renewing and regeneration S. Chrysostome anno 380. saith i homil â—9 in Genes extrema The same that Circumcision worketh there in taking away the flesh the same doth Baptisme heere in taking away of sine S. Cyrill Alex. anno 430. saith k lib. 2. in Ioan. cap â—1 euen as water made verie hot by the force of fier doth borne no lesse then fier it self soe by the operation of the holy ghost water wher with the body of the baptized is sprinckled is enriched with diuine vertue and power S. Hierome anno 380. saith l Epist â—3 ad Oceanum what great force and grace Baptisme and water sanctified in Christ haue I will teach a little beneath Et infra a whole day saith he will not suffice me if I would collect all thinges out of the holy scriptures that perteine vnto the Power of Baptisme S. Augustine anno 400. saith m lib 19 coÌ„t Fanctum cap. 11. the force of Sacramentes is vnspeakable and vnvaluable which if it be contemned it maketh men sacrilegious for that is wickedly contemned without which pietie cannot be perfected The Author of the homily of the Sacrament of the body of our lord which is written amongst the homilies of Eusebius Emissenus and in the 9. tome of S. Hierome saith As the hight of the heauens the depth of the waters and vastnes of the earth did suddenly at the beck of our lord of nothing subsist and had a being so virtue doth giue the lyke power to wordes in spirituall Sacramentes and the effect doth serue the thinge S. Gregory anno 590. saith n lib 9 epist 9 ad Theoâ—â—stâ—m Patriâ—â—m he therfore that saith sinns are not altogether or quite for giueÌ„ in Baptisme let him say that the Aegiptians did not truly die in the red see THE ADVERSARIE The o Cent. 1 c 4 col 47 line 41 and cent 3. c. 4 col 82. line 55. Century-vvriters say that Iustine Martyne Clement c. thought regeneration not to be signified but wrought by baptisme and the word vnto which two ioyned to gether they attibute efficacie that is to say remission of sins for say they Cyprian doth not doubt to affirme that the person Baptisinge doth giue the holy ghost and sanctity outwardly to the Baptized c. p tom 2. de baptismo fol. 70. Zuinglius saith it was a great errour in the old Doctours in that they supposed the externall water of Baptisme to be of any valew towardes the purging of sinne q loc comm pag â—99 Muscidus saith Augustine did inconsideratly affirme that the Sacramentes of the new testament do giue saluation c. LVTHERS DOCTRINE Wee say saith he r in assert 〈◊〉 articulorum Art 1· that neither the Sacraments of the new nor old testament nor only faith did iustifie Againe Å¿ lib cont Cochlaerum There can no part of iustification be attributed to baptisme other wise if in any sort it should iustifie it were not lawfull to say that baptisme could not iustifie with out faith But when this is denyed to Baptisme it is verie well left to faith only ibid. But if ther be any of the Fathers who thought that Sacramentes did by their owne virtue iustifie yea let it be Augustine as Cochlaus contendeth I care not they are but mens sayinges often tymes contradicting them selues and teaching for the most parte after a humane sense with out the Scriptures Againe t lib. de capt â—â— by 〈◊〉 de baptismo cap. Baptisme iustifieth no man neither doth it profit any but faith in the worde of promise where vnto baptisme is added Et infra Neither can it be true that Sacramentes haue in them an efficacious force of iustification or that they are efficacious signes of grace for all these thinges are spoken to the preiudice of saith But in his latter Bookes he seemeth to think better and in some sort to haue recanted for saith he v homil 1 de Baptis circa principium to this end was baptisme instituted that it should serue vs not any carnall or corporall thinge but eternall grace eternall puritie sanctitie and eternall life Againe x homil â—2 de Baptism Baptisme cannot saith he but worke that for which it was instituted to witt regeneration and renewing of spirit Et infra Iohn would signifie by these wordes that Baptisme is so efficacious and of so great virtue as it can wash away sins drowne and choke death and heal and cleanse all vice and filthines Yet this efficacious working of the Sacramentes which some tyme the verie ignorant professe they explicate to be done only by faith and for faith so that Sacraments do profit such as actually belieue faith so that Sacramentes do profit such as actually belieue and receaue it by faith Yea they say that Sacramentes worke as a signe or picture to shew the faithfull where Christ the mediatour is as the bush sheweth where wine is to be sould For Kemnitius saith That y 2. part examinis Conc. Trident pag. 101 102. and pag. 185. the word and Sacramentes shew vs where faith ought to seeke and where it may find Christ the mediatour the Father and holy ghost for saith he the obiect of faith is the word and Sacramentes Melanchthon saith z loe comm cap. designis signes doe not iustifie as the Apostle saith Circumcision is nothing so Baptisme is nothing but they are witnesses of the diuine will towardes the. Againe a lib contra Anabapt as the will of God is shewed in his worde or promise so also in a signe as in a picture CALVINS DOCTRINE b lib. 4. instit cap. 14. ¶ 9. Caluin saith I would haue the reader admonished that I doe so assigne that ministerie to the Sacramentes not as if I did thinke there were alwayes remagning in them some secret force or virtue I know not what wherby they should be able of them selues to increase or strengthen saith but because they are established by our lord vnto this end that they should serue for the strengthning and increase of faith Et supra c ¶ â— Sacraments haue most cleare promises and more then the word they haue this peculiare thing that they doe liuely represent vnto vs the promises of God as it were paynted in a table yea they are bare signes which with out the written word of God doe profitt nothing wherby it may briefly be answered they are as seals hung vpon writtes or other publick actes which being taken by them selues are nothing Againe d â— 17. Wee must take heed saith he least they lead vs into an errour kine vnto this which for the amplifying or en larging of the dignitie of Sacramentes are written a little more magnificently by the Fathers to witt That wee should think some hidden virtue to be annexed or adioyned to the Sacramentes wherby they might of them selues conferre vnto vs the gaces of the holy ghost euen as wine is
needs bestrong which is taken from the confession of the aduersaries for the confession of the aduersaries against themselues is effectuall And truly saith he I do acknowledge that the truth inforceth testimony from her enemies contra Donatist post collat cap. 24 in his comm places part 2 pag 329. S. Austine saith That truth is more forceable to wring out confession then any rack or torment Peter Martyr saith doubtlesse amonge all testimonies that testimonie is of greatest accompt which is testifyed by the enemies Heere you see that to th end there be no means left vnsought wherby to make this our so weighty a case cleare Deut. 32.31 Esay 19.2.3 Esdras ca. 4.41 wee haue made euen our ennimies iudges bringe forth as the Prophet saith the Egiptians against the Egiptians for certenly as it is written truth is great and preuaileth THE 48. ARTICLE Of the purity or rather arrogancy of the church of England pag. 146. M. Iacob in his defence of the treatise of Christs sufferings printed 1600. saith This is the profit that comes by ordinary slaunting with the Fathers c if in this case wee were to looke after any man surely wee haue more cause to regarde our late faithfull teachers rather then those of ould who being equall with the best of them in any of the excellent graces of Gods spirit c. M. Whitgift Archbishop of Canterbury in his defence and briefe comparison of the protestant Bishops of our tyme with the Bishops of the primitiue church faith pag 472 The Doctrine taught and professed by our Bishops at this day is much more perfect sound then commonly it was in any age after the Apostles tymes Againe pag 473. surely saith he you are not able to reckoÌ„ in any age since the Apostles tyme any company of Bishops that caught and held so perfect and sound a doctrine in all poynts as the Bishops of England do at this day c. And in the truth of doctrine our Bishops be not only comparable with the old Bishops but in many degrees to be preferred before them Beza saith I haue bene accustomed to say in epist Theolog. epist 1 pag. 5 and not without cause as I take it that whylest I compare those very tymes next vnto the Apostles with our tymes they had theÌ„ more conscience and lesse knowledge and on the other side wee haue now more knowledge and lesse conscience in praefat in nou test dicat principi Condicuâ— This is my opinion saith he c. In so much as he affirmeth that Caluin did far exceed all the auncient and later wryters in interpreting the scriptures with varietie of wordes and alleaging of reasons All which is directly against M. Bancroft Bishop of Canterburie pag. 37â— in the suruey of the pretended holy discipline where he saith for M. Caluin and M. Beza I do thinke of them as their writings deserue but yet I thinke better of the auncient Fathers pag. 64. I must saith he confesse it Also the more aduised See Chemnitius in his examen CoÌ„cil Trident. part pag. 74. 64. and sober protestantes to vse their owne wordes doubt not but that the primitiue church receaued from the Apostles and Apostolicall men not only the text of scripture but also the right and true sense thereof And that wee are greatly confirmed in the true and sound sense of scripture by the testimonie of the auncient church In the confessions of Bohemia in the Harmony of confessions pag. 406. It is confessed that the auncient church is the true and best mistresse of posteritie which going before leadeth vs the way Sarauia saith The holy ghost which doth sit ouer in defenâ— and his president in the church tract de diuersis ministrorum gradibus pag. â— is the true interpreter of the scriptures of him therfore ought the true interpretation be sought and for as much as he cannot be coÌ„trary to himself which is ouer the church and hath gouerned it by Bishops now to reiect them is not a greable to truth in defens Apologiae printed anno 1573. pag. 35. M. Ievvell saith The primitiue church which was vnder the Apostles and Martyrs hath euermore bine accompted the puriest of all others without exception THE 49. ARTICLE Of Heretickes impudencie Imprimis Luther tom 5. ad Gal. cap. 1. fol 299. MArtin Luther hauing a scholler to dispute against his aduersaries in this manner did encourage him The argument saith he of the Papists me thinks is very probable and strong that is the church did thus thinke and teach it so many yeares all the Doctours of the primitiue church most holy men did also iudge it to be thus and so taught it what art thou saith he that dare disagree from all these But afterward heare Luther himself against these when Sathan saith he doth vrge this matter confidently say whether Cyprian Augustine Ambrose or S. Peter Paul Iohn yea an Angel from heauen teach otherwyse not withstanding this I know for certayn that I do not persuade humane but deuyne thinkes for this I may speake with confidence let therbe the church with Austine and other Doctours also S. Peter Paul Iohn yea an Angel from heauen which doth teach a contrary not withstanding my doctrine is such that it doth illustrate the glory of God only Peter was chief of the Apostles and taught with out the word of God These Luther Againe where he bids adew to all fathers lib. de fâ—â— 1â— arbitrio councells deuines Schools Bishops the consent of all ages and Christian people saith in this manner wee receaue all scripture saith he but so that the authority of interpreting it be in our power what wee interpret the holy ghost doth teach what others do bring although they be great although they be many it coms from the spirit of the Diuell and a wicked mynd Againe Luther perceauing that place of S. Paul Rom. â— vvee thinke a man to be iustified by faith and not by the vvorkes of the lavv not sufficient to proue iustification by faith did add this particle only and when he was admonished of it thus he answered tom 5. fol 141. 144. so I will so I commaund it let my will stand for a reason c. Luther will haue it so and saith he is a Doctour aboue all Doctours And a little after he concludeth moreouer saith he this word only ought to remaine in my testament although all Papists runne made at it and it greeueth me saith he that I haue not added these twoe wordes without all workes and lawes Againe in his booke against king Henry 8. he speaketh thus The word of God saith he is aboue althinges the deuyne maiestie maketh for me so that I nothing care if there be a thousand Austines a thousand Cyprians and a thousand Henries against me If I am no Prophet saith he yet I am sure the word of God doth stand for me I
Field saith Å¿ lib. 1. de Ecclesia c. â—0 pag. 19. The persons of them of whome the church consisteth are visible their profession knowne euen to the Prophane and wicked of the world The same confessatâ— melancthoÌ„ in loc comun ediâ— and in this sort the church cannot be inuisible And againe it is true that Bellarmine laboureth in vaine in prouing that there is and alwayes hath bene a visible church and that not consisting of some few scattered Christians with out order of ministery or vse of Sacramentes for all this wee doe most willingly yeeld vnto howsoeuer perhaps some few haue bene of opinion that c. And againe he saith 1561. c. de eceb pag. 324. t lib. 3. de Ecclesia cap. 6. pag. 72. It is most fond and friuolous that some demaund of vs where our church was before Luther began for wee say it was where now it is If they aske vs which wee answere it was the knowne and apparent church in the world wherin all our fathers liued and dyed wherin Luther and the rest were Baptized c. And most exceeding bouldhy he there further saith none of the pointes of false Doctrine and errour which they now mayntaine and wee condemne were the Doctrines of that church c. Also he proceedeth yet further with like incredible bouldnes and saith v Ibid. lib 3. cap. â— pag. 76. wee most firmly belieue all the churches in the world wherin our fathers liued and dyed to haue bene the true Protestant churches of God in which vndoubtedly saluation was to be found and that they which taught imbraced and belieued those damnable errours which the Romanistes now defend against vs were only a particuler faction c. To all which that may be a sufficient answere which followeth neither is it any maruaile if our aduersaries doubt not to make vndue and pretended clayme to the auncient fathers seeing they blush not to affirme thus exceeding bouldly and vntruly of the tyme in which Luther first began which is yet within the memorie of this present age The Protestantes chief growndes for their visible Church taken from VValdo VViclyffe and Husse c. Confuted VValdo was first a Catholicke and no Protestant Anno 1220. a Act. in on pag. 628. M. Fox testifieth of him that he was a Catholick lay-man arich Marchant of Lyons in france and so vnlearned that he gaue rewardes to certayne learned men to translate the holy scriptures for him and certeyne other workes of the Doctors And being thus holpen as M. Fox reporteth he conferred the forme of religioÌ„ in his tyme to the infallible word of God where vpon saith b pag. 41. M. Fox sprunge vp the Doctrine and name of those which are called vvaldenses Anno 1218. And againe he saith c pag. 45. that his followers were so vnlearned likewyse that some of them expounded the wordes of S. Iohn d Iohn cap. 1. Sui non receperunt eum Swyne did not receaue him Luther saith of the Waldenses e in Ioachim Cameratius de frattun Orthodox Eccleâ—â—is c. pag. â—75 They had that fault that because they would auoyd the subtilties and Craftines of Sophisters and Monkes they did altogether abstaine from all studie of artes And a little before he saith many of them indeed had neuer at any tyme seene the holy Bible heere it is euideÌ„t that he was first no Protestant VVicklyffe Anno 1370. M. Stowe saith f Annales of England printed Are 1592. pag 464. and 465. he was a Catholicke priest and parson of Lutterworth in licestershire And that he first inueyed against the church for that he had bene depriued by the Archbishop of Canterbury from a certayne benefice M. Fox saith g Act moÌ„ psg 85. hee was our countrey man and that out of all doubt all the world was in a most desperate and vile estate and that lamentable ignorance and darknes of Gods truth had ouer shadowed the whole earth when Iohn Wicklyffe stepped forth c. as the morning starre in the middest of a cloud And againe h pag 391. line 60. printed An. 1596. that in the tymes of horrible darknes when there seemed in a manner to be no one so little sparke of pure doctrine left or remayning Wickliffe by Gods prouidence rose vp through whome the Lord would first awaken and rayle vp againe the world c. M D. Humfrey saith i in vita Iulli printed at london 1573. pag. 263. Epist hist Eccles cent 6.10.11 pag 439 Our Iohn Wicklyffe was almost the first trumppet er of this Ghospell in these latter dayes Osiander saith k The bookes of Wicklyffe are not pure in all thinges for he had not men in those tymes that might brotherly admonish hime if he should goe beyond his limites Of all the horrible grosse errours which he held the Protestant doctrine of Iustification by faith only was so vnknowe vnto him that as Waldensis who liued in the same tyme with him affirmeth hee exceeded in the contrary defending humane merites as the damnable heretique Pelagius held them In so much that Melanchâ—hou saith of him l in epist ad frideric Micon in lib. epist Zuinglij Occolompadiâ— Pag. 622. Verily he did not vnderstand nor hold the iustice of faith And in the same place he doubteth not to say of him I haue found him in many other errours wherby one may iudge of his spirit Heere also it is euident that he was first no Protestant Iohn Husse Anno 1400. M. Iacob saith m in his defence of the Church ministers of england pag. 13. Luther in collog Germanâ—cis cap. de Antichristo being he was a Catholick priest that he said Masse euen to his dying day And was so Catholickly resolued in other pointes of faith that Luther saith n The Papistes burned Iohn Husse when as yet he departed not a fingers breadth from the Papacy for he taught the same which the Papistes do only he found fault with their vices and wicked lyfe against the Pope he committed nothing M. Fox saith o M. Apoc cap. 11. pag. 290. what did Husse at any tyme teach or defend in the couÌ„cell wherin he did not rather seeme superstitiously to consent with the Papistes what did the Papish faith decree concerning transubstaÌ„tiation which he Likewyse with the Papistes did not confirme whoe Celebrated masse more religioussie then he c. what therefore shall wee say he hath coÌ„mtted for which he is not together with the Romane Sea to be absolued And againe speaking of his followers he saith p Act. moÌ„ pag. 260. The BohemiaÌ„s being demaÌ„ded in what pointes they did differ from the church of Rome the only propositioÌ„s which they there vpon propunded were these fouer Articles first the necessitie of Communion vnder both kindes which point ProtestaÌ„tes acknowledge to be but a matter of indifferencie See q Mel. in Centur. epist Theolog pag. â—52 Iewell in
vnto God Againe q cap. 11. ¶ 19. wee say a man is iustified by faith only Againe r ¶ 2. he shal be iustified by faith who hauing excluded the iustice of workes doth apprehend the iustice of Christ by faith where with being vested he hoth appeare in the sight of God not as asinner but as iust Å¿ ¶ 2 And therfore wheÌ„ God doth iustifie vs by the intercession of Christ he doth not absolue or forgiue vs according to the approbation of our owne innocencie but according to the imputation of Iustice so that wee may be deemed iust in Christ who are not Iust in our selues Novv if you vvill knovv vvhether Caluin consent vvith the auncient fathers heare him self saying t Ibid. 1â— they babble that the ceremoniall workes of the law are excluded but not the Morale Finally it is so hard amatter for aiust man or a man of a holy life by doeing well to become more iust with Caluin that by how many the more good workes hee doth soe many the more sins doth he heap vp and decerueth so many the more stripes for he saith v lib. 3. cap. 14. ¶ 9. There is not one worke of the Saintes which if it be considered in it self but it doth deserue a iust reward of reproch x ¶ 11. yea it is damnable Let vs take heed therfore of good workes Againe he saith y cap. 11.13.2 ¶ 15. Let their dreame therfore be of force whoe fayne iustice to proceed from faith and workes z And certenly in these thinges no not Augustines sentence or at least manner of speaking it altogether to be admitted For although he doe marue lonsly spoyle a man of all prayse of iustice and doe attribute al to the grace of God yet he referreth grace vnto sanctification whereby wee are borne againe vnto newnes of life by the spirit Againe a Epitom colloquij Mont. 13. belyer pag. 44.48 He that doth once truly beleeue saith he cannot after wardes fall from the grace of god or loose his faith by his adultery or other lyke synnes Beza saith b In resp ad act colleg montisbelg part altera pag. 73. That Dauid by his adultery and murder did not loose the holy ghost and fall froÌ„ his faith An heresie condemned by the Primitiue church The Lunomians did teach that c S. August lib. de hâ—r cap. 54. no sinnes could hurt a man if so be he had but only faith the like vvas the errour and heresie of the Bogards vvho taught that iust men were not bound to the obseruation of the commaundements of God but only to faith vvhome the councell of vienn a condemned THE 19. ARTICLE Of Good vvorkes THE CATHOLICKE DOCTRINE A man doth no lesse merite life and saluation by this good workes then death and damnation by his euill workes SCRIPTVRE d Ecclesiasticus 16.18 and â— v. 33. GIue a reward to those that susteine thee that thy Prophets may be found faithfull e Iere. â—1 16 Daniel 4 24. There is a reward for thy worke saith our lord f wisdom 5.16 The iust shall liue foreuer and their reward is with our Lord. g matt 5. v. 12.17 Be glad and reioyce for your reward is very great in heauen c. let your light so shine before meÌ„ that they may see your good workes and glorifie your father which is in heauen h cap. 10.42 whosoeuer shall giue to drinke to one of these little ones a cuppe of could water only in the name of a Disciple hee shall not loose is reward c. i cap. 16 27. And then he will render to euery man according to his workes c. And k cap. 26. â—4 come you blessed of my Father possesse you the kingdome prepared for you from the foundation of the world for I was an hungrie and you gaue me to eat I was a thirst and you gaue me to drinke c. l Rom. 2.6 v. 13. Who will render to euery man according to his works c. for not the hearers of the law are iust before God but the doers of the law shal be iustified m Luc. 14.14 Recompence shal be made thee in the resurrection of the iust n 1. Cor. 3.8 Euery one shall receaue his owne rewarde according to his owne labour o 2. Cor. 5.10 Wee must all be manifested before the iudgmeÌ„t seat of Christ that euery one may receaue the proper thinges of the body either good or euill p 1. Tim. 4.16 See also 2. Tim. cap. 4. v 8. Attend to thy seelf and to Doctrine be earnest in them for this doing thou shalt saue both thy selfe and them that heare thee q Tit. 3.8 Be carefull to excell in good workes these thinges be good and profitable for men r Hebr. 6. v. 10. For God is not vniust that he should forget your worke and loue which you haue shewed in his name which you haue ministred to the Saintes and do minister c. Å¿ cap. 10.35 Doe not therfore leese your rewarde which hath a great renumeration for patience is necessarie for you that doing the will of God you may receaue the promise c. t cap. 11. â— â— esteeming the reproch of Christ greater riches then the tresures of the Agiptians for he looked vnto the reward u Iames. 2. And in like manner also Rahab the harlot was not shee iustified by workes receiuing the messengers and putting them forth an other way x 2. Ioh. v. â— That you may receaue a full reward Apoc. 20.12 23 And the dead were iudged of those thinges which were written in the bookes according to their workes c. and it was iudged of euery one according to his workes c. z cap. 22.12 behold I come quickly FATHERS S. Iustine anno 150. saith a in Apolog. 2. antâ— medium men whoe by their workes haue shewed themselues worthy the will and councell of God wee account them to liue with him by their merites and so to raigne that they shal be free from all death and trouble S. Irenaeus anno 160. saith b Aduersus haereses cap. 72. let vs not account that crowne pretious or of worth which easily and of it owne accord plats it self vpon our heads but that which wee attayne by payne and againe and by how much the more paynfull it comes vnto vs so much the more inriched and estimable it is S Basil anno 380. saith c lib. de S. Spiritu man is saued by the workes of iustice Againe d S. ca. 24. orat â—â—ple princip all wee that walke an Euangelicall life are Marchants seeking for the possession of heauen by the workes of the commaundements Againe e Prouerb orat ad Diuiâ—es shew thy workes and craue thy reward S. Cyprian anno 240 saith f l b. de simplie Praâ—ator vel de vnitate Ecclesiae Man hath
haue scripture for me and they haue only their owne authoritie Againe lib. ad Ducem Georgium since the Apostles tymes saith he no Doctour or wryter hath so excellentlie and clearlie confirmed instructed and conforted the consciences of the secular states as I haue done by the singuler grace of God this certeynlie I know that neither Austine nor Ambrose who are yet in this manner the best are equall to me herein Aduersus â—also nomiâ—atum Ecclesiasticum statutum Againe I would you should know saith he that hereafter I will vouchsaue you this honour no more as that either you or the Angels themselues from heauen should iudge of my doctrine c. neither will I haue my doctrine iudged by any no not by the Angels because for as much as I am certeyn of it I will iudge by it both you and the Angels Aduer Caro lostadianos lib. 7. Acher his Scholler blusheth not to say I doubt not saith he but that if Austine were now liuing he would not be ashamed to professe himself Martine Luthers Scholler in praefat in libelluÌ„ Ger de Diaboli tyrannide Andraeas Musculus saith since the Apostles tymes there liued not in the world agreater theÌ„ Luther And it may welbe said saith he that God hath powred out all his giftes vpon this only man and that there is as great difference betweene the auncieÌ„t Doctors and Luther as betweene the light of the sunne and the moone neither is it to be doubted saith he but that the auncient Fathers euen those that were chief and best among them as Hilary and Austine if they had liued and taught in the same tyme with Luther they would without blushing haue carried as his ministers the lanthorne before him The examples that might be further giuen of this kind are almost infinite in so much as sundry Caluinists blushing there at in Luthers behalfe haue not for borne to taxe him with excessiue pryde as a lib. Germanico contra Hosium de coena Domini p. 82. Conradus Reis saith of him God saith he hath for the sin of pride where with Luther extolled himself as many of his writings shew taken from him his true spirit c. in place thereof hath giuen him an angry proud and lying spirit The deuines of Tigurt say b in confess Germanica prinred Tiguri 1544. in octauo Luther boasteth himself to be the Apostle and Prophet of the Germans that he learned of none and of whome all others haue learned no man hath knowne any thinge but all haue learned of Luther no man hath done any thing Luther hath done all c. c in Praefat. in libro contra Regem Angl. extant To conclude with Luthers ciuilitie to wardes king HeÌ„ry the eight he calleth him an enuious madd foole babling with much spittle in his mouth more furious then madnes it self more doltish then folly it self indued with an impudent and whorish face In tom 2. wittemberg fol. 333. 334. 335. c. without any one veyne of princely bloud in his body a lying sophist a damnable rotten worme a basiliste and progenie of an adder a lying scurrill couered with the title of a kinge a clownish witt a doltish head most wicked foolish and impudent Henry fol. 338 fol. 240. 333. c. he doth not only lye lyke a most vayne scurie but surpasseth a most wicked knaue thou lyest in thy throat most foolish and sacrilegious king These are his very wordes with much more which modesty will not repeat Caluin Iohn Caluin doth feare neither the name of councells Bishops or Pastours lib. 4 instit c. 6 11 12. lib. 3. cap. 5. 11. 20. Also saith he when they obiect to me this hath beene receaued thirteen huÌ„dred yeares since to wit prayer for the Dead I answere them those Fathers in this thinge wanted both the law of God and good example finally they fell into a horrible errour cap 4. 11. â—2 Also it doth little moue me saith he whatsoeuer doth occurre euery where in the writinges of the Fathers concerning satisfaction It is true I see many of them yea saith he I will speake plainly all most all whose bookes are now extant haue either fayled in this point or els haue spoken to sharply and harsh Also saith he if they be Apostles let them not prattle whatsoeuer pleaseth them lib. 4 cap. 1. 11. 4. but let them teach seriously and truly his commaundements by whome they are sent Againe cap 17. ¶ 15. Thus he proueth his exposition of these wordes This is my body wee saith he as in all the whole scripture besides doe study to know the true sense of this place with no lesse obedience then care neither do wee rashly admit with a preposterous feruor or in consideration what first doth come into our myndes but with earnest meditation wee doe imbrace that sense which the spirit of God doth suggest Zuinglius tom 1. lib. de certitudine claritate verbi Dei fol. 168. Yf thou craue a iudge saith he to determine of the word of God c. euery man may erre vnlesse he be illuminated by the holy ghost but if a man cannot be a certaine iudge vnlesse God illuminate him what doth hinder me that I goe not to this teacher and maister who may illuminate me with the light of his holy spirit But thou wilt say by what signe doest thou shew thy self to be taught of God I know it I say and certainly know it first because whatsoeuer you shall aske and belieue it shal be giueÌ„ you Matth. 21. an other signe also ther is wherby I know my self to be taught by the holy ghost to witt that I perceaue this truth of God to be within me be it spoken saith he without enuy in expositione articuli 44. Again The Catholickes saith he doe affirme the sacrifice of the masse but who shal be iudge I say only quoth he the word of God and thou by and by doest cry out the Fathers the Fathers haue so taught vs but I bring thee neither Fathers nor mothers wherfore I craue the word of God These he Musculus in locis communibus ca. de iustificatione numero 5. a 2. cor cap. 12. v. 11. The Papistes saith he doe obiect the epistle of S. Iames but hee whosoeuer he were although the brother of Christ and Piller amongst the Apostles and as S. Paul saith a great Apostle a boue measure not withstanding saith he he should not preiudice the verity of iustification by faith only Fricius of all the protestantes in Polonia vvithout question the most learned against communion vnder one forme Christ saith he in the last supper ioyned drinke with the meat therfore if the church separate these Modreuius l. 2. de ecclesia c. 2. pag. 411. shee is not to be heard let it be that the church of Hierusalem hath separated these and that S. Iames which certenly
they doe affirme hath giuen but one only forme to them of Hierusalem what then the word of God is cleare and plaine eat yee and drinke yee this wee must heere this is to be preferred before all Iacobs and all wordes of the church no otherwise then God is preferred before the church Brentius Brentius also doth most euidently affirme the same in Apolog. confess wittem c. de concilijs Pag. 600. according to the sentence and decree of the whole church of wittem both S. Peter saith he prince of the Apostles and S. Barnabus after they had receaued the holy ghost did erre to gether with the church of Hierusalem THE 50. ARTICLE Heretickes Raylinges the one against the other Luther against the Zuinglius Contra articulos Louan Thess 27. WEe vndoubtedly iudge saith he the Zuinglians to be Heretickes and altogether alienated from the church of God who deny the body and blood of Christ to be receaued with our carnall mouth in the blessed Sacrament Luther against the Caluinistes Cont Cal. tom â— IeneÌ„si pag 299. Conrad Schlusselbur de Theolog. Cal. lib 2. pag 42. vide ibi exempla fol. â— c. Luther saith that in fauour of these later Arians Caluin hath called in question and plainly reiected all or most part of those sayinges and wrytinges wherby the Fathers haue proued out of the Bible the diuinity of Iesus Christ and confuted all such heretickes wherof therbe many examples in D. Ioannis Matthai libro which he set forth against the infection of the Caluinistes Luther against the Sacramentaries or Zuinglius in confess orthodox The Deuynes of Tigur alleadge Luthers confession made a little before his death where he saith I that walke now to my graue Eccles Tigur tract 3. fol. 108. will carry this testimonie and glory to the tribunall seat of Christ my Sauiour that I haue with all carefullnes condemned and avoyded those fanaticall men and enemies of the Sacrament Zuinglius Oecolampadius Suenkfeldius and their Schollers whether they be at zurick or in what other place soeuer vnder the sun Tilmannus Heshusius a Lutheran against Caluin I do protest saith he in defens cont Cal. both to God and the church that I haue not Ioyned hands with that blasphemous and wicked sect of the Caluinistes but haue resisted them to their face and giuen all diligent labour in the worke of the son of God Luther against the Zuinglians I protest saith he before God and the world tom 7. wittemberg fol. â—81 and 382. that I do not agree with them nor euer will whilest the world standeth but will haue my hand cleare from the blood of those sheepe which these heretickes driue from Christ deceiue and kill yea cursed be the charitie and concord of Sacramentaries for euer and euer to all eternity The Deuynes of Mansfield Lutherans against Caluinistes Wee doe iustly suspect say they the Doctrine of the Sacramentaries in confess Mansfield Latina pag. 120. first for their new beginning for it hath had it's beginning now of late in our tyme and was altogether vnknowne to the old church Secondly because the Sacramentaries doe not absolutly agree among themselues in one opinion but are diuided so that some are Carolastadians Zuinglians Oecolampadians Zuenkfieldians Campanistes Caluinistes and such like Epitome colloquij maulbranae anno 1564. pag. 82. The Lutherans in a notable Synod in Germanie vvith one voyce and generall consent do plainly renounce all brotherly friendship vvith the Zuinglians in these vvordes That the Zuinglians do write themselues to be acknowledged for our brethren this is so impudent foolish a thing fayned by them that wee cannot sufficiently admire their saucines But as wee graunt them no part in the church so likewise doe wee not acknowledge them for our brethreÌ„ whoe wee know to be puffed vp with the spirit of lying and very contumelious against the son of God A superintendent of the Lutherans against Zuinglians for corrupting the Bible conraâ—us Schlusâ—â—â—bur de 〈…〉 lib 2. and fol. 43. 44. Zuinglius saith he that he might proue his Sacramentarie blasphemie most wickedly like a manifest falsifier and forger of scripture hath corrupted the word of the son of the liueing God neither can this wickednes of Zuinglius vnder any colour be excused for the thing is most manifest Moreouer both the Greeke text all latine translations and also the Tigurian translation together with Luther hath This is my body for which Zuinglius hath put This signifieth my body Concerning the German translation made by the same Zuinglius thus it is anno 1560. one Humbert a Rector of a School in the towne of Mundera in Saxionie shewed me an example of a Germane Bible which was printed at Tigur where with great admiration and vexation of mynd I found the word of the son of God corrupted according to the phansie of that dreaming Zuinglius for in all these fower places Matth. 26. Mark 14. Luke 22. and 1. Cor. 11. where the wordes of the institution of the son of God are rehearsed This is my body This is my blood he hath falsified the text saying This signifieth my body This signifieth my blood A speciall great Lutheran against the Caluinistes A certayne great Lutheran Patriarch did set forth thee bookes against Caluinistes Capita libri primi tres libri Caluinistarum Theologiae printed at Franckford with this title anno Domini 1591. In which as it were in a certayne table is plainly made manifest out of more then 223. publike writinges of the Sacramentaries as also by their owne wordes together with the names of the authours that they hold no one article of the Christian Doctrine right as they ought to doe who beginning from God and his omnipotencie and word runing ouer almost all other articles as of the vnion of the twoe persons in Christ the redemption the holy ghost the Fall of man of Free will of the law of God of the ghospell of predestination of the article of iustification of faith only iustifying of good workes of pennaunce of the Sacramentes in generall of Baptisme of the Lords supper c. of the Ascension of Christ into heauen of his descension into hell of the worship of Christ and in all these and many other this Patriarch doth condemne the faith of the Caluinistes as altogether hereticall and doth scarce name them which he doth very often but he doth adorne them with some singuler Epithet or other calling them infidles wicked blasphemous louglers heretickes incredulous strucken with the spirit of madnes and blindnes men of an impudent and shamelesse countenaunce the trouble some instrumentes of Sathan Concerning the later parte see the preface Zuinglius against Luther a tom 2. lib. de SacrameÌ„tis fol 412. Zuinglius saith that Luther is a publike and manifest corrupter an adulterer of holy scripture b respons ad ConfessioneÌ„ Lutheri fol. 408. Againe behold saith he how Sathan doth