Selected quad for the lemma: scripture_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
scripture_n	apostolical_a	church_n	tradition_n	4,989	5	9.5918	5	true

Text snippets containing the quad

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

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

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

for greater breuity to produce their particular Words and Authorities 1. And I will begin with Christ his descending into Hell presently after his Corporall Death This is taught by D. Hill (l) In his speciall of that ●ila and by Melancthon M. Newell and Aretius all Protestants all which Authours are alledged by the said Doctour (m) D. Hill vbi supra fol. 33. 44. Hill yet is this Doctrine impugned for popish by Beza (n) In Act. 2. Bucer (o) In Math. 26. and infinite others 2. Limbus Patrum is in like sort taught by Oecolampadius (p) In l. Epist Swinglij Oecolampad l. 1. p. 19. by (q) Swinglius in his Epist. Swinglij Oecolampadij l. 3. p. 560. 561. Swinglius by Peter (r) In his Common places Englished part 2 cap. 18 pag. 161. Martyr by Lascitius (s) In his booke entituled de Russorum Muscouit relig pag. 122. 123. the Protestant and by Bullinger (t) In his Decads fol. 66. But contradicted by most other Protestants 3. Intercession of Saincts defended by Oecolampadius (u) Oecolampad ad Orat. 1. Chrysostomy de Iuuentio Maximo Martyr by M. Latimer (x) Act. Hon. pag. 1322. and others yet impugned by D. Whitaker (y) Contra Duraum pag. 793. and most other Protestants 4. Intercession of Angells maintayned by Caluin (z) Instit. l. 1. c. 14. sect 6. 7. Melancthon (a) In Apolog. Confess August fol. 179. M. Hooker (b) L. 5. sect 23. pag. 52. 53 D. Couell (c) In his answere to M. Iohn Burges pag. 90. Peter Martyr and by the Communion (e) Printed 1549. fol. 117. booke in King Edwards tyme Impugned by most Protestants 5. Inuocation of Saincts allowed by Luther who sayth De inuocatione (f) In purgatione quorundam Articulorum Sanctorum cum tota Ecclesia Christiana sentio iudico Sanctos esse inuocandos By Oecolampadius (g) In Orat. 1. Chrysostom de Iuuentio Maximo by certaine Protestants in Polonia whereof see (h) In Loc. Theolog. l. 3. stat 4. loc 5. pag. 463. Hafferenferus by Latimer (i) Act. Mon. pag. 1312. by Thomas Bilney (k) Act. Mon pag. 462. contradicted by most other Protestants 6. Payer for the Dead taught by Luther and Vrbanus Regius (d) alledged by D. Couell in the place aboue cited as Vrbanus (l) In prima parte Operum in Formula cautè loquenoi cap. de Sanctorum cultu Regius doth witnes by the (m) Printed 1549. fol. 116. Communion Booke in king Edwards tyme by (n) Act. mon. pag. 149. William Thorpe and by Martin Bucer (o) In his Script Anglican p. 450. Heereto may be annexed the Doctrine of Purgatory taught by Luther (p) Luther tom 1. Wittenberg in resolut de Indulgentijs conclus 15. fol. 112. and taught in Disputatione Lipsica cum Ickio and by Latiner (q) Act. Mon. pag. 1313 1315. 7. That the ten Commandements are not Impossible taught by M. Perkins (r) In his reformed Catholike p. 26. 51. by M. Hooker (s) Ecclesiast policy l. 2. pag. 101. who is reprehended therefore by certaine English Protestants in their Christian Letter to that Reuerend man M. R. Hooker Taught also by M. (t) In his meditation vpon the 122. psal printed 160● Willet by Castalio (u) de Perfecta Obedient legis Dei the eminent Protestant who is therfore impugned by Doctour (x) In his second Conclusion annexed to his Conference pa. 697. Reynolds 8. Patronage of certaine Angells ouer certaine Countryes and Kingdomes maintayned by Caluin (z) Caluin Instit l. 1. cap. 14. sect 7. by Peter (a) In his Common places in English part 1. pag. 1●0 Martyr by Hyperius (b) In Method Theolog. pag. 297. the Protestant others yet impugned by M. Willet (c) In Synops. pa. 264. D. Fulke (d) Against the Rhemish Testament in Reuel 1. and many others 9. Images to be in Churches maintayned by Luther and Brentius as (e) Beza so sayth in respons ad act Colloq Montis belgar part altera in Praefat. pag. 12. Beza witnesseth by Iacobus (f) in Epitom Colloq Montis belg pag. 39. Andraeas by (g) In his Examen part 4. pag. 14 p. 33. Kempnitius by (h) In Cent. Exercitas Theolog. pag. 270. Bachmannus c. yet contradicted by D. (i) Against the Rhemish Testament in 1. Epist Ioan. cap. 1. fol. 456. Fulke and almost all the Puritans 10. Touching Reuerence and bowing downe at the name of Iesus which is the same to the eare which Images are to the eye This Reuerence is defended by Doctour Whitguift (k) In his Defence pag. 742. by Musculus (l) In loc Comm. pag. 59. the Great Protestant by the learned (m) In Epist. Pauli ad Philip. Coloss c. 2. fol. 123. Zanchius by Leonard (n) In his Summon for sleepers Wright the Protestant Finally by Queene Elizabeths (o) Art 52. Iniunctions Contradicted for Popish by all the most forward Protestants 11. That the Good workes of one may help another is maintayned by (p) In loc com de Eucharistico sacrificio in his Edition of anno 1561. pag. 425. Melancthon and by the Harmony of Confessions p. 298. yet impugned by the greater nūber of Protestants 12. That Christ as man was from his Natiuity freed from Ignorance is defended by Iacobus Andraeas (*) In Epitom Colloq Montisbelg p 33. by Osiander (r) In Euchirid controuers printed Tubingae 1603. p. 146 147. and generally affirmed by most of the Lutheran Protestants ouer many to recite And yet impugned by Beza (s) In resp ad Acta Colloq Montisbelg part 1. pag. 147. 148. D. Willet (t) D. Willet in his Synops p. 199. p. 600 and M. Sutcliffe (u) M. Sutcliffe in his reuiew and Examination of D. Kellisons Suruey printed 1606. p. 55. who will not ascribe to the Humane Nature of Christ fulnes of knowledge in respect of its Personal Vnion with the God-head but thus sayth to the contrary Yf Christ as Man by the Vnion be Omniscient why is he not Omnipresent and in all places 13. Euangelicall Counsels to wit that a Man may do and performe more then he is commanded taught by (x) Luther in Assor● ar 36. Luther by D. Couell (y) In his Defēce of M. Hooker Art ● p. 49. 50. 51. 52 by M. z Hooker Impugned by M. Willet (z) Ecclesiast policy l. 3. sect 8. p. 140. who particularly (a) In his Meditation vpon the 122. Psal p. 91. chargeth M. Hooker with his Defence of this and other Catholike Opinions In like sort impugned by M. Perkins (b) In his reformed Catholike p. 241. and many others 14. That it cannot be knowne to vs which Scriptures be sacred which not otherwise then by the Churches Tradition

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

that the Apostles did Bapt●ze Infants nor any expresse precept there found that they should so do M Hooker (k) Eccles pol. l. 2 sect 7. p. 1●8 is so full in acknowledging the Doctrine of Traditions as that he maketh speciall answere to the Fathers obiected against Traditions by diuers Protestants D. (l) In his Defence pag. 539. Whitguift proueth most fully the Tradition of Easter day from the Apostles D Couell affirmeth to vse his owne words that the (m) In his Answere to Iohn Burges pag. 130. moderate vse of the Crosse is an Apostolicall Constitution The said D. Couell doth also refer the word of Archbishop vnto (n) In his Ex●minat against th● Plea of the Innocent c 9. pag. 104. Apostolicall ordination The alteration of the Sabaoth from Saturday to Sunday is acknowledged by the De●tines of Geneua to set downe their owne words for (o) In their Propositions and Principles pag. 80. sect 13. an Apostolicall Tradition to be perpetually obserued Of the same iudgment touching the change of the Sabaoth day to omit others is Vrsinus the great Protestant saying Hanc (p) In Doctrinae Christian Compend in Prolegom pag 36. esse Apostolicam Traditionem credimus For greater breuity I will conclude with M. Hooker and D. Whitaker touching Canonicall Scripture of which point M. Hooker thus discourseth Of (q) Eccles pol. l. 1. sect 14. pag. 86. things necessary the very chiefe is to know what bookes we are bound to esteeme holy which point is confessed impossible for the Scripture it selfe to teach So he referring it to Tradition D. Whitaker speaking of the same subiect thus writeth Canonicall Scripture is not (r) Aduers Stapleton l 2. cap. 6. pag. 170. l. 2. c. 4. pag. 1●0 tryed by testimony of spirit but by the Ecclesiasticall Tradition c. Thus far touching different iudgments of Protestants concerning the Doctrine of Traditions The XIII Paragraph TOuching the Sacraments no lesse are their Disagreemēts And first touching the number of them whereas most Protestants acknowledge but two Sacraments to wit Baptisme and the Eucharist yet the Protestant Deuines assembled at Ratisbone anno 1541. do teach in that their Conference that there are seauen Sacraments of which point Bucer complayneth saying (s) B●cer 〈◊〉 Art Colloq R●●isb●n Protestantes non grauatim admiserunt septem sacramenta The Protestants meaning at their meeting at Ratisbone haue not vnwillingly admitted or approued seauen Sacraments In like sort the number of seauen Sacraments is taught by the Protestant Deuines in their Conference at Lypsia where they were assembled This is auerred by (t) Illyric in adh●rtatione ad Constantiam in aguita Christi r●ligion printed in 8. Magdeburgae 1550 paul● post initium paulo post medium Illiricus 2. That the knowne Intention of the Church is necessary to the administration of the Sacraments is denyed by certaine English (u) In their Christ Let. to M. Hooker pag. 29. 30. Protestants condemning M. Hooker for mantayning the contrary Opinion as appeareth out of M. Hookers owne (x) Eccles pol. l. 3● ● sect ●3● p● 120. writings As also the same Doctrine is mantayned by D. Couell (y) In his Defence of M. Hooker p. 10● and almost by all moderate English Protestants And yet it is so condemned by Luther as that D. Couell (*) D. Couel in his Defence of M Hooker Art 5. p. 101. The same is auerred of Luther by Hospinian in his Histor Sacrament part altera fol. 14. chargeth Luther with teaching That the Sacraments are effectuall though administred by Satan himselfe 3. That certaine Sacraments do imprint an indeleble character in the Receauers of them is denied by M. Willet (z) In Synop. p. 419. and by most Puritan Protestants yet affirmed by D. Couell (a) In his Defence of M. Hooker pag. 87 ●1 and by M. Hooker who is reprehended therein by M. Willet (b) In his Meditation vpon 122 Psalm printed 16●3 p. ●1 In like sort it is affirmed by most moderate Protestants 4. That Sacraments do not only signify but also confer grace is affirmed by Melancthon who thus writeth thereof (c) In c. 4. Epist ad Roman after the first Edition Repudianda est Swinglij opinio qua tantùm ciuili mode indicat de signis c. That Opinion of Swinglius is to be reiected which teacheth that Sacraments are only Netes and signes of our Profession The same is also mantayned affirmatiuely by Osiander (d) In Eucheirid coher 〈◊〉 fiar quas Augustanae Confessionis Theologi habene cum Caluinianis p. 27● D. Whitaker (e) Contra Duraeum l. 8. p. ●61 664 M Hooker (f) Eccles polic l. 5. sect 57. p. 226. 527. D. Bilson (g) In his true Difference part 4. pag. 539. 5●● 368. and many others yet it is denyed reiected for Popish by D. Fulke (h) Against Purgatory pag. 35. M. Willet (i) In his Synops p. 415. who (k) In his meditation vpon the 122. Psalm pag. 92. reprehendeth some P●o ●stants for their mantayning the cōtrary Doctrine by the Suruey (l) Pag. 103. 104. of the booke of Common Prayer and by most English Puritans The XIV Paragraph 1. TO speake particularly of the Sacrament of Baptisme Luther houldeth Baptisme to be of no force thus writing Si habes (m) Luther l. de Captiuit Babilon benè c. If thou be Baptized it is well if thou wantest it no losse Belieue and tho●●ri saued before thou be baptized And Caluin (n) Lib 4. Iustin cap. 15. 〈◊〉 7. prizeth Baptisme at no higher worth then the Ceremony thereof performed by S. Iohn Baptist And of the same iudgment are the (o) Cent. 2. c. 4. Centurists thus writing before we will ascribe any Operation to the Sacrament of Baptisme we will mantayne that Infants haue Fayth by which they are saued And according here to Luther thus concludeth It is (p) Luth. aduers Coe●●●um better to omit the baptising of an Infant since his oblation if he do not belieue is vnprofitable The same opinion of the inefficacy of Baptisme to omit Caluin Beza c. teaching the same is mantayned by most Puritanes And conspiringly hereto D Whitaker as is aboue alledged thus teacheth We (q) Cont●● 4.9 ●2 pag. 716. may abstayne from Baptisme if there be no contempt or scandall following Now that there are other Protestants who ascribe an Efficacy to Baptisme is euident for we fynd that to the Children of the Faythfull dying vnbaptized saluation is not promised to be taught by the Confession of Ausburg (r) In the Harmony pag. 403. by D. Bilson (s) In his true Difference part 4. pag. 36● by Vrbanus (t) ●n 1. part operum Catech minor fol. 105. Regius the learned Protestant by (u) In loc Common 238. 239. c. Sarcerius the Protestant by the (x) Pag. 16 Conference