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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 [u] Osiander ibid. in Gualter Apol. fol. 30. a. circa●med it appeareth that they tearmed Zuinglius Iniquissimum belli authorem qui superb●a crudelitate impulsus Tigurinis novi exquissti facinoris contra socios audendi author fuit ut victus inopia famis necessitate eos in suas partes concedere cogeret brought to so great famine as being forestalled of victuals by those of Tigure and Berna the War was renewed and Zuinglius himself was thereupon [x] O siander ibid. slain not as a Preacher but as a Warriour [y] Gualter in Apologia c. fol. 31. b. fine saith Obiit in bello Zuinglius armatus obiit armed in the field Whereupon those foresaid [z] Gualter ibid. fol. 31. b. prope finem tearmeth them Nostri illi perquam egregii Censores ipsum Zuinglium in peccatis mortuum proinde Gehennae filium esse pronuntiare non verentur Censurers mentioned by Gualter who as before liked Zuinglius his pretended repurging of the Popish Superstition but misliked his means thereof and whom Gualter tearmeth [a] Gualter in Apologia fol. 30. a. prope finem saith hereof Non ignoro contra quos quantos viros hic nobis quaedam dicenda sunt c. sunt quidam inter hos magni nominis Theologi qui in hac re animi sui impotentiam produnt Divines of great esteem were not afraid to pronounce him dead in sin and so consequently to have been the Son of Hell Carion himself as Gualter confesseth hereupon not forbearing to [b] Gualter in Apolog. fol. 30. a. fine charge the Tigurines as seditious herein against Rodulph King of the Romans Hitherto briefly and modestly concerning both Luther and Zuinglius humbly withall referring to the equity the readers learned judgement whether that in regard of so plain and confessed premises we may safely joyn with the Apology of the Church of England in acknowledging them two for [c] Hereof see Mr. Jewels defence of the Apology Printed 1571. pag. 426. prope finem and see the apology of the Church of England part 4. c. 4. divisione 2. most excellent men even sent of God to give light to the whole world in the midst of darkness when the truth was unknown and unheard of Of Calvin 37. AS [d] Brereley in his Book a part of the lives of the late pretended Reformers cap. 6. sect 1. initio concerning John Calvin Born [e] In the answer for the time to the defence of the Censure Printed 1583. fol. 85. a. prope finem at Noyon in Picardy Anno 1509. against whom is objected how truly or untruly I do now for some reasons purposely forbear hereby to affirm that he forged Letters under the names of Galasius and others as by them written in his praise and his then sending them to Petrus Viretus Minister of Lausanna to be dispersed his reported further [f] See this in Bolseke in vita Calvini cap. 13. Where he reporteth that Calvin attempted to restore to life this Brule comitatus magna caterva amicorum in the presence of a great number of his friends see also in Dialog Alani Copi l. 6. c. 29. like report of a Protestant Preacher in Poland who Anno 1558. practised the like upon one Matthew publickly in the open Church at Biethage a Town neer Cracovia at what time the said Matthew being found dead indeed the Confederacy was thereupon there openly discovered by his wife In like manner doth Gregorius Turonensis in Hist l. 2. c. 3. report how that Cirola an Arian Heretick practised in like fort with one to counter feit blindness and to request miraculous help from this Cirola which being accordingly so done the party was indeed strucken blind whereupon he exclaimed and revealed the practise in which like respect Tertullian in libro de praescript not unhappily saith of Heretick● Agnosco maximam virtutem eorum qua Apostolos in perversum aemulantur illi enim de mortuis suscitabant isti de vivis mortuos faciunt practise with one called Brule and his Wife that he should feign himself dead whereupon Calvin should in Confirmation of his Doctrine undertake in the presence of many to revive him which when Calvin did Brule was in Gods judgement found dead indeed whereupon his wife exclamed publikely against Calvin and discovered the practise his like reported incontinency with the Gentlewoman of Mongis who stealing from her Husband at Lausanna made abode at Geneva with Calvin his like reported adulterous attempting at Geneva of the Lady Jollande of Bredrode wife to a sickly Noble man called James Borgongue Lord of Fallaise in so much as she perswaded her Husband to leave Geneva and go to Lausanna where she revealed the whole matter [g] Brereley tract 2. c. 3. sect 9. subd 4. also his
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. paul●ante med saith Clemens de se ipso loquitur quod prope ad Apostolorum tempo●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. l●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.
[*] Mr. Fulk ubi supra prope initium immediatly after the Apostles times errors and abuses crept into the true Church With whom agreeth Mr. Downham affirming that [9.] Mr. Downham in his treatise of Antichrist l. 2. c. 2. pag. 25. prope finem This mystery of iniquity which St. Paul 2 Thess 2. ver 7. affirmeth to be working in his times is more than boldly perverted by Mr. Downham and our other Adversaries to be as then working in the Church of Christ directly against St. Paul himself who tearmeth the Church the pillar and stay of Truth 1 Tim. 3.15 The working therefore of this mystery of iniquity in the Apostles times was not in the Church but in the Churches then persecutors and sundry heresies of those first times As also it is yet working in the heresies of this time the same being as some Divines hold the very next and ultima or at least penultima myst cal working before the Revelation of Antichrist himself the general defection of the visible Church foretold 2. Thess 2. began to work in the Apostles times And Melancthon saith accordingly that [10.] Melancthon in 2 Cor. cap. 3. Hamelmannus de traditionibus col 460. saith Post mortem Joannis Apostoli caeperunt defectiones a fide doctrinae daemoniorum sub specie verbi Dei prohibitiones nuptiarum ciboruth vota caelibatus c. presently from the beginning of the Church the antient Fathers obscured the doctrine concerning the justice of faith increased Ceremonies and devised peculiar worships As also Peter Martyr affirmeth in like manner that in the Church [11.] Martyr de Votis pag. 477. errors did begin immediatly after the Apostles times And that [12.] Martyr de Votis pag. 490. fine presently after their Age men began to decline from the word of God and that therefore [13.] Martyr de Votis pag. 476. paulo post med saith Quamd●● consist mus in Conciliis Patribus versabimur semper in iisdem orroribus so long as we do insist upon Councils and Fathers we shall be alwaies conversant in the same errors In so much as Beza and others doubted not if not most arrogantly read and judge to prefer in [14.] Beza in Epist Theol. Ep. 1. pag. 5. initio saith Itaque dicere nee immerito quidem ut opinor consuevi dum illa tempo●a Apostolicis etian● pro●ima cum nostris comparo plus illos conscientiae scientiae min●s h●buiffe nos contra scientiae plus conscientiae minus habere haec mea sententia est c. And Mr. Whitgift in his defence of the answer to the admonition pag. 472. fine pag. 473. ante med saith to Mr. Cartwright The doctrine taught and professed by our Bishops at this day is more perfect and sounder than it commonly was in any age after the Apostles c. how greatly were almost all the Bishops and learned writers of the Greek Church and Latines also for the most part spotted with Doctrines of Freewil of Merits of invocation of Saints and such like other points of Popery surely you are not able to reekon in any age since the Apostles times any company of Bishops that taught and held so sound and perfect Doctrine in all points as the Bishops of England do at this day knowledge of the truth their now Protestant Writers even before those other that flourished immediatly and next after the Apostles times Caelius Secundus Curio a principal Protestant writer expressing further to that end [15.] Caelius Secundus Curio in his Book de amplitudine regni Dei lib. 1. pag. 43. circa med which said Book is greatly commended by Beza in Epist Theolog. pag. 232. saith An ignoramus quantis in tenebris quantaque caecitate ignorantia versatus sit mundus ab Apostolorum fere aetate usque ad haec tempora in quibus Dominus praeter omnem expectationem se ipse caepit apetire in how great darkness blindess and ignorance the world hath continued almost from the Apostles age to these very times in which above all expectation our Lord began to manifest himself And an other learned Protestant writer affirmeth accordingly that [16.] The Author of the Book intituled Antichristus sive Prognostica finis mundi apud Brereley tract 2. c. 1. sect 6. subd 1. at g. pag. 12. fine saith Spiritus qui annunciat futura non operatur nisi eunte Evangelio quod sub finem ex confesso Lutherus primus invexit And pag. 13. post med he further saith Non manifestatur autem Psuedo propherarum surrectio nisi Evangelio quod inde primitivo Apostolorum Evangel●o ante Lutherum ut diximus nunquam ivit Ne quis autem Hussiticu● Evangelium pertinere hu● put●t id prohibet ●uod Christus illud Evangelium edicit quod sub finem per universum forbem esse● itu●um Porro H●●●ticum Evangelium ●ohemis tantum venit signo orgo esse non potest Na● commune Orbis Evangelium signo esse voluit non illud unius gentis Lutheri Evangelium per Orbem volat tam voce quam prelo from the Apostles times till Luther the Gospel had never open passage not so much as in Huss his time In respect of which their so common received opinion Sebastianus Francus concluded for certain that [17.] S●bastianus Francus in Epistola de abrogandis in universum omnibus statutis Ecclesiasticis If our Adversaries do hereunto answer that this Sebastianus Francus denyed the Baptism of Infants and being so an Anabaptist his testimony is not to be regarded it is replyed thereto First that being otherwise a learned writer and no less enemy to us than our Adversaries his testimony as against himself and them is therewith of no less force than theirs Secondly that the denyal of Childrens Baptism till they be of years of belief is osspecially by our adversaries who deny the necessity of Baptism to infants excepted against unworthily in comparison of their own far greater differences concerning Real presence Christs descent into Hell his suffering in soul the pains of Hell Reprobation and many more of like consequence notwithstanding which they yet profess to be Brethren of one Church Thirdly that accordingly Zuinglius and Oecolampadius do affirm the Baptism of Infants to be but a matter of indifferency and such at the Church may worthily omit and rightly take away For Zuinglius apud Brereley tract 2. cap. 3. sect 9. subd 3. at e. f. tom 2. l. de Baptismo fol. 96. a circa med saith Num enim tanti momenti res haec est ut tantas turbas diffidia propter hane excit●re conveniat etiamsi parvulorum Baptismus nullis omnino Scripturarum testimoniis inniteretur Externum quiddam est ceremonale quo ut aliis rebus externis Ecclesia dignè honestè uti potest vel idem hoc omittere rite tollere c. And in Zuinglii Oecolampadii Epistolarum libro secundo pag. 363. post med Oecolampadius
[o] Brereley ibidem in the margent at a. Lobechius in disput Theolog. pag. 358. fine 359. initio saith Immediatam porrò vocationem cum mediata ab Apostolis permutatam esse Scriptura testatur c. credimus immediatae vocationis usum Deo in hoc mundo nullum amplius futurum nullam quippe de ea dedit promissionem nullum mandatum and D. Saravia in his book of the divers degrees of Ministers pag. 9. initio tearmeth extraordinary Calling an unknown Coast out of which the now Defenders thereof can no waies wind themselves And see Mr. D. Covell in his defence of Mr. Hooker pag. 86. fine 87. initio and see Saravia in defen tract c. contra resp Bezae pag. 306 307. and ibidem pag. 37. circa medium he saith Sed speciem illam extraordinariae vocationis ad Ecclesiae ministerium c. cum nullo testimonio Scripturarum nec exemplo certo doceatur non admitto est enim periculi plena novi malique exempli c. ea sola fretus nemo se ministerio Ecclesiastico ingerere debet and see there pag. 35 36 38 c. Insomuch that pag. 59. fine 60. post med 74. fine he reprehendeth Beza for that in the Disputation had by him and other Protestants with Catholikes in the Conference at Poysy being demanded of their calling Beza affirmed the same to be extraordinary See hereof more in Brereley tract 2. c. 2. sect 6. at y z a. and see the contrary affirmed by others in Brereley tract 2. c. 2. sect 6. at f. tract 2. c. 2. sect 10. prope finem at r. sect 11. subd 3. at * 47 The indelible Character imprinted by certain Sacraments affirmed in expresse terms by Mr. D. Covell in his defence of Mr. Hooker pag. 87. fine 91. initio circa med where he allegeth St. Augustin for it And for the Doctrine thereof see Mr. Hooker l. 5. pag. 228. circa paulo post med yet impugned by other Protestants whereof see Mr. Willet in his Synopsis pag. 419. and see him reproving Mr. Hooker herein in his meditation upon Psalm 122. printed 1●03 pag. 91. fine 48 The baptism of Women and Lay persons in case of necessitie affirmed by Jacobus Andreas in epitom Colloquii Montisbelgar pag. 46. prope initium 58. circa med by Mr. Hooker l. 5. sect 61. pag 137. circa med prope finem sect 62. initio pag. 139. ante med by Mr. D. Covell in his defence of Mr. Hooker pag. 91 fine 92. ante med by Mr. Whitgift in his defence c. pag. 518. ante med who also there allegeth Zuinglius by Schlusselburg in Theolog. Calvinistarum l. 1. fol. 68. b. and many others yet contradicted by Calvin as appeareth in Schlusselburg in Theolog. Calvinist l. 1. fol. 60. b. ante med 61. a. initio and contradicted by Mr. Willet in his Synopsis pag. 432. fine 433. and by many others 49 The known intention of the Church needfull to the Administration of the Sacraments by Mr. Hooker in his Ecclesiastical Polity l. 5. sect 58. p. 126. versus finem and by D. Covell in his defence of Mr. Hooker pag. 103. ante med and more plainly 104. post med 106. post med And yet impugned specially in Mr. Hooker by certain English Protestants in their Christian Letter to Mr. R. Hooker pag. 29. fine 30. initio post med and promiscuously by others 50 Seven Sacraments by the Protestant Divines assembled in the Conference at Lipsia teste Illyrico inadhortatione ad Constantiam in agnita Christi religione c. printed in Octavo Magdeburg 1550. paulo post initium ante med and by the Protestant Divines assembled in the Conference at Ratisbon anno 1541. whereof Bucer in Actis Colloq Ratisbon saith Protestantes non gravatim admiserunt septem Sacramenta 51 Implicite Faith commonly tearmed Fides implicita affirmed by Dr. Field of the Church l. 3. c. 2. pag. 65. circa med and in his Epistle Dedicatory to the L. Archbishop neer the begining of that Epistle he-saith [o] Alleged by Brereley tract 2. c 3. sect 11. subdi 1. in the margent under 1. For seeing the Controversies in Religion in our time are grown in number so many and in nature so intricat that few have time and leasure fewer strength and understanding to examine them what remaineth for men desirous of satisfaction in things of such consequence but diligently to search out which among all the Societies of men in the world is that blessed company of Holy ones that Houshold of Faith that Spouse of Christ and Church of the living God which is the Pillar and ground of Truth that so they may imbrace her Communion follow her Directions and rest in her judgment So that Implitite Faith is here by Mr. D. Field implied and allotted to those that want strength of understanding to examine Controversies In respect whereof he directeth them as before said to rest in the Churches Judgment Affirmed also by D. Baro l. de Fide ejus ortu pag. 40. initio pag. 91 92. initio 94. ante med 97. initio by Mr. Jacob in his Reasons taken out of Gods Word pag. 55. ante med Insomuch as we are taught to rest in other judgements by the French Confession in the Harmony pag. 319. prope finem and by Jacobus Acontius stratag Satan l. 4. pag. 203. paulo post initium by Mr. Hooker in his Ecclesiasticall Polity in the Preface sect 6. pag. 28. paulo ante circa med by Melancthon l. 1. Epist ep ad Regem Angeliae pag. 49. fine yet impugned as Popish by certain Eng. protestants in their christian letter to M. Hooker pag. 30. post med and generally by others 52 Usury alltogether unlawfull affirmed by D. Pie in his Treatise intituled usuries sprite conjured with his answer to a treatise written in defence of Usury printed 1604. and in his Epistle Dedicatory he allegeth Mr. D. Powell and sundry others who have written herein against Usury yet contradicted by sundry Protestants mentioned there pag. 20. fine 32. initio Contradicted also by Bucer in script Anglican pag. 789 790 791. c. and contradicted by Geneva it self witness whereof is Mr. Hutton in his second part of the answer c. In his Preface to his fellow Brethren c. where he saith Two Ministers at Geneva were deposed and banished for speaking against Usury allowed in that State See all so Usury further defended by Matthew Virell in his principal grounds of Religion Englished and printed 1595. pag. 148. post med 149. ante med 53 That Antichist is yet to come affirmed by [q] Brereley tract 1. sect 9. subdivis 3. in the margent at 18. and in the margent and Text at † Franciscus Lambertus in his book intituled Antichristus sive prognostica finis Mundi pag. 74. post med 75 79. and see Franciscus Lambertus his Commentarie upon the Revelations And by Zanchius
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.
D. Field cited in the text And in his said Treatise of the Church l. 2. c. 9. pag. 58. ante med he affirmeth of the contradictory opinions for which saith he some were named Thomists other Scotists that they consisted to use his own words in the controversies of religion not yet determined by consent of the vniversal Church defined Now if these Protestants speak thus of our B●essed Ladies immunity from Original sin much more will they hold that it is no damnable error if it were an error as it is indeed a most certain Catholick truth and so still we are safe for matter of Doctrine But here Chillingworth doth much forget himself not to consider that He his brethren the Socinians and some other Protestants deny all Original Sin and consequently that our B. Lady neither was or could be conceived therein So farr is this doctrine from being an errour or heresie in the grounds of these men 100. Thirteenthly He exemplifies the necessity of Auricular Confession But we have shewed that some learned Protestants hold the necessity of Confession and confess that the Fathers taught the necessity of confessing even thoughts Yea Chemnitius than whom no Protestant was ever more famous 2. part Exam. pag. 960. teacheth perfect sorrow or contrition not to be sufficient without Absolution as also I am informed by persons of worth and credit that Dr. Jeremie Tailor is so much for the necessity of Confession and Absolution that he teaches Contrition without Absolution not to be sufficient for remission of sins which he indeavours to prove in a Book written purposly to that end though for ought I understand it is not printed as yet And M. Spar a Cambridge Man printed a Sermon to prove the necessity of Confession as also in this third Consideration n. 82. fine we have heard Dr. Andrews prove the same out of St. Austine 101. Fourteenthly He allegeth the necessity of the Priests intention to obtain benefit by any of the Sacraments But this as we have seen out of Brereley in this third Consideration n. 49. is taught also by learned Protestants and the thing of it self is so reasonable that no man can deny it who understands the termes 102. Fifteenthly He ends his enumeration with these words And lastly for this very doctrine of licentiousness That though a man live and dye without the practise of Christian vertues and with the habit of many damnable sins immortifyed yet if he in the last moment of life have any sorrow for his sins and joyn Confession with it certainly he shall be saved In this accusation are involved three points or propositions First that Attrition with Absolution is not sufficient for the abolition of sin Secondly that true Repentance requires the extirpation and mortification of all vicious habits Thirdly that we teach any sorrow with Absolution to be sufficient for pardon of sins For the first we appose M. Chillingworth to himself who pag. 32. n. 4. saith God hath no where declared himself but that wheresoever he will accept of that Repentance which you are pleased to call Contrition he will accept of that which you call Attrition For though he like best the bright Flaming holocaust of Love yet he rejects not he quenches not the s●oaking flax of that repentance if it be true and effectual which proceeds from hope and fear which is more than we grant who teach only that not Attrition alone but with Absolution is sufficient The second is for ought I know against the common Tenet of Protestants and all Christians who believe that a sinner may be saved at the hour of his death if he have true contrition for his sins past with a firm purpose to amend for time to come though at that instant he cannot extirpate all vicious habits which as M. Chillingworth pag. 391. n. 8. confesses being a work of difficulty and time cannot be performed in an instant So that a poor sinner though he be never so contrite for his sins must despair of remission and salvation The third point that we believe any sorrow with Absolution to be sufficient for pardon of sins is a meer calumny as will appear to any that reads the sacred Councill of Trent declaring what sorrow is required to obtain pardon of our sins or Catholick divines writing on this subject For if the sorrow be conceived upon any Reason meerly of temporall Hope or Fear we teach that it is no wise sufficient to make men capable of Absolution or forgiveness of sins but it must proceed from some motive known by supernatural Faith for example the fear of Hell or desire of Heaven Secondly it cannot be produced by the natural forces of men or Angells as being the gift of God and requiring the special motion inspiration and grace of the holy Ghost and contrarily all the wit pains and industrie of all men that have been are or shall be yea or are possible to be created cannot arrive to it by all the natural forces of them all though they were assisted by the help of all Angels created or creable or of all other natural Creatures contained in the Omnipotency of Almightly God Thirdly Such sorrow must extend it self to all deadly sins in order to which it is to be so effectual that it must exclude all affection to them and the Penitent must be resolved rather to undergoe a thousand deaths than once consent to the least mortal sin And therefore Fourthly He must resolve to avoid for time to come all proximas occasiones or imminent danger of falling into any one mortal sin As also if he have injured any man by taking away his good name or goods or limb or life he must effectually and speedily procure to give satisfaction or make restitution according as the case shall require Yea and sometime if it be justly feared that dealy will cause a failing in his purpose Absolution may prudently or must be deferred till he hath actually satisfied all obligation the neglect whereof would prove a deadly sin And in a word that sorrow which we call Attrition differs from Contrition in the motive only because Contrition is conceived for sin as it is against the infinite goodness of God Attrition as it is repugnant to our e●ernal salvation and therefore Contrition is an act of the Theological Vertue of Charity Attrition of the Theological Vertue of Hope which as it moves us to desire and hope everlasting happiness so doth it incite us to fear the loss thereof and out of that holy fear not to fear any other temporal loss with the prejudice of our Souls according to those words of our blessed Saviour doe you not fear those who kill the body but cannot kill the soul but rather fear him who can punish with Hell fire both the body and soul Which words declare that as I said a natural fear meerly of temporal losse though it be even of our life is not a sufficient disposition for pardon of sins as is
composu●t c. denique inspectae haereses omnes in multis cum authoribus su●s dissentientes deprehenduntur And see cap. 37. Tertullian [q] Chrysost opur imperfect in Matth. hom 20. saith Omnes infideles qui sub Diabolo sunt non sunt uniti n●c●unum sapiunt sed sunt per diversas opiniones dispersi alius quidem sic dicit alius sic c. comodo perfidia haereticorum qui nunquam sapiunt unum sed quot sunt tot sententias habent Chrysostom [r] H●lar l. 7. de Trinitate saith Haeretici igitur omnes contra Ecclesiam veniunt s●●d dum haeretici omnes se invicem vincut nihil tamem sibi vincunt victoria enim eorum Ecclesiae triumphus ex omnibus est dum in eo haeresis contra alteram pugnat c. Hilarie and [ſ] Athanasius orat 1. contra Arianos saith Illud q●oque pror●us admirabile omnes quot sunt hae reses in fingendo diversa pugnantiaque inter se adferre nee alib nisi in falsitate sibi invicem consentire c. And see in Decret's synod N●caenae contra haeresim Arianam See surther a notable example hereof in Socrates hist l. 5. cap. 10. c. 22. And see the sayings of Ambrose l. de●fi de ad Gratianum c. 4. Hicrom in Matth. 24. Austine contra Epist Parmen l. 3. c. 4. de Baptismo contra Don. l. 11. c. 6. others discover the Hereticks of their times By the same mark also doth Luther himself make his like discovery saying [t] Luther tom 3. Wittemberg in Psalm 5. fol. 166. b. fine A Kingdome divided in it self shall not stand neither have any Hereticks at any time been overcome by Force or subtilty but by mutual dissention neither doth Christ fight with them otherwise than with a spirit of giddiness and disagreement And again [u] Luther tom 5. Wittemb in Galat. cap. 5. fol. 416. a post medium The Authors of Schisms are disagreeing among themselves c. they bite and devour one another c. till at last they perish This to omit Scriptures the examples of all times do testifie After that Africk was overthrown by the Manichees presently followed them the Donatists who disagreeing among themselves were divided into three Sects c. In our time the Sacramentaries first and then after the Anabaptists divided themselves from us neither of them are in Unity among themselves so alwaies Sects bring forth Sects and one condemneth another And the very same argument is yet further afforded against the Anabaptists by [x] Sebast Francus Chronicorum part 111. fol. 263. b. seq numbreth up Seaventy of the Anabaptists different opinions and concludeth their further differences to be so great as no m●n can either know or number them affirming further that scarce two of them are found to agree in all things Sebastianus Francus and the Divines of [y] Theologi Heidelbergenses in protocoll Frankentalensi in praefat ad Anabaptistas say Si vobis Ecclesiae titulum concedere vellemus quaenam inter vos Secta pro Ecclesia Dei habenda offet cum tam in multas sectas divisi sitis Heidelberge and also against the Sacramentaries by the Divines of [z] Theologi Mansfeldenses in confessione Mansfeldica latina fol. 120. say Suspectam meritó habemus Sacramentariorum doctrinam c. quod non definitè in eadem sententia concordes sed inter seipsos divisi sunt ut alii sunt Caralostadiani alii Zuingliani Oecolampadiam Calvinistae c. Mansfield 113. But now although the Testimonie of our Adversaries against themselves be great and convincing whether they confesse that the Fathers stand for us and whether Protestants joyn with us and thereby witness our Doctrines to be true yet there remains a greater testimonie that is true Miracles of which our Blessed Saviour saith Joan. 5.36 I have a greater testimonie than John the very works which I doe give testimonie of me that the Father hath sent me And that our Doctrines have been confirmed by Miracles shall be demonstrated out of the very confession of Protestants in the next fourth Consideration THE FOURTH CONSIDERATION That the Doctrine of us Catholickes hath been approved by the omnipotent hand of God using for Instruments of working Miracles those who were confessedly of our Relgion yea and in express confirmation of points believed by us and rejected by Protestants 1 LIKE as in those [a] Brereley tract 1. sect 5. firster times of the Churches infancy our Saviour did make manifest the truth of his Apostles doctrine with undoubted miracles to serve as [b] 2 Cor. 11.12 signs of their Apostleship to that end [c] Marc. 16.20 confirming the word with signs following so likewise this vertue or power of Miracles not ceasing but as our Adversaries confess [d] Whereas our Saviour loan 14.12 saith He that believeth in me the works that I do he shall do and greater In the marginal Notes of the English B●ble printed 1576. it is thereupon said This is referred to the whole Body of the Church in whom this Vertue doth shine for ever shining in the Church for ever the necessity thereof being one and the same in all succeeding Ages to the [e] In Euseb Hist l. 5 c. 7. Irenaeus is alleged saying Quidam Daemones pro certò verè ejiciunt c. alii co qui gravibus morbis afflictantur per manuum impositionem curant c. lam verò ut diximus mortui suscitati sunt multos annos post apud nos commorati quid plura dona fanè ne dicendo quidem numerari poterunt quae Deus Ecclesiae per universum mundum diffusae donaverit quibusque illa in nomine Jesu Christi sub Pontio Pilato Crucifixi in dies singulos multa miracula ad Gentium utilitatem effic●t c. And see Irenaeus l. 2. c. 58. versus finem And S. Austine de civit Dei l. 22. c. 8. initio saith Cur inquiunt nunc illa miracula quae praedicatis facta esse non fiunt Possem quidem dicere necessaria quidem fu●sse priusquam crederet mundus ad hoc ut crederet mundus And a little afterwards Nam etiam nunc fiunt in ejus nomine c. And Luther tom 7. Wittemberg l. de Judaeis fol. 209. b. saith Nunc autem per hos 1500. annos audierunt Judaei esse verbum De● viderunt max●●a signa mitabilia contra fremuerunt And ibid. fol. 210. b. ante med he further saith A Deo did c●mus accepimus ut aeternum verbum veritatem Dei hactenus mille quingentis ann●s miraculis signis confessam ac confirmatam Conversion of the heathens who contemn the Scriptures are nothing moved with the Miracles therein mentioned our Saviour did in like manner confirm our now faith so then taught by Austine with like manifestation of Miracles not such only as Antichrist or the Devill can by the power of nature or secondarie
causes bring to pass which may be [f] Thess 2.9 lying signs against which we are forewarned but with Miracles exceeding the power of nature and done immediately by God which by the Doctrine of learned Protestants [g] Visinus in commentar Catech. pag. 21. fine saith Etsi Ethnicorum nonnulla miracula commemorantur ac de Antichristo Pseudo-prophetis dictum est edituros esse signa c. tamen ea neque numero neque magnitudine paria sunt Miraculis Ecclesiae c. Primum enim ea miracula quae jactantur ab hostibus Ecclesiae sunt e●usmodi quae ordine naturae non mutato hominum vel diabolorum traudibus possunt effici c. miracula verò quibus Deus Ecclesiam ornavit opera sunt praeter aut contra naturae causarum secundarum ordinem ac proinde non nisi divina potentia facta And the like is affirmed by Zanchius in D. Pauli Epistolas ad Philippenses Coloss Thessal pag. 241. 242 By Danaeus in Isagoges Christianae part 4. pag. 43. initio 46. fine 47. initio By Piscator in Annal. Epistolarum Pauli pag. 470. paulò ante med and by many others are evermore true and infallible Of which kind though some be some times don as the Scriptures [h] Matth. 7.22 forewarn and [i] Danaeus in Isagoges Christianae part 4. pag. 48. initio saith Ad cos qui donum duntaxat miraculorum à Deo acceperunt absque dono regenerationis pertinet quod ait Christus Multi dicent mihi in die illo Domine nonne per nomen tuum prohetavimus daemonia ejecimus c. And see the same further affirmed by Sigwartus in 23. disputat theolog c. pag. 164. sect 12. 13. Danaeus confesseth by professors of wicked life accordingly as our Saviour in like manner [k] Math. 10.1 gave power over unclean Spirits [l] Matth. 10.4 and to cure all maner of diseases to his twelve Disciples whereof even the wicked Judas was then one yet are the Miracles so wrought though by such neverthelesse certain and undoubted testimonies of Gods truth and for such in general are Miracles throughout the whole course of Scriptures most fully both [m] Acknowledged Exod. 8 19. 3. Reg. 17.24 3. Reg. 18.39 4. Reg. 5.15 Matth. 27.54 Matth. 14.25.33 Joh. 2.23 3.2 4.53 9.30 11.45 Act. 4.14.16 9.35 acknowledged and [n] Urged Exod. 7.17 16.12 Numb 16.28 Josue 3.10 16. 3. Regum 13.3 5. 18.24 38. 20.23 28. 4 Reg. 20.8 9 10. Matth. 9.6 Marc. 2.10 Joan. 14.11 15.24 20.30 31. urged as being even to our Saviour himself [o] Joan. 5.36 a greater testimonie than John And hence it is that the credible Histories as well of all [o] For former times Zozomen Hist l. 7. c. 26. post med saith Nec solus Petrus Apostolus mortuum suscitavit sed Joannes Evangelista Ephesi Philippi filiae Hierapoli eadem à multis tum veteribus tum nostri temporis piis viris esse gesta reperies and see Euseb Hist l. 5. c. 7. post med alleged heretofore at * And S. Austine de Civit Dei l. 22. c. 8. reciteth in particular many like miracles of his time so likewise for their several times do the other Fathers of every age former times as also of this [q] In the book intituled A report of the Kingdom of Congo a region of Africk Printed 1597. published by M. Abraham Hartwell servant to the Lord Archbishop of Canterbury and by him dedicated to his Lord mention is made l. 1. c. 1. initio of the discovery of that Kingdom Anno 1587. by Odoardo Lopez and of the conversion thereof to the Christian faith l. 2. c. 2. and of the great and undoubted miracles shewed by God in the presence of a whole Army l. 2. c. 3. In so much that M. Abraham Hartwell in his Epistle there to the Reader post medium confesseth that this conversion of Congo was accomplished by massing Priests and after the Romish manner and this action saith he which tendeth to the glory of God shall it be concealed and not committed to memory because it was performed by Popish Priests and Popish means God forbid In like manner M. John Pory lately of Gonvill and Caius College in Cambridge in his Geographical History of Africa by him published Anno 1600. pag. 410. versus finem acknowledgeth and mentioneth the said Miracles and pag. 413. imtio he commendeth M. Hartwell for publishing his foresaid treatise Also where as it appeareth in the book intituled Rerum in Oriente gestarum commentarius fol. 2. ●hat Francis Xaverius fet forward in his journey from Lysbone to the East ●nd a Anno 1541. to the Conversion of those nations pag. 36. that the King of Portugall hearing of the great M●racles as then there wrought sent forth his Commission to his vice Roy there dated in Aprill 1556. to take examination upon oath upon execution whereof and certificate thereupon being accordingly made it did appear fol. 8. b. that Xaverius in testimony and proof of the Christian saith by him then preached and taught cured miraculously the dumb the same the deaf and with his word healed the sick and fol. 9. a. raysed sundry dead persons to life and after his death which happened fol. 14. a. Anno 1552. the grave being opined wherein his dead body for a● time had lain buried to the end his naked bones might be carried from thence to Goa fol. 14. b. they found his body not only unconsumed but also yielding forth fragrant smells from whence they curryed it to Goa and placed it there in the Church of S. Paul where yet to this day saith the Commentary it remaineth free from corruption witness whereof saith that treatise are all the inhabitants of that City and travailers that repair thither and the truth hereof for matter of fact is so probable that M. Whitaker lib. de Ecclesia contra Bellarminum pag. 353. dare not in his answer thereto altogether rest in deniall of the matter of fact but saith Ne putet Bellarminus me omninò haec miracula contemnere Respondeo fieri posse ut in regno Pontificio fuerint hujusmodi miracula nunc sint and pag. 354. post med he saith potuit diabolus Xaverii corpus ad tempus servare incorruptum suaviter olens And so he not so much denieth those Miracles as over boldry referreth them to the Devils works Whereas yet to the contrary M. Richard Hacklu●te preacher in his book of principal navigations c. Printed 1599. in the 2. part of the 2. volume pag. 88. initio doubteth not to offord commendable mention of that holy man Xaverius his particular vertues and wonderfull works in that Kegion present age are plentifull in like examples of true and undoubted miracles shewed by God at the Conversion of heathen nations Among which
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 mea● 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 Apostol●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 ● 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 rem●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 d●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
appeareth most plainly 1. By their own most evident testimonies 2. By their like confessed examples thereof given And 3. By their undoubted answerable practice To give proof of every of these parts 1. And first concerning their testimonies in this kind M. D. Baro saith [e] M. D. Baro in his four Sermons and two Questions disp●ted ad Clerum c. Serm. 3. pag. 448. fine I dare not deny the name of Christians to the Romanists sith the learneder writers do acknowledge the Church of Rome to be the Church of God And M. Hooker also saith [f] M. Hooker in his fist Book of Ecclesiastical Policy pag. 188. initio and Joannes Regius in his Libe● Apologeticus c. in considerat Censurae c. pag. 95. saith In Papatu autem cùm suerit Ecclesia vera c. The Church of Rome is to be reputed a part of the House of God a limb of the visible Church of Christ and [g] M. Hooker ubi supra pag. 130. ante med We gladly acknowledge them to be of the Family of Jesus Christ M. Bunny likewise saith of Catholicks and Protestants [h] M. Bunny in his Treatise tending to Pacification sect 18. pag. 109. circa med Neither of us may justly account the other to be none of the Church of God [i] M. Bunny ubi supra pag. 113. post med we are no several Church from them nor they from us In like sort doth M. D. Some in defence thereof against Penry the Puritan say [k] M. D. Some in his defence against M. Penry and refutation of many absurdities c. in M. Penry 's treatise pag. 164. ante med That the Papists are not altogether aliens from Gods covenant I have shewed before for [l] M. D. Some ubi supra pag. 182. i●icio in the judgement of all learned men and all reformed Churches there is in Popery a Church a Ministry a true Christ c. [m] M. D. Some ubi supra pag. 176. propè finem If you think that all the Popish sort which dyed in the Popish Church are damned you think absurdly and dissent from the judgement of the learned Protestants Also M. D. Field saith † M. D. Field Of the Church l. 3. cap. 46. fine pag. 182. initio We doubt not but the Church in which the Bishop of Rome with more than Luciferlike pride exalted himself was notwithstanding the true Church of God that it held a saving profession of the truth in Christ and by force thereof did convert many from errour c. In like sort doth M. Thomas Morton affirm in express words that † M. Morton in his Treatise of the Kingdome of Israel and of the Church pag. 94. fine Papists are to be accounted the Church of God because saith he they do hold the foundation of the Gospel which is faith in Christ Jesus the Son of God and Saviour of the world Lastly to omit many * Peter Martyr as it appeareth by his Epistles annexed to his Common Places in English pag. 153. a fine desired at the Conference had at Poisy between the Catholicks Protestants that they should not for diversity of opinion break brotherly charity nor call one another Hereticks And see the same opinion yet further affirmed by the Protestant writer against Nicholas Machiavel printed at London 1602. pag. 80. post med 83. paulò post med 85. propè finem others M. D. Covel in his late Treatise published by authority and dedicated to the Lord Archbishop of Canterbury defendeth this opinion at large and concludeth saying [n] M. D. Covel in his defence of M. Hooker 's five Books of Ecclesiastical Policy published by authority pag. 77. ante med We affirm them of the Church of Rome to be parts of the Church of Christ and that those that live and dye in that Church may notwithstanding be saved Insomuch as he doubteth not to charge the Puritans with [o] M. D. Covel ubi supra pag. 68. paulò post med ignorance for their contrary opinion Hitherto concerning their testimonies before undertaken 2. Secondly as concerning now their like confessed examples we will out of very many allege onely some few It will not we think be denied but that our late Soveraign King Henry the eighth did after his breach with Rome believe and maintain the whole frame and substance of our Catholick faith the Article of the Popes Primacy onely excepted To which end their own Author Sleydan saith of him [2] Sleydan in English l. 13. fol. 174. a. initio He exiled the name of the Bishop of Rome but kept still his doctrine and M. Fox saith accordingly [3] Fox Act. Mon. pag. 1472. b. fine He set forth and by full consent of Parliament established the Book of six Articles containing the sum of Popish Religion And it is evident that he himself in person not onely as then disputed [4] Act. Mon. pag. 530. a. 〈◊〉 b. initio but also [5] Act. Mon. pag. 533. a. circa med commanded [5] Act. Mon. pag. 533. a. circa med sentence to be pronounced against Lambert as also the Lord Cromwel read and [6] Act. Mon. pag. 533. a. pronounced that sentence and at his own death protested himself [7] Act. Mon. pag. 598. b. circa med and see Holinsheads Chronicle pag. 591. to dye in the Catholick faith not doubting in any Article of faith or Sacrament of the Church though saith he many have slandered me to the contrary And yet he is commended by M. Fox to dye as [8] Act. Mon. pag. 598. b. post med a valiant Souldier and Captain of Christ As also the Church under the reign of King Henry the eighth is by M. Fulk affirmed to be a true [9] M. Fulk against H●●kit●s Sanders c. pag. 564. sect 80 82. Church and the King himself acknowledged in like manner for [10] Fulk ubi supra sect 82. and se D. Humfrey in jesuitismi part 2. rat 3. pag. 304. circa med a member of the Catholick Church of Christ In like sort [11] Osiander cent 12. pag. 309. post med S. Bernard lived some 400 years since as M. Jewel confesseth even [12] Jewel in his defence of the Apology printed 1571. pag. 557. paulò ante med and see Whitaker contra Duraeum l. 2. pag. 154. ante med in the midst of the Popes rout and tyrannie And as we find he was not troubled or gainsaid so much as in any one Article different from the doctrine of the Roman Church at that time so we find confessed to the contrary that he acknowledged even the [13] Bernard l. 2. de considerat 2d Eugenium vide Epist 125. 131. epist 190. ad Innocentium and see this confessed by M. Fulk against the Rhemish Testament in Luc. 22. sect 11. fol. 133. b. post initium and by M. Whitaker l. 2. contra Duraeum pag. 154 ante med Popes
that many learned Protestants do not believe all such Doctrines and consequently are not capable of Salvation Pag. 269. n. 45. A man may possibly leave some opinion or practise of a Church formerly common to himself and others and continue still a member of that Church Provided that what he forsakes be not one of those things wherein the Essence of a Church consists For this cause he saith That although Protestants leave the external Communion of the Church yet they left not the Church because they left her not in any thing essential to a Church as Fundamental points are Therfore he supposeth the Church before Luther did not erre in any Fundamental Article Otherwise Protestants had left her that is they had disagreed from her in a Fundamental point P. 272. n. 52 and pag. 283. n. 73. He denies that Protestants divided themselves from the Church absolutely and simply in all things that is ceased to be a member of it which still supposes that the Church before Luther believed all essential and fundamental Points which Protestants also pretend to hold and for that cause say they left not the Church Pag. 272. n. 52. He saith In the reason of our separation from the external Communion of your Church you are mistaken For it was not so much because she your Church as because your Churches external Communion was corrupted and needed Reformation But if we erred in Fundamental points Protestants must have forsaken us chiefly for that reason that our Church was corrupted with Fundamental errours of Faith Therefore he grants that we erred not in any such necessary Points Pag. 401. n. 26. He confesseth that D. Potter saith indeed that our not cutting off your Church from the Body of Christ and hope of salvation frees us from the imputation of Schism Pag. 133. n. 12. He saith expresly By confession of both sides we agree in much more than is simply and indispensably necessary to salvation It is well he makes so open a confession that we believe much more than is simply necessary to salvation But as I said before we will not because we cannot yield so much to Protestants And here I must ask again how he could say Pag. 401. n. 27. As for our freeing you from damnable Heresie and yielding you salvation neither D. Potter nor any other Protestant is guilty of it Seeing he saith that by the confession of both sides we agree in much more than is simply and indispensably necessary to salvation If we believe much more than is necessary to salvation by what Logick will he deduce that we believe not as much as is necessary 8. These so many and so clear words of D. Potter and M. Chillingworth may justly make any man wonder with what pretence of truth or modesty he could say Pag. 280. n. 95. As for your pretence that your errours are confessed not to be Fundamental it is an affected mistake as I have often told you And Pag. 308. 108. As for your obtruding upon us that we believe the Points of difference not Fundamental or necessary you have been often told it is a calumny The oftner the worse it being a Saying void of all truth and a shamefull calumny in him 9. To these testimonies of Potter and Chillingworth many other might be alleged out of other Protestants as we have seen divers other alleged by Potter D. Laud in his book against Fisher Pag. 299. saith I doe acknowledge a possibility of salvation in the Roman Church But so as that which I grant to Romanists is not as they are Romanists but as they are Christians that is as they believe the Creed and hold the foundation Christ himself Behold not only a possibility of salvation but also the reason thereof because we believe the Creed c. which is the very reason for which Protestants hold that they themselves may be saved though they differ in many points from one another This I say is the reason of D. Laud which other Protestants must approve though in true Divinity it be of no force at all for though one believe the Creed and hold the foundation Christ himself that is that he is God and Saviour of the world yet if he deny any point evidently delivered in Scripture or otherwise sufficiently propounded as revealed by God he cannot be saved even according to Protestants who therefore doe in this as in many other things speak inconsequently and contradict themselves Pag. 376. he saith The Religion of the Protestants and the Romanists Religion is the same nor doe the Church of Rome and the Protestants set up a different Religion for the Christian Religion is the same to both but they differ in the same Religion Therefore say I we hold no Fundamental errors wherein whosoever differ cannot be of the same but must be of a different Religion And Pag. 129. The Protestants have not left the Church of Rome in her Essence not in the things which constitute a Church And Pag. 282. he saith The possibility of salvation in the Roman Church I think cannot be denyed and in proof hereof Pag. 281. he alleges Luther Field Joseph Hall Geor Abbot Hooker Mornaeus Prideaux Calvin And D. Jeremie Taylor in his liberty of Prophecying Pag. 251. sect 20. teaches that we keep the foundation and believe many more truths than can be proved to be of simple and original necessity to Salvation And therefore all the wisest Personages of the adverse party allowed to them possibility of Salvation whilst their errors are not faults of their will but weaknesses and deceptions of the understanding which as I said may easily be believed of us Catholicks who suffer so much for our Religion so that there is nothing in the foundation of Faith that can reasonably hinder them to be permitted The foundation of Faith stands secure enough for all their vain and unhandsome superstructures And in particular he shews that Prayer for the dead and the doctrine of Transubstantiation are not Fundamental errours and also saith these two be in stead of the rest Yea he affirmes Pag. 258 that there is implyed as great difficulty in the mystery of the B. Trinity as in the Doctrine of Transubstantiation and shewes that we are not in any danger of sinning by Idolatrie in adoring the Sacrament 10. Thus good Reader having proved out of the Confession of Protestants That the first Protestants who pretended to reform all Churches extant when they appeared led such lives and taught such Doctrines as no man of judgement can think them to have been fit Instruments for that Work That Protestants confesse the Ancient Holy Fathers to stand for us That the chiefest Protestant Writers joyn with Catholicks against other Protestants in the most principal Articles of Religion Yea even in those very points for which Luther and his followers opposed our Doctrine and forsook our Communion which deserves well to be considered That our Doctrines have been confirmed by Miracles and finally That all