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
before his Passion suffered in soul the horrible torments of a damned and wicked man Diros in anima cruciatus damnati ac perditi hominis pertulit Calvinus l. 2. Instit cap. 16. sect 10. that he not only offered his body in price but also suffered in soul the pains due to us Calvinus ubi supra in Harmonia in Matth. 27. v. 46. Even that death which is inflicted upon the wicked by God in his anger Calvinus institut l. 2. cap. 16. sect 10. eam mortem pertulit quae sceleratis ab irato Deo infligitur And all the pains for which the damned stand answerable only excepted that he could not be deteined therein Calvin Instit l. 2. c. 16. sect 10. qui dependeret ac persolveret omnes quae ab illis sceleratis expectendae erunt paenas hoc uno duntaxat excepto quod doloribus mortis non poterat detineri From whence also followeth the sequel of that despair wherewith God inflicteth the damned To which purpose certain Calvinists affirm accordingly of our Saviour [n] See M. Whitaker contra Duraeum l. 8. pag. 556. cirâ—a medium and Master Nowels Catechism Greek and Latine pag. 281. And see Mr. Bilsons survey c. pag. 377. fine 445. post med and Calvin in Harmonia in Mat. c. 26. ver 39 versus finem and Marloret in Mat. 26. that he was in great horror with the feeling of eternal damnation that [o] Calvin Instit l. 2. c. 16. sect 10. he did strive with the horror of eternal damnation [p] Calvin in Harmonia in Matth. 27. ver 37. 39. And see in M. Bilsons survey pag. 387. ante med feared more than his bodily death even [q] See in M. Bilsons survey pag. 392. prope initium the other death far more dreadful namely [r] See in M. Bilsons survey pag. 503. circa post med the death of the soul or second death and was for the time in despair Brentius in Luc. part 2. hom 65. in Joan. hom 54. Marloret in Matth. 26. Calvin in Matth. cap. 27. v. 46. saith Sed absurdum videtur Christo elapsam desperationis vocem Respondeo facilem esse solutionem hanc desperationem ex sensu carnis profectam And ibidem in ver 47. Sic videmus omni ex parte fuisse vexatum ut desperatione obrutus ab invocando Deo obsisteret quod erat saluti renuntiare And Beza ad Haebr 5. v. 7. affirmeth that Christo divinae maledictionis horrore percusso elapsa est vox desperationis In so much as they affirm him to have been thereupon distempered or unadvised in his prayer Calvin in Harmonia in Matth. 26. v. 39. sayeth Haec ratio est cur mortem deprecatus mox sibi fraenum injiciat Patrisque imperio se subjiciens votum illud subitò elapsum castiget revocet And after Non fuit igitur haec meditata Christi oratio sed vis impetus doloris subitam ei vocem extorsit cui statim addita fuit correctio eadem vehemeâ—tia praesentem caelestis decreti memoriam illi abstulit ut non reputaret in ipso momento se hac lege missum esse c. Certè in primo voto Christi non apparet placida illa moderatio quam dixi quia Mediatoris officio defungi quantum in se est renuit ac detrectat Pu. O blasphemies of Calvin If Christ did despair and did refuse to redeem mankind as his Father had decree'd and commanded he should be our Redeemer how can he be a Redeemer of sinners if he himself did commit so great and grievous sins as Despair and Disobedience are 47. Pu. As we concluded the life of Luther with a saying of Erasmus so now we may well end the life of Calvin with the words of Hugo Grotius esteemed one of the most learned and eloquent and moderate Protestants of this age who in his Votum pro pace Ecclesiastica ad Articulum pag. 17. saith thus of Calvin Qua vero humanitate solitus fuerit Calvinus excipere à se dissentientes ex scriptis liquet Castalionem quia illam quam Calvinus docebat praedestinationem oppugnabat nebulonem Satanam vocat Cornhertium nebulonem canem Scriptorem de officio pii viri in hoc Religionis dissidio qui erat Cassander ipsi autem putabatur esse Balduinus appellat frontis ferreae hominem pietatis expertem prophanum impudentem impostorem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 petulantiae deditum Ei Scripto cum se opposuisset Balduinus vocat eum hominem nihili obscaenum canem improbum falsarium multa scelestè ac nequiter cogitantem conspirantem cum improbis nebulonibus Cynicum scurram perfidum fatuum belluinâ rabie Satanae addictum Cassandrum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mâ—rosum lamiam larvam serpentem pestem carnificem Quid quod Bucerum ita vexavit ut virum mitem coegerit haec scribere longè verissima Judicas prout amas vel odisti amas autem vel odisti prout libet Imo ob atrocia dicta Bucerus ei nomen dedit fratricidae Of Beza 48. NOw [s] Apud Brereley in his Book a part of the lives of the late pretended Reformers cap. 7. sect 1. as concerning Theodore Beza whose life was in like manner written by Hierom Bolseck and by him published Anno 1582. wherein he objecteth against Beza many great and hainous imputations set down in particular with special naming of times places and persons as for example among other the selling of his Priory for ready mony in hand and further letting it to others in farm for five years upon mony before hand received wherupon the abused parties upon his secret stealing away fell at publick sute which depended of record in the Court at Paris Also his then stealing away at the time of his said flight the Taylors wife dwelling in Calender street at Paris furthermore the getting of his maid with Child at Geneva and his then feigning both himself and the Maid to be sick of the Plague whereby none should dare to come to them whereupon he requested that they might be lodged in two Chambers of Petrus Viretus in an outer Gardin which obtained he caused a Barber Surgion to let the woman bloud and to give a strong Purgation after which she was delivered of a dead Child which they Buryed in that Garden as the said Barber after confessed to Bolseck himself during which mean time Beza to cover the matter composed certain spiritual Songs of the great pains he suffered by vehemency of the Plague and Printed them at Geneva whereto are further added his Printed seditious Books for stirring up of Civil Wars in France whereof one was intituled the French furies an other Truth an other the Watch an other the waking Bell with others Besides many other like grievous imputations and the same delivered as being so particular and publick that the untruth of them if any were could not but become discoverable to all
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
Christi egerint possunt cum Deo deponi And ibid. fol. 84. b. he allegeth to this the foresaid example of Manasses And upon his reported disorderly proceedings in this kind saith Brereley tract 2. cap. 3. sect 9. subdivis 3. at sixtly it was that certain Protestants who acknowledge of Zuinglius that he taught some things well and that he repurged the Church of Christ from the excess and filth of Popish superstition do yet withall say that he performed the same not by just and lawfull Preaching of the word but rashly making havock of all things by a tumultuary and fanatical Spirit c. Violently assuming arms and the sword prohibited by Christ that so he might by force compel his adversaries to his opinion Gualter in his Apologia pro Zuinglio operibus ejus placed in the beginning of the first tome of Zuinglius his works Printed Tiguri 1581. fol. 18. a. ante med allegeth them saying Zuinglius licet quaedam benè docuerit in multis tamen aliis erravisse contendunt And on the b. side of that folio prope initium it is further alleged Christi inquiunt dilectam Sponsam Ecclesiam à Pontificiae superstitionis luxu sordibus non justa legitima verbi praedicatione repurgavit sed tumultuario fanatico Spiritu per omnia temerè grassatus est c. Violenter arma à Christo prohibitum gladium corripuit nimirum in suam sententiam sibi contradicentes compulsurus In so much as he is charged to have stirred up his Countrymen the Zwitzers to Civil Wars by reason whereof those of Tigure and Berna who followed his Doctrine are reported to have made War upon their Neighbours the other five Towns exacting of them upon profered conditions of peace [s] O siander in Epitom Hist Eccles centur 16. pag. 203. initio that they should receive again those whom they had banished for the other Religion and should not forbid the reading of the Scriptures [t] Pu. Of promiscuous reading Scripture see heretofore c. To which the said five Towns disdaining to be so compelled and being also thereupon [u] Osiander ibid. in Gualter Apol. fol. 30. a. circaâ—med it appeareth that they tearmed Zuinglius Iniquissimum belli authorem qui superbâ—a crudelitate impulsus Tigurinis novi exquissti facinoris contra socios audendi author fuit ut victus inopia famis necessitate eos in suas partes concedere cogeret brought to so great famine as being forestalled of victuals by those of Tigure and Berna the War was renewed and Zuinglius himself was thereupon [x] O siander ibid. slain not as a Preacher but as a Warriour [y] Gualter in Apologia c. fol. 31. b. fine saith Obiit in bello Zuinglius armatus obiit armed in the field Whereupon those foresaid [z] Gualter ibid. fol. 31. b. prope finem tearmeth them Nostri illi perquam egregii Censores ipsum Zuinglium in peccatis mortuum proinde Gehennae filium esse pronuntiare non verentur Censurers mentioned by Gualter who as before liked Zuinglius his pretended repurging of the Popish Superstition but misliked his means thereof and whom Gualter tearmeth [a] Gualter in Apologia fol. 30. a. prope finem saith hereof Non ignoro contra quos quantos viros hic nobis quaedam dicenda sunt c. sunt quidam inter hos magni nominis Theologi qui in hac re animi sui impotentiam produnt Divines of great esteem were not afraid to pronounce him dead in sin and so consequently to have been the Son of Hell Carion himself as Gualter confesseth hereupon not forbearing to [b] Gualter in Apolog. fol. 30. a. fine charge the Tigurines as seditious herein against Rodulph King of the Romans Hitherto briefly and modestly concerning both Luther and Zuinglius humbly withall referring to the equity the readers learned judgement whether that in regard of so plain and confessed premises we may safely joyn with the Apology of the Church of England in acknowledging them two for [c] Hereof see Mr. Jewels defence of the Apology Printed 1571. pag. 426. prope finem and see the apology of the Church of England part 4. c. 4. divisione 2. most excellent men even sent of God to give light to the whole world in the midst of darkness when the truth was unknown and unheard of Of Calvin 37. AS [d] Brereley in his Book a part of the lives of the late pretended Reformers cap. 6. sect 1. initio concerning John Calvin Born [e] In the answer for the time to the defence of the Censure Printed 1583. fol. 85. a. prope finem at Noyon in Picardy Anno 1509. against whom is objected how truly or untruly I do now for some reasons purposely forbear hereby to affirm that he forged Letters under the names of Galasius and others as by them written in his praise and his then sending them to Petrus Viretus Minister of Lausanna to be dispersed his reported further [f] See this in Bolseke in vita Calvini cap. 13. Where he reporteth that Calvin attempted to restore to life this Brule comitatus magna caterva amicorum in the presence of a great number of his friends see also in Dialog Alani Copi l. 6. c. 29. like report of a Protestant Preacher in Poland who Anno 1558. practised the like upon one Matthew publickly in the open Church at Biethage a Town neer Cracovia at what time the said Matthew being found dead indeed the Confederacy was thereupon there openly discovered by his wife In like manner doth Gregorius Turonensis in Hist l. 2. c. 3. report how that Cirola an Arian Heretick practised in like fort with one to counter feit blindness and to request miraculous help from this Cirola which being accordingly so done the party was indeed strucken blind whereupon he exclaimed and revealed the practise in which like respect Tertullian in libro de praescript not unhappily saith of Heretickâ— Agnosco maximam virtutem eorum qua Apostolos in perversum aemulantur illi enim de mortuis suscitabant isti de vivis mortuos faciunt practise with one called Brule and his Wife that he should feign himself dead whereupon Calvin should in Confirmation of his Doctrine undertake in the presence of many to revive him which when Calvin did Brule was in Gods judgement found dead indeed whereupon his wife exclamed publikely against Calvin and discovered the practise his like reported incontinency with the Gentlewoman of Mongis who stealing from her Husband at Lausanna made abode at Geneva with Calvin his like reported adulterous attempting at Geneva of the Lady Jollande of Bredrode wife to a sickly Noble man called James Borgongue Lord of Fallaise in so much as she perswaded her Husband to leave Geneva and go to Lausanna where she revealed the whole matter [g] Brereley tract 2. c. 3. sect 9. subd 4. also his
extraordinary curious and exquisit dyet such and so publickly and precisely observed saith [h] Bolseke in his Book of the life of Calvin reporteth how that Calvins wine was choice and carried abroad with him in a silver pot when he dyned abroad that also special bread was made purposely for Calvin only and the same made of fine flower wet in rosewater mingled with Sugar Synamon and Anizeseeds besides a singular kind of bisket made for Calvin alone and be affirmeth this as a matter known all Geneva over Bolseke as the Lords of Berna were thereat greatly offended In report of all which though Bolseke make solemn and great [i] In the beginning of his said book dedicated to Monsieur of Epinac Archbishop and Earl of Lyons he hath this Protestation I am here for the love of the truth to refute Theodore Beza his false and shameless lies in the praise of Calvin protesting before God and all the holy Court of Heaven before all the world and the Holy Ghost it self that neither anger nor envy nor evill will hath made me speak or write any one thing against the truth and my conscience protestation of his truth for so much yet as being scandalized with Calvins life he afterwards became Catholick and so was at the writing hereof we will therefore in regard of our former undertaken method be sparing to urge the same Only we cannot forbear the publike testimony of that learned Lutheran Conradus Schlusselburg a man of principal estimation in the Protestants Church being as appears by the title of his Book Dioceseos Raceburgensis Superintendens conjunctarum Megapolensium Ecclesiarum Generalis Inspector and no less learned and enemy to the Pope than was Calvin himself who [k] See this apud Brereley tract 2. cap. 2. sect 10. subd 11. fine at 3. in Theologia Calvinistarum l. 2. fol. 72. a. circa post med reported of Calvin saying God in the rod of his fury visiting Calvin did horribly punish him before the fearful hour of his unhappy Death For he strake this Heretick so he tearmeth him in regard of his conceived Doctrine concerning the Sacrament and Gods being the Author of sin with his mighty hand that being in despair and calling upon the Devil he gave up his wicked Soul swearing cursing and blaspheming he dyed upon the disease of lice and worms a kind of death wherewith God often striketh the wicked with which God did strike Antiochus 2 Machab. 9.5.9.10 and Herod Act. 12.23 increasing in a most louthsome ulter about his privy parts so as none could endure the stench These things are objected to Calvin by publike writing in which also horrible things are declared concerning his lasciviousness his sundry abominable vices and sodomitical lusts for which last he was by the Magistrate at Noyon under whom he lived branded on the shoulder with a hot burning iron unto which I yet see not any sound and clear refutation made c. Deus manâ— sua potenti adeò hunc haereticum percussit ut desperata salute daemonibus invocatis jurans execrans blasphemans miserrimè animam malignam exhalârit obiit autem Calvinus morbo pediculari vermibus circa pudenda in apostemate seu ulcere faetentissimo crescentibus ita ut nullus assistentium faetorem amplius ferre posset Haec publicis Scriptis Calvino objiciuntur in quibus etiam de ipsius Aselgia variis flagitiis sodomiticis libidinibus ob quas stigma ferro candenti dor so Calvini impressum fuerit à Magistratu sub quo vixit horrenda narrantur ad quae non video solidam luculentam aliquam refutationem c. scio lego Bezam aliter de vita moribus obitu Calvini scribere cùm verò Beza eadem haeresi eodem ferme peccato nobilitatus sit ut Historia de Candida ejus meritricuba testatur nemo ipsi in hac parte fidem habere potest And see further there concerning Beza l. 1. in prooemio pag. 4. b. ibid. pag. 92. a. post med b. 93. a. initio Hierom Bolseke further affirms in his said Book that the City of Noyon in Picardy in which Calvin lived and from which saith Bolseke Calvin upon his foresaid punishment of branding fled did testify this foresaid offence and punishment of Calvin unto Monsieur Bertelier Secretary of the Counsel of Geneva under the hand of a publick and sworn Notary which testimony saith Bolseke is yet extant and hath been seen to himself and many others Now whether this Author would lye so egregiously and with setting down in Print such pretended known circumstances wherein he was so notably disproveable and to be discredited even in the knowledge of the whole City of Noyon a place not remote but in the same Kingdom we will not affirm nor determine but leave to all indifferency of judgement Only we adde that whereas F. Campian in rat 3. doth object this against Calvin as a matter known and publick tearming him therefore stigmaticus perfuga a branded fugitive M. Whitaker in his answer thereto pag. 50. initio saith Si stigmaticus fuit Calvinus fuit etiam Paulus fuerunt alii And being told by Duraeus contra Whitakerum Printed 1582. fol. 73. b. that he was prophane in so comparing Calvins brands for wickedness with Pauls brands for Christ he doth in respons contra Duraeum pag. 280. answering to that very fol. 73. of Duraeus pass over all this matter in silence forbearing so thereby all further mention or defence thereof [l] Apud Brereley in his Book a part of the lives of the late pretended Reformers cap. 6. sect 1. fine To the former testimonies affirming Calvins filthy despairing death upon the disease of Lice and Worms encreasing in an Ulcer about his privy parts assenteth the Protestant Writer Johannes Herennius who being himself an earnest Calvinist Preacher and then continuing student at Geneva affirmeth in his published Book de vita Calvini himself to have been present and eye-witness thereof saying Calvinus in desperatione finiens vitam obiit turpissimo foetidissimo morbo quem Deus rebellibus maledictis comminatus est prius excruciatus consumptus quod ego verissime attestari audeo qui funestâ—m tragicum illius exitum his meis oculis praesens aspexi 38. He [m] Brereley in the Prefac to the Reader n. 11. tract 3. sect 2. paulo post med at f. n. teaches in Dan. c. 6. v. 22.25 that earthly Princes do bereave themselves of authority when they erect themselves against God yea that they are unworthy to be accounted in the number of men and we must rather spit upon their faces thn obey them c. Abdicant se potestate terreni Principes dum insurgunt contra Deum imò indigni sunt qui censeantur in hominum numero potius ergo conspuere oportet in illorum capita quà m illis parere c. And see further this saying specially mentioned and objected to the
he was for time in despair Christo Divinae maledictionis horrore percusso elapsae est vox desperationis 53. As [g] Brereley in his Book a part of the lives of the late pretended Râ—formers c. cap. 7. sect 3. concerning Beza's notable dissembling and temporising in matter of Religion I will only allege one example thereof mentioned by the Protestant Writer Osiander who reporteth [h] See this in Osiander centur 16. l. 3. cap. 28. pag. 657. post med that certain Protestants being cast into Prison at Paris the French Calvinists sent as Legates into Germany Beza and Farellus that they might obtain from the Protestant Princes their intercession to the French King for the foresaid Captives These Legats Beza and Farellus going first to Worms unto the Lutheran Divines Melancthon Brentius Marpachius and Jacobus Andreas offered unto them a Confession of their Faith in which they did profess among other things the very substance of Christs flesh to be exhibited in the Sacred Supper and that the difference among the Protestant Divines was not of the thing it self but only of the manner of the presence which was known only to God [i] Pleraque in illa confessione sic posita erant ut videreâ—ur non Calvinistica sed Lutherana hujus Confessionis autographon ego vidi legi manu Theodori Bezae Farelli subsignatum c. Tigurini Theologi hanc Bezae Farelli confessionem ut nimis Lutheranam reprehenderunt quibus responderant Beza Farellus opus sibi fuisse bono dolo ad liberandos fratres â—tem se in illa confessione clam apud se in scrinio pectoris sui duas voces per fidem spiritualiter retinuisse Osianderabidem pag. 65. ante med Also the Lutheran writer Holderus in his Book intiâ—â—eled Asinus Printed Tubingae 1587. cap. 29. pag. 49. circa med saith hereof Tigurini ubi de re tota certiores â—unt tanta hominis impostura acriter dolent eam contessionem magna contentione impugnant Bezamque falsi reum peragunt quid verò interim Beza num se deserit minimè Audi artem tali artifice dignam vult persuadere Tigurinis dolum aliquando bonum esse aliud agere aliudque simulare c. and many things were so put in that Confession as they seemed not Calvinistical but Lutheran the original Copy of this confession I my self saith Osiander both saw and read it being subscribed with the hand writing of Beza and Farellus hereupon they had recourse to the Duke of Witemberg by whom they also obtained from other Princes intercession to the French King at their return the Tigurine Divines reprehended this Confession of Beza and Farellus as over Lutheran to whom Beza and Farellus answered that they stood in need of some good deceipt whereby to deliver their Brethren Also that in the foresaid Confession they privately retained with themselves in the secret of their brest these two words viz. by Faith and spiritually thus far the Protestant writer Ofiander concerning the said Confession which as himself saith he both saw and read over with his own eys And is it now so hateful and reproveable in some Catholicks to equivocate though verbally and in case of safety of their own or Brethrens lives and yet lawful for Beza to equivocate not verbally but by subscribed writing neither as in case of safety of life but of profession of Faith A course so peculiar in Osiander's opinion to the Calvinists that he doubteth not to say of them [k] Osiander centur 16. lib. 3. c. 61. pag. 796. paulo post med saith Hanc enim Maximam seu regulam habent Calvinistae licere pro gloria Christi mentiri They hold this for a ground or principle that it is lawful to lye for the glory of Christ 54. Let us end the life of Beza with the words of Hugo Grotius in Voto Pacis c. pag. 18. saying Beza fatetur per quindecim annorum spatium quo alios docuit justitiae viam nec sobrium se factum nec liberalem nec veracem sed haerere in luto To the foresaid lives I have thought it not amiss to adde somewhat of Melancthon Luther's dearest friend and one of the most famous Protestants in those beginnings of whom Luther apud Brereley tract 2. sect 3. subd 14. in the margent at 4. saith that the Apology of Melancthon doth far excell all the Doctors of the Church and exceeds even Austine himself as also of Bucer a famous Protestant and called into England to teach Divinity in the University of Cambridge and lastly I will say a word of that furious Heretick John Knox a seditious botifeu and incendiary and pestilent Preacher of Heresie in Scotland Of Melancthon 55 COncerning [l] Brereley tract 2. c. 2. sect 10. subdivis 13. sect 2. 〈…〉 Melanthon First he is charged to affirm that there be three Divinities as there be three persons Melancthon in locis Communibus Anno 1545. cap. de Christo Insomuch as he is for this Doctrine reprehended by Stancharus l. 4. de Trinitate See his words alledged in the Treatise intituled Nullus nemo fol. 3. b. And by Cnoglerus in his Tria Simbola pag. 34. 124. 56 Moreover [m] Brereley in his Omissions pag. 396. Melancthon in Consil Theolog. pag. 134. prope initium adviseth in behalfe of King Henry the 8th whose Divorce from his first wife he thought unlawfull saying Respondeo si vult Rex successione prospicere quanto satius est id facere sine infamia prioris conjugii Ac potest id fieri fine ullo periculo Conscientiae cujusquam aut famae per. PoligamiaÌ„ c. Quia Poligamia non est res omnino inusitata Habuerunt multas conjuges Abraham David allii Sancti viri unde apparet poligamiam non esse contra Jus Divinum This advice was thus given by Melancthon Anno 1531. as appeareth there pag. 128. paulo post med And apud Brerely tract 2. c. 2. sect 10. subdivis 5. marg e. Melancthon Consil Theolog. part 1. pag. 648. affirmeth that in case of divorce and dismission upon Adultery the offending party whether Man or Woman may marry again Affirming there further this to be the Doctrine of Luther and Pomerane And see also there further pag. 550. 57 Concerning [n] Brereley tract 3. sect 7 in the margent at †Melancthon's inconstancy touching the Reall Presence see in l. Epist Zuinglii Oecolampadii l. 3. pag. 603. post med where Melancthon in his Epistle there to OecolaÌ„padius saith most confidently in behalfe of the Reall Presence Non modo cogitavi ipse quid in utram partem dici possit sed inquisivi etiam veterum ea de re sententias c. Cum omnia quae in utraque parte firmissima videntur expendi dicam pace tua non tamen eo in sententiam tuam nullam enim firmam rationem invenio quae conscientiae discedenti à proprietate verborum
words of Luther alleged by the Calvinist writer Matthias Martinius in his doctrinae Christianae summa capita c. Printed 1603 pag. 288. post med From whom and from their Principles of advancing onely Faith extenuating good works and other like doctrines have sprung as from a Hydra the late sect of the Libertines who uppon the very foresaid [m] It appears by Calvin 's report of their words in tract Theolog. pag. 540. a. circa med their chief Reason to be Cùm Deus rerum omnium author sit nullum jam boni mali discrimen esse haâ—â—dum sed quicquid agituâ—â— bonum esse grounds and colours denying neverthelesse verbally as Protestants doe God to be the Author of sin and verbally also requiring integrity of life and manners have set abroad to the world by their published writings stored with testimonies of Scriptures all Epicurism and impure liberty of life Which point we shall repeat and say somewhat more of it hereafter in the life of Calvin 12. [n] Brereley tract 2. cap. 2 sect 10. subdivis 15. Zuinglius tom 2. in resp ad conf Lutheri reproveth in Luther his willfull frowardness or obstinacie against that which himself conceived for true or even though it be proved to be against holy Scripture saying Lutherus obstinato devoto animo conceptam semel opinionem persequi obtinere conatur nec multum curare solet quodcunque de re quavis pronunciet etiamsi vel sibi ipsi vel divini verbi oraculo contradicere deprehendatur These words of Zuinglius are also in Schlusselburg in Theologia Calvinistarum l. 2. fol. 122. a. fine Thus Luther of Communion under both kinds saith de formula Missae If the Councell should in any case decree this least of all then would wee use both kinds yea rather in despite of the Councell and that Decree we would use either but one kind onely or neither and in no case both See Luther tom 3. Germ. fol. 274. And see this saying of Luther alleged and rejected by Hospinian in hist Sacramentar part altera fol. 13. a. post med And whereas Mr. Jewell answereth hereunto in his reply against Mr. Harding pag. 107. post med that Luther only meant that Gods truth should not hang upon the authority of man to forbear that this is Mr. Jewels device or shift and no words in all that passage of Luther to explain his meaning for onely such can yet this meaning though admitted inable Luther to teach that in despite of the Councell wee should use either but one kind or neither which last were directly against Christs institution For which cause Hospinian as before rejecteth this saying of Luther Of like nature is it where he teacheth tom 2. Germ. fol. 214. that if the Councell should grant the Church-men liberty to marry he would think that man more in Gods grace who during his life kept three whores then he who married according to the Councels decree and that he would command under pain of damnation that no man should marry by the permission of such a Councell but should either live chast or if it were impossible then not to despair though he kept a whore In like manner he saith in parva confessione touching Elevation of the Sacrament I did know the elevation of the Sarament to be Idolatricall as making for Sacrifice yet nevertheless I did retain it in the Church at Wittemberg to the end I might despite the devill Carolostadius Elevationem Sacramenti sciebam esse idolatricam sed tamen eam retinebam in Templo Wittemburgensi ut aegrè facerem Diabolo Carolostadio And see Luther tom 3. Germ. fol. 55. and in Colloquiis Mensalibus Germ. fol. 210. A Saying and Practice so gross that Amandus Polanus Professor at Basill specially mentioneth and reprooveth the same in Syllogethes Theolog. pag. 464. ante medium saying further ibidem I will not recite more of Luther 's absurd Sayings which are many Sed nolo plura absurde dicta Lutheri recensere quae multa sunt quae tegenda potius quam exagitanda c. And Hospinian in Hist Sacramentar part altera fol. 14. a. initio reciteth this Saying of Luther tearming it minimè profecto conveniens oratio Christiano Theologo magna infirmitas in Luthero A speach unworthy of a Christian Divine and shewing a great weakness in Luther Pu. To this may be added that Luther in his Book of abrogating the private Masse exhorts the Augustine Fryars of Wittemberg who first abrogated the Masse that even against their conscience accusing them they should persist in what they had begun acknowledging that in some things he had [o] Vide Tanner tom 2. disput 1. q. 2. dub 4. n. 108. done the like And Joannes Mathesius a Lutheran Preacher saith Antonius [p] In orat Germ. 12. de Luthero Musa the Parish Priest of Rocklitz recounted to me that on a time he heartily moaned himself to the Doctor he means Luther that he himself could not believe what he preached to others and that D. Luther answered Praise and thanks be to God that this happens also unto others for I had thought it had happened only to me [q] Pu. Who can believe him who believes not himself Pu. Pause here a little Protestant Reader and if the salvation of thy Soul be dear to thee in any least measure consider uprightly with fear and trembling whether indeed it could be any scruple of conscience which could move Luther to forsake the whole Church of Christ dispersed over the whole world when he appeared seeing he had a conscience large enough to swallow a sin confessed by him [r] To be Idolatry and yet how in the mean time I cannot say whether more prodigiously or hypocritically to c. to forsake us Catholicks even upon pretence of Idolatry If he could against his conscience leave Carolostadius one of his own Brethren expresly and formerly upon the motive of vexing and despising him who can wonder if he forsook the Church and Pope of Rome upon passion rage and hatred and not because he found any thing taught by them which his conscience could not have disgested if his passions had not been stronger than his reason conscience So that his revolt was not upon judgement but envy and passion that John Tecel a Dominican Fryar and not he or some of his Order was appointed to promulgate some Indulgences granted at that time in so much that we have seen above how he would have submitted to the Pope if confessed pride had not hindered him [s] Confessing further that he began to Preach against Indulgencies when saith he as witnesseth Sleydan l. 16. fol. 232. b. fine I scarcely understood what the name of Indulgence meant which are Luthers words in Sleydan l. 13. fol. 177. b. paulò post medium Yea the Ar. c. Yea the Arguments in favour of us Catholicks against his new course were so many and of all kinds and so evident and convincing
Lutherans allegeth them charging him that he had no God except Mammon and Bacchus that he never prayed neither going to Bed nor rising from thence that in the residue of his life he shewed no spark of Godliness but great lightness in his words deeds and Counsells Thus Hospinian in Hist Sacrament part 2. fol. 389. b. initio saith Nicolaus Seluecerus de ipso saepe coram multis bonis sideque dignis viris dixisse fertur quod nullum omninò habeat Deum si Mammonem Bacchum excipias Nam se nunquam audivisse vel conjectura aliqua saltem animadvertere potuisse toto illo tempore quo venalem ubiquitatem circumvexerunt quod vel cubitum iturus vel de lectu surrecturus aut or ationem Dominicam recitaverit aut ullum Dei mentionem fecerit In reliqua vero vita dictis factis Consiliis nullam pietatis scintillam summam vero levitatem semper deprehendisse And Hospinian ibidem fol. 389. b. versus finem allegeth further Sturmius a Calvinist charging him with the crim of Covetousness Adultery robbing of the Poor and Sacrilege For he allegeth the words of Sturmius to be of Jacobus Andreas as followeth Virgae furibus inventae sunt contra avaritiae crimen lapidationes adulteris si ab his duobus criminibus Jacobus Andreas solutus est non est quod metuat ego facilè fero quod celatum est occultum esse neque ipsum scrutor c. quid secum divitiarum è Saxonia Misnia abstulit scio id pauperum esse debere ad pauperum fiscum redigi illorum esse debitam mercedem quos è suis muneribus una cum uxoribus ejecit tam magnum esse ipsius Sacrilegium c. And ibidem fol. 389. b. paulo post initium he allegeth Seluecerus and the other Lutheran Writer Andreas Musculus tearming him erronem levissimum scurram qui ut ex dictis factis ejus cognoscatur neque Religionem neque Conscientiam ullam habeat c. And yet further there fol. 389. a. [l] Apud Breâ—eley in his book a part of the late pretended Reformers cap. 3. sect 7. fine Insomuch as Lavather a learned Adversarie confesseth and writeth for newes unto Zanchius how that this [m] In Zanchius his Epistles printed 609. lib. 2. pag. 340. Lavather writeth to Zanchius saying Schmidelinum alias Jacobum Andream fertur apud nos in adulterio cum Ancilla deprehensum magnum odium c. incurâ—isse c. Andreas was taken in publick Adultery reciting withall [n] Ibidem paulo post certain Verses thereupon then made thereof by the Calvinists Of Zuinglius 22 NOt to repeat what we said above of Luther's opinion concerning [o] Brereley tract 2. cap. 3. sect 9. subdivis 3. Zuinglius To give some taste both of his carnall Disposition and Doctrine and the same from no other testimony than taken from his own alleged writings it is thereby manifest that [o] The direction or title of this writing is Pietate Prudentia insigni Helvetiorum Reipub Huldericus Zuinglius aliique Evangelicae doctrinae Ministri gratiam pacem à Deo c. in tom 1. fol. 110. a. in itio Zuinglius and certain other Ministers of the Evangelicall Doctrine who joyned with him in the Admonition to the Helvetian Common-Wealth after some undertaking [q] Zuinglius ibidem fol. 113. post med to impart to it the Evangelical Doctrine for which they take it grievously to be called [r] Cum odâ—osis penes omnes invisis nominibus eos infames reddunt qui Evanâ—elicam veritatem bona fide praedicant Lutheranos Hussitas Hereticos illos nominando Zuinglius ibidem fol. 113. b. initio Lutherans and Hereticks do first make petition for wives saying We earnestly request that the use of Marriage be not denied to us who feeling the infirmitie of our Flesh perceive that the love of Chastity is not given us by God For if we consider the words of Paul we shall find with him no other cause of marriage a carnal saying than for to satisfie the lustfull desires of the Flesh which to burn in us we may not deny seeing that by means thereof we are made infamous before the Congregations Their words are Hoc vero summis precibus contendimus ne Matrimonii usus nobis denegetur qui carnis nostrae infirmitatem experti castitatis studium nobis à Deo non concessum esse sentimus si enim Pauli verba consideremus non aliam apud hunc Matrimoniorum causam quam carnis ad libidinem calentem aestum reperire licet quem in nobis fervere negare non possumus cum hujus ipsius opera nos coram Ecclesiis infames rediderunt tom 1. fol. 115. a. ante med And to set forth his carnality as yet more plainly by his own explaining that wherewith he as before professeth himselfe and his said Brethren to have been so greatly troubled he expresseth the same in these plain words there next after saying By the burning desires of the flesh we understand those desires of the flesh wherewith a man being almost inflamed tosseth in his mind the studies of the lustfull flesh in these only he spendeth all his thoughts upon these he meditateth and is wholly busied in this that he may satisfie the fury of his flesh Aestum vero libidinis eas carnis cupiditates affectus intelligimus quibus homo tantum non accensus carnis libidinosae studia animo suo versat ut carnis furori satisfaciat Zuinglius ibidem This being then the confessed carnal disposition of Zuinglius and his foresaid brethren he signifieth yet further their answerable forepassed behaviour during their remaining so unmarried saying If we respected the liberty of the flesh who seeth not how much more commodious it were for us that we should forbear the lawes of marriage as hitherto we have done c. For we have known how easily in this free and loose state being glutted with saciety of one we might change Wherefore for the love not of lust but of Chastity and the Souls to us committed we desire Marriage lest that the Souls committed to our charge by example of our lust should be any longer offended Si carnis licentiam quaerere animus esset quis non videt quam commodius foret si ut hactenus à Matrimoniorum legibus abstineremus c. Novimus quam facilis in hoc statu nostro soluto libero mulierum quarum cum nos capit satietas permutatio fieri possit Quare non carnis libidine sed chastitatis et animarum nobis commissarum amore permoti hoc petimus nè hoc exemplo nostrae libidinis diutius offendantur Zuinglius ibidem fol. 119. a. ante medium And We have proved that the weakness of our flesh hath been o for grief cause of our often shamefull falling Quare cum carnis insirmitatem nobis non semel proh dolor pudendi lapsus causam
wholy tend unto trouble and rebellion Beza in his Book of the power of Magistrates doth arm the subjects against the Prince in these causes A Book saith he yet further ibid. pag. 192. post med which overthroweth in effect all the authority of Christian Kings and Magistrates And again ubi supra pag. 98. initio he allegeth Beza his judgement concerning excommunicated Princes saying Beza roundly teacheth what reason have Christians to obey him that is Satans slave And the like is yet further confessed in this kind against Beza by Mr. Bancroft in his Survey of the holy pretended Disciplin pag. 48. prope initium And in his Book entituled dangerous Positions pag. 21. 18. As also that temperate Protestant Writer D. Saravia argueth sufficiently Beza his seditious Doctrin in this his over-modest or rather excusing reprehension and answer thereto saying Quid his verbis c. Some rest doubtful what Mr. Beza intendeth by these words where he thinketh it not right that the godly should stay till the Wolves be expelled by publick authority and that he may seem secretly to insinuate that those Wolves may be expelled by private authority as was done in the Low-Countries and other places c. Saravia in defens tract de diversis gradibus Ministrorum contra responsionem Clarissimi viri D. Theodori Bezae c. 2. pag. 74. paulo ante med And see Beza's own words there And see him also in his Epist Theolog. Epist 68. pag. 318. ante med where he saith Habeo alia nonnulla majoris momenti quae tamen per liter as satis commodè significare non possum perplacet autem mihi quod de conventu absque ulla Principum aut civitatem authoritate privatim instituendo scribis And then thrusteth in this Bodge Quamvis nullis prorsus conselis Principibus id fieri minimè velim And so likewise in the words reprehended as before by Saravia he saith expresly Si piis semper expectandum putas dum lupi ultro cedant vel publica authoritate expulsi tibi minime assentior But yet saith he with a like Bodge Nihil seditiose movendum extra controversiam est sed piè constanter amplectendas affirmo omnes Divinitus oblatas veri cultûs Divini restituendi occasiones c. Et ni ita factum esset quas tandem Ecclesias bodie haberemus What hypocrisic is this to teach Reformation against the Magistrates mind And yet forsooth not seditiously as though it could be so performed without sedition These are in words smooth pretences but indeed no other than plain seditions and treasons whereby himself in his foresaid words signifieth his Church to have enlarged her self Hereto may be added Mr. Bancrofts saying in his Survey of the pretended holy Disciplin pag. 42. circa med He that shall read Mr. Calvins and Mr. Beza 's two Books of Epistles and likewise the Commentaries of France with divers other discourses about those affairs should withall give any credit either to Heshusius Balduinus Carpentarins or others men learned all of them and some of them known Protestaents would certainly mervail to understand into what actions and dealings they thrust themselves of War of Peace of subjection how far is enter ded of Reformation without staying for the Magistrates c. Besides [z] Brâ—â—â—ky in the Presaâ—◠〈…〉 〈…〉 pag. â—4 See a was present in the Battaâ—â— of Dreâ—â— defended by him present as 〈◊〉 Fasus de vita obâ—â—â— Beâ—â— pag. 45. prope 〈◊〉 saith Post mense◠〈◊〉 contenâ—â—sun◠〈…〉 〈…〉 c. side 〈…〉 〈◊〉 Chrâ—st◠〈…〉 〈…〉 bor are 〈◊〉 c. And the Protestants of Meaâ—â— as is recorded in the general inventory of the History of France pag. 593. transported with indiscreet zeal grounded upon their numbers did â—ly to the Churches be at down Images and make the Priests retire Whereto is but agreeable their like confessed insolency at Greuoble Chartiâ—â—s and Orleâ—nce â—eâ—â— Preaching thereâ—â— with his Sword and Pistol and exhorted the people to shew their manhood rather in killing the Papists than in breaking Images Reâ—â— [a] Apud liâ—â—ley in his 〈…〉 of the 〈◊〉 of the late 〈…〉 cap. 〈◊〉 sect 4 〈…〉 pag. 18â— 184. is also charged with Pultrâ—â—s known murther of the old Duke of Guise who being thereupon [b] 〈◊〉 Pulâ—â—â— â—◠〈…〉 〈…〉 all might 〈…〉 hiâ— Pâ—stol 〈◊〉 the 〈…〉 and of his 〈◊〉 being sound and taken 〈◊〉 th◠〈◊〉 〈◊〉 after at the 〈…〉 be did the deed the Protestant Author of seâ—undâ—◠〈…〉 c. saith 〈…〉 pesta noâ—â— in eum prope locum unde 〈◊〉 c. 〈…〉 〈…〉 pag. 345. 〈◊〉 very strangely if not miraculously apprehended did at the time of his execution publickly [c] The Protestant Author of the Treatise intiuled Secundae partis Commentariorum de statu Religionis reip in Regno Galliae libri tres Carolo nono Rege Printed 1571. pag. 357. post med saith of Poltrots execution illud interfecti Guisii supplicium dedâ—â— quaestionis habitae edito quodam se ipto Polâ—rot us Amiralâ—um facinoris illius authorem hortatorem appellabat Theodo um Bezam cum alio mimmè nominato Ministro illi accusationâ— involvebat ut ad eam rem impulsorem c. Also Pultrots confession at his death yet extant in Pâ—int chargeth Beza as persuader and procurer thereof in answer whereto Mr. Whitaker in his answer to F. Camp an rat 8. and after the English Edition pag. 223. doth surmise that Pultrot was induced to accuse noble and innocent men through hope of impunity or sear of punishment By which pretext all accusations made by the confessions of offenders at their deaths are most improbably taken away charge Beza as being the first Author and perswader thereof 50. As [d] Brereley tract 1. sect 3. subd 14. in the text and margent at 15. concerning his unworthy opinion of the Apostolical times he doubted not if not most arrogantly read and judge to prefer in knowledge of the truth the now Protestant Writers even before those other that flourished immediatly and next after the Apostles times For in Epist Theolog. Epist 1. pag. 5. initio he saith Itaque dicere nec immeritò quidem ut opinor consuevi dum illa tempora Apostolicis etiam proxima cum nostris comparo plus illos conscientiae scientiae minus habuisse nos contra scientiae plus conscientiae minus habere haec mea sententia est 51. Whereas [e] Brereley tract 2. cap. 2. sect 10. subd 15. sect 2. the Catholick Faith holdeth one substance or unity of Essence in three Persons Beza saith to the contrary in his Confession in English Printed 1585. pag. 1. and see Confes Genev. c. 1. the word of God teacheth plainly that the Divine substance is not wholy in three Persons but distinct really and truly from everlasting into three Persons 52. Concerning [f] Brereley tract 2. cap. 2. sect 10. subd 8. at 15. our Blessed Saviour Beza ad Haebr 5. ver 7. affirmeth that
4. c. 4. col 295. lin 3. And by Oecolampadius in libro Epâ—stolarum Oecolampadii Zuingliâ— lib. 3. pag. 756. and by Vâ—dian de Eucharist Aphorism l. 5. pag. 150. 151. the Books of Sacraments ascribed to Ambrose affirm the opinion of Christs bodily presence in the Sacrament Wherein Peter Martyr likewise professeth to [u] Peter Martyr in defens object Gardlner part 4. pag. 724. And see also Peter Martyrs further dislike of Cyrils sayings in his Epistles annexed to his common places in English in his Epistle there to Beza pag. 106. b. ante med Where he saith I will not so easily subscribe to Cyril who affirmed such a communion as thereby even the substance of the flesh and bloud of Christ first is joyned to the blessing for so he calleth the holy bread c. In so much as in his second Alphabetical table there of the additions under the letter H. at the word Heresy is set down there Heresy of Cyril touching our Communion with Christ 106. b. And in his Epistle to Calvin ibid. pag. 98. a. ante med he reproveth further for this opinion Cyril and some other Fathers dislike the judgement of Cyril that [x] In the treatise attributed to Vrsinus intituled Commonefactio cujusdem Theologi de S. Caena ejusdem commonefactionis consideratio pag. 211. 218. in Cyprian are many sayings which seem to affirm Transubstantiation In so much as they do [y] Unworthily For the Book of Sermons entituled de operibus Cardinalibus Christi commonly attributed to Cyprian wherein among others are contained the several Sermons de Baptismo Christi de Caena Dom. de ablutione pedum c. which Sermon de Caena Dom. conteineth the sayings now intended is dedicated to Cornelius who was Bishop of Rome when Cyprian lived and to whom Cyprian himself l. 1. Epist 1. Epist 3. did write in so much that Mr. Fulk against the Rhemish Testament in 1 Cor. c. 11. fol. 282. a. circa med allegeth testimony from thence affirming that the Author de Caena Domini was not in time much inferior to Cyprian And Erasmus in his Annotations annexed to Cyprians works Printed at Basil 1558. upon the folio 287. affirmeth it to be the work of some learned man of that age unworthily affirm that Sermon of his in which those sayings are extant to be counterfeit That lastly Ignatius [z] Mr. Whitgift in his defence against Cartwrights reply pag. 408. ante med who was St. Johns Scholar and lived in Christs time did as Theodoret 1200. years since and themselves now do [a] Theodoret. dial 3. Hamelmannus de traditionibus Apostolicis c. col 746. lin 18.19.22.23 c. allegeth not only Theodoret but also one Wydefortus alleging Anno 1396. this saying of Ignatius out of an antient copy of that time And so likewise doth Chemnitius in his examen part 1. pag. 94. a. fine affirm and as the Lutherans do object in [b] Vide Recitationes de Concilio scripti libri Concordiae c. Printed at Lipsia 1581 nona recitat pag. 177. ante med proof of their real presence say of the Hereticks in his time they do not admit Eucharists and oblations because they do not confess the Eucharist to be the flesh of our Saviour Jesus Christ which flesh suffered for our sins And one of our Adversaries [c] Adamus Francisci in Margarita Theologica pag. 256. saith Commentum Papistarum de transubstantiatione matuâ—e in Ecclesiam irrepsit confesseth accordingly that Transubstantiation entred early into the Church And another [d] Antony de Adamo in his Anatomy of the Mass pag. 236. a. ante med saith I have not yet hitherto been able to know when this opinion of the Real and bodily being of Christ in the Sacrament did begin As concerning reservation of the Sacrament whereas according to our Adversaries Doctrine [e] Mr. Willet in his Synopsis pag. 460. ante med it is no Sacrament unless it be received The contrary was so plainly taught and practised even in the more antient times of [f] Chrysostom in Ep. 1. ad Innocentium St. Chrysostom [g] Cypr. in serm de lapsis post med Cyprian [h] Irenaeus apud Eusebium hist l. 5. c. 24. Irenaeus [i] Iustine in Apolog. 2. prope finem This testimony of Iustin is so plain that Mr. Cartwright in his 2. reply part 1. pag. 77. circa med saith thereof Iustine his saying of the Deacons carrying the Bread of the holy Supper of the Lord to those which were not present at the action of the Supper is contrary to the institution And see Mâ— Cartwrights like judgement in Mr. Whitgifts defence c. pag. 585. paulo post med Justin c. that Mr. Fulk confesseth hereof saying [k] Fulk against Heskines Sanders c. pag. 77. propâ— finem that the Sacrament of some was reserved in the elder days of the Church is not so great a Controversy as whether it ought to be reserved and Calvin acknowledgeth [l] Calvin instit l. 4. c. 17. sect 39. the reservation of the Sacrament to be veteris Ecclesiae exemplum [m] See Peter Martyr lib. contra Gardinerum object 88. the example of the antient Church And to omit others Chemnitius doth likewise acknowledge that [n] Chemnitius examen part 2. pag. 102. a. paulo post medium witnesses of this custom of private reservation of the Eucharist are Tertullian Cyprian Ambrose Hierom Basil c. And that [o] Chemnitius ibidem certain of the antient Fathers greatly commended the same as Nazianzen Ambrose c. And that it was [p] Chemnitius ibid. antiqua consuetudo latè patens diu propagata In so much as [q] See this hereafter in this Consideration num 19. in the margent at k. Peter Martyr cannot but acknowledge that by the testimony of St. Cyril the Anthropomorphites were specially condemned for their impugning of the Sacraments reservation As concerning the great observed care had more of this Sacrament than of the water of Baptism that no part thereof should fall to the ground to avoid tedious repetitions we refer to that which is in Brereley tract 2. c. 1. sect 3. in the margent at 16. alleged in that behalf from the known and evident testimonies of St. Austine and Cyril who lived above 1200. years since and of Tertullian and Origen who lived almost fourteen hundred years since As concerning the necessity of mingling water with Wine in the Chalice before consecration of the Sacrament it is so abundantly testified by the Fathers [r] Iustin Apolog. 2. fine and Irenaeus l. 5. c. 1. Cypr. l. 2. Ep. 3. Ambrose l. 5. de Sacramentis c. 1. l. 4. c. 5. Hierom. in Marc. c. 14. Augustim tract 120. in Ioan. de Eccles dogmat c. 75. de doctrina Christiana l. 4. c. 21. Euseb Emissen Sermo 5. de Paschate Concil 3. Carthag can 24. Concil Arausican can 17.
Scripturarum Sunt autem Canonicae Scripturae Genesis Eâ—odus Levitâ—cus c. Salomonis libriquinque c. Tobias Judith Hester Esdrae libri duo Machabaeorum libri duo c. And see the like accompt made by Innocent us in Epist ad Exuperium cap. 7. By Gelasius tom 1. Concil decret cum 70. Episcopis By Isidor l. 6. Etymolog cap. 1. By Rabanus l. 2. Instit Clerâ—corum and by Cassiodorus l. 2. divin lectionum sayings had thereof And howsoever certain of our learned Adversaries were not abashed in the Tower disputation publickly and seriously to evade and answer that St. Anstin in his sayings hereof used the word Canonical [l] In the Tower disputation with F. Campian Anno 1581. the first days conference improperly the very contrary thereof is so evident not only in St. Austin and the third Council of Carthage whereat St. Austin was present and [m] In Concil 3. Carthag fine it is said Augustinus Epâ—scopus plebis Hipponae subscripsi subscribed but also in sundry other Fathers that the same is plainly confessed in divers of the same Fathers by [n] Mr. Reynolds in his Conclusions annexed to his conference the second Conclusion pag. 699. post med 700. initio reproveth herein the third Council of Carthage D. Reynolds [o] Zanchius de Sacra Scriptura pag. 32. 33. acknowledgeth the foresaid like Judgement of the Carthage Council Innocentius and Gelasius Zanchius [p] Hospinianus in Hist Sacramentar part 1. pag. 160. paulo ante med rejecteth herein the Judgement of the Carthage Council And ibid. post med pag. 161. ante med he likewise rejecteth Innocentius Gelasius pag. 161. post med he reproveth St. Austin Hospinianus [q] Lubbertus dâ— principiis Christian dogm l. 1. cap. 4. pag. 8. prope finem saâ—th Concedo quosdam ex his libris à Carthaginenâ—ibus admissos sâ—d nego eos propterea esse verbum Dei. Nulla enim Cono lia habent istam authorâ—â—atem Lubbertus [r] Hiperius in Method Theolog. l. 1. pag. 46. fine saith In Concilio Carthagâ—ensi tertio adduntur ad Canonem c. Sapientia Ecclesiasticus libri duo Machabaeorum Tobias Judith c. quos libros omnes eodem ordine numerat Augustinus Innocentius Gelasius And then afterwards more at large reciteth their Judgement Hipertus [s] D. Field of the Church l. 4. c. 23. pag. 246. circa med 247. circa med acknowledgeth the like judgement herein of St. Austin Innocentius and the third Council of Carthage D. Field and [t] See D. Covel against Burges pag. 76. fine 77. most plainly confessing St. Austins like judgement had of the Book of Wisedom and ibid. pag. 87. ante med he further saith of all these Books If Ruffinus be not deceived they were approved as parts of the old Testament by the Apostles D. Covel And whereas our Adversaries do object that [u] Origen in Psalm 1. apud Eusebium Hist l. 6. c. 19. Origen and [x] Epiphanius de pond mensur and also Haer. 8. Epicureorum circa med Epiphanius do in their mentioning the Scriptures of the old Testament seclude these from the Canon and that [y] Hieron praefat in lib. Regum St. Hierom affirmeth them to be Apocryphal it is answered thereto First that the Fathers in those places do not speak of their own opinion but do only report what was the opinion of the Hebrews and what Books they thought Canonical From which now defended opinion of the Hebrews [z] Origen was so far from the Hebrews opinion hereof that he doubted not to defend for sacred against Julius Africanus who doubted thereof the History of Susanna which the Hebrews and Protestans reject hereof see Origen in Epist ad Julium Africanum and hom 1. in Leviticum He doth likewise in Epist ad Julium Africanum affirm that part of Hester to be sacred and Canonical which the Protestants refuse as not being in the Hebrews Canon Origen [a] Epiphanius haer 76. ante med numbreth Sapientia and Ecclesiasticus among the divine Scriptures and in libro de pond niensur paulo post init he referreth Sapientia unto Salomon as Author thereof Epiphanius Hierom [b] As concerning Hierom whereas he in praefat Daniel unto an unwary Reader may seem to seclude certain Chapters of Daniel rejected by Protestants as not being in the Hebrews Canon In so much that Ruffinus mistaking herein as the Protestants do Hieroms meaning doth reprehend and charge Hierom with refusal of these foresaid parts of Daniel accordingly also as doth Mr. Whitaker contra Camp rat 1. pag. 18. circa med allege the foresaid place of Hierom against those Chapters of Daniel St. Hierom. Apol. 2. adv Ruffinum circa finem answereth and explaineth himself saying Non enim quid ipse sentirem c. Truly I did not set down what my self thought but what the Hebrews are accustomed to say against us herein calling there fierther Ruffinus stultum Sycophantem a foolish Sycophant for mistaking and charging him with the Hebrews opinion See yet this point of St. Hierom thus explaining himself confessed by Mr. D. Covel in his answer to Master John Burges c. pag. 87. circa med And see the conference of Hampton Court pag. 60. Also St. Hieromâ—n prolog in Machab. most expresly placeth the Books of Machabees rejected by the Hebrews among the stories of divine Scripture And Hier. in praefat in Judith saith of that Book Apud Haebraeos liber Judith inter Agiographa legitur cujus authoritas ad roboranda illa quae in contentionem veniunt to wil with the Jews minùs idonea judicatur c. Sed quia hunc librum Synodus Nicena in numero Sanctarum Scripturarum legitur computasse acquievi c. and sundry other [c] St. Austin de Civit. Dei l. 18. c. 36. saith Among which are the Books of Machabees which not the Jews but the Church accounteth for Canonical And St. Isidore l. 6. Etymolog c. 1. saith of the Machabees Though the Hebrews do not receive them into their Canon yet the Church of Christ doth honour them among the divine Books So clearly did the antient Fathers disclaim from the Hebrews Catalogue which our adversaries profess to maintain and follow Fathers were most clearly dissenting many of them to the contrary usually alleging and citing these Books and to prevent all evasion and Cavil not under the naked and only name of Scripture in general but with such further circumstance or Epithets [d] So is the Book of Wisedom alleged by Cyprian l. 4. Ep. 1. de habitu Virginum ante med de exhort Martyrii cap. 12. initio de mortalitate prope finem By Fulgentius ad Trasimundum Regem l. 1. c. 5. l. 2. c. 9. ad Feram Diaconum resp ad quaest 1. prope initium by Cyril l. 2. in Julianum ultra med By Clemens Alexandrinus l. 4. Strom. By
years and begat Sale upon which said last appearing difficulty though Beza in Nov. Test in his several Editions of An. 1556. 1587. to reconcile Luke with Genesis do in the said third Chapter of Luke ver 36. leave out these words Who was the son of Caynan and is therein defended by Mr. Fulk in his defence of the English Translations against Mr. Martin in the Preface sect 18. pag. 41. yet the English translation of An. 1576. dare not follow Beza therein To these few examples sundry other like might be added all which notwithstanding we are bound to acknowledge the said Scriptures for true and sacred and so likewise the other Books now in question though the occurring difficulties were greater than yet is urged likewise in the other confessed Canonical Scriptures as are vulgarily objected against the Books now in question As concerning Images it is affirmed that [o] Mr. Fulk against Heskins Sanders c. pag. 672. initio 47. 675. circa med Paulinus caused images to be Painted on Church Wals that [p] Cent. 4. Magdeburg c. 10. col 1080. lin 50. Lactantius affirmeth many superstitious things concerning the efficacy of Christs image that [q] Centur. 8. c. 10. col 850. St. Bede erred in the worshipping of Images that St. [r] Bale in his pageant of Popes fol. 33. Gregory by his Indulgences [s] Osiander in Epit. cent 6. pag. 288. fine and see Peter Martyr in his Common places part 2. pag. 343. fine Chemnitius in his examen part 4. pag. 32. b. fine established Pilgrimage to Images and defended worshipping of Images that St. Leo [t] See Bale in his pageant of Popes pag. 24. 27. and Mr. Symonds on the Revelations pag. 57. fine saith Leo decreed that reverence should be given to Images c. allowed the worshipping of Images that [u] Functius a Protestant Writer apud Brereley tract 1. sect 8. subdivis 2. at * before in libro 7. commentariorum in praecedent chronologiam at Anno Christi 494. confesseth saying Porro is Xenayas primus in Ecclesia bellum contra imagines excita vit And Nicephorus in hist Eccles l. 16. c. 27. saith Xenayas iste primus O audacem animam os impudens vocem illam evomuit Christi eorum qui illi placuere imagines venerandas non esse And see also hereof Cedrenus in compendio histor Xenayas was specially noted or condemned for being the first that stirred up War against Images And in no less plain if not more full manner are the Fathers likewise charged with affirming the great [x] See this hereafter in this Consideration num 23. ante med at u. x. y. ibid. post med at 80 81 82. vertue of the sign of the Cross with [y] Ibid. and see Mr. Perkins problem pag. 83 their worshipping of it and also with confessed testimonies of undoubted [z] See hereafter in this Consideration num 23. initio at u. post med at 83. miracles shewed by God in it As concerning Reliqus of Saints it is affirmed that the antient Fathers erred [a] See hereafter in this Consideration num 23. prope initium at m. * and after at 35. both in Translation and [b] Chemnit in his exam part 4. pag. 10. a. post med saith hereof Ex Translationibus mox factae fuerunt circumgestationes reliquiarum ut apud Hieronymum apud Augustinum c. Circumgestation or carrying about of Reliques Also in [c] Chemnitius examen part 4. pag. 10. b. ante med Pilgrimage to Reliques that [d] Osiander in Epit. cent 4. pag. 506. ante med and see the other Century Writers of Magdeburg cent 4. col 1250. lin 45. St. Hierom did foolishly contend that the Reliques of Saints were to be worshipped that [e] Mr. Fulk in his answer to a counterfeit Catholick pag. 46. alleged hereafter in this Consideration num 21 at d. Vigilantius was specially condemned for his contrary doctrin and that many great [f] Hereof M. Whitaker contra Duraeum l. 10. pag. 866. ante med saith I do not think those miracles vain which are reported to have been done at the Monuments of Saints And Luther in purgatione quorundam Articulorum saith Who can gainsay those things which God to this day worketh miraculously and visibly ad Divorum Sepulchra at the Monuments of the Saints And see Mr. Fox act mon. Printed 1576. pag. 61. b. ante med where he saith The Idol ceased to give any more Oracles saying that for the Body of Babylas the Martyr he could give no more answers And see Mr. Fox in the margent there and Chrysostom contra Gentiles post med And of many other miracles read only St. Austin de civit Dei l. 22. c. 8. and see what is further confessed by Chemnitius in his examen part 4. pag. 10. ante med as reported by the antient Fathers miracles are confessed to have been undoubtedly done at the Reliques of Saints As concerning the consecration of Creatures it is confessed that the Fathers give testimony of Consecration [g] See hereafter in this Consideration num 21. initio at 1 and ibid. post med at 100. And Brereley tract 1. sect 1. at d. further saith In proof that our then Conversion was to every particular point of our now professed Catholick Faith M. D. Humfrey in Jesutismi part 2. rat 5. pag. 5. 627. saith In Ecclesiam vero quid invexerunt Gregorius Augustinus Onus Ceremomoniarum c. intulerunt pallium Archiepiscopale ad sola Mistarum solemnia Purgatorium c. Oblationem salutaris hostiae preces pro demortuis c. Rel quias c. Transubstantiationem c. novas Templorum consecrationes c. Ex quibus omnibus quid aliud quaesitum est quam ut Indulgentiae Monachatus Papatus reliquumque Pontificiae superstitionis chaos exstruatur Haec autem Augustinus magnus Monachus à Gregorio Monacho edoctus importavit Anglis c. And see the like description of Gregories doctrin made by Charion in Chronic. lib. 4. pag. 567. ante med pag. 568. ante med saying Gregorius publicum ritum Invocationis Divorum instituit ossibus ac pulveribus Sanctorum templa dedicari jussit Auxit plurimum salsam persuasionem de Monachatu de operibus sine mandato Dei excogitatis de satisfactionibus de votis de caelibatu opinionem etiam de oblatione corporis sanguinis faciendâ pro mortuis comprobavit c. cum tragicè declamitet se abhorrere ab Vniversalis Episcopi apellatione id se tamen quod titulus profitetur vehementer cupivisse reipsa declaravit cum imperium in alienas sibi Ecclesias sumpserit And John Bale in Act. Romanorum Pontificum Printed at Basile 1558. pag. 44. 45 46 47. saith Gregorius Magnus omnium Patriarcharum Romanorum vita doctrina praestantissimus c. parentum domus in Monasteria vertit c. super Apostolorum mortua cadavera
altarinon fuit ab ea adorata quamvis in magna reverentia fortasse non sine superstitione habita And Ambros in orat praepar ad Missam is so plain in this point that the Centurists centur 4. col 430. line 52. do therefore reprove those prayers of Ambrose saying Continent adorationem panis in Sacramento And so likewise saith M. Perkins in his probiem c. pag. 21. initio and Crispinus in his book of the Church pag. 87. fine and yet are those prayers acknowledged and alleged for the writings of Ambrose by M. Bilson in his true difference c. part 4. pag. 622. circa med worshipping of it and special words of invocation praescribed when the Sacrament was [†] S. Basil de spiritu Sancto c. 27. alledging unwritten traditions saith Invocationis verba dum ostenditur panis Eucharistiae poculum benedictionis quis scripto reliquit See this saying acknowledged and but weakely put off by M. Fulk in his rejoynder to Bristow c. pag. 685. post med shewed with receiving it [¶] See this heretofore in this Consideration num 2. in the margent at 32. 33. fasting and â‹ See this heretofore in this Consideration num 2. in the margent at 35. 36. And see also the same further confessed in Osianders Epitom c. centur 4. pag. 180. fine chast with [18] See the sundry Fathers who lived some of them in Constantines times others next after his time others before his time confessedly in this question of Sacrifice heretofore in this Consideration num 3 next after 12. at * ¶ §. g. h. and heretofore in this Consideration num 17. in the margent at t. offering of it in sacrifice to God as being propitiatory not only [§] See this heretofore in this Consideration num 3. fine at * next after h. confessed in sundry Fathers of this age and the age before by Andraeas Crastovius a learned Calvinist Also Basil in Liturgia prayeth ut digni simus offerre tibi rationabile istud incruentum Sacrificium pro nostris peccatis populi ignorantia And Cyprian de Caena Dom prope initium saith Quotiescunque his verbis hac fide actum est panis iste substantialis calix solemni benedictione sacratus ad totius hominis vitam salutemque proficit simul medicamentum holocâ—ustum existens ad sanandas infirmitates purgandas iniquitates for the living but also [r] Hospinianus in historia Sacramentaria lib. 2. pag. 167. initio saith of Cyrill of Jerusalem who lived in the beginning of this Century Dicit Cyrillus pro sui jam temporis recepta consuetudine sacrificium altaris maximum Juvamen esse animarum So common was this doctrine in Cyrills time See Cyrills saying hereof in Catech. 5. Mystagog And see the saying of Ambrose therein rejected Centur 4. col 295. line 3. and also Cyprian and Tertullian cent 3. col 138. line 56. 139. line 6. and Osiander of Tertullian cent 3. pag. 10. Also S. Austine l 9. Confess c. 12. affirmeth that the Sacrifice of our price was offered for his Mother Monica being dead And in Enchirid c. 110. he saith Neque negandum est defunctorum animas pietate suorum viventium relevari cum pro illis sacrificium Mediatoris offertur affirming there further that the sacrifices of the Altar or of almes which be offered for the dead are thanksgiving for those that be very good or in heaven and propitiations for those that be not very evill or not in hell affirming els where de verbis Apost serm 34. that the universal Church doth observe as delivered from our forefathers that for those who are dead in the communion of Christs body and blood when in time of sacrifice they be remembred in their places prayer is made for them ac pro illis id quoque offerri commemoretur and besides this prayer for them also it is remembred that the Sacrifice be ostered In so much as S. Austine is herein rejected by Hutterus l. de Sacrificio Missatico pag. 525. fine See also this point confessed in Austine and many other Fathers heretofore in this Consideration num 4. at k. and heretofore in this Consideration num 17. in the margent under t. And see also Bullinger in his decades in English pag. 1082. a. post med for the dead with affirming it to be [Å¿] So it is affirmed to be by Cyprian l. 2. Epist 3. and by S. Austine de Civitate Dei l. 16. c. 22. lib. 17. c. 5. fine c. 20. l. 18. c. 35. circa med and in Psalm 33. con 2. and see this point accordingly confessed by Andraeas Crastovius l. 1. de opificio Missae pag. 28. pag. 58. 102. 171. And see M. Fulk against Heskins pag. 100. circa med And see heretofore in this Consideration num 17. in the text a Sacrifice according to the Order of Melchisedech with special [19] See the Century-writers Cent. 4. col 662. line 2. col 703. line 36. col 705. line 31. liberty for Deacons to distribute it but not to offer it so distinct then was distribution from the offering thereof with terming it [20] Centur. 4. col 878. line 12 13. the viaticum for such as were sick with (21) Hieron in Epist ad Theophilum Alexandâ—inum ante libros paschales mentioneth sacros calices sanctaque velamina ex consortio corporis sanguinis Domini eadem qua corpus eju sanguis majestate veneranda holy coverings or corporals holden venerable by reason of their accompanying or touching the Body and Blood of our Lord and (22) The Centurists cent 4. col 835. line 46â— and Osiander in Epitom cent 4. pag. 391. initio and see Concil Agathense Can. 66. Concil Laodicen Can. 21. Concil 1. Bracharense can 18. And Greg. Nyssâ—n in orat de Baptismo where he saith Altate hoc sanctum cui assistimus c. quoniam Dei cultui consecratum atque dedicatum est ac benedictionem accepit c. non amplius ab omnibus sed à solis sacerdotibus contrectatur And see Nazianzen in orat de seipso contra Arianos initio holy vessells which Subdeacons and lay persons might not touch with carefull committing [23] Centur. 4. col 490. line 57. of the holy Chalice to the Priests custody with [24] Centur. 4. col 835. line 45. the Laodicen Council is alleged saying can 21. Non oportet subdiaconos licentiam habere in sacrarium ingredi contingere vasa Dominica And see surther mention of this Vestry in Concil 4 Caâ—thag can 36. and in Concilio Agathensi can 66. And in Ambrose l. 1. Offic. c. 50. alleged by the Centurists centur 4. col 409. line 40. and see Osiander in Epitom cent 5. pag. 391. initio reproving this a Vestry or place wherein Holy things were laid into which Subdeacons might not enter with [25] Cent. 4. col
in Epistolas Pauli ad Phil. Colloss Thess pag. 246. a. and in his Miscellaniorum libri tres c. printed Neapoli Palatinorum An. 1582. pag. 298 299. read the places And concerning the like judgment of others Mr. Dove in his Sermon of the second coming of Christ c. versus finem confesseth that some Protestants make a doubt whether Antichrist be yet revealed or no. Insomuch as the Puritans in their mild defence of the silenced Ministers Supplication to the high Court of Parliament do therfore specially charge the Protestants with affirming that the Pope is not Antichrist saying concerning themselves and the Protestants Doe we vary from the sincere Doctrine of the Scriptures Nay rather many of them do much more swarve from the same touching generall Grace and the death of Christ for every particular person touching Images in the Church for devotion touching the manner of Christs presence in the Eucharist that the Pope is not Antichrist concerning the necessity of Baptism touching Auricular Confession c. See also these words thus further alleged by Mr. Powell in his Rejoynder to the milde defence annexed to his book of things indifferent c. printed 1607. pag. 118. post med and impugned generally by those other who pretend the Pope to be Antichrist 54 Certain distinct degrees and orders of Angells and Arch-Angells c. affirmed by Mr. Hutton in his second part of the answer to the Reasons c. pag. 168 169 170. throughout and by Trigevillaeus Gauvius in his Palma Christiana pag. 39. and by Kekermannus in System Theolog. pag. 159. fine 160. initio 163. ante med by Piscator in volum 1. Thes pag. 93. ante med and by Peter Martyr in his Common-places in English part 1. pag. 120. b. paulo post med and see Marloret his Enchirid. printed Londini 1591. pag. 20. post med Yet contradicted by Calvin Instit l. 1. c. 14. sect 5 6. where he maketh the diversity to consist only in diversitie of Names or Callings given to them all in general diversly according to the diversitie of their imployment and with him in opinion herein Hiperius in Method Theolog. pag. 287. initio paulo poâ— medium 288. paulo ante post med and many others do agree insomuch as the Ministers of Lincoln Diocesse in their Abridgment c. pag. 74. post medium will not grant that there are Arch-Angells 55 The Patronage and protection of certain Angells over certain Countries and Kingdomes affirmed by Calvin Instit l. 1. c. 14. sect 7. and by Hiperius in Method Theolog. pag. 291. initio and by Peter Martyr in his Common-places in English part pag. 120. a paulo post med and in the margent there and contradicted by M. D. Fulk against the Rhemish Testament in Revelat. 1.20 sect 9. fol. 464. a. paulo ante medium and by M. D. Willet in his Synopsis pag. 294. paulo post initium and many others 56 That by Michael the Arch-Angell is meant not Christ but a very Angell affirmed by the English Communion-Book which appointeth a peculiar Collect for St. Michael and by Marloret in his Enchiridion printed Londini 1591. p. 20. post med and by Wygandus Matthaeus Judex in their Syntagma c. ex Novo Testament printed Basil 1585. pag. 509. initio Yet contradicted by M. D. Willet in his Synopsis pag. 293. fine 294. initio and by Mr. Fulk against the Rhemish Testament in Revel 1. sect 9. fol. 464. a. ante med ibidem in c. 12. sect 3. fol. 477. a fine and by the Ministers of Lincoln Diocesse in their Abrigement c. pag. 74. circa med reprehending there the Communion-book because say they it affirmeth that Michael mentioned Revelat. 12. is a created Angell 57 That the observation of Sunday for our Sabath is not alterabâ—e to any other Day affirmed by Mr. Whitgift in his Defence c. pag. 89. fine and by Mr. Cartwright alleged ibidem pag. 89. paulo ante med and by Mr. Willet in his Synopsis pag. 382. ante med and in his Edition of Anno 1600. pag. 431 circa med by M. Fulk against the Rhemish Testament in Revelat. 1. sect 6. fol. 463. b. ante med and by the Divines of Geneva in their Propositions and Principles c. cap. 33. pag. 80. sect 12 13. Yet most clearly contradicted by Calvin in his book of Institutions And see his other Edition l. 2. c. 8. sect 34. by Peter Martyr in 1 Cor. 16. and in his Common places in English part 2. pag. 375. b. circa med by Ursinus in his Doctrin Christian compend pag. 775. initio 777. circa med and by Mr Thomas Bell in his Survey of Popery printed 1596. l. 3. part 1. c. 5. pag. 117. 58 That the alteration of the Sabbath from Saturday to Sunday is not proved by Scripture but is therefore Apostolike tradition affirmed by Bullinger in his Decads c. Englished Decad. 2. serm 4. pag. 140. b. initio by Mr. Whitgift in his defence c. pag. 88. fine 89. post med and most fully and at large by Mr. Thomas Bell in his said Survey of Popery l. 3. part 1. c. 5. p. 116. Insomuch as it is acknowledged for an Apostolike tradition to be perpetually observed by the Divines of Geneva in their said Propositions and principles c. pag. â—o sect 13. and see Mr. Fulk in Revelat. 1. sect 6. fol. 463. a. prope finem and Ursinus in his Doctrin Christianae compendium in prolegom pag. 36. saith thereof Hanc esse Apostolicam traditionem credimus Yet contradicted by Hieron Zanchius de Sacra Scriptura printed 1593 pag. 123 124. and by many others 59 Set time of fasting and from certain meats appointed not only for politick Order but for spiritual Considerations affirmed by Mr. Hooker in his Ecclesiastical Polity l. 5. sect 72. initio pag. 204. fine 205. initio Insomuch as pag. 209. fine he answereth the vulgar objection of Montanns ibidem post med he likewise answereth the common objection from St. Paul 1 Tim. 4.3 and pag. 210. paulo post med he saith Aerius was worthily condemned for his opposition against Fasting with whom agreeth the Protestant Author of the Treatise intituled Querimonia Ecclesiae printed Londini 1592. reproving in like manner Aerius pag. 31. fine 94. ante med 103. fine answering also the said objection of Montanus pag. 110. ante post med and answering likewise the said objection from St. Paul pag. 106. circa med Yet contradicted by Mr. Fulk who to the contrary objecteth Montanus against the Rhemish Testament in Matth. 15. sect 3. fol. 28. a. post med in Acta Apost c. 13. sect 5. fol. 208. a. fine defendeth Aerius in his Answer to a counterfait Catholick pag. 45. initio as also doth Mr. Whitaker more fully contra Duraeum l. 9. pag. 830. initio and objecteth 1 Tim. 4.3 to prove this fasting to be the Doctrine of Devills in 1 Tim. 4.
or universal government Ecclesiastical This is a Conclusion whereunto Mr. Hooker setteth down both the Proposition and Assumption viz. Every visible Church truly and properly so called ought to have a correspondent Ecclesiastical government but there is a Catholike or Universal visible Church on earth to which premises every Child can adde the Conclusion ergo there is and ought to be on eartha Catholike or Universal Ecclesiastical government Thus far Mr. Jacob upon supposall of a Catholike visible Church and Monarchical government 69 That Children have not actual Faith affirmed by [z] Brereley tract 1. sect 6. subd 3. in the margent at r. Mr. Cartwright in M. Whitgift's defence pag. 611. and by Beza in respons ad Acta Colloq Montisbelgar part 2. pag. 124. initio in the propositions and principles disputed in the Uuiversity of Geneva pag. 178. sect 4. and by Jacob Kymedoncius in his Redemption of mankind l. 2. c. 15. pag. 164. fine and by Mr. Whitaker contra Duraeum l. 8. pag. 682. initio Yet impugned by Luther in loc commun class 2. pag. 12. fine and generally in his Writings and by David Rungius in his disput in Academia Wittemb printed at Wittemb 1606. pag. 195. sect 144 145 146. c. by Jac. Andraeas see his words in Beza's Respons ad Acta Coll. Montisbel part 2. pag. 124. ante med and see there part 1. in praefat pag. 21. fine 22. circa med and impugned generally by the Lutherans see further of this confessed Controversie Musculus in loc commun pag. 309. post medium and Jacobus Kimedoncius in his Redemption of Mankind l. 2. c. 15. pag. 164. post med 165 166. 70 That the Controversie of the Scriptures as which be sacred which not is not to us determined otherwise than by the Churches tradition affirmed by Mr. Hooker in his Ecclesiastical Polity l. 1. sect 14. pag. 86. ante med and lib. 2. sect 4. pag. 102. fine 103. initio l. 3. sect 8. pag. 147. circa medium and by M. Whitaker adversus Stapletonum l. 2. c. 6. pag. 370 prope initium pag. 357. prope initium l. 2. c. 4 pag. 300. ante med p. 298. post med and see Peter Martyr in his Common places part 1. c. 6. sect 8. initio pag. 42. b. and Lubbertus de principiis Christian dogmat l. 1. c. 4. pag. 18. circa med Pu. and Chillingworth also proves through his whole book that we receive the certainty of Scripture upon the Authority of the Church Yet impugned by certain English Protestants in their Christian Letter to Mr. Hooker pag. 9 10. by Ursinus in his Doctrinae Christianae compendium in prolegomen pag. 13. circa med by Calvin Institut l. 1. c. 7. sect 4. post med and generally by divers others who to avoid the Churches Authority do referre the proof and knowledge of the Scriptures to the testimonie of the Spirit 71 That the Church of Rome is part of the house of God a Limb of the visible Church of Christ c. is affirmed by [a] Brereley tract 1. sect 6. subd 1. in the Text and margent at e.f.g.h. 1. k.l.m.n.o. Mr. D. Baro in his four Sermons and two Questions disputed ad clerum c. Serm. 3. pag. 448. fine saying I dare not deny the name of Christians to the Romanists sith the learneder Writers do acknowledge the Church of Rome to be the Church of God by Mr. Hooker in his fifth book of Ecclesiastical Polity pag. 188. initio saying The Church of Rome is to be reputed a part of the House of God a limb of the visible Church of Christ and Johannes Regius in his liber Apologeticus c. in Considerat Censurae c. pag. 95. fine saith In Papatu autem cum fuerit Ecclesia vera c. and Mr. Hooker ubisupra pag. 130. ante med saith We gladly acknowledge them to be of the Family of Jesus Christ by Mr. Bunny in his Treatise tending to Pacification sect 18. pag. 109. circa med saying Neither of us may justly account the other to be none of the Church of God and pag. 113. post med saying of Catholikes and Protestants We are no several Church from them nor they from us also by D. Some in his defence against Penry and Refutation of many absurdities c. in Mr. Penries Treatise pag. 164. ante med saying That the Papists are not altogether Aliens from Gods Covenant I have shewed before and ibidem pag. 182. initio saying In the judgement of all learned men and all Reformed Churches there is in Popery a Church a Ministrie a true Christ c. and pag. 176. prope finem saying If you think that all the Popish sort which died in the Popish Church are damned you think absurdly and dissent from the judgement of the learned Protestants Likewise by M.D. Covell in his defence of Mr. Hooker his five bookes of Ecclesiastical Polity pag. 77. ante med saying We affirm them of the Church of Rome to be parts of the Church of Christ and that those that live and die in that Church may notwithstanding be saved Insomuch that he doubteth not ibidem pag. 68. paulo post med to charge the Puritans with Ignorance for their contrary opinion Yet impugned so generally by others as to name any is needless 72 The Patriarchship or Primacy of one over the Church in several Nations and Kingdomes is acknowledged by Melancthon alleged heretofore in the second Consideration num 10. paulo post initium in the margent at 17. by Jacobus Andraeas alleged there in the Margent at * next before 16. by Luther alleged ibidem in the Margent at * next be 18. and by Sir Edwin Sands who more than infinuateth the known want hereof in the Protestants Church to be to them as matter of defect and imputation [m] Brereley tract 2. c. 3. sect 5. subd 3. in the margent at l. saying in his Relation c. fol. S. 2. on the B. side The Papists have the Pope as a common Father Adviser and Conductor to reconcile their jarres to decide their differences to draw their Religion by consent of Councils unto Unity c. whereas on the contrary side Protestants are as severed or rather scattered Troops each drawing adverse way without any means to pacify their quarrells no Patriarch one or more to have a common superintendance or care over their Churches for correspondency or Unity no ordinary way to assemble a general Councill of their part the only hope remaining ever to asswage their Contentions and by [n] Brereley in his Omissions and Aditions of pag. 702. l. 19. Andraeas Friccius de Ecclesia l. 2. c. 10. pag. 570. 73 Unwritten Traditions necessary to be observed are confessed even by such Protestants as are professed Adversaries thereto As namely Mr. D. Field in his Treatise of the Church l. 4. c. 20. pag. 241. fine where having impugned unwritten Traditions in the end yet as inforced confesseth and concludeth
votum pacis facti discussio 85 First then he teacheth that Good-Works are not only a way to but also a cause of reigning vot pag. 26. Secondly that there is true merit vot pag. 27. Discuss pag. 46.50.53 line 1. 2. Thirdly that we are not certain of our salvation certitudine fidei vot pag. 28. Discuss pag. 55. and ibidem Fourthly that with Gods Grace we may observe the Covenant between God and Man Fifthly that the Pope is constituted above all Bishops to take away the occasion of Sciusm vot pag. 32. Sixtly that antient Churches and Fathers were wont to have recourse to him in doubts concerning Faith Discuss pag. 23. That the Popes power and primacy is necessary for deciding Controversies in Religion Discuss pag. 63. ibidem pag. 66. sequentibus he proves the primacy and prerogative of the Pope by divers excellent proofs of the antient Fathers and times and to conclude he saith that there can on Union in matters of Faith and Religion be hoped for except under the Pope Discuss pag. 255. his words are these Restitutionem Christianorum in unum idemque corpus semper optatam a Grotio sciunt qui eum norunt Existimavit autem aliquando c. incipi posse à protestantium inter se conjunctione Postea vidit id plane fieri nequire quia praeterquam quod Calvinistarum ingenia firme omnium ab omni pace sunt alienissima Protestantes nullo inter se communi Ecclesiastico regimine sociantur quae causae sunt cur factae partes in unum Protestantium corpus colligi nequeant imo cur partes aliae atque aliae sint exsurrecturae Quare nunc plane ita sentit Grotius multi cum ipso non posse Protestantes inter se jungi nisi simul jungantur cum iis qui Sedi Romanae cohaerent sine qua nullum sperari potest in Ecclesia commune regimen Ideo optat ut ea divulsio quae evenit causae divulsionis tollantur Inter eas causas non est primatus Episcopi Romani secundum canonas fatente Melancthone qui eum primatum etiam necessarium putat ad retinendam unitatem Neque enim hoc est Ecclesiam subjicere pontificis libidini sed reponere ordinem sapienter institutum c. Seventhly that the Baptism of St. John Baptist did not forgive sins but was imperfect in comparison of Christian Baptism Discuss pag. 76. vot pag. 38. Eightly that Saints hear our prayers and that the antient Writers did beleive that Saints hear us Vot pag. 68. 69. 70. 71. That the antient Fathers defended and practised Invocation of Saints he proves at large Discuss pag. 101. 102. 103. 104. 105. 106. 107. out of Chrisostom Augustine Hierom Prudentius Basil Theodoret Ambrose Origen and concludes that from so great consent of Fathers it appears that praying to Angels and Saints was approved by the Churches of those times and that if it be Idolatry there was no Church of God upon Earth Yea he saith that K. James acknowledges that in the fourth Age there is to be found examples of Invocation of Saints and that it is free from Idolatry he proves it out of Luther in Epistola ad Georgium Spalatinum and ad Erfordienses and out of Oecolampadius in Annotationibus ad Chrisostomum and that Bucer doth not condemn it Ninthly that Catholiks are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Bread-adorers or Idolaters in worshiping Christ in the Sacrament Tenthly that Communion of the Laity under both kinds is not necessary nor any divine command vot pag. 81. Discuss pag. 249. Eleventhly he saith that anointing the sick was used in the primative times and lasted through all Churches without interruption till Luthers time vot pag. 82. Discuss pag. 128. Twelfthly he defends learnedly the authority and certainty of Tradition and answers what may be objected to the contrary vot pag. 101. 102. 103. 104. Discuss pag. 26. 179. 189. Thirteenthly that the vulgar Translation of the Scripture of all others is the safest Quae saith he nullum habet malum dogma sicut tot saeculorum gentium concensus judicavit which contains no ill Doctrine as the consent of so many Ages and Nations have judged Fourteenthly he holds works of supererogation Vot pag. 112. 15. Seven Sacraments Discuss pag. 75. 76. 128. 16. Works of satisfaction Discuss pag. 84. 220. That they who teach Justification by Faith alone run in a circle and utter unintelligible things 17. Prayer for the dead and Purgatory Discuss pag. 144. 145. 146. 147. 148. 149. c. 18. That Grace may be lost 19. Distinction of Mortal and Venial sins Discuss pag. 206. 207. c. 20. He doth not deny that God may be painted ea forma qua se patribus conspiciendum dedit which he proves even from the learned Jews as also from Philosophers Discuss pag. 114. 86 But to shew that we may in Favour of Catholiks allege not one or many particular men but the whole Protestant Church of England it is to be observed that their Communion book together with the Articles and book of Ordination were composed in the year 1547 by the Archbishop of Canterbury the Bishops of Rochester Ely Hereford Worcester Lincoln Chichester wherein is Invocation of Saints and prayer for the dead as hath been said in the first Consideration num 28. 87 The further I proceed in this so important an Argument and Consideration the more matter offers it self We have shewed divers waies how many learned Protestants stand for us against their Brethren There remains yet a Demonstration of the same Truth taken from a great pretended Protestant who proves and grants this to be true even by denying it to be true The case stands thus Mr. Chillingworth in his book approved by three principall men of Oxford c. 5. n. 91. pag. 292. speaketh thus to the Author of the book intituled Charity maintained by Catholikes who part 1. c. 5. n. 31. pag. 196. saith to D. Potter You cannot be ignorant but that many cheif learned Protestants are forced to confesse the Antiquity of our Doctrine and practise and do in several and many Controversies acknowledge that the antient Fathers stand on our side Now seeing we have in this third Consideration proved that many cheif Protestants in the most important differences between us and them hold our Doctrine to be true and consequently to be most antient I wonder how Mr. Chillingworth will answer the now alleged words of Charity maintained His Answer consists in alleging some particular points wherein he pretends that our Doctrine is not confessed to be antient in which enumeration if we can demonstrate his Instances to be either untrue or impertinent this our third Consideration will remain true That chiefest Protestants in chiefest points hold with us against their pretended Brethren For it is a true Axiom Exceptio firmat oppositam regulam If he can shew only some particulars wherein Protestants agree not with us he yields ipso facto that for the rest they
causes bring to pass which may be [f] Thess 2.9 lying signs against which we are forewarned but with Miracles exceeding the power of nature and done immediately by God which by the Doctrine of learned Protestants [g] Visinus in commentar Catech. pag. 21. fine saith Etsi Ethnicorum nonnulla miracula commemorantur ac de Antichristo Pseudo-prophetis dictum est edituros esse signa c. tamen ea neque numero neque magnitudine paria sunt Miraculis Ecclesiae c. Primum enim ea miracula quae jactantur ab hostibus Ecclesiae sunt eâ—usmodi quae ordine naturae non mutato hominum vel diabolorum traudibus possunt effici c. miracula verò quibus Deus Ecclesiam ornavit opera sunt praeter aut contra naturae causarum secundarum ordinem ac proinde non nisi divina potentia facta And the like is affirmed by Zanchius in D. Pauli Epistolas ad Philippenses Coloss Thessal pag. 241. 242 By Danaeus in Isagoges Christianae part 4. pag. 43. initio 46. fine 47. initio By Piscator in Annal. Epistolarum Pauli pag. 470. paulò ante med and by many others are evermore true and infallible Of which kind though some be some times don as the Scriptures [h] Matth. 7.22 forewarn and [i] Danaeus in Isagoges Christianae part 4. pag. 48. initio saith Ad cos qui donum duntaxat miraculorum à Deo acceperunt absque dono regenerationis pertinet quod ait Christus Multi dicent mihi in die illo Domine nonne per nomen tuum prohetavimus daemonia ejecimus c. And see the same further affirmed by Sigwartus in 23. disputat theolog c. pag. 164. sect 12. 13. Danaeus confesseth by professors of wicked life accordingly as our Saviour in like manner [k] Math. 10.1 gave power over unclean Spirits [l] Matth. 10.4 and to cure all maner of diseases to his twelve Disciples whereof even the wicked Judas was then one yet are the Miracles so wrought though by such neverthelesse certain and undoubted testimonies of Gods truth and for such in general are Miracles throughout the whole course of Scriptures most fully both [m] Acknowledged Exod. 8 19. 3. Reg. 17.24 3. Reg. 18.39 4. Reg. 5.15 Matth. 27.54 Matth. 14.25.33 Joh. 2.23 3.2 4.53 9.30 11.45 Act. 4.14.16 9.35 acknowledged and [n] Urged Exod. 7.17 16.12 Numb 16.28 Josue 3.10 16. 3. Regum 13.3 5. 18.24 38. 20.23 28. 4 Reg. 20.8 9 10. Matth. 9.6 Marc. 2.10 Joan. 14.11 15.24 20.30 31. urged as being even to our Saviour himself [o] Joan. 5.36 a greater testimonie than John And hence it is that the credible Histories as well of all [o] For former times Zozomen Hist l. 7. c. 26. post med saith Nec solus Petrus Apostolus mortuum suscitavit sed Joannes Evangelista Ephesi Philippi filiae Hierapoli eadem à multis tum veteribus tum nostri temporis piis viris esse gesta reperies and see Euseb Hist l. 5. c. 7. post med alleged heretofore at * And S. Austine de Civit Dei l. 22. c. 8. reciteth in particular many like miracles of his time so likewise for their several times do the other Fathers of every age former times as also of this [q] In the book intituled A report of the Kingdom of Congo a region of Africk Printed 1597. published by M. Abraham Hartwell servant to the Lord Archbishop of Canterbury and by him dedicated to his Lord mention is made l. 1. c. 1. initio of the discovery of that Kingdom Anno 1587. by Odoardo Lopez and of the conversion thereof to the Christian faith l. 2. c. 2. and of the great and undoubted miracles shewed by God in the presence of a whole Army l. 2. c. 3. In so much that M. Abraham Hartwell in his Epistle there to the Reader post medium confesseth that this conversion of Congo was accomplished by massing Priests and after the Romish manner and this action saith he which tendeth to the glory of God shall it be concealed and not committed to memory because it was performed by Popish Priests and Popish means God forbid In like manner M. John Pory lately of Gonvill and Caius College in Cambridge in his Geographical History of Africa by him published Anno 1600. pag. 410. versus finem acknowledgeth and mentioneth the said Miracles and pag. 413. imtio he commendeth M. Hartwell for publishing his foresaid treatise Also where as it appeareth in the book intituled Rerum in Oriente gestarum commentarius fol. 2. â—hat Francis Xaverius fet forward in his journey from Lysbone to the East â—nd a Anno 1541. to the Conversion of those nations pag. 36. that the King of Portugall hearing of the great Mâ—racles as then there wrought sent forth his Commission to his vice Roy there dated in Aprill 1556. to take examination upon oath upon execution whereof and certificate thereupon being accordingly made it did appear fol. 8. b. that Xaverius in testimony and proof of the Christian saith by him then preached and taught cured miraculously the dumb the same the deaf and with his word healed the sick and fol. 9. a. raysed sundry dead persons to life and after his death which happened fol. 14. a. Anno 1552. the grave being opined wherein his dead body for aâ— time had lain buried to the end his naked bones might be carried from thence to Goa fol. 14. b. they found his body not only unconsumed but also yielding forth fragrant smells from whence they curryed it to Goa and placed it there in the Church of S. Paul where yet to this day saith the Commentary it remaineth free from corruption witness whereof saith that treatise are all the inhabitants of that City and travailers that repair thither and the truth hereof for matter of fact is so probable that M. Whitaker lib. de Ecclesia contra Bellarminum pag. 353. dare not in his answer thereto altogether rest in deniall of the matter of fact but saith Ne putet Bellarminus me omninò haec miracula contemnere Respondeo fieri posse ut in regno Pontificio fuerint hujusmodi miracula nunc sint and pag. 354. post med he saith potuit diabolus Xaverii corpus ad tempus servare incorruptum suaviter olens And so he not so much denieth those Miracles as over boldry referreth them to the Devils works Whereas yet to the contrary M. Richard Hackluâ—te preacher in his book of principal navigations c. Printed 1599. in the 2. part of the 2. volume pag. 88. initio doubteth not to offord commendable mention of that holy man Xaverius his particular vertues and wonderfull works in that Kegion present age are plentifull in like examples of true and undoubted miracles shewed by God at the Conversion of heathen nations Among which
our Countries [r] Bale in Catalog Scriptorum Illustrium Majoris Britanniae cent 14. pag. 117. saith of Augustine Plebem per interpretes fidem Papisticam docuit Apud Brereley tract 1. sect 1. at e. in the margent foresaid confessed conversion by Austine to our now professed Catholick faith holdeth not the least place as being in like manner greatly then confirmed with undoubted miracles not lately feigned but so credibly testifyed by the faithfull writers of those times that now sithence they are acknowledged for certain and true by learned Protestants themselves To this end doth S. Bede and our Chronicles witnesse how that Austine [Å¿] Bed Hist l. 2. c. 2. ante medium saith Allatus est quidem de genere Anglorum oâ—ulorum luce privatus c. tandem Augustinus justa necessitate compullus flectit genua sua deprecans ut visum caeco quem amiserat restitueret per illuminationem unius hominis corporalem in plâ—â—rimorum cordibus fidelium spiritalis gratiae luccm accenderet nec mora illuminatur câ—cus ac verus summae lucis praeco ab omnibus praedicatur Augustinus Tum Britones confitentur intellexâ—sse se veram esse viam Justâ—tìae quam praedicaret Augustinus And see Holinsheads Chronicle after the last edition vol. 1. l. 5 c. 21. pag. 102. b. line 51. to prove his opinion good wrought a miracle in restoring sight to one that was blind Which kind of Miracle as Hemingius [t] Hemingius in his exposition of the 84. Psalm Englished part 1. c. 6. acknowledgeth for a true Miracle so likewise the Christian Britans present thereat were specially [u] Beda ubi supra and Holinshead ubâ— supra moved therewith In like manner is testifyed by S. Bede and Protestant writers that Austine perswaded the King to his Religion [x] Beda Hist l. 1. c. 26. circa med saith of the King Miraculorum multorum oftensione credens baptizatus est And Holinshead ubi supra pag. 100. b. line 60. and M. Fox in his Acts and Monuments Printed 1576. pag. 117. a. prop finem by divers miracles shewed which were at those times so certainly known that as S. Bede reporteth it was [y] Beda Hist l. 2. c. 3. fine And see Stowes Annalls dedicated to the Lord Archbishop of Canterbury Printed 1592. pag. 66. fine written in the Epitaph upon his tomb that he was suffultus à Deo miraculorum operatione And [z] Beda Hist l. 2. c. 1. versus finem saith Quibus verbis Beatus Gregorius declarat quod sanctus Augustinus socii ejus caerestium ostensione signorum Gentem Anglorum ad cognitionem veritatis perducebant and S. Gr gory himself l. 7. Epist 30. indict 1. reporteth hereof to Eulogius Archbishop of Alexandria saying Know then that whereas the English nation c. remained hither to in infidelity I did by the help of your prayers c. send unto that Nation Austine a Monk of my Monastery to preach to them c. and now letters are come to us both of his health and of his work that he hath in hand and surely either he or they which were sent over with him work so many Miracles in that Nation as they may seem therein to imitate the power and Miracles of the Apostles themselves Gregory himself not onely affirmeth those miracles but also by his [a] Holinshead ubi supra pag. 192. a. line 25. letters dated Anno 602. did specially [b] This letter of Gregory is extant in Bede Hist l. 1. c. 31. and mentioned by Holinshead ubi supra pag. 102. a. l. in 10.11 c. write to Austine touching the Miracles shewed by him advising him not to glory therein but rather to consider that God gave him the gift for the weal of those to whom he was sent c. In so much that M. Fox and M. Godwin both of them learned Protestants do accordingly mention and acknowledg [c] M. Fox in his Acts and Monuments Printed 1576. pag. 117. a. prop. finem And M. Godwin in his Catalogue of the Bishops of England pag. 4. fine the Miracles then wrought by Austine through Gods hand As also S. Bede M. Fox and Holinshead do in like manner specially mention the [d] Beda Hist l. â— c 12. post medium and M. Fox in his Acts and Monuments printed 1576. pag. 121. b. post med 122. a. and Holinshead in his great Chronicle the last edition volum 1. pag. 108. b. initio 109. a. line 29.30 c. miraculous conversion of Eawin King of the Northumbers which happened some 26. years after Augustines foresaid comming into England M. Fox not doubting to place the same in his Catalogue of true [e] M. Fox in the Alphabeticall table of his Acts and Monuments printed 1576. at the word Miracle Miracles Hereunto we could likewise adde the undoubted many and great Miracles [f] As concerning the Miracles of Malachias to omit particular mention of them no meaner a witnes than S. Bernard who lived in the same time with him and was to him so familiarly known saith of them in general in his book de vita Malachiae mentioned and acknowledged by the Centurâ—sts Centur 12. col 1633. line 39. In what kind of old Miracles did not Malachias excell he wanted not Prophecie not revelation not the gist of healing and to conclude not raysing of the dead And see further the Centurists cent 12. col 1597. line 43. And no lesse undoubted Miracles are written of S. Bernard by his own Scholar Godfridus and others of that time who wrot his life And the same so certain that Osiander in epâ—tom cent 12. pag. 310. post med dare not rest in deniall of them but saith partim permissione Dei praestigiis Satanicis effecta existimo non quod Sanctum Bernardum Magum fuâ—sse putem sed quod verisimile sit Satanam talia miracula effecisse c. ad confirmationem Idololatriae falsorum cultuum So good a Protestant he maketh S. Bernard Of Malachias his miracles see also the Century-writers cent 12. col 1594. line 30. And see S. Bernards Miracles further hereafter in this Consideration num 4. at p. q. r. c. wrought of later times to omit sundry others by holy Malachias and S. Bernard both of them confessed and known [g] As concerning Malachias his Religion Osiander cent 12. pag. 315. post med saith Malachias Archiepiscopus in Hibernia ab ineunte aetate literis Religioni addictus tandem invitus diu admodum coactus Archiepiscopatum Hiberniae assumpsit S. Bernardo admodum familiaris fuit ejus monachatum admiratus imitatus est superstitiones Pontificias amplexus Romanum Pontificem pro Deo coluit Tribuuntur illi admodum plurima Miracula c. vide ibid. pag. 256. post med And S. Bernard in vita Malachiae affirmeth that Malachias was Legate to the Pope As concerning S. Bernards Religion of whom M. Whitaker in praelect de Ecclesia contra
l. 10. pag. 866. ante med I doe not think those miracles vain which are reported to have been done at the Monuments of Saints This continuance of miracles in the true Church since the Apostles times to this present is so undoubted and certain that our very adversaries the [h] The Century Writers of M. gdeburge make this their report in their 13. Chapter of every several Century Century writers do for thirteen hundred years next after Christ accordingly report in particular out of the credible writers of those several times many of the miracles done in every succeeding age whereof a great number are reported by the antient Fathers to have been done by [i] Of the wonderfull miracles done by Monks see Zozomen hist lib. 3. c. 13. l. 6. c. 28. Evagrius hist l. 6. c. 22. Socrates hist l. 4. c. 18. fine c. 9. and Hierome in vita Hilarionis and Palladius in his historia Lausaci throughout and Theodoret in his Theophil throughout and Osiander cent 4. pag. 369. 370. and the Century writers cent 4. col 493. line 18. sundry of those miracles being many resuscitations or raisings up to life of the dead curing of diseases by word prayer or touching commanding of the Sea to return or stay its passage or course of inundations and sundry other like which could not but proceed from God Monks whose confessed [k] As concerning the great and almost incredible aâ—sterity of sundry the Monks of those times as namely in inclosing or muring up themselves in Cells or Pillars of stone in loading and chastizing their bodies with weight of iron bands their wearing privately of sackcloth their lying on the ground their going barefooted their abstinence from flesh fish cheese eggs wine c. their cating of bread by weight and drinking of water by measure with much more of like nature see testimonie thereof in general in Epiphanius haer ult fine Evagrius hist l. 1. c. 21. in Luc. Osiander in epitom c. cent 4. pag. 368. 506. and in the Century writers cent 4. col 471. line 23 col 473. 474. and see particular examples hereof testifyed by Socrates hist l. 4. c. 18. Zozomen hist l. 6. c. 29. l. 3. c. 13. post med Evagrius hist l. 5. c. 21. l. 6. c. 22. but most specially by Theodoret in his Theoph. or historia Sanctorum Patium cap. 26. cap. 4. and also cap. 2. Which is the life of James and cap. 3. in the life of Julianus his speciall mention of both which last persons in this very Treatise he remembreth with reference thereto in his other historie l. 1. c. 7. l. 3. cap. 19. In like manner see the like particular examples in Palladius in hist Lausaica cap. 43. 52. 70. and thoughout of this Palladius and this his book mention is made by Socrates hist l. 4. cap. 18. fine See also further testimonie of like austere life in Osiander in epitom c. centur 4. pag. 99. 100. 101. 103. and see heretofore in the 2 Consideration num 23. at 49. 50. austerity of life is by our adversaries condemned for [l] Osiander in epitom cent 4. pag. 99. circa med 100. paulo post med pag. 103. superstitious and many also are by the Fathers reported as directly done in confirmation of some one or other [*] Brereley in his Omissions and Additions of pag. 527. addeth directly against M. D. Field who in his book of the Church pag. 185. saith We peremptority deny that ever any miracle was done to confirm any of the things controversed between the Papists and us particular point of our Catholick faith as namely to omit many other particulars of [m] Aug. de Civit. Dei l. 22. c. 8. prop. finem telleth how that in the presence of him and others a devout woman called Palladia who being before diseased and repairing for health to the monument of S. Stephen Ad sanctum Martyrem saith S. Austine orare perrexerat quae mox ut cancellos attigit collapsa similiter velut ad somnum sana surrexit c. And see a little before in the same Chapter the like miraculous example of one Florentius of Hippo and of Eucharius a Priest of Spain Prayer to Saints [n] Nazianzen in Cyprianum saith Omnia potest pulvis Cypriani cum side ut sciunt hi qui ipsi experti sunt miraculum usque ad nos transmiserunt And Chrysostom in libro contra Gentiles speaking of the Reliques of the holy Martyr Babylas saith Sententiae nostrae abundè fidem faciunt quae quotidiana à Martyribus eduntur miracula Insomuch as Mr. Fox act mon. printed 1576. pag. 61. b. ante med reporteth which thing Chrysostome also ubi supra and Theodoret l. 3. c. 9. affirm how that after the bringing of the dead body of the said Babylas into the Temple of an Idol the Idol ceased to give any more Oracles saying That for the body of Babylas he could give no more answers Gee further examples of Miracles done at the Reliques of Saints in Palladius in his Historia Lausaica cap. 62. in vita Philemonis in S. Austin de Civit. Dei l. 22. c. 8. in Hierom contra Vigilantium in Basil in orat in Mamant in Gregorius Turonensis l. de gloria Martyrum throughout and see what Mr. Whitaker confesseth next heretofore at * next after g. Reliques [o] Eusebius hist l. 7. c. 14. maketh mention of the Image of Christ erected by the woman whom he cured of her flux and of an unusual herb growing at the bottom thereof which after that growing up it had touched the garment of the Image it had power to cure all diseases See further mention of Miracles in confirmâ—tion of Christs Image in Athanasius de passione imaginis Christâ— in Berito alleged in 2. Concil Nicen. act 4. and in Gregorius Turonensis de gloria Martyrum l. 1. c. 22. in both which is mentioned that upon violence offered by the Jews upon Christs Image blood did miraculously issue from thence the Image of Christ [p] S. Chrysost de sacerdotio l. 6. c. 4. reporteth that Acertain venerable old man to whom many mysteries were revealed by God told that in time of Sacrifice he once beheld a multitude of Angels with shining garments compassing the Altar with bowed heads as Souldurs do in presence of their King Which attendance of Angels Chrysostom in the words next before affirmeth to have been performed by Angels present saith he at that wonderfull Table and compassing it about with reverence in honour of him that lyeth thereon And that it hath pleased God in satisfaction of the incredulous to have turned the outward Sacrament into visible flesh is testified by St. Gregory whereof see Paulus Diaconus in vita S. Gregorii and â—oannes Diaconus in vita S. Gregoriâ— l. 2. c. 4. and D. Humfrey in Jesuitismi p. 2. rat 5. pag.
particular testimonies of this matter solemnly taken by oath and there pag. 267. initio mentioned to be recorded by Publick Writings both of the City of Bruxels subsigned by P. Numan Secretary as also of Lovam subsigned by R. de Prince Secretary dated respectively 29. Julâ—i and 2. Augusti 1604. and sealed with the Scals of the said Cities published to have been there done Being carried thither in a Wagon and having confessed his sins and received the blessed Sacrament he did in the end feel his contracted and bound feet to be loosed and stretched forth so as presently he stood on his feet himself and the beholders being amazed thereat Will our Adversaries deny this It is thus reported by that excellent learned man Justus Lipsius dwelling thereby as lately done in July Anno 1603. in the presence of many eye-witnesses and thereupon published both in Print and Pulpit sundry of the Gentlemen attending upon our late Embassador the Earl of Hereford having received answerable satisfaction in that behalf as well by seeing and conferring with the party as by other publick and credible testimony thereof given Will they yet take exceptions to this John Clement himself as being but a counterfeit His known foresaid more than ordinary lameness continued till then even from his own nativity and mothers death proclaimeth the contrary What therefore remaineth but that honouring our Blessed Saviour in due acknowledgement to his holy Mother they should so with all herein acknowledge [n] Exod. 8.19 Luc. 11.10 the finger of God [o] Esay 59.1 5.2 Num. 11.23 whose hand is not yet shortned Hereunto might be added the many other miracles there done in these times and mentioned by Justus Lipsius in his foresaid Treatise The many more miracles likewise by him reported in his other Book entituled [p] Printed Antuerpiae 1604. Virgo Hallensis together also with the miraculous cures confessed by the Protestant writer Joannes Manlius from Melancthons report as done at the Memorials of the blessed Virgin at [q] Manlius in his Book entituled Locorum communium collectanea mentioned before at b. and of whom it is said in the verses before the Book Haec partim scripsit magno dictante Philippo undertaking pag. 184. to set down examples of Idolatry confesseth the matter of fact saying there pag. 187. paulo post medium of infirm persons Ad Sanctam Miriam Ratisbonensem homines ultra viginti milliaria nec bibentes nec comedentes currebant quò cùm venissent jacebant prostrati quatuor horas posteaque liberabantur And the Protestant writer Osiander confesseth the same accordingly centur 16. pag. 69. circa med saying Viri Mulieres Juvenes Virgines Ratisbonam currebant ad Idolum beatae Virginis Mariae ibi enim credebantur miracula stupenda fieri quidem edita suâ—sâ—e quaedam Antichristiana miracula praestigiis Satanicis credibâ—le est Ratisbone and [r] Manlius ubi supra pag. 185. ante med saith Novimus homines cueurrisse ad Grimenthall qui amentes suerunt acuerunt ante Civitatem per a liquot horas postea redierunt ad se haec dixerunt esse miracula Sanctae Mariae So clear and confessed herein is the matter of fact that this Author is not ashamed to allege these as examples of Idolatry Greementhall the latter whereof is set down upon the Authors own knowledge Which foresaid course of these and many other miracles hath been so assuredly accomplished in this last age that Martin Luther not unlike herein to the unclean [Å¿] Marc. 1.24 Luc. 4.34 spirit who confessed Christ to be the Holy One of God was in respect of so evident truth inforced likewise to confess and say [t] Luther in purgatione quorundam articulorum Quis enim potest contradicere his c. Who can gainsay the things which God to this day worketh miraculously and visibly ad Divorum sepulchra at the Monuments of the Saints In regard of which our foresatd so plentifull alleged testimony from miracles which are as the Scriptures tearm them * God testifying by signs and miracles Hebr. 2.4 I have a greater testimony and witness than John the works that I do give testimony c. John 5.36 the testimonies of God we may not unaptly say in behalf of our Catholick Church with a holy writer [u] Rich. de S. Victore l. 1. de Trinit c. 2. Domine si error est quod credimus à te decepti sumus c. O Lord if it be errour which we believe we are deceived by thee for thou hast confirmed these things to us with signs and wonders which could not be done but by thee Or rather as said that blessed man Nicodemus of our Saviour [x] Joan. 2.23 We know that thou art a Teacher come from God for no man could do these miracles thou dost except God were with him 7. And let it not most gratious Lord seem tedious if here we do but touch those idle tergiversations wherewith our Adversaries seek to obscure so great a light As first under pretence or example of divers dispersed fabulous Legends of things meerly feigned but never done as also of sundry counterfeit miracles done indeed but by confederacy and practice of Impostors to reject all other as being likewise untrue or at least counterfeit But with how small equity is this To touch the first Must all historical faith be abolished because of some abuse or errour in historie To these it shall suffice onely to oppose the grave answer of S. [y] Aug. de Civit. Dei l. 10. c. 18. initio saith An dicit aliquis ista falsa esse miracula nec suâ—sse facta sed mendaciter scripta quisquis hoc dicit si de his rebus negat omninò ullis literis esse credendum potest etiam dicere nec c. Austin in like case of his time As concerning the other part wherein they give example of the blood of Hales the aversion or moving of the Images face by device of secret wyers and such like whereto supposing them for true we may match the late sleeping Preacher discovered by your Majestie M. [z] See at large the Book entituled A discourse of the fraudulent practices of John Dorrel in his proceedings concerning the pretended possession and dispossession of William Summers at Nottingham of Thomas Darling the Boy of Burton of Caldwall and of Katherine Wright at Mansfield and of his dealings with one Mary Cowper at Nottingham written by M. Harsnet and printed by John Wolf 1599. And see another Treatise entituled A summary answer to all the material points in any of M. Dorrel's Books more specially to that one Book of his entituled The doctrine of the possession and dispossâ—ssion of Demoniacks out of the Word of God written by John Deacon and John Walker Preachers printed 1601. Dorrel's like discovered confederacy with Will Summers and others and their other confessed [a] See this in Stow 's Annals printed
appeareth most plainly 1. By their own most evident testimonies 2. By their like confessed examples thereof given And 3. By their undoubted answerable practice To give proof of every of these parts 1. And first concerning their testimonies in this kind M. D. Baro saith [e] M. D. Baro in his four Sermons and two Questions dispâ—ted ad Clerum c. Serm. 3. pag. 448. fine I dare not deny the name of Christians to the Romanists sith the learneder writers do acknowledge the Church of Rome to be the Church of God And M. Hooker also saith [f] M. Hooker in his fist Book of Ecclesiastical Policy pag. 188. initio and Joannes Regius in his Libeâ— Apologeticus c. in considerat Censurae c. pag. 95. saith In Papatu autem cùm suerit Ecclesia vera c. The Church of Rome is to be reputed a part of the House of God a limb of the visible Church of Christ and [g] M. Hooker ubi supra pag. 130. ante med We gladly acknowledge them to be of the Family of Jesus Christ M. Bunny likewise saith of Catholicks and Protestants [h] M. Bunny in his Treatise tending to Pacification sect 18. pag. 109. circa med Neither of us may justly account the other to be none of the Church of God [i] M. Bunny ubi supra pag. 113. post med we are no several Church from them nor they from us In like sort doth M. D. Some in defence thereof against Penry the Puritan say [k] M. D. Some in his defence against M. Penry and refutation of many absurdities c. in M. Penry 's treatise pag. 164. ante med That the Papists are not altogether aliens from Gods covenant I have shewed before for [l] M. D. Some ubi supra pag. 182. iâ—icio in the judgement of all learned men and all reformed Churches there is in Popery a Church a Ministry a true Christ c. [m] M. D. Some ubi supra pag. 176. propè finem If you think that all the Popish sort which dyed in the Popish Church are damned you think absurdly and dissent from the judgement of the learned Protestants Also M. D. Field saith †M. D. Field Of the Church l. 3. cap. 46. fine pag. 182. initio We doubt not but the Church in which the Bishop of Rome with more than Luciferlike pride exalted himself was notwithstanding the true Church of God that it held a saving profession of the truth in Christ and by force thereof did convert many from errour c. In like sort doth M. Thomas Morton affirm in express words that †M. Morton in his Treatise of the Kingdome of Israel and of the Church pag. 94. fine Papists are to be accounted the Church of God because saith he they do hold the foundation of the Gospel which is faith in Christ Jesus the Son of God and Saviour of the world Lastly to omit many * Peter Martyr as it appeareth by his Epistles annexed to his Common Places in English pag. 153. a fine desired at the Conference had at Poisy between the Catholicks Protestants that they should not for diversity of opinion break brotherly charity nor call one another Hereticks And see the same opinion yet further affirmed by the Protestant writer against Nicholas Machiavel printed at London 1602. pag. 80. post med 83. paulò post med 85. propè finem others M. D. Covel in his late Treatise published by authority and dedicated to the Lord Archbishop of Canterbury defendeth this opinion at large and concludeth saying [n] M. D. Covel in his defence of M. Hooker 's five Books of Ecclesiastical Policy published by authority pag. 77. ante med We affirm them of the Church of Rome to be parts of the Church of Christ and that those that live and dye in that Church may notwithstanding be saved Insomuch as he doubteth not to charge the Puritans with [o] M. D. Covel ubi supra pag. 68. paulò post med ignorance for their contrary opinion Hitherto concerning their testimonies before undertaken 2. Secondly as concerning now their like confessed examples we will out of very many allege onely some few It will not we think be denied but that our late Soveraign King Henry the eighth did after his breach with Rome believe and maintain the whole frame and substance of our Catholick faith the Article of the Popes Primacy onely excepted To which end their own Author Sleydan saith of him [2] Sleydan in English l. 13. fol. 174. a. initio He exiled the name of the Bishop of Rome but kept still his doctrine and M. Fox saith accordingly [3] Fox Act. Mon. pag. 1472. b. fine He set forth and by full consent of Parliament established the Book of six Articles containing the sum of Popish Religion And it is evident that he himself in person not onely as then disputed [4] Act. Mon. pag. 530. a. 〈◊〉 b. initio but also [5] Act. Mon. pag. 533. a. circa med commanded [5] Act. Mon. pag. 533. a. circa med sentence to be pronounced against Lambert as also the Lord Cromwel read and [6] Act. Mon. pag. 533. a. pronounced that sentence and at his own death protested himself [7] Act. Mon. pag. 598. b. circa med and see Holinsheads Chronicle pag. 591. to dye in the Catholick faith not doubting in any Article of faith or Sacrament of the Church though saith he many have slandered me to the contrary And yet he is commended by M. Fox to dye as [8] Act. Mon. pag. 598. b. post med a valiant Souldier and Captain of Christ As also the Church under the reign of King Henry the eighth is by M. Fulk affirmed to be a true [9] M. Fulk against Hâ—â—kitâ—s Sanders c. pag. 564. sect 80 82. Church and the King himself acknowledged in like manner for [10] Fulk ubi supra sect 82. and se D. Humfrey in jesuitismi part 2. rat 3. pag. 304. circa med a member of the Catholick Church of Christ In like sort [11] Osiander cent 12. pag. 309. post med S. Bernard lived some 400 years since as M. Jewel confesseth even [12] Jewel in his defence of the Apology printed 1571. pag. 557. paulò ante med and see Whitaker contra Duraeum l. 2. pag. 154. ante med in the midst of the Popes rout and tyrannie And as we find he was not troubled or gainsaid so much as in any one Article different from the doctrine of the Roman Church at that time so we find confessed to the contrary that he acknowledged even the [13] Bernard l. 2. de considerat 2d Eugenium vide Epist 125. 131. epist 190. ad Innocentium and see this confessed by M. Fulk against the Rhemish Testament in Luc. 22. sect 11. fol. 133. b. post initium and by M. Whitaker l. 2. contra Duraeum pag. 154 ante med Popes
losses in all kinds which if we did undergoe for externall profession of that Faith which we doe not inwardly believe to be true we should deserve rather to be begged for fools then persecuted for our Religion In the mean time every Catholick hath this comfort that he is safe even by the confession of an Adversary if he be not a foolish dissembler which would be cause of damnation in a Protestant or any other Even the profession of a truth believed to be false is a sin But I return to say it were impossible for any Roman Catholick to be safe upon what condition soever if we erre in any one Fundamentall Article of Faith 7. With D. Potter agreeth M. William Chillingworth in his book intituled The Religion of Protestants a safe way to salvation For whereas Charity Mantained part 1. pag. 15. n. 13. saith Since D. Potter will be forced to grant that there can be assigned no visible true Church of Christ distinct from the Church of Rome and such Churches as agreed with her when Luther first appeared I desire him to declare whether it doth not follow that she hath not erred Fundamentally because every such errour destroyes the nature and being of a Church and so our Saviour Christ should have had no visibly Church on earth To these words which he thought fit to set down very imperfectly he answers pag. 16. n. 20. in this manner I say in our sense of the word Fundamentall it does follow For if it be true that there was then no Church distinct from the Roman then it must be either because there was no Church at all which we deny or because the Roman Church was the whole Church which we also deny Or because she was part of the whole which we grant And if she were a true part of the Church then she retained those truths which were simply necessary to salvation and held no errours which were inevitably and unpardonably destructive of it For this is precisely necessary to constitute any man or any Church a member of the Church Catholick In our sense therefore of the word Fundamentall I hope she erred not Fundamentally But in your sense of the word I fear she did That is she held some thing to be Divine Revelation which was not something not to be which was He hath spoken so clearly and fully in favour of the Roman Church and not only affirmed but proved that she did not erre in any Fundamentall Point that I need not say one word to ponder his words or declare the force of them Pag. 7. n. 3. He expresly approves the saying of D. Potter That both sides by the confession of both sides agree in more Points than are simply and indispensably necessary to salvation and differ only in such as are not precisely necessary Therefore doe we inferr Catholicks believe all that is precisely necessary to salvation and more But we never yield so much to you Protestants Pag. 85. n. 89. He confesseth the Roman Church to be a part of the Catholick Church and pag. 16. n. 20. he saith If she were a true part of the Church then she retained those truths which were simply necessary to salvation and held no errours which were unevitably and unpardonably destructive of it For this is precisely necessary to constitute any man or any Church a member of the Church Catholick Pag. 163. n. 56. He saith From Scripture we collect our hope that the Truths she The Roman Church retains and the practise of them may prove an Antidote to her against the errours which she maintaines in such persons as in simplicity of heart follow this Absalon These points of Christianity which have in them the nature of Antidotes against the poyson of all sins and errours the Church of Rome though otherwise much corrupted still retains therefore we hope she erreth not Fundamentally but still remaines a part of the Church But this can be no warrant to us to think with her in all things Seeing the very same Scripture which puts us in hope she erres not Fundamentally mark how he professeth to learn out of Scripture that we erre not Fundamentally assures us that in many things and those of great moment she errs very grievously And these errors though to them that believe them we hope they will not be pernicious yet the professing of them against Conscience could not but bring us certain damnation Therefore the Points in which we differ from Protestants being acknowledged not to be Fundamental and in other Points professing nothing against our conscience we are safe by his own confession If we did not believe as we professe we were no Roman Catholicks In the same place he saith expresly De facto we hope the Roman Church does not erre in Fundamentalls Yea he saith line 33. Perhaps she does not erre damnably the contrary whereof he affirmes so often His example of Absalon was very ill applied to the Roman Church which did not rebell from Protestants but they against the whole Church the Mother of all Christians more sacrilegiously than Absalon behaved himself wickedly toward his Father Pag. 404. n. 29. He approves Dr. Potters saying pag. 79 which I cited above that the Roman Religion is safe that is not damnable to some such as believe what they profess And in the same place he saith Wee may hope that she retains those Truths which are simply absolutely and indispensably necessary to Salvation Pag. 401. n. 7. VVe approve those fundamental and simply necessary Truths which you retain by which some good souls among you may be saved but abhor your many superstitions and Heresies The Truths you retain are good and as we hope sufficient to bring good ignorant souls among you to salvation yet are not to be sought for in the Conventicle of Papists If any Soul may be saved in our Religion It is clear we hold not any fundamental Error with which no soul can be saved Pag. 277. n. 61. he saith The simple defect of some Truths profitable only and not simply necessary may consist with salvation Seeing therefore he hath so often confessed that we erre not in fundamental points our Errors in some Truths profitable only and not fundamental may consist with salvation How then doth he say to Catholicks pag. 401. n. 27. As for our freeing you from damnable Heresie and yielding you salvation neither he Dr. Potter nor any other Protestant is guilty of it Pag. 219. n. 50. Speaking of Protestants he saith They do not differ at all in matters of Faith if you take the word in the highest sense and meanby matters of Faith such Doctrines as are necessary to salvation to be believed or not to be believed Now you know well that in points of greatest moment which Catholicks believe against some Protestants other Protestants stand for us against their pretended Brethren And therefore he must either say that we believe all such Doctrines as are absolutely necessary to salvation or
the New Grace conferred by imposition of hands in the Sacrament of Confirmation Also in the sacrament of Order Deaconship a distinct order from Priesthood and a step unto it n. 41 2 3 4 5 p. 325. Extraordinary calling is ceased n. 46. p. 327. An indelibel Character imprinted by some sacraments n. 47. p. 328. Baptism by Lay persons and women in case of necessity n. 48. p. 328. The known intention of the Church needfull to administer Sacraments n. 49. p. 328 9. Seven Sacraments n. 50. p. 329. Implicit Faith n. 51. p. 329 30. Usury unlawfull n. 52. p. 330. Antichrist not yet come n. 53. p. 331 Distinct degrees of Angells Angells Protectors of several Countries By Michael the Arch-Angell is not meant Christ n. 54 5 6. p. 331 2 3. Sunday for our Sabboth is unalterable and an Apostollicall Tradition n. 57 8. p. 333 4. Get Fasts and Abstinence from certain meats for spirituall motives n. 59. p. 334 5. Vows not obrogated n. 60. p. 335 6. Fasting Chastity giving ones Goods for pious uses and Vlountary poverty are more pleasing to God than their contraries n 61. p. 336 7. Who hath the gift of Continency may lawflly marry or refrain n. 62. p. 337 8. The sin against the Holy Ghost is onely final impenitence n. 63. p 338. One Text of Scripture may have divers under standings n. 64. p. 339. Ecclesiasticall persons equal in Order unequal in Jurisdiction n. 65. p. 339 40. The whole truc Church cannot erre n. 66. p. 340 1. Scripture without external judgement cannot end Controversies n. 67. p. 341 2. The Church Government is monarchical n. 68. p. 342 3. Children have not vertual Faith n. 69. p. 343 4. Sacred Books onely determined by the Churches Tradition n. 70. p. 344. The Church of Rome is part of the Church of God n. 71. p. 344 5 6. One Primate over the Church in all Nations n. 72. p. 346. Unwritten Tradition must be observed n. 73. p. 146 7 8. Equivocation n. 74. p. 348 9 50 1 2. Use of the sign of the Cross n. 75. p. 352 3. Many other added n. 76. p. 353. Most points in which we disagree from them held by some or other of their chiefe men indifferent matters n. 77. p. 3â—3 4. Protestants to continue a Succession alledge such as hold against them n. 78. p. 354. c. They cannot with consequence deny the Roman Church to be infallible n. 97. p. 376 7. They judge the Faith of Catholikes saving c. 5 p. 437. per totam Protestants clear testimonies that the Catholike Faith is saving c. 5. n. 1. Many confessed by them to be true Saints yet rigid Roman Catholikes n. 2. t. m. They allow that Infants baptised are saved by the Faith of their Catholike parents which then must needs be saving in the Parents themselves n. 3. t. m. That our Church is a true Church one with theirs not differing in Fundamentalls both good and saving and onely controverted which is the better n. 4. Divers Protestants drew from Luther's Life and Doctrine that Lewdnes was an Evangelicall Institution and serious Christian Discipline a new Popery c. 1. n. 1. Pultrot strangely taken after he had by Beza's counsell and encouragement murdered the Duke of Guise n. 49. R THE Reall Presence in the blessed Sacrament confirmed by Miracle c. 4. n. 1. Reliques acknowledged by the holy Fathers c. 2. n. 12. Confirmed by Miracles c. 4. n. 2. Rome acknowledged by Protestants to be the Seat of and fittest for the Primate of the Church c. 2. n. 10. t. m. And the Bishop of it to have exercised what now he doth for the first 500 years p. 213 14 c. And the Church to be uniform and constant in its Doctrine n. 20. They cannot fancy it to be infallible c. 3. n. 97 It is evidently shewed to be sigularly protected by the Holy Ghost c. 5. p. 450 1 2 3. S WHat is confessed by Protestants concerning Sacraments vide Protestants and c. 2. n. 13. Of the sacrifice of the Altar c. 2. n. 3. t. m. The Antiquity of it p. 196. t. m. see more n. 17. and c. 3. n. 89. t. m. It is offered for the dead p. 368 t. m. Prayer to Saints impugned by the Divell c. 1. n. 7. Held by the holy Fathers and they reproached for it by the Protestants c. 2. n. 7. Scriptures manifold and corrupted translations c. 1. n. 28. to 33. inclusivè which forced Luther to confesse that the Conncills must be received again n. 34. The vulgar Translation preferred by Protestants before all other n. 34. What Scriptures are Canonicall must be learnt from the Church c. 2. n. 12. t. m. Liberty of reading Scriptures confessed by Protestants to be the cause of so many Heresies c. 1. n. 29. Siricius Pope was not the first that made the Decrees of Priests Chastity c. 2. n. 2. Socrates his false relation of Paphnutius His hereticall writing of the celebration of Easter and of other things p. 189 90. Sorrow necessary for remission of sins c. 3. n. 102. Mr. Sparkes excuse of Beza's liconciousness refuted c. 1. n. 48. Sutcliffs impertinent and false interpretation of Luther's Conferrence with the Divell c. 1. n. 7. He falsly sayd that Innocentius the third was the first that brought in Transubstantiation c. 2. n. 16. T ONes testimonie against himself is most strong c. 3. n. 106. Tindall and Teuxbury Fox's Martyrs held Good Works hurtfull to salvation That all Christs works did not deserve Heaven That God is no more pleased with one work than with another c. 1. n. 19. t. m. Traditions c. 2. from n. 12. to 16. inclufivè whence it is concluded that those of which no certain beginning is known were introduced by the Apostles Transubstantiation not first brought in by Innocentius the third n. 16. But held as Protestants confesse by most antient Fathers n. 2. t. m. The Antiquity of it n. 16. t. m. V VOws acknowledged by Protestants to be held by antient holy Fathers lawfull and obligatory c. 2. n. 1. By the first Faith 1 Tim 4. is understood by holy Fathers the Vow of continency p. 172 3. W WAldo and Waldenses no Protestants They pretended an Order of begging Friars but could get no confirmation Some of their Tenets c. 3. n. 79. Water to be mingled with Wine in the Consecration of the Eucharist c. 2. n. 2. t. m. Wicliff no Protestant his and his Disciples habit c. 3. n. 80. Whitaker's impudent justification of Calvin's branding c. 1. n. 37. His false imputation upon Pope Siricius c. 1. n. 2. t. m. He condemns the antient Fathers for holding that Antichrist is one single person n. 3. t. m. He falsly saies that Innocencius the third began Transubstantiation n. 16. His impudent provocation to the first 600. years n. 22. Continent Widdows the Sanctuary of God n. 1. Mr. Wotton falsifies St. Ignatius n. 6. m. X ST Xaverius his miracles in the Indies and the incorruption of his body acknowledged by Protestants c. 4. n. 3. Xenaias the first opposer of Images c. 2. n. 12. t. m. Z ZOzomenus followed Socrates in his false report of Paphnutius and is affirmed by St. Gregory to have lyed much in his Writings c. 2. n. 2. Of Zuinglius c. 1. from n. 22. to n. 39. To cloak his acknowledged incontinency he affirms that St. Paul found no other cause of Marriage but to sattisfie Lust n. 22. He was taught in a dream which Hospinian calls a Revelation to impugne the Masse n. 23. t. m. He taxes Luther for contradicting himself to temporise n. 24. m. Himself did shamfully the same but saies he Invenite Domino p. 80 1. He calls Gods promise of reward Hyperbolicall p. 81. Original sinn no sinn but a Disease which deserves not Damnation n. 25. t. m. and is reproved for it by his Brethren p. 82. t. m. He teacheth that Heathens never beleiving in Christ are saved if they have a pious mind For this also his Brethren reprove him n. 26. t. m. That neither St. Paul or any of the Apostles thought their own Writings Canonicall or could think so but with extream Arrogancy n. 27 Wheresoever be finds in Scripture This is my Body This is my Blood for is he puts signifies for which Schlusselburg reprehends him p. 84 5. He saies that to God who is bound by no Law 't is an honor to move to sinn but in man who is bound by Law it is a sinn n. 35. That Civill Magistrates opposing his Doctrine must be resisted by the Sword and deposed n. 36. Armed in this quarrell he was killed and died as Protestants affirm a Child of Hell n. 36. t. m. FINIS ERRATA PAg. 22. Line 18. in the text read Charke p. 25. l. ult t. r. Charke p. 30. l. 28. t. r. est p. 72. l. 26. t. r. lecto p. 94. l. 18. t. r. Parker p. 158. l. 31. t. r. graves p. 159. l. 13. t. r. vocasse p. 162. l. 9. t. r. mulierem p. 102. l. 11. t. r. cohabitante p. 200. l. 26. t. r. Apostolos p. 221. l. 31. m. r. Archiepiscope p. 222. l. 36. m. r. latere p 231. l. 2. m. r. Eusebius p. 257. l. 16. m. r. constat p. 273. l. 29. t. r. to p. 276. l. 29. m. r. negare p. 346. l. 21. t. r. a divers p. 349. l. 26. t. r. nomine p. 350. l. 24. t. dele not p. 352. l. 24. t. r. cubitum p. 360. l. 6. t. r. no. p. 375. l. 24. t. r. is p. 367. l. ult m. r. for p. 368. l. 35. m. Annuas p. 389. l. 31. t. adde next to the word error to free her from actuall sinn if c.
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