the New Grace conferred by imposition of hands in the Sacrament of Confirmation Also in the sacrament of Order Deaconship a distinct order from Priesthood and a step unto it n. 41 2 3 4 5 p. 325. Extraordinary calling is ceased n. 46. p. 327. An indelibel Character imprinted by some sacraments n. 47. p. 328. Baptism by Lay persons and women in case of necessity n. 48. p. 328. The known intention of the Church needfull to administer Sacraments n. 49. p. 328 9. Seven Sacraments n. 50. p. 329. Implicit Faith n. 51. p. 329 30. Usury unlawfull n. 52. p. 330. Antichrist not yet come n. 53. p. 331 Distinct degrees of Angells Angells Protectors of several Countries By Michael the Arch-Angell is not meant Christ n. 54 5 6. p. 331 2 3. Sunday for our Sabboth is unalterable and an Apostollicall Tradition n. 57 8. p. 333 4. Get Fasts and Abstinence from certain meats for spirituall motives n. 59. p. 334 5. Vows not obrogated n. 60. p. 335 6. Fasting Chastity giving ones Goods for pious uses and Vlountary poverty are more pleasing to God than their contraries n 61. p. 336 7. Who hath the gift of Continency may lawflly marry or refrain n. 62. p. 337 8. The sin against the Holy Ghost is onely final impenitence n. 63. p 338. One Text of Scripture may have divers under standings n. 64. p. 339. Ecclesiasticall persons equal in Order unequal in Jurisdiction n. 65. p. 339 40. The whole truc Church cannot erre n. 66. p. 340 1. Scripture without external judgement cannot end Controversies n. 67. p. 341 2. The Church Government is monarchical n. 68. p. 342 3. Children have not vertual Faith n. 69. p. 343 4. Sacred Books onely determined by the Churches Tradition n. 70. p. 344. The Church of Rome is part of the Church of God n. 71. p. 344 5 6. One Primate over the Church in all Nations n. 72. p. 346. Unwritten Tradition must be observed n. 73. p. 146 7 8. Equivocation n. 74. p. 348 9 50 1 2. Use of the sign of the Cross n. 75. p. 352 3. Many other added n. 76. p. 353. Most points in which we disagree from them held by some or other of their chiefe men indifferent matters n. 77. p. 3â—3 4. Protestants to continue a Succession alledge such as hold against them n. 78. p. 354. c. They cannot with consequence deny the Roman Church to be infallible n. 97. p. 376 7. They judge the Faith of Catholikes saving c. 5 p. 437. per totam Protestants clear testimonies that the Catholike Faith is saving c. 5. n. 1. Many confessed by them to be true Saints yet rigid Roman Catholikes n. 2. t. m. They allow that Infants baptised are saved by the Faith of their Catholike parents which then must needs be saving in the Parents themselves n. 3. t. m. That our Church is a true Church one with theirs not differing in Fundamentalls both good and saving and onely controverted which is the better n. 4. Divers Protestants drew from Luther's Life and Doctrine that Lewdnes was an Evangelicall Institution and serious Christian Discipline a new Popery c. 1. n. 1. Pultrot strangely taken after he had by Beza's counsell and encouragement murdered the Duke of Guise n. 49. R THE Reall Presence in the blessed Sacrament confirmed by Miracle c. 4. n. 1. Reliques acknowledged by the holy Fathers c. 2. n. 12. Confirmed by Miracles c. 4. n. 2. Rome acknowledged by Protestants to be the Seat of and fittest for the Primate of the Church c. 2. n. 10. t. m. And the Bishop of it to have exercised what now he doth for the first 500 years p. 213 14 c. And the Church to be uniform and constant in its Doctrine n. 20. They cannot fancy it to be infallible c. 3. n. 97 It is evidently shewed to be sigularly protected by the Holy Ghost c. 5. p. 450 1 2 3. S WHat is confessed by Protestants concerning Sacraments vide Protestants and c. 2. n. 13. Of the sacrifice of the Altar c. 2. n. 3. t. m. The Antiquity of it p. 196. t. m. see more n. 17. and c. 3. n. 89. t. m. It is offered for the dead p. 368 t. m. Prayer to Saints impugned by the Divell c. 1. n. 7. Held by the holy Fathers and they reproached for it by the Protestants c. 2. n. 7. Scriptures manifold and corrupted translations c. 1. n. 28. to 33. inclusivè which forced Luther to confesse that the Conncills must be received again n. 34. The vulgar Translation preferred by Protestants before all other n. 34. What Scriptures are Canonicall must be learnt from the Church c. 2. n. 12. t. m. Liberty of reading Scriptures confessed by Protestants to be the cause of so many Heresies c. 1. n. 29. Siricius Pope was not the first that made the Decrees of Priests Chastity c. 2. n. 2. Socrates his false relation of Paphnutius His hereticall writing of the celebration of Easter and of other things p. 189 90. Sorrow necessary for remission of sins c. 3. n. 102. Mr. Sparkes excuse of Beza's liconciousness refuted c. 1. n. 48. Sutcliffs impertinent and false interpretation of Luther's Conferrence with the Divell c. 1. n. 7. He falsly sayd that Innocentius the third was the first that brought in Transubstantiation c. 2. n. 16. T ONes testimonie against himself is most strong c. 3. n. 106. Tindall and Teuxbury Fox's Martyrs held Good Works hurtfull to salvation That all Christs works did not deserve Heaven That God is no more pleased with one work than with another c. 1. n. 19. t. m. Traditions c. 2. from n. 12. to 16. inclufivè whence it is concluded that those of which no certain beginning is known were introduced by the Apostles Transubstantiation not first brought in by Innocentius the third n. 16. But held as Protestants confesse by most antient Fathers n. 2. t. m. The Antiquity of it n. 16. t. m. V VOws acknowledged by Protestants to be held by antient holy Fathers lawfull and obligatory c. 2. n. 1. By the first Faith 1 Tim 4. is understood by holy Fathers the Vow of continency p. 172 3. W WAldo and Waldenses no Protestants They pretended an Order of begging Friars but could get no confirmation Some of their Tenets c. 3. n. 79. Water to be mingled with Wine in the Consecration of the Eucharist c. 2. n. 2. t. m. Wicliff no Protestant his and his Disciples habit c. 3. n. 80. Whitaker's impudent justification of Calvin's branding c. 1. n. 37. His false imputation upon Pope Siricius c. 1. n. 2. t. m. He condemns the antient Fathers for holding that Antichrist is one single person n. 3. t. m. He falsly saies that Innocencius the third began Transubstantiation n. 16. His impudent provocation to the first 600. years n. 22. Continent Widdows the Sanctuary of God n. 1. Mr. Wotton falsifies St. Ignatius n. 6. m. X ST Xaverius his miracles in the Indies and the incorruption of his body acknowledged by Protestants c. 4. n. 3. Xenaias the first opposer of Images c. 2. n. 12. t. m. Z ZOzomenus followed Socrates in his false report of Paphnutius and is affirmed by St. Gregory to have lyed much in his Writings c. 2. n. 2. Of Zuinglius c. 1. from n. 22. to n. 39. To cloak his acknowledged incontinency he affirms that St. Paul found no other cause of Marriage but to sattisfie Lust n. 22. He was taught in a dream which Hospinian calls a Revelation to impugne the Masse n. 23. t. m. He taxes Luther for contradicting himself to temporise n. 24. m. Himself did shamfully the same but saies he Invenite Domino p. 80 1. He calls Gods promise of reward Hyperbolicall p. 81. Original sinn no sinn but a Disease which deserves not Damnation n. 25. t. m. and is reproved for it by his Brethren p. 82. t. m. He teacheth that Heathens never beleiving in Christ are saved if they have a pious mind For this also his Brethren reprove him n. 26. t. m. That neither St. Paul or any of the Apostles thought their own Writings Canonicall or could think so but with extream Arrogancy n. 27 Wheresoever be finds in Scripture This is my Body This is my Blood for is he puts signifies for which Schlusselburg reprehends him p. 84 5. He saies that to God who is bound by no Law 't is an honor to move to sinn but in man who is bound by Law it is a sinn n. 35. That Civill Magistrates opposing his Doctrine must be resisted by the Sword and deposed n. 36. Armed in this quarrell he was killed and died as Protestants affirm a Child of Hell n. 36. t. m. FINIS ERRATA PAg. 22. Line 18. in the text read Charke p. 25. l. ult t. r. Charke p. 30. l. 28. t. r. est p. 72. l. 26. t. r. lecto p. 94. l. 18. t. r. Parker p. 158. l. 31. t. r. graves p. 159. l. 13. t. r. vocasse p. 162. l. 9. t. r. mulierem p. 102. l. 11. t. r. cohabitante p. 200. l. 26. t. r. Apostolos p. 221. l. 31. m. r. Archiepiscope p. 222. l. 36. m. r. latere p 231. l. 2. m. r. Eusebius p. 257. l. 16. m. r. constat p. 273. l. 29. t. r. to p. 276. l. 29. m. r. negare p. 346. l. 21. t. r. a divers p. 349. l. 26. t. r. nomine p. 350. l. 24. t. dele not p. 352. l. 24. t. r. cubitum p. 360. l. 6. t. r. no. p. 375. l. 24. t. r. is p. 367. l. ult m. r. for p. 368. l. 35. m. Annuas p. 389. l. 31. t. adde next to the word error to free her from actuall sinn if c.
for the Scripture hath not all things and therefore the Apostles delivered certain things by writing and certain by Tradition with whom agreeth St. Basil saying [u] Basil de Spir. Sanct. c. 27. Some things we have from Scripture other things from the Apostles Tradition c. both which have like force unto godliness Mr. Doctor Reynolds answering to these foresaid sayings of Basil and Epiphanius saith [x] D. Reynolds in his conclusions annexed to his conference the 1. Conclusion pag. 689. I take not upon me to controle them but let the Church judge if they considered with advice enough c. Whereunto might be added the like further confessed [y] Where Eusebius l. 1. Demonstr Evang. cap. 8. is objected to say That the Apostles published their Doctrin partly by writing partly without writing as it were by a certain unwritten Law Mr. Whitaker de Sacra Scriptura pag. 668. fine saith thereto I answer that this testimony is plain enough but in no force to be received because it is against the Scriptures And whereas Dâ—onysius de Eccles Hierarch c. 1. versus finem saith That the Apostles dâ—d deliver their Doctrin partly by writing partly without writing c. Mr. Whitaker hereafter alleged in this Consideration num 13. aâ— t. de Sacra Scriptura pag. 655. ante med saith I do acknowledge that Dâ—onysius is in many places a great Patron of Traditions testimony from Eusebius and from Dyonysius Areopagita the Apostles Scholar And thus much briefly concerning the Fathers of the Greek Church Now as concerning the like confessed Doctrin in the Fathers of the Latin Church to avoid tediousness St. Austin only as being most [z] Gomarus in speculo verae Ecclesiae c. pag. 96. ante med saith Augustâ—us Patrum omnium communi sententâ—a purissimus habetur Also M. D. Field of the Church l. 3. pag. 170. fine tearmeth Austin the greatest of all the Fathers worthiest Divine the Church of God ever had since the Apostles times approved by our Adversaries shall serve for all who labouring to prove that those who are Baptized by Hereticks should not be re-baptized saith [a] Aug. de Bap. contra Don. l. 5. c. 23. The Apostles commanded nothing hereof but that custom which was opposed herein against Cyprian is to be believed to proceed from their tradition as many things be which the whole Church holdeth and are therefore well believed to be commanded of the Apostles although they be not written Wherein and [b] See the like saying in St. Austin Epist 118. ad Januarium other his like sayings his meaning is so evident and confessed that M. Cartwright speaking thereof saith [c] See Mr. Cartwright in Mr. Whitgifts defence c. pag. 103. ante med To allow St. Austins saying is to bring in Popery again And that [d] See Mr. Cartwrights words alleged ubi supra And see his further assertion hereof in his 2. Reply against Master Whitgift part 1. pag. 84. fine 85. 86. If St. Austins judgement be a good judgement then there be some things commanded of God which are not in the Scriptures and thereupon no sufficient Doctrin conteined in the Scriptures Adde but now hereunto that [e] See Chemnitius examen part 1. pag. 87. 89 90. Chemnitius reproveth for their like testimony of unwritten traditions Clemens Alexandrinus Origen Epiphanius Ambrose Hierom Maximus Theophilus Basil Damascene c. That Mr. Fulk [f] See Mr. Fulk against Purgatory pag. 362. ante med 303. 397. and against Martial pag. 170 178. and against Bristows Motives pag. 35. 36. also confesseth as much of Chrysostom Tertullian Cyprian Augustin Hierom c. That lastly M. Whit. [g] See Mr. Whâ—taker de Sacra Scriptura pag. 678. 681. 683. 685. 690. 695. 696. 670. 668. acknowledgeth the like of Chrysostom Epiphanius Tertullian Cyprian Augustine Innocentius Leo Basil Eusebius Damascen c. Now as concerning Ceremonies Mr. Calfehil to omit others affirmeth that [h] See this saying of Master Calfchil in Mr. Fulks rejoynder to Martials Râ—ply Printed 1580. pag. 131. fine 132. initio the Fathers declined all from the simplicity of the Gospel in Ceremonies In like manner concerning the Machabees Ecclesiasticus Toby and other the Books of the old Testament [i] Unworthily so sâ—cluded by Mr. Whitaker in his answer to Mr. Reynolds refutation pag. 22. 23. for it is a rash assertion so to measure the Scriptures by the â—ongue wherein they are written as to restrain the Spirit of God to one only Language The known vanity of which said asserâ—ion is sufficiently further disproved by example of Daniel a great part whereof viz. from cap. 2. ver 4 u que ad finem cap. 7. though not written in Hebrew is yet by our adversaries themselves acknowledged for Canonical Neither is it approved that God would direct by his holy Spirit no Authors in their writings but such as were known and also further declared by certain testimony to be Prophets For our adversaries cannot yet tell who were Authors of the several Books of Judges the third and fourth of Kings the two of Chron cles and the Books of Ruth and Job even Mr. Whâ—taker himself in disput de Sacra Scriptura pag. 603. post med saith hereof Multoâ—um lâ—brorum authores ignorantur ut â—osuae Ruth Paralâ—ppomenon Hester c. And Mr. Willâ—t in his Synopsis pag. 4. post med saith We receive many Books â—n the old Testament the Aâ—thors whereof are not perfectly known Also Calvâ—n Bâ—za and the publishers of the English Bâ—bles of Anno 1584. 1579. in the Preface or Argument upon the Epâ—stle to the Hâ—brews do all of them profess to rest doubtful of the Author thereof Calvin and Beza there affirming that it is not written by Paul whereof see also Calvin further in cap. 2. Hebr. ver 3. fine unworthily secluded by Mr. Whitaker from the Canon for thaâ— saith he they were written in Greek or some other forein language and not in Hebrew nor had for their known Authors those whom God had declared to be his Prophets that these Books were nevertheless holden for Sacred and Canonical by St. Austin the third Council of Carthage and other Fathers is made evident by their manifest [k] St. Austin de doctrina Christiana l. 2. c. 8. saith Totus Canon Scripturarum his libris continâ—tur Qâ—nque Moylcos c. Job Tobias Hester Judith Machabaeoâ—um lâ—bâ—i duo Esdrae duo c. Illi duo libri unus qui Sapientia alius qui Ecclesiasticus inscribitur de quadam fimilitudine Salomonis esse dicuntur Nam Jesus filius Syracheos conscripsisse constantissimè perhibetur qui tamen quoniam in authoritatem recipi meruerunt inter Propheticos numerandi sunt reliqui sunt c. Also the third Council of Carthage can 47. saith Placuit ut praeter Scripturas Canonicas nihil in Ecclesia legatur sub nomine divinarum
saying Let us come to those Traditions which concern the Manners and Conversation of Men that the Apostles delivered many things of this nature to the Churches some by way of Precept some by way of Counsell only some to continue but for a time some to continue for ever we make no doubt Of this sort is the observation of the Lords-days and sundry other things there are which doubtless the Apostles delivered by Tradition And see the unwritten Traditions of the Lords Day and of the Canonical Scriptures further acknowledged next heretofore under the several numbers of 57 58 60. and see also in Mr. D. Field ubi supra pag. 239. circa med the Tradition of Lent-Fast And Mr. D. Covell in his Answer to John Burges pag. 139. circa med affirmeth the moderate use of the Cross to be an Apostolical Constitution as also the said Mr. D. Covell in his Examination against the Plea of the Innocent c. 9. pag. 104. paulo post med referreth expresly the tearmes of Archbishops unto Apostolical ordination and the then Bishop of London and late of Canterbury in the Conference before the King pag. 11. initio referreth likewise Confirmation to Apostolical Institution signified not but necessarily proved from Heb. 6.2 also Mr. Whitgift in his defence c. pag. 539. fine affirmeth and proveth abundantly the Apostles Tradition of Easter and Oecolampadius doth affirm the baptism of Infants not to be taught in the Scriptures in libro Epistolarum Zuinglii Oecolampadii pag. 301. post med 363. post medium and so likewise doth Zuinglius tom 2. l. de Baptismo fol. 96. a. circa med and Mr. D. Field pag. 239. tearmeth it a Pradition because saith he it is not expresly delivered in Scripture either that the Apostles did baptise Infants nor any expresse precept there found that they should do so only undertaking that Scripture delivereth to us the ground thereof which is impertinent unless he shew that it withall delivereth also to us a necessary proof thereof which his former words deny for which cause he tearmeth it as before a Tradition and see lastly Mr. Hooker in his Ecclesiastical Polity l. 2. sect 7. pag. 118. post med 119. where he maketh special answer as we do to divers Testimonies of the Fathers as namely of Irenaeus Hierome and Augustin alleged there by Mr. Cartwright and usually by other Protestants in behalf of only Scripture and see there sect 5. pag. 106. 74 Concerning Equivocation or doubtfullness of Answer affirmed by some Catholikes not in matter of Faith for it is evident to the contrary that we refuse to go to Protestant Churches or to make the least dissimulation of our Faith neither in Civill Contracts for who confessedly more credible or of better performance therein than Catholikes neither in the case of our Prince or Countrey for concerning either of these we are bound in Conscience to make our selves Transparent insomuch as to conceal any thing prejudicial to these were in the sight of God grievous and multiplied Iniquity but only as in case of unlawfull Demands to betray the Professors of Religion to the Persecuters thereof or to reveal to the hurt of others that which the party demanded is in Conscience bound to keep secret For so much as the Doctrine hereof is objected as a special imputation to Catholikes we will forbearing the question thereof only but briefly examine whether any like if not worse Equivocation or doubtfulness of speech be affirmed by our Adversaries Peter Martyr in his Common places part 2. c. 13. sect 39. pag. 547. a. post med after much discourse of this matter concludeth saying In these cases I think it is not forbidden nay I rather think it is most lawfull to speak doubtfully Zuinglius tom 3 fol. 45. a. initio intreating of Abraham's speech to his servants when intending to sacrifice his Son he said to them abide you here and I and the Child will go yonder and worship and come again to you Gen. 22.5 saith of Abraham's reserved meaning Mentitus non est neque enim mentitur qui secretum aliquod celat ne quid periculi inde nascatur Mr. Willet upon Genesis 27. pag. 290. ante med teacheth by many examples of Scripture that dissimulation in outward gesture is tollerable pag 292. circa med he saith It is one thing to conceal the Truth an other to lye As Abraham did hide the Truth when he said Sarah was his Sister Gen. 26.7 Melancthon in loc commun printed Basilliae 1562. pag. 763. paulo post initium saith Non enim nemino mendacia figuras quibus ex probabili causa aliquid tegitur quod non necesse est dici ut Raab negat speculatores domi suae esse tales figurae nominantur officiosa mendacia Of these figurative Locutions or as Melancthon tearmeth them Officiosa mendacia Luther tom 6. Wittemberg fol. 352. b. prope finem saith Simile est mendacium Raab Josuae Est igitur mendacium officiosum quo saluti famae corporis vel animae consulitur c. Igitur honestum pium mendacium est ac potius officium Charitatis appellandum Zegedine a learned Calvinist in loc commun pag. 422. initio affirmeth Mendacia licita bona quae commendantur In proof whereof he there allegeth from Scripture the example of Raab and of divers others Wolfangus Musculus in loc com pag. 106. paulo post initium saith Alius mentitur ex timore Dei sic obstetrices Aegyptiae Exod. 1. Alius ex charitate vel fide debita sic Michol 1. Sam. 19. Alius ex fide sic Raab Haeb. 11. c. To come now to Adversaries known practise Mr. Fox reporteth of Wiccliff saying Wiccliff to avoid the rigour of things answered with intricate words c. To forbear the like known and confessed example of the Waldensis who for peace and tranquillity sake used to be present at Masse which they held and professed to be Idolatricall alleged in Brereley tract 2. c. 2 sect 3. subd 4. in the Text and margent at 17. John Careless Protestant Martyr being demanded by the Magistrate if he knew such a man recordeth his own Answer thereto in these words No forsooth I do not know any such nor have I not heard of him that I wot of But yet saith he I lyed fasly for I knew him indeed Act. Mon. pag. 1530. a. post med As concerning the Equivocation or doubtfull speaking and writing even in matter of Religion used by Martin Bucer it is reported in the example of the Sacrament by the Protestant-Writers Schlusselburg in Theol. Calvinist l. 2. fol. 129. a. post med from the words of Lavater the Calvinist and by Osiander in epitom Hist Eccles c. Centur. 16. pag. 249. initio and by Josias Symlerus Bucer's dearest friend who in his Oration of the Life and Death of Peter Martyr annexed to the end of his Common-places in English fol. Q q. on the a. side paulo post initium reporteth that
votum pacis facti discussio 85 First then he teacheth that Good-Works are not only a way to but also a cause of reigning vot pag. 26. Secondly that there is true merit vot pag. 27. Discuss pag. 46.50.53 line 1. 2. Thirdly that we are not certain of our salvation certitudine fidei vot pag. 28. Discuss pag. 55. and ibidem Fourthly that with Gods Grace we may observe the Covenant between God and Man Fifthly that the Pope is constituted above all Bishops to take away the occasion of Sciusm vot pag. 32. Sixtly that antient Churches and Fathers were wont to have recourse to him in doubts concerning Faith Discuss pag. 23. That the Popes power and primacy is necessary for deciding Controversies in Religion Discuss pag. 63. ibidem pag. 66. sequentibus he proves the primacy and prerogative of the Pope by divers excellent proofs of the antient Fathers and times and to conclude he saith that there can on Union in matters of Faith and Religion be hoped for except under the Pope Discuss pag. 255. his words are these Restitutionem Christianorum in unum idemque corpus semper optatam a Grotio sciunt qui eum norunt Existimavit autem aliquando c. incipi posse à protestantium inter se conjunctione Postea vidit id plane fieri nequire quia praeterquam quod Calvinistarum ingenia firme omnium ab omni pace sunt alienissima Protestantes nullo inter se communi Ecclesiastico regimine sociantur quae causae sunt cur factae partes in unum Protestantium corpus colligi nequeant imo cur partes aliae atque aliae sint exsurrecturae Quare nunc plane ita sentit Grotius multi cum ipso non posse Protestantes inter se jungi nisi simul jungantur cum iis qui Sedi Romanae cohaerent sine qua nullum sperari potest in Ecclesia commune regimen Ideo optat ut ea divulsio quae evenit causae divulsionis tollantur Inter eas causas non est primatus Episcopi Romani secundum canonas fatente Melancthone qui eum primatum etiam necessarium putat ad retinendam unitatem Neque enim hoc est Ecclesiam subjicere pontificis libidini sed reponere ordinem sapienter institutum c. Seventhly that the Baptism of St. John Baptist did not forgive sins but was imperfect in comparison of Christian Baptism Discuss pag. 76. vot pag. 38. Eightly that Saints hear our prayers and that the antient Writers did beleive that Saints hear us Vot pag. 68. 69. 70. 71. That the antient Fathers defended and practised Invocation of Saints he proves at large Discuss pag. 101. 102. 103. 104. 105. 106. 107. out of Chrisostom Augustine Hierom Prudentius Basil Theodoret Ambrose Origen and concludes that from so great consent of Fathers it appears that praying to Angels and Saints was approved by the Churches of those times and that if it be Idolatry there was no Church of God upon Earth Yea he saith that K. James acknowledges that in the fourth Age there is to be found examples of Invocation of Saints and that it is free from Idolatry he proves it out of Luther in Epistola ad Georgium Spalatinum and ad Erfordienses and out of Oecolampadius in Annotationibus ad Chrisostomum and that Bucer doth not condemn it Ninthly that Catholiks are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Bread-adorers or Idolaters in worshiping Christ in the Sacrament Tenthly that Communion of the Laity under both kinds is not necessary nor any divine command vot pag. 81. Discuss pag. 249. Eleventhly he saith that anointing the sick was used in the primative times and lasted through all Churches without interruption till Luthers time vot pag. 82. Discuss pag. 128. Twelfthly he defends learnedly the authority and certainty of Tradition and answers what may be objected to the contrary vot pag. 101. 102. 103. 104. Discuss pag. 26. 179. 189. Thirteenthly that the vulgar Translation of the Scripture of all others is the safest Quae saith he nullum habet malum dogma sicut tot saeculorum gentium concensus judicavit which contains no ill Doctrine as the consent of so many Ages and Nations have judged Fourteenthly he holds works of supererogation Vot pag. 112. 15. Seven Sacraments Discuss pag. 75. 76. 128. 16. Works of satisfaction Discuss pag. 84. 220. That they who teach Justification by Faith alone run in a circle and utter unintelligible things 17. Prayer for the dead and Purgatory Discuss pag. 144. 145. 146. 147. 148. 149. c. 18. That Grace may be lost 19. Distinction of Mortal and Venial sins Discuss pag. 206. 207. c. 20. He doth not deny that God may be painted ea forma qua se patribus conspiciendum dedit which he proves even from the learned Jews as also from Philosophers Discuss pag. 114. 86 But to shew that we may in Favour of Catholiks allege not one or many particular men but the whole Protestant Church of England it is to be observed that their Communion book together with the Articles and book of Ordination were composed in the year 1547 by the Archbishop of Canterbury the Bishops of Rochester Ely Hereford Worcester Lincoln Chichester wherein is Invocation of Saints and prayer for the dead as hath been said in the first Consideration num 28. 87 The further I proceed in this so important an Argument and Consideration the more matter offers it self We have shewed divers waies how many learned Protestants stand for us against their Brethren There remains yet a Demonstration of the same Truth taken from a great pretended Protestant who proves and grants this to be true even by denying it to be true The case stands thus Mr. Chillingworth in his book approved by three principall men of Oxford c. 5. n. 91. pag. 292. speaketh thus to the Author of the book intituled Charity maintained by Catholikes who part 1. c. 5. n. 31. pag. 196. saith to D. Potter You cannot be ignorant but that many cheif learned Protestants are forced to confesse the Antiquity of our Doctrine and practise and do in several and many Controversies acknowledge that the antient Fathers stand on our side Now seeing we have in this third Consideration proved that many cheif Protestants in the most important differences between us and them hold our Doctrine to be true and consequently to be most antient I wonder how Mr. Chillingworth will answer the now alleged words of Charity maintained His Answer consists in alleging some particular points wherein he pretends that our Doctrine is not confessed to be antient in which enumeration if we can demonstrate his Instances to be either untrue or impertinent this our third Consideration will remain true That chiefest Protestants in chiefest points hold with us against their pretended Brethren For it is a true Axiom Exceptio firmat oppositam regulam If he can shew only some particulars wherein Protestants agree not with us he yields ipso facto that for the rest they
Hieronymus alii affirmant esse traditionem Apostolicam Ambrose Maximus Taurinensis Theophilus Hierom and others do affirm the fast of Lent to be an Apostolical tradition In more undoubted proof whereof other Protestant Writers do not only affirm [l] See this in Abraham Scultetus in Medul Theologiae Patrum pag. 440. initio the superstition of Lent and fasting to have been allowed and commanded by Ignatius [m] Mr. Whitgist in his defence c. pag. 408. circa med who was Scholar to St. John but do also defend [n] See Abraham Scultetus ubi supra and the same Epistle of Ignatius being ad Philippensâ—s is in like manner cited and acknowledged by Mr. Whitgift in his defence pag. 102. ante med and by Mr. Cartwright alleged ibid. pag. 99. prope finem And Mr. Hooker in his Ecclesiastical Policy l. 5. sect 72. pag. 209. circa mod answereth our Adversaries usual objection made against it And so likewise doth Mr. Whitgift in his desence c. pag. 102. that very Epistle of Ignatius in which this Doctrin is extant to be his true Epistle and not counterfeit Adde but now hereunto that our learned adversaries do acknowledge how that in the Primitive Church [o] Whereas Epiphanius haer 75. ante med reporting the errors of Aerius affirmeth of him that he said Neither shall fasting be appointed for these things be Judaical and under the law of bondage If at all I will fast I will choose any day of my self and I will fast for liberty And see the like in St. Augustin haer 53. and confessed by Mr. Fulk and Pantaleon hereafter in this Consideration num 21. in the margent at c. This opinion of Aerius though thus condemned was yet so agreeable and the very same with the new doctrin of Protestants that Mr. Whitaker contra Duraeum l. 9. pag. 830. initio saith De jejunio nihil a fide Catholica alienum docuit Aerius And see this condemned opinion of Aerius yet further defended by Mr. Fulk in his answer to a counterfeit Catholick pag. 45. initio And by Danaeus de haeresibus cap. 53. fol. 175. b. 177. a. b. though yet others who distike our adversaries over-plain Novellism herein do specially condemn Acrius and his foresaid defended doctrin as doth namely Mr. Hooker in his Ecclesiastical Policy l. 5. sect 72. pag. 210. paulo post med And the Protestant Author of the book intituled Querimonia Ecclesiae Printed Londini 1592. pag. 31. fine 94. ante med 103. fine Hereof see hereafter in this Consideration in the place before cited Aug. haer 53. and Epiphamus haer 75. ante med And Mr. Fulk in his answer to a counterfeit Catholick pag. 44. fine and 45. initio confesseth this saying I will not dissemble that which you think the greatest matter Aerius taught that prayer for the dead was unprofitable as witness both Epiphanius and Austin which they count for an error Also he taught that fasting-days are not to be observed And Mr. Field of the Church l. 3. c. 29. pag. 138. prope finem saith The eleventh is the heresy of Aerius He condemned the custom of the Church in naming the dead at the Altar and offering the sacrifice of the Eucharist that is of thanksgiving for them He disliked set fasts and would not admit any difference between a Bishop and a Presbyter c. He was justly condemned c. And see this confessed in like manner by Pantalcon in Chronographia pag. 28. initio And Osiander in Epitom c. cent 4. pag. 434. reciteth the condemned errors of Aerius saying Item non oporrere orare vel offerre pro mortuis oblationem Jejunia ordinata non esse obiervanda c. jejunandum esse cum quis voluerit propter libertatem Aerius was specially condemned for his then impugning of our Doctrin concerning the Churches appointed Fasts and that also they themselves do in our behalf give true and full answer to our other adversaries common and misapplyed objecting of the mistaken example of [o] Whereas Mr. Fulk against the Rhemish Testament in Matth. c. 15. fol. 28. a. versus finem in Act. Apost c. 13. sect 5. fol. 208. a. fine Arerius in loc commun pag. 272. versus finem and many others do commonly object that Montanus the Heretick was the first that appointed laws of fasting Mr. Hooker in his Ecclesiastieal Policy l. 5. sect 72. pag. 209. fine 210. initio answereth with us that the Montanists were reprehended only for that they brought in sundry unaccustomed days of fasting continued their fasts a great deal longer and made them more rigorons c. Whereupon Tertullian maintaining Montanism wrote a book in defence of the new fast c. And the foresaid Protestant Author of Querimonia Ecclesiae pag. 110. initio answereth in like manner saying Eusebâ—um inquiunt Montanum primas de jejuniis tuliffe leges manifestò docet sed falluntur graviter in hac re ut in aliis c. Abrogatis Ecclesiae jejuniis novum inducit Montanus jejunandi morem c. See this answer more at large in the book it self Montanus and wrested saying of [q] Whereas Mr. Fulk against the Rhem. Test in 1 Tim. 4.3 and commonly most Protestants do object the saying of St. Paul 1 Tim. 4.3 against our Catholick Doctrin of fasting from certain meats Mr. Hâ—oker in his Ecclesiastical Policy l. 5. sect 72. pag. 209. post med saith with us hereof Against those Hereticks which have urged perpetual abstinence from certain meats as being in their very nature unclean the Church hath still bâ—nt her self as an enemy St. Paul giving charge to take heed of them c. And the foresaid Author of Querimonia Ecclesiae pag. 106. 107. giveth the same answer to the said saying of St. Paul as likewise doth St. Austin contra Faustum Manich. l. 30. cap. 4. c. 6. contra Adimant Manic c. 14. An answer so evidently true that Mr. Jacob the Puritan in his defence of the Church and Ministry of England pag. 59. initio acknowledgeth that the place of Paul 1 Tim. 4.3 is understood of Marcion and Tatianus who did absolutely condemn Marriage and certain meats and so saith he are in no comparison with the Papists if they erred in nothing else St. Paul 1 Tim. 4.3 12. Twelfly concerning unwritten traditions and Ceremonies the Canonical Scriptures Images Relicks and consecration or hallowing of Creatures And first concerning unwritten Traditions it is confessed as followeth Whereas St. Chrysostom saith [r] Chrysost in 2. Thess hom 4. The Apostles did not deliver all things by writing but many things without and these be as worthy of credit as the other Master Whitaker in answer thereof saith [s] Whitaker de sacra Scriptura pag. 678. paulo post med I answer that this is an inconsiderat speech and unworthy so great a Father And whereas Epiphanius saith [t] Epiphanius haer 61. circa med We must use Traditions
saith of Baptism of Infants Cogitare illos decebat rem externam effe quae charitatis lege dispensabilis est ad aedificationem proximi fatemur non esse legem Baptizandi pueros sed etiam non est lex quae arceat pueros And see him further pag. 301. prope finem And so accordingly Peter Martyr in his Epistles annexed to his Common places in English Ep. 34. to Robert Cooch pag. 133. b. circa med tearmeth him his dear friend in the Lord his dear friend in Christ Ibid. pag. 115. a. initio and yet did the said Robert as appeareth there pag. 114. b. circa med deny Baptism to Infants as likewise Oecolampadius in libro Epistolarum Oecolampadii Zuinglii pag. 300. prope finem writeth of this very point to Baltazar Pacimontanus tearming him there Charissime Frater and yet was he a chief Anabaptist Fourthly this Sebastianus Franeus was so far enemy to the other barbarous Anabaptists that be specially reprehendeth them apud Brereley tract 2. cap. 3. sect 5. subd 1. at x. Chron. part 111. fol. 236. b. seq where also he numbreth up seventy of the Anabaptists different opinions and concludeth their further differences to be so great as no man can either know or number them affirming further that scarce two of them are found to agree in all things Statim post Apostolos omnia inversa sunt c. Presently after the Apostles times all things were turned upside down c. And that for certain through the work of Antichrist the external Church together with the Faith and Sacraments vanished away presently after the Apostles departure and that for these 1400. years the Church hath been no where external and visible 15. Fifteenthly to seal up as it were the premisses whereas Master Whitgift doth against Mr. Cartwright learnedly and truly urge this general rule or proof of Apostolick Doctrine saying [m] Mr. Whitgift in his defence pag. 351. post med And see also further hereof D. Field of the Church l. 4. cap. 21. pag. 242. the title of that Chapter being Of the Rulâ—s whereby true traditions may be known from counterfeâ— For so much as the Original and beginning of these names Metropolitan Arch-Bishop c. such is their antiquity cannot be found so far as I have read is to be supposed they have their Original from the Apostles themselves for as I remember St. Austin hath this rule in his 118. Epistle In so much as he yet further saith in proof of this rule [n] Mr. Whitgift ubi supra pag. 352. ante med and sce Zuinglius his words hereof tom 2. fol. 94. b. circa med it is of credit with the writers of our time namely with Master Zuinglius Master Calvin and Master Gualter and surely I think no learned man doth dissent from them It is now by the premisses and by manifest [*.] Mr. Whitaker in resp ad Camp rat 7. pag. 101. initio confesseth that the time of the Roman churches change cannot easily be told And Master Gabriel Powel in his consideration of the Papists supplication pag. 43. circa post med being provoked that if our Catholick Doctrin be error then to tell us when it came in who was the Author of it c. answereth thereto acknowledging and saying We cannot tell by whom or at what time the enemy did sow it c. Neither indeed do we know who was the first Author of every one of your blasphemous opinions c. confession of sundry learned Protestants made more than evident that the several Doctrines of our Faith are according to this rule no less free from all noted and known beginning fince the Apostles times then are the other foresaid Doctrines of Metropolitans and Bishops a thing so manifest that Master Cartwright though our adversary doubteth not yet further to acknowledge the same saying therefore of this very rule in plain words [o] Mr. Cartwright his words in Mr. Whitgifts foresaid Defence c. pag. 352. initio that thereby a window is open to bring in all Popery And [o] Mr. Cartwriâ—ht alleged ibid. pag. 103. paulo ante med I appeal saith he to the judgement of all men if this be not to bring in Popery again to allow of St. Austins saying c. So evidently do our learned adversaries and the [2.] Apparent probability For seeing Pastors and Doctors must be in the Church till the end of the world Ephes 4.11 12 13. and Mr. Fulk against the Rhemish Testament in Ephes 4. fol. 335. a. initio and that they shall not be silent Esay 62.6 and the marginal notes of the English Bible in Esay 62.6 but shall alwaies resist all false opinions with open reprehension Mr. Fulk in his answer to a counterfeit Catholick pag. 11. initio and 92. ante med And that the Religion being of God no fear of man shall keep them back Mr. Dearing in his Reading upon the Epistle to the Hebrews in c. 2. ver 12. lect 10. cirea med and seeing also that all new and strange Doctrine is at its first beginning against and contrary to the other then before general received opinion as being for the time but private and singular in the first teacher thereof Yet it doth therefore upon these premises most evidently follow as well that all such new doctrine was ever at its first beginning resisted and openly withstood as also that by reason of such open and known resistance such said beginning is discovered and left known to posterity Which point as it is abundantly verified in the many examples of all such confessed heresies as are out of question between our adversaries and us whose resistance and secondary beginning since the Apostles times is yet to us discovered and left known So again to think that it should hold in all other and fail only in these matters now in controversy between our adversaries and us may be thought no less than very partial strange and inforced Vpon all which is necessarily deduced that according to Master Whitgifts foresaid rule and assertion whatsoever opinion is not known to have begun since the Apostles times the same is not new or secondary but received its Original from the Apostles themselves apparent probability of this foresaid rule in it self confirm and prove our foresaid Catholick Religion whereto we were so many ages since converted to be not new or secondary to the Apostles times but only Primitive and undoubtedly Apostolick 16. As [*.] Brereley tract 1. sect 7. subd 4. concerning Transubstantiation Master Whitaker giveth example in Innocentius the third saying [o] Whitaker l. 7. contra Duraeum pag. 480. circa ined saith Qui transubstantiationem primus excogitavit is fuit Innocentius tertius in Lateranesi Concilio And Brereley in his Omissions of pag. 183. saith And Mr. Sutcliff de Mâ—ssa Papistica l. 2. c. 5. fol. 196. b. circa med saith Transubstantiationis nomen Incentius 3. primùm publicè recipendum decrevit nec rem nec
or universal government Ecclesiastical This is a Conclusion whereunto Mr. Hooker setteth down both the Proposition and Assumption viz. Every visible Church truly and properly so called ought to have a correspondent Ecclesiastical government but there is a Catholike or Universal visible Church on earth to which premises every Child can adde the Conclusion ergo there is and ought to be on eartha Catholike or Universal Ecclesiastical government Thus far Mr. Jacob upon supposall of a Catholike visible Church and Monarchical government 69 That Children have not actual Faith affirmed by [z] Brereley tract 1. sect 6. subd 3. in the margent at r. Mr. Cartwright in M. Whitgift's defence pag. 611. and by Beza in respons ad Acta Colloq Montisbelgar part 2. pag. 124. initio in the propositions and principles disputed in the Uuiversity of Geneva pag. 178. sect 4. and by Jacob Kymedoncius in his Redemption of mankind l. 2. c. 15. pag. 164. fine and by Mr. Whitaker contra Duraeum l. 8. pag. 682. initio Yet impugned by Luther in loc commun class 2. pag. 12. fine and generally in his Writings and by David Rungius in his disput in Academia Wittemb printed at Wittemb 1606. pag. 195. sect 144 145 146. c. by Jac. Andraeas see his words in Beza's Respons ad Acta Coll. Montisbel part 2. pag. 124. ante med and see there part 1. in praefat pag. 21. fine 22. circa med and impugned generally by the Lutherans see further of this confessed Controversie Musculus in loc commun pag. 309. post medium and Jacobus Kimedoncius in his Redemption of Mankind l. 2. c. 15. pag. 164. post med 165 166. 70 That the Controversie of the Scriptures as which be sacred which not is not to us determined otherwise than by the Churches tradition affirmed by Mr. Hooker in his Ecclesiastical Polity l. 1. sect 14. pag. 86. ante med and lib. 2. sect 4. pag. 102. fine 103. initio l. 3. sect 8. pag. 147. circa medium and by M. Whitaker adversus Stapletonum l. 2. c. 6. pag. 370 prope initium pag. 357. prope initium l. 2. c. 4 pag. 300. ante med p. 298. post med and see Peter Martyr in his Common places part 1. c. 6. sect 8. initio pag. 42. b. and Lubbertus de principiis Christian dogmat l. 1. c. 4. pag. 18. circa med Pu. and Chillingworth also proves through his whole book that we receive the certainty of Scripture upon the Authority of the Church Yet impugned by certain English Protestants in their Christian Letter to Mr. Hooker pag. 9 10. by Ursinus in his Doctrinae Christianae compendium in prolegomen pag. 13. circa med by Calvin Institut l. 1. c. 7. sect 4. post med and generally by divers others who to avoid the Churches Authority do referre the proof and knowledge of the Scriptures to the testimonie of the Spirit 71 That the Church of Rome is part of the house of God a Limb of the visible Church of Christ c. is affirmed by [a] Brereley tract 1. sect 6. subd 1. in the Text and margent at e.f.g.h. 1. k.l.m.n.o. Mr. D. Baro in his four Sermons and two Questions disputed ad clerum c. Serm. 3. pag. 448. fine saying I dare not deny the name of Christians to the Romanists sith the learneder Writers do acknowledge the Church of Rome to be the Church of God by Mr. Hooker in his fifth book of Ecclesiastical Polity pag. 188. initio saying The Church of Rome is to be reputed a part of the House of God a limb of the visible Church of Christ and Johannes Regius in his liber Apologeticus c. in Considerat Censurae c. pag. 95. fine saith In Papatu autem cum fuerit Ecclesia vera c. and Mr. Hooker ubisupra pag. 130. ante med saith We gladly acknowledge them to be of the Family of Jesus Christ by Mr. Bunny in his Treatise tending to Pacification sect 18. pag. 109. circa med saying Neither of us may justly account the other to be none of the Church of God and pag. 113. post med saying of Catholikes and Protestants We are no several Church from them nor they from us also by D. Some in his defence against Penry and Refutation of many absurdities c. in Mr. Penries Treatise pag. 164. ante med saying That the Papists are not altogether Aliens from Gods Covenant I have shewed before and ibidem pag. 182. initio saying In the judgement of all learned men and all Reformed Churches there is in Popery a Church a Ministrie a true Christ c. and pag. 176. prope finem saying If you think that all the Popish sort which died in the Popish Church are damned you think absurdly and dissent from the judgement of the learned Protestants Likewise by M.D. Covell in his defence of Mr. Hooker his five bookes of Ecclesiastical Polity pag. 77. ante med saying We affirm them of the Church of Rome to be parts of the Church of Christ and that those that live and die in that Church may notwithstanding be saved Insomuch that he doubteth not ibidem pag. 68. paulo post med to charge the Puritans with Ignorance for their contrary opinion Yet impugned so generally by others as to name any is needless 72 The Patriarchship or Primacy of one over the Church in several Nations and Kingdomes is acknowledged by Melancthon alleged heretofore in the second Consideration num 10. paulo post initium in the margent at 17. by Jacobus Andraeas alleged there in the Margent at * next before 16. by Luther alleged ibidem in the Margent at * next be 18. and by Sir Edwin Sands who more than infinuateth the known want hereof in the Protestants Church to be to them as matter of defect and imputation [m] Brereley tract 2. c. 3. sect 5. subd 3. in the margent at l. saying in his Relation c. fol. S. 2. on the B. side The Papists have the Pope as a common Father Adviser and Conductor to reconcile their jarres to decide their differences to draw their Religion by consent of Councils unto Unity c. whereas on the contrary side Protestants are as severed or rather scattered Troops each drawing adverse way without any means to pacify their quarrells no Patriarch one or more to have a common superintendance or care over their Churches for correspondency or Unity no ordinary way to assemble a general Councill of their part the only hope remaining ever to asswage their Contentions and by [n] Brereley in his Omissions and Aditions of pag. 702. l. 19. Andraeas Friccius de Ecclesia l. 2. c. 10. pag. 570. 73 Unwritten Traditions necessary to be observed are confessed even by such Protestants as are professed Adversaries thereto As namely Mr. D. Field in his Treatise of the Church l. 4. c. 20. pag. 241. fine where having impugned unwritten Traditions in the end yet as inforced confesseth and concludeth
O Paul O Christ if we be deceived you have deceived us this you taught us c. And again concerning no fewer than twenty and seven several articles by him specially repeated to insist and further say [e] Mr. Jewel in his publick Sermon And see his words alleged by D. Humfrey ubi supra pag. 125. circa med And in his reply to Mr. Harding fol. 1. As I said before so say I now again I am content to yield and subscribe if so any of our learned adversaries or if all the learned men that be aliveâ— be able to bring any one sufficient sentence out of any old Catholick Doctor or Father or out of any old general Council c. for the space of six hundred years after Christ c. protesting withall that he affirmeth thus much not [f] See this in D. Humfrey in his foresaid Treatise pag. 123. fine as carried away by the heat of zeal but as moved with the simple truth whereas [*] Brereley tract 1. sect 3. subdivis 16. paulo ante sinem in the margent at k. concerning this his pretended appealing to the Fathers M. D. Humfrey saith of him that therein he was injurious to himself and after a manner spoyled himself and the Church And the learned Protestant writer Jacobus Acontius in a special Treatise dedicated to Queen Elizabeth tearmeth it a most pernicious course and altogether to be avoyded Also Peter Martyr de Caelibatu votis pag. 462. circa med signifieth his answerable dislike saying Quod ad alterum attinet de Patrum judicio quoniam adversarii nostri in hac causa in aliis controversiis semper provocare solent ad eos pronuntio mihi non videri esse hominis Christiani ad hominum judicia provocare à Scripturis Dei And pag. 476. post med he saith Quamdiu consistimus in Conciliis Patribus versabimur semper in iisdem erroribus What also meant Mr. D. Whitaker thus confidently likewise to say therof to us [g] Whitaker in respons ad rationes Campiani rat 5. fine pag. 90. ante med saith Audi Campiane quam ea die Juellus vocem verissimam ac constantissimam emisit quando ad sexcentorum annorum antiquitatem provocavit vobisque obtulit ut si vel unicam ex aliquo Patre aut Concilio claram dilucidam sententiam asterretis non recusaret quin vobis palmam concederet ea est nostrûm omnium professio idem omnes pollicemur fidem non fallemus The speech of Mr. Jewel was most true and constant when provoking you to the antiquity of the first six hundred years he offered that if you could shew but any one clear and plain saying out of any Father or Council he would grant you the victory it is the offer of us all the same do we all promise and we will perform it To which publick testimonies thus confidently delivered by Master Jewel and Mr. Whitaker men of chief [h] Concerning Mr. Jewel Mr. Hooker in his Ecclesiastical Policy l. 2. sect 6. pag. 112. prope finem tearmeth him the worthiest Divine that Christendome bred for some hundred of years Also Lubbertus de principiis Christian dogmat l. 1. c. 5. pag. 48. circa med saith of Mr. Whitaker Qâ—od ante me observavit illud decus Angliae Whitakerus And concerning them both they were such eminent men that their lives were specially written Mr. Jewels as before by Mr. D. Humfrey and Mr. Whitakers by Mr. Abdy Ashton in Latin and Printed at Cambridge 1599. rank and place in our Adversaries Church might be further added sundry like bold assertions of divers other learned Protestants who with like pretended vehemency of asseveration have claimed [i] Mr. Sutcliff in his examination of Mr. D. Kellisons Survey pag. 17. ante med saith The Fathers in all points of Faith are for us and not for the Pope Master Willet in Antilog c. pag. 163. saith I take God to witness before whom I must render accompt c. that the same Faith and Religion which I defend is taught and confirmed in the more substantial points by those Histories Councils Fathers that lived within five or six hundred years after Christ And pag. 264. he blusheth not to say It is most notoriously evident that for the grossest Points of Popery a Transubstantiation Sacrifice of the Mass worshipping of Images Justification by works the Supremacy of the Pope prohibition of Marriage and such other they Papists have no shew at all of any evidence from the Fathers within five hundred years of Christ the antient Fathers to be on their part not forbearing also to charge us with the unworthy and hatefull note of Novellism and Innovation In which their bold demeanour with the Fathers whereof some few [†] See heretofore in this Consideration num 18. initio in the margent at * their pretending of St. Austin to have denyed or rested doubtful of Purgatory And see Brereley tract 1. sect 7. subd 9. throughout their like pretending of St. Gregory against the Bishop of Romes then claymed Primacy examples are in this Treatise casually mentioned they have so far proceeded that they have not doubted to inforce their many testimonies not only against us but also which is exceeding gross even against the Fathers themselves and which is most even one and the same Father against himself So but in the only question of Traditions omitting in this hast all examples of other kind Mr. Whitaker saith of Basil [k] Whitaker de Sacra Scriptura pag 670. post med Secum ipse pugnat he is contrary to himself And Lubbertuus saith accordingly [l] Lubbertus de Principiis Christian dogmat l. 2. cap. 10. pag. 675. ante med saith Oppono Basilium controversum Basilio non controverso That the Book and the very saying there controverted was most clearly St. Basils St. Damascen so many ages since in orat 1. pro imaginibus sufficiently proveth specially there reciting the very said Book 27. Chapter and particular controverted saying and all of them under the name of Basil In so much as almost no Protestant Writer doth deny the said saying to be Basils I oppose Basil against Basil and of Damascen he saith [m] Lubbertus de Principiis Christian dogmat pag. 678. fine sibi non constat he is contrary to himself and of Chrysostom [n] Lubbertus ubi supra pag. 676. paulo post med Ego Chrysostomum Chrysostomo oppono I oppose Chrysostom against Chrysostom And Mr. Whitaker saith of him [o] Whitaker de Sacra Scriptura pag. 678. circa med secum ipse pugnat he doth vary from himself Also Mr. Whitaker saith of Cyprian [p] Whitaker ubi supra pag. 686. circa med Let us not attend what Cyprian said but let us examin him by his own Law And of St. Austin [q] Whitaker ubi supra pag. 690. post med although in this place he may be thought to favour Tradition yet in other
places he defendeth earnestly the perfection of the Scriptures Thus much of certain plain examples given but in this one only question of Traditions which their incredible boldness towards the antient Fathers is to be less marvailed at seeing they are not abashed to intreat also no less boldly their own Protestant Authors of these very times inforcedly urging and alleging them against their confessed and known meanings As in the example of the Lutherans who are known and confessed to defend the Real being of Christs Body in the Sacrament [r] Hereof see Mr. D. Covel in his defence of Mr. Hooker c. pag. 118. prope finem before participation and present also [s] Affirmed by the fifteen Lutheran Divines as appeareth by their words in the answer made to them intituled Apolog. modest ad Acta Conventus quindecim Theologorum Torgae nuper habit pag. 35. fine 48. fine And see Luther there alleged affirming the same pag 36. paulo post med to the bodily mouth even [t] That the wicked receive truly Christs body is affirmed by Jacobus Andraeas in confut disput Joan. Jacobi Grinaei pag. 110. circa med 115. 244. initio And by Chemnitius in his Enchiridion pag. 345. And by Adamus Francisci in Margarita Theologica pag. 260. 261. and by Marpachius in Peter Martyrs Epistles annexed to his Common places in English pag. 96. a. post med And see Luther alleged by Peter Martyr in his collections annexed to his Common places in English and his Treatise there of the Lords Supper pag. 138. a. fine b. initio of the unworthy receiver In so much as they [u] That the Lutherans do adore the Sacrament during the use thereof see Chemnitius in his examen part 2. pag. 91. b. circa med and Benedict Morgenstern tract de Ecclesia pag. 147. 149. 135. Apolog. modest ad Acta Conventus quindecim Theologorum Torgae nuper habit pag. 40. circa med And Luther tom 7. Wittemberg fol. 335. a. ante med Schlusselburg in Catal. haeret l. 3. pag. 867. adore it Mr. Fulk is not abashed most boldly and untruly to affirm that [x] Mr. Fulk in his answer to a counterfeit Catholick art 17. pag. 61. fine the Lutherans and Zuinglians do both consent in this that the body of Christ is received spiritually not corporally with the heart not with the mouth And to pass over the no less incredible boldness herein of [*] M. D. Field of the Church l. 3. c. 42. pag. 170. ante med saith Yea I dare confidently pronounce that after due and full examination of each others meaning there shall be no difference found touching the matter of the Sacrament the Vbiquitary Presence or the like between the Churches reformed by Luthers Ministry in Germany and other places and those whom some mens malice called Sacramentaries M. D. Field Peter Martyr affirmeth upon report (y) Peter Martyr in his Common places part 4. pag. 188. fine of credit that Luther judged not so grosly of this matter c. and (z) Peter Martyr ibid. pag. 195. b. ante med that he in very deed put no other conjunction but Sacramental between the body of Christ and the signs As though the hot tragical (a) Of the great contentions concerning the Real presence had between the Lutherans and Zuinglians see Luc. Osiander in Epitom cent Eccles cent 16. see l. 2. c. 10. pag. 133 134 135 c. And Peter Martyr in his Epistles annexed to his Common places pag. 137. b. 139. a. And Mr. Cowper in his Chronicle fol. 284. b. 290. b. 370. b. and Mr. Whitaker de Ecclesia pag. 322. and they are yet further notified by the very many writings by them published to the world one against an other mentioned in Brereley in the last Catalogue of Protestants Books contentions had and yet to this day continued about the Sacrament between the Lutherans and Zuinglians were to the world unknown or but only a dream or an imaginary fiction And hence it is that the Lutherans do grievously complain against our adversaries [b] Gerhardus Giesekenius a Lutheran in his Book De veritate corpor is Christi in Caena contra Pezelium pag. 93. so chargeth the Calvinists because say they that you allege Luthers words against his meaning Which thing as Luther did in his life time perceive by experience and grievously thereof [c] Lutherus in praefat in Smalcaldicos articulos extant in Luc. Osiander Epitom cent Eccles cent 16. pag. 253. saith there pag. 254. citca med Quid dicam quomodo querelam instituam adhuc superstes sum scribo conciones habeo praelego publicè quotidiè tamen virulenti homines non tantum ex Adversariis sed etiam falsi fratres qui nobiscum sentire se aiunt mea scripta doctrinam meam simpliciter contra me adferre allegare audent me vivente vidente audiente eriamsi sciant me aliter docere volunt virus suum meo labore exornare c. Qâ—id ergo bone Deus post obitum meum siet complain so also did he specially foresee and a little before his death [d] Ibid. next after he saith Deberem quidem ad omnia respondere dum adhuc vivo c. And the Tigurine Divines in Confess Orthodox Eccles Tigur tract 3. fol. 108. allege Luthers Confession made a little before his death wherein Luther saith Ego quidem sepulchro vicinus c. I that walk now nigh to my grave will carry this testimony and glory to the Tribunal seat of Christ my Saviour that I have with all carefulness condemned and avoided those fanatical men and enemies of the Sacrament Zuinglius Oecolampadius Swinckfeldius and their Scholars whether they be at Zurick or in what other place soever under the Sun forewarn against the same In like manner do the Lutherans charge our Adversaries for that with like extream boldness (e) Gerhardus Giesekenius l. de veritate corporis Christi in caena pag. 76. fine saith Zuinglianam Augustanam Confessionem reddere conantur sed tam manifestis mendaciis conspicua falsitate c. And see there further pag. 118. ante med And see in Luc. Osiander in centur 16. pag. 146. post med the like or worse complaint against the Zuinglians concerning the Confession of Augusta In like manner whereas the Confession of Ausburg was exhibited by the same Divines and in the same year and to the same Emperour Charls the V. as was the Confession of Augusta as appeareth by comparing of Luc. Osiander cent 16. pag. 144. 145. with the Catalogue of Confessions initio set before the Harmony of Confessions in English and their doctrin of the Real Presence is delivered in the very same words as in the Confession of Augusta Yet Mr. Chatterton or who else soever was Author of the Observations upon the Harmony of Confessions in English is not abashed in his