PROTESTANCY CONDEMNED BY THE EXPRESSE VERDICT AND SENTENCE OF PROTESTANTS LUKE 19.22 By thine own mouth I judge thee DOWAY Printed in the Year 1654. THE PREFACE TO THE READER I Cannot doubt but that every Protestant if he have not a mind to divest himself of common reason and proclame himself to be inexcusable will confess Protestancy to be cast and condemned by Protestants if by their own free and open Confession these ensuing points be acknowledged for true First That the first Protestants who forsooth undertook a Reformation of the Universal Catholick Church existent before Luther after their pretended Reformation led so lewd lives and held doctrines confessedly so absurd that no man of sense or wisdom can judge them fit instruments for that supposed strange sublime supernatural and divine work Secondly That in opposition of the late and vitious Fathers of Protestants those men who even by Protestants are stiled Antient and Holy Fathers believed taught and practised the very same things which we now believe teach and practise against Protestants Thirdly That not only the Antient Fathers but even the chiefest and most learned Protestants convinced by evidence of truth stand with us against their Protestant Brethren in most of the chiefest points of Religion controverted between us Fourthly That our doctrine hath been approved by the Omnipotent hand of God using for Instruments of working Miracles those who were confessedly of our Religon yea and in express confirmation of points believed by us and rejected by Protestants Fifthly That by the confession of Protestants we Catholicks may be saved though we live and dye in the belief of all those Articles wherein Protestants disagree from us Which last consideration though it were alone ought effectually to move every one who believes an Eternity of Joy or Torment speedily to joyn himself with that Church wherein by the confession of all both friends and foes Catholicks and Protestants salvation may certainly be attained if our life agree with our belief Now for proof these Truths most important to be known I present not to the Reader any new VVork or Invention of mine own but in effect only transcribe and publish what I find in that excellent Book intituled The Protestants Apology for the Roman Church the true Author whereof thought fit to conceale himself under the name of John Brereley Priest though indeed he was neither Brereley nor Priest nor Clergy-man not John but rather James He dedicated his Book to King James and writes with so great exactness fidelity temper and moderation that Protestants though they must needs feel themselves deeply wounded by the substance of his discourse yet cannot with any shadow of reason pretend to be justly offended with his manner of discoursing In so much as Thomas Morton confesseth that whatsoever strong argument in any place in Roman Authors is to be found in favour of that Religion whatsoever hath by chance fallen from the pen of any learned Protestant but in outward appearance consonant to their doctrines which may seem any way to promote the Roman cause all that we see in this volume collected to be brought and presly urged against us with so singular a choice of the things themselves with such force of arguments with such an elegant and exquisite stile Lastly with so moderate a kind of expression as their subtilty judgement wit art and moderation could do I wish the Book were in the hands of many but it being of some bulk and not easy to be had and the points which here I offer being but few and comprised in no very great compass and of themselves very intelligible and clear to every mans understanding they will come to the knowledge of more by being published thus apart than if they were to be sought in the Book it self mixed with many other matters by the Author handled in different and distant places and upon several occasions and in a method not obvious to men who have no great mind to take much pains If upon occasion I put in a word of mine own the Reader will understand it to be mine by the word Publisher abbreviated by Pu. I make use of the Edition of An. 1608. It is clear that he is most exact in his Citations citing not only the Book but the year Edition place of Print and sometimes even the page and line as appears by the Table set down in the beginning of his Book with this title A Table of certain Protestant writers and their particular writings whose folio or page for more ready and certain direction are specially alleged in the subsequent Discourse and of their several Editions or year of Print according to which they be so alleged unless it be otherwise noted in the margent But yet notwithstanding all the care exactness used by the Author it was not in his power to exempt the Print from many Errors and Omissions as also I cannot doubt but he who Prints this publication of mine will have his errors The five Heads or Truths mentioned above I will call so many Considerations Neither have I any more to say in this place than with my whole heart to beg of the Protestant Reader even for the love he ows to the Redeemer of Mankind and for the care he should have to save his own soul that he will peruse these Considerations with a hearty desire to find and an absolute resolution to embrace the truth laying aside prejudice passion sloath and all humane and wordly respects seriously meditating the words of our Blessed Saviour Matth. 16. v. 26 27. What doth it profit a man if he gain the whole world and sustain the damage of his own Soul Or what exchange shall a man give for his Soul For the Son of Man shall come in the glory of his Father with his Angels and then will he render to every man according to his works If the Reader come not with such a disposition and resolution every word he reads will rise against him in that dreadful day of Judgement upon which all Eternity must depend O ETERNITIE ETERNITIE THE FIRST CONSIDERATION Concerning the lives of the first Protestant pretended Reformers OUR Saviour forewarning us saith Brereley tract 2. cap. 3. sect 9. subdivis 1 That a good Tree yieldeth good fruit Math. 7.17 and beware of false Prophets which come to you in sheeps clothing but inwardly are ravening Woolvs by their fruits you shall know them Math. 7.15 16. omitting petty examples saith Brereley tract 2. chap. 3. sect 9. subdivis 2. we will intreat of Principals namely of Luther of Jacobus Andreas the greatest enlarger of his Doctrine and of Zuinglius Calvin and Beza and of these also for other respects but with a gentle sparing and forbearing touch as not undertaking to allege any thing of them but that which is in it self evident and for such confessed Of Luther 1 COncerning Luther's Life and Manners saith Brereley tract 2. cap. 2. sect 10. subdivis 11. for so much as he
any such objection as this at that time when Protestants did much affect the use of lights Altars Pictures in their Churches In the meane time who would not I know not whether to say laugh or conceive just indignation to see so great a Champion as M. Chillingworth was esteemed to object such matters as these and as causes sufficient to forsake Gods Church 96. Ninthly he specifyes our saying of Pater-nosters and Creeds to the hono◠of Saints and of Ave-Maries to the honor of other Saints besides the Blessed Virgin This is not unlike to the former neither can I imagine what difficulty he can find that any good work as saying of Pater-nosters and Creeds is even in the account of Protestants and the saying of Ave-Maries must be sapposed to be in the opinion of these Protestants who allow prayers made to Saints may be offered in honor of Saints What will he say to the known doctrine of S. Augustine that although Sacrifice be offered to God only yet it may be offered in honor of Saints And much more why may not Pater-nosters and Creeds be offered in honour of Saints and Ave-Maries in honor of other Saints though the words be directed only to the Blessed Virgin In the mean time I return to say can such matters as these be alleged in the day of judgement as sufficient to excuse Luther and his followers from the grievous sin of Schism in forsaking the Communion of all Churches then extant 97. Tenthly He names the infallibilitie of the Bishop or Church of Rome Answer It cannot be expected that Protestants or any other divided from the Church of Rome will in expresse termes acknowledge her to be infallible under that word of Infallible but it hath been shewed that if they will speak with consequence to themselves they cannot deny her to be infallible while they give her such titles and grant her such Prerogatives as we have seen heretofore and deny not but that the ancient Fathers yielded her a preheminence before all other Churches and took her Doctrine and Practise for a Rule and proof of the Truth or falshood of what was believed or practised through all Christian Churches Yea and we have heard Protestants confessing that the Popes Authority for conserving unity and deciding Controversies in matters of faith is altogether necessary and that there cannot be expected any peace and union among Christians except by submitting to the Pope Besides Protestants commonly grant that the true Church is infallible in fundamental points and we must either say that the Roman Church was the true Church when Luther appeared or that Christ had no true Church on earth at that time nor hath any at this present seeing even the chiefest Protestants agree with us in many of those very points for which the first Protestants pretended to forsake all Churches extant when they appeared 98. Eleaventhly He objects our prohibiting the Scripture to be read publickely in the Church in such languages as all may understand Of this we have spoken heretofore Neither is it true that there is any general prohibition to read any Scripture in the Church in such a language as all may understand for some Preachers are wont to read in a vulgar language the Gospell of which they are to preach but our doctrine is that there is no Divine precept to use vulgar languages in the Liturgy or publick Offices recited in the name of the Church But what would he say to the custome which I have understood to have been used in Ireland of forcing people of that Nation to be present even at Sermons made in English of which they understand not one word which is a case far different from the use of an unknown tongue in the Liturgie or publick Offices ordained to the publick worship of God by the Church and not referred immediately for a Catechism or Instruction of the people as Sermons are 99. Twelfthly He strangely mentions our doctrine of the Blessed Virgines immunity from actual sin and our doctrine and worship of her immaculate Conception Answer It is a sign you want better matter while you object these points Your conscience cannot but tell you that you know we are so farr from making the immaculate Conception a point of Faith that there is a severe prohibition that neither part censure the other of Heresie Error or the like so that this Instance is manifestly impertinent The reader may be pleased to read Bellarmine tom 4. de amissione Gratiae statu peccati lib. 4. cap. 15. where he saith Quod ad primum scilicet non haberi apud Catholicos pro re certa explorata ac fide Catholica tenenda beatam Virginem sine peccato fuisse conceptam Joannes Pomeranus unus ex primis Lutheri discipulis in comment cap. 1. 44. Hierem. scribere ausus est pro articulo fidei apud Catholicos haberi B. Virginem sine ullo peccato immo etiam de Spiritu Sancto fuisse conceptam Sed hoc impudentissimum mendacium satis apertè refellunt duae Pontificum constitutiones Concilii aecumenici decretum quibus constitutionibus ac decretis Catholici omnes libenter obediunt Sixtus IV. Pontifex Max. in ea Constitutione quae incipit Gravè nimis de reliquiis veneratione Sanctorum desirtis verbis pronuntiat nondum esse quaestionem istam de Conceptione B. Virginis ab Ecclesia Romana Apostolica sede definitam ideò paenam excommunicationis statuit in eos qui alterutram sententiam ut haereticam damnare audent Judicium Sixti Pontificis sequutum est Concilium TRIDENTINUM ses 5. ac demum nostro tempore PIUS V. in constitutione quam edidit de conceptione Beatissimae Virginis Mariae Besides Protestants themselves acknowledge this point to be a thing indifferent excusable and not defined as may be seen in the fift Consideration num 4. at †next after f. in the margent at Fifthly and as Brereley tract 2. c. 2. sect 14. in the margent at †next after f. at Fifthly tract 2. c. 3. sect 5. subd 2. at f. in the margent proves saying Touching our B. Ladies being preserved from Original sin and the worshipping of Images Mr. Bunny in his Treatise tending to pacification sect 17. pag. 104. paulo ante med pag. 105. saith If any think it more honor able for the Blessed Virgin yea for Christ himself that took flesh of her to have been without sin and thereuppon for his part do rather think that by special praerogative she also was preserved from original corruption c. in these or such like whosoever will condemn all those that are not perswaded as we are committeth an uncharitable part towards those his brethren And D. Field ibid. apud Brereley pag. 499. in the margent at * expresly affirmes lib. 3. of the Church c. 42. pag. 174. post med the point concerning the Conception of our Blessed Lady to be a controversie not [ſ] Not defined saith M.
25. Also Sigwartus in his 23. disputationes Theolog. c. pag. 207. sect 8. saith Haec vocatio semper extraordinaria quaedam divina dona comitantia habet quae sunt tanquam sigilla doctrinae c. cuâ—usmodi suerunt miracula c. And D. Saravia in defens tract c. contra respons Bezae c. 2. pag. 38. ante med saith Ea verò quae proximè à Deo est vocatio nunquam sine aliquo externo visibili signo aut visione facta legitur And see further hereof Saravia in his English book of the divers degrees of Ministers c. 2. pag. 7. and M. Fenner in his Sacra Theologia pag. 119. b. Also Bullinger adversus Anabaptist l. 3. c. 7. saith to the Anabaptists Quod si dicitis vos instar Apostolorum peculiarem vocationem habere probate eam signis miraculâ—s c. hoc autem nunquam facietis ideoque vocatio vestra nihili imò pernitiosa est Ecciesiae Christi See this saying alleged to this end by M. Thomas Bell in his Regiment of the Church pag. 137. initio miracles as necessary to prove that it is from God yet is the gift of miracles which is to them according to their own doctrine so needfull in proof of their said pretended extraordinary calling so confessedly wanting and defective in their Church that M. Fulk thereof saith [h] M. Fulk against the Rhâ—msh Testament in Apocalyp cap. 13. sect 3. fol. 478. a. post med It is known that Calvin and the rest whom the Papists call Arch-hereticks do work no miracles And M. Sutcliff saith accordingly [i] M. Sutcliff in his examination of Kellison 's Survey printed 1606. pag. 8. post med Neither do we practice miracles nor do we teach that the doctrine of truth is to be confirmed with miracles Insomuch as certain others discerning the necessity of miracles and themselves unable to afford any true example thereof in their Church do lastly urge and name for miraculous [k] Fox act mon. printed 1596. pag. 789. a. lin 59. And Sigwartus in Disp Theol. pag. 170. and Sutcliff de vera Catholica Christi Ecclesia pag. 313. and Philip Mornay in his Treatise of the Church englished Anno 1581. cap. 11. pag. 351. and Justus Molitor de Ecclesia militante pag. 159. Luther 's so large dispersion of his Doctrine maugre the malice of the Pope and all his Adherents which as it is against the evident confession of their own brethren who disclaim as before in all miracles shewed by Luther Calvin c. and as the learned †Theologi Casmâ—riani in admonit sua de libro Concordiae Bergensis cap. 6. and after the edition of Neustadii 1581. pag. 203. post med say Scimus istos Theologos c. magnis clamoâ—ibus regerere Lutherum esse Prophetam quia ipse immediatè extra ordinem à Deo excitatus c. quia miracula fuerint res ipâ—â—us gestae successus multa futura praedixerit c. Whereto they answer among other things saying Miraculum quod ediderit nullum audivimus Nam fortunatio defensio curriculi ipsius fuit beneficium Dei ordinarium secundum promissiones datas ipsum timentibus c. quod autem praedicit de paenis ingrati udinis pro luce Evangelii donata vel similia non sunt nova oracula sed veterum oraculorum Scripturae ad nostra tempora accommodatio Calvinists confess is withall [*] The learned Protestants dâ—sinâ— a miracle to be signum supra naturae ordinem effectum So doth Amandus Polanus in partition Theolog. pag. 228. And see others hereafter in this Consideration num 7. at * next after k. no miracle in it self as not being against or above the power of nature and secondary causes so also by like instance might the proceeding of Arius and Mahomet be much more probably said to be miraculous for that their errours were from no less small beginning [l] More generally dispersed For whereas Lutheranism holdeth only in the Northern parts of the world and also but in a corner of those said Northern parts which are but a parcel of Europe Aâ—ianism was far more universal as extending it self into sundry parts of Asia Africk and Europe Hereof Daniel Camierus in epist Jesuâ—tic part altera pag. 49. paulò post initium saith Arianorum venenum non portiunculam quandam sed paenè totum orbem contamâ—na verat And see Joannes Pappus in epitom histor Eccles pag. 412 413. And the like inlargement in short time of Mahometanism is evident and confessed by Melancthon chronic l. 3. a pag. 311. ad pag. 317. by Illyricus in Apoc. c. 9. a versu 13. ad finem more generally for the time dispersed than ever was the doctrine of Luther And thus much concerning the confessed want of miracles in our Adversaries Church 4. As concerning now our Catholick Church the * M.D. Downham in his Treatise of Antichrist l. 1. c. 7. pag. 111. propè initium saith Neither Turks nor Jews nor any other Churches of Christians but only the Pope and Church of Rome do vaunt of miracles which onely confessedly challengeth the gift of miracles the known examples of her true and undoubted Miracles are plentifully testified As first for the thousand years last past it is confessed that we Englishmen were so long since [m] See Brereley tract 1. sect 1. converted to our now professed Catholick Faith Insomuch as they charge Austin with his then converting us to [n] See Brereley tract 1. sect 1. at 9. Popery and to [o] See ibid. at e. the Papistical faith for which say they [o] See ibid. at 6. he went undoubtedly to Hell after his death And yet are the undoubted miracles which God wrought by the same Austin in proof of his doctrine sufficiently confirmed with the credible [q] See heretofore in this Consideration num 1. at r. s t. testimony of those very times with like [r] See heretofore ibid. at n. q. * testimony also of S. Bede who lived in the age next after and are thereupon reported and [Å¿] See ibid. at u. and see M. Fox act mon. printed Anno 1576. pag. 117. a. prope finem where he saith of Austin and those that came with him to the Conversion of England The King was moved with the miracles wrought through Gods hand by them acknowledged as true undoubted by our very Adversaries themselves In the same age also lived Holy Oswald King of Northumberland whose undoubted miracles are by like credible [t] Concerning Oswald Beda hist l. 3. c. 2. affirmeth that the place where he with religious prayer obtained victory was after called Heavens field in regard of the innumerable miracles there done That also usque hodie c. even till Bede's time diseased persons were thereby restored to health Among whom was saith Beda one Bothelmus yet living restored miraculously to health ante paucos annos but some
jussu Superiorum cum missus fiuisset ibi habitaturus nocturnis horis illi specie Angelcia Daemon apparuit ut Missam celebret hortatur ipse nec planè dormiens nec perfectè vigilans contradicrit non debere fine praesbyterii ordine aliquem hoc ministerium implere contra inimicus instat c. Whereby it appeareth that the Devill did not make this perswasion to the Abbott for the Abbot whom Surius allegeth is but the reporter thereof but to Simeon a Monk who as there afterwards yet more fully appeareth being not as yet Priest but Deacon refused to say Masse the Devill useth to perswade against the Canons c. and that accordingly that the party whom the Devill here so perswaded to say Masse was not yet Priest a perswasion I confess fitting for the Devill and but answerable to Luthers doctrine who teacheth as is before said that Laymen and even Women are Priests and may consecrat the Sacrament and preach [m] Brereley in his conâ—â—â—sion to the judges Sect 9. nex asâ—er n. The last of whom I sind any mention to offer help in relief of Luther from this so known scandall is Baldwinus And what saith he First directly against Mr. Clark Mr. Fulk and Mr. Sutcliff he acknowledgeth the conference between the Devill and Luther to have been not spirituall only nor yet a dream but that it was a reall truth written by Luther not hyperbolically but seriously and according to the truth of the historie for in his book de disputatione Lutheri cum Diabolo Printed Islebii 1605. c 4. fine pag. 83. fine he saith thereof Quapropter non est cur Monachus miretur me fateri disputationem illam esse veram neque joco neque hyperbolicè sed serio historicè scriptam And again there pag. 75. post med he saith Historiam illam tam prolixè tam consideratè Lutherus conscripserit quod enim eam scripserit quidem serio historicè etiamnum constanter fateor Et vide ibidem pag 76 fine How then would he evade The substance of his long answer is that Luther had before and then quite abandonned the Masse that therefore the Devill intended no disputation against Luther but only by way of strong temptation to put Luther in mind of his old errours so thereby to drive him to despair urging to such purpose such only known truths and reasons against the Masse as Luther then and before knew to be most true and wherein Luther was allerady satisfyed in regard whereof saith he ibidem pag 127. fine Semper in praeterito loquitur Sathan c. talis sacrificulus fuisti the Devill speaketh alwayes to Luther as in the time past thou saidst Masse thou hast done this that c. But how extremely false and impertinent is all this First for the matter of despair it is a false [n] Brerâ—ley in his Conclus to the judges Sect. 7. at q. in the margent supposall for there is not in all the passage of that disputation so much as the least mention or signification of any perswasion to despair whereas to the contrary in the same disputation there fol. 228. b. paulo ante med the Devill reproveth Luther and the Papists for thinking Christ unmercifull saying Nos Spiritus rejecti non fidimus illius misericordiae neque habemus eum pro Mediatore aut Salvatore sed exhorrescimus ut saevum Iudicem ejusmodi fidem non aliam tu habebas c. omnes alii c. Ideo à Christo tanquam crudeli Iudice confugiebatis ad S. Mariam Sanctos illi erant Mediatores inter vos Christum sic erepta est gloria Christo c. Thus doth Sathan quite against the pretence of despair amplify the mercies of Christ urging the same as a speciall argument against Prayer to Saints And whereas Luther which some urge doth there afterwards fol. 230. b. post medium answer to the Catholicks who as he foresaw would object to him that the Devill was a lyer labours to prevent the same alleging there to that end the example of Judas whom the Devill tempted with urging to him that he had betrayed the innocent blood and so brought him to despair with like alleging also the example of Cain yet is this no part of the Conference between the Devill and Luther which is there before fully ended but are only the words of Luther himself used by him uppon the occasion aforesaid many years after at his writing of the said Conference But though we should admit this supposall for true yet it is also [o] Brereley ibid. Sect. 7. in the margent at r impertinent for though he had withall perswaded Luther to despair as having sinned in his saying of Masse yet this proveth not which is the only point now questionable that he did not also then dispute with Luther to perswade him agaiust the Masse For this is evident throughout the whole passage of that his long disputation against which the other pretence of despair though admitted to be mentioned in the same disputation as it is not maketh for that nothing Secondly [o] Brereleâ— ibidem Sect. 9. in the text versus finem as conceruing the Devills supposed speaking to Luther alwayes in praeterito as of the time past it is egregiously false for as in regard of his then former saying of Masse the Devill somtimes speaketh to him as in the [q] Brereley in the conclus to the judges Sect. 8. in the margent at v and x. time past So likewise in regard of Luthers present custome then continued in saying Masse he also speaketh very often as in the time present as appeareth in Luther tom 7. Wittemberg An 1558. fol. 229. a paulo post med where the Devill saith Tu solus in angulo tuo tacens mutus comedis solus et bibis solus Et ibidem fol. 229. a. post med the Devill speaking to Luther as of his saying Masse in the time to come saith Ponam similitudinem Si quis Baptismo uteretur ubi non est persona Baptizanda c. cujusmodi esset hic Baptismus c. deest enim persona quae Baptismum accipiat Quid si idem tibi accideret in tua Missa c. Nam persona accipiens Ecclesia non esse ibi c. Hic for san dices etiam sialiis in Ecclesia non porrigam Sacramentum tamen ipse sumo ipse mihi porrigo c. And ibidem fol 229 b. Prope finem the Devill further saith to Luther as being then one with the Papists in this point En audaciam vestram in tenebris geritis haec abutimini nomine Ecclesiae ac deinde onmes abominationes vultis defensas nâ—mine Ecclesiae And again ibidem fol 230. a. prope initium Quare ergo in Missa privata blasphemè eontravenis claris verbis Ordinationi Christi postea tuo mendacio tuae impietati praetexis nomen intentionem Ecclesiae
other beginning or beginners of Protestancy than those whom hitherto they have taken for their glorious Fathers and persons qualified with such gifts and endowments as make them fit to reform the whole Christian world and these being once removed from the rank of their Forefathers how will they answer this question Who in particular were the first beginners of their Protestant Church at what time and in what place did they live To which demand I am sure they cannot answer with satisfaction but perforce they must be content to be like the Donatists of whom St. Optatus sayd that they were Filii sine Patre Sonns without Father and every one must be to himself a begining of his Faith and Religion A dreadfull point in the business of an Eternity and necessary subject to that weighty saying of St. Bernard Qui se sibi magistrum constituit stulto se discipulum subdit He who will be his own Master shall be Scholler to a Fool. Secondly For Manners who can imagin that God being Truth Purity and Peace it self would choose for Reformation of the World such men as confessedly have shamefully erred against Truth for Doctrin and against not only Purity but common honesty and morality and against Peace by being both for their Doctrines and Practises Authors of Tumults Seditions and Rebellions Thirdly it ought to be considered with deepest grief and Tears what a lamentable thing it was that people should have been seduced from that antient Religion which the World professed with the specious names of Dr. Luther c. and with a fair but false and lying title of Reformation by men who indeed were such as hath been declared and proved from their own Writings and the expresse and direct Assertions of their own brethren Fourthly since we have found them to be most inconstant in their Doctrine in matters of highest concernment expresly professing to have temporized accommodated themselves to the times and not to that which even themselves judged true who can rely on them unless he first resolve not to be settled in any truth but to be ranked among those who circumferuntur omni vento doctrinae which in effect is no better than to have no true Faith at all Fiftly seeing they cannot nor ever could agree with those whom they stile Brethren and which is the main point have no possble means of agreement no men in wisdome can join themselves to the common generall name of Protestants not knowing which of them in particular hold the Truth nor who are or are not Protestants nor why they should believe one sect of them more than another neither is it possible to join with them all they believing and professing to believe contradictory Tenents some of which must needs be false Sixtly Seing those first Reformers are confessed to hold Doctrines in themselves damnable and detested even by Protestants how can they be excused from Heresy And seing they left the whole Catholick Church extant before Luther upon pretence of Errous in Doctrine of lesse moment than those wherin they thus differ among themselves and yet forsake not one another but will needs be Brethren and of one Communion how can they be excused from Schism by their division from the Communion of all Churches But now having declared what kind of men the Progenitots of Protestants were let us in the next place examine of what Fathers we Catholicks may deservedly glory even by the Confession of our Adversaries who by evidence of Truth are forced to confesse that the Antient Holy Fathers taught the same Doctrines and practised the same things which Protestants disprove in us and for the Reformation whereof they pretend to have forsaken our Church This then according to the order prescribed in the Preface must be the subject of the next Consideration THE SECOND CONSIDERATION By the Confession of Protestants the Antient Holy Fathers believed and practised the same things which we believe and practise against Protestants 1. FIrst saith Brereley tract 1. sect 3. subdivis 1. concerning Vows it is confessed that the Fathers did allow Vows of perpetual Chastity affirming them to be obligatory Non ignoramus saith Chemnitius exam part 3. pag. 14. ante med quod Patres vota perpetui caelibatûs probent quodque illa obligatoria etiam agnoscant In so much as he Chemnitius doth thereupon specially recite and reject in this behalf the several sayings of Basil [q] Chemnitius ibid. pag. 40. a. ante med Ambrose and Chrysostom Also of [r] Ibid. pag. 42. a. Epiphanins Austine and [s] Ibid. pag. 42. b. ante med Innocentius And it is likewise yet further affirmed that the [t] Peter Martyr de Votis pag. 490. saith Erant ergo Clementis aetate professiones vota fateor I am tune incaeperant homines deflectere à Verbo Dei c. With whom agreeth Mr. Parkins in Problem c. pag. 191. initio saying In antedictis saeculis stipulationes de continentia publice in Ecclesia fieri solebant nam Anno Christi 170. Clemens Alex. l. 3 stromat ait c. profession and Vows of Chastity were extant among Christians in the time of Clement Bishop of Alexandria who by [u] Euseb hist l. 6. c. 11. paulâ—ante med saith Clemens de se ipso loquitur quod prope ad Apostolorum tempoâ—a successerit his own testimony lived neer to the Apostles times that [x] Peter Martyr ibid. pag. 524 fine saith Scio Epiphanium cum multis aliis ex Patribus in eo errare quod peccatum esse dicunt votum hujusmodi violare cum onufuerit malè illum id referre in traditiones Apostolicas Epiphanius and many other Fathers erred therein that [y] Cent. 3. c. 6. col 140. linea 27. cent 3. c. 7. col 176. lâ—ea 39. Tertullian and Cyprian taught Vows of Chastity that the famous antient [z] Iustus Molitor de Ecclesia militante c. pag. 80. fine saith Chalcedonense Concilium contra Spiritus Sancti oracula Monachis Virginibus monialibus usum conjugii interdixit Council of Chalcedon did hereupon forbid Marriage to Monks and Nuns that St. Augustine and all the Fathers assembled with him in the Carthage Council [a] So saith Danaeus contra Bellarm. primae partis altera parte pag. 1011. initio And see Concil 4. Carthag can 104. and 1 Tim. 5.9 10 11 12. abused manifestly the word of God saying upon the Apostles words If any Widow how young soever c. hath vowed her self to God left her secular habit and under the testimony of the Bishop and Church appeared in a religious weed if afterward she go to secular Marriage she shall according to the Apostle have damnation because she dared to make void the vow of Chastity which she made to God that [b] Mr. Fulk against the Rhemish Testament in 1 Tim. 5. fol. 381. b. sect 10. initio And see Danaeus contra Belar 1. partis altera parte pag.
eternal memory And whereas according to histories he was born in Britain and of British Progeny and governed that Kingdom with great piety and vertue he now returneth to your Highness representing to you that State of the Church which in his time illustrated the whole world with the splendour thereof That man must needs have an iron heart which is not moved with the godly succesful and laudable proceedings of his Ancestors Seeing therefore your Majesty is adorned with all good learning we doubt not but that Constantines Ecclesiastical history shall be to your Highness most pleasant and grateful c. 24. Pu. Now good Reader out of the foresaid Premises that the antient holy Fathers are even by Protestants themselves confessed to stand for us thou canst not but conclude First That either our Doctrines do not exclude Salvation or else that all those whom even Prostestants stile Holy and Antient and acknowledge them to be Saints in Heaven were incapable of Salvation which to affirm is no less than most temerarious and cruel blasphemy implying that our Blessed Saviour had no true Church on earth when Luther appeared and that Gentiles were converted to Christian Religion from Paganism and worship of false Gods with no better effect than to be damned 25. Secondly That no man who hath care of his soul will not judge that for interpreting Scripture and in matters of Faith more credit is to be given to the Fathers who were so neer yea who were of the Primitive Church and holy mortifyed and induced with all dispositions making them capable of Gods holy impressions and inspirations than to Luther and other Novellists appearing so lately for time and for doctrine and manners teaching and living so carnally and wickedly as Protestants cannot dissemble it as hath been proved in the first Consideration and consequently more open to receive the suggestions of Satan than the motions of the Ho-Ghost 26. Thirdly that if Luther and his followers could not have been excused from Heresie and Schism if they had lived in those antient days and had opposed the Doctrine and forsaken the Communion of those Fathers so neither can they avoid the just imputation of Heresie and Schism in opposing the Doctrine and abandoning the Communion of us Catholicks who are confessed to agree with the Fathers and antient Christians of those times 27. Fourthly that in a word we cannot but be safe since our very Adversaries confess that we agree with those holy Fathers whom they confess to be saved 28. Fiftly that this our agreement with Antiquity and of Antiquity with Truth is so manifest and forcible that among all the chief points wherin Protestants do disagree from us there is not any one of moment wherein divers chief learned Protestants do not agree with us against their pretended Brethren so that by the confession of all sides if either Antient Fathers or modern Sectaries cannot be saved we are secure And that this agreement of Protestants with us is truly affirmed by me the Reader will find evidently proved in the next Consideration THE THIRD CONSIDERATION Chief Protestants stand for us in the most important points of Religion against their Protestant Brethren BRereley tract 3. sect 7. saith The sundry Articles of our Catholick Faith defended and that most earnestly against the other opinions of our learned Adversaries by sundry of their own no less learned Brethren and all this by either party upon pretended certainty from the Scriptures are many known and evident as may appear by the seventy and above examples thereof here particularly alleged 1 First as concerning the Real Presence of Christs Body in the Sacrament to the bodily mouth it is affirmed by Luther and Lutherans and contradicted for Popish by Calvin and his followers Secondly the Reall presence not only of the efficacy of Christs body but also of the body it self after a wonderfull and incomprehensible manner to the mouth of Faith is affirmed by Calvin Institut l. 4. c. 17. sect 7. 10. 32. by Mr. Rider in his friendly Caveat c. the third leaf a. circa med And by Mr D. Whittaker contra Duraeum pag. 169. by the confession of Belgia in the English Harmony pag. 431. By Bucer in Script Anglican pag. 548. post med 549. And by Mr. Hooker in his Ecclesiasticall Polity l. 5. sect 67. pag. 174. circa medium pag. 177 post med vide Apolog. modest ad acta conventus quindecim Theolog. Torgae nuper habit c. pag. 19. pag. 13. initio 23 47. And contradicted as inclining to Popery to omit the known Doctrine of Oecolampadius and Zuinglius whereof see Mr. Hooker l. 5. sect 67. pag. 174. ante med Lavat in Hist Sacramentar pag. 4. Calvin in libello de Coen Dom. versus finem extant in Calvin's tract Theolog. pag. 12. a. Schlusselburg in Theol. Calvinist l. 1. fol. 78. b. 82. b. by Peter Martyr in his Epistles annexed to his common-places in English pag. 107. b. Ep. 25. ibidem pag. 98. a. pag. 108. a. for which Bucer in his Scripta Anglicana pag. 548. post med 549 ante post medium reproveth Peter Martyr Also by Aretius Serm. 3. de Coena by Szegedine in loc commun pag. 182. at 12. 15. and by our English Puritans in their Christian letter to M. R. Hooker pag. 35. paulo post medium and by certain French Protestants mentioned by Hospinian in hist Sacramt par altera fol. 344. a. post med b. initio And by others mentioned by Mr. Rogers in his Catholick Doctrine c. pag. 176. circa med And by Ludevicus Alemannus in positionibus apud Lugdunenses editis Anno 1566. who said hereof neque etiam per fidem seu incomprehensibili modo ut vocant quia hoc totum imaginarium repugnat appertissimè Dei Verbo of whose opinion see further Beza Epist 5. Thirdly that Sacraments do not only signifie but also confer Grace is affirmed by Osiander in Enchirid. Controversiarum quas Augustanae Confess Theol. habent cum Calvinianis pag. 272 post medium in Epitom Histor Eccles c. centur 16 pag. 527.529.531 538. by Jacob. Andraeas in Epit. Colloquii Montisbelgar pag. 58. prope initium pag. 42 initio and by M. D. Bilson in his true difference c. part 4. pag. 539. ante med and 592. post medium 368 post medium by Mr. Hooker in his Ecclesiasticall Polity l. 5. sect 57. pag. 127 128. and by M. D. Whittaker contra Duraeum l. 8. pag. 662. paulo ante medium 664. post medium Melancthon in c. 4. Ep. ad Rom. after the first Edition saith Repudienda est Zuinglii opinio qui tantum civili modo judicat de signis scilicet Sacramenta tantum notas esse professionis c. apud Ulembergium causa 20. pag 697. And contradicted for Popish by the Survey of the book of Common prayer pag. 103 104. by Mr. Willet in his Synopsis
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
is so patently insufficient that directly it may be retorted by saying that although it were supposed but in no wise granted that they who were first acquainted with the arguments of Luther against us might be excused by ignorance yet none can be excused at this time seeing not only we Catholicks but also the best learned Protestants upon further advice better Consideration long accurate strict and even partial and passionate examination of the doctrines and grounds of Luther and other pretended Reformers have finally forsaken them and are come to us and therefore they who at this day oppose themselves to all Christian Churches extant when Luther appeared and to us of this time and even to their own learned Protestant brethren cannot pretend ignorance or any other lawfull or probable excuse 109. Fifthly The demand which even now we made concerning Heresie may be with proportion applyed to Schism by asking whether the Communion of those Protestants who hold with us against their pretended brethren ought to be forsaken or no by those who intirely and constantly dissent from us in all points controverted at this day if there can be imagined any one such as it is not easy to believe there is or morally speaking can be any considering the great liberty which Protestants for want of an infallible visible guide have to believe what they apprehend as true to day with freedome to forsake it to morrow If their Communion must be forsaken Protestants will be divided into nothing by perpetually forsaking one another yea the same man by forsaking himself at different times If they need not be forsaken for such doctrines we inferr that the first pretended Reformers could not forsake our Communion for the very same doctrines which now chiefest Protestants hold and yet are not forsaken by the rest and therefore Luther could not be excused from the grievous sin of Schism in forsaking our Communion 110. Sixthly It is very carefully to be observed that all the different Sects of Protestants and every single person of these Sects whether they agree with us against other Protestants or disagree one from an other and also from us or the same man at different times disagree from himself It is I say to be observed that in all these differences and contrarieties against us against their brethren and against themselves they still pretend evident Texts of Scripture in favour of their opinions for the then present time wherein seeing it is clear they must be deceived it being impossible that the word of God can deliver contradictions we must evidently conclude that Scripture alone cannot be to them a sufficient Rule of Faith but that we must finally acknowledge a living judge of Controversies namely the Church of God which therefore must be believed to be absolutely infallible in all her Definitions concerning matters of faith Otherwise we can have no certainty in Articles of Religion 111. Seaventhly Considering what hath been said in the next precedent second Consideration That many learned Protestants acknowledge the Ancient Fathers to stand with us against Protestants we may by the confession of our Adversaries with all truth and sincerity use that exclamation and Protestation which in M. Jewell was false hypocritical reprehended even by his greatest earned'st Protestant friend as we have seen heretofore O Gregory O Austine O Hierome O Chrysostom O Leo O Dionyse O Anacletus O Calixtus c. If we be deceived you have deceived us this our Adversaries confess you taught us c. and further considering what hath been proved in this third Consideration That many of the most learned Protestants in many of the most important points of faith agree with us against other Protestants we may use an other more strange and unexpected exclamation and truely say O Luther O Calvin O you other most famous Protestants if we were deceived you are deceived this you teach with us and you teach with us those very points which your brethren are wont to call Popish and for which a thing to be well considered the first Reformers took a pretence to divide themselves from all Churches of Christ extant before Luthers time 112. Eightly every one who hath care of his eternall salvation is deeply to consider That this agreement of protestants with us against their brethren demonstrates that they are not the Church of which unity in matters of Faith is a most inseparable necessary and essentiall note Whereof Brereley tract 2. cap. 3. sect 5. subd 1. saith As concerning unity in doctrine it is said [y] 1. Cor. 1.10 I beseech you that you all speak one thing be yee knit together in one mind and one judgement [z] Ephes 4.3 endeavouring to keep the unity of Spirit in the bond of peace [a] Philip. 1.27 1. Pet. 3.8 continue in one spirit and one mind [b] Philip. 2.2 of one accord and of one judgement Thus in the first times [c] Act. 4.32 1.14 were the multitude of them that believed of one heart and one soul Thus our Saviour in his special prayer [d] Hebr. 5.7 heard no doubt for his reverence instantly prayeth for the members of his Church [e] Joan. 17.11 that they may be one And thus the holy Ghost describeth the Church of Christ saying [f] Cantic 6.8 My Dove is one As also on the contrary it is said of dissention [g] 2 Cor. 1.10 I beseech you brethren that there be no dissentions among you [h] Hebr. 10.25 not for saking the fellowship that we have among our selves [i] Proverb 6.16 19. God hateth him that raiseth up contentions among Brethren This want of Unity is so improper to God that he is therefore tearmed [k] 1 Cor. 14 33. the God not of dissention but of Peace and it is so certainly the means to dissolve continuance that the holy Scriptures which cannot lye say thereof [*] Galat. 5.15 If you bite one another take heed you be not consumed one of another [l] Luc. 11.17 Every Kingdome divided in it self shall perish [m] Psalm 55.9 see Gen. 11.6 7 9. Destroy O Lord and divide their Tongues [n] Osee 10. â— Their heart is divided they shall now perish c. By this Brand or mark of want of Unity did the antient Fathers [o] Irenaus l. 1. c. 5. initio saith Videmus nunc corum inconstantem sententiam cum sint dâ—o veltres quen admodum de â—â—dem cadem non dicant And cap. 18. fine he saith Cum autem discrepant ab invicâ—â—â— doctrina traditione qui recentiores 〈◊〉 adnoscuntur affâ—ctant per singulos dieâ— norum aliquid invenire c. Darum est enim omnium describere sententias Irenaeus [p] Tertullian de Praescrip advers haerer c. 42. saith Mâ—ntior si non etiam à regulis suâ—â— variant inter se dum unusquisque proinde modulatur quae accepâ—t quâ—â—nadmodum de suo arbitrio
1592. pag. 1058. post med counterfeit spirit in the wall practiced against Queen Mary with such like To omit that deceits of this kind †See example hereof in our Church reported by our Adversary Osiander in epitom c. centur 16. pag. 222. ante med 770 771 And see the Treatise entituled Two Treatises the first of the lives of Popes c. the second of Mass c. also of false miracles wherewith Marie de la Visitation Prioress de la Annunciada of Lisbone deceived very many and was discovered and condemned Englished and printed 1600. Of our Churches Inquisitors severe inquiry discovery and punishment of that hypocritical woman see there pag. 362. initio pag. 424 425 427. And see there in the addition after the end of the Book another like discovery and punishment in Sevil of one Father Lyon And see the like discovery of false miracles in Sir Thomas Moor's dialogue of veneration of Images Reliques c. lib. 1. c. 14. And see Osiander epitom c. centur 16. pag. 32. initio an example of a woman counterfeiting of her self to live without meaâ— and sleep c. discovered and punished by our Church are by our Church carefully enquired of may the particular blemish of certain such forged examples suffice to discredit a general received truth then much more by this reason away with the true Scriptures of the New Testament because there were many more writings [b] Of the very many writings forged under the Apostles names see Eusebius hist l. 3. c. 19. l. 6. c. 10. and S. Austin contra advers Leg. Prophet l. 1 c. 20. and Gelasius in decret cum 70. Episcopis and Zozomen hist l. 7. c. 19. post med and see also the Protestant writer Hamelmannus de traditionibus Apostolâ—cis c. primae partis l. 1. col 251. part 3. l. 3 col 841. lin 15 22. In which places mention is made of sundry writings forged under the name of Paul Peter Barnabas Thomas Matthew Andrew John and divers others and S. Paul 2 Thess â— 2 insinuateth the then forging of Epistles in his name counterfeited under the Apostles names than are now remaining true and undoubted many also of those foresaid true writings now remaining having been as the learned Protestants [c] In the Tower disp Anno 1581. had with Edm. Campian the first daies conference D. 1. the Deans of Pauls and Windsor do thus report of themselves for proof whereof we allege the testimony of Hierom. in Catal. where he thus writeth The Epistle of James is said to be published by some other under his name and of the second of Peter he saith that it is denied of many to be his we also allege Eusebius writing thus Those books that be gain said though they be known to many be these the Epistle attributed to James the Epistle of Jude the latter of Peter the second and third of John And in the fourth daies conference fol. 2. b. M.D. Walker saith Hierom saith concerning that Epistle which is written to the Hebrews many have doubted of it And also concerning the second of Peter he saith it was doubted of by many and so with some were the two Epistles of John c. affirm greatly suspected and doubted of even in the times of the Primitive Church This pretence therefore being most unreasonable to impugn the matter of fact in our miracles which is so evident as is often times [d] This appeareth in sundry of the examples before mentioned and alleged from Protestant writers confessed by learned Protestants themselves Their next or second refuge is confessing the matter of fact withall to affirm the same to be in many cases but by the Devils counterfeiting as in our antiently continued Catholick [e] Exorcist being one of the inferiour Orders leading to Priesthood is mentioned as one of them by Ignatius in epist ad Antiochenos by Cornelius apud Eusebium l. 6. c. 35. and by Cyprian l. 4. epist 7. post med where he saith Quod hodie etiam geritur ut per Exorcistas voce humana potestate divina flagelletur uratur ut torqueatur Diabolus And see further hereof the Protestant writer Zepperus l. de Sacramentis printed 1606. pag. 362. initio And whereas Protestants usually answer that this was not any peculiar Order but a miraculous gift such as was the gift of healing peculiar to those beginning times of the Primitive Church for planting and enlargement of the Christian faith and that it is now ceased this answer appears many waies frivolous as first in that the foresaid antient Fathers placed and numbred it with the other Ecclesiastical Orders conferred by the Church among which they forbear to mention or number any such peculiar Order of healing Secondly it is in like sort numbred among the Ecclesiastical Orders long afterwards even when and where the Christian faith was already greatly enlarged as appeareth in Concil Laodicen can 26. in Concil Antioch can 10. Also in the fourth Council of Carthage can 7. the Exorcist is specially named as one of the Ecclesiastical Orders together with the special rite of his ordination And in Sulpitius in l. de vita Martini cap. 4. it is most plainly mentioned as a peculiar Order Thirdly whereas the possessing of men by unclean spirits was likewise during the old Law whereof see Josephus l. 8. antiq c. 2. paulò post initium in remedy whereof there were Judaical Exorcists at 19.13 it is strange that our Adversaries can affirm either the thing it self or the cure thereof to be now ceased but the reason is evident in that they discern the daily dispossessing powerfully practiced in our Catholick Church whereof see next hereafter at f. and the known defect or want thereof in theirs for as for their onely example of M. Dorrel and Will Summers their deceitfull confederacy is now at last by our Adversaries themselves discovered and for such published in print as appeareth next heretofore in the margent at Z. exorcisms or casting forth of unclean spirits in persons possessed whereof many [f] To forbear the known successfull daily examples hereof in our Catholick Church which impudency it self dare not deny we remâ—t the Protestant Reader to the report of D. Boord the Physician a report so indifferent that in his extravagantes annexed to his breviary of health printed 1575. at the 11. chapter of a Demoniack he maketh mention of his travel to Rome with exceeding Protestantlike invectives against the Pope City and Clergy there and yet with all dâ—th in the same chapter report himself to have been an eye-witness of a Gentleman possessed with Devils brought from Germany to Rome to be made whole there the course whereof was saith he stupendious and above all reason if I should write it and the cure so evident as he there attributeth the same to the vertue of the holy words that the Priest did speak And see in
miracula sunt fiunt à Deo quidem solo ad ejusdem solius laudem c. solus enim Deus id potest propriè quod est supra naturam creatam c. 6. pag. 43. Miraculum Christianum est opus Dei ipsius totius naturae creatae vires facultates superans quod invocato Dei nomine ad verae fidei confirmationem fit And see the like affirmed by Amandus Polanus in Partition Theolog. l. 1. pag. 228 229. And by Hierom Zanchius in D. Pauli Epistolas ad Philip. Colloss Thessal pag. 241 242. And by Zegedinus in loc commun pag. 188. Antichrists miracles are but such as the order of nature observed may be brought to pass by the deceit of Men or Devils c. whereas the miracles wherewith God garnished his Church are works besides or against the order of nature and secondary causes and therefore done onely by the Divine power of which kind are to cure diseases without means of physick and many other such like whereof we have heretofore given plentifull examples All this being to them evident and not to be denyed to what refuge now do they lastly betake themselves To name one prime man instead of many M. Whitaker the matter being reduced or straitned to this issue rather than he will acknowledge our Catholick Church in which such true miracles are as before most plentifully evident doubteth not to betake himself to this extreamest despair rather than hopefull refuge as seriously to affirm that although it be indeed certain that [l] Whitaker de Ecclesia pag. 348. circa med saith Respondeo me minimè ignorare vera miracula nulla vi nisi divina fieri posse true miracles cannot be done but by the Divine power which to Antichrist or Satan were to acknowledge them for God yet as it were to supply in this want the Devils confessed defect or unableness to work such miracles he is not abashed against the * Sigwartus in disput Theologic pag. 172. initio saith Pseudo-doctores vel etiam ipsum Satanam ad stabiliendas haereses prodigia verè divina designare posâ—e pernegamuâ— And that false Prophets can do no true miracles see further heretofore in this Consideration num 1. initio in the margent at e. And next heretofore in the margent at * next before l. To which Brereley in his Omissions c. of pag. 551. lin 25. addeth Also M. Anthony Wotton in his trial of the Romish Clergies title c. pag. 115. ante med accordingly saith For my own part under correction I speak it I am not perswaded that ever any true miracle was or shall be wrought for confirmation of false doctrine c. I see no sufficient cause to imagine that God will employ his infinite power to the countenancing of any untruth doctrine of other Protestants to conclude and say observe we beseech your Majestie for it is a Monster that [m] Whitaker ubi supra pag. 349. further saith that true miracles are not of force to demonstrate true doctrine whereof be giveth this reason saying Nam possunt vera miraracula etiam à falsis Doctoribus Pseudoprophetis fieri sed tamen Dei non illorum virtute c. Constat enim Deum non modo veris sed falsis Doctoribus vim tribuere hujusmodi faciendi miracula non tamen quò confirmet illorum falsa dogmata sed quò tentet eos ad quos mittantur And see the like in Danaeus in his respons ad Bellaâ—mini disput c. part 1. pag. 784. God himself doth give power of working such true miracles unto false teachers not to confirm their false opinions but to tempt those unto whom they be sent In colour of which paradox he forbeareth not to [n] Misapply For Deut. 13.1 2. by him there alleged doth not speak of Gods enabling false Prophets but of permitting them in trial of his people neither doth it concern their foretelling of things simply future by immediate revelation from God but only of such other future effects as are depending upon their precedent known causes and are also in them foreseen or else of such other future things as depend but upon probability of conjecture collâ—cted from circumstances of persons time and place which do though not ever certainly yet often times casually happen and so accordingly it is but said with condition If there arise a Prophet and give thee a sign and the sign which he hath told thee come to pass it is not said shall come to pass but if it do come to pass and withall he saith Let us go after other Gods thou shalt not hearken to his words Secondly though some of those who have true Revelations from God or of those who cast out Devils or work true miracles be reprobates whereof see heretofore in this Consideration num 1. initio at f. g. h. yet have they those gifts not as false teachers nor to the confirmation of any false doctrine but of Gods truth themselves being otherwise reprobates in regard of their wicked life Which premises observed sufficeth to explain and prevent many impertinent objections commonly urged in this behalf mis-apply the Scriptures inferring thereupon that [o] Whitaker ubi supra pag. 349. ante med having divided miracles into true and false saith Dico ex neutro genere miraculorum posse sufficiens testimonium sumi aut certum argumentum collâ—gi pro vera doctrina c. no sufficient testimony can be taken or certain argument collected for true doctrine from neither kind of miracles true or false directly against the Scriptures themselves which affirm of true miracles that they [p] Our Lord confirming the Word with signs following Marc. 16.20 do confirm and [q] God withall testifying by signs and miracles Hebr. 2.4 witness the truth tearming them also therefore [r] The signs of my Apostleship have been done among you in signs and wonders 2 Cor. 12.12 signs and [Å¿] I have a greater testimony than John the very works which I do give testimony of me that the Father hath sent me Joan. 5.36 testimonies thereof And thus much but briefly respecting the length of the matter concerning miracles and to whether Church Catholick or the foresaid Protestant Church the same have been confessedly appertaining or wanting and consequently that our Church whose doctrines have been confirmed by perpetual great and manifest miracles before any Protestant appeared in the world and therefore could not be feigned or recorded upon any particular design against them and their Heresies cannot be false but the onely true Church of Christ THE FIFTH CONSIDERATION By the Confession of Protestants We Catholicks may be saved though we live and dye in the belief and profession of those Articles wherein Protestants disagree from us ALL †Brereley tract 1. sect 6. paulò post initium the learned Protestants of sober judgement have afforded us Catholicks the promises of hopefull salvation as