Adelphomachia, 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 Protesta[n]cy, and this proued from their owne wordes & writinges / vvritten by a Cath. priest ; whereunto 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 about the Protestant writers, for finding out the true sense of the Scripture.

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 Protestancy : And this proued from their owne wordes & writinges . Written 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 wisheth 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) (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) (b) Beza vbi supra , pag. 1. Clarissimus & ornatissimus Vir , and saluted by him , by the name of (c) (c) vbi supra , pag. 2. Frater .

And the Learned Melancthon complayneth in like sort of this point , saying : Quos (d) (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) (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) (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) (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) (h) Ioan. 20. One sheepfould , (i) (i) Rom. 1● . One Body , (k) (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) (l) Matth. 10. Quid prodest homini , si vniuersum mundum lacretur , Animae verò suae detrimentum 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) (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) (n) Apocalyp . ● . 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. Disagreemen●● 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 equa●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 ●●bus Patrum . 3. Touching 〈◊〉 ●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. Whether temporall Punishment be reserued for sinne , already remitted ? 19. Whether the Visible Church of God can wholy erre , or not ? 20. Whether set tymes of fasting from certaine meates , be appointed only for Polytick order ; but with all for spirituall Considerations ? § . 22. Besides the former disagreements , touching the twenty Catholike Articles aboue recited . There are certaine Catholike Points , maintayned by diuers Protestants , to be of that indifferency of Nature , as that the belieuing , or not belieuing of them , it not in any sort necessarily to be exacted , through any danger to the party belieuing them , or not belieuing them ; The beliefe of which Points in particular other Protestants do hould , as most impious , superstitious , and not standing with the Saluation of the party belieuing them . The Articles are these following . 1. Touching the Beliefe of Praying to Saintes . 2. Touching the beliefe of the Reall . Presence . 3. Touching receauing vnder Both , or One kind only . 4. Concerning Freewill . 5. Concerning the Indifferency of honoring the Reliques of Saintes . 6. Touching our B. Lady being preserued from Originall sinne . 7. Touching Satisfaction , and Merit of Works . 8. Concerning the Popes Primacy . 9. Touching the Indifferency of Priuate Masse . 10. Touching not only the Indifferency of Priuate Masse , but of seuerall other Catholike Points , so iointly maintayned in the Protestant Writings . § . 23. Now to all these former disagreements among the Protestants , are adioyned certaine Porismata , or Resultancyes , ineuitably rising from a true Consideration of diuers of the said dissentions and Disagreements .

THE PREFACE Wherein , First , are discouered the seuerall sleights vsed by Protestants , to charge the Church of Rome with Dissentions in doctrine . Secondly , it is proued , that the Necessity of Vnity in Fayth , ought to be in the Church of Christ .

— HORRENTIA Martis Arma Virumque cano . — Vndertaking to record the vnnaturall , and blouddy Wars , which the Protestant wageth against the Protestant in matter of Fayth ; And intending in this Ensuing discourse , to dismantle , and lay open to the view of all , the naked state of Protestancy , so far forth , as it concernes its want of Vnity , and the immortall Dissentions among the Professours thereof ; and further well remembring , that our Aduersaries ( through their Serpentine calumny of some among them ) are euer ready pressed ( by way of Recrimination ) to obtrude , though most wrongfully , the like dissentions vpon vs Catholiks : Therefore I haue thought good in the front hereof , to remoue such Replies , and surprize all Obiections , by preuention , as may seeme to fix vpon the Catholiks that blemish or Scar , wherewith Protestancy lyes here iustly chargeable . I herein imitating the proceeding of a carefull Generall in the Wars , who first labours to preclude and forestall the Enemy of all Passages and Wayes , whereby the approach of his forces might endanger him ; and then drawes out his owne Troupes for the assaulting of his said Enemy . Well then , to the point .

1. First we are to obserue ( which the yawning and heedles Reader perhaps will not espye ) that in doctrines , there are to be considered two things ( as Beza (a) (a) Beza ●n Epist. Theolog. Epist. 18. sayth : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 explicandum sempe● ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , nunquam nisi sobriè & prudenter attingen●um . well noteth , ) to wit , The 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . The 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , signifying a Categoricall or Positiue assertion , that such a thing is true in doctrine , hath euer reference to the Conclusion : As for example , That Saintes in Heauen do heare vs . The 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , hath respect only to the Manner , or some other Circumstance of the Conclusion ; As whether the Saintes do heare vs , by behoulding all things intuitiuely in God , in whom they see all things : Or that they heare our Prayers , through their celerity and incredible speedines of the Motion of their soules , who in the smallest tyme are able to descend , and ascend from Heauen to earth . This 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or Conclusion in Fayth , is that , in which all Catholikes ( continuing Catholiks ) do vnanimously agree . But touching the , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or manner of such a point or Conclusion , they dissent sometymes among themselues : Because the manner of a point in doctrine is ( for the most part ) of that Adiaphorous , and indifferent Nature , as that seuerall learned Men may teach seuerally touching the said Manner , without any breach of Fayth . And we are thus warned from being ouercurious and searching into the Manner of the Conclusion by an ancient Father , who sayth : (b) (b) Nazianze●● Orat 1. 〈◊〉 Theologia . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . And thus accordingly hereto , all Men are obliged to belieue all decreed Articles of Fayth ; yet not euer to belieue the particular Manner , or Reason thereof : Which manner being a Point but of Indifferency , is often reduced for triall , to some Scholasticall subtilty or apprehension .

2. I am to aduertize the Reader , that whereas there is Questio Juris , and Questio Facti ; we are heere to obserue , that matter of Fact ( but not matter of Fayth ) may be controuerted among Deuines , without any want of Vnity in doctrine ; because the Sentences & determinations passed vpon matter of Fact , may and ought to be altered , vpon later and better Informations , touching the matter of Fact . And in this sense and vpon this Occasion , were alterable the Decrees ( obiected against vs by some Protestants ) of Pope Formosas , by Pope Steuen the 6. and Pope Sergius the 3. Which decrees were after confirmed againe by Pope Romanus , Theodorus 2. and Iohn 10. Now the reason of altering the said decrees originally proceeded from matter of Fact ; to wit , whether Formosus was truly and Canonically elected Pope ( and consequently had full power to make those decrees ) or was but only a schismaticall Pope . And thus these other Popes maintayned seuerall Opinions , touching his Election , being but matter of Fact , and according to their different iudgments therein , did abrogate or confirme the decrees of the said Formosus .

3. A Third Obseruation may heere be taken from the authority of S. Austin , thus writing : Sometimes (c) (c) S. Austin , l. de Baptismo Contra Iulian. Telag . l. 1. c. 2. the most learned and best defenders of the Catholik Rule , do without breaking the Frame of Fayth , not accord . And more : Diuers (d) (d) August . de Baptism . contra Donat l. ●● . c. 18. men be of diuers iudgments without breach of Peace , vntill a Generall Councell allow some one part for cleare & pure . Thus according hereto we are instructed , that if any doubt of Points concerning Fayth and Religion , do occur and rise ( neuer before determined by the Authority of Gods Church ) Christians may maintayne different Opinions , touching the same Points , vntill the Voyce of Gods Church hath definitiuely and sententionally decreed the said Points one only way . And according to this Caution , the Controuersy houlden betweene the Thomists and Scotists , concerning the Conception of our Blessed Lady ( much insisted vpon against vs by our Aduersaries ) may be houlden without any violence to Vnity in Fayth ; seing this Controuersy is not yet determined and defined by the Church . Of which Controuersy D. Field thus sayth : Touching (e) (e) D. Field . l. 2 ●f the Church . ● . 9. pag. 58. Contradictory Opinions , some were named Thomists , other Scotists in Controuersyes of Religion , not yet determined by consent of the Vniuersall Church : So idly and impertinently do the Protestants diuerberate the ayre , in vpbrayding the Catholikes with this Controuersy , touching the Conception of our B. Lady .

4. Another Obseruation , of which I thinke good to aduertise the Reader , concernes certaine forlorne and broken Men ( yet competently learned ) who once were Catholiks , but after did apostate from the Catholike Church , by entertayning some one or other Opinion of Nouelism , condemned by the said Church ; With euery one of which we may well expostulate in the Dialect of Josue : Noster (f) (f) Iosu● c. 5. es an Aduersariorum ? yet before their deaths , most of them abandoned , their said Innouations , and so by their finall submission they dyed Members of our Catholike Church : Such were these few following , Erasmus , Berengarius Aeneas Siluius , Polidor Virgil , Laurentius Valla ; Wicelius , Cassander , and one or two o●her Pseudo-Catholiks ; out of all which Doctour Morton (g) (g) In his ●●olog . Catho● . is not ashamed to vrge that they ( being Papists ) are deuided in doctrine among themselues . Now to this I answere . This Obiection is of no force , because the former Men did maintayne but some one or other Point against the Church , comparting and interleaging in all the rest with the Catholiks : But after , the most part of them relinquishing their former Errours , dyed Catholiks ; and in regard of their submission before their deaths to the Church of Rome ( and not otherwise ) they are accounted Catholiks . Secondly , I say , that whiles these former Men did persist in their Nouelismes , during all that tyme , they were condemned by the Church of Rome for Heretiks ; and therefore it cannot be vrged , that these Men were Papists , at that tyme of their dissenting from the Vniuersall Church ; for by such their Schisme , they were cut off from the Catholike Church , and wholy reiected for members thereof . And I freely grant , that a Catholike , or Papist ( as we are opprobriously called ) may become an Heretike , by entertayning some Innouations ; But then ( I say ) he ceaseth to be a Catholike , or Papist .

But the Case is far otherwise with the Protestants vrged in this following Treatise . For first the Protestants heere produced ( being incomparably far greater in number , then the former named Sectaries ) do not disagree in one , or two , or three Points only of Protestancy among themselues ; but they are distracted almost in all points of Protestancy . Againe , I say , the Protestants by me vrged , though reciprocally crossing one another ( contrary to the state of Berengarius Erasmus , and the rest aboue specified ) yet during he same time of maintayning their contradictory Opinions , do still remayne Protestants ; & accordingly they are all promiscuously acknowledged , as good Members of the Protestant Church : So great is the disparity betweene the former vrged Authours by D. Morton , and the Protestants hereafter by me alledged . That these Protestants , whether they be Lutherans or Swinglians ( vnder whom are comprehended Caluinists ) which I am to produce , notwithstanding their great discrepancy and dissentions in Fayth , do remayne still Members of the Protestant Church , appeareth from the iudgment of D. Whitaker , who thus writeth to his Aduersary Father Campian ( happy Man , who pledged his bloud for the fayth of Christ : ) Quod (h) (h) In respons. ad rationes Campiani rat. 8. autem Lutheranos cum Swingliants coniungis &c. In that thou dost conioyne , and vnite the Lutherans and the Swinglians together , thou dost not offend vs ; For we willingly honour Luther as our Father , and all them ( meaning , the Lutherans , Swinglians , and Caluinists ) as our most deare brethren in Christ . And according to this tenour D. Iewell affirmeth , saying : The (i) (i) In his Apolog. of the Church of England . pag. 101. Swinglians and Lutherans are good friends ; they vary not among themselues , vpon the Principles and foundation of our Religion , but vpon only one Question , which is neither weighty nor great . And thus far of the transparency of the former Obiection , touching Berengarius , Erasmus &c.

Hitherto may be adioyned , that whereas the Protestants are hereafter charged with great dissentions & inconstancy , touching their often altering their Common Booke of Prayer ; D. Doue acknowledging so much , seekes to auoyd this blemish , by saying : The (k) (k) D. D●ne in his persuasion to English Recusants . pag. 11. Papists haue done the like &c. How many tymes haue their Breuiaryes beene altered ? But good Reader , see the great difference herein . The Protestants altering their Communion Booke , do withall alter some points of Beliefe and doctrine ; seing the change of their Communion Booke resteth only in change of doctrine ; the later Communion Booke euer reiecting certaine Articles of Fayth , which the former did allow off . Now the altering of the Breuiaries consists only in inserting certaine prayers in the later , which were not in the former , throgh occasion of Canonization of Saints , or some other vrgent Cause : But there is not any alteration , or change or Articles of Fayth in their different Breuiaries , which is the point only here to be insisted vpon .

Now these Premonitions being afore acknowledged for true , whereby are preuented some weake Obiections , of which diuers of our Aduersaries haue made vse , to seeke to proue the Catholiks disagreements in matter of Fayth ; it is lesse strange that some of them haue not forborne ( such is the scarsity and want of them ) to alledge (l) (l) This obiection of different Orders in the Church of Rome , is vrged by D. Fulke in his answere to a Counterfeyte Catholike p. ●5 . By D. Iewell in his Apology of the Church of England . pag. ●● . and by others . for matter of Controuersyes , that among the Papists , some are called Franciscans , some Benedictines , others Augustines &c. These do sometymes eate flesh , those other feede only vpon fish , most idly and ignorantly insisted vpon . For what do these differences concerne matter of Fayth and Religion ? Do not all these seuerall Orders of Gods Church belieue all the Articles of our Catholike and Roman Fayth ? They only differ among themselues in liuing in a more strict , or remisse course of life . And this Answere is giuen by D. Field in these Words : We must (m) (m) Of the Church . l. 2. c. 9. pag. 58. obserue , that they , who professe the Fayth of Christ haue beene sometimes in these later Ages of the Church , called after the speciall names of such Men , as were the Authours , Beginners , and Deuisers of such courses of Monasticall Profession as they made choyce to follow ; as Benedictins , & such like . Thus D. Field .

Therefore I conclude , that in regard of want of true Arguments in proofe of dissentions among Catholiks , touching meerely matters of Religion , I cannot but much approue the ingenuous and playne Confessions of some of our Aduersaries heere , in our be halfe . And fortably hereto we fynd D. Whitaker thus to confesse of this Point : The dissentions (n) (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) (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) (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) (q) Beza reporteth these words of Duditius , in his Epist. Theolog. Epist. ad Duditium . Church is not deuided with so many Diss●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 di●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 among them : So forcible ( we see ) the Argument drawne from want 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) (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) (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) (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) (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) (x) Pro●ocollo Frankaltalensi n● 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 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) (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) (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) (a) L. 7. d● 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 Triumph of the Church . Tertullian (b) (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 thi● owne Authours .

I will conclude with Irenaeus : Videmus (c) (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) (d) Vbi supra . c. 1● . 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) (e) In Math. ●4 . , S. Austin (f) (f) Contra Epist Parmenian . l. 3. c. 4. , S. Ambrose (g) (g) L. de fide , ad Gratianum . c. ● . , and the Councell of (h) (h) In de cretis Synod . Ni●e nae contra Haeres●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) (i) Luc. 11. Euery Kingdome deuided in it selfe , shall perish . And vpon this ground the Prophet thus prayeth . Destroy , (k) (k) Psalm . ●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) (l) Ose . ●0 . Hart is deuided , they shall now perish . And the Wiseman instructeth vs in these Words : God (m) (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) (n) 1. Cor. 1. you Brethren , that there be no dissentions among you : Not forsaking (o) (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) (p) 1. Cor. 1. you , that you all speake one thing ; be you knit togeather in one mind , and one iudgment : (q) (q) Ephes. 4. Endeuoring to keep the Vnity of spirit in the band of peace . God is the God , (r) (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) (s) Ioan. 17. . And to conclude according to this his prayer , it is recorded , that the Multitude of them , which belieued , were (t) (t) Act. 4. of One Hart , and One Soule ; so luxuriant & abounding we fynd the sacred Scriptures to be , ●or the extirpation of all Dissention and Di●ision out of the society of Christians , and ●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) (u) Szegedin . ( the Protestant ) in loc. om. pag. 1●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 E●g●●sh Moderate Protestants , and the English Puritans .

1 And to begin . Luther the first Parent of Protestancy , thus disgo●geth hi● venome against his owne brood ( for the Swinglians and Caluinists primitiuely descended from his loynes . We (a) (a) Thes. ●1 . contra Louaniens . seriously iudge the Swinglians and Sacramentari●s to be Hereticks , and Aliens from the Church of God . And more : We will (b) (b) Luth. tom. 7. in defens . Verbor . Coena Domini fol. 38● . reproue and condemne them ( meaning the Sacramentaries ) for Idolaters , Corrupters of Gods word , blasphemers , and deceiuers ; And of them , as of the Enemyes of the Ghospell , we will sustayne persecution , and spoyle of our goods &c. And yet more ; The-Sacramentaries began their Opinion with Lyes , and with Lyes they defend it . And further : (c) (c) Luth. Epist. ad Ioan. Heruag . Typograph . Argentin . I do protest (d) (d) Luth. tom . 7. Wittenb . fol. 383. before God and the world , that I do not agree with them ( meaning the Swinglians ) nor euer will , whyles the world standeth , but will haue my hand cleare from the bloud of those sheepe , which these Heretiks do driue from Christ deceaue , and kill &c. And after in the same place : Cursed (e) (e) Vbi suprà . be the Charity and Concord of Sacramentaries , for euer , and euer , to all Eternity . And to conclude , Luther being ( as he thought ) neere to his graue , leaueth ( as his Legacy ) these ensuing charitable words : I hauing (f) (f) Luth. de Coena Domin . tom. 2. now one of my feet in the graue , will carry this testimony and glory to the Tribunall of God ; that I will with all my hart , condemne and eschew Carolostactius , Swinglius , Decolampadius , and their schollars ; German . fol. 174. which words are also reported of Luther by the Tigur . Deuines . tract. 3. fol. 108. nor will haue with any of them Familiarity neither by letters or writings , neither by word , or Deed , as the Lord hath Commanded .

Thus much , to let passe much more of Luthers Charity towards Swinglius and his party . And this his Charity towards the Sacramentaries , the Lutherans , being of the next descent from him , seeme to inherit ; for Brentius ( the Lutheran ) thus writeth : All the (g) (g) In recognit . Prophet . Swinglian workes are full of deprauations , cunning deceits , and slaunders : Westphalus ( a Lutheran ) thus auerreth : All (h) (h) Apolog. contra Caluinum . p 430. c. 1● . the Caluinian Works are stuffed with taunts , curses , and lyes , he further maintayning in the same place , That there are certaine pages of Caluins Workes , of which euery one contayneth at least twenty lyes and taunts . Hunnius ( the eminent Lutheran ) chargeth Caluin , that he (i) (i) In his Epist. Dedicat . to the Confutation of Caluins deprauat . wresteth the Scriptures horribly from their true sense , to the ouerthrow of himselfe , and others . Conradus Schlusselburg the Lutheran : The Caluinists (k) (k) In Prafati Theolog. Caluinist . do nourish Arian and Turkish Impieties in their harts , which doth not seldome , at fit tymes , openly disclose it selfe .

To Conclude , Luke Osiander thus blaseth the Caluinists , concerning certaine Assertions touching Christ : But heere ( Gentle (l) (l) Enchirid. contra Calu. cap. 7. Reader ) beyond , and aboue the blasphemous things , which in the discourse afore we haue heard , against the sonne of God , out of the Opinions of our Aduersaries ( the Caluinists ) there openeth it selfe a gulfe of Hell of Caluinian Doctrine , in which God it said to be the Authour of sinne &c. Stankarus (*) (*) Stankarus contr● Caluinum . 14. ( a Lutheran ) thus writeth to Caluin : What Diuell ( O Caluin ) hath seduced thee , to speake with Arius , against the sonne of God ? And againe he thus sayth : Beware ( O Christian Reader ) and especially all you Ministers , beware of the Bookes of Caluin , and principally in the Articles of the Trinity , Incarnation , Mediatour , the Sacrament of Baptisme . Thus far for some tast of Luther , and the Lutherans Deportments in words and writing against the Swinglians , Sacramentarians , and the Caluinists . Now let vs see , with what Retaliation of kindnes do the Sacramentaries , or Caluinists requite the Lutherans .

2. First , then we fynd , that Swinglius thus inueighs against Luther : Thou (m) (m) In Respons. ad Luther . l. de Sacrament . fol. 401. Luther shalt be enforced either to deny the whole Scriptures of the New Testament , or to acknowledge Marcions Heresy . And in the same place he thus further writes : En , vt totum istum hominem Satan occupare conetur : Behould , how the Deuill laboreth wholy to possesse this Man , meaning Luther . Againe , Swinglius through contempt , calleth Luther , Marcion (n) (n) Swingl . tom. 2. in respons. ad Luther . Confess . fol. 458. & 40● . the old Heretike ; and further concludeth in these words ; to wit , that Luther is guilty of high blasphemy against the Nature and essence of God , in that he taught , that Christ dyed according to his Diuinity . And Swinglius in the foresaid alledged place thus : This can be by no reason explayned , or excused ; for Luther clearely and manifestly confesseth , that he will not acknowledge Christ to be his Sauiour , if only his Humanity had suffered . Finally , Swinglius thus concludeth of Luthers wordes : In verbis (*) (*) Swinglius tom. 2. in respons. Luther fol. 474. Lutheri , &c. In the wordes of Luther , there lye most great Errours ; when I read Luthers Booke , it seemeth to me , that a beastly Hogg doth gruntle in a garden , beset with most fragrant flowers : So impurely , so vnlike to a Deuine Luther disputeth of God , and all holy things . Thus Swinglius .

But to leaue Swinglius , and to descend to other Sacramentaries ; Campanus ( a Sacramentary ) thus fully and resolutely pronounceth of Luther : As (o) (o) In Colloq . lat. Luth. com . 2. cap. de Aduers . Certaine as God is God so certaine it is , that Luther was a diuelish Lyar. Oecolampadius ( the Sacramentary ) thus fearefully speaketh of Luther himselfe : Let Luther (p) (p) In Respons. ad Confess . Luther . take heed , least being puffed with Pride , he be deceiued by Satan . The said Oecolampadius thus censureth of the Lutherans in generall : The (q) (q) In Dialog. contra Melancth. Lutherans bring forth only a colour or shadow of the Word of God ( as all Heretikes commonly are accustomed to do ) they bring not the Word of God , and yet they will seeme to build vpon the Word of God .

The Tigurine Deuines ( being Swinglians or Caluinists ) thus recriminate Luther : Nos (r) (r) Tigurin . tract. 3 contra supremant Lutheri Confess . condemnatam & execrabilem vocat Sectam Lutherus . &c. Luther calleth vs a damnable and execrable sect ; But let him looke , that he do not declare himselfe an Arch-Heretike , seeing he will not , nor cannot haue Society with those , that confesse Christ . But how meruelously doth Luther bewray himselfe with his Deuills ? &c. For he sayth , that the Deuill dwelleth both now , and euer in the Swinglians , and that they haue a blasphemous Breast , Insatanized , Supersatanized , and Persatanized &c. Did euer any man heare such speaches passe from a furious Diuell himselfe ? Thus far the Tigurine Deuines .

I will Conclude with Caluin , who thus exclaymeth against the Lutherans in Generall . By the Lutherans (s) (s) Instit. l. 4. cap. 17. §. 16. Marcion is raised out of Hell : And in like sort Caluin thus more writeth : The (t) (t) Admonit . 3. ad West●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) (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) (x) In Thesibus of Hypoi●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) (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 ●undamentum fi●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) (z) Schluss●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) (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) (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) (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) (b) In his meditat . vpon the 12● . 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) (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) (d) In the mild defence of the silenced Ministers supplication to the high Court of Parlament . 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) (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 . A●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 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) (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) (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) (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) (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) (k) C. 5. &c. ●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) (l) M. Parks in his Epi●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 among 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 som● 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 , in defence of the deceits and falsifications , with which Iohn Caluin in a detestable manner hath corrupted the most illustrious or cleare testimonies of Scripture , touching the mistery of the Trinity , as also the Oracles of the Prophets concerning Christ .

3. Demonstratio imposturarum & fraudum , quibus Aegid●us Hunnius Ecclesiae Othodoxae doctrinam petulanter corrumpere pergit . Brema . 1592. A demonstration of the impostures and deceits , with the which Egidius Hunnius proceedeth perulantly , to corrupt the doctrine of the Orthodoxall Church .

4. Oratio de Incarnatione filij Dei , contra impios & blasphemos Errores Swinglianorum & Caluinisturum . Tubingae . 1586. An Oration , or Discourse of the Incarnation of the Sonne of God , against the wicked & blasphemous Errours of the Swinglians , and the Caluinists .

5. Aegidij Hunnij Caluinus Iudaicans : Hoc est , Iudaicae Glossae & corruptelae , quibus Ioannes Caluinus illustrissima Scripturae sacra loca & testimonia , de gloriosa Trinitate , Deitate Christi , & spiritus Sancti ; Cum primi● autem vaticinia Prophetarum de Aduentu Messiae , & natiuitate eius , Passione , Resurrectione , Ascensione ad Caelos , & Sestiane ad Dexiram Dei , detestandum in modum corrumpere non abhorruit . Wittembergae . 1593. Caluinus Iud●i●ans , written by Egidius Humnius ; That is , a declaration of the Iudaicall expositions and falsifications , with the which Iohn Caluin was not afraid detust●●bly to corrupt the most cleare places and testimonies of Holy Scripture , against the glorious Trinity , the Deity of Christ , and the Holy Ghost ; As also the Prophesies , touching the Incarnation of the Messias ; his Natiuity , Passion , Resurrection , Ascension to Heauen , and his sitting at the right hand of God .

6. Pia defensio aduersus Ioannis Caluini , Petri Boquini , Theodori Bezae , Willielmi Clebitij &c. & similium Calumnias : Item Refutatio Pelagiani seu Anabaptistici Caluinistarum Erroris , de Baptismo , & peccato Originali . Adduntur Collectanea plurimorum Caluins contra Deum , eius Prou●dentiam & Praedestinationem . Printed Errordiae . 1583. A godly Defence against the Calumnies , or deceits of Iohn Caluin , Peter Boquinus , Theodorus Beza , Willielmus Clebitius , and such others &c. Also a Refutation of the Pelagian , or Anabaptisticall errour of the Caluinists concerning Baptisme and Originall sinne . Here are also adioyned certaine Collections out of Caluin against God , and his Prouidence , and Predestination .

7. Veritatis Victoria , & ruina Papatus Saxonici . Printed Losannae . 1563. The Victory of the Truth , and the ruine of the Papacy of Saxony .

8. Conradi Schlusselburgi Theologiae Caluinisticae libri tres , in quibus , seu in tabula quadam , quasi ad oculum plusquam ex ducentis viginti tri●us Sacramentariorum publicis scriptis , pagellis , verbis proprijs , & Authorum Nominibus indicatis demonstratur , eos de nullo ferè Christianae Fidei articulo rectè sentire . Francoforti . 1594. Three bookes written by Conradus Schlusselburg , touching Caluinisticall Diuinity , in which ( as in a table to the very eye ) is demonstrated from more then two hundred twenty three publike writings of the Sacramentaries , with setting downe the pages , their owne words , and the Names of the Authors , that the Caluinists do scarsly belieue truly any one Article of Christian Fayth .

9. Argumentorum & Obiectorum de praecipuis articulis doctrinae Christianae , cum Responsionibus , quae sunt collecta ex scriptis Philippi Melancthonis : additis scholijs illustrantibus vsum singularum responsionum partes septem . Neap oli . 1578. Seauen partes or Heades , touching the Arguments and Obiections of the principall articles of Christian Religion , with their Answeres ; Which Answeres are gathered out of the writings of Philipp Melancthon , with the illustration of the vse of all the Answeres .

10. Responsio triplex ad Fratres Tubingenses . & triplex eorum scriptum de tribus grauissimi● Quaestionibus ; de Coena Domini ; de Maiestate hominis Christi ; & de non damnandis Ecclesijs Dei , nec auditis , nec vocatis . Geneuae . 1582. A threefould Answere to the brethren of Tubing , and their threefould writing touching three most weighty Questions ; to wit of the supper of our Lord ; of the Maiesty of Christs as man ; and of not condemning the Churches of God , before they be heard , and called to answere for themselues .

11. Gulielmi Zepperi Dillenbergensis Ecclesia Pastoris Institutio , de tribus Religionis summis Capitibus quae inter Euangelicos in Controuersiam vocantur . Hanoniae . 1596. An Institution or Discourse , made by Gulielmus Zepperus , Pastour of the Church of Dillinberg , concerning three chiefe Heades or points of Religion , which are called into Controuersy by the Professours of the Gospell .

12. Apologia ad omnes Germaniae Ecclesias reformatas quae sub Swingliani & Caluiniani Nominis inuidia vim & iniuriam patiuntur . Tiguri . 1578. An Apology to all the reformed Churches of Germany , the professours whereof suffer wrong and iniury , vnder the title of being Swinglians or Caluinists .

13. Ad Ioannis Brentij argumenta , & Iacobi Andreae Theses quibus Carnis Christi omni-praesentiam nituntur confirmare ; Id est , aduersum renouatos Nestorij & Eutichetis Errores , responsum . Geneuae . 1570. An Answere to the arguments of Iohn Brentius , and to the Theses of Iacobus Andreas , by the which they labour to confirme the omni-presence of Christs Flesh ; That is , against the reuiued Errours of Nestorius and Eutiches .

14. Colloqui Montisbelgardensis , inter Iacobum Andream & Theodorum Bezam , Acta . Tubingae . 1584. The Acts of the Conference at Mont-belgard , betweene Iacobus Andreas , and Theodorus Beza .

15. Christophori Pezelij Apologia verae doctrinae , de definitione Euangelij apposita Thrasonicit prastigijs Ioannis Wigandi . Wittembergae . 1572. An Apology of Christopher Pezelius , touching the true doctrine of the definition of the Gospell , opposed against the Thrasonicall and boasting sleights and impostures of Ioannes Wigandus .

16. Hamelmannia , siue Aries Theologizans , Dialogus , appositus duabus Narrationibus Historicis Hamelmanni . Neostadij 1582. Hamelmannia , Or a Theologizing Ramme , being a Dialogue impugning two historicall Narrations of Hermannus Hamelmannus .

17. Hieremiae Victoris vera & dilucida demonstratio ; quod Swingliani & Caluinistae nunquam se subiecerunt Confessioni Augustanae , exhibita Carolo Quinto . Anno 1530. Germ. Francofurti . 1591. A true and euident Demonstration , prouing that the Swinglians and the Caluinists , did neuer submit themselues to the Confession of Augusta , exhibited in tyme of Charles the Fifth .

18. Christiani Kittelmanni , decem graues & perniciosi Errores Swinglianorum in doctrina , de peccatis & Baptismo ex proprijs eorum libris Collecti & refutati . Madelburgi 1592. Ten weighty and pernicious Errours of the Swinglians , concerning the doctrine of sinne & Baptisme , being taken out of their owne Bookes , and refuted by Christianus Kittelmanus .

19. Responsio ad scriptum quod Theologi Bremenses aduersus Collectores Apologiae formula Concordiae publicarunt . Lipsiae . 1585. An answere to the writing , which the Deuines of Brema published against the Collectours of the Apology of the forme of Concord .

20. Ioannis Mosellani Praeseruatiua , contra venenum Swinglianorum . Tubingae . 1586. A Preseruatiue of Ioannes Mossellanus , against the poyson of the Swinglians .

Thus far of these twenty Titles of the Protestant venemous kind of writing , one against another . And here we may say with the Poet , ex vno discite omnes ; that is , from Consideration of these twenty titles only , we may make the like coniecture of many scores of bookes by them written : Only this I may note , that if the Titles of the foresaid bookes be so fraught with Malice , what spleenfull sentences full of Rancour may , in all probability , be thought to occur here and there in the said bookes ?

The III. Paragraph .

BVt what ? doth the Scene of the Protestants Disagreements rest only in words and writing one against another ? No , for it passeth further , finally into extreme and barbarous outrages . For first , they are not content to call one another Heretikes , ( as by many afore alledged testimonies are euident ) but with all they prohibit the sale & reading of ech others books . For thus Hospinian ( the Protestant ) writeth , touching the restraint made in Sxony : Edictum promulgatum (m) (m) In histor. Sacrament . part . altera . fol. 393. est &c. An edict is promulgated & diuulged , by the which not only the reading , but also the selling of all bookes written by the Caluinists , is prohibited : And the Lutherans do charge the Caluinists in this sort : Biblia (n) (n) Hospinian vbi suprà . fol. 3●4 . & Catechismum Lutheri &c. The Caluinists haue prohibited the Bibles , and the Catechisme , approued by Luther and his followers .

Secondly , they banish ech other from their Territories , not suffering them to enter therein , as Crispinus (o) (o) In his booke of the state of the Church . pag. 697. , Osiander (p) (p) In Epitom . histor. Eccles. Cent. 16. part . altera . pag. 803. & 860. , Conradus (q) (q) In Catalogo . Haret . l. 13. & vltimo , pag. 828. & 847. Schlusselburg ( all Protestants ) and others do witnes . Thirdly , they appoint Articles of Visitation and Enquiry , concerning the discouery and apprehending of ech other . For thus the foresaid Hospinian writeth of this point , shewing how the Saxons made a petition to their Duke , Vt famosos (r) (r) Hospinian . in histor. Sacrament . part altera fol. ●93 . Sacramentariorum libros prohiberet &c. That he would forbid all markable Bookes of the Sacramentaries ; and that he would chastice the Authours of them with due Punishments ; And that in the next visitation he would giue directions , that All Caluinists should be cast out from the Schooles , Churches , from all Magistracy , or publike gouerment . Fourthly , They commit them to imprisonment , of which point Hospinian thus recordeth : (s) (s) Hospinian vbi supra . Nicolaus Crellius Saxoniae Cancellarius , in vincula conijcitur . Nicolaus Crellius , being Chancelour of Saxony , is cast into bonds , or Prison . And againe in the foresayd place : Theologi nonnulli &c. Many Deuines being apprehended in seuerall places , are cast into bonds . Fifthly , they will not affoard ech other Common entertaynement , vsuall to all Strangers in euery Country . This course of the Lutherans , against the Caluinists is reported by the foresaid Hospinian (t) (t) In histor Sacramen . part. 2 fol. 399. , and by Osiander (u) (u) In Epirom &c. Cent. 16. pag. 6. 8. ; And on the other syde , by the Caluinists against the Lutherans the same is related by (x) (x) In Catalog . Haeret l. 13. & vltimo . p. 828. Conradus Schlusselburge .

Sixtly , they enter into Armes one syde against another . For , that the Lutherans did hastily and tumultuously assault the Caluinists , is recorded by Hospinian (y) (y) Vbi supra . p. 395. . And that the Caluinists did actually attempt the like against the Lutherans , is witnessed by Osiander (z) (z) Epitom . Cent. 16. pag. 7●● . & p. 803. . This is further euident , by the Example of the Arminians and Gomorists not many yeares since in Holland , where one , called Barneuille , being the head of one of the Factions , was beheaded . Lastly , the implacable Dissentions haue beene so violent , exceeding all humane Nature , as that the Lutherans haue extended their malice towards the dead Corps of the Caluinists ; This is verified by Hospinian : Cum (a) (a) In histor. Sacrament . part. 2. fol. 308. impetu occurrentes Sandapilam &c. The Lutherans assaulting one , called Sandapila , by force , & in humanely vsing his body , did expose it to be eaten by Dogs . See here the Vatinian and irreconcileable hatred of the Protestants , against the Protestants .

Now here the Reader is to be aduertized , that the different Names of Lutherans , Swinglians , Sacramentaries , Caluinists , Puritans &c. are not inuented for disgrace and contumely to the different Professours ; but euen of necessity , for the better distinguishment of their different Doctrines . And according hereto M. Parkes thus writeth , touching the name of Puritans : Neither (b) (b) In his Apology vnder the title of Quaerulous Motions . pag. 30. do I see any sufficient reason why those among vs whom singularity in Affection , and Nouelty in Faction haue denominated Puritans , should not be distinguished by that Name . Bu. Conradus Schlusselburg passeth more fully into the subdiuision of the word Protestant , thus writing : (c) (c) In Catalog . Haeret . l. 13. & vltim . de Interemistis p. 866. Neque verò nostra partis Theologi &c. Neither do the Deuines of our syde , name their Aduersaries , Swinglians , Caluinists , Sacramentaries , through detraction or bate ; neither when we our selues are called Lutherans . Finally Hospinian thus writeth ; Schismatica (d) (d) In histor. Sacrament . par. altera , throughout his whole-booke he vseth these different Names . ista &c. I hate these Schismaticall Names of Lutherans , Swinglians , Caluinists ; and yet I vse them in this my history , for the better distinguishing of their doctrines , and instructing the Reader . So clearely appeares the great disparity of the seuerall Religions among them , euen from the seuerall appellations , imposed vpon the seuerall Professours .

Hauing in the precedent passages discoursed of the ( almost incredible ) Dissentions in Religion betweene seuerall sorts of Protestants ; and this chiefly from the alledging of wordes full of contumely , disgrace , and rancour , one against another , only for matter of Religion , and from the tetricall , harsh , and opprobrious titles of twenty of their Bookes , written in great acerbity of style ; and lastly , from their externall comportment ; and yet all of them promiscuously assuming to themselues in generall the Name of Protestants : I hould it now conuenient in this next place to descend more particularly to the different points of Religion , in which these seuerall Sects maynely dissent among themselues , one syde not approuing ( but wholy reiecting ) the iudgment of the other side .

The IV. Paragraph .

I Will begin touching the Question of the Word of God , or Scripture ; And first , touching such Bookes of Scripture , as are reiected by some Protestants , but approued and allowed for Scripture by other Protestants . Secondly , the Protestants disagreements in the Translation of confessed Scripture . Thirdly , touching their dissentions in the interpretation of such places , or texts , which are on all sydes confessed to be Canonicall Scripture , and truly translated .

And to begin with the New Testament & so to ascend to the Old : we find touching Luthers Condemnation of the Apocalyps Bullinger thus to complayne : Doctour Martin (e) (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 herea●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) (f) In pro legom . b●ius Epist. straminea : An Epistle swelling , Contentions , Strawy , and vnworthy altogether an Apostolicall spirit . In the same manner , the Magdeburgenses (g) (g) Cent. l. 2. c. 4. col. 55. , Kempnitius (h) (h) Exam. 4. Sess. Concil. Trident. , and Brentius (i) (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) (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) (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) (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) (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) (o) Luth. Praefat. in Nouum Testam . & lib. de Scripturae , & Ecclesiae authoritate . c. 3. extenuate & depresse the Authority of three of them , censureth , 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) (p) L. 3. Instit. c. 10. §. 8. Caluin , and (q) (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) (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) (s) Beza in Praefat. in Iosue . The Booke entituled Ecclesiastes , is thus scurrilously traduced by Luther : The Authour (t) (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 England , and by Caluin , and the Caluinists ; and yet Luther so contemneth it , as that he thus plainly condemneth the said Booke : The Argument (u) (u) In Conuiuialibus ser. titulo de Patriar● 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) (x) Luth●● 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) (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) (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) (a) In his Suruey of the pretended Discipline . pag. 37● . 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) (b) In Comment. in omnes Pauli Episto●as . p. 510. erred to the schisme of the Church , to the endangering of Christian liberty , and the o●erthrow of the grace of God Conradus Schluffeth 〈◊〉 chargeth Caluin to maintayne and say ; that , The Apostles (c) (c) In Theolog. Caluinist . l. 2. fol 40. alledged the Prophets in anoth●● sense , then was meant . Brentius playnely writeth thus : S. Peter (d) (d) In Apol. Confess . de Con●t●ijs p. 900. ( chiefe of the Apostles ) and Barnabas , after the Holy Ghost receaued , together with the Church of Ierusalem , erred . And D. Fulke speaking of the same matter is no lesse sparing , thus saying : Peter (e) (e) Against the Rhemish Testament . in Galat. 2. erred in Ignorance , against the Gospell .

I will conclude these their wonderful Inuectiues against the Apostles , with D. Whitakers accusation of them , thus writing : It is (f) (f) D. Whitaker de Eccles. contra Bellarm Controu. 2. quaest. 4. p. 213. manifest , that euen after Christ his Ascension , and the Holy Ghost descending vpon the Apostles , not only the Common sort , but euen the Apostles themselues erred in the vocation of the Gentills &c. Yea , Peter also erred concerning the abrogation of the Ceremoniall Law ; and this was a matter of Fayth . Thus D. Whitaker . Would any Christian euer thinke , that such horrid words as these any Protestant ( contrary to the iudgment of other their brethren ) should disgorge against the Apostles themselues ?

2. I now hasten to the seuerall Translations of the sacred Scriptures , about which there is no lesse contention among the Protestants , then is touching which is true Scripture , and which is forged , and ( so to speake ) abastarded . And First , touching that translation , which is commonly called , the Vulgar Translation , made by S. Hierome , though it be much disliked by most Protestants , and accordingly hereto D. Whitaker calleth it . An ould (g) (g) In his Answere to M. Reynolds Preface . pag. 2. & 26. rotten translation &c. full of faults , errours , and corruptions of all sortes ; Yet Carolus Molinaeus ( a learned Protestant ) thus approueth it : I can (h) (h) In Nouo Testam . pag. 30. very hardly depart from the vulgar and accustomed reading , which also I am accustomed earnestly to defend . His wordes in Latin are these : Agerrimè à vulgari consuetaque lectione recedo , quam etiam enixè defendere soleo . Yea this Molinaeus further sayth : I prefer (i) (i) Molinas in Luc. 17. the Vulgar Edition before Erasmus , Bucer , Bullinger , Brentius , the Tigurine Translations ; also before Iohn Caluin his translation , and all others . D. Couell plainly affirmeth , that he preferreth (k) (k) In his answere to M. Iohn Burges . pag. 94. the vulgar Translation , before all others . To conclude , euen Beza himselfe ( contrary to most other Caluinists ) doth in these words aduance the vulgar Translation : The vulgar (l) (l) In praefat. Noui Testament . anno 155● . Edition I do for the most part imbrace , and prefer before all others .

But now leauing the vulgar Translation , the which some Protestants ( as we see ) do allow , far more do reiect , ( so great disparity there is in their iudgments ; ) Let vs come to such Translations of Scripture , as haue beene made by the Protestants themselues ; and let vs obserue , what mutuall and interchangeable entertaynement the said Translations haue receaued from the Pens of others their brethren , And to begin , Luther made a Translation of the Holy Scripture ; yet this his Translation is condemned by Swinglius in this sort : Thou , Luther (m) (m) To. 2. ad Luth. lib. de Sacr. p. 412. & 413. dost corrupt the Word of God ; Thou art seene to be a manifest corrupter , and peruerter of the Holy Scriptures : How much are we ashamed of thee ? &c. And Kekermannus ( the Protestant ) thus censureth this Translation of Luther : (n) (n) In System . 55. Theolog. l. 1. p. 188. Lutheri versio Germanica &c. The Translation of Luther of the Scripture in Dutch &c. especially in Iob , and the Prophets , hath no small blemishes . And the said Translation is in like manner condemned by Osiander (o) (o) Osiander his condemnation is mentioned by Luther , in Colloq . Mensal . Germ. fol. 245. . The Deuines of Basill , and Oecolampadius did compyle a Translation , yet it is censured in these words by Beza : The (p) (p) Beza in respons. ad defens . & resp. Castal . Translation of Basill is in many places wicked , and altogether differing from the mynd of the Holy Ghost .

The Swinglians vndertooke to translate the Scriptures ; against the authours of which Translation , Luther thus belcheth : They (q) (q) Vbi supra . 388. are Fooles , Asses , Antichristes , Deceauers , and of Asslyke vnderstandings . In so much , as when a Copy of that Translation was sent to Luther , he would not receiue it , but reiected it , as Hospinian (r) (r) In Hist. Sacram. part . altera fol. 1●3 . witnesseth . Castalio his Translation is censured by Beza , to be (s) (s) Beza , in Test . ●●e●i 1558. in praefat. Sacrilegious , wicked and Ethnicall . Caluins Translation is also reiected ; for Carolus Molinaeus ( the forsaid markable Protestant ) sayth thus thereof : Caluin in (t) (t) In sua Translat . Test . Noui . part . ●1 . fol. 110. his Harmony , maketh the Text of the Gospell to leape vp and downe ; He vseth violence to the letter of the Gospell , and besides , he addeth to the Text.

Beza also ( for the vp shot of all ) made a Translation ; of which translation the foresaid Molinaeus thus speaketh : Beza (u) (u) In Translat . Testam . Noui. pag. 64. 65. 66. de facto textum mutat ; Beza euen actually changeth the text of the Scripture . And Castalio the foresaid Protestant , by way of retaliation , thus writeth thereof : To note (x) (x) In defens . Translat . pag. 170. the errours of Beza his Translation , would require a great volume . And Castalio particularly insisteth in that false Translation of Beza against Freewill , in the first Chapter of Iohn ; where it is in the Greeke , As many at receaued him , he gaue them Power to be made the sonnes of God ; Beza translating : Dignity to be the sonnes of God ; Castalio thus saying : Beza (*) (*) Castalio , vbi supra . pulcherrimum maximique momenti locum deprauat &c. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , est Potestas , nunquam Dignitas &c.

Now touching our English Translations of the Bible , The Disagreements of our English Protestants are no lesse violent & implacable . For First , we find one English Authour thus to condemne them : The English Translations (y) (y) Carleyle , lib. That Christ descended not into Hell . pag. 116. 117. 118. haue depraued the sense , obscured the Truth , and deceaued the ignorant ; and in many places , they detort the Scripture from its true sense . Another Protestant thus censureth them : How (z) (z) M. Burges in his Apology . Sect. 6. can I approue vnder my hand a Translation which hath many Omissions , many Additions , which sometimes obscureth , sometimes peruerteth the sense ; being sometimes sensles , sometimes contrary ?

The Ministers of Lincolne Diocesse thus write : The English (a) (a) In the Abridgment of a booke deliuered to King , Iames by the said Ministers . pag. 11. & 12. Translation taketh away from the Text , addeth to the Text , and this sometimes to the changing , or obscuring of the meaning of the Holy Ghost . They further enlarging themselues in these words : A Translation , (b) (b) Vbi supra . which is absurd and sensles , peruerting in many places the meaning of the Holy Ghost . Other Puritans are no lesse sparing in their Censures ; for diuers Puritans with one consent thus write only of the Translation of the Psalmes : Our Translation (c) (c) In a Treatise entituled : A Treatise 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) (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) (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) (f) In Prolegom● 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) (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) (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) (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) (k) In lib. suo ca●●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) (l) In R●tract●● . 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) (m) L. d● vera & falsa Religi● . 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) (n) In examen . libri Hothusi● prop●i●●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) (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) (p) Lib. 〈◊〉 Instit. c. 17. ● . 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) (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) (r) In Comment. cap. 59. Concord . in illa ve●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) (s) Vti testatur . Lutherus insua bre●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 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) (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) (2) D. Whitak . contra Duraeum , pag 109. Whitaker , The Confession (3) (3) The Confession of Belgia in the English Harmony , pag. 4●1 . of Belgia , M. (4) (4) Hooker . Eccles. pol. l. 5. sect. 67. pag. 174. Hooker , (5) (5) Bucer , inscript . Anglic. p. 548. & 549. Bucer , and many others . Yet this doctrine is impugned by Peter (6) (6) Peter Martyr , in his Epistles , annexed to his Common places in English . p. 107. epist. 25. Martyr , (7) (7) Aretius serm. 1. de Coena . Aretius & Ludouicus (8) (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) (9) In their Christian letter to M. Hooker . pag. 35. Puritans .

Touching those words , Thou art (t) (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) (u) Lib. 4. Instit. c. 6. §. 6. sayth , that here by the word , Rock , is vnderstood Christ figuratiuely . (x) (x) Eras . in hunc locum . Erasmus maintayneth , that euery one of the faythfull , is vnderstood thereby . But (y) (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. ●● . 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) (z) Calu. l. 1. Instit. c. 16 . ●um ●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) (a) In Ca●●ches . an●● 155● . Brentius subscribeth . Yea Caluin is so pre●ipitious and resolute in his exposition of the former words , as that he tearmeth all others , Perditos (b) (b) L. ● . Iustit . c. 26. num. ●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) (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 , ●● . 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 w●●●ing in Hebr. c. 1. Friuola Augustini argutia est &c. The subtility of Austin is here friuolous who by the word , H●di● , 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 b● 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 v●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 Luther and the Lutheran Churches ( the oblation of the Sacrifice excepted ) was so agreable and consenting with the Roman Church , that the Confession of Augusta thus speaketh thereof : Our (d) (d) Cap. de missa . s● also Osiander Cent : 16. pag. 163. Churches are wrongfully accused for abolishing the Masse ; for the Masse is still retayned among vs , and celebrated with great Reuerence &c. But this Liturgy or Common Booke of Prayer , being reiected in England ; another was made ( in King Edward the Sixt his raigne ) by the aduice of Bucer , Peter Martyr , and Cramner , and presumed ( as the (e) (e) In the Statutes 2.3 . of K. Edw. 6.6.1 . Statutes affirme ) to be done by the ayde of the Holy Ghost , and ratifyed by the Authority of the high Court of Parlament .

This Booke of Common prayer , printed by Edward Whitchurch , Cum priuilegio ad imprimendum solùm . anno 1549 maketh speciall defence of (f) (f) Fol. 116. Prayer for the Dead , and Intercession (g) (g) Fol. 117. and offering of our prayers by Angells , of (h) (h) Fol. 129. Baptisme by Lay persons in tyme of necessity and of the (i) (i) Ibidem . Grace of that Sacrament , of the (k) (k) Fol. 137. 139. Priests absolution of the Sicke Penitent , and the Priests blessing of the bryde & brydegrome , Of the (l) (l) Fol. 144. Annointing of the Sicke , Of Confirmation (m) (m) Fol. 132. of Children ; Of (n) (n) Fol. 116. consecrating the Eucharist with the signe of the Crosse ; Finally ( to omit some other Catholike points , confirmed and practised in that Communion Booke ) Of the (o) (o) Fol. 1●8 . Chrisme , and the Childs annoynting , and of (p) (p) Fol. 126. Exorcisme .

Now , no sooner Queene Elizabeth came to the Crowne , but that the former Liturgy of King Edward being wholy abolished , another was made ; Yet not so perfect in all points , but that M. Parker thus speaketh hereof : The Day (q) (q) Against Symboli●ing part. 1. ca. 5. sect 1. pag. 4. starre was not risen so high in their dayes , when yet Queene Elizabeth reformed the defects of King Edwards Communion Booke . And further he sayth : It is (r) (r) Ibidem Sect. 17. pag. 39. not the same Booke with tha● of King Edwards ; but it is altered in very many & sundry Places : Yea so altered , as when it was proposed to be Confirmed by the Parlament , it was refused . This point of altering the Communion Booke of Prayer , is so euident , that M. Cartwright acknowledgeth it in these words : The (s) (s) 2. Reply . part 1. pag. 41. Church of England changed the Booke of Common Prayer , twyce or thryce , after it had receaued the knowledge of the Ghospell .

Now , all what is aboue set downe touching the Communion Booke , I thinke good briefly to recapitulate in the words of Doctour Doue an eminent Protestant ) thus fully discoursing of this point : (t) (t) Persuasion to English Recu●ants . pa. ●● . Concerning the Booke of Common Prayer , when the Masse was fi st put downe King Henry had his English Liturgy , and that was iudged absolute , and without exception : But when King Edward came to the Crown● , that was condemned , and another set forth in the place which Peter Martyr and Bucer did approue , as very consonant to the word of God . When Queene Elizabeth began her reigne , the forsaid Booke was iudged to be full of imperfections , and a new deuised and allowed by the Consent of the Clergy . But about the middle of her reigne , we grew weary of that Booke and great meanes haue beene wrought , to abandon that and establish another ; which although it was not obtayned , yet we do at the least at euery change of Prince , change our Booke of Common Prayers ; We be so wanton , that we know not what we would haue . Thus far D Doue touching our English Protestants disagreements for the approuing or reiecting of their Liturgy , or Common Booke of Prayer .

Now , how yet the Puritans rest affected towards the last Edition of the Communion Booke in Queeene Elizabeth her Dayes , may appeare from their censuring it in these words : The (u) (u) These words are related by D. Whitguift , as spoken by the Puritans , in his Defence pag. 474. forme of the Communion Booke is taken from the Church of Antichrist ; as the reading of the Epistles , the Gospells &c. The most of the Prayers , the manner of ministring the Sacraments &c. Againe , our more late Puritans do thus Syndicate , and condemne the Communion Booke : Many (x) (x) In the booke entituled : The Petition of twenty two Preachers in London . things in the Communion Booke are repugnant to the word of God ; And more : In the Communion Booke , there are things , of which there is no sense ; there is Contradiction in it , euen of necessary and essentiall points of Religion . Other Puritans thus write against it : The (y) (y) These words are alledged in the Suruey . pag. ●0 . & 14. Communion Booke is not agreeable to the Word of God in many things . And yet more : The (z) (z) Certaine Considerations printed , anno 1605. f. 10 11. 17. Protestants Communion Booke and seruice , is naught : it hath grosse and palpable repugnancy in it . This point is further made euident , by the Authority of Doctour Couell , who being an Aduersary to the Puritans , deliuereth their Sentence , touching their extreme dislyke of the Communion Booke in these words : The (a) (a) D. Couell , in his Exam pa. 1●8 . Communion Booke is bouldly despised , Grosse errours and manifest impietyes ( meaning in the iudgment of the Puritans ) are in the Communion Booke .

Thus far of the Protestants irreconciliable Disagreements touching the seuerall Formes of Liturgyes , or Communion Bookes of Prayer , since the Catholike Religion was first abolished in England . From whence it ineuitably followeth , that during all these seuerall yeares of alterations of their Communion Bookes , they neuer enioyed ( if their owne Censures and iudgments be perfect , ) a true forme , how to pray to Allmighty God .

The VI. Paragraph .

I Will next come to their Disagreements , touching Christ our Redeemer . And , 1. touching Christs Nature , (b) (b) Beza l. de Vnitate Eccles. Beza differently from most other Protestants , teacheth , that two Hypostaticall Vnions are constituted in Christ ; the one of the Soule with the Body the other of the Diuinity with the Humanity . (c) (c) Beza in Hesbusium . Beza further teacheth , that Christ is not begotten of the Substance of the Father . That Christ is not Consubstantiall with his Father , Luther thus writeth : Anima (d) (d) Luth. contra Latimer . mea odit hoc verbum Homousion : My very Soule hateth this word Homousios , or Consubstantialis .

2. That Christ by his Workes did merit nothing to himselfe , contrary to the iudgments almost of all Christians , is maintayned by Caluin , who tearmeth this Doctrine , A Foolish (e) (e) Instit. l. 2. c. 17. §. 10. Curiosity , and rash Opinion . The same blasphemy is maintayned by (f) (f) In his booke entituled : the wicked Mammon . Tindall , and by Iohn (g) (g) Act. Mon. pag. 487. Teuxbury .

3. That Christ suffered not only according to his Humane Nature , but also according to his Diuinity , is defended by (h) (h) Luth. in Confess . maiore in cana Domini . Luther , contrary to all Christians , both Protestants and Catholiks , Luther thus speaking of this point : When I belieue , that the only Humane Nature suffered for me , then is Christ a Sauiour but of a base and small worth , and himselfe needeth a Sauiour .

4. That Christ did not dye for all the world , but only for the Elect , being most contrary not only to the sacred Scripture , which sayth : Christ (i) (i) 1. Ioan. 2. & 1. Tim. 2. dyed for the sinnes of the whole World , but also almost to all learned Protestants , is maintayned by (k) (k) Calu. de arcana Dei Prouident . p. 155. Caluin , & (l) (l) Beza in respons. ad Act. Colloq . Montisbelgar . part . alt●ra . p. 215. & 221. Beza .

5. That men not belieuing in Christ may be saued ( a most horrid blasphemy ) is maintayned by Swinglius , who thus writeth thereof : (m) (m) Swingl . in l. Ep. Swinglij & Oecol . l. 1. p. 39. Ethnicus , si piam mentem domi fouerit , Christianus est , etiamsi Christum ignoret . A Heathen , if he beare within him a pious mind , is a Christian , though he be ignorant of Christ . And herevpon Swinglius concludeth : That (n) (n) Swing . tom. 2. fol. 18. & 559. Hercules , Theseus , Socrates , Arist. des &c. are now in Heauen : A point so euident , that Echarius ( a learned Protestant ) thus writeth thereof : Quod (o) (o) In his Fasciculut Controu . printed Lipsiae . anno 1●●9 . Socrates , Aristides , Numa , Camillus , Hercules , Scipiones , Catones , & alij Gentiles &c. That Socrates , Aristides , Numa , Camillus , Hercules , the Scipio'es , the Cato'es , and other Gentills are partakers of Heauen or eternall lyfe , Swinglius writeth to the King of France , whom the Tigurin Deuines , Bullinger , Gualterus , and Hardenburgius &c. do defend , for this his Doctrine . Thus far this Protestant . That (p) (p) In his Apol. fol. 27. prafix . ● . tom . Swingl . Gualterus , (q) (q) In Confess . Eccles. Bullinger , (r) (r) In vita Bulling . Simlerus , the (s) (s) Bullinger in his preface of allowance to Swinglius his Exposition . Tigurin Deuines , maintayned this former Heresy with Swinglius , appeareth from the references here set downe in the Margent .

From Christ . I come to Christs Successour , to wit S. Peter . Now the Primacy of S. Peter is maintayned by Caluin , thus confessing : The (t) (t) Caluin is alledged thus to say , in D. Whitguifts Defence . p. 173. twelue Apostles had one among them , to gouerne the rest . Musculus , thus teacheth : The (u) (u) Musculus so alledged by Whit. guift , vbi sup. à pag. 66. Celestiall spirits are not equall ; The Apostles themselues were not equall ; Peter is found in many places to haue beene chiefe among the rest . And D. Whitguift himselfe , thus auerreth : Among (x) (x) D. Whitguift vbi su●rd . pag. 1●● . the Apostles themselues , there was one Chiefe &c. that had chiefe authority ouer the rest &c. that Schismes might be compounded . Yet is this doctrine wholy denyed by most other Protestant writers .

The VII . Paragraph .

TOuching more particularly the Bishop or Pope of Rome , being S. Peters successour ; that the Popes Primacy is aboue other Bishops , is maintayned by Melancthon thus writing : Quemadmodum (y) (y) Melanct in the Booke entituled : C●nturia Epistolar . Theologie . Epist. 74. sunt aliqui Episcopi qui prasunt pluribus Ecclesijs &c. As certaine Bishops are president ouer many Churches , so the Bishop of Rome is President ouer all Bishops . And this Canonicall policy no wise man ( I thinke ) doth , or ought to disalow . The same Doctrine is also defended by Iohn Husse , as Luther writeth , thus saying . Ioannes Husse (z) (z) In. 〈◊〉 sert . Act. ●0 . ●on repugnare videtur &c. Iohn Husse seemeth not to contradict , why the Monarchy of the Pope should not be : So much different are these former Authorities to the iudgments of all other Protestants , who wholy reiect the Popes Primacy .

Now touching the Pope being Antichrist , the Protestants do thus differ from among themselues . First some of them teach , Antichrist is not yet come ; to wit , (a) (a) In Ep. ●auli Cole los & Thessal . pag. ●40 . Zanchius , Franciscus (b) (b) In his Prognosti●on f●nis noudi . p. 74. Lambertus , and some others ; And hereupon it is , that M Doue (c) (c) In his Sermon of his second comming of Christ , versus fin●m . chargeth some Protestants , in this sort : Some Protestants make a doubt , whether Antichrist be yet reuealed , or no. Now some others do thinke , that Antichrist is come , but that the Turke is this Antichrist . Of this opinion is Melancthon ; for so he is alledged to thinke by M. (d) (d) In his Theolog. Discourses p 1●8 Haruey . Of the same iudgment also i● Bucer , who tearmeth the Turke , Ipsissimus (e) (e) In his lib. psalm . 5. psalm . 22. f● . 146. Antichristus , as also M. Fox (f) (f) In Act. Mon. of anno 1●76 . pag. ●●● . .

The VIII . Paragraph .

TOuching those Protestants who belieue , that the Pope is Antichrist , obserue heere their great Dissentions , concerning the tyme of Antichrists comming . And first D. Willet (g) (g) In Syn. p. ●00 . placeth Antichrists first comming , in the yeare , 607. making Boniface the third , to be the first Antichrist . With whom agrees D. Whitaker , saying : (h) (h) De Eccl. contr● Bellar. Contro . 8● Quaest 4. pag. 141. Gregory the Great , was the last true and holy Bishop of that Church &c Therefore because our Aduersaries demand of vs the tyme of Antichrists first comming , we designe and set downe to them the very tyme of his comming . With whom conspires (i) (i) In his Answere to a Counterfayte Catholike . p. 36. D. Fulke . Iulius (k) (k) Vpon the Reuel. 5.10 . the great Protestant , maketh Hildebrand , who was Pope anno 1074. to be the first Antichrist : with whom D. Downam seeme to conspire in these wordes (l) (l) In his Treatise concerning Antichrist . pag. 1●0 . : Gregory the seauenth ( alias Hildebrand ) was the first of the Popes , who was openly acknowledged to be Antichrist . Beza teacheth , that Leo who was Pope anno Domini 440. did clearly (m) (m) Beza . Confess . gener . 7. Sect. 21. breath forth the arrogancy of the Antichristian Sea . But M. Napper (n) (n) Vpon the Reuel . p. 66. ascendeth to higher tymes , affirming that Antichrist came in , anno Domini 313. and maintayning , that Siluester the Pope , was the first Antichrist .

But the Reformed Churches of (o) (o) So relateth M. Hooker in his Ecclesiestic . Policy . Transiluania ascribe a greater antiquity to the comming of Antichrist , who confidently auer , that his first comming was in the yeare 200. Yet Sebastianus Francus ( no vulgar Protestant ) riseth higher , placing Antichrists first comming in the dayes immediatly after the Apostles , for thus he writeth : For certaine , (p) (p) In Epist. de abrogundis in vniuersum statutis Ecclesiast. throgh the worke of Antichrist , the externall Church , together with the Fayth and Sacraments vanished away , presently after the Apostles departure .

Spectatum admissi risum teneatis ?

So incredible and indeed ridiculous are the Dissentions of the Protestants , touching who is Antichrist , and at what tyme ( dreaming him already to haue beene come ) he first appeared . But I hasten to other Points .

The IX . Paragraph .

I Will next intreate of the Church ; and First of the Visibility of the Protestant Church , seuerally mantayned by seuerall of our Aduersaries . Secondly , whether in the Protestant Church , there hath beene Personall succession and Vocation of Ministers ; Thirdly , who be the Persons of Members that Constitute the Protestants Church . Fourthly , whether the present Roman Church be the true Church of God , and the same Church with the Protestants . Lastly , whether Papists ( as the Protestants call the Catholiks ) dying Papists , may be saued ; In all which seuerall points , the Reader shall fynd strang Dissentions in the Protestants writings touching them .

1. And to begin with the Visibility of the Protestant Church ; we fynd most Protestants confidently to iustify the Visibility of it in all Ages . And according hereto D. Field with a most frontles impudency thus writeth ; We (q) (q) D. Field in his booke of the Church l. 3. c. 8. pag. 76. firmely belieue , all the Churches of the World , wherein our Fathers liued and dyed , to haue beene true ( Protestant ) Churches of God ; &c. And that they , who taught , imbraced , and belieued those damnable Errours , which the Romanists defend against vs , were only a Faction ; Which words necessarily imply , that the Protestant Church was in his iudgment euer visible .

In like sort , a litle Booke written in the yeare 1624. and intituled : A Treatise of the Perpetuall visibility and succession of the true Church in all ages ; written ( as is thought ) by the last pretended Archbishop of Canterbury , D. Abbots , or els by D. Whyte , or D. Featly , in proofe of the vninterrupted visibility of the Protestant Church , iustifyeth their like iudgment herein . Finally D. White and D. Featly in their priuate Conference in London some yeares since , with M. Fisher and M. Sweet , of the Society of Iesus , with great venditation in words auerred the continuall Visibility of the Protestant Church in all ages ; and the greater Part of Protestants do mantayne the same .

Now let vs see , how these men are crossed and impugned in this their Tenet by other learned Protestants . First D. Iewell ( merely crossing D. Fields former most bold & shameles assertion ) thus sayth : The (r) (r) In his Apology of the Church . part. 4. l. 4. truth ( meaning the Protestant Fayth and Religion ) was vnknowne at that tyme , and vnheard of , when Martin Luther and Hulderick Swinglius first came vnto the knowledge and preaching of the Gospell : And vpon this it proceedeth , that Bucer styleth Luther : The (s) (s) In Epist. Anno 36. ad Episcopum Hereford . first Apostle to vs , of the reformed Doctrine . With these former agree Benedictus Morgensterne the Protestant , thus saying : It is ridiculous (t) (t) Tract . de Ecclesia pag. 145. to say , that any before the tyme of Luther , had the purity of the Gospell . And Conradus Schlusselburg ( the Lutheran ) is no lesse feruent in this point , thus auerring : It is (u) (u) In Theolog. Caluinist . l. 2. fol. 130. impudency to affirme , that any learned men before Luther did hould the Doctrine of the Gospell . From all which authorities it appeareth , that before Luthers first breaking out , the Protestant Church was inuisible throughout the whole world .

But let vs see , what more the Protestants confesse ( contrary to the assertions of infinite other their Brethren ) touching the inuisibility of the Protestant Church , during the seuerall ages before Luther . First then Caelius secundus Curio ( a learned Protestant ) thus teacheth : Factum (x) (x) De amplitudine regni Dei p. 212. est , vt per multos iam annos Ecclesia latuerit &c. It is brought to passe , that the Church for many yeares hath beene latent , and that the Citizens of this Kingdome , could scarsly ( ac ne vix quidem , and indeed not at all ) be knowne of others . In the same Dialect writeth M. Perkins , saying : We (y) (y) In his exposition of the Creed pag. 44● . say , that before the dayes of Luther , for the space of many hundred yeares , an vniuersall Apostacy ouerspred the whole face of the earth , and that our Church was not then visible to the World .

Doctour Fulke speaketh heere of more particularly touching the time of the Protestants Churches Inuisibility , saying : The (z) (z) In his answere to a Counterfeyte Catholike . p. 16. Church in tyme of Boniface the third , it being anno 607. was inuisible , and fled into wildernes , thereto remayne a long season . The forsaid D. Perkins in another of his Bookes , writes more expresly of this point ; his words are these ; During (a) (a) In his exposition of the Creed . the space of nyne hundred yeares , the popish Heresy hath spred it selfe ouer the whole earth .

M. Napper riseth higher , acknowledging thus : (b) (b) In his Treatise vpon the Reuelation . pag. ●8 . Betweene the yeares of Christ 300. and 316. the Antichristian and Papisticall reigne began , reigning vniuersally without any debatible Contradiction , one thousand two hundred and sixty yeares : Yea the said M. Napper in another place ascendeth to higher tymes , thus writing : During (c) (c) Vpon the Reuel . in c. 11. & 12. euen the second and third age , ( to wit after Christ ) the true Church of God and light of the Gospell , was obscured by the Roman Antichrist himselfe : with whome conspireth M. Brocard , saying : During (d) (d) Vpon the Reuelat. pag. 100. the second and third age after Christ , the true Temple of God and light of the Gospell , was obscured by the Roman Antichrist . Sebastianus Francus ( a great Protestant ) more liberally acknowledgeth of this point , writing in this manner : For (e) (e) In Epistol. de ●brogandis in vniuersum omnibus statutis Ecclesiast. certaine , through the worke of Antichrist , the externall Church , together with the Fayth and Sacraments , vanished away presently after the Apostles departure ; And that for these Foureteene hundred yeares , the Church hath not beene externall , and Visible . With whom D. Fulke , as forgetting what before he had written , touching anno 607. fully agreeth , auerring thus : The true (f) (f) In his answere to a Counterfeyte Catholike . p. ●3 . Church decayed immediatly after the Apostles tyme .

Thus much concerning the Protestant Church , where we see , that whereas most Protestants do teach , that it hath in all ages continued Visible ; diuers others most remarkable Protestants do not only dissent from these former , in teaching the contrary Doctrine , to wit , that the Protestant Church hath beene wholy inuisible for many ages ; But also these later disagree among themselues , touching the tyme of the Latency of their Church ; Some of them designing a shorter tyme , others a longer tyme of its Inuisibility ; Yea one and the same Authour , at seuerall tymes writeth seuerally of the tyme of their Churches Inuisibility , as appeareth by the aboue alledged different iudgments of Doctour Fulke , and M. Napper : So wonderfull are their contentions herein .

2. In this Passage , I come to the Doctrine of Personall succession , and vocation of Ministers in the Protestant Church , differently mantayned by different Protestants . For first Caluin challengeth to himselfe , extraordinary calling , as being sent from no Man , but only from God in these words : Quia (g) (g) Lascitius the Protestant , reciteth this saying of Caluin , l. de Russorum & Muscouit . Religione . c. 13. Papa tyrannide &c. Because through the tyranny of the Pope , true succession of Ordination was broken of ; Therefore we stand in neede of a new Course herein ; and this Function , or calling was altogether extraordinary . In this Opinion conspire most other Protestants , especially of the more earnest sort : According hereto M. Perkins (h) (h) In his workes printed anno 605. fol. 916. writeth , that the calling of Wicliffe , Hus , Luther , Oecolampadius , Peter Martyr &c. was ex●raordinary . And Doctour Fulke iumpeth with the former , saying : The (i) (i) Against stapleton , Martiall . pag. 2. Protestants that first preached in these dayes , had extraordinary calling : Thus far in Defence of extraordinary calling in these dayes .

Now the Reader shall see , how others more sober Protestants do wholy reiect this extraordinary calling immediatly from God , ●xcept it be confirmed with miracles , as it was in the Apostles . First , M. Cartwright thus writeth : To (k) (k) In his second Reply . part. 2. pa. 14● . minister the Sacraments is an ho●our in the Church , which none can take to him . ●ut he which is called vnto it , as Aaron was . Musculus , the great Protestant , writeth thus : Vecatio (l) (l) In loc. Comm. pag. 394. quae immediatè est à Christo , iam in vsu non est , vt erat olim &c. The calling immediatly from Christ , is not now in vse , as it was in former tymes . The Bishop of Winchester thus teacheth : They (m) (m) In his perpetuall gouerment of the Church . l. ● . p. 111. can haue no part of Apostolicall commission , that haue no shew of Apostolicall succession . D. Sarauia agrees with the former , saying : Speciem (n) (n) In defens . tract . contra respons. Beza . p. 306. & 307 illam extraordinariae vocationis ad Ecclesiae ministerium non admitto &c. I do not approue that shew of extraordinary calling , seing it is not warranted with any authority of Scripture , or certaine example .

Now whereas diuers other Protestants do teach , that all extraordinary calling to the ministery is accompanyed with working of Miracles , or els is a meere illusion ; In this manner and restriction writeth Luther ; saying : Vnde (o) (o) Tom. 3. len . Germ. fol. 491. venis ? quis te misit ? vbi sigilla quod ab hominibus missus sis ? Vbi miracula ? &c. And Amandus (p) (p) In partitionib . Theol. l. 1. p. 308. Polanus , (q) (q) In his soueraigne Remedy against Schism . p. ●5 . Henoch Clapham , (r) (r) In loc. Comm. p. 304. Musculus , and many others too long to write , do maintayne the same . Yet this wholy makes against the calling of Luther himselfe , Caluin and all other Sectaries of this age , touching their vocation ; Seing it is granted by Doctour Fulke in these words : It is (s) (s) Against the Rhemish Testam , in Apoc. 13. knowne , that Caluin and the rest ( whom Papists call Archheretiks ) do worke no miracles ; with whom D. Sutcliffe conspireth , saying : We (t) (t) In his Exam. of D. Kellisons Suruey , printed 1606. pag. 8. do not practise miracles , nor do we teach , that the Doctrine of Truth is to be confirmed with miracles . Thus much touching the contrary , and Crossing-Iudgments of the Protestants , concerning the necessity of Personall Succession in the Church of Christ .

3. I next come to discouer their disagreements touching such persons , as they acknowledge to be members of the Protestant Church , in which point we shall fynd wonderfull opposition among the Protestants . First I will shew all such sorts of persons , which many Protestants exclude from being members of their Protestant Church . And First , we find all Heretikes to be excluded ; and herein I will begin with the iudgment of the Lutherans , then of the Caluinists . Touching the Lutherans , the Centurists thus write : (u) (u) Cent. 6. in the Preface . Neither Heretiks , nor deuisers of Phanaticall Opinions , are of Christ , but they are of Antichrist , and the Deuill . And Luther is of the same iudgment , saying : (x) (x) In his Explicat . of the Creed . Neither Gentill , Iew , Heretike , or any sinner can be saued , vnlesse he make attonement with the Church , and in all things do , & teach the same ; he meaning his owne Protestant Church .

To come to the Sacramentaries , Caluin thus teacheth : (y) (y) Instit. l. 2. c. 15. Num. 1. Rightly Austin denyeth Heretiks to haue the same Foundation with the Godly , albeit they Preach the name of Christ . D. White : All (z) (z) In his way to the Church . p. 10. Heretiks teach the truth in some things ; Yet we deny them to be of the Church of God . The Confession of Basil : (a) (a) Art. 24. We driue away all , whosoeuer dissenting from the Society of the holy Church , do bring in or follow strange & wicked Doctrines . To conclude , D. Sutcliffe : (b) (b) In his booke of the Church . c. 1. Heretiks are not of the Church . Now here I am to aduertise the Reader , that seeing most of these Testimonies ( as also diuers other following ) do speake literally of the true Church of God , that therefore the Protestants meane thereby their owne Protestant Church ; seeing they teach , it alone to be the true Church of God .

To come to Schismatiks ; they are in like sort reiected from being members of the Protestant Church : For first Luther thus writeth : I belieue , (c) (c) Luther in his great Catech. tom. 5. pag. 628. there is on earth a little Congregation of Saintes , agreeing in all things , without Sects or schismes . Melancthon : Neither (d) (d) In his booke against Swenkfeld . tom. 2. pa. ●01 . is there more , then one Church of Christ : Neither doth this Company consist of diuers sects . D. Fulke , thus accordingly teacheth : What (e) (e) Of the Succession of the Church . skilleth it , whether one ( being drawne by Heresy , or schisme from the body of Christ ) be subiect to eternall damnation ? D. Whitaker : It is (f) (f) Controuers 2. q. 9. c. 9. false , that Hereticall and Schismaticall Churches are true Churches . To conclude with D. Field : The name (g) (g) Of the Church l. 1. cap. 7. of the Catholike Church ( he thereby vnderstanding his owne Protestant Church ) is applyed to distinguish men , houlding the Fayth in the Vnity , from Schismatikes .

The Anabaptists are in like manner by diuers Protestants , disclaymed from being members of their Protestant Church . For thus doth the Confession of Switzerland teach : We (h) (h) Cap. 20. condemne Anabaptists , who maintayne , that Infants are not to he baptized , The Confession of Ausburg teacheth the same , saying : We (i) (i) Cap. 9. condemne the Anabaptists , who disalow the Baptisme of Infants , and thinke them to be saued without Baptisme . Which Confession of Ausburg doth in like sort eliminate and exclude the Arians from their Church , in these words : We (k) (k) Act. 1. condemne all Heresies , rising against this Article ( meaning the Article of the Trinity ) as the Maniches , Arians , Eunomians . &c. That the Papists ( as the Catholikes are contumeliously called ) are excluded from the members of the Protestant Church , is so generally taught ( and but truly taught ) as that I need not to insist therein , only D. Whitakers words shall serue at this tyme , thus scurrilously rayling : I (l) (l) Contro Duraeum . 2. sect. 2. will not allow the very name of a lawfull Church vnto the Roman Church , because it hath nothing which a true Church ought to haue . Thus far to shew what men are not acknowledged by most Protestants ( and in part , most truly ) to be members of the Protestant Church : But now we will see , how they are contradicted by other Protestants , and sometimes by their owne pens .

And first we fynd the Anabaptists to be accounted members of the Protestants Church for D. Whitaker thus writeth : We (m) (m) Controuers . 4. 9. c. 2. p. 716. may abstaine from Baptisme , so there be no contempt thereof . Oecolampadius : Baptisme (n) (n) L. 2. Epist. pag. 363. is an externall thing , which by the Law of charity may be dispensed with : and D. Morton seemes to enclyne to the same iudgment , thus saying : We (o) (o) In his answere to the Protestants Apology l. 4. c. 1. sect. 10. Protestants iudge the state of the Anabaptists , not to be vtterly desperate .

Touching the Arians , M. Morton iustifyeth , that the Arians are of the Protestant Church , because , ( to vse his owne words ) the Arians (p) (p) In his booke of of the kingdome of Israel & the Church . p. 94. hould the foundation of the Gospell . M. Hookers words are these : The Arians (q) (q) Eccles polic . l. 4. pag. 181. in the reformed Churches of Poland &c. Now these Reformed Churches in Poland are Protestanticall Churches ; therefore the Arians are included as members of the said Protestanticall Churches .

Touching Idolaters , whether they be of the Protestant Church or no , heare what the said M Hooker writeth : (r) (r) Eccles. pol. l. 3. p. 216. Christians by ezternall Profession they are all , whose marke of recognizance hath in it those things , which we haue mentioned , yea although they he impious Idolaters , wicked Heretikes &c. Thus he .

Touching Infidells , M. Fox relateth , how a Protestant of Eminency for learning , did thus teach : A Turke , (s) (s) Act. Mon. pag. 493. Saracene , or any Mahometan whatsoeuer may be saued , if he trust in one God , and keep the Law . But if such a man may be saued , then followeth , that he is of the Protestant Church ; seeing most Protestants teach , that the Protestant Church only affordeth Saluation . And (t) (t) Cent. 6. pag. 404. Bale admonisheth vs , to be wary in condemning ouer rashly any Turke . Finally this their most wicked opinion is already made euident , by the aboue alledged testimonies of Swinglius and others , who teach , that Heathens ( dying Heathens , and not belieuing in Christ ) may be saued .

That the Papists and the Protestants are members of one and the same Protestant Church , is taught ( though most falsly ) by these Protestants following : The Confession of Ausburge , speaking of the Catholiks and the Protestants , thus belieue & say : We (u) (u) In Praefat. are all souldiers vnder one Christ . And Luther thus : In (x) (x) Luther in Epist. contra Anabapt. Popery there is true Christianity , yea the kernel of Christianity , &c. M. Hooker : we (y) (y) L. Eccl. pol. 3. c. 118. gladly acknowledge them of Rome to be of the Family of Iesus Christ . M. Bunny : We (z) (z) In his Treatise of Pacificat . are no seuerall Church from them ( meaning the Papists ) nor they from vs . D. Whitguift : The (a) (a) In his answere to the Admonition . pag: 40. Papists do belieue the same Articles of Faith , which we do . Finally D. Whyte : In the (b) (b) In defence of the way . c. 38. substantiall Articles of our Fayth , we agree with the Papists . From all which testimonies it followeth , that these said Protestants thus teaching , do hould the Catholiks to be members of their Protestant Church .

I will conclude , shewing , that whom diuers Protestants hould to be Antichrist , other Protestants acknowledge the same man to be in state of Saluation ; and consequently a member of the supposed true Protestant Church . This I proue thus : Most Protestants teach , that the Pope is Antichrist ( as is well knowne ) yet other Protestants confesse , that some Popes euen since they began to be Antichrist , are saued . But none are saued , but such as are members of the true Church . And according hereto , I find M. Powell thus to write ; I will in (c) (c) L. de Antichr . c. 33. pag. 338. no wyse say , that all the Popes from the tyme , wherein Papistry was reuealed to be Antichristianity , are damned . With whom D. Whitaker euen in the same words thus affirmes . I (d) (d) In his answere to the first Demonstration of D. Sanders . will not say , that from the tyme , that Papistry began to be Antichristianity , the Popes themselues haue beene all damned . And yet we see , euen by these two last testimonies , that both D. Whitaker and M. Powell teach , that the Pope is Antichrist , by the reason of the Word Antichristianity , by them both vsed in their said testimonies . I will shut vp their Disagreements , touching the members of the Protestant Church , with the malicious Asseueration of Musculus , thus writing : I imbrace (e) (e) In loc. comm. de Coena pag. 552. all for brethren in the Lord , howsoeuer they disagree from me , or among themselues , as long as they maintayne not the Popish Impiety . Thus far of Protestants contrary iudgments , touching who are members of the Protestant Church , and who are not .

I will conclude their dissentions touching the Church , whether the Papists ( as we are styled ) dying Papists ( though in part it hath beene all ready displayed ) & out of the Protestant Church , may be saued . Euery man knoweth , that all the Puritans as houlding Papists Religion to be idolatrous , and superstitious , and the Pope to be Antichrist , deny to them all Hope of saluation . Yet D. Some thus censureth of this point : Yf (m) (m) In his Defence against Penry . p. 176. you thinke , that all the Popish sort , which dyed in the Popish Church , are damned , you thinke absurdly , and do dissent from the iudgment of all learned Protestants . D. Barrow : I dare (n) (n) In his 4. Sermons , and two Questions disputed , ad Clorum . p. 448. not deny the name of Christians to the Romanists , sith the learneder Writers do acknowledge the Church of Rome , to be the Church of God . M. Cartwright : I doubt (o) (o) In his Reply to D. Whitguifts Defence , p. 82. not , but diuers Fathers of the Greeke Church , and who were Patrones of Freewill , are saued . And the same sentence is deliuered by D. Whitaker (p) (p) Contra rat . Camp. pa. 74. touching the Saluation of the Ancient Fathers , notwithstanding their doctrine of Iustification and merit of works . D. Field : We doubt (q) (q) Of the Church . l. 3. c. 46. not , but that the Church , in which the Bishop of Rome with more then a Luciferian pryde , exalted himselfe , was notwithstanding the true Church of God , and that is held a sauing Profession of the truth of Christ . To contract this point , D. Couell thus expresly teacheth : We (r) (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 , concluding 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) (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) (t) In his Defence pag. 62● . , and M. Hooker (u) (u) Eccles. pol. l. 5. pag. 1●● . 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) (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) (y) In his Exam. of D. Kellisons 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) (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) (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) (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) (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) (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) (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) (g) Pomeran in Io●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) (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) (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) (k) In 1. Cor. cap. 3. Presently (k) (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) (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) (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) (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) (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) (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) (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) (r) L. d● 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) (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) (t) In his answere to a Counterfeyt . Catholike . p. ●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) (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 discou●sing of the meanes to decyde Controuersies in Fayth , thus writeth : To haue (x) (x) In his perpetuall Gouerment &c. pag. 37● . no Iudge for the ending of Ecclesiasticall contentions , were the vtter subuersion of all peace ; & thereupon the said Doctour concludes thus : Synods (y) (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) (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) (a) In his reuiew of his Examination of D. Kellisons Suruey . printed . 1●06 . p. 41. It is false , that we will admit no iudge but Scripture ; for m● appeale still to a lawfull Generall Councell . M. Hooker (b) (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 iudie● all and definitiue sentence ; meaning to the iudgment or a Generall Councell . D. Field conspireth with M. Hooker herein , thus writing : (c) (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) (d) In his Sermon , preached 1. February . 1588 , pag. 4● . D. Couell (e) (e) In his modest Examination . pag. 108. and 109. , and finally ( to omit others ) euen by the Puritanes ; of whose iudgment herein s●e D. Baneroft● (f) (f) Pag. 1●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) (k) L. ● . 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) (g) Tom. ● l. de Baptism . fol. 9● . 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) (i) Of the Church pag. ●1● . Baptisme of Infants is a Tradition , because it is not expresly deliuered in Scripture , that the Apostles did Bapt●ze Infants ; nor any expresse precept there found , that they should so do . M Hooker (k) (k) Eccles. pol. l. 2 sect. 7. p. 1●8 . is so full in acknowledging the Doctrine of Traditions , as that he maketh speciall answere to the Fathers obiected against Traditions , by diuers Protestants . D. (l) (l) In his Defence . pag. 539. Whitguift proueth most fully the Tradition of Easter day , from the Apostles . D Couell affirmeth ( to vse his owne words ) that the (m) (m) In his Answere to Iohn Burges . pag. 130. moderate vse of the Crosse is an Apostolicall Constitution . The said D. Couell doth also refer the word of Archbishop , vnto (n) (n) In his Ex●minat . against th● Plea of the Innocent. c 9. pag. 104. Apostolicall ordination .

The alteration of the Sabaoth from Saturday to Sunday , is acknowledged by the De●tines of Geneua ( to set downe their owne words ) for (o) (o) In their Propositions , and Principles , pag. 80. sect. 13. an Apostolicall Tradition , to be perpetually obserued . Of the same iudgment touching the change of the Sabaoth day ( to omit others ) is Vrsinus ( the great Protestant ) saying : Hanc (p) (p) In Doctrinae Christian , Compend in Prolegom . pag 36. esse Apostolicam Traditionem credimus . For greater breuity I will conclude with M. Hooker , and D. Whitaker , touching Canonicall Scripture ; of which point M. Hooker thus discourseth : Of (q) (q) Eccles. pol. l. 1. sect. 14. pag. 86. things necessary , the very chiefe is to know , what bookes we are bound to esteeme holy , which point is confessed impossible for the Scripture it selfe to teach . So he , referring it to Tradition . D. Whitaker speaking of the same subiect thus writeth : Canonicall Scripture , is not (r) (r) Aduers . Stapleton . l 2. cap. 6. pag. 170. & l. 2. c. 4. pag. 1●0 . tryed by testimony of spirit , but by the Ecclesiasticall Tradition &c. Thus far touching different iudgments of Protestants , concerning the Doctrine of Traditions .

The XIII . Paragraph .

TOuching the Sacraments , no lesse are their Disagreements . And first , touching the number of them , whereas most Protestants acknowledge but two Sacraments , to wit Baptisme and the Eucharist , yet the Protestant Deuines assembled at Ratisbone anno 1541. do teach in that their Conference , that there are seauen Sacraments ; of which point Bucer complayneth , saying : (s) (s) B●cer 〈◊〉 Art. Colloq . R●●isb●n . Protestantes non grauatim admiserunt septem sacramenta : The Protestants ( meaning at their meeting at Ratisbone ) haue not vnwillingly admitted , or approued seauen Sacraments . In like sort , the number of seauen Sacraments is taught by the Protestant Deuines in their Conference at Lypsia , where they were assembled . This is auerred by (t) (t) Illyric in adh●rtatione ad Constantiam , in aguita Christi r●ligion . printed in 8. Magdeburgae . 1550 paul● post initium ; & paulo post medium . Illiricus .

2. That the knowne Intention of the Church is necessary to the administration of the Sacraments , is denyed by certaine English (u) (u) In their Christ . Let. to M. Hooker . pag. 29. & 30. Protestants , condemning M. Hooker for mantayning the contrary Opinion , as appeareth out of M. Hookers owne (x) (x) Eccles. pol. l. 3● . ● . sect. ●3● . p● . 120. writings . As also the same Doctrine is mantayned by D. Couell (y) (y) In his Defence of M. Hooker p. 10● . , and almost by all moderate English Protestants . And yet it is so condemned by Luther , as that D. Couell (*) (*) D. Couel . in his Defence of M Hooker . Art. 5. p. 101. The same is auerred of Luther , by Hospinian . in his Histor. Sacrament . part . altera . fol. 14. ) chargeth Luther with teaching : That the Sacraments are effectuall , though administred by Satan himselfe .

3. That certaine Sacraments do imprint an indeleble character in the Receauers of them , is denied by M. Willet (z) (z) In Synop. p. 419. , and by most Puritan Protestants , yet affirmed by D. Couell (a) (a) In his Defence of M. Hooker . pag. 87 & ●1 . , and by M. Hooker , who is reprehended therein by M. Willet (b) (b) In his Meditation vpon 122 Psalm . printed 16●3 . p. ●1 . . In like sort it is affirmed by most moderate Protestants .

4. That Sacraments do not only signify , but also confer grace , is affirmed by Melancthon , who thus writeth thereof : (c) (c) In c. 4. Epist. ad Roman , after the first Edition . Repudianda est Swinglij opinio , qua tantùm ciuili mode indicat de signis &c. That Opinion of Swinglius is to be reiected , which teacheth , that Sacraments are only Netes , and signes of our Profession . The same is also mantayned affirmatiuely by Osiander (d) (d) In Eucheirid , coher 〈◊〉 fiar , quas Augustanae Confessionis Theologi habene cum Caluinianis . p. 27● . , D. Whitaker (e) (e) Contra Duraeum . l. 8. p. ●61 . & 664 , M Hooker (f) (f) Eccles. polic . l. 5. sect 57. p. 226. & 527. , D. Bilson (g) (g) In his true Difference , part. 4. pag. 539. & 5●● . & 368. , and many others ; yet it is denyed & reiected for Popish , by D. Fulke (h) (h) Against Purgatory , pag. 35. , M. Willet (i) (i) In his Synops. p. 415. ( who (k) (k) In his meditation vpon the 122. Psalm . pag. 92. reprehendeth some P●o ●stants for their mantayning the contrary Doctrine ) by the Suruey (l) (l) Pag. 103. & 104. of the booke of Common Prayer , and by most English Puritans .

The XIV . Paragraph .

1. TO speake particularly of the Sacrament of Baptisme . Luther houldeth Baptisme to be of no force , thus writing : Si habes (m) (m) Luther . l. de Captiuit . Babilon . benè &c. If thou be Baptized , it is well , if thou wantest it , no losse : Belieue and tho●●ri saued before thou be baptized And Caluin (n) (n) Lib 4. Iustin cap. 15. 〈◊〉 . 7. prizeth Baptisme at no higher worth , then the Ceremony thereof performed by S. Iohn Baptist . And of the same iudgment are the (o) (o) Cent. 2. c. 4. Centurists , thus writing : before we will ascribe any Operation to the Sacrament of Baptisme , we will mantayne , that Infants haue Fayth by which they are saued . And according here to Luther thus concludeth : It is (p) (p) Luth. aduers . Coe●●●um . better to omit the baptising of an Infant , since his oblation if he do not belieue , is vnprofitable . The same opinion of the inefficacy of Baptisme , ( to omit Caluin , Beza &c. teaching the same ) is mantayned by most Puritanes . And conspiringly hereto D , Whitaker ( as is aboue alledged ) thus teacheth : We (q) (q) Cont●● 4.9 . ●2 . pag. 716. may abstayne from Baptisme , if there be no contempt or scandall following . Now that there are other Protestants , who ascribe an Efficacy to Baptisme , is euident : for we fynd , that to the Children of the Faythfull , dying vnbaptized , saluation is not promised , to be taught by the Confession of Ausburg (r) (r) In the Harmony . pag. 403. , by D. Bilson (s) (s) In his true Difference . part. 4. pag. 36● . , by Vrbanus (t) (t) ●n 1. part . operum Catech. minor . fol. 105. Regius ( the learned Protestant ) by (u) (u) In loc. Common 238. 239. &c. Sarcerius ( the Protestant , ) by the (x) (x) Pag. 16 Conference before King Iames ; and finally , by the most of the more temperate Protestants .

2. Againe , whereas all Protestants ( for the most part ) do vse in Baptizing of Children , these precise and particular words : I baptize thee in the name of the Father , the sonne , & the Holy Ghost ; there are diuers other Protestants , who teach , that no particular forme of words is necessary thereto : For first Luther mantayneth , that Baptisme is auayleably ministred , in what words soeuer , so that ( as sayth he ) the (y) (y) Tom. 2. Wittenberg . in 〈◊〉 de Captiuit Babilon . c. 〈◊〉 Baptism . fol. 75. same be not in the name of Man , but of God . The same thing of not vsing any peculiar and set forme of words , is taught by (z) (z) In Catechis . cap. de Baptismo . Brentius , & by Swinglius who thus writeth . (a) (a) Swing . tom. 2 l. de Baptism . fol. 〈◊〉 . Christus Baptismi formulam , quâ vteremur , his verbis non iustituit &c. Christ did not ordayne that forme of Baptisme in words , which we 〈◊〉 vse , as the Deuines hither to haue falsly deliuered . Finally the same is iustifyed by many other Protestants ouer long here to be set downe .

3. To conclude : Baptisme in tyme of Necessity , ministred by lay Persons , and Women , it iustified & warranted by Schlusselburge (b) (b) In Theo●og . Caluinist . l. ● . fol 68. & 61. , by M. Hooker (c) (c) L. 5. sect. ●1 . pag. 137. , by D. Couel (d) (d) In his Defence of M. Hooker . p. 518. , by Iacobus (e) (e) In Epitom . Colloq . Montisbelgar . pa. 64. Andraas , and by diuers others ; Yet it it impugned by D. Willet (f) (f) In his Synops. p. 4●2 . , by Caluin (g) (g) So is Caluin alledged by Schlusselburg . in Theolog. Caluinist . l. 1. fol. 60. & 61. , and infinite others . Thus far touching the great Dissentions of the Protestants concerning the Doctrine of the Sacraments , both in generall , and in particular .

The XV. Paragraph .

IN this next place I will examine the like disagreements of our Aduersaries touching the Doctrine of Freewill , Predestination , and Reprobation . And to begin with Freewill : That most Protestants ( as Caluin , Beza , & infinite others ) deny Freewill in Man , is ouer euident ; & therefore needlesse it were to insist in their Authorities & words therein : Therefore I will alledge some other eminent Protestants ( contrary to their former brethrens iudgments ) teaching and maintayning the Doctrine of Freewill .

And first , I alledge Castalio ( the learned Caluinist ) as iustifying Freewill in Man , most vehemently to charge Beza , for falsly translating and corrupting the first Chapter of S. Iohns Gospell ( a place aboue by me alledged ) in deniall of Freewill , touching the Greeke word , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which signifieth Liberty , or Freedom , and yet translated by Beza , Dignity , thereby to weaken this place for the proofe of Freewill ; of which his translating Castalio thus complayneth : The (h) (h) In Defence Translat . pag. 183. word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , here vsed , signifieth Power , but neuer Dignity : Now seeing Beza would not haue , that Christians should haue this power from Christ what other thing is this , then to enuy at the benefits of Christ , bestowed vpon Christians ? Molinaus ( the remarkable Protestant ) is so great a defendour of Freewill , as that Peter Martyr thus rebuketh him : Molinaeus (i) (i) In his Epistles annexed , to his Common places , Englished In his Epistle to Caluin . adiudgeth certaine things amisse , touching Free-will .

M. Perkins ( though at other tymes may seeme to impugne Freewill ) yet in the close , he thus expresly writeth : (k) (k) In his reformed Catholike . pag. 26. Because God giues men Commandement to repent and belieue ; therefore they haue power to repent and belieue ; God with his (l) (l) Vbi supra pa. 5● . commandement giuing grace , that the thing prescribed may be done . D. Willet , aduerse to the Doctrine of Freewill , doth charge Hemingius and Snecanus ( Protestants of note ) for their defending of the Doctrine of Freewill , in these words : They (m) (m) In his Synops. pag. 808. & 810. meaning the two former Protestants ) are more erroneous , concerning Freewill , then are the Papists . M. Hooker thus writeth of Freewill : (n) (n) Eccles. polic . l. 5. p. 101. Distributiuely at the least , all grieuous actuall offences may be auoyded ; so that in this sense to be preserued from all sinne , it is not impossible ; which words necessarily implye freedome of will . With M. Hooker accords D. Couell (o) (o) In defence of M. Hooker &c. art. 5. herein . To be briefe the Doctrine of Freewill is in like sort taught by (p) (p) Ceut . 16. p. 814. Osiander the Protestant , and by some Protestants , recorded by M. Fox (q) (q) Act. Mon. pag. 1533. & 1605. .

The XVI . Paragraph .

TO come to the Doctrine of Reprobation , and Predestination ; Beza thus writeth of this point : (r) (r) In his treatise englished and intituled : A display of Popish practises . p. 17. & 38. God doth create some men to perdition , appointeth and decreeth them to his hatred and destruction . And thereupon he teacheth , that God (s) (s) In respons. ad act Colloq . Montisbel . p. 285. 2●1 . did not suffer death for such men . With whom agreeth Caluin , thus teaching , or rather blaspheming : God (t) (t) Instit. l. 3. c 13. sect. 6. doth ordayne by his Counsell and decree that among men some be borne destined to certaine Damnation from their Mothers Wombe , who by their destruction may glorify God : with these former conspireth M. Willet thus saying : God (u) (u) In Synops. pag. 554. hath ordayned some to be vessells of wrath , without any respect had to their Works , either Good or Bad. And hereupon Peter Martyr concludeth thus : Sinnes (x) (x) In his Common Places . part 3. pag. 12. foreseene are not the cause of Reprobation .

Now see how these are crossed and impugned by a whole army of other learned Protestants , both Lutherans & Caluinists , their brethren . For first to begin with the Lutherans : (y) (y) In respons. Beza ad Colloq . Montisbelg . part . altera . pag. 251. Iacobus Andreas , Conradus Schlusselburg (z) (z) In Theolog. Cald. l. 1. art. 12. , Kempnitius (a) (a) In Eucheirid . pag. 158. , The (b) (b) In the harmony of Confessions in English . pag. 268. 269. Confession of Ausburg , The Century (c) (c) In loc. Comm. pag. 140. writers ; and finally ( to omit diuers other Lutherans ) euen Melancthon himselfe , though for a time in the beginning , he maintayned the contrary Doctrine , do iointly reiect this former doctrine of Reprobation .

To come to Caluinists . M. Hooker thus writeth : (d) (d) Eccles. polic . pag. 104. Gods generall inclination is , that all men might be saued . D Couel : God hath (e) (e) In his Defence of M. Hooker . p. 62. & 63. a generall inclination to saue all men &c. And that with a conditionall Will , he willeth all men to be saued ; Who therefore that they are not saued , is not his decree , but their owne fault . M. Fox is also full herein , thus teaching : (f) (f) In Apocalyps . pag. 473. Seeing the benefit of Redemption , which taketh away the sinnes of the world , is an vniuersall thing : It is demanded , whether the Grace of this Redemption do appertaine equally to all the posterity of Adam , or be restrayned to a certaine number ? I answere , that the incredulity of men , not the default of the Lambe , maketh this restraint . D. Willet much complayneth , that this Doctrine is so generall among Protestants , thus writing : (g) (g) In Synops. p. 784. Vniuersality of grace ( which potentially includes , that God for his part reprobates no man to damnation ) seemeth much to be approued by our owne Countrymen , and hath already gotten some Patrones in our Church . Bullinger thus confidently writeth of this point : The (h) (h) Vpon the Reuelations Englished . c. 5. fol. 79. Lord dyed for all , but that all men are not made partakers of this Redemption , is through their owne Fault , for the Lord excludeth no man . Amandus Polanus ( the great Caluinist : ) God (i) (i) In partitionib . Theolog. p. 11. ●● . by his Conditionall will would haue all men saued .

I will conclude with Hemingius ( a learned Caluinist ) who thus fully discourses of this point : Pugnat cum verbo Dei v●cant● &c. This opinion ( to wit , which teacheth that God doth Reprobat man from his mothers wombe ) feighteth with the word of God , calling and inuiting all men to repentance ; It (k) (k) In lib de vniuersali Gratia . pag. 111. maketh men partly sluggish partly secure , and partly desperate : for many are driuen to despayre whites by this Opinion is ouerthrowne the Doctrine of Vniuersall Grace , in which all men are commanded by Fayth to include themselues . Thus far Hemingius . And thus much touching the contrary opinions of the Protestants , concerning Reprobation .

Now , concerning the Doctrine of the Certainty of Mans Iustification , and of Predestination ; the Protestants are litle lesse concordant among themselues , then we see , they are in the Doctrines of Freewill and Reprobation . And as touching those , who maintayne , that Iustifying Fayth once had cannot be lost , and consequently , that a man once hauing this Iustifying Fayth , is certainely and infallibly predestinated , and assured of his saluation ; We first will alledge D. Willet , who thus reprehendeth such Protestants , as teach the contrary : These (l) (l) In Synops. p. 811. Patrones of vniuersall Grace and conditionall Election , do consequently hould , that men may loose their Election and Fayth : Hemingius p. 30. the same is also maintayned by Snecanus . Thus D. Willet .

But to proceede to others , D. Whitaker thus teacheth : Si quis (m) (m) L de Eccles. pag. 31. actum fidei haebet &c. He who maketh an act of fayth , his sinnes cannot hurt him . Beza thus conspiringly instructeth his followers : He (n) (n) Andraaes ( the Protestant ) reporteth these words of Beza in Epist. Colloq . Montisbelg . pa. 48. & 44. who ones belieueth , cannot afterwards fall from the grace of God , or loose his Fayth by Adultery , or any other like sinnes . From whence it followeth , that a man once hauing true Fayth , is infallibly assured of his saluation . Luther thus Catechiseth his Schollers : A Christian , (o) (o) Lib. di Captiuit . Babylon . This saying of Luther is also mentioned by the Protestant Authour , in his treatise against Defence of the Censure . p. 198. or baptized Person is so rich , as although he would , he cannot lose his Saluation by any sinnes how greatsoeuer , vnlesse he will not belieue . In like sort , the said Luther hath further thus left written in defence of the certainty of Predestination : As (p) (p) Luth. in Loc. Comm. printed Magdeburg . 1594. Class. 5. c. 27 p. 68. nothing iustifyeth but Fayth ; so nothing sinneth but vnbeliefe . Yea some Protestants thus strangly write for certainty of Predestination : We (*) (*) See the Acts and Monuments . pag. 1563. pag. 488. cannot be damned , except Christ be damned with vs . M. Perkins earnestly (q) (q) M. Perkins in his reformed Catholike . p. 3● . & 55. maintayneth the said Doctrine ; as also it is taught by Caluin , and finally by most Puritans , and the most forward Protestants in these dayes .

Now let vs see , how crosse & Antipodes-like do other Protestants ( as maintayning the contrary , ) tread to their former Brethren . I will begin with the Lutherans , and first with Kempnitius who thus writeth : True (r) (r) In Exam Concil. Trident. printed 1578. part 2. p. 1●3 . liuely iustifying Fayth may be lost , and the party made guilty of eternall Damnation . The Confession of (s) (s) In the Harmony of Confessions in English . pag. 214 Ausburg condemneth the contrary Doctrine , for Anabaptisme . The Protestant Deuines of Saxony do also thus teach : It is (t) (t) Ibid. p. 80. and see , p. 223. manifest , that some , who are regenerate &c. are againe reiected of God , and made subiect to eternall Punishment ; And more : Iustification (u) (u) In the Harmony &c. pag. ●95 . and regeneration may be shaken of and we lose eternall life . This doctrine of the vncertainty of Saluation is in like manner taught by diuers other Lutherans ( whose sayings were ouer long here to set downe ) as by (x) (x) In his Disputat . Theolog. p. 117. & 318. Lobechius , ( Doctour and Professour in the Vniuersity of Rostock ) by Conradus (y) (y) In Theolog. Caluinist . l. 2. art. 14. fol. 45. Schlusselburg , by Iacobus (z) (z) In Epitom . Colloq . Moutisberg . Editio tertia . p. 73. 74. &c. Andreas , by (a) (a) In his Disput 17 pro ●a●ctiss . Lib. Concord . Disput. 16. pag. 650. Gesnerus ( Doctour and Professour at Wittemberg ) and finally ( to omit many other Lutherans , for greater expedition ) by Philip Melancthon , who thus writeth : (b) (b) In Concil. Theolog. pag 3●● . Excidunt homines à gratia , aciustificantem fidem amittunt : Men do fall from grace , and lose their iustifying Fayth .

To come to the Caluinists teaching the same Doctrine . And first M. Perkins thus confesseth hereof : This (c) (c) In his foure Treatises , necessarily to be considered of all Christians , Treatise fourth . Sect. 14. testimony of being persuaded , that we are Adopted and Chosen in Christ , is weake in most men , and scarsly can be perceaued . Musculus ( the great and famous Protestant ) thus teacheth : Yf (d) (d) In loc. Com. loc. de peccato , sect. 5. he , who hath beene made partaker of heauenly Grace , do fall from that Grace , and of a iust and faythfull man become vniust and vnfaythfull &c. this mans conscience ( the purity of Fayth being lost ) is made guilty vnto Damnation . M. Robert Rollocke ( Rectour of the Vniuersity of Edenburgh ) and greatly praysed by Beza , thus teacheth : I tell thee (e) (e) In his booke of Lectures vpon the Epist. of Paul to the Coloss. l. 3. p. 64. that notwithstanding thou art redeemed , and by the bloud of Christ freed from sinne and death ; yet if thou take delight in sinne , the greater shal be thy Damnation . The same Doctrine is maintayned by seuerall English learned Protestants , as by D. Oueral (f) (f) In the Conference before his Maiesty . p. 4● . , by D. Harsenet (g) (g) D. Harsenet did preach of this very subiect at Paules Crosse . , and by all those who are at this present called among vs , by the name of Arminians .

Thus far touching the mutuall Disagreements of the Protestants in the Doctrines of Freewill , Reprobation , and Predestination : aduertizing the Reader , that such Protestants , who maintayne the Doctrine of Freewill , do consequently and potentially teach the vncertainty both of Reprobation and Predestination ; The reason hereof being , in that the foundation of the contrary Doctrines , to wit of the certainty of Reprobation , and Predestinatio● is chiefly grounded , vpon the deniall of the Doctrine of Freewill .

The XVII . Paragraph .

IN this next place , I will descend to the Doctrine of good workes . And First I will set downe the opinions of diuers learned & moderate Protestants , some approuing euen the merit of works ; others at least the necessity of them to Iustification and Saluation . And to begin with this later point . The necessity of good workes ( at least to accompany Fayth , though not as cause of our Iustification ) is taught by D. Fulke (h) (h) Against the Rhemish Testament . in 2. Petr. 2. , by D. Whitaker (i) (i) Against M. Reynolds . , by D. Willet (k) (k) In his Tetra●lylon Papisint , pag. ●0 . . And of this point speciall mention is made of the great Dissentions had betweene the Deui●●● (l) (l) This is related in Colloq . Altenberg . fol. 168. and i● Artit Colloq . Al●●burg . p. 101. & 48● . of England , and the Lutherans in Germa●● ; the one side maintayning the necessity of good workes , the other denying the same . No● that other learned Protestants do not only teach the necessity and presence of good workes ; but also that our good workes are meritorious in regard of Christs Passion , and promise to them , is affirmed by M. Hooker (m) (m) Eccles Fol. l. 5. sect. 72. pa. 208. , by Melancthon (n) (n) Loc. Comm. de bonis Operibus circa medium . , by Spandeburg (o) (o) In Margarit . Theol. pag. 48. & ●0 . ( ●he Protestant ) and by the (p) (p) Pag. 495. & 273. Confessions in the Harmony .

2. To descend more particularly to good workes ; And first we find that Vowed Chastity is defended by Augustin Marloret ( the Protestant ) saying : The (q) (q) In ● . Timoth. c. 5. Widowes ( he meaning those mentioned by S. Paul . ) did giue their ●ayth to Christ their spouse , willingly barring themselues from Mariadge ; by the Protestant Authour of the booke entituled : Antichristus (r) (r) Pag. 148. 149. , siue Prognosticon finis mundi ; by M. Alison (s) (s) In his Confutat . of Brownisme . p. 71. ( the Protestant : ) all which Protestants do maintayne and affirme the votary resolution of the said widowes ; Yea M. Alison expresly thus writeth : This place ( meaning of S. Paul touching the said widowes ) is thus expounded by Bullinger , Claudius , and others . In like sort , Vowed Chastity is taught by M. Hooker as lawfull , who further thus writeth of the vow of Pouerty : Anauias (t) (t) Eccles. pol. l. 2. p. 103. his solemne row to God did strictly bynd him , to the giuing of his Possession to the Churches vse . Yea Christian Vowes in generall are maintayned by Musculus (u) (u) In loc. Comm. de votis . p. 524. , by M. Willet (x) (x) In Synops. pag. 241. , by Amandus (y) (y) In partitionib . Theol. l. 2. p. 3●4 . Polanus , and ( to omit other● ) by M. Perkins , thus writing : Now (z) (z) In his reformed Catholike p. 157. in the new Testament we haue like manner to vow &c. Of this kind are the vowes to keep set fastings &c.

But now let vs cast our eye , another way , and see , how other Protestants do impugne and crosse these their brethren , and how fiery and violent they are , in depressing and betrampling of all good works in generall , as also of Vowes . And first , we fynd Luther thus to write : It (a) (a) Vpon the Galat. English . c. 2. is impiety to affirme , that Fayth , except it be adorned with Charity , iustifyeth not . Yea Luther further proceedeth , thus teaching : Fides , (b) (b) Tom. 1. Propos. 3. nisi sit sine &c. Fayth except it be without the least good works , doth not iustify ; nay it is not Fayth . And according hereto Amsdorphius ( a Protestant ) writeth a booke , entituling it : Quod bona opera sint perniciosa ad salutem . Agreably hereto Schlusselburg ( the Lutheran ) teacheth in this manner : Good (c) (c) In Catalog . Haeret . l 23. in Epist. Dedicat . pag. 22. workes are not necessary , necessitate praesentiae ; so much as with a necessity of Presence .

In like manner Illyricus affirmeth , Good works (d) (d) In Praefat. ad Rom. are not so much , as Causa sine qua non , of Saluation . The said Illyricus further proceedeth , saying : The (e) (e) I●ly ricus vbi suprà . Controuersy with the Papists is not ( only ) whether workes do iustify ; but whether they be in any respect necessary to saluation ; which later point to maintayne ( sayth he ) is a Papisticall Errour . And yet more in these words : The Doctrine of the New Papists , is as pernicious as the Old ; to say , that the Apostle meant to exclude good works from Iustification , not simply and as due , but only as meritorious and causes efficient . Yea some Protestants are so far from granting merit of works , as that Caluin himselfe affirmeth : To (f) (f) Instit. l. 2. c. 17. sect. ● . maintayne that Christ did merit any thing to himselfe , non minus stulta est curiositas , quàm temeraria definitio ; is no lesse a foolish curiosity , then a rash sentence ; And according hereto Tyndall ( the Protestant Martyr ) writeth thus : Christ (g) (g) Fox Act. Mon. pag. 486. with all his works did not deserue Heauen : which said Tyndall is so far gone against good workes , as thus M Fox hath registred him to say : As for (h) (h) Act. Mon. pag. 1136. pleasing God , there is no worke better then another ; As touching to please God , to make water , to wash dishes , to be a sower , or an Apostle , all is one .

Now to come more particularly to the good works of perpetuall Chastity , voluntary Pouerty , and Fasting ; The Protestants contrary to their former Brethren thus teach : Luther thus maintayneth in expresse words , touching Chastity , or perpetuall Virginity : If we (i) (i) Luth. Tom. 1. Wittenberg . ad cap. 7.1 . Cor. fol. 107. respect the nature of Matrimony , and single lyfe in themselues , matrimony is as gould , and the spirituall state of single life as dung . To whom D. Whitaker subscribes in these words : (k) (k) Contra Camp. rat. 8. Virginity is not simply good , but after a certaine manner . Touching Fasting , M. Perkins sayth : (l) (l) In his reformed Catholike . pag. 220. Fasting in it selfe is a thing indifferent , as is eating and drinking . And M. Willet affirmeth that : Neither (m) (m) Synop. p. 241. is God better worshipped by eating , or not eating , Lastly , concerning voluntary Pouerty , the same M. Willet thus teacheth : He is an (n) (n) In his Syneps . p. 145. Enemy to the glory of God , that changeth his rich estate ( wherein he may serue God ) for a poore ; thus he , not making difference betweene a Stoicall dulnes , and a Christian contempt of transitory things , himselfe belike being so greedy to haue for a tyme the gouerment and rule of a litle peece of the entralls of the earth .

To conclude with deniall of the Doctrine of rowes ( contrary to the iudgments of the former aboue alledged Protestants : ) First then , Peter Martyr writeth a booke against single life , and vowes , stiling it : de Calibatu & vo●is . In like sort Swinglius sayth : (o) (o) Part. 1. in explanat . art. 30. fol. 6● . Concerning vowes , I say , that all vowes are abolished by Christs comming . To whose iudgment herein subscribes Bullinger (p) (p) In his Decads in English . pag 380. saying : Vowes belong to the Iewish Ceremonies ; of the same mind is D. Fulke (q) (q) In his Retentiue to Bristowes Motiues . pag. 153. , and diuers others . Thus much concerning the great discrepancy and diuersity of the Protestants among themselues , touching the Doctrine of Good Workes , and of Vowes .

The XVIII . Paragraph .

IN this place I will display the Protestants like difference touching Sinne , and the Nature thereof : And first , concerning what Sinne is ; Not only all Catholikes , but also many learned Protestants teach , that Sinne in its owne Nature , is a meere Non Ens , or only Priuation of what should be , and therefore God neuer made Sinne , who made only Entia . And hereupon the said both Catholiks and Protestants conclude , that sinne ( as being a Non Ens , or priuation ) hath no Efficient , but only a Deficient cause . I will alledge Peter Martyr thus discoursing of this point : An (r) (r) Peter Martyr in loc. Comm. places in English part. 1. cap. 17. sect. 12. pag. 1●4 . Euill thing ( and such is sinne ) hath no efficient , but a deficient cause ; If any will search out this efficient cause , it is euen like , as if he would see the darknes with his eyes , or comprehend silence with his eares , which being Priuations , it is no need that they should haue efficient causes . Thus Peter Martyr , with whom conspire herein Szegedinus (s) (s) Szegedinus Loc. Com. pag. 230. and Keckermannus (t) (t) In his Systema sacrae Theologiae . l. 2 p. 248. 249. &c. ( both remarkable Protestants ) besides diuers others .

Now other Protestants , meerely crossing these former , do seuerally teach hereof : for D. Whitaker (u) (u) Whit. contra Campian . rat. 8. teacheth Sinne to be an Accident , or Quality ; But Illyricus (x) (x) Illyricus varijs libris de peccato Originali . , ( the chiefe of the Magdeburgenses ) affirmes sinne to be a Substance ; See also Heshusius hereof in Epist. ad Illyricum , An peccatum sit substantia . See also Piscator hereof in volum . 1. Thesaur . Theologic . l. 7. p. 169. sect. 104. And according hereto the foresaid Illyricus in the place next aboue alledged , defineth Originall sinne , to be ( after the fall of Adam ) the internall substance , which the Deuill doth worke or cause , and which he transformeth into himselfe .

2. Concerning the distinction of Sinne , into Veniall , and Mortall sinne : All the Protestants do admit this distinction in words ; but in the explication of this Distinction , they maynely differ . For most of the more forward Protestants teach , that this Difference of sinne lyeth not in the diuersity of the sinnes themselues , but in the diuersity of the partyes committing them . According hereto , Musculus ( the pryme Protestant ) thus writeth : (y) (y) Musculus in loc. Com. de peccato . sect. 5. de discrimine peccati venia is & mortalis . pag. 28. Sciendum est , magis in hac causa , personas peccantium : quam ipsa peccata esse considerandas . We are to know , that in this point , rather the persons of such as sinne then the sinnes themselues , are to be considered . And hence it riseth , that many Protestants teach , to wit ; ( to omit others ) Caluin , and Doctour Fulke , that All sinnes ( how great soeuer ) to the Faythfull Professours , are (z) (z) So teach Caluin Instit. l 2. c. 4. sect. 28. & D. Fulke against the Rhemi●h Testam . in Epist. Ioan fol. 447. Veniall ; and to others M. Willet (a) (a) M. Willet in his Synops. p. 560. , and Musculus (b) (b) Musculus in loc. cem . pag. 28. affirme all sinnes ( how small soeuer ) are mortall . And vpon this ground are builded Luthers words : No (c) (c) Luth. in his Sermons Englished , & printed anno 1578. pag. 167. worke it disalowed of God , except the Authour thereof be disalowed before .

But now contrary to this explication of the former distinction , most of the more sober Protestants teach , that this distinction of Sinne is in one and the same Person ; and therefore they place this diuersity of Sinne , to consist in the disparity of the sinnes themselues , and not in the diuersity of the Persons committing the said sinnes . This is taught by Iacobus Andraeas , so alledged and reprehended by Beza (d) (d) In respons. ad 〈◊〉 Colloq . Montisbesgar . p. 64. . The same doctrine is further iustifyed by (e) (e) In Ce●cil . Theol. pag. 546. Melancthon , by Adamus (f) (f) In his Margarit . Theol. pag. 469. Francisci , by Hemingius (g) (g) In Encheirid . pag. 103. printed Londini , anno 1577. ; and to pretermit many others , by the (h) (h) Pag. 80 & 70. Harmony of Confessions . That all sinnes are equall , is maintayned by Caluin (i) (i) Caluin in Antidot . Concil. Trident. , by Wicliff (k) (k) Wiclef , apud Waldens . l. de Sacrament . c. 1●4 . , and some ohers ; yet contradicted herein by Doctour Whitaker (l) (l) D. Whitaker contra Campian . in rat . ● . , and almost all the more temperate Protestants .

I will next descend to that Doctrine maintayned by some Protestants , ( though wholy reiected by others ) who teach , that no sinne is hurtfull to that man , who belieueth : And first we fynd Luther thus to write : A Christian (m) (m) Luth in tom . 2. Wittenberg . de Captiuit , Babilon , fol. 74. or Baptized person , is so rich , that although he would , he cannot los● his saluation by any sinne , how great soeuer , vnlesse he will not belieue . And further , Luther thus reacheth : As (n) (n) Luth. in loc. Co●naelass . 25. c. 27. nothing iustifyeth but Fayth , so nothing sinneth , but vnbeliefe . Others according here to teach , that sinnes are not hurtfull to him that belieueth ; for thus D. Whitaker writes , as is aboue noted : Nos dicimus si quis actum fidei habeat &c. We (x) (x) D. Whitak . de Eccles. contra Bellarm. Controu. 2. q. 3. pag. ●01 . maimayne , that if a man doth exercise an act of fayth , to that man sinne is not hurtfull . D. Fulke teacheth thus : When Dauid (y) (y) D. Fulke , in the Tower disputat . with Edm. Camp . the second dayes conference committed adultery , he was and remayned the child of God . Yea they further teach , thus saying : He that (z) (z) See this in Epitom . Colloq . Montisbilgar . pa. 44. & 48. once truly belieues , cannot after fall from the grace of God , or lose his Fayth by his Adultery , or any other like sinnes . Others againe say , thus : Sinne is (a) (a) So sayth M. Wotton in his answere to the late Popish Articles . pag. 9● . pardoned , as soone , as it is committed .

Finally ( to omit many other such like sentences and authorities of them ) they thus conclude : When (b) (b) See this in Act. Mon. pag. 1338. we sinne , we diminish not the glory of God ; all the danger in our sinne being , the euill Example to our neighbour . How doth this Doctrine open the sluse to all Impurity , Wickednes , and Libertinisme ? the maintayners of which Doctrine are in the number of those , who ( as S. Iude sayth ) transfer (c) (c) Iude Epist. vers. 14. the grace of God into wantonnesse . Now this Doctrine of extenuating and lessing sinne is so mainly contradicted and gainsaid , by all morall and Ciuill Protestants , as that it were needles to set downe the names of them : In like sort it is implicitly impugned by all those particular Protestants aboue alledged , who requyre goodworkes , at least to accompany Fayth ; For it sinne cannot be preiudiciall to Fayth , to what end then should the former Protestants teach , that good workes of necessity must accompany Fayth ?

In this last place concerning Sinne , I will set downe the disagreements of Protestants , of which some do teach that God is the Authour of sinne : Other Protestants condemning this Doctrine , as most blasphemous , and iniurious to God . And to begin with such , as really teach God to be the Authour of sinne , I produce Luther thus saying : How (d) (d) Luth. in ●ssert . damnat . per Leonem , art. 36. can man prepare himselfe to good , seeing it is not in his power to make his wayes euill ; Nam mala opera in impijs Deus operatur ; for God worketh the wicked work● in the wicked ? Beza thus writeth : God (e) (e) In his Display of Popish practises . p. 202. exciteth the wicked will of one Thiefe to kill another , guideth his hand and weapon , iustly inforcing the Will of the thiefe . M. Willet thus (f) (f) In Synops. pag. 563. ; God not only permitteth , but leadeth into temptation , euen with an actiue power , and not permissiuely only . D. Barrow thus (g) (g) In his Treatise of Gods Prouidence , in English c. 4. : God doth truly and by his determinate purpose , harden , make blynd , leade into temptation , and enclyne the hart to euill . Swinglius thus : God (h) (h) Swi●gl . tom. 1. de Prouidentia Dei . fol. 366. moueth the Thiefe to kill , and the Thiefe killeth God procuring him . And againe : The (i) (i) Swinglius vbi saprà . Where he sayth , A● inquus , coactus est a● peccandum , pe●e mitto . thiefe is inforced to sinne . And more : Deo impulsore (k) (k) Swinglius . vbi suprà . occidit ; The thiefe killeth , God mouing and inforcing him thereto . Melancthon thus : The Adultery (l) (l) Melancth. in Rom. 8. of Dauid was the proper worke of God , as was the Conuersion of Paul . Finally that Caluin teacheth the said Doctrine , appeareth not only from Castali● charging him therewith , in these words , by this meanes not the Deuill but the God of Caluin is Authour of Lyes : but also from the places of Caluins (n) (n) Instit. l. 2 c. 4. sect. 3. 4. & 5. et . l. 1. c. 18. sect. 1. owne bookes , here noted in the Margent .

Now this Doctrine is mainly contradicted ( and this most deseruedly ) by other Protestants . And first D. Whitaker , as maintayning the contrary Doctrine , and in defence , that not any Protestant teacheth this foresaid doctrine , thus prouoketh his Aduersary in most confident words (o) (o) Whitaker contra Camp. rat. 8. pag. ●15 . : Yf Caluin , Peter Martyr , Melancthon , or Luther , or any of ours affirme God to be the Authour of sinne , I will not deny , but that we are all guilty of horrible blasphemy , and wickednes : So much doth this D●ctour dislike the foresaid Doctrine ; and so gladly would he vindicate and free his Protestant Brethren ( if he could ) from maintayning the said wicked Position . In like sort , Hemingius (p) (p) Hemingius , l. de Vniuersal . Grat pag. 109. , as maintayning this contrary Doctrine , chargeth and reprehendeth the Caluinists for their teaching , that God is the Authour of sinne .

The Caluinists are also condemned for this their impious Doctrine , by Sitzlinus (q) (q) In his Disputat . Theolog. de prouidentia Dei . sect. 141. ( the Protestant ) by Iacobus Andraeas ( the remarkable Protestant ) who in expresse words thus writeth : Deus (x) (x) Andraeas , in Epitom . Colloq . Montisblegar . pa. 47. 49. 53. est authour peccati , secundum Bezam . This point is so euident , as that the Magistrates of (s) (s) Vide literas Senatus Bernensis ad ministros &c. 1555. Berna , decreed it to be punishable by their Lawes , for any to preach Caluins Doctrine hereof , within their owne Territories & Iurisdiction ; or for the people to read any of Caluins Bookes of that subiect . The foresaid Doctrine of God being the Authour of sinne , is further contradicted & condemned by (t) (t) Lib. ad Caluinum de Praedestinat . Castalio , by Amandus (u) (u) Polanus , in partition . Theolog. l. 1. pag. 46. Polanus , by M. (x) (x) Gibbens in his Questions vpon Genesis , pag. 108. Gibbens , by the Booke entituled Corpus doctrina &c. printed 1561. in folio , pag. 618. It is further condemned , not only almost by all the Lutherans , but euen by all moderate and temperate Protestants : So disagreeing are the Protestants touching this Tenet .

The XIX . Paragraph .

TOuching the Doctrine , which denyes we ought to haue any absolute Princes or Magistrates , now in the tyme of the Gospell ; Luther thus teacheth : Among (y) (y) Luth. de secular . potestat . in tom . 9. German . Christi●●●en , none is Superiour , saue one , and only Christ . And yet more fully : Among (z) (z) Luth. vbi supra . Christians no man can , or ought to be a Magistrate ; but ech one is to other equally subiect . And further (a) (a) Luth. Sermons Englished and printed 1579. pag 97. : As Christ cannot suffer himselfe to be tyed or bound by Lawes &c. So ought not the Conscience of a Christian to suffer them . Other Protestants , though they do not write so absolutely against Princes and all Magistracy ; yet they wounderfully seeke to depresse and lessen their Authority , for thus Swinglius indoctrinateth his followers : Quando (b) (b) Swing . tom. 1. in explanat . Art. 41. perfidè , & extra regulam Christi egerint Principes &c. When Princes do euill , and contrary to the Law of Christ , they may be deposed . Againe , Swinglius thus further teacheth : Romanum (c) (c) S●ing in l. Epist. Oecolamp . & Suing . l. 4. Epist. ●●nhardo ●omio . Imperium , imò quodui● aliud imperium &c. Yf the Roman Emperour , or any other Prince or Soueraigne shall begin to oppresse the sincere Religion ; & nas illud negligenter patimur &c , And we negligently suffer the same , we shall stand charged with the contempt thereof , as much as euen the oppressours themselues .

Now this sentence is so much displeasing to moderate and loyall Protestants , as that Doctour Bilson in place of further answere to them , thus sayth : As I (d) (d) In his true difference . part. 3. pag. 273. muse at Swinglius his wordes so I like not his iudgment . (e) (e) Caluin in Daniel . c. ● Caluin conspireth with Swinglius thus affirming : Earthly Princes de depriue themselues of authority , when they erect themselues against God ; Yea they are vnworthy to be accounted among the number of men ; and we are rather to spit vpon their faces , then to obey them . With these words of Caluin , Doctour Wilkes doth vpbrayde the Puritans , saying : They were (f) (f) Wilks in his obedience of Ecclesiast. Vnion . pa. 60. your teachers , who account those Princes ( who are not refined by your spirit ) vnworthy to be accounted among the number of men , and therefore rather to be spitted vpon then obeyed .

Beza , according to his former brethren , much betrampleth vpon Christian Princes ; for he did write a booke , bearing this title : De iure Magistratuum in subdites ; A booke much disliked and condemned by D. Bancroft (g) (g) In his Suruey of the Pretended Discipline . p. 48. and D. Succliffe ; of which booke D. Succliffe thus censureth : Beza (h) (h) In his Answere to a certain libel supplicatory . pag. 75. in his booke of the Power of Magistrates doth arme the subiects against their Princes in these cases &c. And the same Doctour thus further inlargeth himselfe in his dislike of that booke , saying (i) (i) D. Sutcliffe vbi supra . pag. 98. : A book● , which ouerthroweth in effect all authority of Christian Magistrates .

The writings of Caluin and Beza touching the Magistracy and authority of Princes , is so violent and indeed traiterous , as that the foresaid D. Bancroft thus passeth his iudgment of them : He that (k) (k) In his Suruey of the pretended Discipline . pag. 41. shall reade M. Caluins and M. Bezaes two bookes of Epistles &c. Would certainly meruayle to vnderstand , into what actions & dealings they put themselues , of War , of Peace , of subiection , of reformation , without staying for the Magistrate Knox of Scotland , thus answerably teacheth : Yf Princes (l) (l) Kno● to England and Scotland . fol. 76. be Tyrants against God and his Truth their subiects are freed from the Oath of Obedience , Bucanan ( his familiar friend ) thus vnanimously writeth : The (m) (m) L. de iure Regni . pag. 13. People haue right to bestow the Crowne at their pleasure . And yet more ; If (n) (n) Su●●●am vbi suprà . pag. 40. were good , that rewards were appointed by the People for such , as should kill Tyrants , as commonly there are for those , which haue killed Wolues . These two Scottish writers were so strong and headlong in this their Doctrine ; as that the Bishop of Rochester in his Sermon at Paules Crosse , calleth these two men : The two (o) (o) Preached the tenth of Nouember , and printe● 16●● . fiery spirits of the Church and Nation of Scotland . Thus much for a tast of the Doctrine of some turbulent Protestants , against the soueraingty of Princes ; and contradicted by the former more moderate Protestants , as also by all other graue and loyall Protestant writers .

The XX. Paragraph .

TOuching Poligamy , or hauing many wiues at one tyme , Luther thus writeth hereof : Poligamy (p) (p) Luth. in Propos. de Bigamiae Episcop. Edit. anno 1528. Propos 62. 65 66. is no more abrogated , then is the rest of Moyses Law ; and it is free , as being neither cammanded , nor forbidden . Whose doctrine herein , Bucer did so much imbrace , as that he thus writeth : Whosoeuer (q) (q) Bucer in his scripta Anglicana de regno Christi . cap. 28. pa. 101. will not induce his mynd to loue his wyfe , and to treate her with coniugall Charity , that man is commanded by God , to put her away , and marry another . And this (r) (r) Bucer vbi suprà . pag. 100. being commanded in the old Law , pertayneth also to Christians .

The Doctrine of Poligamy was defended by Bernardine Ochine , of which subiect he did write certaine Dialogues . And (s) (s) Musculus in Ep. Pauli ad Philip. Colos. &c. in ● . Tim. 5. pag. ●96 . Musculus thinketh Polygamy was tolerated in the Apostles tyme . And from hence it riseth , that Bucer alloweth liberty of diuorce , and to take another wife , in case of the ones departure (t) (t) Bucor in hic scripta Anglic. de regno Dei . l. 2. c. 26. pag. 104. from the other ; Of (u) (u) Bucer vbi supra , l. 2. cap. 37. &c. 40. Homicide , or theft ; Of but repayring to the Company (x) (x) Vbi supra , c. 37. p. 115. or banquets of immodest Persons ; Or in case of incurable infirmity of the woman by Child-birth ; or of the Mans Lunacy , or otherwayes , whereby either is made vnable to render Nuptiall right ; And then Bucer concludeth the lawfullnes (z) (z) Vbi supra , p. 124. of Diuorce , and mariage againe , and sayth : It is , verbo Dei (a) (a) Vbi supra . p. 124. and see pag. 120. consentienter , agreeable to the Word of God . Furthermore , (y) (y) Vbi supra . c. 42. p. 123. & 124. It was decreed in Geneua , that if the Husband were (b) (b) Vide Canones Gener. l●● Geneuenses , anno 1560. absent , the wife might cause a prefixed tyme of his returne to be proclaymed ; and if he returned not within that tyme , the Minister might giue the wife licence , to take another Husband . Which kind of Diuorce , and second Marying againe , is also defended by Beza (c) (c) L. de repudi● 5. pag. ●85 . , by Amandus (d) (d) In partitionib . Theolog. pag. 730. Polanus , by M. Willet (e) (e) In his Synops. of Anno 1600. ; Yea this kind of diuorce is so defended by Bucer , as that he teacheth the wife may so proceed , in case only of one yeares voluntary absence of the Husband .

Now this former Doctrine of Poligamy , and of Diuorce through the causes alledged , is as we see , impugned by almost all other modest writers , as that it needeth not to set downe their particular Names ; since the contrary Practise is obserued euen in all Protestant Countries among men of any integrity and honesty in manners and Conuersation . Yea that euen in case of Diuorce vpon Adultery , the innocent Party could not mary againe , was preached at Paules Church by D. Doue , and was after defended in the Vniuersity of Oxford by D. Howson (f) (f) In tertia Thes● printed anno 16●● , and it is the professed doctrine of most others . And thus much touching the Protestants Disagreement , concerning the Doctrine of Poligamy , and Diuorce .

The XXI . Paragraph .

NOw after I haue discouered the great and irreconcileable dissentions of the points aboue set downe , I will descend to certaine Catholike Articles ( different from some Catholike points aboue touched , ) in which diuers Protestants do compart with vs Catholikes therein , and many more do dissent from their other Brethren teaching with vs . And because I will make choyse to set downe twenty Catholike Articles ( besides those aboue intreated of , some one or two only excepted , of which it is discoursed aboue ) wherin the Protestants do mainly differ from the Protestants ; in regard therfore of the multiplicity of the Articles , and because I feare , I haue allready dulled the cares of the Reader with a fastidious tediousnes , in discouering the particular sentences and words of the Protestants , either affirming or condemning the foresayd points aboue treated of ; I will content my selfe in these Catholike points following , only to refer the Reader to such places of the Protestants Writings and bookes , wherein these ensuing Catholike Points are either defended or impugned ; forbearing ( for greater breuity ) to produce their particular Words and Authorities .

1. And I will begin with Christ his descending into Hell , presently after his Corporall Death : This is taught by D. Hill (l) (l) In his speciall of that ●ila . , and by Melancthon , M. Newell , and Aretius ( all Protestants , ) all which Authours are alledged by the said Doctour (m) (m) D. Hill vbi supra . fol. 33. & 44. Hill ; yet is this Doctrine impugned for popish , by Beza (n) (n) In Act. 2. , Bucer (o) (o) In Math. 26. , and infinite others .

2. Limbus Patrum is in like sort taught , by Oecolampadius (p) (p) In l. Epist. Swinglij & Oecolampad . l. 1. p. 19. , by (q) (q) Swinglius in his Epist. Swinglij & Oecolampadij . l. 3. p. 560. & 561. Swinglius , by Peter (r) (r) In his Common places Englished . part. 2 cap. 18 pag. 161. Martyr , by Lascitius (s) (s) In his booke entituled de Russorum & Muscouit . relig. pag. 122. & 123. the Protestant , and by Bullinger (t) (t) In his Decads . fol. 66. ; But contradicted by most other Protestants .

3. Intercession of Saincts , defended by Oecolampadius (u) (u) Oecolampad . ad Orat. 1. Chrysostomy de Iuuentio & Maximo Martyr . , by M. Latimer (x) (x) Act. Hon. pag. 1322. , and others ; yet impugned by D. Whitaker (y) (y) Contra Duraum . pag. 793. , and most other Protestants .

4. Intercession of Angells , maintayned by Caluin (z) (z) Instit. l. 1. c. 14. sect. 6. & 7. , Melancthon (a) (a) In Apolog. Confess . August . fol. 179. , M. Hooker (b) (b) L. 5. sect. 23. pag. 52. & 53 , D. Couell (c) (c) In his answere to M. Iohn Burges , pag. 90. , Peter Martyr , and by the Communion (e) (e) Printed 1549. fol. 117. booke in King Edwards tyme : Impugned by most Protestants .

5. Inuocation of Saincts , allowed by Luther , who sayth : De inuocatione (f) (f) In purgatione quorundam Articulorum . Sanctorum cum tota Ecclesia Christiana sentio & iudico , Sanctos esse inuocandos ; By Oecolampadius (g) (g) In Orat. 1. Chrysostom . de Iuuentio & Maximo . , by certaine Protestants in Polonia ( whereof see (h) (h) In Loc. Theolog. l. 3. stat 4. loc. 5. pag. 463. Hafferenferus ) by Latimer (i) (i) Act. Mon. pag. 1312. , by Thomas Bilney (k) (k) Act. Mon pag. 462. : contradicted by most other Protestants .

6. Payer for the Dead , taught by Luther and Vrbanus Regius , (d) (d) alledged by D. Couell in the place aboue cited . as Vrbanus (l) (l) In prima parte Operum , in Formula cautè loquenoi . cap. de Sanctorum cultu . Regius doth witnes ; by the (m) (m) Printed 1549. fol. 116. Communion Booke in king Edwards tyme ; by (n) (n) Act. mon. pag. 149. William Thorpe , and by Martin Bucer (o) (o) In his Script . Anglican . p. 450. . Heereto may be annexed the Doctrine of Purgatory , taught by Luther (p) (p) Luther . tom . 1. Wittenberg . in resolut . de Indulgentijs conclus. 15. fol. 112. , and taught in Disputatione Lipsica cum Ickio , and by Latiner (q) (q) Act. Mon. pag. 1313 & 1315. .

7. That the ten Commandements are not Impossible , taught by M. Perkins (r) (r) In his reformed Catholike . p. 26. & 51. , by M. Hooker (s) (s) Ecclesiast. policy . l. 2. pag. 101. ; who is reprehended therefore by certaine English Protestants in their Christian Letter to that Reuerend man M. R. Hooker ; Taught also by M. (t) (t) In his meditation vpon the 122. psal. printed 160● . Willet , by Castalio (u) (u) de Perfecta Obedient . legis Dei . the eminent Protestant , who is therfore impugned by Doctour (x) (x) In his second Conclusion annexed to his Conference . pa. 697. Reynolds .

8. Patronage of certaine Angells ouer certaine Countryes and Kingdomes , maintayned by Caluin (z) (z) Caluin . Instit. l. 1. cap. 14. sect 7. , by Peter (a) (a) In his Common places in English . part. 1. pag. 1●0 . Martyr , by Hyperius (b) (b) In Method . Theolog. pag. 297. the Protestant & others ; yet impugned by M. Willet (c) (c) In Synops. pa. 264. , D. Fulke (d) (d) Against the Rhemish Testament . in Reuel. 1. , and many others .

9. Images to be in Churches , maintayned by Luther , and Brentius ( as (e) (e) Beza so sayth in respons . ad act . Colloq . Montis belgar . part . altera , in Praefat. pag. 12. Beza witnesseth ) by Iacobus (f) (f) in Epitom . Colloq . Montis . belg . pag. 39. Andraeas , by (g) (g) In his Examen part. 4. pag. 14 & p. 33. Kempnitius , by (h) (h) In Cent. Exercitas . Theolog. pag. 270. Bachmannus &c. yet contradicted by D. (i) (i) Against the Rhemish Testament in 1. Epist. Ioan. cap. 1. fol. 456. Fulke , and almost all the Puritans .

10. Touching Reuerence and bowing downe at the name of Iesus ( which is the same to the eare , which Images are to the eye : ) This Reuerence is defended by Doctour Whitguift (k) (k) In his Defence , pag. 742. , by Musculus (l) (l) In loc. Comm. pag. 59. the Great Protestant ) by the learned (m) (m) In Epist. Pauli ad Philip. Coloss. c. 2. fol. 123. Zanchius , by Leonard (n) (n) In his Summon for sleepers . Wright ( the Protestant ; ) Finally by Queene Elizabeths (o) (o) Art. 52. Iniunctions : Contradicted for Popish by all the most forward Protestants .

11. That the Good workes of one may help another , is maintayned by (p) (p) In loc. com . de Eucharistico sacrificio in his Edition of anno 1561. pag. 425. Melancthon , and by the Harmony of Confessions p. 298. yet impugned by the greater number of Protestants .

12. That Christ ( as man ) was from his Natiuity , freed from Ignorance , is defended by Iacobus Andraeas (*) (*) In Epitom . Colloq . Montisbelg . p 33. , by Osiander (r) (r) In Euchirid . controuers . printed Tubingae . 1603. p. 146 , 147. , and generally affirmed by most of the Lutheran Protestants , ouer many to recite ; And yet impugned by Beza (s) (s) In resp. ad Acta . Colloq . Montisbelg . part. 1. pag. 147. & 148. , D. Willet , (t) (t) D. Willet in his Synops. p. 199. & p. 600 and M. Sutcliffe (u) (u) M. Sutcliffe in his reuiew and Examination of D. Kellisons Suruey , printed 1606. p. 55. , who will not ascribe to the Humane Nature of Christ , fulnes of knowledge , in respect of its Personal Vnion with the God-head , but thus sayth to the contrary : Yf Christ , as Man , by the Vnion , be Omniscient , why is he not Omnipresent , and in all places ?

13. Euangelicall Counsels ( to wit , that a Man may do and performe more , then he is commanded ) taught by (x) (x) Luther , in Assor● . ar. 36. Luther , by D. Couell (y) (y) In his Defence of M. Hooker . Art . ● . p. 49. 50. 51. 52 , by M. ( z ) Hooker : Impugned by M. Willet (z) (z) Ecclesiast policy , l. 3. sect 8. p. 140. ( who particularly (a) (a) In his Meditation vpon the 122. Psal. p. 91. chargeth M. Hooker with his Defence of this and other Catholike Opinions ; In like sort impugned by M. Perkins (b) (b) In his reformed Catholike . p. 241. , and many others .

14. That it cannot be knowne to vs , which Scriptures be sacred , which not , otherwise then by the Churches Tradition ; affirmed by Peter Martyr (c) (c) In his com . places pa. 1. c. ● . sect. 8. , by Lubbertus (d) (d) De Princip. Chrstian Dogm . l. 1. c. 4. p. 18. ( the Protestant ) by D. Whitaker (e) (e) Aduersus Stapletonum . l. 2. cap. 6. p. 370. & p. 357. & l. 2. c. 4. p. 300. & p. 298. , by M. Hooker (f) (f) Eccl. Pol. l. 1. sect. 14. p. 86. & l. 2. sect. 4. p. 102. & l. 3. sect. 8. p. 147. , and some others : Yet impugned by (g) (g) Inst. l. 1. c. 7. Sect. 4. Caluin , Vrsinus (h) (h) Vrsinus in his doctrinae Christianae compend . in Proleg . p. 13. the Protestant , as also by certaine English (i) (i) In their Christian Letter to M. Hooker , p. 9. & 10. Protestants .

15. That Infants haue not actuall Fayth in the tyme of their Baptizing , is affirmed by D. Whitaker (k) (k) D. Whita . contra Duraeum . l. 8. p. 6●1 . , by Beza (l) (l) In resp. ad Act. Montisbelg . part. 2. p. 124. , by M. Cartwright (m) (m) In D. Whitguifts Defence , p. 611. , by Iacob Kimzdocus (n) (n) In his Redemption of mankind , l. 〈◊〉 , 15. p. 654. ( the Protestant ) and by most other Protestants : Yet impugned by Luther (o) (o) Luther in loc. com . Class. 2. p. 122. , by Andraeas (p) (p) See Andraeas his words , in Beza his resp. ad Act. Colloq . Montisb . part . ● p. 124. , and generally by the Lutherans .

16. That the Sacraments of the Old Testament were not equall in working and effect , with the Sacraments of the New Testament , affirmed for the most part by the Lutherans , whereof see Schlusselburg (q) (q) In Theol. Caluin . l. 1 fol. 95. , Luther (r) (r) Loc. Com. Class. 1. p. 88. , and Osiander (s) (s) In Epit. Cent. 11. p. 411. ; yet the contrary maintayned by the Caluinists , of which point see (t) (t) In his Synops. p. 418. M. Willet .

17. Auricular Confession of sinnes , taught by (u) (u) In loc. Com. de Confessione , fol. 289. Sarcerius the Protestant , thus writing : Falsum est &c. It is false to affirme , that Confession , which is made to God , should take away all Priuate Confession . The same is taught , by Lobechius (x) (x) In Disput. Theol. pa. 295. sect. 4. , by Schlusselburg (y) (y) In Theolog. Caluinist . l. 2. fol. 147. , by Melancthon (z) (z) Lib. Epist pag. 234. , by the Confessions (a) (a) In the Harmony of confessions , pag. 231. & p. 357. & 358. of Saxony and Bohemia , and diuers others ; yet impugned for Popish , by most of the Puritans .

18. That Temporall punishment is reserued for sinne remitted , by Gods Iustice , is affirmed by Iohn Knox (b) (b) In his answere against the Aduersaries of Gods Predestination . pag. 215. 216 , 217. , by Gasper Oleuianus (c) (c) In Symbolum . pag. 8. the Protestant ) and by the Publike Confessions of the Protestants ; yet contradicted for Popish , as implying the Doctrine of Purgatory , by M. Willet (e) (e) In Synops. pag. 514. , by Caluin , Beza &c. and most other earnest Protestants .

19. That the true Visible Church cannot wholy erre , affirmed by D. Bancroft (f) (f) In a Sermon , preached by D. Bancroft . , by the Deuines of Geneua (g) (g) In their Propositions and Principles disputed , pag. 141 sect. 12. & 13. , by M. Fox (h) (h) Act. Mon. pag. 999. , and others : Impugned by D. Fulke (i) (i) In his answere to a Counterfeyte Catholike . pag. 8● . , who thus writeth : The whole Church Militant consisting of men , which all are lyars , may erre altogeather , as euery part thereof ; And impugned in like sort by the Puritans , who in their briefe Discouery of vntruths (k) (k) Pag. 34. , do reproue D. Bancroft for his teaching the contrary Doctrine , in a Sermon preached by the said Doctour , 1588. pag. 34.

20. That set tymes of Fasting , and from (d) (d) In the Harmony of Confess . pag. 229. certaine meates appointed , not only for polytick Order , but for spirituall considerations , is affirmed by the Protestant Authour of the booke , entituled : Quaerimonia (l) (l) Pag. 31. & 94. and 103. Ecclesiae , printed Londini 1592. who reproueth Arius for his denying of all religious Fasting ; who also answereth the Obiection of Montanus . It is also affirmed by M. Hooker (m) (m) Eccles. polic . l. 5. sect. 72. p. 204. & 205. , in so much , as he (n) (n) M. Hooker vbi suprà , 209. answereth the vulgar obiection of Montanus , and the Common obiection from S. Paul 1. Timoth. 4. and thus concludeth : Arius was worthily condemned for his opposition against Fasting . Yet is this Doctrine gainsaid for Popish , by D. Whitaker (o) (o) Contra Duraeum . l. 9. pag. 830. , who obiecteth 1. Timoth. 4. to proue this Fasting to be the Doctrine of the Diuells . In like sort the foresayd Doctrine is condemned , as Popish , by D. Fulke , who to the contrary , obiecteth (p) (p) D. Fulke against the Rhemish Testament . in Math. 15. sect. 5. fol. 28. Montanus , and defendeth Arius (q) (q) D. Fulke , in his Answere to a Counterfeyte Catholike . pag. 45. .

Thus far touching these former twenty Points of Catholike Religion , maintayned by diuers learned Protestants , and contradicted in great Dissention of spirit , by other Protestants .

The XXII . Paragraph .

IN this last place of Displaying the Protestants Disagreements , I will insist in certaine Catholike Points , the which , though the Protestants which are to be alledged , do not wholy imbrace and intertayne them , as absolutly true ( as the former Protestants aboue cited haue done , touching the twenty Articles allready discoursed of ; ) yet they hould them to be of that Adiaphorous Nature , and indifferency , as that either by denying or affirming them , the said Protestants hereafter to be produced , do hould them to stand compatible with mans Saluation ; though other more seuere Protestants do altogether condemne the said Articles as Popish , and do exclude the Belieuers of them from all hope of Saluation : So irresolute and contradicting the Protestants are among themselues , in their different and irreconcileable Iudgments , and Censures herein .

1. To begin . First , touching prayer to Saints , D. Goad , (r) (r) D. Goad & D Fulke , in the Disputation had in the Tower , with Fat . Campian . 2. dayes conference , argum. 8. rat. 111. and D Fulke thus write : It doth not exclude from being members of the Church &c.

2. Touching the Reall Presence , D. Reynolds thus sayth : the Reall (s) (s) In his 5. Conclusion , annexed to his Conference pag. 722. Presence is but ( as it were ) the grudging of a former Ague , if the Party otherwise hould the Christian Fayth . Iacobus Acontius ( a learned Protestant ) thus accordeth with D. Reynolds , saying : It is (t) (t) In l. 3. Stratagem . Satanae . p. 135. euident , as well concerning those who hould the Reall Presence of Christs Body in the bread , as those others which deny it , that although of necessity the one part do erre , yet both are in the way of Saluation , if in other things they be obedient . And Frith ( one of M. Fox his Martyrs ) sayth : The (u) (u) Act. Mon. pag. 503. matter touching the substance of the Sacrament , bindeth no man of necessity to Saluation , or Damnation , whether he belieue it , or not . Luthers iudgment is the like herein touching Transubstantiation , as he is cited by Amandus (x) (x) In his Syllog . Thesium Theolog. pag. 464. Polanus .

3. Touching Receauing vnder one , or both kinds , Luther thus writeth : Quamuis (y) (y) Luth. in Epist. ad Bobemos . pulcrum quidem esset &c. Although it were very seemely to vse both the kinds in the Eucharist ; and though Christ in this matter did not command any thing , as necessary ; yet it were better to affect Peace , then to contend about the species , or Formes of this Sacrament . And Luther further thus writeth : Si (z) (z) Luth. de vtraque specie Sacramenti . veneris ad locum , vbi tantum vna species ministratur , cum alijs vna tantum specie vtere &c. Yf thou come to such a place where one only species or Forme is ministred , then with such men vse only one Forme or species . And the same Indifferency of receauing vnder one or both kinds , is further taught by (a) (a) Melancthon , in ●ent . E●ist . Theolog. p. 252. Melancthon , and other (b) (b) See these other Protestants houlding the indifferency of this point , alledged and by M. Iewell not denyed in his Replye . pag. 110. 106. Protestants . And yet euery man knoweth , that almost all Puritan-Protestants do seeke to charge the Catholiks with breach ( as they pretend ) of our Sauiours Precept , in receauing the Sacrament only vnder one kind .

4. Concerning Freewill , M. Perkins thus teacheth : A weaking Errour is that , the houlding whereof doth not ouerturne any point in the Foundation of Saluation , as the Errour of Freewill , and other such like . Of the same iudgment is M. Cartwright (d) (d) In his Reply . 14 sect. 1.2 . and in M. Whitguifts Defence , p. ●2 . , touching Freewill , Prayer for the Dead , and a number of others , as necessary Doctrines , wherein ( sayth he ) Men , being nusled , haue notwithstanding beene saued . And M. Cartwright a litle before in the place alledged , thus wryteth . (c) (c) In his Exposition of the Creed . pag. 402. Yf you meane by matters of Fayth , and necessary to Saluation , those , without which a man cannot be saued ; then the Doctrine , which teacheth there is no Freewill , or Prayer for the Dead , is not within your Compasse . For I doubt not , but Diuers Fathers of the Greeke Church , who were great Patrones of Freewill , are saued . The same indifferency of Prayer for the Dead , is maintayned by D. Fulke (e) (e) Confutation of Purgatory . pa. 336. , by Penry (f) (f) Penry in his booke entituled : M. Some laid open p. ●● . , by Iohn (g) (g) Frith . Act. men . pag. 501. Frith , and others .

5. Concerning the Indifferency of honouring Saintes Relikes , and prayer for the Dead , M. Sparks thus writeth : We (h) (h) Answere to M. Albins . p. 382. are not so hasty , to pronounce sentence of Damnation for any such Errours : For you know well inough , that we make not these matters such , as that either we thinke all must he saued that hould the one way ; or all condemned , that hould the other .

6. Touching our B. Ladies being preserued from Originall sinns , and the worshipping of Images , M. Bunny houldeth these Points as mere Indifferences , thus writing : In (i) (i) In his Pacification , sect. 12. p. 104. & 105. these ( points ) and such like , whosoeuer will condemne all those to be none of the Church , that are not fully perswaded herein , as we are &c. committeth an vncharitable Acte to those his brethren .

7. Concerning Satisfaction , and Merit of works , D , Whitaker thus writeth : The Fathers (k) (k) Contra Camp. p. 7● . And M. Willam Reynolds . c. ● . p. 135. & 136. thought by their externall Discipline of lyfe , to pay the paynes due for sinne ; wherin they derogated not a litle from Christ his Death &c. which though it be an Errour , yet were they notwithstanding good Men , and holy Fathers .

8. Concerning the Popes Primacy . M. Wotton (l) (l) Answere to a Popish 〈◊〉 . denieth , That to hould the Kings Supremacy , is an essentiall Point of Fayth ? But Luther thus extenuateth this point , saying : The Popes (m) (m) Luth. in Assert . art. 36. Primacy is among those vnnecessarie trifles , wherein the Popes leuity and foolishnes is to be borne withall . And Melancthon is no lesse indifferent in this Article , thus writing : The (n) (n) Melancth. in his Epistle , extant , in the booke , entituled : Centuria Epistolar . Theologicarum . Epist. 74. pag. 245. Monarchy of the Bishop of Rome is profitable to this end , that consent may be retayned ; wherefore an agreement might easely be established , in this article of the Popes Primacy , if other Articles could be agreed vpon .

9. Touching Masse , Luther thus speaketh of the Indifferency thereof : Priuate (o) (o) Luth. in Colloq . Germ●nic . cap. de Missa . Masse hath deceaued many Saints , and carryed them away into Errour , from the tyme of Gregory , for eight hundred yeares . And Tindall thus speakes hereof : I doubt (p) (p) Act. Mon. pag. 1338. not , but that S. Bernard , Francis , and many other holy Men erred , as concerning Masse . So well in his iudgment did Masse stand with holines .

10. In this last place , touching the Indifferency of Masse , and diuers other points of Fayth , Benedict Morgensterne thus writeth : Condonanda (q) (q) In tract . de Eccles. pa. 41. there writing of former tymes . erant pijs &c. These things were pardonable in the godly , who held the Pope to be the Vicar of Christ and head of the Church , Saints for Mediatours , and the Masse for the Supper of our Lord . In like sort M. Francis Iohnson ( the Protestant ) thus writeth : Did not Iohn (r) (r) In M. Iacobs Defence of the Church , and Ministery of England . pag. 13. Husse , that worthy Champion of Christ , & others also of the Martyrs of foretimes , say & heare Masse euen to their dying Day ? &c. Did not diuers of them acknowledge , some the Popes calling and Supremacy , some seauen Sacraments , some auricular Confession ? &c.

Thus far these Protestants touching the Indifferency of these former Catholike Points , teaching most differently from the iudgments of other Protestants , maintayning that the beliefe of the said Points stand not with Saluation . And thus far touching the incredible Dissentions and Diametricall oppositions of the Protestants among themselues , concerning so many Articles of Christian Fayth , displayed & layed open throughout this whole Treatise . And here now I refer to the Censure of the Iudicious ( as I did in the Front of this Discourse ) whether that a man ( solicitous and carefull of his Saluation ) can with any shew of Reason , Communicate with that Church , which is thus deuided with the maintenance of such crosse , and contradictory Opinions , as we fynd the Protestants in these few leaues to be . And where perhaps it may be here replyed ( for Errour is glad of a weake Sanctuary ) by some one or other in this sort ( as is intimated in the Preface ) : I Professe my selfe to be a Protestant , according to the Forme of English Protestancy : what for ayne Protestants do write , or how they do differ among themselues , I am not to 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 Protestant should assume to himselfe an infallibility of his priuate Spirit , then any other foraine Protestant of other Country . Secondly , 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) (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) (t) In respons. ad rationes Camp. rat. 8. versus ●●em . autem Lutheran●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) (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 Protestants ; 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) (x) Beza in his Epistol. Theolog. Epist. ad Andraeam Duditium . p. 13. rela●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) (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) (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) (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) (d) Dresserus in Millenar . ● . 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 our said Religion ; For why should their iudgments agree with the Catholike Church therein , but that the force of the Truth constrayneth them thereto ? and therefore it is truly said of D. Whitaker : The (e) (e) Whitak . contra Bellarm. l. de Eccles. Controuers . 2. q. 5. c. 14. argument must be strong and efficacious , which is taken from the Confessions of the Aduersaries : And I do freely acknowledge , that Truth is able to extort testimonies euen from its Enemies . Whose Sentence herein is agreable to the iudgment of Irenaeus thus writing : It is (f) (f) Lib. 4. c. 14 , an vnanswerable prooffe , that bringeth attestation from the Aduersaries themselues . And further it may be inferred , that seeing most Protestants do reiect the Doctrine of Traditions , that therefore those Protestants who are related aboue to giue an assent to our Catholike Positions , do consequently belieue , that the said Articles are most agreeable to the Holy Scriptures ; seeing these Protestants will belieue nothing as matter of Fayth , but what hath its proofe from Scripture .

4. A Fourth is , their reiecting of parts of true Scripture , and their contentions , touching the seuerall translations of confessed Scripture . Now it bring once granted , that it is not certainly knowne , what bookes be Scripture , and that all translations of Scripture yet extant are false ; how preiudiciall must this be to the Protestants , who erect the Scripture alone for the sole Iudge of all Controuersies in Fayth ? Seeing admitting , that the Scripture should be this Iudge , yet this is to be vnderstood of those writings , which are infallibly Diuine Scripture , and are truly and faythfully translated ; Since otherwise such bookes of the Bibles , which are Spurious and not the true Word of God , and such Translations of true Scripture , which are adulterated , and made contrary to the Sense of the Holy Ghost therein , should become this Iudge ; And thus it followeth , that the Protestants till this day ( euen by their owne implicit Censure ) neuer enioyed a true Iudge , for the decyding of Controuersies in sayth .

5. Touching the imaginary facility in fynding out the true sense of the Scripture , iustifyed not only by some learned Protestants ; but also by euery silly Puritanicall Woman , and Mechanicall fellow that can out read , vanting themselues to be ( as it were ) possessed with the Holy Ghost ; how dangerously doth this assertion lye open to the defence of any Heresy ? I will here set downe some few Texts , wherof the literall words may seeme to iustify strang Errours and Heresies : so certaine Drugs taken in their grosse substance , are hurtfull to a mans health , which being extracted , become most medicinable . The texts shal be these : 1. The King of Kings , and Lord of Lords , who only hath Immortality . 1. Timoth. c. 6. Now from this place one might seeme to argue , that since God alone is immortall , the soule of Man is not immortall , but dyeth with the body : an Atheisticall blasphemy . 2. He that striketh thee on the Cheeke , offer also the other ; and him , that taketh away thy Cloake , forbid not to take thy Coate also . Luke 6. Which words of our Sauiour seeme to implye that we must offer vpon such an occasion , the other cheeke to be strocken , and suffer our Coate to be taken away with our Cloake ; And if we do not this we sinne , since it is a sinne , not to obserue the precept of Christ . 3. Call no man your Father vpon earth . Math. 23. &c. Which words seeme to sound , that the sonne ought not to call that man , which begot him , Father . 4. Yf any man come to me , and hateth not his Father and mother , and Wyfe and brethren , and sisters &c. he cannot be my Disciple . Luc. 14. Here the naked words sound , that whereas in the ten Commandements we are taught to honour our Father and mother , as also obliged to loue our wyues and friends ; yet here the next way to serue Christ truly , is to hate our Parents , our Wyues , & other our nearest Friends . 5. Vanum est vobis ante lucem surgere ; Psalm . 126. It is but vayne for you , to ryse before it he light ; thus it seemes a man ought not to ryse before Sunne-rising : A good pretence for sluggards . 6. Melchisedech King of Salem &c. Without Father , without mother without Genealogy , hauing neither beginning of Dayes , or end of Lyfe . Hebr. 7. A text , from whence ( if one rest only in the naked Words ) an illiterate man may seeme to euict , that this Melchisedech , being a man , is neuerthelesse as it were another God , as neither hauing beginning nor ending , as being sempiternall ; And also that he is another Adam , as not begotten by any Carnall Copulation . 7. I do accomplish those things ( quae desunt passionum Christi ) that want of the Passions of Christ , in my flesh , for his body , which is the Church . Colos. 1. From whence the poore Puritan-Reader might be induced to thinke , that the Apostle did here speake no lesse then blasphemy , as intimating , that something were wanting , or defectiue in the Passion of Christ , which himselfe was to fullfill and make perfect . 8. Lastly , to turne my Pen more particularly to our She-ignorant Puritans , who by carrying the Bible , they thinke they can vnderstand any part thereof : Now how would these ignorant Fooles vnderstand this text against themselues , Melior est iniquitas viri , quam mulier benefaciens ; The Iniquity or wickednes of a man , is better then a Woman doing good ? Ecclesiast. 42. by which words the Puritan-Woman must be forced to confesse ( vnderstanding the words , as they simply lye ) that a man fraught with all wickednes , is to be preferred before herselfe , who seemes to be full of the spirit , and the written word . Thus far these few examples ( for instance sake ) to the which many hundred more may be adioyned . All which are most true in the sacred and intended sense of the Holy Ghost ; yet they conuince , that the Scriptures are not of that facility and easines for the perfect vnderstanding of them , as diuers Protestants alledged towards the beginning of this Treatise ( merely contrary to the more graue iudgments of other Protestants their brethren ) do make shew to teach .

6. In this next place , we may call to mynd , what Indignity and dishonour , that most blasphemous and miscreant Opinion and Sentence of Swinglius , and his Companions ( as so many Charons , seruing to wast soules ouer to Hell ) do offer to the Christian Fayth , by teaching ( as is aboue shewed ) most differently from all their owne Christian Protestant Brethren , That a man though not belieuing in Christ so that he lead not a wicked lyfe , may be saued . For who houldeth this for true , litle pryseth the Passion of Christ ; they being in the number of those , of whom it is said : They deny (g) (g) 1. Petr. 2. him , that bought them ; the Lord bringing vpon themselues speedy Damnation : So forgetfulll they are of that other sacred Sentence : There is no (h) (h) Iohn . 1. other Name vnder Heauen , giuen vnto men , then that of Iesus , wherein we must be saued . And thus these men make him to become to 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 , Heret●kes , Infidells , yea ( by supposall ) Antichrist himselfe ; So making their Church to consist of certaine mungre●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 grounds ( 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 Reprobation , why may they not then liue , yea become thrall to all pleasure , voluptuousnes , & sensuality without any remorse or sting of Conscience ? 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) (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) (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) (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 Iustification , 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 manners 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 committed 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) (l) Psalm . 128. supra dorsum meum 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 , & bo●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 Protestants 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 Exposition 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 Protestant 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 laying open the acknowledgment of the learned Protestants , that our Catholike Articles are generally taught by the Primitiue Fathers of Christs Church . 1. And first touching the Real presence , we find the Centurists thus to write : (a) (a) Cent. 4. cap. 10. col. 985. Eusebius Emissenus did speake vnprofitably of Transubstantiation . And the sayd Centurists thus confesse of Chrysostome : (b) (b) Cent. 5. Col. 577. Chrysostomus Transubstantiationem videtur confirmare ; nam ita scribit &c. Chrysostom may be thought to confirme Transubstantiation ; for thus he writeth &c. Peter Martyr thus chargeth Cyril : (c) (c) In his Epistles annexed to his common places , in his Epistle to Beza . pag. 106. I will not easily subscribe to Cyril , who affirmeth such a Communion , as thereby euen the substance of the flesh and bloud of Christ , is ioyned to the Blessings ( for so he calleth the holy bread , ) Cyprian is no lesse charged by the Protestants herein ; for one of them thus writeth : In (d) (d) In the Treatise attributed to Vrsinus . Cyprian are many sayings , which seeme to affirme Transubstantiation . D. Humfrey chargeth S. Gregory ( who first by the labour of S. Austin , conuerted England to Christianity ) in this sort : In Ecclesiam (e) (e) Iesuitism rat. 5. quid in●exerunt Gregorius & Augustinus ? Intulerunt onus Caremoniarum , Oblationem salutaris Hostiae &c. Transubstantiationem . The (f) (f) Cent. 4. c. 4. col. 295. Centurists reprehend Ambrose for not writing well of Transubstantiation . To proceed a litle further : whereas the Christians in the dayes of Tertullian , Cyprian , and Origen , were accused , that they killed Infants , and did eate mans flesh ; This calumny (g) (g) Osiander Cent. 3. lib. 2. c. ●● pag. 6. ( sayth Osiander the Protestant ) vndoubtedly first arrised , in that Christians belieued and confessed , that in the sacred supper of our Lord , the body of Christ was eaten , and his bloud drunk . To conclude this point , as most euident , we find Adamus Francisci ( a Protestant ) thus to write : (h) (h) In Margarit . Theolog. pag. 250. The Papists Inuention touching Transubstantiation , crept earely into the Church . And Antonius de Adamo ( another Protestant ) thus acknowledgeth of the Antiquity of Transubstantiation ; I haue (i) (i) In his Anatomy of the Masse . not beene able to know , when the Opinion of the Reall and bodily being of Christ in the Eucharist , did first begin .

2. To descend to the Doctrine of the Sacrifice of the Masse ( which riseth from the former doctrine of Transubstantiation ) we first fynd the Centurists thus to charge (k) (k) Cent. 4. c. 4. col. 295. S. Ambrose : Ambrosius locutionibus vtitur &c. vt Missam facere , offerre sacrificium &c. Ambrose vseth those kind of speache● &c. as to say Ma●●● , to offer v● Sacrifice &c. Cyrill of Ierusalem is thus reprehended by Hospinian (l) (l) Lib. Sacram. pag. ●67 . : Quod ad Cyrillum Hieresolymitanum attinet &c. As concerning Cyrill of Ierusalem , be indeed affirmed ( according to the custome of his tymes ) that the Sacrifice of the Altar was a great help of the soules . Crastouius the Protestant : An ignoramus (m) (m) De Opifi●i . Missae . sect. 164. opinionem Nysseni &c. Are we ignorant , that the Opinion of Nyssene is of it selfe absurd ; who said , that when Christ gaue his body to his Disciples to eate , that then his Body was latently , ineffably , and inuisibly sacrifized vp ? D. (n) (n) Contra Duraeum . l. 4. pag. 310. Whitaker chargeth him with the same doctrine . Cyprian is also insimulated within the supposed errour of Sacrifice , by the Centurists in this manner ; Sacerdotem (o) (o) Cent. 3. c. 4. col. 83. inquit Cyprianus &c. Cyprian affirmeth , that the Priest doth enioy the place of Christ , and offereth Sacrifice to God the Father . Ignatius ( the Apostles Scholler ) is thus controuled : Certaine (p) (p) The Centurists so write of him , in Cent. 2. cap. 4. col . ●3 . things occur in this Fathers writings , which are ambiguous , and incommodiously spoken ; as in the Epistle of Ignatius ad Smirnenses : Where Ignatius sayth that it is not lawfull without a Bishop , neither to offer , or to immolate the Sacrifice . I will conclude this point with the large Confession of Caluin , who comprehends the ancient Fathers in generall , with teaching the doctrine of the Sacrifice of the Masse ; His words are these : Veteres (q) (q) Instit. 4. c. 18. quoque illos video &c. And , I see , that those ancient Fathers did wrest otherwise the memory hereof ( he meaning of the Lords supper ) then was agreeing to the Institution of the Lord : for their supper maketh shew of an iterated ( or at least ) renewed Sacrifice &c. For they haue imitated more neerely the Iewish manner of sacrifizing , then either Christ ordayned , or the Ghospell could well suffer . Thus Caluin . And thus far of the Protestants Confession , touching the Fathers in this point of Sacrifice .

3. As concerning Inuocation of Saintes : D. (r) (r) Iesuitism . part. 2. rat. 5. Humfrey confesseth , that Gregory the great , at his first Conuersion of England ( among other points of the Roman Fayth ) taught Inuocation of Saincts . Kempnitius alledgeth S. Austin praying to S. Cyprian , of which Act Kempnitius thus censureth : These things (s) (s) In Exam. part. 3. pag. 211. Austin did without Scripture , yielding to the tymes , and custome . D. Fulke thus writeth : I (t) (t) In his Reioinder to Bristow &c. confesse that Ambrose , Austin and Ierome held inuocation of Saincts to be lawfull . The said Doctour confesseth also more in these words : In (u) (u) Against the Rh●mish Testam . in 1. Petr. c. 1. Nazianzen , Basil , and Chrysostom is mention of Inuocation of Saincts . The (x) (x) Cent. 5. c. 6. col. 635. Centurists charge S. Chrysostomes Lyturgy with inuocation of our B. Lady by name . But the Centurists (z) (z) Cent. 3. col. 84. do not rest here ; for they alledge sundry examples of Prayer to Saincts , in Athanasius , Basill , Nazianzene , Ambrose , Prudentius , Epiphanius , and Ephrem . S. Cyprian is acknowledged by the Centurists to teach : (a) (a) Cent. 3. Col. 83. (y) (y) Cent. 4. col. 295. 296. 297. That Martyrs and dead Saincts do pray for the liuing ; yea they confesse , that Origen prayed to holy Iob. Thus far ( to omit many other like Confessions of the Protestants ) touching both the doctrine and practise of Inuocation of Saincts , in the Writings of the ancient Fathers .

4. The Doctrine of Purgatory is confessedly taught by the ancient Fathers . D. Fulke thus sayth : Acrius (b) (b) In his answere to a counterfeyte Catholike pag. 44. taught , that prayer for the dead was vnprofitable , as witnes both Epiphanius and S. Austin , which they count for an Errour . The said Doctour thus further confesseth : (c) (c) In his Confutation of Purgatory , pa. 320. 149. & 326. & 349. Ambrose , Chrysostome , and S. Austin allowed prayer for the dead . And yet more : (d) (d) Fulke vbi supra pag. 362. Tertullian , Austin , Cyprian , Ierome , and a great many more do witnesse , that sacrifice for the dead is the Tradition of the Apostles : A point so euident , that Caluin thus writeth : Ante (e) (e) Instit. lib. 3. cap , 5. sect. 10. mille , & trecentos annos &c. More then thirteene hundred yeares since , it was receaued , that prayers were made for the dead &c. But I will graunt those tymes were in errour . I wil conclude this point with the Confession of M. Gifford , thus writing : (f) (f) In his plaine demonstration , that our Brownists are Donatists . pag. 38. Publike worship to pray for the soules of the dead , and to offer Oblations for the dead , was generally in the Church before the dayes of Austin , as appeareth in Cyprian & Tertullian , which were before him , and nearer to the tymes of the Apostles .

5. Touching Vnwritten Traditions : Whereas S. Chrysostome sayth ; The (g) (g) In 2. Thessal . hom. 4. Apostles did not deliuer all things by writing , but many things without , D. Whitaker in answere heerto fayth : I (h) (h) De sacra Scriptura pag. 478. answere , that this is an inconsiderate speech , and vnworthy so great a Father . Of which saying of Chrysostome , as also of S. Basil speaking the lyke , D. Reynolds thus censureth : I take (i) (i) In his conclusions annexed to his Conference . Conclus . pag. 689. not vpon me to controule them ( meaning the two former Fathers ) but let the Church iudge , if they considered with aduice inough . Wheras S. Austine maintayneth the Doctrine of vnwritten Traditions , M. Cartwright thus censureth him therefore : If (k) (k) In M Whitguifts defence . pag. 103. S. Austins Iudgment be a good iudgment , then there be some things commaunded of God , which are not in the Scriptures ; and thereupon no sufficient doctrine contayned in the Scriptares . And further : To allow (l) (l) Cartwright , vbi suprà , S. Austins saying , is to bring in Popery agayne . D. Whitaker (m) (m) De sacra Scriptura . pag 678. 681. 683. 689. 690. 695. 696. chargeth Chrysostome , Epiphanius , Tertullian , Cyprian , Austin , Innocentius , Leo , Basill , Eusebius , Damascene &c. with maintayning the Doctrine of Traditions . To conclude (*) (*) Exem . Concil. Trid. part. 1. pag. 87. 89. 90. Kemnitius reprehendeth Clemens Alexandrinus , Origen , Epiphanius , Ambrose , Ierome &c. for their teaching the same Doctrine .

6. As concerning Images . We fynd , that (n) (n) L. Iustit . 2 c. ●1 . num. 5. Caluin affirmeth that Gregory the great was not taught in the holy Ghost , because he called Images , Laymens Bookes . In lyke sort the foresaid Father S. Gregory , is reprehended by (o) (o) In his Common Places , part. 2 , p. 343. Peter Martyr , (p) (p) In his Exam. part. 4 p. 3● . Kempnitius , and (q) (q) Cent. 6. p. 288. Ostander , for his lawfull vse of Images . (r) (r) In his Pageant of Popes . fol. 33. Bale maintained , that Leo allowed worshipping of Images . Chrysostome is charged for giuing reuerence to Christ his Image , by D. (s) (s) Against Heskins &c. Fulke . Lactantius is condemned by the (t) (t) Cent. 4. col. 408 , 409. Centurists , for that ( say they ) he affirmeth many superstitious things , concerning the efficacy of Christs Image . D. Morton thus writeth of the antiquity of Images in Churches : About (u) (u) In Protest . Appeale . p. 586. the foureteenth hundred yeare , Images crept out of priuat mens Houses and went into publike Churches , there standing &c. To conclude , touching the vse of Images , the Centurists (x) (x) Cent. 4. col. 409. , Kempnitius (y) (y) In Examen . part. 4. p. ●6 . 2● . 30. , and Peter (z) (z) Parker against Symbolizing , part. 2. pag. 32. Martyr do confesse the same from diuers testimonies of Zozomen , Athanasius , Prudentius , & diuers others .

7. Touching Relikes of Martys : And first touching Reuerence exhibited to them by the ancient Fathers : first we fynd by the Confession of (*) (*) In Iesuitism . rat. 5. D. Humfrey , that Gregory and Austin at their first planting of Christianity in England , did ( among other points of Catholike Doctrine ) bring in the doctrine of Relikes : The which point (*) (*) Doct. Fulke against the Rhemish Testam . in Apocal. 6. D. Fulke acknowledging as true , thus auoydeth : Gregory ( i ) being so neer to the Reuelation of Antichrist , it is no meruaile though he be superstitious to Relikes . To ascend to higher tymes . S. Hierome (*) (*) Ierome contra Vigilant . affirmeth , that the Emperour Constantine did translate the holy Relickes of Andrew , Luke , and Timothy to Constanninople ; at which , sayth he , the deuills did roare . Now Bullinger not approuing his iudgment , thus writeth : (a) (a) De Origins Erroris , fol. 67. & 58. Ierome is ouer full , in that he sayth the diuels do roare at the holy Relickes of Andrew . S. Ambrose hauing made a pious discourse touching the reuerencing of Martyrs Tombes , the Centurists thus iudge thereof : Let (b) (b) Cent. 4. p. 301. the godly reader consider , how horrible these things are , vttered by Ambrose . The Centurists thus reprehend Constantine the first Christian Emperour : With (c) (c) Cent. 4. col. 50. 29. lyke superstition Constantine is sayd to haue translated to Constantinople certayne Relickes of the Crosse found by Helene , that the Crosse might preserue that Citty . Kempnitius (d) (d) In Exam. part. 4. pag. 10. acknowledgeth the ancient vse of carrying of Relickes in tyme of Procession in these wordes : from Translation of Relickes , forthwith was vsed the carrying of them as is to be seene in Ierome and Austin .

Touching Pilgrimages to Relicks and Holy Places , we thus fynd confessed by the Centurists : Concerning Pilgrimages (e) (e) Cent. 4. col. 457. to holy places , that in this age vnder Constantine first began the places of the Holy Land &c. to be had in esteeme ; Helen Mother of Constantine ( a superstitious Woman ) going thither to worship . In like sort Kempnitius sayth : Pilgrimages (f) (f) Exam. Trid. part. 4. p. 10. were made ( he meaning in those Primitiue tymes ) where men heard were Relicks , famous (g) (g) In his Retractiue from Romish Religion . pa. 197. 198. & renowned for Miracles . D. Beard thus confesseth : In former tymes they placed the Relicks of Saincts vnder the Altar , as Ambrose witnesseth of the Relicks of Geruasius , and Protasius .

Touching Miracles , exhibited at the Monuments and Relicks of Saints ; Kempnitius thus writeth : Mention is (h) (h) Exam. part. 4. pag. 10. made in Austin , that a blynd Woman receaued sight at the Translation of the Relicks of Steuen ; (i) (i) Contra Duraeum , l. 10. pag. 860. & that sometimes certaine Miracles were wrought at Relicks &c. D. Whitaker sayth : I do not thinke those Miracles vayne , which are reported to be done at the Monuments of Martyrs . Finally M. Fox (k) (k) Act. Mon. pag. 61. and se● Crispinus of the Estate of the Church . pag. 13● . reporteth out of Chrysostome contra gentiles , and Theodoret mentioneth the same , how after the bringing of the dead body of Babilas ( Martyr ) into the Temple ( of an Idol ) the Idol ceased to giue any more Oracles ; saying , that for the body of Babilas he could giue no more Answeres .

In this last place , touching the signe of the Crosse ; That it was worshipped by the an●ient Fathers , and by others of those Primi●ue tymes , as also that great efficacy , power , and vertue was ascribed thereto , we fynd thus confessed . First then M. Perkins acknowledgeth (l) (l) In his Problem . pag. 83. thus : About foure hundred yeares after Christ , the Crosse began by litle and litle to be adored ; And in proofe hereof M. Perkins alledgeth Prudentius , Ierome , & Euagrius . Peter (m) (m) In his Common places . part. 2. c. 5. Martyr affirmeth , that Constantine made the signe of the Crosse in gould . Osiander (n) (n) Cent. 4. l 2. c. 30. relateth out of (o) (o) In Vita Constant . l. 1. c. 2. Eusebius , that Constantine affirmed , that the signe of the Crosse appeared to him in the after noone , in great light aboue the Sunne , and a Writing therein , with these Words : In hoc vinces . Danaeus ( the Protestant ) auerreth thus : (p) (p) In 1. parte , altara part . ad Bellarm. pag. 14. 15. Cyrill ▪ and sundry other Fathers were plainly superstitious and blynded , with this enchantment of the Crosses adoration . The Centurists (q) (q) Cent. 4. col. 302. rebuke Ephrem , they thus saying : He attributeth too much to the signe of the Crosse . Touching the Miracles wrought by the signe of the Crosse , we fynd Peter (r) (r) In his Common places , part. 2. c. 5. Martyr thus to write : I deny not , but certaine Miracles haue sometimes beene wrought by the signe of the Crosse ; as S. Austin reporteth . l. 2. de Ciuitate Dei , c. 28. D. Parker (s) (s) Against Symbolizing part. 1. c. 3. pag 154. reporteth certaine Miracles done by the signe of the Crosse . To conclude this passage , D. Couell thus acknowledgeth : No (t) (t) In his Answere to M. Burges , p. 138. man can deny but that God after the death of his sonne manifested his power to the amazement of the World , in this contemptible signe , as being the Instrument of many Miracles .

8. I will in this next place touch the doctrine of good Works , concerning Iustification , and Merit . And first , that Works do iustify by the iudgment of the ancient Fathers , is euident : For we read , that the (u) (u) Cent. 6. c. 10. col. 748. Centurists do charge S. Gregory , with this doctrine of Good Works , & Iustification . Brentius thus reprehendeth S. Austin : Austin (x) (x) In Confess . Wittemberg . taught affiance in Mans Works , touching Remission of sinnes . Chrysostome is thus controuled by the Centurists . Chrysostome (y) (y) Cent. 5. col. 1178. handleth impurely the doctrine of Iustification , and attributeth merit to Workes Luther ( in contempt ) styleth Ierome , Ambrose , Austin , and other Fathers , Iustice-Workers (z) (z) In Galat. c. 4. after the English Translation . of the Old Papacy . Melancthons words are these : (a) (a) In Rom. ● . 591. Origen and many following him , imagined , that men were iust , by reason of their Workes . And the (b) (b) Cent. 3. col. 240. Centurists (b) (b) Cent. 3. col. 240. confesse the same of Tertullian , D. Humfrey thus freely writeth ; It (c) (c) Iesuitism . part. 2. pag. 530. may not be denied but that Ierome , Clemens and others ( called Apostolicall men ) haue in their Writings the Opinion of Merit of Works . Bullinger ascendeth thus high in tyme , saying : The doctrine (d) (d) In Apocalyp . Serm. 87. fol. 270. of merit , satisfaction , and Iustification of works , did incontinently after the Apostles tyme lay their first foundation . I Will conclude with D. Couell ; His Confession in generall is this : Diuers (e) (e) In his Examen . c. 9. p. 120. both of the Greeke and Latin Church were spotted with Errours , about Freewill , Merit &c. Hereto I will adioyne the doctrine of Works of Supererogation , or Euangelicall Counsells . That vowed Chastity was taught and practized in those Primitiue tymes , the Centurists (f) (f) Cent. 4. col. 488. do witnesse . They also acknowledge the doctrine and practise in those Primitiue tymes of voluntary (g) (g) Cent. 4. col. 30. Pouerty , of Abstinence from Wyne (h) (h) Cent. 4. col 471. , flesh , and certaine other Meates ; Of their going barefoote (i) (i) Cent. 4. col. 474. , lying on the ground , wearing sack-cloath &c. and diuers other such Austerities .

9. Concerning Auricular Confession of sinnes to a Priest ; It is euident , that the Centurists (k) (k) Cent. 6. c. 10. p. 748. do reprehend Gregory the Great , for teaching Confession of Sinnes , Penance , and Satisfaction . S. Leo is charged by M. Simonds (l) (l) Vpon the Reuelat. pag , 57. with the doctrine of auricular Confession . The Centurists acknowledge (m) (m) Cent. 3. c. 6. col. 27. that in the tymes of Cyprian and Tertullian , was vsed priuate Confession of thoughts and lesser sinnes ; and that the same was thought necessary . Yea the Centurists do further confesse , that Penance (n) (n) Cent. 3. col. 127. and satisfaction was enioyned , according to the offence . And fortably hereto D. Whitaker (o) (o) Contra Camp. rat. 5. thus acknowledgeth : Cyprian and Tertullian thought by their externall discipline of life , to pay the paynes due for sinne , and to satisfy Gods Iustice ; And not only Cyprian , but almost all the Fathers of that tyme , were in that Errour . Thus this Doctour . To conclude this point , Kempnitius (p) (p) Exam. part. 4. pag. ●8 . chargeth the ancient Fathers in generall , saying : I am not ignorant , that the old Fathers do somtimes ouer largly , and with words ouervaunting , command that Canonicall Discipline ; As that , Tertullian sayth : By these satisfactions sinnes are purged . Cyprian sayth : By these , sinnes are redeemed , washed , and cured . Ambrose : By them the paynes of Hell are recompensed . Austin : God by them is pacifyed for sinnes past . Thus far Kempnitius ; Who neuer calleth to mynd , that the Fathers meaning only is , that Satisfactions , not as they are considered in their owne Nature , but only as they receaue their force and vertue from Christ his Passion , and his promisse to them ( and not otherwise ) do purge and redeeme sinnes .

10. Touching the Sacraments : And first that there are seauen Sacraments in the iudgement of the ancient Fathers ; D. Humfrey thus writeth of Dionysius : At dices , (q) (q) In Iesuitism . part. 2. pa. 51● . quid ad Dionysium dices &c. But thou wilt say : What sayst thou to Dionysius , who numbreth six Sacraments ? I answere , that among the Ancients , this only one Father teacheth that there are seauen Sacraments ; although he ( omitting Matrimony ) do only speake of six Sacraments . That Grace is giuen and confirmed by the Sacraments ; Whereas S. Austin thus writeth : The (r) (r) In psal. 79. & contra Paustum lib. 1● cap. 13. Sacrament of the new Testament gaue Saluation ; The Sacrament of the old Testament did but promise the Sauiour : Musculus answereth heerto , saying : This (s) (s) In loc. comm. pag. 299. was spoken by Austin without consideration : Yea the sayd Musculus chargeth all the Fathers in generall with the said doctrine in these words : The Fathers attribute greater efficacy to our Sacraments , then to the Sacraments of the old Testament ; (t) (t) Musc. vbi supra . affirming ours to be effectuall signes of grace ; not ●nly by signifying the same , as the others did , but also by conferring and giuing grace and saluation .

Now touching the necessity of Baptisme , M. Cartwright thus confesseth : Austin (u) (u) In D. Whitgifts defence . pa. 1227. was of mynd , that Children could not be saued without Baptisme . Scultetus ( the Protestant ) writeth thus : (x) (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) (y) in part. 1. operum Cathe●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) (z) L. Instit. 4. c. ●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) (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) (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) (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) (d) Bellarm. tom. 1. l. 4. de Ch●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) (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) (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) (g) Cent. 4 col. 29● . ferè huius aetatis &c. Almost all the Fathers of this Age , do speake confusedly of Freewill . In like sort , (h) (h) In me●ulla Theo●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) (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) (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) (l) Cent. 4. cap. 4. col . ●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) (m) Cent. 4 col 11 15. , (n) (n) Cent. 4. col. 555. Hilary , (o) (o) Cent. 4. col ▪ 558. Nazianzen , (p) (p) Cent. 3. col. 84. Tertullian , (q) (q) Cent. 3. p. 84. Cyprian , (r) (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) (s) lib. 4. instit . cap. ● . 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) (t) Cent. 4. col. 5●● . do further charge Optatus for saying : Petrus Apostolorum caput , vnde Cephas appellatur . D. Reynolds (u) (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) (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) (y) In his difference part. 1. pag , 1●7 . ancient and learned Fathers call the Roman Bishop , Peters Successour . The Centurists charge Leo in this manner : Leo (z) (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) (a) In his Chronicles . calleth Linus , first Bishop of Rome , after Peter . To conclude , Bucer thus freely sayth : We (b) (b) In prae paratorijs ad Concil. plainely confesse that among the auncient fathers , the Roman 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 custom●● , we thus fynd confessed . The Centurists acknowledge , that (c) (c) Cent. ● . 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 grant , that it was (d) (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) (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) (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) (g) Gent. 4. col . 432 Centurists . That Canonicall (h) (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) (i) Cent. 4 col. 459. rising in the night to prayer : Also that the (k) (k) Cent. col. 433. Lyturgy was then accustomed to be recited : That (l) (l) Cent. 4. col . 1326 prayers were then made by numbring them vpon litle stones ; which is the same as in these dayes , by numbring prayers with beades .

17. D. Fulke (m) (m) Against Heskin● &c. pag. ●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 , Kempnitius (n) (n) In Examen . part. 1. pa. 8● . confesseth , that Ambrose , Maximus , Taurinensis , Theophil●● , Ierome , and others , do affirme the fast of Lent to be an Apostolicall Tradition : Yea Scultetus thus sayth : The (o) (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 auncient 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) (p) Cent. 4. col. 46● . vnder the title , de Consecratione M●nachi . acknowledge Monkes , to haue beene in those Primitiue Tymes . D. Humfrey thus writeth of Gregory the Great : These (q) (q) In Iesuitis . par. 2. rat. 5. things Austin the Monke ( taught by Gregory the great Monke ) brought in : Thus the Doctour acknowledging M●nachisme in those dayes . M. Cartwright thus confesseth : (r) (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) (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) (t) Cent. 4. p. 300. & 3●● . words ( meaning of Basil ) are both besydes , and contrary to the Holy Scripture .

20. The Centurists (u) (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) (x) Cent. 4. col. 467. 479. ●335 . &c. of Virgins . The like mention the Monasteries of Virgins is made by (y) (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 i● this . Yf the other Fathers ( aboue omitted , and not spoken of ) had maintayned contrary doctrines to the former produced Fat●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 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) (z) Cyprian . l. Vnitate Ecclesiae . Deo manere non possunt , qui in Ecclesia Dei vnanimes esse noluerunt .

Now to descend to the second 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 o●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 Seat● 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 Protestants ( 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) (a) Ignatius , Dionysius Areopagita liued in the dayes of the Apostles . Apostles dayes , others in the next (b) (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 descent 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 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) (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 ●ymes , in different tongues , in different & ●ost discoasted Nations , euer in defence of ●●e Catholike and Roman Fayth , did so v●animously conspire (*) (*) The Catholiks grant , 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 ●nfluency ouer all their Pens ; Whose very ●ens were euer prest to rescue the Church in ●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 here●n , being like to the agreement of (d) (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) (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) (f) In vita Antonij . Athanasius , (g) (g) Haeres . 30 Epiphanius (h) (h) In vita Hilarionis . Ierome , and (i) (i) Histor. l. 5. c 21. Theodoret. Touching the Image of Christ , read (k) (k) Histor. l. 7. c. 14. Eusebius . Touching Miracles at the presence of Relickes of Saincts , read (l) (l) L. 9. Confess . c. 7. & 8. S. Austin ; touching some done at the Monuments or Tombes of Martyrs , see the foresayd (m) (m) L. de Ciuitate Dei 22. c. 8. S. Austin . Touching Prayer to Saints , see also (n) (n) Aug. vbi suprà . S. Austin . In confirmation of the Reall presence , see (o) (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) (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) (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) (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 Actions . 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) (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) (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 ancient 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 themselues that sentence , Paradisi (u) (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) (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) (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 tonge ; and that diuers of the ancient Fathers were (z) (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) (a) Esay . ●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) (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) (c) According herto , we fynd Luther to haue had familiar conference with the Deuill ; as himselfe witnesseth , in tom . 7. Wittenberg , lib. de M●ssa priuata . fol. 2●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 f●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 vpon 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 which haue escaped in printing , I hope be not many , nor yet such as may not easily be corrected by the iudicious Reader .