presently they dissent in ech ones particular construction giuen thereof They resembling many lynes which meet together in one Center but then presently they breake of and runne seuerall wayes The Protestants do no lesse disagree touching the manner of receauing the body of Christ for First all the Lutherans mantaine with the Catholiks that the body of Christ is receaued with the Corporall mouth But Caluin teacheth it is truly present and receaued with the mouth of Fayth in regard whereof as placing a great Mystery therein Caluin thus breaketh forth in words Nihil (1) Caluin l. 4. Instit c 17. §. 7. restat c. Nothing remaineth but that I breake forth into admiration of this mistery the which neither the vnderstanding is able to conceaue nor the tongue to deliuer in words With Caluin agree herein D. (2) D. Whitak contra Duraeum pag 109. Whitaker The Confession (3) The Confession of Belgia in the English Harmony pag. 4â—1 of Belgia M. (4) Hooker Eccles pol. l. 5. sect 67. pag. 174. Hooker (5) Bucer inscript Anglic. p. 548. 549. Bucer and many others Yet this doctrine is impugned by Peter (6) Peter Martyr in his Epistles annexed to his Common places in English p. 107. epist. 25. Martyr (7) Aretius serm 1. de Coena Aretius Ludouicus (8) Alamannus in positionib apud Lugdunens editis anno 1566. Alamannus reproouing it in these words Neque etiam per fidem c. Neither is the body taken by the mouth of Fayth after an incomprehensible manner as they say for this is clearely imaginary and is euidently repugnant to the word of God Finally the former doctrine is denyed by all our English (9) In their Christian letter to M. Hooker pag. 35. Puritans Touching those words Thou art (t) Math. 16. Peter and vpon this rocke will I buyld my Church c. Now heere the Protestants to auoyde this pressing Authority for the proofe of Peters Primacy do answere seuerally and most distractedly For Caluin (u) Lib. 4. Instit c. 6. §. 6. sayth that here by the word Rock is vnderstood Christ figuratiuely (x) Eras in hunc locum Erasmus maintayneth that euery one of the faythfull is vnderstood thereby But (y) Lib. de Potestate Papae Luther that the Word Rock there signifyeth The Confession of our Fayth So disparate the Protestants are in themselues in the construction of this Text. In like sort they are not much lesse various in expounding that Article of the Creed Descendit ad inferos He descended into Hell For (*) Bucer in Math. â—â— Bucer by the word Hell vnderstandeth the Graue by the Figure Epexegesis or rather by an idle Tautology Yet Caluin and most though not all of the Caluinists do interprete by the word Hell that Christ suffered really and truly the paynes of Hell For thus Caluin discourseth of this text and the sense thereof Since (z) Calu. l. 1. Instit. c. 16 â—um â—0 11. Christ only by corporall Death could profit vs nothing his soule therefore ought to fight with euerlasting Death that by this meanes be might expiate our wickednes and punishment To whose construction herein (a) In Caâ—â—ches anâ—â— 155â— Brentius subscribeth Yea Caluin is so preâ—ipitious and resolute in his exposition of the former words as that he tearmeth all others Perditos (b) L. â— Iustit c. 26. num â—1 nebulenes qui doctrinam istam solatij plenam exagitant Lost and damned fellowes who should call in question this most Comfortable Doctrine So iust reason had that Blessed Martyr Father Campian to burst out in a Christian and Zealous feruour saying (c) In ratio redd Academ rat 8. O Tempora Tempora cuiusmodi monstrum aluistis Touching that place of Scripture I and my Father are one (*) Caluin in Ioan â—â— Caluin differently from all others affirmeth thus This text sheweth not that Christ is Consubstantiall with his Father Which exposition of Caluin is also defended by D. Whitaker contra Campian rat 8. pag. 123. In like sort that Sentence in Psalm 2. Thou art my sonne this day I haue begotten thee Which text proueth the Diuinity of Christ euen in the iudgment of most Protestants Yet Caluin differently expoundeth it from them thus wâ—â—â—ing in Hebr. c. 1. Friuola Augustini argutia est c. The subtility of Austin is here friuolous who by the word Hâ—diâ— interpreteth Eternall and Continuall Againe where we read 1. Ioan. 5. There be three which giue testimony in Heauen The Father the Word and the Holy Ghost and those three bâ— one alledged not only by the Fathers and Catholiks but also euen by most Protestants to proue the Diuinity of Christ yet Caluin vpon this place thus differently from them all expoundeth these words saying Quod dicit tres esse vâ—um ad essentiam non refertur sed ad consensum Whereas it is here said these three are one this is to be referred not to the essence but rather to consent Lastly to auoyd prolixity concerning the word Eloim in Genes c. 1. M. Willet vpon Genes in c. 1. thus vrgeth 11 Against the Iewes who deny the Trinity we haue euident proofe in this Chapter where the word Eloim c. Which Interpretation Peter Martyr and Zanchius in Hunnius his Anti-paraus pag. 16. 19. and many other Protestants of note do approue yet Caluin diss nteth in the Construction thereof from them all thus writing in Genes c. 1. Ex verbo Eloim colligero solent c. They are accustomed to infer from the Word Eloim that there are three persons in God but because the proofe of so great a matter seemeth to me but weake I will not insist in that word but rather will admonish my Readers that they take heed of such violent Glosses and interpretations Thus far of Caluins constructions of the former Texts against the iudgment almost of all other Protestants to impugne with the Arians the Diuinity of Christ And thus far for a tast of some few texts of Holy Scripture receauing from our Aduersaries Pens most contrary constructions So as admitting one of the said Constructions to be true it followeth necessarily that all the rest are false for they are in sense and in the inferences thereof most incompatible one with another This point shall be made more euident hereafter by setting downe many points of Catholike Religion maintayned by learned Protestants from the Scriptures and therfore the said Protestants dissent wholy in interpreting the Scriptures touching those Doctrines from other Protestants not belieuing the said Doctrines The V. Paragraph I Will in this next place insist in our Aduersaries disagreements touching their Liturgy or booke of Common Prayer chiefly peculiar to England shewing how often the Protestants through diuersity of Iudgments at seuerall tymes haue altered the same the later Edition thereof euer condemning the former And to begin The Reformed Communion Booke of Prayer begun by
so fully acknowledged that the Protestant Ministers neuer effected any of them no not so much as supernaturally curing a prickt fingar or raysing to lyfe a dead flea as that diuers of them behoulding with the eye of sulliuation and enuy the miracles wrought by the former Fathers and other deuout persons do peremptorily (q) In his Suruey of D Kellisons c. D. Morton in his Apol. Cathol part 1. l. 2 25. and diuers others teach that all Miracles haue ceased euer since the Apostles dayes so willing they are to shackle and tye the hands of God from exhibiting all such stupendious ActioÌ„s And hence it is that their owne chiefe Doctours do wholy confesse the want of all Miracles in confirmation of their first plantation of Protestancy For thus doth D. Fulke acknowledge saying It is (r) Against the Rhemish Testament in Apocalyp cap. 13. knowne that Caluin and the rest whom the Papists call Arch-Hereticks do no Miracles And no lesse is confessed by D. Sutcliffe in these words We do (s) In his examen of D. Kellisons Suruey printed 1606. p. 8. not practize Miracles nor do we teach that the doctrine of Truth is to be confirmed with Miracles 5. Another ouerballancing Circumstance resulteth from the different Conditions of the Fathers and of the Protestants touching the preaching of their seuerall doctrines in Fayth The Fathers interpreted the Holy Scriptures in confirmation of our Catholike Fayth when as no other Fayth was knowne and many ages before Protestancy was euer dreamed of And therefore what they did write or teach out of the Scriptures they did it in an Azisme and purity of Conscience not being forestalled with any Preiudice of Iudgment or inuited thereto by any humane or temporary Motiues the most dangerous Sands vpon which many Schollars do suffer shipwrack Now the Protestants I meane chiefly many Protestant Ministers throghout Christendome euen from the first tyme that Protestancy began to get on wing do prosecute their Fayth with a most strong bent of Endeuour because their temporall states as aboue is intimated are so imbarked therein as that an vtter extinguishment of Protestancy would instantly threaten all mendicity and ruine to the Doctours thereof So fully are their temporall states ingaged in their owne Religion Therefore no wonder it is if most Protestant Doctours as in likelyhood they do do thus syllogize and dispute in the secret of their owne Soule I am maried I am attended on with a great trayne and charge of Children My temporall Meanes lye only in my possessing of Parsonages and other Ecclesiasticall Liuings which are allotted to me for my Ministeriall and Protestanticall functien Yf Protestancy should suffer an vtter disparition and vanishing out of the World What then would become of me How should I my Wyfe and my poore Children maintayne our selues We cannot liue only vpon breathing the Ayre Therefore I must nay I will in all estuation and heate of dispute and writing maintayne my owne Religion of Protestancy shaping though I grant in a retrograde manner the pretended sense of the Scripture to the fortifying of my lately appearing Fayth not my Fayth to the true sense of the Scripture God is mercifull and I hope seing my state otherwyse lyes mortally a bleeding he will pardon this my Offence proceeding from such a forced and vrging Necessity O most dangerous and desperate Resolution 6. To proceed to another Circumstance Diuers of those ancieÌ„t Fathers as Ignatius Dionysius Polycarpe Cyprian c. spent their lyues in defence of the Christian Catholike Religion to speake nothing of many thousands of others lesse eminent Christians dying for the same they suffering most glorious Martyrdomes for their fayth in iustifying in theÌ„selues that sentence Paradisi (u) Tertul in l. de Anima clauis sanguis Martyrum Of which euery one might well say in his owne person Occidi possum superari non possum so becoming Balls to the then boysterous tymes Happy Men who by losing of lyfe did fynd lyfe and by sheeding their bloud did (x) Apoc. 7. wash their Robes in the Bloud of the Lambe And who did passe the Red Sea of of persecution Martyrdome with such humility alacrity eauennes and constancy of mynd as that their Honorable Memories might well deserue to be recorded in more seuerall pages then heere are lines I might well say in more lynes then heere are letters And can it then be thoght possible their admirable fortitude for Christ his sake considered that God would conceale from them the true Sense of Scripture without which their Soules could not enioy Saluation It is repugnant euen to Gods Iustice What is it then to his Mercy Among the Aduersaries who euer suffered death in defence of Protestancy Iohn Husse say they It is false For Husse being otherwise a turbulent fellow and raysing combustions in his owne Country dyed for only defending the necessity of Communion vnder both kinds comparting with the Roman Church in other points Of whom Luther thus writeth The Papists (y) Luth. in Colloq Mensal German de Antichristo burned Husse when he departed not a fingers breadth from the Papacy Who els Ierome of Prage This man also maintayned but one or two Heresyes being wholy Catholike in all other Articles who after a second recidiuation and Relapse was burned Who more A company of Mechanical ignorant despicable and poore Snakes in Queene Maries reigne M. Fox his Martyrs who as being possessed with a Iewish Obstinacy in defence of some few points only of Protestancy belieuing withall many Catholike Articles became proud forsooth of their future-dying honour and so through their owne froward Wilfulnes did euen importune the Fagot thus losing their breath for the gayning of a litle breath or Wynd of prayse Miserable Wretches their Bodies no sooner ceasing to be afflicted with temporall flames then their soules as is to be feared began to be tormented with eternall flames 7. The last Collateral respect between the Primitiue Fathers and the Protestant Doctours and Writers in which I will heere insist much preponderating in this busines is that most of the new Testament if not all was originally written in the Greeke toÌ„gue and that diuers of the ancient Fathers were (z) Ignatius Epiphanus Athanasius Basil Nazianzene Chrysostom Cyrill Theodoret besides others were Greeke Fathers Grecians borne so that tongue became their Mother tongue Now whereas the Tongues are deseruedly stiled the Porters of learning or the mines wherein the goulden Oare of knowledge is found and also whereas what skill the Protestants can haue in that language is only Artificiall and gotten by their owne paynes and labour therefore it ineuitably followeth that the Fathers as better knowing the true Emphasis and Energy of euery Greeke Word then the Protestant can are much aduantaged aboue the Protestants for the digging as it were myning out of the true sense of the Holy Ghost in those sacred writings And this no wonder since we fynd that Art which is but a print or stamp impressed by the seale of Nature euer subscribes to Nature Thus far touching the Trutination of the Fathers with our Protestant Teachers and of this Impar congressus Achille Concerning which Fathers I hould it my great Honour as aboue I professed to imploy my pen in their Panegyricks and due commendation Howsoeuer many of our Aduersaries as is allready made euident do take great complacency in eiurgating out of their impure stomacks words of contumely and reproch agaynst the said Centinels of Gods Church Vpon (a) Esay â—2 thy Walles O Ierusalem I haue set watches for euer And heere before I end I demand to recapitulate the former points how can any Christian iustly apologise for himself at that most dreadfull day the day (b) Esay 13. of our Lord a cruell day full of indignation wrath and fury when it shal be vrged agaynst him that in the election and choyce of his fayth drawne from the Scriptures vpon the truth or falshood wherof depended his euerlasting happines or misery he did preferre Nouelty before Antiquity few before many Men but ignorant in the Scripturall tongues before others who sucked with their milke those tongues from their Mothers Breasts Preiudice of iudgment before all impartiality dissention in doctrine before vnity in doctrine such as traffick nothing but transitory benefits and pleasure before Men of most mortifyed and stupendious liues and conuersation Men being most (c) According herto we fynd Luther to haue had familiar conference with the Deuill as himselfe witnesseth in tom 7. Wittenberg lib. de Mâ—ssa priuata fol. 2â—8 Oecolampadius was slayne by the Deuill as Lauather the Protestant witnesseth in histor Sacrament printed Tiguri 1563. fol. 24. Carolostadius is termed by D Fulke an Epicurean Gospeller in his Reioynder to Bristows Reply printed 1582. pag. 240. And Melancthon calleth Carolostadius A barbarous fâ—llow in whom there is no signe of the Holy Ghost in Epist ad Fredericum Miconium Swinglius thus writeth of his owne lust in his Treatise to the Heluetian State We so burned O for shame as that we haue committed many things vnseemely Caluin is charged with Sodomy as the Citty of Noyon in France in its Register doth testify was burned vpoÌ„ the shoulder for that cryme Beza in like sort charged with Sodomy with a yong boy called Andebertus and this is testifyed by Conradus Schlusselburg the Protestant in Theolog. Caluin l. 1. fol. 93. To passe ouer others for breuity Ochinus became a Iew as Zanchius the Protestant witnesseth in his booke de tribus Elohim l. 5. c 9. Finally Andraeas the great Protestant is charged by Hospinian the Protestant in histor Sacrament to haue no other God but Mammon and Bacchus fol. 389. impious and prophane liuers before workes of miracles Briefly certaine ignorant ignoble fellowes desperatly casting away their liues for the purchasing of a litle popular ayre before many holy and learned Martyrs And with this I close vp these leaues And I trust he closeth well who closeth his speach in defence of such Men who were defenders of the Ancient Christian and Catholike Religion God saue the King THE Faultes vvhich haue escaped in printing I hope be not many nor yet such as may not easily be corrected by the iudicious Reader
before King Iames and finally by the most of the more temperate Protestants 2. Againe whereas all Protestants for the most part do vse in Baptizing of Children these precise and particular words I baptize thee in the name of the Father the sonne the Holy Ghost there are diuers other Protestants who teach that no particular forme of words is necessary thereto For first Luther mantayneth that Baptisme is auayleably ministred in what words soeuer so that as sayth he the (y) Tom. 2. Wittenberg in 〈◊〉 de Captiuit Babilon c. 〈◊〉 Baptism fol. 75. same be not in the name of Man but of God The same thing of not vsing any peculiar and set forme of words is taught by (z) In Catechis cap. de Baptismo Brentius by Swinglius who thus writeth (a) Swing tom 2 l. de Baptism fol. 〈◊〉 Christus Baptismi formulam quâ vteremur his verbis non iustituit c. Christ did not ordayne that forme of Baptisme in words which we 〈◊〉 vse as the Deuines hither to haue falsly deliuered Finally the same is iustifyed by many other Protestants ouer long here to be set downe 3. To conclude Baptisme in tyme of Necessity ministred by lay Persons and Women it iustified warranted by Schlusselburge (b) In Theoâ—og Caluinist l. â— fol 68. 61. by M. Hooker (c) L. 5. sect â—1 pag. 137. by D. Couel (d) In his Defence of M. Hooker p. 518. by Iacobus (e) In Epitom Colloq Montisbelgar pa. 64. Andraas and by diuers others Yet it it impugned by D. Willet (f) In his Synops p. 4â—2 by Caluin (g) So is Caluin alledged by Schlusselburg in Theolog. Caluinist l. 1. fol. 60. 61. and infinite others Thus far touching the great Dissentions of the Protestants concerning the Doctrine of the Sacraments both in generall and in particular The XV. Paragraph IN this next place I will examine the like disagreements of our Aduersaries touching the Doctrine of Freewill Predestination and Reprobation And to begin with Freewill That most Protestants as Caluin Beza infinite others deny Freewill in Man is ouer euident therefore needlesse it were to insist in their Authorities words therein Therefore I will alledge some other eminent Protestants contrary to their former brethrens iudgments teaching and maintayning the Doctrine of Freewill And first I alledge Castalio the learned Caluinist as iustifying Freewill in Man most vehemently to charge Beza for falsly translating and corrupting the first Chapter of S. Iohns Gospell a place aboue by me alledged in deniall of Freewill touching the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth Liberty or Freedom and yet translated by Beza Dignity thereby to weaken this place for the proofe of Freewill of which his translating Castalio thus complayneth The (h) In Defence Translat pag. 183. word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here vsed signifieth Power but neuer Dignity Now seeing Beza would not haue that Christians should haue this power from Christ what other thing is this then to enuy at the benefits of Christ bestowed vpon Christians Molinaus the remarkable Protestant is so great a defendour of Freewill as that Peter Martyr thus rebuketh him Molinaeus (i) In his Epistles annexed to his Common places Englished In his Epistle to Caluin adiudgeth certaine things amisse touching Free-will M. Perkins though at other tymes may seeme to impugne Freewill yet in the close he thus expresly writeth (k) In his reformed Catholike pag. 26. Because God giues men Commandement to repent and belieue therefore they haue power to repent and belieue God with his (l) Vbi supra pa. 5â— commandement giuing grace that the thing prescribed may be done D. Willet aduerse to the Doctrine of Freewill doth charge Hemingius and Snecanus Protestants of note for their defending of the Doctrine of Freewill in these words They (m) In his Synops pag. 808. 810. meaning the two former Protestants are more erroneous concerning Freewill then are the Papists M. Hooker thus writeth of Freewill (n) Eccles polic l. 5. p. 101. Distributiuely at the least all grieuous actuall offences may be auoyded so that in this sense to be preserued from all sinne it is not impossible which words necessarily implye freedome of will With M. Hooker accords D. Couell (o) In defence of M. Hooker c. art 5. herein To be briefe the Doctrine of Freewill is in like sort taught by (p) Ceut 16. p. 814. Osiander the Protestant and by some Protestants recorded by M. Fox (q) Act. Mon. pag. 1533. 1605. The XVI Paragraph TO come to the Doctrine of Reprobation and Predestination Beza thus writeth of this point (r) In his treatise englished and intituled A display of Popish practises p. 17. 38. God doth create some men to perdition appointeth and decreeth them to his hatred and destruction And thereupon he teacheth that God (s) In respons ad act Colloq Montisbel p. 285. 2â—1 did not suffer death for such men With whom agreeth Caluin thus teaching or rather blaspheming God (t) Instit. l. 3. c 13. sect 6. doth ordayne by his Counsell and decree that among men some be borne destined to certaine Damnation from their Mothers Wombe who by their destruction may glorify God with these former conspireth M. Willet thus saying God (u) In Synops pag. 554. hath ordayned some to be vessells of wrath without any respect had to their Works either Good or Bad. And hereupon Peter Martyr concludeth thus Sinnes (x) In his Common Places part 3. pag. 12. foreseene are not the cause of Reprobation Now see how these are crossed and impugned by a whole army of other learned Protestants both Lutherans Caluinists their brethren For first to begin with the Lutherans (y) In respons Beza ad Colloq Montisbelg part altera pag. 251. Iacobus Andreas Conradus Schlusselburg (z) In Theolog. Cald. l. 1. art 12. Kempnitius (a) In Eucheirid pag. 158. The (b) In the harmony of Confessions in English pag. 268. 269. Confession of Ausburg The Century (c) In loc Comm. pag. 140. writers and finally to omit diuers other Lutherans euen Melancthon himselfe though for a time in the beginning he maintayned the contrary Doctrine do iointly reiect this former doctrine of Reprobation To come to Caluinists M. Hooker thus writeth (d) Eccles polic pag. 104. Gods generall inclination is that all men might be saued D Couel God hath (e) In his Defence of M. Hooker p. 62. 63. a generall inclination to saue all men c. And that with a conditionall Will he willeth all men to be saued Who therefore that they are not saued is not his decree but their owne fault M. Fox is also full herein thus teaching (f) In Apocalyps pag. 473. Seeing the benefit of Redemption which taketh away the sinnes of the world is an vniuersall thing It is demanded whether the
of the said Catholike Doctrines or otherwise by their deniall of them they did cease to be members of the said Church of God Cum (z) Cyprian l. Vnitate Ecclesiae Deo manere non possunt qui in Ecclesia Dei vnanimes esse noluerunt Now to descend to the secoÌ„d Part of this Appendix which is touching the Comparison made betweene the ancient Fathers and the Protestant Doctours and Wryters for the fynding out of the intended sense of the Holy Ghost in the exposition of the sacred Scripture In the consideration of which point I grant I am finally moued to a iust and warrantable Anger since the want thereof vpon so vrgent an occasion might well be reputed but stupidity and an insensiblenes of the indignities and wrongs offered to those blessed and happy Saints Therefore let the Reader pardon me if I here sharpen my Pen which can hardly spend its inke vpon a more worthy and noble subiect and if I become somewhat more luxuriant in defence of these Champions of Christ his Church vpon whom diuers Protestants as in the former Treatise is shewed do euen showre downe infinit words of reproach contumely and do throwe vpon their honorable Memories the durte and filth of their owne most intemperate and gaulefull Language But first I thinke it conuenient to take away the vulgar stumbling-Block which most of our Aduersaries haue layed betweene the Truth and the eyes of the ignorant and credulous Protestant Which is as the Protestants most wrongfully and to themselues consciously suggest That seing the Scripture as being the vndoubted Word of God is to be aduanced before the Authority of the Fathers they being but men and seeing the Protestants say they relye only vpon Scripture the Fathers vpon their owne and oâ—her humane Authorities Why then should not the Scripture be pryzed aboue the Authorities of the said Fathers Now to dispell and dissipate this weake smoake from the Eyes of the Ignorant I do auer this their answere to be a mere Elench of Fallacy called by the Logitians Petitio Principij since here it is falsly presumed that the Protestants do relye only vpon the true sense of the Scripture and the Fathers do reiect the Scripture Whereas indeed the Fathers with all Reuerence and honour do affect the Scripture and most humbly submit themselues to it And therefore the life and touch of the doubt in this point only consisteth To wit whether the Fathers who buyld the Articles of their Fayth vpon the Scriptures are to be preferred before the Protestants interpreting the said Scriptures in a contrary Sense And thus the Antithesis or opposition is here to be made not betweene the Fathers and the Scripture as our Aduersaries do calumniously pretend but betwene the Constructions giuen by the Fathers of certayne Texts of holy Scripture and the different or contrary constructions of the sayd Text giuen by the Protestants The lyke subtility our aduersaries to wit the Centurists D. Whitaker Illyricus and others do vse when the call Catholike doctrines as they are maintained by vs Idolatry Heresies Blasphemies c. thereby to intimate that the Papists are no members of Christs Church which very doctrines as they are taught by the ancient Fathers the Protestants stile but nauos naenia errores c. with intention to shew that the Protestants do not deuide themselues from the Church of which the Fathers were members O incredible and serpentine Craft and Imposture But to launce further in discoursing of the Comparison betweene the Fathers and the Protestants For I hould it my honour to be their poore Aduocate vpon earth and I hope that in their Seraphicall and burning Charity they wil be my Adocate in Heauen and will vouchsafe to intercede to his Diuine Maiesty for the remission of my infinite sinnes and transgressions Heere I say that any true and zealous Christian ought to haue a sensible griefe and religious Resent to see that Saphyrs should be preferred before Diamonds the lowest Shrubs to dare to contend in height with the Cedars of Lybanus vpstart Innouation to take the wall as I may say of reuerend and gray-hayrd Antiquity I meane that Luther Swinglius Melancthon Caluin Beza and such refuse of men should shoulder out of the due Seatâ— of Honour and Authority Austin Ierome Epiphanius the Gregories the Cyrills Basil Ambrose Hylary Optatus Athanasius Cyprian Ephrem Irenaeus Ignatius Polycarpus and diuers other Fathers of those Primitiue and purest tymes But to descend more particularly to the dissecting of this point I hould it most conducing to present to the Readers Eye certaine forcible Circumstances aduantaging the ancient Fathers much aboue the Protestants for the searching and picking out the true and intended sense of the Holy Ghost in the Texts of sacred Writ produced either by the Catholiks or the Protestants Thus I meane to Parallele the Fathers with the ProtestaÌ„ts not as Plutarch did by comparing Worthy Men with Worthy Men but by ballancing the ancient graue and most literate Doctours with certaine Nouellizing and but competently learned Sectaries 1. And to beginne Our first Circumstance may be taken from the different times wherein the Fathers and the former Protestants did liue The Fathers as is knowne florished in those pure tymes neere to Christ and his Apostles when his Spouse I meane his Church remayned intemerate and incontaminate as then not brooking any defiled touch but of one Heretike We may adioyne hereto that in regard of their proximity in tyme to Christ for some of them liued in the (a) Ignatius Dionysius Areopagita liued in the dayes of the Apostles Apostles dayes others in the next (b) Iustinus Martyr Pope Pius Ireneus liued in the second age Origen Tertullian Cyprian c. in the third age Athanasius Hilarius Cyrill of Ierusalem Ambrose Basil Optatus Gregorius Nyssenus Gregorius Nazianzenus Ephrem Epiphanius c. in the fourth Age in which age was celebrated the Councell of Nyce Gaudentius Chrysostome Ierome Austin Cyrill of Alexandria Proclus Constantinopolitanus Theodoret Gelasius Leo Pope Hilarius Eusebius Emyssenus in the fifth age Gregory the Great and Austin our Apostle in the sixt age ensuing ages the true Fayth and Doctrine and consequently the true meaning of the Scripture might well be Paraphrazed by force of Tradition during that short desceÌ„t of the Church ech man receauing from his Predecessour euen from hand to hand the practise of the true Religion so as such Men as then would not acknowledge the splendour of the Catholike Religion in those firster Tymes may well resemble the stars when they are darkened through ouer much light This far of this Circumstance in behalfe of the Fathers from whence we may gather that diuers of them liued a thousand yeares since others more then fifteene hundred But now let vs cast our eye vpon the other End of the Ballance Haue our Protestant Writers beene in Rerum Natura fifteene hundred yeares since Haue they beene a thousand yeares Haue they beene
l. 4. cap. 17. §. 16. Marcion is raised out of Hell And in like sort Caluin thus more writeth The (t) Admonit 3. ad Westâ—y balum Lutherans are forgets and Lyars These implacable and mutuall dissentions betweene the Lutherans and the Caluinists are so great and irreconcileable as that Conradus (u) Schlusselburg in Theolog. Caluinist in his Catalogue praecipuorum Doctrinae Capitum c. Schlusselburg the great Lutheran reciteth three and thirty seuerall Articles of Doctrine in question and controuerted betweene the Lutherans whom he defendeth and the Caluinists against whom he writeth And Luke Osiander the Protestant did write a Treatise bearing this title Enchiridion Controuersiarum quas Augustanae Confessionis Theologi habent cum Caluinianis Printed Tubingae 1603. And Hubberus a learned Lutheran wrote a booke in Dutch printed Regiomonti 1592. hauing this title The Opposition of the Lutheran and Caluinian Doctrine in certaine chiefe Articles of Fayth So iust reason had Nicolaus Gallus the Protestant and superintendent at Ratisbone thus to complayne of the Contentions betweene his owne Brethren all Protestants Non (x) In Thesibus of Hypoiâ—esibus sunt leues c. The dissentions that are among vs are not of light matters but of the greatest articles of Christian Doctrine of the Law and the Gospell of Iustification and good Workes c. And finally Pappus the Protestant hath no lesse resentment and feeling touching this point thus writing Etsi (y) Papipus in Theolog. Caluinist l 1. Art 28. initio de vno tantùm articulo c. Although in the beginning one only Article was called into doubt notwithstanding the Caluinists are now so far gone as they call in doubt neither few neither the least Articles of Christian Doctrine c. With whome conspites Bullinger the Protestant in these words Ipsi inter (*) Bullinger in his â—undamentum fiâ—mum cap. 1. pag. 5. se Euangelici acriter pungunt pugnant c. Those alone who are professours of the Gospell do vehemently prick and feight one against another And from hence are hard among vs those vnfortunate names or appellations of the Lutherans and the Swinglians 3. In this next place let vs behould how the Lutherans do agree among themselues Their contentions are so great that Conradus Schlussenburg (z) Schlussâ—lb in Catal. Haeret nostri temporis l. 2. the most eminent Lutheran placeth six sorts of his owne Lutherans in the Catalogue of Heretikes And from this seuerall sort of Lutherans did first rise that distinction of Molles Lutherant and Rigidi Lutherani These seuerall Kinds of Lutherans had seuerall appellations or names for some of them were called Substantarij for teaching sinne to be of the essence and nature of Man Others opposite to these were tearmed Accidentarij who impugned the former Opinion Some called Vbiquitarij for confounding Christs Humanity with his Diuinity Some called Osiandrians in regard of their different Doctrine of Iustification Some others were styled Maiorists of Gregorius Maior in respect of the necessity of Good Workes Others Flaccians of Flaccus Illyricus who oppugned the Maiorists therein Finally others were denominated Adiaphorists for maintayning the indifferency of Rites and Ceremonies wherein they are greatly written against by the Flaccians Now all these as aboue is said are Lutherans and do imbrace and acknowledg the Confession of Augusta which Confession of fayth the Caluinists do wholy reiect And yet these Seuerall sorts of Lutherans haue written and published seuerall Bookes one against another in defence of their seuerall maintayned different Doctrines 4. To come to the Sacramentaries or Caluinists alone we find that Castalio the Sacramentary or Caluinist condemneth Caluin himselfe for his presumed Doctrine of God being the Authour of sinne thus writing hereof By this (a) Castal l. ad Caluinum de Praedestinat meanes not the Deuill but the God of Caluin is the Father of Lyes But that God which the holy Scripture teacheth is altogether contrary to this God of Caluin And then after The true God came to destroy the workes of the Caluinian God And these two Gods as they be contrary in Nature one to another so they beget and bring forth Children of contrary disposition to wit that God of Caluin Children without mercy proud c. Thus the foresaid Castalio In like sort Caluin (1) L. de Coena Dom. l. 4 Instit c. 15. sect 1 wholy condemneth Swinglius for his teaching that the Sacraments are bare externall signes and (2) Epist. ad quandam Germaniae Ciuitatem fol. 196. Swinglius reciprocally condemneth Caluin for his teaching that to the Sacraments more is attributed then to externall signes According to these dissentions of the Protestants or Sacramentaries among themselues Doctour Willet a formall Protestant thus reprehendeth M. Hooker D. Couell and others in these words From this Fountayne (b) In his meditat vpon the 12â— Psalme haue sprung forth those and such other whirlepooles and bubbles of new doctrine c. and then after Thus haue some beene bould to teach and write who as some Schismatikes meaning the Puritans haue disturbed the peace of the Church one way in externall matters concerning Discipline they haue troubled the Church another way by opposing themselues by new quirks and deuises to the soundnes of Doctrine among Protestants Thus far D. Willet of the strifes among the moderate Protestants themselues In this last passage we will descend more particularly to the doctrinall contentions of English moderate Protestants and English Puritans And to begin the English Puritans writing against the English Protestants thus say If (c) In a Treatise entituled A Christian and modest offer p. 11. we be in errour and the Prelats on the contrary side haue the truth we protest to all the World that the Pope and the Church of Rome and in them God and Christ haue great wrong and indignity offered vnto them in that they are reiected c. And more the English Puritans thus complayn hereof Do we (d) In the mild defence of the silenced Ministers supplication to the high Court of ParlameÌ„t vary from the sincere doctrine of the Scripture Nay rather many of them meaning the Bishops and their Adherents do much swarue from the same touching generall Grace and the death of Christ for euery particular person c. Touching the manner of Christs presence in the Eucharist c. Finally the English Puritans do more fully dismaske themselues thus bursting out and maintayning that the (e) These Positions of the Puritans are verbally recited and condemned in the booke entituled Constitutions and Canons Ecclesiasticall printed anno 1604 Worship of the Church of England is corrupt superstitious vnlawfull repugnant to the Scriptures Againe The Articles of the Bishops Religion are erroneous their rites Antichristian Aâ—d yet more The gouerment of the Church of England vnder his Maiesty by Archbishops and Deanes is Antichristian and repugnant to the word of God 6. Now to turne ouer
Profession of the truth of Christ. To contract this point D. Couell thus expresly teacheth We (r) In his Defence of M. Hooker pag. 77. affirme them of the Church of Rome to be parts of the Church of God and that those who liue and dye in that Church may notwithstanding be saued charging other Protestants teaching the contrary to vse his owne words with ignorant Zeale Thus much touching the dissentions of the Puritans and the moderate Protestants concerning the saluation of Papists dying Papists coÌ„cluding this point with the iudgment of the Deuiues of Geneua contrary to other their brethren who teach that the Baptisme of Catholike Children either by Protestant Ministers or Catholike Priests is aualeable because say they the (s) So teach the Deuines of Geneua in the Propositions and Principles disputed 〈◊〉 Geneua p. 128. Children are comprehended within the Couenant of eternall life by meanes of the Fayth of their Parents Which very point is in like manner taught to the great dislike of many Puritans by D. Whitguift (t) In his Defence pag. 62â— and M. Hooker (u) Eccles pol. l. 5. pag. 1â—â— For most if not all the Puritans teach that Papists dying Papists cannot be saued seeing say they their Fayth is Idolatry and superstition The X. Paragraph I Next come to the Ancient Fathers because they were the most learned and eminent members of the Ancient Church where we shall see the strang diuersity of the Protestants Iudgments of them Some of the Protestants reuerencing and imbracing their Authorities others wholy betrampling their testimonies and entertayning them with all contempt and scorne And First we will alledge the iudgments of diuers Protestants admitting their Authorities and worth according hereto we fynd that D. Iewell in his Sermon at Paules Crosse thus cryed out O Gregory O Austin O Ierome c. if we be deceaued you haue deceaued vs And after in the said Sermon As I said before so I say againe I am content to yield and subscribe if any of our learned Aduersaries or if all the learned men that be aliue be able to bring any one sufficient sentence out of any old Catholike Doctour or Father or out of any old Generall Councell for the space of six hundred yeares after Christ Which challenge D. Whitaker after iustified in these words writing to Father Campian Audi (x) Whitak in respons ad ration Camp rat 5. Campiane c. Heare O Campian that most true and constant Challenge which Iewell that day made when he appealed to the antiquity of the first six hundred yeares c. That is the proffer and Challenge of vs all we do promise the same with Iewell and we will make it good D. Sutcliffe thus auerreth The (y) In his Exam. of D. KellisoÌ„s suruey Fathers in all points are for vs and not for the Pope D. Willet is no lesse confident herein thus protesting I take (z) In his Antilog p. 263. God to witnes before whom I must render an account c. that the same Fayth and Religion which I defend is taught and confirmed in the more substantiall points by those Histories Councells and Fathers that liued within fyue or six hundred yeares after Christ. Kempnitius We (a) In Exam. Concil Trident. part 1. pag. 74. doubt not but that the Primitiue Church receaued from the Apostles and Apostolicall men not only the text of Scripture but also the right and natiue sense thereof And againe We are greatly confirmed in the true and sound sense of the Scripture by the testimony of the ancient Church The Confession of Bohemia The (b) In the Harmony of Confessions pag. 400. ancient Church is the true and best Mistris of posterity and going before leadeth vs the way D. Bancroft speaking of Caluin and Beza thus sayth For (c) In his Suruey of the pretended holy Discipline M. Caluin and M. Beza I do thinke of them as their Writings do deserue But yet I thinke better of the ancient Fathers I must confesse I will conclude this their acknowledgment of the Primitiue Church and Fathers with D. Iewell with whom I first did begin he thus writing The Primitiue (d) In his Defence of the Apology Church which was vnder the Apostles and Martyrs hath euer beene accounted the Purest of all others without exception But now let vs see how Diametrically and repugnantly other Protestants stand to these former Protestants touching the Authority and dignity of the ancient Fathers And to forbeare the former Confessions of Protestants touching the Inuisibility of their Church during the first fiue or six hundred yeares after Christ aboue related which euidently demonstrateth that such Protestants who teach so long an Inuisibility do consequently teach and grant that the Fathers of those tymes were in iudgment Papists and not Protestants for if they had beene Protestants then the Protestanticall Church had most remarkably beene visible and conspicuous in the said Fathers To forbeare the iteration I say therof I will descend to the particular Reproualls giuen by the Protestants against them And first do we not find the same D. Whitaker obserue the inconstancy of this man who aboue so much maintayned D Iewells appeale thus to write Ex (e) Whitak contra Duraeum l. 6. p. 423. Patrum erroribus vester ille religionis Cento consutus est Your Popish Religion is but a patched Couerlet of the Fathers errours sowed together Pomeran the Protestants thus writeth Nostri Patres siue sancti fiue non sancti c. Our (g) Pomeran in Ioâ—au ancient Fathers whether they were holy or not holy I not much rest vpon were blinded with the spirit of Montanus and through humane Traditions Doctrines of the Deuills c. they did not teach purely of Iustification c. Neither were they sollicitous to preach Iesus Christ in his Gospell Iacobus Acontius the Protestant thus condemneth the Fathers Quidem (h) In stratagem Satanae l. c. p. 196. eò redierunt c. Certaine men meaning Protestants are gone so far as that they would haue all points to be tryed by the authorities of the Fathers c. But this custome I hould to be most pernicious and altogether to be auoided D. Humfrey so smally pryaeth the Fathers as that he rebuked D. Whitaker for renewing D. Iewels challenge in appealing to the ancient Fathers aboue related in this manner D. Whitaker (i) Lib. de vita Iewel li. printed at London pag. 212. gaue the Papists too large a scope was iniurious to himselfe and after a manner spoyled himselfe and the Church Melancthon (k) In 1. Cor. cap. 3. Presently (k) In 1. Cor. cap. 3. from the beginning of the Church the ancient Fathers obscured the Doctrine concerning Iustification by Fayth encreased Ceremonyes and deuised peculiar worships Beza thus ballanceth the Fathers with the Protestants of this age saving Yf we (l) In Epist Theolog Ep. 1. compare our tymes next to the