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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17442	Adelphomachia, or, The warrs of Protestancy being a treatise, wherein are layd open the wonderfull, and almost incredible dissentions of the Protestants among themselues, in most (if not all) articles of Protesta[n]cy, and this proued from their owne wordes & writinges / vvritten by a Cath. priest ; whereunto is adioyned a briefe appendix, in which is proued, first, that the ancient fathers, by the acknowledgments of the learned Protestants, taught our Cath. and Roman fayth, secondly, that the said fathers haue diuers aduantages about the Protestant writers, for finding out the true sense of the Scripture.	B. C.	1637 (1637)	STC 4263.7; ESTC S1838	109,763	196

l. 4. cap. 17. §. 16. Marcion is raised out of Hell And in like sort Caluin thus more writeth The (t) Admonit 3. ad West●y balum Lutherans are forgets and Lyars These implacable and mutuall dissentions betweene the Lutherans and the Caluinists are so great and irreconcileable as that Conradus (u) Schlusselburg in Theolog. Caluinist in his Catalogue praecipuorum Doctrinae Capitum c. Schlusselburg the great Lutheran reciteth three and thirty seuerall Articles of Doctrine in question and controuerted betweene the Lutherans whom he defendeth and the Caluinists against whom he writeth And Luke Osiander the Protestant did write a Treatise bearing this title Enchiridion Controuersiarum quas Augustanae Confessionis Theologi habent cum Caluinianis Printed Tubingae 1603. And Hubberus a learned Lutheran wrote a booke in Dutch printed Regiomonti 1592. hauing this title The Opposition of the Lutheran and Caluinian Doctrine in certaine chiefe Articles of Fayth So iust reason had Nicolaus Gallus the Protestant and superintendent at Ratisbone thus to complayne of the Contentions betweene his owne Brethren all Protestants Non (x) In Thesibus of Hypoi●esibus sunt leues c. The dissentions that are among vs are not of light matters but of the greatest articles of Christian Doctrine of the Law and the Gospell of Iustification and good Workes c. And finally Pappus the Protestant hath no lesse resentment and feeling touching this point thus writing Etsi (y) Papipus in Theolog. Caluinist l 1. Art 28. initio de vno tantùm articulo c. Although in the beginning one only Article was called into doubt notwithstanding the Caluinists are now so far gone as they call in doubt neither few neither the least Articles of Christian Doctrine c. With whome conspites Bullinger the Protestant in these words Ipsi inter (*) Bullinger in his ●undamentum fi●mum cap. 1. pag. 5. se Euangelici acriter pungunt pugnant c. Those alone who are professours of the Gospell do vehemently prick and feight one against another And from hence are hard among vs those vnfortunate names or appellations of the Lutherans and the Swinglians 3. In this next place let vs behould how the Lutherans do agree among themselues Their contentions are so great that Conradus Schlussenburg (z) Schluss●lb in Catal. Haeret nostri temporis l. 2. the most eminent Lutheran placeth six sorts of his owne Lutherans in the Catalogue of Heretikes And from this seuerall sort of Lutherans did first rise that distinction of Molles Lutherant and Rigidi Lutherani These seuerall Kinds of Lutherans had seuerall appellations or names for some of them were called Substantarij for teaching sinne to be of the essence and nature of Man Others opposite to these were tearmed Accidentarij who impugned the former Opinion Some called Vbiquitarij for confounding Christs Humanity with his Diuinity Some called Osiandrians in regard of their different Doctrine of Iustification Some others were styled Maiorists of Gregorius Maior in respect of the necessity of Good Workes Others Flaccians of Flaccus Illyricus who oppugned the Maiorists therein Finally others were denominated Adiaphorists for maintayning the indifferency of Rites and Ceremonies wherein they are greatly written against by the Flaccians Now all these as aboue is said are Lutherans and do imbrace and acknowledg the Confession of Augusta which Confession of fayth the Caluinists do wholy reiect And yet these Seuerall sorts of Lutherans haue written and published seuerall Bookes one against another in defence of their seuerall maintayned different Doctrines 4. To come to the Sacramentaries or Caluinists alone we find that Castalio the Sacramentary or Caluinist condemneth Caluin himselfe for his presumed Doctrine of God being the Authour of sinne thus writing hereof By this (a) Castal l. ad Caluinum de Praedestinat meanes not the Deuill but the God of Caluin is the Father of Lyes But that God which the holy Scripture teacheth is altogether contrary to this God of Caluin And then after The true God came to destroy the workes of the Caluinian God And these two Gods as they be contrary in Nature one to another so they beget and bring forth Children of contrary disposition to wit that God of Caluin Children without mercy proud c. Thus the foresaid Castalio In like sort Caluin (1) L. de Coena Dom. l. 4 Instit c. 15. sect 1 wholy condemneth Swinglius for his teaching that the Sacraments are bare externall signes and (2) Epist. ad quandam Germaniae Ciuitatem fol. 196. Swinglius reciprocally condemneth Caluin for his teaching that to the Sacraments more is attributed then to externall signes According to these dissentions of the Protestants or Sacramentaries among themselues Doctour Willet a formall Protestant thus reprehendeth M. Hooker D. Couell and others in these words From this Fountayne (b) In his meditat vpon the 12● Psalme haue sprung forth those and such other whirlepooles and bubbles of new doctrine c. and then after Thus haue some beene bould to teach and write who as some Schismatikes meaning the Puritans haue disturbed the peace of the Church one way in externall matters concerning Discipline they haue troubled the Church another way by opposing themselues by new quirks and deuises to the soundnes of Doctrine among Protestants Thus far D. Willet of the strifes among the moderate Protestants themselues In this last passage we will descend more particularly to the doctrinall contentions of English moderate Protestants and English Puritans And to begin the English Puritans writing against the English Protestants thus say If (c) In a Treatise entituled A Christian and modest offer p. 11. we be in errour and the Prelats on the contrary side haue the truth we protest to all the World that the Pope and the Church of Rome and in them God and Christ haue great wrong and indignity offered vnto them in that they are reiected c. And more the English Puritans thus complayn hereof Do we (d) In the mild defence of the silenced Ministers supplication to the high Court of Parlamēt vary from the sincere doctrine of the Scripture Nay rather many of them meaning the Bishops and their Adherents do much swarue from the same touching generall Grace and the death of Christ for euery particular person c. Touching the manner of Christs presence in the Eucharist c. Finally the English Puritans do more fully dismaske themselues thus bursting out and maintayning that the (e) These Positions of the Puritans are verbally recited and condemned in the booke entituled Constitutions and Canons Ecclesiasticall printed anno 1604 Worship of the Church of England is corrupt superstitious vnlawfull repugnant to the Scriptures Againe The Articles of the Bishops Religion are erroneous their rites Antichristian A●d yet more The gouerment of the Church of England vnder his Maiesty by Archbishops and Deanes is Antichristian and repugnant to the word of God 6. Now to turne ouer

regard This refuge and tergiuersation is most poore First in that there is no more reason why a man should be rather an English Protestant then any other kind of Protestant Since all kinds of Protestancy as reiecting the authority of Gods vniuersall Church proceed Originally from the priuate Spirit to the which Protestancy euen commits Idolatry And yet there is no more reason why an English Protestāt should assume to himselfe an infallibility of his priuate Spirit then any other foraine Protestant of other Country Secōdly because the English Protestants haue no reason to disclayme from the Protestants of other Countries if so we will belieue the English Protestants themselues for D. Iewell though most falsly thus teacheth The Lutherans and the Swinglians (s) D. Iewell in his Apology of the Church of England p. 101. within which number the English Protestants are comprehended are good friends they vary not betweene themselues vpon the principles and Foundations of their Religion but only vpon one Question which is neither waighty nor great With whom agreeth D. Whitaker speaking to his Aduersary Father Campian for his conioyning together the Lutherans and Swinglians in Fayth and Religion for this Doctour thus writeth Quòd (t) In respons ad rationes Camp rat 8. versus ●●em autem Lutheran●s cum Swinglianis coniungere voluisti in eo nos quidem nequaquam offendisti c. In that thou dost conioyne and vnite the Lutherans the Swinglians together thou dost not offend vs for we willingly honour Luther as our Father and all them meaning the Lutherans and the Swinglians as our most Deare Brethren in Christ Thirdly the inueterate Dissentions euen among the English moderate Protestants themselues as also betweene the English moderate Protestants against the English Puritans both touching the Translation of the English Bible the Common booke of prayer and diuers other points of Controuersies aboue displayed manifesteth the shallownes of this former Replye Thus much concerning the auoyding of this seely Refuge I haue thought good to insist in the discouering the vanity of it in this place though it be aboue touched in the Preface only by mentioning of it because it is the ordinary Asyle or Sanctuary whitherunto many Protestants do flye when they heare the Catholikes to vpbraid them with mutuall Dissentions in the Articles of Protestancy The XXIII Paragraph NOw before I close vp this Treatise I will draw certaine Inferences or Resultancies out of the former Premisses 1. The First whereof may concerne the beliefe of the former Catholike Points by Protestants which beliefe is indeed no supernaturall beliefe I meane it is not any of the three supernaturall vertues but only it is in them a meere priuate opinion or inducement to giue a naturall consent to that which is true For the better and more cleere illustration of which point the Reader is to conceaue that two things do necessarily concurre to the producing of the Vertue of supernaturall Fayth The one is Prima (u) S. Thomas part 2. q. 8. veritas reuelans which is God The other is called the authority of the Church This prima veritas reuelans being God is otherwise called by the Deuines Obiectum formale Fidei This prima veritas doth reueale all true points of Fayth The second to wit The Authority of the Church is called Amussit Regula or the Propounder because it propoundeth to the members of the Church all such points to be belieued which God reuealed to the Church to be belieued Now to applye this to our purpose This Prima veritas reuelant as also this Propounder do indifferently propound to the Members of the Church all points of Fayth to be belieued as well as any one only point and the Persons to whom such points of Fayth are reuealed and propounded to be belieued do through the same authority of the Church belieue all points of Fayth to be reuealed alike Therefore seeing the former Protestants belieuing the former particular Catholike Articles do belieue them not through the Authority of the Church propounding them to be belieued for if they did belieue them by force thereof they would in like sort belieue all other Catholike points seeing all of them are alike reuealed by God to the Church and alike propounded by the Church to Christians to be belieued Therefore from hence it followeth that the former Protestants do belieue the foresayd Catholike Points only through the force of their owne priuate spirit which intertayneth them as points probable and true And thus the Close of all is that the said Protestants do belieue or rather giue assent vnto Truths falsly so mans Ghostly Enemy when he speaketh the truth he lyes that is they belieue truths vpon false Grounds and Principles For they belieue certaine Catholike Doctrines but they belieue not the Church teaching those Doctrines Thus much touching the first Porisma 2. The second shal be the scandall and stumbing block which these great Dissentions among the Protestants do beget in the minds of other Protestāts to wit a forsaking of the Protestant Religion and imbracing the Catholike Religion To begin We fynd Duditius the markable Protestant thus to confesse of this point The (x) Beza in his Epistol Theolog. Epist ad Andraeam Duditium p. 13. rela●teth Duditius thus to say Protestants are caryed about with euery wynd of Doctrine now to this part now to that whose religion what it is to day you may perhaps knowe but what it wil be to morrow neither you nor they can certainly tell Thus Duditius And Syr Edwin Sands in like manner thus writeth Protestants (a) In his relation c. fol. 8. are as seuered or rather scattered troupes ech drawing aduerseway c. In like sort Georgint Maior a great Lutheran thus disconsolately writeth Obijciunt (b) In Orat de Confusionibus Dogmatum veteribus recentibus nobis Papistae c. The Papists do obiect to vs Scandals and Dissentions I do freely acknowledge such to be as cannot be sufficiently lamented And Melancthon thus complayneth hereof as is aboue noted Nulla (c) Melanch in Concil Theolog. part 1. pag. 245. res aequè deterret homines ab Euangelio ac nostra Discordia no one thing deterreth and withdraweth men more from the Gospell then the Discord among our selues And vpon this ground it is that Dresserus the Protestant thus speaketh of Staphylus who was once a Protestant Oh Theologorum dissidia (d) Dresserus in Millenar ● pa. 214. ad Catholicos defecit Staphylus Staphylus reuolted to the Catholiks by reason of the Disagreements among the Protestant Deuines And dare our Aduersaries notwithstanding suggest the Protestant Church to be the true Church it being thus depriued of Vnity the inseparable marke of the true Church 3. A third may be that whereas many Protestants aboue alledged do approue and allow many Articles of our Catholike Fayth that such Confessions euen of the Aduersaries themselues do much aduantage

so fully acknowledged that the Protestant Ministers neuer effected any of them no not so much as supernaturally curing a prickt fingar or raysing to lyfe a dead flea as that diuers of them behoulding with the eye of sulliuation and enuy the miracles wrought by the former Fathers and other deuout persons do peremptorily (q) In his Suruey of D Kellisons c. D. Morton in his Apol. Cathol part 1. l. 2 25. and diuers others teach that all Miracles haue ceased euer since the Apostles dayes so willing they are to shackle and tye the hands of God from exhibiting all such stupendious Actiōs And hence it is that their owne chiefe Doctours do wholy confesse the want of all Miracles in confirmation of their first plantation of Protestancy For thus doth D. Fulke acknowledge saying It is (r) Against the Rhemish Testament in Apocalyp cap. 13. knowne that Caluin and the rest whom the Papists call Arch-Hereticks do no Miracles And no lesse is confessed by D. Sutcliffe in these words We do (s) In his examen of D. Kellisons Suruey printed 1606. p. 8. not practize Miracles nor do we teach that the doctrine of Truth is to be confirmed with Miracles 5. Another ouerballancing Circumstance resulteth from the different Conditions of the Fathers and of the Protestants touching the preaching of their seuerall doctrines in Fayth The Fathers interpreted the Holy Scriptures in confirmation of our Catholike Fayth when as no other Fayth was knowne and many ages before Protestancy was euer dreamed of And therefore what they did write or teach out of the Scriptures they did it in an Azisme and purity of Conscience not being forestalled with any Preiudice of Iudgment or inuited thereto by any humane or temporary Motiues the most dangerous Sands vpon which many Schollars do suffer shipwrack Now the Protestants I meane chiefly many Protestant Ministers throghout Christendome euen from the first tyme that Protestancy began to get on wing do prosecute their Fayth with a most strong bent of Endeuour because their temporall states as aboue is intimated are so imbarked therein as that an vtter extinguishment of Protestancy would instantly threaten all mendicity and ruine to the Doctours thereof So fully are their temporall states ingaged in their owne Religion Therefore no wonder it is if most Protestant Doctours as in likelyhood they do do thus syllogize and dispute in the secret of their owne Soule I am maried I am attended on with a great trayne and charge of Children My temporall Meanes lye only in my possessing of Parsonages and other Ecclesiasticall Liuings which are allotted to me for my Ministeriall and Protestanticall functien Yf Protestancy should suffer an vtter disparition and vanishing out of the World What then would become of me How should I my Wyfe and my poore Children maintayne our selues We cannot liue only vpon breathing the Ayre Therefore I must nay I will in all estuation and heate of dispute and writing maintayne my owne Religion of Protestancy shaping though I grant in a retrograde manner the pretended sense of the Scripture to the fortifying of my lately appearing Fayth not my Fayth to the true sense of the Scripture God is mercifull and I hope seing my state otherwyse lyes mortally a bleeding he will pardon this my Offence proceeding from such a forced and vrging Necessity O most dangerous and desperate Resolution 6. To proceed to another Circumstance Diuers of those anciēt Fathers as Ignatius Dionysius Polycarpe Cyprian c. spent their lyues in defence of the Christian Catholike Religion to speake nothing of many thousands of others lesse eminent Christians dying for the same they suffering most glorious Martyrdomes for their fayth in iustifying in thēselues that sentence Paradisi (u) Tertul in l. de Anima clauis sanguis Martyrum Of which euery one might well say in his owne person Occidi possum superari non possum so becoming Balls to the then boysterous tymes Happy Men who by losing of lyfe did fynd lyfe and by sheeding their bloud did (x) Apoc. 7. wash their Robes in the Bloud of the Lambe And who did passe the Red Sea of of persecution Martyrdome with such humility alacrity eauennes and constancy of mynd as that their Honorable Memories might well deserue to be recorded in more seuerall pages then heere are lines I might well say in more lynes then heere are letters And can it then be thoght possible their admirable fortitude for Christ his sake considered that God would conceale from them the true Sense of Scripture without which their Soules could not enioy Saluation It is repugnant euen to Gods Iustice What is it then to his Mercy Among the Aduersaries who euer suffered death in defence of Protestancy Iohn Husse say they It is false For Husse being otherwise a turbulent fellow and raysing combustions in his owne Country dyed for only defending the necessity of Communion vnder both kinds comparting with the Roman Church in other points Of whom Luther thus writeth The Papists (y) Luth. in Colloq Mensal German de Antichristo burned Husse when he departed not a fingers breadth from the Papacy Who els Ierome of Prage This man also maintayned but one or two Heresyes being wholy Catholike in all other Articles who after a second recidiuation and Relapse was burned Who more A company of Mechanical ignorant despicable and poore Snakes in Queene Maries reigne M. Fox his Martyrs who as being possessed with a Iewish Obstinacy in defence of some few points only of Protestancy belieuing withall many Catholike Articles became proud forsooth of their future-dying honour and so through their owne froward Wilfulnes did euen importune the Fagot thus losing their breath for the gayning of a litle breath or Wynd of prayse Miserable Wretches their Bodies no sooner ceasing to be afflicted with temporall flames then their soules as is to be feared began to be tormented with eternall flames 7. The last Collateral respect between the Primitiue Fathers and the Protestant Doctours and Writers in which I will heere insist much preponderating in this busines is that most of the new Testament if not all was originally written in the Greeke tōgue and that diuers of the ancient Fathers were (z) Ignatius Epiphanus Athanasius Basil Nazianzene Chrysostom Cyrill Theodoret besides others were Greeke Fathers Grecians borne so that tongue became their Mother tongue Now whereas the Tongues are deseruedly stiled the Porters of learning or the mines wherein the goulden Oare of knowledge is found and also whereas what skill the Protestants can haue in that language is only Artificiall and gotten by their owne paynes and labour therefore it ineuitably followeth that the Fathers as better knowing the true Emphasis and Energy of euery Greeke Word then the Protestant can are much aduantaged aboue the Protestants for the digging as it were myning out of the true sense of the Holy Ghost in those sacred writings And this no wonder since we fynd that Art which is but a print or stamp impressed by the seale of Nature euer subscribes to Nature Thus far touching the Trutination of the Fathers with our Protestant Teachers and of this Impar congressus Achille Concerning which Fathers I hould it my great Honour as aboue I professed to imploy my pen in their Panegyricks and due commendation Howsoeuer many of our Aduersaries as is allready made euident do take great complacency in eiurgating out of their impure stomacks words of contumely and reproch agaynst the said Centinels of Gods Church Vpon (a) Esay ●2 thy Walles O Ierusalem I haue set watches for euer And heere before I end I demand to recapitulate the former points how can any Christian iustly apologise for himself at that most dreadfull day the day (b) Esay 13. of our Lord a cruell day full of indignation wrath and fury when it shal be vrged agaynst him that in the election and choyce of his fayth drawne from the Scriptures vpon the truth or falshood wherof depended his euerlasting happines or misery he did preferre Nouelty before Antiquity few before many Men but ignorant in the Scripturall tongues before others who sucked with their milke those tongues from their Mothers Breasts Preiudice of iudgment before all impartiality dissention in doctrine before vnity in doctrine such as traffick nothing but transitory benefits and pleasure before Men of most mortifyed and stupendious liues and conuersation Men being most (c) According herto we fynd Luther to haue had familiar conference with the Deuill as himselfe witnesseth in tom 7. Wittenberg lib. de M●ssa priuata fol. 2●8 Oecolampadius was slayne by the Deuill as Lauather the Protestant witnesseth in histor Sacrament printed Tiguri 1563. fol. 24. Carolostadius is termed by D Fulke an Epicurean Gospeller in his Reioynder to Bristows Reply printed 1582. pag. 240. And Melancthon calleth Carolostadius A barbarous f●llow in whom there is no signe of the Holy Ghost in Epist ad Fredericum Miconium Swinglius thus writeth of his owne lust in his Treatise to the Heluetian State We so burned O for shame as that we haue committed many things vnseemely Caluin is charged with Sodomy as the Citty of Noyon in France in its Register doth testify was burned vpō the shoulder for that cryme Beza in like sort charged with Sodomy with a yong boy called Andebertus and this is testifyed by Conradus Schlusselburg the Protestant in Theolog. Caluin l. 1. fol. 93. To passe ouer others for breuity Ochinus became a Iew as Zanchius the Protestant witnesseth in his booke de tribus Elohim l. 5. c 9. Finally Andraeas the great Protestant is charged by Hospinian the Protestant in histor Sacrament to haue no other God but Mammon and Bacchus fol. 389. impious and prophane liuers before workes of miracles Briefly certaine ignorant ignoble fellowes desperatly casting away their liues for the purchasing of a litle popular ayre before many holy and learned Martyrs And with this I close vp these leaues And I trust he closeth well who closeth his speach in defence of such Men who were defenders of the Ancient Christian and Catholike Religion God saue the King THE Faultes vvhich haue escaped in printing I hope be not many nor yet such as may not easily be corrected by the iudicious Reader