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
in re nihil tanquam neceslarium praecepit praestaret tamen pacem c. sectari quà m de speciebus contendere And Luther de utraque specie Sacramenti saith Si veneris ad locum ubi tantùm una species ministratur cum aliis una tantùm specie utere c. And the like indifferency hereof is yet further affirmed by Melancthon and others cited heretofore in the third Consideration num 32. fine Fifthly touching our B. Ladies being preserved from Original Sin and the worshiping of Images M. Bunny in his Treatise tending to Pacification sect 17. pag. 104. paulò ante med and pag. 105. saith in like manner of them In these therefore or such like whosoever will condemn all those to be none of the Church that are not fully perswaded herein as we are c. committeth an uncharitable part towards those his Brethren Sixthly concerning Primacy M. Anthony Wotton in his answer to a Popish Pamphlet c. pag. 68. fine denyeth that Protestants hold the Kings Supremacy to be an essential point of faith And Luther in assertionibus art 36. versus finem speaking of the Popes Primacy doth expressy number it among saith he those unnecessary trifles wherein the Popes levity and foolishness is to be born withall And Melancthon in his Epistle extant in the Book entituled Centuria Epistolarum Theologicarum ep 74. pag. 245. fine saith The Monarchy of the Bishop of Rome is profitable to this end that consent may be retained wherefore an agreement may easily be established in this Article of the Popes Primacy if other Articles could be agreed upon Seventhly as concerning Satisfaction and Merit of Works affirmed by the antient Fathers no less than now by us whereof see heretofore in the second Consideration num 6. at q. num 7. at r. s num 9. at 13 14. num 23. at k. l. M. Whitaker contra rat Campiani pag. 78. and in his answer to M. William Reynolds c. 6. pag. 135. initio 136. fine saith The Fathers thought by their external discipline of life to pay the pains due for sin wherein they derogated not a little from Christs death c. which though it be an errour yet were they notwithstanding good men and holy Fathers Eighthly as concerning Mass Luther in Colloquiis Germanicis c. de Missa saith Private Mass hath deceived many Saints and carried them away into errour from the time of Gregory for 800 years And Tindall Act. Mon. pag. 1338. a propè initium saith accordingly I doubt not but S. Bernard Francis and many other holy men erred as concerning Mass So little did the Mass impugn Holiness Lastly as touching Mass and sundry other points of faith M. Francis Johnson in M. Jacobs defence of the Churches and Ministry of England c. pag. 13. ante med saith Did not John Huss that worthy Champion of Christ and other also of the Martyrs of fore-times say and hear Mass even to their dying day c. did not also divers of them acknowledge some the Popes calling and Supremacy some seven Sacraments some auricular Confession c. And Benedict Morgenstern in tract de Ecclesia c. pag. 41. circa med saith that in former times Condonanda erant piis c. These things were pardonable in the godly who held the Pope to be the Vicar of Christ and Head of the Church the Papacy for the Church Saints for Mediators and the Mass for the Supper of our Lord. Aad see heretofore in this Consideration num 2. throughout sundry examples of acknowledged salvation in many confessed Catholicks such as are against the foundation or hope of salvation but rather in respect thereof as onely matters of indifferency And hence it also cometh that in general M. Hooker and M. Covel do acknowledge [g] M. Hooker in his Ecclesiastical Policy l. 3. sect 1. pag. 130. ante med l. 5. pag. 188. initio aud M. D. Covel in his defence of M. Hooker pag. 68. the Church of Rome to be of the Family of Jesus Christ a part of the House of God a limb of the visible Church of Christ that M. Barrow saith [h] In his four Sermons and two Questions c. ser 3. pag. 448. fine The learneder Writers acknowledge the Church of Rome to be the Church of God that M. D. Some saith [i] M. D. Some in his defence against M. Penry c. c. 23. fine pag. 182. initio In the judgement of all learned men and all reformed Churches there is in Popery a Church that another late English Protestant writer saith * See the discourse upon the means of well governing c. against Nicholas Machiavel printed at London 1602. pag. 80. post med The Catholick and Reformed make not two but one same Religion ⋠Ibidem pag. 83. paulò post med 85. propè finem agreeing in all principal points of Religion necessary for salvation That also George Cassander though disliking [k] Cassander in libro de officio pii viri c. pag. 14. ante med 15. initio pag. 27. post med the Pope and acknowledged for ¶ David Pareus in his book de Symbolis Sacramentalibus c. in praefat ante med saith Cassander eruditus Scriptor c. And M. Morton in his full satisfaction concerning a double Romish Enquiry c. pag. 55. circa med tearmeth him that most grave and learned Cassander of singular learning and piety a most grave and learned writer saith [l] Cassander ibidem pag. 14. post med and in defence of his opinion he allegeth Luther ibidem pag. 14. fine pag. 21 22. The Church of Rome is to be reverenced as being the true Church and Temple of God and that a late disguised French Protestant writer affirmeth [m] Examen pacifique de la doctrine des Hugonotes c. imprimè à Caen 1590. en argum du liure pag. 2. Catholicks and Hugonots to be of one faith and religion with whom agreeth another like writer tearming them in like manner [n] Apologie Catholique c. part 2. pag. 26. 203 204. Domesticks of one faith and Branches of one and the same Vine And hence also it cometh that the learned Protestants as we before [o] Heretofore in this Consideration num 1 2. have shewed do afford to our Catholick Professors the hopefull promises of salvation affirming this to be [p] M. Doctor Some in his defence against Penry pag. 176. propè finem the judgement of all learned Protestants and made [q] M. Bunny in his Treatise tending to Pacification sect 15. pag. 93. circa med clear by the whole course of their writings Insomuch as they doubt not to charge such of their other headstrong Brethren as affirm the contrary even with [r] M. D. Covel in his defence of M. Hooker pag. 68. paulò post med ignorant zeal 5. Hence lastly it is that M. Bunny apud Brereley tract 1. sect 9. subd
all his works did not deserve Heaven Which sentence their Martyr John Teuxbury defendeth for [c] Act mon. ibidem plain enough and [d] Act Mon. pag. 487. b. pauâ—o post med true as it lyeth to omit that Calvin himself condemneth this Doctrine of Christs meriting to himself though expressed in Scripture [e] Calvin Institut l. 2. c. 17. sect 6. saith Quaerere an sibi meruerit Christus non minus stulta est curiositas quam temeâ—aâ— a definitio And a little after Quibus enim meritis affequi poâ—uit homo ut jâ—dex esset â—â—undi caput Angelorum And see further Calvin in Epistolas Pauli in Philip. 2 ver 9. pag. 466. b 467. a. in so much that in his Books of Institutions l. 2. c. 17. sect 1. He saith against Christs meriting for us Equidem fateor si quis simpliciter per se Christum apponere vellet judicio Dei non fore merito locum quia non reperietur in homâ—ne dignitas quae possit Deum promereri for a foolish curiosity and rash opinion the said Tindall was so much bent against all opinion of Good Works that he affirmed and taught that as concerning [f] Acts Monu pag. 488. a. initio the preaching of the Work and washing of dishes there is no difference as touching to please God Which saying as their foresaid Martyr Teuxbury affirmeth is a [g] Acts Mon. pag. 488. a. initio plain Text as needing no further explication and that as for pleasing God saith he all is one for saith Tindall [h] Acts Mon. pag. 1336. a. ante med there is no work better than other as touching to please God to make water to wash dishes to be a Sowter or an Apostle all is one to please God 20 Having at length written out what Brereley delivers concerning Luther's Doctrine and Manners [i] Finally we may conclude the life of Luther with the words of Erasmus a man highly esteemed by Protestants writing to Luther Anno 1526 11. Aprilis in these words Optarem tibi meliorem mentem nisi tua tibi tam valde placeret Mihi optabis quod voles modo ne tuam mentem nisi tibi Dominus istam mutaverit taking his proofs from witnesses above all exception that is from his own words and the writings of Protestants themselves as I could not without a deep sense of grief reflect how many have been and are yet deceived in that unhappy man whom they conceive to have been sent by God to the World for Reformation thereof so now in order to the help of persons so seduced I must beg of them to ponder well these ensuing Reflections First as for his Doctrine whether they can acknowledge him for their Father or Brother or a Protestant in any degree who taught Doctrines so wicked Carnal Absurd Temporizing Inconstant Seditious and Blasphemous as both Protestants and Catholicks and all Christians yea and all men of common Reason and human Civility must abhorr and detest whether I say this man can be said to have been of the Protestant Religion and consequently that their Church remained without any being no less after than before Luther appeared Secondly For his Life and Manners by his own Confession and the Testimonie of Protestants after he undertook to reform the whole Church of God they grew to be so abhominable and shameless as we may well judge that God Almighty out of his Wildome Goodnes and Justice permitted him to fall so openly and shamefully that whosover did follow his Doctrine should become inexcusable it being a thing very evident that men chosen by the Holy Ghost to enlighten and reform others are first to be freed from intollerable Errours in their Understanding and Viciousnes in their Will and not to fail notoriously in both even upon their very begining that pretended great worke having before led a commendable life as Luther did which cannot but manifest to the World that his pretended Reformation could not proceed from God but from that Enemy who perpetually seeks whom he may devour And although all the followers of Luther were inexcusable in adhering to such a man against the whole Church of God united in Peace and Union for as much as concerned Faith and Religion yet they who persevere still to embrace and pursue such a Reformation are less excusable than they who followed him in the begining when men came to the knowledg of his Vices and abhominable Errours in Faith not all at once but by degrees as he day by day profited to the worse whereas now every one may at one view see his Vices and Heresies put together published and acknowledged by his own confession and the confession of Protestants themselves When the Holy Ghost moves us to some worke he doth it suaviter fortiter with Sweetness and Efficacie inspiring Constancy Perseverance Meekness Humility and Satisfaction to the Soul according to that of the Apostle The Gifts of God are without Repentance Whereas we have seen that Luther confessed himself to have opposed Indulgences when he knew not what the name meant and would have renounced his reforming the World if for sooth he might have done it with his credit and wished that he never had begun that business in Coll. mensal affirming futher that he fell Into those troubles casually and against his will Casu non voluntate in has turbas incidi Deum ipsum testor not so much as dreaming or suspecting any change which might happen Act. Mon. pag. 404. whereby it appears that Luther was moved by Ambition Pride Lust and Envy and not led by any true desire of Reformation which if he judged to be aecessary what a huge wickednes was it in him to promise silence if his Adversaries would do the like or to submit himself to the Pope so that he might not be compelled to Recant or if the Reformation were not necessary as certainly the Church can never need Reformation for matters of Faith how can he and they who follow him be excused from damnable Schism and Heresie And accordingly it is no wonder if he fell into that deep sense of remorse and perplexity of Soul so farr as to wish his Books were all abolished as we have seen above It is also reported Oecolampadium à Landgravio privatim admonitum de perspicuitate ac certitudine verborum Christi cum gemitu respondisse optare se dextram sibi fuisse praecisam antequam de hac Controversia scribere quicquam ordiretur But let us now with Brereley go on to other chief Protestants Of Jacobus Andreas 21 AS concerning [k] Brereley tract 2. cap. 3. sect 9. sudivis 2. Jacobus Andreas the prime Lutheran of this age and the greatest enlarger of Luther's Doctrine and Chancelor of the Universitie of Iubinge no less honored and famous in Germany than ever was Calvin or Beza at Geneva The Protestant writer Hospinianus discoursing briefly of his life from testimony of the learned
784. a. initio Ingenuè tradimus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dei nomen Patri propriè ascribi insinuating so thereby that the name of God is attributed to the Son and the Holy Ghost but improperly and as it were after a secondary respect And ibid. pag. 773. b. post med Absurdum negamus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dei nomen interdum Patri ascribi quia ut alibi dictum est fons est ac principium Divinitatis In like manner he forbeareth not to call Christ the Vicar of God occupying the second degree of honour saying in Harmon in Matth. 26. v. 64. Dicitur autem Christus sedere ad dextram Patris quia summus Rex constitutus quasi secundam ab eo honor is imperii sedèm obtinet sedet ergo ad Patris dexteram quia ejus est vicarius c. And in admonit ad Polenos extant in tract Theolog. c. pag. 794. b. initio he saith Sententia Christi Pater major me est restricta fuit ad humanam ejus naturam ego verò non dubito ad totum complexum extendere And see there pag. 792 a. initio And in Matth. 22. v. 44. and in 1 Cor. 15. v. 27. As also Amlungus a prime Calvinist did let fall that Christ was inferior to his Father according to his Divinity Osiander in Epitom c. cent 16. pag. 965. initio reporting the conference at Hertzburg Anno 1585. between the Divines of Saxony and the Calvinists of Hennalt and in his praecipuus Anâ—lâ—â—ngus of whom Amlungus saith he was the chief saith Inter caetera Amlungo haec impia vox excidit Christum etiam secundum Divinitatem esse minorem Patre There are also other sayings of our Adversaries which seem to sound dangerously against the equality and consubstantiality with God the Father Master Jewel and Master Fulk affirm that [y] Of this confessed opinion of Mr. Jewel and Mr. Fulks retentive pag. 89. paulo ante med and see his confutation of the Papists quarrels Printed 1583. pag. 64 65. Christ was according to his Deity his Fathers Priest and [z] See Fulk against the Remish Testament in Hebr. 5. in sexto sect 4. fol. 399. b. paulo post mâ—d offered Sacrifice not only according to his Manhood but also according to his Godhead An error confuted by St. Austine in Psalm 109. saying According to that he is born of God the Father God with God c. all with him who begetteth him he is not a Priest but a Priest for his flesh assumpted And Theodoret in Psalm 109. saith accordingly Christ exerciseth Priesthood as man and receiveth Sacrifice as God In respect of sundry which premises Stancarus in most other things a Calvinist doubted not to affirm contra Ministros Genevenses Tigurinos fol. 94.95 and fol. 118.123 that the reformed Churches professing the Faith of Geneva and Tigure be Arian And he further saith Conclusum est ô Calvine Doctrinam tuam de Filio Dei esse planè Arianam à quâ resilias quà m primùm te oro atque obtestor It is concluded ô Calvin that thy Doctrin concerning the Son of God is wholly Arian which I earnestly beseech thee to abandon with all speed 42. To which further purpose is no less apt and memorable the further confessed testimony of Adam Neuserus a learned Calvinist and [a] The Protestant Writer Osiander in Epitom c. centur 16. pag. 818. fine saith Adam Neuserus Pastor Heydelbergensis ex Calvinismo prolapsus est in Arianismum And Conradus Schlusselburg Theolog. Calvinist l 1. art 2. fol. 9. b. tearmeth him Adâ—m Neuseruâ— olim Heydelbergensis Ecclesiae primarius Pastor c. chief pastor at Heydelberg who after his revolt unto Arianism and from thence again unto Mahometism [b] See this thus reported by Osiander in Epitom c. cent 16. pag. 208. fine and Osiander there pag. 209. initio affirmeth that D. Gerlachius hath at Tubinga the original writing or letter it self so written to him by Neuserus did write to Doctor Gerlachius a Protestant Preacher from Constantinople 2. Junii Anno 1574. saying None is known in our time to be made an Atian who was not first a Calvinist as Servetus Blandrata Paulus Alciatus Franciscus David Gentilis Grebaldus Silvanus and others all of them Calvinists revolted to Arianism Therefore who so feareth to fall into Arianism let him take heed of Calvinism Thus far Neuserus Neither may it suffice here for our adversaries to answer that Calvin and the fore-alleged Protestant Writers do notwithstanding their foresaid sayings all of them acknowledge the Doctrin of the three Persons and one God for in vain or at least not well but coldly is that acknowledged in general which is either reputed for matter of [c] Fulk in answer to a countersect Catholick pag. 15. prope finem affirmeth that the true Church under the Emperours Constantine Constans and Valens was greatly infected with the Heresy of the Arians as though the Church with Arianism could be a true Church What else is this but to repute Arianism for a matter of â—ndifferency Also Mr. Thomas Morton in his treatise of the kingdom of Israel and of the Church dedicated to Queen Elizabeth pag. 94. fine affirmeth that the Churches of Arians are to be accompted the Churches of God because they do hold the foundation of the Gospel which is faith in Jesus Christ the Son of God and Saviour of the world And ibid. p. 91. ante med be further saith Whensoever a company of men do jointly and publickly by worshipping the true God in Christ profess the substance of Christian Religion which is faith in Jesus Christ the Son of God and Saviour of the world which as before in his opinion the Arians do that there is a true Church notwithstanding any corruption whatsoever c. So evidently doth he affirm the Arians Church to be the Church of God and a true Church indifferency or else again impugned by other contrary inferring particulars which are as before so many and divers in the forenamed Protestants that sundry of their own [d] The learned Lutheran Pelragus in admonitione de Arianis having pag. 41.42.43 excused in what be can Melancthons dangerous sayings doth yet pag 45. say Non hic Calvinianos in praecipuis de Divinitate Christi locis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 laboriosè ostendam non Adami Neuseri non Blandratae non Pauli Alciati Francisci Davidis Gentilis Grebaldi Silvani aliorum facilem è Calvini Schola ad Arianos lapsum progressum commemorabo And Jacobus Andraeas in praefat refutationis Apologiae Danaei pag. 54. saith Minimè mirandum est ex Calvinianis in Polonia Transilvania Hungaria aliisque in locis quam plurimos ad Arianismum quosdam etiam ad Mahometismum accessisse quorum impietati haec Calviniana doctrina iter parat And see the like affirmed by Schlusselburg in Theolog. Calvinist l. 1. Art 2. fol. 9.2 post med And Hunnius in his
Scripture may have divers understandings and all of them true against our Adversaries practise who to make the same plain by one example for many if they can shew that St. Augustin or some other Father doth by Fire 1 Cor. 13.15 upon occasion of other application understand the tribulation of this life do therefore urge this Exposiâ—ion thus given against the other common received sense of Purgatory though also given elswhere by the very same and other Fathers which the said Fathers by their other foresaid firster sense never meant to gainsay This slight being usuall by our Adversaries is hereby once for all prevented affirmed by the Translator of the English Bible published 1576. in his Epistle to the Brethren of England Scotland and Ireland circa med by the Divines of Geneva in their Propositions and Principles disputed in Geneva c. cap. 52. pag. 149. post med by Hierome Zanchius de facra Scriptura pag. 422. fine 424 425. and by Aretius in loc com loc 59. pag. 187. circa med pag. 177. circa med with whom herein agreeth St. Augustine de Civit. Dei l. 11. c. 19. initio l. 12. confess c. 31. de Doct. Christ l 3. c. 27. lib. 1. c. 36. de util cred c. 3. de Gen. ad lit l. 1. c. 21 Yet contradaicted by Mr. Fulk in his confutation of Purgatory pag. 151. and M. Willet in his Synopsis pag. 26 fine 65 The distinction of Order and Jurisdiction whereby the greatest Archbishop and the meanest Bishop or Priest are said to be equal or unequal the equality being in respect of Order and the inequality in respect of Jurisdiction which distinction serveth to explain the seeming repugnant sayings whether of Scripture or Fathers which otherwise might be thought to affirm somtimes a superiority at other times an equality between Peter and the other Apostles and so likewise between the Pope and other Bishops Affirmed by Mr. Whitgift and [y] Brereley tract 2. c. 3 sect 10. subd 2. sine in the margent at m. Mr. Bridges in his defence c. pag. 313. 445.446 1156. fine and Mr. Whitgift acknowledgeth this distinction affirming in his defence of the Answer to the Admonition pag. 303. post med that Archbishops quoad ministerium doe not differ from other Pastors but touching Government affirming also pag. 386. ante med and answering to a common objection out of Hierome who equalleth the meanest Bishop with the Pope that they are equal quoad Mnisterium but not quoad politiam And see him there further pag. 320. fine 461. initio pag. 390. prope initium and contradicted for Popish by Mr. Cartwright alleged in Mr. Whitgift's defence pag. 389. prope finem and by many others 66 That the true visible Church cannot wholly erre affirmed by Mr. Fox in his Martyrs as by Philpot Act. Mon. pag. 1401. a. prope finem by Bilney Act. Mon. 464. b. art 4. by Ridley Act. Mon. pag. 1361. b. post med pag. 1286. b. prope finem by James Baynham Act. Mon. pag. 493. b. prope finem also by Mr. Fox himself Act. Mon. pag. 999. a. fine at art 36. by Mr. Bancroft in his Sermon and page mentioned next hereafter in number 67. by the Divines of Geneva in their Propositions and Principles disputed c. pag. 141. sect 12. 13. and most expresly by Bertrand de Loque Minister of Delphinine who in his discourse of the Church c. 12. pag. 198. saith of this very question The Controversie in my judgement is not of the Catholike or universal Church for we all agree herein that she cannot erre touching Faith c. wherefore this question is touching only a particular Church Impugned by Mr. Fulk who in his answer to a counterfait Cathotholike pag. 8â— fine saith The whole Church militant consisting of men which are all liars may erre altogether as every part thereof And by the Puritans who in their Brief Discovery of untruths in a Sermon preached 1588. by D. Bancroft pag. 34. do expresly reprove Mr. Bancroft for his teaching our Catholike Doctrine herein 67 An external Judgment or difinitive sentence and not only Scripture appointed for the ending of Controversies affirmed by Mr. D. Field in his words alleged heretofore in this Consideration num 51. by M. Bilson in his perpetual government c. pag. 372. initio by Mr. Bancroft in his Sermon preached February 8. 1588. pag. 42 43. see his saying alleged and reprehended in the Puritans foresaid Discovery c. pag. 34. by Mr. D. Covell in his Modest Examination c. pag. 108. paulo ante med 109. prope finem by Mr. Hooker in his Ecclesiastical Polity in the Preface sect 6. initio pag. 26. circa med pag. 28. ante med by Melancthon in Consil Theolog. part 2. pag. 1. 2. And in the end after much winding in and out by Mr. D. Reynolds in his Conference with Mr. Hart pag. 99. post medium and by the Puritans whereof see M. Bancroft's Survey c. pag. 304. fine Yet contradicted vulgarly by over many to be named Sectaries of all sorts who thereby to exempt themselves from all triall do pretend that the Church may erre and therefore that only Scripture is to be our Judge See this at large pretended by the Protestants throughout the late Conference at Ratisbon printed Lavingae Anno 1602. 68 Those that be learned know that the Government of the Church is neither Popular nor Aristocratical but a Monarchy affirmed in these words by Mr. Whitgift in his defence c. pag. 641. post medium by M. D. Covell in his Examination c. against the Plea of the Innocent pag. 109. 107. alleged heretofore in the second Consideration num 10. after 15. at a. b. c. e. by Luther alleged there afterwards in the margent under * next before 18. and vulgarly by many other Protestants who affirm the temporal Magistrate to be the head of the Church But yet many others who discern the known difference between the several Common-wealths of forein Nations governed by several Princes and the particular Churches of those Nations as namely that those sundry Common-wealths be each of them of it self a several absolute politike body governed severally by distinct lawes whereas yet all those several National Churches professing all of them one Faith and Religion make but one Catholike Church one Body Ephesians 2.16 3.16 One visible Church of Christ Hooker l. 3. sect 1. pag. 126. prope finem do therefore impugn Mr. Whitgift's foresaid Assertion foreseeing that by sequell thereof the several Churches of Forein Nations making as aforesaid all of them but one visible Church one Body should be accordingly governed by one visible Ecclesiastical Head or Monarch And hence it is that Mr. Jacob in his Reasons taken out of Gods word retorteth how probably we refer to judgement Mr. Hookers Assertions saying there pag. 24. paulo ante med It followeth from this necessarily that there ought to be a Catholike
is so patently insufficient that directly it may be retorted by saying that although it were supposed but in no wise granted that they who were first acquainted with the arguments of Luther against us might be excused by ignorance yet none can be excused at this time seeing not only we Catholicks but also the best learned Protestants upon further advice better Consideration long accurate strict and even partial and passionate examination of the doctrines and grounds of Luther and other pretended Reformers have finally forsaken them and are come to us and therefore they who at this day oppose themselves to all Christian Churches extant when Luther appeared and to us of this time and even to their own learned Protestant brethren cannot pretend ignorance or any other lawfull or probable excuse 109. Fifthly The demand which even now we made concerning Heresie may be with proportion applyed to Schism by asking whether the Communion of those Protestants who hold with us against their pretended brethren ought to be forsaken or no by those who intirely and constantly dissent from us in all points controverted at this day if there can be imagined any one such as it is not easy to believe there is or morally speaking can be any considering the great liberty which Protestants for want of an infallible visible guide have to believe what they apprehend as true to day with freedome to forsake it to morrow If their Communion must be forsaken Protestants will be divided into nothing by perpetually forsaking one another yea the same man by forsaking himself at different times If they need not be forsaken for such doctrines we inferr that the first pretended Reformers could not forsake our Communion for the very same doctrines which now chiefest Protestants hold and yet are not forsaken by the rest and therefore Luther could not be excused from the grievous sin of Schism in forsaking our Communion 110. Sixthly It is very carefully to be observed that all the different Sects of Protestants and every single person of these Sects whether they agree with us against other Protestants or disagree one from an other and also from us or the same man at different times disagree from himself It is I say to be observed that in all these differences and contrarieties against us against their brethren and against themselves they still pretend evident Texts of Scripture in favour of their opinions for the then present time wherein seeing it is clear they must be deceived it being impossible that the word of God can deliver contradictions we must evidently conclude that Scripture alone cannot be to them a sufficient Rule of Faith but that we must finally acknowledge a living judge of Controversies namely the Church of God which therefore must be believed to be absolutely infallible in all her Definitions concerning matters of faith Otherwise we can have no certainty in Articles of Religion 111. Seaventhly Considering what hath been said in the next precedent second Consideration That many learned Protestants acknowledge the Ancient Fathers to stand with us against Protestants we may by the confession of our Adversaries with all truth and sincerity use that exclamation and Protestation which in M. Jewell was false hypocritical reprehended even by his greatest earned'st Protestant friend as we have seen heretofore O Gregory O Austine O Hierome O Chrysostom O Leo O Dionyse O Anacletus O Calixtus c. If we be deceived you have deceived us this our Adversaries confess you taught us c. and further considering what hath been proved in this third Consideration That many of the most learned Protestants in many of the most important points of faith agree with us against other Protestants we may use an other more strange and unexpected exclamation and truely say O Luther O Calvin O you other most famous Protestants if we were deceived you are deceived this you teach with us and you teach with us those very points which your brethren are wont to call Popish and for which a thing to be well considered the first Reformers took a pretence to divide themselves from all Churches of Christ extant before Luthers time 112. Eightly every one who hath care of his eternall salvation is deeply to consider That this agreement of protestants with us against their brethren demonstrates that they are not the Church of which unity in matters of Faith is a most inseparable necessary and essentiall note Whereof Brereley tract 2. cap. 3. sect 5. subd 1. saith As concerning unity in doctrine it is said [y] 1. Cor. 1.10 I beseech you that you all speak one thing be yee knit together in one mind and one judgement [z] Ephes 4.3 endeavouring to keep the unity of Spirit in the bond of peace [a] Philip. 1.27 1. Pet. 3.8 continue in one spirit and one mind [b] Philip. 2.2 of one accord and of one judgement Thus in the first times [c] Act. 4.32 1.14 were the multitude of them that believed of one heart and one soul Thus our Saviour in his special prayer [d] Hebr. 5.7 heard no doubt for his reverence instantly prayeth for the members of his Church [e] Joan. 17.11 that they may be one And thus the holy Ghost describeth the Church of Christ saying [f] Cantic 6.8 My Dove is one As also on the contrary it is said of dissention [g] 2 Cor. 1.10 I beseech you brethren that there be no dissentions among you [h] Hebr. 10.25 not for saking the fellowship that we have among our selves [i] Proverb 6.16 19. God hateth him that raiseth up contentions among Brethren This want of Unity is so improper to God that he is therefore tearmed [k] 1 Cor. 14 33. the God not of dissention but of Peace and it is so certainly the means to dissolve continuance that the holy Scriptures which cannot lye say thereof [*] Galat. 5.15 If you bite one another take heed you be not consumed one of another [l] Luc. 11.17 Every Kingdome divided in it self shall perish [m] Psalm 55.9 see Gen. 11.6 7 9. Destroy O Lord and divide their Tongues [n] Osee 10. â— Their heart is divided they shall now perish c. By this Brand or mark of want of Unity did the antient Fathers [o] Irenaus l. 1. c. 5. initio saith Videmus nunc corum inconstantem sententiam cum sint dâ—o veltres quen admodum de â—â—dem cadem non dicant And cap. 18. fine he saith Cum autem discrepant ab invicâ—â—â— doctrina traditione qui recentiores 〈◊〉 adnoscuntur affâ—ctant per singulos dieâ— norum aliquid invenire c. Darum est enim omnium describere sententias Irenaeus [p] Tertullian de Praescrip advers haerer c. 42. saith Mâ—ntior si non etiam à regulis suâ—â— variant inter se dum unusquisque proinde modulatur quae accepâ—t quâ—â—nadmodum de suo arbitrio
Supremacy and was so conformable to the Doctrine of the Roman Church that he was made [14] Osiander in epitom c. cent 12. pag. 309. Simon de Voyon in his Catalog c. Abbot of Clairevaux being also [15] Ofiander abi supra pag. 309. fine saith Centum quadradraginta monafteriorum Author fulsse creditur and Danaeus in primae partis altera parte contra Bellarminum pag. 940. saith Hieronymus Bernardus suerunt monachi istius erroris Authores Fautores Author of many Monasteries both in France and Flanders Insomuch as our Adversaries alleging him to us do call him Sanctus vester [16] Gomarus in speculo Ecclesiae pag. 23. fine our Saint and [17] Whitaker in respons ad rat Campianiâ— â—at 7. pag. 105. ante med saith Bernardus quem Ecclesia vesâ—ia multis annis unum tulit piuni virum a man brought forth by our Church who in regard of Christian communion was dearly [18] Osiander â—bid See his words heretofore in the fourth Consideration num 1. sine in the margâ—nt at the figure 3. initio familiar to Muiachias whom our Adversaries reject for a confessed Catholick or Papist As also the * The Câ—rturists câ—rt 12. col 1637. l n. 45. â—o say therefore of S. Bernard Coâ—uâ—t Deum Mâ—ozim ad novissimum vitae suae articulum col 1638. lin 16. they say farther of him Acerrimus propugnator Sedis Antichristi suir c. Centurists do for such in most plain tearms reject S. Bernard and yet this his known Religion notwithstanding our Adversaries do acknowledge him for [20] Whitaker de Ecclesia pag. 369. paulò post med saith Ego quidem Bernardum verè fuisse Sanctum ex stimo And see the like in Whitaker against M. William Reynolds pag. 125 126. a true Saint [21] Osiander cent 12. pag. 309. post med a very good man [22] See this in Pasquds return into England pag. 8. 13. a good Father and one of the Lamps of the Church of God In like manner S. Bede who lived about 900 years since was so evidently of our Religion that our Adversary Osiander therefore saith of him [23] Osiander in epitom c. cent 8. l. 2. c. 3. pag. 58. initio Beda was wrapped in all the Popish errours wherein we at this day dissent from the Pope for he admired and embraced the worship of Images the Popish Mass invocation of Saints c. Which thing appeareth also yet more undoubtedly to omit his evident writings by his [24] See M. Fox Act. Mon. printed 1576. pag. 128 129. confessed credit and estimation had with the Popes of that age whom M. Fulk tearmeth * M. Fulk in his retentive against Bristow c. pag. 278. post med reciteth Bede ' s authority saying The last testimony out of Beda who lived under the tyrannie of Antichrist I will not stand upon M. Sanders may have great store of such c. Antichrists and yet is he all this notwithstanding acknowledged by our Adversaries to have been [25] Osiander cent 8. pag. 58. ante med a good man [26] M. Cowper in his Chronicle at the year of our Lord 734. fol. 171. b. renowned in all the world for his learning and godly life for which he was also privileged with the sirname of [27] Of this title see Holinshead 's Chronicle at the year 735. and M. Cowper in his Chronicle at the year 724. fol. 168. b. and M. Fox Act. Mon. printed 1576. pag. 128. b. vide 129. a. Oecolampadius in libro Epist Zuinglii Oecolampadii pag. 654. post med Reverend and by D. Humfrey specially registred among [28] Hum fredus in Jesuitismi part 2. rat 3. pag. 326. initio the godly men raised up by the Holy Ghost Hitherto also appertaineth the like examples of Gregory and Austin both of them acknowledged for [29] Hereof see Brereley tract 1. sect 2. aâ—d 2. 3. e. confessed Popish Catholicks and yet is one of them called by our Adversaries [30] M. Godwin in his Catalogue of Bishops pag. 3. ante med that blessed and holy Fatner S. Gregory and the other [31] M. Godwin ubi supra pag. 7. initio ante med S. Austin our Apostle Whereunto to omit others might be added the fore-mentioned example of your Highness dearest Mother whose undoubted Salvation her known Religion notwithstanding was even in that opposition of time by the learned Adversary as before [32] See Brereley in the beginning of this 6. section of tract 1. at z. publickly acknowledged What now can our Adversaries answer unto these confessed examples Is there [33] James 1.17 with God variableness or [34] Ephes 6.9 Deut. 10.17 Ro. 2.11 1 Pet. 1.17 any acception of persons or is he [35] Num. 23.19 as the Son of man that he should change so as one and the same Religion which was before in them holy should now be in us damnable And thus much briefly concerning certain undoubted examples of this kind 3. Thirdly to make this point more evident as yet by the like confessed answerable practice of almost all the Protestant reformed Churches Whereas they hold that [p] In the Propositions and Principles disputed in the university of Geneva pag. 166. 25. the Sacraments are onely to be administred to those that are taken for known members of the Church which no man can be without faith because that [q] Hebr. 11.6 without faith it is impossible to please God for which cause they teach concerning Infants who in their opinion have not [r] That Children have not faith is affirmed by M. Cartwright in M. Whitgifts defence pag. 611. and by Beza in respons ad Acta Colloquii Montisbelgar part 2. pag. 124. initio and in the Propositions and Principles disputed in the university of Geneva pag. 178. sect 4. and by Jacobus Kimedoncius in his redemption of mankind l. 2. c. 15. pag. 164. fine and by M. Whitaker contra Duraeum l. 8. pag. 682. initio faith which as the Scriptures witness [Å¿] Râ—m 10.17 cometh by hearing which Infants cannot accomplish that [t] So say the Divines of Geneva in the foresaid Propositions and Principles disputed pag. 178. sect 4. Also Oecolampadius in libro Epistolarum Oâ—colampadii Zuinglii l. 2. pag. 301. circa med saith hereof Parentum compatrum fides pueros sanctificat And Praetorius l. de Sacramentis pag. 108. saith Respectu fidelium parentum infantes fideles habentur c. credunt igitur infantes sed in parentibus they are comprehended within the Covenant of eternal life by means of the faith of their Parents and * In the Propositions c. pag. 178. Luther l. de praeparatione cordis pro suscipiendo Sacramento Eucharistiae saith Parvulus alienae fidei merito baptizatur salvatur and see him further tom 2. de captiv Babyl fol. 77. a. fine And
universally forbids the reading of Scripture to all sorts of persons 30. The new Translation which King James caused to be made was over-seen corrected and altered by the Archbishop Abbats and Smith of Glocester as Sir Henry Savill told Mr. Richard Montague afterward Bishop of Chichester and then of Norwich For Mr. Montague wondring that Sir Henry to whose care was committed the translating of S. Peters Epistles would pervert the sense of the Apostle 1 Pet. 3.18 19. about Christs descent into Hell reading it Quickned by the Spirit by which also he went and Preached unto the Spirits in prison c. When the Greek is Quickned or alive in his Spirit or Soul in which Spirit or Soul he comming Preached to them also that were in Prison And it is to be observed that this last Translation of the v. 18. is not only against Catholicks but also against former Translations of Protestants which says not quickned by the Spirit but quickned in the Spirit Sir Henry I say being thus questioned answered as above that the forenamed Bishops corrupted and altered the said Translation made by K. James his order whereby it appears of how small authority or accompt it ought to be Again in this same Translation they have translated Gal. 5.17 the flesh lusteth against the Spirit so that ye cannot do the things yea would whereas the Greek and Latine is yea do not de facto the things ye would 31. Not unlike to the said salsification of Zuinglius concerning the Eucharist is that of Protestant English Bibles touching the same Sacrament to proove their Heresie that there is a Divine precept for all persons to receive both kinds saying 1 Cor. 11. v. 27. Whosoever shall eat this Bread and drink this Cup of the Lord unworthily c. Whereas in the Greek it is Whosoever shall eat this Bread or drink this Chalice c. which disjunctive or cannot infer the necessity of both kinds as the Conjunctive and might seem to do and for which end they falsify this Text strangely standing for both species of Bread and Wine while indeed they deprive men of the reall substance of our Saviours Body and Bloud for both species by bringing all to a meer sign or some phantastical presence by Faith or some such imaginary way 32. What I am now to say though it may seem to deserve only laughter yet it shews in good earnest the inconvenience of translating the holy Scripture into vulgar languages with a promiscuous freedom of all sorts of persons to read them Thus then Gen. 3. v. 7. Divers Protestant English Bibles say thus They Adam and Eve sewed fig-tree leaves together and made themselves Breeches How ridiculously doth this sound to an English ear that the woman should were Breeches And yet this is the Translation of the Bible Printed at London by the Deputies of Christopher Barker Printer to the Queens most excellent Majesty Anno 1593. Cum Privilegio And Anno 1596. by the same Printer of which I have two Copies it is translated in the same manner As also Anno 1586. [q] Printed by the same Printer and likewise Anno 1602. by Robert Barker Printer to the Queen All which Editions I have at hand ready to be exhibited If I did take pleasure to jeast in serious matters I could say That a Protestant whom I could name being much troubled with this Translation a Catholick from whose mouth I received this story bid the Protestant be not troubled at those Editions seeing they were published under Queen Elizabeth who being held by English Protestants for Head of their Church no wonder it was that under a Woman-Head women did were the Breeches which conceipt though it did not much comfort that Protestant yet we may in good earnest by this occasion detest those parasites and flattering Ministers who were not ashamed to make any temporal Prince meerly in vertue of his temporal power Head of Gods Church and of all Clergy-men even in spiritual matters and we are to adore Gods just judgements in permitting the temporizing Protestant Clergy of England to be degraded by Temporal Power in just punishment of their absurd Heresie that temporal Princes are upon earth Supreme Heads of Gods Church neither ought we to wonder that they come to suffer in their temporal power who would needs against all reason and principles of Christian Religion usurp that Supreme spiritual Authority which by our Saviour Christ was granted only to St. Peter and his Successors Where I cannot omit what one of the most learned among the Protestant English Bishops we discoursing of the Universal Wars of these times said and he spoke a certain and evident truth that these Wars and troubles of Christendome began upon the year 1517. when Luther first revolted from the obedience of all Churches before his time 33. But why do I specifie some few particular mis-translations of the Protestant Bibles seeing they themselves do mutually reprove impugn and condemn their own translations As appears out of Brereley tract 1. sect 10. subdivis 4. joyned with tract 2 cap. 2. sect 10. subdivis 2. To omit saith he particulars whose recital would be infinit and to touch this point but generally only the Translation of the New Testament by Luther is condemned by Andreas Osiander Keckermannus and Zuinglius who saith hereof to Luther thou dost corrupt the word of God thou art seen to be a manifest and common corrupter of the holy Scriptures how much are we ashamed of thee who hitherto esteemed thee beyond all measure and now prove thee to be such a man And in like manner doth Luther reject the Translation of the Zuinglians tearming them in matter of Divinity fools Asses Antichrists Deceivers and of Asse-like understanding Insomuch that when Proscheverus the Zuinglian Printer of Zurick sent him a Bible translated by the Divines there Luther would not receive the same but sending it back rejected it as the Protestant Writers Hospinianus Lavatherus witness The Translation set forth by Oecolampadius and the Divines of Basil is reproved by Beza who affirmeth that the Basil Translation is in many places wicked and altogether differing from the mind of the holy Ghost The Translation of Castalio is condemned by Beza as being [r] Beza resp ad def respon Castal sacrilegious wicked and Ethnical As concerning Calvins Translation that learned Protestant Writer Carolus Molinaeus saith thereof [s] Moli in sua transl Testa Novi part 12. fol. 110. Calvin in his Harmony maketh the Text of the Gospel to leap up and down he useth violence to the Letter of the Gospel and besides this addeth to the Text. As touching Beza's Translation to omit the dislike had thereof by Seluecerus the German Protestant of the University of Jena the foresaid Molinaeus saith of him [t] Molin in Testa part 20.30 c. de facto mutat textum he actually changeth the text and giveth further sundry instances of his corruptions as also [u]
pag. 397. he in his answer thereto pag. 400. saith thereof All this was before he was of our Religion even whiles he was one of yours and he was yours when he made them And Mr. D. Morton in his Apologia Catholica part 1. l. 2. c. 21 pag. 355. circa med reciteth the objection Orbi notum est quà m salax fuit Beza qui publicatis poematibm paidastrias suas celebrare non erubuit Galliae probrum Symoniacus Sodomita omnibus vitiis coopertus wherto he in his words there and next and immediatly following answereth confessing and saying Erat erat sed dum in volutabro vestro miser haeserat c. Ille Beza igitur dum Papista hircus fuit Which their answer is impertinent for though we deny not but many grievous sinners have repented and become afterwards very holy men yet that any one ever since Christs time offending so inhumanely and unnaturally as is here confessed of Beza should be called extraordinarily by God to restore and publish to the world true Religion then formerly decayed as Beza in the conference had at Ratisbone affirmed his calling to be extraordinary whereof see Brereley tract 2. c. 2. sect 6. fine at the margent at f. is the point now only urged and whereof we affirm all example to be wanting For as to that which Master Morton in Apolog. Catholica pag. 355. allegeth of Saul made Paul is unapt if not injurious to the Apostle seeing his errour was only his persecuting of the Church grounded upon preposterous zeal towards God Acts 22.3 4. and not in other wickedness of life to the contrary whereof himself saith As touching my life from my Childhood and what it was all the Jews know that after the most strait sect of our Religion I lived a Pharisy But besides that this their answer is impertinent it appeareth also to be most untrue even by the testimony of Antony Faius Beza's dearest [f] Antony Faius l. de obâ—u vita Bezae pag. 46. fine Collegue and Successor at Geneva who affirmeth that Beza being but [g] Antony Faius ubi supra pag. 8. fine 9. ante med and see pag. 11. ante med twelve years old was brought up in learning under VVolmarius and by him then instructed out of the pure fountain of Gods word in the ready knowledge of true Christian piety In so much also as Beza himself doth in his last VVill and Testament give special thanks to the immortal God for that at the â—6 year of his age he was enlightned with the knowledge of true Christian Religion as witnesseth Antony Faius in his Book de obitu vita Bezae pag. 73. initio where he maketh recital of Beza's will in which saith he Beza gratias agit Deo immortali quod anno aetatis suae 16. verae Christianae Religionis cognitione ac luce donatus sit VVhich time of his supposed inlightning computation being had of his Birth [h] Antony Faius ubi supra pag. 8. post med 24. Junii anno 1519. and of his foresaid Epigrams Printed at Paris under his name by Robertus Stephanus anno 1548. appeareth evidently to have been many years before his publishing of the foresaid Epigrams the which also as may seem by Antony Faius before cited at a. he dedicated even to his foresaid Mr. Wolmarius by whom he was as before first instructed in Religion Hitherto of Beza's unchast Epigrams In further proof whereof much more as yet is affirmed by Schlusselburg in his Theologia Calvinist l. 1. fol. 92. a. post med b. from recital out of Beza's other writings Only we adde hereto a remembrance of that Poetical vein which Beza afterwards waxing old continued and used when turning the Psalms of David into Latine verse a work greatly commended by Antony Faius l. de vita obitu Bezae pag. 80. saying that Psalmos vario Latinorum carminum genere elegantissimè suavissimè expressos orbi Christiano dedit And see this Treatise of Beza further mentioned pag. 78. fine he did among other Paraphrase the 50. Psalm which being wholly penitential and comprehending in it nothing but matter of grief and tears let it be indifferently weighed upon perusal but of part thereof here alleged we will not say how lasciviously but how unanswerable to Davids contrition the same is by Beza penned He therefore saith of David Rex David amore Correptus vertit Bersabae ad limina vultus Bersabae quâ non formosior altera cunctas Isacidum populos inter numerata puellas Sed coÌ„juncta viro mater jaÌ„ digna videri Et mox tam raras mortali in corpore dotes Miratus patulae radiantem frontis honoreÌ„ Purpureasque genas pulchri discrimina nasi Os roseuÌ„ flavos per eburnea colla capillos Marmoreumq sinum porrectaque brachia longè Et teretes digitos me vero ludere in istis Fas oculis inquit c. And a little after he describeth Bersabe Omnibus arridet pulchrae sibi coÌ„scia formae Nunc sinit extrema crispaÌ„tes froÌ„te capillos Ludere nunc varia discriminat arte vagantes Iam caelare sinuÌ„ simulat maÌ„masque coërcet Et super objectat tenuit velamina tele Iam cunct as ostentat opes colloque superba Nudato pulchra mentitur imagine Divam Interdum excultis illi qui stabat in hortis Marmorâ—o insignis labro atque perennibus undis Fonte lavat celeresque oculis jaculatur amores VVas this the Spirit of Davids repentance or rather of Beza's yet hitherto continued vein of Naso and Catullus whom he is mentioned to have imitated heretofore These wanton verses were such an open scandal that now in the other late Editions they are for very shame quite omitted and left forth but yet still extant and to be seen in Beza's tractat Theologic Printed Genevae in fol. anno 1570. pag. 661. a. circa med But to proceed on with Beza's life that learned Lutheran Conradus Schlusselburg in Theol. Calvinist l. 1. fol. 92. b. fine reporteth further saying This also is manifest that Beza espoused his Candida without her Parents assent and for four years space before he maryed her kept her as is Concubine Constat hoc Bezam fibi despondisse suam Candidam insciis Parentibus cum ea quatuor annos consuevisse ea concubina utendo antequam Candidam uxorem duxerit And whereas it is also reported that his secret flight in Company of the said VVoman for preventing of troubles hereupon to him intended was the first occasion which brought him with her to Geneva where saith the reporter he was forced to marry her in prevention of open scandal of their then conceived incontinency it is not altogether without scruple that Antony Faius not ignorant of this so common report and undertaking to make mention of Beza's marriage doth no better prevent or clear it but rather as some conceive give colour thereto telling how that Beza being intangled with the inticement of voluptuousness ambitious
c. 9. col 656. lin 44 and by Mr. Fulk against the Rhemish Testament in Matth. 8. sect 3. fol. 14. a. post med that Paphnutius though he thought that Priesthood did not dissolve marriage contracted before Orders given yet he affirmed to the Nycene Council that those who were made Priests before they were married should not afterwards marry alleging for this veterem Ecclesiae traditionem the antient tradition of the Church So plainly doth Paphnutius hereby acknowledge that this Doctrin was then holden for the Churches antient Doctrin our learned Adversaries doubt not therefore to [s] So Chemnitius in his examen Concil Trid. part 3. reprehendeth Hierom Ambrose and Origen pag. 50. a. ante med And Epiphanius pag. 62. a. initio and Trigivillaeus Gauvius in his Palma Christiana pag. 103. reprehendeth Socrates and Zozomene for their report of Paphnutius saying thereof Socrates hoc à â—o temerè adjecit c. Socrates added this report rashly of his own devising c. with like falshood did he wrest the saying of Paphnutius in the Nycene Council c. And Zâ—zomen following after Socrates followeth his explication in maintenance of the Doctrin of Dâ—â—â—â—s condemned by Paul 1 Tim. 4. reprehend the said Fathers And as Epiphanius and Paphnutius in their cited testimonies hereof do in plain tearms rest upon the Churches Doctrin before their times so likewise the Fathers of the [t] Concil 2. Carthag can 2. saith Omâ—â—bus placet ut Episcopi Praeâ—byteri Diaconi c. ab uxoribus se abstinâ—â— â—nd for this reason there set down ut quod Apostoli docuerant ipsa servav tantiquitas nos custodiamus Carthage Council whereat St. Austin was present doubt not in like manner to ground this point upon antiquity and the Apostles Doctrin So evident thereby it is that Siricius in his foresaid Doctrin hereof brought in no innovation or change 3. Thirdly [u] Brereley tract 1. sect 3. subd 3. as concerning Anti-christ and also Altars and Sacrifices which he is foretold to [x] Daniel 12.11 take away Mr. Whitaker confesseth touching Anti-christ saying [y] Whitaker l. de Antichristo pag. 21. And M. Cartwright in his 2. Reply part 1. pag. 508. post med saith Divers of the antient and the chiefest of them imagined fondly of Antichrist as of one singular person The Fathers for the most part thought that Anti-christ should be but one man but in that as in many other things they erred Concerning the short time of his persecution or reign gathered from the Scriptures Mr. Fox confesseth that [z] Fox in Apocal. c. 12. pag. 345. fine post med almost all the holy and learned Interpreters do by a time times and half a time understand only three years and a half affirming further this to be [a] Fox in Apocal. c. 13. pag. 392. fine the consent and opinion of almost all the holy Fathers As concerning Altras and Sacrifice which as Dr. Reynolds granteth are [b] Dr. Reynolds in his conference with Mr. Hart. pag. 552. fine linked by nature in relation and mutual dependance one of other so as the one being proved the other is thereby established and first concerning Altars in respect whereof the other was termed [c] See hereafter in this consideration num 23. in the margent at * next before 13. See also the Sacrament tearmed the Sacrifice of the Altar by St. Austin in Enchirid. cap. 110. de cura pro mortuâ—s cap. 18. and by Greg. in Lucam hom 37. and by Hierom Ep. 59. ad Paulinum in solut 5. quaestionis And by Cyrillus Hierosolymitanus in his words alleged hereafter in this Consideration num 17. in the margent under t. at Anno 320. the Sacrifice of the Altar Peter Martyr reproveth the antient Fathers saying [d] Peter Martyr in his Common places in English part 4. pag. 225. b. post med Petrus Alexandrinus attributeth more to the outward Altar than to the lively Temples of Christ And yet further against [e] Peter martyr ibid. pag. 226. a initio Optatus Optatus l. 6. against Permenianus saith What is the Altar even the seat of the Body and Bloud of Christ [f] Ibid. such sayings as these saith Peter Martyr edified not the people c. And in no less plain manner is Optatus foresaid saying mentioned and reproved [g] Centur. 4. cap. 6. col 409. l. 25. by the Century Writers As also Peter Martyr reproveth the Fathers in general saying [h] Peter Martyr in his Common places part 4. pag. 225. b. ante med And Mr. Cartwright in his second Reply the last part pag. 264. circa med saith The antient Writers abuse herein may easily appear in that in this too great liberty of speech they used to call the holy Supper of the Lord a Sacrifice and the Communion table an Altar And see Praetorius de Sacramentis pag. 287. post med where he saith Anno 262. Sixtus secundus abrogavit mensas hactenus usitatas constituit Altaria quae magis repraesentant Judaismum quam Christianismum The Fathers should not with so much liberty have seemed here and there to have abused the name Altar A word nevertheless so frequent with the antient Fathers that Ignatius the Apostles undoubted Scholar is by Master Cartwright and Mr. Jacob [i] Mr. Cartwright in his 2. Reply part 1. pag. 517. prope finem saith Ignatius calleth the Communion Table unproperly an Altar Mr. Cartwright placing in his margent there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And see the like mention of this word in Ignatius confessed by Mr. Jacob in his reasons taken out of Gods word c. pag. 58. post med And see the same word accordingly used by Ignatius in Epist ad Philadelph confessed to have used the same accordingly Now as concerning Sacrifice in respect whereof the Ecclesiastical Minister was by the Fathers [k] See hereafter in this Consideration num 17. initio at 5. called properly a Priest it is affirmed by our learned Adversaries that the more antient Fathers namely [l] See this affirmed by Calvin hereafter in this Consideration num 17. in the margent under the letter t. And M. D. Field l. 3. of the Church c. 19. pag. 107. post med saith in excuse of Calvin The reason doubtless that moved the Fathers so much to urge that mystical Sacrifice of Christ in the blessed Sacrament was for that they lived in the midst of Jews and Gentiles both whose Religion consisted principally in Sacrifice the Fathers therefore to shew that Christian Keligion is not without Sacrifice and that of a more excellent nature than theirs were did much urge that Christ once offered for the sins of the world upon the Altar of the Cross is daily in mystery offered stain and his bloud powred out on the holy Table and that this Sacrifice of Christ stain for the sins of the world thus continually represented and living in our memories is the Sacrifice of Christians Thus confesseth he the
eternal memory And whereas according to histories he was born in Britain and of British Progeny and governed that Kingdom with great piety and vertue he now returneth to your Highness representing to you that State of the Church which in his time illustrated the whole world with the splendour thereof That man must needs have an iron heart which is not moved with the godly succesful and laudable proceedings of his Ancestors Seeing therefore your Majesty is adorned with all good learning we doubt not but that Constantines Ecclesiastical history shall be to your Highness most pleasant and grateful c. 24. Pu. Now good Reader out of the foresaid Premises that the antient holy Fathers are even by Protestants themselves confessed to stand for us thou canst not but conclude First That either our Doctrines do not exclude Salvation or else that all those whom even Prostestants stile Holy and Antient and acknowledge them to be Saints in Heaven were incapable of Salvation which to affirm is no less than most temerarious and cruel blasphemy implying that our Blessed Saviour had no true Church on earth when Luther appeared and that Gentiles were converted to Christian Religion from Paganism and worship of false Gods with no better effect than to be damned 25. Secondly That no man who hath care of his soul will not judge that for interpreting Scripture and in matters of Faith more credit is to be given to the Fathers who were so neer yea who were of the Primitive Church and holy mortifyed and induced with all dispositions making them capable of Gods holy impressions and inspirations than to Luther and other Novellists appearing so lately for time and for doctrine and manners teaching and living so carnally and wickedly as Protestants cannot dissemble it as hath been proved in the first Consideration and consequently more open to receive the suggestions of Satan than the motions of the Ho-Ghost 26. Thirdly that if Luther and his followers could not have been excused from Heresie and Schism if they had lived in those antient days and had opposed the Doctrine and forsaken the Communion of those Fathers so neither can they avoid the just imputation of Heresie and Schism in opposing the Doctrine and abandoning the Communion of us Catholicks who are confessed to agree with the Fathers and antient Christians of those times 27. Fourthly that in a word we cannot but be safe since our very Adversaries confess that we agree with those holy Fathers whom they confess to be saved 28. Fiftly that this our agreement with Antiquity and of Antiquity with Truth is so manifest and forcible that among all the chief points wherin Protestants do disagree from us there is not any one of moment wherein divers chief learned Protestants do not agree with us against their pretended Brethren so that by the confession of all sides if either Antient Fathers or modern Sectaries cannot be saved we are secure And that this agreement of Protestants with us is truly affirmed by me the Reader will find evidently proved in the next Consideration THE THIRD CONSIDERATION Chief Protestants stand for us in the most important points of Religion against their Protestant Brethren BRereley tract 3. sect 7. saith The sundry Articles of our Catholick Faith defended and that most earnestly against the other opinions of our learned Adversaries by sundry of their own no less learned Brethren and all this by either party upon pretended certainty from the Scriptures are many known and evident as may appear by the seventy and above examples thereof here particularly alleged 1 First as concerning the Real Presence of Christs Body in the Sacrament to the bodily mouth it is affirmed by Luther and Lutherans and contradicted for Popish by Calvin and his followers Secondly the Reall presence not only of the efficacy of Christs body but also of the body it self after a wonderfull and incomprehensible manner to the mouth of Faith is affirmed by Calvin Institut l. 4. c. 17. sect 7. 10. 32. by Mr. Rider in his friendly Caveat c. the third leaf a. circa med And by Mr D. Whittaker contra Duraeum pag. 169. by the confession of Belgia in the English Harmony pag. 431. By Bucer in Script Anglican pag. 548. post med 549. And by Mr. Hooker in his Ecclesiasticall Polity l. 5. sect 67. pag. 174. circa medium pag. 177 post med vide Apolog. modest ad acta conventus quindecim Theolog. Torgae nuper habit c. pag. 19. pag. 13. initio 23 47. And contradicted as inclining to Popery to omit the known Doctrine of Oecolampadius and Zuinglius whereof see Mr. Hooker l. 5. sect 67. pag. 174. ante med Lavat in Hist Sacramentar pag. 4. Calvin in libello de Coen Dom. versus finem extant in Calvin's tract Theolog. pag. 12. a. Schlusselburg in Theol. Calvinist l. 1. fol. 78. b. 82. b. by Peter Martyr in his Epistles annexed to his common-places in English pag. 107. b. Ep. 25. ibidem pag. 98. a. pag. 108. a. for which Bucer in his Scripta Anglicana pag. 548. post med 549 ante post medium reproveth Peter Martyr Also by Aretius Serm. 3. de Coena by Szegedine in loc commun pag. 182. at 12. 15. and by our English Puritans in their Christian letter to M. R. Hooker pag. 35. paulo post medium and by certain French Protestants mentioned by Hospinian in hist Sacramt par altera fol. 344. a. post med b. initio And by others mentioned by Mr. Rogers in his Catholick Doctrine c. pag. 176. circa med And by Ludevicus Alemannus in positionibus apud Lugdunenses editis Anno 1566. who said hereof neque etiam per fidem seu incomprehensibili modo ut vocant quia hoc totum imaginarium repugnat appertissimè Dei Verbo of whose opinion see further Beza Epist 5. Thirdly that Sacraments do not only signifie but also confer Grace is affirmed by Osiander in Enchirid. Controversiarum quas Augustanae Confess Theol. habent cum Calvinianis pag. 272 post medium in Epitom Histor Eccles c. centur 16 pag. 527.529.531 538. by Jacob. Andraeas in Epit. Colloquii Montisbelgar pag. 58. prope initium pag. 42 initio and by M. D. Bilson in his true difference c. part 4. pag. 539. ante med and 592. post medium 368 post medium by Mr. Hooker in his Ecclesiasticall Polity l. 5. sect 57. pag. 127 128. and by M. D. Whittaker contra Duraeum l. 8. pag. 662. paulo ante medium 664. post medium Melancthon in c. 4. Ep. ad Rom. after the first Edition saith Repudienda est Zuinglii opinio qui tantum civili modo judicat de signis scilicet Sacramenta tantum notas esse professionis c. apud Ulembergium causa 20. pag 697. And contradicted for Popish by the Survey of the book of Common prayer pag. 103 104. by Mr. Willet in his Synopsis
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 Bâ—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 sâ—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 eâ—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
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
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
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
intercession to his Father both according to his Humanity and Divinity n. 41. p. 117 18 19 20 1. That Christ suffered all the torments due to the damned and despaired for fear they should be eternal yea refused to be obey his Father in Redeeming Man n. 46. p. 131 2 3. He calls it a foolish curiosity to question whether Christ merited for himself and a timer arious definition to merit n. 19. p. 67. t. m. He furiously railed saith Grotius at the opposer of his Doctrine n. 47. p. 133 4. He contemptibly condemns the antient Fathers for averring the sacrifice of the Masse n. 39. p. 111 12 13. He died calling desperately upon the Devill eaten up with Lice and other Vermin n. 37. p. 107.110 Calvinists held it lawfull to lie for the Glory of God n. 53. p. 155. t. m. Of Canonicall Scriptures the sense of the holy Fathers and the Protestants reprehending them for it c. 2. n. 12. p. 234 to 242. inclusivè t. m. Canonicall Scripture onely determined by the Church p. 240. t. m. c. Carolostadius pretended Visions and Conference with God for his Doctrine c 1. n. 23. p. 79. t. m. Of Catholike Religion as Protestants confesse no beginning can be assigned after the Apostles times c. 2. n. 15. p. 255. t. m. It is by them judged safe c. 5. per totam shewed by their clear Testimonies n. 1. p. 437.8 9. Ceremonies practised by the Fathers c. 2 n. 8. p. 205 6. t. m. and n. 12. p. 234. Most of the now used acknowledged by Protestants to have been then used n. 13. p. 247. t. m. The Chancel prohibited to the Laity c. 3. n. 89. p. 366. Chillingworth confutes himself n. 87. p. 363. With reason he excepts against painting the Irinity for he denies the Trinity n. 92. p. 377. His ridiculous objection of an Oblation by way of Consumption n. 95. p. 375. Divers other of his impertinent objections in the Numbers and pages precedent and following particulars about the immaculate conception of our blessed Lady n. 99. p. 378.9 His many testimonies that the Catholike Church is saving and his contradicting himself c. 5. n. 7 8. p. 459 60 1 2 3 4 5. Chrisme or Confirmation gives grace c. 2. n. 8. p. 205.6 Clement vide John Clement Confession as now used avowed by the antient Fathers n. 9. p. 206 7. and n. 19. p. 269. c. Confirmed by Miracles c. 4. n. 2. p. 407. Consecrating of Creatures c. 2. n. 12. p. 244 5 6. t. m. c. Constantine the great allwaies had with him a portable consecrated Tabernacle or Church with Priests and Deacons not to be forced against the then practice of the Church to celebrate Divine Mysteries in prophane places n. 23. p. 292. t. m. The Lord Cromwell professed at his death to believe in all with the Church of Rome c. 5. n. 2. p. 439 40. Use of the Cross c. 2. n. 8. p. 205 6. m. In practise with the holy Fathers reprehended by Protestants n. 12. p. 243. t. m. The vertue of it confirmed by Miracles c. 4. n. 2. p. 406. St. Cutbert's Miracles and miraculous integrity after his death n. 4. p. 412 13. D Almes Prayer Sacrifice for the Dead c. 2. n. 3 4. p. 196.7.8 t. m. Delrius cleared from Morton's falsification c. n. 7. p. 26. 7. t. m. E Equivocation beyond all limits held and taught by Protestants c. 3. n. 72. p. 348 9 50 1 2. English inconstant in Doctrine c. 1. n. 28. p. 85 6 7. Errors affirmed by Protestants to have crept into the Catholike Church but no beginning of them can be assigned since the Apostles time c. 2. n. 15. p. 255. c. t. m. wherefore they impute them to the Apostles time n. 14. p. 251. c. t. m. Eucharist consecrated by vertue of the words n. 2. p. 179. t. m. In round Wafers of which use no beginning can be shewed p. 178. t. m. Transubstantiation held by the antient Fathers p. 179 80 1 2. t. m. 't was carefully conserved in the Church p. 181 2. in one kind onely so also carried in long journies c. 3. n. 83. p. 356. Water mingled with the Wine in consecration c. 2. n. 2. p. 182 3. It must be received fasting p. 183 4. And Chastly wherefore Priests are not to marry p. 184. c. t. m. F In the antient Fathers the now Catholike Doctrines acknowledged and reprehended by Protestants Vide Protestants The Faith of Catholikes judged saving by Protestants c. 5. per totam Their clear testimonies of it n. 1. p. 447 8 9. Fasts obligatory c. 2. n. 12. p. 229 30 31. t. m. Held an Heresie by many Fathers to fast on Sunday ibid. Fathers so evident for all Catholike Tenets that Protestants rebuke one another for citing of them and cry out that if their Authority be acknowledged the Protestant Church is undone n. 14. p. 249. c. t. m. Fox's Revelation concerning the 42 Moneths in the Apocalyps rejected c. 1. n. 23. p. 80. His fraud to cover Dr. Barnes his acknowledgment of Transubstantiation c. 3. n. 37. p. 320. St. Francis his Miracles Wounds and austere life c. 4. n. 5. p. 418 19. t. m. Freewill and merit of Good Works frequent in the holy Fathers c. 2 n. 5 6. p. 200. c. Fulke held Christ according to his Deity to be his fathers Priest c. 1. n. 41. p. 120. and the Arrians to be a true Church of God n. 42. p. 122. t. m. G GRegory the great introduced by St. Austine Rites and Ceremonies in England c. 2. n. 12. p. 244 5 6. Grotius his censure of Calvin's furious railing against the Opposers of his Doctrine c. 1. n. 47. p. 133 4. He stands in most points for Catholikes c. 3. n. 85. p. 359 60 1 2. H KIng Henry the Eigth kept to his death the Doctrine of Rome c. 5. n. 2. p. 439. Heretikes fraud in citing Authors c. 2. n. 18. p. 267. They moulter away by Divisions amongst themselves c. 3. n. 112. p. 391 2. t. m. Holy-Water confirmed by miracle c. 4. n. 2. p. 417. Hus no Protestant c. 3. n. 80. p. 355. I JAcobus Andreas vide Andreas King James his censure of John Knox c. 1. n. 60. p. 166. And of the English translations of the Bible n 33. p. 95. Jewell affirms Christ according to his Deity to be his Fathers Priest n. 41. p. 120. His impudent imposture upon Fathers Apostles and Christ himself c 2. n 22. p. 281 2 3. Thirty eight Jewes burnt in the Marchy of Brandenburgh and all the rest banished for stabbing the B. Sacrament c. 4. n 5. p. 421 t m 422 m. John Clement's miraculous cure at our B. Ladies of Sichem p 423 4 5. Images used by the antient holy Fathers c 2. n 12. p 243. Confirmed by miracle c 4. n 2. p. 404 5. t. m. Innocentius the third falsly taxed to have first brought up Transubstantiation c 2. n 16. p 257. t.
of Miracles necessary to the conversion of the World m 2. p 401 2. Much more necessary to reverse what by infinite miracles the whole world had imbraced p. 402. m. No miracles wrought by Luther Calvin c. n. 3. p. 408. t. m. Yet they pretend an extraordinary calling which they confesse must be proved by Miracles p. 409 10. t. m. No miracle that Luther's sensuall Doctrine should suddainly spread p. 410. t. m. Many miracles acknowledged by Protestants wrought by Catholike Priests for the conversion of Con. n. 1. p. 397 8. By St. Xaverius in the Indies The miraculous incorruption of his body ibid. Wrought by St. Austin at the conversion of England p. 398 9 400. t. m. and n. 4. p. 411 12 13. t. m. Many of which St. Austin the Dr. was an eye-witnes n. 2. p. 402 3. t. m. Undoubted miracles recounted by the Centurists to have been done in each of the thirteen ages next after Christ p. 404. t. m. c. Many of them by Monks of most austeer life Many in confirmation of points now controverted ibid. One of the B. Sacrament stabbed by the Jewes n. 5. p. 421 2. t. m. Another also of the B. Sacrament n. 2. p. 405 6. t. m. True miracles defended against the shifts and impostures of Protestants n 7. p. 427. c. to the end of the fourth Con. Monasteries of professed Virgins in St. Ignatius the Martyrs time c. 2. n. 1. p. 173 4. t. m. Montanus falsly said to be the first Author of Fasts n. 11. p. 230 1. Mortons shameles falsifying of Delrius to cloake Luther's Conference with the Divell c. 1. n. 7. p. 26 7. t. m. He accounts the Arrians a true Church n. 48. p. 140 1. Moâ—ives to convince Protestants of the safety of the Catholike Religion c. 3. n. 105. p. 383 c. N NIcene Councill censured by Luther c. 2. n. 2. p. 187 8. It gave no liberty for married men to keep their Wives after Priesthood p. 186. c. O OEcolampadius wished his right hand cut off on condition he had never wrote of Controversies c. 2. n. 20. p. 7. He pretended Visions and was in one slain by the Devill n. 23. p. 79. t. m. He was the first that disswacted Luther from saying Masse p. 80. Holy Oyle confirmed by miracle c. 4. n. 2. p. 407 Osiander's Nonsence c. 2. n. 2. p. 187. King Oswald's miracles c. 4. n. 4. p. 412. t. m. P PAphnutius defended against Socrates c. 2. n. 2. p. 186. c. Dr. Potters large verdict that Catholike Faith is saving c. 5. n. 6. p. 453 4 5 6 7 8 9. Prayer in an unknown tongue as now used not gainsayed 1 Cor. 14. c. 3. n. 89. p. 370 1 2. t. m. Prayer directed by the words to one party may be offered to another n. 96. p. 375 6. Prayer to Saints and for the dead confirmed by miracle c. 4. n. 2. p. 405 6. t. m. Reflexions for Protestants to ponder c. 1. n. 61. p. 167 to 170. inclusivè Protestants are Children without a Father p. 167 8. They acknowledge the antient holy Fathers to hold with us against them c. 2. per totam For Vows of perpetual Chastity n. 1. p. 171 2 3 4. t. m. Priests forbidden to marry p. 174 5. t. m. Or to have any woman living with them except their Mothers Sister Fathers fister Mothers sister n. 2 p. 186. And that if they had been married before Priest hood they must not after accompany or live in the house with their Wife p. 186 7. c. Religious Vows n. 1. p. 176. t. m. Prayer to Saints n. 2. p. 202 3 4. Purgatory n. 18. p. 265 6 7 8 9. t. m. Saint Peter's Primacy of which Protestants finding no beginning nor of the Popes exercising all that now he does they ascribe it to St. Peter's Ambition n. 10. p. 207. t. m. c. They acknowledge the name and office of a Priest as most antient n. 17. p. 261. t. m. c. The uniform Doctrine of the Roman Church and division of their own n. 20. p. 271. 2 3. Many of their Tenets to have been condemned for Heresies and the Abetters of them for Heriticks within the first six hundred years n. 21. p. 273. c. Had those that now are lived then they would likewise have been condemned n. 26. p. 318. Yet they impudently challenge the holy Fathers for theirs and falsify all sorts of Writers old and new yea of their own Brethren n 22. p. 281. t. m. c. They must confesse the present Doctrine of Catholikes not repugnant to salvation or damne the antient Fathers whom they hold to be Saints n. 24. p. 317. see many other points noted in their Alphabeticall Order Protestants confuted and the now Catholike Religion proved by the practise in the great Constantin's time n. 23. p. 291. t. m. c. Chief Protestants in the following most important points stand for us against their brethren c. 3. p. 301. per totam The reall presence of Christ's body in the Sacrament and not onely inefficacy n 1 2. p. 301 2. Sacraments do not onely signify but conferre Grace n. 2. p. 303. The Church must be continually visible p. 303 c. Good works necessary for salvation n. 5. p. 307 8. Christ died for and gives grace to all n. 7. p. 308. God onely permits sinn n. 8. p. 309. Men uncertain of their Election and may finally fall from the state of Grace n. 9. p. 309 19. In divorce the innocent party cannot marry again n. 10. p. 310. No salvation promised to the Children of the Faithfull dying unbaptised n. 12. p. 310 11. Free-will n. 12. p. 312. Good works with Faith meritory n. 13. ibid. Temporall punishment for sinremitted n. 14. p. 311 12. No Civill Magistrate head of the Church universall or particular n. 16. p. 312 13. Invocation of Saints their and Angells intercession n. 17 18 19. p. 313. Vows of Chastitie n. 28. p. 313 14. Of Poverty n. 21. p. 314. Prayer for the dead Purgatory Limbus Patrum n. 22 3 4. p. 315 16. Images in the Church worship of them bowing at the name of Jesus Good works of one may help another n. 25 6 7 8. p. 316 17. Priests truly give remission of sinnes Confession to Priests Distinction of Mortall and veniall Sinn n. 29 30 1. p. 317 18. Communion under one or both kinds Sacrifice of the New Testament according to the order of Melchisedeck n. 32 3. p. 319. The first motions of Concupisence not consented to are no sin n. 34. p. 319 20. The Commandements not impossible n. 35. p. 220. No Widdow bigama professed n. 36. Transubstantiation n. 37. p. 321. Christ Consubstantiall to his Father n. 38. p. 321 2 3. As man full of knowledge from his Nativity He descended with his Soul into Hell but suffered nothing there n. 39 40 1. p. 323 4 5. The Sacraments of the old Testament inferiour in operation to