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A66581 Protestancy condemned by the expresse verdict and sentence of Protestants Knott, Edward, 1582-1656. 1654 (1654) Wing W2930; ESTC R38670 467,029 522

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as well as they Therefore we Catholicks have the life and substance of Religion pag. 60. In the prime grounds or Principles of Christian Religion we have not forsaken the Church of Rome Therefore he grants that we have the prime grounds or Fundamentall Articles of Religion pag. 11. For those Catholick verities which she the Roman Church retains we yield her a member of the Catholick though one of the most unsound and corrupt members In this sense the Romanists may be called Catholicks Behold we are members of the Catholick Church which could not be if we erred in any one Fundamentall Point By the way If the Romanists may be called Catholicks why may not the Roman Church be termed Catholick And yet this is that Argument which Protestants are wont to urge against us and Potter in particular in this very place not considering that he impugns himself whiles he speaks against us not distinguishing between universall as Logicians speak of it which signifies one common thing abstracting or abstracted from all particulars and Catholick as it is taken in true Divinity for the Church spread over the whole world that is all Churches which agree with the Roman and upon that vain conceit telling his unlearned Reader that universall and particular are tearms repugnant and consequently one cannot be affirmed of the other that is say I Catholick cannot be affirmed of D. Potter nor D. Potter said to be a Catholick because a particular cannot be said to be universall or an universall pag. 75. To depart from the Church of Rome in some doctrines and Practises there might be just and necessary cause though the Church of Rome wanted nothing necessary to salvation pag. 70. They the Roman Doctors confesse that setting aside all matters controverted the main positive truths wherein all agree are abundantly sufficient to every good Christian both for his knowledge and for his practise teaching him what to believe and how to live so as he may be saved His saying that the Roman Doctors confess that setting aside all matters controverted c. is very untrue it being manifest that Catholicks believe Protestants to erre damnably both in matters of faith and practise yet his words convince ad hominem that we have all that is necessary yea and abundantly sufficient both for knowledge and practise for us to be saved And then he discoursing of the Doctrines wherein we differ from Protestants saith pag. 74. If the Mistaker will suppose his Roman Church and Religion purged from these and the like confessed excesses and novelties he shall find in that which remains little difference of importance between us Therefore de facto we believe all things of importance which Protestants believe After these words without any interruption he goes forward and sayes pag. 75. But by this discourse the Mistaker happily may believe his cause to be advantaged and may reply If Rome want nothing essentiall to Religion or to a Church how then can the Reformers justify their separation from that Church or free themselves from damnable Schisme Doth not this discourse prove and the Objection which he raises from it suppose that we want nothing essentiall to Religion Otherwise this Objection which he makes to himself were clearly impertinent and foolish if he could have dispatched all by saying we erre in essentiall points which had been an evident and more then a just cause to justify their separation which yet appears further by his Answer to the said Objection That to depart from a particular Church and namely from the Church of Rome in some Doctrines and practises there might be just and necessary cause though the Church of Rome wanted nothing necessary to salvation And afterward in the next pag. 76. speaking of the Church of Rome he saith expresly Her Communion we forsake not no more than the Body of Christ whereof we acknowledge the Church of Rome to be a member though corrupted And this clears us from the imputation of Schism whose propertie it is to cut off from the Body of Christ the hope of salvation the Church from which it separates But if she did erre in any one Fundamentall point by that very errour she would cease to be a member of the Body of Christ and should be cut off from the hope of salvation therefore she doth not erre in any Fundamental point p. 83. We were never disjoyned from her the Church of Rome in those main essentiall truths which give her the name and essence of a Church You must then say that she errs not in any Fundamental Point For the essence of a Church cannot subsist with any such error And that it may appear how desirous he is that it should be believed Catholicks Protestants not to differ in the essence of Religion he adds these words immediately after those which we have last cited Whereof if the mistaker doubt he may be better informed by some late Roman Catholick writers One of France who hath purposely in a large Treatise proved as he believes the Hugonots and Catholicks of that Kingdom to be all of the same Church and Religion because of truths agreed upon by both And another of our Country as it is said who hath lately published a large Catalogue of learned Authors both Papists and Protestants who are all of the same mind Thus you see he ransacks all kind of proofs to shew that Catholicks and Protestants differ not in the substance and essence of Faith and to that end cites for Catholick writers those two who can be no Catholicks as Charity Maintained part 1. chap. 3. pag. 104. Shews the former in particular to be a plain Heretick or rather Atheist Lucian-like jesting at all Religion Pag. 78. he saith We hope and think very well of all those holy and devout souls which in former Ages lived and dyed in the Church of Rome Nay our Charity reaches further to all those at this day who in simplicity of heart believe the Roman Religion and professe it To these words of the Doctor if we subsume But it were impossible that any can be saved even by Ignorance or any simplicitie of heart if he erre in a Fundamentall point because as by every such error a Church ceases to be a Church so every particular person ceases to be a member of the true Church the Conclusion will be that we doe not erre in any Fundamentall point Nay pag. 79. he saith further We believe it the Roman Religion safe that is by Gods great Mercy not damnable to some such as believe what they professe But we believe it not safe but very dangerous if not certainly damnable to such as professe it when they believe or if their hearts were upright and not perversly obstinate might believe the contrary Behold we are not only in a possibility to be saved we are even safe upon condition we believe that Faith to be true which we professe and for which we have suffered so long so great and so many
losses in all kinds which if we did undergoe for externall profession of that Faith which we doe not inwardly believe to be true we should deserve rather to be begged for fools then persecuted for our Religion In the mean time every Catholick hath this comfort that he is safe even by the confession of an Adversary if he be not a foolish dissembler which would be cause of damnation in a Protestant or any other Even the profession of a truth believed to be false is a sin But I return to say it were impossible for any Roman Catholick to be safe upon what condition soever if we erre in any one Fundamentall Article of Faith 7. With D. Potter agreeth M. William Chillingworth in his book intituled The Religion of Protestants a safe way to salvation For whereas Charity Mantained part 1. pag. 15. n. 13. saith Since D. Potter will be forced to grant that there can be assigned no visible true Church of Christ distinct from the Church of Rome and such Churches as agreed with her when Luther first appeared I desire him to declare whether it doth not follow that she hath not erred Fundamentally because every such errour destroyes the nature and being of a Church and so our Saviour Christ should have had no visibly Church on earth To these words which he thought fit to set down very imperfectly he answers pag. 16. n. 20. in this manner I say in our sense of the word Fundamentall it does follow For if it be true that there was then no Church distinct from the Roman then it must be either because there was no Church at all which we deny or because the Roman Church was the whole Church which we also deny Or because she was part of the whole which we grant And if she were a true part of the Church then she retained those truths which were simply necessary to salvation and held no errours which were inevitably and unpardonably destructive of it For this is precisely necessary to constitute any man or any Church a member of the Church Catholick In our sense therefore of the word Fundamentall I hope she erred not Fundamentally But in your sense of the word I fear she did That is she held some thing to be Divine Revelation which was not something not to be which was He hath spoken so clearly and fully in favour of the Roman Church and not only affirmed but proved that she did not erre in any Fundamentall Point that I need not say one word to ponder his words or declare the force of them Pag. 7. n. 3. He expresly approves the saying of D. Potter That both sides by the confession of both sides agree in more Points than are simply and indispensably necessary to salvation and differ only in such as are not precisely necessary Therefore doe we inferr Catholicks believe all that is precisely necessary to salvation and more But we never yield so much to you Protestants Pag. 85. n. 89. He confesseth the Roman Church to be a part of the Catholick Church and pag. 16. n. 20. he saith If she were a true part of the Church then she retained those truths which were simply necessary to salvation and held no errours which were unevitably and unpardonably destructive of it For this is precisely necessary to constitute any man or any Church a member of the Church Catholick Pag. 163. n. 56. He saith From Scripture we collect our hope that the Truths she The Roman Church retains and the practise of them may prove an Antidote to her against the errours which she maintaines in such persons as in simplicity of heart follow this Absalon These points of Christianity which have in them the nature of Antidotes against the poyson of all sins and errours the Church of Rome though otherwise much corrupted still retains therefore we hope she erreth not Fundamentally but still remaines a part of the Church But this can be no warrant to us to think with her in all things Seeing the very same Scripture which puts us in hope she erres not Fundamentally mark how he professeth to learn out of Scripture that we erre not Fundamentally assures us that in many things and those of great moment she errs very grievously And these errors though to them that believe them we hope they will not be pernicious yet the professing of them against Conscience could not but bring us certain damnation Therefore the Points in which we differ from Protestants being acknowledged not to be Fundamental and in other Points professing nothing against our conscience we are safe by his own confession If we did not believe as we professe we were no Roman Catholicks In the same place he saith expresly De facto we hope the Roman Church does not erre in Fundamentalls Yea he saith line 33. Perhaps she does not erre damnably the contrary whereof he affirmes so often His example of Absalon was very ill applied to the Roman Church which did not rebell from Protestants but they against the whole Church the Mother of all Christians more sacrilegiously than Absalon behaved himself wickedly toward his Father Pag. 404. n. 29. He approves Dr. Potters saying pag. 79 which I cited above that the Roman Religion is safe that is not damnable to some such as believe what they profess And in the same place he saith Wee may hope that she retains those Truths which are simply absolutely and indispensably necessary to Salvation Pag. 401. n. 7. VVe approve those fundamental and simply necessary Truths which you retain by which some good souls among you may be saved but abhor your many superstitions and Heresies The Truths you retain are good and as we hope sufficient to bring good ignorant souls among you to salvation yet are not to be sought for in the Conventicle of Papists If any Soul may be saved in our Religion It is clear we hold not any fundamental Error with which no soul can be saved Pag. 277. n. 61. he saith The simple defect of some Truths profitable only and not simply necessary may consist with salvation Seeing therefore he hath so often confessed that we erre not in fundamental points our Errors in some Truths profitable only and not fundamental may consist with salvation How then doth he say to Catholicks pag. 401. n. 27. As for our freeing you from damnable Heresie and yielding you salvation neither he Dr. Potter nor any other Protestant is guilty of it Pag. 219. n. 50. Speaking of Protestants he saith They do not differ at all in matters of Faith if you take the word in the highest sense and meanby matters of Faith such Doctrines as are necessary to salvation to be believed or not to be believed Now you know well that in points of greatest moment which Catholicks believe against some Protestants other Protestants stand for us against their pretended Brethren And therefore he must either say that we believe all such Doctrines as are absolutely necessary to salvation or
6. fine in his Treatise tending to Pacification sect 14. circa med pag. 89. acknowledgeth a particular blessing of God in the Church of Rome and an evident work of the Holy Ghost saying That the Church of Rome hath ever continued after a sort in profession of the faith since the time that by the Apostles it was delivered to them c. and hath also in some manner preserved and hitherto maintained both the Word and Sacraments that Christ himself did leave unto us which surely saith he is a very special blessing of God and an evident work of the Holy Ghost c. To make good saith Brereley ibidem in the margent at † M. Bunny's words of the evident work of the Holy Ghost in preservation of the Roman Sea the same hath appeared many waies extraordinary and admirable As first in that the other four Patriarchal Seas are noted and known to have been pestered every one of them with confessed Arch-hereticks or Inventers of new doctrines against some principal Article of our Christian faith As at Antioch Paulus Samosetanus at Hierusalem Joannes and Arsenius at Alexandria Dioscorus at Constantinople Macedonius and Nestorius onely the Sea of Rome hath been preserved free from all such known note or touch For howsoever our Adversaries do pretend some one or other Pope to have had his private errour yet to charge any Pope with being an Arch heretick as before-said they have not any colour Secondly in that the Cities of all the other Patriarchal Seas and the Bishops belonging to them now are and of long have been oppressed with Infidels and their succession is either none or but inglorious whereas God hath yet hitherto disposed otherwise of the City and Sea of Rome Thirdly in the example of so many great Christian Kingdomes and Countryes in Asia Africk and Europe which forsaking the Communion of this Sea became not long afterwards barbarous and subject to Infidels accordingly as it is foretold of the true Churches prerogative The Nation and Kingdome that will not serve thee shall perish and those Nations shall be utterly destroyed Esay 60.12 Fourthly in that this is the onely Sea or Church which is confessed by our Adversaries to have continued known and visible for these last thousand or 1300 years whereof see Brereley tract 1. sect 2. at k. l. sect 8. in the margent at c. tract 2. c. 2. sect 7. fine at 3 4 5 6 c. converting also to the Christian faith during all that time by its Legats and Preachers so many confessed Nations and Kingdomes of the Gentiles agreeable to the predictions of the Prophets in that behalf whereof see Brereley tract 2. c. 1. sect 4. initio in the margent at* Fifthly in that this Sea hath been persecuted by the contrary factions of so many Christian Princes by the very Citizens and Cardinals of Rome by the Schisms Factions and wicked lives of the Popes themselves by the implacable hatred and contradiction of so many confessed heresies and hereticks of every age conspiring all of them howsoever divided otherwise among themselves to malign and impugn this Sea as the principal object of their daily continued malice So Hell gates may be said to have assaulted her and yet not prevailed Matth. 16.18 Upon which consideration but duely had of all Hereticks though divided among themselves yet joyning so together in malice against the Roman Sea how can that out-faced opinion of our Adversaries be possibly true which M. D. Downham in his treatise concerning Antichrist l. 2. pag. 22. ante med delivereth saying We hold Antichrist to be the whole body of Hereticks in the last age of the world c. The head of which body is the Papacie The Pope to be their Head and yet he ever against them all and they all ever against him is it possible 6. Pu. Besides what hath been said out of Brereley of this point that Protestants confess that the Roman Church wants nothing necessary to salvation I will shew the same yet more at large D. Potter in his Answer to Charity mistaken pag. 63. saith The most necessary and fundamentall Truths which constitute a Church are on both sides unquestioned And for that reason learned Protestants yield them Romanists as he calls us the name and substance of a Christian Church Where we see that he saith in generall learned Protestants yield them c. In proof whereof he cites in his margent Iunius D. Reinolds and sayes See the judgement of many other writers in the advertisement annexed to the old Religion by the Reverend Bishop of Exeter and adds The very Anabaptists grant it Fr. Johnson in his Christian Plea pag. 123. So that with this one Testimonie of Potter we have many other even of our greatest Adversaries And pag. 62. he saith To those twelve Articles which the Apostles in their Creed esteemed a sufficient Summary of wholsome Doctrine they Catholicks have added many more Such are for instance their Apocryphall Scriptures and unwritten dogmaticall Traditions their Transubstantiation and dry Communion their Purgatory Invocation of Saints Worship of the Images Latine service trafficke of Indulgences and shortly the other new doctrines and decrees canonized in their late Synod of Trent Upon these and the like new Articles is all the contestation between the Romanists and Protestants And then he adds the words which we have cited The most necessary and Fundamentall truths which constitute a Church are on both sides unquestioned and for that c. Where we see he grants we believe the twelve Articles of the Apostles Creed which he teaches at large to contain all Fundamentall Points of Faith and that we hold all the most necessary and Fundamentall truths which constitute a Church Therefore those Points of our Doctrine which he gives for instance are no Fundamentall errors nor the contrary Articles necessary and Fundamentall truths and yet he names all the chiefest Points controverted between us and Protestants even Transubstantiation Communion in one kind and Latine Service which are the things they are wont most to oppose Yea he comprises all the Doctrines and Decrees of the Councill of Trent Therefore we are free from Fundamentall errors by the confession of our Adversaries pag. 59. he further saith The Protestants never intended to erect a new Church but to purge the old The reformation did not change the substance of Religion but only cleansed it from corrupt and impure qualities If the Protestants erected not a new Church then ours is still the old Church and if it were only cleansed from corrupt qualities without change of the substance the substance must be still the same it was and that which was must be still the same with that which is pag. 61. The things which the Protestants believe on their part and wherein they judge the life and substance of Religion to be comprized are most if not all of them so evidently and indisputably true that their Adversaries themselves do avow and receive them
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
it is no faith Which saying of his D. Covell specially acknowledgeth and reciteth tearming it [f] Covell in his defence of Hookers five Books of Ecclesiastical Policie pag. 42. ante med harsh and justly called in question by the Church of Rome He also further taught that [g] Luther tom 2. Wittemberg de captivit Babylon fol. 74. and see further hereof in the Treatise against the defence of the censure p. 198. a Christian or Baptized person is so rich that although he would he cannot lose his salvation by any sin how great soever unless he will not believe Whereof he giveth this reason elsewhere saying As nothing justifyeth but faith so nothing sinneth but unbelief Luther in loc com c. class 5. c. 27. pag. 68. initio and in 2. part Postill Germ. Printed Argentorati Anno 1537. fol. 140. b. he saith No sin is so great which can condemn a man for only infidelity condemneth all men that are condemned and on the contrary only faith maketh all men blessed 19. As concerning [h] Brereley tract 2. cap. 2. sect 10. subdivis 4. good Works Luther teacheth in his Sermons Englished c. pag. 147. antemed that works take their goodness of the worker and pag. 278. that no work is disallowed of God unless the Author thereof be disallowed before saying thereof further such a one worketh nothing but good works neither can it be but good which he being good before shall do And as concerning the necessity of good works affirmed against him by English Protestants as Willet Whitaker c. whereof see Brereley pag. 392. 1. it is so far disclaimed in by him and his followers that they deny [i] Illyricus in praefat ad Rom. vide Schlusselburg in Catalog Haereticorum l. 13. ult pag 819. circa med good works to be so much as causa sine qua non of salvation affirming the controversie with the [k] Illyricus in praefat ad Rom. And see Colloquium Altembergense fol. 210. a. b. and 231.324.382 and 352. Papists to be not only whether good works do justify but also whether they be in any respect necessary to salvation Which last position they call [l] Illyricus ubi supra a Papistical error terming it the [m] Illyricus ibidem Doctrine of the new Papists as pernicious as the old to say as English Protestants do that the Apostle meant to exclude good works from justification not simply and as due but only as meritorious and causes efficient They will not in the point of our justification grant [n] Schlusselburg in Catalog H●ereticorum l. 13. in Epist dedicatoria pag. 22. paulò post med good works to be necessary necessitate praesentiae so much as with necessity of presence condemning their Brethrens contrary Doctrine for [o] Illyricus de originali just tia ac injustitia in appendice pag. 163. worse then is the Papists Doctrine and they fortifie themselves herein with the testimony of [o] See Luthers sayings alleged in Actis Colloquii Aldeburgensis pag. 8. circa med and in Illyricus in praefat ad Rom. Luther and have proceeded so far against all necessity of good works that some of them as namely Amsdorphius a Protestant Divine of great [q] Dresserus in Millenario Sexto Printed 1598. pag. 187. post med saith Nicholaus Amsdorphius Wittemb●rgae primum cum Luthero Phil●ppo Theolog●ae stadia coluit postea Episcopatui Numburgico à Frederico Electore praefectus est à Luthero inauguratus Pu. Consecrated Bishop by Luther who was no Bishop And Luther com 2. Wittemberg writeth to him specially tearming him Optime Vir fol. 487. initio And in libro Concordiae bound in quatto Lipsiae 1581. pag. 72. ante med it is said is inter caetera fecit mentionem Nicholai Amsdorphii de quo Lutherus d●xisser Spiritus meus requiescet in Amsdorphio Wellerus Nemo tantum hausit de Spiritu Lutheri ac Ams●orphius And see yet the very same affirmed of Luther and Wellerus concerning Amsdorphius by Chemnitius alleged by Hospinian in his Concord discor Printed 1607. fol. 102. b. fine note and by Luther much esteemed doubt not to affirm that [r] Hereof see Acta Colloquii Aldeburgensis pag. 120. Sect. 11. initio pag 443. paulo post initium pag. 293. paulo ante medium And see Nicholaus Amsdorphius speciall Book of this argument in●ituled Quod bona opera sint perniciosa ad salutem good works are not only not necessary to salvation but also hurtful to it [s] Vide Acta Colloq Aldeburg pag. 205. post med fi●e alleging Luther in proof of this opinion [t] Ibidem pag. 293. paulo ante med it is said Scripsit Amsdorphius post eum vel per eum Flaccius non solum non necessaria sed perniciosa esse opera ad salutem pag. 120. sect 11 it is said Hanc detestandam propositionem Amsdorphii quam Flaccius approbat editis scriptis propugnat quod bona opera non solum non sunt necessaria sed etiam perniciosa ad salutem c. Amsdorphius in suo libro ● 4. Flaccius in Annotatione super repet Major the which Illyricus whom Mr. Bell in his Regiment of the Church pag. 25. fine tearmeth a very famous Writer and most worthy defender of the Christian truth doth allow and defend by publick writing And all this so grosly and intolerably that sundry other Protestant Writers who acknowledge Amsdorphius [u] Amsdorphius plae memoriae so called ibidem pag. 206. circa medium for a man otherwise of godly memory do yet nevertheless in this profess [x] Ibid. pag. 205. fine 206. nitio it is said hereof Nos quidem ipsos Lutherum Amidorphium inter se committimus hanc proposit●onem non usurpaturi And Osiander in Epitom Hist Eccles centur 16. pag. 609. saith Nicholaus Amsdorphius Theologus Lutheranus dum falsam D. Maioris propositionem de necessitate bonorum operum ad salutem evertere conatur in alterum extremum impegit defendere conatus est hanc absurdam propositionem Bona opera ad salutem esse perniciosa to leave both him and Luther to themselves Which foresaid extenuating of good works is yet nevertheless so grateful to some of the Calvinists that their blessed [y] So is he tearmed by D. Bulkley in his Apology for Religion c. pag. 46. initio man of God and constant Martyr of Jesus Christ Master Tindall so greatly by them yet otherwise [z] Commended Acts Mon. pag. 514. b. fine 515. a. 519. initio 521. b. initio commended was so careful to prevent all merit of good works that in his Book intituled the wicked [a] That Tindal was the Authour of this Book see Act. mon. pag. 573. b. prope finem 486. a. initio b. post med Mammon he doubteth not to affirm that [b] Act. Mon pag. 486. b. fine Christ with
whereas we affirm that St. Hierom [o] St. Hierom. in his Preface before the new Testament ded cated to Pope Damasus saith hereof Novum opus me f●cere cogis ex veteri c. You constrain me to make a new work of an old that I after so many copies of Scriptures dispersed through the world should sit as a certain Judge and determin which of them agree with the true Greek Also H●erom in Catal. fine saith Novum Testamentum Graecae fidei reddidi vetus juxta Haebraicum transtuli And see further hereof Bellarmine de Verbo Dei l. 3. c. 9. at the request of Pope Damasus was Author or reviewer of our common Edition which the Fathers [o] St. Hierom. in praefat Psalterii ad Sophroniā quae est Epistola 134. saith Certè confidenter dicam multos hujus operis testes citabo me nihil duntaxat sententiae de Hebraica veritate mutasse c. interroga quemlibet Hebraeorum liquidò perfidebis c. and see him further in prologo in libros Regum And St. Austine de Civ Dei l. 18. c. 43. initio saith Non defuit nostris temporibus Praesbyter Hieronymus homo doctissimus omnium trium linguarum peritissimus qui non ex Graeco sed ex Hebaero in Latinum eloquium easdem Scripturas converterit Cujus tamen literatum laborem Judaei fatentur esse veracem And see St. Austine Epist ad Hieronym c. 3. And see Aurelius Cassiodorus l. 2. Institut c. 12. 21. Gregorius Magnus l. 20. Moral c. 23. and Isidor l. 6. Etymol c. 5. 7. de divinis Officiis l. 1. c. 12. and Beda in Martyrologio do so greatly commend Master Whitaker answering thereto doth upon a more sober and stayed judgement alter the former vehemency of his stile saying in his answer to M. Reynolds pag. 241. paulo ante med St. Hierom I reverence Damasus I commend and the work I confess to be godly and profitable to the Church As also D. Covell in his answer unto Master John Burges c. pag. 94. ante medium acknowledgeth the antiquity of the vulgar translation saying It was used in the Church a thousand three hundred years ago not doubting ibidem to prefer that translation before others Insomuch as that whereas the English translations be many and among themselves disagreeing he concludeth ibidem pag. 91. prope finem that of all those the approved translation authorized by the Church of England is that which commeth neerest to the vulgar and is commonly called the Bishops Bible O truth most strong sacred and inviolable more forcible as St. Austine contra Donatistas post collat cap. 24. observeth to wring out Confession than is any rack or torment Pu. Since the truth of that Translation which we use must be the rule to judge of the goodness of their Bibles they are obliged to maintain our vulgar Translation if it were but for their own sake yea D. Done saith Brereley here pag. 257. in his perswasion to English Recusants c. pag. 16. circa med saith likewise of the vulgar Translation We grant it fit that for uniformity in quotation of places in Schools and Pulpits one Latin text should be used And we can be contented for the antiquity thereof to prefer that before all other Latin Books But let us proceed with our former discourse of Zuinglius 35. Fifthly [q] Brereley tract 2. cap. 3. sect 9. subd 3. at fiftly concerning our committing of sin Zuinglius layeth the same upon God as the Authour thereof affirming of God that he moveth the thief to kill Zuinglius de Providentia Dei fol. 366. a. ante med movet ergo Deus Latronem ad occidendum that the thief killeth God procuring him Deo impulsore occidit ibid. paulo post that God moveth and inforceth till the party be slain Movet impellit Deus usque dum ille occisus est ibid. fol. 366. a. circa med and a little after there impulit Deus ut occideret that the thief is inforced to sin At inquies coactus est ad peccandum permitto inquam coactum esse fol. 366. paulo ante medium In so much that in our sinning against the Law we are not saith he Authors of the sin but as Gods instruments In legem enim peccarunt non quasi authores sed quasi instrumenta quibus Deus liberiùs pro sua voluntate uti potest Ibidem fol. 366. a. initi● That even one and the same fact which hath God for the Author and impulsor is in God honourable and in man sin Ergo factum quod Deo authore impulsore fit illi honorificum est ●t homini crimen acnefas that Davids adultery perteined to God as author thereof Adulterium David ad Deum authorem pertinet c. ibid. fol. 365. b. fine that though adultery and murther be not sin in God because he is bound by no Law yet saith he they be the works of God as the author the mover and inforcer Unum igitur atque idem facinus puta adulterium aut homicidium quantum Dei est authoris motoris ac impulsoris opus est crimen non est quantum autem hominis est crimen ac scelus est ille enim lege non tenetur hic autem lege damnatur So evidently doth he make God the Author though not of sin in himself because he is subject to no Law yet of sin in us An opinion most dreadful odious and execrable 36. Sixthly concerning our obedience to the Civil Magistrate in case he impugn Zuinglius his Religion his Doctrine was that in such case even Kings are to be deposed [r] See Brereley tract 3. sect 2. ante med at g. Zuinglius l. 4. Epistolarum Zuinglii Oecolampadii Epist Conhardo Somio Simperto c. pag. 868. post med pag. 869. saith Promittendum est Caesari officium debitum si modò fidem nobis permittat illibatam c. Romanum Imperium imò quodcunque Imperium ubi Religionem sinceram opprimere caeperit nos illud negligentes patimur jam negatae aut contemptae Religionis non minùs rei erimus quam illi ipsi oppressores Exemplnm est apud Hierem. 15. ubi exterminium comminatur Deus Israeli quod Manassem permisissent impunè esse pessimum Due loyalty is to be promised to Caesar if so that he permit to us our Religion inviolable c. If the Roman Empire or what other Soveraign soever should oppress the sincere Religion and we negligently suffer the same we shall be charged with contempt no less than the oppressors thereof themselves whereof saith he abusing therein the Scriptures most grosly we have an example in the 15. of Jeremy where the destruction of the people is prophesied for that they suffered their King Manasses being ungodly to be unpunished And see Zuinglius his words tom 1. in explanatione articuli 42. fol. 84. a. where he teacheth that Quando perfidè extra regulam
Christi egerint possunt cum Deo deponi And ibid. fol. 84. b. he allegeth to this the foresaid example of Manasses And upon his reported disorderly proceedings in this kind saith Brereley tract 2. cap. 3. sect 9. subdivis 3. at sixtly it was that certain Protestants who acknowledge of Zuinglius that he taught some things well and that he repurged the Church of Christ from the excess and filth of Popish superstition do yet withall say that he performed the same not by just and lawfull Preaching of the word but rashly making havock of all things by a tumultuary and fanatical Spirit c. Violently assuming arms and the sword prohibited by Christ that so he might by force compel his adversaries to his opinion Gualter in his Apologia pro Zuinglio operibus ejus placed in the beginning of the first tome of Zuinglius his works Printed Tiguri 1581. fol. 18. a. ante med allegeth them saying Zuinglius licet quaedam benè docuerit in multis tamen aliis erravisse contendunt And on the b. side of that folio prope initium it is further alleged Christi inquiunt dilectam Sponsam Ecclesiam à Pontificiae superstitionis luxu sordibus non justa legitima verbi praedicatione repurgavit sed tumultuario fanatico Spiritu per omnia temerè grassatus est c. Violenter arma à Christo prohibitum gladium corripuit nimirum in suam sententiam sibi contradicentes compulsurus In so much as he is charged to have stirred up his Countrymen the Zwitzers to Civil Wars by reason whereof those of Tigure and Berna who followed his Doctrine are reported to have made War upon their Neighbours the other five Towns exacting of them upon profered conditions of peace [s] O siander in Epitom Hist Eccles centur 16. pag. 203. initio that they should receive again those whom they had banished for the other Religion and should not forbid the reading of the Scriptures [t] Pu. Of promiscuous reading Scripture see heretofore c. To which the said five Towns disdaining to be so compelled and being also thereupon