approving their poverty and extolling their perfection retaining also his former Catholike opinion as Brereley proves out of Wiccliffs own writings concerning Holy water the worshiping of Reliques and Images the intercession of our blessed L. St. Mary whereof he saith in Serm. de assumptione Mariae Videtur mihi quod impossibile est nos praemiare sine Mariae suffragio c. the apparrell and Tonsure of Priests the Rights and Ceremonies of Masse extream Unction and all the seven Sacraments and all those sundry other Points of our Catholike Faith now in question with denyall whereof he is not found so much as charged 81 Husse as Brereley tract 2. c. 2. sect 5. proves out of Protestant Writers beleived seven Sacraments Transubstantiation the Popes Primacy the Masse it self and being a Catholike Priest he said Masse even to his dying day and observed the Vowes of Priestly Chastity in the Doctrine concerning Free-will Predestination informed Faith the cause of Justification and merit of good works Images he agreed with Catholikes 82 To the aforesaid learned Protestants I may adde two famous men the one an Englishman the other a Stranger I mean D. Andrews pretended Bishop of Winchester and Hugo Grotius a man of great estimation among Protestants 83 As for D. Andrewes in his Stricturae or A brief Answer to the 18. chapter of the first book of Cardinall Perron's Reply c. n. 1. he disclames from the opinion of Zuinglius and also saith plainly It cannot be denyed but reserving the Sacrament was suffered a long time in the Primitive Church From whence we must inferre that Christ is present in the Sacrament permanently and not only in the Action or use Yea he grants that in time of persecution Christians were permitted to carry away how great a part they would and to keep it by them and to take it at times to comfort them that those that lived in remote desart places as Anchorets and Hermets were permitted to carry with them how much they thought good because a long time together they were not to come back to places where any Churches were that they did carry it about with them in their journey c. Out of which Concessions I inferre by the way that Christians did not alwaies receive the Sacrament under both kinds seing it is clear that Wine could not be so long conserved in hot countries nor delivered to so many in different Vessels to be kept at home or carried up and down in journies c. n. 9. he saith For offering and praying for the dead there is little to be said against it it cannot be denyed but that it is antient n. 10.11 He acknowledges the Fast of Lent and that Protestants fast not on Christmas day though it fall upon a Friday or a Saturday n. 12. He professeth the restraint of Priests from marrying not to be against either Jus Naturale or Divinum From which grant it follows that the Arguments which Protestants are wont to allege out of Scripture or natural reason to prove the unlawfulness of such restraint are of no force For if they were of force it should be against Jus Naturale or Divinum and no positive Law could ordain it n. 13. He grants that Vows of a single life made orderly and duly are to be kept and cannot be broken without offence n. 14. He doth not disallow the mingling of Water with Wine in the Eucharist as also n. 17. He doth not reprove in the Ceremonies of Baptism the sign of the Crosse and the consecration or hallowing of the Water and confesseth that Crism indeed is very antient n. 18. He confesseth the necessity of Baptism via ordinariâ n. 20. He confesseth that the antient Church had the five Orders of Ostiarius Lector Exorcist Acolythus Subdeacon which we hold and keep but Protestants reject n. 20. He saith the Church of England doth hold that there is a distinction between Bishop and Priest and that de jure divino n. 23. He tells us that the Protestant Church of England holds Good workes necessary to Salvation and that Faith without them saveth not that no man is predestinate to do evill nor that it is safe for any man peremptorily to presume himself predestinate From whence it follows that men are not justifyed by an assured and certain beleif that they are just and predestinate for with such a Faith it could not be presumption but certainty to beleive himself predestinate n. 25. He grants that in time of persecution and after in the time of Peace so long as the Christians dwelt mingled with the Heathen they shewed plainly by making and using the Crosse that they were not ashamed of that sign wherewith the Heathen men did use to deride them What then shall we say of Protestants who deride us Catholikes for not being ashamed of that sign wherewith the Heathen men did use to deride Christians and much more what shall we say of those who sacrilegiously abuse and break down that holy sign Ibidem he grants that the primitive Christians in time of persecution used Lights and Incense though voluntarily he faign to himself the reason for which they used them and after when Peace came Christians retained both the Lights and the Incense to shew themselves to be the Sons and Successors of those antient Christians which in former times had used them shewing their Communion in the former Faith by the communion of the former Usages What then shall we say of Protestants who in us deride those things as superstitious but that they shew themselves not to be the Sons and Successors of those antient Christians nor to have communion of that former Faith In the Brief of the 26. Heads he saith The Church of England holds Feasts in Memory of the Saints and Martyrs with other points which I omit In his Sermon upon the 20. of St. John n. 23. he saies confession to a Priest is necessarie urging that of St. Augustine hom 49. de 50. homil Nemo tibi dicat occultè ago paenitentiam apud Deum ago ergo sine causa dictum est Quae solveritis in Terra soluta erunt in Coelo ergo sine causa claves datae sunt Ecclesiae Dei frustramus Evangelium Dei frustramus Verba Christi Finally to joyn his deeds with his words when the Bishop of Spalata by way of complaint said to some of Andrews iste Episcopus toruè me aspicit this Bishop shews me a soure countenance Andrews not denying the thing answered This man could have no good meaning in coming to England from a place where he had in abundance all things for the salvation of his Soul 84 Now to shew how far Grotius stands for us against other Protestants I will cite only and that breifly what I find in two Books which he wrote in his ripest age after long study and mature consideration The one book he calls Votum pro pace Ecclesiastica the other Rivetiani Apologetici pro Schismate contra
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 Hâ—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 Wittembâ—rgae primum cum Luthero Philâ—ppo Theologâ—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 dâ—xisser Spiritus meus requiescet in Amsdorphio Wellerus Nemo tantum hausit de Spiritu Lutheri ac Amsâ—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 inâ—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 fiâ—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 â— 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 propositâ—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
Puritans for seditious by D. Wilts in his odedience or Ecclesiastical union pag. 6. prope initium And Knox alleged in proof of his own seditious opinion Calvin and certain other Ministers then residing at Geneva teaching that it is lawful for Subjects to reform Religion when Princes will not yea rather than fail even by force of Arms and accordingly our adversaries themselves acknowledge that-the Protestants of Geneva did depose their liege Lord and Prince from his temporal right there from which yet to this present he is kept by strong force debarred albeit he was by right of Succession the temporal Lord and owner of that City and territory 39. His intollerable contempt of the Antient Holy Fathers will appear many wayes when we shall come to prove that Protestants confess the Fathers to stand for us and for that cause they reject them Here we will only set down his taxing the Fathers for believing and teaching the Sacrifice of the Mass [n] Brereley tract 3. sect 1. under the Letter t. a point most opposed by Protestants and most dear to us Catholicks in these words lib. de vera Ecclesiae reformatione extant in tract Theologic Calvini c. pag. 389. a. fine b. initio Solemne est nebulonibus istis meaning us Catholicks quiequid vitiosum in Patribus legitur corradere c. cùm ergo objiciunt locum Malachiae de Missae sacrificio ab Irenao exponi oblationem Melchisedech sic tractari ab Athanasio Ambrosio Augustino Arnobio breviter responsum sit eosdem illos Scriptores alibi quoque panem interpretari Corpus Christi sed ita ridiculè ut dissentire nos cogat ratio veritas c. And in his Book of Institutions Printed Argentorati 1539. pag. 350. ante medium and after the other Edition lib. 4. Instit cap. 18. sect 11. he saith Veteres quoque illos video hanc memoriam aliò detorsisse quam institutioni Domini conveniebat quod nescio quam repetitae aut saltem renovatae imolationis faciem eorum coena prae se ferehat c. Imitati sunt enim propius Judaicum sacrificandi morem quam aut ordinaverat Christus aut Evangelii ratio ferebat And see Brereley tract 1. sect 3. subdivis 3. post 12. where he expresly chargeth the Fathers with forging a Sacrifice in the Lords Supper without his Commandement and adulterating the Supper with adding of Sacrifice Thus Calvin in omnes Pauli Epist in Hebr. c. 7. ver 9. pag. 924. saith Quo magis tot veteres Ecclesiae Doctores hac opinione occupatos fuisse miror c. certè ut error errorem trahere solet cum ipsi Sacrificium in Christi coena nullo ejus mandato finxissent adeoque coenam adulterassent addito Sacrificio colores postea hinc inde accersere conatisunt quibus errorem suum fucarent And in his Book de vera Ecclesiae reformatione extant in tract theologic Calvini pag. 389. b. fine he further saith Veteres excusandi non sunt quatenus scilicet ipsos apparet à puro gennino Christi instituto deflexisse nam cum in hunc finem celebranda sit coena ut Sacrificio Christi communicemus eo non contenti oblationem quoque addiderunt hoc auctarium vitiosum esse dico c. 40. The Doctrines and sayings of Calvin and Calvinists whereby he unavoydably makes God the Author of sin in us are so known and so strongly impugned by Protestants themselves as I need not be long in alleging them particularly and at large but refer the Reader to Brereley tract 2. cap. 2. sect 10. subd 14. Where he will find exactly cited these and other like Doctrines [o] Calvin Instit l. 3 cap. 23. sect 6. That God doth ordain by his Counsel and Decree that among men some be born destined to certain damnation from their Mothers womb and that the decree of God in this behalf is only because it so pleaseth him without any respect had to their works either good or ill That God exciteth the wicked will of one thief to kill another guideth his hand and weapon justly inforcing the will of the thief That God not only permitmitteth but leadeth into temptation even with an active power and not permissive only and doth truly and by his determinate purpose harden make blind and incline the heart to evill that God hardned Pharao not speaking hyperbolically but truly and hardned him that so he might resist that God would that Pharao should not obey his Commandement yea he wrought in him that he should resist it nor could he do otherwise That God worketh effectally in our sins that the falling of the ten tribes he calleth his work that Davids adultery was the proper work of God as was the conversion of Paul that God pronounceth Absolons incestuous pollution of his Fathers Bed to be his own work and that in our sinning neither Satan nor we are Authors but as the instruments of God That whatsoever thing God doth foresee and he foreseeth all sins the same he doth will decree and ordain to be done that therefore he is the Author of all those things which the Popish Censurers think that he idely permitteth Which Doctrines are so absurd that even Calvin confesseth it for [p] Calvin Instit l. 1. cap. 18. sect 3. inexplicable how God may be said to will sin which he himself forbiddeth to be done and sundry Protestants of great estimation do thereupon reject and condemn them expresly also for that cause charging their Authors with teaching that God is the Author of Sin From whence and from their other foresaid principle of advancing of only Faith extenuating good works and their other like Doctrines have sprung as from a hydra the sect of the Libertines who upon the very foresaid grounds and colours [q] Calvin ubi supra pag. 540. b. paulo ante med saith of their said principal man contestatur sibi longe aliam esse mentem seque Dâ—um mâ—li authorem facere nolle affirmat denying nevertheless verbally as Calvin doth God to be Author of sin and verbally also requiring [r] Calvin ibid pag 548. a. prope finem saith of their contesting in this case as Catholicks say of Calvin himself Contestetur quantum vol. t se licentiam peccand praebere nolle hoc enim nihil al ud est quà m inane nimisque ridiculum simolationis velum obtendere quoniam ipsi nihil est cùm Deus omnia facere putatur Might not thâ—se very words of Calvin against them be returned aptly against Calvin himself integrity of life and manners have set abroad to the world by their published [s] Concerning their sundry published writings See Calvin tract Theologic pag. 510. a. ante med pag. 532. a. fine writings stored [t] See their frequent allegation of Scripture in Calvin ubi supra 533 534 535 536 c. And see in Calvin their allegation of these very Scriptures which Calvin and other Protestants usually alleage in
the Fathers with one consent affirm that Christ delivered the souls of the Patriarchs and Prophets out of Hell at his comming thither and so spoyled Satan of those that were in his present possession Whereunto might be added the like liberal and plain [o] M. Whitaker contra Duraeum l. 8. pag. 567. fine answereth to Duraeus his testimonies from the Fathers concerning Lymbus Patrum saying Quod Scripturis evincere minùs potuisti id Patrum testimoniis proculdubio conficies de quibus ut tibi quod sentio liberè breviterque respondeam apud me una Scripturae vocula plus habet ponderis quam mille Patrum sine Scripturis pronuntiata itaque non expectabis dum singulatim hos Patrum errores diluo And see further Mr. Whitaker ibid. pag. 773. initio And D. Barlow in his defence of the Articles of the Protestant Religion pag. 173. post med saith hereof This passeth most rife among the Fathers who taking Inferi for Abrahams bosome expound it that christ went thither ad liberandum liberandos to convey the Fathers deceased before his resurrection into the place where now they are confession of Mr. Whitaker and Mr. D. Barlow In so much as Joannes Lascicius a learned Protestant of Polonia doubteth not to affirm [p] Joannes Lascicius in his Book entituled De Ruscorum Muscovitarum Tartarorum Religione pag. 122. initio 123. and derive the Doctrin thereof from manifest [q] See the testimony of Ignatius in his Epistle ad Trallianos paulo post med It is acknowledged by Mr. D. Hill in his defence of the Article That Christ descended into Hell fol. 22. a. circa med and by Mr. Bilson in his Survey of Christs sufferings c. pag. 657. 658. And see the like testimony of Thaddaeus apud Euseb hist l. 1. c. ult It is also alleged and defended by Mr. Bilson in his Survey c. pag. 657. 658. 660. testimonies of Ignatius [r] Mr. Whitgift in his defence c. pag. 408. ante med who was Scholar to St. John as also of Thaddaeus who was one of the [s] Matth. 10.3 twelve The authority and credit of which last testimony [t] Frigevillaeus Gauvius in his Palma Christiana pag. 74. post med Frigevillaeus Gauvius an other Protestant Writer undertaketh specally to defend 5. Fiftly as concerning Freewill it is affirmed that the most antient [u] Centur. 2. c. 10. col 221. lin 51. vide ibid. col 58. lin 49. and col 43. lin 58. and see D. Humfrey in Jesuitismi part 2. â—at 5. pag. 527. fine and Osiander Centur. 2. l. 4. c. 4. pag. 84. fine Irenaeus admitteth Freewill even in spiritual actions that Justin [x] Osiander centur 2. pag. 56. paulo post med and the Century Writers centur 2. col 207. lin 49. extolled too much the liberty of mans will in observing the Commandements of God And yet further of Freewill that Protestants [y] So say the Puritans in their brief discovery of untruths c. conteined in D. Bancrosts Sermon pag. 203. fine And the Contury Writers cent 2. c. 4. col 58. lin 30. speaking of the times next after the Apostles say Nullus ferè doctrinae locus est qui tam citò obscurari caeperit atque hic de libero arbitrio ibid. col 59. lin 11. they further say of those times Eodem modo Clemens liberum arbitrium ubique asserit ut appareat in ejusmodi tenebris non tantum fuisse omnes ejus seculi Doctores verùm etiam in posterioribus cas subinde crevisse c. know that ever since the Apostles time in a manner it flourished every where until Martin Luther took the sword in hand against it And that accordingly the most antient Fathers namely [z] Hereof see Abraham Schultetus in medulla Theologiae Patrum pag. 39. post med 304. post med 466. fine 151. paulo ante med 105. circa med 98. circa med 48. prope initium fine 66. fine 73. initio 40. ante med And see the Century Writers cent 2. c. 4. col 58. lin 30. col 59. lin 11. cent 3. c. 4. col 77. 78. col 48. lin 15. Cyprian Theophilus Tertullian Origen Clemens Alexandrinus Justin Irenaeus Athenagor as Tatianus c. erred therein 6. Sixtly as concerning freewil and merit of works [a] Humfred Iesuitismi part 2. pag. 530. ante med And concerning the confessed Doctrin of merit of works in Clemens Alexandrinus Theophilus Cyprian Iustin Martyr c. See Abraham Schultetus ubi supra pag. 48. ante med 132. post med 151. post med and the Century Writers cent 2. c. 4. cent 3. c. 4. M. D. Humfrey saith It may not be denyed but that Irenaeus Clement and others quos vocant Apostolicos called Apostolical in respect of the time in which they lived have in their writings the opinions of Freewill and merit of works And in like manner do our learned Adversaries affirm that Austin taught [b] See Brentius in confess Wittemberg And Osiander cent 4. pag. 520. post med and the Divines of Wittemberg in the English Harmony of Confessions pag. 509. post med and the Century Vriters cent 5. col 507. lin 40. col 1133. lin 26. and Melancthon l. 1. Epist pag. 290. a. initio b. initio affiance in mans merits towards remission of sins [c] The Centurists cent 3. col 265. lin 54. and col 266. initio that Origen made good works the cause of justification that [d] Cent. 5. col 1178. Chrysostom handleth impurely the Doctrin of justification and attributeth merit to works that not [e] Mr. Whitaker in respons ad rat Camp rat 5. pag. 78. and see him in Mr. Fulks defence of the English translations pag. 368. ante med Cyprian only but almost all the most holy Fathers of that time were in that error as thinking so to pay the pain due to sin and to satisfy Gods Justice In so much as Luther doth therefore call [f] Luther in Gal. c. 4. and after the English translation fol. 220. a. post med b. ante post med Where for the Latin word Iustitiarios the English translateth Merit-mongers Hierom Ambrose Austin and others Justice-workers of the old Papacy And Bullinger doth also acknowledge that [g] Bullinger upon the Apoc serm 87. fol. 217. b. prope initium the Doctrin of merits satisfaction and justification of works did incontinently after the Astles time lay their first foundations And Mr. Wotton forbeareth not to taxe for this very point [h] See Ignatius his saying concerning merit extant in his Epistle to the Romans alleged in Mr. Wottons defence of Perkins c. pag. 339. fine of merit [i] Irenaeus who lived almost 1500. years since doth l. 5. adv haer versus finem apud Euseb l. 3. c. 30. versus finem allege a saying of Ignatius yet to be found
votum pacis facti discussio 85 First then he teacheth that Good-Works are not only a way to but also a cause of reigning vot pag. 26. Secondly that there is true merit vot pag. 27. Discuss pag. 46.50.53 line 1. 2. Thirdly that we are not certain of our salvation certitudine fidei vot pag. 28. Discuss pag. 55. and ibidem Fourthly that with Gods Grace we may observe the Covenant between God and Man Fifthly that the Pope is constituted above all Bishops to take away the occasion of Sciusm vot pag. 32. Sixtly that antient Churches and Fathers were wont to have recourse to him in doubts concerning Faith Discuss pag. 23. That the Popes power and primacy is necessary for deciding Controversies in Religion Discuss pag. 63. ibidem pag. 66. sequentibus he proves the primacy and prerogative of the Pope by divers excellent proofs of the antient Fathers and times and to conclude he saith that there can on Union in matters of Faith and Religion be hoped for except under the Pope Discuss pag. 255. his words are these Restitutionem Christianorum in unum idemque corpus semper optatam a Grotio sciunt qui eum norunt Existimavit autem aliquando c. incipi posse à protestantium inter se conjunctione Postea vidit id plane fieri nequire quia praeterquam quod Calvinistarum ingenia firme omnium ab omni pace sunt alienissima Protestantes nullo inter se communi Ecclesiastico regimine sociantur quae causae sunt cur factae partes in unum Protestantium corpus colligi nequeant imo cur partes aliae atque aliae sint exsurrecturae Quare nunc plane ita sentit Grotius multi cum ipso non posse Protestantes inter se jungi nisi simul jungantur cum iis qui Sedi Romanae cohaerent sine qua nullum sperari potest in Ecclesia commune regimen Ideo optat ut ea divulsio quae evenit causae divulsionis tollantur Inter eas causas non est primatus Episcopi Romani secundum canonas fatente Melancthone qui eum primatum etiam necessarium putat ad retinendam unitatem Neque enim hoc est Ecclesiam subjicere pontificis libidini sed reponere ordinem sapienter institutum c. Seventhly that the Baptism of St. John Baptist did not forgive sins but was imperfect in comparison of Christian Baptism Discuss pag. 76. vot pag. 38. Eightly that Saints hear our prayers and that the antient Writers did beleive that Saints hear us Vot pag. 68. 69. 70. 71. That the antient Fathers defended and practised Invocation of Saints he proves at large Discuss pag. 101. 102. 103. 104. 105. 106. 107. out of Chrisostom Augustine Hierom Prudentius Basil Theodoret Ambrose Origen and concludes that from so great consent of Fathers it appears that praying to Angels and Saints was approved by the Churches of those times and that if it be Idolatry there was no Church of God upon Earth Yea he saith that K. James acknowledges that in the fourth Age there is to be found examples of Invocation of Saints and that it is free from Idolatry he proves it out of Luther in Epistola ad Georgium Spalatinum and ad Erfordienses and out of Oecolampadius in Annotationibus ad Chrisostomum and that Bucer doth not condemn it Ninthly that Catholiks are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Bread-adorers or Idolaters in worshiping Christ in the Sacrament Tenthly that Communion of the Laity under both kinds is not necessary nor any divine command vot pag. 81. Discuss pag. 249. Eleventhly he saith that anointing the sick was used in the primative times and lasted through all Churches without interruption till Luthers time vot pag. 82. Discuss pag. 128. Twelfthly he defends learnedly the authority and certainty of Tradition and answers what may be objected to the contrary vot pag. 101. 102. 103. 104. Discuss pag. 26. 179. 189. Thirteenthly that the vulgar Translation of the Scripture of all others is the safest Quae saith he nullum habet malum dogma sicut tot saeculorum gentium concensus judicavit which contains no ill Doctrine as the consent of so many Ages and Nations have judged Fourteenthly he holds works of supererogation Vot pag. 112. 15. Seven Sacraments Discuss pag. 75. 76. 128. 16. Works of satisfaction Discuss pag. 84. 220. That they who teach Justification by Faith alone run in a circle and utter unintelligible things 17. Prayer for the dead and Purgatory Discuss pag. 144. 145. 146. 147. 148. 149. c. 18. That Grace may be lost 19. Distinction of Mortal and Venial sins Discuss pag. 206. 207. c. 20. He doth not deny that God may be painted ea forma qua se patribus conspiciendum dedit which he proves even from the learned Jews as also from Philosophers Discuss pag. 114. 86 But to shew that we may in Favour of Catholiks allege not one or many particular men but the whole Protestant Church of England it is to be observed that their Communion book together with the Articles and book of Ordination were composed in the year 1547 by the Archbishop of Canterbury the Bishops of Rochester Ely Hereford Worcester Lincoln Chichester wherein is Invocation of Saints and prayer for the dead as hath been said in the first Consideration num 28. 87 The further I proceed in this so important an Argument and Consideration the more matter offers it self We have shewed divers waies how many learned Protestants stand for us against their Brethren There remains yet a Demonstration of the same Truth taken from a great pretended Protestant who proves and grants this to be true even by denying it to be true The case stands thus Mr. Chillingworth in his book approved by three principall men of Oxford c. 5. n. 91. pag. 292. speaketh thus to the Author of the book intituled Charity maintained by Catholikes who part 1. c. 5. n. 31. pag. 196. saith to D. Potter You cannot be ignorant but that many cheif learned Protestants are forced to confesse the Antiquity of our Doctrine and practise and do in several and many Controversies acknowledge that the antient Fathers stand on our side Now seeing we have in this third Consideration proved that many cheif Protestants in the most important differences between us and them hold our Doctrine to be true and consequently to be most antient I wonder how Mr. Chillingworth will answer the now alleged words of Charity maintained His Answer consists in alleging some particular points wherein he pretends that our Doctrine is not confessed to be antient in which enumeration if we can demonstrate his Instances to be either untrue or impertinent this our third Consideration will remain true That chiefest Protestants in chiefest points hold with us against their pretended Brethren For it is a true Axiom Exceptio firmat oppositam regulam If he can shew only some particulars wherein Protestants agree not with us he yields ipso facto that for the rest they
many learned Calvinists did in explication of the Sacrament use a certain affected obscurity that accordingly Bucer often times exhorted Peter Martyr that in the question of the Lords Supper he would use some certain obscure and doubtfull kind of speaking That also thereupon Peter Martyr gave place to Bucer and used the self same Forms of doubtfull speaking that Bucer did see further hereof Hospinianus in Hist Sacrament part 2. fol. 210. a. fine b. initio And of the very same doubtfull writing of Melancthon in the same question of the Sacrament Osiander in epitom c. Cent. 16. pag. 614. giveth Testimonie saying Calvinus crebris ad Melancthonem literis datis hortatus est eum ut aperte perspicuè sententiam suam de Caena Domini profiteretur c. Sed Philippus neque apertam ab omnibus ambiguitatibus alienam confessionem sibi extorqueri persuaderi passus est c. ita Philippus interdum cum Calvinistis collusit interdum cum Lutheranis facere videri vult and Osiander ibidem pag. 826. initio saith of the Calvinists Divines of Wittemberg Wittembergenses Theologi edunt confessionem de Caena Domini non totam sinceram sed ambiguitatibus involutam c. Theologi autem Jenenses admonent Ecclesiam Christi c. Wittembergensium phrases in hoc negotio esse ambiguas quae in utramque partem flecti queant meros esse Cothurnus and pag. 841. versus finem he mentioneth and reproveth occultissimos Calvinistas qui sub ambiguitatibus dissimulatione veritatis latitare cupiebant and see further there pag. 912. post med 913. initio Insomuch as ibidem pag. 796. paulo post med he reporteth for a received Principle or Râ—le with the Calvinists saying Hanc maximam sâ—u Regulam habent Calvinistae licere pro gloria Christi mentiri They have this for a ground or principle that it is lawfull to lye for the glory of Christ And thus much briefly concerning Equivocation or worse than it taught or practised by Luther Zuinglus Peter Martyr Melancthon Musculus Szegedine Bucer and many others before mentioned 75 As concerning blessing of our Meate and Forehead with the sign of the Crosse and further use thereof in the publique Liturgy Joannes Creccelius in his Discriptio refutatio Ceremoniarum Missae c. printed Magdeburgi Anno 1603. pag. 118. post medium giveth Testimonie of the Lutherans Doctrine saying Nos autem non improbamus signum sanctae Crucis si semel atque iterum absque superstitione liberè in divinis officiis adhibeatur atque usurpetur imò si privati cibi potus libere signentur Nam cum imus cabitum sive surgimus ex lecto cruce nos juxta Lutheri aliorum priorum institutionem signamus and Joannes Manlius Luther's Scholler in loc commun pag. 636. fine saith Respondit Lutherus signo Crucis facto Deus me tueatur c. As also the Communion-Booke in the time of King Edward the Sixt penned by advice and approbation of Cranmer Latimer Ridley and other Protestant Divines of that time and printed Anno 1549. fol. 116. b. prescribeth the Priests signing of the Sacrament with the sign of the Cross And fol. 131. a. it prescribeth the Priests like consecrating the Fountain of Baptism with the sign of the Cross All which is vulgarly contradicted by many others as being in it self superstitious and against Scripture 76 To these Seventy and Five several points we could adde sundry other Catholike Opinions defended in like manner by our learned Adversaries As the guilt of original sin and condemnation of the Heathen against Zuinglius whereof see Brereley tract 2. c. 3. sect 9. subd 3. from g. to q. The Divinity of Christ against the Reformed protestant Churches of Polonia and Transilvania whereof see Brereley tract 2. c. 2. sect 10. subd 13. sect 3. at p. q. The Authority of Bishops and sundry other points against the Puritans And all these affirmed or denyed on each part upon pretended certainty from the Scriptures 77 Pu. To this Consideration belong those many and learned Writers who expresly teach that many of the chiefe points which we hold against Protestants are not necessary to Salvation but indifferent which is sufficient for us to be secure of Salvation for matters of Faith Of this kind Brereley tract 2. c. 2. sect 14. at †next after f. in the margent giveth divers examples As of Freewill Prayer for the Dead Honoring of Saints and Reliques Invocation of Saints Real presence Transubstantiation Receiving one or both kinds Our B. Ladies being preserved from Originall sinne Worshiping of Images Granting Primacy to the Pope and denying it to Kings Satisfaction and Merit of Works Masse Seven Sacraments Auricular confession Of all which Brereley ubi supra cites exactly the Protestant Authors and the places of their Books which we will put down in the fifth Consideration where we shew that Protestants yeild us Salvation And it is to be observed that even Puritan Writers grant this indifferency as appears in Brereley 78 Besides what hath been said that several Protestants hold with us in divers points of our Faith Protestants when they pretend to make a Catalogue of Professors of their Faith through all Ages are wont to allege the Waldenses Wiccliff and Husse and yet it is certain that these men in most points held with us against Protestants 79 Of Waldo or Waldenses Brereley tract 2. c. 2. sect 3. subd 3. 5. sheweth out of Protestant Writers That they held the Real presence in the Sacrament That the Doctrine of Justification by only Faith was so unknown to Waldo and he so wholly affected to our Catholike Doctrine of Merits and Works that he did forsake all things that being poor he might follow Christ and the Evangelicall perfection which our Adversaries reject for Popish Insomuch as he and his followers were a very Order or Profession of begging Friars and therefore called the poor men of Lyons professing as D. Humfrey in Jesuitismi part 2. pag. 270. circa med urgeth a kind of Monasticall life wherein they were so forward that they afterwards made means to Innocentius the third then Pope to have their Order by him confirmed but could not prevaile by reason of certain supestitious things perceived in their Conversation and it is notorious that they maintained divers absurd and grosse Heresies contrary both to Catholikes and Protestants as Brereley shewes ubi supra subd 4. 5. They held also with Catholikes in the number of Sacraments in the Doctrine of single life Vowes Holy Scripture good Workes justification Baptism of Infants Purgatory c. as the protestant Writer Benedictus Morgenstern witnesseth in tract de Ecclesiae pag. 79. paulo post medium 80 Wiccliffe saith Brereley tract 2. c. 2. sect 4. with his Disciples went barefooted and basely clothed in course russet Garments down to the heeles and seemed to contemn all temporal Goods for the love of eternal Riches adjoyned himself to the beging Fryars