editions and in Roffensis before alleged are corrupted altered in the foresaid last Edition of Wittemberg tom 2 fol. 112. b. fine Yet more de servo arbitrio cap. 32 Luther saith Christiani non libero arbitrio sed spiritu Dei aguntur Rom. 8. Agi verè non est agere sed rapi quemadmodum serra aut securis à fabro agitur Et hic ne quis dubitet Lutherum tam absurda dicere verba ejus recitat Diatribe quae sane agnosco Fateor enim articulum illum Wyccleffi omnia necessitate fieri esse falso damnatum in Constantiensi Conciliabulo c. These words of Luther being extant in the Editions of Luther's life time and so apparently his known words that they are accordingly verbatim extant in this very Treatise of Luther de servo arbitrio set forth by that prime Calvinist Jacobus Kimedoncius and printed 1603 Neustadii in Palatinatu fol. 195. circa med are yet neverthe less altered and corrupted in Luthers Editions of Wittemberg tom 2. printed 1562. fol. 455. a. post med And see Luther's like Doctrine in the foresaid Book de servo arbitrio set forth by Kimedoncius pag. 3â— Much more might be alleged from Luther and his Scholars in this behalf Brereley in the Omissions of pag. 428. adds Also Brentius whom Mr. Jewell in his defence c. pag. 473. termeth a grave and learned Father in his Commentarie upon Amos printed Hagonae 1530. with Luther's Preface thereto in cap. 3. saith of Gods secret Will Omnia à Deo potenti manu efficaci fiunt sive mala culpae sive mala poenae Deus enim est qui obduravit Pharaonem c. And Luther himself de servo arbitrio saith Deus indignos coronat immeritos damnat quomodo hoc justum sit incomprehensibile est modò videbimus autem cum illic venerimus See these
Luther was also so known and [h] See hereof Belforest in Cosmogra l. 2. cap. 7. col 579 grateful to the Turk that as Luthers own Scholar reporteth [i] Manlius in loc com pag. 636. fine the Turkish Emperour to the great shame of Luther hearing hereof demanded of our Christian Embassador how old Luther was and wished him younger promising to be his very good Lord. And the Duke of Saxony a Professor of Luthers Doctrine was accordingly holden chargeable as [k] Hereof see Sleydan l. 18. fol. 277. ante medium being confederate with the Turk In so much as Erasmus whom our adversaries think to have been [l] Acts Mon. pag. 404. a. fine indifferently affected towards Luther saith hereof in Epistola ad Fratres inferiores Germaniae pag. 39. Many of the Saxons following that first Doctrine of Luher denyed to Caesar and King Ferdinand aid against the Turks c. and said they had rather fight for a Turk not Baptized then for a Turk Baptized thereby meaning the Emperour Whereunto might be added the further example of the German Protestants [m] See this in Sleydan l. 17. fol. 94. b. prope initium and fol. 95 a. post mediunt and in Osiander centur 16 pag. 193. circa medium denying their Emperour to give aid against the Turk unelss their own conditions were first agreed to 17. Concerning the [n] Brereley tract 2. cap. 2. sect 10. subdivis 2. Canonical Scriptures if it be true which M. Fulk saith in his confutation of Purgatory pag. 214. circa med that whosoever denyeth the authority of holy Scriptures thereby bewraieth himself to be an Heretick what is then to be thought of Luther who denyed sundry confessed parts thereof Concerning the Apocalyps Bullinger upon the Apocalyps Englished c. 1. serm 1 fol. 2. a. post med giveth testimony saying Doctor Martin Luther hath as it were sticked this Book by a sharp Preface set before his Edition of the New Testament in Dutch for which his judgement good and learned men were offended with him And concerning the Epistle of St. James Luther not in the latter edition of [n] Brereley tract 2. cap. 2. sect 10. subdivis 2. Wittemberg corrupted by the Zuinglians and others of which alteration made in Luthers works the zealous Lutherans in a Synod holden at [o] For Theodosius Fabricius in his collections of Luthers sayings intituled loci communes Doctoris Martini c. Printed 1594. in his Preface circa med set before the book professeth there to follow the Edition of Jena saying there further Cur ab iditione Wittembergensi discedam causas habeo non comtemnendas As in like manner Master Bancroft in his Survey of the pretended holy Discipline pag. 225. chargeth the Puritans with like corruption of other Protestants works Altemburg and [p] Colâ—oqui Altemberg in respon ad excusa Cor. fol. 227. vide 2. respons ad Hypoth â— fol. 284. ad fol. 290. fol. 353. 355. vide ibidem Hypotheses de libero arâ—trio fol. 574. b. 575. a. And Conradus Schlusseburg in his Theologia Calviâ—istarum l. 2. fol. 56. b. chargeth the Calvinists with alteration of Luthers Works [q] Of the great contentions is Germany between the rigid and soft Lutherans concerning the false and corrupt editions of Luthers works See Walterus contra Aurifabrum de corrupta editione Operum Lutheri Anno 1566. And see further proof of Luthers works corrupted in the defence of the censure pag. 55. And see Brereley in the conclusion to the Judges sect 9. and in the margent at d. Of this corrupting Luthers Works see also above elsewhere do greatly complain as also Joachim [r] Westphalus Apol. contra Calvinist c. 46. pag. 458. And Luther himself in Epist ad Jo. Harvagium Typographum Argentinensem â—hargeth Bucer with corrupting his works Westphalus a Lutheran doth in like manner charge Calvin with most foul mutations and corruptions made in certain of Luthers Works translated into French and Printed at Geneva but in the more antient edition of Jena a City in Religion Lutheran uttereth these words which some of our adversaries to speak the least have no less then over boldly [s] Over-boldly denyed in the Tower disputation with Edmund Campian the first days conference c.iiii. Luther praefat in Epist Jacobi in editione Jenensi fine denyed The Epistle of James is contentious swelling dry strawy and unworthy an Apostolical Spirit In so much as Illyricus Luthers own Scholar whom Mr. Thomas Bell tearmeth a [t] Bell in his regiment of the Church pag. 28. See Pomeran in Epist ad Rom. c. 4. And Vitus Theodorus in Annot. in nov Test pag. ult And the Century writers of Magdeburg cent â— l. 2. c. 4 cent 2. l. 3. c. 4. And Hafferefferus in loc Theologic l. 3. staâ— 3. loc 7. pag. 292. And Adamus Francisci in Margarita Theol pag. 488. saith Apocâ—aphi libri novi Testamenti sunt Epistola ad Haebreos Epistola Jacobi secunda tertia Joannis posterior Petri Epistola Judae Apocalyp very famous Writer and most worthy defender of the Christian truth expresseth and defendeth Luthers foresaid judgement saying Luther in his Preface upon St. James Epistle giveth great reasons why this Epistle ought in no case to be accompted for a writing of Apostolical authority to which reasons I think every godly man ought to yield Which foresaid judgement of Luther concerning this and other parts of the new Testament is yet to this day so continued and defended by Luthers other Scholars that to omit sundry of them Chemnitius Luthers greatest Scholar affirmeth that [u] Chemâ—itius in Enchyrid c. pag. 63. And see Chemnitius in his examen Concil Trident. part 1. pag. 55. the second Epistle of Peter the second and third of John the Epistle to the Hebrews the Epistle of James the Epistle of Jude and the Apocalyps of John are Apocryphal [x] Chemnitius exam part 1. pag. 56. b. initio as not having sufficient testimony of their authority and therefore [y] Chemnitius ibidem p. 57. a. that nothing in controversie may be proved out of these Books Moreover Luther lib de servo arbitrio contra Erasmum tom 2. Wittemberg fol. 471. saith The Jews place the Book of Esther in the Canon which yet if I might be Judge doth rather deserve to be put out of the Canon Protestants when they will exclude from the Canon Books received by Catholicks they allege that they are not in Hebrew and yet Luther likes not Esther though he confesseth the Hebrews admit it And of Ecclesiastes he saith in latinis sermonibus convivalibus Francofurt in Octavo impres Anno 1571. This Book is not full there are in it many abrupt things he wants Boots and Spurs that is he hath no perfect sentence he rides upon a long reed like me when I was in the Monastery And much more is to be read in him who in Germ. Colloq ab Aurifabro editis
Francofurti tit de libris veteris Novi Test fol. 379. saith further that the said Book was not written by Salomon but by Syrach in the time of the Macchabees and that it is like to the Talmud the Jews Bible out of many Books heaped into one Work perhaps out of the Library of King Prolomaeus And further he saith ibidem tit de Patriarchis Prophet fol 28â— that he doth not believe all to have been done as there is set down And teacheth tit de lib. vet Novi Test The Book of Job to be as it were an argument for a fable or Comedy to set before us an example of Patience And he fol. 380. delivers this general censure of the Prophets Books The Sermons of no Prophet were written whole and perfect but their Disciples and Auditors snatched now one sentence and then another and so put them all into one Book and by this means the Bible was conserved If this were so the Books of the Prophets being not written by themselves but promiscuously and casually by their Disciples will soon be called in question Concerning now the other Books of Scripture although Luther acknowledged many of them for Canonical how far yet hee was chargeable otherwise in mistranslating them we will refer to the credit of Zuinglius his testimony who tom 2. ad Luther l. de Sacrament pag. 412. b. 413. a. saith hereof to Luther Thou dost corrupt Luther the word of God thou art seen to be a manifest and common corrupter and perverter of the holy Scriptures how much are we ashamed of thee who have hitherto esteemed thee beyond all measure and now prove thee to be such a man And see the like testimony of Keckermannus in Brereley tract 1. sect 10. subdivis 4. initio at b. saying in System S. Theolog. l. 1. p. 188. circa medium Lutheri versio Germanic in vet Test praesertim in Job Prophetis naevos suos habet non exiguos Omitting many other particulars we will here observe that whereas it is said 1 Joan. 5.7 There are three which give testimony in Heaven the Father the Word and the Holy Ghost and these three are one This being a most evident place in proof of the Trinity is omitted by Luther in his Dutch Bibles In like manner where it is said Rom. 3.28 We accompt a man to be justifyed by faith without the works of the Law Luther to colour his doctrine of only faith translateth here justifyed by faith alone and being admonished of his thus adding here to the text the word alone he persisteth wilful saying tom 5. Germ. fol. 141. 144. Sic volo sic jubeo sit pro ratione voluntas c. Lutherus ita vult ait se esse Doctorem super omnes Doctores in toto Papatu And concludeth lastly Propterea debet vox sola in meo novo Testamento manere etiamsi omnes Papismi ad insaniam reducantur tamen non eam inde tollent paenitet me quod non addiderim illas duas voces omnibus omnium viz. Sine omnibus operibus omnium legum Pu. Mark his boldness to addo even to the text of holy Scripture In like manner Luther doubteth not to argue the Aposties themselves of error in doctrine which is to the great prejudice and danger of their writings for if they did or might erre in Doctrine how then can we be sure that they were the Scribes of the holy Ghost and that their writings be Canonical and voyd of errour To this end Luther saith in Epist ad Galat. Cap. 1. after the English translation fol. 33. b. paulo post med and 34. a. initio tom 5. Wittemberg of An. 1554. fol. 290. b. Be it that the Church Austine and other Doctors also Peter Apollo yea an Angel from Heaven teach otherwise yet is my Doctrine such as setteth forth Gods only Glory c. Peter the chief of the Apostles did live and teach extra verbum Dei besides the word of God And in the same place fol. 290. a. fine he further saith Sive S. Cyprianus Ambrosius Augustinus five S. Petrus Paulus imò Angelus è Coelo aliter doceat tamen hoc certè scio quòd humana non suadeo sed Divina Yet further against St. James his mentioning of extreme Unction he saith de captivit Babylon de extrema Unctione in tom 2. Wittemberg fol. 86. h. ante med Ego autemdico si uspi am deliratum est c. tamen si etiam esses Epistola Jacobi dicerem non licere Apostolum sua authoritate Sacramentum instituere c. Hoc enim ad Christum solum pertinebat I further say that if in any place it be erred Puâ—or be done like a man doting or raving in this place especially it is erred c. or done like one doting or raving but though this were the Epistle of James I would answer that it is not lawful for an Apostle by his authority to institute a Sacrament For this appertained to Christ alone As though that blessed Apostle would publish a Sacrament without warrant from Christ In like manner concerning Moses he saith tom 3. Wittemberg in Psalmum 45 fol. 423. a. vide ibidem fol. 422. and tom 3. Germ. fol. 40.41 in Colloq Mens Germ. fol. 152.153 Habuit Moses labia sed profunda infacunda impedita irata in quibus non est verbum gratiae sed irae mortis peccati colligite omnes sapientias Moysis Gentium Philosophorum invenietis eas coram Deo esse vel dolatriam vel sapientiam hypocriticam vel si est politica sapientiam irae c. Haâ—et enim Moyses labia diffusa fellè ira c. Moses hath his lips unpleasant stopâ—ed and angry c. Do you collect together all the wisdoms of Moyses and of the Heathen Philosophers and you shall find them to be before God either idolatry or hypocritical wisdom or if it be politick yet but the wisdom of wrath c. Moyses hath his lips full of Gall and anger c. away therefore with Moyses c. 18. As concerning [a] Brerely tract 2 cap. 2. sâ—ct 10. subdivis 3. faith Luther reproveth as well such Protestants as say [b] Luther upon the Galathians Englished in cap. 2. fol. 67. u. post med Neither can faith be true faith without charity as also those others who teach [c] Luther ibidem fol. 67. circa med though my faith be never so perfect yet if this faith be without charity I am not justified calling it [d] Luther ibid. fol. 68. b. prope finem fol. 126. b. And see Luther in his Sermons Englished c. pag. 204. circa med impiety to affirm that faith except it be adorned with charity justifyeth not Nay he proceeded so far as he doubted not to say [e] Luther tom 1. prop. 3. Fides nisi sit sine c. Faith unless it be without even the least good works doth not justify nay
it is no faith Which saying of his D. Covell specially acknowledgeth and reciteth tearming it [f] Covell in his defence of Hookers five Books of Ecclesiastical Policie pag. 42. ante med harsh and justly called in question by the Church of Rome He also further taught that [g] Luther tom 2. Wittemberg de captivit Babylon fol. 74. and see further hereof in the Treatise against the defence of the censure p. 198. a Christian or Baptized person is so rich that although he would he cannot lose his salvation by any sin how great soever unless he will not believe Whereof he giveth this reason elsewhere saying As nothing justifyeth but faith so nothing sinneth but unbelief Luther in loc com c. class 5. c. 27. pag. 68. initio and in 2. part Postill Germ. Printed Argentorati Anno 1537. fol. 140. b. he saith No sin is so great which can condemn a man for only infidelity condemneth all men that are condemned and on the contrary only faith maketh all men blessed 19. As concerning [h] Brereley tract 2. cap. 2. sect 10. subdivis 4. good Works Luther teacheth in his Sermons Englished c. pag. 147. antemed that works take their goodness of the worker and pag. 278. that no work is disallowed of God unless the Author thereof be disallowed before saying thereof further such a one worketh nothing but good works neither can it be but good which he being good before shall do And as concerning the necessity of good works affirmed against him by English Protestants as Willet Whitaker c. whereof see Brereley pag. 392. 1. it is so far disclaimed in by him and his followers that they deny [i] Illyricus in praefat ad Rom. vide Schlusselburg in Catalog Haereticorum l. 13. ult pag 819. circa med good works to be so much as causa sine qua non of salvation affirming the controversie with the [k] Illyricus in praefat ad Rom. And see Colloquium Altembergense fol. 210. a. b. and 231.324.382 and 352. Papists to be not only whether good works do justify but also whether they be in any respect necessary to salvation Which last position they call [l] Illyricus ubi supra a Papistical error terming it the [m] Illyricus ibidem Doctrine of the new Papists as pernicious as the old to say as English Protestants do that the Apostle meant to exclude good works from justification not simply and as due but only as meritorious and causes efficient They will not in the point of our justification grant [n] Schlusselburg in Catalog Hâ—ereticorum l. 13. in Epist dedicatoria pag. 22. paulò post med good works to be necessary necessitate praesentiae so much as with necessity of presence condemning their Brethrens contrary Doctrine for [o] Illyricus de originali just tia ac injustitia in appendice pag. 163. worse then is the Papists Doctrine and they fortifie themselves herein with the testimony of [o] See Luthers sayings alleged in Actis Colloquii Aldeburgensis pag. 8. circa med and in Illyricus in praefat ad Rom. Luther and have proceeded so far against all necessity of good works that some of them as namely Amsdorphius a Protestant Divine of great [q] Dresserus in Millenario Sexto Printed 1598. pag. 187. post med saith Nicholaus Amsdorphius Wittembâ—rgae primum cum Luthero Philâ—ppo Theologâ—ae stadia coluit postea Episcopatui Numburgico à Frederico Electore praefectus est à Luthero inauguratus Pu. Consecrated Bishop by Luther who was no Bishop And Luther com 2. Wittemberg writeth to him specially tearming him Optime Vir fol. 487. initio And in libro Concordiae bound in quatto Lipsiae 1581. pag. 72. ante med it is said is inter caetera fecit mentionem Nicholai Amsdorphii de quo Lutherus dâ—xisser Spiritus meus requiescet in Amsdorphio Wellerus Nemo tantum hausit de Spiritu Lutheri ac Amsâ—orphius And see yet the very same affirmed of Luther and Wellerus concerning Amsdorphius by Chemnitius alleged by Hospinian in his Concord discor Printed 1607. fol. 102. b. fine note and by Luther much esteemed doubt not to affirm that [r] Hereof see Acta Colloquii Aldeburgensis pag. 120. Sect. 11. initio pag 443. paulo post initium pag. 293. paulo ante medium And see Nicholaus Amsdorphius speciall Book of this argument inâ—ituled Quod bona opera sint perniciosa ad salutem good works are not only not necessary to salvation but also hurtful to it [s] Vide Acta Colloq Aldeburg pag. 205. post med fiâ—e alleging Luther in proof of this opinion [t] Ibidem pag. 293. paulo ante med it is said Scripsit Amsdorphius post eum vel per eum Flaccius non solum non necessaria sed perniciosa esse opera ad salutem pag. 120. sect 11 it is said Hanc detestandam propositionem Amsdorphii quam Flaccius approbat editis scriptis propugnat quod bona opera non solum non sunt necessaria sed etiam perniciosa ad salutem c. Amsdorphius in suo libro â— 4. Flaccius in Annotatione super repet Major the which Illyricus whom Mr. Bell in his Regiment of the Church pag. 25. fine tearmeth a very famous Writer and most worthy defender of the Christian truth doth allow and defend by publick writing And all this so grosly and intolerably that sundry other Protestant Writers who acknowledge Amsdorphius [u] Amsdorphius plae memoriae so called ibidem pag. 206. circa medium for a man otherwise of godly memory do yet nevertheless in this profess [x] Ibid. pag. 205. fine 206. nitio it is said hereof Nos quidem ipsos Lutherum Amidorphium inter se committimus hanc propositâ—onem non usurpaturi And Osiander in Epitom Hist Eccles centur 16. pag. 609. saith Nicholaus Amsdorphius Theologus Lutheranus dum falsam D. Maioris propositionem de necessitate bonorum operum ad salutem evertere conatur in alterum extremum impegit defendere conatus est hanc absurdam propositionem Bona opera ad salutem esse perniciosa to leave both him and Luther to themselves Which foresaid extenuating of good works is yet nevertheless so grateful to some of the Calvinists that their blessed [y] So is he tearmed by D. Bulkley in his Apology for Religion c. pag. 46. initio man of God and constant Martyr of Jesus Christ Master Tindall so greatly by them yet otherwise [z] Commended Acts Mon. pag. 514. b. fine 515. a. 519. initio 521. b. initio commended was so careful to prevent all merit of good works that in his Book intituled the wicked [a] That Tindal was the Authour of this Book see Act. mon. pag. 573. b. prope finem 486. a. initio b. post med Mammon he doubteth not to affirm that [b] Act. Mon pag. 486. b. fine Christ with
Castalio in defen trans pag. 170. Castalio that learned Calvinist and most learned in the tongues reprehendeth Beza in a whole Book of this matter and saith that to note all his errours in Translation would require a great volume And Mr. Parkes saith [x] Parks in his Apology for three testimonies of Scripture c As for the Geneva Bibles it is to be wished that either they may be purged from those manifold errors which are both in the text and in the margent or else utterly prohibited All which confirmeth King James his grave and learned Censure in his [y] In the Conference before his Majesty pag. 46. thinking the Geneva Translation to be worst of all and that [z] Ibid. fol. 47. in the marginal notes annexed to the Geneva Translation some are very partial untrue seditious c. Lastly concerning the English Translations the Puritans say [a] Master Christopher Carlile in his Book that Christ descended not into Hell pag. 116. a. 117 c. Our Translation of the Psalms comprised in our Book of Common Prayer doth in addition subtraction and alteration differ from the truth of the Hebrew in two hundred places at the least In so much as [b] Purita Petiti to his Majesty pag. 76. initio they do therefore profess to rest doubtful whether a man with a safe conscience may subscribe thereto And Master Carlile saith of the English Translators that they have [c] Carlile pag. 118. depraved the sense obscured the truth and deceived the ignorant that in many places they do detort the Scriptures from their right sense And that they shew themselves to love darkness more than light falshood more than truth And the Mininisters of Lincoln [d] In their Book delivered to King James 16. of Decem. pag. 11. Diocess give their publick testimony tearming the English Translation a Translation that taketh away from the text that addeth to the text and that sometime to the changing or obscuring of the meaning of the Holy Ghost Not without cause therefore did his Majesty affirm [e] In the confer before his Majesty fol. 46. that he could never yet see a Bible well translated into English Thus far Brereley 34. Pu. Now let Protestants consider duly these points First Salvation cannot be hoped for without true Faith Faith according to them relyes upon Scripture alone Scripture must be delivered to most of them by the Translations Translations depend on the skill and honesty of men in whom nothing is more certain than a most certain possibility to erre and no greater evidence of truth than that it is evident that some of them embrace falshood by reason of their contrary translations What then remaineth but that truth faith salvation and all must in them rely upon a fallible and uncertain ground How many poor souls are lamentably seduced while from Preaching Ministers they admire a multitude of texts of Divine Scripture but are indeed the false translations and corruptions of erring men Let them therefore if they will be assured of true Scriptures fly to the alwaies visible infallible [f] St. Aug. l. 4. de Trinit c. 6. saith Contra rationem nemo sobrius Contra Scripturas nemo Christianus Contra Ecclesiam nemo pacificus senserit Catholick Church against which the gates of Hell can never so far prevail as that she shall be permitted to deceive the Christian world with false Scriptures Translations or Interpretations wherein there is a main and clear difference between us Catholicks who rely upon an infallible and living Guide the Church and Protestants who believe not only every private man but the whole Catholick Church to be fallible and subject to error and if it were but for this cause alone we ought to believe the Catholick Church to be infallible without the belief whereof we can have no absolute certainty what Books be Canonical nor what is the certain interpretation of them and the end of all will be that we cannot believe Christian Faith to be infallible and certainly true in so much as Luther himself by unfortunate experience was at length forced to confess thus much saying [g] In lib. cont Zuingl de ver ta Corporis Christi in Eucha If the world last longer it will be again necessary to receive the decrees of Councels and to have recourse to them by reason of divers interpretations of Scripture which now reign On the contrary side [h] Brereley tract 1. sect 10. subdivis 4. pag. 259. as our learned adversaries do thus agree to disagree in their own translations mutually condemning as before each other so also have they upon a second and more advised consideration afforded honourable testimony of our vulgar Latin translation had from Rome which Master Witaker otherwise in splene and spirit of contradiction tearmeth [i] Whitaker in his answer to Mr. Reynolds Preface pag. 2. fine 26. initio an old rotten translation c. full of faults errors and corruptions of all sorts [k] Whitaker de Sacra Scriptura quaest 5. c. 11. pag. 543. initio then which nothing can be more faulty or desteined and [l] Whitaker in his answer to Mr. Reynolds pag. 223. fine vide pag. 218. fine of all others most corrupt To this purpose Beza saith [m] Beza Annot. in Cap. 1. Lucae ver 1. The old Interpreter seemeth to have interpreted the holy Books with mervyllous sincerity and Religion Vetus Interpres videtur summa Religione sacros Libros interpretatus which Religious observation of the old Interpreter is acknowledged in like sort by D. Humfrey de ratione interpret l. 1. pag. 74. where he saith Proprietati verborum satis videtur addictus vetus Interpres quidem nimis anxiè quod tamen interpretor Religione quadam fecisse non ignorantia Also Beza further saith in praefat novi Testam Anni 1556. Vulgatam editionem maxima ex parte amplector caeteris omnibus antepono the vulgar Edition I do for the most part imbrace and prefer before all others Carolus Molinaeus in nov Testam part 30. signifieth his no less answerable liking thereof saying aegerrimè à vulgari consuetaque lectione recedo quam etiam enixè defendere soleo I can very hardly depart from the vulgar and accustomed reading which also I am accustomed earnestly to defend In so much as he professeth [n] See Molinaeus in Luc. 17. to prefer the vulgar Edition before Erasmus Bucer Bullinger Brentius the Tigurine translation also before John Calvin etiam Joannis Calvini omnibus aliis and all others Whereto might be added the like further answerable commendation thereof given by that famous Protestant Writer Conradus Pelicanus who in praefat in Psalterium Anni 1534. saith Tanta dexteritate eruditione fide Hebraica quoad sensum concordare deprehendimus vulgatam editionem Psalterii ut eruditissimum pariterque piissimum verè Prophetali Spiritu fuisse interpretem Graecum Latinum non dubitem And
comisisse scelera ut propter turpitudinem suam non possit aut denique incurabili impediri impotentia quo minus per corporis vires illa valeat conjugii officia persolvere Moreover Bucer concludeth the lawfulnes of Divorce and marriage again to be Verbo Dei consentienter Agreeable to the word of God ibidem pag. 124. versus finem and see pag. 120 prope finem And all this in that very book of his de Regno Christi which is by our learned Adversaries highly magnifyed of which book Nicholas Car in epist de obitu Buceri ad Joannem Checum extant in Bucer's Scripta Anglicana pag. 873. fine saith Liber Buceri de Regno Christi editus continebat absolutissimam perfectissimam totius Doctrinae Christianae effigiem In like manner also in case of the Husbands one years voluntary absence the Opinion of Bucer in Script Anglic. pag. 122 ante medium is that it is lawfull for the Wife to marry again An Errour so manifest and confessed that it being objected to Mr. Whittaker by Dureus contra Whittakerum printed at Paris 1581. fol. 287. b. fine Mr. Whittaker in his Reply to that Booke and very folio forbeareth all mention and defence thereof 59 As concerning divers [p] Brereley tract 3. sect 7. in the margent at †notable Inconstancies for which Luther in Ep. ad Joan. Har. Typ Arg. calleth Bucer a very Monster charging him further with Perfidia in Lutheri Locis Comm. quinta Class fol. 50. antemed See further Osiander in Epitom c. Centur. 16. pag. 249 initio That after his first Apostacy from our Religion he defended with Luther the Reall-Presence is in it self evident and confessed by Peter Martyr in his Treatise of the Lords Supper annexed to his Common Places in English 138. ae fine after which he became a Zuinglian as appeareth by Bucer himself in Epist ad Norimb ad esseingenses After which he revoked that Opinion and joyned again with Luther as appeareth by the Acts of the Synod holden at Luther's House in Wittemberg Anno 1536. And is further confessed by Osiander in Epit. c. Centur. 16. pag. 246 post med and by Schlusselburg in Theolog. Calvanist l. 2. fol. 17. b. ante med and by Lavaterus in Hist Sacrament pag. 31. alleged also by Schlusselburg ubi supra Insomuch as Lavaterus in Hist Sacrament allegeth by Schlusselburg l. 2. fol. 129. a. post medium saith of Bucer non parum abalienatus a Tigurinis esse visus est quos ante amârat plurimum singulare quâdam pietate coluerat And see there also fol. 129. b. circa med where it is further said Bucerus a Tygurinis Zuinglianis omnino abalienatus est And see Bucer's first Edition of his Commentaries upon the sixt of John and the 26 of Matthew where he asketh Pardon of God and the Church for that he deceived so many with the Errour of Zuinglius And see further also Functius in Chronic. And for his fourth change after all this into Zuinglianism again at his coming to Cambridge it is to all men evident and he therefore noted by the Protestant Writer Schlusselburg in Theolog. Calvin l. 2. fol. 70. b. fine where he saith Idem tamen Bucerus Anno 1551 Cantabrigiae in Anglia iterum ad Zuinglianorum haeresim deficit And ibidem fol. 17. b. circa med it is further said Bucerus Anno 1551 Cantabrigiae in Anglia rursus parva cum honestate ad Calvanistas defecit So evidently he did change his Doctrine First to Lutheranism and from thence afterwards to Calvinism from thence back again to Lutheranism and from thence lasty again to Calvinism And all this thus done both by Melancthon and Bucer with solemn Profession and shew at every such change of all full confidence and resolution of opinion and the same with great vehemency pretended evermore as plain and evident from the Scriptures Pu. Which shewes that Scripture alone cannot be a perfect Rule of Faith but that we must have recourse to a living infallible Judge of Controversies Of Knox. 60 THE most turbulent and seditious Doctrines and Deeds of John Knox the pretended Reformer of Religion in Scotland are so notorious and known and exorbitant that I have no mind to set them down in particular nor can any man of a quiet spirit take pleasure in recitall of them Yet if any desire to be further informed he may read Brerely in his Preface to the Reader particularly besides other places sect 14. Here therefore I will only set down that which a person of honour of worth and truth relates namely that when King James came first into England being received and entertained by a person of eminent rank at that time took occasion one day at dinner where at least a hundred persons attended to see and serve him to inveigh in earnest manner against some kind of disobedient seditious and mutinous persons upon which subject he was large and as for Knox in particular I remember well saith the foresaid most worthy person the Relator hereof who then was present and so well that I am able to depose it that the King sayd in particular of him that God thought fit to set a visible mark of Reprobation upon him even in this life before he went to the Devill which was that being sick in his Bed with a good fire of coales by him a candle light upon the table a woman or maid of his sitting by him he told her that he was extreamly thirsty and therefore willed her to fetch him some drink She went and returned quickly but found the Room all in darkness For not only the Candle but the Cole-fire also was utterly extinct and she by that light which her self brought in imediatly after saw the body of Knox lying dead in the middle of the floor and with a most gastly horrid countenance as if his body were to shew the condition of his Soul 61 Pu. Holy Scripture saying Prov. 17. v. 6 The Glory of Children their Fathers I beseech the Protestant Reader to weigh unpartially what Fathers the Protestant pretend Religion hath by reflecting upon what we have demonstrated even out of learned Protestants concerning the Doctrins and Lives of their first Reformers and if they find them to be such as indeed they were they ought to resolve speedily to forsake such infamous Fathers and return to that Religion from which those Sectaries departed to which end these ensuing Reflections may help if they be pondered not cursarily nor with prejudice or a Resolution to find out some kind of answer to all that may be objected but uprightly and with a harty desire to find the Truth for attayning the salvation of their Souls Consider then and collect from what we have said First that as I said heretofore seeing they taught Doctrines which Protestants themselves do not only reject but detest and abhorr they cannot be said to have been of the Protestant Religion and so Protestants must find some
D. Humfrey did grievously reprehend Mr. Jewel for his so bold appealing to the Fathers affirming therefore of Mr. Jewel that herein [2.] Humfredus in libel de vita Jewell Printed Londini pag. 212. And see the same also in Mr. Fulks retentive against Bristow pag. 55. circa med he gave the Papists too large a scope was injurious to himself and after a manner spoyled himself and the Church which like disclaim in the antient Fathers is no less plainly professed by Jacobus Acontius in his treatise [3.] Jacobus Acontius in Stratagematum Satanae l. 6. pag. 296. saith of the Protestants allegation of the Fathers Quidam eo redierunt ut Patrum authoritatibus omnia denuò replerent quod utinam tam secundo fecissent successu quam bona spe aggressi sunt c. Equidem perniciosissimam omninoque fugiendam hanc offe abitror consuetudinem And see the like in Peter Martyr de Votis pag. 462. circa med dedicated to her late Majesty and by sundry [4.] Lutherus tom 2. Wittemberg Anno 1551. lib. de servo arbitrio pag. 434. affirmeth the Fathers of so many ages to have been plainly blind and most ignorant in the Scriptures to have erred all their life time and that unless they were amended before their deaths they were neither Saints nor pertaining to the Church And see further Luthers Book de servo arbitrio Printed in Octavo 1603. pag. 72.73 337. Also in Colloquiis Mensalibus cap. de Patribus Ecclesiae Luther saith of sundry Fathers in particular In the writings of Hierom there is not a word of true faith in Christ and sound Religion Tertullian is very superstitious I have holden Origen long since accursed Of Chrysostom I make no accompt Basil is of no worth he is wholly a Monk I weigh him not of a hair Cyprian is a weak Divine c. affirming there yet further that the Church did degenerate in the Apostles age and that the Apology of Philip Melancthon doth far excel all the Doctors of the Church and exceed even Austin himself And Pomerane in Joannam saith Nostri Patres sive sancti sive non sancti nihil moror excaecati sunt Montanico Spiritu per traditiones humanas doctrinas Daemoniorum c. non purè docent de Justicatione c. Nec solliciti quidem sunt ut Jesum Christum per Evangelium suum verè doceant And Beza in his Preface upon the new Testament dedicated to the Prince of Condy Anno 1587. affirmeth that Even in the best times the ambition ignorance and lewdness of Bishops was such that the very blind may easely perceive how that Sathan was President in their assemblies or Councils other Protestant Writers many of them not doubting specially to reprove even those Fathers that lived next to the Apostles times Mr. Whitaker and others to such purpose [5.] Abusing for where as Euseb l. 3. c. 26. fine allegeth Egesippus saying Till those times the Church remained a pure Virgin and incorrupt for if any then were willing to deprave or corrupt the sincere rule of healthful doctrin they lay hid in the obscure corners of darkness But after the Apostles death c. then certainly the false and subtil conspiracy of wicked errors took beginning through the fraud and craft of those who laboured to disperse false doctrine c. Mr. Whitaker in resp ad rationes Campian rat 7. pag. 102. and contra Duraeum l. 7. pag. 490. 491. urgeth this to prove that presently after the Apostles times the true Church was no longer a chast Virgin but became adulterous and corrupt An inference many ways most absurd For first Egesippus only meaneth that during the Apostles times the Church remained a Virgin that is not so much as assaulted openly by Hereticks who then lay secret and lurking where as after the Apostles times they stepped forth and gave open and violent assaults invading sometimes and usurping even upon Bishops Seas and corrupting or altering with their damnable heresies many of the Churches revolted Children which yet no more made the visible true Church to be as then heretical or unchast than Luthers like late dispersion of his doctrine and infecting therewith of many who were formerly Catholicks maketh our now Church to be Lutheran Secondly if otherwise the Church so presently after the Apostles times ceased to be a Virgin and so became adulterous and corrupt who seeth not then the blasphemy thence ensuing For in what one age since the Apostles times to this present may the Church then be thought to be preserved chast Thirdly it is against manifest Scripture as where it is said of the Church I will marry thee to me for ever c. I will marry thee to me in saithfulness and thou shalt know the Lord. Osee 2.19 20. and I will make this my Covenant saith the Lord my Spirit that is upon thee and my words which I have put in thy mouth shall not depart out of thy mouth nor out of the mouth of thy seed nor out of the mouth of thy seeds seed from henceforth for evermore Isa 59.21 Very pertinenently therefore saith St. Cyprian to the contrary Adulterari non potest sponsa Christi incorrupta est pudica c. l. de unitate Ecclesiae post initium abusing the mistaken testimony of Egesippus To this end also doth M. Napper in his discourse hereof to his late Majesty not only condemn all the Fathers that lived for [6.] Brereley tract 2. c. 1. sect 4. at q. r. s t. saith Mr. John Napper in his treatise upon the Revelations pag. 43. versus finem affirmeth that the Popes Kingdom hath bad power over all Christians from the time of Pope Silvester and the Emperour Constantine for these thousand two hundred and sixty years and that ibid. pag. 145. col 3. fine from the time of Constantine until these our days even 1260. years the Pope and his Clergy hath possessed the outward visible Church of Christians That also ibid. pag. 68. versus finem between the year of Christ 300. and 316. the Antichristian and Papistical reign began reigning universally and without any debatable contradiction 1260. years Gods true Church most certainly abiding so long latent and invisible Ibid. pag. 191. initio pag. 161. col 3. circa med pag. 156. ante med 237. paulo post med 23. fine pag. 188. ante med 1260. years last before Luther but doth also proceed yet further affirming that [7.] Mr. Napper upon the Revelations pag. 191. initio and see the Century Writers cent 2. cap. ◠col 125. lin 49. During even the second and third ages next after Christ the trne temple of God and light of the Gospel was obscured by the Roman Antichrist himself In like manner doth M. Fulk averre [8.] Mr. Fulk in his answer to a counterfeit Catholick pag. 35. prope finem the true Church decayed immediatly after the Apostles times and that
places he defendeth earnestly the perfection of the Scriptures Thus much of certain plain examples given but in this one only question of Traditions which their incredible boldness towards the antient Fathers is to be less marvailed at seeing they are not abashed to intreat also no less boldly their own Protestant Authors of these very times inforcedly urging and alleging them against their confessed and known meanings As in the example of the Lutherans who are known and confessed to defend the Real being of Christs Body in the Sacrament [r] Hereof see Mr. D. Covel in his defence of Mr. Hooker c. pag. 118. prope finem before participation and present also [s] Affirmed by the fifteen Lutheran Divines as appeareth by their words in the answer made to them intituled Apolog. modest ad Acta Conventus quindecim Theologorum Torgae nuper habit pag. 35. fine 48. fine And see Luther there alleged affirming the same pag 36. paulo post med to the bodily mouth even [t] That the wicked receive truly Christs body is affirmed by Jacobus Andraeas in confut disput Joan. Jacobi Grinaei pag. 110. circa med 115. 244. initio And by Chemnitius in his Enchiridion pag. 345. And by Adamus Francisci in Margarita Theologica pag. 260. 261. and by Marpachius in Peter Martyrs Epistles annexed to his Common places in English pag. 96. a. post med And see Luther alleged by Peter Martyr in his collections annexed to his Common places in English and his Treatise there of the Lords Supper pag. 138. a. fine b. initio of the unworthy receiver In so much as they [u] That the Lutherans do adore the Sacrament during the use thereof see Chemnitius in his examen part 2. pag. 91. b. circa med and Benedict Morgenstern tract de Ecclesia pag. 147. 149. 135. Apolog. modest ad Acta Conventus quindecim Theologorum Torgae nuper habit pag. 40. circa med And Luther tom 7. Wittemberg fol. 335. a. ante med Schlusselburg in Catal. haeret l. 3. pag. 867. adore it Mr. Fulk is not abashed most boldly and untruly to affirm that [x] Mr. Fulk in his answer to a counterfeit Catholick art 17. pag. 61. fine the Lutherans and Zuinglians do both consent in this that the body of Christ is received spiritually not corporally with the heart not with the mouth And to pass over the no less incredible boldness herein of [*] M. D. Field of the Church l. 3. c. 42. pag. 170. ante med saith Yea I dare confidently pronounce that after due and full examination of each others meaning there shall be no difference found touching the matter of the Sacrament the Vbiquitary Presence or the like between the Churches reformed by Luthers Ministry in Germany and other places and those whom some mens malice called Sacramentaries M. D. Field Peter Martyr affirmeth upon report (y) Peter Martyr in his Common places part 4. pag. 188. fine of credit that Luther judged not so grosly of this matter c. and (z) Peter Martyr ibid. pag. 195. b. ante med that he in very deed put no other conjunction but Sacramental between the body of Christ and the signs As though the hot tragical (a) Of the great contentions concerning the Real presence had between the Lutherans and Zuinglians see Luc. Osiander in Epitom cent Eccles cent 16. see l. 2. c. 10. pag. 133 134 135 c. And Peter Martyr in his Epistles annexed to his Common places pag. 137. b. 139. a. And Mr. Cowper in his Chronicle fol. 284. b. 290. b. 370. b. and Mr. Whitaker de Ecclesia pag. 322. and they are yet further notified by the very many writings by them published to the world one against an other mentioned in Brereley in the last Catalogue of Protestants Books contentions had and yet to this day continued about the Sacrament between the Lutherans and Zuinglians were to the world unknown or but only a dream or an imaginary fiction And hence it is that the Lutherans do grievously complain against our adversaries [b] Gerhardus Giesekenius a Lutheran in his Book De veritate corpor is Christi in Caena contra Pezelium pag. 93. so chargeth the Calvinists because say they that you allege Luthers words against his meaning Which thing as Luther did in his life time perceive by experience and grievously thereof [c] Lutherus in praefat in Smalcaldicos articulos extant in Luc. Osiander Epitom cent Eccles cent 16. pag. 253. saith there pag. 254. citca med Quid dicam quomodo querelam instituam adhuc superstes sum scribo conciones habeo praelego publicè quotidiè tamen virulenti homines non tantum ex Adversariis sed etiam falsi fratres qui nobiscum sentire se aiunt mea scripta doctrinam meam simpliciter contra me adferre allegare audent me vivente vidente audiente eriamsi sciant me aliter docere volunt virus suum meo labore exornare c. Qâ—id ergo bone Deus post obitum meum siet complain so also did he specially foresee and a little before his death [d] Ibid. next after he saith Deberem quidem ad omnia respondere dum adhuc vivo c. And the Tigurine Divines in Confess Orthodox Eccles Tigur tract 3. fol. 108. allege Luthers Confession made a little before his death wherein Luther saith Ego quidem sepulchro vicinus c. I that walk now nigh to my grave will carry this testimony and glory to the Tribunal seat of Christ my Saviour that I have with all carefulness condemned and avoided those fanatical men and enemies of the Sacrament Zuinglius Oecolampadius Swinckfeldius and their Scholars whether they be at Zurick or in what other place soever under the Sun forewarn against the same In like manner do the Lutherans charge our Adversaries for that with like extream boldness (e) Gerhardus Giesekenius l. de veritate corporis Christi in caena pag. 76. fine saith Zuinglianam Augustanam Confessionem reddere conantur sed tam manifestis mendaciis conspicua falsitate c. And see there further pag. 118. ante med And see in Luc. Osiander in centur 16. pag. 146. post med the like or worse complaint against the Zuinglians concerning the Confession of Augusta In like manner whereas the Confession of Ausburg was exhibited by the same Divines and in the same year and to the same Emperour Charls the V. as was the Confession of Augusta as appeareth by comparing of Luc. Osiander cent 16. pag. 144. 145. with the Catalogue of Confessions initio set before the Harmony of Confessions in English and their doctrin of the Real Presence is delivered in the very same words as in the Confession of Augusta Yet Mr. Chatterton or who else soever was Author of the Observations upon the Harmony of Confessions in English is not abashed in his
in his Commentary upon the Epistle to the Galatians englished fol. 35. circa med kept chastity poverty and obedience was onely given to fasting watching praying saying of Mass and such like and (x) Luther ibid. fol. 35. a. circa med honoured the Pope of meer conscience c. and was so thereby most undoubtedly a professed member of our Catholick or as they tearm it Popish Church So likewise upon his pretended reformation or preaching afterward against the Pope he did not say they thereby (y) M. D. Covel in his defence of M. Hooker Art 11. pag. 73. post med saith As it is strange for any man to deny them of Rome to be of the Church so I cannot but wonder that they of Rome will ask where our Church was before Luther as if any were of opinion that Luther did erect a new Church c. And see the like saying in M. Hooker in his Ecclesiastical Policy l. 3. pag. 129. post med erect a new Church then before not in being for that were most directly against themselves and therefore did not depart from the Church he was of before but continued still a member thereof Which thing both M. Hooker and M. D. Covel speaking thereof do very plainly (z) M. Hooker l. 3. pag. 130. M. D. Covel in his defence of M. Hooker pag. 68. say We gladly acknowledge them of Rome to be of the Family of Jesus Christ therefore we hope that to reform our selves is not to sever our selves from the Church we were of before In the Church we were and are so still as also we say that they of Rome notwithstanding their manifold defects are to be held a part of the House of God a limb of the visible Church of Christ acknowledge to the great (a) In the Christian Letter of certain English Protestants unto that Reverend man M. Hooker pag. 18 19. they reprove at large M. Hooker for this opinion of not severing themselves from the Church they were of before dislike of the Puritans as also M. Bunny prosecuteth the same more at large affirming therefore (b) M. Bunny in his Treatise tending to Pacification sect 18. pag. 108. paulò post med that of departing from the Church there ought to be no question at all among us (c) Ibidem pag. 113. post med We are saith he no several Church from them nor they from us and therefore there is no departing at all out of the Church for any to depart from them to us nor from us to them all the difference between us is concerning the truer members whether we or they may be found more worthy of that account As for the other we allow no such question Insomuch as he doubteth not to say (d) Ibidem pag. 109. circa med It was evil done of them who first urged such a separation confessing further our great (e) Ibidem sect 15. pag. 92. circa med he saith of this separation Our Adversaries see themselves to have advantage if they can win us to acknowledge it advantage given thereby which our advantage he afterwards very plainly to this purpose expresseth to be (f) Ibid. pag. 96. circa med For that saith he it is great probability with them that so we make our selves answerable for to find out a distinct and several Church from them which continued from the Apostles age to this present else that needs we must acknowledge that our Church is sprung up of late or since theirs And hence perhaps it is that their learned writers to the better enabling of our Church to be howsoever according to their opinion in part erroneous yet withall a true Church doubt not to affirm of the sundry points of our Catholick faith in particular that they are though in their opinion errours yet not †To give some few and chief examples hereof First M. Perkins in his exposition of the Creed pag. 402. saith A weakning errour is that the holding whereof doth not overturn any point in the foundation of salvation as the errour of Free will and sundry such like M. Cartwright in his reply pag. 14. sect 1 2 and in M. Whitgists defence pag. 82. post med affirmeth the like indifferency of the doctrines of Free-will Prayer for the dead and a number of other as necessary doctrines wherein saith he men being mis-led have notwithstanding been saved And a little there before he further saith If you mean by matters of faith and necessary to salvation those without which a man cannot be saved then the doctrine which teacheth there is no Free-will or Prayer for the Dead is not within your compass For I doubt not but divers Fathers of the Greek Church who were great Patrons of Free-will are saved And the like is yet further affirmed of Prayer for the Dead by John Frith Act. Mon. pag. 501. by M. Fulk in his Confut. of Purgatory pag. 336. ante med and by M. Penry in his Book entituled M. Some laid open in his colours pag. 99. Secondly M. Spark in his answer to M. John d'Abbines pag. 382. ante med discoursing of the honouring of Saints Reliques and Prayer for the Dead saith thereof to his Adversary We are not so hasty to pronounce sentence of condemnation of any for such errours for you know well enough that we make not these matters such as that either we think that all must be saved that hold the one way or all condemned that hold the other As touching invocation of Saints M. D. Goade and Fulk do in the disputation had in the Tower with Edm. Campian the 2. daies conference Arg. 8. R. 11. R. 111. affirm thereof that it doth not exclude from being members of the Church c. Thirdly concerning the Real Presence Jacobus Acontius in lib. 3. Stratagematum Satanae pag. 135. paulò ante med saith It is evident concerning as well those who hold the Real Presence of Christs body in the bread as those others which deny it that although of necessity the one part do erre yet both are in way of salvation if in other things they be obedient to God And M. D. Reynolds in his 5. Conclusion annexed to his Conference c. pag. 722. affirmeth the Real Presence to be as it were the grudging of a little ague if otherwise the party hold the Christian faith And John Frith Act. Mon. pag. 503. a. fine saith hereof The matter touching the substance of the Sacrament bindeth no man of necessity to salvation or damnation whether he believe it or not And see Luthers like judgement of Transubstantiation in magna Confessione cited by Amandus Polanus in his Sylog Thesium Theologicarum pag. 464. initio and in the Book entituled Orthodoxus consensus printed Tiguri 1578. in folio fol. 12. b. initio Fourthly as concerning the receiving under one or both kinds Luther in epistola ad Bohemos saith thereof Quamvis pulchrum quidem esset utraque specie in Eucharistia uti Christus hac