A second parallel together with a vvrit of error sued against the appealer.

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 & Sacra∣ments instituted by God, &c. Quamvis praeseas Ecclesia Romana nō parùm in morum et disci∣plinae integritate, addo etiam & do∣ctrinae

sinceritate, ab antiquâ illâ un∣de orta & derivata est, dissideat; ta∣men eodem funda∣mento doctrinae & Sacramentorum à Deo institutorum firma semper con∣stitit.

Cassander ibid. The present Church of Rome acknowled∣geth and embraceth cōmunion with the ancient & vndoub∣ted church of Christ; wherefore shee can∣not be other, or di∣uerse from it. Prae∣sens Ecclesia Ro∣mana communio∣nem cum illà anti∣quâ, & indubitatâ Christi Ecclesiâ a∣gnoscit & colit: Quare alia, & di∣uersa ab illâ esse nō potest.

Councel of Trent

page 442. in fine. In the Bull of Pius the fourth, vpon a forme of oath in∣ioyned to all Pro∣fessors. I acknow∣ledge the holy, Ca∣tholike, and Apo∣stolike Church of Rome to be the mo∣ther, and Mistresse of all Churches.

Cassander, Ar∣ticle 7. page 50. Praesens Ecclesia Romana manet Christi Ecclesia & sponsa. The present Church of Rome re∣maineth Christ his Church and Spouse [although shee haue prouoked her hus∣band with many er∣rours 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. con∣demneth

certaine Articles of Peter of Oxford, whereof one was this; That the Church of Rome could erre. Mar∣tin the fifth, in his Bul annexed to the Councell of Con∣stance, will haue them held Here∣tikes, who hold o∣therwise of the Sa∣craments, or Ar∣ticles 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 founda∣tion

of Doctrine & Sacraments institu∣ted by God.

Appeale page 113. In essentialls and fundamentalls they agree. Ap∣peal ibid. Praesens Ecclesia Romana communionem cū illâ antiquâ & in∣dubitatâ Christi Ecclesiâ agnoscit, & colit: Quare a∣lia & diversa ab il∣lâ esse non potest. The present Church of Rome acknowled∣geth and embraceth cōmunion with the ancient & vndoub∣ted church of Christ; Wherefore shee can∣not bee other or di∣uerse from it.

Appeale p. 113.

The church of Rome as well since, as be∣fore the Councell of Trent, is a part of the Catholike, thogh not the Catholike Church.

App: Answer to Gagg page 50. Ma∣net Christi Eccle∣sia & sponsa. The Church of Rome still remaines the spouse & Church of Christ &c.

Appeale page 139. The Church of Rome is, and e∣uer 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 absolute∣ly perswaded, and shall bee still, till I see cause to the con∣trary, that the Church of Rome is a true Church.

Answer to Gag, page 14. Plainly deliuered in Scrip∣tures are all those points, which belong to faith, and man∣ners, hope, and cha∣ritie. I know none of these controver∣ted inter partes. By partes, hee there apparantly meanes, the church of Rome, and Re∣formed Churches: Now if the church of Rome differeth not from vs in any

matter of faith, thē hath she not erred in any matter of Faith. For our dif∣ferences are about her errors.

App. pag. 112. I professe my self none of those furious ones in point of diffe∣rence now a dayes, whose resolution is, that wee ought to haue no society, or accordance with Pa∣pists in things di∣uine, vpon paine of eternall damnation. Appeal. p. 83. That they (the Papists) raise the foundatiō, that we must for e∣uer, vpon paine of damnation (strange bugbeares and ter∣riculamenta, dissent fom them.

Discord.

Church of England.

HOmily for Whit∣sonday. 2 part. p. 213. The church of Rome (as it is at this present) is not built vpon the foundation of the Apostles and Pro∣phets, 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 origi∣nall and first foun∣dation 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 haue gone from that Church, which we our selues did eui∣dently see with our eyes, to haue gone from the old holy Fathers, and from the Apostles, and from the Pri∣mitiue and Catho∣like Church of God.

Apol. Church of

England. part 6. cap. 22. diuis. 2. We are departed from him, (namely, the Pope) who, with∣out doubt, is the forerunner & stan∣dard-bearer of An∣tichrist, & hath vt∣terly forsaken the Catholike Faith.

Homily for Whit∣sonday 2 part. p. 213 If we compare this (namely the de∣finition 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 no∣thing 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 Whit∣sonday, p. 213. We may well conclude according to the Rule of S. Austen, that the Bishops of Rome, & their ad∣herents, are not the true Church.

Article 19. The Church of Rome hath erred, not on∣ly in their liuing, and manner of ce∣remonies: But also in matters of faith. Apolog. Church of Engl. c. 16. div. 1. part 6. Wee haue gone from that Church, which Christ, (who can∣not err) told so lōg▪ before, it shold err. Neither had we e∣uer intended so to

do except both the manifest & assured wil of God, opened to vs in his holy scripture, & regard of our owne salua∣tion, had euen cō∣strained vs. Apol. Chur. of Engl. par. 6 div. 2. c. 20. We are fallen from the Bi∣shop of Rome, be∣cause the case stood so, that vnlesse wee left him, we could not come to Christ Apol. par. 5. c. 15. d. 3. We haue renoun∣ced that Church, wherein we could neither haue the word of God sin∣cerely taught, nor sacraments rightly administred, and wherein there was nothing able to stay a wise man, or one that hath cōsi∣deration of his own safety.

In this head touching the Church of Rome, the Appealer directly contradicts the Church of Eng∣land 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 Catho∣like Church.

Appealer.

• 1 The church of Rome holds the same. foun∣dation.
• 2 Hath not erred in mat∣ters belonging to faith.
• 3 Hath the essence & be∣ing 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 Ca∣tholike Church.

Of Generall Councels.

Harmony.

Church of Rome.

BEllarm. de con∣cil. & Eccles. 2 Booke▪ 2 Chap. Wee are bound by the Catholike faith, to beleeue, That Ge∣nerall Councels can∣not erre in faith or manners. The like is affirmed by Gre∣gory de Valentia, A∣nalys. fidei Cathol. lib. 18.

Hosius de legit. judicibus rerū Ec∣clesiasticarum.

Andradius, De∣fence of the Coun∣cell of Trent, in his Chapt. Of the au∣thoritie of Coun∣cels.

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 re∣presentativè Thus your Masters di∣stinguish the terms of this question, that goe workmanlike, & not like you clut∣teringly to worke: so they, so wee, in the largest extent, not erre at all. Second∣ly, not erre in points of faith: for in mat∣ters of fact, they cō∣fesse error. Appeale p. 124. Many things appertain vnto God, which are not of ne∣cessity vnto saluati∣on, both in practice and speculation: in

these haply, Generall Councells haue er∣red, in those other none can erre.

Discord.

Church of Engl.

ARticle 21. Ge∣nerall Coun∣cels, when they be gathered together, [for as much as they are an As∣sembly of men, whereof, all bee not gouerned with the Spirit and word of GOD] they may erre, and sometime haue er∣red, euen in things appertaining to God.

Wherefore, things ordained of them, as necessary to saluation, haue neyther strength nor authoritie, vn∣lesse 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 (howsoe∣uer 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, de∣termined by the Church, to be necessary to salua∣tion, and consequently, in the Appealers sense, fun∣damentall points. In particular, she defineth the de∣cisions of the Councell of Trent, in the controuer∣ted points betweene vs, 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 do∣ctrine cannot stand with the Article of our Church; for the Article both supposeth, and proueth, that Ge∣nerall Councels may erre, euen in points necessary to saluation: It supposeth it, in those words [things ordained of them, as necessary to salvation, haue neither strength, nor authority, vnlesse, &c.] For if Generall Councels could not erre in things necessary to salua∣tion, we might in such things safely rely vpon 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, con∣cludeth 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 Spi∣rit and Word of God, haue, and may erre euen in points fundamentall; in asmuch as nothing can pre∣serue a man from fundamentall error, but the Spirit,

and Word of God, whereby they are not gouerned, as hath the Article. Notwithstanding all this iar∣ring and discord from the Article, I find some har∣mony and concord in the close, Appeale pag. 147. * 1.1Detali Concilio, & saniore parte, de cōclusionibus in fide, probabile est: It is probable, that in a Generall Coun∣cell 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. Ius∣tification is a trans∣lation 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. Iustifi∣cation is not onely remission of sinnes, But also sanctifica∣tion, and renouation of the inward man, by the voluntary re∣ceiuing 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 onely 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 accur∣sed.

Appealer.

ANswer to the Gagg. page 142. A sinner is then iustified, when hee is made iust, that is, translated from state of Na∣ture to state of Grace.

Answer to Gagg. page 143. Iustifica∣tion consisteth in

forgiuenesse of sins primarily, and grace infused secondarily. Both the acts of Gods Spirit in man.

Answer to Gagg. page 140. To iusti∣fie hath a threefold extent. First, to make iust and righ∣teous. Secondly, to make more iust and righteous. Thirdly, to declare and pro∣nounce iust.

Page 142. Iusti∣fication properly is in the first accep∣tance. A sinner is thē iustified, when he is made iust; that is, (pag. 141.) trans∣formed

in mind, re∣newed in soule, rege∣nerate by grace.

Discord.

Church of England.

HOmil. of Salua∣tion. page 13. Because all men be sinners, and brea∣kers of Gods law, therefore can no man by his owne acts, words, and deeds, seeme they neuer so good, bee iustified. But of ne∣cessity euery man

is constrained to seeke for another righteousnesse, or iustification to bee receiued at Gods owne hands: that is to say, forgiue∣nesse of sins: And this iustificatiō, or righteousnes, w^ch wee so receiue of Gods mercy, and Christs merits, is accepted and al∣lowed of God for our full and perfect iustification. The faith in Christ, w^ch is within vs, doth not iustifie vs; 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, onely 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 re∣markable 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 righ∣teous.
• 2 The Church of England maketh Iustification to consist onely in forgiuenesse of sinnes. The Appealer, and Church of Rome, not onely 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 vs. The church of Rome, and

• the Appealer hold, That we are iustified by san∣ctifying and regenerating graces within vs, where∣by wee are transformed in minde, and renewed in soule. By renewing grace inherent in vs, wee are sanctified, but not iustified: the confoun∣ding 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 in∣crease of grace, and eternall life, let him be accursed.

Bellar. de iustifi. lib. 5. c. 16. The workes of iust men proceeding frō cha∣rity,

are meritori∣ous of eternall life, (ex condigno:) this is the common opi∣nion of Diuines, and it is most true.

Vasques in 1^a. 2ae. q. 114. disput. 214. The good workes of iust men, without any couenāt or acceptation, are worthy of the re∣ward of eternall life, and haue 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 de∣sert obtaine the same.

Appealer.

APpeal. pag. 233. The wicked goe to enduring of tor∣ments euerlasting: the good goe to en∣ioying of happinesse without end: thus is their estate diuer∣sified to their deser∣uing.

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 conditi∣ons 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 pro∣mise of reward: all which conditions, I cannot conceiue, that any protestant doth deny to good workes.

Discord.

Church of Engl.

HOmily of Sal∣uation. 2. part. page 17. Though I haue faith, hope, and charity, repen∣tance, and doe ne∣uer so many good workes, yet wee must renounce the merit of all our said virtues, and good deeds, which wee either haue

done, shall doe, or can doe, as things that bee farre too weake and insuffi∣cient to deserue the remission of our sinnes.

Artic. 11. Wee are accoūted righ∣teous before God, onely for the me∣rit of our Lord, & Sauior Iesus Christ by faith, and not for our own works or deseruings.

Homil. of good workes. To haue affiance in our workes, as by me∣rit of them to pur∣chase to our selues remission of sinnes, and eternall life, is blasphemy.

Obserue reader, that the Appealer ignorantly, or fraudulently omitteth the proper conditions requi∣site 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 o∣therwise we are not bound.
• 3 That it be some way profitable, and benefici∣all to him, from whom wee expect our re∣ward.
• 4 That it haue some proportion, and correspon∣dence (of congruity at least, if not of condig∣nitie) 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 pretermit∣teth, 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 Coun∣sell of Perfection is called a good worke, not inioyned vs by Christ, but shewed vnto vs: not com∣manded, but com∣mended onely.

Ibid. cap. 8. It is the opinion of all Ca∣tholiques, that there are many Euangeli∣call Counsels, viz.

of things, aduised, or counselled vnto, but not prescribed, nor commanded.

Appealer.

ANswer to the Gagg. p. 103. What is meant by workes of Superero∣gation, we may col∣lect out of the texts of Scripture cited, viz. That man in the state of grace, and assisted by Gods grace, may doe some∣things counselled, and not comman∣ded. I know no doc∣trine of our English

Church against E∣uangelical counsels. Appeale page 214. I doe beleeue, there are, and euer were Euangelicall coun∣sels.

Discord.

Church of Engl.

ARticle 14. Vo∣luntary works, besides, ouer, and aboue Gods Com∣mandements, w^th they call workes of supererogation, cā∣not be taught with our arrogancy, and impiety: for by them, men doe de∣clare, that they doe not onely render vnto 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 plain∣ly, When yee haue done all, that are commanded vnto you, say, wee are vnprofitable ser∣uants.

Though this point touching Euangelical Coūsels, may seeme to bee of no great consequence, yet to the Romanists it is a point fundamentall: for vpon it they build their treasury of superaboundant satis∣factions. And Leech after hee had first suckt this thinner and purer blood, afterwards greedily swal∣lowed 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 Apo∣stacie from vs, 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 Sacra∣ment of the Eucha∣rist, This holy Sy∣node openly and simply professeth, That in the Sacra∣ment of the Eucha∣rist, after the conse∣cration of Bread & Wine, That our L. Iesus Christ, true God and man, is truly, really, and substantially con∣tained vnder the species or forme of those sensible things.

Gratian. de con∣secrat. distinct. 2. cap. Ego. Berenga∣rius is inioyned by Pope Nicholas to

recāt in this form.

I Berengarius doe accurse that heresy, wherewith I haue beene heretofore de∣famed, in maintai∣ning [that the bread and wine, after the consecration, are onely a Sacrament, and not the true bo∣dy and blood of Christ. And that the true body and blood of Christ can∣not be sensibly hand∣led by the Priests, or broken, or chewed with the teeth of the faithfull, but onely in the signe, or sacra∣ment thereof.] And I giue my consent to the holy Church of Rome, and Aposto like See, and I pro∣fesse with my tongue and heart, that I hold the same faith, concerning the Sa∣crament

of the Lords Table, which our Lord, and holy Father Nicholas, and this holy Synod, by Euangelicall and Apostolicall autho∣rity, hath inioyned to be held, and hath confirmed vnto me: to wit, that the bread and wine vp∣on the Altar, after consecration, are not onely the sacrament, but also the true bo∣dy and blood of our Lord Iesus Christ: and that, not onely 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 Coun∣cell of Trent, Sess. 13. teacheth, That Christ is in the Sacrament truly, and really, against the fiction of the Calvinists; who will haue Christ to be there so present, that he may be apprehen∣ded 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 onely in heauen, but according to, I know not what, virtue and power, he floweth from thence to vs.

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 fac∣tion: Otherwise ac∣knowledge there is, there need be no dif∣ference in the point of reall presence.

Appeal. p. 289. Cōcerning this point there need be no dif∣ference, the disa∣greement is onely de modo praesentiae.

Answer to Gagg. pag. 253. There is, there need bee no difference in the point of reall pre∣sence.

Ibid. pag. 252. We ingenuously con∣fesse,

That by this Sacrament Christ giueth vs his very body and blood, and really and truly per∣formes in vs his pro∣mise: as for the ma∣ner how, this inex∣plicable, that vn∣utterable, 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 be∣tweene vs about the reall presence: wher∣as indeed there is a maine difference; and most of our Martyrs dyed ra∣ther, then they would acknow∣ledge the Popish reall presence. See

the Acts and Mo∣numents. Second∣ly, he saith, that the manner is vnutte∣rable; whereas the Church of Eng∣land defineth the manner. Thirdly, in that he saith, we skill not of, or make matter, of transub∣stantiation, or con∣substantiatiō: wher∣as the Church of England expresly condemneth tran∣substantiation, as a grosse and dange∣rous error.

Discord.

Church of Engl.

ARticle 28. The body of Christ is giuen, taken, and eaten in the Sup∣per, onely after a heauenly and spiri∣tuall manner: And the meane wherby the body of Christ is eaten and recei∣ued in the Supper, is Faith. Transub∣stantiation, or the change of the sub∣stance of bread and wine in the Supper of the Lord, can∣not be proued by holy Writ: but is repugnant to the plaine word of Scripture, ouer∣throweth the na∣ture of a Sacramēt, and hath giuen oc∣casion to many su∣perstitions.

Iuel. Artic. 5. of the reall presence, pag. 238. We seeke Christ aboue in heauen, and ima∣gine not him to be bodily present vp∣on the earth: The body of Christ is to be eaten by faith onely, and no o∣therwise. And in this last point ap∣peareth a notable difference between vs and M. Harding, for we place Christ in the heart, accor∣ding to the doctrine of Saint Paul: M^r. Harding placeth him in the mouth. We say, Christ is eaten onely by faith. Master Har∣ding saith hee is ea∣tē with the mouth and teeth.

Article 28. The

body of Christ is giuen, taken, and eaten in the Sup∣per, onely after an heauenly and spi∣rituall manner: & the meane, wherby the body of Christ is receiued and ea∣ten in the supper, is faith. Transub∣stantiation is re∣pugnant to Scrip∣ture, ouerthrow∣eth the nature of a Sacrament.

The Appealer seemes to bee one of the Bon∣hommes, who, in a jejune Lent-discourse, durst o∣penly bid defiance to the Article of our Church, say∣ing, I abhorre them that teach, Christ to be in the Sacra∣ment onely by faith: for hee is not there, because wee be∣leeue, but wee beleeue because he is there present. If this be a good beleefe and doctrine, (That Christ is other∣wise present in the Sacrament, then to the hearts of beleeuers, and that by faith onely) let the Appealers poore Woodcocke, or Catholike Cockscombe, pag. 251. tell vs, 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 vnto them: Because the honour, which is to be exhi∣bited to them, is re∣ferred to the proto∣type 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 Ima∣ges they beare.

Bellarmine of the Images of Saints, lib. 2. c. 21. Images by them∣selues 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. Ima∣ges 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 re∣memoration and more effectuall re∣presenting of the prototype.

Page 319. Let practice & doctrine goe together, wee agree.

Page 318. You say, they must not haue Latria, sowce.

Appeale page 257. In your pra∣ctice you giue them that honour, which you call Latria, and is a part of diuine worship; so not we. Let practice and doctrine goe toge∣ther, that is, giue them no Latria for∣mall nor interpre∣tatiue, & we agree.

Answer to Gagg. pag. 318. Images are not vnlawfull for ciuill vses, nor vtterly in all maner of religious imploy∣ment.

Gag. p. 300. Ima∣ges haue three vses assigned by your Schooles; Instructiō of the rude, commo∣nefaction of history; and stirring vp of deuotion: You, and wee also giue vnto them.

Discord.

Church of Engl.

ARt. 22. The Romish doc∣trine concerning worshipping, and adoration, as well of Images, as of Reliques, is a fond

thing, vainly in∣uented, and groun∣ded vpon no war∣ranty of Scripture, But rather repug∣nant 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 dan∣ger of Idolatry. Wee grant that I∣mages vsed for no religion, or super∣stition rather, [we meane Images of none worshipped, nor in danger to be worshipped of any] may bee suf∣fered:

But Ima∣ges placed publike∣ly in Temples, cannot possibly be without danger of Idolatry.

Ibid. p. 42. Be∣ware lest thou make to thy selfe, that is to say, to any vse of Religion, a∣ny grauen Image.

Ibid. page 43. I∣mages are of more force, to crooke an vnhappy soule, thē to teach, and in∣struct.

Ibid. pag. 42. Ei∣ther 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 appro∣ueth the doctrine, and condemneth the pra∣ctice onely.
• 2 The Church of England teacheth it to be vn∣lawfull, 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 religi∣ous vse of Images, allowing meere ciuill, or historicall. The Appealer alloweth Images for religious imployments.
• 4 The Church of England denyeth any wor∣ship due to Images. The Appealer granteth any worship, saue Latria: hee stickes not at Dulia, if it trench not vpon Latria.

In all which points of Doctrine hee perfectly ac∣cordeth with Bellarmine and the Church of Rome, onely 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 vir∣tue that it hath, as a figure, But as a signe instituted of GOD. Note, that there are three won∣derfull effects of the crosse. 1. it terrifieth, & putteth deuils to flight. 2. It driueth away diseases, and all euils. 3. It san∣ctifieth those things vpon which it is im∣printed. The first effect it hath from three causes: from the apprehension of the deuill, the deuo∣tion of man, and in∣stitution of God. For

the Deuill when he seeth the Crosse pre∣sently remembreth, that by the Crosse of Christ, hee was con∣querd, 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 man∣ner as prayer hath. For the signe of the Crosse is a kinde of the calling vpon the merits of Christ cru∣cified▪ expressed by the signe of the Crosse.

Appealer.

ANsw. to Gagg page 321. Our church alloweth the signe of the crosse, v∣seth it, commandeth it; & I could tell you some experimented effects of it.

App. p. 280. What if I meant some ex∣perimēted effects of my own knowledge? what then? Can you controll, or convince me? What if vpon diuers extremities I haue found ease, by vsing that ciacula∣tory prayer of our Let any, By thy cross? And what if to testi∣fie 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 else∣where, 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 Ter∣tullian, 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 vp∣on the Childes forehead.

Booke of Canons Chapter of the signe of the Crosse. The Infant baptised is by virtue of Bap∣tisme, 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 Eng∣land hath retained

the signe of the Crosse, being pur∣ged from all Po∣pish Superstition and errour, for the remembrance of the Cross, accoun∣ting it a lawfull, & outward ceremo∣ny, and honoura∣ble 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 vpon the Church of Eng∣land, That in her forme of Baptisme shee vseth the signe of the Crosse vpon the forehead, and else∣where. That [else-where] is not to be found in the forme of Baptisme, or els-where in the con∣stitution, or practice of our Church.

2 He ascribeth operatiue Power, and experimented effects, to the Crosse: and seemes to father some such error vpon the Church of England, say∣ing, That wee signe the flesh, that the soule may be fortified, so wee: wheras the Church of England in the Canon, will haue no power, or efficacy, to be ascribed to the signe of the Crosse; but onely a kinde of significancy, and honorable representation of Christs death vpon the Cross. And more then this, I will not beleeue touch∣ing 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 cōmit∣ted, that, according to the vse of the Ca∣tholike and Aposto∣like Church, they diligently instruct their congregations touching the inter∣cession and invoca∣tion of Saints; tea∣ching them, that it is good, and profita∣ble, humbly to call vpon them, to flye vnto their prayers, help, and aid: and that they impiously conceiue, who deny that Saints, inioy∣ing eternall happi∣nesse

with God, are to be called vpon, or that the calling vp∣on them is idolatry; or that it is repug∣nant to the word of God; or that it dero∣gateth from the ho∣nour of the only Me∣diator between God & man, Iesus Christ Bellar. of the bles∣sednes of Saints. booke 1. chap. 19. Holy Angels, & men departed this life, are piously & profi∣tably called vpon by the liuing.

Appealer.

GAgg pag. 200 Perhaps there is no such great im∣piety, in saying, [S. Laurence, pray for me.]

Ibid. p. 203. Now the case of Angels-keepers, in point of Advocation, & In∣vocation, is much different from other Angels, not Guar∣dians; as being con∣tinually attendant, alwayes at hand, though invisibly: & therfore, though we might say, Saint Angell-keeper, pray for me; it followeth not, we may say, S^t. Gabriel, pray for me.

Invocation of Saints, page 99.

If thus my selfe re∣solued doe inferre; [Holy Angel keeper pray for me] I see no reason to be taxed with point of Pope∣ry, or superstition, much lesse of absur∣dity, or impiety.

Answ. to Gagg. p. 229. Saue al other labor in this point; proue but onely this, their knowledge of any thing ordinari∣ly, I promise you, straight, I will say, Holy Saint▪ Mary pray for me.

Discord.

Church of Engl.

ARtic. 22. The Romish doc∣trine cōcerning In∣vocation of saints, is a fond thing, vainly invented, grounded vpon no warrant of Scrip∣ture, but rather re∣pugnant to the word of God.

Homily of Prayer 2 part. pag. 114. In∣vocation or prayer may not bee made without faith in him, on whō they call; wherupon we must onely & soly pray to God. For to say, wee should beleeue, eyther in Angel, or Saint, or any other liuing creature, were hor∣rible blasphemy a∣gainst

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. Al∣leadgeth, The Sy∣nod 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 vpon? Be∣cause you haue no command of God to call vpō them. Now in the worship of God, God cōmandeth, Deut. 12. 23. What I command thee, that onely doe thou: Because you haue no example in Scripture of calling on them, but that of Iohn, A∣poc. 19. 10. See thou do it not, worship God: Because it is wil∣worship after the commandements & doctrines of men, con∣demned 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, tea∣ing for doctrines the commandements of men, Mat. 15. 9.

White. Answ. to Fisher. page 335. Invocation of Saints is iniu∣rious to the onely 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 re∣spect of Invocation: whereas the Church of England putteth no such difference. But indif∣ferently forbiddeth the calling vpon Saints de∣parted, 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, onely vpon this ground; that the Saints de∣parted, ordinarily, know not our affayres: and consequently, he maketh Popish Invoca∣tion idle and foolish, but not impious, blas∣phemous, iniurious to God, and our Sauiour. Whereas, the Church of England denyeth In∣vocation of Saints vpon many other grounds; and maketh it idolatrous, iniurious to Christ, yea and blasphemous, as appeareth in the pla∣ces 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 Sacra∣ment is, the wiping away of all those sins in the sicke, which remaine to be expia∣ted, & 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 en∣quire what effects ensue vpon it. But obtrude it not on vs, or vnto the Church, as in censu of the Sacraments of the Time of grace, &c.

Discord.

Church of Engl.

ARt. 25. There are two Sacra∣ments ordained of Christ in the Go∣spell, that is to say, Baptisme and the Supper of the Lord. Those fiue commonly called Sacraments, Con∣firmation, Penāce, Orders, Matrimo∣ny, & Extreme vn∣ction, are not to be counted for Sacra∣ments of the Go∣spel, being such as haue growne part∣ly of the corrupt following of the Apostles, partly are states of life allow∣ed in Scriptures. But yet haue not like nature of Sa∣cramēts with Bap∣tisme & the L. Sup∣per.

In this point touching Extreme vnction, though the Appealer doe not fully ioyne hands with the Pa∣pists, 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 im∣portance; a thing indeed not to be obtruded vpon 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 Eng∣land, make the adding of any new Sacrament, and attributing a diuine, & spirituall effect vnto it, with∣out commandement, or warrant of God's word, to be a grieuous sinne, & breach of the second Com∣mandement. And if it may haue 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 vs therefore to en∣quire of any such effects, and finding that it hath none, to condemne it, as not onely 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 necessa∣ry, that a man be∣leeue certainly, and without any hesita∣tion, or questioning, in regard of his own infirmity and dispo∣sition, 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 iusti∣fied; and that none is iustified, but hee that beleeueth, that hee is iustified, let him be accursed.

Ibid. Can. 12. If any say, that ius∣tifying faith is no∣thing else, but a con∣fident relying on Gods mercy, forgi∣uing our sinnes by Christ, or that this confidence is the on∣ly faith, whereby we are iustified, let him be accursed. Ib. c. 16 If any say, or beleeue, that hee shall cer∣tainly haue by abso∣lute and infallible certainty the great gift of perseuerance to the end, vnlesse he know, and haue learned it by speciall reuelation, let him be accursed.

Appealer.

ANsw. to Gag. pag. 186. If we consider our own disposition, wee as∣signe no more, then probable and coniec∣turall assurance. This Bellarmine as∣signeth; this is e∣nough. Faction may transport a man to wrangle for more, but when once they ioyne issues, the dif∣ference 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 opi∣nion with you: and whatsoeuer you may resolue for your cry∣ing Abba, Father, secundum praesen∣tem justitiam, I craue pardon, I can∣not thinke that you are, may, or can bee so perswaded, secun∣dum statum futu∣rum.

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 vn∣fained faith.

Pag. 187. The on∣ly meanes and in∣strument of salua∣tion required of our parts, is faith: that is to say, a sure trust and confi∣dence in the merits of God, whereby we perswade our selues, that God both hath and will forgiue vs our sins, and that hee hath accepted vs again into his fauour, & that he hath relea∣sed

vs from the bonds of damna∣tion, and receiued vs into the num∣ber of his elect people.

Et post. Wee must take heed, that wee doe not halt with GOD, through an incon∣stant 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, no∣thing doubting but that Christ by his owne obl••tion, and once offering him∣selfe on the Crosse, hath taken away our sinnes, and restored vs 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 for∣mer Parallel. Al that I here obserue, is, that the Appea∣ler fully accordeth with the Councell of Trent, not only in the conclusion, but in the very reason allead∣ged 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 ac∣knowledge the holy Catholicke and A∣postolicke Church of Rome, to be the Mo∣ther, and Mistresse of all Churches: and I vow and sweare true obedience to the Bishop of Rome, the successor of Pe∣ter, the Prince of the Apostles, & Vi∣car 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 here∣sie to bee corrected in the Church, w^ch touched the case of the Catholicke Church, it could not be put ouer more ••it∣ly to any one man, by the Church re∣presentatiue in a Councell, then vn∣to the Pope, first Bi∣shop of Christen∣dome, of greatest, not absolute power, among Bishops.

Discord.

Church of England.

HOm. for Whit∣sunday, second part. pag. 214. 215. First, as touching that they will bee termed vniuersall Bishops, & Heads of all Christian Churches through the world, wee haue the iudge∣ment of Gregory expresly against them: who, wri∣ting to Mauritius the Emperour, condemned Iohn Bishop of Con∣stantinople in that behalf, calling him the Prince of pride, Lucifers successor, and the forerun∣ner of Antichrist. S. Bernard agree∣ing thereunto, saith, What greater pride can there bee, then that one man should preferre his owne iudgement before the whole congregation, as if hee onely had the

Spirit of God? And Chrysostome pronounceth a terrible sentence against them, affiriming plainly, that whosoeuer see∣keth 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 ne∣uer yet well able to gouerne the same, did by intolerable ambition challenge not onely 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, & poin∣teth at a most dangerous course, of referring the iudgement of controuersies of faith, that concerne the whole Church, vnto 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 vs, conclama∣tum 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 A∣postata 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 Anti∣christ? but of this point see more in the Writ of error.

Of Antichrist.

Harmony.

Church of Rome.

BEllarmine de Rom••no pon∣tif. lib. 3. c. 13. The seat of Antichrist shal be in Ierusalem▪ not Rome; for E¦noch and Elias are to fight with Anti∣christ in Ierusalem.

Ibid. c. 12. Anti∣christ shall properly come for the Iewes, and shall be receiued

by them as the Mes∣sias; he shall be cir∣cumcised, and keepe the Sabbath for a time.

Ibid. cap. 18. The frensies of Hereticks are refelled, by w^ch 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 Pa∣pists, who haue written of this ar∣gument, apply themselues wholly to proue, that nei∣ther the Pope per∣sonally, nor the Popes successiuely constitute that An∣tichrist, 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 successiue∣ly, are that Anti∣christ, so spoken of.

App. p. 146. Whe∣ther the Pope of Rome, or the Popes

of Rome, either are, or may bee accoun∣ted, or is that An∣tichrist, or Anti∣christs, my irresolu∣tion grew, as I haue remembred, from the much insuffici∣ency of their proofs, that tender it stout∣ly, strongly, affectio∣nately, and tantum non, as a point of faith. Not any one of their arguments is, not all their ar∣guments together are, conuincing.

Appeale p. 149. I incline to the more moderate, and tem∣perate tenent, and rather of the two, embrace, the Tur∣kish & Popish estate, not seueral, but con∣ioyned, doe consti∣tute That Anti∣christ, then either of the two states disioy∣nedly: 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 vnto him, as to their Messias, the sooner, & rather, because hee was circumcised.

Discord.

Church of Engl.

HOmily against wilfull rebel∣lion, 6. part. p. 316. The Bishop of Rome, vnderstan∣ding the supersti∣tion of English∣men, and how much they were inclined to wor∣ship the Babyloni∣cal Beast of Rome, and to feare all his

threatnings, and causelesse cursings, &c.

The Pope is im∣plyed to be that An∣tichrist, in the pray∣er of thankesgiuing for our deliuerance from the powder Treason. [Root out that Babylo∣nish and Antichri∣stian sect.]

And in the mor∣ning prayer appoin∣ted for priuate hou∣ses, [Confound Satan, Antichrist, with all hirelings, &c.]

See K. Iames in his praemonitory pre∣face, & his Cōment vpō the Reuelation.

Iuel Def. of Apo••. par. 4. c. 9. diuis. 3. B. Abbot and ••. Downam de Anti∣christo. 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 re∣formed Churches, both touching the maine conclu∣sion [The Pope is Antichrist:] and touching the seat, doctrine, and character of Antichrist; which they ap∣ply to the Pope; hee with the Papists to the Turke. As for the Protestant arguments taken out of the A∣pocalyps, 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 fren∣sies; which, proceeding from the mouth of a Prote∣stant 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 Lim∣bo, and are now re∣uealed to the Saints in heauen? I an∣swer, that the Saints in Limbo did not take care of our af∣faires, 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 hap∣pinesse, in regard of state. Ib. 281. Let them not haue 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 concer∣ning Prayer, pag. 122. The scrip∣ture doth acknow∣ledge but two pla∣ces after this life; the one proper to the elect and bles∣sed of God; the other proper to the reprobate and damned soules.

Ibid. pag. 122. S. Augustine doth ac∣knowledge onely 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 nea∣rer 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 di∣scipline to bee con∣tained, partly in Scriptures, & part∣ly in vnwritten tra∣ditions, which ey∣ther were taken frō Christs mouth by the Apostles, or were deliuered by the Apostles them∣selves inspired by the holy Ghost, and haue passed as it were from hand to hand to vs, and fol∣lowing the example of the Orthodoxe Fathers) doth with the like religious af∣fection & reuerence

receiue, & entertain all the bookes of the old and new Testa∣ment; as also the traditions thēselues pertaining to faith and manners.

Appealer.

ANsw. to Gag. pag. 42. That most learned, reli¦gious, and most iu∣dicious writer (hee meaneth S^t. Basil de Spiritu sancto, which Treatise E∣rasmus, Bishop Bilson, and other iudicious Diuines proue to be coun∣terfeit) saith no more then is iusti∣fiable touching tra∣ditions. For thus saith he:

The Doctrine of the Church is two wayes deliuered vn∣to vs: First, by writing; then by tradition from hand

to hand bothe are of alike force or va∣lue vnto piety.

Discord.

Church of Engl.

ARticle 6. Holy scriptures con∣taine all things ne∣cessary vnto salua∣tion; so that what soeuer is not read therein, nor may be proued therby, is not to be requi∣red of any man that it should be belee∣ued as an article of faith, or be thought requisite, or neces∣sary to saluation.

Art. 20. Although the Church bee a witnes & a keeper of holy writ, yet, as it ought not to de∣cree any thing a∣gainst the same, so, besides the same ought it not to en∣force any thing to

be beleeued for ne∣cessity of saluation.

Art. 21. Things ordained by Ge∣nerall Councels as necessary to salua∣tion, haue neither strength nor au∣thority, vnlesse it may be declared, that they be taken out of holy Scrip∣ture.

In this point touching Traditions, the Appealer consenteth with the Church of Rome, and differeth from vs in two particulars:

• 1 In that he admitteth of doctrinall Traditions belonging to faith and manners. We acknow∣ledge 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.

Notes

• * 1.1

  Ad verbū. of such a Councel, and the sounder part, & con∣clusions in saith, it is probable.