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authority_n	father_n	scripture_n	tradition_n	2,047	5	9.1715	5	false

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

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 ● 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. Disagreemen●● 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 equa●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 ●●bus Patrum 3. Touching 〈◊〉 ●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

of the said Catholike Doctrines or otherwise by their deniall of them they did cease to be members of the said Church of God Cum (z) Cyprian l. Vnitate Ecclesiae Deo manere non possunt qui in Ecclesia Dei vnanimes esse noluerunt Now to descend to the secōd Part of this Appendix which is touching the Comparison made betweene the ancient Fathers and the Protestant Doctours and Wryters for the fynding out of the intended sense of the Holy Ghost in the exposition of the sacred Scripture In the consideration of which point I grant I am finally moued to a iust and warrantable Anger since the want thereof vpon so vrgent an occasion might well be reputed but stupidity and an insensiblenes of the indignities and wrongs offered to those blessed and happy Saints Therefore let the Reader pardon me if I here sharpen my Pen which can hardly spend its inke vpon a more worthy and noble subiect and if I become somewhat more luxuriant in defence of these Champions of Christ his Church vpon whom diuers Protestants as in the former Treatise is shewed do euen showre downe infinit words of reproach contumely and do throwe vpon their honorable Memories the durte and filth of their owne most intemperate and gaulefull Language But first I thinke it conuenient to take away the vulgar stumbling-Block which most of our Aduersaries haue layed betweene the Truth and the eyes of the ignorant and credulous Protestant Which is as the Protestants most wrongfully and to themselues consciously suggest That seing the Scripture as being the vndoubted Word of God is to be aduanced before the Authority of the Fathers they being but men and seeing the Protestants say they relye only vpon Scripture the Fathers vpon their owne and o●her humane Authorities Why then should not the Scripture be pryzed aboue the Authorities of the said Fathers Now to dispell and dissipate this weake smoake from the Eyes of the Ignorant I do auer this their answere to be a mere Elench of Fallacy called by the Logitians Petitio Principij since here it is falsly presumed that the Protestants do relye only vpon the true sense of the Scripture and the Fathers do reiect the Scripture Whereas indeed the Fathers with all Reuerence and honour do affect the Scripture and most humbly submit themselues to it And therefore the life and touch of the doubt in this point only consisteth To wit whether the Fathers who buyld the Articles of their Fayth vpon the Scriptures are to be preferred before the Protestants interpreting the said Scriptures in a contrary Sense And thus the Antithesis or opposition is here to be made not betweene the Fathers and the Scripture as our Aduersaries do calumniously pretend but betwene the Constructions giuen by the Fathers of certayne Texts of holy Scripture and the different or contrary constructions of the sayd Text giuen by the Protestants The lyke subtility our aduersaries to wit the Centurists D. Whitaker Illyricus and others do vse when the call Catholike doctrines as they are maintained by vs Idolatry Heresies Blasphemies c. thereby to intimate that the Papists are no members of Christs Church which very doctrines as they are taught by the ancient Fathers the Protestants stile but nauos naenia errores c. with intention to shew that the Protestants do not deuide themselues from the Church of which the Fathers were members O incredible and serpentine Craft and Imposture But to launce further in discoursing of the Comparison betweene the Fathers and the Protestants For I hould it my honour to be their poore Aduocate vpon earth and I hope that in their Seraphicall and burning Charity they wil be my Adocate in Heauen and will vouchsafe to intercede to his Diuine Maiesty for the remission of my infinite sinnes and transgressions Heere I say that any true and zealous Christian ought to haue a sensible griefe and religious Resent to see that Saphyrs should be preferred before Diamonds the lowest Shrubs to dare to contend in height with the Cedars of Lybanus vpstart Innouation to take the wall as I may say of reuerend and gray-hayrd Antiquity I meane that Luther Swinglius Melancthon Caluin Beza and such refuse of men should shoulder out of the due Seat● of Honour and Authority Austin Ierome Epiphanius the Gregories the Cyrills Basil Ambrose Hylary Optatus Athanasius Cyprian Ephrem Irenaeus Ignatius Polycarpus and diuers other Fathers of those Primitiue and purest tymes But to descend more particularly to the dissecting of this point I hould it most conducing to present to the Readers Eye certaine forcible Circumstances aduantaging the ancient Fathers much aboue the Protestants for the searching and picking out the true and intended sense of the Holy Ghost in the Texts of sacred Writ produced either by the Catholiks or the Protestants Thus I meane to Parallele the Fathers with the Protestāts not as Plutarch did by comparing Worthy Men with Worthy Men but by ballancing the ancient graue and most literate Doctours with certaine Nouellizing and but competently learned Sectaries 1. And to beginne Our first Circumstance may be taken from the different times wherein the Fathers and the former Protestants did liue The Fathers as is knowne florished in those pure tymes neere to Christ and his Apostles when his Spouse I meane his Church remayned intemerate and incontaminate as then not brooking any defiled touch but of one Heretike We may adioyne hereto that in regard of their proximity in tyme to Christ for some of them liued in the (a) Ignatius Dionysius Areopagita liued in the dayes of the Apostles Apostles dayes others in the next (b) Iustinus Martyr Pope Pius Ireneus liued in the second age Origen Tertullian Cyprian c. in the third age Athanasius Hilarius Cyrill of Ierusalem Ambrose Basil Optatus Gregorius Nyssenus Gregorius Nazianzenus Ephrem Epiphanius c. in the fourth Age in which age was celebrated the Councell of Nyce Gaudentius Chrysostome Ierome Austin Cyrill of Alexandria Proclus Constantinopolitanus Theodoret Gelasius Leo Pope Hilarius Eusebius Emyssenus in the fifth age Gregory the Great and Austin our Apostle in the sixt age ensuing ages the true Fayth and Doctrine and consequently the true meaning of the Scripture might well be Paraphrazed by force of Tradition during that short descēt of the Church ech man receauing from his Predecessour euen from hand to hand the practise of the true Religion so as such Men as then would not acknowledge the splendour of the Catholike Religion in those firster Tymes may well resemble the stars when they are darkened through ouer much light This far of this Circumstance in behalfe of the Fathers from whence we may gather that diuers of them liued a thousand yeares since others more then fifteene hundred But now let vs cast our eye vpon the other End of the Ballance Haue our Protestant Writers beene in Rerum Natura fifteene hundred yeares since Haue they beene a thousand yeares Haue they beene

Authoriries of the ancient Fathers Whose Pens were euer imployed against euery then new arising Doctrine not bearing Vnity to the Fayth of Gods Vniuersall Church we fynd S. Athanasius thus to Wryte Jllud (y) Orat. 1. contra Arianos quoque prorsus admirabile c. This also is very wonderfull that all Heresyes in coyning diuers things do differ in themselues and do iointly agree in defence of falshood S. Chrysostome sharpeneth his penne in this sort against the Enemyes of Vnity in Fayth Omnes Infideles (z) Opera imperfect in Math. hom 20. qui sub diabolo sunt c. All such Infidells or Misbelieuers which are in the power of the Diuell are not vnited but are deuided through diuersity of Opinions And such is the want of Fayth among Hereticks who neuer agree in one consent of Things but maintayne as seuerall Opinions as themselues are seuerall in number Thus S. Chrysostome S. Hilarius in this sort pensilleth out the face and countenance of disagreing Heretiks (a) L. 7. d● Trinitate Haeretici omnes contra Ecclesiam veniunt c. All Heretiks do assault the Church But whiles Heretiks do mutually ouercome one another they ouercome nothing therin since their Victory when one Heresy doth euen fight against another is finally become the Triūph of the Church Tertullian (b) L. de Praescription aduersus Haeres 41. writes of this point in this manner Inspectae Haereses omnes c. All Heresyes being truly looked into are deprehended to dissent in many things euen with thi● owne Authours I will conclude with Irenaeus Videmus (c) L. 1. c. 5. in initio nunc corum inconstantem sententiam c. We now see their inconstant iudgment who if they be but two or three in number how diuersly they teach the same things And further the said Father Durum (d) Vbi supra c. 1● est omnium describere sententias c. Jt is a difficult thing to set downe the different Sentences of all Hereticks For greater breuity of this point I refer the Reader to the testimonies of S. Ierome (e) In Math. ●4 S. Austin (f) Contra Epist Parmenian l. 3. c. 4. S. Ambrose (g) L. de fide ad Gratianum c. ● and the Councell of (h) In de cretis Synod Ni●e nae contra Haeres●m Arianam Nyce And thus far touching the Fathers herein Now in this last place to ascend to the sacred Authorities of Gods Word which are the stamps sealing vp the Truth of all the former Humane Authorities which testimonies I reserue hitherto wherewith to close yp the Iudgment of the Reader herein And first to shew the Vglines of Dissention we read (i) Luc. 11. Euery Kingdome deuided in it selfe shall perish And vpon this ground the Prophet thus prayeth Destroy (k) Psalm ●5 O Lord and deuide their Tongues implying hereby that their deuided Tongues in iudgment shall occasion their destruction And another Prophet in further proofe of this point thus hath left recorded Their (l) Ose ●0 Hart is deuided they shall now perish And the Wiseman instructeth vs in these Words God (m) Prouerb 6. hateth him that raiseth vp Contentions among Brethren All which Scripturall Authorities as they shew the malice wickednes of Disunion and Dissention in generall so they implicitly and potentially proue that Want of Vnity in Doctrine cannot stand with true Fayth Therefore the more reason had the Apostle S. Paul to vse this his feruerous admonition to the Christians of his tyme saying I beseech (n) 1. Cor. 1. you Brethren that there be no dissentions among you Not forsaking (o) Hebr. 10. the fellowship which we haue among our selues Neither is the Apostle lesse slow in recommending the Vertue of Vnity in expresse words though this be coincident with the former for thus he instructeth his followers I beseech (p) 1. Cor. 1. you that you all speake one thing be you knit togeather in one mind and one iudgment (q) Ephes 4. Endeuoring to keep the Vnity of spirit in the band of peace God is the God (r) 1. Cor. 14. not of diuision but of Peace And according hereto we read that our Sauiour prayed for the Members of his Church that they may be One (s) Ioan. 17. And to conclude according to this his prayer it is recorded that the Multitude of them which belieued were (t) Act. 4. of One Hart and One Soule so luxuriant abounding we fynd the sacred Scriptures to be ●or the extirpation of all Dissention and Di●ision out of the society of Christians and ●or the entertayning of Vnity among them in all Matters of Religion Now then hauing thus demonstrated the Necessity of Vnion in matters of Fayth both from diuine and humane Authorities and withall hauing in the beginning aboue as it were beset all wayes passages by which our Aduersaries might in a vulgar iudgment seeme to assault vs by their pretence of some weake and feeble Reasons (u) Szegedin the Protestant in loc om pag. 1●4 thus saith Vnity one of the Notes of the Church for proofe of Diuision in Fayth to be in our Catholike Church it remayneth that we hasten to shew whether Vnity in Fayth as being a Marke of the true Church euen by the iudgment of Protestants themselues can be found in Protestancy Or in place thereof implacable and irreconcileable Disagreements and Warres A most foule scarre or moale to remayne vpon the Fayth of the supposed Chiefe Professours of the Ghospell So indisputably true it is that Protestancy lyes exposed or rather becomes thrall to all Fluctuation Inconstancy in doctrine And with this I say I will hasten to present to the sight of the Reader that face which is ingendred of so many Contradictions in Fayth and I will be content for the tyme to become the Protestants Herauld in blasing the Armes of their Contentions So shall the Reader withall discerne that the Protestants Pens are euer prest and ready to discharge vpon their owne Brethren for matter of Fayth and Religion euen whole Volleys of shot of most reproachfull Words and intemperate Language ΑΔΕΛΦΟΜΑΧΙΑ OR THE WARRS OF PROTESTANCY The I. Paragraph BEFORE we enter into the distentions of the Protestants touching particular Doctrines seuerally maintayned by seuerall sydes of them I will first lay open with what kind and brotherly language one Sect of them and yet all good Protestants doth entertayne another Now this Discors Concordia this disagreeing Harmony of theirs consisteth of many parts To wit First of the Lutherans against the Sacramentaries I meane the Swinglians and Caluinists then reciprocally of the Caluinists against the Lutherans Secondly The Lutherans among themselues Thirdly The Caluinists among them selues Fourthly The Moderate Protestant against the Puritan and the Puritan against the Moderate Protestant within which Clause are comprehended the E●g●●sh Moderate Protestants and the English Puritans 1 And to

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 cōcluding 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. 62● and M. Hooker (u) Eccles pol. l. 5. pag. 1●● 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. Kellisōs 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 Io●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. d● 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. ●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 discou●sing of the meanes to decyde Controuersies in Fayth thus writeth To haue (x) In his perpetuall Gouerment c. pag. 37● 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 1●06 p. 41. It is false that we will admit no iudge but Scripture for m● 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 iudie● 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. 4● D. Couell (e) In his modest Examination pag. 108. and 109. and finally to omit others euen by the Puritanes of whose iudgment herein s●e D. Baneroft● (f) Pag. 1●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. ● 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. ● l. de Baptism fol. 9● 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. ●1● Baptisme of Infants is a Tradition because it is not expresly deliuered in Scripture