that the Apostles did Baptâ—ze Infants nor any expresse precept there found that they should so do M Hooker (k) Eccles pol. l. 2 sect 7. p. 1â—8 is so full in acknowledging the Doctrine of Traditions as that he maketh speciall answere to the Fathers obiected against Traditions by diuers Protestants D. (l) In his Defence pag. 539. Whitguift proueth most fully the Tradition of Easter day from the Apostles D Couell affirmeth to vse his owne words that the (m) In his Answere to Iohn Burges pag. 130. moderate vse of the Crosse is an Apostolicall Constitution The said D. Couell doth also refer the word of Archbishop vnto (n) In his Exâ—minat against thâ— Plea of the Innocent c 9. pag. 104. Apostolicall ordination The alteration of the Sabaoth from Saturday to Sunday is acknowledged by the Deâ—tines of Geneua to set downe their owne words for (o) In their Propositions and Principles pag. 80. sect 13. an Apostolicall Tradition to be perpetually obserued Of the same iudgment touching the change of the Sabaoth day to omit others is Vrsinus the great Protestant saying Hanc (p) In Doctrinae Christian Compend in Prolegom pag 36. esse Apostolicam Traditionem credimus For greater breuity I will conclude with M. Hooker and D. Whitaker touching Canonicall Scripture of which point M. Hooker thus discourseth Of (q) Eccles pol. l. 1. sect 14. pag. 86. things necessary the very chiefe is to know what bookes we are bound to esteeme holy which point is confessed impossible for the Scripture it selfe to teach So he referring it to Tradition D. Whitaker speaking of the same subiect thus writeth Canonicall Scripture is not (r) Aduers Stapleton l 2. cap. 6. pag. 170. l. 2. c. 4. pag. 1â—0 tryed by testimony of spirit but by the Ecclesiasticall Tradition c. Thus far touching different iudgments of Protestants concerning the Doctrine of Traditions The XIII Paragraph TOuching the Sacraments no lesse are their DisagreemeÌ„ts And first touching the number of them whereas most Protestants acknowledge but two Sacraments to wit Baptisme and the Eucharist yet the Protestant Deuines assembled at Ratisbone anno 1541. do teach in that their Conference that there are seauen Sacraments of which point Bucer complayneth saying (s) Bâ—cer 〈◊〉 Art Colloq Râ—â—isbâ—n Protestantes non grauatim admiserunt septem sacramenta The Protestants meaning at their meeting at Ratisbone haue not vnwillingly admitted or approued seauen Sacraments In like sort the number of seauen Sacraments is taught by the Protestant Deuines in their Conference at Lypsia where they were assembled This is auerred by (t) Illyric in adhâ—rtatione ad Constantiam in aguita Christi râ—ligion printed in 8. Magdeburgae 1550 paulâ— post initium paulo post medium Illiricus 2. That the knowne Intention of the Church is necessary to the administration of the Sacraments is denyed by certaine English (u) In their Christ Let. to M. Hooker pag. 29. 30. Protestants condemning M. Hooker for mantayning the contrary Opinion as appeareth out of M. Hookers owne (x) Eccles pol. l. 3â— â— sect â—3â— pâ— 120. writings As also the same Doctrine is mantayned by D. Couell (y) In his Defence of M. Hooker p. 10â— and almost by all moderate English Protestants And yet it is so condemned by Luther as that D. Couell (*) D. Couel in his Defence of M Hooker Art 5. p. 101. The same is auerred of Luther by Hospinian in his Histor Sacrament part altera fol. 14. chargeth Luther with teaching That the Sacraments are effectuall though administred by Satan himselfe 3. That certaine Sacraments do imprint an indeleble character in the Receauers of them is denied by M. Willet (z) In Synop. p. 419. and by most Puritan Protestants yet affirmed by D. Couell (a) In his Defence of M. Hooker pag. 87 â—1 and by M. Hooker who is reprehended therein by M. Willet (b) In his Meditation vpon 122 Psalm printed 16â—3 p. â—1 In like sort it is affirmed by most moderate Protestants 4. That Sacraments do not only signify but also confer grace is affirmed by Melancthon who thus writeth thereof (c) In c. 4. Epist ad Roman after the first Edition Repudianda est Swinglij opinio qua tantùm ciuili mode indicat de signis c. That Opinion of Swinglius is to be reiected which teacheth that Sacraments are only Netes and signes of our Profession The same is also mantayned affirmatiuely by Osiander (d) In Eucheirid coher 〈◊〉 fiar quas Augustanae Confessionis Theologi habene cum Caluinianis p. 27â— D. Whitaker (e) Contra Duraeum l. 8. p. â—61 664 M Hooker (f) Eccles polic l. 5. sect 57. p. 226. 527. D. Bilson (g) In his true Difference part 4. pag. 539. 5â—â— 368. and many others yet it is denyed reiected for Popish by D. Fulke (h) Against Purgatory pag. 35. M. Willet (i) In his Synops p. 415. who (k) In his meditation vpon the 122. Psalm pag. 92. reprehendeth some Pâ—o â—stants for their mantayning the coÌ„trary Doctrine by the Suruey (l) Pag. 103. 104. of the booke of Common Prayer and by most English Puritans The XIV Paragraph 1. TO speake particularly of the Sacrament of Baptisme Luther houldeth Baptisme to be of no force thus writing Si habes (m) Luther l. de Captiuit Babilon benè c. If thou be Baptized it is well if thou wantest it no losse Belieue and thoâ—â—ri saued before thou be baptized And Caluin (n) Lib 4. Iustin cap. 15. 〈◊〉 7. prizeth Baptisme at no higher worth then the Ceremony thereof performed by S. Iohn Baptist And of the same iudgment are the (o) Cent. 2. c. 4. Centurists thus writing before we will ascribe any Operation to the Sacrament of Baptisme we will mantayne that Infants haue Fayth by which they are saued And according here to Luther thus concludeth It is (p) Luth. aduers Coeâ—â—â—um better to omit the baptising of an Infant since his oblation if he do not belieue is vnprofitable The same opinion of the inefficacy of Baptisme to omit Caluin Beza c. teaching the same is mantayned by most Puritanes And conspiringly hereto D Whitaker as is aboue alledged thus teacheth We (q) Contâ—â— 4.9 â—2 pag. 716. may abstayne from Baptisme if there be no contempt or scandall following Now that there are other Protestants who ascribe an Efficacy to Baptisme is euident for we fynd that to the Children of the Faythfull dying vnbaptized saluation is not promised to be taught by the Confession of Ausburg (r) In the Harmony pag. 403. by D. Bilson (s) In his true Difference part 4. pag. 36â— by Vrbanus (t) â—n 1. part operum Catech minor fol. 105. Regius the learned Protestant by (u) In loc Common 238. 239. c. Sarcerius the Protestant by the (x) Pag. 16 Conference
patiatur O remember That euery thing is short which is measured with the yard of Tyme and Eternity only long Striue therefore in a Christian contempt of Temporalities to say in zeale of spirit with S. Austin Fecisti (m) L. 1. Confess c. 1. nos Domine ad te inquietum est cor nostrum donec requiescat in te And assure your selues that what thing soeuer is as I may say out of God soone breedeth a fastidious saciety 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus forbearing further surplusage of Words I commit you to his Holy Protection of whom through the boundles sea of his Mercy it is said If any (n) Apocalyp â— Man will heare his voyce and open the Gate he will come into him and suppe with him I beseech his Diuine Maiesty that you may auayleably interest your selues in this most comfortable Inuitation Yours in all Christian Loue and Charity B. C. Aduertisment to the Reader THIS Treatise is entituled Adelphomachia which Greeke Word signifieth A fight among Brethren because it sheweth the DISSENTIONS among the Protestants themselues touching matter of Fayth and Religion All which Protestants whether they be Lutherans Swinglians or Caluinists which are comprehended vnder the name of Swinglians do hold one another for Brethren For Doctour Whitaker in respons ad rationes Campiani rat 8. thus confesseth of this Point We willingly honour Luther for our Father and the Lutherans and the Swinglians as our most deare Brethren in Christ. A TABLE OF Such disagreements of the Protestants in matter of Fayth and Religion as are handled and set downe in the ensuing Treatise § 1. THe Contentions deliuered in most contumetious Words of one Protestant against another Protestant And first of the Lutherans against the Sacramentaries or Swinglians and Caluinists Secondly of the Swinglians or Caluinists against the Lutherans Thirdly of the Lutherans among themselues Fourthly the Caluinists among themselues Fyftly The Puritans against the moderate Protestants Sixtly the Moderate Protestants against the Puritans Within which Clause are comprehended the English moderate Protestants and the English Puritans § 2. The most splenefull Titles full of malignity of twenty Bookes made by Protestants against other Protestants their Brethren § 3. Touching other externall Comportment of the Protestants among themselues And first the prohibiting of the Sale and Reading of ech others Bookes 2. The banishing of ech other from their Territories 3. The appointing of Articles of Visitation and enquiry concerning the discouery and apprehending of ech other 4. Their committing of ech other to Prison 5. The entring into open Armes of one Party against another 6. The inhumane deportment of some Protestants against the dead Bodies of other Protestants All which seuerall kinds of Violent Proceedings are only for matter of Religion among the Protestants § 4 Disagreements touching the Scripture First what Bookes be Scripture what not 2. Touching the Translation of acknowledged Scripture either in Latin or in English 3. Touching the supposed easinesse or difficulty of the sense of the Scripture § 5. The English Protestant disagreements touching their Communion Booke of Prayer § 6. The Protestants disagreements touching Christ First touching the Nature of Christ 2. Whether Christ did merit any thing for himselfe or not 3. According to what Nature Christ suffered 4. Whether Christ dyed for all the World or but for the Elect only 5. Whether Heathens not belieuing in Christ can be saued § 7. Disagreements touching the Primacy of Peter and his successours § 8. Whether the Pope be Antichrist or not 2. Supposing him to be Antichrist at what tyme Antichrist did come § 9. Disagreements touching the Church First whether the Protestant Church hath euer beene Visible 2. Whether in the Protestant Church there euer hath beene a Perpetuall Succession and Vocation of Ministers 3. Who be the Persons that constitute the Protestant Church 4. Whether Papists dying Papists and members of the present Roman Church can be saued § 10. Disagreements Whether the Ancient Fathers of the Primatiue Church are to be admitted or reiected § 11. Whether the Authority of Generall Councells are to be admitted or reiected § 12. Whether there be any Apostolicall Traditions or not § 13. Disagreements touching the Sacraments First of the number of the Sacraments 2. Whether the knowne intention of the Church be necessary to the Administration of the Sacraments 3. Whether any of the Sacraments do imprint any indeleble Character in the Receauers of them 4. Whether the Sacraments do only signify or withall conferre Grace § 14. Baptisme in particular First Whether Baptisme be absolutly Necessary or not 2. Whether any particular forme of Words be necessary in Baptizing or not 3. Whether Lay Persons and Women in tyme of Necessity may administer Baptisme § 15. Disagreemenâ—â— whether Man hath Freewill or not § 16. Disagreements touching the doctrine of certainty of Reprobation of Predestination and of the certainty of Iustification § 17. Disagreements touching the doctrine of good Works First Whether good Works do merit or not or at least be necessary to saluation 2. Whether Perpetuall Chastity Fasting and Pouerty be gratfull and pleasing to God or not 3. Whether Vowes be now lawfull in these tymes of Christianity § 18. Disagreements touching the doctrine of Sinne First What Sinne is in its owne Nature 2. Touching the distinction of Veniall and Mortall sinne 3. Whether all sinnes be equaâ—l or not 4. Whether sinne be hurtfull to him that belieueth 5. Whether God be the Authour of sinne § 19. Disagreements Whether Absolute Princes and Magistrates ought to be now in the tyme of the Gospell and how their Authority may be resisted § 20. Disagreements touching Polygamy First whether a Man may haue many Wyues at one tyme 2. Touching diuorse and the Occasions thereof § 21. Other disagreements of Protestants touching twenty Catholike Points besides those aboue intreated of which points some Protestants belieue as true others reiect them as false The point are these following 1. Touching Christs descending into Hell presently after his Corporal death 2. Touching â—â—bus Patrum 3. Touching 〈◊〉 â—cession of Saints 4. Touching intercession of Angells 5. Touching Inuocation of Saintes 6. Touching Prayer for the dead 7. Touching the Possibility of the Ten Commandements 8. Touching the Patronage of certaine Angells ouer certaine Countryes 9. Touching Images to be in the Churches 10. Touching reuerence and bowing downe to the Name of IESVS 11. Whether the good Works of one may help another 12. Whether Christ as Man was from his Natiuity freed from Ignorance 13. Touching Euangelicall Counsells or Works of Supererogation 14. Whether it can be knowne to vs without the Churches Tradition What Scriptures be Canonicall what not 15. Whether Jnfants haue actuall Fayth in the tyme of their Baptising 16. Whether the Sacraments of the Old Testament be of equall force and vertue with the Sacraments of the New Testament 17. Touching Auricular Confession 18. VVhether temporall Punishment be reserued for sinne already remitted
Profession of the truth of Christ. To contract this point D. Couell thus expresly teacheth We (r) In his Defence of M. Hooker pag. 77. affirme them of the Church of Rome to be parts of the Church of God and that those who liue and dye in that Church may notwithstanding be saued charging other Protestants teaching the contrary to vse his owne words with ignorant Zeale Thus much touching the dissentions of the Puritans and the moderate Protestants concerning the saluation of Papists dying Papists coÌ„cluding this point with the iudgment of the Deuiues of Geneua contrary to other their brethren who teach that the Baptisme of Catholike Children either by Protestant Ministers or Catholike Priests is aualeable because say they the (s) So teach the Deuines of Geneua in the Propositions and Principles disputed 〈◊〉 Geneua p. 128. Children are comprehended within the Couenant of eternall life by meanes of the Fayth of their Parents Which very point is in like manner taught to the great dislike of many Puritans by D. Whitguift (t) In his Defence pag. 62â— and M. Hooker (u) Eccles pol. l. 5. pag. 1â—â— For most if not all the Puritans teach that Papists dying Papists cannot be saued seeing say they their Fayth is Idolatry and superstition The X. Paragraph I Next come to the Ancient Fathers because they were the most learned and eminent members of the Ancient Church where we shall see the strang diuersity of the Protestants Iudgments of them Some of the Protestants reuerencing and imbracing their Authorities others wholy betrampling their testimonies and entertayning them with all contempt and scorne And First we will alledge the iudgments of diuers Protestants admitting their Authorities and worth according hereto we fynd that D. Iewell in his Sermon at Paules Crosse thus cryed out O Gregory O Austin O Ierome c. if we be deceaued you haue deceaued vs And after in the said Sermon As I said before so I say againe I am content to yield and subscribe if any of our learned Aduersaries or if all the learned men that be aliue be able to bring any one sufficient sentence out of any old Catholike Doctour or Father or out of any old Generall Councell for the space of six hundred yeares after Christ Which challenge D. Whitaker after iustified in these words writing to Father Campian Audi (x) Whitak in respons ad ration Camp rat 5. Campiane c. Heare O Campian that most true and constant Challenge which Iewell that day made when he appealed to the antiquity of the first six hundred yeares c. That is the proffer and Challenge of vs all we do promise the same with Iewell and we will make it good D. Sutcliffe thus auerreth The (y) In his Exam. of D. KellisoÌ„s suruey Fathers in all points are for vs and not for the Pope D. Willet is no lesse confident herein thus protesting I take (z) In his Antilog p. 263. God to witnes before whom I must render an account c. that the same Fayth and Religion which I defend is taught and confirmed in the more substantiall points by those Histories Councells and Fathers that liued within fyue or six hundred yeares after Christ. Kempnitius We (a) In Exam. Concil Trident. part 1. pag. 74. doubt not but that the Primitiue Church receaued from the Apostles and Apostolicall men not only the text of Scripture but also the right and natiue sense thereof And againe We are greatly confirmed in the true and sound sense of the Scripture by the testimony of the ancient Church The Confession of Bohemia The (b) In the Harmony of Confessions pag. 400. ancient Church is the true and best Mistris of posterity and going before leadeth vs the way D. Bancroft speaking of Caluin and Beza thus sayth For (c) In his Suruey of the pretended holy Discipline M. Caluin and M. Beza I do thinke of them as their Writings do deserue But yet I thinke better of the ancient Fathers I must confesse I will conclude this their acknowledgment of the Primitiue Church and Fathers with D. Iewell with whom I first did begin he thus writing The Primitiue (d) In his Defence of the Apology Church which was vnder the Apostles and Martyrs hath euer beene accounted the Purest of all others without exception But now let vs see how Diametrically and repugnantly other Protestants stand to these former Protestants touching the Authority and dignity of the ancient Fathers And to forbeare the former Confessions of Protestants touching the Inuisibility of their Church during the first fiue or six hundred yeares after Christ aboue related which euidently demonstrateth that such Protestants who teach so long an Inuisibility do consequently teach and grant that the Fathers of those tymes were in iudgment Papists and not Protestants for if they had beene Protestants then the Protestanticall Church had most remarkably beene visible and conspicuous in the said Fathers To forbeare the iteration I say therof I will descend to the particular Reproualls giuen by the Protestants against them And first do we not find the same D. Whitaker obserue the inconstancy of this man who aboue so much maintayned D Iewells appeale thus to write Ex (e) Whitak contra Duraeum l. 6. p. 423. Patrum erroribus vester ille religionis Cento consutus est Your Popish Religion is but a patched Couerlet of the Fathers errours sowed together Pomeran the Protestants thus writeth Nostri Patres siue sancti fiue non sancti c. Our (g) Pomeran in Ioâ—au ancient Fathers whether they were holy or not holy I not much rest vpon were blinded with the spirit of Montanus and through humane Traditions Doctrines of the Deuills c. they did not teach purely of Iustification c. Neither were they sollicitous to preach Iesus Christ in his Gospell Iacobus Acontius the Protestant thus condemneth the Fathers Quidem (h) In stratagem Satanae l. c. p. 196. eò redierunt c. Certaine men meaning Protestants are gone so far as that they would haue all points to be tryed by the authorities of the Fathers c. But this custome I hould to be most pernicious and altogether to be auoided D. Humfrey so smally pryaeth the Fathers as that he rebuked D. Whitaker for renewing D. Iewels challenge in appealing to the ancient Fathers aboue related in this manner D. Whitaker (i) Lib. de vita Iewel li. printed at London pag. 212. gaue the Papists too large a scope was iniurious to himselfe and after a manner spoyled himselfe and the Church Melancthon (k) In 1. Cor. cap. 3. Presently (k) In 1. Cor. cap. 3. from the beginning of the Church the ancient Fathers obscured the Doctrine concerning Iustification by Fayth encreased Ceremonyes and deuised peculiar worships Beza thus ballanceth the Fathers with the Protestants of this age saving Yf we (l) In Epist Theolog Ep. 1. compare our tymes next to the
tymes of the Apostles my iudgment is that those tymes had plus conscientiae scientiae minus and we scientia plus conscientiae minus The Archbishop of Canterbury thus vanteth against those ancient tymes The (m) In his Defence of the answere to the Admonition pag. 472. 473. Doctrine taught professed by our Bishops at this day is more perfect and sounder then it was in any age after the Apostles I will close vp the Aristarchian and censuring iudgments of the Protestants against the ancient Fathers merely contrary to the former alledged Protestants with the scurrilous and depressing words of Luther passed vpon them who thus in one place writeth The (n) Tom. 2. Wittenb anno 1551. lib. de seruo arbitrio Fathers of so many ages haue beene plainly blynd and most ignorant in the Scriptures they haue erred all their lyfe tyme and vnlesse they were amended before their deaths they were neither Saints nor appertayning to the Church And further The (o) In Colloq mensal lib. de seruo arbitrio Apology of Philip Melancthon doth far excell all the Doctours of the Church and exceedes euen Austin himselfe And of his owne iudgment with reference to their iudgments he thus Thrasonically boasteth I (p) Contra Henricum regem Angliae eare not if a thousand Austins a thousand Cyprians a thousand Churches stood against me But to come to particular Fathers marke how Luther showers downe words of reproach against them In the (q) In Colloq mensa lib cap de Patribus Ecclesia writings of Ierome there is not a word of true Fayth in Christ sound Religion Tertullian is very superstitious I haue houlden Origen long since accursed Of Chrysostome I make no account Basill is of no worth he is wholy a Monke I waygh him not of a hayre Thus Luther and with this I end this Paragraph aduertising the Reader that besides the dissentions which these last alledged Protestants haue with the former Protestants acknowledging the Fathers authorities and worth these sharpe censures deliuered in so full a manner against the Fathers make greatly in proofe of our ancient Catholike and Romay Fayth Seeing they irreplyably proue that those most blessed and learned Fathers so neere to the dayes of our Sauiour Christ and his Apostles were Papists in Fayth and Religion and not Protestants The XI Paragraph CEasing to discourse further of particular Fathers how they are admitted by some Protestants and reiected by others I will ascend to speake of Generall Councells which consist of the Assembly and confluence of many hundred of Fathers touching which point we shall fynd great contrariety of opinions among the Protestants And first for the reiecting of the authority of Generall Councels we fynd D. Whitaker thus expresly to say (r) L. dâ— Concil contra Bellarm. q. 6. Generall Councels may erre But Peter Martyr is more full and plaine herein shewing the reason why Councells are not to be admitted thus writing As long (s) L. de rotis pag. 476. as we insist in Generall Councells so long we shall continue in the Papists Errours In like manner D. Fulke thus depresseth the authority of Generall Councels The (t) In his answere to a Counterfeyt Catholike p. â—0 90. and p. 86. whole Church militant may erre altogether as euery part thereof Beza actually chargeth the Primitiue Generall Councells with errour saying (u) In his Preface vpon the New Testament Dedicated to the Prince of Condy. anno 1587. Euen in the best tymes meaning the Primitiue tymes the ambition ignorance and lewdnes of Bishops was such that the very blynd may easely perceaue how that Satan was President in their Assemblies But now obserue how other learned Protestants contradict their former brethrens sentences herein And first Doctour Bilson discouâ—sing of the meanes to decyde Controuersies in Fayth thus writeth To haue (x) In his perpetuall Gouerment c. pag. 37â— no Iudge for the ending of Ecclesiasticall contentions were the vtter subuersion of all peace thereupon the said Doctour concludes thus Synods (y) Vbi suprà p. 370. are an externall Iudiciall meanes to discerne errours and the surest meanes to decide doubts And he further thus writeth Yf (z) Vbi suprà pag. 374. Synods were not the Church neither at any tyme was nor indeed safely can be without tempests D. Sutcliffe as not allowing triall of Controuersies only by Scripture thus writeth (a) In his reuiew of his Examination of D. Kellisons Suruey printed 1â—06 p. 41. It is false that we will admit no iudge but Scripture for mâ— appeale still to a lawfull Generall Councell M. Hooker (b) In his Preface to his booke of Ecclesiast Policy relateth now Beza as being tyred with disputs only from Scripture submitteth himselfe finally to a lawfull Assembly or Councell And the said M. Hooker in the place aboue alledged thus further writeth We are sure of this that Nature Scripture and Experience haue taught the world for the ending of Controuersies to submit it selfe vnto some iudieâ— all and definitiue sentence meaning to the iudgment or a Generall Councell D. Field conspireth with M. Hooker herein thus writing (c) In his Treatise of the Church in his Epist. Dedicat. Seeing the controuersies in Religion in our tyme are growne so many in number and in nature so intricate that few haue tyme leasure and strength to examine them what remayneth for man desirous of satisfaction in things of such consequence but diligently to search out which among all the Societies of the men in the World is that blessed Company of Holy ones that househould of Fayth that spouse of Christ that Church of the liuing God c. He meaning the iudgment of the Church deliuered in a Generall Councell To conclude an Externall iudgment or Definitiue Sentence besides the Scripture which is chiefly the sentence of a Generall Councell is further taught by D. Baneroft (d) In his Sermon preached 1. February 1588 pag. 4â— D. Couell (e) In his modest Examination pag. 108. and 109. and finally to omit others euen by the Puritanes of whose iudgment herein sâ—e D. Baneroftâ— (f) Pag. 1â—4 Suruey The XII Paragraph TO come to Traditions That they are reiected by most Protestants it will be needlesse much to labour therein Seeing they are so luxuriant especially the Puritans and the most forward Protestants and abundant in the condemnation of all Traditions yet obserue (k) L. â— pistol Swinglij Oecolamp pag. 301. how diuers points of Christian Fayth not taught in the Scriptures are acknowledged by other learned Protestants to be Apostolicall Traditions And to begin (g) Tom. â— l. de Baptism fol. 9â— Swinglius and h Oecolampadius confesse that Baptisme of Infants is not taught in the Scripture to whose iudgment D. Field subscribeth in these words (i) Of the Church pag. â—1â— Baptisme of Infants is a Tradition because it is not expresly deliuered in Scripture
our said Religion For why should their iudgments agree with the Catholike Church therein but that the force of the Truth constrayneth them thereto and therefore it is truly said of D. Whitaker The (e) Whitak contra Bellarm. l. de Eccles Controuers 2. q. 5. c. 14. argument must be strong and efficacious which is taken from the Confessions of the Aduersaries And I do freely acknowledge that Truth is able to extort testimonies euen from its Enemies Whose Sentence herein is agreable to the iudgment of Irenaeus thus writing It is (f) Lib. 4. c. 14 an vnanswerable prooffe that bringeth attestation from the Aduersaries themselues And further it may be inferred that seeing most Protestants do reiect the Doctrine of Traditions that therefore those Protestants who are related aboue to giue an assent to our Catholike Positions do consequently belieue that the said Articles are most agreeable to the Holy Scriptures seeing these Protestants will belieue nothing as matter of Fayth but what hath its proofe from Scripture 4. A Fourth is their reiecting of parts of true Scripture and their contentions touching the seuerall translations of confessed Scripture Now it bring once granted that it is not certainly knowne what bookes be Scripture and that all translations of Scripture yet extant are false how preiudiciall must this be to the Protestants who erect the Scripture alone for the sole Iudge of all Controuersies in Fayth Seeing admitting that the Scripture should be this Iudge yet this is to be vnderstood of those writings which are infallibly Diuine Scripture and are truly and faythfully translated Since otherwise such bookes of the Bibles which are Spurious and not the true Word of God and such Translations of true Scripture which are adulterated and made contrary to the Sense of the Holy Ghost therein should become this Iudge And thus it followeth that the Protestants till this day euen by their owne implicit Censure neuer enioyed a true Iudge for the decyding of Controuersies in sayth 5. Touching the imaginary facility in fynding out the true sense of the Scripture iustifyed not only by some learned Protestants but also by euery silly Puritanicall Woman and Mechanicall fellow that can out read vanting themselues to be as it were possessed with the Holy Ghost how dangerously doth this assertion lye open to the defence of any Heresy I will here set downe some few Texts wherof the literall words may seeme to iustify strang Errours and Heresies so certaine Drugs taken in their grosse substance are hurtfull to a mans health which being extracted become most medicinable The texts shal be these 1. The King of Kings and Lord of Lords who only hath Immortality 1. Timoth. c. 6. Now from this place one might seeme to argue that since God alone is immortall the soule of Man is not immortall but dyeth with the body an Atheisticall blasphemy 2. He that striketh thee on the Cheeke offer also the other and him that taketh away thy Cloake forbid not to take thy Coate also Luke 6. Which words of our Sauiour seeme to implye that we must offer vpon such an occasion the other cheeke to be strocken and suffer our Coate to be taken away with our Cloake And if we do not this we sinne since it is a sinne not to obserue the precept of Christ 3. Call no man your Father vpon earth Math. 23. c. Which words seeme to sound that the sonne ought not to call that man which begot him Father 4. Yf any man come to me and hateth not his Father and mother and Wyfe and brethren and sisters c. he cannot be my Disciple Luc. 14. Here the naked words sound that whereas in the ten Commandements we are taught to honour our Father and mother as also obliged to loue our wyues and friends yet here the next way to serue Christ truly is to hate our Parents our Wyues other our nearest Friends 5. Vanum est vobis ante lucem surgere Psalm 126. It is but vayne for you to ryse before it he light thus it seemes a man ought not to ryse before Sunne-rising A good pretence for sluggards 6. Melchisedech King of Salem c. Without Father without mother without Genealogy hauing neither beginning of Dayes or end of Lyfe Hebr. 7. A text from whence if one rest only in the naked Words an illiterate man may seeme to euict that this Melchisedech being a man is neuerthelesse as it were another God as neither hauing beginning nor ending as being sempiternall And also that he is another Adam as not begotten by any Carnall Copulation 7. I do accomplish those things quae desunt passionum Christi that want of the Passions of Christ in my flesh for his body which is the Church Colos 1. From whence the poore Puritan-Reader might be induced to thinke that the Apostle did here speake no lesse then blasphemy as intimating that something were wanting or defectiue in the Passion of Christ which himselfe was to fullfill and make perfect 8. Lastly to turne my Pen more particularly to our She-ignorant Puritans who by carrying the Bible they thinke they can vnderstand any part thereof Now how would these ignorant Fooles vnderstand this text against themselues Melior est iniquitas viri quam mulier benefaciens The Iniquity or wickednes of a man is better then a Woman doing good Ecclesiast 42. by which words the Puritan-Woman must be forced to confesse vnderstanding the words as they simply lye that a man fraught with all wickednes is to be preferred before herselfe who seemes to be full of the spirit and the written word Thus far these few examples for instance sake to the which many hundred more may be adioyned All which are most true in the sacred and intended sense of the Holy Ghost yet they conuince that the Scriptures are not of that facility and easines for the perfect vnderstanding of them as diuers Protestants alledged towards the beginning of this Treatise merely contrary to the more graue iudgments of other Protestants their brethren do make shew to teach 6. In this next place we may call to mynd what Indignity and dishonour that most blasphemous and miscreant Opinion and Sentence of Swinglius and his Companions as so many Charons seruing to wast soules ouer to Hell do offer to the Christian Fayth by teaching as is aboue shewed most differently from all their owne Christian Protestant Brethren That a man though not belieuing in Christ so that he lead not a wicked lyfe may be saued For who houldeth this for true litle pryseth the Passion of Christ they being in the number of those of whom it is said They deny (g) 1. Petr. 2. him that bought them the Lord bringing vpon themselues speedy Damnation So forgetfulll they are of that other sacred Sentence There is no (h) Iohn 1. other Name vnder Heauen giuen vnto men then that of Iesus wherein we must be saued And thus these men make him to become to
euideÌ„t that Caluin thus writeth Ante (e) Instit lib. 3. cap 5. sect 10. mille trecentos annos c. More then thirteene hundred yeares since it was receaued that prayers were made for the dead c. But I will graunt those tymes were in errour I wil conclude this point with the Confession of M. Gifford thus writing (f) In his plaine demonstration that our Brownists are Donatists pag. 38. Publike worship to pray for the soules of the dead and to offer Oblations for the dead was generally in the Church before the dayes of Austin as appeareth in Cyprian Tertullian which were before him and nearer to the tymes of the Apostles 5. Touching Vnwritten Traditions Whereas S. Chrysostome sayth The (g) In 2. Thessal hom 4. Apostles did not deliuer all things by writing but many things without D. Whitaker in answere heerto fayth I (h) De sacra Scriptura pag. 478. answere that this is an inconsiderate speech and vnworthy so great a Father Of which saying of Chrysostome as also of S. Basil speaking the lyke D. Reynolds thus censureth I take (i) In his conclusions annexed to his ConfereÌ„ce Conclus pag. 689. not vpon me to controule them meaning the two former Fathers but let the Church iudge if they considered with aduice inough Wheras S. Austine maintayneth the Doctrine of vnwritten Traditions M. Cartwright thus censureth him therefore If (k) In M Whitguifts defence pag. 103. S. Austins Iudgment be a good iudgment then there be some things commaunded of God which are not in the Scriptures and thereupon no sufficient doctrine contayned in the Scriptares And further To allow (l) Cartwright vbi suprà S. Austins saying is to bring in Popery agayne D. Whitaker (m) De sacra Scriptura pag 678. 681. 683. 689. 690. 695. 696. chargeth Chrysostome Epiphanius Tertullian Cyprian Austin Innocentius Leo Basill Eusebius Damascene c. with maintayning the Doctrine of Traditions To conclude (*) Exem Concil Trid. part 1. pag. 87. 89. 90. Kemnitius reprehendeth Clemens Alexandrinus Origen Epiphanius Ambrose Ierome c. for their teaching the same Doctrine 6. As concerning Images We fynd that (n) L. Iustit 2 c. â—1 num 5. Caluin affirmeth that Gregory the great was not taught in the holy Ghost because he called Images Laymens Bookes In lyke sort the foresaid Father S. Gregory is reprehended by (o) In his Common Places part 2 p. 343. Peter Martyr (p) In his Exam. part 4 p. 3â— Kempnitius and (q) Cent. 6. p. 288. Ostander for his lawfull vse of Images (r) In his Pageant of Popes fol. 33. Bale maintained that Leo allowed worshipping of Images Chrysostome is charged for giuing reuerence to Christ his Image by D. (s) Against Heskins c. Fulke Lactantius is coÌ„deÌ„ned by the (t) Cent. 4. col 408 409. CeÌ„turists for that say they he affirmeth many superstitious things coÌ„cerning the efficacy of Christs Image D. Morton thus writeth of the antiquity of Images in Churches About (u) In Protest Appeale p. 586. the foureteenth hundred yeare Images crept out of priuat mens Houses and went into publike Churches there standing c. To conclude touching the vse of Images the Centurists (x) Cent. 4. col 409. Kempnitius (y) In Examen part 4. p. â—6 2â— 30. and Peter (z) Parker against Symbolizing part 2. pag. 32. Martyr do confesse the same from diuers testimonies of Zozomen Athanasius Prudentius diuers others 7. Touching Relikes of Martys And first touching Reuerence exhibited to them by the ancient Fathers first we fynd by the Confession of (*) In Iesuitism rat 5. D. Humfrey that Gregory and Austin at their first planting of Christianity in England did among other points of Catholike Doctrine bring in the doctrine of Relikes The which point (*) Doct. Fulke against the Rhemish Testam in Apocal. 6. D. Fulke acknowledging as true thus auoydeth Gregory i being so neer to the Reuelation of Antichrist it is no meruaile though he be superstitious to Relikes To ascend to higher tymes S. Hierome (*) Ierome contra Vigilant affirmeth that the Emperour Constantine did translate the holy Relickes of Andrew Luke and Timothy to Constanninople at which sayth he the deuills did roare Now Bullinger not approuing his iudgment thus writeth (a) De Origins Erroris fol. 67. 58. Ierome is ouer full in that he sayth the diuels do roare at the holy Relickes of Andrew S. Ambrose hauing made a pious discourse touching the reuerencing of Martyrs Tombes the Centurists thus iudge thereof Let (b) Cent. 4. p. 301. the godly reader consider how horrible these things are vttered by Ambrose The Centurists thus reprehend Constantine the first Christian Emperour With (c) Cent. 4. col 50. 29. lyke superstition Constantine is sayd to haue translated to Constantinople certayne Relickes of the Crosse found by Helene that the Crosse might preserue that Citty Kempnitius (d) In Exam. part 4. pag. 10. acknowledgeth the ancient vse of carrying of Relickes in tyme of Procession in these wordes from Translation of Relickes forthwith was vsed the carrying of them as is to be seene in Ierome and Austin Touching Pilgrimages to Relicks and Holy Places we thus fynd confessed by the Centurists Concerning Pilgrimages (e) Cent. 4. col 457. to holy places that in this age vnder Constantine first began the places of the Holy Land c. to be had in esteeme Helen Mother of Constantine a superstitious Woman going thither to worship In like sort Kempnitius sayth Pilgrimages (f) Exam. Trid. part 4. p. 10. were made he meaning in those Primitiue tymes where men heard were Relicks famous (g) In his Retractiue from Romish Religion pa. 197. 198. renowned for Miracles D. Beard thus confesseth In former tymes they placed the Relicks of Saincts vnder the Altar as Ambrose witnesseth of the Relicks of Geruasius and Protasius Touching Miracles exhibited at the Monuments and Relicks of Saints Kempnitius thus writeth Mention is (h) Exam. part 4. pag. 10. made in Austin that a blynd Woman receaued sight at the Translation of the Relicks of Steuen (i) Contra Duraeum l. 10. pag. 860. that sometimes certaine Miracles were wrought at Relicks c. D. Whitaker sayth I do not thinke those Miracles vayne which are reported to be done at the Monuments of Martyrs Finally M. Fox (k) Act. Mon. pag. 61. and seâ— Crispinus of the Estate of the Church pag. 13â— reporteth out of Chrysostome contra gentiles and Theodoret mentioneth the same how after the bringing of the dead body of Babilas Martyr into the Temple of an Idol the Idol ceased to giue any more Oracles saying that for the body of Babilas he could giue no more Answeres In this last place touching the signe of the Crosse That it was worshipped by the anâ—ient Fathers and by others of those Primiâ—ue tymes as also that great