gaue me a Being by my Redemption a Well-being who suffered Deatiâ— to preuent death and whose wound care our wouds 〈◊〉 (m) Isa câ— â— â—â—us sanatcsimiâ—â—â— voucâ—saâ—e to sanctify me with thy soule â—o meâ—â—â—ate my intellectuall powers with thy bloud and to wash away all their ordure filth with the water of thy pierced side that so I poore despicable and miserable man seeing all my sinnes afore drowned in the gulfe of thy inexhausted Mercy may in the end enter into thy promised and my hoped for Canaan Ioan. Londinens THE CONTENTES OF THE SEVERALL MOTIVES OF THIS TREATISE THE 1. MOTIVE THAT the priuate spirit is the chiefe supporter of Protestancy Page 1. Motiue 2. That the Prophesyes of Scripture confirme the Catholike Religion and refute Protestancy pag 10. Motiue 3. That generall Councells confirming Catholike Religion are reiected by Protetestants pag. 33. Motiue 4. That the Fathers of the Primitiue Church as Patrons of Papistry are reiected by the Protestants pag 39. Motiue 5. That the articles of Protestancy are particulerly condemned for benesâ—es by the ancient Fathers And that all Protestants originally came out of the Catholike Church pag. 53. Motiue 6. That true Miracles haue beene wrought for proofe of the Catholike Religion but not any for Protestancy pag. 64. Motiue 7. Absurdityes in the Protestants Religion pag. 77. Motiue 8 Deceites and sleightes practised by Protestant VVryters pag. 93. Motiue 9. That the doctrine of Catholike Religion tendes directly to Vertue of Protestancy to Vice and Liberty pag 118. Motiue 10. That Luther and Caluin are chiefe Patrones of Arianisme and therefore in other points of faith are not to be followed p 131 Motiue 11. That there is vnity in Fayth in Catholike Religion disagreements in faith in Protestancy pag. 139. Motiue 12. That Saluation may be had in Catholike Religion by the confession of Protestants pag. 154. The Conclusion to my Dears and Reverend Brethren the Lords Arch bishops and Bishops of England pag. 168 THE BISHOP OF LONDON HIS LEGACY THE 1. MOTIVE That the priuate Spirit is the chiefe supporter of Protestancy THE affected strange and exorbitant course we Protestants hould I yet range my selfe with my former Brethren according to my accustomed dialect in determining of doubts in ReligioÌ„ is able to cause the learnedest of vs to fluctuate and wauer in our already ietled iudgmentes We all know it is our own head Theoreme that the Scripture alone but such as our selues admit for Canonicall is to iudge of all arising Controuersyes in fayth and the priuate spirit to iudge of the sense of the Scripture Which priuate spirit being but a meere intentionall and vnreall name our owne D. (a) In CoÌ„trou 1. q. â— c. 3. 11. Whitaker thus speciously entitles An inward perswasion of the truth from the Holy Ghost in the secret closes of the belieuers hart Thus by recurring to Scripture alone we reiect all Apostolicall Traditions all definitions of the Church and the most ancient practise thereof by erecting the priuat spirit we make our selues sole Lords of the Scripture A poore refuge God knowes discouering in a cleare and impartiall eye the feeblenes of our owne cause since in so doing we being but parties constitute our selues as Iudges daring in the closure of all to iudge euen our owne Iudges Thus for example if our Aduersaryes the Catholikes in iustifying the articles of their fayth doe vrge any passage of the Machabees Ecclesiasticus Toby c. acknowledged for Canonicall Scripture by S. Augustin (b) De doctrin Christian l. 2. c. â— the third Councell (c) Can. 47. of Carthage this Priuate spirit in lieu of further answere peremptorily discanoneth all these Bookes vnder the tecture that they were (d) Doctor VVhitak in his answer to M. Reynoldâ—â—efutation p. 22. 23. Calu. lib. 1. Instiâ— c. 7. §. 1. 2. not first written in Hebrew and that the Maiesty and voyce of God appeareth not in them Strangely inferred as though the Spirit of God ought seruily to be tyed to any one tongue or because in the silly weenings of this spirit the Maiesty voyce of God speaketh not in the sayd Books therefore they are indeed wholy depriued thereof If our Aduersaryes proceeding further do insist for proofe of any dogmaticall point in the plaine wordes of confessed Scripture as for proofe of Apostolicall Traditions whereby this phantasy of the Scripture being sole iudge is impugned in that passage (e) 2. Thes 2. of the Apostle Hold fast the traditions which you haue receaued siue per sermonem siue per Epistolâ—m nostram either by word or by our Epistle the Priuate spirit as it were with it Mercuryes rod heere chaseth away the most obuious and familiar construction obtruding this Scholia vpon the text That (f) Kemâ—â— in 〈◊〉 Conc. â—â—dent the Apostle first deliuered those things by speach which after he left written in his Epistle Absured since the disâ—unctiue particle siue implyeth an Antithesis or opposition of the things deliuered by speach and the thinges written If they fortify the plaine and literall sense of the forsayd Text with the answerable ConstitutioÌ„s and Canons of most ancient generall Councels as of that of the second of Nice Si (g) Act. â— â—om 4. quis traditioneÌ„ Ecclesiae siue scripto fiue consuetudine valentem non curauerit Anathema sit the Spirit spurneth heere at auerring that (h) So D. VVhâ—â—ak l. de Coâ—â—â—il conâ—â—a Bellarâ—â— q. â— generall Councells may erre And that as (i) So Peter Martyr l. de votis p. 476. longe as we insist in generall Councels so long we shall continue in the Papists errours Thus hoping that the splendour of the whole Church of Christ being once obscured it selfe may shyne forth with more lustre so the least starre discouereth it light through absence of a greater light If our Aduersaryes produce the testimonyes but of priuate Fathers in warrant of Traditions as of (k) Lib. contra Donat Quae vnâ—uersa tenet â—cclesia ab Apostâ—lis praecepta benè creduntur quanquà m scriptanon reperiantur Augustine (l) Lib. 2. epist â— Cypriâ—n and the like O what indignity is it to this all-controuling Spirit which euen dronke with a selfe coÌ„placency can with one puff of his breath blow away the force of all their authorityes by saying Gods (m) Luth. tom 2. cont Reg Angl fol. 344. word is aboue all the diuine Maiesty maketh for me in so much as I regard not if a thousand Augustines a thousand Cyprians stood against me vanting further of it selfe Non sinam ipsos Angelos de mea doctrina iudicare Lastly if they put vs in mind how it hath been euer the proper Scene of heretiks to enamel varnish the deformed face of their Heresyes with the misapplyed texts of Gods sacred Word Haereses (n) Aug iâ— hom 9. tract 18. in Ioan. sumunt originem quando Scripturae bonae intelliguntur non bene Thus
did the (o) Ioan. 14. 18. 17. 1. Cor. 18. 1 Tim 2. Act. 2. Arians the (p) Ioan. 1. 2. Eutichians the (q) Philip. 2. Haebr 7 Matth. 27. Ioan. 12. Nestorians all which for number were able to vye text for text in defence of their blasphemyes against Gods Church a course anciently so much vsed as that S. Augustine (r) Contra Maximin Arian l. 1. introduceth the Heretikes of his dayes prouoking their aduersaryes only to the Scripture The Spirit replyes that indeed those Heretikes and such others pressed Scripture but wroÌ„gfully since they vsed not prayer nor conference of places nor had knowledge in the tongues all which the true Spirit as conducing meanes doth enioy Spectatum admissi risum teneatis For besides s D. Reynolds in his Câ—nfer p. 83. 84. that these interuenient meanes euen in the censure of D. Whitaker (t) VVhitak Media interpretandi loca obscura sunt incerta dubia ambigua ergo fierinon potest quin ipsa etiam interpretatio fit incerta si iâ—certa tum potest esse falsa lib. 2. de Eccies contr Bellarm. controu i. quest 4. include a doubtfulles of Iudgment in the interpretation of Scripture vnder what show of Reason can we perswade others that our selus do practise in a higher measure these meanes then the forsayd acknowledged Heretikes did Or why should any man giue a more certaine and indubious assent to our spirits then to the Spirits of those other or of our Aduersaryes But to draw to a more inward and particuler fight heerein Luther and Caluin enioyed this Priuate spirit as theÌ„selues do vaunt Furthermore this Spirit supposing it to be the gift of the holy Ghost is infallible This graunted what vnlucky constellation then reigned when of these few wordes Hoc est corp is meum the Spirits of Luther Caluin their Schollers haue deliuered more different constructions then there are wordes in this short sentence and such constructions as one is incompatible with another so as if not all at least some of necessity must be false In like sort in these two wordes of the Creed Descendit ad inferos what contrary senses of them are giuen by the Protestants all enioying in their owne iudgments the infallibility of this Apocalypticall and reuealing spirit It is needles to particularize their seuerall and contrary interpretations giuen of the two former sentences Their own Booke-warrs (u) The differeÌ„t doctrines among Protestants concerning these two points and others and all warranted by the interpretation of the Priuate spirit haue occasioned aboue three hundred bookes to haue beene written by the Protestants one against another of which Hospinian a ProtestaÌ„t the yearly Catalogue of FraÌ„ckford make mention waged by Protestants against the Protestants and vndertaken with sharpned pens in great hostility of style originally for the maintenance of the different doctrines rysing through their misinterpretation of the former Text proclaimes the truth of this to the world Thus suppose a man to be once possest or if you will obsest with this lying Spirit how easily can he ventilate strange and irreconciliable doctrines Heere then I vrge Is this spirit of God How can it then broach contrary and repugnant doctrines Since his Church is one (x) Rom. 12. Cant. 6. Ioan. 10. body one spouse one sheepfould Is it not Why then should I longer perseuere in that Religion which sucketh it venome from so false a spirit Non (y) Tertu l. de Baptis idem Deus est nobis illis nec vnus Christus But what Do our owne writings really stand thus chargeable in defence of this all iudging Spirit or is it but my vniust aspersion cast vpon my Brethrens wronged Pennes Read and then censure One of vs comes forth vpon the stage for the eye of the World is the stage of mans actioÌ„s thus saying The (z) D. Bilson in his true difereÌ„ce between Christian subiection vnch istian rebellion people must be discerners and iudges of what is taught Another That (a) Luth. tom 2. VVittem fol. 375. the sleep is to iudge whether the Pastours propound to them the voyce of Christ or of strangers A third to passe ouer the Brethren (b) In their Appology to the vniuersityes of Amsterdam the branches and descendents of the Church of Geneua acteth his part more liuely thus pronouncing of the priuiledge heerin euen of any left-handed vnlearned and mechanicall fellow The (c) VVhitak de sacra Scriptura p. 519. vnlearned in the exposition of the Scripture is to demaund the opinion of the learned and to read the Commentaryes of Interpreters Sed videndum interim est ne nimis illis tribuant c. sed cautè semper belike for feare of sinning in humblenes of mind atque it a vt câ—rum interim libertatem retincant Where is Humility Where is the (d) 2. Cor. 10. Apostles precept of captiuating our iudgements But it is exiled and in it roome are stept in this Spirits assuming Pryde and blushles Ignorance The irreconciliable doctrines it broacheth bewray it Ignorance it controule of all authority it Pride The difficulty of the Scriptures I will heere passe ouer with a gentle touch for I affect breuity though the consideration of their abstrusnes more fully displayeth the vanity of this Priuate spirit euer venditating the facility of theÌ„ For what can be fouÌ„d in any writinges to occasion misconstruction which heere is not found The sense Where humane writings haue commonly but one sense the Scripture in many places besides the literall is inuested with (e) To wit sensuâ— Alegorious Tropologiâ—us Anogogious three The Style It is heere most plaine yet most profound familiar yet perswading vnaffected yet vnimitable for the most part literall yet sparsedly fraught with Schems Figures Allegoryes The Subiect It is heere supernaturall transcending all reach of mans Reason Since heere we learne to omit all other misteryes of fayth recorded in Gods sacred Writ that Omnipotency was once (f) Luc. 2. she wraped him in swadling cloaths weake Eternity (g) Luke ibid. when eight dayes were accoÌ„plished that they should circumcise the child yong Omnipresency (h) Matt 28. He is not heere for he is risen confined Infinitenes (i) Luc. 2. And Iesus increased in wisedom age and grace increasing Wisedome (k) Marc 13. of that day and houre knoweth no man c. neither the sonne himselfe ignorant the Word (l) Iohn 19. But Iesus gaue him no answere silent and finally the Lord of heauen and earth poore (m) Luc. 9. The birds haue nests c. but the sonne of Man hath not whereon to lay his head and despicable so iust reason had S. Ambrose to say Mare (n) Epist 44. ad Constantium est Scriptura diuina hahens inse sensus profundos and so little reason our Brethren to vse for their Mot Ad (o) Beza
Cyrill ad Nestor by teaching in expresse wordes the doctrine of Traditions That Baptisme wherein man is borne but not borne the sonne of Adam euen by force and vertue of the Sacrament it selfe taketh away sinne is euident out of the first of (f) Cap. de Baptism Nice and the first of (g) In symbol Constantinople That vowed Virgins Monks are to be in the Church of Christ and that such cannot marry is decreed by the Councell of (h) Can. 16. Caâ—â—edon Lastly that appeales to Rome which implicitly inuolues the Primacy of that Sea were ratifyed by the Councell of (i) Can. 7. Sardis Thus much for instance though the same might be iustifyed in many other Catholike articles where I haue restrained my proofes only to generall Councels and such as were celebrated within the first fiue hundred yeares after the diuine Maiesty vouchsafed for our good to embase himselfe by putting vpon the poore ragges of our humanity But heere I must needs take leaue to cast a more fixed eye vpon the dignity of generall Councels abstracting them from all priority and laternes of time since then our owne Brethren absolutly reiecting all such Councells as subiect to errour will needes ascribe that respect to their owne Priuate spirit which by all reasons both diuine and humane hath beene euer due to generall Councells vnto which perhaps they haue beene sooner moued partly through the infelicity (k) Many synods of ProtestaÌ„ts haue been but without any good euent not any one yet succeeding we as that at Maspurge anno 1529. at Smalâ—ald at Mull ruÌ„ at Montbelgard at Heidelberg at Aldeburge at Herizburg at Hamburge at Tubinge and finally besydes deuers others this last at Dort of their owne so many Prouinciall at most but Nationall Conuenticles in Germany and els where as yet neuer hauing good successe I hould it therefore not impertinent to display in some particulers the aduantages betweene a generall Councell and any Sectaryes priuate iudgment where no doubt we shall find that as easily may the lowest shrubs compare in height with the Cedars of Libanus as the sentence of any Priuate man who lyke a mastles ship is tossed with euery wind of InnouatioÌ„ contend in authority with a generall Councel Thus then If an Oecumenicall Councell indicted confirmed by lawfull authority representing the Maiesty of Gods Church as being the supreme Tribunall (l) So doth Augustin tearme a generall Councell ep 162. thereof assured by promise (m) where tow or three are gathered togeather in my name c. Matt. 18. of Christ his assisting presence warranted with the first example of that kind by the blessed (n) Act 15 Apostle highly reuerenced and magnifyed by the ancient (o) Aug. vbisupraâ— l. de Bapt. 6.18 Athan ep ad Epictet Basil ep 78. Ambr. ep 32. Leo epist 53. Hieron l. contra Luciferian c. Fathers acknowledged for the only meanes of determining Controuersy by some of our learnedest Protestants (p) Doct. Bilson in his perpetuali gouernement pag. 174. D. Couell in his modest examinat pag. 110. and ethers consisting of seueral of hundreds of most venerable Prelates conspicuous for vertue readynes in the Scripture variety of tongues and infinitenes of reading gathered from the most remote opposite regions of Christendome and therefore the lesse probable vpon their such sudden meeting ioyntly to imbrace any one point of Innouation battering dayly vpon their knees at the eares of Almighty God with most humble and feruerous prayer seconded with austere fasting and all this to the end that it would vouchsafe his diuine Goodnes so to guide and sterne this reuerend Assembly with his holy spirit as what expositions it giues of the Scripture or what otherwise it determines for vndoubted fayth may be agreable to his sacred Word and Truth Now notwithstanding all this if such a celebrious concourse and confluence of Pastours being the Mart or Rendeuous for the tyme of Vertue and Learning shall so fayle therein as that they may and haue sundry tymes most fowly erred as our supercilious contumacious Sectaryes (q) D. VVhitak l. de Conc. contr Bellarm q. 6. D. Fulke in his answere to a counterfait Catholike pag. 35. D. VVilet in his syaopfis p. 29â— auouch in their constructions of Scripture and resolutions of fayth though all such their decrees be otherwise warranted with a iudiciall conference of Scripture the generall practise of the Church and the conspiring testimonyes of all Antiquity If this I say may happen the best meanes thus producing the worst effects what shall we then conceaue of an obscure Syr Iohn a man engendred in the slyme of pride and ignorance who in some pointes euer subdiuideth himselfe from the rest of his brethren thus being resolued from whome to flye but not whome to follow so as he is truely condemned of heresy euen by the lying mouth of Heresy A man but competent in learning sometymes of a disedifying life not hauing any warrant from God for his proceeding nor president from his holy church yea one to whome God flatly denyeth r No prophesy of sâ—riptur is of any priuate interpretatioÌ„ 2. Pet. c. 1. this presumed certainty of his expounding his word and determining which is true fayth and further of whose spirit we are commanded to (s) Dearly beloued belieue not euery spirit but try the spirits 1. Ioan. c. 4. to doubt which is more of whose seducing we are most cautelously (t) These thinges I haue written vnto you concerning those which deceaue you Ioan. 1. c. 2. premonished Now if this man being in his Pulpit vpon the Lordes day in the presence of his ignorant yet censuring and psalming Auditory a fit Pathmos for his ensuing Reuelations there opening the Bible for thus falshood is forced to begge countenance from truth and vndertaking to expound some text or other for the establishing of his late appearing fayth though contrary to the iudgment of all ancient Councells affirming him selfe to be secured by special Euthysiasmes and illuminations from God for the better iudging the point controuerted rysing from his owne explication of Scripture Which being done what assurance may we haue of the truth of this his al-defyning spirit and is there not reason to expect more errours then sentences to drop from this mans mouth And what stupor then and dulnes is it to allow to such an one that infalibility of spirit which himselfe denyeth to a generall Councell Yet such is the forward blindnes of our enchanted Nouellists heerin who mantaine (u) So teach D. VVhitik lib. de Concil contra Bellar q 6. Peter Mar tyr lib. de votis D. Fulke in his answere to a counterfaite Catholike pag. 80. 90. D. VVillet in his synops pag. â—â—0 And Beza in his Preface of the new Testament anno 1587. thus saith Euen in the best tymes the ambition ignorance and lewdnes of Bishops was such as that the blind may easily
see D. Bancrofts suruey pag. 219. verbum Deiprouoco But to resume my former heads Since then this reuealing spirit is not afraid to expunge out of the sacred Canon of Scripture such bookes as Apocriphall wherin it owne Religion is euidently impugned since it alloweth only such expositions of confessed Scripture as best sort to the supporting of it owne errours since it betrampleth all authorityes of Councells and Fathers who expound Gods word differently from it Since it hath beene the custome of all Heretikes to withdraw themselues to the weake retyre of only Scripture and their owne spirit interpreting the Scripture thus making a circular motion where from point to point there is a true progression but from the first point no progression at all since this Spirit engēdreth contrarieties in doctrine in the enioyers of it through ech mans misconstruction of Scripture Since the Scripture it selfe is of that abstruse sublimity as that Man without Gods directing grace cannot lay any true leuell thereto To conclude since the exorbitancy pride and petulancy of this Spirit is such as it expecteth in the end that all men should receaue from it as from a second Moyses the tables of our Euangelicall Law Non * Tert. de Orat. agnosei poterit à Spiritu sancto spiritus inquinatus What then remaineth but that my selfe carefull of my saluation should for euer after become iealous of the truth of that Religion which I find to be seated vpon those groundes and only those grounds which euery heresy promiscuously challengeth to it selfe And that relying on Gods holy visible Church vpon which he hath (p) Matt. 18. ◠Tim. 3. entayled his spirit of Truth I may interpose her infallible authority as an Isthmos or firmeland to stop the entercourse of the two mayne Oceans I meane the Scriptures abysmall profoundity and this Priuate spirits floating and boundles vncertainty But inough of this subiect of which as potentially inuoluing all other Controuersyes within it selfe I haue drawne I confesse for my fuller satisfaction certaine notes in some few scattered Papers THE II. MOTIVE That the Prophesyes of Scripture confirme the Catholike Religion and refute Protestancy PROPHESYES are diuine and infallible Predictions of thinges future future in respect of vs who measure all actions with the yard of Tyme but present in the eyes of God with whome there is neither tyme past nor tyme to come both being confounded in the depth of his owne Eternity Infallible as proceeding only from him who by his power disposeth all thinges as shall best please him by his Prescience forseeth distinctly all things so disposed as things present in the cleare glasse of his own essence And by his Will vouchsafeth that men shall warrant the certainty of his foreknowledge Prescientia Dei (a) Tert. l. 2 contr Marcion tot habet testes quot fecit Prophetas Now of the Prophesyes recorded in the old Testament I will take into my consideratiō only two The inditers of which according to the iudgment of (b) In Psal 3◠conc 2. S. Augustine as foreseeing Controuersyes and doubts in fayth to come spake more clearely of the Church then of Christ himselfe The first shall concerne the propagation of the Church of Christ and the conuerting of Kinges heathen and kingdomes to it faith touching which I will insist in those places of Scripture whose true sense and interpretation is acknowledged for such both by the Catholikes and by our Protestants Priuate spirit the alleadging of which texts is the more forcible since the confessed sense of Scripture is the soule as it were which informeth the body of the Letter Of this first point the Prophet I say thus speaketh The (c) 60. Iles shall waite for thee meaning the Church their Kinges shall minister vnto thee and thy gates shal be continually open neither day nor night shall they be shut that men may bring to thee the riches of the Gentils c. And againe speaking of and to the Church he further thus sayth Thou (d) Ibid. shalt sucke the milke of the Gentils and the breasts of Kinges Kings shal be thy noursing Fathers and Queenes thy Mothers And further Enlarge (e) 54. the place of thy tents spread out the curtaines of thy habitation for thou shalt increase on the right hand and on the left thy seed shall possesse the Gentils and inhabite the desolate Cittyes To the truth of which conuersions of Heathen Kinges and Countreyes to the fayth of Christ the Kingly Prophet speaking in the person of God to the Church thus accordeth I (f) Psalm 2. will giue thee the Heathens for thy inheritance and the ends of the earth for thy pessession That these places besides diuers others are vnderstood of the enlargment of Christs Church and the conuersions of Kingdomes and Nations vnto it is warranted by the marginall annotations of our own English (g) Frinted in the yeare 1576. Bibles no lesse agreeable to the particuler iudgments of (h) Vpon Ieremy Oecolampadius that learned Protestant D. Whitguift (i) In his defence p. 466. late Archbishop of Canterbury D. (k) In his answere M. VVilliam Reynolds Whitaker and all other graue Writers The next point which heere presenteth it selfe to be wayghed is to consider whether the foresayd predictions of the dilatation of the fayth of Christ and conuerting to it Kinges and kingdomes haue beene accomplished in the Protestants Church or in the Catholike and Roman Church for the clearing of which point we will begin with the tymes from Luthers first change of Religion and so ascend by degrees to the age of the Apostles in the discouery whereof we are to recurre to Ecclesiasticall Writers And thus the ground of beliefe touching this point is heere remoued from Scripture to man yet man is heere belieued to wit in relating whether the true or false fayth was then taught and brought in by reason of the Scripture And first that these Conuersions propagation of the Church any tyme for the space of these last thousand yeares euen vp to the dayes of Boniface the third and Gregory Bishops of Rome were not performed in the Protestant Church is ouer euident from all Ecclesiasticall historyes and records and from the voluntary confessions of learned Protestants so as to find the cōtrary in any approued Authors we may wel make the subiect of our desire but not of our expectation And first for Historyes we Protestants cannot produce any one authenticall history or narration notwithstāding some late effectles attempts of our own Nation in that nature being still in labour of that which I feare will neuer be borne intimating so much And which is more the Protestant Ecclesiasticall Writers do euen particulerly set downe and relate the conuersion of many Countryes made by catholiks euen to their own mayn preiudice heerin But the better to enleuen our discourse with examples where I will omit the subiecting of many vast Countryes to
Vocation and Mission and yet withall most vncertaine in it selfe since euery Heretyke stamping any new blasphemyes whatsoeuer may with the lyke indifferency and freedome assume to himself this extraordinary Calling or Mission to preach his said blasphemyes And thus far heerof where we see that without any example since the Apostles tymes till the dayes of Luther we reduce the warraÌ„tablenes of our owne Callinge to the Ministery to our owne bate and naked iustifying of it as at other tymes we presume to recall the authority of the Scripture the exposition of confessed Scripture the testimonyes of the Fathers and the continuall practise of the whole Church to the ballance and examination of our owne priuate Spirit Such a Fastus Magistrality we do take to our selues in laying the first fundamentall stones of Protestancy But in the last place when all other shews of answers are wanting rhen we flatly peremptorily reiect their authorityes pronouncing them to be absolute maÌ„tayners of Papistry Touching our sharp seuere condemnations passed vpon them both in particular and in generall I referre the Reader to the former chapter concerning our reiecting of the Fathers But euen heer we show our selues not impoliticke and thus we varnish ouer our bad cause with this borrowed colour When our Aduersaryes charge vs for reiecting the Fathers testimonyes in proofe of the present Roman Religion our accustomed shift is to turne the question controuerted from the authority of the Father alleadged to the authority of the Scripture saying in such and such a doctrine the Papists relye vpon the Fathers men subiect to errour whereas we (a) Answerabey heereto Beza thus sayth If any shal oppose against me the authority of the encient Fathers I do appeale to the word of God So related by D. Bancroft in his Suruey p. 219. Protestants in the same poynts rest vpon Scripture thus subtilly making an Antithesis opposition between the Scripture and the Fathers And we appeale to all learned men say they whether the Scripture is not to be preferred before the Fathers This reason in a cleare eye is transparent for the Question heere is not whether the Scripture is to be preferred before the Fathers since the Catholyks grant that the Scripture as being most diuyne certaine and infallible is to ouerballance by infinite degrees all other wrytings whatsoeuer but the touch of the point heere controuerted is whether the auncient Fathers vrging the Scripture are to be preferred before the Protestants vrging the Scripture that is whether the expositions of the Fathers giuen vpon places of scripture in proofe of the Papists religion as we call them are to ouersway the contrary expositions of the same texts giuen by our nouellizing Brethren And heere the question resteth But I will close this poynt touching the Fathers with a cautelous and pregnant obseruation of our Brethren Whereas we reiect the Fathers for maintayning the Papists religion the articles of the same religion as they are beleiued by our Aduersaryes we (b) This different apâ—ellation is precisely obserued by Illyriâ—us and the other Century wryters by D. VVhitak and by diuers other ProtestaÌ„ts vsually tearme Heresyes Idolatry blasphemyes c. therby to show that the Papists are no members of Christs Church the which very articles being taught by the Fathers we gently style them in the Fathers naeuos naeniae and at the most eâ—rores sears blemishes and errours to the end to intimate that we do not separate our selues from that Church in which the Fathers are Deceitfully and withall vnlearnedly either Heresyes in all or but blemishes and errours in all since it is the doctryne which denominates and giues appellation to the Man not the Man to the doctryne Hitherto we haue taken in part a view of the seuerall sleights practized in our answeres to the Catholyks authorityes Next we will call to mynde our lyke carriage houlden by vs in impugning our Aduersaryes and their doctryne And first touching Councells or Definitions of the Pope When we make show to produce either of these authorityes against the Catholykes we commonly vrge some Prouinciall or Nationall Councell vnder the name of a generall Councell the difference wherein an ignorant Reader doth not easily discouer Or els we produce some one or other Councell which for number of Bishops assembled may be tearmed Generall yet Schismaticall that is a Councell not celebrated and allowed by the cheife Pastours of Gods Church and thus we vrge the Councell of Constantinople assembled against the doctrine touching Images Anno Dom. 730. it being very numerous but celebrated without the authority of the Pope or any Patriarch the Patriarch of Constantinople only excepted who for assenting to the Councell was depriued of his Patriarchship Sometymes againe we insist in the authority of a lawfull generall Councell to proue the beginning of som poynt of our Aduersaryes doctrin but then our vrging of it is commonly attended on with a wilfull mistaking for the Councell doth but only first impose the name of the article the doctryne it self being beleiued many ages before Thus doth D. (c) Lib 7. contra Duraeum pag 480. Whitaker besyds diuers others of vs alleadg the Councell of Lateran for bringing first in the doctrine of Transubstantion Whereas this Councell only imposed the name of Transubtantiation as the Councell of Nice did the name of Trâ—nity the doctryne being receaued longe afore the doctryne of Transubstantiation being generally many ages afore beleiued and taught by Cyrill (d) Peter Martyr contra Gardiner part 4. p. 724. Cyprian (e) The treatise attributed to Vrsinus called Commonefactio cuiâ—sdaÌ„ Theologi de sancta Coena p. 2.1 Eusebius (f) Centurists Ceut 4. col 10. pag. 980. Emissenus (g) Centurists Cent. 5. col 517. Chrysostome (h) D. Humfrey Iesuit sm part 2 â—at 5. Gregory the great euen by our owne Confessions When we obiect the Decree of any Pope thereby to shew the first Institution of such a Catholyke poynt we often make choyce of some Catholyke articles where the Decree of the Pope toucheth only the execution or practise of the doctrine afore partly intermitted through negligence and not the doctryne it self In this sort we fynd D Whitaker who hath much dishonored his good parts by these vnworthy proceedings to alledge Innocentius the third Pope of that name saying (i) Contrâ— Duraeum l. 7. p. 490. Innocentius the third was the first that instituted anâ—icular Confession for necessary Whereunto our Aduersaryes doe answere that this Innocentius commanded that the practise of Confession should be better and more often obserued they further prouing euen by the confession of our owne Centurists that Tertullian and Cyprian who liued longe before Innocentius the third did teach to vse the Centurists (k) Cent. 3. c. 6. c. 27. words Confession euen of thoughts and lesser Sinnes With the same fraud doth e D. Whitaker charge Pope Calixius (l) Lib 7. centra
altogeather vnknowne and latent so as further we acknowledge that for the space of many hundred years the Papacy (l) D. Field in his book of the Church l. â— c. 6. sayth The Church when Luther began was that apparent Church wherein Luther the rest wer baptized â—eceaued their Christianity ordination and power of Ministry osiander â—pâ—som â—ent 16. p. 1073. Ecclesia quae sub Papaâ—u fuit â—obuit ministerium Euangelij sacra biblia Baptismum Coenam Domini c. And Luther in loc comm class 1. sayth In medijs furoribus c. Euen in the middest of the furours of the Dragon and the Lyon there did remaine Baptisme the Eucharist the power of the Keyes holy Scripture c. Thus Luther alone enioyed the safe keeping of the Scriptures and an auaylable administration of the Sacraments Now heere I would demand of our Inuisibilists how these two assertions can stand togeather to wit the Pope is Antichrist the Pope so being preserued for so many ages the Scripturer incorrupted and administrated the Sacraments profitably Which if they can then can Israell be found in Babylon and participation be betweene Christ Belial then must Antichrist only preserue the means for the descryall of Antichrist and he who is falshood it selfe be by our owne inference columna firmamentum veritatis Then can heauenly musickâ— for at least in part the Pope expounded the Scriptures truly proceed from the Dragons voyce and medicinable phisicke be drunke out of that cup which shall inebriate the Kings of earth then must our soules saluation for without the vse of the Sacraments it cannot be obtayned be wrought by our soules chiefest enemy and Heauen be purchased by the mediation of the Man (m) 2. Thess vbi supra of sinne and sonne of pocalyps thus is Antichrist become Christs setuantes best supporter keep safe those records wherby those many hundred thousandes (n) Apocalyp 14. of Christs Virgins make their clayme to the inestimable reward allotted for their vowed chastity As easily may we belieue that the Arke and the Idol Dagon could be placed togeather or dreame with Copernicus that the heauens stand still and the earth moues Neither wil that extrauagant answere giuen by some of (o) Doctor VVhitak lide Eccles p 165. so sayth And Beza epist Theo. ep 1. Voluiâ— Deus in papatu seruare Ecclesiam et fi papatus noÌ„ est Ecciesia vs when we are demanded to reconeyle these points auayle vs at all The Church was in the Papacy the Papacy was in the Church and yet the Papacy was not the Church O Delphick and Aenigmatical or other childish idle and false since if we belieue S. Augustine Nihil prodest esse in Ecclesia nisi sis cum Ecclesia Lastly diuers of vs Protestants I do not say all do implye in our writings that a man may haue â—â—luation in any religion so he hould the fundamentall points of the Trinity the Incarnation that Christ suffered for vs c. This is euident from the testimonyes of such of our Protestant Brethren as acknowledge the Lutherans who dissent from them in the doctrine of the Reall presence and the Puriâ—â—ns differing also from them in seuerall articles of fayth for members of the Church Yea our Brother M. D. (p) In his treatise of the kingdoÌ„ of Israel and the Church p. 94. Morton I infinitly meruaile he would euer suffer such wordes to fall from his pen teacheth that the very Arians may be saued for â—â—us he writeth The Churches of the AriaÌ„s are to be accounted the Church of God because they hould the foundation of the Ghospell which is fayth in Iesus Christ the son of God Sauiour of the world where by the way I note that it is strange he should be so seuere towardes Catholiks if reports be true being so indulgent to the very Arians To this sentence D. (q) In his answere to a counterfeite Catholikâ— p â—9 Fulk seemeth well to agree saying The true Church vnder the Emperours Constantine Constans and Valens was greatly infected with the heresyes of Arius Thus in his iudgements an Arian is a member of the true Church and consequently in state of saluation But our foresayd D. (r) Vbisupra p. 91. Morton comprehendeth al sects and heresyes whatsoeuer within the compasse of Gods Church and consequently of saluation if so they belieue in Christ for thus he writeth Wheresoeuer a company of men do ioyntly and publikely by worshipping the true God in Christ professe the substance of Christian Religion which is fayth in Iesus Christ the son of God and Sauiour of the world there is a true Church notwithstanding any corruption whatsoeuer Where we are to note the last wordes notwithstanding any corruption whatsoeuer Good God! how different is this man as heereafter I will show from the iudgment of the ancient Fathers and practise of the Primitiue Church But to proceed this most pernicious yet plausible doctrine being the Prodromus and forerunner of Libertinisme originally springeth from the Priuate Spirit since this spirit giueth reynes to euery Man to beleiue what it selfe best suggesteth But since the Canker heereof is secretly spred into the harts of many men at this day I will therfore rest the longer in discouering the absurdity and falshood thereof by stirring a litle the earth about the roote of it it being indeed a fayth coÌ„sisting in a wast of fayth and a Religion resting in the denyall of the necessity of any one Religion And first it is certaine that without fayth a Man caÌ„not be saued sine (s) Hebr. 11. fide impossibile est placere Deo And again qui (t) Marc. 16. non crediderit condemnabitur Withall it is as certaine that this fayth according to that (u) Ephes 4. vna fides vnum baptisma ought to be One True and Supernatural for if it be not One and True it saueth not Man but seduceth him since Truth is One and Errour various and multiplicious Now heere I vrge that one fayth cannot be in seuerall Sects seeing these Sectes teach poynts not only in themselues disparate and different but contradictory and meerly repugnant Furthermore that that fayth which saueth man must be entyre and true in all poynts is confirmed by other two irrefragable Reasons The first altogether insisted vpon by S. Thomas (x) â—n â— distinct 23. 22 q. 5. art 5. and all cheife Schoolemen is this True Christian fayth as being a supernaturall and infused Vertue hath a necessary reference to two thinges the first is that which Deuynes heere call Prima Veritas reuelans which is God reuealing all truths of fayth to the Church the second the authority of the Church which God heere vseth as a meanes by the which he propouÌ„deth the said truths to be beleiued So as no true supernaturall fayth can be produced but where these two concurre The first of these is called by the Deuines Obiectum formale of fayth
and vertually only others which is the more sound opinion that he descended in soule and really But all of them belieue that there was a true Lymbus Patrum which is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or conclusion it selfe from whence Christ deliuered the soules of the Patriarks And I referre to any schollers iudgment this inference Some Papists do teach belieue that Christ did descend into Lymbus Patrum only vertually or efficaciously others and this with farre greater consent that he descended in soule and really Ergo some of them doe belieue there was not a Lymbus Patrum exorbitantly concluded To this Head may also be referred how our Protestant (y) D. Iewell in his Apology of the Church of England p. 96. D. Fulke in his answere to a counterfeit Catholike pag. 65. D. VVillet in his Synops p. 60. Doctours they are not ashamed to vrge it and yet I am halfe ashamed but to relate it for proofe of disagreements in Catholyke Religion haue obiected the diuers Religious Orders in the Church of Rome to wit that some are Bernardins other Franciscans and the lyke some goe in blacke other in graye or whyte these doe eate flesh those do not c. These argumentes as discouering our extreme penury of better stuff were far more conueniently forborne then insisted vpon fince they proue no contrariety at all in matters of fayth for they all beleiue the same articles of Catholyke Religion but only do show who were the first beginners of those Orders and that some members of the Catholyke Church do liue in a more gentle and remisse others in a more strict and seuere degree of deuotion and Vertue lyke the Centurion and Zachaeus who by different wayes honored Christ Neuertheles they all take the three essentiall Vowes I meane of Chastity Pouerty and Obedience necessary to euery Religious Order and by their first Institution do spend much tyme in Prayer which is the Winge of the Soule much tyme in fasting and other corporall chastisements the winges of Prayer good Men still mortifying both body and Soule their Will being indeed to deny their Will and their freedome consisting in restraint of Liberty comforting themselues with that sentence of Augustin Omnia inucnit an Deâ— qui propter Deum â—mnia relinquit And thus far hereof Concerning the Markes of the Church what stratagems of wit do we vse Do we (z) So teacheth D. VVhitguift in his defence of the answer p. 81. Calu. insti c. 1 sect â—â— D. VVhitaker cont Campian rat â— pag. 44. and others not mantayne as a Cardinall poynt of our Profession that the true preaching of the Word and administration of the Sacraments are the only signes of the true Church to distinguish it from all false Synagogues and hereticall Conuenticles To what end are these erected by vs for Notes To the end forsooth that our selues alone may be the sole iudges which is the true Church For we reiect all authority of Fathers Councells and practise of Gods Church in teaching when and where the Word is truly preached and the Sacraments duly ministred and in the closure of all we will suffer no other Iudgments then our owne to passe vpon these poyntes though euery registred Heretyke may and will with as great confidence in his owne Opinion challenge these Notes to his Church and Professours as we do And thus by these Meandrian wynding we reduce the knowing which is the true Church vnto the graue Appeale made to our owne Priuate Spirit aboue discouered within the vast Circumference whereof this particuler Collusion besydes many others is contayned I haue beene ouer longe in reuealing our owne blemishes and scarrs so Light discouereth Shame and indeed I greiue as tendring my Brethrens reputation that so vnworthy a subiect should so longe arrest my Pen. Therefore I will close vp in few words diuers other sophistications subtiltyes practized by vs both in impugning and answering our Aduersaryes As how we are accustomed to depraue either by adding to or concealing part of the sentence in the testimonyes of the Authors produced by vs I speake confidently for vpon my owne knowledge we Protestants rest inexcusable heerin As also how after the end of the authority produced in a different letter we begin with some few short words of our owne directly against Catholyke Religion causing them to be printed in the lyke different letter that so the Reader through diuersity of the letter may take them for the words of the for mer alledged Authour And if we be expostulated thereof we then ascrybe it to the Printers ouersight And for the better preuenting of all discouery thereof as also when we vrge some authorityes without corrupting the words yet insisted vpon by vs most differently from the Authours mynd we often allâ—adg the Authours name only but without any citation of the Booke where such words are to be found and if of the Booke yet without noting the chapter of solio or if with noting the folio yet not shewing what edition when their are diuers we do follow seeing the same sentence or authority in seuerall Editions is to be found in seuerall folios Also I briefly passe ouer how ambitiously and affectedly we fill the margents of our Bookes with numberles citations of Texts of Scripture meerely impertinent for proofe of the poynt questioned but seruing only to cast dust to the eyes of the ignorant How in refuting our Aduersaryes Booke when we seeme to answere to some obiected Authority or argument we often giue slip to the authority or point produced and either by degrees flye to the state of the Question as though afore it were not acknowledged or to the Scripture the accustomed Ocean of Heretyks wherein they may wander vp and downe at large or to some by-circumstance (a) Hier. in epist ad Paulinum Sola ScripturariÌ„â— ars est quam sibi passim omnes vendicantâ— bane garrutâ— anus hanc destrus Senex hane Sophista verbosus hanc vniuersi praesumuÌ„t lacerant docent â—n requam discunt meerely accessory to the doubt there controuerted or vse longe and extrauagant discourses ambages of Words and all this to entertayne the Reader therewith that so vnespyedly we may diuert the Readers eye and memory being thus fixed vpon our digressions from the Authority or Reason alleadged And finally how in our Answering we still set down in our books only such passages of our Aduersaryes wrytings whereunto we are able to giue best colour of answere concealing the most materiall and forcing proofes and arguments of our Aduersaryes said Books Or if pretending integrity we do reprint our Aduersaryes Books at large then we commonly make choyce of a very darke and litle Character or letter for it therby more easily to withdrawe the Readers eye from perusing it at full our owne answere thereto being set downe in a fayre large and pleasing letter or Print So cautelous and subtill we are in our proceedings heerin But inough of this
are not to be referred to one in respect of essence but rather in respect of consent And thus far of some few chiefest texts of all pretermitting diuers others (q) As in Genes c. 1. touching the word Eâ—oim and Genes c. 19. Psal 33. diâ—eâ— 3 other textes prouing the Blessed Trinity for breuity prouing the doctrine of the most B. Trinity yet otherwise depraued and misconstrued by Caluin Now that Caluin is charged by diuers Protestants for mantayning of Arianisme is no lesse euident For among others Aegidius Hunnius a most remarkable and learned Protestant writeth a book against Caluin euen of this subiect entituling it Caluinus Iudaizans Hoc est Iudaicae glossae corruptelae quibus Ioannes Caluinus illustrissima Scripturae sacrae loca testimonia de gloriosa Trinit ate c. aetestandum in modum corrumpere non exhorruit In like sort the sayd Author writeth a secoÌ„d book of the same subiect calling it Anti-paraeus Againe Conradus (r) In theolog Caluinist l. 2. fol. 38 39.4â— c. Schlusselburg a Protestant deeply and frequently chargeth Caluin with Arianisme Ioannes Matthaeus a Protestant writing against Caluin for teaching Arianisme entituleth his booke De cauendo Caluinistarum fermento c. Also Pelargus a Protestant thus passeth ouer Caluin and his schollars in these wordes Non (s) In his admenit de Arianis hic Caluinum Caluinianos in plurinis scripturae expositionibus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 laboriosè ostendam c. That is I heere pretermit to show how Caluin and the Caluinists in many expositions of sacred Scripture do play the Iewes and the Arians Lastly Stancarus a Caluinist in other poynts thus wryteth to Caeluin Conclusum (t) Contra ministâ—os Geâ—teuenses Tyguâ—inos est ô Caluine doctrinam tuam de filio Dei esse plane Arianam de qua resilias quaÌ„primum te â—ro atque obsecro that is O Caluin it is concluded that thy doctryne touching the Sonne of God is plainly Arian from which I beseech thee that thou wouldest presently depart Now to crosse these learned Mens iudgements passed vpon Caluin it is not sufficient to affirme that Caluin euer in his lyfe professed himselfe to beleiue the doctryne of the Trinity since such his profession can be but only externall and in words for how can he be presumed inwardly and vndoubtedly to beleiue that doctryne the greatest authorityes in proofe of which doctrine himselfe laboureth to ouerthrow at least to eneruate and weaken Touching the third poynt to wit that most of our new Arians at this day were afore earnest Caluinists is auerred by diuers learned Protestan s And first M. Hooker thus faith of this (u) In his Eccles policy l. 4. p. 183. The Arians in the reformed Churches of Poland meaning thereby the reformed Churches of the Caluinists there thinke the very beleife of the Trinity to be a part of AntichristiaÌ„ corruption And that the Popes triple crowne is a sensible marke whereby the world might know him to be that mysticaâ—l beast spoken of in the Reuelation in 〈◊〉 respect so much as in his doctryne of the Trinity Againe the afore alledged Stancarus (x) Contra Ministros Geâ—teuenses Tyguâ—mos fol. 94. thus peremptorily auerreth The reformed Churches of Geneua and Tigure are Arians Iacobus (y) â—â—â—n praefat refutat Apolog. Dauaei Andraeas a learned Proâ—estaÌ„t thus giueth his iudgment heerein Minimù mirandum est ex Caluinianis in Polania Transiluaâ—is Hâ—ungaria â—lyâ—que locis quamplurimos ad Arianismum accessisse c that is It is not to be woundred that very many Caluinists in Polonia Transiluania Hungary and other places do imbrace Arianisme c. to which impiety the doctryne of Caluin hath prepared way Thus Andraeas to whose sentence the learned (*) In his Antiparaeus p. 97 Hunnius subcribeth in these words Tot celebres Anti-trinitary ex Caluinianorum Scholis Ecclesijs prodierunt c. So many eminent Anti-trinitarians or enemyes to the doctrine of the Trinity haue issued out of the Schooies and Churches of the Caluinists c. But to seale vp the truth heerof with producing examples of particuler men who being Caluinists became Arians I will heere content my selfe with one testimony only Adam Neuserus a Caluinist of great note and once cheife Pastour of Heidelberge became an Arian and after a Turke and thereupon flying to Constantinople did wryte from thence to one Gerlachius a Protestant Minister in Iuly 2. anno 1574. in this sort None (a) This is related by Osiander in Epitom ceut 16. p. 208. is knowne to be in our tyme made an Arian who was not first a Caluinist as Seruetus Blandrata Paulus Alciatus Francis us Dauid Gentilis Gebraldus Siluanus others Therefore who feareth to fall into Arianisme let him take heed of Caluinisme Thus much Neuserus for example of himselfe and these other particuler Arians who first were Caluinists And thus far of this subiect where we fynd by seuerall kynds of proofs that Luther Caluin are Posthumi to Arius and that Mans Vnderstanding in these our tymes neuer receaueth the deepe and full dye of Arianisme except first as for a due preparation thereto it be drenched and steeped in the tincture of Caluinisme But now to turne backe vpon the Premisses and vpon my selfe What Reason can I probably haue that Luther Caluin and their ofspring thus maynly erring in the fundamentall poyntes of Christianity doth not also erre in other lesser principles of their owne religion Is it possible that the wronging of Christ in his Essence being honour should be a step or disposition to preach in other poynts the true fayth of Christ Or shall the supporters and reuiuers of Arius the designed enemy of my Sauiour be my instructors and guydes touching my beleife in my Sauiour No. Such Pseudochristians and their serpentine and hidden malice against thee sweet Iesus I loath and disclayme from who though not as the Lambe of God which taketh away the Sinne of the world yet as the Lyon of (b) Apoc. cap. 5. the Trybe of Iuda which confoundeth his enemyes will for thyne honours sake inflict iust punishments vpon them for these their perpetrated indignityes THE XI MOTIVE That there is vnity in Faith in Catholike Religion and disagreements in fayth in Protestancy AMONG other incommunicable Attributes of God it is ascribed vnto him that he is (a) Since his vnity is opposed to all multitude as his simplicity of nature is to all composition summè Vnus though this his vnity of Essence and Nature comprehendeth eminenter all multiplicity of perfections in creatures This Vnity by way of Analogy that so the spouse might be heerein like to her Brydegrome God hath imprinted vpon his Church as an inseparable marke or Character And this consisteth in that her members are to imbrace one fayth one Religion and according to the Apostles wordes endeauouring (b) Ephes
4. to keep the vnity of spirit in the band of peace continuing (c) Philip. 1. 1. Petr. 3. in one spirit and one mind Which sacred and indeleble stampe of vnity is so proper to God euen in this secondary acceptance that therefore the (d) 1. â—or 14. Apostle styleth him the God not of dissention but of vnity Heere then it commeth to be examined to which Church this venerable title of Vnity may best seeme to be appropriated Touching the Catholik Church we find our own BrethreÌ„ though loath to ascribe to her greater perfections then she truly enioyeth for willingly Nolunt (e) Tert. coutra Gentes audire quod auditum damnare non possunt to confesse thus much Contentiones (f) D. VVhitak de Eccles cont Bellarm cont 2. q. 5. pag. 327. Papistarum sunt friuolae futiles de figmentis commentis sui cerebri meaning heereby that the Catholikes contentions strike not at the hart of their Religion but concerne thinges only of small moment so graunting their differences to be only about Indifferencyes But D. Fulke (g) Against Hesâ—ms Sanders c p. 295. acknowledgeth of this point more fully saying As for the consent and peace of the Popish Church it proueth nothing but that the Diuell had then all thinges at his will and therefore might sleep thus graunting an vnity of fayth in the Roman Church but falsly obtruding it vpon the enemy of Vnity But if now we looke backe vpon our selues it is cleare that D. Whitaker (h) Vbi supra had good reason to say Nostrae contentiones sunt propter fidem they shaking indeed the whole Systema and frame of Protestancy For we do nothing els but by our reciprocall writings one against another labour to reedify the tower of Babylon Such a tumultuous and confused heape and masse of dissentions in doctrine we haue raysed vp by our pennes and now raised cannot laye them we resembling heerin the Moone which is able to stir and moue the humours in mans body but not of force to dissipate and dispell them And first we disagree euen in the approuall or dispronall of Scripture since there are whole Churches (i) These bookes are denyeâ— by most Lutherans in Germany both beertofore particulerly by KeÌ„nitius in â—nchiâ—id p. 63. end in exam Conci Tri. part 1. p. 55. and at this day they not suffering these books to be printed in the same volume with other acknowledged Scripture in Germany and all professing Protestancy which at this day do reiect the Epistles of Iameâ— of Iude the second of Peter the second and third of Iohn the epistle to the Hebrewes and the Apocalips Secondly we disagree in our translating of confessed Scripture as heereafter shal be demonstrated Thirdly we disagree in the construction of that Scripture which we acknowledge to be Canonicall and truly translated as will more fully appeare heereafter in our mutuall accusations But to approach more neerely to this point the Reader is to conceaue that our interchangeable dissentions and condemnatious in matters of Religion are in seuerall sorts First the Lutherans with the Sacramentaryes I meane with the Zuingliaus and Calninists Secondly the Sacramentaryes condemning the Lutherans Thirdly the Lutherans among themselues Fourthly the Sacramentaryes among themselues vnder whome are comprehended the Protestants and Puritans heere in England And first to begin with the iudgment of the Lutherans passed vpon the Sacramentaryes Luther himselfe thus sayth We (k) Thes 21. contra Louaniens seriously iudge the Zuinglians Sacramentaryes to be heretiks and aliens from the Church of God And againe he sayth The (l) Epist ad IoanneÌ„ Heruag Typograp Argent Sacramentaryes began their opinion of the Sacrament with lyes and with lyes they end it And yet further We will (m) Tom. 7. in defâ—ns verbo Coenae Domini fol. 386. reproue and condemne them to wit the Sacramentaryes for Idolaters corrupters of Gods word blasâ—emers and deceauers and of them as of the enemyes of the Ghospell we will sustaine persecution and spoyle of our goods c. Thus much Luther himselfe Neither are Luthers Posthumi I meane the Lutherans whome by testimony of D (n) In his answere to F. Camp his 8. reason Whitaker the English Protestants imbrace as their deare brethren in Christ more mild in censuring the Sacramentaryes then their Father was For Luke (o) Enchi cont Calu. cap 7. Osiander a Lutheran speaking of certaine wicked assertions touching Christ sayth thus But heere gentle Reader beyond aboue those blasphemous things which in the discourse afore we haue heard against the Son of God out of the opinion of our Aduersaryes the â—aluinists there openeth it selfe a gulfe of hell of Caluinian doctrine in which God is sayd to be the Authour of sinne c. And hence of necessity must arise in the hartes of men manifest blasphemyes against God West halus a Lutheran auerreth (p) Apol. cont Calu. p. 430. c. 19. that all the Caluinian workes are stuffed with taunts curses and lyes And he further affirmeth That there are certaine pages of Caluins works of which euery one contayneth aboue twenty lyes tauÌ„ts (q) In his epist dedicatory to the coâ—â—utations of Caluins deprauatioÌ„s Hunnius a most remarkable Lutheran chargeth Caluin that he wresteth the Scriptures horribly from their true sense to the ouerthrow of himselfe and others Brentius (r) In recognit Prophetar sayth All the Zuinglians workes are full of deprauations cunnings deceits and slaunders Conradus (s) In praesat Theo. Caâ—uiâ— Schlusselourâ—e confidently auerreth That the Caluinists do nourish Arian and Turkish impietyes in their harts which doth not seldome at sit tymes openly disclose it selfe And thus passing ouer the censures which the Bookes Caluinus Iudaizans and Caluino-papismus both written by Lutherans do giue besides many other bookes written against him and the Sacramentaryes by the Lutherans this already set downe shall suffice concerning the Lutherans çondemnation of Caluin and other Sacramentaryes Next let vs obserue how the Sacramentaryes carry themselues towardes Luther And first Zuingliùs (t) Zuing. tom 2. in resp ad Luth. Confess fol. 4â—8 469. calleth Luther Marcion the old heretike further sayth 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 He Further speaketh of Luther touching the same poynt saying 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 Zuinglius also wryting in another place against (u) In resp ad Luther I. desacrament fol. 401. Luthers doctryne thus prouoketh Thou Luther shalt be forced either to denye the whole Scripturs of the new Testament or to acknowledg Marcions Heresy And in the same place fol. 478. Zuinglius saith of Luther thus En vt totum