for a tast I will only passe them ouer with a gentle pen rather intimating them to the Reader then displaying them at large And first touching the actuall fayth for habituall with them is not sufficient which (b) So Luther teacheth lib. de captiu Babil c. de Baptis See further of this Artiâ—le agreing with Luther Kenmitiâ—â—â—n 2. part aâ—am Conâ—il Trid. ad Caâ—on 〈◊〉 and the Centurists Cent. â— c 4. col 63. and Cent. 5. c. â— col 517. Luther and others exact of infants at the tyme they are baptized and this by force and mediation of the words pronounced by the Minister Now what iudgement can giue assent heereto To wit that fayth can be wrought by certaine wordes and yet the party belieuing not to hear or vnderstaÌ„d the words fides ex auditu If Infants vnderstand the wordes of Baptisme why do they resist what they can their baptising by wayling and other motions of the body Or how can their vnwillingnes therof be excused from sacriledge And thus their Baptisme washeth not away but contracteth new blemishes Poore Innocents who know not whether they liue or no and yet they must be presumed actually to know the misteryes of fayth since otherwise in the cold seuerity of these our men they cannot be saued strange harse and incridible Not the late inuested soule departing from it body baptized is assured of it saluation since it is free from originall sinne as enioying the benesit of this sacred mistery where the ablution of the body is the abstersioÌ„ of the soule Caro (c) Tert. lâ—de resierrect carn abluitur vt anima emaculetur free from actuall as wanting reason wherby it otherwise might worke against reason In our doctrine of Iustification do we (d) Ita Luth in art 10.11 12. Melaâ—ct in locis titul de fide Caluiu in Antid Concil Trident. sess 6. Kemuit in exam Concil Trident. sess 6. not teach that sinne is remitted by a sole speciall fayth by the which a sinner thinketh himselfe to be iust Which graunting we graunt that the truth of the thing depends vpon the opinion though later had thereof and not the opinion as in reason it should vpon the truth of the matter Which is no lesse theÌ„ to grant that thinges subsequent in nature can exist in priority of being before thinges precedent in nature or that the effect still remayning the effect can produce it cause Further I doe heere vrge When I begin to belieue that I am iust Either I am thus Iust or not Iust If iust then I am not iustifyed by that fayth by the which I belieue I am iust because this fayth as is sayd is later then my iustice If vniust then this fayth of myne by which I belieue I am iust is false therefore it is no diuine and supernaturall fayth Finally if by this fayth of myne I am iust then doe I want all sinne If I haue no sinne I cannot without committing sinne repeate that sentence in our Lords prayer Dimitte nobis debita nostxa forgiue vs our sinnes For it is a sinne to aske remission of sinnes when it is certaine that I haue no sins to be remitted See what absurdityes Iustification by fayth engendreth Concerning that heathnish and impious doctrine which teacheth that God is the authour of sinne for howsoeuer we verbally disclaime from it yet do our positioÌ„s (e) Luther sayth God worketh the wicked worke in the wicked and againe Nulliest in maniâ—quippiam â—ogi tare mali aut boni fed â—â—mnia de necessi tate absoluta venitâ—nt In assertion bas damnat per Leonem art 36. Beza saith God exâ—yteth the wicked wil of one thâ—ef to kill another In his display of Popish practis p. 202. D. VVillet God not only permitteth but leadeth into temptation with an actiue power and not permissieuly In Synops papism pag. 〈…〉 â—â—â—ngiius sayth God moueth the thi fe to kill c. and the thief is enforrel to sinne Tom. 1. d prouidentia fol. 306. necessarily include the same Now what can be more dissonant from all probability of Truth or further from winning an assent in our vnderstanding then to belieue that who redeemed vs by death from sinne should thirst after our eternal death by forcibly incyting vs to sinne That who by his sacred Word most vehemently disswades vs from offending him by our wickednes should not withstanding such his perswasiue disswasions will vs to perseuere in our wickednes That who in this life temporally chastizeth vs thereby to draw vs from all enormous courses should most effectually worke in vs a resolution still to lye groueling in the mudd of such enormityes To be short that he whose nature is euen goodnes it selfe should be the fountaine from whence all euill impiety receaues it emanation and flowing thus most desiring that which he most hateth And heere when we are charged by our Adoersaryes with whole shot of Texts of (f) E cles 2 14 Toby â—â— Psal 3.943.36 7â— besides infinite others in both the old new Testament Scripture prohibiting sinne as the soule of all euill threatning most dreadfull punishments for the perpetrating thereof and promising most honourable and mutificent rewardes for the auoyding of the same then doe we labour to diuert the forces thereof by interposing an idle and intentionall distinction of a double (g) Of this double will in God Calu. instis l. 1. c. thus saith Non capimus quomodo fiers velis Deus quod facere vetat Will in God whereby indeed we distinguish God from Iustice and Mercy The one his secret and concealed Will the other his â—eâ—eaâ—ed Will in the Scriptur impugning his concealed will As if God were a deluder of men speaking one thing yet intending another thus profering his lip-fauours of grace and rewardes for the auoyding of sinne but inwardly resolued to impell man irresistably thereto and after to punish him eternally for the same so iniurious it is to God and repugnant to the naturall light of our Vnderstanding to aâ—â—ribe any other Will vnto him whose loue heere towardes man is increased through mans hate towards sinne thus Hate engendring Loue then an vnleauened and pure intention desirous only of our relinquishing of sinne and of our soules saluation Nolo (h) Ezech. 18. mortem peccatoris sed magis vt conuertatur vinat Since otherwise it would follow that by sinning against his Commandments a strange duty consisting in breach of dutye we performed his will and Commandement such exhorbitancyes in sense this our doctrine exhaleth forth Touching the Pope being Antichrist do we not mantaine that the Pope is that Antichrist which is foretould in Gods holy (i) 2. These 2. write And do we not withall confesse that during the tyme of his reigne till Luthers (k) Luther in epist ad Argentina Christum 〈◊〉 nobis primo vulgatum audeâ—â—â—is gloriâ—â— See the testimonyes aboue touching the inuisibility of the Church reuolt our Church was
ministred Touching the doctrine of the inuisiblity of the Protestant Church for many ages we do find our Brother D. Parkins (l) In his exposition of the Creed And Lut. ep ad Argentin sayth Christum à nobis primò vulgatum audemus gloriari thus to write During the space of nine hundred yeares the Popish heresy hath spred it selfe ouer the whole earth And further For many hundred yeares our Church was not visible to the world an vniuersall apostasy ouerspreading the whole face of the earth With whome accordeth D. (m) In his answere to a counterfeit Catholik pag. 16. Fulke saying From the tyme of Boniface the third which was Anno Domini 607. the Church became inuisible and fled into the wildernes there to remaine a long season But M. Napper (n) In his treatise vpon the ReuelatioÌ„ pag. â—8 ryseth higher teaching That between the years of Christ 300. and 316. the Antichristian and Papisticall raigue began raigning â—niuersally without any debatable contradiction one thousand two hundred sixty yeares M. Brocard (o) Vpon the Reuelation p. 110. affirmeth that during the second and third age after Christ the true temple of God and light of the Ghospell was obscured by the Roman Antichrist himselfe But Sebastianus (p) In epistola de abrogandis in vniuersuÌ„ on nibus statutis Ecclesiasticis Francus otherwise a learned Protestant stretcheth farre further saying For certaine through this worke of Antichrist the externall Church togeather with the fayth and Sacraments vanished away presently after the Apostles departure and that for these fourteene hundred yeares the Church hath not beene external and visible with whom conspireth D. (q) In his answere to a counterfeit Catholike p. â—5 Fulke in these wordes The true Church decayed immediatly after the Apostles tyme. A strange and inconsiderate assertion thus to insimulate and charge the tymes next to the Apostles since besides the Scripture (r) Isa 2 Miche as 4 Psalm 19. Matth. 5. witnessing in many places a continuall visibility of the Church and true fayth at all tymes it was Gods good pleasure that his Church concerning true fayth and doctrine should contrary to the course of other things enioy her greatest strength and force in her greatest infancy But to the point From all these testimonyes may be inferred that if the Protestants Church was for so many ages inuisible and that the true fayth and Sacraments thereof were vanished away for so long a tyme then during the length of so many ages there were no Doctours to preach the Protestants fayth nor Pastours to minister their Sacramentes though the same euer to haue beene in the Catholik Church the Protestants forsayd testimonyes do necessarily and implicitely witnes and consequently that the aboue alleadged Prophesy touching the continuance of Pastours Doctours in the Church of Christ at all tymes till the end of the world is not accomplished in the Protestant Church Thus farre heerof only for greater perspicuity I will wind vp the two different parts of all the foresayd Prophesyes in this ensuing argument Then thus It is prophesyed of the true Church of Christ that she must conuert heathen Kinges Kingdomes and Nations vnto her fayth and Religion Aâ— also that she must in all tymes and ages without interruption entoy aflours and Doctours and an administration of the word and Sacraments But by the confessions of our learned Brethren the Protestants the Protestant Church hath neuer as yet conuerted to it any one Heathen King kingdome Nation for many ages togeather by the ProtestaÌ„ts like acknowledgments it hath wanted Doctours and Pastours â—â—preach the Protestants fayth and to minisâ—er the word and Sacraments Therefore the Protestant Church is not that true Church of Christ which is figured out in those foresayd Prophesyes The inference I vrge this I presse in this I make my station It is drawne from acknowledged Scripture on all sides and from the acknowledged sense of the sayd Scripture on all sides Let any learned Protestant or all the learned Protestants liuing sincerely and plainely without subtile euading and declyning the point vrged giue any satisfactory answere heereto and I will indisputably become recreant in my fayth The demonstration is vnauoydable such as that seueral markable ProtestaÌ„ts one way not coÌ„fessing out of their implacable hatred the former Prophesies to be fullfilled in the Catholike Church another seeing by al proofe of historyes whatsoeuer that they haue not beene performed in the ProtestaÌ„t Church 1. s Dauid George Professour at Basil did from hence conclude a thought horrible to be entertained that the Christian Religion as wanting the accomplishments of the foresaid Prophesyes was a false Religion 2. Beruardin Ochine a man highly commeÌ„ded by caliâ—â—n l. de scandalis pag. 111. ouâ— Sauiour a seducer and themselues thereupon sinally became s Iewes I execrate a Iew therefore seeing there is no other Medium I will dye heerein a Roman Catholike 3. Neuserus chiefe Pastour of â—eideâ—hergc 4. Almanus a Zuinglion all which throught the reasons aboue touched forsooke the Christian fayth See of these some others Conradus Schluffelburg in his Theolog. Calu. and Osiander Cent. THE III. MOTIVE That generall Councells confirming Catholike Religion are reiected by Protestants IT is certaine that the spirituall Enemy of mans soule though hating Order yet in impugning the Truth obserueth order For after his reiecting of Canonicall Scripture and expounding falsly by his Ministers confessed scripture he next maketh violent incursions vpon sacred Oecumenicall Councels they being in matters of fayth the highest Iudgements vpon earth whose semences are aboue all appeale and whose testimonyes I hould as so many sealing arguments Therefore I much grieued to find the first and chiefest of our Religion peremptorily to sindicate and censure next to that of the Apostles the first and chiefest generall Councell I meane Luther the Nicen styling it (a) â—uth l. de Concil decrees fâ—enum stramen ligna stipula c. But no meruaile since so long as we continue in condemning the articles of Catholike religion so long are we forced to breake with those Primitiue generall Synods To exemplify in some few for the truths sake though it be more hard to erect a truth by proofes then to confute an errour Who is so Alphabeticall yong a Controuersist but he knoweth that the doctrine of Peters Primacy and his successours is confirmed in the Canons of the second generall (b) Epist ad Damal quae exstat apud Theodor Councell of Constantinople and the third of (c) Apud Eugagrium lib. hist c. 4. Ephesus In the one by plainely acknowledging the doctrine in the other by deposing Nestorius by the authority of the Sea of Rome That Apostolicall traditions are warranted by the first second Nicen Councel the first condeÌ„ning the (d) In actis eiusdem Concii heresy of Arius besydes by Scripture euen by force of Traditions the other (e) Epst.
Duraeum pag. 480. with the first instituting of the fast of Lent being in his tyme negligently obserued the doctryne of which fast was so auncient that (m) Exam Coucil Trid part â— pag. 89. Kemnitius thus writeth heerof Ambrose Maximus Taurinensis Theophilus Ierome and others do affirme the fast of Lent to be an Apostolicall Tradition Now the Collusion heere vsed in these examples resteth in a willfull confounding of the first Institution of a thing with a renouation of the practise of the said thing Againe we sometymes obiect thereby to intimate an vncertainty of Catholike Religion some canon or sentence decreed afore by a lawfull Councell and true Pope and after impugned by another lawfull Councell and true Pope But this then which the vulgar doth not obserue doth concerne not matter of fayth and doctrine which neuer fuffereth any alteration by Popes or Councells but only matter of fact the sentence whereof though afore giuen may without any impeachment of the Churches authority vpon better and later information be altered Such were the alterable decrees of the Popes Formosus and Stephanus the seauenth in their seuerall Councells grounded principally vpon matter of fact vsually obiected by vs against our Aduersaryes of which point see Sigebert in his Chronicle Whereas our Aduersaryes as aboue is deliuered show that many of our Protestant doctrines were condemned for heresyes by Augustine Hierem Epiphanius others in those primitiue tymes Now we by way of recrimination do confidently auouch the same of diuers Catholike articles to wit that euen in those dayes they were condemned for heresyes by the sayd Fathers but how truely we auerre this good Reader obserue and if thou be a Protestant blush in thy brethrens behalfe Two examples shall serue for many Well then D. (o) In his Chalenge concerning the Roman Church p. 113. Sutcliffe and D. (p) In his answere to a counterfeit Cath. pag. 22. Fulke insimulate the Catholikes with the heresy of the Collyridans who according to Epiphanius were condemned as these men say for worshipping the Virgin Mary But let (q) Haeres 79. Epiphanius heere explaine himselfe his wordes are these Hi qui hoc docent qui sunt prae terquam mulieres Who teach this except they be women So as this fect consisted only of women of whome Epiphanius thus further writeth Sellam (r) Vbi supra quadratam ornantes panem proponunt offerunt in nomine Mariae c. that is These women adorning a square table do set bread thereupon and offer it in the name of Mary Thus their errour consisted in instituting a feminin Priesthood in sacrifying to Mary belieuing her to be a God And thereupon Epiphanius in the very same place thus censureth heerof Deo ab aeterâ—o nullatenus Mulier sacrificauit c. And againe Neq Deus est Maria c. nemo in nomine eius offerat How farre distant are the Catholikes from mantayning this Heresy either in their doctrine or practise Againe for a second example D. (s) In his answere to a Counterfeit Catâ— pag. 22. Fulke thus speaketh to the Catholikes Of the Heretikes Caiani you haue learned to calvpoÌ„ the Angels he alleadging Epiphanius for the same But Epiphanius wordes are these farre different from D. Fulkes application Non (t) Haeres 38. posse aiunt aliquos saluari nisi c. The heretiks Caiani taught none could be saued till they had gone through all sinnes and committing thereupon wicked thinges and actions they called vpon the name of such as were true Angells and of such as were by them vntruly tearmed Angells referrin to this Angell and that Angell proprian actionem their peculiar action saying when they committed their wickednes O tu Angele vtor tuo opere O Angell I now vse or execute thy worke c. Thus their errour consisted not in calling vpon the Angells but in calling both vpon true false Angells as making them Patrons of their wicked actions Would any man thinke we should wrong our owne reputation and honours in vsing these willfull and iniustifyable misapplications and forgeryes against the Catholikes We are scholars and should remember that as learning beautifyeth the mind so candor and integrity learning And therfore it is strange to see D. Willet in his Tetrastyson Papiseni D. Fulke and D. Sutcliffe in their afore alleadged bookes thus to bloâ— paper in labouring by these and other such like detortions of the Fathers words to perswade their Readers that many articles of Catholike Religion were condemned for heresyes in those ancient tymes But to proceed to other passages of this our Scene whereby we seeke thus to bleare the iudgementes of our credulous followers The better to grace our Religion with the venerable title of Antiquity some of vs (u) D Pulk in his answere to a counterfeit Catâ— passim M VVotion in his desence of D. Perkins pag. 500. touching â—ouâ—nian are not ashamed to insist in the former old registred heretiks of the primitiue church aboue rehearsed vrging them for Protestants But what gaine we heereby For first not any one of them did hould more then two or three points of Protestancy in all others being Catholike Againe such their points of Protestancy though first broached so long since were instantly condemned by the whole Church of God And who knoweth not that erring Antiquity is no better then late appearing Innouation I heere passe ouer our alleadging for these later ages as partly aboue touched of Waldo Wicklifse Husse Polydor Virgil Nilus Cassander and the like for members of the Protestant Church of which not any one was a perfect Protestant both because euery one of them euer belieued most articles of the Catholike Church dissenting from it only in two or three as also in that diuers of them mantayned sundry grosse (x) Whereof see their owâ— books yet extant and absurd doctrines both in our and the Catholikes iudgements and this with great stifnes and pertinancy of will which pertinacy euer consummates perfects an heresy And thus by this their obstinancy contemning the authority of Gods Church they became as I may tearme them formall and positiue heretikes though heresy be but a priuation To proue that Catholikes do disagree in matters of Fayth we obiect some differences among them but such if they be well obserued doe not rest in the Conclusion it selfe of the doctrine belieued but in the manner or some other circumstance of the Conclusion or article of faith which manner except it be defy ned by the Church may be disputed of and seuerally mantained without breach of fayth Thus they all conspyre and agree in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Schoolmen speake though not in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which later point is commonly reduced and tryed by scholasticall diuinity Thus for example when Christ descended into Lymbus Patrum to deliuer the soules of the Iust from thence some few Catholiks mantaine that he descended efficacioussy
Subiect and Syr Edwin (b) In his relation of Religion Sands his words a man of great eminency among vs shall seale vp all the Premisses of this chapter The Protestant Wryters in relation of things haue abused this present age and preiudiced Posterity Loue and Dislyke haue so dazled their eyes that they cannot be beleiued But heer I must take leaue to vse a kynd of introuersion vpon our former deportments When I first noted diuers of these peculiar deliueryes of our owne Brethren I confesse I was moued to a vertuous anger O how often sweet Iesus did I demand in silence of spirit Can that Religion be true which for the supporting of it self is forced to flye to these Collusions and Deceits as to it strongest Sanctuary Must the light of the Ghospell be needs thus blemished for it own maintenance with such works of darknes Cannot true fayth be preached and planted in Mens soules but by such deceauable meanes Yes Different Centers haue euer in their Orbes different motions and truth and falshood cannot run one and the same lyne of proceeding Poore man then that I am haue I so many yeares in my sermons and speaches so much laboured to perswade to that Religion which otherwyse then by these base and ignoble meanes cannot be vpholden But mercifull Lord looke vpon me with the eye of Pitty I acknowledg my fault and do confesse in the words of Ieremy that perhaps euen from my tongue and pen at vnawares calumniam sustinuerunt filij Israel (e) Iereâ—â— cap. 50. The Catholyks and their religion I haue wronged and depraued so iustly are thy owne words verifyed in my weaknes Quod natum (d) Ioan. cap. 3. est ex carne caro est flesh and bloud were the motiues which for some yeares past sealed vp my lips from deliuering and preaching the Truth THE IX MOTIVE That the doctrine of Catholike Religion tendes directly to vertue of Protestancy to vice and Liberty THE Propheticall King deliuereth this Encomion or prayse of the kingdom of Christ which is his church That it is Lex (a) Psalm 18. Domini immaculata testimonium fidele praeceptum Domini illucidum Meaning heereby that the doctrine of the Ghospell of Christ contayneth nothing that is false in respect of fayth nothing vniust or wicked in regard of manners The former point being in part already discussed in this other I will a little insist briefly running ouer some few articles both of the Catholike and Protestant Religion and so will referre to the indifferent Reader which is that fayth which leadeth to the broad way (b) Matt. 7. of destruction and which to the narrow strait (c) Luc. 1â— Matth. 7. way of life And first touching our Protestant doctrine of Iustification by only fayth what liberty breedeth it in mans soule Since by it we are taught that notwithstanding our perpetrating of the most facinerous crimes one naked act of fayth in belieuing that Christ dyed for our sinnes washeth away all our ordure and stench This fayth assureth vs that Confession of sinnes is needles that all satisfaction and Almesdeeds are bootles that instantly vpon our deaths without suffering any temporall punishment in Purgatory we flye vp to heauen And all this because Christ hath suffered and payed for vs all so little we belieue that saying Satisfactio (*) Tert. l. de poeniâ—â—nt Confessione disponitur Confessio poenitentia nascitur poenitentia Deus mitigatur Now doth not this open the sluce to all licenciousnes May not a man reply vpon this ground that we need not either to pray or fast at all since Christ hath prayed and fasted for vs Our doctrine of depriuing man of Freewill how preiudiciall is it to a vertuous life Since it deadeth and blunteth all our endeauours in seeking to liue vertuously For it teacheth to deliuer it in Luthers (d) Serm. de Moyse wordes That the ten Commandments appertaine not vnto Christians or in M. Foxe his phrase That the ten Commandments were giuen vs not to doe them but to know our damnation and to call for mercy to God And heereupon one Thesis or Conclusion of our fayth is The impossibility of keeping the Commandments taught by vs all and particulerly by D. Willet (f) Synop. paâ—ism p. 〈◊〉 in these wordes The law remayneth still impossible to be kept by vs through the weaknes of our flesh Neither doth God giue vs ability to keep it but Christ hath fullfilled it for vs. Now if we want Free-will to what end should we striue to obserue the Commandments by mortifying our passions or by for bearing the actions prohibited by them Or to what end are admonitions to vertue or threats deterring from vice to be vsed either by God in his holy write or by man in humane lawes In like sort this doctrine of want of Freewill teacheth vs that we haue not the guift of Chastity a doctrine most (*) M. Perkins in his reformed Cath. pag. 161. sayâ—h The vow of continenâ—y is not in the power of him that voweth dangerous to all men and women vnmarryed and also to those in state of Wedlocke when the one party either through absence or impotency cannot discharge the due of Mariage And out of this puddle streamed that filth of Luthers wordes It (g) Tom. 5 VVittemberg sâ—rm de Matrimo is not in our power to be without a woman c. It is as necessary as to eate drinke purge make cleane the nose c. And againe If the wife will not let the maid come What flesh-diuinity is this Thus doth our first Euangelicall Prophet who vaunted euer much of the spirit like a good peace-maker ioyne those two thinges togeather I meane the Spirit and the Flesh which the Scripture (h) Matt. 1â— Rom. 8. Calaâ— 1. euer deuydeth and opposeth Our doctrine of the diuision of sinnes teacheth that to the faythfull professours of the Ghospel all sinnes though in others most heinous and grieuous are but (i) Musculus in loc comm de peâ—cat seâ—t 5. and D. Pulke against the Rhemish Testament in epist Ioan. veniall Now what encouragement to sinne doth this doctrine affoard to all those who are perswaded they haue true fayth Since by this their doctrine commit they what sinnes they will they learne their sinnes shall not be imputed vnto them And heereto euen D. Whitaker (k) De Eccles coÌ„t Bellarm. contro 2. quast 5. p. 301. accordeth in these wordes Si quis actum fidei habet eipectata non nocent Sinne doth not hurt him who actually belieueth And Luther No (l) In his Sermons englished printed anno 1578. pag. 126. worke is disallowed of God vnles the Authour thereof be disallowed And M. Wetton To (m) In his answere to the late popish artiâ—ies pag. 91. 41. the faythfull sinne is pardoned as soone as it is committed they hauing receaued forgiuenes of all their sinnes past and to come strange and dangerous
the sayd Centurists (o) Cent. 2. c. 10. col 107. elswheresty le to be periculosa quasi errorum semina And thus farre for truth of the sacrifice of the Masse from the end of the first foure hundred years euen vp to the dayes of the Apostles though all such testimonyes be reiected by vs Protestants A truth so euident that Caluin (q) Lib. 4. instit c. 18. sect 〈…〉 thus confesseth Veteres illos video c. I doe see that the ancient Fathers did wrest the memory of the Lords supper otherwyse then was agreeing to the institution of the Lord. Since the Fathers supper did beare the show and face of a renewed oblation c. they imitating more neerely the Iewes manner of sacrifycing then either Christ did ordaine or the nature of the Ghospell would suffer Caluin (q) In omnes Pauli epist in Heb. c. 7. pag. â—2â— further charging them That they adulterated the supper of the Lord by adding sacrifice vnto it And Hospinian (r) Histor sacram l. 1. c. 6 p. 20. thus further acknowledgeth I am tum primo illo saculovi uentibus adhuc Apostolis c. Euen in the very first age the Apostles being aliue the Diuell endeauoured to deceaue more about this Sacrament then about Baptisme withdrawing men from the first forme therof To whom Sebastianus (s) Iu epist de abrogaÌ„dis in vniuers omnibus statut Ecclesiast Francus thus accordeth Statim post Apostolos omniae inuersa sunt c. Coena Domini in sacrificium transformatu est Thus farre of the Masse But if we proceed further in a more large ample manner touching the whole body of Catholike Religion taught by the Fathers in generall we shall rest amazed to see what a corrent and inundation of our Brethrens sharp censures do ouerflow the writings of all the Ancient Fathers Sortably heerto to omit the depressing speaches of Luther touching particuler Fathers saying Cyprian (a) Iâ— colloquijs mensal c. de Patribus Eccles lib. de serâ—o arbitrio is a weake Denine I hould Origen long since accursed Basil is of no Worth he is wholy a Monke In the Writinges of Hierome there is not one Word of true sayth in Christ and perfect Religion Tertullian is but superstitious other such base refuse of Inuectiues do we not find Luther (b) Luth. 〈…〉 supra to conclude thus against al the Fathers without exception The Apology of Philip Melancthon doth farre excell all the Doctours of the Church and exceed euen Augustine himselfe And yet further with greater acerbity in these wordes The Fathers (c) Luth. lib. de seruo at bitrio printed an 1â—â—1 pag. 434. of so many ages haue beene plainely blind and most iâ—norant in the Scriptures they haue erred alâ— their life tyme vnles they were amended before their deaths they were neither Saints nor pertayning to the Church See how Apostasy is the Daughter and Mother of Pryde But to proceed further the Archbishop of Canterbary though more mild yet most boldly thus censureth (d) In his defence of the answer to the admonition p 472. 473. the Fathers The doctrine taught and professed by our Bishops at this day is more perfect and sounder then it commonly was in any age after the Aposties c. With which sharp censure Bâ—â—â— (e) In ep theolog ep 1. thus iumpeth If we compa a our â—yâ—es with the tymes next to the Apostles my iudgment is that those tymes had plus conscientiae scientiae minus and we scientiae plus conscientiae minâ—â— Melancthon as loath to be flow in so charitable an act thus (f) In 1. Cor. c. 3. wryteth Presently from the beginning of the Church the ancient Fathers obscured the doctrine concerning Iustification of sayth increased Ceremonyes and deuised peculiar worships D. Humfrey chargeth D. Iewell with great inconsideration in appealing to the Fathers saying He (g) In vita lewel printed at LaÌ„don pag. 212. gaue the Papists too large a scope was iniurious to himselfe and in a manner spoyled himselfe and his Church I will conclude this Scene full of scurility and vn worthy criminations with Doctour Whitakers (h) Contra Durâ—â—um l. 6. pag. 413. saying Ex Patrum erroribus ille Pontificiae religionis cento consequutus est The religion of the Papists is a patched cloath of the Fathers errours sowed togeather Add for the close of all our owne doctryne of the inuisibility of the Church for many ages together euen in those Primitiue tymes for if the Protestant Church during those tymes by our owne frequent Confessions was latent and inuisible as aboue is showed then followeth it that the Fathers of those ages in their wrytings and Commentaryes mantayned not the Protestant but the Catholyke and Roman Religion But heere notwithstanding our absolute disclayming from the Fathers in generall I will annexe as an Appendix one obseruation concerning particulerly Origen Tertullian and Cyprian Fathers of great Antiquity learning and Iudgment It is this These three Fathers erred in certaine points Origen in teaching that the Deuills should in the end be saued Cyprian in Rebaptization Tetullian in denying second Mariages All these three were written against for these their errours by (i) See August against Origen in baeres 43. against Tertul. in haeres â—6 against Cyprian in tom 3. de Baptism l. 2. c. 7. Vide Hier. in l. contr IounianuÌ„ Vigil Vide Epiphan l. de haeresibus Augustine Ierome and other acknowledge mantayners of the Roman Religion Now heer Ivrge Augustine Ierome as is aboue showed are charged by our Brethren as Patrones of Papistry if then Origen Tertullian and Cyprian had dissented from Augustin Ierome and other Fathers in those Catholyke poynts wherewith wee truely charge them no doubt but Augustine and Ierome in their Catalogues of Heresyes would as well haue registed other their opinions for heresyes in which Origen Tertullian Cyprian dissented from them as they did register their three former Heresyes But no such censure or condemnation do we fynd in their wrytings from which we may infallibly conclude that what Articles of the present Roman and Catholike Religion were mantayned by Augustine Ierome and others of those ages wryting of the heresyes of their tymes the same were also taught by the foresaid Origen Tertullia Cyprian Thus much of these three Fathers in whom by the way we may glosse how dangerous it is to shut our sight against the radiant beames of the Churches authority so the eye suddenly comming out from a great light presently seeth worse And heere I am to certify the Reader that some few testimonyes among many others of our owne Brethren alleadged in this treatise I did fynd produced in certaine Catholyke Books but at the first reading of them I rested much doubtfull of the ingenuous playne and true alledging of them till by my owne perusall of our said Brethrens bookes I found them most sincerely vrged
assertions Our doctrine of Reprobation teaching that let one who is reprobate labour neuer so much to serue God in vertue and piety neuertheles he shall not nor cannot be saued engendreth many terrours in the soule of man and cannot but discourage man from vertue and piety In like sort our vndoubted certainty of saluation taught by vs giueth to man a great liberty to sinne since by this doctrine a vicious life though contaminated with all kindes of flagitious enormityes cannot preiudice him who is assured of saluation And which is more this certainty of saluation we teach euen during our voluntary committing of sinne since otherwise if vpon the new committing of any sinne the party should begin to be vncertaine of his saluation then was his former certainty no true certainty at all And hither tend those most dangerous wordes of Luther A (n) Tom. 1. wittem de captiu Babyl fol. 74. Christian man is so rich that although be would he cannot loose h s saluation by any sinne how great soeuer vnles he will not belieue And those of D. Fulke Dauid (o) In the tower dispuâ— with Edm. CaÌ„p the second dayes conference â— b. euen when he committed adultery was and remayned the child of God What bellowes of Libertinisme are these our positions Concerning good Workes how much doe we disparage them by our doctrine since we teach they cannot iustify man nor merit any thing at Gods hands Now who belieueth this can he with any alacrity vndertake feriall and painefull works they being otherwise crosse and repugnant to mans natural dispositioÌ„ therfore how dangerous are these and the like positions of our owne Brethren viz. To hould (p) Illiricus in praefat ad Rom. that good workes are in respect but of presence necessary to saluation as some Protestants do hould is a papisticall errour Yea Illyricus (q) Vidâ— Acta â—ol loq Aldeburgen p. 120 sect 11. further proceeding sayth thus Good workes are not only not necessary to saluation but hurtfull to it alleadging in defence of this monstrous opinion euen Luther Tindall thus assenteth heereto There (r) Act. Mon. p. 1330. is no one 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 to please God But to descend more particulerly to the doctrine of good workes And first of Chastity thus basely heereof doth Luther speake saying If we (s) Tom. 5. VVitteÌ„ ad c. 7.1 Cor f. 107 respect the nature of Matrimony and single life in themselues Matrimony is as gould and the spirituall state of single life as dunge And D. Whitaker (t) Contra Camp rat 8. p 15â— See also D. Fuâ—k against the Rhâ—mish Testament in 1. Cor. 7. depresseth Virginity in these words saying Virginity is not smply good but after a certaine manner How much are the thousands of Virgins mentioned in the Apocalips who follow the Lambe wheresoeuer he goeth behoulden to these two good men Of Voluntary pouerty we find D. Willer thus to auerre He (u) In his Synops p. 245. is an enemy to the glory of God that changeth his rich estate wherein he may serue God for a poore Belike our Doctour was afraid to be perfect in following our Sauiour by giuing his goodes to the (*) Matt. 19. Poore Of Fasting our sayd D. (x) Synop. p. 24â— Willet thus pronounceth Neither is God better worshipped by eating or not eating And M. (y) In his reformed Cathol p. 220. Perkins Lasting in it selfe is a thing indifferent as is eating and drinking It is well that these our Brethren were not Niniuites since perhaps they would haue sought to appease Gods wrath by eating and drinking rather then by (z) Ionas 4. fasting But to the point Seeing then by these our former doctrines all good workes are bootles and vnnecessary and any sinnes whatsoeuer not preiudiciall to mans saluation if so he can but belieue I referre to all impartiall iudgmentes whether in an euen libration and wayghing of the matter these our positions tend not directly to the suppressing of Vertue and aduancement of sinne and sensuality Now if we next cast our eyes vpon the Catholik positions they do in my iudgment containe the very seed of all vertue and godly conuersation since they teach Confession of sinnes a thing vngratfull to mans nature this to be accoÌ„panyed with a true resolution at least not to coÌ„mit after the like or otherwise improfitable They teach restitution for iniuryes committed set tymes of Fasting and Prayer they further propose to the Caedar of Libanus I meane to those of the Church who striue to ariue to the height and perfection of Christian vertue Chastity Obedience and Pouerty By Chastity the professours thereof ouer-rule and beate downe all rebellious suggestions of the flesh by Obedience they curbe the inuate obstinacy and pride of man wholy submitting themselues in their liues to their Superiours disposall thus being become men meerely passiue and in whome as showing no reluctation therein there is found no Reaction by Pouerty they renounce all superfluityes and riches of the world fruitlesse for the most part and through abuse barrenner then Want following heerein the Councel of the (a) 1. Ioan. 2. Euangelist in contemning the world principles so peculiar to Catholikes and so disclaymed from by vs Protestants that one (b) Iacobus AcoÌ„tius serm 4. in c. 21. Lucae of vs lamenteth thereat thus saying A serious and ChristiaÌ„ discipline is censured with vs as a new Papacy and a new Monachisme And Syr Edwin (c) In his relation of Religion c. Sands a great Maister in Israel through racke of truth and his owne experience in trauell is forced thus to confesse Let the Protestants looke with the eye of Charity vpon those of the Papacy and they shall find some excellent Orders of gouernement some singular helps for increase of godlynes and deuotion for the conquering of sinne for the prositing in Vertue c. But setting a part the different doctrines of both sides and comming to peruse the liues of both professions we shall find no small disparity therein Touching the Protestants I will passe them ouer in silence they being heeretofore and yet are my deare Brethren whome I affect with all true Christian Charity referring ech man to his owne experience of these dayes and to Luthers iudgement of his tyme saying The (d) In poslida Euangel Dom 1. Aduentus world groweth euery day worse men are now more reuengefull couetous and licentious then they were euer in the Papacy Only I cannot forbeare my own and others mens obseruation which is That men departing from the Catholike Church to vs euer become worse in conuersation then afore and leauing vs to imbrace our Aduersaryes religion they instaÌ„tly begin a more reformed life Touching the first who more depraued in all licentiousnes and luxury then our Renegades or Protestant Ianisaryes as
istum hominem Satan occupare conetur Caluin speaking of Luthers Heresyes (x) Instit l. 4. c 317. §. 〈◊〉 17. saith By the Lutherans Marcion is raised out of Hell and in one (y) Admonit 3. ad VVestphalum place Caluin thus further wryteth The Lutherans are forgers and Lyars Ioannes z Campanus a Sacramentary thus anathematizeth Luther (y) In colloq lat Luth. tom 2. cap. de Aduers As certaine as God is God so certaine it is that Luther was a diuellish lyar Finally for greater breuity occasioned rather throgh leauing much out of this subiect then contracting of all which can be said OecolaÌ„padius that (a) â—ial contra Melancth glittering Caluinist affirmes that the Lutherans bring forth only a colour and shadow of the word of God as Heretyks commonly are accustomed to do They bring not the Word of God and yet they will seeme to build vpon the Word of God of Luther in particular he thus saith Let (*) Oecol in resp ad confess Luther Luther take heed least being puffed vp with pride he be deceaued by Satan See with what full and intemperate tearmes the Caluinists do charge Luther from whom they first receaued the supposed splendour of their Gospell bearing their selues heerin as vngratefully as the Moone doth to the Sun which in enioying her greatest borrowed light showeth her greatest Opposition He taking that name as supposed to be according to the Etymology LaÌ„spas domus Dei Now as we haue seene the Lutherans condemning the Sacramentaryes and the Sacramentaryes them againe So neither of these two sâ—rtes doth absolutely approue such as are of their owne faction And first we fynd that Conradus Schlusselburg (b) In Catalog haeretic â—ostritemporis l. â— the foresaid Lutheran placeth six sorts of his owne Lutherans in the Catalogue of Heretyks And so through the disallowing of one anothers doctryne did first ryse the distinction of Molles and Rigidi Lutherani so as it is manifest euen out of their owne books and Inuectyues that they hould one another for Heretykes Touching the differences betweene the Caluinists amongst themselues they are these which follow to wit Concerning the Churches Visibility Christs suffering in soule the paynes of Hell his descending into Hell after death Baptisme of lay Persons in tyme of Necessity reprobation and Vniuersality of Grace whether in case of adultery the innocent party may marry againe whether Vsury be lawfull Whether Christs body be really and substantially present in the Sacrament to the mouth of fayth as D. Whitaker M. Hooker c. do hould or but Sacramentally only present as the Puritans maintayne whether Bishops be lawfull or Antichristian whether the signe of the Crosse in baptisme and the vse of the surplisse be lawfull whether the Ciuil Magistrate may be head of the Church and finally to omit many other doctrines controuerted among the Protestants whether God doth decree and will Sinne or but only decree to permit sinne All which pointes besides many more are seuerally mantayned by seuerall Protestants yea most of the points by those Protestants not being Lutherans which are aduerse to the Puritans To exemplify in one or two of the former Doth not (c) Lib. de Coena Domini l. 4. Instis c 15. § 1. Caluin condemne Zuinglius for teaching that the Sacraments are bare external signes And is not Caluin reciprocally condemned by Zuinglius (d) Epist ad quandaÌ„ Germaniae ciuitat fol 190. againe because he attributed more to the Sacramentes then externall signes Castalio a Sacramentary charging Caluin to be the authour of Sinne maketh a distinction of the true God and of Caluins God and among other thinges he thus sayth By (e) Lib. ad Caluâ— de praedestin this meanes not the Diuell but the God of Caluin is the Father of lyes but that God which the holy Scriptur teacheth is altogeather contrary to this God of Caluin And then after The true God came to destroy the works of the Caluinian God And these two Gods as they are by nature contrary one to another so they beget and bring jorth children of contrary disposition to wit that God of Caluin children without mercy proud c. Thus farre Castalio D. (f) In his Meditat. vpon 122. Psalm Willet a formall Protestant speaking of certaine doctrines mantayned by M Hooker D. Couell and others and thinking them to be erroneous thus wryteth From this fountaine haue sprung forth these and such other whirlepoints and bubles of new doctrine As for example that Christ is not originally God c. That Sacraments doe giue and confirme grace c. And reiecting diuers other points thus concludeth 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 quirkes and deuises to the soundnes of doctrine amongst Protestants Thus D. Willet But now in this last place to come to the mutuall accusations of English Protestants only English Puritans only as most neerely concerning vs we find that the booke entituled Constitutions and Canons Ecclesiasticall printed anno 1604. by the appointement of the Bishops doth ipso facto excommunicate the Puritans for their mantayning of these positions following besides others as they are in that booke set downe The worshippe in the Church of England is corrupt superstitious vnlawfull repugnant to the Scriptures The articles of the Bishops Religion are erroneous their rites Antichristian c. The gouernement of the Church of England vnder his Maiesty by Archbishops Bishops and Deanes is Antichristian and repugnant to the word of God The Puritans in another (g) The mild defence of the silenced Ministers supplicatioÌ„ to the high Court of ParlameÌ„t of their bookes thus write Dowe vary from the sincere doctrine of the Scriptures Nay rather many of them meaning the Bishops their adherents do much swarue from the same touching generall grace and the death of Christ for euery particuler person c. Touching the manner of Christs presence in the Eucharist that the Pepe is not Antichrist concerning the necessity of Baptisme c. In another (h) Intituled A Christian and modest Offer p. 1â— of the Puritans bookes we thus find them to say If we be in errour and the Prelates on the contrary haue the truth we protest to all the world that the Pope and the Church of Rome and in them God and Christ Iesus haue great wrong and in dignity offered vnto them in that they are reiected c. But we will insist more particulerly in relating the Puritans dislike in two things the one concernes the Common prayer-booke the other our English Translations of the Bible Touching the first the Puritans in one (i) Iâ—titâ—led The petition of twenty two preachers in London of their bookes thus write Many things in the Communion booke are repugnant
The Reall presence is but as the grudging of a little ague if otherwise the party hould the Christian fayth Iacobus Acontius a (k) In lib. stratagem Satan pag. 135. learned Protestant accordeth with D. Reynolds saying It is euident concerning as well 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 way of saluation if in other thinges they be obedient vnto God The like iudgment giueth (l) As he is cyted by Amandus Polanus in his Syllog Thes Theolog. pag. 464. Luther of Transubstantiation Now the doctrine touching Communion vnder one or both kindes is of that indifferency with Luther (m) Ineâ— ad Bohem. that thus he sayth therof Quamuis pulchrum c. Though it were very good to vse both kinds in the Eucharist and that Christ commanded heerein nothing as necessary yet it were better heerin to seeke after peace then to contend touching the shecies or kindes Now that the doctrine of the Reall presence is true besides that it is defended by Luther and all the Lutherans that Christs body is really giuen in the Sacrament to the bodily mouth it is further raught that not only the efficacy of Christs body as the Sacramentaryes do hould but that the body it selfe after a wonderfull and incomprehensible manner is giuen to the mouth of the faythful And this is acknowledged for true though with great dislike of other Sacramentaryes by (n) In script Anglican pag 548. Bucer (o) Contra Duraeum pag 119. D. Whitaker (p) Eccles policy l. 5. sect 67. M Hooker In like manner the indifferency of one or both kinds is defended by Luther saying Si ineris c If thou shalt go to a place where they vse to communicate in one kind communicate thou also in one kind in like sort by (r) In cent epist theo pag. 2â—1 Melancthon q De va traque specie Sacram. and by others alleadged by D. (s) In his reply pag. 110. Iewell who were as I may say but of halfe-bloud to Luther in the doctrine of the Sacrament Concerning Prayer for the dead the indifferency of it as not being necessary to saluation is taught by M. Cartwright thus writing The doctrins of prayer for the dead freewill t So cyted by M. VVhitgift in his defence p. 82 and a number of other as necessary doctrines are such wherin men being nuzzeled haue notwithstanding beene saued The same is likewise taught by D. (u) In his confut of Purgatory pag. 3.6 Fulke and M. (x) In his answere to Iohn d'Albins pag. 382. Sparkes Now the doctrine of prayer for the dead is taught and belieued by (y) As witnâ—sseth Vrbanus Regius in prima parte operum in formula cautè loquendi c. desanctoruÌ„ cultu Luther (z) Vrbanus Regius vbi supra Vrbanus Regius (a) In script Anglic. p. 450. Bucer and the (b) Printed anno 1649. Communion-booke in King Edwards tyme. The doctrine of Free-will is taught as a point not necessary by M. (c) In M. VVhitgif defence vbi supra Cartwright in these words If you meane by matters of fayth 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 By M. (d) In his â—â—osition of the â—reed pag. 402. Parkins who thus wryteth A weakning errour is that the houlding whereof doth not ouerturne any point in the foundation of saluation as the errour of free-will and sundry such like The doctrine of Free-will is taught for true by the two Protestants Secanus and Hemingius as witnesseth D. (e) In his sinops printed 1600. pag. 808. Willet and by diuers other Protestants mentioned by M. (f) Act. mon. pag. 1533. Fox Of the doctrine of satisfaction merit of works D. Whitak thus discourseth The (g) Contra Camp pag. 73. and the like in his answere to Maister Reynoldes p. 135. Fathers thought by their externall discipline of life to pay the paines due for sinne c. which though it be an errour yet were they notwithstanding good men and holy Fathers Happy soules with whome to feare wisely was to free theÌ„ from fire they being indeed more truely confident of their saluation then we Protestants can be through our vncertaine certainty Now the doctrine of the necessity of workes to saluation is affirmed by D. (h) Against the Rhemish Testament in 2. Pet. 2. Fulke and D. (i) In his 〈…〉 pag 90â— Willet though contradicted by (k) In praefat ad Roman Illirycus for new papistry to vse his owne wordes as pernicious as the old In like sort voluntary Pouerty Chastity and Obedience are taught by M. (l) In his Eccles â—ist l. 2. p. 102. Hooker and D. (m) In his defence of M. Hook art 8 pag. â—2 Couell Concerning Inuocation of Saints D. (n) In the tower disp with â—a Camp the 2. dayes conference argum 8. R. 11 R. 111. Fulke and D. Goad affirme that this article doth not exclud men from being members of the Church of Christ In like manner for honouring of Saints Reliques M. (o) In his answere to Ichn d'Albins pag. 382. Sparkes thus sayth We are not so hasty to pronounce sentence of condemnation of any for such errours as that either we thinke all must be saued that hould one way or all condemned that hould another way The doctrine of Inuocation of Saints is taught and belieued by (p) â—n purgat quorumdam articul as also in epist ad Georgium Spalatinum Luther who thus writeth De intercessione Diuorum c. Touching the intercession of Saints I belieue and iudge with the whole Christian Church that is That Saints are to be honoured and inuoked by (q) In orat 1. Chrysost de Iuuentio Maximo Oecolampadius by (r) Act. mon. pag. 462. Bilney a Protestant and by (s) Act. mon. pag. 1312. Latimer Finally the worshipping of Images is held a point indifferent by M. (t) In his treatise tending to pacification pag. 104. Bunny who thus sayth of this article of the Conception of our Blessed Lady and some others In these or such like articles whosoeuer will condemne all those to be none of the Church that are not fully perswaded as we are therein c. committeth an vncharitable part towardes those his Brethren The doctrine it selfe of worshipping Images is defended as true by Thomas (u) Act. mon. pag. 462. Bilney aboue alleadged and by certaine Protestants of Germany as Bezi (x) In his â—isp ad acta â—loq montisbolgar parte altera pag. 23. relates In lyke sort reuerence and bowing downe at the name of Iesus is affirmed and commanded by Q Elizabeths (y) Act. 92.3 IniunctioÌ„s by D. (z) In his defence p. 742. Whitguyft (a) In loc com p.