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
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
6. fine in his Treatise tending to Pacification sect 14. circa med pag. 89. acknowledgeth a particular blessing of God in the Church of Rome and an evident work of the Holy Ghost saying That the Church of Rome hath ever continued after a sort in profession of the faith since the time that by the Apostles it was delivered to them c. and hath also in some manner preserved and hitherto maintained both the Word and Sacraments that Christ himself did leave unto us which surely saith he is a very special blessing of God and an evident work of the Holy Ghost c. To make good saith Brereley ibidem in the margent at †M. Bunny's words of the evident work of the Holy Ghost in preservation of the Roman Sea the same hath appeared many waies extraordinary and admirable As first in that the other four Patriarchal Seas are noted and known to have been pestered every one of them with confessed Arch-hereticks or Inventers of new doctrines against some principal Article of our Christian faith As at Antioch Paulus Samosetanus at Hierusalem Joannes and Arsenius at Alexandria Dioscorus at Constantinople Macedonius and Nestorius onely the Sea of Rome hath been preserved free from all such known note or touch For howsoever our Adversaries do pretend some one or other Pope to have had his private errour yet to charge any Pope with being an Arch heretick as before-said they have not any colour Secondly in that the Cities of all the other Patriarchal Seas and the Bishops belonging to them now are and of long have been oppressed with Infidels and their succession is either none or but inglorious whereas God hath yet hitherto disposed otherwise of the City and Sea of Rome Thirdly in the example of so many great Christian Kingdomes and Countryes in Asia Africk and Europe which forsaking the Communion of this Sea became not long afterwards barbarous and subject to Infidels accordingly as it is foretold of the true Churches prerogative The Nation and Kingdome that will not serve thee shall perish and those Nations shall be utterly destroyed Esay 60.12 Fourthly in that this is the onely Sea or Church which is confessed by our Adversaries to have continued known and visible for these last thousand or 1300 years whereof see Brereley tract 1. sect 2. at k. l. sect 8. in the margent at c. tract 2. c. 2. sect 7. fine at 3 4 5 6 c. converting also to the Christian faith during all that time by its Legats and Preachers so many confessed Nations and Kingdomes of the Gentiles agreeable to the predictions of the Prophets in that behalf whereof see Brereley tract 2. c. 1. sect 4. initio in the margent at* Fifthly in that this Sea hath been persecuted by the contrary factions of so many Christian Princes by the very Citizens and Cardinals of Rome by the Schisms Factions and wicked lives of the Popes themselves by the implacable hatred and contradiction of so many confessed heresies and hereticks of every age conspiring all of them howsoever divided otherwise among themselves to malign and impugn this Sea as the principal object of their daily continued malice So Hell gates may be said to have assaulted her and yet not prevailed Matth. 16.18 Upon which consideration but duely had of all Hereticks though divided among themselves yet joyning so together in malice against the Roman Sea how can that out-faced opinion of our Adversaries be possibly true which M. D. Downham in his treatise concerning Antichrist l. 2. pag. 22. ante med delivereth saying We hold Antichrist to be the whole body of Hereticks in the last age of the world c. The head of which body is the Papacie The Pope to be their Head and yet he ever against them all and they all ever against him is it possible 6. Pu. Besides what hath been said out of Brereley of this point that Protestants confess that the Roman Church wants nothing necessary to salvation I will shew the same yet more at large D. Potter in his Answer to Charity mistaken pag. 63. saith The most necessary and fundamentall Truths which constitute a Church are on both sides unquestioned And for that reason learned Protestants yield them Romanists as he calls us the name and substance of a Christian Church Where we see that he saith in generall learned Protestants yield them c. In proof whereof he cites in his margent Iunius D. Reinolds and sayes See the judgement of many other writers in the advertisement annexed to the old Religion by the Reverend Bishop of Exeter and adds The very Anabaptists grant it Fr. Johnson in his Christian Plea pag. 123. So that with this one Testimonie of Potter we have many other even of our greatest Adversaries And pag. 62. he saith To those twelve Articles which the Apostles in their Creed esteemed a sufficient Summary of wholsome Doctrine they Catholicks have added many more Such are for instance their Apocryphall Scriptures and unwritten dogmaticall Traditions their Transubstantiation and dry Communion their Purgatory Invocation of Saints Worship of the Images Latine service trafficke of Indulgences and shortly the other new doctrines and decrees canonized in their late Synod of Trent Upon these and the like new Articles is all the contestation between the Romanists and Protestants And then he adds the words which we have cited The most necessary and Fundamentall truths which constitute a Church are on both sides unquestioned and for that c. Where we see he grants we believe the twelve Articles of the Apostles Creed which he teaches at large to contain all Fundamentall Points of Faith and that we hold all the most necessary and Fundamentall truths which constitute a Church Therefore those Points of our Doctrine which he gives for instance are no Fundamentall errors nor the contrary Articles necessary and Fundamentall truths and yet he names all the chiefest Points controverted between us and Protestants even Transubstantiation Communion in one kind and Latine Service which are the things they are wont most to oppose Yea he comprises all the Doctrines and Decrees of the Councill of Trent Therefore we are free from Fundamentall errors by the confession of our Adversaries pag. 59. he further saith The Protestants never intended to erect a new Church but to purge the old The reformation did not change the substance of Religion but only cleansed it from corrupt and impure qualities If the Protestants erected not a new Church then ours is still the old Church and if it were only cleansed from corrupt qualities without change of the substance the substance must be still the same it was and that which was must be still the same with that which is pag. 61. The things which the Protestants believe on their part and wherein they judge the life and substance of Religion to be comprized are most if not all of them so evidently and indisputably true that their Adversaries themselves do avow and receive them
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.
to be good with whatsoever words it be ministred so the same be not in the name of Man but God So Luther tom 2. Wittemberg in lib de captivit Babylon cap. de Baptismo fol. 75. a. initio saith Quocunque modo tradatur Baptismus modo non in nomine Hominis sed in nomine Domini tradatur verè salvum facit imô non dubitem siquis in nomine Domini suscipiat etiamsi impius Minister non det in nomine Domini verè Baptizatum esse in Nomine Domini 5 Concerning the [r] Brereley tract 2. cap. 2. sect 10. subdivis 8. sufficiency of our Redemption by our Saviours Passion in his humane nature upon the Cross Luther taught thus far to the contrary as that not only the Humane Nature of Christ sufferd for us for saith he in affirming but so much Christ is a Saviour of vile and small accompt and needeth himself also a Saviour [Å¿] Luther in confessione majori de Coena Domini Cum credo quod sola humana natura pro me passa est Christus ille vilis nec magni pretii Salvator est Imo ipse quoque Salvatore opus habet but also that the [t] Luther de Consiliis Part. 2. saith of the Zuingliand Pertinacissimè contra me pugnabant quod Divinitas Christi pati non posset Divinity of Christ did suffer which is so intollerable and grosse that it is specially contradicted by divers learned Protestants as Zuinglius Hospinianus D. Barnes Beza Czecanorius in Brereley pag. 403 404. and affirmed to be an old condemned opinion in Apollinarius and Eutiches and contrary to the Prophets Apostles and all true Believers To this we may adde Luther's wicked Doctrine concerning our Saviour's descending into Hell there also for to suffer Torments in Soul after his death Thus Luther tom 3. Wittemberg in Psalm 16. fol. 279. a. post med saith Christus sicut cum summo dolore mortuus est ita videtur dolores post mortem in inferno sustinuisse ut nobis omnia superaret c. And see this opinion confessed in Luther by Fulke in his defence of the English translation of the Bible cap. 7. pag. 204. See Brereley tract 2. cap. 2. sect 10. sub 8. at 16. pag. 205. it should be 405 6 Conterning Luther's [u] Brereley tract 2. cap. 2. sect 10. subdi 9. contempt of the antient Fathers and his own great undertaking knowledge he saith [x] Luther in libro ad Ducem Georgium And see his like saying in Colloquiis Litinis cap. de consolatione And ad cap. 1. dd Galatas tom 5. Wittemberg fol. 290 b. He saith Esto Ecclesia Augustinus alii Doctores item Petrus Apollo imo Angelus è Caelo diversum doceant tamen mea Doctrina est ejusmodi quae solius Dei gloriam illustrat c. Petrus Apostolorum summus vivebat docet extra Verbum Dei And after the English Translation fol. 33. b. paulo post med and 34. a. initio and in libro de servo arbitrio contra Erasmum in the first Edition thereof He saith if not most arrogantly judge Deponite quicquid armaturae suppeditabunt Orthodoxi veteres Theologorum Scholae authoritas Conciliorum Pontificum consensus tot saeculorum ac totius populi Christiani nihil recipimus nisi Scripturas sed fic ut penes nos solos sit certa Authoritas interpretandi Quod nos interpretamur hoc sensit Spiritus Sanctus quod afferunt alii quamvis magni quamvis multi à Spiritu Satanae â—lienata mente profectum est See this Saying alleged in Nullus Nemo G. 6. pag. 153. And in Cnoglerus his Symbola tria pag. 152. And Luther tom 2 Wittemberg fol. 486. b. fine saith Ego verò hoc libro non contuli sed asserui assero ac penes nullum volo esse judicium sed omnibus suadeo ut praestent obsequium Since the Apostles times no Doctor or Writer hath so excellently and cleerly confirmed instructed and comforted the Consciences of the Secular States as I have done by the singular grace of God This certainly I know that neither Austine nor Ambrose who yet are in this matter the best are equall to me herein And again tom 7. in serm de eversione Hierusalem fol. 271. a. The Gospel is so copiously preacht by us that truly in the Apostles time it was not so clear And apud Brereley trect 1. sect 3. subd vis 14. initio in the Margent at the figure 4. he affirms tom 2. Wittemberg Anno 1551. lib. de servo Arbitrio pag. 434. the Fathers of so many Ages to have been plainly blind and most ignorant in the Scriptures to have erred all their life time and that unless they were amended before their deaths they were neither Saints nor partaining to the Church See further Luther's Book de servio arbitrio printed in octavo 1603. pag. 72 73 276 and 337. Also in Colloquiis Mensalibus cap de Patribus Ecclesiae Luther saith of sundry Fathers in particular In the writings of Hierom there is not a word of true Faith Christ and sound Religion Tertullian is very superstitious I have holden Origen long since accursed Of Chrysostom I make no account Bazil is of no worth he is wholly a Monk I weigh him not of a hair Cyprian is a weak Divine c. affirming there yet further that the Church did degenerate in the Apostles age and that the Apologie of Phillip Melancthon doth far excell all the Doctors of the Church and exceeds even Augustin himself [y] See Brereley Tract 2. c. 2. sect 10. subdivis 9. How highly he esteemeth of such Doctrine as himself collecteth from the Scriptures and how much he preferreth himself therein before the Fathers himself signifieth saying tom 2. l. contra Regem Angliae fol. 344. b. Gods Word is above all the Divine Majestie maketh for me so as I pass not if a thousand Austins a thousand Cyprians a thousand King Harry Churches stood against me Nay he doubteth not in plain tearms to exempt his Doctrine from all judgment of Men and Angels making himself therby judge of both saying Adversus falso nominatum Ecclesiasticum statum Scire vos volo quod in posterum non amplius hoc honore dignabor ut sinam vel vos vel ipsos Angelos de Caelo de mea doctrina judicare c. nec volo meam doctrinam à quoquam judicari atque adeone ab Angelis quidem cum enim certus de ea sim per eam vester Angelorum judex esse volo And see these words though somwhat altered in the late edition of Wittemberg tom 2. fol. 306. a. fine And apud Brereley tract 3. sect 7. pag. 681. marg at e. tom 2. Wittemberg lib. contra Regem Angliae fol. 333. a. fine he saith Certus enim sum dogmata mea habere me de Caelo c. dogmata mea stabunt c. And will our English Divines allow this in
of Scripture sbjected by our other Adversaries against Peters Primacy learned Protestants the anriquity of this opinion is fully confessed by Mr. Fulk who speaking of Leo and Gregory Bishops of Rome the first of them about Anno Domini 440. and the other about 59â— saith [h] Mr. Fulk in his Retentive against Bristows moâ—tives c. pag. 248. fine the mystery of iniquity having wrought in that seat of Rome neer five or six hundred years before them so antiently before them did the Roman Sea in his opinion begin to be Papal and then greatly encreased they were so deceived with long continuance of error that they thought the dignity of Peter was much more over the rest of his fellow-fellow-Apostles than the holy Scriptures of God do allow So confessedly antient and of long continuance was this opinion of Peters Primacy even in those elder times of Leo and Gregory A thing so evident that our other learned Adversaries reprehend sundry of the other much more antient Fathers for their affirming the Church to be built upon Peter namely [i] Conturists cent 4. col 1250. l. 2. Hierom [k] Cent. 4. col 555. lin 30. Hilary [l] Cent. 4. col 558. l. 54. Nazianzen [m] Cent. 3. col 84. lin 73. it is said Tertullianus non sine errore sentire videtur Claves soli Petro commissas Ecclesiam super ipsum extructam esse Tertullian [n] Centur. 3. col 84. lin 59. saith Passim dicit Cyprianus super Petrum Ecclesiam fundatam esse ut l. 1. Epist 3. l. 4. Ep. 9. c. Cyprian [o] Cent. 3. col 85. lin 3. it is said Origines tract 5. in Matth. dicit Petrus per promissionem meruit fieri Ecclesiae fundamentum Idem hom 17. in Lucam Petrum vocat Apostolorum Principem Origen and in general [p] Calvin institut l. 4. c. 6. sect 6. saith In Petro fundatam esse Ecclesiam quia dictum sit super hanc Petram c. At nonnulli ex Patribus sic exposuerunt sed reclamat tota Scriptura c. And Danaeus in respons ad Bellarmin disput part 1. pag. 277. post med saith of the Fathers Dictum en im Christi Matth. 16. Tu es Petrus super hanc Petram c. pessimè de persona Petri sunt interpretati c. many Fathers reproving also others for their entituling Peter the [q] Cent. 4. col 556. lin 17. they allege Optatus calling Peter Apostolorum Caput unde Cephas appellatur and see next heretofore at 10. where they allege Origen calling Peter Apostorum Principem And Mr. Fulk in his Retentive c. pag. 248. chargeth Optatus with absurdity for saying of Peter praeferri omnibus Apostolis moruit c. he deserved to be preferred before all the Apostles and he alone received the Keys of the kingdom of Heaven to be communicated to the rest vide ibid. fine in like manner is Peter called Prince of the Apostles by Cyril of Hierusalem Catech. 2. Prince and Head of the rest by Cyril of Alexandria l. 12. in Ioan. c. 64. The Pastor and Head of the Church placed by Christ over the whole earth by Chrysostom in Matth. hom 55. ante med and Apostolorum vertex in the same homily circa med The Master of the whole world by Chrysostom in Ioan. hom 87. paulo ante med ad Pop. hom 80. ante med The rock and top of the Catholick Church in the Council of Chalcedonact 3 Head of the Apostles and [r] Cent. 4. col 554. lin 32. col 1074. lin 13. Arnobius is reprehended for tearming him Episcoporum Episcopus in respect whereof the Centurists do there further say de Petro minus commodè loquitur the Bishop of Bishops In so much that whereas the Fathers doubted not publickly to celebrate a yearly [s] Concil 2. Turonense can 16. saith Sunt etiam qui in festivitate Cathedrae Domini Petri Apostoli c. See this confessed Centur. 6. col 580. lin 2. And S. Austine serm 15. de Sanctis saith Institutio solemnitatis hodiernae a Senioribus nostris Cathedrae nomen accepit c. rectè ergo Ecclesiae natalem illius sedis colunt quam Apostolus pro Ecclesiarum salute suscepit dicente Domino Tu es Petrus c. ideo dignè fundamentum hoc Ecclesia coliâ— And see further mention hereof in Beda in Martyrologio festival day in honour of Peters Sea which respect had thereto is more than we find had to any other Sea of any other Apostle Danaeus answering hereunto affirmeth the Fathers assertion hereof to be [t] Danaeus in resp ad Bellar disput part 1. pag. 275. fine 276. initio the judgements and testimonies of the Church then corrupted and bewitched or made blind with this error And thus much concerning Peters Primacy confessedly as before taught by the Fathers and acknowledged by Mr. Whitgift and sundry other Protestants Mr. D. Covel not only further [u] Mr. Covel in his examination c. against the plea of the innocent Printed 1604. having spoken pag. 106. post med of one above the rest to suppress the seeds of dissention saith further thereof pag. 107. prope initium If this were the principal means to prevent Schisms and dissentions in the Primitive Church when the graces of God were far more abundant and eminent than now they are Nay if the twelve were not like to agree except there had been one chief among them for saith Hierom among the twelve one was therefore chosen that a chief being appointed occasion of dissention might be prevented c. affirming it in particular but also as laying down the general received reason thereof saith to the Puritans [x] Ibid in the words there next following How can they think that equality would keep all the Pastors in the world in peace and unity c. for in all Societies authority which cannot be where all are equal must procure unity and obedience And that this authority of Church-Government by him affirmed in the Apostles times was not then so personally tyed to any one as to dy with him but was to survive and continue to the Churches good himself further signifieth saying expresly of the Apostolick Church-Government in general That it was not to [y] Mr. Covel ibid. pag. 106. circa med saith If it concern all persons and ages in the Church of Christ as surely it doth the Government must not cease with the Apostles but so much of that authority must remain to them who from time to time are to supply that charge cease with the Apostles most evidently so by these premises implying an eminent authority continued in the Church of God and residing in one whereby to prove unity and obedience and to keep all the obedient Pastors of the world in peace whereto also [z] See Martin Luthers saying most pertinent to this purpose and alleged next hereafter in the margent under *
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
we upon this ground deny also with the Lutherans the [i] Osiander a prime Lutheran speaking of the last Canon of the Laodicen Council commonly objected by our Adversaries wherein are omitted the Books now in question and the Apocalyps saith in his Epitom c. cent 4. pag. 299. fine Non recitantur libri Machabaeorum rectè quidem In eo autem erratum est quod Epistolam Jacobi Judae posteriores duas Joannis inter Canonica Scripta numerant quae Scripta non longè post Apostolorum tempora non pro Scriptis Canonicis habita sunt c. Rectè autem omissa est Apocalypsis ea enim non est Joannis Apostoli c. And see this point more fully in Brereley tract 1. sect 10. subdivis 3. fine at a. and tract 2. c. 2. sect 10. subdivis 2. initio in the text and margent there at o. p. q. r. s t. u. And see at large in the Protestant Authors themselves the places there cited wherein they reject these Scriptures under colour and pretence that they were denyed or doubted of in the Primitive Church Epistles of James Jude the second of Peter the 2. and 3. of John the Epistle to the Hebrews and the Apocalyps no less than the other Books now in question but by that which many of the Fathers do constantly affirm And seeing the Churches assertion as being in the judgement of our very [k] Mr. Fulk in his answer to a counterfeit Catholick pag. 5. initio saith the Church of Christ hath judgement to discern true writings from counterfeit and the word of God from the writings of men and this judgement she hath of the Holy Ghost And Mr. Jewel in his defence of the Apology pag. 201. and after the other Edition of 1571. pag. 242. circa med saith The Church of God hath the spirit of Wisedom whereby to discern true Scripture from false The Protestant Author of the Scripture and the Church which Bullinger so greatly commendeth in his Preface thereof to the Reader doth cap. 15. fol. 71.72 cap. 16. fol. 74.75 affirm that The Church is indued with the Spirit of God and that the diligence and authority of the Church is to be acknowledged herein which hath partly given forth her testimony of the assured writings and hath partly by her Spiritual judgement refused the writings which are unworthy And afterwards he further saith We could not believe the Gospel were it not that the Church taught us and witnessed that this doctrin was delivered by the Apostles To this end Mr. Hooker in his first Book of Ecclesiastical Policy sect 14. pag. 86. ante med saith apud Brereley tract 1. sect 10. subd 3. Of things necessary the very chiefest is to know what Books we are bound to esteem holy which point is confessed impossible for the Scripture it self to teach whereof he giveth a very sensible demonstration ibid. l. 2. sect 4. pag. 102. fine saying It is not the word of God which doth or possibly can assure us that we do well to think it his word for if any one Book of Scripture did give testimony of all yet still that Scripture which giveth credit to the rest would require an other Scripture to give credit unto it Neither could we come to any pause wherein to rest unless besides Scripture there were some thing which might assure us c. Which he acknowledgeth to be the authority of Gods Church l. 3. sect 8. pag. 146. fine l. 2. sect 7. pag. 116. ante med And Brereley tract 2. cap. 3. sect 11. subd 1. at s allegeth further the like judgement of Mr. D. Covel in his defence of Mr. Hookers five Books art 4. c. pag. 31. ante med saying Doubtless it is a tolerable opinion of the Church of Rome if they go no further as some of them do not to affirm that the Scriptures are holy and divine in themselves but so esteemed by us for the authority of the Church And after in the same page It is not the word of God which doth or possibly can assure us that we do well to think it is the word of God the first outward motion leading men so to esteem of the Scripture is the authority of Gods Church which teacheth us to receive Marks Gospel who was not an Apostle and to refuse the Gospel of Thomas who was an Apostle and to retain Lukes Gospel who saw not Christ and to reject the Gospel of Nicodemus that saw him Adversaries an infallible and sure direction to us in this question of the Canonical Scriptures is as heretofore positively delivered and made plain to us by no less testimony than of St. Isidoâ—e Innocentius Gelasius the Fathers of the Carthage Council and to omit others of St. Austin himself who in our Adversaries confessed judgement was [l] M. D. Covel in his answer to John Burges pag. 3. fine saith Saint Austin a man far beyond all that ever were before him or shall in likelihood follow after him both for humane and divine learning those being excepted that were inspired Also M. D. Field of the Church l. 3. fol. 170. fine saith Austin the greatest of all the Fathers and worthiest Divine the Church of God ever had since the Apostles times And Gomarus in speculo verae Ecclesiae c. pag. 96. ante med saith Augustinus Patrum omnium communi sententia purissimus habetur chief and best of all the Fathers what can be more clear and convincing herein for us and against our Adversaries than that which is as heretofore though but briefly yet plainly thus delivered from the not doubtful but confessed judgement of St. Austin and those other many antient Fathers Mr. D. [m] M. D. Covel in his answer to Mr. John Burges pag. 85. fine saith of the untruths or repugnances supposed to be in these Books now in question We could without violence have afforded them the reconcilement of other Scriptures and undoubtedly have proved them to be most true And pag. 87. fine 88 89 90. â—e maketh special answer to certain such objected repugnances Covel a prime man among our Adversaries not forbearing in this case to undertake special defence and answer against such weak seeming repugnances or contradictions occuring [n] Concerning the like seeming repugnancy of other Scriptures Mr. Jewel in his defence c. pag. 361. fine affirmeth that St. Mark alleged Abiathar for Abimelech and that St. Matthew nameth Hieremias for Zacharias and in St. Matthew 27.9 are words alleged under the name of Hieremy which are not found in Hieremy but in Zachary 11.13 Also in Mark 15.25 our Saviour is said to be crucified in the third hour whereas in John 19.14 Pilate sate in judgement upon him about the sixt hour In like manner Luke 3.35 36. affirmeth Sale to be the son of Caynan and Caynan the son of Arphaxad and so Arphaxad was Grandfather to Sale whereas in Genesis 11.12 it is said that Arphaxad lived 35.
D. Humfrey did grievously reprehend Mr. Jewel for his so bold appealing to the Fathers affirming therefore of Mr. Jewel that herein [2.] Humfredus in libel de vita Jewell Printed Londini pag. 212. And see the same also in Mr. Fulks retentive against Bristow pag. 55. circa med he gave the Papists too large a scope was injurious to himself and after a manner spoyled himself and the Church which like disclaim in the antient Fathers is no less plainly professed by Jacobus Acontius in his treatise [3.] Jacobus Acontius in Stratagematum Satanae l. 6. pag. 296. saith of the Protestants allegation of the Fathers Quidam eo redierunt ut Patrum authoritatibus omnia denuò replerent quod utinam tam secundo fecissent successu quam bona spe aggressi sunt c. Equidem perniciosissimam omninoque fugiendam hanc offe abitror consuetudinem And see the like in Peter Martyr de Votis pag. 462. circa med dedicated to her late Majesty and by sundry [4.] Lutherus tom 2. Wittemberg Anno 1551. lib. de servo arbitrio pag. 434. affirmeth the Fathers of so many ages to have been plainly blind and most ignorant in the Scriptures to have erred all their life time and that unless they were amended before their deaths they were neither Saints nor pertaining to the Church And see further Luthers Book de servo arbitrio Printed in Octavo 1603. pag. 72.73 337. Also in Colloquiis Mensalibus cap. de Patribus Ecclesiae Luther saith of sundry Fathers in particular In the writings of Hierom there is not a word of true faith in Christ and sound Religion Tertullian is very superstitious I have holden Origen long since accursed Of Chrysostom I make no accompt Basil is of no worth he is wholly a Monk I weigh him not of a hair Cyprian is a weak Divine c. affirming there yet further that the Church did degenerate in the Apostles age and that the Apology of Philip Melancthon doth far excel all the Doctors of the Church and exceed even Austin himself And Pomerane in Joannam saith Nostri Patres sive sancti sive non sancti nihil moror excaecati sunt Montanico Spiritu per traditiones humanas doctrinas Daemoniorum c. non purè docent de Justicatione c. Nec solliciti quidem sunt ut Jesum Christum per Evangelium suum verè doceant And Beza in his Preface upon the new Testament dedicated to the Prince of Condy Anno 1587. affirmeth that Even in the best times the ambition ignorance and lewdness of Bishops was such that the very blind may easely perceive how that Sathan was President in their assemblies or Councils other Protestant Writers many of them not doubting specially to reprove even those Fathers that lived next to the Apostles times Mr. Whitaker and others to such purpose [5.] Abusing for where as Euseb l. 3. c. 26. fine allegeth Egesippus saying Till those times the Church remained a pure Virgin and incorrupt for if any then were willing to deprave or corrupt the sincere rule of healthful doctrin they lay hid in the obscure corners of darkness But after the Apostles death c. then certainly the false and subtil conspiracy of wicked errors took beginning through the fraud and craft of those who laboured to disperse false doctrine c. Mr. Whitaker in resp ad rationes Campian rat 7. pag. 102. and contra Duraeum l. 7. pag. 490. 491. urgeth this to prove that presently after the Apostles times the true Church was no longer a chast Virgin but became adulterous and corrupt An inference many ways most absurd For first Egesippus only meaneth that during the Apostles times the Church remained a Virgin that is not so much as assaulted openly by Hereticks who then lay secret and lurking where as after the Apostles times they stepped forth and gave open and violent assaults invading sometimes and usurping even upon Bishops Seas and corrupting or altering with their damnable heresies many of the Churches revolted Children which yet no more made the visible true Church to be as then heretical or unchast than Luthers like late dispersion of his doctrine and infecting therewith of many who were formerly Catholicks maketh our now Church to be Lutheran Secondly if otherwise the Church so presently after the Apostles times ceased to be a Virgin and so became adulterous and corrupt who seeth not then the blasphemy thence ensuing For in what one age since the Apostles times to this present may the Church then be thought to be preserved chast Thirdly it is against manifest Scripture as where it is said of the Church I will marry thee to me for ever c. I will marry thee to me in saithfulness and thou shalt know the Lord. Osee 2.19 20. and I will make this my Covenant saith the Lord my Spirit that is upon thee and my words which I have put in thy mouth shall not depart out of thy mouth nor out of the mouth of thy seed nor out of the mouth of thy seeds seed from henceforth for evermore Isa 59.21 Very pertinenently therefore saith St. Cyprian to the contrary Adulterari non potest sponsa Christi incorrupta est pudica c. l. de unitate Ecclesiae post initium abusing the mistaken testimony of Egesippus To this end also doth M. Napper in his discourse hereof to his late Majesty not only condemn all the Fathers that lived for [6.] Brereley tract 2. c. 1. sect 4. at q. r. s t. saith Mr. John Napper in his treatise upon the Revelations pag. 43. versus finem affirmeth that the Popes Kingdom hath bad power over all Christians from the time of Pope Silvester and the Emperour Constantine for these thousand two hundred and sixty years and that ibid. pag. 145. col 3. fine from the time of Constantine until these our days even 1260. years the Pope and his Clergy hath possessed the outward visible Church of Christians That also ibid. pag. 68. versus finem between the year of Christ 300. and 316. the Antichristian and Papistical reign began reigning universally and without any debatable contradiction 1260. years Gods true Church most certainly abiding so long latent and invisible Ibid. pag. 191. initio pag. 161. col 3. circa med pag. 156. ante med 237. paulo post med 23. fine pag. 188. ante med 1260. years last before Luther but doth also proceed yet further affirming that [7.] Mr. Napper upon the Revelations pag. 191. initio and see the Century Writers cent 2. cap. ◠col 125. lin 49. During even the second and third ages next after Christ the trne temple of God and light of the Gospel was obscured by the Roman Antichrist himself In like manner doth M. Fulk averre [8.] Mr. Fulk in his answer to a counterfeit Catholick pag. 35. prope finem the true Church decayed immediatly after the Apostles times and that
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
in Epistolas Pauli ad Phil. Colloss Thess pag. 246. a. and in his Miscellaniorum libri tres c. printed Neapoli Palatinorum An. 1582. pag. 298 299. read the places And concerning the like judgment of others Mr. Dove in his Sermon of the second coming of Christ c. versus finem confesseth that some Protestants make a doubt whether Antichrist be yet revealed or no. Insomuch as the Puritans in their mild defence of the silenced Ministers Supplication to the high Court of Parliament do therfore specially charge the Protestants with affirming that the Pope is not Antichrist saying concerning themselves and the Protestants Doe we vary from the sincere Doctrine of the Scriptures Nay rather many of them do much more swarve from the same touching generall Grace and the death of Christ for every particular person touching Images in the Church for devotion touching the manner of Christs presence in the Eucharist that the Pope is not Antichrist concerning the necessity of Baptism touching Auricular Confession c. See also these words thus further alleged by Mr. Powell in his Rejoynder to the milde defence annexed to his book of things indifferent c. printed 1607. pag. 118. post med and impugned generally by those other who pretend the Pope to be Antichrist 54 Certain distinct degrees and orders of Angells and Arch-Angells c. affirmed by Mr. Hutton in his second part of the answer to the Reasons c. pag. 168 169 170. throughout and by Trigevillaeus Gauvius in his Palma Christiana pag. 39. and by Kekermannus in System Theolog. pag. 159. fine 160. initio 163. ante med by Piscator in volum 1. Thes pag. 93. ante med and by Peter Martyr in his Common-places in English part 1. pag. 120. b. paulo post med and see Marloret his Enchirid. printed Londini 1591. pag. 20. post med Yet contradicted by Calvin Instit l. 1. c. 14. sect 5 6. where he maketh the diversity to consist only in diversitie of Names or Callings given to them all in general diversly according to the diversitie of their imployment and with him in opinion herein Hiperius in Method Theolog. pag. 287. initio paulo poâ— medium 288. paulo ante post med and many others do agree insomuch as the Ministers of Lincoln Diocesse in their Abridgment c. pag. 74. post medium will not grant that there are Arch-Angells 55 The Patronage and protection of certain Angells over certain Countries and Kingdomes affirmed by Calvin Instit l. 1. c. 14. sect 7. and by Hiperius in Method Theolog. pag. 291. initio and by Peter Martyr in his Common-places in English part pag. 120. a paulo post med and in the margent there and contradicted by M. D. Fulk against the Rhemish Testament in Revelat. 1.20 sect 9. fol. 464. a. paulo ante medium and by M. D. Willet in his Synopsis pag. 294. paulo post initium and many others 56 That by Michael the Arch-Angell is meant not Christ but a very Angell affirmed by the English Communion-Book which appointeth a peculiar Collect for St. Michael and by Marloret in his Enchiridion printed Londini 1591. p. 20. post med and by Wygandus Matthaeus Judex in their Syntagma c. ex Novo Testament printed Basil 1585. pag. 509. initio Yet contradicted by M. D. Willet in his Synopsis pag. 293. fine 294. initio and by Mr. Fulk against the Rhemish Testament in Revel 1. sect 9. fol. 464. a. ante med ibidem in c. 12. sect 3. fol. 477. a fine and by the Ministers of Lincoln Diocesse in their Abrigement c. pag. 74. circa med reprehending there the Communion-book because say they it affirmeth that Michael mentioned Revelat. 12. is a created Angell 57 That the observation of Sunday for our Sabath is not alterabâ—e to any other Day affirmed by Mr. Whitgift in his Defence c. pag. 89. fine and by Mr. Cartwright alleged ibidem pag. 89. paulo ante med and by Mr. Willet in his Synopsis pag. 382. ante med and in his Edition of Anno 1600. pag. 431 circa med by M. Fulk against the Rhemish Testament in Revelat. 1. sect 6. fol. 463. b. ante med and by the Divines of Geneva in their Propositions and Principles c. cap. 33. pag. 80. sect 12 13. Yet most clearly contradicted by Calvin in his book of Institutions And see his other Edition l. 2. c. 8. sect 34. by Peter Martyr in 1 Cor. 16. and in his Common places in English part 2. pag. 375. b. circa med by Ursinus in his Doctrin Christian compend pag. 775. initio 777. circa med and by Mr Thomas Bell in his Survey of Popery printed 1596. l. 3. part 1. c. 5. pag. 117. 58 That the alteration of the Sabbath from Saturday to Sunday is not proved by Scripture but is therefore Apostolike tradition affirmed by Bullinger in his Decads c. Englished Decad. 2. serm 4. pag. 140. b. initio by Mr. Whitgift in his defence c. pag. 88. fine 89. post med and most fully and at large by Mr. Thomas Bell in his said Survey of Popery l. 3. part 1. c. 5. p. 116. Insomuch as it is acknowledged for an Apostolike tradition to be perpetually observed by the Divines of Geneva in their said Propositions and principles c. pag. â—o sect 13. and see Mr. Fulk in Revelat. 1. sect 6. fol. 463. a. prope finem and Ursinus in his Doctrin Christianae compendium in prolegom pag. 36. saith thereof Hanc esse Apostolicam traditionem credimus Yet contradicted by Hieron Zanchius de Sacra Scriptura printed 1593 pag. 123 124. and by many others 59 Set time of fasting and from certain meats appointed not only for politick Order but for spiritual Considerations affirmed by Mr. Hooker in his Ecclesiastical Polity l. 5. sect 72. initio pag. 204. fine 205. initio Insomuch as pag. 209. fine he answereth the vulgar objection of Montanns ibidem post med he likewise answereth the common objection from St. Paul 1 Tim. 4.3 and pag. 210. paulo post med he saith Aerius was worthily condemned for his opposition against Fasting with whom agreeth the Protestant Author of the Treatise intituled Querimonia Ecclesiae printed Londini 1592. reproving in like manner Aerius pag. 31. fine 94. ante med 103. fine answering also the said objection of Montanus pag. 110. ante post med and answering likewise the said objection from St. Paul pag. 106. circa med Yet contradicted by Mr. Fulk who to the contrary objecteth Montanus against the Rhemish Testament in Matth. 15. sect 3. fol. 28. a. post med in Acta Apost c. 13. sect 5. fol. 208. a. fine defendeth Aerius in his Answer to a counterfait Catholick pag. 45. initio as also doth Mr. Whitaker more fully contra Duraeum l. 9. pag. 830. initio and objecteth 1 Tim. 4.3 to prove this fasting to be the Doctrine of Devills in 1 Tim. 4.
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