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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
authority_n	henry_n	year_n	young_a	69	3	6.4938	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09108	A revievv of ten publike disputations or conferences held vvithin the compasse of foure yeares, vnder K. Edward & Qu. Mary, concerning some principall points in religion, especially of the sacrament & sacrifice of the altar. VVherby, may appeare vpon how vveake groundes both catholike religion vvas changed in England; as also the fore-recounted Foxian Martyrs did build their new opinions, and offer themselues to the fire for the same, vvhich vvas chiefly vpon the creditt of the said disputations. By N.D.; Review of ten publike disputations.	Parsons, Robert, 1546-1610.	1604 (1604)	STC 19414; ESTC S105135	194,517	376

that so yt was told them And this they thought sufficient for their assurance 56. But now on the contrary side yf a man would oppose to these ten publike disputations before recyted ten learned Councells of the Catholike Church that disputed examined and condemned this heresie of theirs against the reall presence vvithin the space of these last 600. yeares since Berengarius first began yt as namely those foure named by Lanckfranke to witt that of Rome vnder Leo the 9. and another of Versells vnder the same Pope the third at Towars in France vnder Pope Victor successor to Leo the fourth at Rome againe vnder Pope Nicolas the second In all which Berengarius himselfe was present and in the last not only abiured but burnt his owne booke And after this six other Councells to the same effect the first at Rome vnder Gregory the 7. where Berengarius againe abiured as VValdensis testifieth The second of Lateran in Rome also vnder Innocentius the third the generall Councell of Vienna the fourth at Rome againe vnder Pope Iohn the 22. the fifth at Constance and the sixt at Trent All these Councells I say yf a man consider with indifferency of what variety of learned men they consisted of what singular piety and sanctity of life of how many nations of what dignity in Gods Church how great diligence they vsed to discusse this matter what prayer what conferringe of scriptures and other meanes they vsed and with how great consent of both Greeke and Latyn Church conforme to all antiquity they determined and resolued against the opinion of Protestants in our dayes he will easily discouer how much more reason and probability of security there is of aduenturinge his soule of the one side then of the other which yet he will better do by contemplation of the vanity of new Protestants arguments and obiections against so ancient founded and continued a truth Which obiections we shall examine in the Chapters followinge And so much for this THE STATE OF THE CHIEFE QVESTIONS handled in the forsaid disputations Concerninge the reall presence Transubstantiation and the Sacrifice of the Masse vvith the chiefe groundes that be on eyther side CHAP. II. THE questions that were most treated and vrged on both sides at the two changes of Religion vnder K. Edward and Q. Mary were principally three all concerninge the Sacrament of the Altar as before hath byn shewed The first about the reall presence of Christ in the said Sacrament the second concerninge the manner of his being there by Transubstantiation and the third about the same as it is a Sacrifice Which three points of Catholike doctrine being left by K. Henry the 8. standinge in vigour as he had found them deliuered and preserued by all his ancestours Kings of England from the beginninge of our conuersion vnto Christian Religion they were all changed within two yeares after the said Kings death by authority of his sonne being then somewhat lesse then a dozen yeares ould and by force of a certayne act of parlament confirmed by his name intituled An act for the vniformity of seruice and administration of Sacraments c. Which act though in shew yt conteyned nothinge els but the admission and approbation of a certayne new booke of Common-prayer and administration of Sacraments for so are the words of the Statute gathered togeather by Cranmer Ridley and some others of the same humor yet for that in this new communion booke togeather with many other articles of auncient beleefe these three also of the reall presence Transubstantiation and Sacrifice were altogeather altered and a new manner of faith therin taught yt was giuen forth that all was established and setled by Parlament and for that this collection of new articles of beleefe passed as you haue heard in a bundell or fardell shuffled vp togeather in hast vnder the name of a reformed booke of Common-prayer without any great examination or dispute about the particulars but in generall only takinge voyces in the parlament house as well of lay-men as other learned and vnlearned whether the booke should passe or noe wherin the L. Seymour Protector and his crew hauing the Kings authority in their hands and gettinge Cranmer and Ridley on their sides for loue of weomen and other preferment easily preuayled as by the statute yt selfe may appeare yt was thought expedient as before hath byn noted that presently after the statute published two meanes should be vsed for authorizinge and better creditinge the same The one by persuasion of diuers meetings conferences and disputations of the learneder sort which before yow haue heard related and the other by imprisonment depriuing such Bishops and other cheefe Ecclesiasticall persons as should shew themselues most forward or able to resist this course which they began with VVinchester Durham and London And thus passed they on for those 4. or 5. yeares that remained of K. Edwards raigne after this change wherein notwithstandinge almighty God shewed wonderfully his hand of iudgement and punishment soone after vpon the principall authors of this innouation both spirituall temporall as of the later both the Seamours Northumberland Suffolke and diuers of their followers of the former Cranmer Ridley Hooper Latymer the like as to the world is euident 2. For vpon this followed the raigne of Q. Mary for other 4. or 5. yeares who seeing so pittifull a breach made in the realme by this vnlucky alteration she as a zealous Catholike Princesse endeauored to restore the old faith and Religion againe to the former vnity of the vniuersall Church and close vp the wound that had byn made vsinge to this effect the selfe same meanes of instruction and correction by arguments and punishments but in different manner and with farre vnlike iustice of proceeding For that the arguments were the very same which euer had byn vsed by ancient Fathers against old heretiks in the like controuersies and the punishments were no other then such as auncient Ecclesiasticall Cannons did prescribe and were vsed only towards them that eyther had byn cheefe authors of the innouations or stood so obstinately in defence therof as by no meanes they could be recalled 3. Now then yt is to be considered which of these two sorts of people had more ground or reason either those that withstood the first change in K. Edwards dayes which was from the old accustomd Religion to a new or those that resisted the second change or exchange vnder Q. Mary which was nothinge els indeed but a returne from the new to the ould againe And heerby will appeare the state of the controuersie vvhich now vve are to handle For as for the first sort to witt Catholiks the historicall state of their controuersie is manifest concerninge these three questions about the Sacrament for that no man can deny but that the doctrine of the first and third which is the reall presence and Sacrifice had byn receaued and held for

true throughout England wherein concurred also the vvhole Christian vvorld abroad from the tyme before by me prefixed of our first conuersion and more euen from the Apostles dayes neyther could any tyme be appointed or memory brought forth when how or by whome the said doctrines had their beginnings in England or els where which accordinge to S. Augustines rule and diuers particular demonstrations layd downe by vs before in the first part of the Treatise of three Conuersions doth euidently couuince that they came from Christ and his Apostles themselues vvhich ought to be sufficient though no other proofes of Scriptures Fathers Doctors and Councells could be shewed in particular for the same as may be almost infinite and some yow shall heare a little after in this Chapter 4. And as for the second question of Transubstantiation though yt be but a certayne appendix of the first about the manner how Christ is really in the Sacrament as before hath byn shewed was not so particularly declared and defined by the Church in this very tearme of Transubstantiation vntill some 400. yeares gone in the generall Councell of Lateran as neyther the doctrine of homusion or consubstantiality was vntill 300. yeares after Christ in the Councell of Nice neyther the dignity of theotoces wherby the blessed Virgin is called the Mother of God vntill the Councell of Ephesus aboue 400. yeares after Christ yet was the same doctrine euer true before from the beginninge and vttered by the Fathers in other equiualent words speaches of changes and Transmutations of natures conuersions of substances and the like and when there had not byn such other euident proofes extant for the truth therof yet the consent and agreement of so great and vniuersall a Councell of Christendome as the said Lateran was wherin both the Greeke and Latyn Church agreed and after great and longe searche by readinge disputinge prayinge conferringe of Scriptures and Fathers and other such meanes concluded this doctrine to be truth Yf there had byn I say nothinge els for English Catholiks to rest vpon in this point but the generall consent and agreement of so learned holy and venerable an assembly yt might iustly seeme sufficient in the sight of an indifferent or reasonable man to weygh and ouerweygh against the particular iudgements of all the innouators of any age to the contrary and so no maruayle though they stood so earnest against that innouation this being the state of the controuersie on their part 5. But now for the Protestants the state of their question was farre different For first wheras Martyn Luther about the 9. or 10. yeare of K. Henryes raigne had begon some noueltyes about the second and third question of Transubstantiation and Sacrifice holding still the first of the reall presence for firme and that three of his first schollers Oecolampadius Carolstadius and Zuinglius full sore against his will takinge occasion of his innouations had added others of their owne about the said first question denyinge the reall presnce though in different sorts and that after them againe Iohn Caluyn a French-man had diuised a third manner of beleefe therin not a little different from them all about the said doctrine both affirminge denyinge the reall presence in different manner and sound of words yt seemed good to our English Protestants at that tyme or the more part therof to choose the last and newest opinion of all and to establish yt by parlament banishinge ther vpon the ould faith that euer vntill that day had byn held and beleeued in our countrey as well by themselues as others 6. And thus came in the first new Religion ●nto England by some shew of publike authority which being sett forth with so great applause and ostentation both of publike disputations colloquyes conferences lectures preachings exposition of scriptures and consent of Parlament as yow haue heard did partly by this outward shew and ostentation of authority partly by the pleasinge face of ●ouelty yt selfe and sweet freedome that yt brought from all former Ecclesiasticall discipline so infect and enchaunt the harts iudgements affections of diuers of the common people and some also of the learned but the ●ighter and more licentious sort as afterward vvhen Q. Mary came to take accoumpt and vvould recall them againe to the station vvhich they had forsaken they chose rather of ●ride and obstinacy to suffer any thinge yea ●o dye and go to the fire then to renounce these new fancyes once fastened vpon them ●nto which pertinacity the fame of the forsaid Protestants disputations did not a little animate them for that yt was giuen out generally and so doth Fox stand stiffely in the same that the Sacramentaryes had the vpper hand in all as well against the Lutherans in the first question of reall presence as against the Catholiks in that and all the rest vvhich bragg how vayne yt was will appeare after when we come to examine their arguments in particular 7. But yet before we come to that two other points seeme expedient to be performed for better direction of the readers vnderstandinge in these high misteryes of our faith the first to see what sure grounds the Catholiks had and haue at this day to stand firme and immoueable in their old beleefe about these articles notwithstandinge any plausible or deceytfull arguments of sense and reason that may be brought against them secondly certayne obseruations wherby the force or rather fraud of hereticall obiections may be discouered which so beguyled many simple people in Q. Maryes dayes and made them runne headlonge to their perdition the first of these points I shall handle in this Chapter the second in the next that followeth Catholike groundes of these three articles and first of the reall presence §. 1. 8. The first ground that Catholike men haue of these and all other misteryes of Christian faith that are aboue the reach of common sense and reason is the authority of the Catholike Church by which they were taught the same as points of faith reuealed from God And this is such a ground as we see by experience that the most part of people of what Religion soeuer being yonge or vnlearned can yeld no other reason in effect why they beleeue this or that article of theire faith but for that they receaued the same from their Church and teachers therof being not able themselues to searche out any other grounde therof yea the most learned of all from their infancy tooke all vpon this assurance only of their Church which Church yf they held to be of infallible authority so as she can neither be deceaued nor deceaue as we do of the Catholike then should they rest firme sure in their opinion vpon this ground but yf they hould that all Churches may erre and bringe into error both in doctrine and manners as yow haue heard Martyn Bucer hold before in his Cambridge conclusions and most