to be good with whatsoever words it be ministred so the same be not in the name of Man but God So Luther tom 2. Wittemberg in lib de captivit Babylon cap. de Baptismo fol. 75. a. initio saith Quocunque modo tradatur Baptismus modo non in nomine Hominis sed in nomine Domini tradatur verè salvum facit imô non dubitem siquis in nomine Domini suscipiat etiamsi impius Minister non det in nomine Domini verè Baptizatum esse in Nomine Domini 5 Concerning the [r] Brereley tract 2. cap. 2. sect 10. subdivis 8. sufficiency of our Redemption by our Saviours Passion in his humane nature upon the Cross Luther taught thus far to the contrary as that not only the Humane Nature of Christ sufferd for us for saith he in affirming but so much Christ is a Saviour of vile and small accompt and needeth himself also a Saviour [Å¿] Luther in confessione majori de Coena Domini Cum credo quod sola humana natura pro me passa est Christus ille vilis nec magni pretii Salvator est Imo ipse quoque Salvatore opus habet but also that the [t] Luther de Consiliis Part. 2. saith of the Zuingliand Pertinacissimè contra me pugnabant quod Divinitas Christi pati non posset Divinity of Christ did suffer which is so intollerable and grosse that it is specially contradicted by divers learned Protestants as Zuinglius Hospinianus D. Barnes Beza Czecanorius in Brereley pag. 403 404. and affirmed to be an old condemned opinion in Apollinarius and Eutiches and contrary to the Prophets Apostles and all true Believers To this we may adde Luther's wicked Doctrine concerning our Saviour's descending into Hell there also for to suffer Torments in Soul after his death Thus Luther tom 3. Wittemberg in Psalm 16. fol. 279. a. post med saith Christus sicut cum summo dolore mortuus est ita videtur dolores post mortem in inferno sustinuisse ut nobis omnia superaret c. And see this opinion confessed in Luther by Fulke in his defence of the English translation of the Bible cap. 7. pag. 204. See Brereley tract 2. cap. 2. sect 10. sub 8. at 16. pag. 205. it should be 405 6 Conterning Luther's [u] Brereley tract 2. cap. 2. sect 10. subdi 9. contempt of the antient Fathers and his own great undertaking knowledge he saith [x] Luther in libro ad Ducem Georgium And see his like saying in Colloquiis Litinis cap. de consolatione And ad cap. 1. dd Galatas tom 5. Wittemberg fol. 290 b. He saith Esto Ecclesia Augustinus alii Doctores item Petrus Apollo imo Angelus è Caelo diversum doceant tamen mea Doctrina est ejusmodi quae solius Dei gloriam illustrat c. Petrus Apostolorum summus vivebat docet extra Verbum Dei And after the English Translation fol. 33. b. paulo post med and 34. a. initio and in libro de servo arbitrio contra Erasmum in the first Edition thereof He saith if not most arrogantly judge Deponite quicquid armaturae suppeditabunt Orthodoxi veteres Theologorum Scholae authoritas Conciliorum Pontificum consensus tot saeculorum ac totius populi Christiani nihil recipimus nisi Scripturas sed fic ut penes nos solos sit certa Authoritas interpretandi Quod nos interpretamur hoc sensit Spiritus Sanctus quod afferunt alii quamvis magni quamvis multi à Spiritu Satanae â—lienata mente profectum est See this Saying alleged in Nullus Nemo G. 6. pag. 153. And in Cnoglerus his Symbola tria pag. 152. And Luther tom 2 Wittemberg fol. 486. b. fine saith Ego verò hoc libro non contuli sed asserui assero ac penes nullum volo esse judicium sed omnibus suadeo ut praestent obsequium Since the Apostles times no Doctor or Writer hath so excellently and cleerly confirmed instructed and comforted the Consciences of the Secular States as I have done by the singular grace of God This certainly I know that neither Austine nor Ambrose who yet are in this matter the best are equall to me herein And again tom 7. in serm de eversione Hierusalem fol. 271. a. The Gospel is so copiously preacht by us that truly in the Apostles time it was not so clear And apud Brereley trect 1. sect 3. subd vis 14. initio in the Margent at the figure 4. he affirms tom 2. Wittemberg Anno 1551. lib. de servo Arbitrio pag. 434. the Fathers of so many Ages to have been plainly blind and most ignorant in the Scriptures to have erred all their life time and that unless they were amended before their deaths they were neither Saints nor partaining to the Church See further Luther's Book de servio arbitrio printed in octavo 1603. pag. 72 73 276 and 337. Also in Colloquiis Mensalibus cap de Patribus Ecclesiae Luther saith of sundry Fathers in particular In the writings of Hierom there is not a word of true Faith Christ and sound Religion Tertullian is very superstitious I have holden Origen long since accursed Of Chrysostom I make no account Bazil is of no worth he is wholly a Monk I weigh him not of a hair Cyprian is a weak Divine c. affirming there yet further that the Church did degenerate in the Apostles age and that the Apologie of Phillip Melancthon doth far excell all the Doctors of the Church and exceeds even Augustin himself [y] See Brereley Tract 2. c. 2. sect 10. subdivis 9. How highly he esteemeth of such Doctrine as himself collecteth from the Scriptures and how much he preferreth himself therein before the Fathers himself signifieth saying tom 2. l. contra Regem Angliae fol. 344. b. Gods Word is above all the Divine Majestie maketh for me so as I pass not if a thousand Austins a thousand Cyprians a thousand King Harry Churches stood against me Nay he doubteth not in plain tearms to exempt his Doctrine from all judgment of Men and Angels making himself therby judge of both saying Adversus falso nominatum Ecclesiasticum statum Scire vos volo quod in posterum non amplius hoc honore dignabor ut sinam vel vos vel ipsos Angelos de Caelo de mea doctrina judicare c. nec volo meam doctrinam à quoquam judicari atque adeone ab Angelis quidem cum enim certus de ea sim per eam vester Angelorum judex esse volo And see these words though somwhat altered in the late edition of Wittemberg tom 2. fol. 306. a. fine And apud Brereley tract 3. sect 7. pag. 681. marg at e. tom 2. Wittemberg lib. contra Regem Angliae fol. 333. a. fine he saith Certus enim sum dogmata mea habere me de Caelo c. dogmata mea stabunt c. And will our English Divines allow this in
we upon this ground deny also with the Lutherans the [i] Osiander a prime Lutheran speaking of the last Canon of the Laodicen Council commonly objected by our Adversaries wherein are omitted the Books now in question and the Apocalyps saith in his Epitom c. cent 4. pag. 299. fine Non recitantur libri Machabaeorum rectè quidem In eo autem erratum est quod Epistolam Jacobi Judae posteriores duas Joannis inter Canonica Scripta numerant quae Scripta non longè post Apostolorum tempora non pro Scriptis Canonicis habita sunt c. Rectè autem omissa est Apocalypsis ea enim non est Joannis Apostoli c. And see this point more fully in Brereley tract 1. sect 10. subdivis 3. fine at a. and tract 2. c. 2. sect 10. subdivis 2. initio in the text and margent there at o. p. q. r. s t. u. And see at large in the Protestant Authors themselves the places there cited wherein they reject these Scriptures under colour and pretence that they were denyed or doubted of in the Primitive Church Epistles of James Jude the second of Peter the 2. and 3. of John the Epistle to the Hebrews and the Apocalyps no less than the other Books now in question but by that which many of the Fathers do constantly affirm And seeing the Churches assertion as being in the judgement of our very [k] Mr. Fulk in his answer to a counterfeit Catholick pag. 5. initio saith the Church of Christ hath judgement to discern true writings from counterfeit and the word of God from the writings of men and this judgement she hath of the Holy Ghost And Mr. Jewel in his defence of the Apology pag. 201. and after the other Edition of 1571. pag. 242. circa med saith The Church of God hath the spirit of Wisedom whereby to discern true Scripture from false The Protestant Author of the Scripture and the Church which Bullinger so greatly commendeth in his Preface thereof to the Reader doth cap. 15. fol. 71.72 cap. 16. fol. 74.75 affirm that The Church is indued with the Spirit of God and that the diligence and authority of the Church is to be acknowledged herein which hath partly given forth her testimony of the assured writings and hath partly by her Spiritual judgement refused the writings which are unworthy And afterwards he further saith We could not believe the Gospel were it not that the Church taught us and witnessed that this doctrin was delivered by the Apostles To this end Mr. Hooker in his first Book of Ecclesiastical Policy sect 14. pag. 86. ante med saith apud Brereley tract 1. sect 10. subd 3. Of things necessary the very chiefest is to know what Books we are bound to esteem holy which point is confessed impossible for the Scripture it self to teach whereof he giveth a very sensible demonstration ibid. l. 2. sect 4. pag. 102. fine saying It is not the word of God which doth or possibly can assure us that we do well to think it his word for if any one Book of Scripture did give testimony of all yet still that Scripture which giveth credit to the rest would require an other Scripture to give credit unto it Neither could we come to any pause wherein to rest unless besides Scripture there were some thing which might assure us c. Which he acknowledgeth to be the authority of Gods Church l. 3. sect 8. pag. 146. fine l. 2. sect 7. pag. 116. ante med And Brereley tract 2. cap. 3. sect 11. subd 1. at s allegeth further the like judgement of Mr. D. Covel in his defence of Mr. Hookers five Books art 4. c. pag. 31. ante med saying Doubtless it is a tolerable opinion of the Church of Rome if they go no further as some of them do not to affirm that the Scriptures are holy and divine in themselves but so esteemed by us for the authority of the Church And after in the same page It is not the word of God which doth or possibly can assure us that we do well to think it is the word of God the first outward motion leading men so to esteem of the Scripture is the authority of Gods Church which teacheth us to receive Marks Gospel who was not an Apostle and to refuse the Gospel of Thomas who was an Apostle and to retain Lukes Gospel who saw not Christ and to reject the Gospel of Nicodemus that saw him Adversaries an infallible and sure direction to us in this question of the Canonical Scriptures is as heretofore positively delivered and made plain to us by no less testimony than of St. Isidoâ—e Innocentius Gelasius the Fathers of the Carthage Council and to omit others of St. Austin himself who in our Adversaries confessed judgement was [l] M. D. Covel in his answer to John Burges pag. 3. fine saith Saint Austin a man far beyond all that ever were before him or shall in likelihood follow after him both for humane and divine learning those being excepted that were inspired Also M. D. Field of the Church l. 3. fol. 170. fine saith Austin the greatest of all the Fathers and worthiest Divine the Church of God ever had since the Apostles times And Gomarus in speculo verae Ecclesiae c. pag. 96. ante med saith Augustinus Patrum omnium communi sententia purissimus habetur chief and best of all the Fathers what can be more clear and convincing herein for us and against our Adversaries than that which is as heretofore though but briefly yet plainly thus delivered from the not doubtful but confessed judgement of St. Austin and those other many antient Fathers Mr. D. [m] M. D. Covel in his answer to Mr. John Burges pag. 85. fine saith of the untruths or repugnances supposed to be in these Books now in question We could without violence have afforded them the reconcilement of other Scriptures and undoubtedly have proved them to be most true And pag. 87. fine 88 89 90. â—e maketh special answer to certain such objected repugnances Covel a prime man among our Adversaries not forbearing in this case to undertake special defence and answer against such weak seeming repugnances or contradictions occuring [n] Concerning the like seeming repugnancy of other Scriptures Mr. Jewel in his defence c. pag. 361. fine affirmeth that St. Mark alleged Abiathar for Abimelech and that St. Matthew nameth Hieremias for Zacharias and in St. Matthew 27.9 are words alleged under the name of Hieremy which are not found in Hieremy but in Zachary 11.13 Also in Mark 15.25 our Saviour is said to be crucified in the third hour whereas in John 19.14 Pilate sate in judgement upon him about the sixt hour In like manner Luke 3.35 36. affirmeth Sale to be the son of Caynan and Caynan the son of Arphaxad and so Arphaxad was Grandfather to Sale whereas in Genesis 11.12 it is said that Arphaxad lived 35.
D. Humfrey did grievously reprehend Mr. Jewel for his so bold appealing to the Fathers affirming therefore of Mr. Jewel that herein [2.] Humfredus in libel de vita Jewell Printed Londini pag. 212. And see the same also in Mr. Fulks retentive against Bristow pag. 55. circa med he gave the Papists too large a scope was injurious to himself and after a manner spoyled himself and the Church which like disclaim in the antient Fathers is no less plainly professed by Jacobus Acontius in his treatise [3.] Jacobus Acontius in Stratagematum Satanae l. 6. pag. 296. saith of the Protestants allegation of the Fathers Quidam eo redierunt ut Patrum authoritatibus omnia denuò replerent quod utinam tam secundo fecissent successu quam bona spe aggressi sunt c. Equidem perniciosissimam omninoque fugiendam hanc offe abitror consuetudinem And see the like in Peter Martyr de Votis pag. 462. circa med dedicated to her late Majesty and by sundry [4.] Lutherus tom 2. Wittemberg Anno 1551. lib. de servo arbitrio pag. 434. affirmeth the Fathers of so many ages to have been plainly blind and most ignorant in the Scriptures to have erred all their life time and that unless they were amended before their deaths they were neither Saints nor pertaining to the Church And see further Luthers Book de servo arbitrio Printed in Octavo 1603. pag. 72.73 337. Also in Colloquiis Mensalibus cap. de Patribus Ecclesiae Luther saith of sundry Fathers in particular In the writings of Hierom there is not a word of true faith in Christ and sound Religion Tertullian is very superstitious I have holden Origen long since accursed Of Chrysostom I make no accompt Basil is of no worth he is wholly a Monk I weigh him not of a hair Cyprian is a weak Divine c. affirming there yet further that the Church did degenerate in the Apostles age and that the Apology of Philip Melancthon doth far excel all the Doctors of the Church and exceed even Austin himself And Pomerane in Joannam saith Nostri Patres sive sancti sive non sancti nihil moror excaecati sunt Montanico Spiritu per traditiones humanas doctrinas Daemoniorum c. non purè docent de Justicatione c. Nec solliciti quidem sunt ut Jesum Christum per Evangelium suum verè doceant And Beza in his Preface upon the new Testament dedicated to the Prince of Condy Anno 1587. affirmeth that Even in the best times the ambition ignorance and lewdness of Bishops was such that the very blind may easely perceive how that Sathan was President in their assemblies or Councils other Protestant Writers many of them not doubting specially to reprove even those Fathers that lived next to the Apostles times Mr. Whitaker and others to such purpose [5.] Abusing for where as Euseb l. 3. c. 26. fine allegeth Egesippus saying Till those times the Church remained a pure Virgin and incorrupt for if any then were willing to deprave or corrupt the sincere rule of healthful doctrin they lay hid in the obscure corners of darkness But after the Apostles death c. then certainly the false and subtil conspiracy of wicked errors took beginning through the fraud and craft of those who laboured to disperse false doctrine c. Mr. Whitaker in resp ad rationes Campian rat 7. pag. 102. and contra Duraeum l. 7. pag. 490. 491. urgeth this to prove that presently after the Apostles times the true Church was no longer a chast Virgin but became adulterous and corrupt An inference many ways most absurd For first Egesippus only meaneth that during the Apostles times the Church remained a Virgin that is not so much as assaulted openly by Hereticks who then lay secret and lurking where as after the Apostles times they stepped forth and gave open and violent assaults invading sometimes and usurping even upon Bishops Seas and corrupting or altering with their damnable heresies many of the Churches revolted Children which yet no more made the visible true Church to be as then heretical or unchast than Luthers like late dispersion of his doctrine and infecting therewith of many who were formerly Catholicks maketh our now Church to be Lutheran Secondly if otherwise the Church so presently after the Apostles times ceased to be a Virgin and so became adulterous and corrupt who seeth not then the blasphemy thence ensuing For in what one age since the Apostles times to this present may the Church then be thought to be preserved chast Thirdly it is against manifest Scripture as where it is said of the Church I will marry thee to me for ever c. I will marry thee to me in saithfulness and thou shalt know the Lord. Osee 2.19 20. and I will make this my Covenant saith the Lord my Spirit that is upon thee and my words which I have put in thy mouth shall not depart out of thy mouth nor out of the mouth of thy seed nor out of the mouth of thy seeds seed from henceforth for evermore Isa 59.21 Very pertinenently therefore saith St. Cyprian to the contrary Adulterari non potest sponsa Christi incorrupta est pudica c. l. de unitate Ecclesiae post initium abusing the mistaken testimony of Egesippus To this end also doth M. Napper in his discourse hereof to his late Majesty not only condemn all the Fathers that lived for [6.] Brereley tract 2. c. 1. sect 4. at q. r. s t. saith Mr. John Napper in his treatise upon the Revelations pag. 43. versus finem affirmeth that the Popes Kingdom hath bad power over all Christians from the time of Pope Silvester and the Emperour Constantine for these thousand two hundred and sixty years and that ibid. pag. 145. col 3. fine from the time of Constantine until these our days even 1260. years the Pope and his Clergy hath possessed the outward visible Church of Christians That also ibid. pag. 68. versus finem between the year of Christ 300. and 316. the Antichristian and Papistical reign began reigning universally and without any debatable contradiction 1260. years Gods true Church most certainly abiding so long latent and invisible Ibid. pag. 191. initio pag. 161. col 3. circa med pag. 156. ante med 237. paulo post med 23. fine pag. 188. ante med 1260. years last before Luther but doth also proceed yet further affirming that [7.] Mr. Napper upon the Revelations pag. 191. initio and see the Century Writers cent 2. cap. ◠col 125. lin 49. During even the second and third ages next after Christ the trne temple of God and light of the Gospel was obscured by the Roman Antichrist himself In like manner doth M. Fulk averre [8.] Mr. Fulk in his answer to a counterfeit Catholick pag. 35. prope finem the true Church decayed immediatly after the Apostles times and that
or universal government Ecclesiastical This is a Conclusion whereunto Mr. Hooker setteth down both the Proposition and Assumption viz. Every visible Church truly and properly so called ought to have a correspondent Ecclesiastical government but there is a Catholike or Universal visible Church on earth to which premises every Child can adde the Conclusion ergo there is and ought to be on eartha Catholike or Universal Ecclesiastical government Thus far Mr. Jacob upon supposall of a Catholike visible Church and Monarchical government 69 That Children have not actual Faith affirmed by [z] Brereley tract 1. sect 6. subd 3. in the margent at r. Mr. Cartwright in M. Whitgift's defence pag. 611. and by Beza in respons ad Acta Colloq Montisbelgar part 2. pag. 124. initio in the propositions and principles disputed in the Uuiversity of Geneva pag. 178. sect 4. and by Jacob Kymedoncius in his Redemption of mankind l. 2. c. 15. pag. 164. fine and by Mr. Whitaker contra Duraeum l. 8. pag. 682. initio Yet impugned by Luther in loc commun class 2. pag. 12. fine and generally in his Writings and by David Rungius in his disput in Academia Wittemb printed at Wittemb 1606. pag. 195. sect 144 145 146. c. by Jac. Andraeas see his words in Beza's Respons ad Acta Coll. Montisbel part 2. pag. 124. ante med and see there part 1. in praefat pag. 21. fine 22. circa med and impugned generally by the Lutherans see further of this confessed Controversie Musculus in loc commun pag. 309. post medium and Jacobus Kimedoncius in his Redemption of Mankind l. 2. c. 15. pag. 164. post med 165 166. 70 That the Controversie of the Scriptures as which be sacred which not is not to us determined otherwise than by the Churches tradition affirmed by Mr. Hooker in his Ecclesiastical Polity l. 1. sect 14. pag. 86. ante med and lib. 2. sect 4. pag. 102. fine 103. initio l. 3. sect 8. pag. 147. circa medium and by M. Whitaker adversus Stapletonum l. 2. c. 6. pag. 370 prope initium pag. 357. prope initium l. 2. c. 4 pag. 300. ante med p. 298. post med and see Peter Martyr in his Common places part 1. c. 6. sect 8. initio pag. 42. b. and Lubbertus de principiis Christian dogmat l. 1. c. 4. pag. 18. circa med Pu. and Chillingworth also proves through his whole book that we receive the certainty of Scripture upon the Authority of the Church Yet impugned by certain English Protestants in their Christian Letter to Mr. Hooker pag. 9 10. by Ursinus in his Doctrinae Christianae compendium in prolegomen pag. 13. circa med by Calvin Institut l. 1. c. 7. sect 4. post med and generally by divers others who to avoid the Churches Authority do referre the proof and knowledge of the Scriptures to the testimonie of the Spirit 71 That the Church of Rome is part of the house of God a Limb of the visible Church of Christ c. is affirmed by [a] Brereley tract 1. sect 6. subd 1. in the Text and margent at e.f.g.h. 1. k.l.m.n.o. Mr. D. Baro in his four Sermons and two Questions disputed ad clerum c. Serm. 3. pag. 448. fine saying 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 by Mr. Hooker in his fifth book of Ecclesiastical Polity pag. 188. initio saying The Church of Rome is to be reputed a part of the House of God a limb of the visible Church of Christ and Johannes Regius in his liber Apologeticus c. in Considerat Censurae c. pag. 95. fine saith In Papatu autem cum fuerit Ecclesia vera c. and Mr. Hooker ubisupra pag. 130. ante med saith We gladly acknowledge them to be of the Family of Jesus Christ by Mr. Bunny in his Treatise tending to Pacification sect 18. pag. 109. circa med saying Neither of us may justly account the other to be none of the Church of God and pag. 113. post med saying of Catholikes and Protestants We are no several Church from them nor they from us also by D. Some in his defence against Penry and Refutation of many absurdities c. in Mr. Penries Treatise pag. 164. ante med saying That the Papists are not altogether Aliens from Gods Covenant I have shewed before and ibidem pag. 182. initio saying In the judgement of all learned men and all Reformed Churches there is in Popery a Church a Ministrie a true Christ c. and pag. 176. prope finem saying If you think that all the Popish sort which died in the Popish Church are damned you think absurdly and dissent from the judgement of the learned Protestants Likewise by M.D. Covell in his defence of Mr. Hooker his five bookes of Ecclesiastical Polity pag. 77. ante med saying We affirm them of the Church of Rome to be parts of the Church of Christ and that those that live and die in that Church may notwithstanding be saved Insomuch that he doubteth not ibidem pag. 68. paulo post med to charge the Puritans with Ignorance for their contrary opinion Yet impugned so generally by others as to name any is needless 72 The Patriarchship or Primacy of one over the Church in several Nations and Kingdomes is acknowledged by Melancthon alleged heretofore in the second Consideration num 10. paulo post initium in the margent at 17. by Jacobus Andraeas alleged there in the Margent at * next before 16. by Luther alleged ibidem in the Margent at * next be 18. and by Sir Edwin Sands who more than infinuateth the known want hereof in the Protestants Church to be to them as matter of defect and imputation [m] Brereley tract 2. c. 3. sect 5. subd 3. in the margent at l. saying in his Relation c. fol. S. 2. on the B. side The Papists have the Pope as a common Father Adviser and Conductor to reconcile their jarres to decide their differences to draw their Religion by consent of Councils unto Unity c. whereas on the contrary side Protestants are as severed or rather scattered Troops each drawing adverse way without any means to pacify their quarrells no Patriarch one or more to have a common superintendance or care over their Churches for correspondency or Unity no ordinary way to assemble a general Councill of their part the only hope remaining ever to asswage their Contentions and by [n] Brereley in his Omissions and Aditions of pag. 702. l. 19. Andraeas Friccius de Ecclesia l. 2. c. 10. pag. 570. 73 Unwritten Traditions necessary to be observed are confessed even by such Protestants as are professed Adversaries thereto As namely Mr. D. Field in his Treatise of the Church l. 4. c. 20. pag. 241. fine where having impugned unwritten Traditions in the end yet as inforced confesseth and concludeth
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.
Luther was also so known and [h] See hereof Belforest in Cosmogra l. 2. cap. 7. col 579 grateful to the Turk that as Luthers own Scholar reporteth [i] Manlius in loc com pag. 636. fine the Turkish Emperour to the great shame of Luther hearing hereof demanded of our Christian Embassador how old Luther was and wished him younger promising to be his very good Lord. And the Duke of Saxony a Professor of Luthers Doctrine was accordingly holden chargeable as [k] Hereof see Sleydan l. 18. fol. 277. ante medium being confederate with the Turk In so much as Erasmus whom our adversaries think to have been [l] Acts Mon. pag. 404. a. fine indifferently affected towards Luther saith hereof in Epistola ad Fratres inferiores Germaniae pag. 39. Many of the Saxons following that first Doctrine of Luher denyed to Caesar and King Ferdinand aid against the Turks c. and said they had rather fight for a Turk not Baptized then for a Turk Baptized thereby meaning the Emperour Whereunto might be added the further example of the German Protestants [m] See this in Sleydan l. 17. fol. 94. b. prope initium and fol. 95 a. post mediunt and in Osiander centur 16 pag. 193. circa medium denying their Emperour to give aid against the Turk unelss their own conditions were first agreed to 17. Concerning the [n] Brereley tract 2. cap. 2. sect 10. subdivis 2. Canonical Scriptures if it be true which M. Fulk saith in his confutation of Purgatory pag. 214. circa med that whosoever denyeth the authority of holy Scriptures thereby bewraieth himself to be an Heretick what is then to be thought of Luther who denyed sundry confessed parts thereof Concerning the Apocalyps Bullinger upon the Apocalyps Englished c. 1. serm 1 fol. 2. a. post med giveth testimony saying Doctor Martin Luther hath as it were sticked this Book by a sharp Preface set before his Edition of the New Testament in Dutch for which his judgement good and learned men were offended with him And concerning the Epistle of St. James Luther not in the latter edition of [n] Brereley tract 2. cap. 2. sect 10. subdivis 2. Wittemberg corrupted by the Zuinglians and others of which alteration made in Luthers works the zealous Lutherans in a Synod holden at [o] For Theodosius Fabricius in his collections of Luthers sayings intituled loci communes Doctoris Martini c. Printed 1594. in his Preface circa med set before the book professeth there to follow the Edition of Jena saying there further Cur ab iditione Wittembergensi discedam causas habeo non comtemnendas As in like manner Master Bancroft in his Survey of the pretended holy Discipline pag. 225. chargeth the Puritans with like corruption of other Protestants works Altemburg and [p] Colâ—oqui Altemberg in respon ad excusa Cor. fol. 227. vide 2. respons ad Hypoth â— fol. 284. ad fol. 290. fol. 353. 355. vide ibidem Hypotheses de libero arâ—trio fol. 574. b. 575. a. And Conradus Schlusseburg in his Theologia Calviâ—istarum l. 2. fol. 56. b. chargeth the Calvinists with alteration of Luthers Works [q] Of the great contentions is Germany between the rigid and soft Lutherans concerning the false and corrupt editions of Luthers works See Walterus contra Aurifabrum de corrupta editione Operum Lutheri Anno 1566. And see further proof of Luthers works corrupted in the defence of the censure pag. 55. And see Brereley in the conclusion to the Judges sect 9. and in the margent at d. Of this corrupting Luthers Works see also above elsewhere do greatly complain as also Joachim [r] Westphalus Apol. contra Calvinist c. 46. pag. 458. And Luther himself in Epist ad Jo. Harvagium Typographum Argentinensem â—hargeth Bucer with corrupting his works Westphalus a Lutheran doth in like manner charge Calvin with most foul mutations and corruptions made in certain of Luthers Works translated into French and Printed at Geneva but in the more antient edition of Jena a City in Religion Lutheran uttereth these words which some of our adversaries to speak the least have no less then over boldly [s] Over-boldly denyed in the Tower disputation with Edmund Campian the first days conference c.iiii. Luther praefat in Epist Jacobi in editione Jenensi fine denyed The Epistle of James is contentious swelling dry strawy and unworthy an Apostolical Spirit In so much as Illyricus Luthers own Scholar whom Mr. Thomas Bell tearmeth a [t] Bell in his regiment of the Church pag. 28. See Pomeran in Epist ad Rom. c. 4. And Vitus Theodorus in Annot. in nov Test pag. ult And the Century writers of Magdeburg cent â— l. 2. c. 4 cent 2. l. 3. c. 4. And Hafferefferus in loc Theologic l. 3. staâ— 3. loc 7. pag. 292. And Adamus Francisci in Margarita Theol pag. 488. saith Apocâ—aphi libri novi Testamenti sunt Epistola ad Haebreos Epistola Jacobi secunda tertia Joannis posterior Petri Epistola Judae Apocalyp very famous Writer and most worthy defender of the Christian truth expresseth and defendeth Luthers foresaid judgement saying Luther in his Preface upon St. James Epistle giveth great reasons why this Epistle ought in no case to be accompted for a writing of Apostolical authority to which reasons I think every godly man ought to yield Which foresaid judgement of Luther concerning this and other parts of the new Testament is yet to this day so continued and defended by Luthers other Scholars that to omit sundry of them Chemnitius Luthers greatest Scholar affirmeth that [u] Chemâ—itius in Enchyrid c. pag. 63. And see Chemnitius in his examen Concil Trident. part 1. pag. 55. the second Epistle of Peter the second and third of John the Epistle to the Hebrews the Epistle of James the Epistle of Jude and the Apocalyps of John are Apocryphal [x] Chemnitius exam part 1. pag. 56. b. initio as not having sufficient testimony of their authority and therefore [y] Chemnitius ibidem p. 57. a. that nothing in controversie may be proved out of these Books Moreover Luther lib de servo arbitrio contra Erasmum tom 2. Wittemberg fol. 471. saith The Jews place the Book of Esther in the Canon which yet if I might be Judge doth rather deserve to be put out of the Canon Protestants when they will exclude from the Canon Books received by Catholicks they allege that they are not in Hebrew and yet Luther likes not Esther though he confesseth the Hebrews admit it And of Ecclesiastes he saith in latinis sermonibus convivalibus Francofurt in Octavo impres Anno 1571. This Book is not full there are in it many abrupt things he wants Boots and Spurs that is he hath no perfect sentence he rides upon a long reed like me when I was in the Monastery And much more is to be read in him who in Germ. Colloq ab Aurifabro editis
Francofurti tit de libris veteris Novi Test fol. 379. saith further that the said Book was not written by Salomon but by Syrach in the time of the Macchabees and that it is like to the Talmud the Jews Bible out of many Books heaped into one Work perhaps out of the Library of King Prolomaeus And further he saith ibidem tit de Patriarchis Prophet fol 28â— that he doth not believe all to have been done as there is set down And teacheth tit de lib. vet Novi Test The Book of Job to be as it were an argument for a fable or Comedy to set before us an example of Patience And he fol. 380. delivers this general censure of the Prophets Books The Sermons of no Prophet were written whole and perfect but their Disciples and Auditors snatched now one sentence and then another and so put them all into one Book and by this means the Bible was conserved If this were so the Books of the Prophets being not written by themselves but promiscuously and casually by their Disciples will soon be called in question Concerning now the other Books of Scripture although Luther acknowledged many of them for Canonical how far yet hee was chargeable otherwise in mistranslating them we will refer to the credit of Zuinglius his testimony who tom 2. ad Luther l. de Sacrament pag. 412. b. 413. a. saith hereof to Luther Thou dost corrupt Luther the word of God thou art seen to be a manifest and common corrupter and perverter of the holy Scriptures how much are we ashamed of thee who have hitherto esteemed thee beyond all measure and now prove thee to be such a man And see the like testimony of Keckermannus in Brereley tract 1. sect 10. subdivis 4. initio at b. saying in System S. Theolog. l. 1. p. 188. circa medium Lutheri versio Germanic in vet Test praesertim in Job Prophetis naevos suos habet non exiguos Omitting many other particulars we will here observe that whereas it is said 1 Joan. 5.7 There are three which give testimony in Heaven the Father the Word and the Holy Ghost and these three are one This being a most evident place in proof of the Trinity is omitted by Luther in his Dutch Bibles In like manner where it is said Rom. 3.28 We accompt a man to be justifyed by faith without the works of the Law Luther to colour his doctrine of only faith translateth here justifyed by faith alone and being admonished of his thus adding here to the text the word alone he persisteth wilful saying tom 5. Germ. fol. 141. 144. Sic volo sic jubeo sit pro ratione voluntas c. Lutherus ita vult ait se esse Doctorem super omnes Doctores in toto Papatu And concludeth lastly Propterea debet vox sola in meo novo Testamento manere etiamsi omnes Papismi ad insaniam reducantur tamen non eam inde tollent paenitet me quod non addiderim illas duas voces omnibus omnium viz. Sine omnibus operibus omnium legum Pu. Mark his boldness to addo even to the text of holy Scripture In like manner Luther doubteth not to argue the Aposties themselves of error in doctrine which is to the great prejudice and danger of their writings for if they did or might erre in Doctrine how then can we be sure that they were the Scribes of the holy Ghost and that their writings be Canonical and voyd of errour To this end Luther saith in Epist ad Galat. Cap. 1. after the English translation fol. 33. b. paulo post med and 34. a. initio tom 5. Wittemberg of An. 1554. fol. 290. b. Be it that the Church Austine and other Doctors also Peter Apollo yea an Angel from Heaven teach otherwise yet is my Doctrine such as setteth forth Gods only Glory c. Peter the chief of the Apostles did live and teach extra verbum Dei besides the word of God And in the same place fol. 290. a. fine he further saith Sive S. Cyprianus Ambrosius Augustinus five S. Petrus Paulus imò Angelus è Coelo aliter doceat tamen hoc certè scio quòd humana non suadeo sed Divina Yet further against St. James his mentioning of extreme Unction he saith de captivit Babylon de extrema Unctione in tom 2. Wittemberg fol. 86. h. ante med Ego autemdico si uspi am deliratum est c. tamen si etiam esses Epistola Jacobi dicerem non licere Apostolum sua authoritate Sacramentum instituere c. Hoc enim ad Christum solum pertinebat I further say that if in any place it be erred Puâ—or be done like a man doting or raving in this place especially it is erred c. or done like one doting or raving but though this were the Epistle of James I would answer that it is not lawful for an Apostle by his authority to institute a Sacrament For this appertained to Christ alone As though that blessed Apostle would publish a Sacrament without warrant from Christ In like manner concerning Moses he saith tom 3. Wittemberg in Psalmum 45 fol. 423. a. vide ibidem fol. 422. and tom 3. Germ. fol. 40.41 in Colloq Mens Germ. fol. 152.153 Habuit Moses labia sed profunda infacunda impedita irata in quibus non est verbum gratiae sed irae mortis peccati colligite omnes sapientias Moysis Gentium Philosophorum invenietis eas coram Deo esse vel dolatriam vel sapientiam hypocriticam vel si est politica sapientiam irae c. Haâ—et enim Moyses labia diffusa fellè ira c. Moses hath his lips unpleasant stopâ—ed and angry c. Do you collect together all the wisdoms of Moyses and of the Heathen Philosophers and you shall find them to be before God either idolatry or hypocritical wisdom or if it be politick yet but the wisdom of wrath c. Moyses hath his lips full of Gall and anger c. away therefore with Moyses c. 18. As concerning [a] Brerely tract 2 cap. 2. sâ—ct 10. subdivis 3. faith Luther reproveth as well such Protestants as say [b] Luther upon the Galathians Englished in cap. 2. fol. 67. u. post med Neither can faith be true faith without charity as also those others who teach [c] Luther ibidem fol. 67. circa med though my faith be never so perfect yet if this faith be without charity I am not justified calling it [d] Luther ibid. fol. 68. b. prope finem fol. 126. b. And see Luther in his Sermons Englished c. pag. 204. circa med impiety to affirm that faith except it be adorned with charity justifyeth not Nay he proceeded so far as he doubted not to say [e] Luther tom 1. prop. 3. Fides nisi sit sine c. Faith unless it be without even the least good works doth not justify nay
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
by Independents Anti-Presbyterians c. So that indeed Protestants are nothing but an heterogenious Body consisting of persons whereof every part or member must think themselves obliged not to communicate with the rest that is their Community must be an aggregate of Schisms and Schismaticks 45. Concerning the known Texts of Scripture usually alleged in proof of the Trinity and misapplyed otherwise by Calvin to allege some few examples insteed of many First concerning this known text I and the Father are unum one thing Joan. 10.30 Calvin avoydeth it saying Abusi [l] Pu. Mark how Calvin contemns Antiquity in a matter of greatest moment and in favour of wicked Arianism sunt hoc loco veteres ut probarent Christum esse Patri 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Neque enim Christus de unitate substantiae disputat sed de consensu Calvin in Joan. c. 10. v. 30. Which exposition of Calvin being the old condemned answer of Arius is defended by Whitaker contra Camp rat 8. pag. 123. fine Secondly concerning the word Eloim Gen. 1. v. 1. Mr. Willet upon Gen. in cap. 1. pag. 19. fine 20. initio confesseth and urgeth saying Against the Jews that deny the Trinity we have evident proof in this Chapter ver 1. Where the word Eloim c. And in like manner it is thus urged by Zanchius in Hunnius his Antiparaeus c. pag. 16.17 And by Peter Martyr ibidem pag. 14. and by very many other Protestant Writers alleged in that tract Yet is this so common and known place avoyded by Calvin in Gen. c. 1. saying Ex verbo Eloim colligere solent hic notari in Deo tres Personas sed quia mihi parum solida videtur tantae rei probatio ego in voce non insistam quin potius monendi sunt lectores ut sibi à violentis hujusmodi glossis caveant Thirdly concerning Gen. c. 19. v. 24. it is said The Lord rained upon Sodom fire from the Lord c. Upon which place Mr. Willet upon Genes c. 19. v. 24. pag. 214. paulo ante med saith This place is well urged by the Fathers to prove the Eternity of Christ Yet Calvin in Gen. c. 19. saith to the contrary and against the Fathers quod veteres Christi Divinitatem hoc testimonio probare conati sunt minimè firmum est c. And see Calvin in tract theolog c. pag. 793. b. ante medium Fourthly concerning Psalm 2. v. 7. where it is said Thou art my Son this day have I begotten thee although not only the Fathers but the Apostle also Hebrae 1.5 do allege this in proof of Christs Divinity yet Calvin in Psalm 2. saith to the contrary thereof Scio hunc locum de aeterna Christi generatione à multis fuisse expositum qui in verbo hodie argutè Philosophati sunt sed c. And again Hebr. c. 1. v. 5. he further saith [m] Pu. See what respect Calvin bears to St. Austine whom even Protestants do so much esteem frivola enim Augustini argutia est qui hodie aeternum continuum fingit Christus certè aeternusest c. Sed hoc nihil ad praesentem locum c. Fifthly concerning Psalm 33. v. 6. where it is said By the word of the Lord the Heavens were made and all the hoast of them by the spirit of his mouth Calvin rejected the exposition herein of the Fathers in behalf of the Trinity saying Instit l. 1. c. 13. sect 15. Sciens volens supersedeo à multis testimoniis quibus usi sunt Veteres Plausibile illis visum est citare ex Davidis Psalm 33. c. ut probarent Spiritus Sancti Divinitatem sed illa ratio infirma fuit See further concerning this place Hunnius in his Antiparaeus pag. 59.60 c. Sixtly concerning that known place 1 Joan. 5.7 where it is said There be three that give testimony in Heaven the Father the Word and Holy Ghost and these three be one Calvin upon this place saith Quod dicit tres esse unum ad Essentiam non refertur sed ad consensum potius Thereof see further Hunnius in his Antiparaeus pag. 112.113 c. The further examples of Calvins expositions in this kind are so exceeding many as would grow to a great volume and are for such accordingly collected and digested into special volumes not by us but by that famous and learned Protestant Preacher Aegidius Hunnius in his three special volumes of this argument one of them intituled Calvinus Judaizans hoc est judaicae glossoe corruptelae quibus Joannes Calvinus illustrissima Scripturae sacrae loca testimonia de gloriosa Trinitate c. detestandum in modum corrumpere non exhorruit c. per Aegidium Hunnium S. Theol. Doctorem professorem in Academia Wittembergensi Anno 1595. Another of them intituled Antiparaeus c. Printed Wittembergae 1603. And the third intituled Antiparaeus alter Printed ut supra And see like observation and collection made of sundry Scriptures depraved as before by Calvin in sundry other Protestant Writers of great note as in Conradus Schlusselburg in Theolog. Calvinist l. 2. fol. 38.39.40.41 42. a. And in the Book there alleged of D. Joannis Matthaeus l. de Cavendo Calvinistarū fermento And in Pelargus his admonitio de Arianis p. 50.51 c. And if our adversaries hereto answer that Calvin all this notwithstanding professed to believe the Doctrin of the Trinity yet seemeth this but verbal seeing he really evadeth so very many of those chiefest places usually alleged in behalf of the Trinity and by such his evasion directed the Arians how to avoid the rest For the very same kind of evasion or answer is as strong against the other as against these To forbear as over-infinite the particular examples of those very same evasions or answers made by sundry Arians which Calvin maketh to the alleged Scriptures concerning the Trinity and to speak thereof only but in general Hunnius in his Calvinus Judaizans pag. 44. saith hereof Hanc glossam c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 excipiunt amplexantur exosculantur Franciscus Davidis Blandrata caeterique juratissimi perfidissimique hostes adorandae Trinitatis And Pelargus an other Protestant Writer of great note in his admonitio de Arianis c. pag. 45. ante med saith Non hic Calvinum in plurimis Scripturae expositionibus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non Calvinianos in praecipuis de Divinitate Christi locis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 laboriosè estendam c. ex ipsis Arianorum libris ubi sua posuerint latibula ubi parata sibi cognoscunt receptacula paucis referam And see there pag. 50. the Arians words avoyding under the express alleged authority of Calvins name and exposition certain of the fore-alleged Scriptures And see there further pag. 51. 52. 46. [m] See Brereley tract 2. cap. 2. sect 10. subd 8. Concerning Calvins Doctrin concerning our Saviour Christ he teacheth that Christ at and
plain Doctrin of the Fathers pretending only them to have thus urged Sacrifice against the Jews and Gentiles whereas it is evident that their frequent assertions of Sacrifice are in their Commentaries upon the Scripture and such other their writings as concern nothing at all either Jew or Gentil but meerly and only the instruction of Christians In respect whereof Mr. Fulk affirmeth that the Fathers received their confessed Doctrin of Sacrifice from the Jews and Gentils saying in his rejoynder to Bristowes reply c. pag. 28. ante med The name of Sacrifice which the Fathers used commonly for celebration of the Lords Supper they took of the Gentiles and Jews but how prove you they had it from the Scriptures Athanasius Ambrose Austin Arnobius c. erred herein and so fully that their Supper is therefore said to have carried the face of a renewed oblation imitating over verily the Jewish manner of Sacrificing c. and that they [m] Calvin in omnes Pauli Epist in Haebr c. 7. ver 9. pag. 924. b. saith Quo magis tot veteres Ecclesiae Doctores hac opinione occupatos fuisse miror c. certè ut error errorem trahere solet cum ipsi Sacrificium in Christi caena nullo ejus mandato finxissent adeoque caenam adulterassent addito Sacrificio colores postea hinc inde accersere conati sunt quibus errorem suum fucassent And in his Book de vera Ecclesiae reformat extant in tract Theologic Calvini pag. 389. b. fine he further saith Veteres excusandi non sunt quatenus scilicet ipsos apparet a puro genuino Christi instituto deflexisse nam cum in hunc finem celebranda fit caena ut Sacrificio Christi communicemus eo non contenti oblationem quoque addiderunt hoc auctarium vitiosum fuisse dico c. forged a Sacrifice in the Lords Supper without his Commandement and so adulterated the Supper with adding of Sacrifice That Cyprians judgement herein is [n] The Century Writers in their third Century col 83. lin 34. reprove Cyprian saying Sacerdotem inquit Cyprianus vice Christi fungi Deo Patri Sacrificium offerri And in their Alphabetical Table of that Century at the Letter S. they say hereof Sacerdotem vice Christi fungi in Caena Domini superstitiosè asserit Cyprianus 83.34 superstitious That also the writings of Irenaeus and Ignatius who are most antient are herein [o] The Centurists cent 2. c. 4. coll 55. lin 43. undertaking to set down the declining peculiar incommodious opinions and errors of the Doctors of those times do in their said tract of this matter col 63. prope initium say Et si Doctores hujus saeculi de Sacrificio incruento in Eucharistia Deo faciendo nihil habeant tamen quaedam ambiguè incommodè dicta in quibusdam occurrunt ut in Epist Ignatii ad Smyrnenses Non licet inquit Ignatius sine Episcopo neque offerre neque Sacrificium immolare neque 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which words they do afterwards col 167. lin 17. affirm to he periculosa quasi errorum semina And col 63. lin 20. they say in like manner of Irenaeus De oblatione porrò Irenaeus l. 4. c. 32. c. satis videtur loqui incommodè cum ait Novi Testamenti novam docuit Christus oblationem quam Ecclesia ab Apostolis accipiens in universo mundo offert Deo In so much as they have no other colour to excuse Irenaeus foresaid saying but to think that he hereby only meant the oblation of bread offered by the people to the use of the Lords Supper and afterwards the remainder thereof to the use of the Priests and the poor as though Christ in his oblation made in his institution of the Sacrament whereof Irenaeus expresly here professeth for to speak did to use Irenaeus his words teach or prescribe this foresaid offering to the use of the poor to be the new oblation of the new Testament this being no less than open violence to Irenaeus word and meaning the Centurists do therefore col 113. lin 23. plainly charge him to have been neghigent and improper in his speaking c. often calling the Eucharist an oblation Lastly these foresaid sayings of Ignatius and Irenaeus are so plain in the Centurists that although they be accordingly extant in all Copies and Libraries the Centurists yet blush not to say of Ignatius his saying that they do partly suspect it as inserted col 113. lin 9. and of Irenaeus his foresaid saying they say Si tamen locus fraude mendo vacat col 63. lin 22. Which extreamest shift they would never have thus undergone had not the said sayings appeared plain and manifest with us and against them in this question of Sacrifice For which cause they do as before place them in their foresaid special tract or recital of the Doctors errors of those times affirming withall as before Ignatius his foresaid words to be incommodè dicta periculosa quasi errorum semina And of Irenaeus that satis videtur loqui incommodè c. Which said reprehension made by the Centurists is in them so evident and not to be excused that Mr. Sutcliff doth accordingly confess the same in his subversion of the three conversions pag. 32. circa med incommodious and dangerous and that [p] Sebastianus Francus in his Epist de abrogandis in universum omnibus statutis Ecclesiasticis presently after the Apostles times the Supper of our Lord was turned into a Sacrifice In so much as some of our Adversaries doubt not to charge the most antient Fathers even with [q] Andraeas Chrastonius â— de Opificio Missae pag. 167. initio reciting the Fathers opinion hereof saith Dicta autem Patrum non solum impetrationem sed etiam intrinsecam quandam vim placandi innuunt Origines hom 13. in Leviticum ait Ista est Commemoratio sola quae propitium facit Deum hominibus Athana sius in sermone de defunctis apud Damascenum ait Incruentae hostâ—ae oblatio propitiatio est To which end he allegeth likewise further the particular sayings of Ambrose Chrysostom Augustine Gregory Bede and of the third Council of Brach. And concerning the Fathers further testimonies for Mass see more hereafter in this consideration num 17. in the margent at the Letter t. propitiatory Sacrifice and Sacrifice for the dead And with further acknowledgement that Sacrifice for the dead is the tradition of the Apostles which point of Sacrifice is so confessedly antient that our learned Adversary Mr. Ascham is enforced to acknowledge that [r] Ascham in Apolog. pro Caena Domini c. pag. 31. post med saith Quibus temporibus per quos homines Caena Dominica de possessione sua per Missam deturbata sit verissimè sciri non potest c. puto tamen originem Missae partim ex Sacrificils illis dimanasse quae impii Sacerdotes Iudaei supra modum auxerunt c. existimo etiam magnam
many learned Calvinists did in explication of the Sacrament use a certain affected obscurity that accordingly Bucer often times exhorted Peter Martyr that in the question of the Lords Supper he would use some certain obscure and doubtfull kind of speaking That also thereupon Peter Martyr gave place to Bucer and used the self same Forms of doubtfull speaking that Bucer did see further hereof Hospinianus in Hist Sacrament part 2. fol. 210. a. fine b. initio And of the very same doubtfull writing of Melancthon in the same question of the Sacrament Osiander in epitom c. Cent. 16. pag. 614. giveth Testimonie saying Calvinus crebris ad Melancthonem literis datis hortatus est eum ut aperte perspicuè sententiam suam de Caena Domini profiteretur c. Sed Philippus neque apertam ab omnibus ambiguitatibus alienam confessionem sibi extorqueri persuaderi passus est c. ita Philippus interdum cum Calvinistis collusit interdum cum Lutheranis facere videri vult and Osiander ibidem pag. 826. initio saith of the Calvinists Divines of Wittemberg Wittembergenses Theologi edunt confessionem de Caena Domini non totam sinceram sed ambiguitatibus involutam c. Theologi autem Jenenses admonent Ecclesiam Christi c. Wittembergensium phrases in hoc negotio esse ambiguas quae in utramque partem flecti queant meros esse Cothurnus and pag. 841. versus finem he mentioneth and reproveth occultissimos Calvinistas qui sub ambiguitatibus dissimulatione veritatis latitare cupiebant and see further there pag. 912. post med 913. initio Insomuch as ibidem pag. 796. paulo post med he reporteth for a received Principle or Râ—le with the Calvinists saying Hanc maximam sâ—u Regulam habent Calvinistae licere pro gloria Christi mentiri They have this for a ground or principle that it is lawfull to lye for the glory of Christ And thus much briefly concerning Equivocation or worse than it taught or practised by Luther Zuinglus Peter Martyr Melancthon Musculus Szegedine Bucer and many others before mentioned 75 As concerning blessing of our Meate and Forehead with the sign of the Crosse and further use thereof in the publique Liturgy Joannes Creccelius in his Discriptio refutatio Ceremoniarum Missae c. printed Magdeburgi Anno 1603. pag. 118. post medium giveth Testimonie of the Lutherans Doctrine saying Nos autem non improbamus signum sanctae Crucis si semel atque iterum absque superstitione liberè in divinis officiis adhibeatur atque usurpetur imò si privati cibi potus libere signentur Nam cum imus cabitum sive surgimus ex lecto cruce nos juxta Lutheri aliorum priorum institutionem signamus and Joannes Manlius Luther's Scholler in loc commun pag. 636. fine saith Respondit Lutherus signo Crucis facto Deus me tueatur c. As also the Communion-Booke in the time of King Edward the Sixt penned by advice and approbation of Cranmer Latimer Ridley and other Protestant Divines of that time and printed Anno 1549. fol. 116. b. prescribeth the Priests signing of the Sacrament with the sign of the Cross And fol. 131. a. it prescribeth the Priests like consecrating the Fountain of Baptism with the sign of the Cross All which is vulgarly contradicted by many others as being in it self superstitious and against Scripture 76 To these Seventy and Five several points we could adde sundry other Catholike Opinions defended in like manner by our learned Adversaries As the guilt of original sin and condemnation of the Heathen against Zuinglius whereof see Brereley tract 2. c. 3. sect 9. subd 3. from g. to q. The Divinity of Christ against the Reformed protestant Churches of Polonia and Transilvania whereof see Brereley tract 2. c. 2. sect 10. subd 13. sect 3. at p. q. The Authority of Bishops and sundry other points against the Puritans And all these affirmed or denyed on each part upon pretended certainty from the Scriptures 77 Pu. To this Consideration belong those many and learned Writers who expresly teach that many of the chiefe points which we hold against Protestants are not necessary to Salvation but indifferent which is sufficient for us to be secure of Salvation for matters of Faith Of this kind Brereley tract 2. c. 2. sect 14. at †next after f. in the margent giveth divers examples As of Freewill Prayer for the Dead Honoring of Saints and Reliques Invocation of Saints Real presence Transubstantiation Receiving one or both kinds Our B. Ladies being preserved from Originall sinne Worshiping of Images Granting Primacy to the Pope and denying it to Kings Satisfaction and Merit of Works Masse Seven Sacraments Auricular confession Of all which Brereley ubi supra cites exactly the Protestant Authors and the places of their Books which we will put down in the fifth Consideration where we shew that Protestants yeild us Salvation And it is to be observed that even Puritan Writers grant this indifferency as appears in Brereley 78 Besides what hath been said that several Protestants hold with us in divers points of our Faith Protestants when they pretend to make a Catalogue of Professors of their Faith through all Ages are wont to allege the Waldenses Wiccliff and Husse and yet it is certain that these men in most points held with us against Protestants 79 Of Waldo or Waldenses Brereley tract 2. c. 2. sect 3. subd 3. 5. sheweth out of Protestant Writers That they held the Real presence in the Sacrament That the Doctrine of Justification by only Faith was so unknown to Waldo and he so wholly affected to our Catholike Doctrine of Merits and Works that he did forsake all things that being poor he might follow Christ and the Evangelicall perfection which our Adversaries reject for Popish Insomuch as he and his followers were a very Order or Profession of begging Friars and therefore called the poor men of Lyons professing as D. Humfrey in Jesuitismi part 2. pag. 270. circa med urgeth a kind of Monasticall life wherein they were so forward that they afterwards made means to Innocentius the third then Pope to have their Order by him confirmed but could not prevaile by reason of certain supestitious things perceived in their Conversation and it is notorious that they maintained divers absurd and grosse Heresies contrary both to Catholikes and Protestants as Brereley shewes ubi supra subd 4. 5. They held also with Catholikes in the number of Sacraments in the Doctrine of single life Vowes Holy Scripture good Workes justification Baptism of Infants Purgatory c. as the protestant Writer Benedictus Morgenstern witnesseth in tract de Ecclesiae pag. 79. paulo post medium 80 Wiccliffe saith Brereley tract 2. c. 2. sect 4. with his Disciples went barefooted and basely clothed in course russet Garments down to the heeles and seemed to contemn all temporal Goods for the love of eternal Riches adjoyned himself to the beging Fryars
votum pacis facti discussio 85 First then he teacheth that Good-Works are not only a way to but also a cause of reigning vot pag. 26. Secondly that there is true merit vot pag. 27. Discuss pag. 46.50.53 line 1. 2. Thirdly that we are not certain of our salvation certitudine fidei vot pag. 28. Discuss pag. 55. and ibidem Fourthly that with Gods Grace we may observe the Covenant between God and Man Fifthly that the Pope is constituted above all Bishops to take away the occasion of Sciusm vot pag. 32. Sixtly that antient Churches and Fathers were wont to have recourse to him in doubts concerning Faith Discuss pag. 23. That the Popes power and primacy is necessary for deciding Controversies in Religion Discuss pag. 63. ibidem pag. 66. sequentibus he proves the primacy and prerogative of the Pope by divers excellent proofs of the antient Fathers and times and to conclude he saith that there can on Union in matters of Faith and Religion be hoped for except under the Pope Discuss pag. 255. his words are these Restitutionem Christianorum in unum idemque corpus semper optatam a Grotio sciunt qui eum norunt Existimavit autem aliquando c. incipi posse à protestantium inter se conjunctione Postea vidit id plane fieri nequire quia praeterquam quod Calvinistarum ingenia firme omnium ab omni pace sunt alienissima Protestantes nullo inter se communi Ecclesiastico regimine sociantur quae causae sunt cur factae partes in unum Protestantium corpus colligi nequeant imo cur partes aliae atque aliae sint exsurrecturae Quare nunc plane ita sentit Grotius multi cum ipso non posse Protestantes inter se jungi nisi simul jungantur cum iis qui Sedi Romanae cohaerent sine qua nullum sperari potest in Ecclesia commune regimen Ideo optat ut ea divulsio quae evenit causae divulsionis tollantur Inter eas causas non est primatus Episcopi Romani secundum canonas fatente Melancthone qui eum primatum etiam necessarium putat ad retinendam unitatem Neque enim hoc est Ecclesiam subjicere pontificis libidini sed reponere ordinem sapienter institutum c. Seventhly that the Baptism of St. John Baptist did not forgive sins but was imperfect in comparison of Christian Baptism Discuss pag. 76. vot pag. 38. Eightly that Saints hear our prayers and that the antient Writers did beleive that Saints hear us Vot pag. 68. 69. 70. 71. That the antient Fathers defended and practised Invocation of Saints he proves at large Discuss pag. 101. 102. 103. 104. 105. 106. 107. out of Chrisostom Augustine Hierom Prudentius Basil Theodoret Ambrose Origen and concludes that from so great consent of Fathers it appears that praying to Angels and Saints was approved by the Churches of those times and that if it be Idolatry there was no Church of God upon Earth Yea he saith that K. James acknowledges that in the fourth Age there is to be found examples of Invocation of Saints and that it is free from Idolatry he proves it out of Luther in Epistola ad Georgium Spalatinum and ad Erfordienses and out of Oecolampadius in Annotationibus ad Chrisostomum and that Bucer doth not condemn it Ninthly that Catholiks are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Bread-adorers or Idolaters in worshiping Christ in the Sacrament Tenthly that Communion of the Laity under both kinds is not necessary nor any divine command vot pag. 81. Discuss pag. 249. Eleventhly he saith that anointing the sick was used in the primative times and lasted through all Churches without interruption till Luthers time vot pag. 82. Discuss pag. 128. Twelfthly he defends learnedly the authority and certainty of Tradition and answers what may be objected to the contrary vot pag. 101. 102. 103. 104. Discuss pag. 26. 179. 189. Thirteenthly that the vulgar Translation of the Scripture of all others is the safest Quae saith he nullum habet malum dogma sicut tot saeculorum gentium concensus judicavit which contains no ill Doctrine as the consent of so many Ages and Nations have judged Fourteenthly he holds works of supererogation Vot pag. 112. 15. Seven Sacraments Discuss pag. 75. 76. 128. 16. Works of satisfaction Discuss pag. 84. 220. That they who teach Justification by Faith alone run in a circle and utter unintelligible things 17. Prayer for the dead and Purgatory Discuss pag. 144. 145. 146. 147. 148. 149. c. 18. That Grace may be lost 19. Distinction of Mortal and Venial sins Discuss pag. 206. 207. c. 20. He doth not deny that God may be painted ea forma qua se patribus conspiciendum dedit which he proves even from the learned Jews as also from Philosophers Discuss pag. 114. 86 But to shew that we may in Favour of Catholiks allege not one or many particular men but the whole Protestant Church of England it is to be observed that their Communion book together with the Articles and book of Ordination were composed in the year 1547 by the Archbishop of Canterbury the Bishops of Rochester Ely Hereford Worcester Lincoln Chichester wherein is Invocation of Saints and prayer for the dead as hath been said in the first Consideration num 28. 87 The further I proceed in this so important an Argument and Consideration the more matter offers it self We have shewed divers waies how many learned Protestants stand for us against their Brethren There remains yet a Demonstration of the same Truth taken from a great pretended Protestant who proves and grants this to be true even by denying it to be true The case stands thus Mr. Chillingworth in his book approved by three principall men of Oxford c. 5. n. 91. pag. 292. speaketh thus to the Author of the book intituled Charity maintained by Catholikes who part 1. c. 5. n. 31. pag. 196. saith to D. Potter You cannot be ignorant but that many cheif learned Protestants are forced to confesse the Antiquity of our Doctrine and practise and do in several and many Controversies acknowledge that the antient Fathers stand on our side Now seeing we have in this third Consideration proved that many cheif Protestants in the most important differences between us and them hold our Doctrine to be true and consequently to be most antient I wonder how Mr. Chillingworth will answer the now alleged words of Charity maintained His Answer consists in alleging some particular points wherein he pretends that our Doctrine is not confessed to be antient in which enumeration if we can demonstrate his Instances to be either untrue or impertinent this our third Consideration will remain true That chiefest Protestants in chiefest points hold with us against their pretended Brethren For it is a true Axiom Exceptio firmat oppositam regulam If he can shew only some particulars wherein Protestants agree not with us he yields ipso facto that for the rest they
hold as we do and so as I said his verball denyall is a real proof of our Doctrin and Practise Let us examin his particulars 88 First he specifies the Doctrin of the Communion in one kind But of this we have shewed that the Doctrin of Catholikes which is that the Communion of the Laity in one kind is neither commanded nor forbidden but of it self indifferent is defended to be indifferent by many of the chiefest and most learned and of greatest authority among Protestants 89 Secondly he names the lawfulness and expediency of the Latine service I wonder how he durst question the lawfulness of Latin service it being practised in the Universities And in Queen Elizabeths time in Wales the service was read in English where the people understand it not Yea Nichol. Harpsfield in Hist Wiccleffianorum c. 16. inter caetera saith Ex aliis dogmatibus quae Wiccliffianis communia erant quae Licestriani isti sectabantur fuit illud non licere Missas aut Horas Matutinas sive Vespertinas sonore alta voce in Ecclesia Templis recitare Cardinal Richilieu deservedly taxes hereticall Ministers for reading in certain Countries the Service in a language not understood by the people of those Countries saying in his book called Defensio praecipuorum fidei Catholicae Capitum c. 4. sect 2. pag. 121. to the Ministers of Charanton Populum universum quae dicuntur intelligere pugnatis oportere tamen sectatores vestri qui in Bearnia Gallia Marbonensi Provincia Fasconia degunt non sunt Gallicae linguae peritiores quam latinae populi qui in Ecclesia Catholica vivunt tamen illarum regionum Ministri Gallicam in officiis linguam usurpant non autem illarum Provinciarum linguam The same Cardinal sect 1. pag. 111. saith Habendum esse aliquem hominum delectum neque omnia omnibus passim proponenda nemo dubitat inquit Whitakerus l. contra Duraeum sect 15. Evangelii doctrina multos reddit perversiores improbiores addit idem Whitakerus Controvers 1. q. 2. c. 17. The Reader may be pleased to see what we have said above about promiscuous reading of Scripture in English as not permitted in K. Edwards time and [d] Consideration 1. num 29. disallowed by D. Collins The greater the Authority of Scripture is with greater obstinacy men stick to their Errors falsly pretended to be contained in Scripture read or heard Besides D. Potter pag. 62. 63. puts Latine service among those points which are not fundamental nor necessary to constitute a Church and in King Edward's time Stow Chron. pag. 594. reporteth The French King being deceased c. also the Church of St. Paul in London being hanged with black and a sumptuous Herse set up in the Quire a Dirige was there sung and on the next morrow the Arch-bishop of Canterbury Cranmer assisted of Eight Bishops all in rich Myters and other their Pontificalls did sing a Masse of Requiem c. The Protestant Hospinianus in Hist Sacramentar part 2. fol 33. saith Docet Lutherus liberum esse sive in vulgari sive in peregrina lingua celebrare Which is the very Doctrine of Catholikes who teach that there as no Divine Precept or prohibition to celebrate publick Offices in a learned or vulgar language and therefore it must be left to the power and Ordinance of the Church which we are commanded to hear and of which we must learn what in particular circumstances is most expedient for the Common good Of this point I will allege what Brereley hath in his Liturgie of the Masse tract 5. sect 4. subd 3. pag. 449. 450. 451. 452. 453. where he saith The more antient proof and reason of celebrating the publike Liturgy in Latin is establisht and certain for seing it is heretofore made plain that in the other much more antient times the Chancell in which the Priest did celebrate the publike Liturgy was so [e] Apud Brereley in the Liturgy c. tract 1. sect 2. subd 1. in the margent at m. o. Concil 6. Const Can. 69. saith Nulli omnium qui sit in laicorum numero liceat intra sacrum Altare ingredi c. ex antiquissima traditione Hist Tripartit l. 9. c. 30. versus finem It is reported concerning Chancels how that Ambrosius non quievit sed differentiam locorum edocuit And that St. Ambrose said thereupon O Imperator interiora loca tantum sacerdotibus sunt collata quae caeteri nec ingredi nec contingere permittuntur egredere igitur c. And see further concerning Chancells Socrates Hist l. 5. c. 17. versus finem And Zozomen Hist l. 7. c. 24. And Concil Laodicen can 19. and Concil Agathens can 66. And Germanus Constantinopolitanus in Theoria paulo post initium saith Cancelli locum orationis designant quosque extrinsecus populus accedit intrinsecus autem sunt sancta sanctorum solis Sacerdotibus pervia And apud Brereley in the Preface sect 7. initio at e. D. Reynolds in his Conference c. pag. 488. allegeth that Dionysius maketh mention of Churches and Chancels therein severed with such sanctification from the rest of the Church that Lay-men might not enter thereinto See more hereof in Brereley ubi supra tract 1. sect 2. subd 1. in the margent at n. severall to the Clergy as that the Lay people might not enter thereto and that also divers parts of the publike prayers usuall there in Mass-time were [f] Apud Brereley in the Liturgy c. in the Preface sect 14. at the second h. In Basil 's Liturgy fol. 38. at g. and fol. 41. b. Pontifex secretè and the same yet further there fol. 34. b. 38. a. b. 39. a. b. 41. b. 45. b. 43. b. And in Chrysostom 's Liturgy fol. 56. a. fine fol. 50. b. it is said dicit sacerdos remissa voce and fol. 59. a. it is said dicit orationem hanc sacerdos sedatissima voce and see there fol. 61. circa med and apud Brereley in the Liturgy c. tract 5. sect 3. at e. in the margent it is said In Basil 's Liturgy it is said tunc elevans manus Pontifex dicit secretè fol. 38. vide ibidem fol. 36. 39. 40. 42. 43. c. And this ceremony is further mentioned in Chrysostom 's Liturgy fol. 56. 61. and the antient Laodicen Councill can 19. saith hereof tres orationes fiant prima per silentium secunda tertia per vocis pronuntiationem tunc demum of culum pacis dari debere And see Innocentius Epist 1. ad Decentium c. 1. whose testimony in this point â—s so plain that Hutterus de Sacrificio Mâ—ssatico pag. 590. answering thereto saith thereof Innocentii primi authoritatem merito explodimus quippe ab hoste veritatis petitum and before all these see St. Clement the Apastles Scholar in constit Apost after the Antwerp print of 1604 l. 2. c. 61. fol. 56. Hereto also is not impertinent the Veil used of antient
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