Ministrorum extraordinarié vocatoruÌ„ etiam dona extraordinaria fuere nempe Prophetiae donum edendi miracula c. And Musculus loc comun page 394. saith Vocatio quae imediaté est a Christo iam in vsu non est vt erat olim habebat sua signa vnde cognosci potuit de quibus memenit Marcus Euangelista cap. vlt. dicens predicauerunt c. sequentibus signis c. And mr Henoch Clapham in his soueraigne remedie against schisme page 25. initio doth vpon this ground reprehend Browne for that he did take vpon him extraordinarie calling wanted Miracles and Luther in loc comu Clas 4. c. 20. initio p. 38. post med admonisheth to this end saying Hoc explores an vocationem suam possint probare neque enim Deus vnquam aliquem misit nisi vel per Hominem vocatum vel per signa declaratum ne ipsum quidem filium And Luther tom 5. Ien. Germ. fol. 491. a. b. saith Vnde vetus quis te misit c. vbi sigilla quod ab hominibus missus sis Vbi sunt miracula quae te a Deo missum esse testantur Also Luther admonished the Senate of Milhouse against Muncer the Anabaptist saying Si dicat se a Deo atque ipsius spiritu missum esse quemadmodum Apostoli probet hoc signis miraculis editis vel nolite ferre vt concionetur nam vbicunque Deus ordinariam viam mutare vult ibi semper miracula facit Luther tom 2. Ien. Germ. fol. 455. b. 456. a. and hereof 〈◊〉 Sleydon lib. 3. An. 25. Also Sigwartus in his 23 disputationes theologic c page 207 sect 8. saith Haec vocatio semper extraordinaria quaedam diuina dona comitantia habet quae sunt tanquam sigilla doctrinae c. cuiusmodi fuerunt miracula c. Miracles adioyned thereto in testimonie that it was from God which were wanting in Waldo So likewise as the learned Protestants them selues graunt it is now since the Apostles times (a) Musculus vbi supra and Lobechius in disput theolog page 358 fine 359 initio saith Imediatam porrò vocationem cum mediata ab Apostolis permutatam esse scriptura testatur c. credimus imediatae vocationis vsum Deo in hoc mundo nullum amplius futura nullam quippe de ea dedit promissionem nullum mandatum And D. Sarauia in his booke of the diuers degrees of Ministers page 9. initiotermâ—th extraordinary calling an vnknowne coast out of which the now defendors thereof can no waies wind them selues And see mr D. Couell in his defence of mr Hooker pag. 86. fine 87. initio and see Sarauia in defen tract c. contra resp Bezae p. 306 307. And ibid. page 37. circa med 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 noui malique exempli c. ea sola fretus nemo se ministerio Ecclesiastico ingerere debet And see there page 35. 36. 38. c. ceassed and not tâ— be expected as being without all proofe or testimonie in the writings of the new testament If now therefore Waldo did as appeareth by Protestants them selues vndertake to (b) Simon de Voyon in his discource vpon the Catalog of the Doctors c. page 132. post medium and Crispinus in his booke of the estate of the Church page 339. ante med Preach being but a Layâ— sâ—culer man and so wanted callâ—ng much lesse then could he conferre calling to others therefore both he and all his followers which discended from him were through theire want of calling (c) No man taketh the honour vnto him but he that is called of God as Aaron hebr 5 4. How shall they preach excepte they be sent Rom. 10 15. Who so entreth not in by the dore into the Sheepefould but clymeth vp an other way is a theefe Iohn 10 1. intrudors hauing no more authoritie to celebrate and administer Sacraments excepted only Baptisme in time of necessitie which (d) Baptisme by lay persons in time of necessitie is affirmed by the Fathers as witnesseth Caluin institut l. 4. c. 15. sect 20. confessing saying hereof Multis abhinc seculis adeoque ab ipso feré Ecclesiae exordio vsu receptum fuit vt in periculo mortis Laici Baptizarent si minister in tempore non adesset It is in like manner affirmed by the Lorde Archbishope of Canterburie in his defence against Carthwrite pa. 518 519. ante med many other Protestants a lay person may do then they had power to create a new world so litle is the continuance of Protestantes administration of the Word Sacraments enabled by Waldo 3 Thirdly concernâ—ng the Protestantes doctrine of Iustification by onely faith which is in their iudgmeÌ„t (e) Mr. Clarke in the disputation had in the Tower with Edm. Camp the 4. daies conference Arg. 1 D. iiii the soule of the Church (f) The Cofession of Bohemia in the harmonie of Confessions in English page 253. of all other points of doctrine the weightiest which saith Mr. Foxe (g) act mon. page 402. a. circa med Luther opened as being long hid before It was so vnknowne to Waldo and he so wholly affected to our Catholike doctrine of merittes and Workes which Protestants terme (h) Penrie in his booke entituled Mr. Some laid open in his colours page 29. 30. the very harte life and soule of Papistrie that he did (i) D. Humfrey in Iesuitismi part 2. rat 3. page 270 circa medium and Mr. Foxe act mon. page 628. b. fine forsake all thinges that being poore he might follow Christ and the Euangâ—licall perfection which our aduersaries reiect (k) Mr. Fulke against the Rhemish testament in Math. 19. sect 9. fol. 38. b. And mr Perkins in his reformed Catholicke page 241. and Caluin institut lib. 4. cap. 13. sect 13. for Popish In so much as he and his followers were a very profession of begging Friars and therfore called (l) actes and monuments page 41. b. circa medium page 629 a. ante medium the poore men of Lyons (m) Doctor Humfrey in Iesuitismi part 2. page 270 circa medium professing as D. Humfrey vrgeth a kind of monasticall life wherin they were so forward that they afterwardes (*) Vrspergenses in Chronic. Anno 1212. made means to Innocentius the third then Pope to haue their order by him confirmed but could not preuaile 4 Fourthly the Waldenses held sundry grosse errors as namely their deniall (2) See Guido and Antoninus de Waldensibus and Aeneas Siluius in his Bohemica historia de Waldensium dogmatibus And Luxemb in haer Paup de Lugduno of all iudgement to blood and (3) See Illiricus in Catal. testium veritatis page 748. prope initium of the Saboth In regard of
(y) act mon. page 230. b. art 1. 2. and confessed of Husse by Osiander in epitom cent 15. page 469. paulo post medium where he repeateth Wycliffe Husse his doctrine saying Nullus est Dominus ciuilis nullus est Prelatus nullus est Episcopus dum est in mortali peccato haec propositio approbari non potest sed passus est Ioannes Husse hac in parte aliquid humani vt supra demonstrauimus of Wicliffes seditious doctrine against Princes Priestes and Bishopes if they committed mortall sinne other wise he beleeued (z) Act. mon. page 216. a. fine b. initio seauen Sacraments (a) act mon. page 209. a. fine b. initio post med page 197. b. fine Transubstantiation (b) Mr. Iacob in his defence oâ— the Churches and ministerie of England page 13. ante med act mon. page 227. b. art 7. 8. pag. 216 are 12. and Luther in assertionibus Art 30 saith Ioannes Husse non repugnare videtur quo minus sit Monarchia Papae and a litle there before he further saith of Wicliffe non parum detulit romano idolo the Popes Primacie and (c) Luther in colloquijs germanicis cap. de Missa saith Missa priuata multos sanctos decipit a tempore Gregorij per Annos 800. Ioannes Husse codem reti captus fuit the Masse it selfe and being a Catholicke Priest said (d) Mr. Iacob vbi supra And Hulderich Reichentale who was a Citizen of Constance and liued in that time testifieth the same in hist teutonic de conâ—il Constantiens Masse euen to his dying day and was so Catholickly resolued in other points of faith that Luther saith (e) Luther in colloquijs germanicis cap. de Antichristo the Papistes burned Iohn Husse when as yet he departed not a finger breadth from the Papacie for he taught the same which the Papistes do onely he found fault with their vices and wicked life against the Pope he committed nothing And the same is yet further testified of Husse by (f) Mr. Foxe in Apoc. c. 11. page 287. post med saith Hieronimus Laudans Ioannem Hussium ait nihil illum aduersus Ecclesiae statum commeruisse tantuÌ„ abusus Clericorum superbiam fastuÌ„ ac Pompam Prelatorum ferre minus potuisse Hierome of Prag who liued in the same time with him a thing so euidently true that no meaner a witnes then Mr. Foxe testifieth the same as yet much more fully rebuking for that very reason the Popes causing Husse to be burned to which end Mr. Foxe saith (g) Mr. Foxe in Apoc. c. 11. page 290. post med saith Hussium Hieronimum vt haereticos traducunt quid ita obsecro c. Addo aliquid amplius si hereticus est qui a placitis Romanae Ecclesiae de flexit quid vnquam docuit aut in concilio defendit Hussius in quo non cum Papistis superstitiosé coÌ„sentire videbatur quid de TraÌ„substantiatione statuit fides Pontificia quod ipse pariter cum ijsdeÌ„ Pontificijs non confirmauit Quis Missas illo religiosius celebrauit aut vota sacerdotalis celibatus castius obseruauit Adde huc quod in dogmate Catholicorum de libero arbitrio de Predestinatione de fide formata de iustificationis causa de meritis bonorum operum quid aliter sentit ille quam quod docetur Romae quam ille vnquam statuam aut diui imaginem eiecit é templo suo Bethlehem c. Agedum quid igitur commeruisse illum dicemus in quo aut non ipse pariter cum Romana Sede condemnandus sit aut cum eadem absoluendus What did Husse at any time teach or defend in the Councell wherin he did not rather seeme superstitiously to consent with the Papistes what did the popish faith decree coÌ„cerning TransubstantiatioÌ„ which he likewise with the Papistes did not confirme who celebrated Masse more religiously then he or more chasilie obserued the vowes of Priestlie chastitie Add further that in the doctrine of Cathâ—lickes concerning freewill Predestination informed faith the cause of Iustification and merit of good works what other thing did he hould then is taught at Rome What image of any Saint did he euer cast out of his Church at Bethleme c. What therfore shall we say him to haue committed for which he is not together with the Romane see to be coÌ„demned or with it to be absolued And Mr. Foxe repor eth accordingly of Husse his followers the Bohemianes that (h) Act. mon. page 260. b. ante med being demaunded in what points they did diffâ—r from the Church of Rome (i) Ibidem circa medium the onely propositions which they thervpon propounded were these (k) Act. mon. page 260. ante medium And see the very same testimonie hereof in Dresserus his millenar 6. page 255. post medium foure articlâ—s First the necessitie of Communion vnder both kindes the Second that all ciuill dominion was forbidden to the Cleargie the Third that the preaching of the Word is free fâ—r all men and in all places the Fourth that open crimes are in no wise to be suffered for auoidiâ—g of greater euell So euidently also did the Bâ—hemianes in all other pointes of faith embrace the Catholicke doctrine And thus much brieâ—lie concerning Husse and his followers that they were not of the Protestants Church and therefore cannot iustlie be alledged as examples sufficient to vphould their Churches admâ—nistration of the Word and Sacraments A truth made so euident by the premisses as we hould it altogether vnworthie of your MAIESTIES further consideration onely we cannot but as before so here also admire Mr. Foxe his extreme boâ—ldnes or rather need of protestant Pastors and professors when he so seriously registred Iohn Husse for (l) Act. mon. page 190. b. ante med page 241. b. post med Aâ—d Mastâ—r Dowaeham in his treatise â—oÌ„cerning Antichrist pag. 40. fine a most holy martir of their Church not doubting likewise so vnaduisedly to honour the succesfull for the time though barbarouse (m) Of their barbarous crueltie see act mon. pag 253. b. insurrection of his (n) Act. mon. pag. 250 b. post medium disciples and adherentes in Bohemia who proceeded (o) Act. mon. pag. 251 a. post medium to reueâ—ge his death with (p) Act. mon. ibid. an armie of 40000 men and confessed (q) Act. mon. page 252 a. ante mediuÌ„ Mr. Foxe saith of them they rebelled out of hand and Osiander in epitom histor eccles centur 9. 10. 11. c. pa. 472. circa med saith of them Cum Bohemi de exustis duobus Martiribus Ioanne Husso Hieronimo PrageÌ„si certiores facti essent vehementer exasperati sunt a Magistratu politico aliquot Templa extorserunt in quibus Conciones ab Hussiacis ministrs audiuerunt Sacramenta perceperunt postea progressu temporis monasteria quaedam Templa pontificia destruxerunt Sacerdotes
and praying for the People after which there appeared to him an other man who was agâ—d c. And Onias spake and said this is a louer of the Brethren who Prayeth much for the People and for the whole Cittie to witt Ieremias the Prophet of God A place so directe for the intercession of Saints that Mr. Whitaker doth therfore contemne it (p) Whitaker in respons ad rationes Campiani pag. 16. circa medium saith Illud Iudae de Oum somnium quod 2. Machabe 15. legimus vt somnium pretermitto sed parum refert mortuorum siue intercessionem siue sacrificium intelligas vtrumque tuum est vtrumque est falsum And it is to be obserued fâ—rther as very probable that the Iewes present at our Sauiours Death coulde not haue bene so easesly perswaded to thinke say that our Sauiour saying (q) Mat. 27 46 47 49. Marc. 15 34 35 36. Eli Eli Lammasabacthani called He ias If the inuocation of Saintes had not bene as then familiar and vsuall to them which their opinion appeareth yet more euidently aswell by further testimonie of the auncient (r) See Flauius Iosephus de Bello Iudaico l. 3. c. 14 where it is said Purae animae quae exaudiunt inuocantes retinent locum in coelo adeptae sanctissi nuÌ„ And Iosephus Bengorion in Bello Iudaico cap. 21 where it is said Exurge nunc Moises fili Amram vide populuÌ„ tuum exurge nunc Aaron c. and R. Abr ham in Gen. 22 saith of the Iewes Isaac interponere solent interse Deum in suis precibus quasi intercessorem Iewes as also of those other Rabbines of latter (s) Concerning the like practise of the latter Iewes see simbolum fidei Iudaeorum impress Prarisijs 1569. fol. 22. b 28. b And in their office of the dead where it is said Angeli pacis egredimini in occurâ—um defuncti portas Paradisi voluptatis reserate illi in libro precationum Iudaicarum it is said Angeli misericordes ministri Dei altissimi placate quaeso faciem Dei optima deprecatione c. times 6 Sixtly concerning the vnwritten Traditions of the Iewes (t) Origen hom 5 in numer in ep ad Rom. c. 3. Origen and Hillary (u) Hillarie in Psal 2. saith Erat iam a Mose antea institutum in omni Synagoga septuaginta esse Doctores nam idem Moyses quamuis veteris Testamenti verba in literis condidisset tamen separatum quaedam ex occultis legis secretiora misteria septuaginta senioribus qui Doctores deinceps manerent intimauerat c. doctrina ergo horum in posterum quae ab ipso scriptore legis accepta in hoc seniorum numero officio conseruata est do affirme that Moyses left many things vnwritten the knowledge whereof was continued by Tradition which his vnwritten Traditions the booke of Esdras doth not obscurely signifie as where it is said in the person of God touching Moyses (x) 4. Esdras 14 4 6 26. I brought him to the mount Sinay I did detaine him with me many daies c. I commaunded him saying th sâ— wordes thou shalt make knowne these keepe secret And Egesippus mencioneth in like maner as Mr. Hanmer Translateth Eusebius (y) Egesippus apud Eusebium hist l. 4 c. 21 fine the vnwritten Traditions of the Iewes To which their vnwritteÌ„ Traditions that most auncient Author Anatolius (z) Anatolius apud Eusebium hist l. 7. c. 26 giueth also further Testimonie the auncient Iewes do affirme of their vnwritten Lawe that (a) In capitulis Patrum Moyses receauâ—d it vpâ—n Mount Sinay and deliuered it to Iosua Iosua to the Elders c. which saying as Rabby Iudas affirmeth (b) R. Iudas in hunc locum concerneth the order of Tradition deliuered by word of mouth a thinge not denied but confessed by (c) Paulus Fagius in hunc locum saith Tenet enim Iudeoru opinio Mosen dupliceÌ„ legem a Domino in monte Synai accepisse al teram quam legem inscripto siue scripto traditam vocant alteram quam legem quae in ore est siue ore traditam nominant atque hanc postremam succedanto quodam ordine per Mosen ad posteros derinatam affirmant Paulus Fagius 7 Seuenthly concerninge the force or meritte of Almes and other good workes proceeding from true faith in the Mesias the Doctrine of the auncient Iewes is deliuered in the booke of Toby where it is said (d) Toby 12 9 after the translatioÌ„ of the English Bible of 1576. according to the greeke copie published by the diuines of Basill 1550 the which I doe more precisely note for that Mr. Fulke against the Rhemish Testament fol. 109 a. circa med denieth the latter parte of this text to be in the greeke Almes doth delâ—uer from death doth purge all sinne and againe (e) Toby 4 10. Almes doth deliuer from death suffereth not the soule to goe into daâ—knes and in the foresaide booke of Ecclesiasticus (f) Ecclesiasticus 3 33. water quencheth burning fire and Almes expiateth or purgeth sinne and this is but agreeable with the other Scriptures acknowledged for Canonicall as where it is saide (g) Daniel 4 24. Wheras our aduersaries doe here insteed of Redeeme translate breake of Hemnigeus in his exposition of the 84 psal Englisâ—ed pag. 527. thinketh that the haebru word signifieth to Redeeme so also most cleerelye in the greâ—ke translation doth the greeke word and so likewise doth the vulgar interpreter the auncient Fâ—thers read accordinâ—ly in so much as the same reading is obserued likewise by Luther in loc comun class 1. pag. 72. ante medium and by Peter Martir in his common places in English part 3. cap. 4. pag. 114. b. circa med by Melancthon in loc conâ—un edit 1536. cap. de bonis opâ—ribus pag. 157 in fine by the Apology of the Confession of Augusâ—a fol. 104. a circa med And by the Tâ—gurine translation of 1544 whereunto might be added the like reading and iudgement of Caluine Aretius Bullenger and many other Protestants redeeme thy sinne with almes and thy iniquities with mercie to the poore (h) Prouerb 16 6. By mercy and truth sinne shaâ—l be forgâ—uen (i) Prouerb 15 27. although this be omitted in the English Bible of 1576 yet is it so euidently parcell of the text that to omitt the Fathers the Diuines of Bâ—sill in their edition hereof in Greeke and Lattin printed 1550. do reade it accordinglie By almes and saith sinnes are purged (k) Luc. 11 41. Giue almes and behoulde all thiâ—ge are cleane to you 8 Eightly concerning Monasticall â—ife that it was not altogither wanting but in some sorte professed amonge the auncient Iewes Iosephus testiâ—â—eth saying (l) Iosephus antiquitâ—tum Iudaicarum l. 18. cap. 2. the righteousnes of the essenes is maruailous c. they enioy their riches in CoÌ„mon c. And in this
and want of their Churches Pastors and Doctors of administration of the Word and Sacraments for and during the age next before Luther wherevnto we further add that the Protestants Doctrine of Iustification by onely faith which them selues affirme to be (l) Mr. Charke in the Tower disputation the fourth daies conference Arg. 1. dâ—nii the Soâ—lâ— of the Church (m) Mr. Foxe act mon. pag. 402. a. circa medium the onely principall â—â—gine of saluation and (n) The Confession of Bohemia in the Harmony of Confessions pag. 253. ante medium of all â—hâ—r pâ—ints of Doctrine the chiefest and weightiest was so vnknowne in the age before Luther that the contrary Doctrine of Iustification by Mâ—rrit and Workes which Protestants terme (o) Mr. Penrie in the booke entituled Mr. Some laid open in his colours page 29 30. the very hart life and soule of Poperie was defended not onely by the (p) See this heretofore for the Waldenses at pag. 90. i. l. and for Wicliffe at pag. 97. f. for Husse at pag. 101. g. Waldenses Wyclâ—ffe and Husse but also by all other nearer Luthers time in so much that Mr. Foxe hauing spoken of the tâ—mes next before Lutâ—er and of the learned writers then liuing concludeth onely of Luther that (q) Act. mon. pag. 402 a. circa med and the Deuines of the Confession of Augusta alledged by Luc. Osiander in epitom hist ecclesiast centur 16. pag. 157. paulo ante med confesse the same likewise saying Cum igitur doctrina de fide quam oportet in Ecclesia praecipuam esse tam diâ— tacuerit ignota quemadmoduÌ„ fateri omnes necesse est c. he gaue the strâ—akâ— and pluckte downe the fâ—undation of our Catholicke faith and all by opening one vaine lâ—ng hid before which is our free Iustification by our faith onely in Christ so plainely also by Mr. Foxe his confession was this chiefe article of the Protestants faith vnknowne and vnheard of during the age next before Luther And thus much briefely to shewe that whereas it is euident and confessed from the Scriptures that the true Churches pastors her administration of the Word and Sacraments must euermore continew yet our aduersaries Church religion administration of of the Word and Sacâ—aments are not knowne so much as but to haue beene in being during the xx yeares next before Luther Whereupon we are to resist and say to them as did the ancient (*) Tertulian in libro de praescript saith Qui est is vos vnde est quando venistis vbi taÌ„ diu latuistis and Augustine l. 3. de Baptismo contr Don. c. 2. saith Vnde ergo donatus apparuit de qua terra germinauit ex quo mari emersit de quo coelo cecidit And Aug. de Vtilit Cred. c. 14. saith to the Manichees vos autem tam pauci tam turbuleÌ„ti tam novi nemini dubiuÌ„ est quoniam nihil dignum auctoritate proferetis Optatus l. 2. contra Parmenianum saith Vestrae Cathedrae originem ostendite qui vobis vultis sanctam Ecclesiam vendicare and Hillarie l. 6. de Trinitate ante med saith tardè mihi hos Pijssimos doctores aetas nunc huius seculi protulit c. and Hierom contra Luciferianos in fine saith ex hoc ipso quod posterius instituti sunt eos se esse indicaÌ„t quos futuros apostolus praenuÌ„ciauit Fathers in like manner to the Heretickes of their times and as did (¶) Luther in Lutheri Loc. Comun class 5 c. 15. pag. 50. ante med saith of the SacrameÌ„taries Sine nobis ante nos nihil erant ne hiscere quidem audebant nunc nostra victoria inflati in nos vertunt impetum Luther him selfe vpon this like ground to our aduersaries the Sacramentaries A FVRTHER DEMONSTRATION Otherwise of the Protestant Churches defection SECT 12. BVT forbearing as now further to prosecute the foresaid euident defection of the Protestantes Church her administration of the Word and Sacraments by reason of the heretofore alledged disparetie or rather contrarietie in doctrine betweene our now Protestants and the foresaid examples of Waldo Wicliffe Husse Luther c. all those other whom our aduersaries haue as hath bene (2) See heretofore for Waldo tract 2. c. 2. sect 3 for Wicliffe sect 4. for Husse sect 5. for Luther sect 10. and for others see sect 7. heretofore perticulerly proued iniustlie pretended to be of their Church we will as yet in further proofe otherwise of their Churches no lesse vnanswerable defection but briefelie put youre MAIESTIE in minde of one onely other point worthye of a much more laboured discource the which being hereby but signified rather then at large entreated of we do neuerthelesse â—n full confidence of the manifest and vnanswerable clearenes therof presume humblie to offer vnto your HIGHNES more retired and seriouse consideration We haue heretofore shewed how that supposing Waldo had bin a ProtestaÌ„t yet was he before his first preaching against the Pope originally a knowne and professed member of our Catholicke Church and the like we haue discouered in Berengarius Peter Bruis Wycliffe Husse Luther c. all whose followers as namely the Berengarians Waldenses Wyâ—leuistes Hussiâ—s Lutheranes â— are in their forenamed seue all Sectmasters from whome they are knowne to haue discended most plainely reducâ—d to a knowne Catholicke begin ng As were in like manner the Aâ—râ—ans Donaâ—ist s Nâ—stâ—rians knowne to haue had their like first begining in Catholickes as in Aâ—ius Dâ—natus Nâ—â—torius who all together with Berengarius Waldo Wy liffe Husse Luther c. were professed members of our Catholicke Church before such time as they (3) 1. Ioh. 2 19. went forth from vs the peculier marke or stigâ—a wherewith the (4) 1. Ioh. â— 19. It is said of heretickes they went out from vs. And Act. 15 24. it is likewise said of them Certaine that went forth froÌ„ vs And Act. 20 30. Out of your owne selues shall arise men speaking perverse things in so muâ—h as our Sauiour forwarneth vs against this departure or going out saying If therefore they shall say vnto you behold he is in the desert goe you not forth Mat. 24 26. See S. Austen vpon these words heretofore tract 2. c. 2. sect 1. in the margeÌ„t at the figure 2. Scriptures (5) Optatus lib. 1. saith herevpon against the Donatistes videÌ„dum est quis in radice cum toto orbe manserit quis foras exterit quis cathedram sederit alteram quae ante non fuerat c. And S. Augustine tom 8. in Psalm 106. saith quid est ergo seduxit eos dimisit eos in inuâ—o non in via quomodo enim in via homines qui partem tenent totum relinqunt quomodo in via quae est ergo via Aut vbi agnoscitur via Deus inquit mâ—sereatur nostri â— vt agnâ—scamus in terra vtam tuam in qua terra in
c. placed there before in the beginning of his booke reciteth in particuler three and thirtie severall pointes of doctrine in question betweene the Lutheraines whom he defendeth and the Calvinists against whom hee there writeth at large in every of the saide questions As also Luke Osiander a learned Protestant who of late writte a speciall treatrize hereof entituled Enchiridion contro versiarum quas Augustinae Confessionis theologâ— habent cum Caluinianis c. printed Tubingae Anno 1603. And all this defended of either part vpon pretended certainety from the Scriptures examples whereof even in the sundrie Articles of our Catholike faith defended and that most earnestly against our learned adversaries by sundrie of their owne no lesse learned brethren and all this by either party vpon pretended certainety froÌ„ the Scriptures as so evident coÌ„fessed that Nicolaus Gallus superintendent at Ratisbone complaineth thereat saying (n) Nicholaus Gallus in thesibus hipothâ—sebus c. vide ibidem fol. vlt. non sunt leues c. the dissentions that are amongâ—t vs are not light nor of light matters but of the cheefe articles of Christiane Doctrine of the lawe and the Gospell of iustification and good workes of the SacrameÌ„ts and the vse of ceremonies c. as also Seluecerus signifieth his like greefe saying (o) Seluecerus in 3. part Comentar in Psalmos in Psa 131. concerning the publique discord in the Church their is no neede to aske c. amongst vs who glory to haue the true doctrine of the Gospell disagrements are moued concerning thinges indifferent good workes our iustice bâ—fore God freewill the presence and participation of Christes body in the sâ—pper the humanitie of Christ the proprietie of his humaine nature his ascention and sitting vpon the right hand of God the vbiquitie and other matters These things being thus how now caÌ„ our aduersaries auoid in these straits the dangerouse sequell of theire incertaintie and ignorance in faith and religion for whereas the learned Protestants hould that (2) M. Bilson in his perpetuall government c. pag. 372. initio to haue no Iudge for the enâ—ing of their ecclesiasticall contentions were the vtter subuersion of all peace affirming thereupon (3) M. Bilson ibideÌ„ pag. 370. post medium Synodes to be an externall iudiciall meanes to discerne error and (4) M Bilson ibideÌ„ pag. 374. circa medium the surest meanes to decide doubtes and that (*) M. D Couel in his modest examination c. pag. 110. ante medium if Synodes want the Church neitheâ— at any time was nor indeede can safely be without tempestes themselues are yet vpon vnanswerable and iust (5) Conradus Schlusselburg in catall haereticorum lib. 13. vlt. pag. 864. post medium saith Hoc nobis potissimum considerandum videtur num hoc tempore inter exterarum ecclesiarum theologos nostros vlla sinodus indici cogi possit quis onim nostrum sibi arrogabit vt locum constituat diem dicat variarum nationuÌ„ theologos evocet c. IaÌ„ vero in ipsa synodo quis praesidebit c. porro quis iudex erit inter liâ—egantes c. And see the Protestant auctor of the booke entituled Laconici Antisturmij Spâ—gia adversus Lambertum Danaeum pag. 44. fiue where it is saide magna est stultitia provocare ad vniversalem sinodum quae institui non potest sicut ex supradictis manifestum est And whereas Master Whitaker lib. â—e concilijs pag. 56. circa medium truely teacheth that without auctoritie no Councell can be assembled who now shall haue this auctorttie to compell so many Christian Protestant Princes so variablie different in religion and amongst whom is no subordination to cause the divines of their severall nations to assemble themselues to a councell reasons by them signified in vtter dispaire to haue any councell assembled by the deuines of their seuerall Churches and nations therfore theire foresaid ignorance or incertainty all imaginary helpe to the contrarie by councells notwithstanding it is still to them so euident and vnauoidable that their Castalio (*) See heretofore tract 2. c. 1. sec 5. at this marke * a verie learned Caluinist saith concerning their reformed Church Profecto si verum fatere volumus c. (p) Sebastian Castalio in pretat Bibl. truely if we will confesse the truth this our age is as yet drowned in extreame darkenes and ignorance a most assured proofe whereof are these so grieuous so obstinate and so pernitious dissentions c so great a number of bookes every day set out so farre differing one froÌ„ another c. if the day of the most cleere truth shined vnto vs we would never lighten so many darkesome and obscure candles of bookes writings and therefore saith he (q) Castalio ibidem Crassa Crassa inquam seculum tenet ignorantia And for so much as there is no certaine way in his opinioÌ„ to find out the truth he concludeth saying (r) Castalio vbi supra expectemus iusti iudicis sententiam c. Let vs attend the sentence of the iust Iudge and suffer the Cockle vntill the time of Harvest c. Least perhappes wee plucke vp the good corne As also our other adversaries doe in regard of this confessed incertainety reduce all grounds and Ivdgments whatsoever of faith vnto private (*) Hereof see heretofore tract 2. cap. 1. sect 1. in the margent at the letters p. q. examination alledged (s) Lubbertus de principijs Christian dog pag. 562. 563. And M. Bilson in his true difference part 2. pag. 353. And see Assertiones theologic de Sacram. Caenae dom c. printed Argentorati Anno 1564. pag. 1. in defence thereof that we are (t) 1. Ioh. 4 1. to trie the Spirites if they bee of God and to (u) 1. Thessall 5 21. proue all thinges and hould that which is good Whereat we now take hould and charging our adversaries with their owne rule do therevpon provoke them to open and equall triall of disputation the which we for our parts could wish to be proceeding with observation of such indifferent reasonable conditions as are by Mr. Hooker in his discourse hereof against the Puritanes specially (x) Hereof see M. Hookers preface sette before his bookes of the lawes of ecclesiasticall policie sect 5. and pag. 25. post medium 26. ante medium prescribed or as were (y) Hereof see acta colloquij Ratisbonensis printed Monachij 1602. pa. 4. And see colloquiuÌ„ Ratisbonae habitum printed Louingae 1602. pag. 9. 10. 11. agreed vpon in the late conferenâ—e at Ratisbone for the obteining whereof wee presume hereby to become most humble and earnest petitioners to your Maiestie The foresaide evident and necessarie incertainety of our adversaries Iudgements in doctrine may well seeme to neede it The weight and consequence of the cause being no lesse then matter of faith and religion deserveth it our adversaries former rule of reducing all things to examination and triall appointeth it our earnest desire of their conversion thirsteth greatly after it Their full perswasion of our pretended erring and like charitable care of our reformation should in all reason be no lesse willing of it The seuerall examples of the sâ—me course heretofore obserued and practised in soundry nations and by our very aduersaries (z) Hereof see Mathias Hoe in his Tractat. duo quorum prior de disputationibus theologicis c. in praefat prescribed do as it weare lead to it The venerable and confessed antiquity of our Catholicke faith established but neuer hitherto condemned in generall councell and therefore vnworthey to be as now reiected without some indifferencie of triall presumeth very confidently to obtaine it And lastly your Highnes mature and learned iudgmeÌ„t able to moderate and censure the same maketh vs so much the rather to become most humblie desirous and earnest for it The Almightie God who hath so powrablie preserved your Maiesties most royall person froÌ„ so many dangers past and no lesse graciouslie reserved it to accomplish the blessings of our happie times and nation conserue it ever accordingly with all worldlie felicitie in this life and heavenly in the nexte GOD SAVE THE KING
Reall and bodily being of Christ in the Sacrament did beginne As concerninge reseruation of the Sacrament whereas according to our aduersaries Doctrine (13) Mr. Willet in his synopsis pag. 460. ante med It is no Sacrament vnlesse it be receaued The contrary was so plainely taught and practized euen in the more ancient times of S. Chrysostom (14) Chrisostom in ep 1. ad Innocentium Ciprian (15) Cyp. in serm de lapsis post med Ireneus (16) Ireneus apud Eusebium hist l. 5. c. 24. Iustine (17) Iustine in Apolog. 2. prope finem c. that Mr. Fulke confesseth hereof saying (18) Fulke against Heskins Sanders c. pag. 77. prope finem That the Sacrament of some was reserued in the elder dayes of the Church is not so great a controuersie as whether it ought to be reserued and Caluine acknowledgeth (19) Caluine instit l. 4. cap. 17. sect 39. the reseruation of the Sacrament to be veteris ecclesiae exemplum (20) See Peter Martir lib. contra GardineruÌ„ obiect 88. the example of the auncient Church to omitte others Chemnitius doth likewise acknowledge that (21) Chemnitius exameÌ„ part 2. p. 102. a. paulo post meâ—iuÌ„ witnesses of this custome of priuate reseruation of the Eucharist are Tertulian Ciprian Ambrose Hierom Basile c. and that (22) Chemnitius ibid. certaine of the aunicent Fathers greately commended the same as Nazianzen Ambrose c. and that it was (23) Chemnitius ibid. antiqua consuetudo late patens diu propagata In so much as Peter (24) See this hereafter tract 1. sect 8. pag. 57. in the margent at at the letter k Martir cannot but acknowledge that by the testimonie of S. Cirill the anthropomorphites were specially condemned for their impugning of the Sacraments reseruation As concerning the minglinge of water with wine in the Chalice before consecration of the Sacrament It is so abundantly testified by the Fathers (25) Iustine apol 2. fine and Ireneus l. 5. c. 1. Cypr. l. 2. ep 3. Ambros l. 5. de sacramentis cap. 1. l. 4. c. 5. Hierom. in morc c. 14. Austine tract 120 in Ioâ—n de eccles dog cap. 75. de doctrina Christiana lib. 4. c. 21 Euseb emissen ser 5. de Paschate concil 3. Carthag can 24. concil Auraicen can 17. concil 3. brach câ—n 1. concil tribur can 21. concil Aphrican can 4. ex capitulis graec synd c. 55 concil 6. constaÌ„tinop can 32 of all ages and Countries that Mr. Whitguifte saith (26) Mr. Whitgift in his defence c. pa. 473. prope initium Ciprian was greately ouer-seene in making it a matter so necessary in caelebration of the Lordes Supper to haue water mingled with wine which was at that time no doubt common to moe then to him Mr. Carthwright likewise acknowledgeth that (27) Mr. Carthwrite alleaged in Mr. Whitgifts foresaide defence p. 525 fine in the minglinge of water with wine a necessitie and greate misterie was placed as may appeare saith he both by Iustine Martir and Ciprian and Mr. Iewell speaketh of this mixture confesseth in like manner saying (28) Mr. Iewell in his reply pag. 34. paulo antemed in deede S. Ciâ—rian and certaine olde Fathers spake of it and fâ—râ—â— it much adde but now hereto that the Armenians being the first wee reade of that denied the mixture â—ffirming with our aduersaries thâ—t only wine waâ— to be vsed were therefore speciallâ— condeÌ„ned of error as witnes (29) Theophilacâ— in Ioâ—n cap. 19. â—â—nomâ— the water blood which issued from Christs side saith Confundâ—ntur Armenij qui non admiscent in misterijs aquaÌ„ vino non enim credunt vt videtur â—uod aqua ex latere egressa sit Theopâ—ilact and the Fathers of the siâ—t Councell (30) Council 6. constantinop can 32 saith Nouimus quod in Armenianorum Regione vinum taÌ„ tum in sacra mensa offerunt aquam illi non miscentes qui sacrificium incruentum peragunt which their vsage that councell there condemneth saving there further against it nam Iacobus Domini nostri Iesu Christi frater c. Basilius Cesareae Archiepisâ—opus c. mistico nobis in scripto tradito sacrificio ita per agendum in sacro misterio ex aqua vino sacrum poculum ediderunt of Constantinople who aboue a thousand yeres since alleaged against them (31) ibidem vt supra S. Iames his Liturgie in proofe of the foresaide mixture 3 Thirdly as concerning Antichrist Altars and sacrifice Mr. Whitaker confesseth touching Antichrist saying (2) Whitaker l. de Antichristo pag. 21. the Fathers for the most parte thought that Antichrist should be but one man But in that as in many other thinges they erred concerning the short time of his persecutioÌ„ or raigne gathred from the scriptures Mr. Fox confesseth that (3) Foxe in Apoc. c. 12 pag. 345. post medium almost all the holy and learned interpreters do by a time times and halfe a time vnderstand only three yâ—ares and a halfe affirming further to be (4) Foxe in Apoc. ca. 13 pag. 392. fine the consent and opinion of almost all the auncient Fathers As concerning Aultars and Sacrifice which as D. Rainoldes graunteth (5) D. Rainlodes in his conferrence with Mr. Hart pag. 552. fine are linked by nature in relation mutuall dependance one of other And first concerning Aultars Peter Martir reproueth the auncient Fathers saying (6) Peter Martir in his common places in english part 4. p. 225. b. post med Petrus Alexandrinus c. attributeth more to the outward Aultar then to the liuely Temples of Christ And yet further against Optatus (7) Peter Martir ibidem p. 226. a. initio Optatus l. 6. agâ—inst Parmenianus saith what is the Aultar Euen the seate of the Body and Blood of Christ (8) ibidem such sayings as thâ—se saith Peter Martir edified not the people c. and in no lesse plaine maner is Optatus foresaid saying mentioned and reproued by the centurie (9) cent 4. c. 6. col 409. l. 25. writers (10) Peter Martir in his common places part 4 pag. 225. b. ante med As also Peter Martir reproueth the Fathers in generall saying the Fathers shoulde not with so much libertie haue seen ed heâ—re and there to haue abused the name Altar Now as concerning sacrifice it is affirmed by our learned aduersaries that the more auncient Fathers namly (*) See this affirmed by Caluin hereafter pa. 145. in the margent vnder the letter t. at Anno. 320 Athanasius Ambrose Austine Arnobius c. erred herein and so fully that their supper is therefore saide to haue carried the face of a renewed oblation imitating ouer nâ—râ—ly the Iewish manner of sacrificing c. that they (â‹) Caluin in omnes Pauli epist in haebr c. 7 vers 9. pag. 924. b. forged a sacrifice in the Lords supper with out
accordingly the most auncient Fathers namely (*) Hereof see Abraham Scultetus in medulla theologiae patrum pag. 369 post med 304 post med 466. fine 151 paulo ante med 105 circa medium 98 circa med 48 prope initium fine 66 fine 73 initio 40 ante med and see the centurie writers cent 2 c. 4 col 58 line 30 col 59 line 11. cent 3 c. 4. col 77 78 col 48 line 15. Ciprian Theophilus Tertulian Origen Clemens Alexandrinus Iustine Ireneus Athenagoras Tatianus c. erred therein 6 Sixtly as concerning freewill merite of workes Mr. D. Humfrie saith (q) Humfreid Iesuitismi paâ—t 2 pag. 530 ante med And concerning the confessed doctrine of Me ite of Wâ—rkes in Clemens Alexandrinus Theophilus Cypr. Iustine Martir c. See Abraham Scultâ—tus vbi supra pag. 48. ante med 122 post med 151 post med And the centurie writers cent 2. c. 4 cent 3 c. 4. it may not be denyed but that Iereneus Clâ—menes and othâ—râ— quos vocant Apostolicos called Apostolicall in respect of the time in which they liued haue in their writingâ— the opinions of freewillâ— and of meritt of wookes 7 Seuenthly concerning freewill meritts of workes inuocation of Saints and such other like The Lord Archbishope of Canturbury discourcing of (r) Mr. Whitguift in his defence c. against the reply of Carthwrite pag. 472 fine 473 initio Doctrine taught in any age â—ine the Apostles time affirmeth without any other exception either of age or Father that to vse his owne wordes (s) Mr. Whitguifte vbi supra pag. 473 paulo post initium and â—e Mr. Louel in his examination c. pag. 120. almost all the Bishopes and learned writers of the Greekâ— Church and Lattin also fâ—r the moste parte were spotted wâ—â—h Doctrine of freewill of merite of inuocation of Saintes and such lâ—ke 8 Eightly concerning Baptisme that the most auncient Fathers who sucâ—eeded next to the Apostles schollers namely Iustine Clâ—ment c. (2) Centur. 2. c. 4. col 47. line 43. and in Centur 3. c. 4. col 82. line 55. it is saide Affirmare audet Ciprianus quod persona Baptizans Spiritum sanctum conferat Baptizatum intus sanctificet thought regeneration not to be signified but wrought by Baptisme and the word vnto which two ioyned t gether they attribut efficacie that is to say remission of sinnes that also (3) Cent. 3 cap. 6. col 125 line 16. Origen Tertulian and Cipriane mencion how that the Baptized persones were accustomed to be signed with the signe of the Crosse That there were likewise then vsed in Baptisme sundry other Ceremonies as (4) cent col 124. line 53 col 126 line 20. Abrenunciatiâ— (5) cent 3. col 125. line 1 124 line 57 Three sould immertio (6) centur 3. col 125 line 9. vncton c. that (7) Soe saith Carthwrite in Mr. Whitguifts defence c. p. 522 fine And Bullenger in his decades in English decad 5. serm 8. pag. 1049. a. circa med Austine was of minde that Children could not be saued without Baptisme that (8) Musculus ho. comun de Baptismo pag. 308. post med Austine and many Fathers were of the same opinion In so much that as Caluin confesseth the Fathers hereupon doubted not (9) Caluin institut lib. 4 c. 1 sect 20. almost from the very beginning of the Church to vse the Baptisme of laye persons in daunger of death 9 Ninthly concering Confeâ—sion Absolution Penance and satisfaction that euen (10) cent 3. cap. 6. col 127. line 28. and see the wordes alledged hereafter tract 2. sect 7. in the margent at the letter c. neerest the end in those firster times of Ciprian and Tertulian was vsed priuate Confession euen of thoughtes and lesser sinnes and that the same was (11) vide ibidem then commaunded and thought necessarie that also as then Penance (12) cent 3. col 127 line 40 or satisfaction was enioyned according to the offence that the same Fathers (13) Whittaker contra Camp rat 5 pag. 78 and see him also alledged in Mr. Fulkes defence of the English translâ—tions c. 13 pag. 368 ante medium though by such their externall discipline of life to paie the paines due for sinnes and to satisfie Gods Iustice That (14) Whitaker in resp ad Camp rat 5 pag. 78 paulo ante medium not Ciprian only but almost all the most holy Fathers of that time were in that error and that the Priest when Confession was as before made and Penance enioyned (15) Cent. 3. col 129. l. 77. did afterwardes absolue the Penitent euen (16) Vide ibid. And see this ceremonie of imposing the Preists hand in absolution mentioned by Cyprian in serm de lapsis paulo ante med l. 3. ep 17. 18 Concil 4. Carthag Can. 76. 78 Chrisost in Ioh. 20. hom 85 fine with the now like vsed Ceremony of imposing his hand 10 Tenthly concerning the Primacie of Peter and the Romane sea our aduersaries reprehend sundry of the Fathers for their afâ—â—rming the Church to be builded vpon Peter namely (17) cent 4 col 1250 line 2. S. Hierome (18) cent 4. col 555 line 30 Hillary (19) Cent. 4 col 558 line 54 Nazianzen (20) Cent. 3 col 84 line 37 TertuliaÌ„ (21) Cent. 4 col 84 line 59. Ciprian (22) Cent. 3. col 85 line 3. Origen and in generall (23) Caluin institut l. 4 c. 6. sect 6 saith In Petro fundatam esse ecclesiam quia dictum sit super hanc petram c. At nonnulli ex Patribus sic exposuerunt sed reclâ—mat tota scriptura c. And Daneus in respons ad Bellarmini disput part 1 pag. 277 post med saith Patres pessime de Petri persona sunt interpretati c. many Fathers reprouing also others for their entitling Peter (24) Cent. 4 col 556 line 17. the head of the Apostles (25) ibidem col 1074 l. 16 the Bishope of Bâ—shâ—pâ—s in so mâ—ch that whereas the Fathers doubted not to celebrate publickly a yearely festiuall (26) Concil 2 Turonense 2 can 16 saith sunt etiam qui in festiuitate Cathedrâ— domini Petri Apostoli c. And Austine serm 15 de Sanctis saith Institutio solemnitatis hodiernae a Senioribus nostris cathedrae nomen accepit c. recte ergo ecclesiae natalem sedâ—â— illius colunt quam Apostolus pro ecclesiarum salut suscepit dicente Domino tues Petrus c. ideo digne fundamentum hoc ecclesia colit and see farther mention hereof in Beda in martirologio day in honour of Peters sea which respect so had theâ—eto is more then we finde had to any other sea of any oâ—her Apostle Daneus answering hereunto â—ffirmeth the Fathers assertioÌ„ hereof to be (27) Danaeus in resp
writinge and certaine by Tradition with whom agreeth S. Basill saying (5) Basil de Spir. Sanct. cap. 27. some thing we haue from scripture other things from the Apostles Tradition c. both which hath like force vnto Christian Religion Mr. D. Rainoldes answering to these foresaid sayings of Basill and Chrisostome saith (6) D. Rainoldes in his Conclusions annexed to his conference the 1. conclusion pag. 689. I take not vpon me to controule them but let the Church Iudge if they considered with aduice enough c. Whereunto might be added the like confessed (7) Where Eusebius l. 1 demonstr Euang. c. 8 is obiected to say that the Apostles published their doctrine Partly by writing partly without writing as it were by a certaine vnwritten law Mr. Whittaker de sacra scriptura pag. 668 fine saith therto I answere that this testimonie is plaine enough but in no sorte to be receaued because it is against the Scriptures testimonie from Eusebius And thus much breifly concerning the Fathers of the Greeke Church Now as concerning the like confessed Doctrine in the Fathers of the LATTIN Church to avoide tediousnes S. Austine only as being most (*) Gomarus in speculo verae ecclesiae c. pag. 96 ante mediu saith Augustinus Patrum omnium communi sententia purissimus habetur approued by our aduersaries shall serue for all who labouring to proue that those who are Baptized by heretickes shoulde not be Rebaptized saith (8) Aug. de Bap. contra Don. l. 5. c. 23 the Apostles commaunded nothinge hereof but that custome which was opposed herein against Ciprian is to be beleeued to proceede from their Tradition as many things be which the wholle Church houldeth and are therefore well beleeued to be commaunded of the Apostles although they bee not written Wherein and (9) See the like saying in Austine epist 118 ad Ianuarium other his like sayings his meaning is so euident and confessed that Mr. Carthwright speaking thereof sayth (10) See Mr. Carthwrite in mr Whitgifts defence c. p. 103 ante med to allowe St. Austines saying is to bringâ— in Poperie againe and that (11) See Mr. Carthwrites wordes alleaged vbi supra if S. Austines Iudgement be a good Iudgment then there be some things commaunded of God which are not in the scriptures and there-upon no sufficient Doctrine conteined in the scriptures Add but now hereunto that (12) See Chemnitius examen part 1. pag. 87. 89 90. Chemnitius reporteth for their like testimonie of vnwritten Traditions Clemens Alexandrinus Origen Epiphanius Ambrose Hierome Maximus Theophilus Basill Damascene c. That M. Fulke (13) See mr Fulke against Purgatory pa. 362 ante med 303 397 and against Martiall pag. 170. 178. and against Bristowes motiues p. 35 36. also confesseth as much of Chrisostomâ— Tertulian Ciprian Augustine Hierome c. that lastly Mr. Whitaker (14) See master Whitaker de sacra scriptura pag. 678. 681. 683. 685. 690. 695. 696. 670 668. acknowledgeth the like of Chrisostome Epiphanius Tertulian Ciprian Augustine Innocentius Leo Basill Eusebius Damascene c. Now as concerning Ceremonies Mr. Calfehill to omitte others affirmeth that (15) Hereof see Mr. Fulkes reioinder to Martialls Replie printed 1580. pa. 131 fine 132 initio the Fathers declined all from the simplicitie of the Gospell in ceremonies 13 Thirtenthly it is confessed yet further in generall concerning Dionisius Artopagitta and Hermes who are houlden most auncient Apostolike (¶) Of Dionisius mention is made act 17 34. and of Hermes rom 16 14. namely that Dionisius in his fore-saide writinges which were aboue a thousand yeares since as D. Humfrie (â‹) Humfreid in Iesuitismi part 2. rat 5 pag. 513 fine 514 initio saith Hunc Arcopagitam Suidas Michaell Singelus Gregorius Turonensis alij Pauli auditorem credunt fuisse illum scriptorem caelestis et ecclesiasticae Hierarchiae And see before Sect 3. n. 4. lit .o. confesseth publickely extant and alleadged vnder his name doth casually and obiter amonge other thinges make mention ouer and besides the foresaide Doctrine of praier for the dead (t) Hamelmanus de traditionibus apostolicis col 707 line 27 col 736 line 56 and master Whitaker de sacra scriptura pag. 655 ante med of Apostolicke vnwritten Traditions of (u) Hamelmanus vbi supra col 707. l. 4 col 732 l. 51 Chrisme (x) Hamelmanus vbi supra col 707. l. 49 col 743 l. 4 Consecration of Moncks (y) Humfreid in Iesuitismi par 2 pag. 519 circamed â—nd Luther tom 2 Witeberg Anno 1562 de captiu Babil fol. 84. b. ante med Sixe of our Sacraments that the booke of Hermes entituled Pastor affordeth in like manner testimonie or grounde worke of (z) Abraham Scultetus in medulla theolog c. pag. 467 post med freewill and monasticall solitude of (a) Hamelmanus de trad apost col 252 fine col 253 initio col 254 line 38 and Abraham Scultetus vbi supra pag. 467 post med Puâ—gatorie and praier for the dead of (b) Hamelmanus vbi supra col 253 l. 54 col 254 l. 49 Merite and Iustification of workes of Professed Chastitie (c) Hamelmanus vbi supra col 251 line 48 col 254 l. 30 in ministers of (d) Hamelmanus vbi supra col 254 l. 36 Fasting from certaine meates of (e) ibidem col 253 line 46 the Innocent parties remainnig vnmaried in case of adultrie of (f) Chemnitius examen concil Trident. part pag. 127 a prope finem workes of superogation and of (g) Hamelmanus vbi supra col 254 l. 53 saith Furtigitur bonum papismi initium impurus ille liber pastoris vel Heremitis Poperie And though in the primatiue Church some question (h) Vide Eusebium hist l. 3 â— 3 prope finem was made of this booke as whether it were Canonicall scripture or not many Fathers (i) It was thought to be sacred and for such alleaged by Origen lib. 10 in epist ad Rom. Tertulian l. de oratione Clemens Alex. l. 6 stromat Athanasius in libro de decretis Nicen Synod Cassianus collat 13. c. 12 and by Ireneus l. 4 c. 37. thinking that it was yet is it confessed to haue ben receaued at the least for (k) Hamelmanus vbi supra col 254 line 24 saith illum pro ecclesiastico habuerunt quidem Patrâ—s and col 730 line 25 he saith Hermetis libellus qui dicitur Pastor est olim aliquando in numerum ecclesiasticorum librorum relatus In so much as Eusebius hist l. 3 c. 3. Ruffinus in Simbolum Hierom in catul do commeÌ„d this booke for profitable and so Mr. Whitaker de sacra scriptura p. 93 fine confesseth of Hierome Ecclesiasticall and the authoritie thereof to haue bene so many ages since specially alleadged (l) Hamelmanus vbi supra col 253 line 10 saith
initio He greatly reuerenced Anthonie the Moncke whose religiouse and austere life Protestants terme (t) Osiander in Epitom cent 4. c. 2. p. 100. superstitiouse (u) Euseb de vita Constantini l. 3. c. 2. He signed him selfe with the signe â—f the Crosse (x) Zozomen hist l. 1. c. 4. 8. prope finem And Euseb in orat de Laudiâ—uâ— Constantini ante med saith Imperator triumphale signum honorat And Prudentius in apotheosi doth accordingly affirme this vsage in the auncient Emperours saying thereof Vexillumque Cruciâ— summus dominator adorat And Szegedinus in his speculum pontificuÌ„ pag. 229. saith Crux honorari capit Constantini tempore Honoured the same signe Had affiance (y) Euseb de vita constantini l. 2 c. 7. and successe of victorie in the virtue thereof and (z) Euseb ibid. 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 ordayned that the decrees of Councels should be kepte firme and inuiâ—lable (b) Euseb vbi supra l. 3. c. 10. fine And Theodoret hist l 1. c. 7. circa med And the Centurie writers cent 4. col 460. line 31. He would not sitt downe at the Councell of Nyce till the Bishopes had therto giuen him their assent He (c) Ambrose epist 32. And Rufinus hist l. 10 c. 2. And see this fully confessed and reported by Crispinus in his discourse of the state of the Church pa. 99. prope finem where he thus writeth thereof Constantine said God hath ordained you B shopes and hath giuen you power to iudge of your sâ—lues By meanes whereof we yeelde our selues to your Iudgement men may not Iudge you but God alone And â—n Zozomen hist l. 1. c. 16. Constantine saith Mihi vero non est fas cum homo sim Eiusmodâ— tausaris cognitionem arrogare would not vndertake the iudgement of Churche causes but committed the same ouer to Bishoppes (d) Cent. 4. col 653. line 26. 27. He reprooued Aâ—esius the Nâ—uaâ—ian for denying the power giuen Priests to remitt sinne (e) Centur. 4. col 454. line 26. Euseb de vita Consian l. 4. c. 71. After his death praier was made for his soule and (f) Euseb vbi supra the misticalâ— sacrifice offered And as concerning the Churches doctrine of that age it was so euidently our now professed Catholicke faith that to omitt all other perticuler proofe and what is by our other aduersaries confessed (*) In the breefe discourse of the Churches estate c. Annexed to Crispinus his booke of the estate of the Church it is affirmed how that aboute the eâ—lâ— of this period which continued vntill Constantine the loue of solitude Monckerie the abstinence froÌ„ mariage from certain meates on perticuler daies many feastes and other seedes of superstition after succeeding tooke a marueilouse roote so the Commencement of praiers for the dead and sacrifice of the Masse did discouer them selues c. in this behalfe the centurie writers of Magdeburge whose writinges are by our English Protestants affirmed to be (g) Mr. D. Hill in his defence of the article Christ descended in to hell fol. 23. b. post med worthie of immortall memorie do in their fourth Centurie by theÌ„ dedicated to our late Souraigne Lady Queene Elizabeth professe to (h) Col. 278. line 16. sett downe the peculier supposed errors of the doctor of those times and do charge them in perticuler by collection from their owne writings with (i) Cent. 4. col 291. freewill (k) Cent. 4. col 292. Iustification by workes (l) Cent. 4. col 293. Meritt of workes (m) Cent. 4. col 425. l. 54. col 426. line 10. col 294. Confession of Sinnes and Penance with (2) Cent. 4. col 425. line 60. absolution of such as had confessed with affirming (3) Cent. 4. col 1243 line 33. And see Caluin in institut l. 4. c. 19. sect 17. Penance to be the second table after shipwracke error in (4) Cent. 4. col 231. line 12 col 294. line 1. the doctrine of penance with (n) Cent. 4. col 295. line 58. col 296. 297. Inuocation af Saintes (o) Cent. 4. col 304. line 42. 43. c. Purgatorie (p) Cent. 4. col 409. line 15. 25. Aultars (q) Cent. 4. col 295. line 3. 40. col 985. line 30. Transubstantiation (r) Cent. 4. col 456. 457. 482. line 44. col 1250. line 45. translation of Saintes Râ—lickes and their worship (s) Cent. 4. col 457. line 58. col 458. line 1. 2. 3. Pilgrimage to holy places (t) Cent. 4. col 470. line 20. Heremites (u) Cent. 4. col 300. line 39. col 301. line 46. col 464 465. Monckes their (x) Cent. 4. col 464. line 59. col 301. line 28. 29. c. voluntarie pouertie their (y) Cent. 4. col 471. l. 23. col 474. l. 10. 11. 22. 23. abstine ce from certain meate other austeritie of life their (z) Cent. 4. col 472. l 20. Cowle girdle and other religiouse habites their vndoubted and great (*) Cent. 4. col 493. l. 18. Miracles (a) Cent. 4. col 301. l. 1. 2. 3. 54. col 706. l. 57. col 847. line 50. the Vowed chastitie of Virgins (b) Cent. 4. col 467. l. 8. 9. c. Monasteries of vowed Viâ—gins (c) Cent. 4. col 495. l. 18. Rising in the night to praier also also with (d) Cent. 4. col 302. line 9. 10. 14. c. And col 495. line 30.31 And Mr. Fulke against Heskens Sanders c. pag. 657. circa med Affirmeth that Rufinus and Cirill had a superstitiouse estimation of the signe of the Crosse that also by the reporte of Paulinus the Crosse was by the Bishope of Hierusalem brought forth at Easter yearely to be worshipped of the people And Danaeus in prime partis altera parte ad Bellarminum 5. controu respons pag. 1415. initio Affirmeth that Paulinus Cirrill and sondry other Fathers were plainely superstitiouse blinded with this enchauntment of the Crosses adoration attributing to much the signe of the Crosse with (e) Cent. 4. col 417. 418. 419. Abrenunciation ANNOILING threefould Immersion And sondry other like Ceremonies vsed in Baptisme with (¶) Cent. 4. col 415. line 25. Baptisme of laye persons in case of necessitie with (â‹) Cent. 4. col 1160. line 53. col 1â—43 line 39. Remission of sinnes not signified but giuen in Baptisme with (f) Cent. 4. col 415. line 44. Consecration of the water of Baptisme with teaching that (g) Cent. 4. col 303. line 18. col 704. line 11 21. col 1293. line 5. 17. Priestes might not marrie that (h) Cent. 4. col 303. line 10. col 847. line
(*) See before tract 2 cap. 2. sect 3. b. x. y. of Anno 1218. in which Waldo first appeared THE LIKE IS SHEVVED OF VVICLIFFE Who liued Anno Domini 1370. and his followers SECT 4. AS concerning Iohn Wycliffe and his followers he as Mr. Foxe reporteth (t) Act. mon. 85. a. post medium florished Anno Domini 1371. was our countrie-man and so farre before his first appearing from being of any Church in which the Protestants administration of the Worde and Sacraments was then contâ—nued whereof as appeareth by Mr. Foxe (v) Mr. Foxe act mon. p. 85. b. initio affirmeth that out of all doubt all the world was in a mâ—st desperat vile estate and that lamentable ignorance and darkenesse of Gods truth had ouershadowed the wholle earth when Iohn Wycliffe stepped forth c. as the morning starre in the middest of a cloud And mr Foxe act mon. printed 1596. page 391. b. line 60. saith that in times of horrible darknes wheÌ„ there seemed in a manner to be no one so little sparke of pure doctrine lefte or remaininge Wycliffe by Gods prouidence rose vp through whom the Lord would first waken and raise vp againe the worlde c. And Osiander in his epitom hist Eccles centur 9. 10. 11. page 439 post med saith Libri Wycleuâ— non per omnia sunt purâ— non enim habuit tum coaetaneos qui potuissent eum sicubi longius extra metas progressus fuisset fraterne admonere and others not so much as any entrie or being could be to him then knowne that he himselfe was then before a Catholicke Priest euen the (x) Mr. Stowes Annales of England faithfully collected c. Printed 1592. pa. 464 initio Parson of Lutterworthe in Leicestershire And as Mr Stowe in his Annualls or chronicle dedicated to the new Lord Archbishop of Canterburie abridgeth his storie (y) Stowe ibid. pag. 425. post med He first Inueyed against the Church fâ—r that he had bene depriued by the Archbishope of Canterburie from a certaine benefiâ—e c. And hauing so vpon this occasion seperated him selfe from the Church in which he formerly was (z) Stow vbi supra He with his disciples went barefooted and baselie clothed in course russet garmentes downe to the heele and (a) Stow ibidem page 426 ante medium seemed to contemne all temporall goodes for the loue of aeternall riches adioined him selfe to the bâ—gging Friarâ— approuing theire pouertie and extolling theire perfection reteining also his fo mer Catholicke opinion concerning (2) Wycleuus de blasphemia ap 17. mencioning aqua benedicta saieth withall in proofe therof Habuerunt Christi Discipuli potestatem corpora tam rationabilia quam irrationabilia consecrandi Holie Water (3) Wycleuus de Eucharistia cap. 9. saith adoramus imagines vnde vt signa c. conceditur ergo quod reliquiae imagines sacramenta sunt cum prudentia adoranda And in decalogo super primo mandato cap. 15. he saith Introductae sunt imagines in Ecclesiam vt sint libri Laicorum signa recordatiua singulis Christianis vt adoreÌ„t debitè Sanctos Dei the worshipping of Reliques and Images (4) Wycleuus in serm de Assumptione Mariae saith Hic videtur mihi quod impossibile est nos praemiari sine Mariae suffragio c. the intercession of our Blessed Ladie St. Marie The (5) Wycleuus de tractatu degradationibus scholasticis c. 3. saith of them Sunt docta implicitè in sua specie vel suo principio and that supposita quacunque tali caeremonia virtuosa vel licita fuit docta per appositiones in suâ— principio apparell and tonsure of priestes The (6) Wycleuus de Apostasia c. 18. mencioneth and alloweth them And Ioannes Przibrauus an hereticke who liued neere the same time in professione fidei c. 28 saith Ioannes Wycleuus libro de Apostasia cap. 18. approbat totum ritum Missae a principio ferè vsque ad finem c. Rite and Ceremâ—nies of the Masse (7) Wycleuus ad caput primum prioris ad Corinth saith Vnctio extrema est medicina ad sanandum peccatum vt patet Iacobi 5. affirming there further that it is made cum oleo oliuae ab Episcopo consecrato Extreme Vnction and all (8) Wycleuus in Postilla super 15. c. Marci numbreth and mentioneth them all and in postilla super 1. Cor. 1. he further saith quaedam sacramenta c. per se promulgauit Christus vt Baptismum Eucharistiam OrdineÌ„ Poenitentiam quaedam autem per Apostolos vt Confirmationem Extremam Vnctionem c. the sâ—auen Sacraments and all those sundry other pointes of our Catholicke faith now in question with deniall whereof he is not found somuch as charged 2 Secondly he held sondrie strange and damnable heresies as amongest other that (b) Act. mon. page 96. a. art 4. b. art 15. Osiander in epitom hist Eccles centur 9. 10. 11. pag. 452. art 4. if a Bishope or Priest be in deadlie sinne he doth not order Consecrate nor Baptize (c) act mon. page 96. a. fine 93. b. art 12. Osiander vbi supra page 453. art 10. page 458. art 36. that ecclesiasticall ministers should not haue any temporall pâ—ssâ—ssions or (d) Melancthon in epist ad Frideric miconium extante in libro epistolarum Suinglij Oecolampadij page 622 initio saith of Wycliffe Contendit Presbiteris non licere vt possideant quicquam propriuÌ„ propertie in any thing but should (e) Melancthon loc comun de potest eccles ante med saâ—th illa Wycleuica superstitio pernitiosa seditiosa est quae adigit ministros ecclesiarum ad mendicitatem negat eis licere proprium tenere begge (*) Osiander vbi supra p 459. art 43. He condemned lawfull oathes Sauoring therin saith Osiander of Anabaptisme he also taught thâ—t (¶) Osiander cent pag. 457. prope initium all thinges come to passe by absolute necessitie whiâ—h is Stoicall and as for the Protestants doctrine of Iustification it was so vnknowne to him that as Waldensis who liued in the same time with him affirmeth he exceeded in the contrarie defending (f) Waldensis tom 3. cap. 7. 8. 9. Humaine merrittes as the damnable hereticke Pelagius held them In so much that Melancthon saith accordinglie of Wicliffe (g) Melancthon in epist ad Frideric micoâ— in lib. epist Suinglij Oecolampadij page 622. prope initium saith prorsus nec intellexit nec tenuit fidei iustitiam verily he did not vnderstand nor hould the Iustice of faith and doubeth not with all to say of him (h) Melancthon ibid. I haue found in him many other errors whereby one may iudge of his spirit Lastlie to omit diuers other he held as Melancthon tearmeth it (i) Melancthon ibidem saith of Wycliffe De domino ciuili sophisticè plané seditiosè rixatur a se litiouse doctrine and mother
schollers that to omitt sundry (r) See Pomeran in epist ad Rom. c. 4. And Vitus Theodorus in Annot in nou test pag. vlt. And the Centurie writers of Magdeburg Cent. 1. l. 2. c. 4. cent 2. l. 3. c. 4. And Hastenrefferus in loc theologic l. 3. stat 3. loc 7. page 292. And Adamus Francisci in Margarita theologic page 448. saith Apocriphi libri noui testamenti sunt epistola ad haebreos epistola Iacobi secunda tertia Ioannis posterior Petri epistolâ— Iudae Apocalip other of them Chemnitius Luthers greatest scholler affirmeth that (s) Chemnitius in Enchirid c. page 63. And see Chemnitius in his examen Concil TrideÌ„t part 1. page 55. the second epistle of Peter the second and third of Iohn the epistle to the hebrues the epistle of Iames the epistle of Iude and the apocalips of Iohn are apocriphall as (t) Chemnitius examen part 1. page 56. b. initio not hauing sufficient testimonie of their authoritie and therfore that (v) Chemnitius ibidem page 57. a. nothing in controuersie may be prooued out of these bookes Concerning now the other bookes of scripture although Luther acknowledged them for canonicall how far yet he was changeable otherwise in misse translating them we will omitting perticulers referre to the credit of Zuinglius his testimonie who saith hereof to Luther (*) Zuinglius tom 4. ad Luther l. de sacram page 411. 412. Thou doest corrupt Luther the word of God thou arte seene to be a manifest and common corrupter and peruerter of the holy scripture how much are we ashamed of thee who haue hitherto esteemed thee beyond all measure and now prooue thee to be so false a man 3 Thirdly as concerning faith he reprooueth as well such Protestâ—nts as say (x) Luther vpon the Galathians englished in c. 2. fol. 67. b. post med neiâ—hâ—r can faithe be true faith without charitie as also those other who teach (y) Luther ibid. fol. 67. circa medium though my faith be neuer so perfect yet if this saitâ— be without charitie I am not iustâ—fied calling it (z) Luther ibid. fol. 68. b. prope finem fol. 126 b. and see Luther in his sermons Englished c. page 204. circa med impietie to affirme that saith except it be adorned with charitie iustefieth not nay â—e proceeded so far as he douted not to say (a) Luther tom 1. prop 3. Fides nisi sit sine c. Faith vnlesse it be without euen the lâ—ast good workes doth not iustefie nay it is no faith which saying of his master D. Couell specially acknowledgeth and reciteth tearming it (b) Mr. Couel in defence of Mr. Hookers fiue bookes of Ecclesiasticall policie page 42. ante med harsh and (c) Mr. Couel ibid. iustly called in question by the Church of Rome He also further taught that (d) Luther de captiu Babilon and see further hereof the treatise against the defence of the Censure page 198. a Christian or Baptized person is so rich that although he would he cannrt lose his saluation by any sinnes how great soeuer vnlesse he will not beleeue wherof he giueth his reason els where saying (e) Luther in loc commun c. Class 5. c. 27. page 68. initio As nothing iustefieth but faith so nothing sinneth but vnbeleefe 4 Fourthly as concerning workes he teachteh (f) Luther in his sermoÌ„s Englished c. page 147. ante medium that workâ—s take their goodnes of the worker and that (g) Luther ibidem page 276. ante medium no workâ— is disalowed of God vnlesse the author therof be disalowed before saying therfore further (h) Luther ibidem page 278. ante medium Such a one worketh nothing but good workes neither can it be but good which he being good before shall do And as concerning the necessitie of good workes affirmed against him by English Protestants (i) The necessitie of good workes is affirmed by Mr. Willet in his tetrastilon Papismi page 90. fine by Mr. Fulke against the Rhemish Testament in 2. Petr. 2. sect 3. fol. 444. a. post med and by Mr. Whitaker against mr Rainoldes page 350. post medium Of the dissention had herein betweene the Diuines of England and the Lutheranes in Germanie speciall report and mention is made in colloquio Altenburgens fol. 168 a. fine And also in actis colloquij Adelburgensis page 102. circa med 483. circa medium it is so farre disclaimed in by him and his followers that they deny (k) Illiricus in prefat ad Rom. vide Conradum Schlusselburg in catal hereticorum l. 13. vlt. pag. 819. circa med good workes to be so much as causa sâ—ne qua non of saluation affirming (l) Illiricus in prefat ad Rom. And see colloquium Altenburgense fol. 210. a. b. 231. 324. 382. 352. the controuersie with the Papistes to be not onely whether good workes do iustefie but also whether they be in any respect necessarie to saâ—uation which last position they call (m) Illiricus vbi supra a papisticall error tearming it (n) Illiricus ibidem the doctrine of the new Papists as perniciouse as the ould to say as English Protestants do that the Apostle ment to exclude good workes from iustification not simplie and as due but onely as meritoriouse and cause efficient they will not in the point of our iustification graunt (o) Conradus Schlusselburg in catal Hereticorum l. 13. in epist dedicatoria pa. 22. paulo post med good workes to be necessarie necessitate presentiâ— so much as with a necessitie of presence condemning their brethrens contrarie doctrine for (p) Illiricus de originali iusticia ac iniusticia in appendice page 163. worse then is the Papistes doctrine concerning good workes they fortefie them selues herein with the testimonies (q) See Luthers sayings alledged in actis colloquij Aldeburgensis pa. 8. circa med and in Illiricus in prefat ad Rom. of Luther and haue proceeded so farr against all necessitie of good workes that some of them as namely Amsdorphius doubt not to affirme that (r) Hereof see acta colloquij Aldeburgensis page 120. sect 11. initio And pag. 443. paulo post initium pag. 293. paulo ante medium good workes are not onely not necessarie to saluation but also hurtfull to it (s) Vide ibid. pag. 205. post med fine alledging Luther in proofe of this opinion (t) Vide ibid. pag. 120 sect 11. initio 293. paulo antâ— medium the which Illiricus doth allowe and defende by publique writing And all this so grossely and intollerably that sundry other Protestant writers who acknowledge Amsdorphius (v) D. Amsdorphius piae memoriae so called ibidem pag. 206. circa med for a man otherwise of godly memorie do yet neuerthelesse in this professe to (x) Ibid. pag. 205. fine 206. initio It is saide hereof nos quidem ipsos
Lutherum Amsdorphium interse committimus hanc propositionem non vsurpaturi leaue both him and Luther to themselues 5 As concerning marriage and diuorce Luther saith (y) Luther in serm de matrimonio Si non vult vxor aut non possit veniat ancilla If the wyfe will noâ— or can not come let the maide come and whereas Mr. Whitaker who would make the best gloze hereof answereth (z) Mr. Whâ—taker in respons ad rat Campiani rat 8. pag. 150. circa med saith therof Lutheri auteÌ„ istam de hoâ— diuortij genere sententiam ego minime defendo hereunto that Luther hereby meant first to diuorce and then after to marry the maide yet is this diuorce though vpon such foresaid occasion either of infirmitie or wilfulnes vtterly reiected (a) Whitaker ibideÌ„ vt supra contra Duraeum l. 8. pag. 687. fine euen by Mr. Whitaker him selfe and neuerthelesse Luther was so vehement against the wiues froward refusall of her husbandes bed that he further saieth therof (b) Luther tom 5. Witteberg serm de matrimonio fol. 123. a. verius sinem See also Luthers wordes cited in the treatise against the defence of the censure pag. 219. post med the Magistrates duetie is to bridle this wyfe yea and to put her to death this if the Magistrate omit the husband must imagine that his wyfe is stolne awaie by theeues and dead and consider how to marrie an other for saith he yet further (c) See the foresaid treatise against the defence of the Censure page 213. prope finem And see Luther tom 5. Witteberg in 1. Cor. 7. fol. 113. a. initio we cannot stopp St. Paules mouth c. his wordes are plaine that a brother or sister are free from the law of wedlocke if the one departe or do not consent to dwell with the other neither doth he say that this may be done once onely but leaue it free that so often as the case shall require he may either proceed or stay in which case as he signifieth a man (d) See the treatise against the defence of the Censure page 213. paulo post med And see Luther tom 5. Witteberg fol. 112. b. fine may haue tenne or moe wyues stedd from him and yet liuing nay he doubteth not in case of adulterie coÌ„mitted by a maried man or married woman to giue libertie euen to the offending adulterer (e) In aliam profugere treram maechus potest ibique si continere nequeat vxorem ducere rursum Luther tom 5. Witteberg serm de matrimonio fol. 123. a. initio to flee into an other countrie and marrie againe so dangerously doth he incline to poligamie the which to be sparing herein to his other (*) Musculus in epist Pauli ad Phillip Colloss c. in 1. Tim. 3. page 396. circa med thinketh that Poligamie was tollerated by the Church in the Apostles times and see the Alphabeticall table there at the word Poligamie And see Poligamie defended by Bernardinus Ochinus l. 2 dial 21. page 200. 204 coÌ„mended in the treatise of the life and death of Peter Martir ante med for an excellent learned man schollers himselfe els where seemeth to defend affirming that (f) Luther in propositionibus de Bigamia EpiscoporuÌ„ aedit Anno. 1528 propositione 62. 65 66. vide Lutherum in explicatione Geneseos edit Anno. 1525. in Commentario c. 16 poligamie is no more abrogated then is the rest of Moises law and that it as free as being neither commanded nor forbidden in respect whereof he signifieth that (g) Luther in Genes c. 16. edit Anno. 1525. he will neither bring in poligamie nor condemne it which foresaid errors concerning marriage diuorce and poligamie were so plaine and grosse in Luther that (h) Wicelius in his method concordiae Ecclesiasticae c. 9. initio saith Reducat ad calculum Lutheri factio retractet quae portenta quam non pudicè admoduÌ„ scripta ediderit de coniugio de diuortijs de itâ—raÌ„do post diuortia de gradibus de poligynecia populi c. Wicelius a learned Protestant doth therefore specially charge and reproue him 6 As concerning Magistracie how fully plainely and directly he impugned the same especially before the Princes of Germanie had vndertaken the defence of his doctrine is by his owne writinges more then manifest (i) See hereafter tract 3. sect 5. in the margent at the figure 3. and hereafter in part from thence declared onely now I will add as not altogether improper hereunto the base and inuectiue calumniacions wherewith he charged to omit sondrie other Princes and Magistrates our late soueraigne K. HENRY the 8. of famouse memory calling him (k) Luther in libro contra Rege Angl. in prefat an enuiouse mad foole babling with much spittle in his mouth (l) In the same booke extant in tom 2. WitteÌ„berg fol. 333. 334. more furious then madnesse it selfe more doltishe then folly it selfe endued with an impudent and whorish face without any one vaine of Princely blood in his body a lying sâ—phiste a damnable rotten worme a Basiliâ—ke and progenie of an adder a lying sâ—urrill couered with the title of a King a clownishe wit a doltishe head most wicked foolish and impudent Henry and saying further (m) Ibid. fol. 338. he doth not onely lye like a most vaine scurre but passeth a most wiâ—ked knaue (n) Ibid. fol. 339. vide 442. thou liest in thy throâ—e foolish sacriligiousâ— King Wherunto might be added his exceeding many otheâ—moe like dispitefull and sâ—urâ—ill wordes vsed against his Maiestie some of them being so immodestly base (o) Ibidem fol. 333. 337. where he saith Ius mihi erit MaiestateÌ„ tuam Angelicam stercore conspergere and. Sit ergo mea haec generalis responsio ad omnes sentinas insulsissimae huius laruae haec sunt Robora nostra aduerius quae obtumeseere coguÌ„tur Henrici Thomistae Papistae quicquid est faecis sentinae latrinae impiorum sacrilegorum eiusmodi Sordes istae labes hominuÌ„ Thomistae Henrici sacrilegus HenricoruÌ„ asinorum cultus furor insulsissimorum asinorum Thomisticorum porcoruÌ„os vestrae dominationis impurum est sacrilegum W th infinite moe such like as we are ashamed to english them 7 Concerning the administration of the word and sacraments he maketh it coÌ„mon to lay men with the clergie sâ—ing to this end (p) Luther tom 2. l. de ministris Ecclesiae instituendis fol. 362. vide ibid. l. de abrogaÌ„da Missa priuata in libro de captiu Babilon c de ordinâ— And see Hospinianuâ— in hist sacrameÌ„tar page 22. paulo post med the first office of a Priest is to Preach the word â— But this is coÌ„mon to all next is to Baptize and this alâ—o may all do euen women c. The thirde is to Consecrate bread and wine But this also is common to all
omnibus gentibus salutare tuum vtique tâ—les vt minâ—antur vt pauci fiâ—nt hinc exeunt A multitudine vnitatis omnes exieruÌ„t siâ—ut Pâ—ulo ante coÌ„memoraui dictuÌ„ de illis ex nobis exierunt c. And Aug. trâ— 3. in ep Ioâ— saith omnes Haeretici omnes Schismat ex nobis exieruÌ„t id est ex ecl exeuÌ„t Fathers and (6) See M. Alâ—sâ—n in hâ—s confutacioÌ„ of Browâ—â—sâ—â—e pag. 1. initio Protestants doe not without euident reason note the sectemasters of their times For seeing that truth is auncient to heresie the which is but a deniall of some part of the truth then in being and professed and that the summe of our Christian religioÌ„ was accordingly at first established and continued in and by the Apostles (7) See M. Bâ—â—sons words alledged heretofore tract 2. c. 2. sect 6. at z. a. and their Successors There neuer (*) This is evidently seene in the examples of Arius Novatus Donatus c. And all other Arch heretikes or sect-masters of every age neither can our adversaries give any one example to the contrarie was therefore nor possiblie could bee any Arch Hereticke or sectmaister who dâ—d not by his the secoÌ„dary InnovatioÌ„ in denial of some truth deuide himselfe from the Catholike Churches the visible societie whervpon as it followeth by necessary sequele that it sufficeth not our adversaries to affirme with such needy begging of the thing in questioÌ„ no lesse peremptory assuming iudgemeÌ„t vnder preteÌ„ce of that forbiddeÌ„ (¶) 2. Peter 1. private interpretation whâ—ch (8) Hereof see heretofore tract 2. cap. 1. initio in the margent at the letter p. q. themselues do frame vpon the Scriptures that we haue departed frâ—m God vnlesse withall they can shewe from what other knowne companie of Christian to vs then elder in being we did devide our selves betaking vâ— so thereby into an other singuler societie as did in their several times Wâ—lâ—â— Wiâ—liâ—e Husse Luther Calvin c. in their departing from our Catholike church the like whereof to haue hapned by any such departure made by our Church f om any other knowne â—ompay of Christ ans to it then ancient and in being in any age or nation since the Apostles times our learned adversaries are (â‹) Wheras the proof hereof lieth on our adversaries part their most materiall obiections in this behalfe are examined answered heretofore tract 1. sect 7. the contrarie by vs proved tract 1. sect 8. not able to shew a thing in regard of the reason befoâ—e alleaged worthy of all speciall due observation So likewise which is no lesse worthie also to be observed although it be manifest grouÌ„ded that the true Church must vndoubtedly evermore (9) Hereof see hereafter tract 2. cap. 2. sect 13. initio in the margeÌ„t at the letter r. continue with (10) Hereof see heretofore tract 2. ca. 2. sect 1. lit tâ—â— x. y. Z. b. c. administration of the Word and Sacrament Yet to avoide the example of the Primitiue Church being as made by our adversaries vnworthily questionable by vs heretofore even from themselues sufficiently (11) Concerning testimonies of our nâ—w Catholike doctrine to have beene taught in the Primitive Church see heretofore tract 1. sect 2. 3. tra 2. c. 1. sect 3. cleared and withall to restraâ—ne theÌ„ to an other no lesse large certaine knowne time they are not able to name froÌ„ Anno Dom. 700. for other 700. yeeres then next after following a time long larg enough so much as but any one (*) The Waldenses Wicleâ—â—stes Hâ—ssites Lutherans admitting they were all Protestants the contrarie wherof is heretofore prooved are yet in their forenamed severall sect-masters as are also the Calvinistes in Calvine reduced to a Catholike beginning And as for other examples our adversaries caÌ„noâ— giue instance so much as of any one other man whom they can pretend to haue been originally a Protestant and not a Catholike And if they flee to the examples of such other as themselues cannot but acknowledge for confessed heretikes it is ridiculously impertinent and sheweth their full conviction herein other persoÌ„ living during any part of althat time in any one nation of the earth whom they can but with any coulor pretend to haue beene at first no Catholike but originally a Protestant As we haue before said Waldo Wicliue Husse Luther Caluin c. from whom haue sprong the Waldenses Wiclevistes Hussites Lutherans Caluinistes c. were each of them originally Catholickes as likwise were for former times Arius Nouatus Pelagius Nestorius c. Let now our aduersaries peruse though most carefully the seuerall writings of their own most painful writers in this behalf as nâ—mely M. Fox his Acts monuments Il iricus his Catalogus testium veritatis Simon de voyon his Discourse vpon the Catalâ—gue of the Doctors of Gods Church also the century writers of Magdeburge and they shall not in all or any of them or in any other find instance or example of any one other man named to the contrarie of that which wee now vrge if then our learned adversaries be not able to giue vs neither instance of any departure made by our Church froÌ„ any other knowne coÌ„pany of Christians to it then ancient and in being yet neither also example as it is before required during the time before limited so much as but of any one man liuing in any part of the world who was at first no Catholike but originally a Protestant If these things be plaine evident not to be excepted against by our learned adversaries what then can be more cleere to proove a manifest interruption and discontinuance of their Churches Pastors adminstration of the Word Sacraments that as our Religion is vndoudtedly that (12) Math. 13 24. Good seede which Christ the good husband man first Sowed in his field So also their aduerse doctrines are those forewarned (13) Math. 13 25. tares which the enemie afterwards came and sâ—wed among the Wheate went his way And thus much concerning the Protestants apparent defection of their Churches Pastors administration of the Word and Sacraments THAT THEREFORE PROTESTANTES for preseruation of Christs Church in being doe acknowledge thâ— Catholickâ— Church to haue bin the truâ— Church and the Religion thereof for sufficient to Salvation SECT 13. WHICH saiâ—le defection or wante of their Churches Pastors administratioÌ„ of the Word and Sacramentes carrieth with it such an evident scandall or rather scroople by reason of the confessed doctrine to the contrarie of all men conâ—erning the true Churcâ— which according to (r) M. Whitaker against M. Raynoldes in his answere to the preface pag. 33. saith Wee beleeue to the comforte of our soules that Christs Church hath continued and neuer shall faile so long as the world endureth we accompt it a prophane heresie to teach otherwise And the same is yet
paulo ante medium By Haukes Act. Mon. pag. 1150. b. initio and 1151. a. circa medium By Melancthon in concilijs theologicis pag. 628. By Peter Martyr in his discourse hereof recited in Melancthons foresaid treatise of Consil theolog pag. 634. 635. By Martine Bucer alledged ibidem pag. 632. and 633. and 634. By Iohn Caluine alledged ibidem pag. 635. fine and 636. and by the Divines of Germanie alledged by Sleydane in his Comentaries Englished lib. 7. fol. 87. a. circa medium writers is neverthelesse iudged in vs a kind of froward and superfluous remorse and accordingly taxed with a confiscation or waist of our goods and yearely revenue wherevnto might be added our sundry other losses contumelies imprisonments and publike disgraces heretofore susteined whereat though we doe all mourning plaine yet complaine we will not THE PROTESTANTS OBIECTION OF Catholickes disloyaltie retorted vpon themselues SECT 2. AND for somuch as sundry of our vncharitable aduersaries who are nothing moued with our foresaid calamities do out of their inueterate and implacable hatred daily seeke to auert from vs your HIGHNES most gratious and Princely dispositioÌ„ inclined otherwise to commiserat all such as are afflicted and do therefore to make vs more odious often inculcate the doctrine wherewith certaine our writers are charged concerning the Popes vndertaking in some cases to despose Princes pretending with all what greate danger may at last hence ensue when by reason of your Maiesties mercie in the meane time to vs exteÌ„ded our estats shall be bettered number increased Vouchsafeth your HIGHNES before we enter into petition for our selues graciously to weigh with equall consideration that which herevnto wee shall alledge aswell coÌ„cerning our adversaries who thus charge vs as in answere for our selues that are so charged First then concerning our aduersaries wee say that they in their thus vrging or but remembring of this point against vs doe of all others shewe themselues most indiscreetely malicious for quis tulerit grachum de seditione loquentem c. or how can it be decorum in any to charge others with imputation of that wherin themselues are further chargeable And although we for our partes doe altogether dislike all acerbitie and gall of in vectiue writing being yet thus provoked to such iust and necessarie recrimination as our owne defence and safetie requireth we say from theÌ„selues as followeth 1 First concerning the Lutheranes doth not Sleydane Luthers owne Scholler make full reporte of the seditious doctrine of the Divines of Magdenburge maintaining and publiquelie (d) In Sleydane in English hist l. 22. fol. 345. a circa medium the Divines of Magdenburg thus teach thereof If it so fortune that the Magistrate passe the boundes of his authority and commaund any thing that is wicked c. If hee attempte any force he should be resâ—sted c. and seeing the case standeth tâ—us there can no rebellion of right be obiected vnto vs. And ibideÌ„ fol. 345. b. initio It is further said The Minâ—sters of the Church set forth a writing wherein they recite the confession of their Doctrine and declare how it is lawfull for the inferior Magistrate to defend himselfe against the the superior compelling him to forsake the truth teaching in defence of their rebellion that in case of religion it was lawful for subiects even with force to resist the Prinâ—e doth not Chitraeus a learned Lutheraine (e) Chitraeus in Chronic. Anno 1593. 1594. pag. 74. fine and 75. saith hereof tandem rex flecti se sibique persuadere passus est vt assentiretur se religionem cultum Dei in verbo Dei Augustana confessione comprehensum c. solam in regno conseruare ac tueri nec templa in vrbibus vlla alteri quam Augustinae confessionis reliâ—ioni destinare velle nec aditum in senatum regni vel ad vlla râ—gni officia publica alijs quam Augustinae confessionis doctrinam retinentibus concedi debere regem veâ—o ipâ—um ad suae religionis Pontificiae exercitium sacellis arrium in quibus habitabit contentum fore c. repo t how the King of Suethland being a Catholike was by hiâ— subiects the Lutheraines vrged to asseÌ„t to the deâ—ree that no Catholike should beare any ofâ—ice in that kingdome and that the King should content himselfe with his Catholike service to be Celebrated only in his own private Chappell was not the force attempted by the Germaines (*) Of the Germaines insurrection against their Emperour see further hereafter in this tract in the margent at the figure 4. against theiâ— Emperour in defence of their Lutherane religion so publiquelâ— mâ—de knowne to the world with lamentable effusâ—on of much Christian blood throughout Germany as that the same is muâ—h more wortâ—ie oâ— pittie tâ—en remeâ—bran e Seâ—oâ—dlâ— concerning tâ—e Calâ—inisteâ— doth not Caluine him selfe teach hereof that (f) Calvine in Dan. c. b. vers 22.25 saith abdicaâ—t se potestate terreni Principes dum insurgunt contra Deum immo indigni sunt quicenscantur in hominuÌ„ numero potius ergo conspuere oportet in illoruÌ„ capita quaÌ„ illis parere c. earâ—hly Prinâ—es doe beâ—eaue hâ—m selue oâ— authâ—ritie when they erect thems lues against God yea that they are vnworthie to bâ— accompted in the number of men and therefore we must rather spitt vpon their faces then obeie them c. doth not Sâ—inglius likewise say (g) Suinglius lib. 4. epistolarum Suinglij oecolampad epist Cunhardo Somio Symperto c. pag. 868. post medium pag. 869. saith Promittendum est Caesari officium debitum si modo fidem nobis permittat illibatam c. Romanum Imperium imò quodque Imperium vbi religionem sinceram opprimere ceperit nos illud negligentes patimur iam negatae aut contemptae religionis non minus rei erimus quam illi ipsi oppressores exemplum est apud Hieremiam 15. vbi exterminium cominatur Deus Israeli quod Manastem permisissent impunè esse pessimum due lâ—ialâ—ie is to be promised to Cesâ—r iâ— so that he p râ—nt to vs our rel gio in violablâ— if the romaine Empire or what â—â—her souerai nâ— sâ—euer should opresse the sincere religion and we nâ—gligently further the same we shal be charged with contempte no lessâ— then the oppressors thereof them sâ—lues whereoâ— â—aith he abusing therein â—he Scriptures most gâ—oâ—ely we haue an example in the 15. of Ieremie wher the distruction of the Peâ—plâ— is prophâ—sied for that they suffred their Kings Maâ—â—ss s â—eâ—â—g vngodly to be vnpunished And doth he not aduise to haue this Doctrine priuately with respect (h) Ibidem pag. 869. post medium Prudenter igitur ac paulatim ageÌ„da sunt huiusmodi atque cum paucis quibus credere possis quae ardua sunt Coâ—municated vnto certeine chiefe peâ—sons of credit did not also the Caluinists of Embden as a brother of tâ—eâ—r oâ—ne (i) Gerhardus Giesekenius
scripto publico Saxonem Lautgrauium proscribit Cesar tanquam perfidos rebelles c. Protestantes cognita tanta severitate Bellum ipsi denunciant Caesari and pag. 658. fine Mauritius Sax. elector Augustus frater non quiescendum sibi arbitrabantur priusquam in tuto religionis Lutheranae professionem collocassent inde expeditionem Mauritius in ipsum Caesarem suscepit and pag. 661. ante medium hee acknowledgeth that dissidium bellum omne ex mutatione religionis Pontificiae in Lutheranam in Germaniae quibusdam ducatibus comitatibus civitatibus ortum est and pag. 464. ante med he saith Mauritius itaque cum rege Galliae foedus fecit in obtinendum id taÌ„dem ratus quod aequitate non poterat milites presidiarios in Pacificatione Magdeburgica dimissos tacitè rursum conduxit contra Caesarem ipsum adduxit c. like forraine examples confessed and reported even by Protestant writers to come neerer home was not our CouÌ„trieman Mr. Goodman so farre caried away with this rage of sedition that he doubted not to publish that in case of religion (q) See Goodmans booke pag. 4. 43. 59. 63. 87. 72. 99. 180. 184. 185. 196. it was lawfull to resist the Superior Powers and for subiects to withstand their Prince Doth hee not herevpon affirme that (r) Cap. 14. pag. 204. ad 212. Wiat did but his dutie and that it was the dutie of all others that professed the Gospell to haue risen with him is it not evident and confessed that this (s) M. Sutclyffe in his answere c. pag. 192. fine bookâ— was printed at Geneua in Queene Maries time (t) See Whittinghams Epistle before Goodmans book coÌ„manded by M. Wihittingham and (u) Whittingham vbi supra and M. Sutclyffe in his said answere c. pag. 193. initio approued to be good godly by the cheefest men of learning that were then in that Cittie did not the auctor of the booke of obedience writeÌ„ in Queene Maries time affirme therein that (x) Obed. pag. 99. and 113. and se M. Sutclyffe in his foresaid answere pa. 193. ante med and see the booke intituled dangerous PositioÌ„s c. pag. 36. circa medium Queene Marie ought to be put to death as being a tyrant a moster a cruell beast did not one William Thomas and others accordâ—nglie conspire to (y) Hollinsheades greate Chronicle the last editioÌ„ volume 3. pag. 1104. a. initio murther the said Queene and was not yet the said William (z) Master Cowper in his Chronicle fol. 365. b. ante medium Thomas being for that â—ffâ—nce hanged drawne and quartered nothing abasht to iustifie and say (a) M. Stowe in his Annalls or Chronicle Printed Anno 1592. pag. 1058. paulo ante medium at his death that he died for his Countrie c. As conâ—erning our Englishe Puritanes of latter times who yet at this present to exasperate the state against vs do so tediously and tragically riot in their pulpitts with so much want of matter and wastfull prodigalitie of time we will requite their malice with all sobrietie and patience forbearing purposelie at this present to mention in perticuler what may be and by their owne brethren already is (b) In M. Sutclyffes answere to a lybell Supplicatory and in the treatise intituled dangerous Positions and Proceedings published and practised within this Iland of Britainy vnder pretence of reformation whereof M. Bancrofte is saide to bâ—e the Auctor And in the booke intituled conspiracie for preteÌ„ded reformatioÌ„ c. printed 1592. pag. 28. 29. 30. 32. 33 35. collected in this kind against them out of their owne writinges as also wee willinglye passe ouer the like further examâ—les to well knowne to your Maiestie of Knoxe Buchanan Andrew Melum those other vnquiet spirrits of scotland whose Seditiouse doctrine designeâ—ents complotted against your Maiestie are to the world more odiouse and doubtfull in that besides other respects they did perpetrate the same against your Highnes a Prince zealouse in their owne religion onely we will premonishe in generall that the iurisdiction more then papall which they vnder the vaile of paretie wouâ—d induce into euery of their seuerall parishes is as her late Maiestie obserued out of her owne Princely experience (*) In her Maiesties Oration in Stowes abridgment pag. 1196. prope initium dangerous to a Kingâ—y rulâ— and to the state so much the more doubtfull and to be suspected by how much it is euident that many (c) M. Hooker in his preface to his booke of Ecclesiasticall policy pag. 34. post medium saith to the Puritanes you admit so many Supremacies as there are seuerall parishes c. domesticke Popes among whom is no subordination are to be reputed for more turbulent and enabled with oportunitie to attempte the hurt by them intended then any one forraine Pope can be a thing so evident that certaine of the rowne brethren dâ—ubte not to affirme say of them that (d) M. D. Sutclyffe in his foresaid answere c. pag. 192. prope initium pag. 198. ante medium they doe deliuer doctrine as dangerous to Princes as Râ—ssâ— Sanders Allen and other Papistes A REPETITION OF CONFESSED examples prouiâ—g the Loialty of English Catholikes SECT 3. BVT certaine of our adversaries wil perhaps hereto answere which is all they can well answere that sundrie of them doe dislike of the foresaid seditious doctrine and practises wherewith their foresaide brethren are as before charged and that therefore we should greatly wrong them if for the example of those we should hould all of them in like sort chargable Truely we acknowledge no lesse and doe perswade our selues that many graue learned amongst them would professe and teach Loyalty to their Soveraigne any diversitie of religion notwithstanding If now theÌ„ they could but afford vs the like charitable and indifferent censure concerning that other foresaid doctrine wherewith they charge certaine of our writers they should so discerne matter no lesse evident sufficient for our excuse To alledge therfore even from themselues that which blinded malice w ll not as now suffer certaine of theÌ„ to confesse by themselues published and first concerning our owne countrie To omitte the knowne doctrine of (2) In the epistle of Iohn Harte to the Reader sette before the beginning of the ConfereÌ„ce between Doctor Raynoldes him published by auctoritie Mr. Harte and (3) In M. Bishops booke entituled A cortuyse Conferen e c. writen by Iohn Bishop a recusant Papist Printed at LondoÌ„ for Robert Dexter in Paules Church-yard at the signe of the Brazen Serpent Mr. Bishoppe do not the English Chronicles testifie concerning Salisburie those other who were sinisterly seduced to designe with Babington to the effusion of innocent sacred blood that sundrie of them as namely (h) Hâ—llinsheades Chronicle of England the last edition vol. 3. pag. 1574. b. line 8. Salisburie and (i)
of others who haue thought themselues no lesse certaine some haue neverthelesse afterwards altered their opinions as did Melancthon and Bucer concerning the reall presence and others who as yet continue in their sundrie opinioÌ„s certainly perswaded are notwithstanding daily in many things contradicted by the many (*) To omitte the over many bookes of this kind published by English Protestants one against another Iodocus Coccius in his Thesaurus c. printed 1569 tom 1. pag. 1068. 1069. 1070. 1077. 1078. 1089. 1090. numbreth vp almost two hundreth severall bookes written and published by forraine Protestants one against another recyting withall in particuler the special name or title of every of the said bookes their severall volume and yeare of printe And coÌ„cerning further testimonie of the Protestants many bookâ—s written one against another see Castalio alledged hereafter in this tract sect p. and Osiander in epitom c. centur 16. pa. 822. 823. 824. vsque pag. 829. vide ibidem pag. 863 712. 713 volumes publique writtings of their owne learned brethreÌ„ who in many cheefe points are as certainely fully resolved in their iudgmeÌ„t to the coÌ„trary the over many knowne particuler (m) First as Concerning the reall presence of Christs body in the Sacrament to the bodily mouth it is affirmed by Luther and the Lutherans and contradicted for Poâ—â—sh by Calvine and his followers 2 Secondly the reall presence not onely of the efficacie of Christs body but also of the body it selfe after a wonderfull and incomprehensible manner to the mouth of faith is affirmed by Caluin Institut lib. 4. cap. 17. sect 7. 10. 32. By M. Ryder in his friendly Caveat c. the third leafe a. circa med By M.D. Whitaker contra Duraeum pag. 169. the confession of Belgia in the English Harmonie pag. 431. and by M. Hooker in his Ecclesiasticall Policie lib. 5. sect 67. pa. 174. circa medium and pag. 177. post medium vide apolog modest ad acta conventus quindecim theologorum torgae nuper habit c. pag. 19. pag. 13. initio 23. 47. And Contradicted as inclining to Poperie to omitte Oecolampadius and Suinglius by Peter Martyr in his epistle annexed to his Comon places in English pag. 170. b. epist 25. ibid. pag. 98. a. pag. 108. a. By Aretius sermon 3. de caena and by our English Puritaines in their Christian letter to M. R. Hooker pag. 35. paulo post med by Lodouicus Alemanus Italus in positionibus apud Lugdunenses editis Anno 1566. who saide hereof neque etiam per fidem sen incomprehensibili modo vt vocant quia hoc totum imaginarium repugnat apertissime Dei verbo of whose opinion see further Beza epist 5. 3 Thirdlie that Sacraments doe not onely signifie but also conferre grace is affirmed by Osiander in Enchirid. controuersiarum quas Augustinae Confess theol habeat cum Caluianu pag. 272. post med By Iacobus Andraeas in epitom colloquij Montis belgar pag. 58. prope initiuÌ„ pag. 42. initio By M.D. Bilson in his true difference betweene c. part 4. pag. 539. ante med 592. post medium 368. post med By M. Hooker in his Ecclesiâ—sticall Policie lib. 5. sect 57. pag. 127. 128. And by M.D. Whitaker conta Duraeum lib. 8. pag. 662. paulo ante med 664. post med And Contradicted for Popish by M. Wâ—llet in his Synopsis pag. 415. ante med and by M. Fulke against Purgatorie pag. 35. and many others 4 Fourthly the sufficiencie of Christs corporall death vpon the Crosse without his suffering of further paines in soule c. is affirmed by M. Bâ—â—son in his treatize intituled the full redemption of mankind by the blood and death of Christ in his Preface to the Christian Reader post med and by many others And Contradicted for Popish by Calvine Iustitut lib. 2. cap. 16. sect 10. And by M. Willet in his Synopsis printed 1600. pag. 985. ante med and pag. 987. initio and many others 5 Fifthly that Christ after his corporall death did descend in soule into Hell is affirmed by M.D. Hill in his speciall treatize of that title printed 1592. and by Aretius Apinus M. Nowell and Melancthon alledged by D. Hill vbi supra fol. 33. 44. and Contradicted for Popish by M. Carelile in his booke that Christ descended not into Hell By Beza in act 2. By Bucer in Matth. 26. and many others 6 Sixtlie that the Church must continue visible is affirmed by Melancthon sundrie others alledged heretofore tract 2. cap. 2. sect 1. pag. 93. at d. and pag. 94. at e. f. g. in the margent there at the letters d. e. f. and Contradicted for Popish by M.D. Fulke in the Tower disput with Edm. Camp the second daies conference by M. Willet in his Synopsis pag. 48. circa med and many others 7 Seventhly as concerning the necessitie of good workes to salvation it is affirmed by M. Willet in his Tetrastilon Papismi pag. 90. fine by M. Fulke against the Rhemish Testament in 2. Petr. 2. sect 3. fol. 444. a post med and by M. Whitaker against M. Reynolds pag. 350 post med and Contradicted for new Papistrie as pornitious as the olde by Illiricus in praefat ad Rom. many others wherof see ColloquiuÌ„ Altenburgense fol. 210. a. 231. b. 324. a. 382. b. fine acta colloquij Aldeburgensis pag. 5. 7. 151. initio 8 Eightlie coÌ„cerning Evangelicall councells viz. that a man may do more then he is commanded is affirmed for most cleere by M. Hooker in his Ecclesiasticall policie lib. 3. sect 8. pag. 140. post med and lib. 2. pag. 103. 122. post med by D. Covell in his defence of M. Hooker Art 8 pag. 49. 50. 51. 52. by Luther in assertionibus art 30. and others and Contradicted for Popish by M. Willet in his meditations vpon the 122. Psalme pag. 91 post med by M. Parkins in his Reformed Catholike pag. 241. and many others 9 Ninthlie As concerning the doctrine of vniversalitie of grace and that Christ died for all it is affirmed by Suinglius in libro Epistolarum Oecolampadij Suinglij lib. 1. pag. 274. circa med by Hemingius Enchirid. clas 3. pag. 220. 221. lib. de vniuersaligraÌ„ by Hiperius in method theolog lib. 2. pag. 431. 435. 436. By Suecanus in Method descript pag. 430. by M. Hooker in his Ecclesiasticall Pollicie lib. 5. pag. 104. By Bullinger vpon the Apocalipes in English fol. 79. b. initio By M. Gibbeus in his questions vpon Genesis pag. 108. circa med By M. Smyth in his treatize of Praier in generall for all mankinde c. besides the Lutherans by very many other learned Calvinists alledged by Huberus in his Theses c. pag. 159. and 163. and 164. and 166. and 167. and 168. and Contradicted for Popish by M. Willet in his Synopsis of Anno 1600. pag. 789. circa med and