of that auncient age sayinge dicit Cirillus Hierosolimitanus pro sui iam temporis recepta consuetudine sacrificium altaris maximum iuuamen esse animarum part 1. lib. 2. cap. 7. pag. 167. initio In like maner Bullinger de Origine erroris printed 1539. fol. 223. a. initio saithe Augustinus meminit oblationis pro defunctis c. in Enchir. 109. neque negandum est defunctorum animas pietate suorum viuentium releuari cum pro illis sacrificium mediatoris offertur c. id quod ideo copiosius expono vt intelligas ritum illum offerendi pro defunctis non institutum esse ab Apostolis sed à sanctis patribus quibus hic quidem error pius c. condonari potest and see Bullingers deceades in English decad 5. serm 9. pag. 1082. a. post med and see Lauather de spectris printed 1570. part 3. c. 10. pag. 254. circa med maister Fulke and other of Caluines followers Two and twentithlie As concerninge Angels theire inuocation and honor Caluine saythe That no doctrine by him impugnedys (2) Caluin institut l. c. 24 §. 10. saithe Ita videmus Christi gloriam superioribus aliquot seculis fuisse multis modis obscuratam cum immodicis elogijs Angeli praeter verbum Dei cumularentur neque vllum ferè antiquius est vitium ex ijs quae hodie impugnamus more auncient then yt And as concerninge prayer to other sanctes Caluine (3) Caluin instit l. 3. c. 20. §. 21. saythe of prayer to saintes Id aliquot seculis factitatum quis neget c. reprehendeth the vsage thereof for former ages as also maister Whitguifte late Archbish discoursinge (4) maister Whitguifte in his defence c. printed 1574. tract 8. pag. 472. fine 473. initio of doctrine taughte in any age since the apostles affirmeth without anye other exception of age or father that to vse his owne wordes Al the (5) maister Whitguifte ibidem pag. 473. paulo post initium Bishoppes and learned writers of the greeke churche and latynes allso for the moste parte were spotted with doctrines of freewill merits inuocation of sainctes and such lyke c. Lastlye as concerninge Images Caluine reprehendeth S. Gregorie affirminge (6) Caluin institut lib. 1. c. 11. §. 5. saithe Scio illud vulgo plus quam tritum libros idiotarum esse imagines dixit hoc Gregorius at longè aliter pronunciat spiritus Dei in cuius schola si edoctus fuisset Gregorius hac in parte nunquam ita loquutus foret that he speaketh otherwise of them then dothe the holy ghost Hitherto of Caluines boulde reiectinge of the fathers euen in the pointes now controuerted betwene vs and his followers in all which he confesseth the fathers to speake for vs and againste him haueinge no other euasion but in some places to pretend either that the fathers meante not as they spoke or els which maister Carthwrighte (*) maister Carthwright in his 2. replie part 1. pag. 627. fine saithe Yf yt be a simple answer to set one author againste an other yt is muche more simple to set one authoritie at variance with it self without shewinge any waye of reconciliation tearmeth a simple kinde of answere that they were herein contrarie to them selues Affirminge further to such purpose in generall and sayinge of the fathers (7) Caluine in his preface ad Franciscum Regem Galliae paulo ante med set before his institutions haueinge mēcioned patres antiquos melioris adhuc saeculi scriptores saith of them Multa ignorarunt sancti illi viri saepè inter se cōflictantur interdum etiam secum ipsi pugnant They good men were ignorante of manie thinges oftentimes they contende amonge themselues and doe sometimes differre euen from themselues to which like vnworthie answere Peter Martyr Melancthon and Beza doe likewise in these extremes finallie betake (b) see Beza hereafter c. 7. sect 4. prope finem at n. and see Melancthon in epistolam Pauli ad Romanos printed in 8. 1540. in cap. 14. pag. 419. ante med and Peter Martyr de votis printed 1559. pag. 463. paulo ante med them selues To conclude this poynte againste all slipperie euasion vndulie pretended by maister D. Feilde (*) Whereas maister D. Feilde in his bookes of the churche printed 1606. lib. 3. cap. 15. 16. 17. pag. 91. 92. 93. c. pretendeth that Caluine intended not to charge the aunciente fathers as erringe with the papistes in the foresaide articles to that end framinge a seuerall conceited euasion vpon eche seuerall particuler example maister Whitaker directlye to the contrarie confesseth as next hereafter in the margine at the figure 4. Erratum esse à veteri Ecclesia c. that the auncient churche erred in them and that these foresaide examples were veterum errores quos cum papistis communes habuerunt c. errors of the auncient fathers which were common with them to the papistes a thinge in yt selfe as yet more euident by the like answerable acknowledgement of the centurie writers confessed as here nexte hereafter by maister Whitaker and allso of other protestante writers added to Caluines confession vpon eche particuler alledged example for the moste parte our alledginge of Caluine concerninge the premisses ys soe vndoubted and true that whereas Bellarmine alledged Caluine and the centurie writers as chargeinge the auncient fathers with error (8) see this in Bellarmin tom 1. de Notis Ecclesia l. 4. c. 9. nota 6. in freewill lymbus patrum denyall of concupiscence after baptisme to be sinne satisfaction prayer for the dead merit penance the superstitiouse faste of lente the vnmarried life of priestes baptisme of laye persons in case of necessitie sacrifice c. in prooffe whereof for soe much as concerneth Caluine he also alledged moste of the sayings recited as heretofore out of Caluine maister Whitaker no lesse learned then maister D. Feilde answeringe thereto confesseth bothe of Caluine and the Centuristes sayinge (9) Whitaker de Ecclesia contra Bellarminum controu 2. quaest 5. pag. 299. ante med answeringe thereto saithe Profert Bellarminus quaedam testimonia ex Caluino centuriarum scriptoribus isti quasdam veterum errores annotarunt quos cum papistis cōmunes habuerunt nēpe de libero arbitrio de meritis de lymbo de inuocatione sanctorum de calibatu episcoporum de satisfactione de quibusdā eiusmodi c. Whereto he there answereth sayinge Respondeo verum esse quod Caluinus ait qui cēturias scripserunt in multis erratum esse à veteri Ecclesia vt de lymbo de libero arbitrio de operum meritis reliquis illis quae supra commemorantur c. after the edition of 1599. Bellarmine alledgeth certaine testimonies from Caluine and the Centurie writers these noted certaine errors of the auncient fathers which were comon with them to the papistes as namely concerninge freewill merits lymbus inuocation of
certayne that I haue my opinions from heauen c. they shall continewe yett more (*) Luther aduersus falso nominatum ecclesiasticum statum he saithe Scire vos volo quod in posterum non amplius vos hoc honore dignabor vt finam vel vos vel ipsos angelos de caelo de mea doctrina iudicare nec volo meam doctrinam à quoquam iudicari c. cum enim certus de ea sim per eam quoque vester angelorum iudex esse volo see also the wordes as â—hey yett stande in Luther tom 2. Witemb fol. 309. a fine allso Luther tom 2. Witemb de seruo arbitrio fine fol. 486. b. fine saythe Ego vero hoc libro non contuli sed asserui assero ac penes nullum volo esse iudicium sed omnibus suadeo vt praestent obsequium I woulde haue you knowe that I will not hereafter vouchsaufe you soe much honor as to suffer eyther you or the angells of heauen to iudge of my doctrine c. for seeinge I am certaine of yt I will in respect of it iudge bothe of you and of Angells and where he affirmeth (g) Soe saithe Luther tom 2. WiteÌ„b of Anno 1551. l de seruo arbitrio pag. 4 4. and see further Luthers booke de seruo arbitrio printed in 8. Anno 1603. pag. 72. 73. 276. 337. the fathers of so many ages to haue bene plainlie blinde and moste ignorante in the scriptures to haue erred all their life time and that vnlesse they were amended before theire deathes they were neyther sainctes nor pertayninge to the churche concerning the fathers in particuler he saithe (h) soe saithe Luâ—her in colloquijs mensalibus cap. de patribus ecclesiae In the writinges of Hierom there is not a worde of true faithe in Christe and sounde religion Tertulian is verie superstitiouse I haue houlden Origen longe since accursed of Chrisostom I make no accompte Basile is of no worthe he is whollie a moncke I waye him not of a haire Ciprian is a weake diuine c. In so muche as he forbeareth not to preferre his owne collected sence of the scriptures before all the fathers expositions saying (i) Luther tom 2. witemb l. contra Regem Angliae fol. 344. b. ante med saithe Diuina maiestas mecum facit vt nihil curem si mille Augustini mille Cipriani mille ecclesiae Henricianae contra me starent c. Augustinus Ciprianus sicut omnes electi errare potuerunt errauerunt c. The deuine maiestie maketh for me so as I care not if a thousand Austines a thousand Ciprians a thousand kinge Henrie churches stoode against me and concludeth sayinge (k) Luther tom 2. Witemb printed 1554. fol. 290. b. paulo post initium saithe Esto sanè Ecclesia Augustinus alij doctores Item Petrus Apollo imo etiam Angelus è caelo diuersum doceat tamen mea doctrina est eiusmodi quae solius Dei gratiam gloriam illustrat c. Petrus Apostolorum summus viuebat docebat extra verbum Dei soe insulteth he vnder pretexte of attributinge his doctrines vnto God whoe saithe he cannot be deceiued which is the comon brag of all nouelistes no lesse then of Luther Be it that the churche Austine and other Doctors allso Peter Apollo yea an angell from heauen teache otherwise yet is my doctrine such as setteth forth Gods onely glorie c. Peter the cheeffe of the apostles did liue and teache extra verbum Dei besides the word of God with many like further sayinges as yet more comparatiue and odiouse wherin his owne schollers soe smoothed his knowne humor that saith one of them since (l) soe saithe Andreas Musculus in prafat in libellum Germ. de diaboli tyrannide the apostles times there liued not in the worlde a greater then Luther c. there is as greate difference betwene the auncient doctors and Luther as betwene the sunne and the moone c. Whereto (m) Alberus contra Carolostadianos l. 7. saythe I doubte not but if that Austine were nowe lyueinge he would not be ashamed to professe him selfe Martin Luthers scholler and Luther tom 7. Witemb printed 1558. fol. 271. a. circa med saithe of his doctrine then preached in Germanie Euangelium tam opulenter pradicatum est vt apostolorum tempore ea claritate non fuit What profane Arrogancie was this others of his like flatteringe schollers doe assent the diuines of Witemberge (*) the diuines of Witemb in the seuenth leafe a. circa med of their prefat set before the booke entituled Acta Theologorum Witembergensium patriarchae Constantinop printed Witebergae 1584. saye Non dubitamus Lutherum non solum huius saeculi doctoribus omnibus sed omnium temporum post apostolos praferre and see further heretofore in the preface to the reader at n. o. not doubtinge in playne tearmes to preferr Luther not onely before all the doctors of this age but also of all former ages since the apostles V. AS concerninge Luthers reported obstinate frowardnes often times againste his owne conscience which is reputed for no lesse then sinne againste the holie ghoste Suinglius saithe (a) Suinglius tom 2. printed 1581. in respons ad Lutheri confess saythe Lutherus obstinato deuoto animo conceptam semel opinionem persequi obtinere conatur nec multum curare solet quodcunque tandem de re quauis pronunciet etiamsi vel sibi ipsi vel diuini verbi oraculis contradicere deprehendatur see these wordes of Suinglius allso in Schlusselburg in Theolog. Caluinist l. 2. fol. 122. a. fine after the edition of 1594. And Suinglius â—om 2. in resp ad Luther confess fol. 519. b. ante circa med saithe of Luther Manifesta desperatione non carere certis ac solidis rationibus demoÌ„strabimus primo enim ipsi causae diffidens de illa desperat c. de scipso desperat Lutherus praeter id enim quod ipsa verba timorem formididinem ipsius arguunt certis argumentis hanc desperabundam arrogantiam esse docebimus c. Luther with an obstinate deuoted mynde endeuoreth to prosecute and make good his once conceyued opinion neyther dothe he much care what he affirme of anie matter allthough yt be contrarie eyther to him selfe or to the scriptures and Luther him selfe saythe accordinglie of communion vnder boths kindes (b) Luther de formula mâ—ssae and whereas maister Iewell in his replie c. printed 1566. act 2. pag. 107. post med acknowledgeth this for Luthers sayinge onely answeringe thereto that Luther onely meante that gods truth should not hange on the authoritie of man to forbeare that this is maister Iuels deuise and no wordes in all that passage of Luther to explaine his meaninge for onely such can yet this euasion thoughe admitted enhable Luther to teache that in despite of the councell we should vse eyther but one kinde or neyâ—her
woulde not haue yt handled eyther in schooles or before the people and sondrie protestants doe in respect thereof reprehend and (l) soe are the Caluinistes charged by Hemingius him selfe otherwise a Caluiniste in lâ—bro de vnâ—uersali gratia printed 1591. pag. 109. and by Grawerus Rector of the vniuersitie of Islebium in his absurda absurdorum c. vnder the frontiâ—pice of the firste leafe and title of the booke and by Osiander in his Enchirid. controu c. pag. 104. charge Caluine as teachinge that God is the author of our sinne In soe muche as the magistrates of Berne (m) Vide literas Senatus Bernensis Anno 1555. thoughe otherwise Caluinistes made yt penal by theire lawes for any of theire territories to preach Caluins doctrine thereof or for theire people to reade any of his bookes conteyninge the same III. AS concerninge Caluines doctrine touchinge the diuinitie of Christe and the blessed Trinitie Althoughe he professe not directlie to impugne the same howe couertlie yet he maye be thoughte to haue prepared waye vnto the newe Arianes wee referre vnto indifferent iudgement vpon consideration had of that which followeth For wheras yt is the receiued opinion of all orthodoxall diuines to which maister Abbot maister Hooker c. (2) Maister Abbot in his third part of the defence of the reformed catholicke printed 1609. pag. 38. ante med saythe Wee stedfastly beleue teache that the second person of the Trinitie receiueth his God head from the firste c. and see there pag. 36. ante med and Zanchius de tribus Elohim printed 1597. part 1. l. 5. c. 7. arg 4. pa. 322. b. post med saithe Quid est filius ex patre genitus nisi Deus de Deo vt patres in Niceno concilio ex verbo Dei definierunt à patre igitur suam habet essentiam quicquid est and see the like in maister Hooker lib. 5. printed 1597. sect 54. pag. 113. initio and in maister Doct. Couel in his defence of maister Hooker printed 1603. pag. 17. initio 121. doe subscribe that althoughe the essence of the God heade be of yt selfe yett the sonne hathe it not of him selfe but from the father is in that respecte (3) Zanchius vt supra at the figure 2. and maister D. Couel in his defence c. pag. 18. ante med Deus de Deo God of God the contrary opinion whereof in affirminge that the father is God of him selfe and that the sonne also ys God of him selfe argueth them to be two seuerall gods and not one consubstantiall (4) Whitaker in his responsio ad rationes Campiani printed 1604. rat 8. pag. 121. circa med saithe Vtcunque patres illi Niceni dixerint Christum esse Deum de Deo tamen firmissime teneÌ„dum esse confirmat Caluinus Christum ex sese habere vt Deus sit nisi Christum volumus sua diuinitate spoliare Caluin neuerthelesse as striking at the diuinity of Christ teacheth against the doctrine herein of the Nicen councell that Christe ys not Deus de Deo verie God of verie God which he reiecteth for (5) Danaeus contra Bellarmin part 1. printed 1596. ad controu 2. c. 19. pag. 121. fine saithe Hanc phrasim Deus de Deo verè sensit scripsit Caluinus impropriam esse ac barbariem redolere And where is maister Moreton in apol cath part 1. printed 1605. pag. 154. initio alledgeth Bellarmin l. de Christo c. 19. §. sed quanquam as excuseinge Caluin herein see this preuented in the protest apolog printed 1608. pag. 419. at §. and also by Keckermannus a learned Caluinist Whoe in his System theolog printed 1602. pag. 63. fine reproueth Bellarmine for his repreheÌ„dinge Caluines doctrine hereof in the very same foresaide booke chapter cited by master MoretoÌ„ barbarouse he and sondrie his followers affirminge allso yet further (6) Caluin institut l 1. c. 13. §. 23. saythe of Christe Quomodo creator qui omnibus esse dat non erit ex se pso sed essentiam aliunde mutuabitur And in his explicat perfid Valent. gentil extant in his tract theologic printed 15â—7 pag. 774. a. circa med he further saithe Hoc modo videmus precariam fieri eius diuinitatem cui datum est esse and ib dem pag. 774. a. ante med He saithe Iam tibi responsum fuit non posse Deum esse filij sui patrem nisi personae respectu quia alioqui vel partibilis esset Dei essentia vel filius ipse Deus non esset And maister D. Willet in his Sinopsis printed 1592. controu 19. pag. 610. prope finem saith As the Sonne is God he is of him selfe neyther taketh he his essence but person onely of his father that Christe hathe not his essence from his father but from him selfe and which is moste fearefull that (7) Caluine in explicat perfid Valent. c. vbi supra pag. 771. b. ante med saithe Si essentiam communicauit pater cum filio vel in solidum vel ex parte coÌ„municauit si ex parte dimidium nobis DeuÌ„ fabricas c. adde quod hoc modo nimis sceleste ac faede laceratur Dei essentia and ibidem pag. 772. a. ante med He further addeth Si ex parte pater suam diuinitatem in filium transfudet iam lacere erit diuinitas si in totum ergo diuinitas quae ante fuerat penes patrem in filium conuersa in ipso patre euanuit the father can neyther wholly nor by parte communicate his essence to Christe but muste withall be depriued thereof him selfe c. which verie assertion beinge the proper (8) Polanus in Syntagma theolog printed 1610. l. 3. c. 4 pag. 1807. ante med reciteth the Antitrinitaries argument to be Si Deus genuit filium ex sua essentia aut totam essentiam aut partem eius filio dedit si totam ipse eam non retinuit sin partem est compositus ergo Deus non genuit filium ex sua essentia and see theire like argumente recited by Symlerus de filio Dei printed 1568. l. 3. c. 2. obiect 11. fol. 233. b. ante med and by Iunius in his examen argumentationum quas Gratianus Prosper c. adduxit c. printed Lugduni Batauorum 1596. sect 29. pag. 45. circa med argument of the nowe Antitrinitaries ys for suche speciallie recited and (9) see this recited and confuted by Polanus Simlerus and Iunius in theire places laste before cited confuted by Symlerus Polanus and others all of them learned Caluinistes And yett all this notwithstandinge Caluin doubted not moste vnchristianlie to saye (10) Caluin in admonit ad Polonos extant in tract theol printed 1597. pag. 739. b. fine saithe Apertius dicam si pater suum esse habet à seipso filius suum esse à patre spiritus ab vtroque an non tres essentiae emergunt If the father haue
vide pag. 897. initio Where he further saythe Christes sufferinges in his fleshe onelie wroughte not our redemption the bodelie sufferinge of Christe was not in respect of Gods iustice the full price of our redemption that allso in (6) maister Willet in his Antilogie printed 1603. pag. 5. initio regarde of Gods iustice God coulde not otherwise haue bene satisfied yf Christe hadd not both in his bodie and soule susteyned the wholle punishment due to vs therfore saythe Caluine (7) Caluin vt supra at 4. Christ suffred allso in soule the horrible torments of a damned and wicked man (8) see Caluine vt supra at 4. and in Harmonia in Matth. 27. vers 46. he not onelie offred his bodie in price but allso suffred in soule the paynes due to vs euen (9) Caluin vt supr at 4. that death which ye inflicted vpon the wicked by God in his â—â—ger and (10) vt supra at 4. all the paynes for which the damned standâ— answerable onelye excepted that he could not be deteyned therein from whence allso ensâ—â—th accordinge to Caluine that (11) Caluin in Math. 26. vers 39. and see Whitaker contra DurauÌ„ printed 1583. l. 8. pag. 566 circa med and Marloret in Math. 26. he was in greate horror with the feelinge of eternall damnation (12) Caluin vt sup at the figure 4. and did striue with the horror of eternall damnation (13) Calui in Harmon in Math. 26. vers 37. 39. and see in maister BilsoÌ„s suruey c. printed 1604. pag. 387. ante med feared more then his bodelie deathe and was for the time in (14) Caluin in Math. 27. vers 46. saithe Sed absurdum videtur Christo elapsam esse desperationis vocem solutio facilis est c. ad ibidem in vers 47. he saith Sic videmus omni ex parte vexatum vt desperatione obrutus ab inuocando Deo absisteret quod erat saluti renunciare and see further Marloret in Mat. 26. dispayre and as beinge (15) Caluin vt supra at 14. ouerhelmed with desperation gaue ouer prayer wherin he formerlie behaued him selfe as (16) Caluin in harm in Math. 26. ver 38.39 saythe Hac ratio est cur mortem deprecatus mox sibi franum inijciat patrisque imperio se subijcieÌ„s votum illud subitâ— elapsum castiget ac reuocet c. non fuit igitur haec meditata Christi oratio sed vis impetus doloris subitam ei vocem extorsit cui statim addita fuit correctio eadem vehementia prasentem calestis docreti memoriam illi abstulit c. certè in primo voto non apparet placida illa moderatio quam dixi quia mediatoris officio quantum in se est renuit ac detractat and see this doctrine more fully in Marloret in Math. cap. 26. vnaduised or distempered Whereto forbearinge Hemingius a learned Caluiniste and others Latimer the Englishe Caluiniste martyr addeth that (17) soe saithe Latimer in his sermons printed 1548. sermâ— 7. post med fol. D. d.viij beinge the leafe laste but six and see this confessed of Latimer by maister Fulke in his defence of the Englishe translations c. printed 1583. cap. 7. pag. 204. and concerninge Hemingius and others see further confessed heretofore cap. 2. sect 9. nexte after 1. in the margine at * our sauior after his death did not onely discend into hell but also suffred in hell such paynes as the damned spirits did suffer for euer c. He woulde not saythe Latimer suffer onelye bodelie in the gardine and vpon the crosse but also in his soule when yt was from the bodie c. which foresaide doctrine whether of Caluine or Latimer ys soe vnworthy and iniuriouse to our full redemption wrought by Christes corporall death that yt is for suche speciallie and largely confuted by maister D. Bilson (18) confuted by maister Bilson in his booke of the full redemption of mankinde by the deathe and bloode of Christe printed 1599. and in his Suruey of Christes sufferinges c. printed 1604. the nowe protestante Bishop of Winchester V. AS concerninge Caluines peremtorie reiectinge of the aunciente fathers in the seuerall poyntes of our catholicke faithe which sufficeth at once to iustifie vs and to conuince him of nouuellisme firste concerninge the blessed Trinitie not one but manie examples are (a) heretofore cap. 6. sect 3. throughout heretofore alledged of his soe reiectinge the consentinge expositions of the auncient fathers Secondlie concerninge free-will he affirmeth of the auncient fathers that euen (b) Caluin institut l. 2. c. 2. §. 4. saithe Nimis ergo philosophicè de hac re loquuti sunt qui se Christi iactabant esse discipulos c. semper apud latinos liberi arbitrij nomeÌ„ extitit graecos vero non puduit multo arrogaÌ„tius vsurpare vocabulum siquidem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dixerunt ac si potestas sui ipsius penes hominem fuisset and see further reprehending herein Chrisostome Hierom c lib. 2. cap. 5. §. 2. those whoe gloriouslie affirmed them selues to be the disciples of Christe spoke thereof ouer philosophicallye c. that the latine fathers euer vsed the name of freewill and that the greeke fathers were not ashamed muche more arrogantlye to vsurpe the worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as thoughe vnto man were lefte remaininge a liberty of him selfe Thirdlie concerninge the merite of workes Caluine saythe to (c) Caluin institut lib. 3. cap. 15. §. 2. saithe Quorsum enim obsecro opus fuit inuebi nomen meriti c certè vt est fastuosissimum nihil quam obscurare Dei gratiam potest vti sunt fateor passim vetustae Ecclesiae scriptores atque vtinam voculae vnius abusu erroris materiam posteris non praebuissent what end I pray you was the name of merite broughte in certainlie yt is a proude worde obscuringe the grace of Christe the auncient writers of the Curche did I confesse comonlie vse yt and would to God that with the abuse of the worde they had not lefte to posteritie matter of error soe he of freewill and merite of workes whome his follower D. Humfrey therein defendeth sayinge (d) Humfredus in Iesuitismi part 2. printed 1584. rat 5. pag. 530. ante med saithe Liberum arbitrium bonorum operum merita percenset Duraeus sanè eas opiniones Ireneum Clementem alios quos vocant Apostolicos alicubi parum apostolicè suis libris immiscuisse non est negandum c. yt maye not be denyed but that Ireneus Clement others called apostolicall in respecte of the time wherein they liued haue nothinge apostolicallie in theire writinges in the opinions of freewill and merit of workes and the like is affirmed by maister Whitguifte of (e) maister Whytguifte in his defence c. printed 1574. tract 8. pag. 472. fine 473. prope initium saithe the doctrine taught and professed by our Bishops at
this daye is much more perfect and sounder then yt comonlie was in any age after the apostles times for c. howe greatly were allmoste all the bishops and learned writers of the greeke church and latyns allso for the most parte spotted with doctrines of free Will merits inuocation of saints and such lyke other points of poperie c. all the doctors of the greeke churche and latines allso for the moste parte that liued in any age after the apostles tymes allso as concerninge grace and iustification Caluine saythe (f) Caluin institut l. 3. c. 11. §. 15. fine 16. saithe Ac ne quidem Augustini sententia vel saltem loquendi ratio per omnia recipienda est tametsi enim egregiè hominem omni iustitiae laude spoliat ac totam Dei gratia transcribit gratiam tamen ad sanctificationem refert qua in vita nouitatem per spiritum regeneramur scriptura autem cum de fidei iustitia loquitur longè alio nos ducit c. Not the opinion euen of Austine or at leaste not the maner of his speakinge is to be whollie allowed for althoughe he doe commendablie bereaue man of all praise of iustice and ascribeth all to the grace of God yett doth he referre grace to sanctification whereby wee are renewed by the spirit into newnes of life whereas the scripture leadeth vs a farre other course c. wherin Caluine (*) see Caluine defended herein againste S. Austine by D. Feilde of the churche lib. 3. cap. 15. pag. 92. fine 93. initio printed Anno 1606. is defended as opposite to S. Austine by maister D. Feilde Fourthelie concerninge Limbus patrum Caluine saythe thereof (g) Caluin institut l. 2. c. 16. §. 9. saythe hereof Nescio qui factum sit vt posteritas putaret locum esse subterraneum cui affinxiâ— nomen lymbi sed hâ—c fabula tametsi magnos authores habet c. nihil tamen quam fabula est although yt haue many greate authors yet it is nothinge els but a fable and our Englishe writers acknowledge the like doctrine of the fathers maister D. Barlowe for the Bishops sayth (h) soe saith maister D. Barlowe nowe Bishop of Lincolne in his defence of the articles of the protestantes religion printed 1601. pag. 173. post med This passeth moste rife emonge the fathers whoe takeinge inferi for Abrhames bosome expound it that Christe went thither to conuey the fathers deceased before his resurrection into the place where nowe they are and maister Iacob a prime man emonge the puritanes saythe (i) soe saithe maister Iacob see his wordes cited in maister Bilsons booke of the full redemption of maÌ„kinde printed 1599 pag. 188. fine And see maister Iacob further in his defence of the treatise of Christes sufferinges pag. 199. paulo post med 200 ante med All the fathers with one coÌ„sente affirme that Christe deliuered the soules of the patriarches out of hell at his cominge thither c. Fiuethlie as concerninge prayer for the dead Caluine affirmeth that (k) Caluin institut l. 3. c. 5. §. 10. saithe Quum ergo mihi obijciunt aduersarij ante mille trescentos annos vsu receptum fuisse vt precationes fierent pro defunctis eos vicissim interrogo quo de verbo qua reuelatione quo exemplo factum c. ipsi veteres qui praeces fundebant pro mortuis mandato Dei legitimo exemplo hic se destitui videbant ergo audeo dicere in eo aliquid humani passos c. abrepti fateor in errorem fuerunt c. aboue a thousand and three hundreth yeres before the then writinge of his booke (*) published 1536. as appeareth by the same date of the preface vnto Francis the Frenche kinge set before his booke of Institucions published 1536. yt was vsuall to praye for the deade and that the aunciente fathers were destitute of Gods commandement and all lawfull example and erred therein which assertion of Caluine ys made good by maister Gifforde no vulgarre aduersarie whoe saythe The (l) soe sayth maister Gifforde in his demonstration that Brownists be full Donatistes printed 1590. pag. 38. corruption of prayinge for the deade was generall in in the churche longe before the dayes of Austine c. yt was the practise of the churche in generall and the corruption soe auncient that Tertulian sayth yt was obserued by tradicion from the Apostles Sixtlie as concerninge the faste of lente Caluine saithe (m) Caluin institut l. 4. c. 12. §. 19. 20. saithe Non in totum excusare audeo veâ—â—â— qui◠〈◊〉 quadaÌ„ 〈…〉 occasionem prâ—buâ—rint tyrannidi qua postea exorta est tunc passim inualâ—â—rat superstitiosa quadragosima obseruatio I dare not excuse the anciente fathers but that they laide certaine seeds of superstition and gaue occasion to the tyrannie that ensued c. then the superstitiouse obseruation of lent preuayled euerie where c. and Chemnitius confesseth likewise that (n) Chemnitius in his examen CoÌ„c Trid. printed 1578. part 1. pag. 89. b. ante med saithe QuadragesimaÌ„ enim Ambrosius Maximus Taurinensis Theophilus Hieronimus alij affirmant esse traditionem apostolicam Ambrose Maximus Taurinensis Theophilus Hierom and others doe affirme the faste of lente to be an apostolicall tradicion which pointe ys yett further confessed by (*) Shroderus in his opusculum theologicum printed Anno 1605. cap. 1. sect 3. pag. 71. circa med saithe Ambrosius Theophilus Hieronimus alij ex apostolica traditione quadragesimam descendisse statuunt Shroderus In soe muche as Abraham Scultetus Caluines disciple affirmethe that the (o) soe saithe Abraham Scultetus in his medulla theologiae patrum printed 1598. pag. 440. prope initium To which purpose he there allso alledgeth for such acknowledgeth the vndoubted epistle of Ignatius the which beinge ad Philippenses is likewise for such cyted and acknowledged by maister Whitguifte in his defence c. tract 2. pag. 102. ante med and by maister Cartwrighte cited there pag. 99. fine and by maister Hooker in his ecclesiasticall policie lib. 5. printed 1597. sect 72. pag. 209. circa med Whoe there preuenteth an vsuall obiection againste it and soe likewise dothe maister Whitguifte in his defence c. pag. 102. superstition of lente and fastinge was allowed and commanded by Ignatius (p) maister Whitguifte vbi sup tract 8. pag. 408. ante med saithe Ignatius whoe was S. Iohns scholler and liued in Christes time in his epistle ad Trallianos speaketh thus c. whoe was scholler to S. Iohn Seauentlie as concerninge the grace conferred by our sacraments and the difference in this kinde betwene the seuerall baptismes of Christe and Iohn Caluine saithe (q) Caluin instit lib. 4. cap. 15 §. 7. saithe Neminem perturbet quod alterum ab altero discernere veteres contendunt quorum non tanti nobis debet esse calculus vt scriptura certitudienm
mediatorshipe of Christe wheras Caluine teacheth that Christ was mediator accordinge both to his diuine and humane nature to the contrarie whereof wee (c) See Bellarmin tom 1. lâ—b 5. de Christo mediatore c. 1. c. 3. soe teacheth S. Austine l. 10. confess c. 43. sayinge In quantuÌ„ homo in tantuÌ„ mediator in quantum autem verbum non medius quia aequalis Deo teache that Christe thoughe God and man was yett but inferior and therefore but mediator onelie accordinge to his humane nature Caluine reprehendeth the fathers as herein dissagreeinge from him and consentinge with vs sayinge (d) Caluin institut lib. 2. c. 14. §. 3 saythe hereof Hic excusari non potest veterum error qui dum ad mediatoris personam non attendunt totius ferè doctrinae quae in euangelio Ioannis legitur genuinum obscurant sensum c. and see allso Beza in his epistol theologic printed 1573. ep 28. pag. 174. ante med Caluin l. 4. c. 12. §. 23. saythe Certè quod sacerdotibus indictum fuit coniugium id factum est impia tyrannide c. and l. 1. 4. c. 12. §. 28. he reprehendeth herein S. Hierom. And heare the error of the auncient fathers cannot be excused whoe not beinge attentiue to the person of the mediator doe obscure the true sence of allmoste the wholle doctrine conteyned in Iohns ghospell c. Tweluethlie concerninge the marriage of priestes Caluine as reprouinge the fathers herein saythe e marriage was by theire wicked tyrannie forbidden vnto priestes for which he alledgeth in his margine Siricius whoe liued 1200. yeres since and he further saithe (f) Câ—luin l. 4. c. 12. §. 27. saithe Hinc illi canones quibus primo vetitum est ne matrimonium contraherent qui peruenâ—sent ad sacerdotij gradum c. hac quia vâ—debantur reuerentiam sacerdotio conciliare magno plausis etiam antiquitus recepta esse fateor and see further hereof Caluin l. 4. c. 4. §. 10. ante med From hence proceeded those canons which forbidde marriage to priestes c. which thinge for soe much as yt seemed to bringe priesthoode in reuerence was with greate likinge by antiquitie receiued Which his assertion in soe reprouinge herein the auncient fathers ys further affirmed by diuers (g) maister Iewel in his defence of the apologie printed 1571. part 2. pag. 195 fine saythe hereof here maister Harding ys like to finde some good aduantage as haueinge vndoubtedlie a greate number of the holye fathers on his side and see also the fathers doctrine against priestes marriage confessed in Origen Hierom. Ambrose Innocentius Syricius and Epiphanius by Chemnitius in his examen Concil Trid. part 3. pag. 50. a. b. 52. a. 62. a. after the edition of 1578. confessed likewise in Syricius Innocentius Calixtus the second councell of Arles the councell of Neocesarea c. by Hospinian in his histor sacramentar part 1. printed 1598. lib. 2. pag. 132. and see allso the like in the centurie writers cent 3 cap. 6. col 148. line 48. centur 4. cap. 4. col 303. throughout col 486. line 58. col 704. line 21. col 1293. line 5. 17. And Bucer in his gratulatio ad Ecclesiam Anglicanam printed in 4. Anno 1548. pag. 35. prope finem acknowledgeth Ecclesiam Aegypti Orientis sedis apostolicae diui Hieronymi tempore non recipere solitas in sacerdotibus nisi qui mariti aut non fuissent aut esse desijssent Whereto he there opposeth sayinge Nos contra obijcimus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spiritus sancti of his followers Thirtenthlie as concerninge satisfaction Caluine saythe I (h) Caluin l. 3. c. 4. §. 38. saythe Parum me mouent quae in veterum scriptis de satisfactione passim occurrunt video quidem eorum nonnullos dicam simpliciter omnes ferè quorum libri extant aut hac in parte lapsos esse aut nimis asperè ac durè loquutos am litle moued with that which the auncient fathers doe ordinarelie write of satisfaction diuers or rather all of them whose bookes are extant eyther erred herein or spoke ouer harshlie Whereto maister Whitaker addeth sayinge (i) see this in maister Whitaker contra Camp printed 1604. rat 5. pag. 78. and see him allso alledged in maister Fulkes defence of the Englishe translations printed 1583. pag. 368. ante med not Cyprian onelye but allmoste all the most holye fathers of that time were in that error as thinkinge soe to paye the paynes due for sinne to satisfie gods iustice c. Fourtenthlie as concerninge solemne enioyned penance Caluine saythe the (k) Caluin instit l. 4. c. 12. §. 8. saythe Qua in parte excusari nullo modo potest immodica veterum austeritas quae prorsus à Domini praescripto dissidebat erat mirum in modum periculosa nam cum peccatori poenitentiam solennem priuationem à sacra communione nunc in septem nunc in quatuor nunc in tres annos nunc intotam vitam indicerent quid inde c. immoderate austeritie of the aunciente fathers was inexcusable and varied whollye from the lords commandement in theire enioyninge solemne penance to sinners for 7 or 4 or 3. yeres c. in soe much as yet he further specially reproueth S. Hierom for tearminge pennance the second table after shipwracke and in like plaine maner are the fathers herein confessed and (*) Chemnitius in his examen printed 1578. part 4. pag. 68. a. fine saithe Nec vero nescius sum veteres aliquando nimis largiter verbis nimium magnificis disciplinam illam canonicam commendare c. and Melancthon in epist aa Romanos printed 1540. in cap. 14. pag. 350. prope initium and allso in the booke entituled Libelli aliquot Melancthonis c. printed in 8. Witembergae 1561. fol. 11. a. initio saithe Tota Synodus Nicaena consensu multitudinis aut temporis victa approbauit canones paenitentiae c. reproued by Chemnitius and Melancthon Fiuenthlie as concerninge Monachisme Caluine sayth of the auncient monckes (l) Caluin instit l. 4. c. 19. §. 17. saithe of pennance Ementitum sacrameÌ„tum ornarunt c. secundum esse tabulam post naufragium quia si quis vestem innocentiae in baptismo perceptam peccando corruperit per paenitentiam reparare potest sed dictum est Hieronymi cuiuscunque sit quin planè impium sit excusari nequit c. and see also the Centuristes cent 4. c. 10. col 1243. line 33. They laye vpon the grounde theire drincke was water theire meate bread herbes and rootes c. (m) Caluin institut lib. 4. cap. 13. §. 8. saithe of the auncient monckes Humi dormiebant potus erat aqua cibus panis herbae ac radiculae praecipuae lautitiae in oleo ciceribus ab omni delicatiore victu corporis cultu abstinebant Haec hiperbolica videri possent nisi ab oculatis expertis testibus traderentur
holie professors shoulde damnablie erre and that the deuill and Luther the deuill and Suinglius the deuil and Carolostadius and men soe further branded as Andreas Caluin Beza and the reste pardon courteouse reader the zeale of my soe earneste speakinge by me nowe or els where throughout this treatise vsed as but vpon supposall til they be answered or auoided of the premisses for true that these I saye should be vsed by God as the apologie of the churche of Englande saythe of Luther and Suinglius for see this in maister Iewels defence of the apologie of the church of Englaâ—d printed 1571. part 4. cap. 4. diu 2. pag. 426 prope finem and see heretofore in the preface to the reader at e. f. i. and alsoe in the margine there at h. moste excellente men euen sente of God to giue lighte to the wholle worlde in the midst of darknes when the truth was vnknowne and vnhearde of ys the poynte nowe insisted vpon and specially referred to thy consideration for if these men haue the truth with them that the true churche as they houlde eyther erred or became inuisible to speake the leaste for the thousand yeres laste paste before Luther then as in case of lyke supposall sayde Tertulian wee maye likewise saye Tertul. de prascript saithe Age nunc omnes Ecclesia errauerint c. nullam respexit spiritus sanctus vt eam in veritatem deduceret ad hoc missus à Christo ad hoc postulatus de patre c. neglexerit officium Dei villicus Christi Vicarius finens Ecclesias aliter interim intelligere aliter credere quam ipse per Apostolos praedicabat c. ecquid verisimile est vt tot ac tanta Ecclesia in vnam fidem errauerint c. aliquos Marcionitas Valentinianos for which wee maye no lesse Ironically saye aliquaem LutheruÌ„ Suinglium liberanda veritas expectabat interius perperam euangelizabatur perperam credebatur tot millia millium perperam operata vt tincta tot opera fidei perperaÌ„ administrata tot virtutes tot charismata perperaÌ„ operata tot sacerdotia tot ministeria perperam functa tot denique martyria perperam coronata Is it like that soe many and soe great churches erred Or to forbeare the like complainte of Nazianzen ep 2. ad Chelid saithe Absconditam post Christum sapientiam nobis annunciant rem Lachrimis dignam si enim triginta his annis fâ—des originem habuit cum quadringenti for which wee maye nowe saye mille quingenti ferè anni ab eo tempore fluxerint quo Christus palam conspectus est inane tanto tempore fuit Euangegelium inanis etiam fides nostra martires quidem frustra martyrium subierunt frustra etiaÌ„tales tantique antistites populo praefuerunt Nazianzen as sayde that worthie auncient father Vincentius Lyrinensis in his goulden booke translated by our aduersaries in these wordes Vincentius Lyrinensis l. adu haeret cap. 33. and after the Englishe â— translation printed at London by Thomas Fulke Anno 1611. fol. 59. a. which nouelties if they should be receyued it cannot be but that the faithe of the blessed fathers shoulde be violated eyther all or for a greate parte thereof at the leaste that all the faithfull of all ages all the sainctes all the chaste or continente virgines all the clergie Leuites and priestes soe manie thousande of confessors so greate armies of martyrs soe greate an assemblie and multitude of citties and people soe manie ilandes prouinces kinges nations kingdomes contries and finally that nowe allmoste al the worlde c. shoulde be saide to haue byn ignorante for soe longe continuance of tyme to haue erred to haue blasphemed and not to haue knowne what they should beleiue c. And yf the auncient fathers mighte thus set foorthe amplifie againste all then pretence of appearinge nouellisme the absurde supposall of the churches erringe but for soe smale a season in comparison before theire tymes how much more then ys the same nowe preuaillinge againste the indignitie of our aduersaries assertion in chargeinge the confessed true churche with latencie and error for soe manie moe hundreth yeres as are by them as before pretended til nowe at laste that Martine Luther and others Nexte heretofore at p. gaue lighte to the wholle worlde in the mydst of darknes In which respecte I will and as I take not vnaptelie conclude with signifyinge my complainte hereat in these wordes allmoste the very same with those of our learned aduersary maister D. Bilson in the like case maister Bilson in his suruey of Christes sufferinges printed 1604. pag. 421. ante med If Christian religion were not professed soe manie confessed ages since Christes tyme before our age wherein Luther and Suinglius men soe qualified as before sayde tooke vpon them to restore the same this then ys a greater forsakeinge of Christe then any was on the crosse for then hath God forgotten all his promisses soe often mencioned in the prophets and confirmed to Christe c. The due consideration to be hadde of all which premisses beloued Reader I doe without all further inferringe or vrgeinge finallie referr to the religiouse care of thy owne more leasurable reserued obseruation and iudgemente THE CONTENTS OF THE BOOKE CHAPT I. SEct. 1. mencioninge the motiues of Luthers reuolt Sect. 2. his obiected disputation with the deuil Sect. 3. an examination of that which is pretended in answere thereto Sect. 4. the acknowledgmente thereof from learned protestantes them selues Chapt. 2. Luthers licentiouse doctrines Sect. 1. concerninge pastors beinge subiecte to the peoples iudgment Sect. 2. of not warringe againste the turke Sect. 3. touchinge the canonicall scriptures and theire translation Sect. 4. concerninge faithe Sect. 5. concerninge workes Sect. 6. concerninge marriage diuorce c. Sect. 7. concerninge magistracie Sect. 8. concerninge sacraments and their administration Sect. 9. of Christes passion in his humane nature vpon the crosse Sect. 10. concerninge the B. Trinitie Sect. 11. of God and the author of sinne Sect. 12. concerninge marriage and single life Sect. 13. concerninge the immortalitie of the soule Sect. 14. concerninge locall hell Chapt. 3. Of Luthers externall behauiour and Sect. 1. of his pride Sect. 2. of his contention and raylinge Sect. 3. of his inconstancie in doctrine Sect. 4. of his pretended certaintie in doctrine Sect. 5. of his maintayninge his doctrine againste his owne conscience Sect. 6. his marriage and other condicion of life Sect. 7. of Iacobus Andreas Chapt. 4. Sect. 1. of Melancthon Sect. 2. of Bucer Sect. 3. of Bernardine Ochine and some litle touche of Knoxe Bucanan Crammer Goodman c. Sect. 4. of Carolostadius Chapt. 5. Of Suinglius and Sect. 1. the maner of his reuolte and pretended reuelation Sect. 2. his doctrines Sect. 3. of his vnchaste conuersation Sect. 4. his sedition and deathe Sect. 5. of Luther and his arisinge at one tyme and the ominouse apparitions then before shewed c. Chapt. 6. Sect. 1. Of Caluins externall behauior and death Sect. 2. of his doctrine concerninge God and the author of sinne Sect. 3. his doctrine touchinge the Trinitie Sect. 4. of his translatinge the scriptures and his doctrine of Christes sufferinges Sect. 5. his proude reiectinge of the fathers in theire affirminge of our catholicke doctrines concerninge 1. the Trinitie 2. freewill 3. merite of workes grace and iustification 4. lymbus patrum 5. prayer for the deade 6. lente faste 7. grace confered by sacraments 8. the necessitie of baptisme 9. ceremonies vsuall in sacramentes 10. concupiscence not to be sinne in the baptised 11. Christe mediator accordinge to his humane nature 12. the vnmarryed life of priestes 13. satisfaction 14. solemne enioyned pennance 15. monachisme 16. Peters primacy 17. Antichriste 18. the Romane churches primacie 19. induration 20. reall presence and reseruation 21. sacrifice c. 22. Angells and Sainctes 23. Images Sect. 6. his sedition Chapt. 7. Sect. 1. Of Beza his licentiouse doctrine and allso of his Andebert and Candida c. Sect. 2. his marriages Sect. 3. his equiuocatinge iâ— doctrine Sect. 4. his sedition and contempt of the auncient fathers Sect. 5. his bouldnes with the scriptures FINIS