the leafe and see how the more moderate English Protestant recompenseth the English Puritans Charity herein And First we find that M. Barks thus auerreth confidently The Puritans (f) In his Epist. Dedicat p. 3. are beadstrong and hardened in errour They stryke at the mayne points of fayth Shaking the very foundation it selfe Heauen and Hell The Diniuity and Humanity Yea the very soule and Saluation of our Sauiour And yet more plainely in the foresaid place They haue pestilent Heresies And finally They are hereticall and sacrilegious And further the said M. Parks thus discourseth The Creed (*) M. Parks vbi supra it selfe which alwayes hath beene the badg or cognisance whereby to discerne and know the faythfull from vnbelieuers c. is the mayne poynt in question betweene vs and the Puritans D. Couell speaking of certaine fiery English Puritans thus deliuereth his words The (g) In his Examen pag. 1. first English Ministers so far descended that some bookes and the greatest Part of Christendome was filled with vnreuerent vnholy and vnnaturall Contentions c. M. Powell is very playne with them for thus he writeth The (h) Powell in his considerations Puritans are notorious and manifest Schismatiks cut from the Church of God To forbeare diuers others like Censure passed vpon our English Puritans I will alledg these few following First of the foresayd D. Couell who registring the positions of the English Puritans among other of their positions setteth downe these following The (i) In his defence of Hooker p. 65. 74.75 statute Congregations of England are no true Church And againe The Protestant Church of England hath no forme of a Church We also thus read in the Booke of The Suruey of the pretended Discipline The (k) C. 5. c. â—4 c. 35. Puritans peruert the true meaning of certaine places both of Scripture Fathers to serue their owne turnes And againe The word of God is troubled with such choppers and changers of it Lastly besides diuers other such reprehensions of them we thus read The Catebraulls pittifull Distractions and Confusions among the Puritans proceed from such intollerable presumption as is vsed by peruerting false interpretation of holy Scripture Now by all this touching the immortall dissentions betweene our English Protestants and English Puritans we may discerne the Vanity of the Protestants answere to the Catholikes charging them in England with Controuersies in fayth the Protestants replying that their Dissentions rest only touching gouerment and other Indifferencyes but touching the mayne Articles of Protestancy they haue no Differencye at all O os impudens So ingenuously truly doth M. Parks confesse hereof saying The Protestants deceaue (l) M. Parks in his Epiâ—t Dedic the world and make men belieue That there is agreement in all substantiall Points They affirme that there is no question among them of the Truth Now the mayne Differences in doctrine betweene the Caluinists especially betweene the forraine Protestants amoÌ„g themselues and the English Protestans and the Puritans be among others these following 1. Whether the Ecclesiasticall Minister doth truly forgiue sinne or but only pronounce the remission thereof 2. Touching the Churches Visibility and Inuisibility 3. Whether in case of adultery the innocent party may marry agayne 4. Whether Christs body be really and substantially present to the Mouth of Fayth as D. Whitaker and M. Hooker do hould or but Sacramentally only present as the Puritans do teach 5. Touching Reprobation and vniuersality of Grace 6. Christs suffering in soule the paynes of Hell His descending into Hell after his death 7. Baptisme by lay persons in tyme of Neressity 8. Whether Ministers should be ordayned by imposition of handes or by the Election of the Presbytery 9. Whether Vsury be lawfull 10. Whether the Sacraments do confer Grace or but only signify it 11. Whether there hath beene since the Apostles tyme any extraordinary Calling Or whether such Calling may be 12. Whether vowes are now to be abrogated as supposed to be but Ceremoniall and parcell of the old Law 13. Whether the Roman Church be a true Church affording saluation 14. Whether the Ciuill Magistrate may be head of the Church 15. Whether the Communion ought euer to be deliuered vnder both kinds 16. Finally to omit somâ— others touching the vse of the signe of the Crosse of the Surplisse of Organs in the Church c. The II. Paragraph NOw hauing displayed in part the great Differences betweene the Protestants of all kinds among themselues and this but only from the particular sentences and wordes found here and there scattered in their writings In this next place I will demonstrate the same more fully euen from the many scores if not some hundreds of Bookes written all by Protestants against Protestants of which one Catalogue of them comprehends such bookes as are written by the Caluinists against the Lutherans Another Catalogue of bookes written by the Lutherans against the Caluinists A third by the Lutherans against the Lutherans All which three Catalogues of bookes may be found in Iodocus Coccius his Thesaurus Tom. 2. The fourth Catalogue containes the bookes written by the Protestants one against another touching the Question only of the Sacrament The Catalogue of which bookes is taken from the Protestant Wryter Hospinianus in his historiae Sacrament part 2. And all these were made betweene the yeare of our Lord 1574. and 1598. Since which tyme diuers other bookes of that subiect haue beene written by other Protestants against their owne Brethren Now in regard of the multiplicity of the said bookes of the seuerall same Catalogues and for greater breuity I refer the Reader to the two foresaid Authours Coccius and Hospinian in the places aboue alledged Yet for some delibation and tast of all the rest I will set here downe the particular titles only of twenty of the said Bookes from the vitulency and bitternes of which Titles the Reader may coniecture of all the other bookes in what spirit of Charity or rather of Serpentyne hatred and malignity they are written by Protestants against Protestants Of which twenty Bookes here alledged not any doth touch the question of the Reall presence maintayned by the Lutherans because I haue purposely forborne that subiect in relation of the Bookes here alledged in that the Lutherans agree with vs Catholikes therein 1. The First Booke then which I alledge is entituled Alberti Grauari bellum Ioannis Caluini Iesu Christi Printed Braptae Anno Domini 1598. The warr betweene Iohn Caluin and Iesus Christ written by Albertus Grauerus 2. Antiparaeus hoc est Refutatio venenati scriptià Dauide Paraeo editi in defensionem stropharum corruptelarum quibus Ioannes Caluinus illustrissima Scripturae testimonia de Mysterio Trinitatis nec non oracula Prophetarum de Christo detestandum in modum corrupit Printed Franeo-furti Anno 1598. Antipaeraeus that is a Refutation of a venemous writing published and made by Dauid Paraeus
directed to her Excellent Maiesty of the Psalmes compared in our Booke of Common Prayer doth in Addition Substraction and Alteration differ from the truth of the Hebrew in two hundred places at least M. Parkes censureth the English Bibles with the Notes of Geneua in these words As for (d) In his Apology concerning Christes descending into Hell those Bibles it is to be wished that either they may be purged from those manifould Errours which are both in the Text and Margent or els vtterly prohibited To conclude with M. Broughtons Condemnation of the English Bibles This great Hebritian thus expresly writeth The publike (e) In his Aduertisment to the Bishops Translation of the Scripture in English is such as that it peruerteth the Text of the Old Testament in eight hundred forty and eight places and it causeth Millions of Millions to reiect the New Testament and to runne into eternull Flames And hence it is that D Reynolds in the Conference at Hampton-Court being the speaker for the Puritans openly denyed before the King to subscribe to the Communion Booke because said he It warranted a corrupt and false Translation of the Bible Thus far of the immortall Disagreements of the Protestants both touching the Authority of the many Bookes of Scripture and of the Translations of the Scriptures made by the Protestants 3. I will here in this next place rest in the easines and difficulty of the Scripture seuerally maintayned by seuerall Protestants We find (f) In Prolegomâ— contra Patrum à Soto Brentins to write that it belongeth through the easines of Scripture to euery man to iudge from the Scripture of the Doctrine of Religion and to discerne truth from falshood In like sort D Whitaker thus writeth touching ech vnlearned Mans reading the Scripture The (g) de sacra script p. 529. vnlearned in the exposition of Scripture is to demand the Opinion of the learned and to read the Commentaries of Interpreters but they must take heed ne nimis illis tribuant that they do not ascribe too much to them but so as that in the meane tyme they retaine their owne liberty that is that euery illiterate fellow must finally iudge of the sense of the Scripture This point needeth no further allegations for we see that euery Mechanicall Fellow if so he can but read and thinks himselfe to be of the number of the Faythfull vanteth of his easy vnderstanding of the Scripture And this deportment is the Character of ech ignorant Puritan Yea ech silly ignorant Puritan-Woman will assume so much to herselfe in the interpretation of Scripture And yet to crosse this their Vanity we find Luther thus to write Scio (h) In praefat in Psalm esse impudentissimae temeritatis c. I know it to be a signe of most shameles temerity and rashnes for any Man to professe that he truly vnderstandeth in all places but any one booke of the Scriptures And D. Field maintayneth the same and sheweth Reasons in defence thereof thus writing There is no (i) L. 4. of the Church cap. 15. Question but that therebe many difficulties of the Holy Scriptures proceeding partly from the high and excellent things therein contayned which are without the compasse of Naturall Vnderstanding so are hidden from naturall Men c partly out of the ignorance of tongues c. And the truth of this point is warranted from the practise of the learned Protestants many of whom haue written Commentaries and Expositions of most bookes of Scripture which Commentaries and Expositions had beene needlesly vndertaken if the Scripture were of that facility and easines as the Puritans seeme to suggest Here now in this last place concerning the Protestants disagreements about Scripture I will descend to shew how they disagree in seuerally expounding seuerall texts of Scripture To goe through all such texts of their disagreements would be most laboursome and needles therefore I will insist in some few And First to begin with those words of the Institution of the blessed Eucharist Hoc est corpus meum Touching which text after all the Protestants haue wholy disclaymed from the Catholikes exposition thereof they presently dissent among themselues 1. For First (k) In lib. suo caâ—â—o Basiliae anno 1526. Carolostadius the Protestant will haue the Aduerb Hîc to be vnderstood by the Pronoune Hoc he thus meaning Hîc sedet corpus meum 2. Bucer (l) In Râ—tractâ—â— suis affirmeth that the Pronoune Hoc signifieth the whole action of the supper So as the sense must be This action signifyeth my body 3. Swinglius (m) L. dâ— vera falsa Religiâ— cap. de Eucharistia teacheth that the words of the Institution are to be taken Figuratiuely And the Figure to consist not in the Pronoune Hoc but in the Verb Est Which ought sayth he to be taken for the word Significat he thus meaning This signifyeth my body 4. Petrus (n) In examen libri Hothusiâ— propâ—iâ—â—tium Boquinus affirmeth that the bread is truly called the Body of Christ propter communicationem Idiomatum as by the same forme of speach we truly say of Christ This Man is God 5. Oecolampadius (o) In lib. de genuine exposit horum verborum doth not rely either in the Pronoune Hoc nor in the verb Est but in the Substantiue Body For he maintayneth that the bread is called the Body by the Figure Metonymia by which Figure the name of the thing signified is attributed to the signe So as the sense sayth he is this Hoc est corpus meum that is this bread is a Figure of my body 6. Caluin (p) Lib. 〈◊〉 Instit. c. 17. â— 11. teacheth in part with Oecolampadius that the Figure Metonymia lyeth in the word Corpus But withall he addeth that the bread of the Eucharist is not a naked Figure of Christs body but it is a Figure which doth exhibit and present the thing it selfe And therefore Christ did not say This bread is a Figure of my Body but is the body it self And Peter (q) L. de ver aque natura Christi Martyr conspireth with Caluin herein 7. Certaine other Caluinists mentioned though their names not expressed by Cornelius (r) In Comment cap. 59. Concord in illa veâ—ba Nisi manducaueritis Iansenius do teach that the word Corpus ought to be taken for the Mysticall body of Christ that is for the Church So as the sense of the words of the Institution should be this This is my body that is you Disciples are my body 8. Iohannes (s) Vti testatur Lutherus insua breâ—i Confess edita anno 46. Campanus a Sacramentary thus expoundeth the words of the Institution This is my body that is This body is created and made by me See here Good Reader the wonderfull disagreements of the Protestants in the exposition of these few words who all conspire togeather in reiecting the Catholike Interpretation but then
patiatur O remember That euery thing is short which is measured with the yard of Tyme and Eternity only long Striue therefore in a Christian contempt of Temporalities to say in zeale of spirit with S. Austin Fecisti (m) L. 1. Confess c. 1. nos Domine ad te inquietum est cor nostrum donec requiescat in te And assure your selues that what thing soeuer is as I may say out of God soone breedeth a fastidious saciety 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus forbearing further surplusage of Words I commit you to his Holy Protection of whom through the boundles sea of his Mercy it is said If any (n) Apocalyp â— Man will heare his voyce and open the Gate he will come into him and suppe with him I beseech his Diuine Maiesty that you may auayleably interest your selues in this most comfortable Inuitation Yours in all Christian Loue and Charity B. C. Aduertisment to the Reader THIS Treatise is entituled Adelphomachia which Greeke Word signifieth A fight among Brethren because it sheweth the DISSENTIONS among the Protestants themselues touching matter of Fayth and Religion All which Protestants whether they be Lutherans Swinglians or Caluinists which are comprehended vnder the name of Swinglians do hold one another for Brethren For Doctour Whitaker in respons ad rationes Campiani rat 8. thus confesseth of this Point We willingly honour Luther for our Father and the Lutherans and the Swinglians as our most deare Brethren in Christ. A TABLE OF Such disagreements of the Protestants in matter of Fayth and Religion as are handled and set downe in the ensuing Treatise § 1. THe Contentions deliuered in most contumetious Words of one Protestant against another Protestant And first of the Lutherans against the Sacramentaries or Swinglians and Caluinists Secondly of the Swinglians or Caluinists against the Lutherans Thirdly of the Lutherans among themselues Fourthly the Caluinists among themselues Fyftly The Puritans against the moderate Protestants Sixtly the Moderate Protestants against the Puritans Within which Clause are comprehended the English moderate Protestants and the English Puritans § 2. The most splenefull Titles full of malignity of twenty Bookes made by Protestants against other Protestants their Brethren § 3. Touching other externall Comportment of the Protestants among themselues And first the prohibiting of the Sale and Reading of ech others Bookes 2. The banishing of ech other from their Territories 3. The appointing of Articles of Visitation and enquiry concerning the discouery and apprehending of ech other 4. Their committing of ech other to Prison 5. The entring into open Armes of one Party against another 6. The inhumane deportment of some Protestants against the dead Bodies of other Protestants All which seuerall kinds of Violent Proceedings are only for matter of Religion among the Protestants § 4 Disagreements touching the Scripture First what Bookes be Scripture what not 2. Touching the Translation of acknowledged Scripture either in Latin or in English 3. Touching the supposed easinesse or difficulty of the sense of the Scripture § 5. The English Protestant disagreements touching their Communion Booke of Prayer § 6. The Protestants disagreements touching Christ First touching the Nature of Christ 2. Whether Christ did merit any thing for himselfe or not 3. According to what Nature Christ suffered 4. Whether Christ dyed for all the World or but for the Elect only 5. Whether Heathens not belieuing in Christ can be saued § 7. Disagreements touching the Primacy of Peter and his successours § 8. Whether the Pope be Antichrist or not 2. Supposing him to be Antichrist at what tyme Antichrist did come § 9. Disagreements touching the Church First whether the Protestant Church hath euer beene Visible 2. Whether in the Protestant Church there euer hath beene a Perpetuall Succession and Vocation of Ministers 3. Who be the Persons that constitute the Protestant Church 4. Whether Papists dying Papists and members of the present Roman Church can be saued § 10. Disagreements Whether the Ancient Fathers of the Primatiue Church are to be admitted or reiected § 11. Whether the Authority of Generall Councells are to be admitted or reiected § 12. Whether there be any Apostolicall Traditions or not § 13. Disagreements touching the Sacraments First of the number of the Sacraments 2. Whether the knowne intention of the Church be necessary to the Administration of the Sacraments 3. Whether any of the Sacraments do imprint any indeleble Character in the Receauers of them 4. Whether the Sacraments do only signify or withall conferre Grace § 14. Baptisme in particular First Whether Baptisme be absolutly Necessary or not 2. Whether any particular forme of Words be necessary in Baptizing or not 3. Whether Lay Persons and Women in tyme of Necessity may administer Baptisme § 15. Disagreemenâ—â— whether Man hath Freewill or not § 16. Disagreements touching the doctrine of certainty of Reprobation of Predestination and of the certainty of Iustification § 17. Disagreements touching the doctrine of good Works First Whether good Works do merit or not or at least be necessary to saluation 2. Whether Perpetuall Chastity Fasting and Pouerty be gratfull and pleasing to God or not 3. Whether Vowes be now lawfull in these tymes of Christianity § 18. Disagreements touching the doctrine of Sinne First What Sinne is in its owne Nature 2. Touching the distinction of Veniall and Mortall sinne 3. Whether all sinnes be equaâ—l or not 4. Whether sinne be hurtfull to him that belieueth 5. Whether God be the Authour of sinne § 19. Disagreements Whether Absolute Princes and Magistrates ought to be now in the tyme of the Gospell and how their Authority may be resisted § 20. Disagreements touching Polygamy First whether a Man may haue many Wyues at one tyme 2. Touching diuorse and the Occasions thereof § 21. Other disagreements of Protestants touching twenty Catholike Points besides those aboue intreated of which points some Protestants belieue as true others reiect them as false The point are these following 1. Touching Christs descending into Hell presently after his Corporal death 2. Touching â—â—bus Patrum 3. Touching 〈◊〉 â—cession of Saints 4. Touching intercession of Angells 5. Touching Inuocation of Saintes 6. Touching Prayer for the dead 7. Touching the Possibility of the Ten Commandements 8. Touching the Patronage of certaine Angells ouer certaine Countryes 9. Touching Images to be in the Churches 10. Touching reuerence and bowing downe to the Name of IESVS 11. Whether the good Works of one may help another 12. Whether Christ as Man was from his Natiuity freed from Ignorance 13. Touching Euangelicall Counsells or Works of Supererogation 14. Whether it can be knowne to vs without the Churches Tradition What Scriptures be Canonicall what not 15. Whether Jnfants haue actuall Fayth in the tyme of their Baptising 16. Whether the Sacraments of the Old Testament be of equall force and vertue with the Sacraments of the New Testament 17. Touching Auricular Confession 18. VVhether temporall Punishment be reserued for sinne already remitted
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
so to ascend to the Old we find touching Luthers Condemnation of the Apocalyps Bullinger thus to complayne Doctour Martin (e) Vpon the Apocalips Englished cap. 1. serm 1. fol. 2. Luther hath as it were sticked this booke by a sharpe Preface set before his first Edition of the New Testament in Dutch for which his iudgment good and learned Men were offended with him With Luther herein agree Kempnitius and Brentius in the places next hereaâ—ter noted in the Margent and yet Caluin and the Protestants in England admit it for Canonicall In like sort the Epistle of Iames is tearmed by Luther Epistola (f) In pro legom bâ—ius Epist straminea An Epistle swelling Contentions Strawy and vnworthy altogether an Apostolicall spirit In the same manner the Magdeburgenses (g) Cent. l. 2. c. 4. col 55. Kempnitius (h) Exam. 4. Sess Concil Trident. and Brentius (i) Confess Witiemberg l. de sacra Scriptura do condemne the same Epistle with Luther as Apocryphall notwithstanding Caluin the Church of England acknowledge it for Canonicall Scripture In like sort Luther (k) Luther in Annotat. in hanc Epistol the Centurists Kempnitius and Brentius in the places aboue noted in the Margent condemne as Apocryphall the Epistle of Iude the second Epistle of Peter they rest vncertaine and doubtfull of the Authority of the second and third Epistle of Iohn But Erasmus more fully speaketh thereof his words are these The (l) In Prolegem ad hanc Epist Second and Third Epistle of Iohn are not to be taken as his Epistles but as written by some other man And yet all these are acknowledged for Scripture by Caluin the Caluinists and the Church of England Beza reiecteth the History of the adulterous Woman recorded in the Gospell of S. Iohn c. 8. And Bullinger (m) He is so charged by Laurentius Valla. a Sacramentary reiecteth that addition to our Lords Prayer For thyne is the Kingdome the power and glory c. And yet these parcells are taken for Scripture by other Sacramentaries Luther in like manner discanoneth the Epistle to the Hebrews (n) Prolegom Epist ad Haebreos maintayning that it was not written either by S. Paul or by any other Apostle for it contayneth sayth Luther certaine things contrary to the Apostolicall Doctrine With him conspire in iudgment Brentius Kempnitius the Magdeburgians in the places aboue quoted Touching the Foure Ghospells Luther to (o) Luth. Praefat. in Nouum Testam lib. de Scripturae Ecclesiae authoritate c. 3. extenuate depresse the Authority of three of them ceÌ„sureth that the Gospell of Iohn is the only fayre and true Gospell and to be preferred before the other three by many degrees he further maintayning that the generall Opinion of foure Gospells ought to be abandoned and relinquished he protesting that he ascribeth more Reuerence to the Epistles of Paul and Peter then to the other three Euangelists To come to the Old Testament The Booke of Baruch is accounted as Apocryphall by (p) L. 3. Instit. c. 10. §. 8. Caluin and (q) In Exam. 4. Sess Concil Trid. Kempnitius and yet is taken as Canonicall by most other Protestants since we do not find it in their writings to be reiected by them The Canticles is wholy reiected by (r) In Translat Latin suorum Bibliorum Castalio who maintaynes that it contaynes matter of wanton loue for which his Censure he is grieuously and sharpely reprehended euen by Beza (s) Beza in Praefat. in Iosue The Booke entituled Ecclesiastes is thus scurrilously traduced by Luther The Authour (t) Luther in Conuiuialibus titulo de Patriarchis Prophetis of Ecclesiastes seemes to ryde without spurrs or bootes only with bare stockings Yet is it taken for Scripture generally by the Caluinists The Booke of Iob is reuerenced for Canonicall Scripture by the Protestants of EnglaÌ„d and by Caluin and the Caluinists and yet Luther so contemneth it as that he thus plainly condemneth the said Booke The Argument (u) In Conuiuialibus ser titulo de Patriarâ— is Prophetis of Iob is a meere fiction inuented only for the setting downe of a true and liuely example of Patience Thus far of such parts only of the New and Old Testament which some Protestants repute as Apocryphall and therefore reiect them other Protestants acknowledg them as Canonicall and therefore take them for the true and vndoubted word of God Here before I leaue speaking of the reiecting or approuing of the Scripture I will adioyne thereto that whereas the most learned and moderate Protestants do so reuerence Moyses and the Apostles teaching and belieuing that their Pens were so directed by the Holy Ghost as that they did not nor could erre in their writings yet heare what is said to the contrary by other Protestants And first Luther thus conuitiateth Moyses Moyses (x) Luthâ—â— tom 3. Wittenberg in Psalm 41. fol. 423. tom 3. German fol. 40. in Colloq mensal German fol. 152. 153. had his lipps vnpleasant stopped angry c. Do you collect all the Wisdome of Moyses and of the Heathen Philosophers and you shall fynd them to be before God either Idolatry or Hypocriticall Wisdome or if it be politick the wisdome of wrath c. Moyses had his Lips full of gaule and anger c. Away therefore with Moyses Luther and other Protestants further rayle in great acerbity of language and intemperate words at the Apostles for thus he writeth expresly against S. Peter Peter (y) Luther in Epist. ad Galat. c. 1. after the English Translation fol. 33. 34. tom 5. Wittenbeg anno 1554. fol. 290. the chiefe of the Apostles did liue and teach extra verbum Dei besides the Word of God The Centuristi thus taxe S. Paul Paul doth turne (z) Cent. 1. l. 2. c. 10. col 580. to Iames the Apostle and a Synod of Presbyters being called together he is perswaded by Iames and the rest that for the offended Iewes he should purify himselfe in the Temple whereunto Paul yeeldeth which certainly is no small slyding of so great a Doctour D. Bancroft alledgeth out of Zanchius his Epistles that a Caluinist thus said Yf (a) In his Suruey of the pretended Discipline pag. 37â— Paul should come to Geneua and preach the same houre that Caluin did I would leaue Paul and heare Caluin Caluin thus bouldly affirmeth of S. Peter Peter (b) In Comment in omnes Pauli Epistoâ—as p. 510. erred to the schisme of the Church to the endangering of Christian liberty and the oâ—erthrow of the grace of God Conradus Schluffeth 〈◊〉 chargeth Caluin to maintayne and say that The Apostles (c) In Theolog. Caluinist l. 2. fol 40. alledged the Prophets in anothâ—â— sense then was meant Brentius playnely writeth thus S. Peter (d) In Apol Confess de Conâ—tâ—ijs p. 900. chiefe of the Apostles and Barnabas after the Holy Ghost receaued
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
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
necessity of Baptisme M. Cartwright thus confesseth Austin (u) In D. Whitgifts defence pa. 1227. was of mynd that Children could not be saued without Baptisme Scultetus the Protestant writeth thus (x) In medulla Theolog pag. 30. The blemish noted in Cyprian c. is that he thinketh Baptisme to be absolutly and simply necessary Vrbanus Rhegius confidently auerreth that (y) in part 1. operum Catheâ—his minor fol. 105. the Scripture and the Authority of the ancient Church constrayned him to belieue that Children vnbaptized are damned And hence it is that Caluin thus confesseth Almost (z) L. Instit 4. c. â—5 sect 20. from the beginning of the Church Baptisme by Lay Persons was vsed in danger of death Thus much of the Sacraments 11. That the doctrine of Limbus Paetrum was taught by the Primitiue Church and Fathers First I will produce the words of D. Whitaker against whom when Duraeus his Aduersary had alledged testimonies from the Fathers for the proofe of Limbus Patrum the said Doctour thus answereth him Quod (a) Contra Duraeum l. 8. pag. 557. Scripturis euincere minùs potuisti c. That which thou could lesse proue by Scriptures that thou doubtlesly wilt euince from the testimonies of the Fathers But touching this I answere thee briefly what I conceaue That is that one Word of Scripture carrieth more force with me then the Sentences and Iudgments of a thousand Fathers without Scripture therfore do not expect that I will make particular Answeres to the seuerall erroneous testimonies of the Fathers alledged by thee Thus D. Whitaker confessing that the Fathers vnanimously taught the doctrine of Limbus Patrum D. Barlow thus writeth This (b) In his Defence of the Articles of the Protestant Religion pag. 173. passeth most ryfe among the Fathers Who taking Inferi for Abrahams bosome expound it that Christ went thither ad liberandum liberandos to conuay the Fathers deceased before the Resurrection into that place where now they are In like manner M. Iacob the Protestant thus most fully acknowledgeth All the (c) See this in D. Bilsons booke of the full Redemption of Mankind pag. 188. Fathers with one consent affirme that Christ deliuered the soules of the Patriarchs Prophets out of Hell at his comming thither and so spoyled Satan of those who were in his present Possession To close vp this point whereas Cardinal Bellarmine (d) Bellarm tom 1. l. 4. de Châ—isti Animae c. 14. alledgeth in proofe of Limbus Patrum the testimonies of the Greeke Fathers to wit of Iustinus Irenaeus Clemens Origen Eusebius Basill Nazianzene Nicene Epiphanius Chrysostome c. As also of the Latin (e) Bellarm vbi suprà Fathers namely Tertullian Hyppolitus Cyprian Hillary Gaudentius Prudentius Ambrose Ierome Ruffinus Austin Leo Fulgentius c. Danaeus the Protestant acknowledging all this for true answereth only thus As concerning (f) Danaeus ad Roberti Bellar. disput part pag 176. these Fathers they were not instructed out of Gods word Neither do they confirme their Opinion from it but only from their owne Coniectures c. Thus Danaeus 12. That the Primitiue Fathers did conspiringly teach the doctrine of Freewill is most perspicuous For the Centurists reciting the sayings of Lactantius Athanasius Basill Nazianzene Epiphanius Ierome c. in defence of Freewill thus contemne all their Testimonies Patres omnes (g) Cent. 4 col 29â— ferè huius aetatis c. Almost all the Fathers of this Age do speake confusedly of Freewill In like sort (h) In meâ—ulla Theoâ—og Patrum pag. 379. 304 466. c. Scultetus the former Protestant reprehendeth Cyprian Theophilas Tertullian Origen Clemens Alexandrinus Iustine Irenaeus Athanagoras Tatianus c. for their teaching of freewill In like manner certaine English Puritans thus largely confesse hereof saying Freewill (i) This saying of the Puritans is related in their briefe discouery of Vntruths c. contained in D Bancrofts Sermon pag. 203. euer since the Apostles times in a manner florished euery where till Martin Luther tooke the sword in hand against it So true is that Confession of D. Humfrey a testimony vpon other occasion aboue alledged It may not be denyed but (k) In Iesuitism part 2. pag. 530. that Ireneus Clemens and others called Apostolicall men haue in their Writings the Opinions of freewill c. According hereto the Centurists speaking of the tymes next to the Apostles thus freely say Nullus (l) Cent. 4. cap. 4. col â—8 ferè doctrinae locus c. Almost no one Point of doctrine so quickly began to be obscured as the doctrine Whether man had Freewill or no And thus much briefly of the Protestants Confessions touching Freewill of which point as also of all the former doctrines aboue discoursed of in this Appendix I haue not set downe the halfe of what the Protestants do acknowledge therein touching the ancient Fathers beliefe and doctrines in the said Points 13. Touching Peters Primacy aboue the rest of the Apostles The antiquity of this doctrine is so great that The Centurists do reprehend Ierome (m) Cent. 4 col 11 15. (n) Cent. 4. col 555. Hilary (o) Cent. 4. col 558. Nazianzen (p) Cent. 3. col 84. Tertullian (q) Cent. 3. p. 84. Cyprian (r) Cent. 3. col 85. Origen and in generall many other Fathers for teaching that the Church was built vpon Peter Their wordes touching Cyprian are these in the place aboue alledged Passim dicit Cypriaenus super Petrum Ecclesiam fundatam esse Caluin thus writeth In Petro (s) lib. 4. instit cap. â— sect 6. fundatam esse Ecclesiam c. diuers Fathers did expound that the Church was founded vpon Peter because it is sayd Super hanc Petram c. But the whole Scripture maketh agaynst this their exposition Thus Caluin The Centurists (t) Cent. 4. col 5â—â— do further charge Optatus for saying Petrus Apostolorum caput vnde Cephas appellatur D. Reynolds (u) In his Conference pag. 485. rebuketh Dionysius for styling Peter the chiefe and most ancient topp or head of the Apostles To conclude D. Fulke speaking of S. Leo and S. Gregory Bishops of Rome sayth The mystery (x) In his retentiue against Bristowe motiues pag. 248. of iniquity did worke in that seate neere fiue or six hundred yeares before them which must be in the Aposties dayes or presently after and then greatly increased they were so deceaued with long continuance of Errour that they thought the dignity of Peter was much more ouer the rest of his fellow Apostles then the Holy Scriptures of God do allow 14. Now that the Bishop of Rome is Peters Successour in the iudgment of the Fathers is no lesse certayne for D. Bilson confesseth it plainly in these words The (y) In his difference part 1. pag 1â—7 ancient and learned Fathers call the Roman Bishop Peters Successour The CeÌ„turists charge Leo in this
one hundred This is the most if so much so as if you will haue recorded the seuerall Stations of their Church you must deuide them by Centuries of Moneths insteed of Centuries of yeares So fully it is confessed by one of their prime Men It (c) Benedictus Morgensternensis a Lutheran so writeth tract de Ecclesia pag. 145. is impudency to say that any before the tyme of Luther had the purity of the Gospell Is there any Man of so stopt a Nose as not throughly to sent the disparity of these two different tymes wherein the Fathers and the Protestants Writers liued and consequently the great aduantage of which the Fathers for the true interpreting of the Scripture and practize of Christian Religion are made capable the Protestants resting wholy ther on precluded 2. But to proceed further The Fathers I speake of the Orthodoxall Fathers though writing their Voluminous Tomes vpon different emergent Occasions in different â—ymes in different tongues in different â—ost discoasted Nations euer in defence of â—â—e Catholike and Roman Fayth did so vâ—animously conspire (*) The Catholiks graÌ„t that the Fathers did expound some Texts in different senses but not euer in behalfe of the Protestants Errours for example Luke 13. When you haue done all these things which are commanded Isay We are vnprofitable Seruants Chrysostome in Illud Illatum est cor Osiae sayth We should only thinke our selues though humility to be vnprofitable seruants Austin in Sermon de Verbis Domini interpreteth We are called vnprofitable seruants because we haue done nothing but what we ought to haue done But neither of these expositions do preiudice the doctrine of good works or works of Supererogation against which this text it vrged by the Protestants in their Writings 〈◊〉 if one and the same Genius had a generall â—nfluency ouer all their Pens Whose very â—ens were euer prest to rescue the Church in â—ny sort endangered with the arising Heresies of those tymes Now touching the Protestants the Reader may fully glasse their infinit and immortall dissentions in their Wrytings by perusing these former Leaues Their Agreement hereâ—n being like to the agreement of (d) Esay 9. Ephraim and Manasses who did eate vp one another The Protestants euen spinning out at length seuerall yeares in writing reciprocall venemous Satyrs and Inuectiues 3. The Fathers liued in a most strict seuere course of Discipline and Manners through their thirsty expectation of Heauen and hope to fynd their former sinnes drowned in the bloud of Christ And hereupon they obserued perpetuall Chastity practized much Prayer and Fasting betrampled with a spirituall Contempt vpon all fading Honours and Temporalities euer checking the malice of ech Temptation with an internal Eleuation of their soules to God Thus did their Religious comportment by which they wholy exposed their labours to the seruice of God dispell driue away all mists and cloudes gathered before the Eye of their Vnderstandinge for their myning out of the sense of the Scripture and did euen depose the inexpugnable Certainty of their Fayth But now as the Sunne casteth its Influence vpon seuerall Countryes indifferently and after the same manner yet with most different and contrary effects So Gods Inspirations though sent to the ancient Fathers and to the learned Protestants through their willfull reiecting of them do produce most opposit operations For if we call to mind the cariage of most of our Protestants first writers we shall fynd that Vertue with them was reputed but as an aery and intentionall Schoole-name they lying for the most part in the mud of sensuality and temporall pleasures such a Confluence of seuerall Vices was in diuers of them He that resteth doubtfull hereof let him peruse besides the Booke of daily Experience the Booke entituled The life of Luther printed anno 1624. wherein he shall fynd pencilled and delineated at large the most facinorous and enormous lifes of Luther Andreas Melancthon Bucer Ochinus Carolostadius Swinglius Caluin and Beza All of them chiefe Promoters of the Protestants Religion with their Pens And what in that Booke is deliuered in painting forth their wicked and irreligious courses is deliuered from the Writings only of other Protestants their Brethren so truly are verified of these Protestant Wryters Animalis (e) 1. Cor. 2. homo non percipit ea quae sunt Spiritus Dei Furthermore diuers learned Protestants of these dayes are so far from abandoning the temporall Benefis of the World as that they commonly make their Religion a Shoing-horne to draw on some opulent and great Ecclesiasticall Liuing or Parsonage so they finally making a Steeple yea two or three steeples sometymes of so great a swallow diuers of them are and a Sister in the Lord thus coopling Pluto and Venus together their very But or Marke of all their Scholasticall endeauours or their supreme felicity in this World So thrall and mancipated they are become to all transitory and fading Allectiues and so breathlesly do they run in crye in the pursuite of them Howsoeuer many of them through their sophisticall Comportment and dooble-faced Actions seeme externally to be wholy spiritualized and euen to feed only vpon the Gospell 4. Another Priuiledge granted from God to those blessed Men of ancient tymes and others of the faythfull of those dayes is that diuers of them had the honour of working most stupendious Miracles and this often in defence and proofe of their Catholyke Religion in the patration of which Miracles it was in their power to dissolue and vntye the knot of Nature For example Touching Miracles done in proofe of the vertue of the signe of the Crosse read (f) In vita Antonij Athanasius (g) Haeres 30 Epiphanius (h) In vita Hilarionis Ierome and (i) Histor. l. 5. c 21. Theodoret. Touching the Image of Christ read (k) Histor l. 7. c. 14. Eusebius Touching Miracles at the presence of Relickes of Saincts read (l) L. 9. Confess c. 7. 8. S. Austin touching some done at the Monuments or Tombes of Martyrs see the foresayd (m) L. de Ciuitate Dei 22. c. 8. S. Austin Touching Prayer to Saints see also (n) Aug. vbi suprà S. Austin In confirmation of the Reall presence see (o) L. 6. de Sacerdotio c. 4. Chrysostome To be short the guift of working Miracles was so ordinary in those tymes as that one Father to wit Gregorius Thaumaturgus tooke his denomination and Name from working of Miracles for so much doth the greeke Word Thaumaturgus import so iust reason had S. Austin to haue recorded (q) In his Suruey of D Kellisons c. D. Morton in his Apol. Cathol part 1. l. 2 25. and diuers others Culmen authoritatis obtinuit Ecclesia Catholica Haerecicis miraculorum maiestate damnatis But let vs see if any Protestant was euer graced with the working of such supernaturall Wonders (p) L. de Vtilitate credendi cap 27. But it is
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