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
(n) De Eccles contra Bellarm. controuer 2. q 5. pag. 327. among the Papists are but futiles concerning things of small importance And D. Fulke agreeth with him saying As for the (o) Against Heskins Sanders c. pag. 295. consent and peace of the Popish Church it proueth nothing but that the Diuell had all things at his Will and therefore might sleepe thus truly acknowledging Vnity in Fayth in the Roman Church but most maliciously transferring the Cause therof to him who is the chiefe Enemy to Vnity But Syr Edwin Sands a most remarkable Protestant doth not only acknowledge all war of dissention in our Catholike Church but also giueth his reason thereof in these Words The Papists (p) In his Relation fol. 8. haue the Pope as a common Father Aduiser and Conductour to reconcile their iarres to decide their differences to draw their Religion by consent of Councells to Vnity c. To whose Iudgment herein subscribeth Andraeas Duditius the Protestant aboue mentioned in the Epistle Dedicatory who thus writeth The Roman (q) Beza reporteth these words of Duditius in his Epist Theolog. Epist. ad Duditium Church is not deuided with so many Dissâ—ntions but it hath the plausible apparence of Venerable Antiquity Ordinary Succession and Perpetuall Consent Thus Duditius And thus farre by way of Preuention of all such Arguments as the Protestant Wryters may seeme to vrge thereby to make their Ignorant followers belieue that the Catholiks do labour with one and the same disease with themselues touching disagreements in points of Fayth and Religion Only before I passe further I thinke good to relate that ordinary and common refuge and tergiuersation which diuers Protestants of England being vpbrayded with disagreements in Fayth among themselues are accustomed to fly vnto who thus reason I am an English Protestant I litle regard how forraine Protestants disagree among themselues I am content to range my selfe vnder our English learned Protestants who I am assured maintayne the Truth of Fayth without any contradiction or dissention among themselues Now because this point requyreth a large and full Answere therefore as willing to contract this Preface in as few words as conueniently I may I refer the Reader for his full satisfaction herein to the latter end of this ensuing Treatise viz. at 22. Paragraph where he shall see the Vanity of this silly euasion fully layed open and answered Before I come to any other Passages of this Preface I hould it not amisse to relate for the benefit of others what happened touching these former Points to my selfe In my being in Spayne a Chaplayne of the English Embassadours there resyding being my former familiar acquaintance in England oftentimes came to the place where I there studied and did much solicite and diswade me from entring into Holy Orders for then I was not Priest His chiefest argument by him alledged was taken out of D. Mortons Apologia Catholica which booke it seemes he had studyed diâ—igently touching the dissentions in doctrine of some few broken Catholiks aboue alledged as Erasmus Nilus Cassander c. as also from the dissention of the Thomists and Scotists touching the Conception of our B. Lady the Chaplaine much vrging and inferring that our Catholike Religion as wanting Vnity in doctrine in the Professours thereof could not be true This his Argument for a tyme I grant seemed very strong to me I then being but yong and not conuersant in the Protestants owne bookes thereby to discerne their dissentions in doctrine and did cause me to defer my taking of Priesthood a yeare or more longer then afore I was determined to haue done But after acquainting others of my daily familiars much read in the Protestants Writings with this my doubt they fully resolued and satisfyed me touching those Pseudo Catholiks to wit what kind of Men they were how vpon what grounds they for the tyme dissented from the then Common doctrine of the Catholike Church As also I was then informed how the Question of the immaculate Conception of the B. Virgin was not defined on either syde by the Church and that therefore it was lawfull without any breach of Vnity to maintayne either part Vpon whose learned Resolution all my former doubt instantly vanished away And indeed this Accident first be got a desire in me to looke into the Protestants Works more fully to see whether they had thy disagreements in Fayth amoÌ„g them So forcible we see the Argument drawne from waÌ„t of Vnity in Fayth though but indirectly and with mistaking vrged seemes to proue that Religion which wanteth Vnity in Fayth and doctrine cannot be the true Religion instituted by our Sauiour Iesus Christ But to recall my selfe and to proceed further In the next place of this my Preface I will demonstrate the absolute necessity of Vnion touching Matters of Fayth in the Church of God it being an acknowledged and inseparable Marke thereof and how incompatible dissentions and Errours in Fayth are with the said true Church Adulterari (r) August lib. de Vnitate Ecclesia non potest sponsa Christi Incorrupta est pudica This I will euict both from humane and diuine Authorities and will begin with humane proofes and so ascend in weight of proofes to the diuine Scriptures And first I will alledge some testimonies of Protestants themselues For do we not fynd Luther thus to teach A Kingdome (s) Luther tom 3. Witten berg in Psalm 5. fol. 166. deuided in it selfe shall not stand Neither haue any Heretiks at any tyme beene ouercome by force or Subtilty but by mutuall dissention Neither doth Christ fight with them otherwise then with a spirit of giddinesse and disagreement And more The Authours (t) Luth. tom 5. Witten berg in Galat. c. 5. fol. 416. of Schismes are disagreeing among themselues c. They byte and deuours one another c. till at the last they perish c. O see how truly his owne Words do recoyle vpon himselfe The Like want of this Vnity in doctrine do the Deuines of Manifold vrge as a Marke of a false Church against the Sacramentaries to impugne their doctrine those deuines thus writing We haue (u) Theologi Mansfeldenses in Confessione Mansfeldica Latina fol. 110. iust reason to hold in suspition the doctrine of the Sacramentaries in that they are not concordant in one and the same sentence or iudgment but are among themselues deuided so as some of them are called Carolostadians others Swinglians Occolampadians Caluinists c. And the same kind of argument is vsed by the Deuines of Heidelberge all Protestants against the Anabaptists thus vrging Si (x) Proâ—ocollo Frankaltalensi nâ— Praefatad Anabaptistas vobis Ecclesiae titulum concedere vellemus c. Yf we would grant to you the name of a Church what Sect among you should be reputed the Church of God seing you are deuided into so many Sects To come in this next place to the
ΑΔΕΛΦΟΜΑΧΙΑ OR THE WARRS OF PROTESTANCY Being a Treatise wherein are layd open the wonderfull and almost incredible DISSENTIONS of the Protestants among themselues in most if not all Articles of Protestācy And this proued from their owne wordes writinges VVritten by a Cath. Priest WHEREVNTO IS ADIOYNED A briefe Appendix in which is proued First That the Ancient Fathers by the acknowledgments of the learned Protestants taught our Cath. and Roman Fayth Secondly That the said Fathers haue diuers aduantages aboue the Protestant Writers for finding out the true sense of the Scripture I will set the Aegyptians against the Aegyptians so euery one shall fight against his Brother Isa 19. M.DC.XXXVII TO THE LEARNED PROTESTANT WRYTERS the Authour of this Treatise vvisheth all true Fayth LEARNED MEN. It may be you will thinke strange that I haue selected you from all others to dedicate this small Treatise vnto I cannot expect your Patronage heereof in regard of the disparity of our Religions My mayne Allectiue of this my Dedication is Because You being placed vpon the stage of the Worlds Eye and most different from me in Fayth and Religion may by reading these few leaues perceaue with what disease of Contrarieties in Fayth Protestancy being your owne Religion doth labour A most dangerous sicknes and such as in tyme through its violent Conuulsions may threaten its owne future dissolution Heere you shall fynd that the chiefest Protestants haue with their Pens made infinit blots and blurs of Contradictions in their Writings So certaine it is that the high swelling Riuer of Protestancy is fedde with the different or rather most opposite opinions of ech Professour of it Therefore I probably assure my selfe and the rather in regard of your presumed Integrity Learning and other good Parts that after your perusall of this Treatise you will euen blush in your owne Brethrens behalfe For is it not strange and deseruing Admiration to fynd men otherwise reputed most learned to be so flexuous variable and of such fluctuating iudgments touching their doctrines as that Andraeas Duditius a literate Protestant doth in these words following euaporate forth his griefe conceaued through his owne Brethrens dissentions In (a) Beza in Epist. Theolog. epist. ad Dudit pag. 5. relateth these words of Duditius what Religion sayth he do they agree who impugne the Roman Bishop If you examin all from the head to the foote you shall almost fynd nothing affirmed by one which another will not affirme to be wicked c. Their deuines do daily differ from themselues c. menstruam fidem habent coyning a Monthly Fayth Thus we see how Duditius strikes his owne Religion euen in its mayster-Veyne Who notwithstanding is called by Beza (b) Beza vbi supra pag. 1. Clarissimus ornatissimus Vir and saluted by him by the name of (c) vbi supra pag. 2. Frater And the Learned Melancthon complayneth in like sort of this point saying Quos (d) The authour of the Treatise intituled A mirrour for Martinists printed 1590. pag. 24. relateth these words as spoken by Melancthon fugiamus habemus meaning the Papists sed quos sequamur non intelligimus In so much as he further writeth in one of his Bookes Nulla (e) Melancthon in Concil Theolog. part 1. pag. 149. res aquè deterret homines ab Euangelio ac nostra discordia Thus Learned Men you see that the Sphere of Protestancy euen in the iudgment of its owne Mathematicians turneth vpon the Poles of Dissention in doctrine I presume that you haue made great progresse not only in the study of Diuinity but also in humane Learning and Philosophy Call then to remembrance How God in his Creation of the World and the parts thereof may seeme euen zealously to affect Vnity Concordancy Non (f) 1. Cor. 14. est dissentionis Deus fed Facis For first do we not see how the seuerall Spheres in Heauen in their continuall rotation and mouing both in respect of Primum Mobile as also of their peculiar Motions do notwithstanding the diuersity of them still moue without any hindrance or crossing one of anothers Motions in that sweet temper as that some of the Philosophers did ascribe a pleasing and Musicall Harmony to such their Motions In like sort to contemplate vpon the Elements How hath that supreme Workman made them to conspire and agree togeather through force of their symbolizing qualities In so much as by this meanes there is a Transelementation among them one turning it selfe into another Againe how wonderfully by the hand of the same Diuine Prouidence do the Inferiour Causes in Nature humble as it were and subiect themselues to the Higher Causes without the least Reluctation or Contradiction In the proportion of Mans body and the Faculties thereof what Miracles of Vnity and Concordancy are found one member thereof becomming seruiceable to another and all of them Vniting the forces without any mutiny as I may say for the keeping of the whole Body in a gratefull repose of Health Yf then God who hath created all things in Numero Pondere Mensura Who is euer working yet euer quiet more radiant shyning in his Works then all Light more high then all sublimity and yet more low then any depth Being aboue all in gouerning of things Vnderneath all in supporting of things Finally internall in all things by his penetration externall to all things by his comprehending them within his large Circumference If then I say this most wise Intelligence or Spirit Spiritus (g) Ioan. 4. est Deus be so sollicitous in the structure and manner of creating preseruing of things created and this with a most stupendious and conspiring Symmetry Proportion and Consonancy not brooking in them the least iarre of Diuision how can it be thought that he would institute a Religion for the sauing of Mans Soule for whom all other things are created which consisteth of such Heterogenious and different doctrines as Protestancy is found to be exhaling and breathing nothing but Enormity in Manners Simulties Oppositions and manifest Contradictions in Fayth the Professours thereof tearing asunder ech others reputation honour with their violent Philippicks and declamatory Satyrs It is not probable It is not credible It is not possible The true Church of Christ is charactred in sacred Writ with the stampe of Vnity therefore it is stiled (h) Ioan. 20. One sheepfould (i) Rom. 1◠One Body (k) Cant. 6. One Spouse These things then Worthy Men being thus explorate and euident let not the fruition of temporall Preferments and Opulency of state neither the Applause of Men being but a poore wyndy purchase of Ayre nor any other humane and transitory Respects since all these are but glorious and guilded Miseries seele vp your Iudgment and Will from acknowledging and practizing the truth of Religion (l) Matth. 10. Quid prodest homini si vniuersum mundum lacretur Animae verò suae detrimentum
Authoriries of the ancient Fathers Whose Pens were euer imployed against euery then new arising Doctrine not bearing Vnity to the Fayth of Gods Vniuersall Church we fynd S. Athanasius thus to Wryte Jllud (y) Orat. 1. contra Arianos quoque prorsus admirabile c. This also is very wonderfull that all Heresyes in coyning diuers things do differ in themselues and do iointly agree in defence of falshood S. Chrysostome sharpeneth his penne in this sort against the Enemyes of Vnity in Fayth Omnes Infideles (z) Opera imperfect in Math. hom 20. qui sub diabolo sunt c. All such Infidells or Misbelieuers which are in the power of the Diuell are not vnited but are deuided through diuersity of Opinions And such is the want of Fayth among Hereticks who neuer agree in one consent of Things but maintayne as seuerall Opinions as themselues are seuerall in number Thus S. Chrysostome S. Hilarius in this sort pensilleth out the face and countenance of disagreing Heretiks (a) L. 7. dâ— Trinitate Haeretici omnes contra Ecclesiam veniunt c. All Heretiks do assault the Church But whiles Heretiks do mutually ouercome one another they ouercome nothing therin since their Victory when one Heresy doth euen fight against another is finally become the TriuÌ„ph of the Church Tertullian (b) L. de Praescription aduersus Haeres 41. writes of this point in this manner Inspectae Haereses omnes c. All Heresyes being truly looked into are deprehended to dissent in many things euen with thiâ— owne Authours I will conclude with Irenaeus Videmus (c) L. 1. c. 5. in initio nunc corum inconstantem sententiam c. We now see their inconstant iudgment who if they be but two or three in number how diuersly they teach the same things And further the said Father Durum (d) Vbi supra c. 1â— est omnium describere sententias c. Jt is a difficult thing to set downe the different Sentences of all Hereticks For greater breuity of this point I refer the Reader to the testimonies of S. Ierome (e) In Math. â—4 S. Austin (f) Contra Epist Parmenian l. 3. c. 4. S. Ambrose (g) L. de fide ad Gratianum c. â— and the Councell of (h) In de cretis Synod Niâ—e nae contra Haeresâ—m Arianam Nyce And thus far touching the Fathers herein Now in this last place to ascend to the sacred Authorities of Gods Word which are the stamps sealing vp the Truth of all the former Humane Authorities which testimonies I reserue hitherto wherewith to close yp the Iudgment of the Reader herein And first to shew the Vglines of Dissention we read (i) Luc. 11. Euery Kingdome deuided in it selfe shall perish And vpon this ground the Prophet thus prayeth Destroy (k) Psalm â—5 O Lord and deuide their Tongues implying hereby that their deuided Tongues in iudgment shall occasion their destruction And another Prophet in further proofe of this point thus hath left recorded Their (l) Ose â—0 Hart is deuided they shall now perish And the Wiseman instructeth vs in these Words God (m) Prouerb 6. hateth him that raiseth vp Contentions among Brethren All which Scripturall Authorities as they shew the malice wickednes of Disunion and Dissention in generall so they implicitly and potentially proue that Want of Vnity in Doctrine cannot stand with true Fayth Therefore the more reason had the Apostle S. Paul to vse this his feruerous admonition to the Christians of his tyme saying I beseech (n) 1. Cor. 1. you Brethren that there be no dissentions among you Not forsaking (o) Hebr. 10. the fellowship which we haue among our selues Neither is the Apostle lesse slow in recommending the Vertue of Vnity in expresse words though this be coincident with the former for thus he instructeth his followers I beseech (p) 1. Cor. 1. you that you all speake one thing be you knit togeather in one mind and one iudgment (q) Ephes 4. Endeuoring to keep the Vnity of spirit in the band of peace God is the God (r) 1. Cor. 14. not of diuision but of Peace And according hereto we read that our Sauiour prayed for the Members of his Church that they may be One (s) Ioan. 17. And to conclude according to this his prayer it is recorded that the Multitude of them which belieued were (t) Act. 4. of One Hart and One Soule so luxuriant abounding we fynd the sacred Scriptures to be â—or the extirpation of all Dissention and Diâ—ision out of the society of Christians and â—or the entertayning of Vnity among them in all Matters of Religion Now then hauing thus demonstrated the Necessity of Vnion in matters of Fayth both from diuine and humane Authorities and withall hauing in the beginning aboue as it were beset all wayes passages by which our Aduersaries might in a vulgar iudgment seeme to assault vs by their pretence of some weake and feeble Reasons (u) Szegedin the Protestant in loc om pag. 1â—4 thus saith Vnity one of the Notes of the Church for proofe of Diuision in Fayth to be in our Catholike Church it remayneth that we hasten to shew whether Vnity in Fayth as being a Marke of the true Church euen by the iudgment of Protestants themselues can be found in Protestancy Or in place thereof implacable and irreconcileable Disagreements and Warres A most foule scarre or moale to remayne vpon the Fayth of the supposed Chiefe Professours of the Ghospell So indisputably true it is that Protestancy lyes exposed or rather becomes thrall to all Fluctuation Inconstancy in doctrine And with this I say I will hasten to present to the sight of the Reader that face which is ingendred of so many Contradictions in Fayth and I will be content for the tyme to become the Protestants Herauld in blasing the Armes of their Contentions So shall the Reader withall discerne that the Protestants Pens are euer prest and ready to discharge vpon their owne Brethren for matter of Fayth and Religion euen whole Volleys of shot of most reproachfull Words and intemperate Language ΑΔΕΛΦΟΜΑΧΙΑ OR THE WARRS OF PROTESTANCY The I. Paragraph BEFORE we enter into the distentions of the Protestants touching particular Doctrines seuerally maintayned by seuerall sydes of them I will first lay open with what kind and brotherly language one Sect of them and yet all good Protestants doth entertayne another Now this Discors Concordia this disagreeing Harmony of theirs consisteth of many parts To wit First of the Lutherans against the Sacramentaries I meane the Swinglians and Caluinists then reciprocally of the Caluinists against the Lutherans Secondly The Lutherans among themselues Thirdly The Caluinists among them selues Fourthly The Moderate Protestant against the Puritan and the Puritan against the Moderate Protestant within which Clause are comprehended the Eâ—gâ—â—sh Moderate Protestants and the English Puritans 1 And to
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
tymes of the Apostles my iudgment is that those tymes had plus conscientiae scientiae minus and we scientia plus conscientiae minus The Archbishop of Canterbury thus vanteth against those ancient tymes The (m) In his Defence of the answere to the Admonition pag. 472. 473. Doctrine taught professed by our Bishops at this day is more perfect and sounder then it was in any age after the Apostles I will close vp the Aristarchian and censuring iudgments of the Protestants against the ancient Fathers merely contrary to the former alledged Protestants with the scurrilous and depressing words of Luther passed vpon them who thus in one place writeth The (n) Tom. 2. Wittenb anno 1551. lib. de seruo arbitrio Fathers of so many ages haue beene plainly blynd and most ignorant in the Scriptures they haue erred all their lyfe tyme and vnlesse they were amended before their deaths they were neither Saints nor appertayning to the Church And further The (o) In Colloq mensal lib. de seruo arbitrio Apology of Philip Melancthon doth far excell all the Doctours of the Church and exceedes euen Austin himselfe And of his owne iudgment with reference to their iudgments he thus Thrasonically boasteth I (p) Contra Henricum regem Angliae eare not if a thousand Austins a thousand Cyprians a thousand Churches stood against me But to come to particular Fathers marke how Luther showers downe words of reproach against them In the (q) In Colloq mensa lib cap de Patribus Ecclesia writings of Ierome there is not a word of true Fayth in Christ sound Religion Tertullian is very superstitious I haue houlden Origen long since accursed Of Chrysostome I make no account Basill is of no worth he is wholy a Monke I waygh him not of a hayre Thus Luther and with this I end this Paragraph aduertising the Reader that besides the dissentions which these last alledged Protestants haue with the former Protestants acknowledging the Fathers authorities and worth these sharpe censures deliuered in so full a manner against the Fathers make greatly in proofe of our ancient Catholike and Romay Fayth Seeing they irreplyably proue that those most blessed and learned Fathers so neere to the dayes of our Sauiour Christ and his Apostles were Papists in Fayth and Religion and not Protestants The XI Paragraph CEasing to discourse further of particular Fathers how they are admitted by some Protestants and reiected by others I will ascend to speake of Generall Councells which consist of the Assembly and confluence of many hundred of Fathers touching which point we shall fynd great contrariety of opinions among the Protestants And first for the reiecting of the authority of Generall Councels we fynd D. Whitaker thus expresly to say (r) L. dâ— Concil contra Bellarm. q. 6. Generall Councels may erre But Peter Martyr is more full and plaine herein shewing the reason why Councells are not to be admitted thus writing As long (s) L. de rotis pag. 476. as we insist in Generall Councells so long we shall continue in the Papists Errours In like manner D. Fulke thus depresseth the authority of Generall Councels The (t) In his answere to a Counterfeyt Catholike p. â—0 90. and p. 86. whole Church militant may erre altogether as euery part thereof Beza actually chargeth the Primitiue Generall Councells with errour saying (u) In his Preface vpon the New Testament Dedicated to the Prince of Condy. anno 1587. Euen in the best tymes meaning the Primitiue tymes the ambition ignorance and lewdnes of Bishops was such that the very blynd may easely perceaue how that Satan was President in their Assemblies But now obserue how other learned Protestants contradict their former brethrens sentences herein And first Doctour Bilson discouâ—sing of the meanes to decyde Controuersies in Fayth thus writeth To haue (x) In his perpetuall Gouerment c. pag. 37â— no Iudge for the ending of Ecclesiasticall contentions were the vtter subuersion of all peace thereupon the said Doctour concludes thus Synods (y) Vbi suprà p. 370. are an externall Iudiciall meanes to discerne errours and the surest meanes to decide doubts And he further thus writeth Yf (z) Vbi suprà pag. 374. Synods were not the Church neither at any tyme was nor indeed safely can be without tempests D. Sutcliffe as not allowing triall of Controuersies only by Scripture thus writeth (a) In his reuiew of his Examination of D. Kellisons Suruey printed 1â—06 p. 41. It is false that we will admit no iudge but Scripture for mâ— appeale still to a lawfull Generall Councell M. Hooker (b) In his Preface to his booke of Ecclesiast Policy relateth now Beza as being tyred with disputs only from Scripture submitteth himselfe finally to a lawfull Assembly or Councell And the said M. Hooker in the place aboue alledged thus further writeth We are sure of this that Nature Scripture and Experience haue taught the world for the ending of Controuersies to submit it selfe vnto some iudieâ— all and definitiue sentence meaning to the iudgment or a Generall Councell D. Field conspireth with M. Hooker herein thus writing (c) In his Treatise of the Church in his Epist. Dedicat. Seeing the controuersies in Religion in our tyme are growne so many in number and in nature so intricate that few haue tyme leasure and strength to examine them what remayneth for man desirous of satisfaction in things of such consequence but diligently to search out which among all the Societies of the men in the World is that blessed Company of Holy ones that househould of Fayth that spouse of Christ that Church of the liuing God c. He meaning the iudgment of the Church deliuered in a Generall Councell To conclude an Externall iudgment or Definitiue Sentence besides the Scripture which is chiefly the sentence of a Generall Councell is further taught by D. Baneroft (d) In his Sermon preached 1. February 1588 pag. 4â— D. Couell (e) In his modest Examination pag. 108. and 109. and finally to omit others euen by the Puritanes of whose iudgment herein sâ—e D. Baneroftâ— (f) Pag. 1â—4 Suruey The XII Paragraph TO come to Traditions That they are reiected by most Protestants it will be needlesse much to labour therein Seeing they are so luxuriant especially the Puritans and the most forward Protestants and abundant in the condemnation of all Traditions yet obserue (k) L. â— pistol Swinglij Oecolamp pag. 301. how diuers points of Christian Fayth not taught in the Scriptures are acknowledged by other learned Protestants to be Apostolicall Traditions And to begin (g) Tom. â— l. de Baptism fol. 9â— Swinglius and h Oecolampadius confesse that Baptisme of Infants is not taught in the Scripture to whose iudgment D. Field subscribeth in these words (i) Of the Church pag. â—1â— Baptisme of Infants is a Tradition because it is not expresly deliuered in Scripture
regard This refuge and tergiuersation is most poore First in that there is no more reason why a man should be rather an English Protestant then any other kind of Protestant Since all kinds of Protestancy as reiecting the authority of Gods vniuersall Church proceed Originally from the priuate Spirit to the which Protestancy euen commits Idolatry And yet there is no more reason why an English ProtestaÌ„t should assume to himselfe an infallibility of his priuate Spirit then any other foraine Protestant of other Country SecoÌ„dly because the English Protestants haue no reason to disclayme from the Protestants of other Countries if so we will belieue the English Protestants themselues for D. Iewell though most falsly thus teacheth The Lutherans and the Swinglians (s) D. Iewell in his Apology of the Church of England p. 101. within which number the English Protestants are comprehended are good friends they vary not betweene themselues vpon the principles and Foundations of their Religion but only vpon one Question which is neither waighty nor great With whom agreeth D. Whitaker speaking to his Aduersary Father Campian for his conioyning together the Lutherans and Swinglians in Fayth and Religion for this Doctour thus writeth Quòd (t) In respons ad rationes Camp rat 8. versus â—â—em autem Lutheranâ—s cum Swinglianis coniungere voluisti in eo nos quidem nequaquam offendisti c. In that thou dost conioyne and vnite the Lutherans the Swinglians together thou dost not offend vs for we willingly honour Luther as our Father and all them meaning the Lutherans and the Swinglians as our most Deare Brethren in Christ Thirdly the inueterate Dissentions euen among the English moderate Protestants themselues as also betweene the English moderate Protestants against the English Puritans both touching the Translation of the English Bible the Common booke of prayer and diuers other points of Controuersies aboue displayed manifesteth the shallownes of this former Replye Thus much concerning the auoyding of this seely Refuge I haue thought good to insist in the discouering the vanity of it in this place though it be aboue touched in the Preface only by mentioning of it because it is the ordinary Asyle or Sanctuary whitherunto many Protestants do flye when they heare the Catholikes to vpbraid them with mutuall Dissentions in the Articles of Protestancy The XXIII Paragraph NOw before I close vp this Treatise I will draw certaine Inferences or Resultancies out of the former Premisses 1. The First whereof may concerne the beliefe of the former Catholike Points by Protestants which beliefe is indeed no supernaturall beliefe I meane it is not any of the three supernaturall vertues but only it is in them a meere priuate opinion or inducement to giue a naturall consent to that which is true For the better and more cleere illustration of which point the Reader is to conceaue that two things do necessarily concurre to the producing of the Vertue of supernaturall Fayth The one is Prima (u) S. Thomas part 2. q. 8. veritas reuelans which is God The other is called the authority of the Church This prima veritas reuelans being God is otherwise called by the Deuines Obiectum formale Fidei This prima veritas doth reueale all true points of Fayth The second to wit The Authority of the Church is called Amussit Regula or the Propounder because it propoundeth to the members of the Church all such points to be belieued which God reuealed to the Church to be belieued Now to applye this to our purpose This Prima veritas reuelant as also this Propounder do indifferently propound to the Members of the Church all points of Fayth to be belieued as well as any one only point and the Persons to whom such points of Fayth are reuealed and propounded to be belieued do through the same authority of the Church belieue all points of Fayth to be reuealed alike Therefore seeing the former Protestants belieuing the former particular Catholike Articles do belieue them not through the Authority of the Church propounding them to be belieued for if they did belieue them by force thereof they would in like sort belieue all other Catholike points seeing all of them are alike reuealed by God to the Church and alike propounded by the Church to Christians to be belieued Therefore from hence it followeth that the former Protestants do belieue the foresayd Catholike Points only through the force of their owne priuate spirit which intertayneth them as points probable and true And thus the Close of all is that the said Protestants do belieue or rather giue assent vnto Truths falsly so mans Ghostly Enemy when he speaketh the truth he lyes that is they belieue truths vpon false Grounds and Principles For they belieue certaine Catholike Doctrines but they belieue not the Church teaching those Doctrines Thus much touching the first Porisma 2. The second shal be the scandall and stumbing block which these great Dissentions among the Protestants do beget in the minds of other ProtestaÌ„ts to wit a forsaking of the Protestant Religion and imbracing the Catholike Religion To begin We fynd Duditius the markable Protestant thus to confesse of this point The (x) Beza in his Epistol Theolog. Epist ad Andraeam Duditium p. 13. relaâ—teth Duditius thus to say Protestants are caryed about with euery wynd of Doctrine now to this part now to that whose religion what it is to day you may perhaps knowe but what it wil be to morrow neither you nor they can certainly tell Thus Duditius And Syr Edwin Sands in like manner thus writeth Protestants (a) In his relation c. fol. 8. are as seuered or rather scattered troupes ech drawing aduerseway c. In like sort Georgint Maior a great Lutheran thus disconsolately writeth Obijciunt (b) In Orat de Confusionibus Dogmatum veteribus recentibus nobis Papistae c. The Papists do obiect to vs Scandals and Dissentions I do freely acknowledge such to be as cannot be sufficiently lamented And Melancthon thus complayneth hereof as is aboue noted Nulla (c) Melanch in Concil Theolog. part 1. pag. 245. res aequè deterret homines ab Euangelio ac nostra Discordia no one thing deterreth and withdraweth men more from the Gospell then the Discord among our selues And vpon this ground it is that Dresserus the Protestant thus speaketh of Staphylus who was once a Protestant Oh Theologorum dissidia (d) Dresserus in Millenar â— pa. 214. ad Catholicos defecit Staphylus Staphylus reuolted to the Catholiks by reason of the Disagreements among the Protestant Deuines And dare our Aduersaries notwithstanding suggest the Protestant Church to be the true Church it being thus depriued of Vnity the inseparable marke of the true Church 3. A third may be that whereas many Protestants aboue alledged do approue and allow many Articles of our Catholike Fayth that such Confessions euen of the Aduersaries themselues do much aduantage
themselues Petra Scandali who to all good Christians is Lapis angulularis 7. Touching the Diuersity of Persons which are included within the members of the Protestant Church aboue defended by some Protestants and denyed by others Their disagreements are so vncertaine as that some admit Papists Anabaptists Arians Heretâ—kes Infidells yea by supposall Antichrist himselfe So making their Church to consist of certaine mungreâ—l Persons whereas other Protestants do exclude all these kinds from being members of the Protestant Church Now I say their irresolution and vncertainty of Iudgment is so wonderfull herein as that no Protestant can assure himselfe with what kind of men he may communicate in practise of Fayth Religion and from what men he ought to abstayne in all such spirituall entercourse and association 8. Touching the deniall of Freewill the certainty of Reprobation and of Predestination and both without any reference to our good or bad works Contrary to other learned Protestants Iudgments How do all these Doctrines most forcibly impell men to the perpetrating of the most flagitious crymes whatsoeuer Seeing vpon these their grouÌ„ds granting them by supposall for true they may iustly Apologize for themselues First that they are to be pardoned in all such their Enormous actions seeing they had not Free-will to forbeare the committing of them punishment euen in force of Reason belongeth to such only in whose power it is to do or not to do such or such a wicked thing Secondly they may Reply that seeing by their former Doctrines of Predestination and Reprobation a vicious lyfe is no way preiudiciall to a mans predestination not a vertuous life for the preuenting of ReprobatioÌ„ why may they not then liue yea become thrall to all pleasure voluptuousnes sensuality without any remorse or sting of CoÌ„science Againe by their sayd Doctrines of Predestination and Reprobation we yearely see many most lamentable Tragedies of diuers shortning their owne dayes by violent deaths wrought by their owne Hands some euen butchering themselues through a vayne hope and expectation of ariuing the sooner to Heauen And others agayne perpetrating the lyke through a most wicked and desperate conceyt of their Reprobation that it is not in their power concurring with Gods grace to preuent it so forgetful these men are of those most comfortable words of holy Scripture (i) Ezech. 18.31.32 Cast away all your transgressions c. for I desire not the death of him that dyeth This speaketh he who hath placed his (1) Psalm 18. Tabernacle in the Sunne and who himselfe being Sol increatus is not inexorable but wil lend a willing eare to him who hath true penitency of his sinnes saying to such Deleui (2) Isa 44. vt nubem iniquitates tuas quasi nebulam peccata tua 9. In lyke sort touching their Doctrines that good workes are not auaylable towards IustificatioÌ„ nor are respected by God nor sinnes or bad workes any way exitiall or hurtfull to Saluation as also that Tenet of diuers Protestants that God is the Authour of all our Sinnes what a sluce and fludgate do these Doctrines open to all turpitude in maÌ„ners and Conuersation For seeing it is nauseous and vngratefull to mans nature to weary himselfe out in the exercise of a vertuous lyfe if such a life as wanting all pleasing motiues thereto be no wayes beneficiall to his Soule as on the contrary most sweet to man to liue in all voluptuousnes pleasure and Iouialisme if so this course cannot be in any sort dangerous to him and this the more seeing he is indoctrinated by diuers Protestants that what sinnes are coÌ„mitted by him God is the Authour of them himselfe but Gods bare instrument therein they by such their beliefe running vpon the Dint of those words spoken by the Psalmist in the Person of God (l) Psalm 128. supra dorsum meuÌ„ fabricauerunt peccatores As if I would say they haue transferred the committing of their sinnes euen vpon me Thus they making God who dyed for sinne to be the Patrone of sinne 10. The Doctrine of Polygamy and Diuorce according to Swinglius and others most different from the iudgment of other Protestants how doth it sow the seeds of dissention betweene husband and wyfe to repudiate one the other and to part a sunder vpon the least dislike or discontent on eyther side boâ—h of them to mary againe they being warranted by this Doctrine to take vpon occasion of such discontents as many wyues and husbands as they will so both the parties liuing after their first Diuorce in a continuall state of Adultery and begetting and bringing forth seuerall broods of bastards 11. The Positions of some Protestants aboue alledged that no Princes or Magistrates are now to be in the tymes of the new Testament ingendreth nothing but a tumultuous Anarchy intestine simulties warrs and Traiterous insurrections of the Subiects against their Prince threating vipar-lyke an vtter euisceration of their owne Country And woe be to that Nation or Realme which nourisheth such Monsters of sedition and disloyalty and which placeth all Soueraingty and Principality in the common people the many Headed-Tyrant of Mankind since the certaine euent thereof will be that a mans owne Country shall finally become a Golgathae or field of bloud And with this my Pen giues it last pause to this short discourse AN APPENDIX In which is proued First that the ancient Fathers by the acknowledgements of the learned Protestants taught our Catholike and Roman Fayth Secondly that the said Fathers haue diuers aduantages aboue the Protestant Writers for fynding out the true sense of the Scripture WHEREAS in this former Treatise I meane in the tenth Paragraph we haue shewed how most Protestants do contemne the ancient Fathers exercising their fomy language in the eiuculation of most gaulfull words agaynst them though the sayd Fathers be by other more moderate Protestants respected reuerenced Now heere in this short Appendix I thinke it to be much conuenient First to shew the reason more particularly why the Protestants do rest disaffected agaynst the Fathers It being though aboue in part intimated in that it is ackowledged by the ProtestaÌ„ts themselues that all the Articles of Catholike Religion were with an Vniformity of Iudgment belieued taught and practised by the sayd Fathers in those most pure tymes Secondly I will make it euident euen with seuerall choaching Reasons why euery Christian Man solicitous of entertayning a true faith should prefer the ancient Fathers in the ExpositioÌ„ of the Scriptures from whence they draw of theirs and our Catholike fayth and Religion before the different or contrary expositions of them giuen by the ProtestaÌ„t Doctours The discouery of which later Point shall rest in setting down diuers conducing and auaylable Circumstances in behalf of the Fathers but altogether preiudiciall and incompetent to the Protestants Which two former Points shall be the Subiect of this short Appendix Now to begin with the first I meane in
maÌ„ner Leo (z) Cent. 5. col 1262. paynfully goeth about to proue that singular preeminence was giuen to Peter aboue the other Apostles and that thence did rise the Primacy of the Roman Church D. Cowper (a) In his Chronicles calleth Linus first Bishop of Rome after Peter To conclude Bucer thus freely sayth We (b) In prae paratorijs ad Concil plainely confesse that among the auncient fathers the RomaÌ„ Church obtayned Primacy aboue others as that which hath the Chayre of S. Peter and whose Bishops haue almost alwayes beene accounted the successours of Peter Thus Bucer 15. Touching the Catholike Ceremonies of Funerals and other Ecclesiasticall customâ—â— we thus fynd confessed The Centurists acknowledge that (c) Cent. â— col 454. Solebant Cerei proferri funeri c. Wax candels were accustomed to be brought in the tyme of the funeralls And the Centurists do also graÌ„t that it was (d) Cent. 4 col 455. the custostome to couer the graue with flowers The sayd Centurists further make mention of minning dayes in these words Celebris (e) Cent. 4. col 455. ob defuncti memoriam fuit dies quadragesimus post obitum the fortith day after the death of the party was kept with solemnity Lastly they recorde those words of Tertullian We (f) Cent 3. col 138. offer vp sacrifices oblations euery anniuersary day for the dead 16. That prayer was made towards the East in those ancient times is confessed by the (g) Gent. 4. col 432 Centurists That Canonicall (h) Cent. 4. col 433. howres of Prayers were then vsed the Centurists confesse They also record that there was in those primitiue times (i) Cent. 4 col 459. rising in the night to prayer Also that the (k) Cent. col 433. Lyturgy was then accustomed to be recited That (l) Cent. 4. col 1326 prayers were then made by nuÌ„bring them vpon litle stones which is the same as in these dayes by numbring prayers with beades 17. D. Fulke (m) Against Heskinâ— c. pag. â—57 confesseth that the Crosse by report of Paulinus was by the Bishop of Ierusalem his appointment at Easter yearly to be worshipped by the people But heer we are to note that Paulinus did not meane any idolatrous worship to be giuen to the Crosse as the Protestants do most wrongly charge vs Catholiks to exhibite to it but only a Christian reuerence and respect as being an Instrument vpon which the Sauiour of the world suffered for Mans Redemption 18. That set tymes of fasting were vsed in those ancient tymes is cleare for first touching the fast of Lent KeÌ„pnitius (n) In Examen part 1. pa. 8â— coÌ„fesseth that Ambrose Maximus Taurinensis Theophilâ—â— Ierome and others do affirme the fast of Lent to be an Apostolicall Tradition Yea Scultetus thus sayth The (o) In medulla Theolog. p. 440. superstitious fast of Lent was allowed and commanded by Ignatius Now Ignatius was in the Apostle dayes M. Cartwright is alledged by M. Whitguift (*) In D. Whitguifts defence pag. 100. to reproue S. Ambrose for saying It is a sinne not to fast in Lent Touching the fast of Quatuor Tempora (*) Whitak contra Duraeum l. 7. p. 80. D. Whitaker confessetht it to be as auncieÌ„t as Calixtus the Pope who was immediate Successour to Pope Victor who liued in the third Century 19. I will conclude the Protestants Confessions touching the ancient Fathers in the doctrine of Religious Persons And first touching Monkes the Centurists (p) Cent. 4. col 46â— vnder the title de Consecratione Mâ—nachi acknowledge Monkes to haue beene in those Primitiue Tymes D. Humfrey thus writeth of Gregory the Great These (q) In Iesuitis par 2. rat 5. things Austin the MoÌ„ke taught by Gregory the great Monke brought in Thus the Doctour acknowledging Mâ—nachisme in those dayes M. Cartwright thus confesseth (r) In D. Whitguifts defence pag. 344. Ruffinus Theodoret Sozomene Socrates c. do mention Monks almost in euery Page In like manner the Centurists speaking of the age wherein Constantine liued (s) Cent. 4. c. 10. col 1294. do confesse that there were Monks throughout Syria Palestine Bithinia and other places of Asia The Centurists further acknowledging a place of S. Basil in prayse of Monasticall life thus censure him All which (t) Cent. 4. p. 300. 3â—â— words meaning of Basil are both besydes and contrary to the Holy Scripture 20. The Centurists (u) Cent. 4. c. 6. col 404. 466. also make mention of Monasteries wherein the Monks did dwell The Centurists finally record the Monasteries (x) Cent. 4. col 467. 479. â—335 c. of Virgins The like mention the Monasteries of Virgins is made by (y) Osiander cent 4. pa. 507. 503. c. Osiander Thus far of all the former Points of Catholike Fayth and Religion that they were taught and practized by the ancient Fathers euen in our Aduersaries Iudgment I could proue the like by the Confessions of the learned Protestants in all other Articles controuerted betweene vs and the Protestants But I trust that these former Articles being of greatest Moment may serue in lieu of all the rest which are of lesser Consequence Only I thinke good to adioyne here this ensuing Animaduersion To wit That whereas in the producing of the former Authorities of the Fathers in behalfe of the Catholike Religion all Fathers are not brought in by the Confession of the Protestants to teach the said Catholike Articles Now the reason of this is in that euery ancient Father did not wryte of euery particular Article of Catholike Religion and consequently such could not be alledged by the Protestants confessions in proofe of the Articles omitted by them Neuerthelesse it vnauoidably followeth by all true inference of Reason that all other Fathers in such particular points of Catholike Religion as are omitted by the Protestants do agree and conspire with the former Fathers aboue confessed The reason iâ— this Yf the other Fathers aboue omitted and not spoken of had maintayned contrary doctrines to the former produced Fatâ—ers they then would haue beene written against by some other more Orthodoxall Writers and Fathers touching the said points As we see that certaine Errours in Origen Tertullian Cyprian to omit the like Examples in Donatus Iouinian Pelagius and sundry such other Nouelists were instantly impugned by Austin Ierome Epiphanius Theodoret c. But no such writing was against the former confessed Fathers in this Treatise for their houlding the foresaid Catholike Points Therefore it is certaine that all other Fathers of the Primitiue Church did jointly teach and belieue the said Catholike doctrines with the aboue confessed Fathers Againe the alledged Fathers in this Appendix were the chiefe Pastours in God Church in those dayes in whom the Church of Christ was peculiarly and more markably personated Therefore all other Inferiour Members of the Church did agree with them in the beliefe