approving their poverty and extolling their perfection retaining also his former Catholike opinion as Brereley proves out of Wiccliffs own writings concerning Holy water the worshiping of Reliques and Images the intercession of our blessed L. St. Mary whereof he saith in Serm. de assumptione Mariae Videtur mihi quod impossibile est nos praemiare sine Mariae suffragio c. the apparrell and Tonsure of Priests the Rights and Ceremonies of Masse extream Unction and all the seven Sacraments and all those sundry other Points of our Catholike Faith now in question with denyall whereof he is not found so much as charged 81 Husse as Brereley tract 2. c. 2. sect 5. proves out of Protestant Writers beleived seven Sacraments Transubstantiation the Popes Primacy the Masse it self and being a Catholike Priest he said Masse even to his dying day and observed the Vowes of Priestly Chastity in the Doctrine concerning Free-will Predestination informed Faith the cause of Justification and merit of good works Images he agreed with Catholikes 82 To the aforesaid learned Protestants I may adde two famous men the one an Englishman the other a Stranger I mean D. Andrews pretended Bishop of Winchester and Hugo Grotius a man of great estimation among Protestants 83 As for D. Andrewes in his Stricturae or A brief Answer to the 18. chapter of the first book of Cardinall Perron's Reply c. n. 1. he disclames from the opinion of Zuinglius and also saith plainly It cannot be denyed but reserving the Sacrament was suffered a long time in the Primitive Church From whence we must inferre that Christ is present in the Sacrament permanently and not only in the Action or use Yea he grants that in time of persecution Christians were permitted to carry away how great a part they would and to keep it by them and to take it at times to comfort them that those that lived in remote desart places as Anchorets and Hermets were permitted to carry with them how much they thought good because a long time together they were not to come back to places where any Churches were that they did carry it about with them in their journey c. Out of which Concessions I inferre by the way that Christians did not alwaies receive the Sacrament under both kinds seing it is clear that Wine could not be so long conserved in hot countries nor delivered to so many in different Vessels to be kept at home or carried up and down in journies c. n. 9. he saith For offering and praying for the dead there is little to be said against it it cannot be denyed but that it is antient n. 10.11 He acknowledges the Fast of Lent and that Protestants fast not on Christmas day though it fall upon a Friday or a Saturday n. 12. He professeth the restraint of Priests from marrying not to be against either Jus Naturale or Divinum From which grant it follows that the Arguments which Protestants are wont to allege out of Scripture or natural reason to prove the unlawfulness of such restraint are of no force For if they were of force it should be against Jus Naturale or Divinum and no positive Law could ordain it n. 13. He grants that Vows of a single life made orderly and duly are to be kept and cannot be broken without offence n. 14. He doth not disallow the mingling of Water with Wine in the Eucharist as also n. 17. He doth not reprove in the Ceremonies of Baptism the sign of the Crosse and the consecration or hallowing of the Water and confesseth that Crism indeed is very antient n. 18. He confesseth the necessity of Baptism via ordinariâ n. 20. He confesseth that the antient Church had the five Orders of Ostiarius Lector Exorcist Acolythus Subdeacon which we hold and keep but Protestants reject n. 20. He saith the Church of England doth hold that there is a distinction between Bishop and Priest and that de jure divino n. 23. He tells us that the Protestant Church of England holds Good workes necessary to Salvation and that Faith without them saveth not that no man is predestinate to do evill nor that it is safe for any man peremptorily to presume himself predestinate From whence it follows that men are not justifyed by an assured and certain beleif that they are just and predestinate for with such a Faith it could not be presumption but certainty to beleive himself predestinate n. 25. He grants that in time of persecution and after in the time of Peace so long as the Christians dwelt mingled with the Heathen they shewed plainly by making and using the Crosse that they were not ashamed of that sign wherewith the Heathen men did use to deride them What then shall we say of Protestants who deride us Catholikes for not being ashamed of that sign wherewith the Heathen men did use to deride Christians and much more what shall we say of those who sacrilegiously abuse and break down that holy sign Ibidem he grants that the primitive Christians in time of persecution used Lights and Incense though voluntarily he faign to himself the reason for which they used them and after when Peace came Christians retained both the Lights and the Incense to shew themselves to be the Sons and Successors of those antient Christians which in former times had used them shewing their Communion in the former Faith by the communion of the former Usages What then shall we say of Protestants who in us deride those things as superstitious but that they shew themselves not to be the Sons and Successors of those antient Christians nor to have communion of that former Faith In the Brief of the 26. Heads he saith The Church of England holds Feasts in Memory of the Saints and Martyrs with other points which I omit In his Sermon upon the 20. of St. John n. 23. he saies confession to a Priest is necessarie urging that of St. Augustine hom 49. de 50. homil Nemo tibi dicat occultè ago paenitentiam apud Deum ago ergo sine causa dictum est Quae solveritis in Terra soluta erunt in Coelo ergo sine causa claves datae sunt Ecclesiae Dei frustramus Evangelium Dei frustramus Verba Christi Finally to joyn his deeds with his words when the Bishop of Spalata by way of complaint said to some of Andrews iste Episcopus toruè me aspicit this Bishop shews me a soure countenance Andrews not denying the thing answered This man could have no good meaning in coming to England from a place where he had in abundance all things for the salvation of his Soul 84 Now to shew how far Grotius stands for us against other Protestants I will cite only and that breifly what I find in two Books which he wrote in his ripest age after long study and mature consideration The one book he calls Votum pro pace Ecclesiastica the other Rivetiani Apologetici pro Schismate contra
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
at x. And the like indifferencie hereof is affirmed by Melancthon in Centur. Epist Theologic pag. 252. initio and see the Protestant Writers affirming in plain tearms the indifferency of Communion under one or both kinds alleged and by Mr. Jewell not denyed in his Reply pag. 110. 106. 33 Sacrifice of the New Testament according to the Order of Melchisedech by Andraeas Crastovius in libro de opificio Missâ—e l. 1. pag. 28. paulo post medium 119. paulo ante med 51. post med 58. paulo post med 122. ante med 171. and see Mr. Jewell in his Reply pag. 7. initio 34 That the first motions of our Concupiscence without our consent thereto are not sin by Zegedine in loc commun printed Basileae 1588. pag. 229. post med where he saith Peccatum tribus gradibus exurgit absolvitur suggestione delectatione consensione plena c. qui non consentit sed delectationi repugnat tentationi immo delectationem respuit peccati impuritate non inficitur c. contradicted by Keckermannus in System Theologic pag. 275. post medium 35 That the Commandements are not impossible by Sebastian Castalio de perfect obed leg Dei and he therein namely contradicted by Mr. Reynolds in his second conclusion annexed to his Conference pag 697. ante medium also by Mr. Hooker in his Ecclesiasticall Policie l. 2. pag. 101. prope finem where he saith distributively at the least all great and grievous actuall offences as they offer themselves one by one both may and ought to be avoided wherein he is namely reprehended by certain English Protestants in their Christian Letter to that Reverend man Mr. R. Hooker pag. 15. circa med and by Mr. Willet in his Meditation on Psalm 122. printed 1603. pag. 91. post medium and see Mr. Hooker's said Saying yet affirmed by Mr. D. Covell in his defence of Mr. Hooker art 7. pag. 54. and see this like possibillity now in the time of the Gospell further affirmed by Mr. Perkins in his Reformed Catholick pag. 26. fine pag. 51. prope finem 52. ante med 36 That no professed Widow might be such as had before been Bigama or twice married by Marloret in 1. Tim. c. 5. verse 9. pag. 374. post med and by Calvin in omnes Pauli Epistolas in 1. Tim. 5.9 pag. 778. circa med and see Calvin's words so understood by Mr. Bancroft in his Survey c. pag. 218. circa post med who in the same place allegeth Beza and Mr. Cartwright as herein contrary to Calvin 37 Transubstantiation affirmed by Luther after his revolt from our Church teste Hospiniano in Histor Sacramentar part alter a pag. 12. circa med and see Melancthon in Concil Theolog. part 1. pag. 584. initio affirmed also by D. Barnes one of Mr. Fox's Martyrs who in his Protestation at his death said expresly that the Sacrament after the words spoken by the Priest doth change the substance of Bread and Wine into the very Body and Blood of Christ which his Protestation being then published by a professed Gospeller of that time and then also answered unto by D. Standish in his book then printed in octavo in English the said words are yet extant therein though fraudelently since omitted by Mr. Fox who acts monument pag. 610. 611 612. following the said Copy verbatim and coming by course to those very words doth purposely overpass them See also Transubstantiation believed by the Lord Cobham act mon. pag. 272. a. and by John Husse act monum pag. 209. a. fine b. initio paulo post med pag. 197. b. fine 38 That Christ is God of God and hath his substance of his Father is affirmed by [i] Brereley tract 2. c. 2. sect 10. sub 13. sect 1. in the margent at s Zegedine in loc com pag. 634. paulo post med where he saith directly Dicendum est Filium eam ipsum Deitatem quae est Patris habere non ex sese sed ex Patre Also Mr. Hooker in his Ecclesiasticall Pollicy l. 5. pag. 113. initio saith The Father alone is originally that Diety which Christ orginally is not And see him further pag. 106. fine 113. ante med which his Assertion Mr. D. Covell in his defence of Mr. Hooker pag. 16. 17. specially defendeth affirming further pag. 17. initio That Christ had received his substance by the gift of eternall Generation and pag. 18. ante med That Christ is God by being of God light by issuing out of light and more plainly yet ibidem pag. 121. which his Doctrine is reproved by the Puritans in their Christian Letter c. pag. 6 ante med and by Mr. Willet in his meditation upon Psalm 122. printed 1603. pag. 91. Also Mr. Fox in Apoc. pag. 474. initio saith Christus Deus ex Deo and Lobehius in disput 30. Theolog pag. 49. saith Filius non solum id quo Filius dicitur habet à Patre veram etiam suam essentiam Solus enim Pater vitam seu essentiam habet à seipso and Mr. D. Dove in his Confutation of Athism pag. 37. fine saith God the Father from everlasting understanding himself begat his Son coeternall with himself c. and the Confession of Belgia in the Harmonie c. pag. 34. initio saith We beleive that Christ in respect of his Divine nature is the only Son of God and Melancthon in loc commun of Anno 1561. pag. 24. fine saith Pater aeternus sese intuens gignit cogitationem sui quae est imago ipsius dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quia cogitatione generatur ibidem pag. 25. initio he saith Secunda persona Filius dicitur quia de substantia Patris natus est [k] Brereley ibidem in the margent at n. o. p. q. This Doctrine is impugned by M. Whitaker contra Camp rat 8. pag. 121. circa med where he saith Utcunque patres illi Niceni Christum esse dixerunt Deum de Deo tamen firmissime tenendum esse confirmat Calvinus Christum ex sese habere ut Deus sit nisi Christum volumus sua Divinitate spoliare and see Calvin Institut l. 1. c. 13. sect 23. where he saith Quomodo autem Creator qui omnibus esse dat non erit ex seipso sed essentiam aliunde mutuabitur and in his Explicat perfid Valent. Gentil extant in his tract Theolog. c. pag. 774. a. circa med he saith Hoc modo videmus precariam fieri ejus Divinitatem cui datum est esse Impugned likewise by Mr. Willet Synopsis pag. 610. fine and Snecanus in his Method descript c. pag. 107. ante med he saith Filius qua Deus non habet essentiam Deitatis à Patre and Calvin in explicat perfid valent Gentil extant in tract Theolog. pag. 774. a. ante med saith Jam tibi responsum fuit non posse Deum esse Filii sui Patrem nisi personae respectu quia alioqui vel partibilis esset Dei
PROTESTANCY CONDEMNED BY THE EXPRESSE VERDICT AND SENTENCE OF PROTESTANTS LUKE 19.22 By thine own mouth I judge thee DOWAY Printed in the Year 1654. THE PREFACE TO THE READER I Cannot doubt but that every Protestant if he have not a mind to divest himself of common reason and proclame himself to be inexcusable will confess Protestancy to be cast and condemned by Protestants if by their own free and open Confession these ensuing points be acknowledged for true First That the first Protestants who forsooth undertook a Reformation of the Universal Catholick Church existent before Luther after their pretended Reformation led so lewd lives and held doctrines confessedly so absurd that no man of sense or wisdom can judge them fit instruments for that supposed strange sublime supernatural and divine work Secondly That in opposition of the late and vitious Fathers of Protestants those men who even by Protestants are stiled Antient and Holy Fathers believed taught and practised the very same things which we now believe teach and practise against Protestants Thirdly That not only the Antient Fathers but even the chiefest and most learned Protestants convinced by evidence of truth stand with us against their Protestant Brethren in most of the chiefest points of Religion controverted between us Fourthly That our doctrine hath been approved by the Omnipotent hand of God using for Instruments of working Miracles those who were confessedly of our Religon yea and in express confirmation of points believed by us and rejected by Protestants Fifthly That by the confession of Protestants we Catholicks may be saved though we live and dye in the belief of all those Articles wherein Protestants disagree from us Which last consideration though it were alone ought effectually to move every one who believes an Eternity of Joy or Torment speedily to joyn himself with that Church wherein by the confession of all both friends and foes Catholicks and Protestants salvation may certainly be attained if our life agree with our belief Now for proof these Truths most important to be known I present not to the Reader any new VVork or Invention of mine own but in effect only transcribe and publish what I find in that excellent Book intituled The Protestants Apology for the Roman Church the true Author whereof thought fit to conceale himself under the name of John Brereley Priest though indeed he was neither Brereley nor Priest nor Clergy-man not John but rather James He dedicated his Book to King James and writes with so great exactness fidelity temper and moderation that Protestants though they must needs feel themselves deeply wounded by the substance of his discourse yet cannot with any shadow of reason pretend to be justly offended with his manner of discoursing In so much as Thomas Morton confesseth that whatsoever strong argument in any place in Roman Authors is to be found in favour of that Religion whatsoever hath by chance fallen from the pen of any learned Protestant but in outward appearance consonant to their doctrines which may seem any way to promote the Roman cause all that we see in this volume collected to be brought and presly urged against us with so singular a choice of the things themselves with such force of arguments with such an elegant and exquisite stile Lastly with so moderate a kind of expression as their subtilty judgement wit art and moderation could do I wish the Book were in the hands of many but it being of some bulk and not easy to be had and the points which here I offer being but few and comprised in no very great compass and of themselves very intelligible and clear to every mans understanding they will come to the knowledge of more by being published thus apart than if they were to be sought in the Book it self mixed with many other matters by the Author handled in different and distant places and upon several occasions and in a method not obvious to men who have no great mind to take much pains If upon occasion I put in a word of mine own the Reader will understand it to be mine by the word Publisher abbreviated by Pu. I make use of the Edition of An. 1608. It is clear that he is most exact in his Citations citing not only the Book but the year Edition place of Print and sometimes even the page and line as appears by the Table set down in the beginning of his Book with this title A Table of certain Protestant writers and their particular writings whose folio or page for more ready and certain direction are specially alleged in the subsequent Discourse and of their several Editions or year of Print according to which they be so alleged unless it be otherwise noted in the margent But yet notwithstanding all the care exactness used by the Author it was not in his power to exempt the Print from many Errors and Omissions as also I cannot doubt but he who Prints this publication of mine will have his errors The five Heads or Truths mentioned above I will call so many Considerations Neither have I any more to say in this place than with my whole heart to beg of the Protestant Reader even for the love he ows to the Redeemer of Mankind and for the care he should have to save his own soul that he will peruse these Considerations with a hearty desire to find and an absolute resolution to embrace the truth laying aside prejudice passion sloath and all humane and wordly respects seriously meditating the words of our Blessed Saviour Matth. 16. v. 26 27. What doth it profit a man if he gain the whole world and sustain the damage of his own Soul Or what exchange shall a man give for his Soul For the Son of Man shall come in the glory of his Father with his Angels and then will he render to every man according to his works If the Reader come not with such a disposition and resolution every word he reads will rise against him in that dreadful day of Judgement upon which all Eternity must depend O ETERNITIE ETERNITIE THE FIRST CONSIDERATION Concerning the lives of the first Protestant pretended Reformers OUR Saviour forewarning us saith Brereley tract 2. cap. 3. sect 9. subdivis 1 That a good Tree yieldeth good fruit Math. 7.17 and beware of false Prophets which come to you in sheeps clothing but inwardly are ravening Woolvs by their fruits you shall know them Math. 7.15 16. omitting petty examples saith Brereley tract 2. chap. 3. sect 9. subdivis 2. we will intreat of Principals namely of Luther of Jacobus Andreas the greatest enlarger of his Doctrine and of Zuinglius Calvin and Beza and of these also for other respects but with a gentle sparing and forbearing touch as not undertaking to allege any thing of them but that which is in it self evident and for such confessed Of Luther 1 COncerning Luther's Life and Manners saith Brereley tract 2. cap. 2. sect 10. subdivis 11. for so much as he
ashamed and strive in vain to answer to this our objecting of Luther's foresaid Disputation had as before with the Devill For first [e] Brereley in his conclus to the Judges Sect. 9. initio at c. Mr. Clarke in his answer to the Censure given upon the Books of W. Clarke and Meredith Hanmer in the special tract there had of this matter and Mr. Fulke in his Treatise against the defence of the Censure pag. 234 initio answer that by Luther's foresaid discourse of his Disputation had with the Devill is meant only a spiritual fight in mind and no bodily conference What no bodily conference With what Face can they affirm this Do not the many other precedent and confessed like fearfull nightly Apparitions argue this also to be of the like kind Doth not Ltuher himself in his foresaid Treatise of this matter report how the Divell [f] Luther describing there the sound of Sathans voyce speaking then to him saith Haec illo dicente c. The Devill speaking thus to me I burst forth all on sweat and my heart began to tremble and leap voce forti gravi utitur the Devill hath a base and strong voyce c. And then I learned how it came to passe that sometimes early in the morning men were found dead in their beds which words the rather to give colour to Mr. Clarkes pretended onely Spirituall temptation and no bodily conference are shamefully falsifyed as being quite omitted by the Divines of wittemberg in their later edition of Luthers Works but nevertheless are yet still and extant in the more antient edition of Luthers Works tom 6. Jen. Germ fol. 28. and to the eternall discredit of the said Divines of Wittemberg who in many other things have likewise most shamefully falsifyed Luther are yet also acknowledged and verbatim recited by the Protestant Writer Hospinianus in Hist Sacra mentar par 2. fol. 131 a. post med and by him alleged there out of Luther tom 6. Jen. fol. 81. then spake to him in a base and great voice so fearfully as made Luther to sweat and his heart to tremble Doth he not also report as before that the Devill spake to him calling him according to the humour of his Pride Right learned Doctor Luther Doth he not there also yet further affirm how Oecolampadius Empser and others were slain with such horrible encounters saying [g] Luther tom 7. Wittsmberg fol. 230. a. post med See also these words confessed by Mr. Fulk against the defence of the Censure pag. 237. circa medium Ego planè persuasus sum Empserum Oecolampadium similes his ictibus horribilibus quassationibus subito extinctos esse This answer being therefore without all probability and though supposed for true yet wholly impertinent For in either case the perswasions and arguments whereto Luther here yieldeth came confessedly from the Devill and what differrence is there whether the Devill made them to Luther by sensible conference or by inward suggestion A [h] Brereley in his conclusion to the Judges Sect. 9. at 〈◊〉 second answer of Mr. Sutcliffe is that Luther in his foresaid discourse of this matter only declared his Dream for he in his Book de Vera Catholica Christi Ecclesia pa 258. post med saith Per somnium tantùm Diabolum se colloqui visum dicit Lutherus ut est in libro what but a dream Mr. Sutcliff Is there in Luthers whole discourse hereof so much as but mention of any dream Are not also Luthers foresaid words directly to the contrary that he was first suddainly awaked and that then after Sathan began the disputation with him Again doth not his foresaid affirming of Empser and Oecolampadius to have been slain with such horrible encounters argue more than a dream Are men I pray you slain by dreaming or rather was not your self deeply dreaming when you made an answer so plainly untrue But in what book of Luther Mr. Sutcliff is this found you should have done well to have alleged it For Luthers words are that he was then first suddainly awaked And ibidem pag. 299. paulo ante med Mr. Sutcliff further saith hereof Lutherus autem nihil aliud peccavit quam quod ut homo Germanus non ita pridem Monachus qui eas de Diabolorum apparitionibus Monasticas fabulas è mente adhuè non ejecerat somnium narrat crasso filo Monachis familiari quare si nullum aliud habeant hujusmodi calumniae fundamentum praeter somnium quod etiam ipsi malè detorquent nihil est c. But although we should suppose it for true yet this Answer is no lesse plainly impertinent for what difference is it whether the Devill seduced Luther sleeping or waking In either case it confessedly proceeded from the Devill These foresaid answers of Mr. Fulk Mr. Clark and Mr. Sutcliff being so evidently untrue [i] Brereley ibidem sect 9. Mr. D. Morton in Apolog Catholica part 1. l. 2. c. 21. pag 351. ante med betaketh himself to a new evasion And what is that He taketh no exceptions to Sathans sensible conference had with Luther nor to his perswading him against the Masse but in steed of answer objecteth [k] Where he saith Apud Surium liquet Diabolum in specie Angelica appaâ—â—isse statim Abbatem ut Missam celebratet hortabatur alleging there in his margent Delrius Jesâ— 4. de Magia cap. 1. q. 3.8.5 Delrius a Jesuite affirming that the Devill appeared to an Abbot in form of an Angel and perswaded him to say Mass Supposing this for the truth and the whole truth of Delrius his report how unapt yet is the example thereof For here is no long and laboured disputation to prove the Masse good nor did the party here assent to the Devill nor did the Masse thereupon first begin to become publick as in the other example we charge the Devill with long framed disputation and arguments against the Masse and Luther as overcome therewith to have abandoned the Masse then before generally received And that in this manner now in this last age began the new appearing doctrin of Luther and so many of his followers in impugning of Masse Neither is this all for Mr. Morton hath in his report hereof besides his misnaming the Abbot for the Monk committed as yet further negligence if not fraud in omitting both which is there next precedent and following in his Author as namely that [l] The words of Delriâ—â— in the place cited be Mr. Morton uttered upon occasion to shew how the Devill often goeth about to deceive us or by perswading us to do things of themselves good but in an evill manner whereof he there giveth many examples â—e as followeth Item si Daemon suadeat aliiqua contra Canones vel Constitutiones vel regulas vel alia praecepta Majorum hoc indicio B. Simeon Monaclus Trevirensis eum deprehendit narratur historia ab Cuerwino Abbate apud Surium 1. Junii In verticem montis Sinai
Francofurti tit de libris veteris Novi Test fol. 379. saith further that the said Book was not written by Salomon but by Syrach in the time of the Macchabees and that it is like to the Talmud the Jews Bible out of many Books heaped into one Work perhaps out of the Library of King Prolomaeus And further he saith ibidem tit de Patriarchis Prophet fol 28â— that he doth not believe all to have been done as there is set down And teacheth tit de lib. vet Novi Test The Book of Job to be as it were an argument for a fable or Comedy to set before us an example of Patience And he fol. 380. delivers this general censure of the Prophets Books The Sermons of no Prophet were written whole and perfect but their Disciples and Auditors snatched now one sentence and then another and so put them all into one Book and by this means the Bible was conserved If this were so the Books of the Prophets being not written by themselves but promiscuously and casually by their Disciples will soon be called in question Concerning now the other Books of Scripture although Luther acknowledged many of them for Canonical how far yet hee was chargeable otherwise in mistranslating them we will refer to the credit of Zuinglius his testimony who tom 2. ad Luther l. de Sacrament pag. 412. b. 413. a. saith hereof to Luther Thou dost corrupt Luther the word of God thou art seen to be a manifest and common corrupter and perverter of the holy Scriptures how much are we ashamed of thee who have hitherto esteemed thee beyond all measure and now prove thee to be such a man And see the like testimony of Keckermannus in Brereley tract 1. sect 10. subdivis 4. initio at b. saying in System S. Theolog. l. 1. p. 188. circa medium Lutheri versio Germanic in vet Test praesertim in Job Prophetis naevos suos habet non exiguos Omitting many other particulars we will here observe that whereas it is said 1 Joan. 5.7 There are three which give testimony in Heaven the Father the Word and the Holy Ghost and these three are one This being a most evident place in proof of the Trinity is omitted by Luther in his Dutch Bibles In like manner where it is said Rom. 3.28 We accompt a man to be justifyed by faith without the works of the Law Luther to colour his doctrine of only faith translateth here justifyed by faith alone and being admonished of his thus adding here to the text the word alone he persisteth wilful saying tom 5. Germ. fol. 141. 144. Sic volo sic jubeo sit pro ratione voluntas c. Lutherus ita vult ait se esse Doctorem super omnes Doctores in toto Papatu And concludeth lastly Propterea debet vox sola in meo novo Testamento manere etiamsi omnes Papismi ad insaniam reducantur tamen non eam inde tollent paenitet me quod non addiderim illas duas voces omnibus omnium viz. Sine omnibus operibus omnium legum Pu. Mark his boldness to addo even to the text of holy Scripture In like manner Luther doubteth not to argue the Aposties themselves of error in doctrine which is to the great prejudice and danger of their writings for if they did or might erre in Doctrine how then can we be sure that they were the Scribes of the holy Ghost and that their writings be Canonical and voyd of errour To this end Luther saith in Epist ad Galat. Cap. 1. after the English translation fol. 33. b. paulo post med and 34. a. initio tom 5. Wittemberg of An. 1554. fol. 290. b. Be it that the Church Austine and other Doctors also Peter Apollo yea an Angel from Heaven teach otherwise yet is my Doctrine such as setteth forth Gods only Glory c. Peter the chief of the Apostles did live and teach extra verbum Dei besides the word of God And in the same place fol. 290. a. fine he further saith Sive S. Cyprianus Ambrosius Augustinus five S. Petrus Paulus imò Angelus è Coelo aliter doceat tamen hoc certè scio quòd humana non suadeo sed Divina Yet further against St. James his mentioning of extreme Unction he saith de captivit Babylon de extrema Unctione in tom 2. Wittemberg fol. 86. h. ante med Ego autemdico si uspi am deliratum est c. tamen si etiam esses Epistola Jacobi dicerem non licere Apostolum sua authoritate Sacramentum instituere c. Hoc enim ad Christum solum pertinebat I further say that if in any place it be erred Puâ—or be done like a man doting or raving in this place especially it is erred c. or done like one doting or raving but though this were the Epistle of James I would answer that it is not lawful for an Apostle by his authority to institute a Sacrament For this appertained to Christ alone As though that blessed Apostle would publish a Sacrament without warrant from Christ In like manner concerning Moses he saith tom 3. Wittemberg in Psalmum 45 fol. 423. a. vide ibidem fol. 422. and tom 3. Germ. fol. 40.41 in Colloq Mens Germ. fol. 152.153 Habuit Moses labia sed profunda infacunda impedita irata in quibus non est verbum gratiae sed irae mortis peccati colligite omnes sapientias Moysis Gentium Philosophorum invenietis eas coram Deo esse vel dolatriam vel sapientiam hypocriticam vel si est politica sapientiam irae c. Haâ—et enim Moyses labia diffusa fellè ira c. Moses hath his lips unpleasant stopâ—ed and angry c. Do you collect together all the wisdoms of Moyses and of the Heathen Philosophers and you shall find them to be before God either idolatry or hypocritical wisdom or if it be politick yet but the wisdom of wrath c. Moyses hath his lips full of Gall and anger c. away therefore with Moyses c. 18. As concerning [a] Brerely tract 2 cap. 2. sâ—ct 10. subdivis 3. faith Luther reproveth as well such Protestants as say [b] Luther upon the Galathians Englished in cap. 2. fol. 67. u. post med Neither can faith be true faith without charity as also those others who teach [c] Luther ibidem fol. 67. circa med though my faith be never so perfect yet if this faith be without charity I am not justified calling it [d] Luther ibid. fol. 68. b. prope finem fol. 126. b. And see Luther in his Sermons Englished c. pag. 204. circa med impiety to affirm that faith except it be adorned with charity justifyeth not Nay he proceeded so far as he doubted not to say [e] Luther tom 1. prop. 3. Fides nisi sit sine c. Faith unless it be without even the least good works doth not justify nay
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
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
Antiparaeus pag. 97. initio saith Tot celebres Antitrinitarii ex Calvinianorum Scholis Ecclesiis prodierunt Writers do therefore affirm them to have been the true and next occasion of these so late new uprising and many daily increasing Arians in [e] Beza in Epist Theolog Ep. 81. pag. 303. paulo post med saith hereof Hinc illud incendium quod tota jam vastata Polonia in Transilvaniam quoque pervasit And Ep. 16. pag. 122. post med be saith hereof Poloniam totam Transilvaniam in hunc miserrimum statum redactam vides Polonia Hungary and Transilvania A thing as yet more probable in that the principal Heads or beginners of these late Arians were as Neuserus confesseth all of them at first Calvinists and so to this present in most other points do these Arian Churches yet continue thinking themselves hereby more reformed than others of whom Mr. Hooker therefore saith in his Ecclesiastical Policy l. 4. pag. 183. fine The Arians in the Reformed Churches of Poland think the very belief of the Trinity to be a part of Antichristian corruption and that the Popes triple Crown is a sensible mark whereby the world might know him to be that mystical Beast spoken of in the Revelation in no respect so much as in his Doctrine of the Trinity 43. And the Protestant Writer Luc. Osiander in Epitom c. centur 16. pag. 269. fine saith of these Reformed Arians Asserunt Deum unum in Essentia trinum in Personis esse commentum Anti-Christi esse triplicem Cerberum esse Deum Baal Moloch c. Symbolum Athanasii vocant fidem doctrinam Satanasii vanissimè insuper jactitant Lutherum vix tectum Babylonicae turris detexisse se verò ex imis fundamentis eam exscindere thinking the vulgar Protestant to be over Popish and as far short of Reformation in respect of the Trinity as do the Puritans think him to be in regard of Bishops and Ceremonies In defence of which their horrible Heresie they do daily Print and publish their many [f] Gratianus Prosper a principal Arian publâ—shed in defence of Arianism a Book of this title Instrumentum doctrinarum Aristo elicum in usum Christianarum Scholarum exemplis Theologicis illustratum per Gratianum Prosperum Losci Anno 86. Wherein are reduced into form of argument all or most of the Scriptures usually alleged in proof of Christs Divinity and by him undertaken there to be answered As also he propoundeth very many other Scriptures and reasons reduced into like form of argument against the Divinity of Christ As also Socinus another Arian published lately his Book thereof against Volanus And the other published writings of Gentilis Servetus Blandrata and many other late Arians are known and many Books taking advantage to follow Calvins example in their like perverting of the Scriptures c. proudly [g] See this in Brereley tract 1. sect 10. subd 2. at i. k. And whereas the Calvinists in Polonia did dispute against the Antitrinitaries there and charged them with arguments taken out of the Fathers the Antitrinitaries answered the Calvinists from themselves saying Hi sunt vetusti panni quosâ—vos ipsi primi lacerastis in aliis fidei articulis c. lacerata jamdudum calceamenta See this in Nullus nemo H. 9. rejecting the produced testimonies of the Fathers and in [h] Symlerus de aeterno Dei Filio l. 1. c. 2. saith of the Arians Hienim nos ad Scripturas provocant quia omnem antiquitatem sibi adversari non ignorant omnes sine exceptione rejiciunt And see Brereley tract 1. sect 10. subdivis 2. at i. k. the like appeal of other Arians to only Scripture expresly pretending the same by like examples of the Calvinists appealing from them with shew of great confidence to only Scripture In their allegations whereof they are as were the old Arians [i] St. Austine apud Brereley tract 1. sect 10. atâ—g contra Maximinum Arâ—aâ—um Episc l. 1. initio induceth the Hereticks saying then to Catholicks as Protestants do now Si quid de Divinis Scripturis protuleris quod commune est cum omnibus necesse est ut audiamus Hae vero voces quae extra Scripturam sunt nullo casu à nobis susc piuntur Cum ipse Dominus moneat nos dicat Sine causa colunt me docentes mandata praecepta hominum And again ibid. versus finem libri the Heretick further saith Oro opto Discipulus esse Divinarum Scripturarum c. Si affirmaveris de Divinis Scripturis si alicubi Scripti lectionem protuleris nos Divinarum Scripturarum optamus inveniri Discipuli See the very many Scriptures alleged only by the Arian Gratianus Prosper in his Book intituled Instrumentum doctrinarum c. very frequent and plentiful as also no less prompt in making answer as Calvin doth and by imitation of his example unto sundry those very texts of greatest importance which were heretofore by the Fathers and are now by us urg'd in proof of Christs Divinity In so much as many and some of them very learned Protestants and of great reputation in their Churches quite contrary to M. D. [k] M. D. Field of the Churcâ— l. 3. c. 29. initio pag. 138. ante med saith The tenth imputation is of Arianism which Heresy we accurse to the pit of Hell with all the vile calumniations of damned slanderers that charge us with it Neither did any of our men incline to it Fields untrue and bold denyal are fully perswaded that Arianism or further infidelity is as it were the Materia prima or very last end or center whereto the poyse or Bias in this behalf of Calvinism is by the proper direction of its genius daily more and more moving and inclining In most other points the Antitrinitarians and Arians continue yet Protestants as appeareth by Gratianus Prosper the Arian in his Book intituled Instrumentum Doctrinarum c. Printed Losci Anno 86. wherein he setteth down their several opinions to be The inequality of Christ with God the Father That Children are not to be Baptized till they be of discretion to answer for themselves which Zuinglius and Oecolampadius think to be but a matter of indifferency as is declared in Brereley tract 2. cap. 3. sect 9. subd 3. at e. f. And that the Roman Church may not in any sense be called the Church of Christ 44. Pu. Mark here who be they who are most opposite to the Roman Church namely they who deny the Blessed Trinity and our Saviours Divinity in respect whereof they tearm themselves the Reformed Church condemning the other Protestants for Popish and superstitious And as to Puritans common Protestants were esteemed Popish so Puritans who believe the Trinity and the Consubstantiality of our Saviour with his Father are also tearmed Popish and now even they who deny the Trinity c. will be judged Popish by other Sects who will pretend to be more Reform'd for example
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
Hieronymus alii affirmant esse traditionem Apostolicam Ambrose Maximus Taurinensis Theophilus Hierom and others do affirm the fast of Lent to be an Apostolical tradition In more undoubted proof whereof other Protestant Writers do not only affirm [l] See this in Abraham Scultetus in Medul Theologiae Patrum pag. 440. initio the superstition of Lent and fasting to have been allowed and commanded by Ignatius [m] Mr. Whitgist in his defence c. pag. 408. circa med who was Scholar to St. John but do also defend [n] See Abraham Scultetus ubi supra and the same Epistle of Ignatius being ad Philippensâ—s is in like manner cited and acknowledged by Mr. Whitgift in his defence pag. 102. ante med and by Mr. Cartwright alleged ibid. pag. 99. prope finem And Mr. Hooker in his Ecclesiastical Policy l. 5. sect 72. pag. 209. circa mod answereth our Adversaries usual objection made against it And so likewise doth Mr. Whitgift in his desence c. pag. 102. that very Epistle of Ignatius in which this Doctrin is extant to be his true Epistle and not counterfeit Adde but now hereunto that our learned adversaries do acknowledge how that in the Primitive Church [o] Whereas Epiphanius haer 75. ante med reporting the errors of Aerius affirmeth of him that he said Neither shall fasting be appointed for these things be Judaical and under the law of bondage If at all I will fast I will choose any day of my self and I will fast for liberty And see the like in St. Augustin haer 53. and confessed by Mr. Fulk and Pantaleon hereafter in this Consideration num 21. in the margent at c. This opinion of Aerius though thus condemned was yet so agreeable and the very same with the new doctrin of Protestants that Mr. Whitaker contra Duraeum l. 9. pag. 830. initio saith De jejunio nihil a fide Catholica alienum docuit Aerius And see this condemned opinion of Aerius yet further defended by Mr. Fulk in his answer to a counterfeit Catholick pag. 45. initio And by Danaeus de haeresibus cap. 53. fol. 175. b. 177. a. b. though yet others who distike our adversaries over-plain Novellism herein do specially condemn Acrius and his foresaid defended doctrin as doth namely Mr. Hooker in his Ecclesiastical Policy l. 5. sect 72. pag. 210. paulo post med And the Protestant Author of the book intituled Querimonia Ecclesiae Printed Londini 1592. pag. 31. fine 94. ante med 103. fine Hereof see hereafter in this Consideration in the place before cited Aug. haer 53. and Epiphamus haer 75. ante med And Mr. Fulk in his answer to a counterfeit Catholick pag. 44. fine and 45. initio confesseth this saying I will not dissemble that which you think the greatest matter Aerius taught that prayer for the dead was unprofitable as witness both Epiphanius and Austin which they count for an error Also he taught that fasting-days are not to be observed And Mr. Field of the Church l. 3. c. 29. pag. 138. prope finem saith The eleventh is the heresy of Aerius He condemned the custom of the Church in naming the dead at the Altar and offering the sacrifice of the Eucharist that is of thanksgiving for them He disliked set fasts and would not admit any difference between a Bishop and a Presbyter c. He was justly condemned c. And see this confessed in like manner by Pantalcon in Chronographia pag. 28. initio And Osiander in Epitom c. cent 4. pag. 434. reciteth the condemned errors of Aerius saying Item non oporrere orare vel offerre pro mortuis oblationem Jejunia ordinata non esse obiervanda c. jejunandum esse cum quis voluerit propter libertatem Aerius was specially condemned for his then impugning of our Doctrin concerning the Churches appointed Fasts and that also they themselves do in our behalf give true and full answer to our other adversaries common and misapplyed objecting of the mistaken example of [o] Whereas Mr. Fulk against the Rhemish Testament in Matth. c. 15. fol. 28. a. versus finem in Act. Apost c. 13. sect 5. fol. 208. a. fine Arerius in loc commun pag. 272. versus finem and many others do commonly object that Montanus the Heretick was the first that appointed laws of fasting Mr. Hooker in his Ecclesiastieal Policy l. 5. sect 72. pag. 209. fine 210. initio answereth with us that the Montanists were reprehended only for that they brought in sundry unaccustomed days of fasting continued their fasts a great deal longer and made them more rigorons c. Whereupon Tertullian maintaining Montanism wrote a book in defence of the new fast c. And the foresaid Protestant Author of Querimonia Ecclesiae pag. 110. initio answereth in like manner saying Eusebâ—um inquiunt Montanum primas de jejuniis tuliffe leges manifestò docet sed falluntur graviter in hac re ut in aliis c. Abrogatis Ecclesiae jejuniis novum inducit Montanus jejunandi morem c. See this answer more at large in the book it self Montanus and wrested saying of [q] Whereas Mr. Fulk against the Rhem. Test in 1 Tim. 4.3 and commonly most Protestants do object the saying of St. Paul 1 Tim. 4.3 against our Catholick Doctrin of fasting from certain meats Mr. Hâ—oker in his Ecclesiastical Policy l. 5. sect 72. pag. 209. post med saith with us hereof Against those Hereticks which have urged perpetual abstinence from certain meats as being in their very nature unclean the Church hath still bâ—nt her self as an enemy St. Paul giving charge to take heed of them c. And the foresaid Author of Querimonia Ecclesiae pag. 106. 107. giveth the same answer to the said saying of St. Paul as likewise doth St. Austin contra Faustum Manich. l. 30. cap. 4. c. 6. contra Adimant Manic c. 14. An answer so evidently true that Mr. Jacob the Puritan in his defence of the Church and Ministry of England pag. 59. initio acknowledgeth that the place of Paul 1 Tim. 4.3 is understood of Marcion and Tatianus who did absolutely condemn Marriage and certain meats and so saith he are in no comparison with the Papists if they erred in nothing else St. Paul 1 Tim. 4.3 12. Twelfly concerning unwritten traditions and Ceremonies the Canonical Scriptures Images Relicks and consecration or hallowing of Creatures And first concerning unwritten Traditions it is confessed as followeth Whereas St. Chrysostom saith [r] Chrysost in 2. Thess hom 4. The Apostles did not deliver all things by writing but many things without and these be as worthy of credit as the other Master Whitaker in answer thereof saith [s] Whitaker de sacra Scriptura pag. 678. paulo post med I answer that this is an inconsiderat speech and unworthy so great a Father And whereas Epiphanius saith [t] Epiphanius haer 61. circa med We must use Traditions
for the Scripture hath not all things and therefore the Apostles delivered certain things by writing and certain by Tradition with whom agreeth St. Basil saying [u] Basil de Spir. Sanct. c. 27. Some things we have from Scripture other things from the Apostles Tradition c. both which have like force unto godliness Mr. Doctor Reynolds answering to these foresaid sayings of Basil and Epiphanius saith [x] D. Reynolds in his conclusions annexed to his conference the 1. Conclusion pag. 689. I take not upon me to controle them but let the Church judge if they considered with advice enough c. Whereunto might be added the like further confessed [y] Where Eusebius l. 1. Demonstr Evang. cap. 8. is objected to say That the Apostles published their Doctrin partly by writing partly without writing as it were by a certain unwritten Law Mr. Whitaker de Sacra Scriptura pag. 668. fine saith thereto I answer that this testimony is plain enough but in no force to be received because it is against the Scriptures And whereas Dâ—onysius de Eccles Hierarch c. 1. versus finem saith That the Apostles dâ—d deliver their Doctrin partly by writing partly without writing c. Mr. Whitaker hereafter alleged in this Consideration num 13. aâ— t. de Sacra Scriptura pag. 655. ante med saith I do acknowledge that Dâ—onysius is in many places a great Patron of Traditions testimony from Eusebius and from Dyonysius Areopagita the Apostles Scholar And thus much briefly concerning the Fathers of the Greek Church Now as concerning the like confessed Doctrin in the Fathers of the Latin Church to avoid tediousness St. Austin only as being most [z] Gomarus in speculo verae Ecclesiae c. pag. 96. ante med saith Augustâ—us Patrum omnium communi sententâ—a purissimus habetur Also M. D. Field of the Church l. 3. pag. 170. fine tearmeth Austin the greatest of all the Fathers worthiest Divine the Church of God ever had since the Apostles times approved by our Adversaries shall serve for all who labouring to prove that those who are Baptized by Hereticks should not be re-baptized saith [a] Aug. de Bap. contra Don. l. 5. c. 23. The Apostles commanded nothing hereof but that custom which was opposed herein against Cyprian is to be believed to proceed from their tradition as many things be which the whole Church holdeth and are therefore well believed to be commanded of the Apostles although they be not written Wherein and [b] See the like saying in St. Austin Epist 118. ad Januarium other his like sayings his meaning is so evident and confessed that M. Cartwright speaking thereof saith [c] See Mr. Cartwright in Mr. Whitgifts defence c. pag. 103. ante med To allow St. Austins saying is to bring in Popery again And that [d] See Mr. Cartwrights words alleged ubi supra And see his further assertion hereof in his 2. Reply against Master Whitgift part 1. pag. 84. fine 85. 86. If St. Austins judgement be a good judgement then there be some things commanded of God which are not in the Scriptures and thereupon no sufficient Doctrin conteined in the Scriptures Adde but now hereunto that [e] See Chemnitius examen part 1. pag. 87. 89 90. Chemnitius reproveth for their like testimony of unwritten traditions Clemens Alexandrinus Origen Epiphanius Ambrose Hierom Maximus Theophilus Basil Damascene c. That Mr. Fulk [f] See Mr. Fulk against Purgatory pag. 362. ante med 303. 397. and against Martial pag. 170 178. and against Bristows Motives pag. 35. 36. also confesseth as much of Chrysostom Tertullian Cyprian Augustin Hierom c. That lastly M. Whit. [g] See Mr. Whâ—taker de Sacra Scriptura pag. 678. 681. 683. 685. 690. 695. 696. 670. 668. acknowledgeth the like of Chrysostom Epiphanius Tertullian Cyprian Augustine Innocentius Leo Basil Eusebius Damascen c. Now as concerning Ceremonies Mr. Calfehil to omit others affirmeth that [h] See this saying of Master Calfchil in Mr. Fulks rejoynder to Martials Râ—ply Printed 1580. pag. 131. fine 132. initio the Fathers declined all from the simplicity of the Gospel in Ceremonies In like manner concerning the Machabees Ecclesiasticus Toby and other the Books of the old Testament [i] Unworthily so sâ—cluded by Mr. Whitaker in his answer to Mr. Reynolds refutation pag. 22. 23. for it is a rash assertion so to measure the Scriptures by the â—ongue wherein they are written as to restrain the Spirit of God to one only Language The known vanity of which said asserâ—ion is sufficiently further disproved by example of Daniel a great part whereof viz. from cap. 2. ver 4 u que ad finem cap. 7. though not written in Hebrew is yet by our adversaries themselves acknowledged for Canonical Neither is it approved that God would direct by his holy Spirit no Authors in their writings but such as were known and also further declared by certain testimony to be Prophets For our adversaries cannot yet tell who were Authors of the several Books of Judges the third and fourth of Kings the two of Chron cles and the Books of Ruth and Job even Mr. Whâ—taker himself in disput de Sacra Scriptura pag. 603. post med saith hereof Multoâ—um lâ—brorum authores ignorantur ut â—osuae Ruth Paralâ—ppomenon Hester c. And Mr. Willâ—t in his Synopsis pag. 4. post med saith We receive many Books â—n the old Testament the Aâ—thors whereof are not perfectly known Also Calvâ—n Bâ—za and the publishers of the English Bâ—bles of Anno 1584. 1579. in the Preface or Argument upon the Epâ—stle to the Hâ—brews do all of them profess to rest doubtful of the Author thereof Calvin and Beza there affirming that it is not written by Paul whereof see also Calvin further in cap. 2. Hebr. ver 3. fine unworthily secluded by Mr. Whitaker from the Canon for thaâ— saith he they were written in Greek or some other forein language and not in Hebrew nor had for their known Authors those whom God had declared to be his Prophets that these Books were nevertheless holden for Sacred and Canonical by St. Austin the third Council of Carthage and other Fathers is made evident by their manifest [k] St. Austin de doctrina Christiana l. 2. c. 8. saith Totus Canon Scripturarum his libris continâ—tur Qâ—nque Moylcos c. Job Tobias Hester Judith Machabaeoâ—um lâ—bâ—i duo Esdrae duo c. Illi duo libri unus qui Sapientia alius qui Ecclesiasticus inscribitur de quadam fimilitudine Salomonis esse dicuntur Nam Jesus filius Syracheos conscripsisse constantissimè perhibetur qui tamen quoniam in authoritatem recipi meruerunt inter Propheticos numerandi sunt reliqui sunt c. Also the third Council of Carthage can 47. saith Placuit ut praeter Scripturas Canonicas nihil in Ecclesia legatur sub nomine divinarum
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
D. Field cited in the text And in his said Treatise of the Church l. 2. c. 9. pag. 58. ante med he affirmeth of the contradictory opinions for which saith he some were named Thomists other Scotists that they consisted to use his own words in the controversies of religion not yet determined by consent of the vniversal Church defined Now if these Protestants speak thus of our Bâ—essed Ladies immunity from Original sin much more will they hold that it is no damnable error if it were an error as it is indeed a most certain Catholick truth and so still we are safe for matter of Doctrine But here Chillingworth doth much forget himself not to consider that He his brethren the Socinians and some other Protestants deny all Original Sin and consequently that our B. Lady neither was or could be conceived therein So farr is this doctrine from being an errour or heresie in the grounds of these men 100. Thirteenthly He exemplifies the necessity of Auricular Confession But we have shewed that some learned Protestants hold the necessity of Confession and confess that the Fathers taught the necessity of confessing even thoughts Yea Chemnitius than whom no Protestant was ever more famous 2. part Exam. pag. 960. teacheth perfect sorrow or contrition not to be sufficient without Absolution as also I am informed by persons of worth and credit that Dr. Jeremie Tailor is so much for the necessity of Confession and Absolution that he teaches Contrition without Absolution not to be sufficient for remission of sins which he indeavours to prove in a Book written purposly to that end though for ought I understand it is not printed as yet And M. Spar a Cambridge Man printed a Sermon to prove the necessity of Confession as also in this third Consideration n. 82. fine we have heard Dr. Andrews prove the same out of St. Austine 101. Fourteenthly He allegeth the necessity of the Priests intention to obtain benefit by any of the Sacraments But this as we have seen out of Brereley in this third Consideration n. 49. is taught also by learned Protestants and the thing of it self is so reasonable that no man can deny it who understands the termes 102. Fifteenthly He ends his enumeration with these words And lastly for this very doctrine of licentiousness That though a man live and dye without the practise of Christian vertues and with the habit of many damnable sins immortifyed yet if he in the last moment of life have any sorrow for his sins and joyn Confession with it certainly he shall be saved In this accusation are involved three points or propositions First that Attrition with Absolution is not sufficient for the abolition of sin Secondly that true Repentance requires the extirpation and mortification of all vicious habits Thirdly that we teach any sorrow with Absolution to be sufficient for pardon of sins For the first we appose M. Chillingworth to himself who pag. 32. n. 4. saith God hath no where declared himself but that wheresoever he will accept of that Repentance which you are pleased to call Contrition he will accept of that which you call Attrition For though he like best the bright Flaming holocaust of Love yet he rejects not he quenches not the sâ—oaking flax of that repentance if it be true and effectual which proceeds from hope and fear which is more than we grant who teach only that not Attrition alone but with Absolution is sufficient The second is for ought I know against the common Tenet of Protestants and all Christians who believe that a sinner may be saved at the hour of his death if he have true contrition for his sins past with a firm purpose to amend for time to come though at that instant he cannot extirpate all vicious habits which as M. Chillingworth pag. 391. n. 8. confesses being a work of difficulty and time cannot be performed in an instant So that a poor sinner though he be never so contrite for his sins must despair of remission and salvation The third point that we believe any sorrow with Absolution to be sufficient for pardon of sins is a meer calumny as will appear to any that reads the sacred Councill of Trent declaring what sorrow is required to obtain pardon of our sins or Catholick divines writing on this subject For if the sorrow be conceived upon any Reason meerly of temporall Hope or Fear we teach that it is no wise sufficient to make men capable of Absolution or forgiveness of sins but it must proceed from some motive known by supernatural Faith for example the fear of Hell or desire of Heaven Secondly it cannot be produced by the natural forces of men or Angells as being the gift of God and requiring the special motion inspiration and grace of the holy Ghost and contrarily all the wit pains and industrie of all men that have been are or shall be yea or are possible to be created cannot arrive to it by all the natural forces of them all though they were assisted by the help of all Angels created or creable or of all other natural Creatures contained in the Omnipotency of Almightly God Thirdly Such sorrow must extend it self to all deadly sins in order to which it is to be so effectual that it must exclude all affection to them and the Penitent must be resolved rather to undergoe a thousand deaths than once consent to the least mortal sin And therefore Fourthly He must resolve to avoid for time to come all proximas occasiones or imminent danger of falling into any one mortal sin As also if he have injured any man by taking away his good name or goods or limb or life he must effectually and speedily procure to give satisfaction or make restitution according as the case shall require Yea and sometime if it be justly feared that dealy will cause a failing in his purpose Absolution may prudently or must be deferred till he hath actually satisfied all obligation the neglect whereof would prove a deadly sin And in a word that sorrow which we call Attrition differs from Contrition in the motive only because Contrition is conceived for sin as it is against the infinite goodness of God Attrition as it is repugnant to our eâ—ernal salvation and therefore Contrition is an act of the Theological Vertue of Charity Attrition of the Theological Vertue of Hope which as it moves us to desire and hope everlasting happiness so doth it incite us to fear the loss thereof and out of that holy fear not to fear any other temporal loss with the prejudice of our Souls according to those words of our blessed Saviour doe you not fear those who kill the body but cannot kill the soul but rather fear him who can punish with Hell fire both the body and soul Which words declare that as I said a natural fear meerly of temporal losse though it be even of our life is not a sufficient disposition for pardon of sins as is
very good man [a] See this in Pasquils return into England pag. 8 13. a good Father and one of the Lamps of the Church of God 5. In the thirteenth age to omit many [b] Many others as namely holy Peter Thomas Antony and Bonaventure whereof see Antoninus 3. part hist tit 23 24. others that were famous for miracles lived S. Francis and S. Dominick preaching as then earnestly [c] See Act. Mon. pag. 70. at An. 1215. against the Albigenses who [d] See this in Brereley tract 2. cap. 2. sect 3. subd 5. under n. denying Purgatory Prayer for the Dead Confession extreme Unction the Popes Authority Images Pardons Ceremonies Traditions are therefore by our Adversaries [e] See this in Brereley tract 2. cap. 2. sect 2. in the margent at q. And tract 2. cap. 2. sect 3. subd 5. in the margent at 3. challenged for brethren and members of their Church Among the many miracles credibly reported of them we will to avoyd tediousness onely allege that great miracle which it pleased God so publickly and openly to shew in the last sickness of S. Francis and the same commended to us not upon the onely credit of any obscure or fabulous Legend but upon the constant and credible report of Matthew Paris in his Historie published by our very [f] Printed by them at Tâ—gure 1589. with title of Matthaeâ— Patis c. historia major c. Adversaries themselves who in respect thereof do commend him to use their own words for [g] In their Preface to the Reader set before the beginning of the Book initio the great study faithfull diligence and simple narration of truth which the Author thereof say they Matthew Paris used affirming further his said Book to be Opus laudatissimum wherein say they he doth [i] Ibidem it is said that he doth tam saepè tam manifestè tam vehementer intrepidè notare simul detestari arrogantem superbiam Tyrannidem injustum imperium Romani Pontificis so often so manifestly so vehemently and so boldly note and detest the great arrogant pride Tyrannie and unjust government of the Roman Bishop [h] Ibidem in praefat ad Lectorem that Illyricus doth therefore place him in his * In Catal. test pag. 593. 625. Catalogue of Witnesses of the Truth c. And other Protestant Writers †So challenged by Mr. Welsh in his reply against M. Gilbert Brown Priest pag. 181. fine And by M. Gifford upon the Revelations pag. 194. paulò ante med challenge him as a member of their Church Thus then doth this so true credible and indifferent reporter who [k] Matthew Paris lived Anno Domini 1250. and S. Francis begua his Order as M. Fox reporteth Anno 1215. Act. Mon. pag. 70. at Anno 1215. lived in the same age with S. Francis report of this matter in his so greatly commended Book before mentioned saying [l] Matthew Paris in his foresaid Historie pag. 329. initio And see S. Bonaventure in vita Francisci Quinta decima die c. The fifteenth day before his death there appeared out of his body wounds in his hands feet freshly bleeding such as appeared in the Saviour of the world hanging upon the Cross when he was crucified by the Jews Also his right side appeared so open and bloudy that the inward parts of his heart were to be discerned whereupon there repaired to him great concourse of people wondring at so strange a thing among whom the Cardinals themselves demanded of him what this sight meant to whom he said This sight in me is therefore shewed to whom I preached the mysterie of the Cross that you may believe in him who for the salvation of the world suffered upon the Cross these wounds which you see and that you may know me to be the Servant of him whom I preached c. And to the end that without doubt you may persevere in this constancy of faith these wounds which you see in me so open and bloody shall immediatly after I am dead be whole and coherent like to my other flesh Afterwards he yielded up his soul to his Creator without all anguish or pain of his body and being dead there remained no marks of his foresaid wounds Thus much reporteth Matthew Paris of S. Francis a confessed [m] M. Whitaker de Ecclesia pag. 369. post med saith Franciscus verò Dominicus homines superstitiosi fuerunt c. de religione verò quod sciam idem illi senserunt quod nunc vulgus Papistarum sencit And see M. Fulk in his Retentive against Bristow pag. 101. ante med Popish Catholick whose wonderfull holy and austere life is [n] Pantaleon in Chron. pag. 95. fine saith S. Franciscus sanctitate eruditione illustris in Italia claret And Fox Act. Mon. pag. 70. next after Anno 1216. going about to disgrace him all he can saith of him This Francis was superstitious in casting all things from him even also his girdle giâ—ding a cord about him and in outward chastisings of himself was so strait to his flesh that in winter season he covered his body with ice and snow he called Poverty his Lady So desirous he was of Martyrdome that he went into Syria to the Souldan c. And Melancthon in his Apologia Confessionis Augustanae printed at Wittemberg 1573. fol. 221. b. ante med saith Obedientia Paupertas Caelibatus exercitia sunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ideoque Sancti uti eis sine impietate passunt sicut usi sunt Bernardus Franciscus alii Sancti Viri And Tindall in his Treatise entituled The revelation of Antichrist saith I doubt not but S. Bernard Francis Dominick and many other holy men erred as concerning Mass Act. Mon. pag. 1338. a. prope initium That Tindall was Author of this Treatise see Act. Mon. pag. 573. b. fine And see the religious austerity of S. Francis yet further at large reported and confessed by the centurists cent 13. col 1158. lin 20. 1162. lin 33. lin 60. And especially col 1164. l. 10 11 c. And in the Book entituted Corpus Doctrinae written by Melancthon and printed Lipsiae 1561. and subscribect unto by many learned Protestant Divines ibid. pag. 300 301. it is said ibid. p. 95. fine Antonius Bernardus Dominicus Franciscus alii Sanctâ— Patres elegerunt certum vitae genus vel propter studium vel propter alia utilia exercitâ—a c. acknowledged by our very Adversaries Whereto might be added further report of the same Author concerning many undoubted [o] As for example pag. 128 129. Matthew Paris telleth how that in those times the Martyr Alban appeared to one Robert with great brightness and shewed to him the sepulcher and reliques of the blessed Martyr Amphibalus the which he opened and thereupon great splendor and brightness thence issued and that upon notice had thereof great concourse was