doth casually and obiter among other things make mention over and besides the foresaid doctrine of prayer for the dead of [s] Hamelmannus de Traditionibus Apostolicis col 707. lin 27. col 736. lin 56. And Mr. Whitaker de Sacra Scriptura pag. 655. ante med saith I do acknowledge that Dionysius is in many places a great Patron of Traditions Apostolick unwritten Traditions of [t] Hamelmannus ubi supra col 707. l. 4. col 737. l. 51. Chrysm [u] Hamelmannus ubi supra col 707. l. 49. col 743. l. 4. And D. Reynolds in his conference pag. 488. post med Consecration of Monks of [x] Mr. Reynolds in his conference with Mr. Hart pag. 488. post med Chancels severed with sanctification from the rest of the Church of [y] Hamelmannus de Traditionibus col 741. post med Altars places sanctified and sundry Ceremoniâ—â— of the peoples [z] Hamelmannus ibid. col 742. circa med mutual salutation upon the Pax pronounced of [a] Scultetus in his Medulla Patrum pag. 484. circa med saith In libro de Ecclesiastica Hierarchia multa scribit de Templis de Altaribus de locis Sacris de choro de consecratione MonachoruÌ„ de Tonsura rasione capitum the tonsure and rasure of Priests heads of perfuming or [b] Hospinianus in hist Sacramentaria lib. 1. pag. 104. post med burning Incense at the Altar and of [c] Humfred Jesuitismi part 2. pag. 519. circa med and Luther tom 2. Wittemberg Anno 1562. de captiv Babyl fol. 84. b. ante med saith At dices Quid ad-Dionysium dices qui sex enumerat Sacramenta c. Respondeo scio hunc solum haberi ex antiquis pro septenario Sacramentorum licet Matrimonio omisso senarium tantum dederit As concerning the number of Sacraments mentioned by the Fathers it is to be noted that the Fathers do speak of them but casually and as occasion is ministred So sometimes they do in some places but mention one Sacrament in other places two in others three in some place Baptism only in an other Order in a third Confirmation In this sort St. Austin contra literas Petil. l. 2. c. 104. affirmeth The Sacrament of Chrism or Confirmation to be in the kind of visible sings and sacred even as Baptism it self And in Epist Joan. tract 6. he mentioneth not only the Sacrament thereof but also the vertue of the Sacrament In an other place namely tom 7. l. 2. contra Epist Parmen c. 13. he mentioneth Baptism and Order And to prove that Orders once received cannot be lost no more than Baptism he saith Sâ— enâ—m utrumque Sacramentum est quod nemo dubitat cur illud non amittitur illud amittitur Neutri Sacramento injuria facienda est And again Vtruâ—que enim Sacramentum est c. In like manner St. Cyprian inserm de ablut pedum initio saith Docetur quae sit Baptismi asiorum Sacramentorum stabilâ—tas mentioning therewith all sundry of them And so plainly that Chemnitius speaking thereof in examen part 2. pag. 7. b. post med confesseth that quinque numerat he there reckoneth up five Sacraments Only answering thereto for his refuge that Cyprian was not Author of that Treatise The vanity of which his answer against that Treatise of Sermons extant under Cyrians name is sufficiently refelled heretofore in this Consideration num 2. at 7. In like manner doth Innocentius the first-mention extreme Vnction in so much as Bale in his Pageant of Popes fol. 26. and Szegedine in speculo Pontificum pag. 33. ante med reprehend Innocentius for that he affirmed Annoyling of the sick to be a Sacrament Six of our Sacraments that the Book of Hermes entituled Pastor affordeth in like manner testimony or ground-work of [d] Abraham Scultetus in medulla Theolog. c. pag. 467. post med Free-will and Monastical solitude of [e] Hamelmannus de trad Apost col 252. fine col 253. initio col 254. lin 38. Abraham Scultetus ubi supra pag. 467. post med Purgatory and prayer for the dead of [f] Hamelmanus ubi supra col 253. l. 54. col 254. lin 49. Hamelmannus ubi supra col 251. lin 48. col 254. lin 30. merit and justification of works of professed chastity in Ministers of fasting [g] Hamelmannus ubi supra col 254. lin 36. from certain meats of [h] Ibidem col 253. lin 46. the Innocent parties remaining unmarried in case of adultery of [i] Chemnitius examen Concil Trid. part 4. pag. 127. prope finem works of Supererogation and of [k] Hamelmannus ubi supra col 254. lin 53. saith Fuit igitur borum Papismi â—nitium impurus ille liber Pastoris vel Hermetis Popery And though in the Primitive Church some question [l] Vide Eusebium hist lib. 3. c. 3. prope finem was made of this Book as whether it were Canonical Scripture or not many Fathers [m] It was thought to be sacred and for such alleged by Origen l. 10. in Epist ad Rom. Tertul. l. de oratione Clemens Alex. l. 6. Strom. Athanasius in libro de Decretis Nicen. Synod Cassianus Collat. 13. c. 12. by Iraeneus l. 4. c. 37. thinking it was yet is it confessed to have been received at the least for [n] Hamelmannus ubi supra col 254. lin 24. saith illum pro Ecclesiastico habuerunt quidem Patres and col 730. lin 25. he saith Hermetis libellus qui dicitur Pastor est olim aliquando in numerum Ecclesiasticorunâ— librorum relatus And see the same yet further confessed by Mr. Hooker l. 3. pag. 34. prope initium In so much as Eusebius hist l. 5. c. 3. Rufinus in Symbolum Hieron in Catal. do commend this book for profitable and so Mr. Whitaker de Sacra Scriptura pag. 93. fine confesseth of Hierom. Ecclesiastical And the authority thereof to have been by so many since specially alleged by [o] Hamelmannus ubi supra col 253. lin 10. saith Liber Pastoris videtur receptus esse ab Irenaeo Clemente And col 255. lin 42. he saith Ostendit Euseblus à quibusdam librum Pastoris receptum esse imprimis ab Irenaeo sic Origines l. 1. de Principiis c. 3. citat quaedam ex libro Pastoris ejusque libri lectionem commendat hom 13. in Ezech. Origen Clement and Irenaeus who lived next to those Apostolick times 14. Fourteenthly this confessed continued current of Testimonies from the Fathers is so certain and evident that sundry of our learned Adversaries doubt not therefore to make general disclaim in the antient Fathers Hence it is that Mr. Whitaker affirmeth [1.] Whitaker contra Duraeum l. 6. pag. 243. fine saith Ex Patrum erroribus vester ille Pontificiae religionis Cento consutus est The Popish Religion to be a patched Coverlet of the Fathers errours sewed together And that also M.
[i] Cent. 3. col 82. lin 50. col 148. l. 4. And see Cyprian l. 1. Epist ult ante med where he saith Oportet verò mundari sanctificari aquam priùs à Sacerdote And see Cent. 4. col 415. lin 44. as the Priests consecration of the water of Baptism [k] Cent. 3. col 124. lin 53. col 126. lin 20. Abrenuntiation [l] Cent. 3. col 125. lin 1. 124. lin 57. triple immersion [m] Centur. 3. col 125. lin 9. unction c. that by Beza's judgement such [n] Beza in Epist Theolog Epist 8. saith Totum illum apparatum quo vetustistimi etiam illi Baptismum Caenam Domini se exornare posse putarunt non satis mirari possum c. pag. 79. initio And having recited sundry of those Ceremonics he calleth them histrionicas ineptias pag. 80. prope initium saying there further Certè qui Apostolos faciunt istarum ineptiarum authores nè refutatione quidem digni sunt quantumeunque sunt verusti Scriptores c. And a little afterwards Plerique tamen ex vertastistimis illis Christianorum Sacra non aliter quam Cereris mysteria quaedam occultanda censuerunt c. Et totam illam actionem c. in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quaedam nè ipsis quidem mystis plerisque intellecta Sacra transformaâ—unt Fathers as were most antient adorned their Sacraments with excess of Ceremonies [o] Suâ— saith Cartwright in Mr. Whâ—tgifts defence c. pag. 522. fine he chargeth Austin with absicedity herein and ibid pag. 516. And Bullinger in his Decades in English decad 5. serm 8. pag. 1049. a. circa med that Austin was of mind that Children could not be saved without Baptism that [p] Musculus loc com de Baptismo pag. 308. post med Austin and many Fathers were of the same opinion In so much that as Calvin confesseth the Fathers have hereupon doubted not [q] Calvin instit l. 4. c. 15. sect 20. almost from the very beginning of the Church to use the Baptism of lay persons in danger of death In like manner concerning Chrism or Confirmation to omit the plain sayings of [r] Aug. contra lit Petil. l. 2. c. 104. tom 7. saith Sacramentum Chrismatis in genere visibilium signorum Sacrosanctum est sicut ipse Baptismus And tom 9. in Epist Ioan. tract 3. he saith Vnctio Spiritalis ipse spiritus sanctus est cujus Sacramentum est in unctione visibili And ibid. tract 6. he preventeth an objection saying Numquid modo qu bus imponitur manus ut accipiant Spiritum Sanctum hoc expectatur ut linguis loquantur aur quando imposumus manus istis infantibus attendit unusqu sque vestiù◠utrum linguis loquerentur cum videret eos linguis non loqui ita perverso corde aliquis vestrum suit ut diceret non acceperunt Spiritum Sauctum And a little after Si vis nosse quia accepisti Spiritum sanctum interroga cor tuum nè fortè cum Sacramentum habes virtutem Sacramenti non habeas St. Austin and other Fathers as also the like evident confession of [s] Calvin institut l. 4. c. 17. sect 43. saith Si quis vetustate tueri hujusmodi inventiones velit nec ipse ignoro quam verustus sit Chrismatis exufflationes in Baptismo usus quam non longè ab Apostolorum aeta te Caena Domini tacta rubigine fuerit Calvin Chemnitius reprehendeth herein sundry of the most antient Fathers namely St. Cyprian the Laodicene Council Melchiades Cornelius and Tertullian And the Ministers of Lincoln-Diocess charge [u] The Ministers of Lincoln Diocess in their abridgement c. pag. 42. ante med Tertullian Cyprian Ambrose with error of using the Cross in confirming those that were Baptized c. 9. Ninthly concerning Confession Absolution Penance and satisfaction it is confessed that even [x] Centur. 3. c. 6. col 127. lin 28. where the Century Writers say Absolutionem deinde à peccatis iâ—a confercbant si qui poenitentiam agebant peccatum priùs confessi essent Sic enim confessionem magnopere Tertullianus urget in libro de poenitentia usit atam fuisse privatam confessionem qua delicta cogâ—tata quoque parva confessi sunt ex allquot Cypriani locâ—s apparet ut ex Sâ—â—mone quinto de lapsis l. 3. Epistolarum Epistola 14. 16. ubi desertè aâ—t In minoribus etiam peccatis quae quidem non in Deum committuntur necesse est ad exomoleg sin venire inque frequenter fieri jubâ—t l. 1. Epist 3. c. in those former times of Cyprian and Tertullian was used private confession even of thoughts and lesser sins and that the same was [y] Vide ibid. then commanded and thought necessary that also as then [z] Centur. 3. col 127. sin 40. Penance or satisfaction was injoyned according to the offence that the same Fathers [a] Whitaker contra Camp rat 5. pag. 78. And see him also alleged in Mr. Fulks defence of the English Translations cap. 13. pag. 368. ante med thought by such their external Disciplin of life to pay the pains due [t] Vide Chemnitium examen part 2. pag. 58. a. post med and 64. b. ante med and 65. a. post med for sins and to satisfy Gods justice That [b] Whitaker in resp ad Camp rat 5. pag. 78. paulo ante med And see Calvin institut l. 3. c. 4. sect 38. initio not Cyprian only but almost all the most holy Fathers of that time were in that error and that the Priest when confession was as before made and penance injoyned [c] Centur. 3. col 127. lin 44. did afterwards absolve the penitent even [d] Vide ibid. and see this Ceremony of imposing the Priests hand in absolution mentioned by Cyprian in serm de lapsis paulo ante med l. 3. Epist 17. 18. in Concil 4. Carthag Can. 76. 78. Chrysost in Iohn 20. hom 85. fine with the now like used Ceremony of imposing his hand 10. Tenthly concerning the Primacy of Peter above the other Apostles acknowledged by [e] Calvin alleged in Mr. Whitgifts defence pag. 173. saith The twelve Apostles had one among them to govern the rest and see further pag. 496. ante med Calvin [f] Musculus alleged there pag. 66. post med saith The Celestial Spirits are not equal the Apostles themselves were not equal Peter is found in many places to have been chief among the rest which we deny not Musculus and sundry other [g] M. Whitgift ubi supra pag. 375 initio saith Among the Apostles themselves there was one chief c. that had chief authoraty over the rest c. that Schisms might be compounded vide ibid. post med And see him further there pag. 395. In so much as he doubteth not to answer there pag. 62 63 65 68 70. certain places
of Scripture sbjected by our other Adversaries against Peters Primacy learned Protestants the anriquity of this opinion is fully confessed by Mr. Fulk who speaking of Leo and Gregory Bishops of Rome the first of them about Anno Domini 440. and the other about 59â— saith [h] Mr. Fulk in his Retentive against Bristows moâ—tives c. pag. 248. fine the mystery of iniquity having wrought in that seat of Rome neer five or six hundred years before them so antiently before them did the Roman Sea in his opinion begin to be Papal and then greatly encreased they were so deceived with long continuance of error that they thought the dignity of Peter was much more over the rest of his fellow-Apostles than the holy Scriptures of God do allow So confessedly antient and of long continuance was this opinion of Peters Primacy even in those elder times of Leo and Gregory A thing so evident that our other learned Adversaries reprehend sundry of the other much more antient Fathers for their affirming the Church to be built upon Peter namely [i] Conturists cent 4. col 1250. l. 2. Hierom [k] Cent. 4. col 555. lin 30. Hilary [l] Cent. 4. col 558. l. 54. Nazianzen [m] Cent. 3. col 84. lin 73. it is said Tertullianus non sine errore sentire videtur Claves soli Petro commissas Ecclesiam super ipsum extructam esse Tertullian [n] Centur. 3. col 84. lin 59. saith Passim dicit Cyprianus super Petrum Ecclesiam fundatam esse ut l. 1. Epist 3. l. 4. Ep. 9. c. Cyprian [o] Cent. 3. col 85. lin 3. it is said Origines tract 5. in Matth. dicit Petrus per promissionem meruit fieri Ecclesiae fundamentum Idem hom 17. in Lucam Petrum vocat Apostolorum Principem Origen and in general [p] Calvin institut l. 4. c. 6. sect 6. saith In Petro fundatam esse Ecclesiam quia dictum sit super hanc Petram c. At nonnulli ex Patribus sic exposuerunt sed reclamat tota Scriptura c. And Danaeus in respons ad Bellarmin disput part 1. pag. 277. post med saith of the Fathers Dictum en im Christi Matth. 16. Tu es Petrus super hanc Petram c. pessimè de persona Petri sunt interpretati c. many Fathers reproving also others for their entituling Peter the [q] Cent. 4. col 556. lin 17. they allege Optatus calling Peter Apostolorum Caput unde Cephas appellatur and see next heretofore at 10. where they allege Origen calling Peter Apostorum Principem And Mr. Fulk in his Retentive c. pag. 248. chargeth Optatus with absurdity for saying of Peter praeferri omnibus Apostolis moruit c. he deserved to be preferred before all the Apostles and he alone received the Keys of the kingdom of Heaven to be communicated to the rest vide ibid. fine in like manner is Peter called Prince of the Apostles by Cyril of Hierusalem Catech. 2. Prince and Head of the rest by Cyril of Alexandria l. 12. in Ioan. c. 64. The Pastor and Head of the Church placed by Christ over the whole earth by Chrysostom in Matth. hom 55. ante med and Apostolorum vertex in the same homily circa med The Master of the whole world by Chrysostom in Ioan. hom 87. paulo ante med ad Pop. hom 80. ante med The rock and top of the Catholick Church in the Council of Chalcedonact 3 Head of the Apostles and [r] Cent. 4. col 554. lin 32. col 1074. lin 13. Arnobius is reprehended for tearming him Episcoporum Episcopus in respect whereof the Centurists do there further say de Petro minus commodè loquitur the Bishop of Bishops In so much that whereas the Fathers doubted not publickly to celebrate a yearly [s] Concil 2. Turonense can 16. saith Sunt etiam qui in festivitate Cathedrae Domini Petri Apostoli c. See this confessed Centur. 6. col 580. lin 2. And S. Austine serm 15. de Sanctis saith Institutio solemnitatis hodiernae a Senioribus nostris Cathedrae nomen accepit c. rectè ergo Ecclesiae natalem illius sedis colunt quam Apostolus pro Ecclesiarum salute suscepit dicente Domino Tu es Petrus c. ideo dignè fundamentum hoc Ecclesia coliâ— And see further mention hereof in Beda in Martyrologio festival day in honour of Peters Sea which respect had thereto is more than we find had to any other Sea of any other Apostle Danaeus answering hereunto affirmeth the Fathers assertion hereof to be [t] Danaeus in resp ad Bellar disput part 1. pag. 275. fine 276. initio the judgements and testimonies of the Church then corrupted and bewitched or made blind with this error And thus much concerning Peters Primacy confessedly as before taught by the Fathers and acknowledged by Mr. Whitgift and sundry other Protestants Mr. D. Covel not only further [u] Mr. Covel in his examination c. against the plea of the innocent Printed 1604. having spoken pag. 106. post med of one above the rest to suppress the seeds of dissention saith further thereof pag. 107. prope initium If this were the principal means to prevent Schisms and dissentions in the Primitive Church when the graces of God were far more abundant and eminent than now they are Nay if the twelve were not like to agree except there had been one chief among them for saith Hierom among the twelve one was therefore chosen that a chief being appointed occasion of dissention might be prevented c. affirming it in particular but also as laying down the general received reason thereof saith to the Puritans [x] Ibid in the words there next following How can they think that equality would keep all the Pastors in the world in peace and unity c. for in all Societies authority which cannot be where all are equal must procure unity and obedience And that this authority of Church-Government by him affirmed in the Apostles times was not then so personally tyed to any one as to dy with him but was to survive and continue to the Churches good himself further signifieth saying expresly of the Apostolick Church-Government in general That it was not to [y] Mr. Covel ibid. pag. 106. circa med saith If it concern all persons and ages in the Church of Christ as surely it doth the Government must not cease with the Apostles but so much of that authority must remain to them who from time to time are to supply that charge cease with the Apostles most evidently so by these premises implying an eminent authority continued in the Church of God and residing in one whereby to prove unity and obedience and to keep all the obedient Pastors of the world in peace whereto also [z] See Martin Luthers saying most pertinent to this purpose and alleged next hereafter in the margent under *
[o] Brereley ibidem in the margent at a. Lobechius in disput Theolog. pag. 358. fine 359. initio saith Immediatam porrò vocationem cum mediata ab Apostolis permutatam esse Scriptura testatur c. credimus immediatae vocationis usum Deo in hoc mundo nullum amplius futurum nullam quippe de ea dedit promissionem nullum mandatum and D. Saravia in his book of the divers degrees of Ministers pag. 9. initio tearmeth extraordinary Calling an unknown Coast out of which the now Defenders thereof can no waies wind themselves And see Mr. D. Covell in his defence of Mr. Hooker pag. 86. fine 87. initio and see Saravia in defen tract c. contra resp Bezae pag. 306 307. and ibidem pag. 37. circa medium he saith Sed speciem illam extraordinariae vocationis ad Ecclesiae ministerium c. cum nullo testimonio Scripturarum nec exemplo certo doceatur non admitto est enim periculi plena novi malique exempli c. ea sola fretus nemo se ministerio Ecclesiastico ingerere debet and see there pag. 35 36 38 c. Insomuch that pag. 59. fine 60. post med 74. fine he reprehendeth Beza for that in the Disputation had by him and other Protestants with Catholikes in the Conference at Poysy being demanded of their calling Beza affirmed the same to be extraordinary See hereof more in Brereley tract 2. c. 2. sect 6. at y z a. and see the contrary affirmed by others in Brereley tract 2. c. 2. sect 6. at f. tract 2. c. 2. sect 10. prope finem at r. sect 11. subd 3. at * 47 The indelible Character imprinted by certain Sacraments affirmed in expresse terms by Mr. D. Covell in his defence of Mr. Hooker pag. 87. fine 91. initio circa med where he allegeth St. Augustin for it And for the Doctrine thereof see Mr. Hooker l. 5. pag. 228. circa paulo post med yet impugned by other Protestants whereof see Mr. Willet in his Synopsis pag. 419. and see him reproving Mr. Hooker herein in his meditation upon Psalm 122. printed 1â—03 pag. 91. fine 48 The baptism of Women and Lay persons in case of necessitie affirmed by Jacobus Andreas in epitom Colloquii Montisbelgar pag. 46. prope initium 58. circa med by Mr. Hooker l. 5. sect 61. pag 137. circa med prope finem sect 62. initio pag. 139. ante med by Mr. D. Covell in his defence of Mr. Hooker pag. 91 fine 92. ante med by Mr. Whitgift in his defence c. pag. 518. ante med who also there allegeth Zuinglius by Schlusselburg in Theolog. Calvinistarum l. 1. fol. 68. b. and many others yet contradicted by Calvin as appeareth in Schlusselburg in Theolog. Calvinist l. 1. fol. 60. b. ante med 61. a. initio and contradicted by Mr. Willet in his Synopsis pag. 432. fine 433. and by many others 49 The known intention of the Church needfull to the Administration of the Sacraments by Mr. Hooker in his Ecclesiastical Polity l. 5. sect 58. p. 126. versus finem and by D. Covell in his defence of Mr. Hooker pag. 103. ante med and more plainly 104. post med 106. post med And yet impugned specially in Mr. Hooker by certain English Protestants in their Christian Letter to Mr. R. Hooker pag. 29. fine 30. initio post med and promiscuously by others 50 Seven Sacraments by the Protestant Divines assembled in the Conference at Lipsia teste Illyrico inadhortatione ad Constantiam in agnita Christi religione c. printed in Octavo Magdeburg 1550. paulo post initium ante med and by the Protestant Divines assembled in the Conference at Ratisbon anno 1541. whereof Bucer in Actis Colloq Ratisbon saith Protestantes non gravatim admiserunt septem Sacramenta 51 Implicite Faith commonly tearmed Fides implicita affirmed by Dr. Field of the Church l. 3. c. 2. pag. 65. circa med and in his Epistle Dedicatory to the L. Archbishop neer the begining of that Epistle he-saith [o] Alleged by Brereley tract 2. c 3. sect 11. subdi 1. in the margent under 1. For seeing the Controversies in Religion in our time are grown in number so many and in nature so intricat that few have time and leasure fewer strength and understanding to examine them what remaineth for men desirous of satisfaction in things of such consequence but diligently to search out which among all the Societies of men in the world is that blessed company of Holy ones that Houshold of Faith that Spouse of Christ and Church of the living God which is the Pillar and ground of Truth that so they may imbrace her Communion follow her Directions and rest in her judgment So that Implitite Faith is here by Mr. D. Field implied and allotted to those that want strength of understanding to examine Controversies In respect whereof he directeth them as before said to rest in the Churches Judgment Affirmed also by D. Baro l. de Fide ejus ortu pag. 40. initio pag. 91 92. initio 94. ante med 97. initio by Mr. Jacob in his Reasons taken out of Gods Word pag. 55. ante med Insomuch as we are taught to rest in other judgements by the French Confession in the Harmony pag. 319. prope finem and by Jacobus Acontius stratag Satan l. 4. pag. 203. paulo post initium by Mr. Hooker in his Ecclesiasticall Polity in the Preface sect 6. pag. 28. paulo ante circa med by Melancthon l. 1. Epist ep ad Regem Angeliae pag. 49. fine yet impugned as Popish by certain Eng. protestants in their christian letter to M. Hooker pag. 30. post med and generally by others 52 Usury alltogether unlawfull affirmed by D. Pie in his Treatise intituled usuries sprite conjured with his answer to a treatise written in defence of Usury printed 1604. and in his Epistle Dedicatory he allegeth Mr. D. Powell and sundry others who have written herein against Usury yet contradicted by sundry Protestants mentioned there pag. 20. fine 32. initio Contradicted also by Bucer in script Anglican pag. 789 790 791. c. and contradicted by Geneva it self witness whereof is Mr. Hutton in his second part of the answer c. In his Preface to his fellow Brethren c. where he saith Two Ministers at Geneva were deposed and banished for speaking against Usury allowed in that State See all so Usury further defended by Matthew Virell in his principal grounds of Religion Englished and printed 1595. pag. 148. post med 149. ante med 53 That Antichist is yet to come affirmed by [q] Brereley tract 1. sect 9. subdivis 3. in the margent at 18. and in the margent and Text at †Franciscus Lambertus in his book intituled Antichristus sive prognostica finis Mundi pag. 74. post med 75 79. and see Franciscus Lambertus his Commentarie upon the Revelations And by Zanchius
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
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