misero hoc fuco tuum ornas commentnm And ibidem fol 229. b. ante med going about to prove that Luther may not deliver the Sacrament to himself alone he allegeth the example of the other Sacraments which a man cannot use for himself saying Non est absolutio si quis absolveret seipsum non est inunctio si quis inungeret seipsum non est conjugium si quis nuberet sibi ipsi c. Haec enim sunt vestra septem Sacramenta so plainly yet was Luther in these points then Catholick si nunc nullum ex Sacramentis vestris aliquis ipse pro se facere potest aut tractare qùi fit ut tibi soli hoc Summum Sacramentum facere velis And Brereley in his Omissions of pag. 737. saith And ibid fol. 229. a. circa med The Devill yet further saith to Luther Stas ibi solus putas so evidently is Luthers then present opinion then signifyed Christum propter te instituisse Sacramentum protinus in tua privata Missa te conficere Corpus Sanguinem Domini Thirdly [r] Brerely ibidem Sect. 9. in the text prope sinem as to the supposall of Luthers then having abandoned the Masse it is likewise but supposed and false as appeareth by the Devills foresaid often speaking to him in the present [Å¿] Bâ—ercley in his Conclus to the judge â—â—â—ct 8 〈◊〉 and z in the margent tense to whom Luther answers ibidem fol. 228 b. initio as not disclaiming from the Masse or that he had then or before given it over but as yet standing in the defence thereof justifieth to the Devill his saying of Masse to that end alleging saith he that I was an anointed Priest Cui respondi sum unctus Sacerdos accepi unctionem consecrationem ab Episcopo haec omnia feci ex mandato obedientia Majorum and in regard of such his then Catholick opinion in that point using yet further saith he ibidem fol. 229. b. post medium those weapons whereto I was accoustomed in the Papacie objecting the intention and faith of the Church and that I celebrated Masse in the intention and faith of the Church c. And that the Chuch did righty believe and think In his angustiis agone contra Diabolum volebam retundere hostem armis quibus assuetus eram sub Papatu objiciebamque intentionem fidem Ecclesiae scilicet quod Missas privatas in fide intentione Ecclesiae celebrassem si ego inquam non rectè credidi aut sensi tamen in hoc rectè credidit sensit Ecclesia But saith he Sathan replyed more vehemently verum Sathan è contrae fortius vehementius instans c. Hereby and other the premises it appeareth that Luther yet hitherto defended the Mass in respect of which his then opinion the Devil [t] Brereley ibid. Sect. 9. in the text fine beginneth his suggestion of doubt saying What if such Masses were horrible Idolatry Which had been improper if so Luther had then before thought the Mass to be Idolary [u] Luther tom 7. Wittemberg Anno. 1558. in Libro de Missa privata unctione Sacerdotum fol. 228. a. fine tom 9. Germ. Jenensi fol. 28. in Libro de Missa Angulari and see these words acknowledged and set down by Mr. Fulk in his defence of the Censure pag. 234. and 235. and 236. Fourthly as concerning the main point which is that the Devil intended hereby no disputation against Luther but only a temptation upon evident truths by Luther then and before known and confessed it is of all other most false as appeareth by Luther himself who expresly tearms it a disputation Also by the [x] Apud Brereley ibid. Sect. 7. at S. Protestant like Arguments as namely among other the Priests not preaching but receiving alone against the institution of Christ his not communicating to the people in both kinds that of a Sacrament he made it a Sacrifice and made gain thereof sicut tu facis in Missa tua as thou saith the Devil to Luther dost in thy Mass at large there by the Devil begun and prosecuted purposely to give colour against the Mass and most evidently by example of the sundry other points whereto the Devil in like sort then endeavoured to perswade Luther but could not prevail For first it appeareth by Luther tom 7. Wittemberg fol. 229. a. that the Devil perswaded Luther that he could not consecrate because he was a wicked man which errour peculiar to Wickliff and some others Luther ever abhorred as appeareth by the Protestant Treatise intituled Orthodoxus consensus c. Printed in fol. 1578. in proleg pag. 14 b. and in Brerely tract 2. c. 2. sect 10. subdivis 7. at p. q. r. where Luther holdeth that even Lay-persons and the Devil himself might Minister Sacraments observing the words of institution Also Sathan perswaded Luther against the indifferencie of Communion under one or both kinds whereof see here in the Margent at [y] Luther tom 7. Wittemberg An. 1558. fol. 229. b. initio And fol. 228. bâ—circa med the Devil further saith Sacerdos enim veâ—us est Minister Ecclesiae constitutus ad praedicandum verbum porrigenda Sacramenta sicut hoc habent verba Christi in Coena sicut Paulus 1 Cor. 11. de Coena Domâ—ni loquitur unde à veteribus Communio appellata est quod non Solus Sacerdos debeat uti Sacramento sed reliqui unà cum ipso Nunc annos quindecim totos semper solus privatim pro te in Missa usus es Sacramento non communicast aliâ—s adeâ—què interdictum tibi erat ne porrigeres totum Sacramentum aliis c. cojâ—smodâ— es tu Sacerdos qui non pro Ecclesia sed pro te ipso ordinatus es c. Tu vero Missator privatus in omnibus Missis tuis ne semel quidem praedicasti c. Haeccine institutio Christi c. Institutio Christi est ut Sacramento communicent alii Christiani verum tu unctus es non ad distribuendum Sacramentum sed ad Sacrificandum contra institutionem Christi Missa usus es pro Sacrificio c. Et quod Christus instituit ad edendum bibendum pro tota Ecclesia porrigendum a Sacerdote unà communicantibus c. ex hoc tu facis Sacrificium propitiatorium O abominatio super omnem abominationem c. And ibid. fol. 229. a. paulo post med he saith Solus bibis c. Nemini tecum communicas ut in more vobis positum fuit tanquam bonum opus pro pecunia vendâ—s And ibidem fol. 228. b. ante med He further saith to Luther Confugiebatis ad S. Mariam Sanctos illi erant Mediatores inter vos Christum sic crepta est gloria Christo Is not all this with much more there objected by the Devil very Protestant like which indifferencie notwithstanding the Devils Arguments to the contrary
Castalio in defen trans pag. 170. Castalio that learned Calvinist and most learned in the tongues reprehendeth Beza in a whole Book of this matter and saith that to note all his errours in Translation would require a great volume And Mr. Parkes saith [x] Parks in his Apology for three testimonies of Scripture c As for the Geneva Bibles it is to be wished that either they may be purged from those manifold errors which are both in the text and in the margent or else utterly prohibited All which confirmeth King James his grave and learned Censure in his [y] In the Conference before his Majesty pag. 46. thinking the Geneva Translation to be worst of all and that [z] Ibid. fol. 47. in the marginal notes annexed to the Geneva Translation some are very partial untrue seditious c. Lastly concerning the English Translations the Puritans say [a] Master Christopher Carlile in his Book that Christ descended not into Hell pag. 116. a. 117 c. Our Translation of the Psalms comprised in our Book of Common Prayer doth in addition subtraction and alteration differ from the truth of the Hebrew in two hundred places at the least In so much as [b] Purita Petiti to his Majesty pag. 76. initio they do therefore profess to rest doubtful whether a man with a safe conscience may subscribe thereto And Master Carlile saith of the English Translators that they have [c] Carlile pag. 118. depraved the sense obscured the truth and deceived the ignorant that in many places they do detort the Scriptures from their right sense And that they shew themselves to love darkness more than light falshood more than truth And the Mininisters of Lincoln [d] In their Book delivered to King James 16. of Decem. pag. 11. Diocess give their publick testimony tearming the English Translation a Translation that taketh away from the text that addeth to the text and that sometime to the changing or obscuring of the meaning of the Holy Ghost Not without cause therefore did his Majesty affirm [e] In the confer before his Majesty fol. 46. that he could never yet see a Bible well translated into English Thus far Brereley 34. Pu. Now let Protestants consider duly these points First Salvation cannot be hoped for without true Faith Faith according to them relyes upon Scripture alone Scripture must be delivered to most of them by the Translations Translations depend on the skill and honesty of men in whom nothing is more certain than a most certain possibility to erre and no greater evidence of truth than that it is evident that some of them embrace falshood by reason of their contrary translations What then remaineth but that truth faith salvation and all must in them rely upon a fallible and uncertain ground How many poor souls are lamentably seduced while from Preaching Ministers they admire a multitude of texts of Divine Scripture but are indeed the false translations and corruptions of erring men Let them therefore if they will be assured of true Scriptures fly to the alwaies visible infallible [f] St. Aug. l. 4. de Trinit c. 6. saith Contra rationem nemo sobrius Contra Scripturas nemo Christianus Contra Ecclesiam nemo pacificus senserit Catholick Church against which the gates of Hell can never so far prevail as that she shall be permitted to deceive the Christian world with false Scriptures Translations or Interpretations wherein there is a main and clear difference between us Catholicks who rely upon an infallible and living Guide the Church and Protestants who believe not only every private man but the whole Catholick Church to be fallible and subject to error and if it were but for this cause alone we ought to believe the Catholick Church to be infallible without the belief whereof we can have no absolute certainty what Books be Canonical nor what is the certain interpretation of them and the end of all will be that we cannot believe Christian Faith to be infallible and certainly true in so much as Luther himself by unfortunate experience was at length forced to confess thus much saying [g] In lib. cont Zuingl de ver ta Corporis Christi in Eucha If the world last longer it will be again necessary to receive the decrees of Councels and to have recourse to them by reason of divers interpretations of Scripture which now reign On the contrary side [h] Brereley tract 1. sect 10. subdivis 4. pag. 259. as our learned adversaries do thus agree to disagree in their own translations mutually condemning as before each other so also have they upon a second and more advised consideration afforded honourable testimony of our vulgar Latin translation had from Rome which Master Witaker otherwise in splene and spirit of contradiction tearmeth [i] Whitaker in his answer to Mr. Reynolds Preface pag. 2. fine 26. initio an old rotten translation c. full of faults errors and corruptions of all sorts [k] Whitaker de Sacra Scriptura quaest 5. c. 11. pag. 543. initio then which nothing can be more faulty or desteined and [l] Whitaker in his answer to Mr. Reynolds pag. 223. fine vide pag. 218. fine of all others most corrupt To this purpose Beza saith [m] Beza Annot. in Cap. 1. Lucae ver 1. The old Interpreter seemeth to have interpreted the holy Books with mervyllous sincerity and Religion Vetus Interpres videtur summa Religione sacros Libros interpretatus which Religious observation of the old Interpreter is acknowledged in like sort by D. Humfrey de ratione interpret l. 1. pag. 74. where he saith Proprietati verborum satis videtur addictus vetus Interpres quidem nimis anxiè quod tamen interpretor Religione quadam fecisse non ignorantia Also Beza further saith in praefat novi Testam Anni 1556. Vulgatam editionem maxima ex parte amplector caeteris omnibus antepono the vulgar Edition I do for the most part imbrace and prefer before all others Carolus Molinaeus in nov Testam part 30. signifieth his no less answerable liking thereof saying aegerrimè à vulgari consuetaque lectione recedo quam etiam enixè defendere soleo I can very hardly depart from the vulgar and accustomed reading which also I am accustomed earnestly to defend In so much as he professeth [n] See Molinaeus in Luc. 17. to prefer the vulgar Edition before Erasmus Bucer Bullinger Brentius the Tigurine translation also before John Calvin etiam Joannis Calvini omnibus aliis and all others Whereto might be added the like further answerable commendation thereof given by that famous Protestant Writer Conradus Pelicanus who in praefat in Psalterium Anni 1534. saith Tanta dexteritate eruditione fide Hebraica quoad sensum concordare deprehendimus vulgatam editionem Psalterii ut eruditissimum pariterque piissimum verè Prophetali Spiritu fuisse interpretem Graecum Latinum non dubitem And
wholy tend unto trouble and rebellion Beza in his Book of the power of Magistrates doth arm the subjects against the Prince in these causes A Book saith he yet further ibid. pag. 192. post med which overthroweth in effect all the authority of Christian Kings and Magistrates And again ubi supra pag. 98. initio he allegeth Beza his judgement concerning excommunicated Princes saying Beza roundly teacheth what reason have Christians to obey him that is Satans slave And the like is yet further confessed in this kind against Beza by Mr. Bancroft in his Survey of the holy pretended Disciplin pag. 48. prope initium And in his Book entituled dangerous Positions pag. 21. 18. As also that temperate Protestant Writer D. Saravia argueth sufficiently Beza his seditious Doctrin in this his over-modest or rather excusing reprehension and answer thereto saying Quid his verbis c. Some rest doubtful what Mr. Beza intendeth by these words where he thinketh it not right that the godly should stay till the Wolves be expelled by publick authority and that he may seem secretly to insinuate that those Wolves may be expelled by private authority as was done in the Low-Countries and other places c. Saravia in defens tract de diversis gradibus Ministrorum contra responsionem Clarissimi viri D. Theodori Bezae c. 2. pag. 74. paulo ante med And see Beza's own words there And see him also in his Epist Theolog. Epist 68. pag. 318. ante med where he saith Habeo alia nonnulla majoris momenti quae tamen per liter as satis commodè significare non possum perplacet autem mihi quod de conventu absque ulla Principum aut civitatem authoritate privatim instituendo scribis And then thrusteth in this Bodge Quamvis nullis prorsus conselis Principibus id fieri minimè velim And so likewise in the words reprehended as before by Saravia he saith expresly Si piis semper expectandum putas dum lupi ultro cedant vel publica authoritate expulsi tibi minime assentior But yet saith he with a like Bodge Nihil seditiose movendum extra controversiam est sed piè constanter amplectendas affirmo omnes Divinitus oblatas veri cultûs Divini restituendi occasiones c. Et ni ita factum esset quas tandem Ecclesias bodie haberemus What hypocrisic is this to teach Reformation against the Magistrates mind And yet forsooth not seditiously as though it could be so performed without sedition These are in words smooth pretences but indeed no other than plain seditions and treasons whereby himself in his foresaid words signifieth his Church to have enlarged her self Hereto may be added Mr. Bancrofts saying in his Survey of the pretended holy Disciplin pag. 42. circa med He that shall read Mr. Calvins and Mr. Beza 's two Books of Epistles and likewise the Commentaries of France with divers other discourses about those affairs should withall give any credit either to Heshusius Balduinus Carpentarins or others men learned all of them and some of them known Protestaents would certainly mervail to understand into what actions and dealings they thrust themselves of War of Peace of subjection how far is enter ded of Reformation without staying for the Magistrates c. Besides [z] Brâ—â—â—ky in the Presaâ—◠〈…〉 〈…〉 pag. â—4 See a was present in the Battaâ—â— of Dreâ—â— defended by him present as 〈◊〉 Fasus de vita obâ—â—â— Beâ—â— pag. 45. prope 〈◊〉 saith Post mense◠〈◊〉 contenâ—â—sun◠〈…〉 〈…〉 c. side 〈…〉 〈◊〉 Chrâ—st◠〈…〉 〈…〉 bor are 〈◊〉 c. And the Protestants of Meaâ—â— as is recorded in the general inventory of the History of France pag. 593. transported with indiscreet zeal grounded upon their numbers did â—ly to the Churches be at down Images and make the Priests retire Whereto is but agreeable their like confessed insolency at Greuoble Chartiâ—â—s and Orleâ—nce â—eâ—â— Preaching thereâ—â— with his Sword and Pistol and exhorted the people to shew their manhood rather in killing the Papists than in breaking Images Reâ—â— [a] Apud liâ—â—ley in his 〈…〉 of the 〈◊〉 of the late 〈…〉 cap. 〈◊〉 sect 4 〈…〉 pag. 18â— 184. is also charged with Pultrâ—â—s known murther of the old Duke of Guise who being thereupon [b] 〈◊〉 Pulâ—â—â— â—◠〈…〉 〈…〉 all might 〈…〉 hiâ— Pâ—stol 〈◊〉 the 〈…〉 and of his 〈◊〉 being sound and taken 〈◊〉 th◠〈◊〉 〈◊〉 after at the 〈…〉 be did the deed the Protestant Author of seâ—undâ—◠〈…〉 c. saith 〈…〉 pesta noâ—â— in eum prope locum unde 〈◊〉 c. 〈…〉 〈…〉 pag. 345. 〈◊〉 very strangely if not miraculously apprehended did at the time of his execution publickly [c] The Protestant Author of the Treatise intiuled Secundae partis Commentariorum de statu Religionis reip in Regno Galliae libri tres Carolo nono Rege Printed 1571. pag. 357. post med saith of Poltrots execution illud interfecti Guisii supplicium dedâ—â— quaestionis habitae edito quodam se ipto Polâ—rot us Amiralâ—um facinoris illius authorem hortatorem appellabat Theodo um Bezam cum alio mimmè nominato Ministro illi accusationâ— involvebat ut ad eam rem impulsorem c. Also Pultrots confession at his death yet extant in Pâ—int chargeth Beza as persuader and procurer thereof in answer whereto Mr. Whitaker in his answer to F. Camp an rat 8. and after the English Edition pag. 223. doth surmise that Pultrot was induced to accuse noble and innocent men through hope of impunity or sear of punishment By which pretext all accusations made by the confessions of offenders at their deaths are most improbably taken away charge Beza as being the first Author and perswader thereof 50. As [d] Brereley tract 1. sect 3. subd 14. in the text and margent at 15. concerning his unworthy opinion of the Apostolical times he doubted not if not most arrogantly read and judge to prefer in knowledge of the truth the now Protestant Writers even before those other that flourished immediatly and next after the Apostles times For in Epist Theolog. Epist 1. pag. 5. initio he saith Itaque dicere nec immeritò quidem ut opinor consuevi dum illa tempora Apostolicis etiam proxima cum nostris comparo plus illos conscientiae scientiae minus habuisse nos contra scientiae plus conscientiae minus habere haec mea sententia est 51. Whereas [e] Brereley tract 2. cap. 2. sect 10. subd 15. sect 2. the Catholick Faith holdeth one substance or unity of Essence in three Persons Beza saith to the contrary in his Confession in English Printed 1585. pag. 1. and see Confes Genev. c. 1. the word of God teacheth plainly that the Divine substance is not wholy in three Persons but distinct really and truly from everlasting into three Persons 52. Concerning [f] Brereley tract 2. cap. 2. sect 10. subd 8. at 15. our Blessed Saviour Beza ad Haebr 5. ver 7. affirmeth that
ut Constantiâ—â—s daret potestatem Bessiae quam statim Julius exercuit nam etiam Conrtantinus magnus ferebat arma draconis in insigniis suis c. ita ut ipse sit Draco qui dedit potestatem bestâ—ae typus Draconis serpentis antiqui qui Bestiae potestatem dedit Apoc. 13.2 fatally to have given power to the beast (d) The Centurists cent 4. col 653. line 26. report this opinion of Acesius signisied to the Emperour to be ad paenitentiam quidem admoneri homines spem verò remissionis non à sacerdotibus sed ab ipso Deo expectare qui possit potestatem habeat remittere peccata Cum haec Acesius dixisset subjunxit Imperator pone scalam ô Acesi solus ascende in caelum Socrates l. 1. c. 7. And see this error of the Novatians further confuted by Ambrose And Pacianus alleged heretofore in this Consideration num 21. in the margent at g. He reproved Acesius the Novatian for denying the power given Priests to remit sin under pretence (*) Vbi supra that God only remitteth sin Of [7] Eusebius de vita Constantini l. 4. c. 45. his Priests or Clergy by him assembled to the Dedication of the Temple not only some of them did preach and interpret the holy Scriptures but also others of them who could not so do appeased the Deity with unbloody [*] Alii qui c. horum nihil poterant officere incruentis consecrationibus divinum Numen placabant supplices Deo preces offerebant pro communi pace pro Ecclesia Dei ipsoque Imperatore c. By these Vnbloody Sacrifices and mystical consecrations thus particularly distinguished as several from the foresaid Preaching and prayer cannot be understood other than the said Priests celebration of the blessed Sacrament as is plainly acknowledged by D. Abbots in his answere to D. Bishops Epistle to the King pag. 183. ante med 184. paulo post med Which in regard of the then external oblation thereof by those sundry Priests Eusebius tearmeth Unbloody Sacrifices so thereby distinguishing the same in manner of Oblation from Christs other bloody oblation upon the Crosse according to which sense it is often by the other Fathers tearmed the Unbloody Sacrifice as by Chrysostome in Psalm 95. Athanasius alleged heretofore in this Consideration Num. 3. at * next after h. in the margent Cyril Alexand in interpretatione Anathemat 11. Nazianzen orat funeb in Basilium and orat 1. in Iulianum In so much as they are therefore reproved by Calvin in Epist ad Haebr c. 9. vers 26. pag. 946. b. fine 947. a initio So that if unto these Unbloody Sacrifices thus mentioned by Euschius we do adde the foresaid appeasing of God thereby by him also mentioned we do then hereby find not onely Sacrifice but also propitiatory Sacrifice Sacrifices and mystical Consecrations and prayed for the health of the Emperour At [8] Eusebius de vita Constantini l. 4. c. 61. the time of his last sickness he intended to expiate his sins by efficacy of the holy mysteries and the imtiation of the healthfull lavar of regeneration at those times purposely [†] Osiander in epitom c. cent 4. pag. 248. ante med saith Veteres Baptismum distulisse videntur c. ut deinde Baptisma suscipiendo universa delicta simul abluerent deferred and so [9] Eusebius de vita Constantini l. 4. c. 61. it is said Humi procumbens genibus in ipsa Martyrum aede errata sua confessus c. And of Confession made to the Priest long before these times see heretofore in this Consideration num 9. at 10. prostrating himself upon his knees confessed his sins in the house of of the Martyrs and thereupon received [10] Eusebius vbi supra imposition of hands [e] Centur. 4. col 454. line 26. it is said Turba frequens preces cum fletu pro anima imperatoris fuditâ— And see Eusebius de vita Constant l. 4. c. 71. After his death prayer was made for his soule and the mystical [f] Eusebius vbi supra saith Adhuc quidem licet contemplari ter beatae animae tumulum c. divinis ceremoniis mystico sacrificio sanctarumque precationum societate perfrui Sacrifice offered And [*] In the brief discourse of the Churches Estate c. annexed to Crispinus his book of the Estate of the Church it is affirmed how that about the end of this period which continued untill Constantine the love of solitude and monkery the abstinence from mariage and from certain meats on particular dayes many seasts and other seeds of superstition after succeeding took a marvailous root so the commencement of Prayer for the dead and Sacrifice of the Masse did discover themselves c. as concerning the Churches doctrine of that age it was in like manner so evidently our now professed Catholick faith that to forbear much other particular proof and what is by certain our other adversaries confessed in this behalf the Century-writers of Magdeburge whose writings are by our English Protestants affirmed to be [11] So saith M. Willet in his Tetrastylon Papismi pag. 21. fine An excellent work and [g] So saith M. D. Hill in his defence of the article that Christ descended into Hell fol. 23. b. post med worthy of immortal memory in their fourth Century by them dedicated to Queen Elizabeth in which they specially undertake to deliver to her Highness [12] The Centurists cent 4. in Epist dedicatoria Serenissimae Reginae ac Dominae Elizabethae c. prope finem say to the Queen concerning that fourth Century Redit hic Constantinus jam ad te adferens statum ejus Ecclesiae quae suo tempore totum Orbem suo splendore illustravit c. And there again Non dubitavimus Constantini Britannici Ecclesiasticas res tuae Majestati jucundissimas atque acceptissimas fore that state of the Church which in Constantines time illustrated the whole world do professe to [h] Centur 4. col 287. line 16. the title there of that special Tract is Inclinatio Doctrinae complectens peculiares incommodas opiniones â—â—ipulas errores Doctorum set down the peculiar supposed errors of the Doctors of those times and do joyn with others in charging sundry of them severally and respectively with some or other particular opinions by collection from their own writings which in general are as followeth namely with [i] Centur. 4. col 291. line 7. it is said Patres omnes ferè hujus aetatis de libero arbitrio consusè loquuntur And immediatly after they do there recite and reject the particular sayings of Lactantius Athanasius Basil Nazianzen Epiphanius Hierom c. Freewil [k] Cent. 4. col 292. 293. there under the titles de Justificatione and de bonis operibus Iustification by works (l) Ibid. col 293. throughout and there line 59. where they conclude saying Jam cogiter pius
saying Let us come to those Traditions which concern the Manners and Conversation of Men that the Apostles delivered many things of this nature to the Churches some by way of Precept some by way of Counsell only some to continue but for a time some to continue for ever we make no doubt Of this sort is the observation of the Lords-days and sundry other things there are which doubtless the Apostles delivered by Tradition And see the unwritten Traditions of the Lords Day and of the Canonical Scriptures further acknowledged next heretofore under the several numbers of 57 58 60. and see also in Mr. D. Field ubi supra pag. 239. circa med the Tradition of Lent-Fast And Mr. D. Covell in his Answer to John Burges pag. 139. circa med affirmeth the moderate use of the Cross to be an Apostolical Constitution as also the said Mr. D. Covell in his Examination against the Plea of the Innocent c. 9. pag. 104. paulo post med referreth expresly the tearmes of Archbishops unto Apostolical ordination and the then Bishop of London and late of Canterbury in the Conference before the King pag. 11. initio referreth likewise Confirmation to Apostolical Institution signified not but necessarily proved from Heb. 6.2 also Mr. Whitgift in his defence c. pag. 539. fine affirmeth and proveth abundantly the Apostles Tradition of Easter and Oecolampadius doth affirm the baptism of Infants not to be taught in the Scriptures in libro Epistolarum Zuinglii Oecolampadii pag. 301. post med 363. post medium and so likewise doth Zuinglius tom 2. l. de Baptismo fol. 96. a. circa med and Mr. D. Field pag. 239. tearmeth it a Pradition because saith he it is not expresly delivered in Scripture either that the Apostles did baptise Infants nor any expresse precept there found that they should do so only undertaking that Scripture delivereth to us the ground thereof which is impertinent unless he shew that it withall delivereth also to us a necessary proof thereof which his former words deny for which cause he tearmeth it as before a Tradition and see lastly Mr. Hooker in his Ecclesiastical Polity l. 2. sect 7. pag. 118. post med 119. where he maketh special answer as we do to divers Testimonies of the Fathers as namely of Irenaeus Hierome and Augustin alleged there by Mr. Cartwright and usually by other Protestants in behalf of only Scripture and see there sect 5. pag. 106. 74 Concerning Equivocation or doubtfullness of Answer affirmed by some Catholikes not in matter of Faith for it is evident to the contrary that we refuse to go to Protestant Churches or to make the least dissimulation of our Faith neither in Civill Contracts for who confessedly more credible or of better performance therein than Catholikes neither in the case of our Prince or Countrey for concerning either of these we are bound in Conscience to make our selves Transparent insomuch as to conceal any thing prejudicial to these were in the sight of God grievous and multiplied Iniquity but only as in case of unlawfull Demands to betray the Professors of Religion to the Persecuters thereof or to reveal to the hurt of others that which the party demanded is in Conscience bound to keep secret For so much as the Doctrine hereof is objected as a special imputation to Catholikes we will forbearing the question thereof only but briefly examine whether any like if not worse Equivocation or doubtfulness of speech be affirmed by our Adversaries Peter Martyr in his Common places part 2. c. 13. sect 39. pag. 547. a. post med after much discourse of this matter concludeth saying In these cases I think it is not forbidden nay I rather think it is most lawfull to speak doubtfully Zuinglius tom 3 fol. 45. a. initio intreating of Abraham's speech to his servants when intending to sacrifice his Son he said to them abide you here and I and the Child will go yonder and worship and come again to you Gen. 22.5 saith of Abraham's reserved meaning Mentitus non est neque enim mentitur qui secretum aliquod celat ne quid periculi inde nascatur Mr. Willet upon Genesis 27. pag. 290. ante med teacheth by many examples of Scripture that dissimulation in outward gesture is tollerable pag 292. circa med he saith It is one thing to conceal the Truth an other to lye As Abraham did hide the Truth when he said Sarah was his Sister Gen. 26.7 Melancthon in loc commun printed Basilliae 1562. pag. 763. paulo post initium saith Non enim nemino mendacia figuras quibus ex probabili causa aliquid tegitur quod non necesse est dici ut Raab negat speculatores domi suae esse tales figurae nominantur officiosa mendacia Of these figurative Locutions or as Melancthon tearmeth them Officiosa mendacia Luther tom 6. Wittemberg fol. 352. b. prope finem saith Simile est mendacium Raab Josuae Est igitur mendacium officiosum quo saluti famae corporis vel animae consulitur c. Igitur honestum pium mendacium est ac potius officium Charitatis appellandum Zegedine a learned Calvinist in loc commun pag. 422. initio affirmeth Mendacia licita bona quae commendantur In proof whereof he there allegeth from Scripture the example of Raab and of divers others Wolfangus Musculus in loc com pag. 106. paulo post initium saith Alius mentitur ex timore Dei sic obstetrices Aegyptiae Exod. 1. Alius ex charitate vel fide debita sic Michol 1. Sam. 19. Alius ex fide sic Raab Haeb. 11. c. To come now to Adversaries known practise Mr. Fox reporteth of Wiccliff saying Wiccliff to avoid the rigour of things answered with intricate words c. To forbear the like known and confessed example of the Waldensis who for peace and tranquillity sake used to be present at Masse which they held and professed to be Idolatricall alleged in Brereley tract 2. c. 2 sect 3. subd 4. in the Text and margent at 17. John Careless Protestant Martyr being demanded by the Magistrate if he knew such a man recordeth his own Answer thereto in these words No forsooth I do not know any such nor have I not heard of him that I wot of But yet saith he I lyed fasly for I knew him indeed Act. Mon. pag. 1530. a. post med As concerning the Equivocation or doubtfull speaking and writing even in matter of Religion used by Martin Bucer it is reported in the example of the Sacrament by the Protestant-Writers Schlusselburg in Theol. Calvinist l. 2. fol. 129. a. post med from the words of Lavater the Calvinist and by Osiander in epitom Hist Eccles c. Centur. 16. pag. 249. initio and by Josias Symlerus Bucer's dearest friend who in his Oration of the Life and Death of Peter Martyr annexed to the end of his Common-places in English fol. Q q. on the a. side paulo post initium reporteth that
Bellarminum pag. 369. paulo post medium saith Bernardum verè sanctum suisse existimo He was Abbot of Clairevaux as testifieth Simon de Voyon upon the Catalogue c. pag. 126. and ho acknowledged so plainly the Popes Primacy whereof see S. Bernard l. 2. de consider ad Eugenium l. 3. c. 8. and Epist 125. 131. 190. ad Innocentium that he is therefore reproved by D. Fulk against the Rhemish Testament in Luc. 22. sect 11. fol. 133. b. post initium and by M. Whitaker lib. 2. contra Duraeum pag. 154. ante med and was so evidently a professed Catholick that Gomarus in speculo Ecclesiae pag. 23. versus finem allegeth him to us saying Bernardus Sanctus vester and M. Whitaker in respons ad rat Camp rat 7. pag. 105. ante med saith Bernardus quem Ecclesia vestra multis annis unum tulit pium virum c. And the Century-writers cont 12. c. 10. say of S. Bernard that coluit Deum Maozim ad novissimum vitae iuae articulum acerrimus fuit propugnator Sedis Antichristi c. And the Lutherans in libro Germanico quo causas recusati Concilâ—i Tridentini reddunt sol 257. do tearm S. Bernard an impudent writer heaving the Pope up into an Idoll a corrupter of Gods honour and preacher of Antichrist Lastly this point is made yet surther evident both in Malachias and Bernard that it is manifest that they both lived Anno Domini 1140. When the profession of our new Catholick faith was most storishing Which thing M. Jewell in his defence of the Apology printed 1571. pag. 557. paulò ante med confesseth saying S. Bernard lived in the midst of the Popes rout and Tyrannie Whereupon it followeth that for so much as neither of them is found to have been troubled for any one point of Doctrine disagreeing from those times but were to the contrary both of them in high favour as then with the Roman Sea the one of them being the Popes Legate the other an Abbot that therefore they were agreeable in Religion to the professed Doctrine of those times so improbably do our adversaries pretend S. Bernard to have been a member of their Church for his only then zealous reproving the corruption of life and manners in the Clergy of that age members of our now professed Catholick faith 2. This [h] Brereley tract 2. c. 3. sect 7. per totam gift of Miracles is so necessary to the Conversion of the Heathen in all ages that the Apostles therefore made speciall [i] Act. 4.29.30 prayer for this gift and our Saviour saith accordingly [k] Joan. 15.24 If I had not done among them the works which no other man did they had not sinned In so much as S. Austine placeth the same among those [l] Aug. tom 6. contra Ep. Manich c. 4. and in his l. 22 de Civ Dei c. 8. initio he ossâ—â—metâ— that before the world believed Mâ—racles wâ—â—e necessary to this end that the world should believe Pu If miracles be necessary to convert Nations much more necessary must they be to reverse what all Christ an Churches have once embraced and therefore it was inexcusable temerity to follow the first pretended Resormers who did not so much as pretend Mira cles against the whole Church extant before their time Even amongst men Possession is a string Plea many things which most justly held me in the Churches bosome Thus did this gift of Miracles accordingly continue and that most wonderfully in the times of [m] See this heretofore in the precedent num at * Irenaeus and no less wonderfully afterwards for four hundred years after Christ as appeareth by [n] Zozom hist l. 7. c. 26. post med see the words alleged in the precedent num of this Consideration at â— next after m. Zozomene and also by St. Austine who speaking of the Miracles of his time telleth how [a] Aug. l. 9. Confess cap. 7. S. Hierome in vita Hilarionis telleth how the dead body of Hilarion was after ten months found uncorrupted yielding forth a fragrant smell And see the like miracle testifyed by S. Bede of S. Cuthbert l. 4. hist c. 30. the dead Bodies of Gervasius and Protasius were after many years found uncorrupted and that [b] Aug. de Civit. Dei l. 22. c. 8. inicio at their dead Bodies a blind man received his sight A Miracle saith St. Austine done at Milan where the said Bodies lay when I was there a great number of people being witness thereof In like manner doth he make mention of sundry persons who being dead were by God [c] Aug. de Civit Dei l. 22. c. 8. post med restored to life at the Monument of St. Stephen and mentioneth further [d] Aug. ibidem versus finem another Miracle done saith he with us so known and manifest as I think there is none in Hippo the City where it was done who either had not seen or learned it This miracle by his report made thereof more at large was that ten infirm persons were in presence of himself and the whole people miraculously cured at the said Monument of St. Stephen These miracles were so evident in his time and the number of them so many that having already mentioned divers others he yet saith [e] Aug. ibidem post medium saith Quid faciam Vrget hujus operis implendi promissio ut non hic possim omnia commemorare quae scâ—ò proculdubio plaerique nostrum cum haec legent dolebunt metam multa pretermisisse quae utique mecum sciunt ques jam nunc uâ— ignoscant rogo c. Quid faciam c. What must I do I am not able to remember all that I know and doubtlesse sundry of ours when they read these will grieve that I have omitted so many which likewise they know as well as I and concludeth that it would require [f] Aug. ibidem saith Si enim miracula saâ—itatum ut alia taceam modò velim scribere quae per liunc Martyrem id est gloriosissimum Stephanum facta sunt in coloÌ„nia Calamensi in nostra plurimi conficiendi sunt libri nec tamen omnia colligi poterunt sed tantum de quibus libelli datâ— sunt qui recitarentur in populis c. many books to set down the miracles of healings to omit others done only at the memory or monument of S. Stephen Thus much briefly out of S. Austine only And like mention of other miracles in this kind is further made by sundry other [g] See Basil orat in Mamant Nazianzen orat in Cyprianum Chrysostom in lib. contra Gentiles fine and Ambrose in serm de S Gervas Protas Hierome contra Vigilantium in Epist ad Eustochâ—um de vita Paulae and in vita Hilarionis and Sulpitius in vita Martini Fathers of that age in so much as M. Whitaker saith hereof to Duraeus * Whitaker contra Duraeum
l. 10. pag. 866. ante med I doe not think those miracles vain which are reported to have been done at the Monuments of Saints This continuance of miracles in the true Church since the Apostles times to this present is so undoubted and certain that our very adversaries the [h] The Century Writers of M. gdeburge make this their report in their 13. Chapter of every several Century Century writers do for thirteen hundred years next after Christ accordingly report in particular out of the credible writers of those several times many of the miracles done in every succeeding age whereof a great number are reported by the antient Fathers to have been done by [i] Of the wonderfull miracles done by Monks see Zozomen hist lib. 3. c. 13. l. 6. c. 28. Evagrius hist l. 6. c. 22. Socrates hist l. 4. c. 18. fine c. 9. and Hierome in vita Hilarionis and Palladius in his historia Lausaci throughout and Theodoret in his Theophil throughout and Osiander cent 4. pag. 369. 370. and the Century writers cent 4. col 493. line 18. sundry of those miracles being many resuscitations or raisings up to life of the dead curing of diseases by word prayer or touching commanding of the Sea to return or stay its passage or course of inundations and sundry other like which could not but proceed from God Monks whose confessed [k] As concerning the great and almost incredible aâ—sterity of sundry the Monks of those times as namely in inclosing or muring up themselves in Cells or Pillars of stone in loading and chastizing their bodies with weight of iron bands their wearing privately of sackcloth their lying on the ground their going barefooted their abstinence from flesh fish cheese eggs wine c. their cating of bread by weight and drinking of water by measure with much more of like nature see testimonie thereof in general in Epiphanius haer ult fine Evagrius hist l. 1. c. 21. in Luc. Osiander in epitom c. cent 4. pag. 368. 506. and in the Century writers cent 4. col 471. line 23 col 473. 474. and see particular examples hereof testifyed by Socrates hist l. 4. c. 18. Zozomen hist l. 6. c. 29. l. 3. c. 13. post med Evagrius hist l. 5. c. 21. l. 6. c. 22. but most specially by Theodoret in his Theoph. or historia Sanctorum Patium cap. 26. cap. 4. and also cap. 2. Which is the life of James and cap. 3. in the life of Julianus his speciall mention of both which last persons in this very Treatise he remembreth with reference thereto in his other historie l. 1. c. 7. l. 3. cap. 19. In like manner see the like particular examples in Palladius in hist Lausaica cap. 43. 52. 70. and thoughout of this Palladius and this his book mention is made by Socrates hist l. 4. cap. 18. fine See also further testimonie of like austere life in Osiander in epitom c. centur 4. pag. 99. 100. 101. 103. and see heretofore in the 2 Consideration num 23. at 49. 50. austerity of life is by our adversaries condemned for [l] Osiander in epitom cent 4. pag. 99. circa med 100. paulo post med pag. 103. superstitious and many also are by the Fathers reported as directly done in confirmation of some one or other [*] Brereley in his Omissions and Additions of pag. 527. addeth directly against M. D. Field who in his book of the Church pag. 185. saith We peremptority deny that ever any miracle was done to confirm any of the things controversed between the Papists and us particular point of our Catholick faith as namely to omit many other particulars of [m] Aug. de Civit. Dei l. 22. c. 8. prop. finem telleth how that in the presence of him and others a devout woman called Palladia who being before diseased and repairing for health to the monument of S. Stephen Ad sanctum Martyrem saith S. Austine orare perrexerat quae mox ut cancellos attigit collapsa similiter velut ad somnum sana surrexit c. And see a little before in the same Chapter the like miraculous example of one Florentius of Hippo and of Eucharius a Priest of Spain Prayer to Saints [n] Nazianzen in Cyprianum saith Omnia potest pulvis Cypriani cum side ut sciunt hi qui ipsi experti sunt miraculum usque ad nos transmiserunt And Chrysostom in libro contra Gentiles speaking of the Reliques of the holy Martyr Babylas saith Sententiae nostrae abundè fidem faciunt quae quotidiana à Martyribus eduntur miracula Insomuch as Mr. Fox act mon. printed 1576. pag. 61. b. ante med reporteth which thing Chrysostome also ubi supra and Theodoret l. 3. c. 9. affirm how that after the bringing of the dead body of the said Babylas into the Temple of an Idol the Idol ceased to give any more Oracles saying That for the body of Babylas he could give no more answers Gee further examples of Miracles done at the Reliques of Saints in Palladius in his Historia Lausaica cap. 62. in vita Philemonis in S. Austin de Civit. Dei l. 22. c. 8. in Hierom contra Vigilantium in Basil in orat in Mamant in Gregorius Turonensis l. de gloria Martyrum throughout and see what Mr. Whitaker confesseth next heretofore at * next after g. Reliques [o] Eusebius hist l. 7. c. 14. maketh mention of the Image of Christ erected by the woman whom he cured of her flux and of an unusual herb growing at the bottom thereof which after that growing up it had touched the garment of the Image it had power to cure all diseases See further mention of Miracles in confirmâ—tion of Christs Image in Athanasius de passione imaginis Christâ— in Berito alleged in 2. Concil Nicen. act 4. and in Gregorius Turonensis de gloria Martyrum l. 1. c. 22. in both which is mentioned that upon violence offered by the Jews upon Christs Image blood did miraculously issue from thence the Image of Christ [p] S. Chrysost de sacerdotio l. 6. c. 4. reporteth that Acertain venerable old man to whom many mysteries were revealed by God told that in time of Sacrifice he once beheld a multitude of Angels with shining garments compassing the Altar with bowed heads as Souldurs do in presence of their King Which attendance of Angels Chrysostom in the words next before affirmeth to have been performed by Angels present saith he at that wonderfull Table and compassing it about with reverence in honour of him that lyeth thereon And that it hath pleased God in satisfaction of the incredulous to have turned the outward Sacrament into visible flesh is testified by St. Gregory whereof see Paulus Diaconus in vita S. Gregorii and â—oannes Diaconus in vita S. Gregoriâ— l. 2. c. 4. and D. Humfrey in Jesuitismi p. 2. rat 5. pag.
M. Perkins in his works printed 1605. fol. 585. o. post med affirmeth that Parents believe for themselves and their Children and that the Child by the Parents faith hath title to the Covenant and fol. 585. b. initio it is said that Infants are Gods children not by vertue of their birth but by means of their Parents faith are for that cause to be baptized and that therefore the Children of Jews Turks and such like professed Infidels [u] In the Propositions and Principles c. ubi supra sect 8. pag. 179. and M. Whitaker contra Duraeum l. 8. pag. 679. fine saith Infidelium liberos ut Turcarum Judaeorum Ethnicorum Calvinus meritò verè negat esse baptizandos and the like is taught by Kimedoncius in his redemption of mankind l. 2. cap. 15. pag. 167. fine and see M. D. Some in his defence against Penry and resutation c. pag. 150. are not to be baptized as not being comprehended within the Covenant by reason that their Parents do not believe All this yet notwithstanding they profess [x] Taught by M. Whitgift in his defence c. pag. 623. ante med by M. Hooker in his Ecclesiastical Policy l. 3. sect 1. pag. 131. by D. Some ubi supra pag. 149 150. and in the foresaid Propositions and Principles c. pag. 179. sect 9. it is said by the Divines of Geneva We are of mind that the Children of Papists may be received into Baptism to teach and practice their baptizing of Infants born of Catholick or as they tearm Popish Parents not saith M. Hooker in regard of [y] M. Hooker ubi supra Gods promise which reacheth unto a thousand generations for by this reason the Children of Turks and as M. Hooker saith [z] M. Hooker ibidem all the world may be baptized insomuch as no man is a thousand descents from Adam but their said baptizing of them is according to the other premisses of their Doctrine by themselves practised and holden good though as M. D. Some affirmeth to [a] M. Some in his foresaid defence c. cap. 22. pag. 165 167. Penry they were the Children of Popish West Indians whose other former Ancestors never knew the Christian faith And though saith he those West-Indians [b] M. Some ibid. pag. 167 were baptized by Popish Shavelings yet they received true Baptism and were ingrafted into Christ and for this reason because there is a Church in Popery For saith he [c] M. Some ibid. pag. 149. post med And Amandus Polanus in partit Theolog. pag. 305. post med saith Hodierna Ecclesia Romana est adhuc Ecclesia Christi sed omnium impurissima c. alicquin ii qui in Papatu sunt Baptizati extra Ecclesiam Christi ac proinde nec baptismo Christi fuissent baptizati c. if there were no Church at all in Popery then the Infants of Papists were not to be baptized in any reformed Church By which premisses of their confessed practice it appeareth First that the Children of Catholick or Popish Parents are to be baptized Secondly as being comprehended within the Covenant of eternal life Lastly and that by reason of their Parents faith So evidently in their Doctrine and practice is the faith of the Catholick or Popish Parent holden for available to his Child And shall it then be thought damnable to himself or holden worthy to be yet further persecuted by our so implacable and unrelenting Adversaries 4. This foresaid Truth is further proved by Brereley tract 2. cap. 2. sect 14. saying That the more sober and learned Protestants whom headstrong and inconsiderate zeal hath not altogether blinded for the preservation of Christs Church in Being which according to [r] M. Whitaker against M. Reynolds in his answer to the Preface pag. 33. saith We believe to the comfort of our souls that Christs Church hath continued and never shall fail so long as the world endureth And we account it a prophane heresie to teach otherwise And the same is yet further affirmed by Fulk in the Tower disput with Edm. Camp the 2. daies conference And also by the Confessions of Belgia in the Harmony of Confessions pag. 321. and by the Confession of Helvetia ibid. pag. 306. by the Confession of Saxony ibid. pag. 324 325. 473. Insomuch as the Divines of Wittemberg in Colloquio Badensi apud Osiandrum in epitom c. cent 16. pag. 1064. ante med say Ecclesiam inde ab ascensione usque ad haec tempora nunquam interruptam sed perpetua successione in terris permansisse firmiter credimus And ibid. pag. 1065. post med it is said Contra omnes furores Satanae Ecclesia vera in terris usque adventum Christi ad extremum judicium est mansura all opinions must evermore continue without failing or ceasing to be not so much as for any one moment of time do acknowledge as well that their own Succession Calling and Ministry is and hath been for former times †Apud Brereley tract 2. c. 2. sect 6. post med in the margent at * next before d. M. Bridges in his defence of the government c. pag. 1276. post med resteth so wholly upon the calling conferred to their Protestant Ministers from and under our Catholick Church that saith he of our Catholick Bishops and their calling If our Brethren will make them but meer Laymen then are neither they nor we any Ministers at all but meer Laymen also For who ordained us Ministers but such Ministers as were either themselves of their Ministry or at least were made Ministers of those Ministers except they will say the people can make Ministers c. See hereof further in Brereley ibid. at g. h. preserved in and by the onely succession and calling continued in our Catholick Church as also that the true Church immediatly before Luthers time had its * Luc. Osiander in epitom hist Eccl. cent 16. part altera pag. 1073. in fine saith Ecclesia quae sub Papatu fuit eo tempore quo Lutherus natus est suit Ecclesia Christi c. Ideoque qui sub Papatu ad ministerium Ecclesiasticum fuerunt ordinati ut Lutherus multi alii Evangelici Doctores revera habuerunt legitimam ordinationem being in our Catholick Church To this end M. D. Field saith †M. D. Field in his Treatise of the Church l. 3. c. 6. pag. 72. ante med Where some demand of us where our Church was before Luther began We say it was where now it is if they ask us which Church we answer it was the known and apparent Church in the world wherein all our Ancestors lived and dyed wherein Luther and the rest were baptized received their Ordinance and power of Ministry And our other learned Adversaries do accordingly teach that like as Luther himself before his preaching against the Pope was an (t) Sleydan l. 1. initio Augustine Friar and as himself saith (u) Luther
in his Commentary upon the Epistle to the Galatians englished fol. 35. circa med kept chastity poverty and obedience was onely given to fasting watching praying saying of Mass and such like and (x) Luther ibid. fol. 35. a. circa med honoured the Pope of meer conscience c. and was so thereby most undoubtedly a professed member of our Catholick or as they tearm it Popish Church So likewise upon his pretended reformation or preaching afterward against the Pope he did not say they thereby (y) M. D. Covel in his defence of M. Hooker Art 11. pag. 73. post med saith As it is strange for any man to deny them of Rome to be of the Church so I cannot but wonder that they of Rome will ask where our Church was before Luther as if any were of opinion that Luther did erect a new Church c. And see the like saying in M. Hooker in his Ecclesiastical Policy l. 3. pag. 129. post med erect a new Church then before not in being for that were most directly against themselves and therefore did not depart from the Church he was of before but continued still a member thereof Which thing both M. Hooker and M. D. Covel speaking thereof do very plainly (z) M. Hooker l. 3. pag. 130. M. D. Covel in his defence of M. Hooker pag. 68. say We gladly acknowledge them of Rome to be of the Family of Jesus Christ therefore we hope that to reform our selves is not to sever our selves from the Church we were of before In the Church we were and are so still as also we say that they of Rome notwithstanding their manifold defects are to be held a part of the House of God a limb of the visible Church of Christ acknowledge to the great (a) In the Christian Letter of certain English Protestants unto that Reverend man M. Hooker pag. 18 19. they reprove at large M. Hooker for this opinion of not severing themselves from the Church they were of before dislike of the Puritans as also M. Bunny prosecuteth the same more at large affirming therefore (b) M. Bunny in his Treatise tending to Pacification sect 18. pag. 108. paulò post med that of departing from the Church there ought to be no question at all among us (c) Ibidem pag. 113. post med We are saith he no several Church from them nor they from us and therefore there is no departing at all out of the Church for any to depart from them to us nor from us to them all the difference between us is concerning the truer members whether we or they may be found more worthy of that account As for the other we allow no such question Insomuch as he doubteth not to say (d) Ibidem pag. 109. circa med It was evil done of them who first urged such a separation confessing further our great (e) Ibidem sect 15. pag. 92. circa med he saith of this separation Our Adversaries see themselves to have advantage if they can win us to acknowledge it advantage given thereby which our advantage he afterwards very plainly to this purpose expresseth to be (f) Ibid. pag. 96. circa med For that saith he it is great probability with them that so we make our selves answerable for to find out a distinct and several Church from them which continued from the Apostles age to this present else that needs we must acknowledge that our Church is sprung up of late or since theirs And hence perhaps it is that their learned writers to the better enabling of our Church to be howsoever according to their opinion in part erroneous yet withall a true Church doubt not to affirm of the sundry points of our Catholick faith in particular that they are though in their opinion errours yet not †To give some few and chief examples hereof First M. Perkins in his exposition of the Creed pag. 402. saith A weakning errour is that the holding whereof doth not overturn any point in the foundation of salvation as the errour of Free will and sundry such like M. Cartwright in his reply pag. 14. sect 1 2 and in M. Whitgists defence pag. 82. post med affirmeth the like indifferency of the doctrines of Free-will Prayer for the dead and a number of other as necessary doctrines wherein saith he men being mis-led have notwithstanding been saved And a little there before he further saith If you mean by matters of faith and necessary to salvation those without which a man cannot be saved then the doctrine which teacheth there is no Free-will or Prayer for the Dead is not within your compass For I doubt not but divers Fathers of the Greek Church who were great Patrons of Free-will are saved And the like is yet further affirmed of Prayer for the Dead by John Frith Act. Mon. pag. 501. by M. Fulk in his Confut. of Purgatory pag. 336. ante med and by M. Penry in his Book entituled M. Some laid open in his colours pag. 99. Secondly M. Spark in his answer to M. John d'Abbines pag. 382. ante med discoursing of the honouring of Saints Reliques and Prayer for the Dead saith thereof to his Adversary We are not so hasty to pronounce sentence of condemnation of any for such errours for you know well enough that we make not these matters such as that either we think that all must be saved that hold the one way or all condemned that hold the other As touching invocation of Saints M. D. Goade and Fulk do in the disputation had in the Tower with Edm. Campian the 2. daies conference Arg. 8. R. 11. R. 111. affirm thereof that it doth not exclude from being members of the Church c. Thirdly concerning the Real Presence Jacobus Acontius in lib. 3. Stratagematum Satanae pag. 135. paulò ante med saith It is evident concerning as well those who hold the Real Presence of Christs body in the bread as those others which deny it that although of necessity the one part do erre yet both are in way of salvation if in other things they be obedient to God And M. D. Reynolds in his 5. Conclusion annexed to his Conference c. pag. 722. affirmeth the Real Presence to be as it were the grudging of a little ague if otherwise the party hold the Christian faith And John Frith Act. Mon. pag. 503. a. fine saith hereof The matter touching the substance of the Sacrament bindeth no man of necessity to salvation or damnation whether he believe it or not And see Luthers like judgement of Transubstantiation in magna Confessione cited by Amandus Polanus in his Sylog Thesium Theologicarum pag. 464. initio and in the Book entituled Orthodoxus consensus printed Tiguri 1578. in folio fol. 12. b. initio Fourthly as concerning the receiving under one or both kinds Luther in epistola ad Bohemos saith thereof Quamvis pulchrum quidem esset utraque specie in Eucharistia uti Christus hac
the New Grace conferred by imposition of hands in the Sacrament of Confirmation Also in the sacrament of Order Deaconship a distinct order from Priesthood and a step unto it n. 41 2 3 4 5 p. 325. Extraordinary calling is ceased n. 46. p. 327. An indelibel Character imprinted by some sacraments n. 47. p. 328. Baptism by Lay persons and women in case of necessity n. 48. p. 328. The known intention of the Church needfull to administer Sacraments n. 49. p. 328 9. Seven Sacraments n. 50. p. 329. Implicit Faith n. 51. p. 329 30. Usury unlawfull n. 52. p. 330. Antichrist not yet come n. 53. p. 331 Distinct degrees of Angells Angells Protectors of several Countries By Michael the Arch-Angell is not meant Christ n. 54 5 6. p. 331 2 3. Sunday for our Sabboth is unalterable and an Apostollicall Tradition n. 57 8. p. 333 4. Get Fasts and Abstinence from certain meats for spirituall motives n. 59. p. 334 5. Vows not obrogated n. 60. p. 335 6. Fasting Chastity giving ones Goods for pious uses and Vlountary poverty are more pleasing to God than their contraries n 61. p. 336 7. Who hath the gift of Continency may lawflly marry or refrain n. 62. p. 337 8. The sin against the Holy Ghost is onely final impenitence n. 63. p 338. One Text of Scripture may have divers under standings n. 64. p. 339. Ecclesiasticall persons equal in Order unequal in Jurisdiction n. 65. p. 339 40. The whole truc Church cannot erre n. 66. p. 340 1. Scripture without external judgement cannot end Controversies n. 67. p. 341 2. The Church Government is monarchical n. 68. p. 342 3. Children have not vertual Faith n. 69. p. 343 4. Sacred Books onely determined by the Churches Tradition n. 70. p. 344. The Church of Rome is part of the Church of God n. 71. p. 344 5 6. One Primate over the Church in all Nations n. 72. p. 346. Unwritten Tradition must be observed n. 73. p. 146 7 8. Equivocation n. 74. p. 348 9 50 1 2. Use of the sign of the Cross n. 75. p. 352 3. Many other added n. 76. p. 353. Most points in which we disagree from them held by some or other of their chiefe men indifferent matters n. 77. p. 3â—3 4. Protestants to continue a Succession alledge such as hold against them n. 78. p. 354. c. They cannot with consequence deny the Roman Church to be infallible n. 97. p. 376 7. They judge the Faith of Catholikes saving c. 5 p. 437. per totam Protestants clear testimonies that the Catholike Faith is saving c. 5. n. 1. Many confessed by them to be true Saints yet rigid Roman Catholikes n. 2. t. m. They allow that Infants baptised are saved by the Faith of their Catholike parents which then must needs be saving in the Parents themselves n. 3. t. m. That our Church is a true Church one with theirs not differing in Fundamentalls both good and saving and onely controverted which is the better n. 4. Divers Protestants drew from Luther's Life and Doctrine that Lewdnes was an Evangelicall Institution and serious Christian Discipline a new Popery c. 1. n. 1. Pultrot strangely taken after he had by Beza's counsell and encouragement murdered the Duke of Guise n. 49. R THE Reall Presence in the blessed Sacrament confirmed by Miracle c. 4. n. 1. Reliques acknowledged by the holy Fathers c. 2. n. 12. Confirmed by Miracles c. 4. n. 2. Rome acknowledged by Protestants to be the Seat of and fittest for the Primate of the Church c. 2. n. 10. t. m. And the Bishop of it to have exercised what now he doth for the first 500 years p. 213 14 c. And the Church to be uniform and constant in its Doctrine n. 20. They cannot fancy it to be infallible c. 3. n. 97 It is evidently shewed to be sigularly protected by the Holy Ghost c. 5. p. 450 1 2 3. S WHat is confessed by Protestants concerning Sacraments vide Protestants and c. 2. n. 13. Of the sacrifice of the Altar c. 2. n. 3. t. m. The Antiquity of it p. 196. t. m. see more n. 17. and c. 3. n. 89. t. m. It is offered for the dead p. 368 t. m. Prayer to Saints impugned by the Divell c. 1. n. 7. Held by the holy Fathers and they reproached for it by the Protestants c. 2. n. 7. Scriptures manifold and corrupted translations c. 1. n. 28. to 33. inclusivè which forced Luther to confesse that the Conncills must be received again n. 34. The vulgar Translation preferred by Protestants before all other n. 34. What Scriptures are Canonicall must be learnt from the Church c. 2. n. 12. t. m. Liberty of reading Scriptures confessed by Protestants to be the cause of so many Heresies c. 1. n. 29. Siricius Pope was not the first that made the Decrees of Priests Chastity c. 2. n. 2. Socrates his false relation of Paphnutius His hereticall writing of the celebration of Easter and of other things p. 189 90. Sorrow necessary for remission of sins c. 3. n. 102. Mr. Sparkes excuse of Beza's liconciousness refuted c. 1. n. 48. Sutcliffs impertinent and false interpretation of Luther's Conferrence with the Divell c. 1. n. 7. He falsly sayd that Innocentius the third was the first that brought in Transubstantiation c. 2. n. 16. T ONes testimonie against himself is most strong c. 3. n. 106. Tindall and Teuxbury Fox's Martyrs held Good Works hurtfull to salvation That all Christs works did not deserve Heaven That God is no more pleased with one work than with another c. 1. n. 19. t. m. Traditions c. 2. from n. 12. to 16. inclufivè whence it is concluded that those of which no certain beginning is known were introduced by the Apostles Transubstantiation not first brought in by Innocentius the third n. 16. But held as Protestants confesse by most antient Fathers n. 2. t. m. The Antiquity of it n. 16. t. m. V VOws acknowledged by Protestants to be held by antient holy Fathers lawfull and obligatory c. 2. n. 1. By the first Faith 1 Tim 4. is understood by holy Fathers the Vow of continency p. 172 3. W WAldo and Waldenses no Protestants They pretended an Order of begging Friars but could get no confirmation Some of their Tenets c. 3. n. 79. Water to be mingled with Wine in the Consecration of the Eucharist c. 2. n. 2. t. m. Wicliff no Protestant his and his Disciples habit c. 3. n. 80. Whitaker's impudent justification of Calvin's branding c. 1. n. 37. His false imputation upon Pope Siricius c. 1. n. 2. t. m. He condemns the antient Fathers for holding that Antichrist is one single person n. 3. t. m. He falsly saies that Innocencius the third began Transubstantiation n. 16. His impudent provocation to the first 600. years n. 22. Continent Widdows the Sanctuary of God n. 1. Mr. Wotton falsifies St. Ignatius n. 6. m. X ST Xaverius his miracles in the Indies and the incorruption of his body acknowledged by Protestants c. 4. n. 3. Xenaias the first opposer of Images c. 2. n. 12. t. m. Z ZOzomenus followed Socrates in his false report of Paphnutius and is affirmed by St. Gregory to have lyed much in his Writings c. 2. n. 2. Of Zuinglius c. 1. from n. 22. to n. 39. To cloak his acknowledged incontinency he affirms that St. Paul found no other cause of Marriage but to sattisfie Lust n. 22. He was taught in a dream which Hospinian calls a Revelation to impugne the Masse n. 23. t. m. He taxes Luther for contradicting himself to temporise n. 24. m. Himself did shamfully the same but saies he Invenite Domino p. 80 1. He calls Gods promise of reward Hyperbolicall p. 81. Original sinn no sinn but a Disease which deserves not Damnation n. 25. t. m. and is reproved for it by his Brethren p. 82. t. m. He teacheth that Heathens never beleiving in Christ are saved if they have a pious mind For this also his Brethren reprove him n. 26. t. m. That neither St. Paul or any of the Apostles thought their own Writings Canonicall or could think so but with extream Arrogancy n. 27 Wheresoever be finds in Scripture This is my Body This is my Blood for is he puts signifies for which Schlusselburg reprehends him p. 84 5. He saies that to God who is bound by no Law 't is an honor to move to sinn but in man who is bound by Law it is a sinn n. 35. That Civill Magistrates opposing his Doctrine must be resisted by the Sword and deposed n. 36. Armed in this quarrell he was killed and died as Protestants affirm a Child of Hell n. 36. t. m. FINIS ERRATA PAg. 22. Line 18. in the text read Charke p. 25. l. ult t. r. Charke p. 30. l. 28. t. r. est p. 72. l. 26. t. r. lecto p. 94. l. 18. t. r. Parker p. 158. l. 31. t. r. graves p. 159. l. 13. t. r. vocasse p. 162. l. 9. t. r. mulierem p. 102. l. 11. t. r. cohabitante p. 200. l. 26. t. r. Apostolos p. 221. l. 31. m. r. Archiepiscope p. 222. l. 36. m. r. latere p 231. l. 2. m. r. Eusebius p. 257. l. 16. m. r. constat p. 273. l. 29. t. r. to p. 276. l. 29. m. r. negare p. 346. l. 21. t. r. a divers p. 349. l. 26. t. r. nomine p. 350. l. 24. t. dele not p. 352. l. 24. t. r. cubitum p. 360. l. 6. t. r. no. p. 375. l. 24. t. r. is p. 367. l. ult m. r. for p. 368. l. 35. m. Annuas p. 389. l. 31. t. adde next to the word error to free her from actuall sinn if c.
he was for time in despair Christo Divinae maledictionis horrore percusso elapsae est vox desperationis 53. As [g] Brereley in his Book a part of the lives of the late pretended Râ—formers c. cap. 7. sect 3. concerning Beza's notable dissembling and temporising in matter of Religion I will only allege one example thereof mentioned by the Protestant Writer Osiander who reporteth [h] See this in Osiander centur 16. l. 3. cap. 28. pag. 657. post med that certain Protestants being cast into Prison at Paris the French Calvinists sent as Legates into Germany Beza and Farellus that they might obtain from the Protestant Princes their intercession to the French King for the foresaid Captives These Legats Beza and Farellus going first to Worms unto the Lutheran Divines Melancthon Brentius Marpachius and Jacobus Andreas offered unto them a Confession of their Faith in which they did profess among other things the very substance of Christs flesh to be exhibited in the Sacred Supper and that the difference among the Protestant Divines was not of the thing it self but only of the manner of the presence which was known only to God [i] Pleraque in illa confessione sic posita erant ut videreâ—ur non Calvinistica sed Lutherana hujus Confessionis autographon ego vidi legi manu Theodori Bezae Farelli subsignatum c. Tigurini Theologi hanc Bezae Farelli confessionem ut nimis Lutheranam reprehenderunt quibus responderant Beza Farellus opus sibi fuisse bono dolo ad liberandos fratres â—tem se in illa confessione clam apud se in scrinio pectoris sui duas voces per fidem spiritualiter retinuisse Osianderabidem pag. 65. ante med Also the Lutheran writer Holderus in his Book intiâ—â—eled Asinus Printed Tubingae 1587. cap. 29. pag. 49. circa med saith hereof Tigurini ubi de re tota certiores â—unt tanta hominis impostura acriter dolent eam contessionem magna contentione impugnant Bezamque falsi reum peragunt quid verò interim Beza num se deserit minimè Audi artem tali artifice dignam vult persuadere Tigurinis dolum aliquando bonum esse aliud agere aliudque simulare c. and many things were so put in that Confession as they seemed not Calvinistical but Lutheran the original Copy of this confession I my self saith Osiander both saw and read it being subscribed with the hand writing of Beza and Farellus hereupon they had recourse to the Duke of Witemberg by whom they also obtained from other Princes intercession to the French King at their return the Tigurine Divines reprehended this Confession of Beza and Farellus as over Lutheran to whom Beza and Farellus answered that they stood in need of some good deceipt whereby to deliver their Brethren Also that in the foresaid Confession they privately retained with themselves in the secret of their brest these two words viz. by Faith and spiritually thus far the Protestant writer Ofiander concerning the said Confession which as himself saith he both saw and read over with his own eys And is it now so hateful and reproveable in some Catholicks to equivocate though verbally and in case of safety of their own or Brethrens lives and yet lawful for Beza to equivocate not verbally but by subscribed writing neither as in case of safety of life but of profession of Faith A course so peculiar in Osiander's opinion to the Calvinists that he doubteth not to say of them [k] Osiander centur 16. lib. 3. c. 61. pag. 796. paulo post med saith Hanc enim Maximam seu regulam habent Calvinistae licere pro gloria Christi mentiri They hold this for a ground or principle that it is lawful to lye for the glory of Christ 54. Let us end the life of Beza with the words of Hugo Grotius in Voto Pacis c. pag. 18. saying Beza fatetur per quindecim annorum spatium quo alios docuit justitiae viam nec sobrium se factum nec liberalem nec veracem sed haerere in luto To the foresaid lives I have thought it not amiss to adde somewhat of Melancthon Luther's dearest friend and one of the most famous Protestants in those beginnings of whom Luther apud Brereley tract 2. sect 3. subd 14. in the margent at 4. saith that the Apology of Melancthon doth far excell all the Doctors of the Church and exceeds even Austine himself as also of Bucer a famous Protestant and called into England to teach Divinity in the University of Cambridge and lastly I will say a word of that furious Heretick John Knox a seditious botifeu and incendiary and pestilent Preacher of Heresie in Scotland Of Melancthon 55 COncerning [l] Brereley tract 2. c. 2. sect 10. subdivis 13. sect 2. 〈…〉 Melanthon First he is charged to affirm that there be three Divinities as there be three persons Melancthon in locis Communibus Anno 1545. cap. de Christo Insomuch as he is for this Doctrine reprehended by Stancharus l. 4. de Trinitate See his words alledged in the Treatise intituled Nullus nemo fol. 3. b. And by Cnoglerus in his Tria Simbola pag. 34. 124. 56 Moreover [m] Brereley in his Omissions pag. 396. Melancthon in Consil Theolog. pag. 134. prope initium adviseth in behalfe of King Henry the 8th whose Divorce from his first wife he thought unlawfull saying Respondeo si vult Rex successione prospicere quanto satius est id facere sine infamia prioris conjugii Ac potest id fieri fine ullo periculo Conscientiae cujusquam aut famae per. PoligamiaÌ„ c. Quia Poligamia non est res omnino inusitata Habuerunt multas conjuges Abraham David allii Sancti viri unde apparet poligamiam non esse contra Jus Divinum This advice was thus given by Melancthon Anno 1531. as appeareth there pag. 128. paulo post med And apud Brerely tract 2. c. 2. sect 10. subdivis 5. marg e. Melancthon Consil Theolog. part 1. pag. 648. affirmeth that in case of divorce and dismission upon Adultery the offending party whether Man or Woman may marry again Affirming there further this to be the Doctrine of Luther and Pomerane And see also there further pag. 550. 57 Concerning [n] Brereley tract 3. sect 7 in the margent at †Melancthon's inconstancy touching the Reall Presence see in l. Epist Zuinglii Oecolampadii l. 3. pag. 603. post med where Melancthon in his Epistle there to OecolaÌ„padius saith most confidently in behalfe of the Reall Presence Non modo cogitavi ipse quid in utram partem dici possit sed inquisivi etiam veterum ea de re sententias c. Cum omnia quae in utraque parte firmissima videntur expendi dicam pace tua non tamen eo in sententiam tuam nullam enim firmam rationem invenio quae conscientiae discedenti à proprietate verborum
years and begat Sale upon which said last appearing difficulty though Beza in Nov. Test in his several Editions of An. 1556. 1587. to reconcile Luke with Genesis do in the said third Chapter of Luke ver 36. leave out these words Who was the son of Caynan and is therein defended by Mr. Fulk in his defence of the English Translations against Mr. Martin in the Preface sect 18. pag. 41. yet the English translation of An. 1576. dare not follow Beza therein To these few examples sundry other like might be added all which notwithstanding we are bound to acknowledge the said Scriptures for true and sacred and so likewise the other Books now in question though the occurring difficulties were greater than yet is urged likewise in the other confessed Canonical Scriptures as are vulgarily objected against the Books now in question As concerning Images it is affirmed that [o] Mr. Fulk against Heskins Sanders c. pag. 672. initio 47. 675. circa med Paulinus caused images to be Painted on Church Wals that [p] Cent. 4. Magdeburg c. 10. col 1080. lin 50. Lactantius affirmeth many superstitious things concerning the efficacy of Christs image that [q] Centur. 8. c. 10. col 850. St. Bede erred in the worshipping of Images that St. [r] Bale in his pageant of Popes fol. 33. Gregory by his Indulgences [s] Osiander in Epit. cent 6. pag. 288. fine and see Peter Martyr in his Common places part 2. pag. 343. fine Chemnitius in his examen part 4. pag. 32. b. fine established Pilgrimage to Images and defended worshipping of Images that St. Leo [t] See Bale in his pageant of Popes pag. 24. 27. and Mr. Symonds on the Revelations pag. 57. fine saith Leo decreed that reverence should be given to Images c. allowed the worshipping of Images that [u] Functius a Protestant Writer apud Brereley tract 1. sect 8. subdivis 2. at * before in libro 7. commentariorum in praecedent chronologiam at Anno Christi 494. confesseth saying Porro is Xenayas primus in Ecclesia bellum contra imagines excita vit And Nicephorus in hist Eccles l. 16. c. 27. saith Xenayas iste primus O audacem animam os impudens vocem illam evomuit Christi eorum qui illi placuere imagines venerandas non esse And see also hereof Cedrenus in compendio histor Xenayas was specially noted or condemned for being the first that stirred up War against Images And in no less plain if not more full manner are the Fathers likewise charged with affirming the great [x] See this hereafter in this Consideration num 23. ante med at u. x. y. ibid. post med at 80 81 82. vertue of the sign of the Cross with [y] Ibid. and see Mr. Perkins problem pag. 83 their worshipping of it and also with confessed testimonies of undoubted [z] See hereafter in this Consideration num 23. initio at u. post med at 83. miracles shewed by God in it As concerning Reliqus of Saints it is affirmed that the antient Fathers erred [a] See hereafter in this Consideration num 23. prope initium at m. * and after at 35. both in Translation and [b] Chemnit in his exam part 4. pag. 10. a. post med saith hereof Ex Translationibus mox factae fuerunt circumgestationes reliquiarum ut apud Hieronymum apud Augustinum c. Circumgestation or carrying about of Reliques Also in [c] Chemnitius examen part 4. pag. 10. b. ante med Pilgrimage to Reliques that [d] Osiander in Epit. cent 4. pag. 506. ante med and see the other Century Writers of Magdeburg cent 4. col 1250. lin 45. St. Hierom did foolishly contend that the Reliques of Saints were to be worshipped that [e] Mr. Fulk in his answer to a counterfeit Catholick pag. 46. alleged hereafter in this Consideration num 21 at d. Vigilantius was specially condemned for his contrary doctrin and that many great [f] Hereof M. Whitaker contra Duraeum l. 10. pag. 866. ante med saith I do not think those miracles vain which are reported to have been done at the Monuments of Saints And Luther in purgatione quorundam Articulorum saith Who can gainsay those things which God to this day worketh miraculously and visibly ad Divorum Sepulchra at the Monuments of the Saints And see Mr. Fox act mon. Printed 1576. pag. 61. b. ante med where he saith The Idol ceased to give any more Oracles saying that for the Body of Babylas the Martyr he could give no more answers And see Mr. Fox in the margent there and Chrysostom contra Gentiles post med And of many other miracles read only St. Austin de civit Dei l. 22. c. 8. and see what is further confessed by Chemnitius in his examen part 4. pag. 10. ante med as reported by the antient Fathers miracles are confessed to have been undoubtedly done at the Reliques of Saints As concerning the consecration of Creatures it is confessed that the Fathers give testimony of Consecration [g] See hereafter in this Consideration num 21. initio at 1 and ibid. post med at 100. And Brereley tract 1. sect 1. at d. further saith In proof that our then Conversion was to every particular point of our now professed Catholick Faith M. D. Humfrey in Jesutismi part 2. rat 5. pag. 5. 627. saith In Ecclesiam vero quid invexerunt Gregorius Augustinus Onus Ceremomoniarum c. intulerunt pallium Archiepiscopale ad sola Mistarum solemnia Purgatorium c. Oblationem salutaris hostiae preces pro demortuis c. Rel quias c. Transubstantiationem c. novas Templorum consecrationes c. Ex quibus omnibus quid aliud quaesitum est quam ut Indulgentiae Monachatus Papatus reliquumque Pontificiae superstitionis chaos exstruatur Haec autem Augustinus magnus Monachus à Gregorio Monacho edoctus importavit Anglis c. And see the like description of Gregories doctrin made by Charion in Chronic. lib. 4. pag. 567. ante med pag. 568. ante med saying Gregorius publicum ritum Invocationis Divorum instituit ossibus ac pulveribus Sanctorum templa dedicari jussit Auxit plurimum salsam persuasionem de Monachatu de operibus sine mandato Dei excogitatis de satisfactionibus de votis de caelibatu opinionem etiam de oblatione corporis sanguinis faciendâ pro mortuis comprobavit c. cum tragicè declamitet se abhorrere ab Vniversalis Episcopi apellatione id se tamen quod titulus profitetur vehementer cupivisse reipsa declaravit cum imperium in alienas sibi Ecclesias sumpserit And John Bale in Act. Romanorum Pontificum Printed at Basile 1558. pag. 44. 45 46 47. saith Gregorius Magnus omnium Patriarcharum Romanorum vita doctrina praestantissimus c. parentum domus in Monasteria vertit c. super Apostolorum mortua cadavera
Brereley saith Sarcerius in loc commun de confessione fol. 289. b. saith It is an error adserere confessionem quae coram Deo fit sufficere ita ut contemnas claves absolutionem per fratrem Hic error prorsus tollit usum clavium absolutionis c. Falsum ergo est confessionem quae coram Deo fit tollere confessionem privatam c. In like plain manner is private Confession defended most earnestly against our Adversaries by sundry of their own other Brethren as namely by Lobechius in Disputat Theolog. pag. 295. sect 4. By Conradus Schlusselburg in Theolog. Calvinistarum l. 2. fol. 147. a. By Melancthon l. 1. Epistolarum pag. 234. ante med By the Confessions of Saxonie and Boheme in the Harmony of Confessions pag. 231. circa med pag. 357. 358. initio and by many others 20. Finally we may conclude how far the antient Fathers stand for us out of the ensuing words of Andraeas Duditius apud Brereley tract 2. c. 3. sect 5. subd 6. at m. n. o. p. who is by Beza in Epistolis Theolog. Ep. 1. ad Andraeum Duditium pag. 13. ante med tearmed Clarissimus Ornatissimus Vir a most eminent and adorned man and ibid. pag. 23. circa med observantly beloved of Beza for his piety learning and elegant wit and by him ibidem pag. 2. initio 3. ante med saluted with Frater the acknowledgement and title of a Brother This Andraeas Duditius confesseth for all that of the Roman Church that it is not divided with so many dissentions but hath the plausible appearance of venerable antiquity ordinary Succession and perpetual consent Beza in Epist Theolog. pag. 13. paulo ante med repeateth his words saying Etsi inquis multa eaque horrenda propugnantur in Romana Ecclesia quae infirmo putrido fundamento nituntur tamen non ita multis dissensionibus scinditur habet vetustatis venerandae successionis ordinariae consensûs perpetui speciem plausibilem si veritas est quam veteres Patres mutuo consensu sunt professi ea Pontificiis tota stabit c. Haec tu de Pontificiis At Nostri quales tandem sunt Palantes inquis omni doctrinae vento agitati in altum sublati modò ad hanc modò ad illam partem deferuntur horum quae sit hodie de religione sententia scire fortasse possis sed quae cras de eadem futurae sit opinio neque tu certò affirmare queas In quo tandem Religionis capite congruunt inter se Ecclesiae quae Romano Pontifici bellum indixerunt A capite ad calcem si percurr as omnia nihil propemodum reperias ab uno affirmari quod alter statim non impium esse clamitet Haec tu in nos mi Duditi totidem verbis c. 21. Besides that divers Protestants confess and acknowledge the doctrine and practise of the Church of Rome at this present in the most principal points of difference between them and us to have been taught and practised by the most antient Fathers they confess moreover divers points which they teach and practise to have been condemned by the antient Fathers for heretical and those who taught and practised such points contrary to our now professed Catholick Faith who have been censured as Hereticks [*] Brereley tract 1. sect 8. subd 2. pag. 214. lin 5. in the text The undoubted examples whereof to be alleged not rackedly or impertinently as [*] Mr. Willet in his tetrastylon Papismi p. 107 108 109 c. Mr. Willet most intollerably hath done against us but directly and plainly are many and by our very Adversaries acknowledged So in the first 440. years next after Christ was as is confessed the denyal of prayer and offering Sacrifice for the dead and of our appointed fasts condemned as singular novelty in [c] Hereof see Aug. haer 53. And Epiphanius haer 75. ante med And Mr. Fulk in his answer to a counterfeâ—t Catholick pag. 44. fine 45. initio confesseth this saying I will not dissemble that which you think the greatest matter Aerius taught that prayer for the dead was unprofitable as witness both Epiphanius and Austin which they count for an error Also he taught that fasting-days are not to be observed And Mr. Field of the Church l. 3. c. 29. pag. 138. prope finem saith The eleventh is the Heresy of Aerius he condemned the custom of the Church in naming the dead at the Altar and offering the Sacrifice of the Eucharist that is of thank sgiving for them He disliked set Fasts and would not admit any difference between a Bishop und a Presbyter c. And see this confessed in like manner by Pantaleon in Chronographia pag. 28. initio And Osiander in epitom c. centur 4. pag. 434. reciteth the condemned errors of Aerius saying Item non oportere orare vel offerre pro mortuis oblationem Jejunia ordinata non esse observanda c. jejunandum esse cum quis voluerit propter libertatem Aerius So also was the denyal of prayer to Saints and worshipping of Saints Relicks condemned likewise as then in [d] Hieron contra Vigilantium c. 2. 3. and Mr. Fulk confesseth this likewise ubi supra pag. 46. paulo ante med saying Last of all Vigilantius shall be brought in who wrote against invocation of Saints superstition of Relicks and other ceremonies him Hierom reproveth Vide centur 4. col 1250. lin 45. and Osiander in Epitom cent 4. l. 4. pag. 506. ante med And see thiâ— further confessed by Crispinus in his discourse of the estate of the Church pag. 131. post med And Austin de Eccles dogm c. 73. saith accordingly Sanctorum corpora praecipuè beatorum Martyrum reliquias ac si Christi membra sincerissimè honoranda c. credimus si quis contra hanc sententiam venerit non Christianus sed Eunomianus Vigilantianus creditur Also Saravia in defens tractat de diversis c. pag. 349. paulo post initium and Beza ibidem pag. 346. circa med do both of them affirm that Aerius was likewise charged and condemned by the Fathers for his then affirming that the Saints departed are not to be prayed unto Vigilantius In the same times were condemned in like manner the denyal of Images in [*] Functius a Protestant Writer in lib. 7. Commentariorum in praecedent Chronologiam at Anno Christi 494. confesseth saying Porro is Xenaias primus in Ecclesia bellum contra imagines excitavit And Nicephorus in hist Eccles l. 16. c. 27. saith Xenaias iste primus ô audacem animam os â—mpudens vocemillam evomuit Christi â—orum qui alli placuere in agines venâ—â—andas non esse And see also hereof Codrenus in compendio histor Xenaias and the denyal of voluntary poverty and monastical profession in (e) Hiero me contra Vigilaâ—â—â—um prope finem saith Quod autem asseris eos melius facerâ— qui utuntur rebus
observations upon the Confession of Ausburg to indeavour by his explication to make it agreeable in sense to Calvinism And so likewise as is there testified did the Neustadians in their late admonition c. 5. they endeavoured to make the confession of Augusta which teacheth the Real Presence to be Zuinglian that is against the Real Presence exclaiming thereat and saying thereof (f) Gerhardus Giesekenius ubi supra pag. 77. prope initium Si haec res c. If this thing had been done in Arabia America Sardinia or such like remote Countries and of former times this usurpation of fraud and historical falshood were more tolerable But seeing say they the Question is of such things as be done in our own times and in the sight of all men who with a quiet mind can indure such lyes And as thus with the Lutherans so likewise with our Catholick Writers of this age is our Adversaries like practise no less notorious To forbear their exceeding boldness in alleging (g) See Erasmus and Picus alleged for Protestants in Brereley tract 2. c. 2. sect 2. in the margent at * after o. Erasmus and Picus Mirandula as Members of their Protestant Church it is beyond belief and a very wonderment that M. D. Field a man otherwise grave and learned should not be abashed by his publick writing so confidently to averre of our so many Christian Catholick Churches dispersed through the world at Luthers first appearing that they were all of them saith he (h) D. Field of the Church l. 3. pag. 76. post med 72. ante med the true Protestant Churches of God and that they which then believed those damnable errors which the Romanists now defend were a particular faction only most directly against that which so many learned Protestants have as from common knowledge most plainly and fully (i) Confessed to the contrary in Brereley tract 2. cap. 2. sect 11. subd 3. at i e. * f. and so forwards to the end of that subdivision confessed to the contrary By which examples thus given of our Adversaries boldness with their own Protestant and our Catholick writers of this present age your most excellent Majesty may the more easily conjecture the like boldness in Mr. Jewel Mr. Whitaker and others in their provoking as before said to the antient Fathers Pu. This infamy of Protestants falsifying Authors is acknowledged and confessed by Mr. William Chillingworth who amongst all the Protestant Divines of England was pickt out to defend their cause This man in his ninth Motive to be a Catholick speaks in this manner Because the Protestant cause is now and hath been from the beginning maintained with gross falsifications and calumnies whereof their prime Controversy-writers are notoriously and in a high degree guilty And what do you think doth he answer to this his own Motive after he was turned Protestant Take it in his own words Iliacos intra muros peccatur extra Papists are more guilty of this fault than Protestants To which I answer that we Catholicks for our part may be well content to leave Protestant-writers with the just imputation of gross falsifyers and Calumniators of which vices he accuses them But we can give him no commission to utter against us more than he can ever prove or can have any shadow of truth For my part if any Catholick should in matters of Faith and Religion defend his cause though in it self good with falsifications and calumnies both his book and he would deserve to be purged by fire Nevertheless I must adde that there is a main difference between Catholicks and Protestants in this particular though our writers were supposed to be as guilty of this crime as he confesseth our Adversaries to be My reason is clear because we do not rely either upon our own understanding for interpreting Scripture or on the judgement and fidelity of any private person But Protestants not believing any infallible publick Judge of Controversies must depend very much on the fidelity of their prime Controversy writers whom this man first as we have heard affirmed and now again in his answer to his Motives and after he was turn'd Protestant confirms to be notoriously and in a high degree guilty of gross falsifications and calumnies 23. Besides all that hath been said the antiquity of Catholick Religion is proved by the confessed belief and practise of the Primitive Church in the time of Constantine the Great the first Christian Emperour (*) Brereley tract 2. cap. 1. sect 3. For it is evident that Constantine (e) Civitatem multis templis in honorem Martyrum illustrissimisque aedibus sacris adornavit Euseb de vita Constantini l. 3. c. 47. erected Temples in memory of Martyrs (f) Apostolorum templum ad perpetuam illorum memoriam conservandam aedificare caepit Euseb de vita Constant l. 4. c. 58. and ibidem cap. 59. it is said Haec omnia dedicavit Imperator ut Servatoris nostri Apostolorum memoriam apud omnes gentes aeternitatem compararet And Bullinger in his Treatise De origine erroris Printed Tiguri 1539. fol. 102. b. ante med saith Constantini Magni tempore Iuxus nimius templorum ornatus initia accepit dedicated a most sumptuous Church in memory of the Apostles (g) Euseb de vit Constantini lib. 4. cap. 60. saith In opportunum venturae mortis diem hic locum sibi provida dispensatione designavit c. ut detunctus quoque precationum quae ibidem essent ad Apostolorum gloriam offerendae particeps efficeretur provided his Sepulcher there to the end that after his death he might be partaker of the prayers there offered (h) The Centurists cent 4. col 452. line 29. say Constantinus etiam diem festum admodum solemnem ad celebrandam dedicationem Templi indixit c. he celebrated the dedication of the Temple with an yearly festival day (i) Ibidem cent 4. col 497. lin 50. it is said of Constantine Templorum recens extructorum consecrationes exornationes superbas alia que superstitiosa quorum maximam partem Constantinus excogitavit in multis Ecclesias propagavit This consecration of Churches was antiently done with the sign of the Cross as St. Augustine serm 19. de Sanctis testifyeth saying Crucis charactere Bafilicae dedicantur altar a consecrantur And also with sprinkling of holy water whereof see Beda hist l. 5. c. 4. and St. Gregory apud Bedam hist li. 1. c. 30. ante med and confessed by Mr. Fulk against the Rhemish Testament in 1 Tim. 4. sect 13. fol. 378. a. prope initium He caused Churches new builded to be consecrated for service therein to be celebrated it being then usual for (†) The Centur. cent 4. col 408. lin 54. say Christianos in templis nondum consecratis non convenisse clarè indicat Athanasius in Apologia ad Constantium Of this Conseccation of Churches see further Concil 5. Carthag can 6. And Gelasius
eternal memory And whereas according to histories he was born in Britain and of British Progeny and governed that Kingdom with great piety and vertue he now returneth to your Highness representing to you that State of the Church which in his time illustrated the whole world with the splendour thereof That man must needs have an iron heart which is not moved with the godly succesful and laudable proceedings of his Ancestors Seeing therefore your Majesty is adorned with all good learning we doubt not but that Constantines Ecclesiastical history shall be to your Highness most pleasant and grateful c. 24. Pu. Now good Reader out of the foresaid Premises that the antient holy Fathers are even by Protestants themselves confessed to stand for us thou canst not but conclude First That either our Doctrines do not exclude Salvation or else that all those whom even Prostestants stile Holy and Antient and acknowledge them to be Saints in Heaven were incapable of Salvation which to affirm is no less than most temerarious and cruel blasphemy implying that our Blessed Saviour had no true Church on earth when Luther appeared and that Gentiles were converted to Christian Religion from Paganism and worship of false Gods with no better effect than to be damned 25. Secondly That no man who hath care of his soul will not judge that for interpreting Scripture and in matters of Faith more credit is to be given to the Fathers who were so neer yea who were of the Primitive Church and holy mortifyed and induced with all dispositions making them capable of Gods holy impressions and inspirations than to Luther and other Novellists appearing so lately for time and for doctrine and manners teaching and living so carnally and wickedly as Protestants cannot dissemble it as hath been proved in the first Consideration and consequently more open to receive the suggestions of Satan than the motions of the Ho-Ghost 26. Thirdly that if Luther and his followers could not have been excused from Heresie and Schism if they had lived in those antient days and had opposed the Doctrine and forsaken the Communion of those Fathers so neither can they avoid the just imputation of Heresie and Schism in opposing the Doctrine and abandoning the Communion of us Catholicks who are confessed to agree with the Fathers and antient Christians of those times 27. Fourthly that in a word we cannot but be safe since our very Adversaries confess that we agree with those holy Fathers whom they confess to be saved 28. Fiftly that this our agreement with Antiquity and of Antiquity with Truth is so manifest and forcible that among all the chief points wherin Protestants do disagree from us there is not any one of moment wherein divers chief learned Protestants do not agree with us against their pretended Brethren so that by the confession of all sides if either Antient Fathers or modern Sectaries cannot be saved we are secure And that this agreement of Protestants with us is truly affirmed by me the Reader will find evidently proved in the next Consideration THE THIRD CONSIDERATION Chief Protestants stand for us in the most important points of Religion against their Protestant Brethren BRereley tract 3. sect 7. saith The sundry Articles of our Catholick Faith defended and that most earnestly against the other opinions of our learned Adversaries by sundry of their own no less learned Brethren and all this by either party upon pretended certainty from the Scriptures are many known and evident as may appear by the seventy and above examples thereof here particularly alleged 1 First as concerning the Real Presence of Christs Body in the Sacrament to the bodily mouth it is affirmed by Luther and Lutherans and contradicted for Popish by Calvin and his followers Secondly the Reall presence not only of the efficacy of Christs body but also of the body it self after a wonderfull and incomprehensible manner to the mouth of Faith is affirmed by Calvin Institut l. 4. c. 17. sect 7. 10. 32. by Mr. Rider in his friendly Caveat c. the third leaf a. circa med And by Mr D. Whittaker contra Duraeum pag. 169. by the confession of Belgia in the English Harmony pag. 431. By Bucer in Script Anglican pag. 548. post med 549. And by Mr. Hooker in his Ecclesiasticall Polity l. 5. sect 67. pag. 174. circa medium pag. 177 post med vide Apolog. modest ad acta conventus quindecim Theolog. Torgae nuper habit c. pag. 19. pag. 13. initio 23 47. And contradicted as inclining to Popery to omit the known Doctrine of Oecolampadius and Zuinglius whereof see Mr. Hooker l. 5. sect 67. pag. 174. ante med Lavat in Hist Sacramentar pag. 4. Calvin in libello de Coen Dom. versus finem extant in Calvin's tract Theolog. pag. 12. a. Schlusselburg in Theol. Calvinist l. 1. fol. 78. b. 82. b. by Peter Martyr in his Epistles annexed to his common-places in English pag. 107. b. Ep. 25. ibidem pag. 98. a. pag. 108. a. for which Bucer in his Scripta Anglicana pag. 548. post med 549 ante post medium reproveth Peter Martyr Also by Aretius Serm. 3. de Coena by Szegedine in loc commun pag. 182. at 12. 15. and by our English Puritans in their Christian letter to M. R. Hooker pag. 35. paulo post medium and by certain French Protestants mentioned by Hospinian in hist Sacramt par altera fol. 344. a. post med b. initio And by others mentioned by Mr. Rogers in his Catholick Doctrine c. pag. 176. circa med And by Ludevicus Alemannus in positionibus apud Lugdunenses editis Anno 1566. who said hereof neque etiam per fidem seu incomprehensibili modo ut vocant quia hoc totum imaginarium repugnat appertissimè Dei Verbo of whose opinion see further Beza Epist 5. Thirdly that Sacraments do not only signifie but also confer Grace is affirmed by Osiander in Enchirid. Controversiarum quas Augustanae Confess Theol. habent cum Calvinianis pag. 272 post medium in Epitom Histor Eccles c. centur 16 pag. 527.529.531 538. by Jacob. Andraeas in Epit. Colloquii Montisbelgar pag. 58. prope initium pag. 42 initio and by M. D. Bilson in his true difference c. part 4. pag. 539. ante med and 592. post medium 368 post medium by Mr. Hooker in his Ecclesiasticall Polity l. 5. sect 57. pag. 127 128. and by M. D. Whittaker contra Duraeum l. 8. pag. 662. paulo ante medium 664. post medium Melancthon in c. 4. Ep. ad Rom. after the first Edition saith Repudienda est Zuinglii opinio qui tantum civili modo judicat de signis scilicet Sacramenta tantum notas esse professionis c. apud Ulembergium causa 20. pag 697. And contradicted for Popish by the Survey of the book of Common prayer pag. 103 104. by Mr. Willet in his Synopsis
D. Field cited in the text And in his said Treatise of the Church l. 2. c. 9. pag. 58. ante med he affirmeth of the contradictory opinions for which saith he some were named Thomists other Scotists that they consisted to use his own words in the controversies of religion not yet determined by consent of the vniversal Church defined Now if these Protestants speak thus of our Bâ—essed Ladies immunity from Original sin much more will they hold that it is no damnable error if it were an error as it is indeed a most certain Catholick truth and so still we are safe for matter of Doctrine But here Chillingworth doth much forget himself not to consider that He his brethren the Socinians and some other Protestants deny all Original Sin and consequently that our B. Lady neither was or could be conceived therein So farr is this doctrine from being an errour or heresie in the grounds of these men 100. Thirteenthly He exemplifies the necessity of Auricular Confession But we have shewed that some learned Protestants hold the necessity of Confession and confess that the Fathers taught the necessity of confessing even thoughts Yea Chemnitius than whom no Protestant was ever more famous 2. part Exam. pag. 960. teacheth perfect sorrow or contrition not to be sufficient without Absolution as also I am informed by persons of worth and credit that Dr. Jeremie Tailor is so much for the necessity of Confession and Absolution that he teaches Contrition without Absolution not to be sufficient for remission of sins which he indeavours to prove in a Book written purposly to that end though for ought I understand it is not printed as yet And M. Spar a Cambridge Man printed a Sermon to prove the necessity of Confession as also in this third Consideration n. 82. fine we have heard Dr. Andrews prove the same out of St. Austine 101. Fourteenthly He allegeth the necessity of the Priests intention to obtain benefit by any of the Sacraments But this as we have seen out of Brereley in this third Consideration n. 49. is taught also by learned Protestants and the thing of it self is so reasonable that no man can deny it who understands the termes 102. Fifteenthly He ends his enumeration with these words And lastly for this very doctrine of licentiousness That though a man live and dye without the practise of Christian vertues and with the habit of many damnable sins immortifyed yet if he in the last moment of life have any sorrow for his sins and joyn Confession with it certainly he shall be saved In this accusation are involved three points or propositions First that Attrition with Absolution is not sufficient for the abolition of sin Secondly that true Repentance requires the extirpation and mortification of all vicious habits Thirdly that we teach any sorrow with Absolution to be sufficient for pardon of sins For the first we appose M. Chillingworth to himself who pag. 32. n. 4. saith God hath no where declared himself but that wheresoever he will accept of that Repentance which you are pleased to call Contrition he will accept of that which you call Attrition For though he like best the bright Flaming holocaust of Love yet he rejects not he quenches not the sâ—oaking flax of that repentance if it be true and effectual which proceeds from hope and fear which is more than we grant who teach only that not Attrition alone but with Absolution is sufficient The second is for ought I know against the common Tenet of Protestants and all Christians who believe that a sinner may be saved at the hour of his death if he have true contrition for his sins past with a firm purpose to amend for time to come though at that instant he cannot extirpate all vicious habits which as M. Chillingworth pag. 391. n. 8. confesses being a work of difficulty and time cannot be performed in an instant So that a poor sinner though he be never so contrite for his sins must despair of remission and salvation The third point that we believe any sorrow with Absolution to be sufficient for pardon of sins is a meer calumny as will appear to any that reads the sacred Councill of Trent declaring what sorrow is required to obtain pardon of our sins or Catholick divines writing on this subject For if the sorrow be conceived upon any Reason meerly of temporall Hope or Fear we teach that it is no wise sufficient to make men capable of Absolution or forgiveness of sins but it must proceed from some motive known by supernatural Faith for example the fear of Hell or desire of Heaven Secondly it cannot be produced by the natural forces of men or Angells as being the gift of God and requiring the special motion inspiration and grace of the holy Ghost and contrarily all the wit pains and industrie of all men that have been are or shall be yea or are possible to be created cannot arrive to it by all the natural forces of them all though they were assisted by the help of all Angels created or creable or of all other natural Creatures contained in the Omnipotency of Almightly God Thirdly Such sorrow must extend it self to all deadly sins in order to which it is to be so effectual that it must exclude all affection to them and the Penitent must be resolved rather to undergoe a thousand deaths than once consent to the least mortal sin And therefore Fourthly He must resolve to avoid for time to come all proximas occasiones or imminent danger of falling into any one mortal sin As also if he have injured any man by taking away his good name or goods or limb or life he must effectually and speedily procure to give satisfaction or make restitution according as the case shall require Yea and sometime if it be justly feared that dealy will cause a failing in his purpose Absolution may prudently or must be deferred till he hath actually satisfied all obligation the neglect whereof would prove a deadly sin And in a word that sorrow which we call Attrition differs from Contrition in the motive only because Contrition is conceived for sin as it is against the infinite goodness of God Attrition as it is repugnant to our eâ—ernal salvation and therefore Contrition is an act of the Theological Vertue of Charity Attrition of the Theological Vertue of Hope which as it moves us to desire and hope everlasting happiness so doth it incite us to fear the loss thereof and out of that holy fear not to fear any other temporal loss with the prejudice of our Souls according to those words of our blessed Saviour doe you not fear those who kill the body but cannot kill the soul but rather fear him who can punish with Hell fire both the body and soul Which words declare that as I said a natural fear meerly of temporal losse though it be even of our life is not a sufficient disposition for pardon of sins as is
signifyed by Doe you not fear those who kill the body but cannot kill the soul but it must be conceived for some loss known by supernatural Faith as for the losse of heaven or paines of Hell as is signifyed by the second part of our Saviours speech and the adversative particle sed but fear him who can c. 103. Thus the Reader cannot but see that upon examination even this our Adversary is forced to grant that in the chief differences between us and Protestants many chief Protestants stand for us and that all his Instances or Examples to the contrary are either manifestly untrue or clearly impertinent But to omit more Instances or proofs I may in this occasion make use of that saying with which Chillingworth serves himself in his Book Quid verba audiam cum facta videam M. Chillingworth shewed himself in deeds so assured of our salvation that whereas his Mother had been converted from Protestancy to our Catholick Religion he even after his fall from us perswaded his Mother to remain constant in our faith and I hope he had no meaning to perswade his Mother to her damnation 104. Now for Conclusion I desire the Reader to consider the following Corollaries or deductions which follow evidently out of the Premisses delivered and proved in this third Consideration 105. First that the Points wherein Protestants agree with us against their pretended Brethren for number or quantity are very many and for quality of highest moment and concernment that they are taught not by a few or unlearned but by many of the most learned Protestants that they hold them with us Catholicks whom they reckon among professed enemies and against them whom they acknowledge to be their Brethren and consequently that this their agreement with us must be against their inclination and will against all humane reason or policie since they can gain nothing by joyning with us in opposition to other Protestants but dislike hatred and contempt from those on whose good or bad opinions their fortune depends But no torture or rack is so powerfull to draw from the will and tongue a true confession as evidence of Truth forces the understanding not to dissent from what is presented to it for which and many other respects the judgment of those Protestants who agree with us ought in reason to weigh much more in our favour than the verdits either of these or other Protestants when they are against us 106. Secondly That in every one of the above specifyed examples we challenge this great advantage That they increase the number of those who hold our doctrines by addition of our very Adversaries to us for as much as concerns those particulars and thereby add strength to our Doctrines and Arguments or Reasons whereby we prove them against other Protestants in a higher degree than they could have advantaged their pretended brethren by still agreeing with them and not joyning with us in those points in regard that the confession of an Adversary is a most convincing proof [t] Apud Brerely in the preface to the Reader sect 4. in the margent at * next after 2. Irenaeus advers Haereses lib. 4. c. 14. versus finem saith to this purpose Illa est enim vera sine contradictione probatio quae etiam ab adversariis ipsis singula testificationis profert c. For as Tertull in Apologetico saith Nemo ad suum dedecus mentitur quin potius ad honorem magis fides prona est in adversus semetipsos confitentes quam pro semetipsis negantes Whereto assenteth Tully in orat P. Qu saying Testimonium tuum quod in alienare leve est hoc contrate grave c. [u] Apud Brereley tract 3. sect 6. in the text and margent at x y. And our learned Adversaries do likewise affirm that it is a great peece of work to convince the Adversary from himself Academia Nemansis respons ad professorum Turnoriorum Societatis Jesu assertiones c. pag. 84. saith Magnae profecto industriae est ex ipsius adver sarii verbis Adversarium convincere And M. D. Field in his treatise of the Church l. 3. c. 47. initio pag. 182. circa med saith The next note whereby Bellarmine indeavoureth to prove the Romish Synagogue to be the true Church of God is our own confession Surely if he can prove that we confess it to be the Church he needeth not to use any other arguments And M. D. Whitaker saith accordingly de Ecclesia controvers 2. quaest 5. cap. 14. initio pag. 366. The argument must needs be strong which is taken from the confession of the Adversaries For the confession of the Adversaries against themselves is effectual And truely saith he I do acknowledg that the truth inforceth testimony from her enemies Decimam tertiam notam statuit Bellarminus adversariorum confessionem firmum certè sit necesse est argumentum illud quod hinc sumitur c. Efficax enim erit Adversariorum ipsorum contra ipsos testimonium c. quidem fateor veritatem etiam suis inimicis testimonium extorquere c. And Peter Martyr in his common places part 2. pag. 329. b. circa med saith Doubtlesse among all testimonies that testimonie is of greatest account which is testified by the enemies 107. Thirdly I ask whether those learned Protestant writers who agree with us against Protestants are to be esteemed and called Protestants or no If not seeing scarcely any one doth not agree with us in some point against the rest the name of Protestant will come to nothing If they may be esteemed Protestants notwithstanding their disagreement from their brethren the denomination of Protestants will grow to be over large and embrace what sects soever yea even those whom they most abhorr and by contempt call Papists with whom they pretend a necessity not to communicate seeing so many learned men may remain Protestants and yet agree with us In a word by this occasion it will be obvious for every one to expresse a desire to know how far Protestancy extends it self 108. Fourthly I demand whether those Protestants who agree with us against their brethren be hereticks in regard of such their doctrines and without repentance not capable of salvation If they be hereticks and cannot be saved without repentance seeing it hath been proved that scarcely any of them doth not agree in some points with us against their brethren it follows that scarcely any Protestant can be judged free from Heresie or capable of salvation Or if they be not Hereticks but capable of salvation we Catholicks also with whom they agree by the confession of Protestants are no hereticks nor excluded from salvation And here I cannot omit this Reflexion That whereas Protestants generally grant that although our Forefathers might be saved by reason of their ignorance yet it follows not that we also may be saved because we may forsooth receive light from Luther and others which our Ancients could not This evasion
is so patently insufficient that directly it may be retorted by saying that although it were supposed but in no wise granted that they who were first acquainted with the arguments of Luther against us might be excused by ignorance yet none can be excused at this time seeing not only we Catholicks but also the best learned Protestants upon further advice better Consideration long accurate strict and even partial and passionate examination of the doctrines and grounds of Luther and other pretended Reformers have finally forsaken them and are come to us and therefore they who at this day oppose themselves to all Christian Churches extant when Luther appeared and to us of this time and even to their own learned Protestant brethren cannot pretend ignorance or any other lawfull or probable excuse 109. Fifthly The demand which even now we made concerning Heresie may be with proportion applyed to Schism by asking whether the Communion of those Protestants who hold with us against their pretended brethren ought to be forsaken or no by those who intirely and constantly dissent from us in all points controverted at this day if there can be imagined any one such as it is not easy to believe there is or morally speaking can be any considering the great liberty which Protestants for want of an infallible visible guide have to believe what they apprehend as true to day with freedome to forsake it to morrow If their Communion must be forsaken Protestants will be divided into nothing by perpetually forsaking one another yea the same man by forsaking himself at different times If they need not be forsaken for such doctrines we inferr that the first pretended Reformers could not forsake our Communion for the very same doctrines which now chiefest Protestants hold and yet are not forsaken by the rest and therefore Luther could not be excused from the grievous sin of Schism in forsaking our Communion 110. Sixthly It is very carefully to be observed that all the different Sects of Protestants and every single person of these Sects whether they agree with us against other Protestants or disagree one from an other and also from us or the same man at different times disagree from himself It is I say to be observed that in all these differences and contrarieties against us against their brethren and against themselves they still pretend evident Texts of Scripture in favour of their opinions for the then present time wherein seeing it is clear they must be deceived it being impossible that the word of God can deliver contradictions we must evidently conclude that Scripture alone cannot be to them a sufficient Rule of Faith but that we must finally acknowledge a living judge of Controversies namely the Church of God which therefore must be believed to be absolutely infallible in all her Definitions concerning matters of faith Otherwise we can have no certainty in Articles of Religion 111. Seaventhly Considering what hath been said in the next precedent second Consideration That many learned Protestants acknowledge the Ancient Fathers to stand with us against Protestants we may by the confession of our Adversaries with all truth and sincerity use that exclamation and Protestation which in M. Jewell was false hypocritical reprehended even by his greatest earned'st Protestant friend as we have seen heretofore O Gregory O Austine O Hierome O Chrysostom O Leo O Dionyse O Anacletus O Calixtus c. If we be deceived you have deceived us this our Adversaries confess you taught us c. and further considering what hath been proved in this third Consideration That many of the most learned Protestants in many of the most important points of faith agree with us against other Protestants we may use an other more strange and unexpected exclamation and truely say O Luther O Calvin O you other most famous Protestants if we were deceived you are deceived this you teach with us and you teach with us those very points which your brethren are wont to call Popish and for which a thing to be well considered the first Reformers took a pretence to divide themselves from all Churches of Christ extant before Luthers time 112. Eightly every one who hath care of his eternall salvation is deeply to consider That this agreement of protestants with us against their brethren demonstrates that they are not the Church of which unity in matters of Faith is a most inseparable necessary and essentiall note Whereof Brereley tract 2. cap. 3. sect 5. subd 1. saith As concerning unity in doctrine it is said [y] 1. Cor. 1.10 I beseech you that you all speak one thing be yee knit together in one mind and one judgement [z] Ephes 4.3 endeavouring to keep the unity of Spirit in the bond of peace [a] Philip. 1.27 1. Pet. 3.8 continue in one spirit and one mind [b] Philip. 2.2 of one accord and of one judgement Thus in the first times [c] Act. 4.32 1.14 were the multitude of them that believed of one heart and one soul Thus our Saviour in his special prayer [d] Hebr. 5.7 heard no doubt for his reverence instantly prayeth for the members of his Church [e] Joan. 17.11 that they may be one And thus the holy Ghost describeth the Church of Christ saying [f] Cantic 6.8 My Dove is one As also on the contrary it is said of dissention [g] 2 Cor. 1.10 I beseech you brethren that there be no dissentions among you [h] Hebr. 10.25 not for saking the fellowship that we have among our selves [i] Proverb 6.16 19. God hateth him that raiseth up contentions among Brethren This want of Unity is so improper to God that he is therefore tearmed [k] 1 Cor. 14 33. the God not of dissention but of Peace and it is so certainly the means to dissolve continuance that the holy Scriptures which cannot lye say thereof [*] Galat. 5.15 If you bite one another take heed you be not consumed one of another [l] Luc. 11.17 Every Kingdome divided in it self shall perish [m] Psalm 55.9 see Gen. 11.6 7 9. Destroy O Lord and divide their Tongues [n] Osee 10. â— Their heart is divided they shall now perish c. By this Brand or mark of want of Unity did the antient Fathers [o] Irenaus l. 1. c. 5. initio saith Videmus nunc corum inconstantem sententiam cum sint dâ—o veltres quen admodum de â—â—dem cadem non dicant And cap. 18. fine he saith Cum autem discrepant ab invicâ—â—â— doctrina traditione qui recentiores 〈◊〉 adnoscuntur affâ—ctant per singulos dieâ— norum aliquid invenire c. Darum est enim omnium describere sententias Irenaeus [p] Tertullian de Praescrip advers haerer c. 42. saith Mâ—ntior si non etiam à regulis suâ—â— variant inter se dum unusquisque proinde modulatur quae accepâ—t quâ—â—nadmodum de suo arbitrio
our Countries [r] Bale in Catalog Scriptorum Illustrium Majoris Britanniae cent 14. pag. 117. saith of Augustine Plebem per interpretes fidem Papisticam docuit Apud Brereley tract 1. sect 1. at e. in the margent foresaid confessed conversion by Austine to our now professed Catholick faith holdeth not the least place as being in like manner greatly then confirmed with undoubted miracles not lately feigned but so credibly testifyed by the faithfull writers of those times that now sithence they are acknowledged for certain and true by learned Protestants themselves To this end doth S. Bede and our Chronicles witnesse how that Austine [Å¿] Bed Hist l. 2. c. 2. ante medium saith Allatus est quidem de genere Anglorum oâ—ulorum luce privatus c. tandem Augustinus justa necessitate compullus flectit genua sua deprecans ut visum caeco quem amiserat restitueret per illuminationem unius hominis corporalem in plâ—â—rimorum cordibus fidelium spiritalis gratiae luccm accenderet nec mora illuminatur câ—cus ac verus summae lucis praeco ab omnibus praedicatur Augustinus Tum Britones confitentur intellexâ—sse se veram esse viam Justâ—tìae quam praedicaret Augustinus And see Holinsheads Chronicle after the last edition vol. 1. l. 5 c. 21. pag. 102. b. line 51. to prove his opinion good wrought a miracle in restoring sight to one that was blind Which kind of Miracle as Hemingius [t] Hemingius in his exposition of the 84. Psalm Englished part 1. c. 6. acknowledgeth for a true Miracle so likewise the Christian Britans present thereat were specially [u] Beda ubi supra and Holinshead ubâ— supra moved therewith In like manner is testifyed by S. Bede and Protestant writers that Austine perswaded the King to his Religion [x] Beda Hist l. 1. c. 26. circa med saith of the King Miraculorum multorum oftensione credens baptizatus est And Holinshead ubi supra pag. 100. b. line 60. and M. Fox in his Acts and Monuments Printed 1576. pag. 117. a. prop finem by divers miracles shewed which were at those times so certainly known that as S. Bede reporteth it was [y] Beda Hist l. 2. c. 3. fine And see Stowes Annalls dedicated to the Lord Archbishop of Canterbury Printed 1592. pag. 66. fine written in the Epitaph upon his tomb that he was suffultus à Deo miraculorum operatione And [z] Beda Hist l. 2. c. 1. versus finem saith Quibus verbis Beatus Gregorius declarat quod sanctus Augustinus socii ejus caerestium ostensione signorum Gentem Anglorum ad cognitionem veritatis perducebant and S. Gr gory himself l. 7. Epist 30. indict 1. reporteth hereof to Eulogius Archbishop of Alexandria saying Know then that whereas the English nation c. remained hither to in infidelity I did by the help of your prayers c. send unto that Nation Austine a Monk of my Monastery to preach to them c. and now letters are come to us both of his health and of his work that he hath in hand and surely either he or they which were sent over with him work so many Miracles in that Nation as they may seem therein to imitate the power and Miracles of the Apostles themselves Gregory himself not onely affirmeth those miracles but also by his [a] Holinshead ubi supra pag. 192. a. line 25. letters dated Anno 602. did specially [b] This letter of Gregory is extant in Bede Hist l. 1. c. 31. and mentioned by Holinshead ubi supra pag. 102. a. l. in 10.11 c. write to Austine touching the Miracles shewed by him advising him not to glory therein but rather to consider that God gave him the gift for the weal of those to whom he was sent c. In so much that M. Fox and M. Godwin both of them learned Protestants do accordingly mention and acknowledg [c] M. Fox in his Acts and Monuments Printed 1576. pag. 117. a. prop. finem And M. Godwin in his Catalogue of the Bishops of England pag. 4. fine the Miracles then wrought by Austine through Gods hand As also S. Bede M. Fox and Holinshead do in like manner specially mention the [d] Beda Hist l. â— c 12. post medium and M. Fox in his Acts and Monuments printed 1576. pag. 121. b. post med 122. a. and Holinshead in his great Chronicle the last edition volum 1. pag. 108. b. initio 109. a. line 29.30 c. miraculous conversion of Eawin King of the Northumbers which happened some 26. years after Augustines foresaid comming into England M. Fox not doubting to place the same in his Catalogue of true [e] M. Fox in the Alphabeticall table of his Acts and Monuments printed 1576. at the word Miracle Miracles Hereunto we could likewise adde the undoubted many and great Miracles [f] As concerning the Miracles of Malachias to omit particular mention of them no meaner a witnes than S. Bernard who lived in the same time with him and was to him so familiarly known saith of them in general in his book de vita Malachiae mentioned and acknowledged by the Centurâ—sts Centur 12. col 1633. line 39. In what kind of old Miracles did not Malachias excell he wanted not Prophecie not revelation not the gist of healing and to conclude not raysing of the dead And see further the Centurists cent 12. col 1597. line 43. And no lesse undoubted Miracles are written of S. Bernard by his own Scholar Godfridus and others of that time who wrot his life And the same so certain that Osiander in epâ—tom cent 12. pag. 310. post med dare not rest in deniall of them but saith partim permissione Dei praestigiis Satanicis effecta existimo non quod Sanctum Bernardum Magum fuâ—sse putem sed quod verisimile sit Satanam talia miracula effecisse c. ad confirmationem Idololatriae falsorum cultuum So good a Protestant he maketh S. Bernard Of Malachias his miracles see also the Century-writers cent 12. col 1594. line 30. And see S. Bernards Miracles further hereafter in this Consideration num 4. at p. q. r. c. wrought of later times to omit sundry others by holy Malachias and S. Bernard both of them confessed and known [g] As concerning Malachias his Religion Osiander cent 12. pag. 315. post med saith Malachias Archiepiscopus in Hibernia ab ineunte aetate literis Religioni addictus tandem invitus diu admodum coactus Archiepiscopatum Hiberniae assumpsit S. Bernardo admodum familiaris fuit ejus monachatum admiratus imitatus est superstitiones Pontificias amplexus Romanum Pontificem pro Deo coluit Tribuuntur illi admodum plurima Miracula c. vide ibid. pag. 256. post med And S. Bernard in vita Malachiae affirmeth that Malachias was Legate to the Pope As concerning S. Bernards Religion of whom M. Whitaker in praelect de Ecclesia contra
25. Also Sigwartus in his 23. disputationes Theolog. c. pag. 207. sect 8. saith Haec vocatio semper extraordinaria quaedam divina dona comitantia habet quae sunt tanquam sigilla doctrinae c. cuâ—usmodi suerunt miracula c. And D. Saravia in defens tract c. contra respons Bezae c. 2. pag. 38. ante med saith Ea verò quae proximè à Deo est vocatio nunquam sine aliquo externo visibili signo aut visione facta legitur And see further hereof Saravia in his English book of the divers degrees of Ministers c. 2. pag. 7. and M. Fenner in his Sacra Theologia pag. 119. b. Also Bullinger adversus Anabaptist l. 3. c. 7. saith to the Anabaptists Quod si dicitis vos instar Apostolorum peculiarem vocationem habere probate eam signis miraculâ—s c. hoc autem nunquam facietis ideoque vocatio vestra nihili imò pernitiosa est Ecciesiae Christi See this saying alleged to this end by M. Thomas Bell in his Regiment of the Church pag. 137. initio miracles as necessary to prove that it is from God yet is the gift of miracles which is to them according to their own doctrine so needfull in proof of their said pretended extraordinary calling so confessedly wanting and defective in their Church that M. Fulk thereof saith [h] M. Fulk against the Rhâ—msh Testament in Apocalyp cap. 13. sect 3. fol. 478. a. post med It is known that Calvin and the rest whom the Papists call Arch-hereticks do work no miracles And M. Sutcliff saith accordingly [i] M. Sutcliff in his examination of Kellison 's Survey printed 1606. pag. 8. post med Neither do we practice miracles nor do we teach that the doctrine of truth is to be confirmed with miracles Insomuch as certain others discerning the necessity of miracles and themselves unable to afford any true example thereof in their Church do lastly urge and name for miraculous [k] Fox act mon. printed 1596. pag. 789. a. lin 59. And Sigwartus in Disp Theol. pag. 170. and Sutcliff de vera Catholica Christi Ecclesia pag. 313. and Philip Mornay in his Treatise of the Church englished Anno 1581. cap. 11. pag. 351. and Justus Molitor de Ecclesia militante pag. 159. Luther 's so large dispersion of his Doctrine maugre the malice of the Pope and all his Adherents which as it is against the evident confession of their own brethren who disclaim as before in all miracles shewed by Luther Calvin c. and as the learned †Theologi Casmâ—riani in admonit sua de libro Concordiae Bergensis cap. 6. and after the edition of Neustadii 1581. pag. 203. post med say Scimus istos Theologos c. magnis clamoâ—ibus regerere Lutherum esse Prophetam quia ipse immediatè extra ordinem à Deo excitatus c. quia miracula fuerint res ipâ—â—us gestae successus multa futura praedixerit c. Whereto they answer among other things saying Miraculum quod ediderit nullum audivimus Nam fortunatio defensio curriculi ipsius fuit beneficium Dei ordinarium secundum promissiones datas ipsum timentibus c. quod autem praedicit de paenis ingrati udinis pro luce Evangelii donata vel similia non sunt nova oracula sed veterum oraculorum Scripturae ad nostra tempora accommodatio Calvinists confess is withall [*] The learned Protestants dâ—sinâ— a miracle to be signum supra naturae ordinem effectum So doth Amandus Polanus in partition Theolog. pag. 228. And see others hereafter in this Consideration num 7. at * next after k. no miracle in it self as not being against or above the power of nature and secondary causes so also by like instance might the proceeding of Arius and Mahomet be much more probably said to be miraculous for that their errours were from no less small beginning [l] More generally dispersed For whereas Lutheranism holdeth only in the Northern parts of the world and also but in a corner of those said Northern parts which are but a parcel of Europe Aâ—ianism was far more universal as extending it self into sundry parts of Asia Africk and Europe Hereof Daniel Camierus in epist Jesuâ—tic part altera pag. 49. paulò post initium saith Arianorum venenum non portiunculam quandam sed paenè totum orbem contamâ—na verat And see Joannes Pappus in epitom histor Eccles pag. 412 413. And the like inlargement in short time of Mahometanism is evident and confessed by Melancthon chronic l. 3. a pag. 311. ad pag. 317. by Illyricus in Apoc. c. 9. a versu 13. ad finem more generally for the time dispersed than ever was the doctrine of Luther And thus much concerning the confessed want of miracles in our Adversaries Church 4. As concerning now our Catholick Church the * M.D. Downham in his Treatise of Antichrist l. 1. c. 7. pag. 111. propè initium saith Neither Turks nor Jews nor any other Churches of Christians but only the Pope and Church of Rome do vaunt of miracles which onely confessedly challengeth the gift of miracles the known examples of her true and undoubted Miracles are plentifully testified As first for the thousand years last past it is confessed that we Englishmen were so long since [m] See Brereley tract 1. sect 1. converted to our now professed Catholick Faith Insomuch as they charge Austin with his then converting us to [n] See Brereley tract 1. sect 1. at 9. Popery and to [o] See ibid. at e. the Papistical faith for which say they [o] See ibid. at 6. he went undoubtedly to Hell after his death And yet are the undoubted miracles which God wrought by the same Austin in proof of his doctrine sufficiently confirmed with the credible [q] See heretofore in this Consideration num 1. at r. s t. testimony of those very times with like [r] See heretofore ibid. at n. q. * testimony also of S. Bede who lived in the age next after and are thereupon reported and [Å¿] See ibid. at u. and see M. Fox act mon. printed Anno 1576. pag. 117. a. prope finem where he saith of Austin and those that came with him to the Conversion of England The King was moved with the miracles wrought through Gods hand by them acknowledged as true undoubted by our very Adversaries themselves In the same age also lived Holy Oswald King of Northumberland whose undoubted miracles are by like credible [t] Concerning Oswald Beda hist l. 3. c. 2. affirmeth that the place where he with religious prayer obtained victory was after called Heavens field in regard of the innumerable miracles there done That also usque hodie c. even till Bede's time diseased persons were thereby restored to health Among whom was saith Beda one Bothelmus yet living restored miraculously to health ante paucos annos but some
appeareth most plainly 1. By their own most evident testimonies 2. By their like confessed examples thereof given And 3. By their undoubted answerable practice To give proof of every of these parts 1. And first concerning their testimonies in this kind M. D. Baro saith [e] M. D. Baro in his four Sermons and two Questions dispâ—ted ad Clerum c. Serm. 3. pag. 448. fine I dare not deny the name of Christians to the Romanists sith the learneder writers do acknowledge the Church of Rome to be the Church of God And M. Hooker also saith [f] M. Hooker in his fist Book of Ecclesiastical Policy pag. 188. initio and Joannes Regius in his Libeâ— Apologeticus c. in considerat Censurae c. pag. 95. saith In Papatu autem cùm suerit Ecclesia vera c. The Church of Rome is to be reputed a part of the House of God a limb of the visible Church of Christ and [g] M. Hooker ubi supra pag. 130. ante med We gladly acknowledge them to be of the Family of Jesus Christ M. Bunny likewise saith of Catholicks and Protestants [h] M. Bunny in his Treatise tending to Pacification sect 18. pag. 109. circa med Neither of us may justly account the other to be none of the Church of God [i] M. Bunny ubi supra pag. 113. post med we are no several Church from them nor they from us In like sort doth M. D. Some in defence thereof against Penry the Puritan say [k] M. D. Some in his defence against M. Penry and refutation of many absurdities c. in M. Penry 's treatise pag. 164. ante med That the Papists are not altogether aliens from Gods covenant I have shewed before for [l] M. D. Some ubi supra pag. 182. iâ—icio in the judgement of all learned men and all reformed Churches there is in Popery a Church a Ministry a true Christ c. [m] M. D. Some ubi supra pag. 176. propè finem If you think that all the Popish sort which dyed in the Popish Church are damned you think absurdly and dissent from the judgement of the learned Protestants Also M. D. Field saith †M. D. Field Of the Church l. 3. cap. 46. fine pag. 182. initio We doubt not but the Church in which the Bishop of Rome with more than Luciferlike pride exalted himself was notwithstanding the true Church of God that it held a saving profession of the truth in Christ and by force thereof did convert many from errour c. In like sort doth M. Thomas Morton affirm in express words that †M. Morton in his Treatise of the Kingdome of Israel and of the Church pag. 94. fine Papists are to be accounted the Church of God because saith he they do hold the foundation of the Gospel which is faith in Christ Jesus the Son of God and Saviour of the world Lastly to omit many * Peter Martyr as it appeareth by his Epistles annexed to his Common Places in English pag. 153. a fine desired at the Conference had at Poisy between the Catholicks Protestants that they should not for diversity of opinion break brotherly charity nor call one another Hereticks And see the same opinion yet further affirmed by the Protestant writer against Nicholas Machiavel printed at London 1602. pag. 80. post med 83. paulò post med 85. propè finem others M. D. Covel in his late Treatise published by authority and dedicated to the Lord Archbishop of Canterbury defendeth this opinion at large and concludeth saying [n] M. D. Covel in his defence of M. Hooker 's five Books of Ecclesiastical Policy published by authority pag. 77. ante med We affirm them of the Church of Rome to be parts of the Church of Christ and that those that live and dye in that Church may notwithstanding be saved Insomuch as he doubteth not to charge the Puritans with [o] M. D. Covel ubi supra pag. 68. paulò post med ignorance for their contrary opinion Hitherto concerning their testimonies before undertaken 2. Secondly as concerning now their like confessed examples we will out of very many allege onely some few It will not we think be denied but that our late Soveraign King Henry the eighth did after his breach with Rome believe and maintain the whole frame and substance of our Catholick faith the Article of the Popes Primacy onely excepted To which end their own Author Sleydan saith of him [2] Sleydan in English l. 13. fol. 174. a. initio He exiled the name of the Bishop of Rome but kept still his doctrine and M. Fox saith accordingly [3] Fox Act. Mon. pag. 1472. b. fine He set forth and by full consent of Parliament established the Book of six Articles containing the sum of Popish Religion And it is evident that he himself in person not onely as then disputed [4] Act. Mon. pag. 530. a. 〈◊〉 b. initio but also [5] Act. Mon. pag. 533. a. circa med commanded [5] Act. Mon. pag. 533. a. circa med sentence to be pronounced against Lambert as also the Lord Cromwel read and [6] Act. Mon. pag. 533. a. pronounced that sentence and at his own death protested himself [7] Act. Mon. pag. 598. b. circa med and see Holinsheads Chronicle pag. 591. to dye in the Catholick faith not doubting in any Article of faith or Sacrament of the Church though saith he many have slandered me to the contrary And yet he is commended by M. Fox to dye as [8] Act. Mon. pag. 598. b. post med a valiant Souldier and Captain of Christ As also the Church under the reign of King Henry the eighth is by M. Fulk affirmed to be a true [9] M. Fulk against Hâ—â—kitâ—s Sanders c. pag. 564. sect 80 82. Church and the King himself acknowledged in like manner for [10] Fulk ubi supra sect 82. and se D. Humfrey in jesuitismi part 2. rat 3. pag. 304. circa med a member of the Catholick Church of Christ In like sort [11] Osiander cent 12. pag. 309. post med S. Bernard lived some 400 years since as M. Jewel confesseth even [12] Jewel in his defence of the Apology printed 1571. pag. 557. paulò ante med and see Whitaker contra Duraeum l. 2. pag. 154. ante med in the midst of the Popes rout and tyrannie And as we find he was not troubled or gainsaid so much as in any one Article different from the doctrine of the Roman Church at that time so we find confessed to the contrary that he acknowledged even the [13] Bernard l. 2. de considerat 2d Eugenium vide Epist 125. 131. epist 190. ad Innocentium and see this confessed by M. Fulk against the Rhemish Testament in Luc. 22. sect 11. fol. 133. b. post initium and by M. Whitaker l. 2. contra Duraeum pag. 154 ante med Popes
in re nihil tanquam neceslarium praecepit praestaret tamen pacem c. sectari quà m de speciebus contendere And Luther de utraque specie Sacramenti saith Si veneris ad locum ubi tantùm una species ministratur cum aliis una tantùm specie utere c. And the like indifferency hereof is yet further affirmed by Melancthon and others cited heretofore in the third Consideration num 32. fine Fifthly touching our B. Ladies being preserved from Original Sin and the worshiping of Images M. Bunny in his Treatise tending to Pacification sect 17. pag. 104. paulò ante med and pag. 105. saith in like manner of them In these therefore or such like whosoever will condemn all those to be none of the Church that are not fully perswaded herein as we are c. committeth an uncharitable part towards those his Brethren Sixthly concerning Primacy M. Anthony Wotton in his answer to a Popish Pamphlet c. pag. 68. fine denyeth that Protestants hold the Kings Supremacy to be an essential point of faith And Luther in assertionibus art 36. versus finem speaking of the Popes Primacy doth expressy number it among saith he those unnecessary trifles wherein the Popes levity and foolishness is to be born withall And Melancthon in his Epistle extant in the Book entituled Centuria Epistolarum Theologicarum ep 74. pag. 245. fine saith The Monarchy of the Bishop of Rome is profitable to this end that consent may be retained wherefore an agreement may easily be established in this Article of the Popes Primacy if other Articles could be agreed upon Seventhly as concerning Satisfaction and Merit of Works affirmed by the antient Fathers no less than now by us whereof see heretofore in the second Consideration num 6. at q. num 7. at r. s num 9. at 13 14. num 23. at k. l. M. Whitaker contra rat Campiani pag. 78. and in his answer to M. William Reynolds c. 6. pag. 135. initio 136. fine saith The Fathers thought by their external discipline of life to pay the pains due for sin wherein they derogated not a little from Christs death c. which though it be an errour yet were they notwithstanding good men and holy Fathers Eighthly as concerning Mass Luther in Colloquiis Germanicis c. de Missa saith Private Mass hath deceived many Saints and carried them away into errour from the time of Gregory for 800 years And Tindall Act. Mon. pag. 1338. a propè initium saith accordingly I doubt not but S. Bernard Francis and many other holy men erred as concerning Mass So little did the Mass impugn Holiness Lastly as touching Mass and sundry other points of faith M. Francis Johnson in M. Jacobs defence of the Churches and Ministry of England c. pag. 13. ante med saith Did not John Huss that worthy Champion of Christ and other also of the Martyrs of fore-times say and hear Mass even to their dying day c. did not also divers of them acknowledge some the Popes calling and Supremacy some seven Sacraments some auricular Confession c. And Benedict Morgenstern in tract de Ecclesia c. pag. 41. circa med saith that in former times Condonanda erant piis c. These things were pardonable in the godly who held the Pope to be the Vicar of Christ and Head of the Church the Papacy for the Church Saints for Mediators and the Mass for the Supper of our Lord. Aad see heretofore in this Consideration num 2. throughout sundry examples of acknowledged salvation in many confessed Catholicks such as are against the foundation or hope of salvation but rather in respect thereof as onely matters of indifferency And hence it also cometh that in general M. Hooker and M. Covel do acknowledge [g] M. Hooker in his Ecclesiastical Policy l. 3. sect 1. pag. 130. ante med l. 5. pag. 188. initio aud M. D. Covel in his defence of M. Hooker pag. 68. the Church of Rome to be of the Family of Jesus Christ a part of the House of God a limb of the visible Church of Christ that M. Barrow saith [h] In his four Sermons and two Questions c. ser 3. pag. 448. fine The learneder Writers acknowledge the Church of Rome to be the Church of God that M. D. Some saith [i] M. D. Some in his defence against M. Penry c. c. 23. fine pag. 182. initio In the judgement of all learned men and all reformed Churches there is in Popery a Church that another late English Protestant writer saith * See the discourse upon the means of well governing c. against Nicholas Machiavel printed at London 1602. pag. 80. post med The Catholick and Reformed make not two but one same Religion ⋠Ibidem pag. 83. paulò post med 85. propè finem agreeing in all principal points of Religion necessary for salvation That also George Cassander though disliking [k] Cassander in libro de officio pii viri c. pag. 14. ante med 15. initio pag. 27. post med the Pope and acknowledged for ¶ David Pareus in his book de Symbolis Sacramentalibus c. in praefat ante med saith Cassander eruditus Scriptor c. And M. Morton in his full satisfaction concerning a double Romish Enquiry c. pag. 55. circa med tearmeth him that most grave and learned Cassander of singular learning and piety a most grave and learned writer saith [l] Cassander ibidem pag. 14. post med and in defence of his opinion he allegeth Luther ibidem pag. 14. fine pag. 21 22. The Church of Rome is to be reverenced as being the true Church and Temple of God and that a late disguised French Protestant writer affirmeth [m] Examen pacifique de la doctrine des Hugonotes c. imprimè à Caen 1590. en argum du liure pag. 2. Catholicks and Hugonots to be of one faith and religion with whom agreeth another like writer tearming them in like manner [n] Apologie Catholique c. part 2. pag. 26. 203 204. Domesticks of one faith and Branches of one and the same Vine And hence also it cometh that the learned Protestants as we before [o] Heretofore in this Consideration num 1 2. have shewed do afford to our Catholick Professors the hopefull promises of salvation affirming this to be [p] M. Doctor Some in his defence against Penry pag. 176. propè finem the judgement of all learned Protestants and made [q] M. Bunny in his Treatise tending to Pacification sect 15. pag. 93. circa med clear by the whole course of their writings Insomuch as they doubt not to charge such of their other headstrong Brethren as affirm the contrary even with [r] M. D. Covel in his defence of M. Hooker pag. 68. paulò post med ignorant zeal 5. Hence lastly it is that M. Bunny apud Brereley tract 1. sect 9. subd
as well as they Therefore we Catholicks have the life and substance of Religion pag. 60. In the prime grounds or Principles of Christian Religion we have not forsaken the Church of Rome Therefore he grants that we have the prime grounds or Fundamentall Articles of Religion pag. 11. For those Catholick verities which she the Roman Church retains we yield her a member of the Catholick though one of the most unsound and corrupt members In this sense the Romanists may be called Catholicks Behold we are members of the Catholick Church which could not be if we erred in any one Fundamentall Point By the way If the Romanists may be called Catholicks why may not the Roman Church be termed Catholick And yet this is that Argument which Protestants are wont to urge against us and Potter in particular in this very place not considering that he impugns himself whiles he speaks against us not distinguishing between universall as Logicians speak of it which signifies one common thing abstracting or abstracted from all particulars and Catholick as it is taken in true Divinity for the Church spread over the whole world that is all Churches which agree with the Roman and upon that vain conceit telling his unlearned Reader that universall and particular are tearms repugnant and consequently one cannot be affirmed of the other that is say I Catholick cannot be affirmed of D. Potter nor D. Potter said to be a Catholick because a particular cannot be said to be universall or an universall pag. 75. To depart from the Church of Rome in some doctrines and Practises there might be just and necessary cause though the Church of Rome wanted nothing necessary to salvation pag. 70. They the Roman Doctors confesse that setting aside all matters controverted the main positive truths wherein all agree are abundantly sufficient to every good Christian both for his knowledge and for his practise teaching him what to believe and how to live so as he may be saved His saying that the Roman Doctors confess that setting aside all matters controverted c. is very untrue it being manifest that Catholicks believe Protestants to erre damnably both in matters of faith and practise yet his words convince ad hominem that we have all that is necessary yea and abundantly sufficient both for knowledge and practise for us to be saved And then he discoursing of the Doctrines wherein we differ from Protestants saith pag. 74. If the Mistaker will suppose his Roman Church and Religion purged from these and the like confessed excesses and novelties he shall find in that which remains little difference of importance between us Therefore de facto we believe all things of importance which Protestants believe After these words without any interruption he goes forward and sayes pag. 75. But by this discourse the Mistaker happily may believe his cause to be advantaged and may reply If Rome want nothing essentiall to Religion or to a Church how then can the Reformers justify their separation from that Church or free themselves from damnable Schisme Doth not this discourse prove and the Objection which he raises from it suppose that we want nothing essentiall to Religion Otherwise this Objection which he makes to himself were clearly impertinent and foolish if he could have dispatched all by saying we erre in essentiall points which had been an evident and more then a just cause to justify their separation which yet appears further by his Answer to the said Objection That to depart from a particular Church and namely from the Church of Rome in some Doctrines and practises there might be just and necessary cause though the Church of Rome wanted nothing necessary to salvation And afterward in the next pag. 76. speaking of the Church of Rome he saith expresly Her Communion we forsake not no more than the Body of Christ whereof we acknowledge the Church of Rome to be a member though corrupted And this clears us from the imputation of Schism whose propertie it is to cut off from the Body of Christ the hope of salvation the Church from which it separates But if she did erre in any one Fundamentall point by that very errour she would cease to be a member of the Body of Christ and should be cut off from the hope of salvation therefore she doth not erre in any Fundamental point p. 83. We were never disjoyned from her the Church of Rome in those main essentiall truths which give her the name and essence of a Church You must then say that she errs not in any Fundamental Point For the essence of a Church cannot subsist with any such error And that it may appear how desirous he is that it should be believed Catholicks Protestants not to differ in the essence of Religion he adds these words immediately after those which we have last cited Whereof if the mistaker doubt he may be better informed by some late Roman Catholick writers One of France who hath purposely in a large Treatise proved as he believes the Hugonots and Catholicks of that Kingdom to be all of the same Church and Religion because of truths agreed upon by both And another of our Country as it is said who hath lately published a large Catalogue of learned Authors both Papists and Protestants who are all of the same mind Thus you see he ransacks all kind of proofs to shew that Catholicks and Protestants differ not in the substance and essence of Faith and to that end cites for Catholick writers those two who can be no Catholicks as Charity Maintained part 1. chap. 3. pag. 104. Shews the former in particular to be a plain Heretick or rather Atheist Lucian-like jesting at all Religion Pag. 78. he saith We hope and think very well of all those holy and devout souls which in former Ages lived and dyed in the Church of Rome Nay our Charity reaches further to all those at this day who in simplicity of heart believe the Roman Religion and professe it To these words of the Doctor if we subsume But it were impossible that any can be saved even by Ignorance or any simplicitie of heart if he erre in a Fundamentall point because as by every such error a Church ceases to be a Church so every particular person ceases to be a member of the true Church the Conclusion will be that we doe not erre in any Fundamentall point Nay pag. 79. he saith further We believe it the Roman Religion safe that is by Gods great Mercy not damnable to some such as believe what they professe But we believe it not safe but very dangerous if not certainly damnable to such as professe it when they believe or if their hearts were upright and not perversly obstinate might believe the contrary Behold we are not only in a possibility to be saved we are even safe upon condition we believe that Faith to be true which we professe and for which we have suffered so long so great and so many
losses in all kinds which if we did undergoe for externall profession of that Faith which we doe not inwardly believe to be true we should deserve rather to be begged for fools then persecuted for our Religion In the mean time every Catholick hath this comfort that he is safe even by the confession of an Adversary if he be not a foolish dissembler which would be cause of damnation in a Protestant or any other Even the profession of a truth believed to be false is a sin But I return to say it were impossible for any Roman Catholick to be safe upon what condition soever if we erre in any one Fundamentall Article of Faith 7. With D. Potter agreeth M. William Chillingworth in his book intituled The Religion of Protestants a safe way to salvation For whereas Charity Mantained part 1. pag. 15. n. 13. saith Since D. Potter will be forced to grant that there can be assigned no visible true Church of Christ distinct from the Church of Rome and such Churches as agreed with her when Luther first appeared I desire him to declare whether it doth not follow that she hath not erred Fundamentally because every such errour destroyes the nature and being of a Church and so our Saviour Christ should have had no visibly Church on earth To these words which he thought fit to set down very imperfectly he answers pag. 16. n. 20. in this manner I say in our sense of the word Fundamentall it does follow For if it be true that there was then no Church distinct from the Roman then it must be either because there was no Church at all which we deny or because the Roman Church was the whole Church which we also deny Or because she was part of the whole which we grant And if she were a true part of the Church then she retained those truths which were simply necessary to salvation and held no errours which were inevitably and unpardonably destructive of it For this is precisely necessary to constitute any man or any Church a member of the Church Catholick In our sense therefore of the word Fundamentall I hope she erred not Fundamentally But in your sense of the word I fear she did That is she held some thing to be Divine Revelation which was not something not to be which was He hath spoken so clearly and fully in favour of the Roman Church and not only affirmed but proved that she did not erre in any Fundamentall Point that I need not say one word to ponder his words or declare the force of them Pag. 7. n. 3. He expresly approves the saying of D. Potter That both sides by the confession of both sides agree in more Points than are simply and indispensably necessary to salvation and differ only in such as are not precisely necessary Therefore doe we inferr Catholicks believe all that is precisely necessary to salvation and more But we never yield so much to you Protestants Pag. 85. n. 89. He confesseth the Roman Church to be a part of the Catholick Church and pag. 16. n. 20. he saith If she were a true part of the Church then she retained those truths which were simply necessary to salvation and held no errours which were unevitably and unpardonably destructive of it For this is precisely necessary to constitute any man or any Church a member of the Church Catholick Pag. 163. n. 56. He saith From Scripture we collect our hope that the Truths she The Roman Church retains and the practise of them may prove an Antidote to her against the errours which she maintaines in such persons as in simplicity of heart follow this Absalon These points of Christianity which have in them the nature of Antidotes against the poyson of all sins and errours the Church of Rome though otherwise much corrupted still retains therefore we hope she erreth not Fundamentally but still remaines a part of the Church But this can be no warrant to us to think with her in all things Seeing the very same Scripture which puts us in hope she erres not Fundamentally mark how he professeth to learn out of Scripture that we erre not Fundamentally assures us that in many things and those of great moment she errs very grievously And these errors though to them that believe them we hope they will not be pernicious yet the professing of them against Conscience could not but bring us certain damnation Therefore the Points in which we differ from Protestants being acknowledged not to be Fundamental and in other Points professing nothing against our conscience we are safe by his own confession If we did not believe as we professe we were no Roman Catholicks In the same place he saith expresly De facto we hope the Roman Church does not erre in Fundamentalls Yea he saith line 33. Perhaps she does not erre damnably the contrary whereof he affirmes so often His example of Absalon was very ill applied to the Roman Church which did not rebell from Protestants but they against the whole Church the Mother of all Christians more sacrilegiously than Absalon behaved himself wickedly toward his Father Pag. 404. n. 29. He approves Dr. Potters saying pag. 79 which I cited above that the Roman Religion is safe that is not damnable to some such as believe what they profess And in the same place he saith Wee may hope that she retains those Truths which are simply absolutely and indispensably necessary to Salvation Pag. 401. n. 7. VVe approve those fundamental and simply necessary Truths which you retain by which some good souls among you may be saved but abhor your many superstitions and Heresies The Truths you retain are good and as we hope sufficient to bring good ignorant souls among you to salvation yet are not to be sought for in the Conventicle of Papists If any Soul may be saved in our Religion It is clear we hold not any fundamental Error with which no soul can be saved Pag. 277. n. 61. he saith The simple defect of some Truths profitable only and not simply necessary may consist with salvation Seeing therefore he hath so often confessed that we erre not in fundamental points our Errors in some Truths profitable only and not fundamental may consist with salvation How then doth he say to Catholicks pag. 401. n. 27. As for our freeing you from damnable Heresie and yielding you salvation neither he Dr. Potter nor any other Protestant is guilty of it Pag. 219. n. 50. Speaking of Protestants he saith They do not differ at all in matters of Faith if you take the word in the highest sense and meanby matters of Faith such Doctrines as are necessary to salvation to be believed or not to be believed Now you know well that in points of greatest moment which Catholicks believe against some Protestants other Protestants stand for us against their pretended Brethren And therefore he must either say that we believe all such Doctrines as are absolutely necessary to salvation or
that many learned Protestants do not believe all such Doctrines and consequently are not capable of Salvation Pag. 269. n. 45. A man may possibly leave some opinion or practise of a Church formerly common to himself and others and continue still a member of that Church Provided that what he forsakes be not one of those things wherein the Essence of a Church consists For this cause he saith That although Protestants leave the external Communion of the Church yet they left not the Church because they left her not in any thing essential to a Church as Fundamental points are Therfore he supposeth the Church before Luther did not erre in any Fundamental Article Otherwise Protestants had left her that is they had disagreed from her in a Fundamental point P. 272. n. 52 and pag. 283. n. 73. He denies that Protestants divided themselves from the Church absolutely and simply in all things that is ceased to be a member of it which still supposes that the Church before Luther believed all essential and fundamental Points which Protestants also pretend to hold and for that cause say they left not the Church Pag. 272. n. 52. He saith In the reason of our separation from the external Communion of your Church you are mistaken For it was not so much because she your Church as because your Churches external Communion was corrupted and needed Reformation But if we erred in Fundamental points Protestants must have forsaken us chiefly for that reason that our Church was corrupted with Fundamental errours of Faith Therefore he grants that we erred not in any such necessary Points Pag. 401. n. 26. He confesseth that D. Potter saith indeed that our not cutting off your Church from the Body of Christ and hope of salvation frees us from the imputation of Schism Pag. 133. n. 12. He saith expresly By confession of both sides we agree in much more than is simply and indispensably necessary to salvation It is well he makes so open a confession that we believe much more than is simply necessary to salvation But as I said before we will not because we cannot yield so much to Protestants And here I must ask again how he could say Pag. 401. n. 27. As for our freeing you from damnable Heresie and yielding you salvation neither D. Potter nor any other Protestant is guilty of it Seeing he saith that by the confession of both sides we agree in much more than is simply and indispensably necessary to salvation If we believe much more than is necessary to salvation by what Logick will he deduce that we believe not as much as is necessary 8. These so many and so clear words of D. Potter and M. Chillingworth may justly make any man wonder with what pretence of truth or modesty he could say Pag. 280. n. 95. As for your pretence that your errours are confessed not to be Fundamental it is an affected mistake as I have often told you And Pag. 308. 108. As for your obtruding upon us that we believe the Points of difference not Fundamental or necessary you have been often told it is a calumny The oftner the worse it being a Saying void of all truth and a shamefull calumny in him 9. To these testimonies of Potter and Chillingworth many other might be alleged out of other Protestants as we have seen divers other alleged by Potter D. Laud in his book against Fisher Pag. 299. saith I doe acknowledge a possibility of salvation in the Roman Church But so as that which I grant to Romanists is not as they are Romanists but as they are Christians that is as they believe the Creed and hold the foundation Christ himself Behold not only a possibility of salvation but also the reason thereof because we believe the Creed c. which is the very reason for which Protestants hold that they themselves may be saved though they differ in many points from one another This I say is the reason of D. Laud which other Protestants must approve though in true Divinity it be of no force at all for though one believe the Creed and hold the foundation Christ himself that is that he is God and Saviour of the world yet if he deny any point evidently delivered in Scripture or otherwise sufficiently propounded as revealed by God he cannot be saved even according to Protestants who therefore doe in this as in many other things speak inconsequently and contradict themselves Pag. 376. he saith The Religion of the Protestants and the Romanists Religion is the same nor doe the Church of Rome and the Protestants set up a different Religion for the Christian Religion is the same to both but they differ in the same Religion Therefore say I we hold no Fundamental errors wherein whosoever differ cannot be of the same but must be of a different Religion And Pag. 129. The Protestants have not left the Church of Rome in her Essence not in the things which constitute a Church And Pag. 282. he saith The possibility of salvation in the Roman Church I think cannot be denyed and in proof hereof Pag. 281. he alleges Luther Field Joseph Hall Geor Abbot Hooker Mornaeus Prideaux Calvin And D. Jeremie Taylor in his liberty of Prophecying Pag. 251. sect 20. teaches that we keep the foundation and believe many more truths than can be proved to be of simple and original necessity to Salvation And therefore all the wisest Personages of the adverse party allowed to them possibility of Salvation whilst their errors are not faults of their will but weaknesses and deceptions of the understanding which as I said may easily be believed of us Catholicks who suffer so much for our Religion so that there is nothing in the foundation of Faith that can reasonably hinder them to be permitted The foundation of Faith stands secure enough for all their vain and unhandsome superstructures And in particular he shews that Prayer for the dead and the doctrine of Transubstantiation are not Fundamental errours and also saith these two be in stead of the rest Yea he affirmes Pag. 258 that there is implyed as great difficulty in the mystery of the B. Trinity as in the Doctrine of Transubstantiation and shewes that we are not in any danger of sinning by Idolatrie in adoring the Sacrament 10. Thus good Reader having proved out of the Confession of Protestants That the first Protestants who pretended to reform all Churches extant when they appeared led such lives and taught such Doctrines as no man of judgement can think them to have been fit Instruments for that Work That Protestants confesse the Ancient Holy Fathers to stand for us That the chiefest Protestant Writers joyn with Catholicks against other Protestants in the most principal Articles of Religion Yea even in those very points for which Luther and his followers opposed our Doctrine and forsook our Communion which deserves well to be considered That our Doctrines have been confirmed by Miracles and finally That all
m. The Invisibility of the Protestant Church before Luther c 4. n 3. p 408. t. m. â—ish forced to hear English Sermons which they understood not c 3. n 98. p 377. K OF John Knox c 1. n 60 1. from p 165. to 170. inclusivè Why many particulars of his turbulent seditious spirit are omitted p 165. King James his censure of him p 166. His dreadfull death ibidem L Dr. Laud acknowledges Catholike Faith to be saving c 5. n 9. p 465 6. Lent held of obligation by the Fathers c 2. n 12. p 211 12 13. Limbus Patrum held by antient Fathers n 3. p 198 9. t. m. Lyturgy in an unknown tongue c 3. n 87. p 364. c. Of Luther c 1. from n 1. to 20. from p 1. to 71. inclusivè His own testimonie of his pious and penitent life before his Apostacy n 1. p 2. His raging Lust described by himself p 2 3 4 t. m. His blasphemy that no Sin Lust or other can separate from Christ p 4. Whence he gave scope to all villany ibid. He secretly to the disgust of his friends married Katherine Bore a Nun and iâ— such heat that he could not expect untill next morning when the forbidden time for marriage expired p 4 5. t. m. This shamelesly excused by Melancthon Luther himselâ— acknowledging that he did not professe good life but Doctrine p 5. t. m. Hence Protestants when they will be licentious say This day we will live Luther like p 6. t. m. His inclination to Poligamy n 2. p 7 8. t. m. His contempt of superiority His hideous railing against K. Henry the Eigth and other Princes forced the Protestant Lansgrave to disallow his Writings by a publike Manifest p 9 10 11. t. m. He hired Corolostadius to rail against him n 3. p 12. t m He gives as much power to Lay-men yea to Women concerning the Sacraments as to Priests n 4. p 12 13 t m and n 7 p 27 He saies that the Divell can truly consecrate the Sacrament of the Altar n 4. p 13. m. and n 7. p 34. For his opinion of Baptism vide Baptism He held that had not Christs Divinity suffered we had had but a base Redeemer n 5. p 15. That Christ's Soul suffered in Hell after death p 16. He boasted of more truth in his Doctrin than in the Fathers or Apostles n 6 p 16 17. t. m. His contempt of the Fathers p 18. His Doctrine as certainly divine must judge Angells not be judged by them ibid. and p 19. Chief Protestants do sharply reprove this his pride p. 19 20 1 2 3. His inconstancy in Doctrine n 4. p 14 15. He was taught by the Devill to impugn the Mass n 7. p 23. t. m. and that by bodily conference not by spiritual fight as Fulke would have it nor by dream as Sutcliff saies both against Luther's expresse words p. 22. to 36. inclusivè he was grievously haunted frighted by an evill spirit p. 23 22. He affirms the Emp. Oecolampadius and others were slain by evill spirits appearing to them p. 24 25. He denies obedience to spirituall Pastors and G. Councills and right to judge of Doctrine and grants it Lay-people n. 8. p. 37.8 He teaches that whatsoever a Generall Councill commands the contrary is to be done n. 12. p. 44 5. He affirms that when one dies the Soul sleeps as Insensibly as the Body and denies Purgatory and prayer to Saints n 9. p 39. t. m. He puts three Divinities as three persons and praises the Arrians for rejecting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 n 10. p 39 40. t.m. His wicked Doctrine concerning the Author of sin n 11. p 40 1 2. His Blasphemy that God crowns and damns without desert p 42. By these Doctrines he opened the way to all lewdness p 43. To have his will he stuck not to contradict himself and Scripture n 12. p 43. He acknowledgeth that he believed not what he preached p 46. He acknowledgeth his fall to have been Pride and wilfullness and speaks of it with great perplexity and terror of Conscience p 47 8. Yet false Flatterers will call him Saint ibid. He is deeply taxed by Zuinglius Oecolampadius and all Calvinists for his unchristian bitterness against them n 14. p 49 50 1. He most arrogantly conceived himself the onely man opposed by Satan as the first teacher of Christianity and sole right understander of the Gospell n 15. p 51 2. His wicked Doctrine in favour of the Turke and disesteem of Christianity n 16. p 53 55 54 56. His Schollars ashamed of divers things in his Works corrupted them in the edition at Wittenburg n 17. p 57 58. t. m. alibi ipse His wilfull corruptions and impudent censures of Scriptures and holy Writers makes them of no credit p 57 to 64. t. m. inclusivè He acknowledges that the manifold translations of Scripture will force to receive Councills n 34. p 97. He teacheth that onely Infidelity condemns and onely Faith which cannot be without Good works justifies n 18 19. p 64 5. That who is good can do nothing but good that good works neither justifie nor are any way necessary to salvation p. 65. but hurtfull to it p. 66 7. t. m. Erasmus his saying of him n. 20. p 68. m. He cannot be held a Protestant p 68 9. His vild Doctrine and Manners are now so notorious as none can be excusable in following him p 69. He preferrs Melancthon to all the Doctors of the Church n 54. p 155. His Blasphemies against the Holy Ghost c 1. n 2. p 187 8. By his Life and Doctrine many Protestants held Lewdnes to be an Evangelicall Institution and serious Christian Discipline a new Popery c 1. n 1. p 6. M St. Malacias his Miracles c 4. n 1. p 400. i. t. m. and n 4. p 414 15. Calumniated as wrought by the Divel n 1. p 400. m. Dying he gave his Blessing to St. Bernard n 4. p 414. m. Marriage forbidden to Priests from the Apostles time c 2. n 7. p 166 7. t. m. Like for Monks p 167. t. m. Masse and the sacrifice of it most antient n 17 p 267. t. m. Of Melancthon c 1. n 55 6. p 156 7 8 9. He held three Divinities He perswaded Polygamy to King Henry the eight n 56. p 156. He taught that in case of Divorce the offending partie might marry another p 157. He changed from Lutheranisme to Calvinisme n 57. p 157. Yet he perswaded others to remain Catholikes and wished he had rather lost a Finger than wrote of Divinity p 159. Melchisedeck and his sacrifice presigured Christ and his sacrifice c 2. n 17. p 260. c. Merit of Good Workes n 5 6. p 200. c. Of Miracles c 4. per totam wrought in confirmation of points believed by Catholicks Protestants and are testimonies of true Faith although wrought by wicked men they being of that kind which cannot naturally be done n 1 p. 396 7. t. m. The gift