that many learned Protestants do not believe all such Doctrines and consequently are not capable of Salvation Pag. 269. n. 45. A man may possibly leave some opinion or practise of a Church formerly common to himself and others and continue still a member of that Church Provided that what he forsakes be not one of those things wherein the Essence of a Church consists For this cause he saith That although Protestants leave the external Communion of the Church yet they left not the Church because they left her not in any thing essential to a Church as Fundamental points are Therfore he supposeth the Church before Luther did not erre in any Fundamental Article Otherwise Protestants had left her that is they had disagreed from her in a Fundamental point P. 272. n. 52 and pag. 283. n. 73. He denies that Protestants divided themselves from the Church absolutely and simply in all things that is ceased to be a member of it which still supposes that the Church before Luther believed all essential and fundamental Points which Protestants also pretend to hold and for that cause say they left not the Church Pag. 272. n. 52. He saith In the reason of our separation from the external Communion of your Church you are mistaken For it was not so much because she your Church as because your Churches external Communion was corrupted and needed Reformation But if we erred in Fundamental points Protestants must have forsaken us chiefly for that reason that our Church was corrupted with Fundamental errours of Faith Therefore he grants that we erred not in any such necessary Points Pag. 401. n. 26. He confesseth that D. Potter saith indeed that our not cutting off your Church from the Body of Christ and hope of salvation frees us from the imputation of Schism Pag. 133. n. 12. He saith expresly By confession of both sides we agree in much more than is simply and indispensably necessary to salvation It is well he makes so open a confession that we believe much more than is simply necessary to salvation But as I said before we will not because we cannot yield so much to Protestants And here I must ask again how he could say Pag. 401. n. 27. As for our freeing you from damnable Heresie and yielding you salvation neither D. Potter nor any other Protestant is guilty of it Seeing he saith that by the confession of both sides we agree in much more than is simply and indispensably necessary to salvation If we believe much more than is necessary to salvation by what Logick will he deduce that we believe not as much as is necessary 8. These so many and so clear words of D. Potter and M. Chillingworth may justly make any man wonder with what pretence of truth or modesty he could say Pag. 280. n. 95. As for your pretence that your errours are confessed not to be Fundamental it is an affected mistake as I have often told you And Pag. 308. 108. As for your obtruding upon us that we believe the Points of difference not Fundamental or necessary you have been often told it is a calumny The oftner the worse it being a Saying void of all truth and a shamefull calumny in him 9. To these testimonies of Potter and Chillingworth many other might be alleged out of other Protestants as we have seen divers other alleged by Potter D. Laud in his book against Fisher Pag. 299. saith I doe acknowledge a possibility of salvation in the Roman Church But so as that which I grant to Romanists is not as they are Romanists but as they are Christians that is as they believe the Creed and hold the foundation Christ himself Behold not only a possibility of salvation but also the reason thereof because we believe the Creed c. which is the very reason for which Protestants hold that they themselves may be saved though they differ in many points from one another This I say is the reason of D. Laud which other Protestants must approve though in true Divinity it be of no force at all for though one believe the Creed and hold the foundation Christ himself that is that he is God and Saviour of the world yet if he deny any point evidently delivered in Scripture or otherwise sufficiently propounded as revealed by God he cannot be saved even according to Protestants who therefore doe in this as in many other things speak inconsequently and contradict themselves Pag. 376. he saith The Religion of the Protestants and the Romanists Religion is the same nor doe the Church of Rome and the Protestants set up a different Religion for the Christian Religion is the same to both but they differ in the same Religion Therefore say I we hold no Fundamental errors wherein whosoever differ cannot be of the same but must be of a different Religion And Pag. 129. The Protestants have not left the Church of Rome in her Essence not in the things which constitute a Church And Pag. 282. he saith The possibility of salvation in the Roman Church I think cannot be denyed and in proof hereof Pag. 281. he alleges Luther Field Joseph Hall Geor Abbot Hooker Mornaeus Prideaux Calvin And D. Jeremie Taylor in his liberty of Prophecying Pag. 251. sect 20. teaches that we keep the foundation and believe many more truths than can be proved to be of simple and original necessity to Salvation And therefore all the wisest Personages of the adverse party allowed to them possibility of Salvation whilst their errors are not faults of their will but weaknesses and deceptions of the understanding which as I said may easily be believed of us Catholicks who suffer so much for our Religion so that there is nothing in the foundation of Faith that can reasonably hinder them to be permitted The foundation of Faith stands secure enough for all their vain and unhandsome superstructures And in particular he shews that Prayer for the dead and the doctrine of Transubstantiation are not Fundamental errours and also saith these two be in stead of the rest Yea he affirmes Pag. 258 that there is implyed as great difficulty in the mystery of the B. Trinity as in the Doctrine of Transubstantiation and shewes that we are not in any danger of sinning by Idolatrie in adoring the Sacrament 10. Thus good Reader having proved out of the Confession of Protestants That the first Protestants who pretended to reform all Churches extant when they appeared led such lives and taught such Doctrines as no man of judgement can think them to have been fit Instruments for that Work That Protestants confesse the Ancient Holy Fathers to stand for us That the chiefest Protestant Writers joyn with Catholicks against other Protestants in the most principal Articles of Religion Yea even in those very points for which Luther and his followers opposed our Doctrine and forsook our Communion which deserves well to be considered That our Doctrines have been confirmed by Miracles and finally That all
other beginning or beginners of Protestancy than those whom hitherto they have taken for their glorious Fathers and persons qualified with such gifts and endowments as make them fit to reform the whole Christian world and these being once removed from the rank of their Forefathers how will they answer this question Who in particular were the first beginners of their Protestant Church at what time and in what place did they live To which demand I am sure they cannot answer with satisfaction but perforce they must be content to be like the Donatists of whom St. Optatus sayd that they were Filii sine Patre Sonns without Father and every one must be to himself a begining of his Faith and Religion A dreadfull point in the business of an Eternity and necessary subject to that weighty saying of St. Bernard Qui se sibi magistrum constituit stulto se discipulum subdit He who will be his own Master shall be Scholler to a Fool. Secondly For Manners who can imagin that God being Truth Purity and Peace it self would choose for Reformation of the World such men as confessedly have shamefully erred against Truth for Doctrin and against not only Purity but common honesty and morality and against Peace by being both for their Doctrines and Practises Authors of Tumults Seditions and Rebellions Thirdly it ought to be considered with deepest grief and Tears what a lamentable thing it was that people should have been seduced from that antient Religion which the World professed with the specious names of Dr. Luther c. and with a fair but false and lying title of Reformation by men who indeed were such as hath been declared and proved from their own Writings and the expresse and direct Assertions of their own brethren Fourthly since we have found them to be most inconstant in their Doctrine in matters of highest concernment expresly professing to have temporized accommodated themselves to the times and not to that which even themselves judged true who can rely on them unless he first resolve not to be settled in any truth but to be ranked among those who circumferuntur omni vento doctrinae which in effect is no better than to have no true Faith at all Fiftly seeing they cannot nor ever could agree with those whom they stile Brethren and which is the main point have no possble means of agreement no men in wisdome can join themselves to the common generall name of Protestants not knowing which of them in particular hold the Truth nor who are or are not Protestants nor why they should believe one sect of them more than another neither is it possible to join with them all they believing and professing to believe contradictory Tenents some of which must needs be false Sixtly Seing those first Reformers are confessed to hold Doctrines in themselves damnable and detested even by Protestants how can they be excused from Heresy And seing they left the whole Catholick Church extant before Luther upon pretence of Errous in Doctrine of lesse moment than those wherin they thus differ among themselves and yet forsake not one another but will needs be Brethren and of one Communion how can they be excused from Schism by their division from the Communion of all Churches But now having declared what kind of men the Progenitots of Protestants were let us in the next place examine of what Fathers we Catholicks may deservedly glory even by the Confession of our Adversaries who by evidence of Truth are forced to confesse that the Antient Holy Fathers taught the same Doctrines and practised the same things which Protestants disprove in us and for the Reformation whereof they pretend to have forsaken our Church This then according to the order prescribed in the Preface must be the subject of the next Consideration THE SECOND CONSIDERATION By the Confession of Protestants the Antient Holy Fathers believed and practised the same things which we believe and practise against Protestants 1. FIrst saith Brereley tract 1. sect 3. subdivis 1. concerning Vows it is confessed that the Fathers did allow Vows of perpetual Chastity affirming them to be obligatory Non ignoramus saith Chemnitius exam part 3. pag. 14. ante med quod Patres vota perpetui caelibatûs probent quodque illa obligatoria etiam agnoscant In so much as he Chemnitius doth thereupon specially recite and reject in this behalf the several sayings of Basil [q] Chemnitius ibid. pag. 40. a. ante med Ambrose and Chrysostom Also of [r] Ibid. pag. 42. a. Epiphanins Austine and [s] Ibid. pag. 42. b. ante med Innocentius And it is likewise yet further affirmed that the [t] Peter Martyr de Votis pag. 490. saith Erant ergo Clementis aetate professiones vota fateor I am tune incaeperant homines deflectere à Verbo Dei c. With whom agreeth Mr. Parkins in Problem c. pag. 191. initio saying In antedictis saeculis stipulationes de continentia publice in Ecclesia fieri solebant nam Anno Christi 170. Clemens Alex. l. 3 stromat ait c. profession and Vows of Chastity were extant among Christians in the time of Clement Bishop of Alexandria who by [u] Euseb hist l. 6. c. 11. paulâ—ante med saith Clemens de se ipso loquitur quod prope ad Apostolorum tempoâ—a successerit his own testimony lived neer to the Apostles times that [x] Peter Martyr ibid. pag. 524 fine saith Scio Epiphanium cum multis aliis ex Patribus in eo errare quod peccatum esse dicunt votum hujusmodi violare cum onufuerit malè illum id referre in traditiones Apostolicas Epiphanius and many other Fathers erred therein that [y] Cent. 3. c. 6. col 140. linea 27. cent 3. c. 7. col 176. lâ—ea 39. Tertullian and Cyprian taught Vows of Chastity that the famous antient [z] Iustus Molitor de Ecclesia militante c. pag. 80. fine saith Chalcedonense Concilium contra Spiritus Sancti oracula Monachis Virginibus monialibus usum conjugii interdixit Council of Chalcedon did hereupon forbid Marriage to Monks and Nuns that St. Augustine and all the Fathers assembled with him in the Carthage Council [a] So saith Danaeus contra Bellarm. primae partis altera parte pag. 1011. initio And see Concil 4. Carthag can 104. and 1 Tim. 5.9 10 11 12. abused manifestly the word of God saying upon the Apostles words If any Widow how young soever c. hath vowed her self to God left her secular habit and under the testimony of the Bishop and Church appeared in a religious weed if afterward she go to secular Marriage she shall according to the Apostle have damnation because she dared to make void the vow of Chastity which she made to God that [b] Mr. Fulk against the Rhemish Testament in 1 Tim. 5. fol. 381. b. sect 10. initio And see Danaeus contra Belar 1. partis altera parte pag.
any such objection as this at that time when Protestants did much affect the use of lights Altars Pictures in their Churches In the meane time who would not I know not whether to say laugh or conceive just indignation to see so great a Champion as M. Chillingworth was esteemed to object such matters as these and as causes sufficient to forsake Gods Church 96. Ninthly he specifyes our saying of Pater-nosters and Creeds to the hono◠of Saints and of Ave-Maries to the honor of other Saints besides the Blessed Virgin This is not unlike to the former neither can I imagine what difficulty he can find that any good work as saying of Pater-nosters and Creeds is even in the account of Protestants and the saying of Ave-Maries must be sapposed to be in the opinion of these Protestants who allow prayers made to Saints may be offered in honor of Saints What will he say to the known doctrine of S. Augustine that although Sacrifice be offered to God only yet it may be offered in honor of Saints And much more why may not Pater-nosters and Creeds be offered in honour of Saints and Ave-Maries in honor of other Saints though the words be directed only to the Blessed Virgin In the mean time I return to say can such matters as these be alleged in the day of judgement as sufficient to excuse Luther and his followers from the grievous sin of Schism in forsaking the Communion of all Churches then extant 97. Tenthly He names the infallibilitie of the Bishop or Church of Rome Answer It cannot be expected that Protestants or any other divided from the Church of Rome will in expresse termes acknowledge her to be infallible under that word of Infallible but it hath been shewed that if they will speak with consequence to themselves they cannot deny her to be infallible while they give her such titles and grant her such Prerogatives as we have seen heretofore and deny not but that the ancient Fathers yielded her a preheminence before all other Churches and took her Doctrine and Practise for a Rule and proof of the Truth or falshood of what was believed or practised through all Christian Churches Yea and we have heard Protestants confessing that the Popes Authority for conserving unity and deciding Controversies in matters of faith is altogether necessary and that there cannot be expected any peace and union among Christians except by submitting to the Pope Besides Protestants commonly grant that the true Church is infallible in fundamental points and we must either say that the Roman Church was the true Church when Luther appeared or that Christ had no true Church on earth at that time nor hath any at this present seeing even the chiefest Protestants agree with us in many of those very points for which the first Protestants pretended to forsake all Churches extant when they appeared 98. Eleaventhly He objects our prohibiting the Scripture to be read publickely in the Church in such languages as all may understand Of this we have spoken heretofore Neither is it true that there is any general prohibition to read any Scripture in the Church in such a language as all may understand for some Preachers are wont to read in a vulgar language the Gospell of which they are to preach but our doctrine is that there is no Divine precept to use vulgar languages in the Liturgy or publick Offices recited in the name of the Church But what would he say to the custome which I have understood to have been used in Ireland of forcing people of that Nation to be present even at Sermons made in English of which they understand not one word which is a case far different from the use of an unknown tongue in the Liturgie or publick Offices ordained to the publick worship of God by the Church and not referred immediately for a Catechism or Instruction of the people as Sermons are 99. Twelfthly He strangely mentions our doctrine of the Blessed Virgines immunity from actual sin and our doctrine and worship of her immaculate Conception Answer It is a sign you want better matter while you object these points Your conscience cannot but tell you that you know we are so farr from making the immaculate Conception a point of Faith that there is a severe prohibition that neither part censure the other of Heresie Error or the like so that this Instance is manifestly impertinent The reader may be pleased to read Bellarmine tom 4. de amissione Gratiae statu peccati lib. 4. cap. 15. where he saith Quod ad primum scilicet non haberi apud Catholicos pro re certa explorata ac fide Catholica tenenda beatam Virginem sine peccato fuisse conceptam Joannes Pomeranus unus ex primis Lutheri discipulis in comment cap. 1. 44. Hierem. scribere ausus est pro articulo fidei apud Catholicos haberi B. Virginem sine ullo peccato immo etiam de Spiritu Sancto fuisse conceptam Sed hoc impudentissimum mendacium satis apertè refellunt duae Pontificum constitutiones Concilii aecumenici decretum quibus constitutionibus ac decretis Catholici omnes libenter obediunt Sixtus IV. Pontifex Max. in ea Constitutione quae incipit Gravè nimis de reliquiis veneratione Sanctorum desirtis verbis pronuntiat nondum esse quaestionem istam de Conceptione B. Virginis ab Ecclesia Romana Apostolica sede definitam ideò paenam excommunicationis statuit in eos qui alterutram sententiam ut haereticam damnare audent Judicium Sixti Pontificis sequutum est Concilium TRIDENTINUM ses 5. ac demum nostro tempore PIUS V. in constitutione quam edidit de conceptione Beatissimae Virginis Mariae Besides Protestants themselves acknowledge this point to be a thing indifferent excusable and not defined as may be seen in the fift Consideration num 4. at †next after f. in the margent at Fifthly and as Brereley tract 2. c. 2. sect 14. in the margent at †next after f. at Fifthly tract 2. c. 3. sect 5. subd 2. at f. in the margent proves saying Touching our B. Ladies being preserved from Original sin and the worshipping of Images Mr. Bunny in his Treatise tending to pacification sect 17. pag. 104. paulo ante med pag. 105. saith If any think it more honor able for the Blessed Virgin yea for Christ himself that took flesh of her to have been without sin and thereuppon for his part do rather think that by special praerogative she also was preserved from original corruption c. in these or such like whosoever will condemn all those that are not perswaded as we are committeth an uncharitable part towards those his brethren And D. Field ibid. apud Brereley pag. 499. in the margent at * expresly affirmes lib. 3. of the Church c. 42. pag. 174. post med the point concerning the Conception of our Blessed Lady to be a controversie not [ſ] Not defined saith M.
as well as they Therefore we Catholicks have the life and substance of Religion pag. 60. In the prime grounds or Principles of Christian Religion we have not forsaken the Church of Rome Therefore he grants that we have the prime grounds or Fundamentall Articles of Religion pag. 11. For those Catholick verities which she the Roman Church retains we yield her a member of the Catholick though one of the most unsound and corrupt members In this sense the Romanists may be called Catholicks Behold we are members of the Catholick Church which could not be if we erred in any one Fundamentall Point By the way If the Romanists may be called Catholicks why may not the Roman Church be termed Catholick And yet this is that Argument which Protestants are wont to urge against us and Potter in particular in this very place not considering that he impugns himself whiles he speaks against us not distinguishing between universall as Logicians speak of it which signifies one common thing abstracting or abstracted from all particulars and Catholick as it is taken in true Divinity for the Church spread over the whole world that is all Churches which agree with the Roman and upon that vain conceit telling his unlearned Reader that universall and particular are tearms repugnant and consequently one cannot be affirmed of the other that is say I Catholick cannot be affirmed of D. Potter nor D. Potter said to be a Catholick because a particular cannot be said to be universall or an universall pag. 75. To depart from the Church of Rome in some doctrines and Practises there might be just and necessary cause though the Church of Rome wanted nothing necessary to salvation pag. 70. They the Roman Doctors confesse that setting aside all matters controverted the main positive truths wherein all agree are abundantly sufficient to every good Christian both for his knowledge and for his practise teaching him what to believe and how to live so as he may be saved His saying that the Roman Doctors confess that setting aside all matters controverted c. is very untrue it being manifest that Catholicks believe Protestants to erre damnably both in matters of faith and practise yet his words convince ad hominem that we have all that is necessary yea and abundantly sufficient both for knowledge and practise for us to be saved And then he discoursing of the Doctrines wherein we differ from Protestants saith pag. 74. If the Mistaker will suppose his Roman Church and Religion purged from these and the like confessed excesses and novelties he shall find in that which remains little difference of importance between us Therefore de facto we believe all things of importance which Protestants believe After these words without any interruption he goes forward and sayes pag. 75. But by this discourse the Mistaker happily may believe his cause to be advantaged and may reply If Rome want nothing essentiall to Religion or to a Church how then can the Reformers justify their separation from that Church or free themselves from damnable Schisme Doth not this discourse prove and the Objection which he raises from it suppose that we want nothing essentiall to Religion Otherwise this Objection which he makes to himself were clearly impertinent and foolish if he could have dispatched all by saying we erre in essentiall points which had been an evident and more then a just cause to justify their separation which yet appears further by his Answer to the said Objection That to depart from a particular Church and namely from the Church of Rome in some Doctrines and practises there might be just and necessary cause though the Church of Rome wanted nothing necessary to salvation And afterward in the next pag. 76. speaking of the Church of Rome he saith expresly Her Communion we forsake not no more than the Body of Christ whereof we acknowledge the Church of Rome to be a member though corrupted And this clears us from the imputation of Schism whose propertie it is to cut off from the Body of Christ the hope of salvation the Church from which it separates But if she did erre in any one Fundamentall point by that very errour she would cease to be a member of the Body of Christ and should be cut off from the hope of salvation therefore she doth not erre in any Fundamental point p. 83. We were never disjoyned from her the Church of Rome in those main essentiall truths which give her the name and essence of a Church You must then say that she errs not in any Fundamental Point For the essence of a Church cannot subsist with any such error And that it may appear how desirous he is that it should be believed Catholicks Protestants not to differ in the essence of Religion he adds these words immediately after those which we have last cited Whereof if the mistaker doubt he may be better informed by some late Roman Catholick writers One of France who hath purposely in a large Treatise proved as he believes the Hugonots and Catholicks of that Kingdom to be all of the same Church and Religion because of truths agreed upon by both And another of our Country as it is said who hath lately published a large Catalogue of learned Authors both Papists and Protestants who are all of the same mind Thus you see he ransacks all kind of proofs to shew that Catholicks and Protestants differ not in the substance and essence of Faith and to that end cites for Catholick writers those two who can be no Catholicks as Charity Maintained part 1. chap. 3. pag. 104. Shews the former in particular to be a plain Heretick or rather Atheist Lucian-like jesting at all Religion Pag. 78. he saith We hope and think very well of all those holy and devout souls which in former Ages lived and dyed in the Church of Rome Nay our Charity reaches further to all those at this day who in simplicity of heart believe the Roman Religion and professe it To these words of the Doctor if we subsume But it were impossible that any can be saved even by Ignorance or any simplicitie of heart if he erre in a Fundamentall point because as by every such error a Church ceases to be a Church so every particular person ceases to be a member of the true Church the Conclusion will be that we doe not erre in any Fundamentall point Nay pag. 79. he saith further We believe it the Roman Religion safe that is by Gods great Mercy not damnable to some such as believe what they professe But we believe it not safe but very dangerous if not certainly damnable to such as professe it when they believe or if their hearts were upright and not perversly obstinate might believe the contrary Behold we are not only in a possibility to be saved we are even safe upon condition we believe that Faith to be true which we professe and for which we have suffered so long so great and so many
words of Luther alleged by the Calvinist writer Matthias Martinius in his doctrinae Christianae summa capita c. Printed 1603 pag. 288. post med From whom and from their Principles of advancing onely Faith extenuating good works and other like doctrines have sprung as from a Hydra the late sect of the Libertines who uppon the very foresaid [m] It appears by Calvin 's report of their words in tract Theolog. pag. 540. a. circa med their chief Reason to be Cùm Deus rerum omnium author sit nullum jam boni mali discrimen esse haâ—â—dum sed quicquid agituâ—â— bonum esse grounds and colours denying neverthelesse verbally as Protestants doe God to be the Author of sin and verbally also requiring integrity of life and manners have set abroad to the world by their published writings stored with testimonies of Scriptures all Epicurism and impure liberty of life Which point we shall repeat and say somewhat more of it hereafter in the life of Calvin 12. [n] Brereley tract 2. cap. 2 sect 10. subdivis 15. Zuinglius tom 2. in resp ad conf Lutheri reproveth in Luther his willfull frowardness or obstinacie against that which himself conceived for true or even though it be proved to be against holy Scripture saying Lutherus obstinato devoto animo conceptam semel opinionem persequi obtinere conatur nec multum curare solet quodcunque de re quavis pronunciet etiamsi vel sibi ipsi vel divini verbi oraculo contradicere deprehendatur These words of Zuinglius are also in Schlusselburg in Theologia Calvinistarum l. 2. fol. 122. a. fine Thus Luther of Communion under both kinds saith de formula Missae If the Councell should in any case decree this least of all then would wee use both kinds yea rather in despite of the Councell and that Decree we would use either but one kind onely or neither and in no case both See Luther tom 3. Germ. fol. 274. And see this saying of Luther alleged and rejected by Hospinian in hist Sacramentar part altera fol. 13. a. post med And whereas Mr. Jewell answereth hereunto in his reply against Mr. Harding pag. 107. post med that Luther only meant that Gods truth should not hang upon the authority of man to forbear that this is Mr. Jewels device or shift and no words in all that passage of Luther to explain his meaning for onely such can yet this meaning though admitted inable Luther to teach that in despite of the Councell wee should use either but one kind or neither which last were directly against Christs institution For which cause Hospinian as before rejecteth this saying of Luther Of like nature is it where he teacheth tom 2. Germ. fol. 214. that if the Councell should grant the Church-men liberty to marry he would think that man more in Gods grace who during his life kept three whores then he who married according to the Councels decree and that he would command under pain of damnation that no man should marry by the permission of such a Councell but should either live chast or if it were impossible then not to despair though he kept a whore In like manner he saith in parva confessione touching Elevation of the Sacrament I did know the elevation of the Sarament to be Idolatricall as making for Sacrifice yet nevertheless I did retain it in the Church at Wittemberg to the end I might despite the devill Carolostadius Elevationem Sacramenti sciebam esse idolatricam sed tamen eam retinebam in Templo Wittemburgensi ut aegrè facerem Diabolo Carolostadio And see Luther tom 3. Germ. fol. 55. and in Colloquiis Mensalibus Germ. fol. 210. A Saying and Practice so gross that Amandus Polanus Professor at Basill specially mentioneth and reprooveth the same in Syllogethes Theolog. pag. 464. ante medium saying further ibidem I will not recite more of Luther 's absurd Sayings which are many Sed nolo plura absurde dicta Lutheri recensere quae multa sunt quae tegenda potius quam exagitanda c. And Hospinian in Hist Sacramentar part altera fol. 14. a. initio reciteth this Saying of Luther tearming it minimè profecto conveniens oratio Christiano Theologo magna infirmitas in Luthero A speach unworthy of a Christian Divine and shewing a great weakness in Luther Pu. To this may be added that Luther in his Book of abrogating the private Masse exhorts the Augustine Fryars of Wittemberg who first abrogated the Masse that even against their conscience accusing them they should persist in what they had begun acknowledging that in some things he had [o] Vide Tanner tom 2. disput 1. q. 2. dub 4. n. 108. done the like And Joannes Mathesius a Lutheran Preacher saith Antonius [p] In orat Germ. 12. de Luthero Musa the Parish Priest of Rocklitz recounted to me that on a time he heartily moaned himself to the Doctor he means Luther that he himself could not believe what he preached to others and that D. Luther answered Praise and thanks be to God that this happens also unto others for I had thought it had happened only to me [q] Pu. Who can believe him who believes not himself Pu. Pause here a little Protestant Reader and if the salvation of thy Soul be dear to thee in any least measure consider uprightly with fear and trembling whether indeed it could be any scruple of conscience which could move Luther to forsake the whole Church of Christ dispersed over the whole world when he appeared seeing he had a conscience large enough to swallow a sin confessed by him [r] To be Idolatry and yet how in the mean time I cannot say whether more prodigiously or hypocritically to c. to forsake us Catholicks even upon pretence of Idolatry If he could against his conscience leave Carolostadius one of his own Brethren expresly and formerly upon the motive of vexing and despising him who can wonder if he forsook the Church and Pope of Rome upon passion rage and hatred and not because he found any thing taught by them which his conscience could not have disgested if his passions had not been stronger than his reason conscience So that his revolt was not upon judgement but envy and passion that John Tecel a Dominican Fryar and not he or some of his Order was appointed to promulgate some Indulgences granted at that time in so much that we have seen above how he would have submitted to the Pope if confessed pride had not hindered him [s] Confessing further that he began to Preach against Indulgencies when saith he as witnesseth Sleydan l. 16. fol. 232. b. fine I scarcely understood what the name of Indulgence meant which are Luthers words in Sleydan l. 13. fol. 177. b. paulò post medium Yea the Ar. c. Yea the Arguments in favour of us Catholicks against his new course were so many and of all kinds and so evident and convincing
then attribute so much to his Epistles that whatsoever was contained in them was sacred lest that in thinking so we should saith he impute immoderate arrogancy to the Apostles His words are tom 2. contra Catabaptistas fol 10. b. circa med Ignorantia vestra est quod putatis cum Paulus haec scriberet Evangelistarum commentarios Apostolorum Epistolas jam in manibus Apostolorum atque authoritate fuisse quasi vero Paulus Epistolis suis jam tum tribuerit ut quicquid in iis contineretur sacrosanctum esset non quod ipse velim non esse sacrosancta quae illius sunt sed quod nolim Apostolis imputari immoderatam arrogantiam In so much that where the Evangelists say This is my Body Zuinglius to supply their supposed defect altereth the text with incredible boldness translating and saying insteed thereof This signifieth my Body Whereof Schlusselburg a learned Protestant in Theologia Calvinistarum l. 2. art 6. fol. 33. b. fine saith Nec potest hoc scelus Zuinglii ullo colore excusari res est manifestissima in graeco textu non habetur significat sed est c. And fol. 44. a. he speaketh to the Zuinglians saying Nec potestis rem inficiari aut occultare quia exemplaria Francisco Regi Galliarum à Zuinglio dedicata sunt in plurimorum hominum manibus excusa Tiguri Anno 1525. in mense Martio in octavo c. And yet more of the Dutch Bible of the Zuinglians he saith there Ego in Saxoniae oppido Mundera An. 60. apud Scholae Rectorem Humbertum vidi exemplar Germanicorum Bibliorum quae Tiguri erant impressa ubi non sine admiratione animi perturbatione verba Filii Dei ad imitationem Zuinglii somniatoris depravata esse deprehend Nam in omnibus illis quatuor locis Math. 26. Marc. 14. Luc. 22. 1. Cor. 11. ubi verba institutionis Testamenti Filii recensentur Hoc est Corpus meum hic est sanguis meus inhunc modum textus erat falsatus hoc significat Corpus meum hoc significat sanguinem meū And see further Zuinglius himself tom 2. l. de vera falsa Religione fol. 210. a. ante med where he saith Sic ergo habet Lucas accepto pane gratias egit fregit dedit eis dicens Hoc significat Corpus meum 28. Pu. Be pleased Reader to reflect here that as above we heard Zuinglius deeply taxing Luther saying to him Thou dost corrupt the word of God thou art seen to be a manifest and common corrupter of the holy Scriptures so here we see how the Lutherans cry shame on Zuinglians for the same crime of falsifying the word of God by turning This is into This signifies my Body c. teaching every one who desires not to betray his own Soul not to trust either of these two or any other Protestant in their Translations seeing there is not a Translation among them which is not condemned by other Protestants as we shall declare after I have noted some very particular corruptions of our English Protestants Zuinglius is condemned by other Protestants for changing This is into this signifies But was he alone guilty of this impiety No. The Communion Book of the Church of England together with the Articles and Book of Ordination were composed Anno 1547. by the Lord Archbishop of Canterbury the Bishops of Rochester Ely Hereford Worcester Linclon Chichester Dr. Redman Dr. Robinson Dr. Cox the Deans of Pauls of Exeter and of Lincoln who at the Kings charges partly at Windsor partly elsewhere contrived them all which were ratified and confirmed by the Parliament in the year 1548. In this Common Book to say these few things by the way there was Invocation of Saints and Prayer for the dead which are the Doctrines commonly objected by modern Protestants against Catholicks as is yet to be seen many Copies being yet extant And in the Statute of King Edward the sixt it is resolved that those that are abstemious that is cannot drink Wine may receive under one kind only Afterward the then Lord Protector at Calvins instigation as appeareth by his Epistles to the Duke of Summerset put out the Invocation of Saints and Prayer for the dead so variable is the Religion of Protestants But to come to our purpose of proving that not Zuinglius alone was guilty of that foul falsification of the Scripture by translating signifies for is In the first Edition of the said Communion Book the words cited out of Scripture were rendred thus This is my Body c. A year after it was altered thus This signifieth my Body c. A little after is and signifieth were both expunged and a blank Paper put in the place of the Verb thus this my Body c. which without the Verb signifieth nothing or rather may be applyed to any thing as it may please the Painter or changeable Protestant And lastly is was put in again Of this incertainty in Protestant Religion in a matter of greatest moment Nicholas Heath Archbishop of York and Lord Chancellour of England minded the Kingdom 1. Elizabethae in his Speach against the bringing in of the uncertain and unsetled new Religions which Speach saith a man of great learning and credit under whose hand I received it I have read and have seen divers of King Edward the sixt Service Books some with is some with signifieth and some with a blank in the place Now Reader look above and apply to English Protestants that which Lutherans justly object to Zuinglius for his translating signified for is 29. Moreover it is to be observed that the Bible in King Edward the sixt days was translated into English by the Bishops of St. Davids Hereford Ely Norwich and Rochester and therefore it is called the Bishops Bible In it the whole Book of the Canticles which they prophanely why may not I say blasphemously translate the Ballad of Ballads and many other Chapters and verses in the Bible were particularly noted as not fit to be read to the common people or by them But in the latter Bibles all things are equally permitted to all from which liberty what could be expected then that which we find by lamentable experience an endless multiplication of new Heresies without any possible means of remedy as long as men are resolved not to acknowledge an infallible Judge of Controversies but to leave every man to read Scripture which they must interpret according to their own mind or fancy not having any other infallible Rule or Guide to follow I know that a learned Catholick in a familiar discourse with Dr. Collins chief Reader of Divinity in Cambridge told him that Protestants themselves were the true cause of so many Heresies by permitting the promiscuous reading of Scripture to every Body and the Doctor answered plainly That for his part he did not approve such liberty and this is the thing which the Church dislikes but it is a meer calumny to say that she
pag. 415 ante med and he reproveth some Protestants herein in his meditation upon the 122 Psalm pag. 92 ante med And by Mr. Fulk against Purgatory pag. 35 and many others Fourthly that the Church must continue visible is affirmed by Melancthon and sundry others alleged in Brerely tract 2 c. 2. sect 1 post medium at d. e. f. g. in the margent where at d. Bartholomaeus Kekermannus in System Theolog. pag. 408. initio saith Novi Testamenti Ecclesia ratione notarum et formae externae semper debet esse sensibilis seu conspicua ut nimirum reliquae Gentes quae adhuc extra Ecclesiam sunt scire possint cuinam Ecclesiae sese debeant aggregare id quod de Ecclesia Novi Testamenti Esay c. 61. ab initio magnific is verbis praedixit And Hiperius in Method Theolog. pag. 552. prope finem saith Profectò nisi signa haec extarent ac vera Ecclesia sensibus deprehenderetur qui scire possit homo cuinam coetui salutis consequendae ergo adhaerendum sibi foret And Peter Martyr in his Epistles annexed to his Common-places in English pag. 153. a. circa medium reporting certain points wherein he professeth to agree with us Catholicks saith We also do not appoint an invisible Church but do define Congregations unto which the faithfull may know that they may safely adjoyn themselves affirming further a little there before that this opinion is saith he coÌ„mon with us to Catholicks Ibid. at e. M. Henoch Clapham in his soveraign remedy against Schism pag. 18 after many proofs alleged by him from the Scriptures and otherwise concludeth saying Not only all Antients ever hold the Churches ever vifibility but also all learned men of our age Also Mr Field l. 1. of the Church c. 10. pag. 19. ante med saith The persons of them of whom the Church consisteth are visible their profession known even to the prophane and wicked of the world and in this sort the Church cannot be invisible c. with much more very plainly in that behalf And pag. 21. circa medium he further saith It is true that Bellarmine laboureth in vain in proving that there is and allwaies hath been a visible Church and that not consisting of some few scattered Christians without order of Ministry or use of Sacraments for all this we do most willingly yield unto howsoever perhaps some few have been of opinion that c. In like full manner is the Churches visibility affirmed from the Scriptures as well by Melancthon in locis commu edit 1561. c. de Ecclesia pag. 354. initio saying Quotiescunque de Ecclesia cogitamus c. [a] ibidem in Brereley at 6. Whensoever we think of the Church let us behold the company of such men as are gathered together which is the visible Church neither let us dream that the Elect of God are to be found in any other place than in this visible Society c. Neither let us imagin of any other visible Church c. But let us know that the Ministry of the Gospell must be publick c. And having then alleged sundry Texts of Scripture in behalf of the Churches ever visibility he concludeth saying Hi similes loci non de Idea Platonica sed de visibili Ecclesia loquuntur And see there pag. 360. post med And see Melancthon further in Praefat. l. corp Doctrinae Christianae in Ecclesi is Saxon. Misnisis Elector is Saxon. impress Lip Anno 1561. And in Concil Theolog. part 1. pag. 512. part 2. pag. 201. 394. As also by D. Humfrey in Jesuitismi part 2. rat 3. pag. 240. where he saith Declaratum est nos Ecclesiam non in aëre collocare sed in terra nos Ecclesiam confiteri esse oppidum supra montem positum quod abscondi non potest Matth. 5. montem excelsum Domus Dei cunctis collibus editiorem ad quem omnes Gentes confluent Esay 2. c. cur ergo anxiè curiosè probant quod est à nobis nunquam negatum c And ibidem pag. 241. initio he saith visibilis est propter exercitia pietatis quae videntur ab omnibus in Ecclesia nam dum ministri docent alii discunt illi Sacramenta administrant hi communicant c. qui ista non videt talpa est caecior visibilis est quia notae sunt insignes conspicuae c. and pag. 242. initio he saith non enim clancularii secessus c. convocationes sunt Christianae Secret aboads are not the Christian convocation c. because this communion of Saints is an open testification of Christianity ibid. in Brerely at b. And pag. 281. fine affirmeth concerneth the Church militant which is the only point in question Oportere Ecclesiam esse conspicuam conclusionem esse clarissimam And ibidem in Brerely under 6. fine Justus Molitor in his Treatise de Ecclesia militante c. contra Bellarmin pag. 36. sect 4. saith Haec invisibilis Ecclesia electorum in illa nempe visibili Ecclesia latet extraâ—eam nec inveniri potest sicut rectè dicitur extra Ecclesiam nempe visibilem non est salus c. And see further there pag. 38. sect 10. Ibidem in Brereley at 5. Calvin l. 4. Instit c. 1. sect 4 saith Verum quia nunc de visibili Ecclesia disserere propositum est discamus vel uno matris elogio quam utilis sit nobis ejus cognitio imò necessaria quando non alius est in vitam ingressus nisi nos ipsa concipiat utero nisi pareat nisi c. denique sub custodia gubernatione sua nos tueatur donec exuti carne mortali c. Adde quod extra ejus gremium nulla est speranda peccatorum remissio Ibidem in Brereley at f. Melancthon in concill Theol. part 2 saith Necesse est fateri esse visibilem Ecclesiam c. quo spectat haec portentosa oratio quae negat esse ullam visibilem Ecclesiam pag. 393. fine 394 initio Lastly ibidem in Brereley at g. M. Henoch Clapham in his Soveraign Remedy against Schism pag. 17. post medium saith contrary to all Scriptures they do affirm that there hath been no visibility of the Church for former hundred of years which position is against Psalm 72.3.17 Esay 59.21 Matt. 2.24.26 Whereupon M. Henoch Clapham in his Soveraign Remedy against Schism pag. 23. post medium saith Our Saviour forbids going out unto such desert and corner-Gospells Mat. 24.23 24 26. and St. Augustine tom 4. quaest Evang. l. 1 quaest 38 saith accordingly Constituta ergo authoritate Ecclesiae per orbem terrarum clara atque manifesta consequenter Discipulos admonet qui in eum credere voluerint ne schismaticis atque haereticis credant unumquodque enim schisma unaquaeque haeresis aut locum suum habet in orbe terrarum partem aliquam retinens aut obscuris atque occultis conventiculis curiositatem hominum decipit Ad quod pertinet
[o] Brereley ibidem in the margent at a. Lobechius in disput Theolog. pag. 358. fine 359. initio saith Immediatam porrò vocationem cum mediata ab Apostolis permutatam esse Scriptura testatur c. credimus immediatae vocationis usum Deo in hoc mundo nullum amplius futurum nullam quippe de ea dedit promissionem nullum mandatum and D. Saravia in his book of the divers degrees of Ministers pag. 9. initio tearmeth extraordinary Calling an unknown Coast out of which the now Defenders thereof can no waies wind themselves And see Mr. D. Covell in his defence of Mr. Hooker pag. 86. fine 87. initio and see Saravia in defen tract c. contra resp Bezae pag. 306 307. and ibidem pag. 37. circa medium he saith Sed speciem illam extraordinariae vocationis ad Ecclesiae ministerium c. cum nullo testimonio Scripturarum nec exemplo certo doceatur non admitto est enim periculi plena novi malique exempli c. ea sola fretus nemo se ministerio Ecclesiastico ingerere debet and see there pag. 35 36 38 c. Insomuch that pag. 59. fine 60. post med 74. fine he reprehendeth Beza for that in the Disputation had by him and other Protestants with Catholikes in the Conference at Poysy being demanded of their calling Beza affirmed the same to be extraordinary See hereof more in Brereley tract 2. c. 2. sect 6. at y z a. and see the contrary affirmed by others in Brereley tract 2. c. 2. sect 6. at f. tract 2. c. 2. sect 10. prope finem at r. sect 11. subd 3. at * 47 The indelible Character imprinted by certain Sacraments affirmed in expresse terms by Mr. D. Covell in his defence of Mr. Hooker pag. 87. fine 91. initio circa med where he allegeth St. Augustin for it And for the Doctrine thereof see Mr. Hooker l. 5. pag. 228. circa paulo post med yet impugned by other Protestants whereof see Mr. Willet in his Synopsis pag. 419. and see him reproving Mr. Hooker herein in his meditation upon Psalm 122. printed 1â—03 pag. 91. fine 48 The baptism of Women and Lay persons in case of necessitie affirmed by Jacobus Andreas in epitom Colloquii Montisbelgar pag. 46. prope initium 58. circa med by Mr. Hooker l. 5. sect 61. pag 137. circa med prope finem sect 62. initio pag. 139. ante med by Mr. D. Covell in his defence of Mr. Hooker pag. 91 fine 92. ante med by Mr. Whitgift in his defence c. pag. 518. ante med who also there allegeth Zuinglius by Schlusselburg in Theolog. Calvinistarum l. 1. fol. 68. b. and many others yet contradicted by Calvin as appeareth in Schlusselburg in Theolog. Calvinist l. 1. fol. 60. b. ante med 61. a. initio and contradicted by Mr. Willet in his Synopsis pag. 432. fine 433. and by many others 49 The known intention of the Church needfull to the Administration of the Sacraments by Mr. Hooker in his Ecclesiastical Polity l. 5. sect 58. p. 126. versus finem and by D. Covell in his defence of Mr. Hooker pag. 103. ante med and more plainly 104. post med 106. post med And yet impugned specially in Mr. Hooker by certain English Protestants in their Christian Letter to Mr. R. Hooker pag. 29. fine 30. initio post med and promiscuously by others 50 Seven Sacraments by the Protestant Divines assembled in the Conference at Lipsia teste Illyrico inadhortatione ad Constantiam in agnita Christi religione c. printed in Octavo Magdeburg 1550. paulo post initium ante med and by the Protestant Divines assembled in the Conference at Ratisbon anno 1541. whereof Bucer in Actis Colloq Ratisbon saith Protestantes non gravatim admiserunt septem Sacramenta 51 Implicite Faith commonly tearmed Fides implicita affirmed by Dr. Field of the Church l. 3. c. 2. pag. 65. circa med and in his Epistle Dedicatory to the L. Archbishop neer the begining of that Epistle he-saith [o] Alleged by Brereley tract 2. c 3. sect 11. subdi 1. in the margent under 1. For seeing the Controversies in Religion in our time are grown in number so many and in nature so intricat that few have time and leasure fewer strength and understanding to examine them what remaineth for men desirous of satisfaction in things of such consequence but diligently to search out which among all the Societies of men in the world is that blessed company of Holy ones that Houshold of Faith that Spouse of Christ and Church of the living God which is the Pillar and ground of Truth that so they may imbrace her Communion follow her Directions and rest in her judgment So that Implitite Faith is here by Mr. D. Field implied and allotted to those that want strength of understanding to examine Controversies In respect whereof he directeth them as before said to rest in the Churches Judgment Affirmed also by D. Baro l. de Fide ejus ortu pag. 40. initio pag. 91 92. initio 94. ante med 97. initio by Mr. Jacob in his Reasons taken out of Gods Word pag. 55. ante med Insomuch as we are taught to rest in other judgements by the French Confession in the Harmony pag. 319. prope finem and by Jacobus Acontius stratag Satan l. 4. pag. 203. paulo post initium by Mr. Hooker in his Ecclesiasticall Polity in the Preface sect 6. pag. 28. paulo ante circa med by Melancthon l. 1. Epist ep ad Regem Angeliae pag. 49. fine yet impugned as Popish by certain Eng. protestants in their christian letter to M. Hooker pag. 30. post med and generally by others 52 Usury alltogether unlawfull affirmed by D. Pie in his Treatise intituled usuries sprite conjured with his answer to a treatise written in defence of Usury printed 1604. and in his Epistle Dedicatory he allegeth Mr. D. Powell and sundry others who have written herein against Usury yet contradicted by sundry Protestants mentioned there pag. 20. fine 32. initio Contradicted also by Bucer in script Anglican pag. 789 790 791. c. and contradicted by Geneva it self witness whereof is Mr. Hutton in his second part of the answer c. In his Preface to his fellow Brethren c. where he saith Two Ministers at Geneva were deposed and banished for speaking against Usury allowed in that State See all so Usury further defended by Matthew Virell in his principal grounds of Religion Englished and printed 1595. pag. 148. post med 149. ante med 53 That Antichist is yet to come affirmed by [q] Brereley tract 1. sect 9. subdivis 3. in the margent at 18. and in the margent and Text at †Franciscus Lambertus in his book intituled Antichristus sive prognostica finis Mundi pag. 74. post med 75 79. and see Franciscus Lambertus his Commentarie upon the Revelations And by Zanchius
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
votum pacis facti discussio 85 First then he teacheth that Good-Works are not only a way to but also a cause of reigning vot pag. 26. Secondly that there is true merit vot pag. 27. Discuss pag. 46.50.53 line 1. 2. Thirdly that we are not certain of our salvation certitudine fidei vot pag. 28. Discuss pag. 55. and ibidem Fourthly that with Gods Grace we may observe the Covenant between God and Man Fifthly that the Pope is constituted above all Bishops to take away the occasion of Sciusm vot pag. 32. Sixtly that antient Churches and Fathers were wont to have recourse to him in doubts concerning Faith Discuss pag. 23. That the Popes power and primacy is necessary for deciding Controversies in Religion Discuss pag. 63. ibidem pag. 66. sequentibus he proves the primacy and prerogative of the Pope by divers excellent proofs of the antient Fathers and times and to conclude he saith that there can on Union in matters of Faith and Religion be hoped for except under the Pope Discuss pag. 255. his words are these Restitutionem Christianorum in unum idemque corpus semper optatam a Grotio sciunt qui eum norunt Existimavit autem aliquando c. incipi posse à protestantium inter se conjunctione Postea vidit id plane fieri nequire quia praeterquam quod Calvinistarum ingenia firme omnium ab omni pace sunt alienissima Protestantes nullo inter se communi Ecclesiastico regimine sociantur quae causae sunt cur factae partes in unum Protestantium corpus colligi nequeant imo cur partes aliae atque aliae sint exsurrecturae Quare nunc plane ita sentit Grotius multi cum ipso non posse Protestantes inter se jungi nisi simul jungantur cum iis qui Sedi Romanae cohaerent sine qua nullum sperari potest in Ecclesia commune regimen Ideo optat ut ea divulsio quae evenit causae divulsionis tollantur Inter eas causas non est primatus Episcopi Romani secundum canonas fatente Melancthone qui eum primatum etiam necessarium putat ad retinendam unitatem Neque enim hoc est Ecclesiam subjicere pontificis libidini sed reponere ordinem sapienter institutum c. Seventhly that the Baptism of St. John Baptist did not forgive sins but was imperfect in comparison of Christian Baptism Discuss pag. 76. vot pag. 38. Eightly that Saints hear our prayers and that the antient Writers did beleive that Saints hear us Vot pag. 68. 69. 70. 71. That the antient Fathers defended and practised Invocation of Saints he proves at large Discuss pag. 101. 102. 103. 104. 105. 106. 107. out of Chrisostom Augustine Hierom Prudentius Basil Theodoret Ambrose Origen and concludes that from so great consent of Fathers it appears that praying to Angels and Saints was approved by the Churches of those times and that if it be Idolatry there was no Church of God upon Earth Yea he saith that K. James acknowledges that in the fourth Age there is to be found examples of Invocation of Saints and that it is free from Idolatry he proves it out of Luther in Epistola ad Georgium Spalatinum and ad Erfordienses and out of Oecolampadius in Annotationibus ad Chrisostomum and that Bucer doth not condemn it Ninthly that Catholiks are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Bread-adorers or Idolaters in worshiping Christ in the Sacrament Tenthly that Communion of the Laity under both kinds is not necessary nor any divine command vot pag. 81. Discuss pag. 249. Eleventhly he saith that anointing the sick was used in the primative times and lasted through all Churches without interruption till Luthers time vot pag. 82. Discuss pag. 128. Twelfthly he defends learnedly the authority and certainty of Tradition and answers what may be objected to the contrary vot pag. 101. 102. 103. 104. Discuss pag. 26. 179. 189. Thirteenthly that the vulgar Translation of the Scripture of all others is the safest Quae saith he nullum habet malum dogma sicut tot saeculorum gentium concensus judicavit which contains no ill Doctrine as the consent of so many Ages and Nations have judged Fourteenthly he holds works of supererogation Vot pag. 112. 15. Seven Sacraments Discuss pag. 75. 76. 128. 16. Works of satisfaction Discuss pag. 84. 220. That they who teach Justification by Faith alone run in a circle and utter unintelligible things 17. Prayer for the dead and Purgatory Discuss pag. 144. 145. 146. 147. 148. 149. c. 18. That Grace may be lost 19. Distinction of Mortal and Venial sins Discuss pag. 206. 207. c. 20. He doth not deny that God may be painted ea forma qua se patribus conspiciendum dedit which he proves even from the learned Jews as also from Philosophers Discuss pag. 114. 86 But to shew that we may in Favour of Catholiks allege not one or many particular men but the whole Protestant Church of England it is to be observed that their Communion book together with the Articles and book of Ordination were composed in the year 1547 by the Archbishop of Canterbury the Bishops of Rochester Ely Hereford Worcester Lincoln Chichester wherein is Invocation of Saints and prayer for the dead as hath been said in the first Consideration num 28. 87 The further I proceed in this so important an Argument and Consideration the more matter offers it self We have shewed divers waies how many learned Protestants stand for us against their Brethren There remains yet a Demonstration of the same Truth taken from a great pretended Protestant who proves and grants this to be true even by denying it to be true The case stands thus Mr. Chillingworth in his book approved by three principall men of Oxford c. 5. n. 91. pag. 292. speaketh thus to the Author of the book intituled Charity maintained by Catholikes who part 1. c. 5. n. 31. pag. 196. saith to D. Potter You cannot be ignorant but that many cheif learned Protestants are forced to confesse the Antiquity of our Doctrine and practise and do in several and many Controversies acknowledge that the antient Fathers stand on our side Now seeing we have in this third Consideration proved that many cheif Protestants in the most important differences between us and them hold our Doctrine to be true and consequently to be most antient I wonder how Mr. Chillingworth will answer the now alleged words of Charity maintained His Answer consists in alleging some particular points wherein he pretends that our Doctrine is not confessed to be antient in which enumeration if we can demonstrate his Instances to be either untrue or impertinent this our third Consideration will remain true That chiefest Protestants in chiefest points hold with us against their pretended Brethren For it is a true Axiom Exceptio firmat oppositam regulam If he can shew only some particulars wherein Protestants agree not with us he yields ipso facto that for the rest they
and Concil 1. Brach. can 34. 35. 39. and see the Liturgies of St. James fol. 28. a. of Basil fol. 44. initio and of Chrysostom fol. 62. b. fine and Clemens l. 8. Apostol Constitut after the Antwerp print of 1564. c. 18. See also more hereof in Brereley in the Liturgy c. ibidem at b. By all which it is sufficiently proved that the Primitive Church held the Priests celebration absolute in it self without any necessity of the peoples particular understanding for the dead depend upon correspondence held with them but is in it self accomplished and perfect as was the Priests Sacrifice in the old law for himself and the whole Congregation whereat the people [k] And there shall be no man in the Tabernacle of the Congregation when he goeth in to make an altonement in the holy place until he come out and have made an attonement for himself and for his houshold and for all the Congregation of Israel Leviticus 16.17 might not be present And so accordingly [l] Apud Brereley in the Liturgy c. tract 5. sect 3. fine at * in the margent Beza in Epist Theolog. ep 8. pag. 73. saith Plerique tamen ex vetustissimis illis Patribus Christianorum sacra non aliter quam Cereris mysteria quaedam occultanda censuerunt adeo ut ne Catechumenos quidem ad spectandum admiserint totam illam actionem in qua quicquid paucis simplicibus symbolis figurabatur verbo suo clarè ea lingua quae ab omnibus intelligeretur explicato palam praedicari promulgari voluit ac praecepit Dominus sicut ipsemet factitavit in Aporreta quaedam ne ipsis quidem mystis plerisque intellecta sacra transformarunt and pag. 82. He taxeth herein both the antient and new Liturgies aswell of the East as of the West and pag. 83. he saith Introducta sunt paulatim pro mensis Altaria c. at qui primam hanc arripuit occasionem Satan sacram istam actionem non dandi sed accipiendi Christi causa institutam in sacrificium ctiam ilasticon transformandi non placuerunt vulgares simplices Hymni c. non placuit simplex communis apparatus idcirco conquiri marmora inaurati parietes vasa aurea argentea comparari pretiosae etiam pontificales atque adeo imperatoriae vestes Ministris circundari caeperunt honorandi scilicet Sacramenti causa rotundi panes singulis porrigi caepti ritus à Domino institutus abrogatus non placuit vel sedentibus vel stantibus panem in manum porrigi ut olim fiebat sed attolli panem quasi venerandum c. and pag. 79. he saith Totum illum apparatum quo vetustissimi etiam illi Baptismum Coenam Domini se exornare posse putarunt non satis mirari possum c. Theodore Beza confesseth of the publike Liturgies celebration had in the times of the most antient Fathers Moreover the inconvenience of the vulgar language seemeth great as well in respect of the [m] The change of the vulgar languages appeareth by example of our own so greatly altered from the first old English as that ours now used is almost become another language a thing so incident to other Nations that M. D. Morton in Apolog. Cath. part 1. cap. 10. pag. 25. saith Tu igitur tempus primum demonstra quo vernacula Graeca Romana Hebraea primo caeperint à nativa sua integritate degenerate change and degenerating daily incident to those languages as also in regard of the Communion of dispersed Churches in Forein Nations which is preserved by Latine Service so as in what Country soever of the Latine Church any stranger sojourneth he is yet in regard of the Church service and publike worship of God as though he were at home and so accordingly the Italian Priest may celebrate his publike Liturgy aswell in France and Germany as in Italie and the like may be said of other people and nations the contrary whereof falleth out upon the variable and divers celebration of the publick Liturgy according to the diversity of rites and vulgar languages variably observed in several nations Besides the ancient presidents of publick Liturgies within the first 600. years are worthy of observation herein for the Liturgies in those antient times used by the Oriential Churches are either Greek or Caldee as likewise all the like ancient Liturgies of the west Church are onely Latine which argueth that upon the first conversion of nations the publick Liturgy was not diversly first taught and celebrated according to the diversity of vulgar Languages And whereas our adversaries do no lesse vehemently than usually object to the contrary that which the Apostle writeth to the Corinthians of [n] 1. Cor. 14.15 prayer with understanding To forbear that longer discourse had in explication thereof by our other [o] See the Annotations of the Rhemish Testament upon this place writers I briefly answer first that though we should suppose it were meant of our ordinary prayers as indeed it is onely spoken of languages [p] I would that you all spake strange languages but rather that you prophesied for greater is he that prophesieth than he that speaketh with Tongues except he explained it that the Church may receive edification verse 5. Even so you for so much as you covet spiritual gifts seek that you may excell unto the edifying of the Church v. 12. Whereby and yet further by the 13.26.27 28. verses is made evident that the Apostles discours is not of vulgar languages but only of such Tongues as then were given by Miracle before which he here preferreth the gift of interpretation As also the prayer in a strange tongue here mentioned ver 14. concerneth likewise the spiritual prayers then uttered in a strange tongue given by extraordinary and miraculous gift and therefore is impertinent to the point now properly issuable given in those first times by miracle yet it is in such sort defective as against us aswell for that our present question is only of Churches Liturgy celebrated by the Priest who understandeth the same and not concerning the primitive praiers of the Faithfull whom to understand their prayers we do not forbid As also for that concerning prayers though not understood the Apostle doth not there forbid and condemn them but to the contrary in the same place expresly [q] If I pray in an unknown tongue my spirit prayeth but my understanding is without fruit 1. Cor. 14.14 Wherein it is to be observed that the Apostle here saith that not the praier but the understanding is unfruitful affirming plainly that nevertheles the devotion or spirit of the party so praying is acceptable or as the marginall Notes of the English Bible of 1576. upon this place at 1. are doth his part affirmeth that the spirit and affection of the party so praying doth pray well towards God although his understanding be not thereby instructed Secondly though we should
6. fine in his Treatise tending to Pacification sect 14. circa med pag. 89. acknowledgeth a particular blessing of God in the Church of Rome and an evident work of the Holy Ghost saying That the Church of Rome hath ever continued after a sort in profession of the faith since the time that by the Apostles it was delivered to them c. and hath also in some manner preserved and hitherto maintained both the Word and Sacraments that Christ himself did leave unto us which surely saith he is a very special blessing of God and an evident work of the Holy Ghost c. To make good saith Brereley ibidem in the margent at †M. Bunny's words of the evident work of the Holy Ghost in preservation of the Roman Sea the same hath appeared many waies extraordinary and admirable As first in that the other four Patriarchal Seas are noted and known to have been pestered every one of them with confessed Arch-hereticks or Inventers of new doctrines against some principal Article of our Christian faith As at Antioch Paulus Samosetanus at Hierusalem Joannes and Arsenius at Alexandria Dioscorus at Constantinople Macedonius and Nestorius onely the Sea of Rome hath been preserved free from all such known note or touch For howsoever our Adversaries do pretend some one or other Pope to have had his private errour yet to charge any Pope with being an Arch heretick as before-said they have not any colour Secondly in that the Cities of all the other Patriarchal Seas and the Bishops belonging to them now are and of long have been oppressed with Infidels and their succession is either none or but inglorious whereas God hath yet hitherto disposed otherwise of the City and Sea of Rome Thirdly in the example of so many great Christian Kingdomes and Countryes in Asia Africk and Europe which forsaking the Communion of this Sea became not long afterwards barbarous and subject to Infidels accordingly as it is foretold of the true Churches prerogative The Nation and Kingdome that will not serve thee shall perish and those Nations shall be utterly destroyed Esay 60.12 Fourthly in that this is the onely Sea or Church which is confessed by our Adversaries to have continued known and visible for these last thousand or 1300 years whereof see Brereley tract 1. sect 2. at k. l. sect 8. in the margent at c. tract 2. c. 2. sect 7. fine at 3 4 5 6 c. converting also to the Christian faith during all that time by its Legats and Preachers so many confessed Nations and Kingdomes of the Gentiles agreeable to the predictions of the Prophets in that behalf whereof see Brereley tract 2. c. 1. sect 4. initio in the margent at* Fifthly in that this Sea hath been persecuted by the contrary factions of so many Christian Princes by the very Citizens and Cardinals of Rome by the Schisms Factions and wicked lives of the Popes themselves by the implacable hatred and contradiction of so many confessed heresies and hereticks of every age conspiring all of them howsoever divided otherwise among themselves to malign and impugn this Sea as the principal object of their daily continued malice So Hell gates may be said to have assaulted her and yet not prevailed Matth. 16.18 Upon which consideration but duely had of all Hereticks though divided among themselves yet joyning so together in malice against the Roman Sea how can that out-faced opinion of our Adversaries be possibly true which M. D. Downham in his treatise concerning Antichrist l. 2. pag. 22. ante med delivereth saying We hold Antichrist to be the whole body of Hereticks in the last age of the world c. The head of which body is the Papacie The Pope to be their Head and yet he ever against them all and they all ever against him is it possible 6. Pu. Besides what hath been said out of Brereley of this point that Protestants confess that the Roman Church wants nothing necessary to salvation I will shew the same yet more at large D. Potter in his Answer to Charity mistaken pag. 63. saith The most necessary and fundamentall Truths which constitute a Church are on both sides unquestioned And for that reason learned Protestants yield them Romanists as he calls us the name and substance of a Christian Church Where we see that he saith in generall learned Protestants yield them c. In proof whereof he cites in his margent Iunius D. Reinolds and sayes See the judgement of many other writers in the advertisement annexed to the old Religion by the Reverend Bishop of Exeter and adds The very Anabaptists grant it Fr. Johnson in his Christian Plea pag. 123. So that with this one Testimonie of Potter we have many other even of our greatest Adversaries And pag. 62. he saith To those twelve Articles which the Apostles in their Creed esteemed a sufficient Summary of wholsome Doctrine they Catholicks have added many more Such are for instance their Apocryphall Scriptures and unwritten dogmaticall Traditions their Transubstantiation and dry Communion their Purgatory Invocation of Saints Worship of the Images Latine service trafficke of Indulgences and shortly the other new doctrines and decrees canonized in their late Synod of Trent Upon these and the like new Articles is all the contestation between the Romanists and Protestants And then he adds the words which we have cited The most necessary and Fundamentall truths which constitute a Church are on both sides unquestioned and for that c. Where we see he grants we believe the twelve Articles of the Apostles Creed which he teaches at large to contain all Fundamentall Points of Faith and that we hold all the most necessary and Fundamentall truths which constitute a Church Therefore those Points of our Doctrine which he gives for instance are no Fundamentall errors nor the contrary Articles necessary and Fundamentall truths and yet he names all the chiefest Points controverted between us and Protestants even Transubstantiation Communion in one kind and Latine Service which are the things they are wont most to oppose Yea he comprises all the Doctrines and Decrees of the Councill of Trent Therefore we are free from Fundamentall errors by the confession of our Adversaries pag. 59. he further saith The Protestants never intended to erect a new Church but to purge the old The reformation did not change the substance of Religion but only cleansed it from corrupt and impure qualities If the Protestants erected not a new Church then ours is still the old Church and if it were only cleansed from corrupt qualities without change of the substance the substance must be still the same it was and that which was must be still the same with that which is pag. 61. The things which the Protestants believe on their part and wherein they judge the life and substance of Religion to be comprized are most if not all of them so evidently and indisputably true that their Adversaries themselves do avow and receive them