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
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
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
matrimonio fol. 123. a. initio to fly into another Countrey and marry again So dangerously doth he incline to Polygamie the which himself elswhere seemeth to defend affirming that [g] Luther in propositionibus de Bigamia Episcoporum edit An. 1528. pro. 62.65.66 vide Luthe in explicatione Geneseos edit An. 1525. in Commentario c. 16. Polygamie is no more abrogated than is the rest of Moses Law and that it is free as being neither commanded nor forbidden In respect whereof he signifieth that [h] Luther in Genes c. 16. edit Anno 1525. he will nether bring in Polygamie nor condemn it Insomuch that the Calvinists themselves do further say Lutherus de conjugio quaedam alia haudquaquam probanda scripsit See this in Hospinian in his Concord Discord printed 1607. fol. 99. b. ante med c. 3 As concerning Magistracie saith Brereley tract 2. cap. 2. sect 10 subdivis 6. how fully plainly and directly Luther impugned the same especialy before the Princes of Germanie had undertaken the defence of his Doctrine is by his own writings more than manifest and in part from thence declared by Brereley tract 3. sect 5. where he cites Luther de seculari potestate tom 6. Germanico saying Among Christians no man can or ought to be Magistrate but each one to other equally subject c. Among Christian men none is superiour save one and only Christ And in serm de ove perdita and also in his Sermons englished by William Gage pag. 97. fine and tom 7. Wittemberg fol. 327. b. Luther further saith Therefore is Christ our Lord that he may make us such as himself is and as he cannot suffer himself to be tyed and bound by Laws c. so also ought not the conscience of a Christian to suffer them And in his said Sermons pag. 261. circa med He doth admonish that wee obey the Civil Magistrate for saith he there cometh no loss of Christian Liberty or faith thereby For for somuch as they do not contend that those things are necessary to salvation which they ordain c. Howbeit if any should contend that those Commandements of the Civil Magistrate be necessary to salvation as doubtless they be in regard that they bind us in Conscience and to break them were sin then as it is said of the Traditions of the Papists the contrary rather were to be done I will adde saith Brerely tract 2. cap. 2. sect 10. subdivis 6. the base and invective Calumniations wherewith he charged to omit sundry other Princes and [i] Of his like immoderate railing against sundry other Princes as namely against Henry Duke of Brunswick See his special Book therof against the Duke intituled Wider Hanse worste c. And of his like railing against the Archbishop of Mentz Prince Elector See Luther in tom 3. Germ. fol. 533. a. b 32.6 360. in Colloq mensal fol. 342. 343. And against the Princes of Germanie See Luther tom 2. Germ. fol. 190. b. 200. tom 3. fol. 195. b. See all those more particularly and at large alleged out of Luther 's own writings by Gasper Ulembergâ—us in his Book intituled Graves justae causae cur catholicis c. printed 1589. causa 8. p. 234 235 237 238. And see also reported by Sleydan Luther's own Scholar after the English Edition l. 16. fol. 222. a. b. the unworthy base scurrilous and not to be repeated Pictures devised by Luther against the Pope A thing so evident that the Protestant Landgrave in his published writing penned by his Divines saith Lutherus non tantum magnorum Regum Principum Dominorum utriusque nostrum cognatorum quemadmodum etiam privatorum quorundam hominum hoâ—estam famam dicacitate quadam sua arrosit gravissimis qubusdam accusationiâ—us indecenter traduxit quo vel unonomine adducti Lutheri scripta absque omni exceptione nullo plane modo probare volumus nec sine tum nostri tum laudatissimorum Majorum nostâ—orum famae honoris laesione possumus verum etiam c. See this in Hospinian in Concord Discord fol. 99. b. ante medium Printed 1607. And the Divines of the Count Palatine in their Admonitio Christiana c. Printed 1581. pag. 233. fine 234. initio do object to Luther his convitia praeter pietatem modestiam confidenter arroganter dicta scurriles in rebus seriis lusus quam multa acerbè injuriosè scripta non tantum in Christi insignes Ecclesias c. sed etiam in magnos Pâ—â—cipes States our late Soveraign King Henry the 8th of famous memory calling him in libro contra Regem Ang. in Praefat. An envious mad fool babling with much spittle in his mouth more furious in the same Book extant tom 2. Wittemberg fol. 333. 334. and 335. c. than madness it self more doltish than Folly it self indued with an impudent and whorish Face without any one vein of Princely blood in his Body a lying Sophist a damnable rotten worme a Basilisk and progenie of an Adder a lying scurrill covered with the title of a King a clownish wit a doltish head most wicked foolish and impudent Henry and saying further ibid. fol. 338. a. he doth not only lie like a most vain scurr but passeth a most wicked knave and ibid. fol. 340. b. vide 333. b. 335. a thou liest in thy throat foolish and sacrilegious King Whereunto might be added his exceeding many other more like dispitefull and scurrilous words used against his Majestie some of them being so immodestly base a we a râ—shamed to English them In the place cited fol. 333. and 337. c. He saith Jus mihi erit pro meo Rege Majestatem tuam Anglicam stercore conspergere and sit ergo mea haec generalis responsio ad omnes sentinas infulsissimae hujus larvae c. Haec sunt robora nostra adversus quae obmutescere coguntur Henrici Thomistae Papistae quicquid est faecis sentinae latrinae impiorum sacrilegorum ejusmodi Sordes istae labes hominum Thomistae Henrici sacrilegus Henricorum asinorum cultus furor insulsissimorum asinorum Thomisticorum porcorum os Vestrae Dominationis impurum sacrilegum with infinite more such like This intemperate railing was so evident in Luther that himself in loc com class 4. fol. 35. b. acknowledgeth the Worlds Opinion herein had of him saying there Video ab omnibus in me peti modestiam omnes ferè in me damnant mordacitatem Insomuch as Mr. Fox Act. Monu pag. 404. a. fine reports how that Luther's chiefest Patron even Frederick Duke of Saxonie wrote grievously to Luther exhorting him to temper the vehemencie of his Stile To his scurrilous railing we will adde what Brereley in his Book a part of the lives of the late pretended Reformers cap 3. sect 2. initio pag. 60. saith concerning his contentious spirit which was so abounding in him that for fear of being idle and
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
then attribute so much to his Epistles that whatsoever was contained in them was sacred lest that in thinking so we should saith he impute immoderate arrogancy to the Apostles His words are tom 2. contra Catabaptistas fol 10. b. circa med Ignorantia vestra est quod putatis cum Paulus haec scriberet Evangelistarum commentarios Apostolorum Epistolas jam in manibus Apostolorum atque authoritate fuisse quasi vero Paulus Epistolis suis jam tum tribuerit ut quicquid in iis contineretur sacrosanctum esset non quod ipse velim non esse sacrosancta quae illius sunt sed quod nolim Apostolis imputari immoderatam arrogantiam In so much that where the Evangelists say This is my Body Zuinglius to supply their supposed defect altereth the text with incredible boldness translating and saying insteed thereof This signifieth my Body Whereof Schlusselburg a learned Protestant in Theologia Calvinistarum l. 2. art 6. fol. 33. b. fine saith Nec potest hoc scelus Zuinglii ullo colore excusari res est manifestissima in graeco textu non habetur significat sed est c. And fol. 44. a. he speaketh to the Zuinglians saying Nec potestis rem inficiari aut occultare quia exemplaria Francisco Regi Galliarum à Zuinglio dedicata sunt in plurimorum hominum manibus excusa Tiguri Anno 1525. in mense Martio in octavo c. And yet more of the Dutch Bible of the Zuinglians he saith there Ego in Saxoniae oppido Mundera An. 60. apud Scholae Rectorem Humbertum vidi exemplar Germanicorum Bibliorum quae Tiguri erant impressa ubi non sine admiratione animi perturbatione verba Filii Dei ad imitationem Zuinglii somniatoris depravata esse deprehend Nam in omnibus illis quatuor locis Math. 26. Marc. 14. Luc. 22. 1. Cor. 11. ubi verba institutionis Testamenti Filii recensentur Hoc est Corpus meum hic est sanguis meus inhunc modum textus erat falsatus hoc significat Corpus meum hoc significat sanguinem meū And see further Zuinglius himself tom 2. l. de vera falsa Religione fol. 210. a. ante med where he saith Sic ergo habet Lucas accepto pane gratias egit fregit dedit eis dicens Hoc significat Corpus meum 28. Pu. Be pleased Reader to reflect here that as above we heard Zuinglius deeply taxing Luther saying to him Thou dost corrupt the word of God thou art seen to be a manifest and common corrupter of the holy Scriptures so here we see how the Lutherans cry shame on Zuinglians for the same crime of falsifying the word of God by turning This is into This signifies my Body c. teaching every one who desires not to betray his own Soul not to trust either of these two or any other Protestant in their Translations seeing there is not a Translation among them which is not condemned by other Protestants as we shall declare after I have noted some very particular corruptions of our English Protestants Zuinglius is condemned by other Protestants for changing This is into this signifies But was he alone guilty of this impiety No. The Communion Book of the Church of England together with the Articles and Book of Ordination were composed Anno 1547. by the Lord Archbishop of Canterbury the Bishops of Rochester Ely Hereford Worcester Linclon Chichester Dr. Redman Dr. Robinson Dr. Cox the Deans of Pauls of Exeter and of Lincoln who at the Kings charges partly at Windsor partly elsewhere contrived them all which were ratified and confirmed by the Parliament in the year 1548. In this Common Book to say these few things by the way there was Invocation of Saints and Prayer for the dead which are the Doctrines commonly objected by modern Protestants against Catholicks as is yet to be seen many Copies being yet extant And in the Statute of King Edward the sixt it is resolved that those that are abstemious that is cannot drink Wine may receive under one kind only Afterward the then Lord Protector at Calvins instigation as appeareth by his Epistles to the Duke of Summerset put out the Invocation of Saints and Prayer for the dead so variable is the Religion of Protestants But to come to our purpose of proving that not Zuinglius alone was guilty of that foul falsification of the Scripture by translating signifies for is In the first Edition of the said Communion Book the words cited out of Scripture were rendred thus This is my Body c. A year after it was altered thus This signifieth my Body c. A little after is and signifieth were both expunged and a blank Paper put in the place of the Verb thus this my Body c. which without the Verb signifieth nothing or rather may be applyed to any thing as it may please the Painter or changeable Protestant And lastly is was put in again Of this incertainty in Protestant Religion in a matter of greatest moment Nicholas Heath Archbishop of York and Lord Chancellour of England minded the Kingdom 1. Elizabethae in his Speach against the bringing in of the uncertain and unsetled new Religions which Speach saith a man of great learning and credit under whose hand I received it I have read and have seen divers of King Edward the sixt Service Books some with is some with signifieth and some with a blank in the place Now Reader look above and apply to English Protestants that which Lutherans justly object to Zuinglius for his translating signified for is 29. Moreover it is to be observed that the Bible in King Edward the sixt days was translated into English by the Bishops of St. Davids Hereford Ely Norwich and Rochester and therefore it is called the Bishops Bible In it the whole Book of the Canticles which they prophanely why may not I say blasphemously translate the Ballad of Ballads and many other Chapters and verses in the Bible were particularly noted as not fit to be read to the common people or by them But in the latter Bibles all things are equally permitted to all from which liberty what could be expected then that which we find by lamentable experience an endless multiplication of new Heresies without any possible means of remedy as long as men are resolved not to acknowledge an infallible Judge of Controversies but to leave every man to read Scripture which they must interpret according to their own mind or fancy not having any other infallible Rule or Guide to follow I know that a learned Catholick in a familiar discourse with Dr. Collins chief Reader of Divinity in Cambridge told him that Protestants themselves were the true cause of so many Heresies by permitting the promiscuous reading of Scripture to every Body and the Doctor answered plainly That for his part he did not approve such liberty and this is the thing which the Church dislikes but it is a meer calumny to say that she
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
many learned Calvinists did in explication of the Sacrament use a certain affected obscurity that accordingly Bucer often times exhorted Peter Martyr that in the question of the Lords Supper he would use some certain obscure and doubtfull kind of speaking That also thereupon Peter Martyr gave place to Bucer and used the self same Forms of doubtfull speaking that Bucer did see further hereof Hospinianus in Hist Sacrament part 2. fol. 210. a. fine b. initio And of the very same doubtfull writing of Melancthon in the same question of the Sacrament Osiander in epitom c. Cent. 16. pag. 614. giveth Testimonie saying Calvinus crebris ad Melancthonem literis datis hortatus est eum ut aperte perspicuè sententiam suam de Caena Domini profiteretur c. Sed Philippus neque apertam ab omnibus ambiguitatibus alienam confessionem sibi extorqueri persuaderi passus est c. ita Philippus interdum cum Calvinistis collusit interdum cum Lutheranis facere videri vult and Osiander ibidem pag. 826. initio saith of the Calvinists Divines of Wittemberg Wittembergenses Theologi edunt confessionem de Caena Domini non totam sinceram sed ambiguitatibus involutam c. Theologi autem Jenenses admonent Ecclesiam Christi c. Wittembergensium phrases in hoc negotio esse ambiguas quae in utramque partem flecti queant meros esse Cothurnus and pag. 841. versus finem he mentioneth and reproveth occultissimos Calvinistas qui sub ambiguitatibus dissimulatione veritatis latitare cupiebant and see further there pag. 912. post med 913. initio Insomuch as ibidem pag. 796. paulo post med he reporteth for a received Principle or Râ—le with the Calvinists saying Hanc maximam sâ—u Regulam habent Calvinistae licere pro gloria Christi mentiri They have this for a ground or principle that it is lawfull to lye for the glory of Christ And thus much briefly concerning Equivocation or worse than it taught or practised by Luther Zuinglus Peter Martyr Melancthon Musculus Szegedine Bucer and many others before mentioned 75 As concerning blessing of our Meate and Forehead with the sign of the Crosse and further use thereof in the publique Liturgy Joannes Creccelius in his Discriptio refutatio Ceremoniarum Missae c. printed Magdeburgi Anno 1603. pag. 118. post medium giveth Testimonie of the Lutherans Doctrine saying Nos autem non improbamus signum sanctae Crucis si semel atque iterum absque superstitione liberè in divinis officiis adhibeatur atque usurpetur imò si privati cibi potus libere signentur Nam cum imus cabitum sive surgimus ex lecto cruce nos juxta Lutheri aliorum priorum institutionem signamus and Joannes Manlius Luther's Scholler in loc commun pag. 636. fine saith Respondit Lutherus signo Crucis facto Deus me tueatur c. As also the Communion-Booke in the time of King Edward the Sixt penned by advice and approbation of Cranmer Latimer Ridley and other Protestant Divines of that time and printed Anno 1549. fol. 116. b. prescribeth the Priests signing of the Sacrament with the sign of the Cross And fol. 131. a. it prescribeth the Priests like consecrating the Fountain of Baptism with the sign of the Cross All which is vulgarly contradicted by many others as being in it self superstitious and against Scripture 76 To these Seventy and Five several points we could adde sundry other Catholike Opinions defended in like manner by our learned Adversaries As the guilt of original sin and condemnation of the Heathen against Zuinglius whereof see Brereley tract 2. c. 3. sect 9. subd 3. from g. to q. The Divinity of Christ against the Reformed protestant Churches of Polonia and Transilvania whereof see Brereley tract 2. c. 2. sect 10. subd 13. sect 3. at p. q. The Authority of Bishops and sundry other points against the Puritans And all these affirmed or denyed on each part upon pretended certainty from the Scriptures 77 Pu. To this Consideration belong those many and learned Writers who expresly teach that many of the chiefe points which we hold against Protestants are not necessary to Salvation but indifferent which is sufficient for us to be secure of Salvation for matters of Faith Of this kind Brereley tract 2. c. 2. sect 14. at †next after f. in the margent giveth divers examples As of Freewill Prayer for the Dead Honoring of Saints and Reliques Invocation of Saints Real presence Transubstantiation Receiving one or both kinds Our B. Ladies being preserved from Originall sinne Worshiping of Images Granting Primacy to the Pope and denying it to Kings Satisfaction and Merit of Works Masse Seven Sacraments Auricular confession Of all which Brereley ubi supra cites exactly the Protestant Authors and the places of their Books which we will put down in the fifth Consideration where we shew that Protestants yeild us Salvation And it is to be observed that even Puritan Writers grant this indifferency as appears in Brereley 78 Besides what hath been said that several Protestants hold with us in divers points of our Faith Protestants when they pretend to make a Catalogue of Professors of their Faith through all Ages are wont to allege the Waldenses Wiccliff and Husse and yet it is certain that these men in most points held with us against Protestants 79 Of Waldo or Waldenses Brereley tract 2. c. 2. sect 3. subd 3. 5. sheweth out of Protestant Writers That they held the Real presence in the Sacrament That the Doctrine of Justification by only Faith was so unknown to Waldo and he so wholly affected to our Catholike Doctrine of Merits and Works that he did forsake all things that being poor he might follow Christ and the Evangelicall perfection which our Adversaries reject for Popish Insomuch as he and his followers were a very Order or Profession of begging Friars and therefore called the poor men of Lyons professing as D. Humfrey in Jesuitismi part 2. pag. 270. circa med urgeth a kind of Monasticall life wherein they were so forward that they afterwards made means to Innocentius the third then Pope to have their Order by him confirmed but could not prevaile by reason of certain supestitious things perceived in their Conversation and it is notorious that they maintained divers absurd and grosse Heresies contrary both to Catholikes and Protestants as Brereley shewes ubi supra subd 4. 5. They held also with Catholikes in the number of Sacraments in the Doctrine of single life Vowes Holy Scripture good Workes justification Baptism of Infants Purgatory c. as the protestant Writer Benedictus Morgenstern witnesseth in tract de Ecclesiae pag. 79. paulo post medium 80 Wiccliffe saith Brereley tract 2. c. 2. sect 4. with his Disciples went barefooted and basely clothed in course russet Garments down to the heeles and seemed to contemn all temporal Goods for the love of eternal Riches adjoyned himself to the beging Fryars
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
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
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