Antonius non plus mensurae per quadram tenens quà m homo dormiens extendi poterat c. life Protestants tearm [t] Osiander in Epitom cent 4. c. 2. pag. 100. paulo post med saith Vita Antonii non caret multiplici superstitione And see further there pag. 102. post med and see the Centurists cent 4. col 1313. line 45. See his monastical strict life reported by the Centurists cent 4. col 1315. line 44. and his confessed miracles ibid. col 493. line 20. Which his miracles were so many that Athanasius wrote a special Book of his life teste Socrate hist l. 1. c. 17. initio superstitious [2] Eusebius de vita Constantini l. 2. c. 14. versus finem saith hereof Ab omni licentia vitae ratione luxu diffluente sese vocavit inedia corporis afflictione seâ—psum coercuit c. He chastised his body with fasting and other bodily affliction [3] Chrysostom in Ep. 2 Cor. hom 26. versus finem saith hereof Nam ipse qui purpuram indutus est accedit illa amplexus sepulchra lastu deposito stat Sanctis supplicaturus ut pro se ad Deum intercedant And see the same also in Chrysostom ad pop hom 66. versus finem He went to imbrace the Sepulcher of Peter and Paul humbly praying to those Saints that they would be intercessors for him to God [u] Eusebius de vita Constantini l. 3. c. 2. saith of Constantine A que interdum vultum salutari illa passionis signavit nota And see the same confessed and so translated by D. Abbots in his answer to D. Bishop pag. 168. initio He signed his face with the sign of the cross [x] Eusebius in orat de laudibus Constantini ante med saith Imperator Constantinus triumphale signum honorat And Zozomen hist l. 1. c. 8. fine saith of Constantine Sanctae cruci plurimum tribuit honoris tum propter subsidia in bello contra hostes gerendo ex ejus virtute sibi illata tum propter divinam sibi de ea oblatam visionem And see there cap. 4. And Prudentius in Apotheosi doth accordingly affirm this usage of the antient Emperors saying thereof Vexillumque Crucis summus dominator adorat In so much as Szegedinus in his Speculum Pontificum pag. 229. saith Crux honorari caepit tempore Constantini And see the like practice hereof in Conwal King of Scotland reported by Holinshead in his Chronicle of Scotland after the first Edition Printed 1577. pag. 136. and after the later Edition pag. 107. a. line 69. Honored the same sign [y] Zozomen hist l. 1. c. 8. as next before at x. And Eusebius de vita Constantini l. 2. c. 7. saith Jam in qua parte istud Crucis vexillum visum fuit hostes fugam capere victores persequi qua re intellecta Imperator sicubi partem aliquam sui exercitus languentem cernebat ibi salutare illud vexillum tanquam quoddam subsidium ad victoriam obtinendam locari mandavit cujus adjumentis extemplò parta est victoria quippe dimicantium vires divina quadam potentia fuere admodum confirmatae Had affyance and success of victory in the vertue thereof and [z] Hereof see Eusebius de vita Constantini l. 1. c. 25. l. 2. c. 3. l. 3. c. 48. erected it publickly He [a] Zozomen hist l. 1. c. 9. post med saith Jussit Constantinus c. ut Conciliorum decisiones firmae immutabiles existerent ordained that the Decrees of Councils should be kept firm and inviolable [b] Eusebius de vita Constantini l. 3. c. 10. fine saith Cum parva quaedam sella ex auto fabricata illi esset loco posita non prius consedit quam Episcopi ad id innuissent And Theodoret l. 1. hist c. 7. circa med saith Illo ipse Imperator postremus cum paucis se comitantibus ingressus est c. deinde sella in medio posita istud enim sibi permitti ab Episcopis postulaverat consedit And the Century writers cent 4. col 460. line 31. say Ac notum est quam reverentiam observantiam Episcopis habuerit in Synodo Nicena â—â—â—bi nec confidere prius quà m Episcopi annuissent voluit And Carion in Chroâ—â—â—â— pag. 274. post med saith hereof Assedit Constantinus inter Episcopos sede non altiore He would not sit down at the Council of Nyce till the Bishops had thereto given him there assent [c] Crispin us in his Book of the State of the Church pag. 99. prope finem saith hereof Constantine said God hath ordained you Bishops and hath given you power to judge of your selves by means whereof we yield our selves to your judgement Men may not judge you but God alone And in Zozomen hist l. 1. c. 16. post med Constantine saith Mihi vero non est fas cum homo sim ejusmodi causarum cognitionem arrogare c. And see further hereof Ruffinus hist l. 10. c. 2. And St. Austin tom 2. Ep. 166. circa med He would not undertake the Judgement of Church causes but committed the same over to Bishops [*] The Century writers cent 4. col 702. line 18. he procured the Synod at Arles in which the Roman Bishops authority is so far forth acknowedged as that [†] Osiander in Epitom c. centur 4. pag. 182. fine for the uniform observation of Easter day [§] Concil 1. Arelatense can 1. apud Osiandrum ubi supra where it is said De observatione Paschae Domini constitutum est in hac Synodo ut uno die tempore per omnem orbem observetur juxta consuetudinem literas ad omnes tu dirigas This was the Councils Petition to Pope Silvester throughout the whole world he should direct forth his letters and that according to the former custom so far was such his authority from being then first begun In so much as it is yet further said of Constantine that he [4] Mr. Napper in his Treatise upon the Revelations dedicated to King James for the supposed worthiness thereof reprinted at London Anno 1594. pag. 145. fine saith After the year of God 300. the Emperor Constantine subdued all Christian Churches to Pope Silvester from which time till these our days the Pope and his Clergy hath possessed the outward and visible Church And see further there 43. versus finem And see next hereafter in this Consideration at 111. in the margent subdued all Christian Churches to the Pope (5) Frigevillaeus Gauvius in his palma Christiana ad Serenissimam Reginam Angliae pag. 35. post med saith Per quod nomen designatus fuâ—t Episcopus Romanus Constantinopolitanus quos Constantinus magnus prae caeteris praeferebat tribuens Romano Primatum ante omnes attributed Primacy to the Roman Bishop before all being therefore charged (6) Ibid. pag. 34. fine he further saith Ex eo apparet fatale suisse
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
to be good with whatsoever words it be ministred so the same be not in the name of Man but God So Luther tom 2. Wittemberg in lib de captivit Babylon cap. de Baptismo fol. 75. a. initio saith Quocunque modo tradatur Baptismus modo non in nomine Hominis sed in nomine Domini tradatur verè salvum facit imô non dubitem siquis in nomine Domini suscipiat etiamsi impius Minister non det in nomine Domini verè Baptizatum esse in Nomine Domini 5 Concerning the [r] Brereley tract 2. cap. 2. sect 10. subdivis 8. sufficiency of our Redemption by our Saviours Passion in his humane nature upon the Cross Luther taught thus far to the contrary as that not only the Humane Nature of Christ sufferd for us for saith he in affirming but so much Christ is a Saviour of vile and small accompt and needeth himself also a Saviour [Å¿] Luther in confessione majori de Coena Domini Cum credo quod sola humana natura pro me passa est Christus ille vilis nec magni pretii Salvator est Imo ipse quoque Salvatore opus habet but also that the [t] Luther de Consiliis Part. 2. saith of the Zuingliand Pertinacissimè contra me pugnabant quod Divinitas Christi pati non posset Divinity of Christ did suffer which is so intollerable and grosse that it is specially contradicted by divers learned Protestants as Zuinglius Hospinianus D. Barnes Beza Czecanorius in Brereley pag. 403 404. and affirmed to be an old condemned opinion in Apollinarius and Eutiches and contrary to the Prophets Apostles and all true Believers To this we may adde Luther's wicked Doctrine concerning our Saviour's descending into Hell there also for to suffer Torments in Soul after his death Thus Luther tom 3. Wittemberg in Psalm 16. fol. 279. a. post med saith Christus sicut cum summo dolore mortuus est ita videtur dolores post mortem in inferno sustinuisse ut nobis omnia superaret c. And see this opinion confessed in Luther by Fulke in his defence of the English translation of the Bible cap. 7. pag. 204. See Brereley tract 2. cap. 2. sect 10. sub 8. at 16. pag. 205. it should be 405 6 Conterning Luther's [u] Brereley tract 2. cap. 2. sect 10. subdi 9. contempt of the antient Fathers and his own great undertaking knowledge he saith [x] Luther in libro ad Ducem Georgium And see his like saying in Colloquiis Litinis cap. de consolatione And ad cap. 1. dd Galatas tom 5. Wittemberg fol. 290 b. He saith Esto Ecclesia Augustinus alii Doctores item Petrus Apollo imo Angelus è Caelo diversum doceant tamen mea Doctrina est ejusmodi quae solius Dei gloriam illustrat c. Petrus Apostolorum summus vivebat docet extra Verbum Dei And after the English Translation fol. 33. b. paulo post med and 34. a. initio and in libro de servo arbitrio contra Erasmum in the first Edition thereof He saith if not most arrogantly judge Deponite quicquid armaturae suppeditabunt Orthodoxi veteres Theologorum Scholae authoritas Conciliorum Pontificum consensus tot saeculorum ac totius populi Christiani nihil recipimus nisi Scripturas sed fic ut penes nos solos sit certa Authoritas interpretandi Quod nos interpretamur hoc sensit Spiritus Sanctus quod afferunt alii quamvis magni quamvis multi à Spiritu Satanae â—lienata mente profectum est See this Saying alleged in Nullus Nemo G. 6. pag. 153. And in Cnoglerus his Symbola tria pag. 152. And Luther tom 2 Wittemberg fol. 486. b. fine saith Ego verò hoc libro non contuli sed asserui assero ac penes nullum volo esse judicium sed omnibus suadeo ut praestent obsequium Since the Apostles times no Doctor or Writer hath so excellently and cleerly confirmed instructed and comforted the Consciences of the Secular States as I have done by the singular grace of God This certainly I know that neither Austine nor Ambrose who yet are in this matter the best are equall to me herein And again tom 7. in serm de eversione Hierusalem fol. 271. a. The Gospel is so copiously preacht by us that truly in the Apostles time it was not so clear And apud Brereley trect 1. sect 3. subd vis 14. initio in the Margent at the figure 4. he affirms tom 2. Wittemberg Anno 1551. lib. de servo Arbitrio pag. 434. the Fathers of so many Ages to have been plainly blind and most ignorant in the Scriptures to have erred all their life time and that unless they were amended before their deaths they were neither Saints nor partaining to the Church See further Luther's Book de servio arbitrio printed in octavo 1603. pag. 72 73 276 and 337. Also in Colloquiis Mensalibus cap de Patribus Ecclesiae Luther saith of sundry Fathers in particular In the writings of Hierom there is not a word of true Faith Christ and sound Religion Tertullian is very superstitious I have holden Origen long since accursed Of Chrysostom I make no account Bazil is of no worth he is wholly a Monk I weigh him not of a hair Cyprian is a weak Divine c. affirming there yet further that the Church did degenerate in the Apostles age and that the Apologie of Phillip Melancthon doth far excell all the Doctors of the Church and exceeds even Augustin himself [y] See Brereley Tract 2. c. 2. sect 10. subdivis 9. How highly he esteemeth of such Doctrine as himself collecteth from the Scriptures and how much he preferreth himself therein before the Fathers himself signifieth saying tom 2. l. contra Regem Angliae fol. 344. b. Gods Word is above all the Divine Majestie maketh for me so as I pass not if a thousand Austins a thousand Cyprians a thousand King Harry Churches stood against me Nay he doubteth not in plain tearms to exempt his Doctrine from all judgment of Men and Angels making himself therby judge of both saying Adversus falso nominatum Ecclesiasticum statum Scire vos volo quod in posterum non amplius hoc honore dignabor ut sinam vel vos vel ipsos Angelos de Caelo de mea doctrina judicare c. nec volo meam doctrinam à quoquam judicari atque adeone ab Angelis quidem cum enim certus de ea sim per eam vester Angelorum judex esse volo And see these words though somwhat altered in the late edition of Wittemberg tom 2. fol. 306. a. fine And apud Brereley tract 3. sect 7. pag. 681. marg at e. tom 2. Wittemberg lib. contra Regem Angliae fol. 333. a. fine he saith Certus enim sum dogmata mea habere me de Caelo c. dogmata mea stabunt c. And will our English Divines allow this in
D. Humfrey did grievously reprehend Mr. Jewel for his so bold appealing to the Fathers affirming therefore of Mr. Jewel that herein [2.] Humfredus in libel de vita Jewell Printed Londini pag. 212. And see the same also in Mr. Fulks retentive against Bristow pag. 55. circa med he gave the Papists too large a scope was injurious to himself and after a manner spoyled himself and the Church which like disclaim in the antient Fathers is no less plainly professed by Jacobus Acontius in his treatise [3.] Jacobus Acontius in Stratagematum Satanae l. 6. pag. 296. saith of the Protestants allegation of the Fathers Quidam eo redierunt ut Patrum authoritatibus omnia denuò replerent quod utinam tam secundo fecissent successu quam bona spe aggressi sunt c. Equidem perniciosissimam omninoque fugiendam hanc offe abitror consuetudinem And see the like in Peter Martyr de Votis pag. 462. circa med dedicated to her late Majesty and by sundry [4.] Lutherus tom 2. Wittemberg Anno 1551. lib. de servo arbitrio pag. 434. affirmeth the Fathers of so many ages to have been plainly blind and most ignorant in the Scriptures to have erred all their life time and that unless they were amended before their deaths they were neither Saints nor pertaining to the Church And see further Luthers Book de servo arbitrio Printed in Octavo 1603. pag. 72.73 337. Also in Colloquiis Mensalibus cap. de Patribus Ecclesiae Luther saith of sundry Fathers in particular In the writings of Hierom there is not a word of true faith in Christ and sound Religion Tertullian is very superstitious I have holden Origen long since accursed Of Chrysostom I make no accompt Basil is of no worth he is wholly a Monk I weigh him not of a hair Cyprian is a weak Divine c. affirming there yet further that the Church did degenerate in the Apostles age and that the Apology of Philip Melancthon doth far excel all the Doctors of the Church and exceed even Austin himself And Pomerane in Joannam saith Nostri Patres sive sancti sive non sancti nihil moror excaecati sunt Montanico Spiritu per traditiones humanas doctrinas Daemoniorum c. non purè docent de Justicatione c. Nec solliciti quidem sunt ut Jesum Christum per Evangelium suum verè doceant And Beza in his Preface upon the new Testament dedicated to the Prince of Condy Anno 1587. affirmeth that Even in the best times the ambition ignorance and lewdness of Bishops was such that the very blind may easely perceive how that Sathan was President in their assemblies or Councils other Protestant Writers many of them not doubting specially to reprove even those Fathers that lived next to the Apostles times Mr. Whitaker and others to such purpose [5.] Abusing for where as Euseb l. 3. c. 26. fine allegeth Egesippus saying Till those times the Church remained a pure Virgin and incorrupt for if any then were willing to deprave or corrupt the sincere rule of healthful doctrin they lay hid in the obscure corners of darkness But after the Apostles death c. then certainly the false and subtil conspiracy of wicked errors took beginning through the fraud and craft of those who laboured to disperse false doctrine c. Mr. Whitaker in resp ad rationes Campian rat 7. pag. 102. and contra Duraeum l. 7. pag. 490. 491. urgeth this to prove that presently after the Apostles times the true Church was no longer a chast Virgin but became adulterous and corrupt An inference many ways most absurd For first Egesippus only meaneth that during the Apostles times the Church remained a Virgin that is not so much as assaulted openly by Hereticks who then lay secret and lurking where as after the Apostles times they stepped forth and gave open and violent assaults invading sometimes and usurping even upon Bishops Seas and corrupting or altering with their damnable heresies many of the Churches revolted Children which yet no more made the visible true Church to be as then heretical or unchast than Luthers like late dispersion of his doctrine and infecting therewith of many who were formerly Catholicks maketh our now Church to be Lutheran Secondly if otherwise the Church so presently after the Apostles times ceased to be a Virgin and so became adulterous and corrupt who seeth not then the blasphemy thence ensuing For in what one age since the Apostles times to this present may the Church then be thought to be preserved chast Thirdly it is against manifest Scripture as where it is said of the Church I will marry thee to me for ever c. I will marry thee to me in saithfulness and thou shalt know the Lord. Osee 2.19 20. and I will make this my Covenant saith the Lord my Spirit that is upon thee and my words which I have put in thy mouth shall not depart out of thy mouth nor out of the mouth of thy seed nor out of the mouth of thy seeds seed from henceforth for evermore Isa 59.21 Very pertinenently therefore saith St. Cyprian to the contrary Adulterari non potest sponsa Christi incorrupta est pudica c. l. de unitate Ecclesiae post initium abusing the mistaken testimony of Egesippus To this end also doth M. Napper in his discourse hereof to his late Majesty not only condemn all the Fathers that lived for [6.] Brereley tract 2. c. 1. sect 4. at q. r. s t. saith Mr. John Napper in his treatise upon the Revelations pag. 43. versus finem affirmeth that the Popes Kingdom hath bad power over all Christians from the time of Pope Silvester and the Emperour Constantine for these thousand two hundred and sixty years and that ibid. pag. 145. col 3. fine from the time of Constantine until these our days even 1260. years the Pope and his Clergy hath possessed the outward visible Church of Christians That also ibid. pag. 68. versus finem between the year of Christ 300. and 316. the Antichristian and Papistical reign began reigning universally and without any debatable contradiction 1260. years Gods true Church most certainly abiding so long latent and invisible Ibid. pag. 191. initio pag. 161. col 3. circa med pag. 156. ante med 237. paulo post med 23. fine pag. 188. ante med 1260. years last before Luther but doth also proceed yet further affirming that [7.] Mr. Napper upon the Revelations pag. 191. initio and see the Century Writers cent 2. cap. ◠col 125. lin 49. During even the second and third ages next after Christ the trne temple of God and light of the Gospel was obscured by the Roman Antichrist himself In like manner doth M. Fulk averre [8.] Mr. Fulk in his answer to a counterfeit Catholick pag. 35. prope finem the true Church decayed immediatly after the Apostles times and that
l. 10. pag. 866. ante med I doe not think those miracles vain which are reported to have been done at the Monuments of Saints This continuance of miracles in the true Church since the Apostles times to this present is so undoubted and certain that our very adversaries the [h] The Century Writers of M. gdeburge make this their report in their 13. Chapter of every several Century Century writers do for thirteen hundred years next after Christ accordingly report in particular out of the credible writers of those several times many of the miracles done in every succeeding age whereof a great number are reported by the antient Fathers to have been done by [i] Of the wonderfull miracles done by Monks see Zozomen hist lib. 3. c. 13. l. 6. c. 28. Evagrius hist l. 6. c. 22. Socrates hist l. 4. c. 18. fine c. 9. and Hierome in vita Hilarionis and Palladius in his historia Lausaci throughout and Theodoret in his Theophil throughout and Osiander cent 4. pag. 369. 370. and the Century writers cent 4. col 493. line 18. sundry of those miracles being many resuscitations or raisings up to life of the dead curing of diseases by word prayer or touching commanding of the Sea to return or stay its passage or course of inundations and sundry other like which could not but proceed from God Monks whose confessed [k] As concerning the great and almost incredible aâ—sterity of sundry the Monks of those times as namely in inclosing or muring up themselves in Cells or Pillars of stone in loading and chastizing their bodies with weight of iron bands their wearing privately of sackcloth their lying on the ground their going barefooted their abstinence from flesh fish cheese eggs wine c. their cating of bread by weight and drinking of water by measure with much more of like nature see testimonie thereof in general in Epiphanius haer ult fine Evagrius hist l. 1. c. 21. in Luc. Osiander in epitom c. cent 4. pag. 368. 506. and in the Century writers cent 4. col 471. line 23 col 473. 474. and see particular examples hereof testifyed by Socrates hist l. 4. c. 18. Zozomen hist l. 6. c. 29. l. 3. c. 13. post med Evagrius hist l. 5. c. 21. l. 6. c. 22. but most specially by Theodoret in his Theoph. or historia Sanctorum Patium cap. 26. cap. 4. and also cap. 2. Which is the life of James and cap. 3. in the life of Julianus his speciall mention of both which last persons in this very Treatise he remembreth with reference thereto in his other historie l. 1. c. 7. l. 3. cap. 19. In like manner see the like particular examples in Palladius in hist Lausaica cap. 43. 52. 70. and thoughout of this Palladius and this his book mention is made by Socrates hist l. 4. cap. 18. fine See also further testimonie of like austere life in Osiander in epitom c. centur 4. pag. 99. 100. 101. 103. and see heretofore in the 2 Consideration num 23. at 49. 50. austerity of life is by our adversaries condemned for [l] Osiander in epitom cent 4. pag. 99. circa med 100. paulo post med pag. 103. superstitious and many also are by the Fathers reported as directly done in confirmation of some one or other [*] Brereley in his Omissions and Additions of pag. 527. addeth directly against M. D. Field who in his book of the Church pag. 185. saith We peremptority deny that ever any miracle was done to confirm any of the things controversed between the Papists and us particular point of our Catholick faith as namely to omit many other particulars of [m] Aug. de Civit. Dei l. 22. c. 8. prop. finem telleth how that in the presence of him and others a devout woman called Palladia who being before diseased and repairing for health to the monument of S. Stephen Ad sanctum Martyrem saith S. Austine orare perrexerat quae mox ut cancellos attigit collapsa similiter velut ad somnum sana surrexit c. And see a little before in the same Chapter the like miraculous example of one Florentius of Hippo and of Eucharius a Priest of Spain Prayer to Saints [n] Nazianzen in Cyprianum saith Omnia potest pulvis Cypriani cum side ut sciunt hi qui ipsi experti sunt miraculum usque ad nos transmiserunt And Chrysostom in libro contra Gentiles speaking of the Reliques of the holy Martyr Babylas saith Sententiae nostrae abundè fidem faciunt quae quotidiana à Martyribus eduntur miracula Insomuch as Mr. Fox act mon. printed 1576. pag. 61. b. ante med reporteth which thing Chrysostome also ubi supra and Theodoret l. 3. c. 9. affirm how that after the bringing of the dead body of the said Babylas into the Temple of an Idol the Idol ceased to give any more Oracles saying That for the body of Babylas he could give no more answers Gee further examples of Miracles done at the Reliques of Saints in Palladius in his Historia Lausaica cap. 62. in vita Philemonis in S. Austin de Civit. Dei l. 22. c. 8. in Hierom contra Vigilantium in Basil in orat in Mamant in Gregorius Turonensis l. de gloria Martyrum throughout and see what Mr. Whitaker confesseth next heretofore at * next after g. Reliques [o] Eusebius hist l. 7. c. 14. maketh mention of the Image of Christ erected by the woman whom he cured of her flux and of an unusual herb growing at the bottom thereof which after that growing up it had touched the garment of the Image it had power to cure all diseases See further mention of Miracles in confirmâ—tion of Christs Image in Athanasius de passione imaginis Christâ— in Berito alleged in 2. Concil Nicen. act 4. and in Gregorius Turonensis de gloria Martyrum l. 1. c. 22. in both which is mentioned that upon violence offered by the Jews upon Christs Image blood did miraculously issue from thence the Image of Christ [p] S. Chrysost de sacerdotio l. 6. c. 4. reporteth that Acertain venerable old man to whom many mysteries were revealed by God told that in time of Sacrifice he once beheld a multitude of Angels with shining garments compassing the Altar with bowed heads as Souldurs do in presence of their King Which attendance of Angels Chrysostom in the words next before affirmeth to have been performed by Angels present saith he at that wonderfull Table and compassing it about with reverence in honour of him that lyeth thereon And that it hath pleased God in satisfaction of the incredulous to have turned the outward Sacrament into visible flesh is testified by St. Gregory whereof see Paulus Diaconus in vita S. Gregorii and â—oannes Diaconus in vita S. Gregoriâ— l. 2. c. 4. and D. Humfrey in Jesuitismi p. 2. rat 5. pag.
particular testimonies of this matter solemnly taken by oath and there pag. 267. initio mentioned to be recorded by Publick Writings both of the City of Bruxels subsigned by P. Numan Secretary as also of Lovam subsigned by R. de Prince Secretary dated respectively 29. Julâ—i and 2. Augusti 1604. and sealed with the Scals of the said Cities published to have been there done Being carried thither in a Wagon and having confessed his sins and received the blessed Sacrament he did in the end feel his contracted and bound feet to be loosed and stretched forth so as presently he stood on his feet himself and the beholders being amazed thereat Will our Adversaries deny this It is thus reported by that excellent learned man Justus Lipsius dwelling thereby as lately done in July Anno 1603. in the presence of many eye-witnesses and thereupon published both in Print and Pulpit sundry of the Gentlemen attending upon our late Embassador the Earl of Hereford having received answerable satisfaction in that behalf as well by seeing and conferring with the party as by other publick and credible testimony thereof given Will they yet take exceptions to this John Clement himself as being but a counterfeit His known foresaid more than ordinary lameness continued till then even from his own nativity and mothers death proclaimeth the contrary What therefore remaineth but that honouring our Blessed Saviour in due acknowledgement to his holy Mother they should so with all herein acknowledge [n] Exod. 8.19 Luc. 11.10 the finger of God [o] Esay 59.1 5.2 Num. 11.23 whose hand is not yet shortned Hereunto might be added the many other miracles there done in these times and mentioned by Justus Lipsius in his foresaid Treatise The many more miracles likewise by him reported in his other Book entituled [p] Printed Antuerpiae 1604. Virgo Hallensis together also with the miraculous cures confessed by the Protestant writer Joannes Manlius from Melancthons report as done at the Memorials of the blessed Virgin at [q] Manlius in his Book entituled Locorum communium collectanea mentioned before at b. and of whom it is said in the verses before the Book Haec partim scripsit magno dictante Philippo undertaking pag. 184. to set down examples of Idolatry confesseth the matter of fact saying there pag. 187. paulo post medium of infirm persons Ad Sanctam Miriam Ratisbonensem homines ultra viginti milliaria nec bibentes nec comedentes currebant quò cùm venissent jacebant prostrati quatuor horas posteaque liberabantur And the Protestant writer Osiander confesseth the same accordingly centur 16. pag. 69. circa med saying Viri Mulieres Juvenes Virgines Ratisbonam currebant ad Idolum beatae Virginis Mariae ibi enim credebantur miracula stupenda fieri quidem edita suâ—sâ—e quaedam Antichristiana miracula praestigiis Satanicis credibâ—le est Ratisbone and [r] Manlius ubi supra pag. 185. ante med saith Novimus homines cueurrisse ad Grimenthall qui amentes suerunt acuerunt ante Civitatem per a liquot horas postea redierunt ad se haec dixerunt esse miracula Sanctae Mariae So clear and confessed herein is the matter of fact that this Author is not ashamed to allege these as examples of Idolatry Greementhall the latter whereof is set down upon the Authors own knowledge Which foresaid course of these and many other miracles hath been so assuredly accomplished in this last age that Martin Luther not unlike herein to the unclean [Å¿] Marc. 1.24 Luc. 4.34 spirit who confessed Christ to be the Holy One of God was in respect of so evident truth inforced likewise to confess and say [t] Luther in purgatione quorundam articulorum Quis enim potest contradicere his c. Who can gainsay the things which God to this day worketh miraculously and visibly ad Divorum sepulchra at the Monuments of the Saints In regard of which our foresatd so plentifull alleged testimony from miracles which are as the Scriptures tearm them * God testifying by signs and miracles Hebr. 2.4 I have a greater testimony and witness than John the works that I do give testimony c. John 5.36 the testimonies of God we may not unaptly say in behalf of our Catholick Church with a holy writer [u] Rich. de S. Victore l. 1. de Trinit c. 2. Domine si error est quod credimus à te decepti sumus c. O Lord if it be errour which we believe we are deceived by thee for thou hast confirmed these things to us with signs and wonders which could not be done but by thee Or rather as said that blessed man Nicodemus of our Saviour [x] Joan. 2.23 We know that thou art a Teacher come from God for no man could do these miracles thou dost except God were with him 7. And let it not most gratious Lord seem tedious if here we do but touch those idle tergiversations wherewith our Adversaries seek to obscure so great a light As first under pretence or example of divers dispersed fabulous Legends of things meerly feigned but never done as also of sundry counterfeit miracles done indeed but by confederacy and practice of Impostors to reject all other as being likewise untrue or at least counterfeit But with how small equity is this To touch the first Must all historical faith be abolished because of some abuse or errour in historie To these it shall suffice onely to oppose the grave answer of S. [y] Aug. de Civit. Dei l. 10. c. 18. initio saith An dicit aliquis ista falsa esse miracula nec suâ—sse facta sed mendaciter scripta quisquis hoc dicit si de his rebus negat omninò ullis literis esse credendum potest etiam dicere nec c. Austin in like case of his time As concerning the other part wherein they give example of the blood of Hales the aversion or moving of the Images face by device of secret wyers and such like whereto supposing them for true we may match the late sleeping Preacher discovered by your Majestie M. [z] See at large the Book entituled A discourse of the fraudulent practices of John Dorrel in his proceedings concerning the pretended possession and dispossession of William Summers at Nottingham of Thomas Darling the Boy of Burton of Caldwall and of Katherine Wright at Mansfield and of his dealings with one Mary Cowper at Nottingham written by M. Harsnet and printed by John Wolf 1599. And see another Treatise entituled A summary answer to all the material points in any of M. Dorrel's Books more specially to that one Book of his entituled The doctrine of the possession and dispossâ—ssion of Demoniacks out of the Word of God written by John Deacon and John Walker Preachers printed 1601. Dorrel's like discovered confederacy with Will Summers and others and their other confessed [a] See this in Stow 's Annals printed
1592. pag. 1058. post med counterfeit spirit in the wall practiced against Queen Mary with such like To omit that deceits of this kind †See example hereof in our Church reported by our Adversary Osiander in epitom c. centur 16. pag. 222. ante med 770 771 And see the Treatise entituled Two Treatises the first of the lives of Popes c. the second of Mass c. also of false miracles wherewith Marie de la Visitation Prioress de la Annunciada of Lisbone deceived very many and was discovered and condemned Englished and printed 1600. Of our Churches Inquisitors severe inquiry discovery and punishment of that hypocritical woman see there pag. 362. initio pag. 424 425 427. And see there in the addition after the end of the Book another like discovery and punishment in Sevil of one Father Lyon And see the like discovery of false miracles in Sir Thomas Moor's dialogue of veneration of Images Reliques c. lib. 1. c. 14. And see Osiander epitom c. centur 16. pag. 32. initio an example of a woman counterfeiting of her self to live without meaâ— and sleep c. discovered and punished by our Church are by our Church carefully enquired of may the particular blemish of certain such forged examples suffice to discredit a general received truth then much more by this reason away with the true Scriptures of the New Testament because there were many more writings [b] Of the very many writings forged under the Apostles names see Eusebius hist l. 3. c. 19. l. 6. c. 10. and S. Austin contra advers Leg. Prophet l. 1 c. 20. and Gelasius in decret cum 70. Episcopis and Zozomen hist l. 7. c. 19. post med and see also the Protestant writer Hamelmannus de traditionibus Apostolâ—cis c. primae partis l. 1. col 251. part 3. l. 3 col 841. lin 15 22. In which places mention is made of sundry writings forged under the name of Paul Peter Barnabas Thomas Matthew Andrew John and divers others and S. Paul 2 Thess â— 2 insinuateth the then forging of Epistles in his name counterfeited under the Apostles names than are now remaining true and undoubted many also of those foresaid true writings now remaining having been as the learned Protestants [c] In the Tower disp Anno 1581. had with Edm. Campian the first daies conference D. 1. the Deans of Pauls and Windsor do thus report of themselves for proof whereof we allege the testimony of Hierom. in Catal. where he thus writeth The Epistle of James is said to be published by some other under his name and of the second of Peter he saith that it is denied of many to be his we also allege Eusebius writing thus Those books that be gain said though they be known to many be these the Epistle attributed to James the Epistle of Jude the latter of Peter the second and third of John And in the fourth daies conference fol. 2. b. M.D. Walker saith Hierom saith concerning that Epistle which is written to the Hebrews many have doubted of it And also concerning the second of Peter he saith it was doubted of by many and so with some were the two Epistles of John c. affirm greatly suspected and doubted of even in the times of the Primitive Church This pretence therefore being most unreasonable to impugn the matter of fact in our miracles which is so evident as is often times [d] This appeareth in sundry of the examples before mentioned and alleged from Protestant writers confessed by learned Protestants themselves Their next or second refuge is confessing the matter of fact withall to affirm the same to be in many cases but by the Devils counterfeiting as in our antiently continued Catholick [e] Exorcist being one of the inferiour Orders leading to Priesthood is mentioned as one of them by Ignatius in epist ad Antiochenos by Cornelius apud Eusebium l. 6. c. 35. and by Cyprian l. 4. epist 7. post med where he saith Quod hodie etiam geritur ut per Exorcistas voce humana potestate divina flagelletur uratur ut torqueatur Diabolus And see further hereof the Protestant writer Zepperus l. de Sacramentis printed 1606. pag. 362. initio And whereas Protestants usually answer that this was not any peculiar Order but a miraculous gift such as was the gift of healing peculiar to those beginning times of the Primitive Church for planting and enlargement of the Christian faith and that it is now ceased this answer appears many waies frivolous as first in that the foresaid antient Fathers placed and numbred it with the other Ecclesiastical Orders conferred by the Church among which they forbear to mention or number any such peculiar Order of healing Secondly it is in like sort numbred among the Ecclesiastical Orders long afterwards even when and where the Christian faith was already greatly enlarged as appeareth in Concil Laodicen can 26. in Concil Antioch can 10. Also in the fourth Council of Carthage can 7. the Exorcist is specially named as one of the Ecclesiastical Orders together with the special rite of his ordination And in Sulpitius in l. de vita Martini cap. 4. it is most plainly mentioned as a peculiar Order Thirdly whereas the possessing of men by unclean spirits was likewise during the old Law whereof see Josephus l. 8. antiq c. 2. paulò post initium in remedy whereof there were Judaical Exorcists at 19.13 it is strange that our Adversaries can affirm either the thing it self or the cure thereof to be now ceased but the reason is evident in that they discern the daily dispossessing powerfully practiced in our Catholick Church whereof see next hereafter at f. and the known defect or want thereof in theirs for as for their onely example of M. Dorrel and Will Summers their deceitfull confederacy is now at last by our Adversaries themselves discovered and for such published in print as appeareth next heretofore in the margent at Z. exorcisms or casting forth of unclean spirits in persons possessed whereof many [f] To forbear the known successfull daily examples hereof in our Catholick Church which impudency it self dare not deny we remâ—t the Protestant Reader to the report of D. Boord the Physician a report so indifferent that in his extravagantes annexed to his breviary of health printed 1575. at the 11. chapter of a Demoniack he maketh mention of his travel to Rome with exceeding Protestantlike invectives against the Pope City and Clergy there and yet with all dâ—th in the same chapter report himself to have been an eye-witness of a Gentleman possessed with Devils brought from Germany to Rome to be made whole there the course whereof was saith he stupendious and above all reason if I should write it and the cure so evident as he there attributeth the same to the vertue of the holy words that the Priest did speak And see in
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
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
sweetness of glory gotten upon the Edition of his Epigrams and with hope of preferment did least he should be overcome by those youthful desires promise himself in marriage but yet secretly one or two of his godly friends made privy thereto Faius de vita obitu Bezae fol. 11. initio Nam voluptatum illecebris ambitiosula gloriae dulcedine quam ex Epigrammatum suorum editione erat adeptus honorumque amplissimorum spe irretitus aliquandiu detinebatur c. ac primùm nè à juvenilibus illis desideriis superaretur uxorem sibi despondit sed clam conscio uno altero ex piis amicis And that continuing with the party in this state a long time together at last saith Faius ibidem pag. 12. fine betaking himself into voluntary exile he with his foresaid Spouse came to Geneva and there first openly in the Church celebrated the marriage according to the solemn rite of Christians Seque in voluntarium exilium cum sua conjuge recipit Genevam Anno 1548. ibi primùm palà m in Ecclesia solemni inter Christianos ritu matrimonium celebravit If Beza did not at first marry her and yet as is confessed accompany with her for the overcoming of his youthful desires then is he upon the matter guilty of the accusation and if he did then marry her though but secretly and did also afterwards as is here confessed marry her over again openly in the Church at Geneva how is he then free from Sacrilege And how this may be thought but to colour the matter of his foresaid accusation or as some perhaps will urge rather to agree with every circumstance thereof we will not determine but refer to indifferency of judgement as also we commend to like judgement what sign of mortification beseeming Beza's pretended [h] See this in Brereley tract 2. cap. 2. sect 6. fine in the margent at f extraordinary vocation was by him shewed when after [i] Antony Faius de vita obitu Bezae pag. 54. ante med saith Anno 1588. mense Aprili è vivis excessit Claud a de Nossa Bezae conjux cum qua conjunctissime vixerat annos quadringinta the death of his said wife called indeed Claudia though in the foresaid Epigrams veiled under the name of Candida himself being then sole without Children [k] Antony Faius ubi supra pag. 74. ante med saith of Beza Liberos nullos unquam habuit and at the time of her said death [l] Antony Faius ubi supra pag. 8. fine affirming Beza to be born 24. Junii Anno 1519. which compared to her foresaid death in April 1588. it followeth by computation that he was then aged 69. years wanting but one Month. aged threescore nine years he yet afterwards in more than ordinary hast even within the compass but of some few [m] It appeareth by Antony Faius ubi supra pag. 96. fine 67. initio that Beza dyed 13. Octo. 160â— aged 86. years 3. Months And it appeareth further pag. 74. ante med that his second wife had been then marryed to him during the space of 17. years which number of 17. years being deducted from the foresaid years of 1588. in which his first Wife as before dyed And this perhaps was the cause why Antony Faius being câ—rious in setting down precisâ—ly the very year and certain time of Beza 's other proceedings as nom ly of his Birth pag. 8. his death pag 66. his first marriage at Geneva pag. 12. the death of his first Wife and many other like forbeareth yet to observe this course in like setting down the certain time of his second marriage though yet nevertheless the observant Reader may otherwise collect the same from him in that upon his foresaid mention of Beza 's first wives death set down pag. 54. he doth say pag. 55. that Beza made his second marriage aliquanto post tempore a small time after and the same there set down as in order precedent to Beza 's actions of anno 1589. mentioned pag. 56. initio Months [n] Antony Faius ibidem pag. 55. paulo post medium marryed not without great note thereof both at home and abroad Katherine the young Widow of Franciscus Taruffus As likewise forbearing his confessed [o] See his insolencie noted by Master Bancroft now sithence Lord Archbishop of Canterbury in his Survey of the pretended holy Disciplin pag. 54. initio insolency [o] Master Bancroft ibidem pride [q] Ibidem pag. 59. post med lewd saying and [r] Ibidem pag. 219. fine 220. initio discrediting himself in being crank with the antient Fathers we commend to all equity of Judgement the many [s] See Master Bancrofts Survey of the pretended holy Disciplin pag. 42. post med where it is said He that shall read Master Calvins and Master Beza 's Epistles and the Commentaries of France with divers other discourses and some of them known Protestants would certainly mervail to understand into what actions they thrust themselves of war of Peace of subjection how far it extendeth of Reformation without staying for the Magistrates of â—eagues of Impositions and what not They write their Letters to this State and that State c. And D. Bolseke in his Book of Beza 's life and the defence of the Censure pag. 88. 89. charge Beza with many odious Conspiracies and with publishing of many seditious Books there named in particular And Master Bancroft in his Survey pag 48. maketh mention of divers Books of deposing Princes Printed at Geneva accusations of those sundry complotted seditions and conspiracies wherewith he is how truly or untruly we will not say charged to have troubled forein Nations together also with those his confessed unworthy [t] Master Barcroft in his Survey c. pag. 127. post med disordered writings wherein he is by our English Protestants said to [u] See this in Brereley tract 3. sect 2. subd 2. at k. arm the Subjects against the Prince and to [x] See ibidem at l. overthrow in effect all the authority of Christian Kings and Magistrates 49. To [y] Brereley in the Preface to the Readâ— sect 13 pag. 21. allege briefly some few particulars of Beza's seditious practises doth not he allow and highly commend the Wars in France for Religion against the Laws and lawful King of that Country saying in his Epistle Dedicatory of his new Testament to the Queen of England in Edition Anno 1564. That the Nobility of France under the noble Prince of Condy laid the foundation of restoring true Christian Religion in France by consecrating most happily their bloud to God in the battail of Dreux Did he not write a seditious Book of this Argument intituled de jure Magistratuum in subditos so known and evident that Master Sutcliff in his answer to a certain Libel supplicatory pag. 75. paulo post med and see pag. 71. paulo post medium saith thereof their Doctrin doth
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
for these thousand years last past but also for so many other precedent ages as being in our opinion not any new redemption but rather a continual commemoration and application of the force and benefit of that one Sacrifice which was offered once for all Hebr. 28. 18. To what hath been said already concerning Purgatory and Prayer for the dead we may in this occasion about innovations adde that which Brereley hath tract 1. sect 7. subd 6. of the same matter where he saith Mr. Whitaker giveth example to wit of innovation in Religion made by the Roman Church in Gregory the Great saying [e] Whitaker contra Duraeum l. 7. pag. 480. He that first delivered Purgatory for a certain doctrine was Gregory the Great Whereto in Gregories full discharge from all innovation in this point we answer that long before Gregory St. Austin whom our adversaries do unworthily [*] Vnworthily for whereas Mr. Fulk against the Rhemish Testament 1 Cor. 3. sect 6. fol. 267. b. circa med to prove that St. Austin doubted of Purgatory allegeth these words of St. Austin It is not incredible that some such thing is done after this life and it may be inquired of whether it be so and either be found or hid Aug. Enchâ—rid cap. 69. 68. And ad Dulcitium quaest 1. And in like pretence that St. Austin denyed Purgâ—tory Master Fulk doth there further allege these other words of St. Austin The third place we are utterly ignorant of c. Aug. Hypognost contra Pelag. l. 5. This we say is extreamly abusively to urge the Fathers doubtful obscure words against their other plainer sayings and known meanings Therefore in answer or explanation of these saying of St. Austin we say as to the first that St. Austin doubteth not there of Purgatory but only which point is at this day yet doubted of whether that to use St. Austins words in the very same place some of the faithful after this life be saved so much later or sooner by a certain Purgatory fire as they more or less loved their transitory goods So that his doubt there is not whether there be any Purgatory which by these his very words he presupposeth and in the very same Book saith thereof as is here alleged in the text at g. it may not be denyed c. but only as he yet further explaneth himself whether that to use his own further words rerum saecularium quamvis licitè concessarum tales cupiditates c. such affection to worldly things lawfully injoyed as to Wife Children c. that without grief of mind he cannot part from them be punished in Purgatory or not And of this point he saith as is before objected and as we our elves yet say it may he inquired of whether it be so and either be found or hidden Thus much of his unworthily supposed doubt Now concerning the second place of his like supposed denyal of Purgatory we say that St. Austin useth that alleged saying not in denyal of the temporal pains of Purgatory but only upon occasion and by way of disputation against the Pelagians who imagined that besides Heaven and Hell there was a third place of everlasting life prepared for infants that dyed unbaptized In respective confutation of which said imaginary third everlasting place he saith as is alleged the third place we are utterly ignorant of c. acknowledging no more places of ever histing continuance but Heaven and Hell and affirming withall further to the Pelagians that such infants shall for ever remain not in this pretended third place which they imagined and he denyed but saith he damnatione omnium levissima in a state of condemnation of all other most easy Aug. contra Julian Pelag. l. 5. c. 8. Their punishment as the Schoolmen hold being not paena sensus any sensible torment because they never committed actual sin but paena damni the punishment of loss or privation of Heaven Into which in regard of their original sin and want of actual faith they could not enter without Baptism Joan. 3.3 Furthermore the other sayings of Austin most plain for Purgatory are over-many and known to be here recited in so much as he himself foreseeth as it were and explaneth our adversaries other common and unworthy objections out of him concerning his sometimes mentioning Sacrifice offered for Martyrs and those that be in Heaven declaring and explaning that for them it is offered as a thanksgiving and for others that are not as yet in such persect estate as a propitiation Aug. Enchirid. cap. 110. vide Aug. de verbis Apost Serm. 17. in Joan. tract 84. Our adversaries therefore may do well more advisedly to consider of these and such other like obscure seeming sayings of the Fathers before they object them to us and to remember Bâ—za ' s direction in his answer to a like objected doubtful saying from Calvn where after exphcation made thereof he saith Comparanda sunt enim inter sâ— saepenumcro unius ejusdemque Scriptoris loca ut quae fuerit ejus sententia liquidò perspiciatur quum omnia omnibus locis etiam de re una quapiam dici nec possint nec debeant Hoc qui non faciunt dici non potest quam injuriam saepe bonis doctisque Scriptoribus faciant Bâ—za in Epâ—st Theolog. Ep. 82. pag. 382. ante med This admonition of Bâ—za but duly observed by our adversaries would save them much labour of often alleging so many unworthy frivolous and mistaken objections as are by them in many controversies no less tediously than commonly urged from the obscure serming sayings of the Fathers pretend to have been doubtful of Purgatory and to have denyed it to that end abusing his more obscure sayings accordingly as the antient Father [*] Vincent Lyr. advers haer ante med saith of the Hereticks of his time Captant plerun que veter is cujuspiam Viri scripta paulò involutius edita quae pro ipsa fui obscuritate dogmati suo quafi congruant ut illud nescio quid quodcunque proferunt â—â—que primi neque soli sentire videanâ—ur Vincentius Lyrinensis noteth of the like practise of the Novellists of his time delivereth the same for most certain saying amongst his many [*] Aug. de Civit. Dei l. 20. c. 25. paulo ante med saith Ex his quae dicta sunt videtur evidentiùs apparere in â—llo judicio quasdam quorundam purgatorias poenas futuras c. And l. 21. c. 13. fine he further saith Temporarias paemas alâ—i in hac vâ—ra tantum alii post mortem alii nunc tunc c. patiuntur In so much as Mr. Fulk though faâ—sly pretending St. Austins incercertainty herein is yet insorced to confess and say of this place Austin de civit Dei l. 21. c. 13. concludeth very clearly that some suffer temporal pains after this life this may not be denyed Mr. Fulk in 〈◊〉 confutation of Purgatory pag. 110. paulo ante med
essentia vel Filius ipse Deus non esset By Beza contra Heshusium saying Non est penitus de essentia Patris whereas Melaâ—cthon loc commun of Anno 1561 pag. 25. initio saith to the contrary De substantia Patris natus est also by Calvin in his Explicat perfid Valent. Gent. extant in his tract Theolog. c. pag 771. b. ante med saying Si essentiam communicavit Pater cum Filio vel in solidum vel ex parte communicavit Si ex parte dimidium nobis Deum fabricas c. adde quod hoc modo nimis scelestè ac faedè laceratur Dei essentia and pag. 772. a. ante med he further saith Si ex parte Pater suam Divinitatem in Filium transfudit jam lacera erit Divinitas si in totum ergo Divinitas quae ante fuerat penes Patrem in Filium conversa in ipso Patre evanuit and see the like in Calvin Inst l. 1. c. 13. sect 23. fine circa med 39 That Christ as Man was from his Nativity freed from ignorance and full of knowledge affirmed by Jacobus Andraeas alleged by Beza in Respon ad Acta Colloquii Montisbelgar part 1. pag. 147. fine 148. initio pag. 134. circa paulo post med and affirmed further by Andraeas in Epit. Coll. Montisbelgar pag. 33. circa post med by Osiander in Enchirid. Controversiarum printed Tubingae 1603. pag. 146 147 c. And affirmed also further generally by the Lutheran Protestants over-many to recite yet contradicted by Beza ubi supra by Mr. Willet in his Synopsis pag. 599. pag. 600. paulo ante med and many others and namely by Mr. Sutcliffe who in his Review and Examination of Mr. Kellisons Survey printed 1606. pag. 55. post med will not attribute to the human nature of Christ fulness of knowledge so much as but in respect of its personall union with the Godhead but saith to the contrary If Christ as man by the union be omniscient why is he not also omnipotent and present in all places 40 That Christ after his Passion descended in Soul into Hell affirmed by D. Hill in his Defence of the Article that Christ descended into Hell throughout that book by Mr. Bilson in his survey of Christs suffering c. and of his descent into Hell pag. 650 651 652 653. c. by the Lutherans generally and very many Calvinists and impugned by Mr. Carliele in his special book that Christ descended not into Hell by Mr. D. Willet in his like speciall book intituled Lymbo-Mastix also by Mr. D. Fulk alleged by Mr. Willet in his Synopsis pag. 605. 606. 41 That Christs corporall death was sufficient without his further suffering in Soul the pains of Hell affirmed by Mr. Bilson in his severall Treatises of that very Argument viz. in his book of the [l] Brereley tract 2. c. 2. sect 10. sub 8. in the margent at 19. full Redemption of mankind by the Death and Bloud of Christ and also in his Survey of Christs sufferings c. and affirmed also by many others and contradicted by [m] Brereley ibidem in the margent at 8.9.10 Calvin Institut l. 2. c. 19. sect 10. and by Willet in his Synopsis pag. 603. post med and see Mr. Whitaker contra Camp rat 8. pag. 129. initio also Mr. Willet in his Synopsis of Anno 1600. pag. 985. ante med vide pag. 987. initio where he saith That Christ suffering in his Flesh only wrought not our Redemption by Calvin Institut l. 2. c. 16. sect 10. Dires in anima cruciatus Damnati ac perditi hominis pertulit 42 That the Sacraments of the old Testament were not in working and effect equall with ours affirmed generally for the most part by the Lutherans whereof see Schlussselburg in Theol. Calvinistarum l. 1. fol. 59. a. circa post med b. and Luther in loc com class 1. pag. 88. circa med and Luc. Osiander in epitome c. Centur. 16. pag. 411. prope finem contradicted for most part by the Calvinists whereof see Mr. Willet in his Synopsis pag. 418. paulo post med 43 The visible signe of Imposition of hands in confirmation with the inward Grace thereby conferred which proveth it a Sacrament affirmed by the Communion-Book turned into latine and printed at London by Tho. Vautrollerius Anno 1574. in the tract of Confirmation and by Mr. D. Covell in his modest Examination c. against the Plea of the Innocent pag. 192. paulo ante med where he saith In Baptism we are regenerate to life but in Confirmation we are strengthed to battail and by Mr. Hooker in his Ecclesiastical Polity l. 5. sect 66. pag. 69. fine 170 initio 173. post med Impugned by the Survey of the Book of Common-praier pag. 117. 118. by Josias Nicolls in his Plea of the Innocent pag. 25. post med where he reproveth in this behalf the foresaid CoÌ„munion-book as also doth Mr. Cartwright in Mr. Whitgift's defence pag. 726. initio and the Ministers of Lincoln Diocess in their Abrigement pag. 76. ante med say The Communion-Book giveth to Confirmation the definition of a Sacrament and most or rather all the other Calvinists who use the same deny yet the inward Grace given therewith professing to use it as but by way of instruction or catechizing 44 The like visble signe and invisible Grace given in Orders affirmed by Mr. Hooker in his Ecclesiasticall Polity l. 5. sect 77. pag. 230. prope finem initium by Mr. Bilson in his perpetuall Government of Christs Church pag. 109. Insomuch as it is accounted a Sacrament by Melancthon in loc com Edit 1536. de Sacramentorum numero where he saith Maximè mihi placet Ordinem ut vocant inter Sacramenta numerari and see his Edition of 1561. pag. 383. fine 384 initio and see his other Edition of 1552 1558. accounted likewise for a Sacrament by Calvin Institut l. 4. c. 19. sect 28. alleged by Mr. Bilson ubi supra See all this impugned by Mr. Willet in his Synopsis pag. 545 546. and generally by many others 45 That Deaconship is a distinct order from Priesthood and a step thereto affirmed by Mr. Whitgift in his Defence c. pag. 586 587 582 583 584 585 688. and so it is at this day used in the Church of England as an Ecclesiasticall degree distinct from the Ministrie and yet contradicted by Mr. Cartwright ubi supr a pag. 519. initio 587. ante med 46 That there is no extraordinary calling since the Apostles times affirmed by [n] Brereley tract 2. c. 2. sect 3. subd 2. in the margent at â— Musculus loc commun pag. 394. where he saith Vocatio quae immediatè est à Christo jam in usu non est ut erat olim habebat sua signa unde cognosci potuit de quibus meminit Marcus Evangelista cap. ult dicens Praedicaverunt c. sequentibus signis c. and
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