A Second Parallel, Part 2
A SECOND TABLET, Representing the Appealers consent with the Church of Rome, and dissent from the Church of England, in diuers remarkable points.
Of the Church.
Harmony.
Church of Rome.
CAssander in his Consultation, Article 7. pag. 50. The present Church of Rome hath euer stood firme in the same foundation of Doctrine & Sacraments instituted by God, &c. Quamvis praeseas Ecclesia Romana nō parùm in morum et disciplinae integritate, addo etiam & doctrinae sinceritate, ab antiquâ illâ unde orta & derivata est, dissideat; tamen eodem fundamento doctrinae & Sacramentorum à Deo institutorum firma semper constitit.
Cassander ibid. The present Church of Rome acknowledgeth and embraceth cōmunion with the ancient & vndoubted church of Christ; wherefore shee cannot be other, or diuerse from it. Praesens Ecclesia Romana communionem cum illà antiquâ, & indubitatâ Christi Ecclesiâ agnoscit & colit: Quare alia, & diuersa ab illâ esse nō potest.
Councel of Trent page 442. in fine. In the Bull of Pius the fourth, vponupon a forme of oath inioyned to all Professors. I acknowledge the holy, Catholike, and Apostolike Church of Rome to be the mother, and Mistresse of all Churches.
Cassander, Article 7. page 50. Praesens Ecclesia Romana manet Christi Ecclesia & sponsa. The present Church of Rome remaineth Christ his Church and Spouse [although shee hauehave prouoked her husband with many errours and vices,] so long as Christ her Husband hath not giuen her a bill of diuorce: although hee hath chastised her with many scourges.
Bellarm. de Ro. Pontif. lib. 4. c. 4. The present Church of Rome cannot erre (namely, in matter of faith, &c.)
Sixtus 4. in Sy…od. Complut. condemneth certaine Articles of Peter of Oxford, whereof one was this; That the Church of Rome could erre. Martin the fifth, in his Bul annexed to the Councell of Constance, will hauehave them held Heretikes, who hold otherwise of the Sacraments, or Articles of faith, then the Church of Rome.
Appealer.
ANswer to the Gagg, cap. 5. pag. 50. Moderate men on both sides confesse, that this Controversie may cease: and although the present Church of Rome hath not a little departed from the ancient Church from which it was deriued &c. yet she hath euer stood firm in the same foundation of Doctrine & Sacraments instituted by God.
Appeale page 113. In essentialls and fundamentalls they agree. Appeal ibid. Praesens Ecclesia Romana communionem cū illâ antiquâ & indubitatâ Christi Ecclesiâ agnoscit, & colit: Quare alia & diversa ab illâ esse non potest. The present Church of Rome acknowledgeth and embraceth cōmunion with the ancient & vndoubted church of Christ; Wherefore shee cannot bee other or diuerse from it.
Appeale p. 113. The church of Rome as well since, as before the Councell of Trent, is a part of the Catholike, thogh not the Catholike Church.
App: Answer to Gagg page 50. Manet Christi Ecclesia & sponsa. The Church of Rome still remaines the spouse & Church of Christ &c.
Appeale page 139. The Church of Rome is, and euer was a true Church since it was a Church. Appeale page 140. Mistake not my saying, The Church of Rome is a true Church ratione Essentiae, and being of a Church.
Appeale page 113. I am absolutely perswaded, and shall bee still, till I see cause to the contrary, that the Church of Rome is a true Church.
Answer to Gag, page 14. Plainly deliuered in Scriptures are all those points, which belong to faith, and manners, hope, and charitie. I know none of these controverted inter partes. By partes, hee there apparantly meanes, the church of Rome, and Reformed Churches: Now if the church of Rome differeth not from vsus in any matter of faith, thē hath she not erred in any matter of Faith. For our differences are about her errors.
App. pag. 112. I professe my self none of those furious ones in point of difference now a dayes, whose resolution is, that wee ought to hauehave no society, or accordance with Papists in things diuine, vponupon paine of eternall damnation. Appeal. p. 83. That they (the Papists) raise the foundatiō, that we must for euer, vponupon paine of damnation (strange bugbeares and terriculamenta, dissent fom them.
Discord.
Church of England.
HOmily for Whitsonday. 2 part. p. 213. The church of Rome (as it is at this present) is not built vponupon the foundation of the Apostles and Prophets, retaining the sound & pure doctrine of Iesus Christ: Neyther yet doe they order the Sacraments in such sort as he did first institute, and ordaine them.
Apology of the Church of England cap. 16. divis. 2. part 6. The originall and first foundation of Religion hath beene vtterly corrupted by those men, (namely) the Popes adherents.
Apology of the Church of England cap. 16. divis. 1. part 6. Wee hauehave gone from that Church, which we our selues did euidently see with our eyes, to hauehave gone from the old holy Fathers, and from the Apostles, and from the Primitiue and Catholike Church of God.
Apol. Church of England. part 6. cap. 22. diuis. 2. We are departed from him, (namely, the Pope) who, without doubt, is the forerunner & standard-bearer of Antichrist, & hath vtterly forsaken the Catholike Faith.
Homily for Whitsonday 2 part. p. 213 If we compare this (namely the definition of the true Church) with the Church of Rome, not as it was in the beginning, but as it is presently, then shall wee perceiue, the state therof to be so far wide from the nature of the true church, as nothing can be more. Et ibid. pag. 214. If it bee possible, that the Spirit of truth should bee there, where the true church is not, then is it at Rome.
Homily for Whitsonday, p. 213. We may well conclude according to the Rule of S. Austen, that the Bishops of Rome, & their adherents, are not the true Church.
Article 19. The Church of Rome hath erred, not only in their liuing, and manner of ceremonies: But also in matters of faith. Apolog. Church of Engl. c. 16. div. 1. part 6. Wee hauehave gone from that Church, which Christ, (who cannot err) told so lōg▪ before, it shold err. Neither had we euer intended so to do except both the manifest & assured wil of God, opened to vsus in his holy scripture, & regard of our owne saluation, had euen cō strained vsus. Apol. Chur. of Engl. par. 6 div. 2. c. 20. We are fallen from the Bishop of Rome, because the case stood so, that vnlesse wee left him, we could not come to Christ Apol. par. 5. c. 15. d. 3. We hauehave renounced that Church, wherein we could neither hauehave the word of God sincerely taught, nor sacraments rightly administred, and wherein there was nothing able to stay a wise man, or one that hath cōsideration of his own safety.
In this head touching the Church of Rome, the Appealer directly contradicts the Church of England in these particulars:
The Church of England.
1 The church of Rome holdeth not the same foundation.
2 Hath erred in matter of Faith.
3 Hath not the nature of the true Church.
4 Must be left on paine of damnation.
5 Is departed from the Primitiue and Catholike Church.
Appealer.
1 The church of Rome holds the same. foundation.
2 Hath not erred in matters belonging to faith.
3 Hath the essence & being of the true Church.
4 Ought not to be left on paine of dānation.
5 Is not departed, but holds cōmuinion with the Primitiue and Catholike Church.
Of Generall Councels.
Harmony.
Church of Rome.
BEllarm. de concil. & Eccles. 2 Booke▪ 2 Chap. Wee are bound by the Catholike faith, to beleeue, That Generall Councels cannot erre in faith or manners. The like is affirmed by Gregory de Valentia, Analys. fidei Cathol. lib. 18.
Hosius de legit. judicibus rerū Ecclesiasticarum.
Andradius, Defence of the Councell of Trent, in his Chapt. Of the authoritie of Councels.
Canus in his common places of Diuinity 5 Booke: and the Romanists generally.
Campian rat. 4. Concilia.
Duraeus in confut. respons. Whitak. de Conciliis.
Appealer.
ANsw. to Gag. page 48. To cōclude, The Church cannot erre, neither collectiuè, nor representativè Thus your Masters distinguish the terms of this question, that goe workmanlike, & not like you clutteringly to worke: so they, so wee, in the largest extent, not erre at all. Secondly, not erre in points of faith: for in matters of fact, they cō fesse error. Appeale p. 124. Many things appertain vntounto God, which are not of necessity vntounto saluation, both in practice and speculation: in these haply, Generall Councells hauehave erred, in those other none can erre.
Discord.
Church of Engl.
ARticle 21. Generall Councels, when they be gathered together, [for as much as they are an Assembly of men, whereof, all bee not gouerned with the Spirit and word of GOD] they may erre, and sometime hauehave erred, euen in things appertaining to God.
Wherefore, things ordained of them, as necessary to saluation, hauehave neyther strength nor authoritie, vnlesse they may bee declared, that they bee taken out of holy Scripture.
In this point (touching the not-erring, or infalli…itie of Generall Councels) the Appealer (howsoeuer by distinguishing of points fundamentall, and accessory) endeuoureth to difference his opinion from the Church of Rome, and reconcile it to the Article; yet in truth he faileth in both. For first, the Church of Rome holdeth all doctrines de fide, determined by the Church, to be necessary to saluation, and consequently, in the Appealers sense, fundamentall points. In particular, she defineth the decisions of the Councell of Trent, in the controuerted points betweene vsus, to be part of the Catholike Faith, without which no man can be saued: Pius 4 in Bullâ super formâ juram. pag. 441. If therefore the Appealer, maintaine, as hee doth, That Generall Councells cannot erre in matters fundamentall, and necessary to saluation, he holdeth consequently, that they cannot erre in matter de fide. Secondly, his doctrine cannot stand with the Article of our Church; for the Article both supposeth, and proueth, that Generall Councels may erre, euen in points necessary to saluation: It supposeth it, in those words [things ordained of them, as necessary to salvation, hauehave neither strength, nor authority, vnlesse, &c.] For if Generall Councels could not erre in things necessary to saluation, we might in such things safely rely vponupon their authoritie without warrant of Scripture; which the Article expressely denyeth. If Generall Councels may iudge those things to be necessary to saluation, which are not, (as the Article implyeth,) they may in like manner iudge, those things not to bee necessary to saluation, which are; and so erre bothe wayes in the iudgement of points necessary, and fundamentall. And verily the reason, annexed to the Article, concludeth as strongly, that Generall Councels may erre in fundamentals, as in Accessory: the reason is, because [Generall Councels are an Assembly of men, whereof all are not gouerned by the Spirit, and Word of God: Now they who are not gouerned by the Spirit and Word of God, hauehave, and may erre euen in points fundamentall; in asmuch as nothing can preserue a man from fundamentall error, but the Spirit, and Word of God, whereby they are not gouerned, as hath the Article. Notwithstanding all this iarring and discord from the Article, I find some harmony and concord in the close, Appeale pag. 147. *Ad verbū. of such a Councel, and the sounder part, & conclusions in saith, it is probable.Detali Concilio, & saniore parte, de cōclusionibus in fide, probabile est: It is probable, that in a Generall Councell lawfully called, the sounder part cannot erre in conclusions of faith. But this straine was not the Appealers, but a learned Asaffs.
Of Iustification.
Harmony.
Church of Rome.
COunc. of Trent Sess. 6. c. 4. Iustification is a translation from the state, in which a man is borne the sonne of the first Adam, into the state of Grace, and adoption of the sons of God by the second Adam.
Counc. of Trent Sess. 6. c. 7. Iustification is not onelyonly remission of sinnes, But also sanctification, and renouation of the inward man, by the voluntary receiuing of grace, and those gifts, whereby a man of vniust is made iust.
Counc. of Trent Sess. 6. canon 11. If any man say, that A man is iustified onelyonly by remission of sinnes, excluding grace, and charity, which is shed into their hearts by the holy Spirit, and is inherent in them; let him bee accursed.
Appealer.
ANswer to the Gagg. page 142. A sinner is then iustified, when hee is made iust, that is, translated from state of Nature to state of Grace.
Answer to Gagg. page 143. Iustification consisteth in forgiuenesse of sins primarily, and grace infused secondarily. Both the acts of Gods Spirit in man.
Answer to Gagg. page 140. To iustifie hath a threefold extent. First, to make iust and righteous. Secondly, to make more iust and righteous. Thirdly, to declare and pronounce iust.
Page 142. Iustification properly is in the first acceptance. A sinner is thē iustified, when he is made iust; that is, (pag. 141.) transformed in mind, renewed in soule, regenerate by grace.
Discord.
Church of England.
HOmil. of Saluation. page 13. Because all men be sinners, and breakers of Gods law, therefore can no man by his owne acts, words, and deeds, seeme they neuer so good, bee iustified. But of necessity eueryevery man is constrained to seeke for another righteousnesse, or iustification to bee receiued at Gods owne hands: that is to say, forgiuenesse of sins: And this iustificatiō, or righteousnes, wch wee so receiue of Gods mercy, and Christs merits, is accepted and allowed of God for our full and perfect iustification. The faith in Christ, wch is within vsus, doth not iustifie vsus; for that were to account our selues to bee iustified by some act or virtue, which is within our selues.
Art. 11. Of the iustification of man. We are accounted righteous before God, onelyonly by the merit of our Lord and Sauiour Iesus Christ, by faith, & not our owne workes.
Note in this maine point of Iustification, That the Appealer differeth from the Church of England, and consenteth to the Church of Rome, in three remarkable particulars.
1 In the signification of the word, [To iustifie,] which the Appealer, and the Church of Rome take for [making a man righteous.] The Church of England, and the Protestants generally, for [accounting, declaring, or pronouncing a man righteous.
2 The Church of England maketh Iustification to consist onelyonly in forgiuenesse of sinnes. The Appealer, and Church of Rome, not onelyonly in forgiuenesse of sins, but partly in it, and partly in sanctifying graces infused.
3 The Church of England teacheth, That wee are not iustified by inherent righteousnesse, or, by any vertue within vsus. The church of Rome, and the Appealer hold, That we are iustified by sanctifying and regenerating graces within vsus, whereby wee are transformed in minde, and renewed in soule. By renewing grace inherent in vsus, wee are sanctified, but not iustified: the confounding of Sanctification with Iustification (as the Appealer and Papists doe) is an errour of dangerous consequence, as the learned well know.
Of Merit of Workes.
Harmony.
Church of Rome.
COunc. of Trent Sess. 6. can. 32. If any man say, That the good workes of a man iustified doe not truly merit increase of grace, and eternall life, let him be accursed.
Bellar. de iustifi. lib. 5. c. 16. The workes of iust men proceeding frō charity, are meritorious of eternall life, (ex condigno:) this is the common opinion of Diuines, and it is most true.
Vasques in 1a. 2ae. q. 114. disput. 214. The good workes of iust men, without any couenāt or acceptation, are worthy of the reward of eternall life, and hauehave an equall value of worth, to the obtaining of eternall life.
Vasques disput. 222. The workes of a righteous man doe merit eternall life, as an equall reward, or wages; they make A man iust, and worthy eternall life, that hee may of desert obtaine the same.
Appealer.
APpeal. pag. 233. The wicked goe to enduring of torments euerlasting: the good goe to enioying of happinesse without end: thus is their estate diuersified to their deseruing.
Answer to Gagg. pag. 153. Merit of congruity is not commonly meant, as scarce vouchsafed the name of merit. Good workes are therefore said to bee meritorious, are so vnderstood to be ex condigno: which, that a worke may so be, these conditions are required: that it bee morally good, freely wrought by man in this life in the state of grace, and friendship with God, which hath annexed Gods promise of reward: all which conditions, I cannot conceiue, that any protestant doth deny to good workes.
Discord.
Church of Engl.
HOmily of Saluation. 2. part. page 17. Though I hauehave faith, hope, and charity, repentance, and doe neuer so many good workes, yet wee must renounce the merit of all our said virtues, and good deeds, which wee either hauehave done, shall doe, or can doe, as things that bee farre too weake and insufficient to deserue the remission of our sinnes.
Artic. 11. Wee are accoūted righteous before God, onelyonly for the merit of our Lord, & Sauior Iesus Christ by faith, and not for our own works or deseruings.
Homil. of good workes. To hauehave affiance in our workes, as by merit of them to purchase to our selues remission of sinnes, and eternall life, is blasphemy.
Obserue reader, that the Appealer ignorantly, or fraudulently omitteth the proper conditions requisite to a meritorious act, which are especially these:
1 That the worke be properly our: and not his, of whom we pretend to merit.
2 That it be opus indebitum, a worke to which otherwise we are not bound.
3 That it be some way profitable, and beneficiall to him, from whom wee expect our reward.
4 That it hauehave some proportion, and correspondence (of congruity at least, if not of condignitie) to the reward expected.
All which conditions Protestants deny to bee found in our good works. And therupon disclaime all merit. These conditions the Appealer pretermitteth, and from foure common conditions, requisite to a good worke in generall, he concludeth loosely, and weakly, That the Papists and wee agree in the doctrine of merit (ex condigno) of condignitie. In his Appeale Chap. 11. (by the advice, as it seemes, of the Approuer of his booke) hee disclaimeth merit of condignity, which in his former booke he seemed to approue. But he saith little or nothing which may not well stand with merit of congruity. Indeed hee lasheth Vasques for that, wherein he differeth from other Papists: but he retracteth not any where that his owne sentence, namely, The eternall state of men is diuersified to their deseruings. Wherein hee crosseth the 11 Article, and the words of S. Paul, Rom. 6. The wages of sinne is death, but the gift of God is eternall life.
Of Euangelicall Counsels: or, Workes of supererogation.
Harmony.
Church of Rome.
BEl. de Monach. lib. 2. cap 7. An Euangelicall Counsell of Perfection is called a good worke, not inioyned vsus by Christ, but shewed vntounto vsus: not commanded, but commended onelyonly.
Ibid. cap. 8. It is the opinion of all Catholiques, that there are many Euangelicall Counsels, viz. of things, aduised, or counselled vntounto, but not prescribed, nor commanded.
Appealer.
ANswer to the Gagg. p. 103. What is meant by workes of Supererogation, we may collect out of the texts of Scripture cited, viz. That man in the state of grace, and assisted by Gods grace, may doe somethings counselled, and not commanded. I know no doctrine of our English Church against Euangelical counsels. Appeale page 214. I doe beleeue, there are, and euer were Euangelicall counsels.
Discord.
Church of Engl.
ARticle 14. Voluntary works, besides, ouer, and aboue Gods Commandements, wth they call workes of supererogation, cā not be taught with our arrogancy, and impiety: for by them, men doe declare, that they doe not onelyonly render vntounto God, as much as they are bound to doe, but, that they doe more for his sake, then of bounden duty is required, whereas Christ saith plainly, When yee hauehave done all, that are commanded vntounto you, say, wee are vnprofitable seruants.
Though this point touching Euangelical Coūsels, may seeme to bee of no great consequence, yet to the Romanists it is a point fundamentall: for vponupon it they build their treasury of superaboundant satisfactions. And Leech after hee had first suckt this thinner and purer blood, afterwards greedily swallowed the most corrupt and ranke blood of Popery; but I hope the Appealers manifold preferments, and better hopes, will be better councellors to him, then to merit by a totall, or supererogate to a finall Apostacie from vsus, to the Pope of Rome.
Of Reall presence.
Harmony.
Church of Rome.
Counc. of Trent Sess. 13. cap. 1. Of the reall presence of our Lord in the most holy Sacrament of the Eucharist, This holy Synode openly and simply professeth, That in the Sacrament of the Eucharist, after the consecration of Bread & Wine, That our L. Iesus Christ, true God and man, is truly, really, and substantially contained vnderunder the species or forme of those sensible things.
Gratian. de consecrat. distinct. 2. cap. Ego. Berengarius is inioyned by Pope Nicholas to recāt in this form.
I Berengarius doe accurse that heresy, wherewith I hauehave beene heretofore defamed, in maintaining [that the bread and wine, after the consecration, are onelyonly a Sacrament, and not the true body and blood of Christ. And that the true body and blood of Christ cannot be sensibly handled by the Priests, or broken, or chewed with the teeth of the faithfull, but onelyonly in the signe, or sacrament thereof.] And I giuegive my consent to the holy Church of Rome, and Aposto like See, and I professe with my tongue and heart, that I hold the same faith, concerning the Sacrament of the Lords Table, which our Lord, and holy Father Nicholas, and this holy Synod, by Euangelicall and Apostolicall authority, hath inioyned to be held, and hath confirmed vntounto me: to wit, that the bread and wine vponupon the Altar, after consecration, are not onelyonly the sacrament, but also the true body and blood of our Lord Iesus Christ: and that, not onelyonly the Sacrament, but the body and blood of Christ is in truth sensibly handled, and broken by the Priests, and eaten with the teeth of the faithfull.
Bellarmine de Sacramento Eucharist. lib. 1. c. 2. The Councell of Trent, Sess. 13. teacheth, That Christ is in the Sacrament truly, and really, against the fiction of the Calvinists; who will hauehave Christ to be there so present, that he may be apprehended by faith; that hee is present to the contemplation of faith, though corporally in heauen.
Bellarm. ibid. The Councell addeth (substantially) against the Calvinists, who say, that the body of Christ, according to his substance, is onelyonly in heauen, but according to, I know not what, virtue and power, he floweth from thence to vsus.
Appealer.
ANsw. to Gag. pag. 253. But that the Diuell bred you vp in a faction, and sent you abroad to doe him seruice in maintaining a faction: Otherwise acknowledge there is, there need be no difference in the point of reall presence.
Appeal. p. 289. Cōcerning this point there need be no difference, the disagreement is onelyonly de modo praesentiae.
Answer to Gagg. pag. 253. There is, there need bee no difference in the point of reall presence.
Ibid. pag. 252. We ingenuously confesse, That by this Sacrament Christ giueth vsus his very body and blood, and really and truly performes in vsus his promise: as for the maner how, this inexplicable, that vnutterable, trans or con, wee skill not of. Vide supra Appeal pag. 289. In these passages, the Appealer differeth from the Church of England in these three things: first, that he saith, There is no difference betweene vsus about the reall presence: wheras indeed there is a maine difference; and most of our Martyrs dyed rather, then they would acknowledge the Popish reall presence. See the Acts and Monuments. Secondly, he saith, that the manner is vnutterable; whereas the Church of England defineth the manner. Thirdly, in that he saith, we skill not of, or make matter, of transubstantiation, or consubstantiatiō: wheras the Church of England expresly condemneth transubstantiation, as a grosse and dangerous error.
Discord.
Church of Engl.
ARticle 28. The body of Christ is giuen, taken, and eaten in the Supper, onelyonly after a heauenly and spirituall manner: And the meane wherby the body of Christ is eaten and receiued in the Supper, is Faith. Transubstantiation, or the change of the substance of bread and wine in the Supper of the Lord, cannot be proued by holy Writ: but is repugnant to the plaine word of Scripture, ouerthroweth the nature of a Sacramēt, and hath giuen occasion to many superstitions.
Iuel. Artic. 5. of the reall presence, pag. 238. We seeke Christ aboue in heauen, and imagine not him to be bodily present vponupon the earth: The body of Christ is to be eaten by faith onelyonly, and no otherwise. And in this last point appeareth a notable difference between vsus and M. Harding, for we place Christ in the heart, according to the doctrine of Saint Paul: Mr. Harding placeth him in the mouth. We say, Christ is eaten onelyonly by faith. Master Harding saith hee is eatē with the mouth and teeth.
Article 28. The body of Christ is giuen, taken, and eaten in the Supper, onelyonly after an heauenly and spirituall manner: & the meane, wherby the body of Christ is receiued and eaten in the supper, is faith. Transubstantiation is repugnant to Scripture, ouerthroweth the nature of a Sacrament.
The Appealer seemes to bee one of the Bonhommes, who, in a jejune Lent-discourse, durst openly bid defiance to the Article of our Church, saying, I abhorre them that teach, Christ to be in the Sacrament onelyonly by faith: for hee is not there, because wee beleeue, but wee beleeue because he is there present. If this be a good beleefe and doctrine, (That Christ is otherwise present in the Sacrament, then to the hearts of beleeuers, and that by faith onelyonly) let the Appealers poore Woodcocke, or Catholike Cockscombe, pag. 251. tell vsus, what he taketh to be the meaning of S. Austin in those words, qui credit, edit: or, if he cannot do that, yeeld a reason, why Rats and Mice may not eate the very body of Christ.
Of Images.
Harmony.
Church of Rome.
COunc. of Trent Sess. 25. p. 290 The Images of Christ, the Virgin mother of God, & of other Saints, are to be had, & retained in Tēples especially, and due honour and veneration is to bee giuen vntounto them: Because the honour, which is to be exhibited to them, is referred to the prototype or sampler, so that by the images which we kisse, and before which we put off our hats, and lye downe, wee adore Christ, and the Saints, whose Images they beare.
Bellarmine of the Images of Saints, lib. 2. c. 21. Images by themselues properly are to be worshipped.
Ibid. cap. 22. We must not say, That the supreme worship, called Latria, is due to Images: but on the contrary, wee ought to say, that they ought not so to be adored.
Bellarmin. ibid. cap. 9. lib. 2. Images may be lawfully set vp in Churches.
Appealer.
ANswer to the Gagg, p. 318. The pictures of Christ, the blessed Virgin, and Saints, may be made, had in houses, set vp in Churches, respect, and honour may bee giuen to them: The Protestants doe it, and vse them for helpes of Piety in rememoration and more effectuall representing of the prototype.
Page 319. Let practice & doctrine goe together, wee agree.
Page 318. You say, they must not hauehave Latria, sowce.
Appeale page 257. In your practice you giuegive them that honour, which you call Latria, and is a part of diuine worship; so not we. Let practice and doctrine goe together, that is, giuegive them no Latria formall nor interpretatiue, & we agree.
Answer to Gagg. pag. 318. Images are not vnlawfull for ciuill vses, nor vtterly in all maner of religious imployment.
Gag. p. 300. Images hauehave three vses assigned by your Schooles; Instructiō of the rude, commonefaction of history; and stirring vp of deuotion: You, and wee also giuegive vntounto them.
Discord.
Church of Engl.
ARt. 22. The Romish doctrine concerning worshipping, and adoration, as well of Images, as of Reliques, is a fond thing, vainly inuented, and grounded vponupon no warranty of Scripture, But rather repugnant to the word of God.
Homily against the perill of Idolatry. part. 3. page 42. It is vnlawfull that it (the image of Christ) should be made, or that the Image of any Saint should bee made, especially to bee set vp in Temples; to the great and vnauoidable danger of Idolatry. Wee grant that Images vsed for no religion, or superstition rather, [we meane Images of none worshipped, nor in danger to be worshipped of any] may bee suffered: But Images placed publikely in Temples, cannot possibly be without danger of Idolatry.
Ibid. p. 42. Beware lest thou make to thy selfe, that is to say, to any vse of Religion, any grauen Image.
Ibid. page 43. Images are of more force, to crooke an vnhappy soule, thē to teach, and instruct.
Ibid. pag. 42. Either Images bee no bookes; or if they be, they bee false, and lying bookes, the teachers of all errour.
In this point of Images the Appealer differeth from the Church of England in foure particulars:
1 The Church of England condemneth in the Article, the popish doctrine concerning the worshipping of Images. The Appealer approueth the doctrine, and condemneth the practice onelyonly.
2 The Church of England teacheth it to be vnlawfull, to set vp Images in Churches, because it cannot be done without vnauoidable perill of Idolatry. The Appealer alloweth the setting them vp in Churches.
3 The Church of England forbiddeth all religious vse of Images, allowing meere ciuill, or historicall. The Appealer alloweth Images for religious imployments.
4 The Church of England denyeth any worship due to Images. The Appealer granteth any worship, saue Latria: hee stickes not at Dulia, if it trench not vponupon Latria.
In all which points of Doctrine hee perfectly accordeth with Bellarmine and the Church of Rome, onelyonly hee disclaymeth their practice, as also Polidor Virgil, and many other ingenuous Papists doe.
Of the Crosse.
Harmony.
Church of Rome.
BEll. Book 2. of the Images of Saints. c. 30. The signe of the Crosse workes miracles, not out of a natural virtue that it hath, as a figure, But as a signe instituted of GOD. Note, that there are three wonderfull effects of the crosse. 1. it terrifieth, & putteth deuils to flight. 2. It driueth away diseases, and all euils. 3. It sanctifieth those things vponupon which it is imprinted. The first effect it hath from three causes: from the apprehension of the deuill, the deuotion of man, and institution of God. For the Deuill when he seeth the Crosse presently remembreth, that by the Crosse of Christ, hee was conquerd, spoild, bound, & discōsited. Hence it is, that he flyes from the Crosse, as a Dog doth from a stone, or staffe, with which he hath beene strucke. Againe, the Crosse hath a force from the worke of him, that worketh with it, or vseth it; after the same manner as prayer hath. For the signe of the Crosse is a kinde of the calling vponupon the merits of Christ crucified▪ expressed by the signe of the Crosse.
Appealer.
ANsw. to Gagg page 321. Our church alloweth the signe of the crosse, vseth it, commandeth it; & I could tell you some experimented effects of it.
App. p. 280. What if I meant some experimēted effects of my own knowledge? what then? Can you controll, or convince me? What if vponupon diuers extremities I hauehave found ease, by vsing that ciaculatory prayer of our Let any, By thy cross? And what if to testifie my faith, I made the signe of the cross?
Answ. to Gagge. pag. 320. Wee vse signing with the signe of the Crosse, both in the forehead, and elsewhere, witnesse that solemne form in our Baptisme, for which we are so quarrelled by our factious. The flesh is signed, that the soule may bee fortified, saith Tertullian, and so doe wee.
Appeale p. 268. What hindereth, but that I may signe my selfe with the signe of the Crosse, in any part of my body, at any time, at night when I goe to bed, in the morning when I rise, &c?
Discord.
Church of England.
BOok of Common Prayer. Then the Priest shall make a Crosse vponupon the Childes forehead.
Booke of Canons Chapter of the signe of the Crosse. The Infant baptised is by virtue of Baptisme, before it be signed with the signe of the Crosse receiued into the Congregation of Christs flocke, and not by any power assign'd to the signe of the Crosse. The Church of England hath retained the signe of the Crosse, being purged from all Popish Superstition and errour, for the remembrance of the Cross, accounting it a lawfull, & outward ceremony, and honourable badge.
In this point, touching the signe of the Crosse, the Appealer differeth from the Church of England in two particulars.
1 He falsely imposeth vponupon the Church of England, That in her forme of Baptisme shee vseth the signe of the Crosse vponupon the forehead, and elsewhere. That [else-where] is not to be found in the forme of Baptisme, or els-where in the constitution, or practice of our Church.
2 He ascribeth operatiue Power, and experimented effects, to the Crosse: and seemes to father some such error vponupon the Church of England, saying, That wee signe the flesh, that the soule may be fortified, so wee: wheras the Church of England in the Canon, will hauehave no power, or efficacy, to be ascribed to the signe of the Crosse; but onelyonly a kinde of significancy, and honorable representation of Christs death vponupon the Cross. And more then this, I will not beleeue touching any efficacy of the signe of the Crosse, till I finde by experience, that the Appealers signing his lips with the signe of the Crosse, makes him a faire-spoken, and his signing himselfe on the brest with the signe of the Crosse, makes him a Good man.
Of Invocation of Saints.
Harmony.
Church of Rome.
COunc. of Trent Sess. 25. The holy Synod commā deth all Bishops and others, to whom the office and charge of teaching is cōmitted, that, according to the vse of the Catholike and Apostolike Church, they diligently instruct their congregations touching the intercession and invocation of Saints; teaching them, that it is good, and profitable, humbly to call vponupon them, to flye vntounto their prayers, help, and aid: and that they impiously conceiue, who deny that Saints, inioying eternall happinesse with God, are to be called vponupon, or that the calling vponupon them is idolatry; or that it is repugnant to the word of God; or that it derogateth from the honour of the only Mediator between God & man, Iesus Christ Bellar. of the blessednes of Saints. booke 1. chap. 19. Holy Angels, & men departed this life, are piously & profitably called vponupon by the liuing.
Appealer.
GAgg pag. 200 Perhaps there is no such great impiety, in saying, [S. Laurence, pray for me.]
Ibid. p. 203. Now the case of Angels-keepers, in point of Advocation, & Invocation, is much different from other Angels, not Guardians; as being continually attendant, alwayes at hand, though invisibly: & therfore, though we might say, Saint Angell-keeper, pray for me; it followeth not, we may say, St. Gabriel, pray for me.
Invocation of Saints, page 99. If thus my selfe resolued doe inferre; [Holy Angel keeper pray for me] I see no reason to be taxed with point of Popery, or superstition, much lesse of absurdity, or impiety.
Answ. to Gagg. p. 229. Saue al other labor in this point; proue but onelyonly this, their knowledge of any thing ordinarily, I promise you, straight, I will say, Holy Saint▪ Mary pray for me.
Discord.
Church of Engl.
ARtic. 22. The Romish doctrine cōcerning Invocation of saints, is a fond thing, vainly invented, grounded vponupon no warrant of Scripture, but rather repugnant to the word of God.
Homily of Prayer 2 part. pag. 114. Invocation or prayer may not bee made without faith in him, on whō they call; wherupon we must onelyonly & soly pray to God. For to say, wee should beleeue, eyther in Angel, or Saint, or any other liuing creature, were horrible blasphemy against God, & his word. Ibid. Is there any Angel, Patriark or Prophet among the dead, can know the meaning of the heart? &c.
Bishop Andrewes Answ. to Bellarmins Apol. pag. 180. Alleadgeth, The Synod of Laodicea, did forbid praying to Angels.
Defence of the Church of England against Spalata. c. 60 You aske, why Saints are not to be called vponupon? Because you hauehave no command of God to call vpō them. Now in the worship of God, God cōmandeth, Deut. 12. 23. What I command thee, that onelyonly doe thou: Because you hauehave no example in Scripture of calling on them, but that of Iohn, Apoc. 19. 10. See thou do it not, worship God: Because it is wilworship after the commandements & doctrines of men, condemned by the Apostle, Col. 2. 22. Of which God said of old, Who required these things at your hands? Esay 1. 12 And of which our Sauiour saith, In vaine doe they worship me, teaing for doctrines the commandements of men, Mat. 15. 9.
White. Answ. to Fisher. page 335. Invocation of Saints is iniurious to the onelyonly mediatorship of Christ.
In this point touching the Inuocation of Saints: the Appealer differeth from the Church of England in two particulars:
1 That he maketh a difference betweene Angels, (especially Guardians) and other Saints, in respect of Invocation: whereas the Church of England putteth no such difference. But indifferently forbiddeth the calling vponupon Saints departed, or Angells: Guardians, or others. And the reasons they alledge are as strong against the one, as the other.
2 The Appealer denyeth Inuocation of Saints, onelyonly vponupon this ground; that the Saints departed, ordinarily, know not our affayres: and consequently, he maketh Popish Invocation idle and foolish, but not impious, blasphemous, iniurious to God, and our Sauiour. Whereas, the Church of England denyeth Invocation of Saints vponupon many other grounds; and maketh it idolatrous, iniurious to Christ, yea and blasphemous, as appeareth in the places aboue alleadged,
Of Extreme vnction.
Harmony.
Church of Rome.
COun. of Trent Ses. 14. cap. 1. The holy vnction of the sick, is instituted by Christ, as a truly and properly called Sacrament of the new Testament.
Ibid. cap. 2. The effect of this Sacrament is, the wiping away of all those sins in the sicke, which remaine to be expiated, & the relieuing and strengthening his soule.
Appealer.
ANsw. to Gagg. ch. 37. p. 267. That Sacramental vnction is not to be vsed to the sicke. Vse it if you will. We hinder you not. Nor much care or enquire what effects ensue vponupon it. But obtrude it not on vsus, or vntounto the Church, as in censu of the Sacraments of the Time of grace, &c.
Discord.
Church of Engl.
ARt. 25. There are two Sacraments ordained of Christ in the Gospell, that is to say, Baptisme and the Supper of the Lord. Those fiue commonly called Sacraments, Confirmation, Penāce, Orders, Matrimony, & Extreme vnction, are not to be counted for Sacraments of the Gospel, being such as hauehave growne partly of the corrupt following of the Apostles, partly are states of life allowed in Scriptures. But yet hauehave not like nature of Sacramēts with Baptisme & the L. Supper.
In this point touching Extreme vnction, though the Appealer doe not fully ioyne hands with the Papists, and shake hands with the Church of England; yet he maketh the vsing of Extreme vnction, or not vsing it; the attributing of such effects, as the Church of Rome erroniously (if not impiously) ascribeth to it, or not attributing, a light matter, of no great importance; a thing indeed not to be obtruded vponupon the Church, as necessary: yet a thing, for ought that he saith to the contrary, that may be not vnlawfully vsed. Whereas the Church of England, or at least, the most approued Writers in the Church of England, make the adding of any new Sacrament, and attributing a diuine, & spirituall effect vntounto it, without commandement, or warrant of God's word, to be a grieuous sinne, & breach of the second Commandement. And if it may hauehave such an effect, as to wipe away all sinnes remaining in the sicke, our Church should very much wrong the sicke not to administer it to them. It concernes vsus therefore to enquire of any such effects, and finding that it hath none, to condemne it, as not onelyonly vnwarranted by Scripture, but also derogatory to the efficacy of the the other Sacraments, and Christs blood.
Of assurance of Saluation.
Harmony.
Church of Rome.
COnc. of Trent. Ses. 6. canon 13 If any man say, that to obtaine remission of sins, it is necessary, that a man beleeue certainly, and without any hesitation, or questioning, in regard of his own infirmity and disposition, that his sins are remitted him, let him be accursed.
Counc. of Trent Sess. 6. Canon 14. If any say, that a man is absolued frō sin, and iustified, because he certainly beleeueth that hee is absolued and iustified; and that none is iustified, but hee that beleeueth, that hee is iustified, let him be accursed.
Ibid. Can. 12. If any say, that iustifying faith is nothing else, but a confident relying on Gods mercy, forgiuing our sinnes by Christ, or that this confidence is the only faith, whereby we are iustified, let him be accursed. Ib. c. 16 If any say, or beleeue, that hee shall certainly hauehave by absolute and infallible certainty the great gift of perseuerance to the end, vnlesse he know, and hauehave learned it by speciall reuelation, let him be accursed.
Appealer.
ANsw. to Gag. pag. 186. If we consider our own disposition, wee assigne no more, then probable and coniecturall assurance. This Bellarmine assigneth; this is enough. Faction may transport a man to wrangle for more, but when once they ioyne issues, the difference will not bee much. Much, or little, great, or smal, thus, or so, the Church of England is not touched, that assigneth it neither.
Appeale page 213. I professe, I am not of that opinion with you: and whatsoeuer you may resolue for your crying Abba, Father, secundum praesentem justitiam, I craue pardon, I cannot thinke that you are, may, or can bee so perswaded, secundum statum futurum.
Discord.
Church of Engl.
HOmily of the passion. p. 186. What meanes is that? It is faith: not an inconstant or wauering faith, but a sure, stedfast, grounded, and vnfained faith.
Pag. 187. The only meanes and instrument of saluation required of our parts, is faith: that is to say, a sure trust and confidence in the merits of God, whereby we perswade our selues, that God both hath and will forgiue vsus our sins, and that hee hath accepted vsus again into his fauour, & that he hath released vsus from the bonds of damnation, and receiued vsus into the number of his elect people.
Et post. Wee must take heed, that wee doe not halt with GOD, through an inconstant and wauering faith, but that it be strong and stedfast to our liues end: Wee must apprehend the merits of Christs death and passion by faith, nothing doubting but that Christ by his owne obl…tion, and once offering himselfe on the Crosse, hath taken away our sinnes, and restored vsus againe into Gods fauour.
The point of Perseuerance hath such affinity with this point of assurance of saluation, that what is wanting in this, may be supplyed out of the former Parallel. Al that I here obserue, is, that the Appealer fully accordeth with the Councell of Trent, not only in the conclusion, but in the very reason alleadged by the Councell for the ground thereof.
Of the Popes Primacy.
Harmony.
Church of Rome.
IN the forme of oath prescribed in the Bul of Pius 4 annext to the Coū cell of Trent. I acknowledge the holy Catholicke and Apostolicke Church of Rome, to be the Mother, and Mistresse of all Churches: and I vow and sweare true obedience to the Bishop of Rome, the successor of Peter, the Prince of the Apostles, & Vicar of Iesus Christ.
Bellarmin. de Romano Pontif. lib. 4. c. 1. The Pope is supreame Iudge in cōtrouersies of faith and manners.
Appealer.
ANsw. to Gag. p. 29. I could interpret S. Anselm well enough; as that if a controuersie were referred by the Church, or an heresie to bee corrected in the Church, wch touched the case of the Catholicke Church, it could not be put ouer more …itly to any one man, by the Church representatiue in a Councell, then vntounto the Pope, first Bishop of Christendome, of greatest, not absolute power, among Bishops.
Discord.
Church of England.
HOm. for Whitsunday, second part. pag. 214. 215. First, as touching that they will bee termed vniuersall Bishops, & Heads of all Christian Churches through the world, wee hauehave the iudgement of Gregory expresly against them: who, writing to Mauritius the Emperour, condemned Iohn Bishop of Constantinople in that behalf, calling him the Prince of pride, Lucifers successor, and the forerunner of Antichrist. S. Bernard agreeing thereunto, saith, What greater pride can there bee, then that one man should preferre his owne iudgement before the whole congregation, as if hee onelyonly had the Spirit of God? And Chrysostome pronounceth a terrible sentence against them, affiriming plainly, that whosoeuer seeketh to be chiefe on earth, shall finde confusion in heauen: and he, that striueth for the supremacy, shall not be reputed among the Seruants of Christ.
Homily against wilfull rebellion, 5 part, pag. 308. 309. The Bishop of Rome being by the order of Gods word none other then the Bishop of that one See and Diocesse, and neuer yet well able to gouerne the same, did by intolerable ambition challenge not onelyonly to be Head of all the Church dispersed through the world, but also to be Lord ouer all Kingdomes of the world.
In this point, touching the Popes Primacy, though the Appealer comes not full home to the tenent of the Church of Rome, yet he goeth too far, & pointeth at a most dangerous course, of referring the iudgement of controuersies of faith, that concerne the whole Church, vntounto the Pope. Which course, if (with Master Mountagues good approbation) we should take in the great controuersie touching the Head of the Church, the Power of the See of Rome, the causes of our Separation from that Church, and all the controuerted points betweene vsus, conclamatum esset; he, that hath but halfe an eye, might see, what the issue would bee. This resolution of M. Mountagu, if he hold still, it will bee expected, that in the next edition of his booke he change the title now prefixed [Appello Caesarem] into Appello Papam. The markes of the Beast were come out in the Pope before Anselmes time, and since they are so apparent in him, that other learned Diuines make the Pope whole Antichrist, and the Appealer himselfe makes him halfe the Antichrist, pag. 149. and an entire Apostata from Christ and his kingdome: And was there no fitter Bishop in all Christendome to decide controuersies concerning the whole Church of Christ, then he who is either halfe or whole Antichrist? but of this point see more in the Writ of error.
Of Antichrist.
Harmony.
Church of Rome.
BEllarmine de Rom…no pontif. lib. 3. c. 13. The seat of Antichrist shal be in Ierusalem▪ not Rome; for Enoch and Elias are to fight with Antichrist in Ierusalem.
Ibid. c. 12. Antichrist shall properly come for the Iewes, and shall be receiued by them as the Messias; he shall be circumcised, and keepe the Sabbath for a time.
Ibid. cap. 18. The frensies of Hereticks are refelled, by wch they do not so much proue, as impiously affirme, that the Pope is Antichrist.
This conclusion is the scope of his whole third book; and he, and all Papists, who hauehave written of this argument, apply themselues wholly to proue, that neither the Pope personally, nor the Popes successiuely constitute that Antichrist, described in the Apocalyps.
Appealer.
ANsw. to Gagg page 74. 75. I am not of opinion, that the Bishop of Rome personally, is that Antichrist, nor yet that the Bishops of Rome successiuely, are that Antichrist, so spoken of.
App. p. 146. Whether the Pope of Rome, or the Popes of Rome, either are, or may bee accounted, or is that Antichrist, or Antichrists, my irresolution grew, as I hauehave remembred, from the much insufficiency of their proofs, that tender it stoutly, strongly, affectionately, and tantum non, as a point of faith. Not any one of their arguments is, not all their arguments together are, conuincing.
Appeale p. 149. I incline to the more moderate, and temperate tenent, and rather of the two, embrace, the Turkish & Popish estate, not seueral, but conioyned, doe constitute That Antichrist, then either of the two states disioynedly: and of the two states, rather the Turk by much, then the Pope. Ibid. p. 144. Why should it not be as lawfull for mee to opine, that the Pope is not that Antichrist, as for others to write, to preach, to publish, to tender to proceeders this proposition, The Pope is Antichrist? Ib. p. 154. The Turk is, and hath bin long possessed of Ierusalem, that holy City. The Iewes, when Mahomet first declared himselfe, came flocking vntounto him, as to their Messias, the sooner, & rather, because hee was circumcised.
Discord.
Church of Engl.
HOmily against wilfull rebellion, 6. part. p. 316. The Bishop of Rome, vnderstanding the superstition of Englishmen, and how much they were inclined to worship the Babylonical Beast of Rome, and to feare all his threatnings, and causelesse cursings, &c.
The Pope is implyed to be that Antichrist, in the prayer of thankesgiuing for our deliuerance from the powder Treason. [Root out that Babylonish and Antichristian sect.]
And in the morning prayer appointed for priuate houses, [Confound Satan, Antichrist, with all hirelings, &c.]
See K. Iames in his praemonitory preface, & his Cōment vpō the Reuelation.
Iuel Def. of Apo…. par. 4. c. 9. diuis. 3. B. Abbot and …. Downam de Antichristo. B. Andrewes resp. ad Car. Bel. Ap. à capite 9. ad 13.
In this point, touching Antichrist, the Appealer agreeth with the Church of Rome, and di…enteth from the learnedst Diuines in England, and other reformed Churches, both touching the maine conclusion [The Pope is Antichrist:] and touching the seat, doctrine, and character of Antichrist; which they apply to the Pope; hee with the Papists to the Turke. As for the Protestant arguments taken out of the Apocalyps, to proue [the Pope to be the Antichrist,] Bellarmine calls them deliramenta, dotages, and the Appealer, to shew more zeale to the Popes cause, straineth farther, and termes them Apocalypticall frensies; which, proceeding from the mouth of a Protestant Antigagger and Appealer to King Iames, Non sani esse hominis, no sanus juret Orestes.
Of Limbus Patrum.
Church of Rome.
BEllar. de Anim. Christi, l. 4. c. 11. The soules of the godly were not in heauē, before Christs ascensiō. Id. de Sāct. beat. lib. 1. c. 20. If they demand, why prayers of the liuing were not reuealed to the Fathers in Limbo, and are now reuealed to the Saints in heauen? I answer, that the Saints in Limbo did not take care of our affaires, as the Saints doe in heauen, neither were they then set ouer the Church, as now they are.
Appealer.
GAgg pag. 278 Though they were not in heauen in regard of place, yet were they in happinesse, in regard of state. Ib. 281. Let them not hauehave been in heauen before our Sauiour, I deny it necessarie they were therefore in Hell: that region I call Abrahams bosome, which though it bee not Heauen, yet is it higher then hell.
Church of England.
HOmily concerning Prayer, pag. 122. The scripture doth acknowledge but two places after this life; the one proper to the elect and blessed of God; the other proper to the reprobate and damned soules.
Ibid. pag. 122. S. Augustine doth acknowledge onelyonly two places after this life, to wit, heauen, and hell.
In this point, though the Appealer dissent from the Romanists in a circumstance on the bye, about the situation of Limbus Patrum, (for they place it nearer the confines of hell, the Appealer nearer heauen) yet he agreeth with thē in these 2 main conclusions:
1 That there is, or at least was, a place for soules after this life distinct from heauen and hell.
2 That the soules of the Fathers, before Christs ascension, were not in heauen, but in that third place.
Of Traditions.
Harmony.
Church of Rome.
COuc. of Trent. Ses. 4. decret. 1. The holy Synod of Trent, (finding this truth and holy discipline to bee contained, partly in Scriptures, & partly in vnwritten traditions, which eyther were taken frō Christs mouth by the Apostles, or were deliuered by the Apostles themselves inspired by the holy Ghost, and hauehave passed as it were from hand to hand to vsus, and following the example of the Orthodoxe Fathers) doth with the like religious affection & reuerence receiue, & entertain all the bookes of the old and new Testament; as also the traditions thēselues pertaining to faith and manners.
Appealer.
ANsw. to Gag. pag. 42. That most learned, religious, and most iudicious writer (hee meaneth St. Basil de Spiritu sancto, which Treatise Erasmus, Bishop Bilson, and other iudicious Diuines proue to be counterfeit) saith no more then is iustifiable touching traditions. For thus saith he:
The Doctrine of the Church is two wayes deliuered vntounto vsus: First, by writing; then by tradition from hand to hand bothe are of alike force or value vntounto piety.
Discord.
Church of Engl.
ARticle 6. Holy scriptures containe all things necessary vntounto saluation; so that what soeuer is not read therein, nor may be proued therby, is not to be required of any man that it should be beleeued as an article of faith, or be thought requisite, or necessary to saluation.
Art. 20. Although the Church bee a witnes & a keeper of holy writ, yet, as it ought not to decree any thing against the same, so, besides the same ought it not to enforce any thing to be beleeued for necessity of saluation.
Art. 21. Things ordained by Generall Councels as necessary to saluation, hauehave neither strength nor authority, vnlesse it may be declared, that they be taken out of holy Scripture.
In this point touching Traditions, the Appealer consenteth with the Church of Rome, and differeth from vsus in two particulars:
1 In that he admitteth of doctrinall Traditions belonging to faith and manners. We acknowledge traditions concerning discipline and the rites and ceremonies of the Church, but not concerning the doctrine, or matter of faith and religion.
2 In that he equalizeth vnwritten traditions to holy Scriptures: such traditions, as we receiue, we hold and esteeme farre inferiour.