authoritie though wicked sed etiam discolis And to say as you must doe otherwise you demonstrate against your English Protestant Church whose mouthe you so often vndertake to be and for the Pope of Rome that Magistrates falling into deadly synne cease to be Magistrates one of your brother Witkliffe his Heresies condemned by highest authoritie For otherwise if the present Pope Paulus the fift a Sainct in all Indifferent Iudgments as all his predecessors from Leo the tenth and the reuolt of Luther in respect of any Protestant succession might be thought worthie to be esteemed such or as your wordes prescribe in your Protestant Censure Yett except it were his due without that your adiudged sanctitie neither our Kinge of England nor all the Protestant Princes and Regiments in the world could by your Religion make the Pope or any other to be primate and haue the charge or â—uersight of the whole Church For by your owne doctrine of Princes or Presbyteries supreamacie none extendeth further then their owne temporall dominions much lesse ouer the whole Church or any greate part thereof And by Lord Cookâ— prot assert Iacob Reas your owne Rule of authoritie iustified both by the Lord Cheefe Iustice of England and your Ministers Nemo potest plus Iuris in alium transferre quam ipse habet No man can transfer or bestowe more Right vppon an other then hee himself hath Therefore by our sentence from our Kings Mouthe as you assuer vs all Popes euer were and this is supreame Heade and Ruler of Christs whole Church in England and all other partes of the worldes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the whole Church as your Greeke graunt with S. Gregory Nazianzen is And all that desire to be accompted the chosen and true sheepe and members of this greate flocke folde and Church of Christ ought to submitt themselues to this high sheephard primate and Ouerseer of the whole Christian worlde and to be Iudged by him and not to be Iudges ouer him And to this also D. Morton himself Morton App. lib. 4. cap. 7. must subscribe though hee will be singular aboue his fellowes as often times hee is For first hee alloweth this sentence of their so named Archbishop Whiteguist against Cartwright Victor in the yeare of Christ 198 was a godly Bishop and Martyr and the Church at that time was in greate puritie as not beinge longe after the Apostles And his Maiestie telleth him that this Church of Rome was then a Rule to all Yet D. Morton assureth vs that this godly Bishop and Martyr and Ruler of that Church which was a Rule to all did exercise the highest Act of Iurisdiction and power ouer all Churches in the world that did not yeeld vnto him in the Easter obseruation inflicting excommunication the greatest act of Iurisdiction by Protestants against them his wordes be these Morton App. l. 1. cap. 9. Pope Victor excommunicated all Churches both Greeke and Latine which differed from his Church in the obseruation of Easter This clayme and exercise of this supreame Iurisdiction was when the Church of Rome was a Rule to all in the Iudgment of these Protestants and a matter of so greate moment that the doeing of it if vniustly had beene moste damnable and yett hee liued and dyed an holy Saint Therefore I vrge D. Morton with these his Morton app pag. 298. owne wordes in the case of S. Ciprian This wee thinke might worke in our Aduersaries at least blush except they would intend to proue concerninge Sainct Victor that the same man of God and holy Martyr of Christ was neither Sainct nor Martyr But vndoubtedly a damnable scismaticke When D. Morton wittnesseth the quite contrary sayeinge they were condemned for Hereticks whoe after the Councell of Nice conformed not themselues herein to the Romane Order But D. Morton insisteth Mort. supr pag 76. further in these words S. Ciprian directly ordeyned in a Councell that euery mans cause should be hard there where it was comitted and Mort. sup pag. 296. therefore commaunded those men to returne home againe vnto Carthadge whoe had aduentured to appeale vnto Rome And yet Bellarmine vrgeth appealeinge vnto the Bishop of Rome from all the coastes of the world as a speciall Argument of the Popes absolute primacie D. Morton is answeared by himselfe before proueinge that the Bishop of Rome exercised this supreame power ouer all Churches both Greeke and Latine Then ouer Africke and Carthadge And in this very obiection againe confoundeth himself for hee telleth vs that in S. Ciprian his time they appealed to Mort. supr Rome and proueth by S. Ciprian whome hee would haue an enemy to such Appeales and supreamacy of the Church of Rome that such appeales were then vsed longe before any generall Councell or Christian Emperor to graunt such priuiledges to that Church And that the Popes and Bishops of Rome that claymed receaued and admitted such appeales namely S. Cornelius and others ware Holy Saincts and Martyrs Therefore if that had beene true which D. Morton writeth in these wordes Morton pag 296. Saint Ciprian directly ordeyned in a Councell that euery mans cause should behard there where it waâ— committed and therefore commaunded those men to returne home againe vnto Carthadge who had aduentured to appeale vnto Rome not alloweinge that any other Bishops should retract things done by them in Africke vnlesse saith Ciprian a few leude and desperate parsons thinke the Bishops of Africke to haue lesse authoritie by whome they haue beene allready Iudged and condemned If this allegation of D. Morton were true and certayne Yet it nothing preiudicateth the Authoritie and supreamacie of the Pope of Rome not to be censured and Iudged by Inferior Bishops such as those of Africke were vnto Rome by Protestants doctrine And D. Morton himself besides all that is said before is wittnes sufficient in this Matter for writeing of Pope Iulius in those allowed times hee hath these words Two points Morton pag. 286. would be obserued in this claime of Pope Iulius The first is what it was that hee challenged the second is by what right Bothe these ar recorded by Socrates His challenge was that hee ought to be called vnto the Councell and that without his sentence no decrees should be concluded The right hereof hee pretendeth to stand vppon the authoritie of an Ecclesiastical canon The wordes of Socrates his Author Socrat. histor ccclesiast circa An. 346. histor tripart lib. 4. cap. 9. because D. Morton is a knowne myncer of authorities ar these Regula Ecclesiastica iubeat non oportere praeter sententiam Romani Pontificis concilia celebrari The Ecclesiasticall Rule commaundeth that Councells he not celebrated without the sâ—â—tence of the Bishop of Rome And againe Canonibus iubentibus praeter Romanum nibil decerni Socrat. sup histor trip lib. 4. cap. 19. Pontificem The canons commaundeinge that nothinge be decreed without the Pope of Rome And yet D. Morton
before all others and both by the Iudgment of S. Isidore and these Protestants themselues is thought the best translation and to be preferred before all others is accordingely to be allowed esteemed and preferred But the vulgare Latine translation by these Protestants is such Therefore euen by them so to be allowed and preferred The Maior proposition is manifestly true for that which is so auncient in the true Latine Church and to be preferred before all others must needs be allowed and preferred The Minor proposition is proued as followeth first their Bishopp D Doue writeth in these words of this vulgare Latine translation Wee Protestants graunt it Doue persuas pag. 16. fitt that for vniformitie in quotations of places in schooles and pulpiâ—s one Latine text should be vsed and wee can be contented for the antiquitie thereof to preferre the olde vulgar translation before all other Latine bookes so much wee doe yeeld to the Councell of Trent D. Couell entreateinge of translations of scripture against Burges the Puritan Couell against Burges pag. 94. answeareth in these words Wee are readie to confesse whether you vnderstand the Italian or that which goeth vnder the name of S. Hierome that they were vsed aâ—nâ—iently in the Church a thowsand and three hundred yeares agoe one of them by S. Augustine preferred before all the rest the other highly commended by Beza and that of the vulgar though with Pagnin and Driedo wee thinke it not S. Hieromes but mixt yet wee can be content to say as Isodore doth of it Interpretatio eius this translation is to be preferred before others Hitherto this Protestant Doctor who with their Bishop Doue before haue graunted as much as the Councell of Trent a Rule to Catholicks decreed in this matter yf wee may giue creditt Feild pag. 258. to D. Feild citeing and alloweing Andradius writeing in this maner The Church doth approue translations not pronownceing that there is no thing amisse in them but that the diuine mysteries are therein truely deliuered and nothinge that concerneth faith Religion or good maners ignorantly or fraudulently suppressed The Councell of Trent defined that the vulgare Latine translation shall be holden authenticall but hee saith Andreas Vega whoe was present at the Councell reported that the Fathers of the Councell meant not to determine that it is not defectiue or faultie but that it is not erroneous and faultie in such sorte as that any hurtfull or pernitious opinion in matters of faith or manners may necessarily be deduced from it And that this was the meaneninge of the Cowncell hee saith Andreas Vega alleadged the authoritie of the Cardinall of Sainct Crosse afterwards Pope whoe deliuered so much vnto him Hitherto D. Feilds allowance which alloweth that his Protestants before haue testified as much for the vulgare Latine translation as the Councell of Trent defined and consequently as much as Catholicks doe hold in this question Further I argue thus That Translation of scripture which was vsed 1300 yeares age when the Church was in her best and florishing estate and from which no hurtfull or pernitious opinion can be deduced is to be allowed and preferred But the vulgare Latine is such Therefore to be thus allowed and preferred The Maior proposition is euidently true and before graunted and Couell def of Hook pag. 29. D. Couell saith God hath so linked his worde and his Churche that neyther can stande where bothe are not The Minor is also before proued by these Doctors their Bishop Doue D. Couell and Feild so nothing remayneth to be proued in this argument And so it is proued and allowed by these Protestants that of all translations it is to be preferred that it contayneth nothing against Faith Religion or good maners nothing that is erroneous which suffiseth for my purpose Now lett vs see how these Protestants can iustifie their Translations from such defects for they haue graunted before that this vulgare Latine vsed and allowed in the Romane Churche is to be preferred before all their Protestant Translations Latine English Welch Dutch French or whatsoeuer named translations I argue thus No translation whatsoeuer is authenticall But euery English and other Protestant translation is a translation Therefore none of them is authenticall The Maior proposition consisteth of the verie wordes of D. Couell Couell ag Burg. pag. 94. Doue persuas pag. 16. which be these No translation whatsoâ—uer is authenticall scripture D. Doue writeth thus all Traâ—slations haue many faultes The Minor is manifestly true for a translation cannot truly be saide to be no translation for so contradictories might be true which is vnpossible Further thus I argue No translation which is not well translated but requireth new translations is to be allowed But all English translations ar such Therefore not to be allowed The Maior is euidently true for things not well done ar ill done because Non datur actus indifferens in indiuiduo No act singularized is indifferent Therefore being ill is not to be allowed The Minor is proued by the Kings speach in the Conference at Confer pag. 46. Hampton where hee saith that hee could neuer yet see a Bible well translated into English but the worste of all hee thought the Geneua to be And therefore a new translation should be made for our English nation And so D. Couell also Couell ag Burg. wisheth Againe thus I argue No translation that is peruerred in many hundreds of places is inferior to the Turkes Alcaron and denyeth Christianitie is to be allowed But the English Protestant Common translation it such Therefore not to be allowed The Maior proposition is more then euidently true The Minor is thus proued by the Protestant Author of the booke called Aduertisement Aduertism in an 1604. his words be these The Bible is peruerted in eight hundred and eight and fourtie places in the olde testament The English Protestant Bible is inferior to the â—urkes Alcaron And so Christianitie is denied in England by publicke authoritie My next Argument is this No translation that hath many omissions many additions which sometimes peruerteth the sence is sencelesse and sometymes contrary is a true translation or to be allowed But the English receaued Protestant translation is suche therefore not true nor to be allowed The Maior is palpably true The Minor is proued by Mr. Burges in these wordes Burg. apol pag. 93. in D. Couells Answ of the approued English translation it is a Translation which hath many omissions many additions which sometimes obscureth sometimes peruerteth the sence beinge sometimes sencelesse sometimes contrary Thus I argue againe No translation that is corrupt hath grosse corruptions by leaueing out of wordes by putting to of wordes and which peruerteth the meaneinge of the holy Ghost is a true or sufferable translation But the vsuall English translation by Protestants is such therefore not true nor sufferable The Maior proposition is apparantly true And the Minor is thus proued by these Protestants The 22
Question of the Popes prerogatiue and highest Iuridicall power is for as it followeth in these mens Iudgments if the Pope is not supreame heade and Ruler of the true Church of Christ then that societie that so accepteth him is not the true Church So if it be proued that hee is the highest supreame pastor and vicar of Christ in earthe That Church which so receaueth him and no other is the true Church of Christ For to be supreame gouernor of the true Churche and the true Church so to be gouerned ar mutuall and vnseparable Correlatyues as a Kinge and Kingedome Lord and Seruant and the like And this with that which is entreated in the former chapter might suffice in this controuersie But to giue all contentment I will proue it more in particular and first argue thus That Church which is the Mother and consequently commaundeing Church ouer all Churches her children hath supreame authoritie ouer them otherwise no Mother nor commaunder ouer all But the Church of Rome is this Mother and commaunding Church Therefore it hath supreame authoritie ouer all Therefore the Pope highest Pastor in it is this supreame Ruler and Commaunder Bothe propositions be proued by Protestants before and so nothinge remayneth doubtfull Further I argue in this order No societie or companie wanteing one supreame and cheefe Pastor ouer the rest to suppresse Scismes and auoide factions can be the true Church of God whose communion all men ar bownde to embrace followe her directions and rest in her Iudgment But all Protestant companies societies and Congregations want this cheefe Ruleâ— and commaunder and the Church of Rome onely enioyeth it Therefore no Assembly or societie of Protestants but onely the Church of Rome is the true Church of Christ The Maior though it be euident before yett thus it also is proued and confirmed againe by these Protestants teacheing that from the begynninge this supreamacie was in one D. Feild writeth thus Tertullian saith rightly Feild l. 4. c. 2. pag. 196. and apâ—ly what was hidden and concealed from Peter on whome Christ promised to builde his Churche D. Sutcliffe speaketh more plainely in these Sutcliffe sub pag. 40. words Tertullian giueth the keyes onely to Peter saying that the Church is built vppon him And to proue that this prerogatiue fownded in thiâ— cheife Apostle first Bishop of Rome was to continue to his successors D. Downame saith that in the primatiue Churche Downame l. 1. Antich p. 36. Titles of honor and prâ—eminence were giuen to the Churche of Rome as the cheife or head of the Churches Further D. Feild citeth and approueth this sayinge of S. Hierome Ecclâ—siâ—salâ—â— Hieron contra Lucifer in summi sacâ—rdotis dignitaâ—â— peâ—deâ— cui si non exors quaedam ab omnibu◠〈◊〉 deâ—â—â— poâ—esâ—aâ— tot in ecclesia efficientur scismata quot sacerdotes The health of the Church dependeth on the dignitie of the highest Preist to whome except an extraordinary and eminent power be giuen by all men there will be so many scismes where the wordes Church highest Preist and of all demonstrate that hee speaketh of the whole Churche vniuersall for those words cannot be applyed to any particular Church Againe D. Couell hath these words The twelue were not like to agree except there had beene one cheife amongst them for saith S. Hierome amongst the twelue one was therefore chosen that a cheefe being appointed occasion of dissention might be preuented Which neither S. Hierosme D. Couell or any other Couell ag the plea of the Innoc. pag. 107. Catholicke or Protestant could suspect amonge the Apostles confirmed in grace that any mortall or damnable dissention could fall amonge them Therefore this appointing of one to be cheife amonge the Apostles and him that was to be our first Bishop of Rome S. Peter it must needs be for a continuall Rule and lawe for the Vniuersall Church for euer And yett if wee would be maliciously enuious to the Apostles priuiledge in grace if in that speciall time of the grace and fauour of God The supreamacie of one aboue all was so necessarie that otherwise schismes which be more properly against the whole Church and heade thereof then against any particular Church wantinge such supreame authoritie to be disobeyed could not then he otherwise preuented it must needs be much more necessarie in the continuance and later ages of the Church as shall be proued from these Protestants in the next Argument in the meane time for this poynt D. Couell writeth in this order wee easely see Couell against the plea of the Innocent pag. 106. that equalitte doth breede factions and therefore wisemen to suppresse the seeds of dissentions haue made one aboue the rest And better to cleare this doubt by these Protestants I will heare repeate againe what their Protestant Relator hath written in this matter vtterly disablinge the Protestants Religion and commending Relation of Religion c. 47. the Church of Rome his words be these The Protestants ar seuered bands or rather scattered troupes eache draweing diuers way without any meanes to pacifie their quarrells to take vpp their controuersies No Prince with any preeminence of Iurisdiction aboue the rest no Patriarke one or more to haue a Common superintendance or care of their Churches for respondencie and vnitie no ordinary way to assemble a generall Councell of their parte the onely hope remayninge to asswadge their contentions The other haue the Pope as a Common Father Aduiser and conductor to them all to reconcile their â—arâ—â— to appease their displeasures to decide their difference aboue all things to drawe their Religion by consent of councells to vnitie Hitherto this Protestant writer where D. Feild may plainely see that those three things wherein hee teacheath the vnitie of the Church consisteth cannot in the Iudgment of his fellowe Protestants be mayntayned without this one supreame and commaundeing pastor and authoritie in the Churche of Christ My next Argument is thus whatsoeuer Regiment Supremacie and Gouernment of the Church was ordayned by Christ in his time and was as muche or more necessarie to remayne and continue in it for future and succeedeing ages is still to be allowed and continued But the Supreame Regiment and commaundeing Iurisdiction of one highest spirituall Pastor and Gouernor is such Therefore still to be allowed and continued The Maior proposition is euidently true for Christs ordinance aboue all things is to be obserued and notheing so necessarie to his Churche may be without damnation omitted The Minor proposition is thus proued by these wordes of D. Couell that followe Because in the execution of holy things where the parsons Couell against the plea of the Innocent pag. 106. putt in trust are but men discord and disorder vsually doe breake in the wisedome of God thought it necessarie that amongst them whoe for their Ministery were equall an Inequalitie for Order and Superioritie to commaunde should be graunted that by this meanes Order and vnion should both
be preserued in Christs Church Which of it concerne all persons and ages in the Churche of Christ as suerly it doth the gouernment must not cease with the Apostles where it is euident that Christ amonge his Apostles instituted in one an Authoritie and Superioritie to commaund and without this one commaundeing superioritie vnion and order could not be preserued that it concerneth all parsons and ages and so must neuer cease but enduer for euer which is all I contende to proue for all Protestants want it and onely the Romane Church enioyeth it And further the same Protestants Doctor proueth this spirituall supreamacie of one Pastor to be perpetuall because now in these times of scisme dissentions there is more neede of that commaundeing superioritie And yett saith hee it was the principall meanes to preuent scismes and dissentions in the Couell sup pag. 207. primatiue Churche when the graces of God were farr mâ—re aboundant and eminent then now they ar nay if the twelue were not like to agree excâ—pt there had bâ—â—ne one châ—ife amongst them for saith S. Hierome amongst the twelue one was therefore chosen that a cheife beinge appoinâ—â—d occasion of dissention might be prâ—uâ—â—â—ed And as in the same place hee thus argueth against the puritans Presbiâ—â—ry how can they thinke that equalitie would keepe all the Pastoâ—s of the world in vnitiâ— So I say to all Protestants they cannot with reason thinke that so many equall Regiments and Rulers in Religion as they make in their distinct Prouinces and Churches if the world were of their Religion could ouer agree to which the lamentable experience of their miserable dissentions and errors allreadie for want of one supreame Commaunder and not otherwise to be redressed as the Protestant Relator hath Relat. sup written before doth testifie Which absurditie and moste vnsufferable inconuenience for want of such commaunding power D. Couell setteth downe in these words seeing Couell sup pag. 107. that all men may easely erre and that no errors ar so daungerous as those which concerne Religion the Church should be in a farre worse case then the meanest Common wealth nay all moste then a denne of Theeues if it were destituâ—e of meanes eyther to conuince Heresies or suppresse them Which cannot be done as they playnely confesse by any power in their Church not by any authoritie as they write but by a Generall Feild Cowncell and a supreame Commaunder to call it which they want and as their Relator telleth vs can neuer haue it Further Relation I argue thus That Churche which as the Protestant Archbishop of Canterbury wittnesseth Abbot ag Hill pag. 189. by tradition of the auncient was the seate of S. Peter the highest and supreame pastor in the Church as D. Feild and D. Couell before haue allowed from S. Hierome and Tertullian and D. Sutcliffe Sutcliff subt pag. 40. thus citeth and writeth Tertullian giueth the keyes onely to Peter sayeing that the Church is built on him And thus hee testifieth for himself Peter preached in no place but hee there ordayned Sup. pag. 3. Bishops and teachers and fownded Churches Which in his booke against D. Kellison hee Sutel against Kell pag. 105. maketh an Argument of supreamacie And which as the same Protestant Archbishopp citeth from S. Leo and Prosper greate Doctors and Saincts was by Religion supreame heade of the worlde This Church I say must needs be Abb. sup pag. 189. 190. cheife and supreame But the Churche of Rome is that Church as is euident and appeareth by these Protestants in those their places cited Therefore it is and so ought by Protestants to be honored and obeyed Both propositions be affirmed by Protestants before and so notheinge in this Argument remayneth to be further proued Next I suppose what D. Feild writeth of the greate and patriarchall Churches of Gracia Armenia Aethiopia Russia neuer subiect or inferior vnto any except to the Church of Rome as Catholicks holde teacheing that to be supreame his words of those Churches be these Wee conclude therefore Feild l. 3. c. 5. pag. 7â— that their scismes and seperations ar sinfull wicked and daungerous and their errors inexcusable And concerninge scisme hee thus defineth it Scisme is a breache of the vnitie of the Church That supposed and that scisme which is Feild sup pag 70. contempt of authoritie is a kinde of disobedience which allwayes is against a Superior and one higher in dignitie and commaunde I argue thus Whatsoeuer Church is that to which and against which all patriarchall Churches excepting one clayminge to be highest ar in scisme and disobedience is supreame and of highest authoritie But this is the Church of Rome Therfore that is supreame The Maior proposition is euident otherwise those Churches against D. Feilds words before could not be scismaticall nor possiblie could be in scisme which hee saith is a breach of the vnitie of the Church and must needs be a contempt of superioritie The Minor is manifestly true for by D. Feild before the other patriarchall sees besides Rome ar in scisme and no other Church but the Romane Church was extant in the worlde besides them at the time of their scisme and longe after neither any other then did or now doth clayme superioritie ouer them Therefore that alone is supreame otherwise those Churches not resisting superioritie cannot be in scisme against D. Feild his graunt before related Feild sup l. 3. c. 5. pag. 70. Further for my next Argument the same D. Feilds hath these words Scisme is a breach of the vnitie of the Church The vnitie of the Churche consisteth in three things first the subiection of people to their lawfull Pastors secondly the connexion and communion which many particular Churches and the Pastors of them haue amonge themselues thirdly in holdinge the same rule of faithe This supposed which as it confirmeth the former argument for all these things required to the vnitie of the Churche so necessarie to be preserued must needs imply a supreame authorite So it giueth matter of an other Argument in this maner Whatsoeuer doctrine and power in the Church is so necessary that without it neyther all nor any of these vnities absolutely needfull can be preserued is to be graunted But one supreame spirituall commaundeing Ruler and the doctrine thereof is such Therefore one supreame gouernor and doctrine according is to be allowed The Maior proposition is euidently Relation of Relig supr cap. 47. true by D. Feild and other Protestants otherwise nothinge can be scisme nothinge can be heresie The Minor proposition is directly proued before by the Protestant Relator twice allreadie cited where hee expressely teacheth that without one such supreame preeminence of Iuridiction aboue the rest which hee saith all Protestants want and Catholicks haue quarrells cannot be pacified vnitie kept controuersies decided and consequently neither Scisme nor Heresie condemned Againe thus I argue whatsoeuer the Church of Rome claymed or
of our Lord himself The laste is to be an Interpreter and in that followeing the safest Rule to make an vndiuided vnitie of the truthe vncapable of contradiction to be a moste faithfull Couell sup pag. 34. expositor of his owne meaneinge And hee concludeth thus Wâ—e say that wee are taught to receaue the worde of God from the authoritie of the Churche wee see her iudgment wee heare her voice and in hâ—militie subscribe vnto all this Therefore beinge so proued before by these Protestants that the Church of Rome is the Church of Christ endowed with these priuiledges concerninge scriptures that the sentence of it by D. Feild before is more Feild l 4. c. 5. pag. 202. to be regarded then any they haue or can pretend and hath proposed all bookes for scripture which Catholicks receaue wee must obey it and the rather agreeing with the Greeke Church of which D. Feild writeth Feild pag. 71. l. 3. c. 5. thus wee accompt them in the number of the Churches of God Which that Church cannot be which proposeth adulterate and false scriptures for true and the vndoubted word of God The Minor proposition is also euidently true That all bookes which the Church of Rome receaueth for Holy scriptures as so proposed published and proued vnto vs by the true Church and that sentence which in this time is highest and to be obeyed as these Protestants haue written And so all things in this Argument ar euidently confessed for true by our Aduersaries Before my next argument I will cite the opinion of D. Doue Protestant Bishoppe of Peterboroughe in this matter that wee may playnely see where vppon Protestants denyeing so many bookes for canonicall scriptures which Catholicks receaue is grownded his wordes be these Catholicks Doue persuas pag. 15. proue them to be canonicall out of S. Augustine wee that they be Apochrypha out of S. Hierome both which Doctors are of no small authoritie with the Church of Rome And therefore in this wee differ no more from them then S. Hierome did from S. Augustine This supposed I argue thus from these Protestants Whatsoeuer doctrine was taught in the time of the primatiue Churche by a Bishoppe Sainct and Doctor of the Church in the Iudgment of Protestants farre the moste Learned Doctor that euer was or shall be in all likelyhood excepting the Apostles and this so constantly that this so worthie a man taught it to be the Common doctrine of the Churche of Christ in all probabilitie is more like to be true then that which doubtefully taught by an other Doctor of the same time who bothe as the same Protestants write delt vnchristianely and his authoritie in some other questions was not much worthe and in this also recalled his opinion or renownced it to be his meanening But the doctrine which Catholicks hold concerning canonicall scriptures is by the testimonie of Protetestants thus much more likely to be true and worthie to be beleeued then the contrary opinion of Protestants Therefore by Protestants it is more probable credible and worthie to be beleeued The Maior proposition in the proceedings of these Protestants by whome I dispute in this place is euidently true For amonge men learned in professions the Common maxime and reason is wee must beleeue euery one moste cunninge in his art and amonge men learned hee that is moste or more learned is to be credited before him that is supposed to be his inferior in learning And doctrine constantly taught not onely to be the doctrine of such a more or moste learned Father and Doctor and Sainct but further to be doctrine generally of Christs true Churche is of more creditt and more worthie to be beleeued then that which by a man supposed not so learned is either doubtfully or singularly taught or vncertaine whether it was so taught or if it were yet was recanted disclaymed or retracted by himselfe The second proposition concerning these two greate Doctors and their opinions in this point is thus proued by these Protestants D. Couâ—ll writeth of S. Augustine in Couell against Burges pag. 3. these termes Hee was farre the moste learned Doctor that euer was or shall be in all likelyhood except the Apostles And giueing the highest commendation hee could to S. Thomas Aquinâ—s our holy and learned schole-man hee Couell ag Burg. writeth thus By a Common prouerbe it was spoken that the soule of S. Augustine dwelt in Aquinas Concerning S. Hiâ—â—ome vppon whose Imagined opinion in this point they would hazard their whole Religion in their Iudgments alloweing onely the scriptures to be Iudges and grownds in other poynts they vse him in these termes Mr. Wottons Wotton def of perk 495. 500. 519. 520. words be Hieromes authoritie in the case of single life is not much worthe Hierome condemninge Iouinian delt vnchristianely with him The authoritie of Hierome concludeinge a worke of perfection from those words of Christ goe and sell all c. is not to be admitted Now let vs heare from these Protestants in what maner these two Doctors taught as this Protestants tell vs these two diuers doctrines one for Catholicks and the other for Protestants D. Feild writeinge of bookes which Catholicks admitt for canonicall and the Protestants refuse telleth vs that S. Augustine and the third Councell Feild pag. 248. l. 4. c. 23. pag. 246. of Carthage confirmed in the sixt generall Councell wherein Augustine was present and Innocentius Pope lyueing in that time seeme to add them to the Canon Then it seemeth by this Protestant testimonie that S. Augustines opinion approued in so greate a prouinciall Councell confirmed in a generall Councell the highest commaundeinge Iudgement by them before and by the Pope of the greatest Apostolicke See the seconde Iudge in the Christian world before in D. Feilds allowance especially in that best time when his Maiestie saith it was a Rule to all and constantly taught as the doctrine of the Church by this the greatest doctor that euer was or is like to be by these men is worthie to be credited and beleeued and by their doctrine before All men that will not be disobedient bothe in the seconde and first degree also ar bownde to embrace and followe it Now let vs heare what these Protestants will testifie of S. Hierome for their opinion in this Question of these bookes The Protestant Conference at Hampton court before Conference pag. 60. the Kinge entreateing of Protestants exceptions against these scriptures vseth these words Moste of the obiections made against those bookes were the olde Cauills of the Iewes renewed by S. Hiâ—rome in his time who was the first that gaue them that name of Apochrypha which opinion vppon Ruffinus his challendge hee after a sorte disclaymed the rather because a generall offence was taken at his speaches in that Kinde Hitherto the censure at that publicke Protestant Conference by which the Protestants grownde for deniall of those bookes of scripture and tearminge
Whitsontide was generally receaued as a Tradition deliuered by the Apostles then the times themselues not being either commaunded or directly exemplified in scripture must also be allowed by tradition And yet the Sabboth day in the old lawe which was abrogated by this tradition of the Sonday the Lords day as hee nameth it was so expressely commaunded by scripture that in order it is the third of the ten cheife commaundements and one of the first table belongeing to the worshipp of God Therefore a Tradition so powerable as to giue a ceaseinge to the expresse writteÌ„ worde lawe and commaundement of God must needs be of equall power And the Christians feaste of Easter likewise crosseing with and euacuateing the Pascha of the lawe written and without scripture onely by the prerogatiue of Tradition cannot be inferior especially seeing as before the Quartadecâ—mans denyers thereof were condemned as Hereticks by the primatiue Church for that cause And the like reason is of the feast of Whitesontide in the Church of Christ receaued by the same Rule of Easter onely by vnwritten tradition yet clearely abolisheinge and takeinge away the written lawe and word of God in that behalf Further I argue thus whatsoeuer is not a perfect and compleate Rule and Square in matters and questions of Religion without the help and dyrection of vnwritten traditions cannot be termed an absolute Rule in this kinde But the scripture and written worde of God by these Protestants is such Therefore by them no absolute and perfect Rule in matters of faithe The Maior is euidently true in the light of nature otherwise one and the same thinge in the same respect might be absolute and not absolute perfect and not perfect and two Contradictories might be true which is vnpossible The Minor proposition is thus proued by D. Feilde who speakeing of traditions Feild l. 4. cap. 20. pag. 239. vnwritten and yet allowed by him hath these wordes The third kinde of tradition is that forme of Christian doctrine and explication of the seuerall partes thereof which the first Christians receauing of the same Apostles that deliuered to them the scriptures commended to posterities This may rightly be named a tradition for that wee neede a playne and distinct explication of many things which are somewhat obscurely conteyned in the scripture Which is sufficient proofe that tradition vnwritten is the cause why many things are beleeued by faith grownded vppon tradition not written which the scriptures could neuer warrant vs to beleeue For things obscurely handled and not playnely and distinctly explicated which as hee saith is by tradition cannot be the formall obiect of faith by any possibilitie for seeing true certayne and vndoubted Reuelation from God euen by Protestants is the formall cause of beleeueinge things obscurely conteyned or taught cannot haue this priuiledge And yet by D. Feilds wordes many thinges be in this state without the assistance of tradition and yet firmely to be beleeued Therefore not the obscuritie in scripture but to vse his wordes a playne and distinet explication of many thinges by tradition receaued by the first Christians from the Apostles commended to posterities is the formall cause and reason of beleeueinge such verities Now to drawe to an end in this question of traditions D. Feild to his fowre before acknowledged kindes of traditions The holy scriptures the Creede of the Apostles the forme Feild pag. 238. l. 4. of Christian doctrine and explication of the seuerall parts thereof which the first Christians receaueinge of the same Apostles that deliuered to them the scriptures commended to posterities and the continued Feild pag. 239. practise of such thinges as neither are conteyned in the scripture expressely nor the example of such practise expressely there deliuered thoughe the growndes reasons and causes of the necessitie of such practise be there conteyned and the benefitt or good that followeth of it hee addeth the fift kinde in these wordes The fift kinde of traditions comprehendeth Feild supr pag. 239. such obseruations as in particulare are not commaunded in scripture nor the necessitie of them from thence concluded though in generall without limitation of times and other circumstances such things be there commaunded Of this sorte many thinke the obseruation of the lent faste to be the faste of the fourthe and the sixt dayes of the weeke and some other This supposed as also the Feild pag. 242. same Protestant Doctors Rules before to know true traditions the consent and doctrine of the Churche the moste renowned for learninge the constant Testimonie of the pastors of an Apostolicke Church amonge which next to generall Feild pag. 202. Councells bynding and commaunding all the Church of Rome is especially to be obeyed reuerenced and respected as moste priuiledged from error yt must needs be euident by these Protestants that Traditions whether deliuered in scripture to be deduced from them or to be receaued without scripture are to be adiudged for the Romane Churche for that before is proued by them to be the true Church of Christ the Pope of Rome to be the supreame commaunding Ruler in it that the scriptures receaued by it are Canonicall and the vndowbted worde of God and all true and Iuridicall expositions and deductions from them are onely for the doctrine of the same Churche of Rome And so their other grounted Rules of generall Councells and Learned Fathers to be handled in the next chapters doe also teach vnto vs the same doctrines by these Protestants for by their Iudgment they may not nor can proceede in such bâ—sines but by the holy scriptures and true expositions and deductions from them allreadie proued by these Protestants for the present Roman Church Therefore I conclude this question with this Arguments following Whatsoeuer doctrines in Religion generall Councells the highest binding and commaunding Rule and authoritie ouer all Christians in the Iudgment of Protestants haue defined by the Bishops and Fathers assembled in them in matters of Religion by traditions written or vnwritten are to be receaued and embraced of all But all or the cheefest Articles in question betweene Catholicks and Protestants are directly concluded by the grounte of these Protestants by the Councells and Bishops in them assembled at Nyce the seconde the greate Laterane Florence and Constance Basile cited and allowed for generall Councells by the Protestant Bishop of Winchester D. Bilson D. Willet D. Couell M. Bils Middlet papist â—9 119. 120. 124. 125. Willet synop cont 1. q. 7. Liniban ap Parkes and others in such maner as the present Church of Rome now teacheth Therefore they ought so to be receaued and embraced of all Christians bothe propositions are graunted before by these Protestants or in these citations Therefore nothinge remayneth to be proued in this Argument And because these Protestants Parkes pag. 137. 180. Couell def of Hook pag. 21. Parkes ag lymb pag. 176. Willet Antil pag. 178. c. Abbot ag Hill pag 38. 48. 49. 51.
by English Protestants especially in the Articles of their Religion to which they haue subscribed CHAPTER IX WHERE THE DOCTRINE OF the Romane Church concerninge the vse and reuerence of holy Imadges is proued by these English Protestant writers NEXT vnto these Questions so nearely concerninge the Internall sanctitie Iustice and sanctification of man I would willingly giue contentment to my contry Protestants from their owne Doctors and Professors in Religion in those Articles which they moste dislike in the Romane Churche Wherefore as is it sufficiently knowne that the Protestant Relator of Religion is by his profession in his writing both a professed Enemy vnto Catholicks and amonge Protestants a man of reputed worthines and taking vppon him an experimentall knowledge of Religeous causes so I hope no exception will be taken vnto mee if I first make Answere and giue satisfaction vnto his demaunde which to make an vnion betweene Catholicks and Part. 1. cap. 2. Relation of Religion cap. 48. Protestants in onely on the behalf of Catholicks as I haue also before remembred is thus set downe in his owne words To giue ouer worshippinge of Imadges offering supplication to Saincts offensiue Ceremonyes Indulgences and vseinge of straunge languadge not vnderstand in our deuotions These be all which hee willeth Catholicks to relinquish in their Religion amonge so many controuersyes in essentiall things as their stiled Professor D. Willet and other of their writers haue registred And consequently willeth Protestants to conforme themselues to the Romane Church in all the rest To whome I will Answere in euery particular euen by his English fellowe Protestant writers and himself also And first in generall vppon his owne graunt and desire I argue thus When two Churches are at difference in Religion and by graunt of both one is the true Church of Christ and differ in many greate questions and many of essentiall poynts by the graunt of Protestants being one of the Churches and the other Church by their Iudgment onely to haue an vnion needeth to relinquish fyue things and none of them essentiall but dispensable all and the other Church to submitt in all others then by thas doctrine which Protestants haue taught vs in the first chapter of the first parte of this worke about the Infallibilitie of the true Church and generally that it cannot erre in any essentiall thinge that Church which is by the Aduersaries confession in this state of truth in all things essentiall is the true Church and the other false But by the Protestant Relator before the Romane Church is in this state of truthe and the Protestants Church in the contrary Therefore the Romane Church is true and that of Protestants false Both the propositions be euidently true and proued before Therefore lamentable is the condition of that Protestant Religion defectiue and to be reformed by their owne sentence in so many and essentiall Questions And this Protestant Relator and all Protestants with him may certaynely knowe considering what they haue written of the true Churches priuiledges Part. 1. â— 1. from error before that their so deformed congregation is a false Church and the Church of Rome which so longe time hath beene accused by Protestants of a generall Reuolt and Apostasie and now by her enemyes Iudgment needeth to amend onely fyue dispensable things so small a blemishe and spott to be washed away doth also want those deformities and Protestants eyes are dazeled as well in those few now as in so many before now recanted But to giue him and all other Protestants of England particular satisfaction by their owne writings both in those fyue and all other cheefe questions betweene vs I will now first begyn with that which hee nameth first worshippinge of Imadges as hee termeth it The Councell of Trent entreating how holy Imadges are to be vsed and kept in Churches expresseth the reuerent respect to be obserued towards them in this maner Not because it may be beleeued there is any diuinitie Concil trident sess 9. or vertue in them for which they are to be worshipped or that any thinge is to be asked of them or any trust to be placed in the Imadges as of old it was done of the gentils which placed their hope in their Idolls But because the honor which is giuen vnto them is referred to the Prototypa which they represent So that by the Imadges which wee kisse and before which wee putt of our hats and kneele downe wee adore Christ and reuerence the Saincts whose similitude they beare Which is that which is established against oppugners of Imadges by the decrees of Councells especially the seconde Synode of Nyce Hither to the opinion of Catholicks in this question being the same and no other but that which the second Nicene Councell had decreed 900. yeares agoe Wherein a relatiue worship or Reuerence of holy Imadges was defined Then supposeing what I haue cited before from D. Feild D. Morton D. Sutcliffe D. Willet and others that a generall Councell hath the highest bynding Part. 1. c. 6. Iudgment and that neither the Protestant Church in England or all places of Europe where it is euer had or can haue any such Councell by their owne confession but euery Rule they haue or can haue Prince Parlament or Conuocation is fallible and hath erred as is proued in the first part of this worke This I say supposed thus I argue That which is confirmed and allowed by a generall Councell the highest commaundinge Rule in the Church is to be obserued and receaued before any Protestant article or position allowed by no such but by a deceitfull Rule But this Catholicke doctrine was so confirmed and allowed and the contrary of Protestants onely by a fallible and deceauing Rule Therefore the doctryne of Catholicks and not of Protestants in this Question is to be obserued The Maior is euidently concluded forth of these Protestants before and so much of the second proposition that the Protestant doctrine of these men neither in this or any one Article hath been allowed by any such highest or bynding Rule That which remayneth to be proued is onely this that by Protestant testimonie this Catholicke position hath beene allowed and confirmed by generall Councell which is performed by D. Willet writing thus The Greeks in a generall Willet Antilog pag. 169. Councell held at Nyâ—e confirmed and allowed the Adoration of Imadges about the Time of Adrian the first And their Theater hath lyke words Againe thus I argue That doctrine which the true Churche by Protestants Iudgment embraceth is by them to be receaued and beleeued But the doctrine of the Romane Church is the same in this poynt with that of their true Church the Greeke Church Therefore it is to be receaued and beleeued of them The Maior is proued before And the Minor by the Relator of Religion Relation of Religion cap. 54. himself who seeketh this Attinement for speaking of the Christian Gretians hee writeth thus They holde
Minor proued out of their publickly allowed and reconfirmed Communion Booke Where in the Buriall of the deade their Ministers are appointed to pray for the partie deceased in these words That wee with this our Brother and all other departed Comm. Booke Tit. Buriall of the dead◠neare the end §. allmightie God in the true faith of thy holy name may haue our perfect consummation and blisse both in body and soule in the eternall and euerlasting glorie Amen If this prayer that people deceased may come to heauen bodie and soule man hath no other part to be prayed for is not to pray for the dead nothing can be called praying for the deade and for their saluation And so I end this Question with this sentence of M. Higgons in his publick sermon Theophil Higg serm 3. Mart. 1610. at S. Paules Crosse giuing a reason of this doctrine in these words As there is a death in syn and a deathe to syn soe there is a double resurrection The first a culpa from syn the second a paena from the punishment which followeth thervppon Which must needs be the temporall punishment of syn the grownde of Purgatorie and satisfaction after death being oftentimes not satisfyed answeared or to vse his owne phrase not risen from in this life For the eternall punishment of hell due for greate syns is euer remitted and risen from in his resurrection a culpa from syn Otherwise a man now intituled heire of the kingedome of heauen and saluation should also be guiltie of hell and damnation saued and damned in heauen and hell together And vppon this and other such holy grownds these Protestants in their late Theater recompt vnto vs so many hundreds Theat of greate Brit. c. of Religeous howses fownded by holy Kings princes and others in England to pray for the soules of themselues their Auncesters posteritie and other Frends CHAPTER XIX TEACHEING HOW THERE be 7. Sacramentes in number by these Protestants accordinge to the doctrine of the Romane Church HAVEING ended all other Questions to the full satisfaction and accordinge to the requests and demaunds of Protestants desiringe to be satisfied therein and performing this from themselues and owne writings I will proceede in the same maner in the Articles of the holy Sacramentes and first of their number thus sett downe in the Councell of Trent There be seuen Sacraments Concil Trid. decret de Sacrament of the new lawe instituted by IESVS CHRIST our Lorde neither more nor fewer Baptisme Confirmation Eucharist Penaunce Extreame Vnction Orders Matrimonie For defence and proofe of which doctrine by these Protestants themselues thus I argue Whatsoeuer doctrine a confessed true generall Councell hauing authoritie to bynde all by these Protestants before hath determined in this question is to be receaued and followed But the Catholicke doctrine of the Romane Churche concerning seuen Sacraments is thus determined by such generall Councell and bynding authoritie Therefore to be receaued and followed The first proposition is graunted before and must needs be thought so equall to all Protestants that how soeuer they thinke of the infallible sentence of such assemblies in matters of faith yet none of them may be soe partiall but to preferre a generall Councell to any Protestant assemblie censure sentence or decree The second is euidently proued supposeing what is written before euen by Protestants of the generall Councell of Florence and for such with the doctrine thereof not onely acknowledged by D. Willet and M. Parkes but Willet Limbom Parkes pag. 137. 180. Gennadius in defens concil Flor. Concil Florent de Sacramentis nouae legis by the Patriarke of Greece himself in his defence thereof Where it is thus decreed both with assent of Grecians Armenians Nouae legis septem sunt Sacramenta scilicet Baptismus Confirmatio Eucharistia Poenitentia Extrema Vnctio Ordo Matrimonium c. There are seuen Sacraments of the new lawe that is Baptisme Confirmation Eucharist Penance Extreame Vnction Orders and Matrimonie Which doe muche differ from the Sacraments of the olde lawe for they did not cause grace but did onely figure that it was to be giuen by the passion of Christ But these of ours bothe conteyne grace and giue it vnto them that worthely receaue them Hitherto the decree of that holy generall Councell receaued by all Christendome Latines Armenians Iacobynes Grecians From whence I further argue in this maner Whatsoeuer doctrine essentiall in Religion such as Sacraments be is taught by the true Church that is neither hereticall nor Scismaticall is to be embraced But the doctrine of seuen Sacraments as the Romane Church teacheth is such being likewise taught by the Protestants true Greeke Churche therefore to be embraced The Maior is also proued in the laste Argument and further confirmed in the Censure of the Greeke Church vppon Protestants in these words There is an holy Hierém in censur cap. 7. Catholicke and Apostolicke Churche of all true Christian men In this Catholicke and true beleeuing Church there be seuen diuine Sacraments Baptisme the Vnction of holy Oyntment holy Communion Orders Matrimonie Penance and the oyle of Extreame Vnction And they further prosecute as also the cited generall Councell of Florence doth the institution forme matter effect and other things belonging to these seuen holy Sacraments according to the present doctrine of the Romane Churche Againe I suppose that Catholickes in their definition of the Sacraments of the new lawe requiring a conteyning and giueing of grace by these holy Sacraments besides their signification thereof being onely signes Seales c. as the common Protestant opinion is to be farre more restricted and limited then that of Protestants because many more thinges be and may be signes of any thinge then bothe signes and causes as appeareth to be true in all genericall and specificall differences For example vnder animal a lyuing creature are conteyned more then vnder animal rational◠a lyueing creature with reason onely limited to man who otherwise abstractinge from his rationalitie is with all other lyueing creatures comprehended Vnder the Genus Animal a lyueing Creature So a Signe of grace as well agreeth to the Sacraments of the old lawe as to those of the Ghospell but not to conteyne and giue grace Onely proper to those of the new Testament as is recited before from the generall Councell of Florence and is at Concil Trident. decret d◠Sacramentis ecclesiae c. lardge sett downe against Protestants in the Councell of Trent This supposed which no man can deny I argue thus All things that agree with the definition of a Sacrament be Sacraments But according to Protestants all those seuen before remembred Baptisme Confirmation Eucharist Penance Extreame-Vnction Orders and Matrimonie agree with and haue the definition of a Sacrament Therefore they are Sacraments The Maior is euident because in Logicke the thinge defined and definition are conuertibles as this man and a reasonable creature Whoesoeuer is the one
The Maior or first proposition is euidently true otherwise God hath bownde man to followe and embrace heresie or error of necessitie hee must bee damned without all hope of saluation except heresie false opinions error or infidelitie could bringe to heauen which is against the holy Scriptures true Religion which by no possibilitie can either bee vntrue or vncertayne being reueled by God himselfe and against the light of reason it selfe that men vnder penaltie of damnation should bee tyed to bee obedient to that sentence for obedience whereof they were likewise assured to bee damned which is to accuse God moste mercifull of the greatest Tyranny The Minor or second proposition is proued and the first also in this words of D. Feild D. Feild epist dedicat before hiâ— bookes of the Churche There is no parte of heauenly doctrine more necessarie in this dayes of so many intricate controuersies of Religion then diligently to searche out which amonge all the socities of men in the worlde is that blessed companie of holy ones that housthold of faithe that spouse of Christ and Church of the liueing God which is the piller and grownde of truthe That see they may embrace her communion followe her directions and rest in her Iudgment Hitherto the wordes of this Protestant Doctor by which is euidently concluded the moste certayne truthe of those two Propositions in the Argument before But to auoyde all friuolous obiections and distinctions of these men concerninge the Church generall particular triuÌ„phant militant c. Hee playnely affirmeth that this supreame and infallible iudge is the present militant Church in tymes of controuersies as is demonstrated by this his words Which amonge all the societies of men in the worlde is that blessed companie of holy ones c. Where his words societies of men and in the worlde are manifest testimonie that hee assigneth the present militant Church on earthe and no other to haue this supreame and infallible authoritie and Iudgment to decide controuersies which is alsoe proued by all the rest of the Protestant citations in this chapter hereafter And if their words were not so cleare that they cannot bee wrested otherwise yett the Question it selfe doth make it manifest for all the faithfull people that euer were and be now in many thowsands deceased out of this life cannot now be assembled in a Cowncell to giue sentence And much lesse can they that are not yett borne be so gathered together to pronownce Iudgment and yett all this belonge vnto and ar or shall bee members of the vniuersall Churche further this is conuinced by his cited words That householde of faith which cannot bee possibly ment but onely of the militant Church For in the triumphant Church seeing God in himselfe and truely and perfectly knoweinge without beleefe all sacred misteries faith as the Apostle saith is euacuated in them and turned into knowledge and as for those that ar not yett borne though hereafter in their time ordayned they at truely to beleeue yett now they neither haue faith nor knowledge of any thinge nor any other qualitie or any being at all Thirdly this is euident also in his laste words Embrace her communion followe her directions and rest in her Iudgment Which Protestants will not and cannot meane of the triumphant Churche and by no possibilitie can either bee vnderstoode or verefied of the true beleeuers to come hereafter and not yett produced into this life for this as yett haueing no essence or beeinge for themselues can haue no communion giue no directions nor pronownce Iudgment for vs now extant to embrace and followe And this is inuincibly further proued in the Arguments followeinge Therefore secondely I argue thus That which hath Authoritie in controuersies of Religion to define what is true and good to ouerrule all inferiour and particular Iudgments and bynde all men to beleeue and embrace the definitions thereof must needs bee of Infallible Iudgment and haue the supreame and highest power to commaunde and no man to disobey yt But the true Churche of Christ is such Therefore it hath Infallible Iudgment the highest power on earth and may not bee disobeyed but in all thinges to bee obeyed by all people The maior proposition is euidently true for Authoritie is to bee obeyed by all subiects otherwise it were not authoritie And there were non to commaunde non to bee obedient And definitions in matters of faithe as they must bee moste certayne vndoubted and infallible as euery article of faithe is and of necessitie must needs bee So they ar as firmely to bee beleeued and professed except wee will bee Hereticks and obstinately incur damnation The seconde proposition is thus proued by D. Couell who writeth of the Church in this Couell def of hooke pag. 30. wordes That whiâ—h by her ecclesiasticall authoritie shee shall probably thinke and define to bee true or good must in congruitie of reason ouer rule all other inferiour Iudgments whatsoeuer And to them that out of a singularitie of their owne aske vs why wee thus hange our Iudgments on the Churches sleeue wee answere with Sâ—lonion â—wo ar better then one For euen in matters of lesse moment it was neuer thought safe to neglect the Iudgment of manye and rashlie to followe the fancye and opinion of some fewe Hitherto this Protestant doctor directly proueinge the second proposition for which hee is cited which also is confirmed by the Arguments followinge Thirdly I argue thus whatsoeuer hath authoritie from Christ to approue the scriptures to bee a speciall grownde in the matter of scriptures to publishe and commaund to her children in Matters of Religion is the higest Iudge and of Infallible Iudgment But the true Churche of Christ is such Therefore it is the highest Iudge and infallible in Iudgment The Maior proposition is euidently proued and confessed before and of all men cannot bee excepted against by Protestants commonly attributeing the highest and consequently infallible Iudgement to the scriptures for if they haue their allowance and Infallibilitie soe much as belongeth vnto vs and our knowledge from the authoritie and approbation of the Churche The Church so giueing them allowance and warrant of Infallibilitie must needs bee as much or more Infallible at leaste concerninge vs in which maner wee dispute accordeinge to that Rule of Logicke Propter quod vnumquodque tale illud magis That which is the cause why any thinge is so is rather so it self Which is euident thus in this case For if the scriptures so much as appertayneth to our knowledge haue not approbation and Infallibilitie of truthe but at they at approued and published for such by the Churche This Church which so giueth them such allowance and warrant of Infallibilitie must needs likewise bee infallible which thoughe it needeth not confirmation being iustified by a Maxime in the light of nature may yett for Protestants bee further made manifest by the Protestant Author of the Assertion who to proue the ministery of
England to bee no true ministery Assertion An. Dom. 1604. pag. 277. 218. doth make demonstration of it in this maner The Queenes Royall Maiestie being neuer capable of any part of spirituall power The same could not bee deryued from her parson to the Archbishopps and Bishops Nemo potest plus Iuris in alium transferre quà m ipse habet No parson can transferre more authoritie vnto an other then hee himselfe hath And thus much concerninge Couell cont Burg. pag. 60. WottoÌ„ def of Perk. pag. 442. the first proposition The second is thus proued by D. Couell and D. Whitakers cited and allowed by him in this words The Church of Christ according to her authoritie receaued from him hath warrant to approue the scriptures to acknowledge to receaue to publishe and commaunde vnto her children Mr. Wotton witnesseth the like in this maner The Iugdment of the Churche wee ar so far from discrediting that wee holde it for a speciall grounde in this matter of scriptures Therefore that Iudgment which may in no wayes bee discredited in the greatest matter must needs bee infallible For euery witnes that is fallible may iustely bee discredited in such busines especially My fourth Argument is this whatsoeuer doth support and sustayne the truthe in which and no where els the truthe is preserued which is a diligent and warye keeper of Christs true doctrine committed vnto it chaungeinge nothinge at any time diminisheinge nothinge addinge nothinge not loseing her owne nor vsurpinge things belonginge to others must needs bee of Infallible Iudgment and free from error But the true Church of Christ is suche Therefore it is infallible in Iudgment and free from error The first propositions is euidently true for truthe once committed vnto one and continually so supported sustayned and preserued without chaunge diminution addition losse or vsurpation must of necessitie and Infallibly still bee truthe for neither truthe nor any thinge els so mayntayned and kept vnuiolable can by any possibilitie bee ouerthrowne or altered The seconde proposition is thus proued by this Protestants Mr. Ormerods Ormerod pict pap pap 93. words bee thus The Church is called a piller because it is like vnto a piller For as a piller dothe supporte and vnderproppe a buildinge and maketh it more stable firme and stronge so the Church doth sustayne and supporte the truthe for the truthe is no where preserued but in the Churche D. Sutcliffe Sutcliffe against the 3 conuers pag. 79. approueth this sentence Christs true Church is a diligent and wary keeper of doctrines committed to her and chaungeth nothinge at any time diminisheth nothinge addeth nothinge superfluous looseth not her owne nor vsurpeth things belongeinge to others Therefore Christs true doctrine committed to the true Church and continued and preserued longe time in the Church of Rome Christs true Church as this Protestants graunt in the next chapter must needs still be there and that still the true Church of Christ because that euer preserueth and neuer looseth or chaungeth the truthe nor any part thereof fundamentall or not fundamentall Lastely in this Question I argue thus whatsoeuer Societie or Companie hath authoritie in controuersies of faith and out of it there is no saluation remission of synnes or hope of eternall life must needs bee infallible in Iugdment free from error and onely to be obeyed in such things aboue all other Consistories Conuenticles or priuate parsons But the true Church is such Therefore Infallible in Iudgment free from error and so to be obeyed The first proposition is euidently true otherwise men were some times bownde to bee Hereticks or beleeue errors because authoritie is to bee obeyed and not resisted and Hereticks might be saued or God our moste good and mercifull Lord and Sauiour compelleth and necessitateth man to bee damned which be euident blasphemies The second proposition is proued by these English ProtestaÌ„ts first their booke of Articles to which they all sweare or subscribe Booke of Articl articul 20. reconfirmed by his maiestie Feild pag. 69. Couell def of Hoocker pag. 76. defineth thus The Church hath authoritie in controuersies of faith D. Feild hath this sentence There is no saluation remission of sinnes or hope of eternall life out of the Churche Like is the Iudgment of D. Couell and others And thus much of the Infallible highest Authoritie Iudgment Commaunding and Bindinge power of Christs true Church in generall Which can be but one as that Article of our Creede I beleeue the holy Catholick Church not Churches teacheth vs. And these Protestants in their Articles define it Artic. 19. A congregation of faithfull men c. not congregations And thus comment vppon it â—here Rogers vpp their Articl pag. 86. 88. 89. is but one Church And proue it by these scriptures Rom. 11. 5. 1. Cor. 10. 17. 1. Cor. 12 12. 13. 27. Rom. 12. 4. 5. Gal. 3. 28. and add thus all Gods people agree with vs in this point And cyte for it the Protestant confessions of Heluetia Boheme Gall. Belgia Augâ—st Wittenb Suew And these Protestants before haue so taught vs when they define or descrebe it allwayes in the singular number onely by these their names and distinctions blessed companie of holy ones houshold of faithe spouse of Christ Church of the liueing God piller of truthe c. And in all verbes relatiues or demonstratiues of it so singularly speakeing of it as her communion her directions her Iudgment her Children her Definitions hath warrant to approue to publish to commaunde is a diligent keeper of doctrines committed to her chaungeth nothinge diminisheth nothing c. Which by no possibilitie can bee verified of the Protestants either in England or any other nation none of them in particular or all together haueing clayming or pretending either infallibilitie in Iudgment to warrant any one article in controuersie but voluntarily and generally teachinge that Thesis generalâ—â— est it is a generall Morton Apol. part 2. pag. 315. willet Antil praef engl pag. 71. 120. 150. 4â— pref to the Read in Antil Artiâ—l of Relig. art 21. Relation of the state of Religion cap. 47. c. Comm vppon the Articl of Engl. Protest by Mr Rog. in pref Maxime there is none in their Church whose Iudgment is of Infallible authoritie Neither Prince Parlament Cowncell Ministery or their Church hath any priuilegd from error but they haue and doe erre in things pertayning to God Neither challenge any Iurisdiction generall to bynde others to their Religion but absolutely confessinge The Protestant ar without any meanes to take vp their controuersies No Prince with any preeminence of Iurisdiction aboue the rest no Patriarke one or more to haue a common Superintendance or care of their Churches And their publick comment vppon their Articles to which they haue all subscribed assureth vs is to be so for relatinge vnto vs how in the begynninge of their Reuolt from the Church of Rome to persuade the world they laboured by all
means they could to come to vnitie amonge themselues as in the true Church it must bee Crammer and others vsed all deuises and Caluyne wrote vnto him sayeing That might his labours stand the Church insteed ne decem quideÌ„ Maria it would not greeue him to sayle ouer ten seas to such a purpose But this proued a worke of much difficultie if not altogether vnpossible in mans eyes Where they well might haue left out their addition if not and haue playnely sayd without any exception as it hath playnely proued that it was altogether vnpossible in mans eyes especially in the common order of proceedings amonge them which by their owne Relation was this That euery kingedome and free state or principalitie which had abandoned the Religion of Rome should diuulge a breife of that Religion which amonge them was taught and beleeued Wherevppon as this men tell came forthe the seuerall Protestant confessions or Religions of the seuerall Protestant Congregations of Wittemberge Ausburge Bohem Sueue Scotland Heluetia Fraunce Belgia Basile Saxonie England in their 39. Articles c. amonge whome euen those of England it selfe what contradiction there is euen in matters by their owne doctrine fundamentall and essentiall in Religion demonstration is lately made by this same maner and methode by their owne authorities and will be also manifest in this worke And yett The Answ of Orford â—â— the 1000. pet Articul 19. 21. this men which say they ar the learnest ministerye in the worlde and definitiuely condemne all Churches as Ierusalem Alexandria Antioch and Rome and generall Councells themselues of error and may not pleade Ignorance for themselues to excuse them from error Neither can they with the least pretence of truth affirme their acknowledged lyeing and erroneous Churche to be the true Church of God except they will also moste blasphemously teach and mayntayne that prima veritas and eternall truthe is eternall August lib. de mendas falsehood or with the damned Priscillianists that God in his Reuelations to his Church and in the holy scriptures hath deliuered lyes and errours commaundinge vs to beleeue them For they haue before assured vs that the true Church of God warily keepeth all doctrine committed to her chaungeth diminiâ—heth addeth loseth vsurpeth nothinge Therefore this chaungeing diminishinge loseinge and vsurpinge Church of Protestants cannot be this true Church of Christ by their owne doctrine And as materiall essentiall and fundamentall it is in Religion concerninge the true grounde and fowndation of faith and as greate a falsehood to say in the meanest or least point of faith that truth is error God a lyar or his Church a seducer as so to affirme in the greatest and moste concerninge mystery of Religion The true groundes and fowndation of true beleeueinge equally weakened or ouerthrowne in the one as the other And the first proposition which our Catholick Preists and brethren prisoners at Wisbych offered to the vice-chaunceller of Cambridge and that vniuersitie that is Ecclesia protestantium non est vera Christi Ecclesia The Protestant Churche is not the true Church of Christ is here sufficiently questioned and by themsels not longe since more then sufficiently demonstrated to bâ— Pulâ—â—â—a propositio really Demonstrat of Recuse dem 2. 3. 4. c. and sincerely a true proposition and not scoffingly as hee pleaseth to parenthesize And so will be defended or proued by those propownders of it As also their second proposition for of the third in his proper place dâ—tur externus Iudex in rebus fidei there is an externall Iudge in matters of faith will bee maynâ—ayned not onely in such sense as the Vniuersiâ—ie of Cambridge accordinge to the nature of their Church and Religion graunteth that is fallible and deceatfull But as our Brethren accordinge to the nature of true Faithe Religion and the true Church infallible intended it and still offer to make it good for the Romane Church euer synce the time of Christ and so hereafter When our English Protestant vniuersitie for their so lately as they terme Vicech of Camb D. Carey his letter Aug. 7. it reformed Church and light of the Ghospell ar driuen to this Answeare in these words Your second question is affirmatiue auerring an externall Iudge in maâ—ters of faith If you vnderstand a Iugde infallible in his sentence wee deny what you affirme otherwise wee gaynesay not your assertion Which in their owne meaninge aboue remembred is pulchra propositio for their Illuminated Church which will haue no Iudge or Iudgment in matters of faith aboue all things most infallible and certainely true except wee will allowe it for an Article of faithe or an infallible truthe that the Iudge and Iudgment must be fallible and deceatefull And the Religion and faith so adiudged and propownded to bee followed and with diuine faith to be beleeued against the nature thereof to be false erroneoes fallible or deceatefull for such as the Iudge is the Iudgment and difficultie adiudged must needs be And yett further one scruple more there is in this busines which because Cambridge is now busyed enough against pore prisoners without bookes I wish that Oxford could resolue how it can stand with the Integritie and sownd doctrine of a Reformed Church and spoken consequenter like a learned vniuersitie to graunt as they haue done and must doe by their Religion to this day that there be and must be so many Supreame and Independant Iudges and heaps in their Churche as I haue before remembred from themselues Religions Churches seuerall and different Confessions or Professions of Faithe euery one absolute of it self and without dependance of any other and to vse their owne wordes Without any meanes to take vp their controuersies no Prince with any preeminence of Iurisdiction aboue the rest no Patriarke to haue a common superintendence or care of their Churches Their lett sup Aug. 7. And yett now the vniuersitie of Cambridge haueing as they write warrant from our Kinge to accept our Preists challendge God graunt they performe their warrant Ioyneth with them in this position datur externus Iudex there â—â— an externall or one externall Iudge in matters of faith If there is but one externall Iudge for Iudex externâ—â— and externall Iudge in the singular number is but one then those Churches or Church of theirs which from their begynning haue had so many supreame Iudges and Iudgments cannot be the true Church of Christ which as now the graunt hath but one And if their former both doctrine and practise of many such Iudges is true then their present doctrine and graunt of onely one is false and inferreth a false Church But I leaue them to our Preists at Wisbych Onely here I will adde because they haue now allowed one externall Iudge in matters of faith in the true Church to whose Iudgment all must be obedient otherwise hee is not to be named a Iudge they must also against their owne limitation allowe that his Iudgment
is infallible otherwise the whole Church might erre which D. Feild Feild pag. 203. l. 4. cap. 5. with priuiledge denyeth in these words Wee thinke that particular men and Churches may erre damnably because not withstanding others may worship God arright but that the whole Church at one time cannot so erre for that the Church should cease vtterly for a time and so not be Catholicke beinge not at all times and Christ should some times be without a Church Therefore the Vniuersitie of Cambridge by warrant from our Kinge alloweinge the one and D. Feild with publicke applause in the name of all English Protestants as his words wee thinke ar wittnes attesting the other and all English Protestants before assureing vs that they and all their Churches doe or may thus erre they cannot haue or be this true Church of Christ And because there is no other in any probable Iudgment left to be free from such damnable erring but the Romane Church because there reason telleth vs the Church cannot cease but be Catholick in all times and Christ cannot be without a Church This externall and Infallible Iudge is in the Romane Church and that this freed from damnable error is the true Church of Christ but of this in the next chapter CHAPTER II. WHEREIN DEMONSTRAtion is made by these English Protestant Doctors themselues writing or allowed as before synce the begynninge of Kinge IAMES his Raigne in England that the Romane Church is the true Church of Christ NOw it will be no difficult thinge to proue euen by this Protestants themselues that the Romane Churche that I meane which submitteth it selfe to the Iurisdiction of the Pope of Rome as the vicar of Christ Successor to S. Peter and supreame heade thereof is the true Churche of Christ for being generally graunted by Protestants that either their conuenticle and congregation or the Church of Rome is the true Church of God and their clayme and title thus shamefully by them selues excluded and ouerthowne it must needs follow by iust consequence that the Romane Church is that blessed companie of holy ones howshold of faith spouse of Christ and Church of the liueinge God priuiledged with such Immunities and commaunding power as is declared and by English Protestants ascribed to the true Church in the former chapter whereupon the ProtestaÌ„t offerres of conference speake of themselues and Offer of conference pag. 16. their cause in these words If the ministers bee inâ—â—â—or they protest to all the worlde that the Pope and the Churche of Rome and in them God and Christ Iesus himself haue had greate wronge and Inâ—ignitie offered vnto them in that they ar reiected and that all the Protestant Churches ar Scismatiâ—all in forsakeinge vnitie and communion with them And a little before speakinge of some positions Offer sup pag. 11. amonge them offered then to bee disputed They write in these termes diuers of the propositions ar suche that if the ministers should not constantly holde and mayntaine the same against all men they cannot see how possibly by the Rules of diuinitie the seperation of our Churches from the Churche of Rome and from the Pope the supreame heade thereof can bee iustified But to mâ—ke particular and direct probation of the is Catholicke doctrine by these Protestants I argue thus from their owne diuinitie in the 2. Article of their Religion of Articles of Relig. articul 12. artic 19. the necessarie and vnseparable by them vnion of faith and good workes and their definition of the true Church in their 19. Article subscribed vnto by all English Ministers and it is in this maner Whatsoeuer Church hath in great multitude men vertuous learned fraught with the loue of God and the truthe aboue all thinges men of memorable Integritie of hart and affections preachinge much both of faith and pietie with wonderfull zeale and spirit That must needs be the true Church of Christ But the present Church of Rome is such Therefore it is the true Church of Christ The first proposition is euidently deduced from those two Articles of their Religion and cannot be denyed The Minor proposition consisteth of the expresse words of their Protestant Relator of the Relation of the state of Religion â—ap 48. state of Religion and so nothing remayneth to be further proued My second Argument is thus framed where The outwarde state and glorie of the seruice doth engender quicken encrease and norish inward reuerence respect and deuotion which is due vnto soueraigne Maiestie and power Where deedes of charitie be exceedinge the life of some of their Religions incomparable in seueritie where there is excellent order of gouernment singular helps for encrease of godlines and deuotion and profiting of vertue That is the true Church of Christ But the present Church of Rome is such Therefore it is the true Church of Christ The Maior proposition is manifestly true by Protestants in their Article of the Church in these words the visible Church of Articul 19. sup Christ is a congregation of faithfull men in which the pure word of God is preached c. in all those things that of necessitie ar requisite to the same All which ar conteyned in the first proposition The seconde is their owne expresse words Relation of the state of Religion c. 9. c. 22. c. 26. c. 48. written and published of the present Romane Churche by their Relator of Religion for confirmation of bothe which Arguments the same Protestant Author not ignorant of so many differences in Religion betweene the Romane Church and them persuading an vnion betweene them onely requireth Catholicks to giue ouer fyue things all dispensable and not any Relat. c. 48. one of them essentiall as hee teacheth Which is as greate testimonie as a true Protestant can giue to the true Church for their common doctrine to defend their manifest errors is this that the true Church may er in matters not essentiall and fundamentall The words of D. Willet Willet Antil-pagâ— 43. Art 19. Feild of the Church Sutcl against D. Kell Dâ—â—â— persuas Wotton pag. 28. Middles p. 201. Powell consid at these to errors of doctrine which ar not fundamentall euen the true Church of Christ is subiect So their booke of Articles of Religion so D. Feild ordinarily in his bookes of the Church so D. Sutcliffe D. Doue one of their Bishops Mr. Wotton Mr. Middleton Mr. Powell and all the rest that made Protestants and Puritans but one Church do and must acknowledge And the benefites which this Protestant Relator assureth his brethren to fynde by vnion with the Romane Church hee setteth downe in these termes they shall finde excellent order of gouernment singuler Relat. sup helpes for encrease of godlines and deuotion for the conquering of sinne for the profiting of vertue Which be all the happines that the true Churche can giue or man enioy in this life For all our combate is to conquer sinne to haue vertue
godlines and deuotion and whosoeuer hath obtayned these things cannot doubt of heauen which is onely prepared for people endued with such graces to which if wee add his excellent order of gouerment no propertie of the true Church is wantinge And yett the scruple of this Protestant Relator for those fyue things also shall be fully satisfied euen by himselfe and his fellowe Protestants that in them also as in the rest the Church of Rome mayntayneth the truthe and Protestants See part 2. cap. 9. 10. 11. 12. 13. be in error as will appeare in the seconde parte of this worke in the chapters here cited Thirdly I argue thus No Church wantinge the supreame and byndeing authoritie ouer all others which their Bishop D. Bilson D. Feild D. Morton D. Sutcliffe c. affirme to be a generall cowncell can be the true Church of Christ and consequenly because there is of necessitie one true Church that which enioyeth it is the true Church of Christ But neither any Protestant or other Church besides the Church of Rome hath or can haue this supreame byndinge authoritie Therefore that onely is the true Churche of Christ The Maior proposition for the supreame bynding authoritie to be in the true Church is euidently true otherwise no controuersie could be decided nothinge in Religion warranted for truthe nothinge condemned for Heresie For where there is no such bindeinge and commaundeinge authoritie to be obeyed or resisted there can be no truth beleeued by authoritie nor any obstinate resistance vnto it which as D. Couell Mr. Ormerod and other Protestants Couell exam pag. 202. Ormer dial 2. c. Feild pag. 228. tell vs is required to heresie Now that this supreame bindinge authoritie is onely in a generall cowncell by these Protestants is testified by D. Feild in these words The supreame and binding authoritie is onely in Bishops in a Generall Cowncell So the Protestant Bishop of Winchester D. Bilson so D. Morton D. Bilson Suruey pag. 85. Mort. part 2. apolog pag. 340. Sutcliffe against D. Kell pag. 41. 4. 102. Protest Demonstrat cap. 2. c. Sutcliffe with others The seconde proposition is euidently of late demonstrated in the booke Intituled Protestants Demonstrations where manifest proofe is made by these Protestants themselues that they ar so farr from euer haueing a Generall Cowncell of Bishops that their English Protestants neither haue nor can haue true and lawfull Bishop Preist or Minister amonge them of their creation And if by impossibilitie they could haue Bishops yett that they cannot haue any such Cowncell is wittnessed by their Relator in these words which I haue also Relation c. 47. cited before The Protestants ar seuered bandes or rather scattered troopes eache draweinge dyvers way without any meanes to pacifie their quarrells to take vp their controuersies No Prince with any preeminence of Iurisdiction aboue the rest no Patriarcke one or more to haue a common superintendance or care of their Churches for correspondencie and vnitie no ordinary way to assemble a Generall Cowncell of their parte the onely hope remayninge to asswage their contentions And in their publick glosse vppon their booke of Articles they Rog. vppon the â—ooke of Articl in praefat acknowledge this thinge so vnpossible in their Religion that they could neuer with all meanes they made bringe to passe to haue any meeting of Protestants to come to vnitie amonge themselues but euery Protestant State and Contry hath a seuerall Confession or Profession in Religion As also those seuerall Confessions witnes Where wee see that it is a thinge so vnpossible for these meÌ„ to assemble a Generall Cowncell which they teach is to consist of all Professions that they cannot doe it for their owne poorte as the words ar nor haue any other meanes amonge them of Iurisdiction to decide controuersies when contrary wise of the Romane Churche hee speaketh Relat. sup cap. 47. in this maner in the same place The other haue the Pope as a common Father Aduiser and Conduâ—â—â—â— to them all to reconcile their Iarrs to appease their displeasures to decide their difference aboue all things to drawe their Religion by consent of Cowncells to vnitie Neither can any Protestant say that this is spoken of this Relator consideringe the present states of those Churches and is onely so in that meaneinge Obiect and not absolutely and generally true for it is both absolutely and generally true Answ and euen by the nature and doctrine it self of those Religions for the Romane Church mayntayneth for the Pope and hee for himself claimeth as Successor to S. Peter Superioritie and Commaundeinge Authoritie in the whole Christian Worlde in spirituall causes which no Prince Parlament Presbitery or other Regent amonge Protestants doth out of their owne temporall confines and Gouernment as is playnely sett downe in the Relators sentence and freely acknowledged by all Protestant writers My next Argument is this That which is a congregation of faithfull men in the which the pure worde of God is preached and the Sacraments duely ministred in all thinges requisite is the true Church of Christ But the Romane Churche is such Therefore it is the true Churche of Christ The Maior proposition consisteth of the Englishe Protestants definition of true Churche sett downe in the Articles of their Religion in these words The visible Articles of Relig. art 19. Churche of Christ is a Congregation of faithfull men in the which the pure worde of God is preached and the Sacraments be duely ministred accordeinge to Christs ordinance in all those things that of necessitie ar requisite to the same The seconde proposition supposeing their former doctrine onely requireing in the true Church points of essentiall fundamentall and necessary doctrines which is also expressed in this Article Relation of Relig. cap. 48. Couell def of Hock pag. 68 is proued before and further by these Protestants Their Relator writeth in these words The Romane Church still keepeth inuiolable the fowndation of Religion D. Couell writeth thus toucheinge the mayne points of Christian truthe they of the Church of Rome constantly persist in them Their Bishop D. Doue supposeing their Religion for true which Doue persuas pag. 11. they do or should holde writeth in this maner In fundamentall points of doctrine the greatest papists in the worlde agree with vs. Concerninge Sacraments hee alloweth that accordeinge to our definition which is more limited and saict then that of Protestants There be as many as wee teache which be seuen and this shall not breede any such I arre betweene vs Doue sup pag. 27. 28. that therefore wee shoulde refuse to communicate together Which no man in conscience can say if hee supposeth vs to be in error For his owne words be these This proposition is vndoubtedly true no Heretiks nor Schismaticks ar to be communicated with all And to giue all contentment euen to those Protestants which doe not allowe their owne Articles in this doctrine of the
notes of the Church but to speake in D. Couells words adde discipline the thirde note and of as much necessitie although Couell against the plâ—a of the Innocent pag. 21. 56. for his owne opinion hee affirmeth with their recited Article in this maner There be but two essentiall notes of the Churche the true preacheing of the word and the right administration of the Sacraments The Relator hath told Relat. 6. 48. Protestants before that this Note is in the Romane Churche Wherein to vse his words Protestants Ioyneing with it shall finde excellent order of gouernment singular helpes for encrease of godlines for the conquering of sinne for the profiteinge of in vertue And their B. Doue persuas pag. 29. Doue speakeinge of the late Cowncell of Trent hath these words In that Cowncell of Trent they sett forth such holsome Canons concerninge Discipline as were fitt for a reformed Church Therefore by these Protestants nothinge is wanteing in the Church of Rome that belongeth to the true Church of Christ neither any thinge superfluous vsed in these things Further I argue thus Whatsoeuer Church is not Hereticall or Scismaticall is true and Orthodoxe But the Churche of Rome is neither Hereticall nor Scismaticall Therefore Orthodoxe and the true Churche of Christ The Maior proposition is euidently true for as the true Church of God was euer called Orthodoxe and Catholicke so the Impugners obstinately eyther in vnderstandeinge denyeing the defined doctrine thereof or in will resisteing the Superioritie and true Authoritie were Hereticks and Scismaticks The seconde proposition is proued by their before cited Protestant Bishop Daue offereinge Doue sup pers Catholicks to communicate with Protestants without any chaunge of opinion in Religion And yett that neyther Hereticks nor Scismaticks ar to be communicated withall hee hath before wittnessed in these words This proposition is vndoubtedly true no Doue sup pag. 5. Hereticks nor Scismaticks ar to be communicated withall And hee giueth vs securitie That by no possibilitie accordeinge to the Argument of Generall Cowncells before The Church of Rome can be at any time adiudged Hereticall his words be these No Church can be condemned and adiudged Hereticall Douâ— sup pag. 14. by any priuate Censure but it must be publicke a Generall Cowncell as hee there expowndeth himself which Protestants neuer had nor possibly can hereafter haue as they haue graunted My next Argument is this All that allowe the present Greeke Church to be the true Church of Christ and yett further acknowledg that the Church of Rome consenteth with the same Greeke Churche except in some fewe things in which they also holde that the Romane Church teacheth the truth and the Greekes be in Error must needs acknowledge the Church of Rome to be the true Church of Christ But these Protestant writers of England doe Thus Therefore they must allowe that the Church of Rome is the true Church of Christ The Maior proposition is euidently true for the comparatiue degree in all things includeth the positiue and addeth an encrease vnto it as better or more good more white more vertuous more true c. do include goodnes whitenes vertue truth c. and increaseth them Therefore that Church which is more true then that which is affirmed to be true must needs be graunted to be the true Church of Christ The seconde proposition is proued by these Protestants first their present Protestant D. George Abbat against D. Kill pag. 63. Feild l. 3. cap. 5. c. Archbishop of Conterbury and D. Feild allowe the Churche of Greece for true The Title of D. Feilds chapter hath thus freed it from the contrary in these words It no way appeareth that the Churches of Greece ar Hereticall or in damnable Scisme And againe all these holdeinge the Rule of faith and beleeueing all those things that ar on the perill of eternall damnation to be particularly and expressely knowne and beleeued wee accompt them in the number of the Churches of God and doubt not but innumerable liuinge and dyeing in them are and haue beene saued Now if wee consider the differences betweene these two Churches of Rome and Greece wee shall finde the cheefest to bee about the procession of the holy Ghost whether from the Father alone as the Grecians contend or from the Father and the Sonne as the Church of Rome teacheth and whether in the Sacrament of the Altare leuened or vnleuened breade as the Romane Churche teacheth is to be consecrated And in bothe these the Protestants of England consent with the Church of Rome as appeateth by those words of the Creede Who prooceedeth from the Father and the Sonne allowed and vsed by them in the one and their practice in the other If Protestants will add contention for supreamacie moste of them confesse that it neuer belonged to Constantionple in Greece whose name was not when Rome enioyed it And the present Gretians themselues acknowledge the highest dignitie in Rome And in the next chapter I am to proue the supreamacie of the Pope of Rome ouer all the world for this place it sufficeth that the recited D. Feild telleth vs absolutely it was Feild l. 3. of the Church c. 1. but intruded and vsurped by the Citie of Constantinople to be accompted superior greater more honorable then any of the rest and the cheife Bishop of the whole Worlde because his Cittie was the cheife Citie of the Worlde Which as hee saith hee challenged because hee was prouâ—e and Insolent Now how these Churches agree in other questions that be betweene Protestants and vs will appeare in diuers chapters of this treatise and is conteyned in the censure of the Gretians against Protestants Hieremias Patriarch Constant in censura c. Relation of Relig. c. 53. or 54. and as in playne words confessed by the Protestant Relator who speaketh of them in the Greeke Churche in this maner With Rome they concurre in the opinion of Transsubstantiation and generally in the seruice and whole bodie of the Masse in prayinge to Saincts in auriculare confession in offering of sacrifice and prayer for the deade and in these without any or with no materiall difference They holde Purgatorij Cap. 55. also and worshipping of pictures For the forme and ceremonies of the Masse they much resemble the Latines Their liturgies he the same that in the olde Cap. 53. or 54. time namely S. Basils S. Chrisostomes and S. Gregories translated without any bendeinge of them to that chaunge of languadge which their tonge hath suffered In summe all those opinions which grewe into the Church before that seperation betweene the Greckes and Latines and all those ceremonies which were common vnto bothe they still retayne as their Crosseings and Thapers with others Therefore yf this Church of Greece is not to be condemned as these Protestants teache much lesse can the Romane Church be condemned by them but must needs remayne the true Church of Christ Thus I
argue againe That which was the true Church in the time of Luther within an hundred yeares by the confession of Protestants wherein as in the true Church of Christ Christianitie Baptisme Ordination and power of Ministry were receaued and which brought forth of renowned Kinges and Queenes many Saincts in heauen and many moste learned holy and verâ—uous Doctors and Popes themselues and yett of that faithe which the present Church of Rome now teacheth must needs be the true Churche of Christ But the present Romane Church is such by these Protestants Therefore by them it is the true Churche of Christ The first proposition is euidently true for if as before by these Protestants there is no saluation out of the true Church so many glorious Saincts and holy ones Kinges Queenes Popes and Doctors that could not be excused by ignorance muche lesse made glorious in it could not haue gone to heauen Now supposeinge that euery Church true or false consisteth of the heade and other members of him or them that rule and those that be ruled of the shephards and sheepe Bishops Preists and those vnder their chardge Thus I proue the Minor proposition of the Church of Rome consistinge of the Pope supreame heade Bishops Doctors Preists and other members D. Feild writeth thus of this Church The Romane and Latine Church continued the true Church of God euen till Feild pag. â—2 our time Therefore why was it refused by them or how not since chaunged can it be now otherwise againe hee writeth in these words Wee doubt not but the Churche in Feild pag 182. which the Bishop of Rome exalted himselfe was notwithstanding the true Church of God that it held a saueing profession of the truthe in Christ and by force thereof conuerted many contryes from error to truthe Therefore the doctrine of it beeing truthe it must needs be the true Church Hee further acknowledgeth with D. Feild pag. 72. Couell def of Hook pag. 73. Couell and others that Luther and the rest of his Religion â—ere baptized receaued their christianitie ordination and power of Ministery in that Church as the true visible and apparant Church of Christ Hee telleth vs further that diuers of the Romane Churche euen of the best learned be Feild pag. 182. saued and Sayncts in heauen Then the vnlearned neede not feare to followe their guides goeinge before and theacheing them the way to heauen D. Willet writeth thus it is Willet Antilog pag. 144. not denyed by any Protestant but many renowned Kings and Queenes of the Romane faithe ar Saincts in heauen And speakeing of the Kings Mother that glorie of late Princes Q. Mary of Scotland Hee attributeth vnto her and her Religion that of the Romane Churche such holines and truthe that it preuailed with God not onely for herself but her same also his words be these The childe of Willet Engl pref to the K. before Antil Sutcliffe Ans to the lay pet pag. 34. such prayers and teares cannot possibly fall away D. Sutcliffe acknowledgeth the scholemen so far and famously to be Papists as they terme Catholicks that hee nameth them especially Pope Innocent the thirde Thomas Aquinas Scotus Albert Durand the most renowned in schooles particuler Agents of the Romane Church and foretops of Popery and ioyneth them in that sence with the late Doctors of the Church of Rome defendeing in their writeings the doctrine thereof Hardinge Allen Bellarmine Baronius And yett D. Couell highly speaketh in the Couell def of Hook pag. 24. praise of suche men in this maner Alexander Hales whoe made his summe that excellent worke by commaundement of Pope Innocentius the fourth was called the fowntayne of life because of that lyuely knowledge that flowed from him hee was scholler to Bonauenture a Scholler not inferior to himselfe of whome hee was wont to say that in Bonauenture hee thought Adam sinned not meaninge of that Illumination which was in him and doubtles there was much in him as though hee had not beene darkened by the fall of Adam And therefore the Church called him the Seraphicall Doctor To these Aquinas was not inferior whoe came so neare vnto S. Augustine whome in his booke Couell against Burg. against Burges hee esteemeth the cheifest Doctor that euer was or shall be excepting the Apostles that some thought hee had all his workes by hart and by a common prouerbe it was spoken that the soule of S. Augustine duelt in Aquinas in whome aboue all the rest foure contraryeties were saide to excell aboundance breuitie facilitie securitie in respâ—ct whereof hee gayned the Title to be called Angelicall And to speake somewhat of our Popes themselues so odious with this people The Protestant Relator findeth much vertue deuotion and pietie in them which haue beene euen in these dayes amonge which to particular in the last Pope Clement Relation of Relig. cap. 42. 43. 8. hee writeth of him in this maner Hee did often weepe vppon pietie and godly compassion at his Masses Processions c. his eyes were still watreinge sometimes streameing with teares in so much that for weepeing hee seemed another Heraclitus Relation cap. 29. sup hee was a good Pope a good Prince a good prelate And to exclude Ignorance hee writeth thus the Papists crye maynely in all places for triall by disputation Then if our Popes be so holy so good Popes good men good Princes good Prelates our Kings and Queenes and best Learned Saincts our Pastors Doctors and Teachers that be the Popes Agents and foretops of popery moste excellent for learninge and pietie their writeings renowned their doctrine secure wee may securely followe them and as securely conclude by these Protestants that onely this Church of Rome is the true Church of Christ Lastely in this question I argue thus That which by the confession of Protestants is our mother Churches and from which no Churche ought further to seperate it selfe then it is separated from it self when it was in her best estate for true doctrine and in which shee still continueth in all things necessarie to saluation so vndoubtedly that they confesse it in plaine words to be the familye of Iesus Christ part of the howse of God and visible Church that they which liue and dye in it may be saued must needs be acknowledged by them for the true Church of Christ But the present Romane Church by these Protestants is suche And therefore by them the true Church of God The Maior proposition is euidently true for all children to which all other Churches in respect of Rome or compared ar bownde to obey their Mother especially teacheing all necessarie truth as is here supposed And that which is the Mother Church which is the highest if it be a part of the howse of God and visible Church and the familie of Iesus Christ it must needs be the moste excellent part thereof the heade and cheife and so absolutely the true Church such societies being named by the
moste worthy and ruleing authoritie in them And if saluation is to be had in it it must likewise by that title be the true Church of Christ For D. Feild with D. Feild pag. 69. Couell def of Hook pag. 76. Couell and others before haue giuen their sentence in these words There is no saluation remission of sinnes or hope of eternall life out of the Church Then of necessitie that Church wherein there is not onely hope but by the aduersaries themselues an assured certaynetie of saluation and eternall life which cannot be had without remission of sins must needs be onely the true Church of Christ The Minor proposition is thus proued by these Protestants first his Maiesties Kings speach in parlam words be these I acknowledged the Romane Church to be our Mother Churche this in publicke Parlament and in the conference at Hampton court in this order No Church Confer at Hampt pag. 75. ought further to seperate it selfe from the Churche of Rome either in doctrine or ceremonie then shee hath departed from her self when â—hee was in her florisheinge and best estate Which before is proued by these Protestants shee hath not done in any essentiall and fundamentall thinge which is all they require And this will more then aboundantly appeare through out this treatise hereafter And D. Conell writeth thus of this present Romane Couell def of Hook pag. 68. Church toucheing the maine points of Christian truth they constantly persist in them Protestants doe gladly acknowledg them to be the family of Iesus Christ They of Rome were and are still in the Churche a parte of the house of God a limme of the visible Church Which hee addeth also to haue been Mr. Hookers sentence telling vs that Hook l. 5. pag. 188. what hee writeth of the Church of Rome is but to giue her her due and wee acknowledge them to be of the family of Iesus Christ And hee concludeth thus It is straunge for any man to deny Couell sup pag. 73. pag. 76. them of Rome to be of the Church And againe Wee affirme them of the Romane Church to be parts of the Church of Christ and that those that lyue and dye in that Church may be saued And all kindes of Protestants when they combate amonge themselues rather prefer the Churche of Rome then their fellow Protestants The Relator writeth thus The Relation cap. 45. Lutherans in Germanie both the Cleargie and layetie openly protest they will rather returne to the Church of Rome then ioyne with the Sacramentary Protestants such as bee in England And of these Mr. Iacob writeth thus The Bishops of England when they deale with Puritans must ioyne Iacob pag. 73. playnely with the Catholicks in their Answers if they will mayntayne themselues Lastely the Puritans haue written against these Protestants Offer of conf pag. 16. as is cited before in these words If the Ministers be in error they protest to all the worlde that the Pope and the Church of Rome and in them God an Christ Iesus himselfe haue had greate wronge and Indignitie offered vnto them in that they are reiected and that all the Protestant Churches ar Scismaticall in forsakeinge vnitie and communion with them Then if the Lutherans or parlamentary Protestants or Puritans all or any of them ar to be beleeued against others none of their congregations but onely the Church of Rome at this present is the true Church of Christ whose communion of all men is to be embraced directions followed and Iudgment to be rested in Now after all these Protestant wittnesses I come to D. Morton hee agreeth with his former Brethren concerning things necessarily required to a true Church and in these words The beleefe of some Articles ar so absolutely necessarie Morton App. lib. 4. cap. 2. sect 3. pag. 443. for the constitution of a true Church as a reasonable soule is for the essentiall being of a man such as concerne the knowledg of the vnitie of the godhead and of the trinitie of the parsons together with the true and faithfull apprehension of the natures of Christ the Messias God and Man the power of his death and resurrection by whome wee haue remissions of sins and after death life euerlastinge Wherefore wee presume that in a Church although corrupted with error and superstition yett if it doth not ruinate the foundation the erroneous and superstitious professors may be saued euen by vertue of that tenor which is in capite videlicet Christ Iesus the Lord and Author of life which notwithstandinge wee must so vnderstand as that the error and superstition do proceede not from knowledge but from ignorance Now that the present Romane Church inuiolably holdeth all these necessarie things to a true Churche is graunted by many Protestants before and his Maiestie whome this doctor should allowe entreateing of such as they terme them necessarie points writeth thus Wee hope that K. Iames ag D. Conrad Vorstuis pag. 60. no Papists shall euer be found to erre in any of those mayne points And concerning our scholemen Masters in diuinitie with vs hee vseth these words In the maine growndes of Christian Religion they ar worthie of all commendation And Pag. 63. sup toucheinge those doctrines which D. Morton will name our errors and superstitions hee addeth thus If the subiect of Vorstius Pag. 46. 47. supr his heresies had not beene grounded vppon questions of a higher qualitie then such matters as ar in controuersie at this day betweene the Papists and vs wee doe freely professe that in that case wee should neuer haue troubled our selues with the busines in such fashion By which words it is manifest that hee did not thinke that any opinion which Catholicks hold doth either exclude vs from the true Church or from saluation otherwise the maintayners of such things though as neare frends as the Netherlanders to England were feruently to be admonished But D. Morton himselfe will Morton App. lib. 5. cap. 25. pag. 663. cleare vs in this matter and in this maner and in these wordes If wee should not acknowledge Gods holy prouidence as in the Greeke so in the Romane Church by whom haue beene preserued the lawes of the commaundements conteyninge the same of morall obedience the Symboll and Creede Apostolicall which hold the same of the fundamentall Articles of faith the two Sacraments Baptisme and the Eucharist and the Scriptures of the old and new Testament in their first originalls of Hebrue and Greeke being the euidences of our heauenly Fathers will and conteyninge in them all truth necessarie vnto saluation wee might bee worthely Iudged both impiously vnthankefull vnto God and maliâ—ious against that Church Therefore if D. Morton requireth onely as before such necessary points and Articles of faith to a true Church and here acknowledgeth them in the Romane Church and protesteth they might bee worthely iudged malicious against that Church if they should deny it It is euident
that they are malitious against it they shall deny it to be the true Church of Christ because in his Iudgment the true and essentiall definition of the true Church euer was and still is vnseperably annexed vnto it Concerning D. Mortons exception and limitation That the error and superstition doe proceede not from knowledge but from Ignorance is fully answeared by his owne fellowes in Religion before graunteinge that the Popes greatest Doctors and Princes of our Religion ar Saints and saued soules And to auoide ignorance or willfull erringe they haue written The Papists cry mamely in all Relation of Relig. cap. 29. places for triall by disputation And that English Protestants persecutions against vs ar thought to equall those of Nero and Dioclesian Which wee would not suffer if wee knew our selues in error willfull both to be afflicted in this and the world to come Besides D. Mortons limitation is ridiculous for error and superstition doe not proceede from knowledge as his fonde distinction surmiseth neither doth the state of knowledge or ignorance â—arye the essentiall necessary and fundamentall definition nature or essence of the Church being one and the same in that as in all other things in all estates and times The particular exceptions which hee taketh against the Innouation of some doctrines which hee contendeth to haue beene in the Romane Church first ar friuolous in this dispute none of them as hee confesseth being of any thinge essentiall and necessarie either to the true Church or saluation of which wee contend in this place Secondly they shall be all confuted in their proper places by these his owne brethren and present frends and contrymen in Religion Thirdly not to suspend my Readers Iudgment so longe Doctor Morton shall answeare and by a generall Morton Appeal lib. 4. cap. 30. pag. 573. 574. reason so much as this place will permitt confute himself in his owne obiection His words be these Protestants in oppugninge doctrines which they call new and not Catholicke ar so farre from sufferinge the limitation of the first 4â—0 yeares that they giue the Romanists the scope of the first 600. yeares S. Gregory liued within the first 600. yeares Hee addeth for himself and other Protestants as the Centuriarists and many more of our conuersion then in this Morton lib. 1. cap. â— pag. 60. supr maner Pagan and Heathnish people by the light of the ghospell throughe the Ministerie of Austen the legate of S. Gregory were brought vnto the folde of Christ And therefore our Authors called iâ— a gratious conuersion And yett that this light Ghospell fold of Christ and gratiuâ— conuersion to which they were conuerted was as they now scoffingly terme our Catholicke Romane Religion Romanisme Papisme Papistry superstitions Ceremonies and the like by which they expresse the full state of our Religion is thus testified by D. Mortons Protestant Authors and wittnesses The wordes of his Centuriarists be these Augustinus Romanus ordinis Centuriator CeÌ„tur 6. An. 1â—82 pag. 747. 748. Benedicti Monachuâ— Ã Gregorio Papa Anno Domini 582. Augustine a Romane a Monke of the order of Benedict was sent from Gregory the Pope in the yeare of our Lord 582. into England to wyn it to the Pope of Rome and to make it subiect to his superstitious Iurisdiction Enterin into the Kentish Isle named Tenet in the yeare of our Lord 596. hee endued Kinge Edelbert and his superstitious Wife in the Romane Religion Yett with that condition that this Popish worship should be free and not compelled After calling a councell hee obtruded the Romish Rites and customes to those Churches that it to say Altares Vestments Images Masses Chalices Crosses Candlesticks Censors Banners sacred vessels holy water thee bookes of the Romane Ceremonies Oblations Processions Pompes Tithes and the like When hee had subiected the brittane Churches to the Antichrist of Rome Romano Antichristo subiecisset hee dyed Thus wee see by D. Morton his greately reuerenced Col. 749. and esteemed frends and fellowes in Religion that the state of the Romane Church in that his allowed time was the same that it is at this present And not onely his Centuriarists but other Protestants by his owne Relation ar wittnesses Morton App. lib. 1. cap. 3. Willet de August mon. Morton supr pag. 67. l. 1. cap. 6. Centuriat centur 7. col 559. in this cause Doctor Humfrey as hee acknowledgeth saith that Gregory brought in on us ceremoniarum a burthen of Ceremonies D. Willet saith hee brought in Popery Luke Osiander and his before cited frends call that Religion ceremonias papisticas papisticall ceremonies And to vse their words Ceremonias papisticas instituturi propagaturi quod Beda vocat aliquos Christo praedicando acquirere to teach and publish papisticall ceremonies which Bede that glorie of our nation calleth to gett some to Christ by preachinge Mr. Bale an other of his frends Ioan. Bal. l. de script Brit. centur 1. in August pag. 34. fol. 3 5. and Authors hath these wordes Augustine was sent Apostle from Gregorie to instruct the English Saxons in the papisticall faith papistica fide initiandos And againe Kinge Ethelbert being conuerted receaued Romanisme with the superstitions adioyned Romanismum cum adiunctis superstitionibus suscepit Augustine brought in Alâ—â—rs Vestments sacred Vessels Relicts and bookes of Câ—â—â—monies all which Gregory had sent vnto him with the blessinge of Peter And that these with the rest of our sacred câ—remonies which they call the body of popery were not then newly Inuented but vsed in the Church of Rome when his maiestie saithe it was a Rule to all K. Speach both in faith and ceremonies shall be testified and proued hereafter in the proper question of such things by D. Morton himself and too many others of his now English Protestant confederates in Religion to be without manifest impudencie to be denyed Therefore by these Protestants The present Romane Church must be allowed to be the true Church of Christ And all their former Inuectiues against it and their departeing from it by their owne Iudgments must be recanted CHAPTER III. WHEREIN IS PROVED BY these Protestants that the Pope of Rome euer was and now lawfully is and ought so to be esteemed the supreame pastor and heade on earth of the whole Church of Christ of his sentence and Authoritie FROM hence it is euidently proued That the Pope of Rome is supreame heade of the true Church of Christ for seeing these Protestants haue tolde vs that true Regiment and discipline is a note of the true Church of Christ and thus it appeareth that the Church of Rome is this true Churehe and hath this note of true Regiment the supreame bindeing and commaundinge Authoritie of the Pope being the cheefest of that gouernment is therein concluded Likewise it so followeth by their note of true doctrine wherein they haue graunted the Church of Rome constantly persisteth in all things necessarie and essentiall such as this
exercised when by Protestants confession is was in her Florisheing and best estate a Rule to all Anker of pietie cheife and onely Church that it still ought to enioy and wee to graunt vnto it But in that time it claymed and exercised supreamacie ouer all Therefore it ought now to enioy it and wee to graunt it The Maior is euident for that which is a Rule to all may not be crooked neither that which is confessed cheife be made Inferior And that the Church of Rome had those eminent priuiledges is thus proued by these Protestants our Kinge saith of this Romane Kings speach in Parlam Churche it is our mother Church it was a Rule to all bothe in doctrine and ceremonies when it was in her florisheinge and best estate D. Couell writeth thus The Churche of Rome was the cheife and Couell def of Hook onely Churche M ◠Ormerod calleth it the eye of the west in which diussion England is and Ormerod pict pap pag. 184. Down l. 2. Antichr pag. 105. the Anker of pietie D. Downame graunteth it was a note of a Good Christian to cleane vnto the Roman Apostolicall Churche The seconde proposition that the Church of Rome claymed and had supreamacie in that vnspotted and primatiue time of Christianitie is also proued in the former for that which is Mother Rule to all bothe in doctrine and ceremonies cheife Churche c. must needs be graunted supreame Yett to proue it further D. Sutcliffe citeing S. Sutcliffe subu pag. 57. Irenaeus lyueing neare the Apostles time and longe before any generall Cowncell or Christian Emperour to giue supreamacie to the See of Rome writeth thus Irenaeus saith that euery Church ought to haue respect to the Church of Rome for her eminent principalitie Mr. Ormerod ascendeth to Pope S. Anacletus lyuing withein one hundred yeares of Christ his words be these To proue that the Church of Rome hath the preeminence ouer all Churches Ormerod pict pap pag. 78. Anacletus alleadgeth Matth. 16. vers 18. vppon this rocke will I builde my Churche and hee expowndeth it thus super hanc Petram id est super Ecclesiam Romanam vppon this Rocke that is vppon the Church of Rome will I builde my Churche And who shall wee thinke was better acquainted with the priuiledge of that highest Apostle S. Peter Bishop of Rome then this so glorious a Pope Martyr and Sainct so neare succeedeing vnto him when especially these Protestāts before haue assured vs that this supreame power was not to dye with S. Peter but to continue in the Church for euer And this was not a singular opinion of that Holy Pope and Sainct but of others also the words of D. Downame be Down l. 1. Antichrist cap. 3. pag. 35. these diuers Bishops of Rome before the time of Socrates the historiam in her that best and florishing estate contended to haue the primacie ouer all other Churches and that is the cheife scope of many of their Epistles decret all And yett in that time the Protestants confesse those Popes for Saincts and if their Epistles be decretalls and lawes to the Church as this Doctor calleth them how had not these Masters of decrees and lawemakers vnto the Church also supreame and highest power in the Church for lawes and decrees ar made by Soueraignes and not by subiects And not onely Popes but other Saincts and Doctors before and to be cited hereafter by Protestants were of the same myndc for this time it shall suffice that M ◠Middleton Middleton Papistom pag. 200. writeth thus Papias lyueinge in the Apostles time taught Peters primacie and Romish Episcopalitye My next Argument or further confirmation of the former is thus That Church or gouernor that in the best and florishing estate of the Church by Protestants did clayme exercise and execute supreame highest spirituall Iurisdiction in all knowne parts of the worlde Asia Afrike and Europe was truely supreame and so still to be accompted But the Pope and Church of Rome was such Therefore supreame in authorine The Maior is euidently true for in this life no supreamacie can extend further then into the whole knowne world and all parts thereof The second proposition is thus proued by these Protestants and first of Asia amonge the Greeke Churches and priuiledges which they clayme D. Couell telleth vs that Pope Couell ag thea plea of the Inn. pag. 65. Victor a glorious Sainct and Martyr did in that best time authoritatiuely take vppon him supreamacie ouer all Asia excommunicating the Churches of it his words be inseperateing all Asia from the vnitie of the faithfull for being disobedient in the point and question of Easter And what greater supreamacie can be named in the Church then to excommunicate and purt forthe of the Churche so greate a part of the world Therefore seeing such Iurisdiction is not but in superioritie this supreamacie must needs be graunted to the Church of Rome for of all Churches of the world euen by the graunt of Protestants the Greeke Church next to the Church of Rome hath euer moste contended for superiotie and in the auncient cowncells next to the Church of Rome is moste priuiledged yett here they ar by a Sainct Bishop of Rome iustly excommunicated as by their superior for as these Protestants argue in an other place par in parem non habet authoritatem An equall against an equall hath not authoritie And Doctor Couell before hath told vs that they were thus censured by the Pope of Rome to vse his words againe for beinge disobedient in the point and question of Easter Which makes it playne in his opinion that the Pope of Rome was supreame and had highest power not onely to censure but to decree in matters of Religion and bynde others vnto it otherwise not to haue conformed themselues vnto him had not beene in these Greeke Churches disobedience which is onely against authoritie and superioritie And although S. Iraeneus disliked this proceedeing with the Asiaticall Churches Ob. as these Protestants vse to obiect yett it Answ was onely because hee thought there was not such seueritie then to be vsed not that hee denyed the power and authoritie of the Pope to doe it for of his opinion of the iustice of his supreamacie D. Sutcliffe Sucl subu pag. 57. hath wittnessed before that he saith Euery Church ought to haue respect to the Church of Rome for her eminent principalitie Therefore hee thought it had supreamacie For principalitie eminent ouer euery Church here mentioned must needs be supreamacie ouer all for euery Church being subiected vnto it none is priuiledged from subiection and obedience vnto it Next lett vs come to Afrike for which M. Perkins writeth thus Appeales were often made out of Afrike to the Popes of Rome in those Perk. problem pag. 237. 238. dayes of her best estate And yet appeales be all wayes to superiors and neuer out of forrayne kingdomes but to the highest for
which cause D. Dâ—wname graunteth in this Downam l. 2. Antichrist pag. 105. 106. maner that S. Augustine and Victor Vticensis in Asrike were of opinion that to adhere to the Churche of Rome was a Marke of a true Catholicke in those times Which could not be except it were the commaunding Churche and enfranchised from error Neither doth this Doctor Down suâ— pag. 106. 107. Denye but the Bishops then did sweare obedience to the Pope And entreateing of a Bishopp recanteinge his Heresies hee writeth thus Hee sweareth to renownce his former Heresies and to professe and mayntayne that Faith And Religion which the Bishopp and Church of Rome did professe Which is a thinge in it self so absurde for Bishops in that best time to doe except they did hold the Popes Authoritie to be supreame and Iudgment in religeons controuersies Infallible that no man of vnderstanding can beleeue it Therefore Mr. Ormerod wittnesseth that S. Leo taught that Ormerod pict pap pag. 44. Sutcl suâ—â— pag. 19. God did assist and direct that See in decrees Concerninge Europe D. Sutcliffe giueth particular examples how S. Gregorie to vse his words commaunded the Bishops of fraunce And commaundeth also in England the constituting of our Archbishop S. Augustine and the verie See of that preeminence at Canterbury D. Couell writeth the like of Pope Gregorie his Couell against Burg. pag. 49. commaundeing authoritie in all Spayne who prouoked by the Heresie of the Arians commaunded that through all Spayne there should be but once dippinge in baptisme And if either a generall Cowncell in the primatiue Church to which Protestants will seeme to giue highest authoritie or the Emperor to Bilson Suru pag. 83. Mort. Apol. part 2. pag 340. Relat. c. 47. Suâ—cl subu pag. 119. Feild pag. 228. c. Doâ—n l. 1. Antich c. 3. pag. 36. whome by their proceedings they would highest power if they could procure any of their Religion could either giue or confirme this highest authoritie to the Pope of Rome Then D. Downame denieth not but that bothe the Emperor Iustinian and the generall Cowncell of Calcedon in the primatiue Church attributed to the Pope of Rome to be heade of the Churche which hee saith is the greatest style And addeth of that Church in that best estate Titles of honor and preeminence were giuen to the Church of Rome as the cheife or Heade of the Churches Againe I argue thus whatsoeuer power doth rightly ordaine in the Churche generally ceremonies by all to be vsed in it appointeth Metropolitanes Archbishops Bishops assigneth precincts to euery parishe and a certayne compasse to euery presbyter in the primatiue Church and best estate thereof musts needs be supreame But the power of the Pope of Rome is such Therefore it is supreame The Maior is euidently true for it conteyneth authoritie ouer all in the Churches The Minor is proued by D. Morton Mr. Ormerod Mr. Hull Mort. apol part 2. Orm. pict pur Couell exam Hull Rom. pol pag. 82. 83. 84. 85. 86. and Doctor Couell telling vs that Lent Imbringe dayes Friday Altars Albes Corporalls Preists Robes Saincts Fastings euens Saincts Shrines Hymnes Pax Pascall Taper Masse for the deade Canonicall howers Processione Holy water Introite of Masse Annoyntinge Bishops crosseing with Chrisme in Baptisme were ordayned in the Church by these primatiue and holy Popes Telesphorus Calixtus Stephanus Syluester Sixtus Vigilius Honorius Boâ—ifacius Sergius Leo Innocentius Zozimus Vitellian Celestine Pelagius Vrbanus Agapitus Damasus Higimus Pius Alexander all which ruled the Churche longe before the exceptions of Protestants against it D. Couell doth not onely tell vs that Metropolitanes Archbishops c. came from thence and whoe to whome should be obedient or superior and were so vsed before the Nicene Councell Couell mod exam pag. 111. But further to vse his words either Euaristus Bishopp in the See of Rome in the yeare of Christ 112. or as some say Dionysius first assigned the precincts to euery parishe and appointed to eache Presbyter a certaine compasse whereof himself should take chardge alone Therefore that authoritie of the Pope which thus from Couell exam pag. 162. sup the begynninge and before councells were holden assigned limited and appointed to all spirituall parsons and callings their Titles honors precincts Iurisdiction and power must needs be supreame I argue againe That Churche whose Bishoppe was before the first generall Councell Cheefe Patriarke in the Church of Christ and in that and other generall Councells so allowed and confirmed by the confession of Protestants and whose Rulers when that Church was in her florisheing and best estate a Rule to all our mother Churche c. Did make and publish decrees and lawes to the whole Church and in the greatest affaires of generall and other Councells that they should not doe against the directions of that commaundeinge Ruler els to be accompted no Councells and that it were not lawfull for Bishops to doe any thinge against his decrees must needs be the supreame and commaundinge Church ouer all others But the Church of Rome by the testimonye of ProtestaÌ„ts is in this preeminent and priuiledged estate Therefore by them it is the supreame and commaundinge Churche of the whole Christian worlde The Maior proposition is euidently true for first hee that is the first and cheife amonge all others cannot be dependant therefore hee must needs be supreame otherwise D. Feilds vnities of the Churche could not possibly be kept as is proued before nor the graunt of his fellowes that there euer was since Christ one supreame in his Church cannot be iustified For if the first cheife and moste worthie is not hee the seconde lesse cheife or lesse worthy carnot be hee And if by Protestants a generall Councell is highest and supreame Iudge as D. Morton Morton Apol. part 2. pag. 340. Sutcl subu pag. 119. Feild pag. 228. saith a generall Councell is highest Iudge by D. Surcliffe generall Councells haue soueraigne authoritie in externall gouernment by D. Feild Bishops assembled in a generall Councell haue and onely haue authoritie to interprett scriptures and by their authoritie to suppresse all them that gainesay such Interpretation and subiect euery man that shall disobey such determinations as they consent vppon to excommunication and censure of like nature Then that Pope or prelate which in that true Chnrch where such vsurpation vniustly could not be that had authoritie to confirme ratifie or to frustrat and inualidate such and all other Councells must of necessitie be supreame and of the highest commaunding power ouer all The Minor proposition is proued by these Protestants first D. Feild writeth in these words The mayne Feild l. 3. c. 1. pag. 61. 62. diuision of the christian Church is presently and was formerly for certaine hundreds of yeares into the Latine and Greeke Church as most principall In the time of the Nicene Councell and before as appeareth Nicen. Concil can 6. by the Acts of the Councell limiteinge
there bounds there were three principall Bishops or Patriarkes of the Christian Churche namely the Bishop of Rome Alexandria and Antioche After which time Constantinople before named Bizantium made greate by Constantine and being the seate of the Emperors the Bishops of this See not onely obtayned to haue the dignitie of a Patriarche amonge the rest but in the second generall Counâ—â—ll holden at Constantinople was preferred before bothe the other of Alexandria and Antioche and sett in degree of honor next vnto the Bishop of Rome Hitherto See D. Feild l. 4. c. 5. pag. 202. clearely allowtâ—e Popes sentence to be greatest next to a generall Councell It is cited in the next chapter D. Feild by which discourse of his there is euident demonstration made that the priuiledge of the Bishop of Rome was not giuen him by generall Councells but hee had it before the first Nicene Councell the first generall Secondly that it was the moste principall that was in the Christian Church for of the twoe moste principall Churches â—atine and Greeke to vse his words the Latine the moste principall was vnder him thirdly hee was from the begynninge preferred before the Patriarches of Alexandria and Antioche and Constantinople in so much that for Constantinople claymeing after to be cheefe hee calleth it a pretended Title Feild sup pag 62. and false and further his words of the Bishops of Constantinople be these The mognificence and glorie of his citie dayly encreaseinge hee challenged to be superior and would be namâ—d vniuersall B. not challengeing to himself to be B. alone but enchroacheinge vppon the Right of all other and thereby declareinge Himself greater and more honorable then any of the rest and the cheife Bishop of the whole worlde Hitherto his words of the encreacheing and vsurpation of that Bishop Then by his sentence the Pope of Rome still was cheife and obtayned by right the primacie in the whole Christian Church And this cheefnes and primacie as D. Couell hath told before must needs be supreamacie for no other could haue it and D. Downame alsoe hath acknowledged Down l. 1. Ant. pag. 36. that both the Emperor and generall Councell attributed to the Pope of Rome in the primatiue Church to be heade of the Churche the greatest stile in his Iudgment and it must needs be if as it is amonge all members of the bodie the heade is cheife supreame and most excellent Lett vs add to this twoe sentences of D. Feild the one concerninge the authoritie of Traditions in these words There is no reason why traditions or vnwritten verities should not be made equall Feild pag. 238. with the words precepts and doctrines of Christ the Apostles and Pastors of the Church left vnto vs in writeinge if they could proue any such vnwritten verities for it is not the writeinge that giueth things their authoritie But the worthe and creditt of him that deliuereth them though by word and lyuely voyce onely And after delyuering three Rules Feild pag. 242. how to knowe certaynely these so authorized traditions and vnwritten verities hee speaketh in this maner The third Rule is the constant testimonie of the Pastors of an Apostolicall Churche succeedeingly deliuered To which some add the present Testimonye of any Apostolicall Churche whose declynings when they began wee cannot precisely tell Hitherto the words of this Protestant Doctor of the authoritie of traditions equall to scriptures being proued by this his Rule Then if the opinion of these some his Protestants by his maner of argueinge teacheing that the present testimonie of an Apostolicke Church is sufficient Rule to proue true traditions of so high authoritie not onely this Catholique doctrine of the Popes supreamacie and commaunding power but all other doctrines taught against these Protestants of necessitie must needs be true by this Rule for they all being the doctrines of the present Church of Rome the first and principall Apostolicke Church must needs be iustified by the Testimonie of an Apostolicke Church at this present when they ar taught by it And this is sufficient for my purpose for so that some Protestants be of this opinion it is as much as I request and doe not desire or expect D. Feilds voyce or an harmony of Protestants neuer yett agreeing well in any thinge to be all of one mynde in this matter But to vrdge this particular question in hand of the Popes supreamacie by that Rule of traditions which hee alloweth which is The constant testimonie of the Pastors of an Apostolicke Churche succeedingly deliuered It is proued by these Protestants before that the Pastors of that greatest Apostolicke Church euen from the Apostle S. Peter haue succeedingly claymed taught decreed exercised and executed that highest power of supreamacie in all parts of the knowne worlde And yett for further proofe of my Minor proposition Mr. Powell writeth of these holy primatiue Powell l. 1. Antichrist pag. 230. 231. Popes followeing in this maner Calixtus Pope defined that all Bishops thoughe gathered in a generall Councell shall fullfill the will of the Churche of Rome They which doe not this ar pronownced of Pope Pelagius to keepe a Conciliable and not a Councell And againe in these wordes Powell sap pag. 240. Pope Damasus wrote that it is not lawfull for the Bishopps to doe any thinge against the decrees of the Bishops of Rome Therefore by these Protestants The Pope of Rome of right is and of all ought to be acknowledged and admitted for the supreame heade and Ruler of the Church of Christ And this being thus vnuincibly proued by these English Protestants themselues our mortall enemyes and persecutors I conclude with their owne words graunted before vppon such triall and conuiction That the Pope and the Offer of Conference pag. 16. Church of Rome and in them God and Christ Iesus himself haue had greate wronge and Indignitie offered vnto them in that they ar reiected and that all the Protestant Churches arre scismaticastin forsakeinge vnitie and communion with them Which D. Feild must alsoe Iustifie affirminge as Feild l. 4. c. 5. pag. 202. shall be cited at lardge in the next chapter that the Iudgment of the Pope of Rome or Church of Rome is one of the greatest in this world and as greate disobedience to resist or deny it which is euident alsoe before but more of it hereafter Now lett vs come to the New Protestants historie it self maliciously by their Bishops published against the Church of Rome First entreateing of the conuersion of this kingedome to the faith of Christ they sett downe this marginall supposition in these Theater of the Empire of greate Britanie pag. 203. cap. 9. n. 5. wordes Saint Peter the Apostle supposed to haue preached in Britaine And further write as followeth To which vncontrolable testimonie some others haue added that Saint Peter the Apostle preached the worde of life in this Iland as to other gentils hee did for whome God had
will not haue any such canon or constitution his friuolous distinction in the Nicene Councell then lately ended then they must needs be of more auntient and vncontroleable antiquitie and authoritie by his owne censure and S. Ciprians Councell and decree against this highest power of no validitie if hee could bringe forth any such decree or Councell which hee doth not but onely alledgeth these words of S. Ciprian to Pope Cornelius statutum est omnibus nobis Which hee thus translated S. Ciprian directly ordeyned in a Councell Which Ciprian ep 55. ad Cornel. Morton App. lib. 2. pag. 296. S. Ciprian neither had done nor could doe to bynde S. Cornelius and the Church of Rome with all others For by D. Mortons owne Argument if Pope and S. Cornelius Pope and Saint Stephen with others Bishops of the Mother and commaunding Churche of Rome then by his Maiestie a Rule vnto all might not be a Rule and commaunder ouer the African Church much lesse could the Church of Africke subiect Ruled and dependinge make statutes and decrees to rule and commaund this Rule and commaunder of all And Mr Morton might haue concluded the contrary of his translation for the Church of Rome if hee had considered that S. Ciprians words be not Statutum sit ab omnibus nobis it is decreed of or by vs all â—â—t statutum sit omnibus nobis a decree is made for vs all Because S. Fabian Pope of Rome and predicessor to S. Cornelius had made such a â—abian â—â—ist 3. â—â—m 1. conc decree to bynde all as S. Ciprian spake of Ibi causa agatur vbi crimen admittitur lett the cause be hard there where the fault is committed Yet in the same place Appeales to Rome ar excepted in these words Wee forbid forreyne Iudgments by a generall decree reserued allwayes the Apostolicke authoritie And againe It pleaseth alsoe that if a Bishop accused hath appealed to the See Apostolicke that shall be decreed which the high Bishop of that See giueth sentence of All which as alsoe that whole epistle of S. Ciprian to S. Cornelius then Pope of Rome neuer denyeing appeales thither but excuseinge and defendeing and purgeing himself and other Bishops of Africke accused by Appellants at Rome as they had likewise done priori anno the yeare before sufficiently Ciprian ep 55. supr confirme the vndeniable supreame authoritie of that Church Which S. Ciprian there proueth to be of Infallible Iudgment and vndeceaueable by any Appellants or others in matters of Religion and so to be appealed vnto and supreame His words in the same epistle and concerning the same Appellants ar these Nauigare audent ad Petri cathedram They dare to saile euen to the chayre of Peter and to the principall Church from whence preistly vnitie is risen and cary thither letters from Scismaticks and wicked men nor to thinke that they be Romans whose faith by the Apostle preachinge is praised to whome false beleefe cannot haue accesse Hitherto the very wordes of S. Ciprian in that place and epistle which D. Morton alleadgeth against the Romane supreamacie by which is euident that S. Ciprian neither did nor could by his doctrine deny appeales to that Church which as hee writeth could not be deceaued with Hereticks nor false beleefe could haue accesse vnto it which could be for no other cause but for the Infallible Iudgment thereof and that God did assist it in truthe as other Protestants ar wittnesses before And D. Morton haueing first written Morton app pag. 296. in this order The Title of vniuersall Bishop of the Church hath beene long vsed of the Pope of Rome is as mutch to blame to speake thus S. Ciprian saith none of vs is called the Bishop of Bishops which not S. Ciprian onely but the whole Councell of Carthadge vnder Ciprian did professe furthermore callinge it a terror tyrannicall for any one Bishop to impose vppon his fellowe Bishops a necessitie of obedience For first D. Morton cannot but knowe that this Councell of Africke defendeinge Rebaptization was iustly condemned by the then Popes of Rome and recanted by the African Bishops present at it as is proued before Secondly D. Morton will be a Presbyterian if hee maketh equalitie in the cleargie and denyeth Archbishops primates and Patriarkes as his citation without better glosse implyeth Thirdly hee doth abuse his Readers to wish them to beleeue that S. Ciprian and the African Bishops decreed any thing against the clayme of S. Stephen then Bishop of Rome his predecessors and successors to be Bishop of Bishops Mort. sup pag. 296. in a right sence as hee there citeth from Binias for so against his owne words and citation they had called their owne decree a terror tyrannicall for any one Bishop to impose vppon his fellowe Bishops a necessitie of obedience For D. Morton dareth not to deny but S. Stephen and other Popes of Rome were at the leaste fellowe Bishops with those of Africke But S. Ciprian and those Bishops decreed no such thinge for D. Morton may so in that Councell that the sentence of S. Ciprian is the laste of all and after all the other Bishops and onely to condemne Baptisme by Hereticks after recanted and condemned And the words which hee cited against Bishop of Bishops ar in S. Ciprians Carthagin concil sub Cyprian to 1. concil init exhortation not decree to the Bishops of Africke begynninge Audistis Collegae Dilectissimi you haue hard ô moste beloued fellowes nothing concerning except affirminge or confirminge that clayme and Title in Pope Stephen an holy Saint and Martyr but alltogether about rebaptization and are these Superest vt de hacre quid singuli sentiamus proferamus Yt remayneth that euery of vs speaketh of this matter what hee thinketh Iudginge no man or remoueing any man from the Right of communion if hee shall thinke otherwise for none of vs there assembled constituted himself Bishop of Bishops Which seing S. Stephen an holy Pope and Martyr with others of that sacred See then a Rule to all by Protestants and D. Morton did by them also it must be yeelded to be iust and lawfull Neither must D. Morton be so hyperpapall as to deny the Councell of Sardyce where appeales to Rome ar warranted to be generall for his Masters the makers of their greate Theater haue so allowed and receaued it before Nor slander S. Cyprian by perswadeing the worlde that hee dyed out of the vnitie of the Church of Rome for recallinge of which his greate rashnes I referre him to better Authorities of S. Augustine S. Ierome Augustin ep 48. Hieron dialog cont Luciferian and the like And this sufficeth of this question By which the vniuersitie of Cambridg may easely resolue themselues by their owne Doctors of the second proposition offered vnto them by the Preists of Wisbich There is an externall Iudge in matters of faith whoe it is and of what authoritie his definitiue sentence is in such things
CHAPTER IIII. WHEREIN BY THESE Protestants is proued that all Bookes of scripture receaued for such by the Church of Rome ar canonicall That the Protestants also haue either no scriptures at all or vncertaine and doubtfull and no true Canon of them THvs haueinge demonstratiuely proued by these our English Protestants that the true Church of Christ is of that byndeinge and commaunding authoritie power and priuiledge That There is no saluation remission of synnes or Hope of eternall life out of the Churche it is the blessed companie of holy ones household of faith spouse of Christ piller and grawnd of truthe her communion is to be embraced directions followed Iudgment rested in to ouerrule all Inferior Iudgment whatsoeuer c. And that bothe the present Churche of Rome is this so excellent and enfraunchised societie and the Pope and Bishop thereof supreame heade and spirituall gouernor ouer the whole Christian worlde all other Questions against these ProtestaÌ„ts ar all readie determined by them for the Church and Pope of Rome So that nothing is further needfull to be disputed in this busines eyther of scriptures or any other matter in controuersy yet for particular satisfaction to all in all particulars I will proceede and first for the Bookes of holy scriptures and argue these first in generall Whatsoeuer Bookes ar proposed vnto vs by the true Church of Christ and the supreame Gouernor thereof to be canonicall scripture ar for such to be embraced and reuerenced But all Bookes allowed for canonicall by the Church of Rome at this present be such Therefore so to be embraced and reuerenced The Maior proposition is euident before by the priuiledges of the true Church recited in generall and not onely so but in particular also concerninge the authoritie of the true Church in approueinge and proposeinge holy scriptures for Mr. Wotton hath thus testified for Wotton â—ef of Perk pag. 442. Protestants The Iugdment of the Church wee are so far from discreditinge that wee Holde it for a very speciall grownde in this matter of scriptures And D. Couell hath these conuinceing Couell against Burg. pag. 60. words The Church of Christ accordeing to her authoritie receaued from him hath warrant to approue the scriptures to acknowledge to receaue to publish and commaunde vnto her children And to make it euident that this priuiledge by these Protestants cannot be attributed or ascribed to any other Church then the Church of Rome they haue before confessed that neuer any other Church but that onely exceptinge the Church of Constantinople pretended Title much lesse enioyed it to this supreamacie to propownde scriptures or make decrees and lawes to the whole Church and the children thereof and the clayme thereof in that behalf was but pretended and vsurped and now is by their desolation left desolate And to make this the next argument and others more cleare I will in this place recite the words of D. Feild wherein to omitt the Holy scriptures because they in no place tell vs which be or be not canonicall scriptures But wee ar as these Protestants before haue told vs and shall more particularely testifie Hereafter in this chapter to receaue them from the Church of Christ That wee may knowe whome moste to trust and obey in this and such matters of controuersy hee writeth thus haueing spoken of the Church before Hither Feild pag. 202. l. 4. c. 5. wee may referre those different degrees of obedience which wee must yeeld to them that commaunde and teache vs in the Church of God excellently described and sett downe by Waldensis Wee Waldens doct Fidei l. 2. art 2. 3. p. 27. must saith hee reuerence and respect the authoritie of all Catholicke Doctors whose doctrynes and writeings the Church alloweth wee must more regard the authoritie of Catholicke Bishops more then these the authoritie of the Apostolicke Churches amongst them more especially the Church of Rome of a generall Councell more then all these Hitherto D. Feilds allowance that this sentence is excellent Therefore soeinge Protestants neuer had nor can haue as they haue testified before any generall Councell and deny all Councells to be generall which Catholikes alledge for this Question of the Bookes of scriptures and others also They ar bownde to be obedient to that sentence next vnto them which D. Feild here hath told vs to be the Iudgment of the Church of Rome or Pope of Rome which hath defined and allowed the catholicke doctrine for the Bookes of canonicall scripture as alsoe other questions as all Protestants acknowledge Otherwise they ar in one of highest degrees of disobedience that is in this world as his words before are wittnesse For hee alloweth it for an excellent direction for this present time and state of controuersies And yett if he would contend which hee neither doth nor can being allowed for this present time to drawe it to the dayes of Thomas Waldensis disputing against Witcliffe their Brother in Religion as they write and resisting the Popes authoritie it maketh nothing for his excuse for if Witcliffe as they say was of their Religion the case betweene Waldensis and him was the same which now is with my self and other Catholicks writinge against these Protestants Brethren and Associates in Religion vnto Wickliffe and his Adherents This supposed I make the like Argument againe in this maner Whatsoeuer bookes ar proposed for canonicall scripture by the true Church ar the highest Rule that can be had or fownde in time of controueâ—sie ar to be receaued for holy scriptures But all those Bookes which the present Romane Church alloweth ar so proposed Therefore to be receaued for holy scriptures The Maior proposition is euidently true otherwise all Christians in such times must needs be perplexed in the cheifest matter of Religion by Protestants the scriptures themselues which cannot be for so contradictories might bothe be true The highest Rule ought to be followed the highest Rule ought not to be followed Which be contradictorie It ought to be followed because it is our Rule and the best that can be assigned it ought not to be followed because it is false and deceatefull And no man can be so bownde vnder damnation to followe a false Rule And concerninge the authoritie of the Church in this case it is further confirmed by these Protestant sentences D. Couells words be Couell def of Hook pag. 31. these The Church of Rome teacheth no badd opinion to affirme that the scriptures are holy and diuine in themselues but so esteemed by vs for the authoritie of the Churche And againe That the scriptures ar true wee haue it from the Church And further thus The Church hath fowre Couell sup pag. 32. 33. singular offices towards the scripture First to be of them as it were a faithefull Register Secondly to discerne and Iudge betweene false and adulterate and that which is true and perfect The third to publish and diuulge to proclayme as a cryer the true edict
them Apochypha is vtterly ouerthowne For an opinion fownded vppon old Iewish Cauills against Christians singularly held or renewed reclaymed by the Author and generally giâ—â—ing offence as these Protestants affirme this was is not probable to be true D. Couell against Burges the Puritane answeareth the obiections against these Couell ag Burges pag. 8â— 86. 87. 88. 89 90. 91. bookes as Catholickes doe And sheweth that these bookes haue without cause beene accused of faultes by Protestants onely to deny them to be canonicall as Catholicks esteeme them And further hee addeth thus They ar moste true and might haue the reconcilement Couell sup pag. 87. of other scriptures And againe in these wordes If Russinus be not deceaued they were approued as parts of the old testament by the Apostles For when S. Hierome writt so scornefully of the historie of Susanna and the songe of the three children hee chargeth him therein to haue robbed the treasure of the holy ghost and diuine Instrument which the Apostles deliuered to the Churches And S. Hierome whoe is not vsually slowe to defend himself leaueth that point vnansweared pretending that what hee had spoken was not his owne opinion but what the Iewes obiected And for his paynes in translateing the booke of Iudith which Protestants deny hee giueth this reason because wee reade that the Councell of Nyce did reckon it in the number of holy scriptures Hitherto D. Couells words and much like vnto this of Russinus hee citeth from S. Augustine S. Ciprian and others Temporibus Apostolorum proximis in the next ages to the time of the Apostles And thus wee see how weake that Protestant Religion is that by their owne testimonie is fownded vppon so singular new reuiued Iewish Cauills disclaymed and generally offensyue and disliked opinion From hence I argue further All Bookes which were approued by the Apostles for parts of the old testament were the treasure of the holy ghost and diuine Instrument which the Apostles deliuered to the Churches which ar moste true and might haue reconcilement of other scriptures ar to be allowed for such But all these things ar verified of bookes which these Protestants deny and by themselues as is cited from them before Therefore ar to be allowed for canonicall scriptures bothe propositions be graunted by these Protestants before and so in this argument nothing remayneth to be proued And againe thus I argue whatsoeuer a generall Councell in the primatiue Church the highest Rule by Protestants before to approue scriptures and bynde all men vnto the definitions of it receaued for scripture ought to be receaued for such But more bookes then Protestants allowe were so receaued as these Protestants tell vs Therefore more are to be admitted Both propositions ar here also graunted before by Protestants and so the Argument concludeth truely against them Further I argue thus Those Bookes which the Iewes before and at the comminge of Christ for their greatest or greate part dwelleing out of Iury vsed as parts of the old testament and deliuered as a canon to the Christian Churches and were Ioyned in one volume read by them of the Latine Church then the acknowledged true Churche of Christ and were receaued in the third Carthagenian Councell which was confirmed in the sixt generall Councell ar now to be receaued and allowed for canonicall scriptures But those bookes which Protestants denie and Catholicks allowe be such Therefore they ar to be now allowed for canonicall The Maior proposition is euidently true for if the Iewes before and at the commeing of Christ the primatiue Christians of that time and their practice the authoritie of the true Church of Christ the moste principall Church before by D. Feild and other Protestants a fomous prouinciall Councell and the confirmation of a generall Councell ar not to be admitted to direct and instruct vs there is no meanes left for instruction in this case these beinge by these Protestants before the greatest warrants and Rules wee can haue in such causes The second proposition is proued in this manen D. Feild haueing spoken how the Hebrue Iewes had made their Hebrue canon accordeing to their Iewish reckoninge of the number of their letters how probably I leaue to Hebritians and may not now entreate hee concludeth thus These onely did Feild l. 4. c. 23. pag. 245. the auncient Church of the Iewes receaue as diuine and canonicall Neither much meruaile all the others being the last that were written and in the time of their decayeing state and afflictions Of these hee writeth thus in the next words That other bookes were added vnto Feild sup these whose authoritie not being certayne and knowne ar called Apocryphall fell out on this sortè The Iewes in their later times before and at the Act. 6. c. gloss ordinar lyr in eandem locum comminge of Christ were of two sortes some properly and for distinction sake named Hebrâ—es commorant at Hierusalem and in the holy land others named Hellenists that is Iewes of dispersion mingled with the Gretians These had written sundry bookes in Greeke which they made vse of together with other parts of the old testament which they had of the translation of the Septuagint But the Hebrues receaued onely the two and twentie bookes before mentioned Hence it came that the Iewes deliuered a double Canon of the scripture to the Christian Churches Thus wee see that the greatest parte of the Iewes Proselytes and all our of Iurie did add these bookes with the other for scripture vsed them as part of the old testament deliuered them to the Christian Churches as part of the canon of scripture and the primatiue Church consequently so receaued them otherwise they were not thus deliuered Therefore thus farre the Minor proposition is proued for I doe not expect D. Feild to say or not say expressely that these be or be not canonicall but what in true consequence hee must say by his owne graunte before and hereafter Then hee telleth vs they in S. Augustines time were receaued Feild pag. 246. by him the fathers of third Councell of Carthage and Innocentius then Pope of Rome in the best estate of that Church when it was as before by Protestants Kings speach sup a Rule vnto all in the catalogue of canonicall scriptures Now that the Canons of this Carthagenian Councell were confirmed in the sixt generall Councell holden at Trallo to vse his words and which Protestants acknowledge Feild l. 4. cap. 23. pag. 258. for a generall Councell their highest Rule hee testifieth after in the same chapter Neither is his exception because the Laodicean Councell which nameth not all Ob. them is there also confirmed of any purpose Answ for that generall Councell by Protestants approueing and confirminge bothe that which named them for canonicall and that doth not name them all must needs confirme them for canonicall otherwise against supposition this Councell of Carthage had not beene confirmed as they teach it was Further I
argue thus all those Bookes which Protestants in their authorised communion booke and bookes of Honolyes allowed by their conuocation and parlament and our Kinge doe prescribe to be vsed as canonicall scriptures as well as others and are so cited and practized ought to be receaued and allowed for canonicall But those Bookes which they denie and Catholicks receaue for canonicall are suche Therefore they ought to admitt them into the Canon of Holy scriptures The Maior proposition is euident for bookes Rules lawes and directions proposed by true authoritie as those be supposed of Protestants ar to be obeyed and followed The Minor proposition is likewise l. 1. homel l. 2. homel Artic. 25. Communion B. Tabl. direct of seruice Suruey of the Booke of comm prayer pag. 27. 28. 29. 30. 31. Petit of 22. Preach exc ag hom and except 4. ag comm Booke Articl of Relig. Articul 6. moste certaine for their bookes of Homelyes receaued in the 25. Article of their Religion doe ordinarily so cite them and their Communion booke so termeth and vseth them too often to be alleadged in this place Whereuppon to be breife the Protestant Author of the Suruey of the booke of Common prayer affirmeth playnelye and often vrdgeth it That the Protestants of England must approue with the Romane Churche these bookes for canonicall So likewise doe the 22. preachers of London in their petition If any man shall Answeare that the Articles of their Religion exclude them from the canon of the scripture and so they cannot be saide to receaue them I answeare him againe that this is so farre from freeinge them in this point that it both excludeth them defineing and embraceing so contradictorie doctrines in so important busines from all hope of truthe and further proueth that these men buildeing all vppon scriptures haue either no scriptures at all or els such doubtfull vncertaine and vnresolued scriptures that true Religion which must be moste assured and infallible cannot be grownded or mayntayned by them For proofe whereof I will first recite their subscribed Article in this question and then frame my Argument Their Article is sett downe in these Articl of Rel. articul 6. definitiue wordes Holy scripture conteineth all thinges necessarie to saluation so that whatsoeuer is not read therein nor may be proued thereby is not to be required of any man that it should be beleeued as an Article of the faithe or be thought requisite or necessarie to saluation In the name of holy scripture wee doe vnderstand those canonicall Bookes of the old and new testament of whose authoritie was neuer any doubt in the Churche Of the first part of this Article I am to entreate in my chapter of Traditions hereafter Of the later part I will speake in this place onely first admonisheing my Readers in what ample maner D. Feild and others of that Religion Feild l. 3. c. 1. 2. 3. 4. 5. pag. 60. 62. 63. 64. c. Feild l. 3. Titul c. 1. 2. take this worde the Churche for breuiate whereof the Titles of the first and seconde chapters of his third booke be these Of the diuision of the Christian worlde into the Greeke Latine Armenian Aethiopian and Nestorian Churches c. 1. of the harshe and vnaduised Censure of the Romanists condemninge all these Churches as Scismaticall and Hereticall cap. 2. Now this supposed I argue thus No bookes whose authoritie haue at any time beene doubted of in the Churche are by this Protestant Article to be allowed for Canonicall scriptures But all bookes that either Protestants or Catholicks receaue for canonicall haue in the Iudgment of these Protestants beene doubted of in the Church Therefore by these Protestants there be no canonicall scriptures at all The Maior proposition is euidently proued by their recited article defineing those bookes canonicall of whose authoritie was neuer any doubt in the Churche The Minor proposition is directly proued by D. Willet who writeth Willet Synop quaest 1. of scripture pag. 2. 3. edit An. 1594. and after published againe directly and at large how euery booke both of the old and new testament haue not onely beene doubted of but also denyed in this their Churche I suppose the laste edition of his booke was since the commeing in of his Maiestie my prescribed time otherwise it is so directly there proued by him that no Protestant can deny it And to shew the pitifull case of this their Protestant Article and Religion their Protestant Bishop of Wincester D. Bilson suru pag. 664. Bilson within my limitation writeth thus The scriptures themselues were not fully receaued in all places no not in Eusebius time Hee saith the Epistle of Iames of Iude the second of Peter the seconde and third of Iohn ar contradicted The Epistle to the Hebrues was contradicted the Churches of Syria did not receaue the seconde epistle of Peter nor the seconde and third of Iohn nor the Epistle of Iude nor the Apocalipse the like might be saide for the Churches of Arabia Will you hence conclude that these partes of scripture were not Apostolicke or that wee neede not receaue them now because they were formely doubted of Therefore the Protestants of England haue no certayne and vndoubted scripture if they will stand to their suscribed Articles and their owne subscription Which this Protestant Bishop before seeing the absurditie thereof hath refused to doe Therefore they may not as they doe denie those other bookes which Catholicks admitt vppon so greate and highest warrants before in Protestants Iudgment because in former tymes they haue beene doubted of as those laste recited by the testimonie of their Bishop and all the rest as D. Willet hath wittnessed haue beene To these I might add more Arguments from these Protestants true Greeke Churche and the generall Councell of Florence both allowed by some of these writers and yet alloweing and warranting for canonicall all bookes receaued by Catholicks And other Arguments by them but these ar sufficient for this matter at this time And as demonstration is made that these Protestants either haue no true scriptures at all or not the true Canon of holy scriptures So it is as euident that their Religion cannot be proued true and infallible as true Religion is by euidences that in their proceedings ar doubtfull fallible or no holy canonicall scriptures but by them excluded from that number and sacred Canon CHAPTER V. OF THE INTEGRITIE AND excellencie of the Latine vulgare translation of scriptures vsed in the Romane Church and Protestants false corrupt and erroneous Translations in their owne Iudgment and Censure NOW lett vs entreate of the vulgare Latine translation of holy scriptures handled in the next Chapter for whose allowance by these Protestants I argue by them in this maner That Latine Translation of scriptures which is to be vsed in scholes and pulpits and for antiquitie to be preferred before all others was vsed in the Church thirteene hundred yeares agoe by S. Augustine preferred
Petit. of 22. preachers except 21. ag comm Booke preachers write of the translation in the communion booke in this maner It conteyneth in it diuers corrupt translations of scriptures by leaueing out of wordes putting to of wordes peruerting the meaneing of the holy ghost The Protestant Suruey of the booke of Common prayer Suruey pag. 160. addeth There be many grosse corruptions as may partely appeare by the Abrigment of the Ministers of Lincolne Dyocesse Then how sownde a Religion these Protestants haue that must be fownded and proued by such translations I leaue to others consideration My next Argument is this No translations that be corrupt not answeareable to the truthe of the originall are not to be allowed cannot be defended c. euen in Protestants Iudgments are to be reiected and condemned as false and prophane But all English Protestant Translations of the Bible euen from the reuolt of Henry 8. from the Church of Rome are such by these Protestants Therefore by them to be reiected and condemned as false and prophane The Maior proposition is euidently true euen in Protestants Censure and the Minor is proued by them in this maner Their sentence in their publicke Conference is this The Conference at Hampt pag. 45. translations of the Bible allowed in the time of Henry 8. and Edward 6. were corrupt and not answeareable to the truthe of the originall And of the translations vsed in the time of Q Elizabeth Conference pag. 46. sup and his Maiestie since they testifie in these wordes The English Bible as it is translated is corrupt and not answeareable to the truth of the originall His Maiestie professed hee could neuer yet see a Bible well translated into English Therefore order is there taken in these wordes A new Pag. 46. sup translation is to be made and none of the former to be allowed The 22 Protestant preachers of london of their petition write in this maner Petit. of 22 preachers except 11. 12. The English Protestants in their publicke proceedeings translate scriptures corruptely by leaueing out of words putting to of wordes peruerting the meaneinge of the holy ghost Misapply places of holy scriptures to the countenance of errors Others of them write thus Wee haue diuers translations of holy scriptures Def. of the Minist reasons pag. 10. That which by our Seruyce booke this is the practicall Rule of their Religion is appointed to be reade is the worste of all and to be charged with sondry grosse and palpable errors And speakeing of Mr. Hutton takeing vppon him to excuse their translation their wordes be these Def. supr pag. 38. Mr Hutton takeing vppon him the defence of Protestants corruptions is no more able to make his parte good against the truthe of the exceptions with all his florishes then Goliath was against Dauid with all his blasphemies Therefore the Religion of English Protestants by themselues to their owne pleaseing deduced either from such false corrupt and erroneous translations or from Greeke or Hebrue or any other auntient or receaued text so corruptely and prophanely translated and expownded by no possibilitie can be iustified for true and holy If any man answeareth that these Protestant testimonies of their corrupt translations and my former Arguments against the validitie of deductions and conclusions from so false corrupted doubtfull or vncertaine texts and sentences of scriptures proceed onely against their former translations and Religion then vsed and so deduced amonge them But now they haue a new and better translation by his Maiesties order and commaundement and thus intituled The holy Bible conteyninge the old Title of the Protest new translation of the Bible An. 1614. testament and the new newly translated out of the originall tongues and with the former translations diligently compared and reuised by his Maiesties commaundement Imprinted by Robert Barker Printer to the Kings most excellent Maiestie To this I answeare that if this new translation be true and all the others as they acknowledge false corrupt and worthy to be condemned otherwise they haue vnworthely condemned them Then as all their Religion in their doctrine was deduced from such false translations They must needs come to a new correction and as they haue forsaken their translations for corrupt and adulterate from which their Religion was deduced So they must now alter chaunge and correct their Religion or some Articles thereof because it was deduced and fownded from corrupt translations and deceaueinge principles For their Religion wholly consisting vppon their conclusions which allwayes followe the worse part conclusio semper sequitur deteriorem partem Their Religion must needs be worse and more requireing correction then their translations Againe I onely dispute against their Religion which hitherto they haue practized not against any new Religion which they will make from their new translations not knoweing yet neither they temselues so often chaungeing what it will please them to be Thirdly I must deale planely with them to thinke they had done farre more excusably for themselues and their Religion still to haue faced out their old for tollerable rather then to haue giuen such a downefull to their Religion and scriptures so much troubled their foure and fourtie translators as Mr. Hugh Broughton their most admired H. Brough oratiuncul ad Iacob Reg. 1609. linguist telleth vs and yet still abuse vs themselues shall be wittnes with new and more false translations of holy scriptures For the same greatest Protestant Rabbine thus Intituleth his booke of exceptions against these Protestants sufficiencie and synceritie in this cause Oratiuncula de molitione versionis è sacrorum codicum fontibus in Riuulos Orat. supr in Imit Britannicos Ad Iacobum Regem magnae Britaniae A little oration of the entreprise of translation from the fowntaines of the holy bookes into the brittish gunnells To Iames Kinge of greate Britanny And to tell vs what indirect dealeinge was vsed by the Protestant Bishops in this matter how false both their former translations were and this can proue no other by any probable Iugdment thus hee beginneth his oratiuncula as hee calleth it O great Kinge the Brittish nation hath now longe desired to obtayne a better translation of the Bible And I haue meditated these thirtre continuall yeares well to performe it And your highnes pleasure was that I most exercised of all should take in hand this hard worke Vestraque Serenitas me voluit exercitatissimum omnium opus hoc arduum moliri But the Bishops as wee call two ways wrastled against it First that their vsuall translation might continue But your highnes the errors being throughly knowne thought that to be wickednes Then they themselues would doe it by chuseing of their fellowes or rather foure and fourtie vicars of their labour As though our nation were able to yeeld so many fitt men when there scarcely are or euer were two in all the world which could handle the Hebrue Prophetts as good Thalmudists
thinke be plurall That whosoeuer by their Interpretations should allowe such absurdities cannot haue the true interpretation of scriptures Now the Minor is easely proued by him also for all men are bownde to obey lawfull superioritie and authoritie such as hee saith a generall Councell hath ouer all Christians in these cases his wordes before cited be these They that haue supreame Feild l. 4. â— 16. pag. 228. power that is the Bishops assembled in a generall Councell may interpret the scripture and by their authoritie suppresse all them that shall gaynesay such Interpretations and subiect euery man that shall disobey such determination as they consent vppon to excommunication and Censures of like nature Wherefore seing generall Councells haue this bindeing and commaundeing power ouer all men by these Protestants and yet by their Article before may erre and haue Art 21. sup erred euen in things pertayning vnto God the whole Christian worlde with so many absurdities may be in this damnable error the Church might cease not be Catholicke Christ Feild pag. 203. should be without a Church which D. Feild before esteemeth greate absurdities Againe thus I argue They which straungely peruert bely depraue abuse and falsefye holy scriptures cannot be thought to be true interpreters of them But M. Parkes so testifieth of our Parkes ag lymbom def of the 1. 2. 3. testim English Protestants Therefore they cannot be thought to be true Interpreters of them Notheing remaineth in this Argument to be proued Further I argue thus No Interpreters or expositors of scripture whose Interpretations be partiall vntrue seditious sauoureing of Treason poysen the Ghospell c. are to be Iudged true and Iuridicall But the English Protestants hy their owne testimonyes be such Therefore not to be iudged true and iuridicall interpreters The Maior is true and euident And the Minor thus proued first by the Protestant Confer at Hampt pag. 47. conference in these wordes The notes annexed to the Geneua translation some are very partiall vntrue seditious and sauoureing toâ— much of daungerous and trayterous conceits Yet these were allowed and published as publicke and approued interpretations An other Protestant writeth in this maner The Bishops Aduerment An. 1604. notes betray our Lord and Redeemer and befoole the rocke of saluation they are the verie poyson to all the Ghospell M. Ormerod writeth thus of his fellowe Ormer pict purit q. 4. Protestants They fill the margents of their bookes full of places of scripture in a wronge sense that by this meanes they might more easely deceaue the simple people They neither care for Maior Minor nor Conclusion so they may say some thinge They point their margents with shamefull abuseing of scripture To these I might add more arguments as that by their owne testimonies they are Hereticks Scismaticks haue no ttue Churche no true Religion and the like as amonge other reasons from themselues why Catholiks may not communicate with them in spirituall and religeous affayres is proued in a late treatise against them I will therefore passe them ouer as allready proued CHAPTER VII WHEREIN BY THESE PROtestants is proued that vnwritten traditions lawfully proued are the word of God equally as the holy scriptures That many such are and all confirme the doctrine of the Church of Rome and condemne Protestants Religion AFTER this entreateinge of holy scriptures the written worde of God lett vs come to that parte of his sacred worde delyuered by traditions and vnwritten verities preserued and proposed to faithfull Christians by the holy spouse and Church of Christ whose Iudgment Rule and direction is so dignified aboue all Inferiour Iudgments by these Protestants before Concerninge the validitie and authoritie of truely proued traditions I argue thus All Rules Groundes and Authorities in matters of Religion that are equall with holy scriptures in the Iudgment of Protestants the highest Rule in such causes are â—eghely to be reuerenced and obeyed of all Christians But the holy traditions and vnwritten verities deliuered by Christ and Apostles being lawfully proued are of this nature Therefore to be reuerenced embraced and receaued The Maior proposition is euidently true for where there is absolute equalitie there is not inferioritie but paritie as is manifest in all equalities The Minor is thus proued in this maner first M. Wotton speakeing of such hath these Wotton def of Perk. pag. 405. pag. 436. supr words out of all question wee are bounde to keepe them and telleth vs that M. Perkins was of the same opinion D. Feild speaketh thus concerninge traditions In this question by tradition wee vnderstand such partes of Christian doctrine or Feild pag. 238. l. 4. cap. 20. discipline as were not written by them by whomâ— they were first deliuered For thus our Aduersaries vnderstand traditions which they diuide into diuers kindes First in respect of the authors so makeing them of three sortes Diuine Apostolicall and Ecclesiasticall Secondly in respect of the matter they concerne in which respect they make them to be of two sortes for either they concerne matters of faiâ—he or matters of manners and these later againe either temporall or perpetuall vniuersall or particular All these in their seuerall kindes they make equall with the words precepts and doctrines of Christ the Apostles and pastors of the Church left vnto vs in writeinge Neither is there any reason why they should not so doe if they could proue any such vnwritten verities For it is not the writeing that giueth things their authoritie but the worthe and credit of him that deliuereth them though by worde and lyuely voyce onely Thus the authoritie of Traditions is iustified by Protestants to be equall with the scriptures if they can be proued Now because Protestants mayntayneinge the sufficiencie of scripture for matters of faith deny traditions of that nature I argue in this maner All Articles and matters of faith are in Protestants Iudgment proued and deliuered to vs by tradition Therefore some articles and matters of faith are in their Iudgment or so must be graunted to be deliuered by tradition The consequence is euident for euery generall proposition includeth the particular The Antecedent is thus proued by them Whosoeuer doe graunte those things which by them conteyne all matters and Articles of faith to be delyuered by tradition must needs allowe traditions in matters of faith But these Protestants doe so Therefore they must allowe such traditions The Maior is euident for whatsoeuer conteineth all excludeth none and so comprehending all comprehendeth also some and the parts of that all The Minor is likewise proued in this maner supposeing the Common opinion of these Protestants set downe in the sixt Article of their Religion Articl of Relig. art 6. in these wordes Holy scripture conteyneth all things necessarie to saluation so that whatsoeuer iâ— not reade thâ—rein nor may be proued thereby is not to be required of any man that it should be beleeued as an Article of the
faithe or be thought requisite or necessarie to saluation Now to proue my second proposition D. Feild will testifie that both these scriptures and the right order of deductions from them in matters of faith are deliuered vnto vs by tradition onely his â—ordes be these Much contention there hath Feild l. 4. pag. 238. cap. 20. beene about traditions some vrgeing the necessitie of them and other reiecting them For the cleareing whereof wee must obserue that wee reiect not all for first wee receaue the number and names of the Authors of bookes diuine and canonicall as deliuered by tradition This tradition wee admitt The number Authors and integritie of the partes of these bâ—okeâ— wee receaue as deliuered by tradition Thus much for the scriptures that their number Authors partes and euery chapter verse and sentence is by tradition Then their pretended deductions from thence must needs be such for in euery theologicall Syllogisme they must needs take eyther the one or both propositions from this graunted tradition and their conclusion must much rather be tradition as also the maner of deduceing for they graunt they are not expressely in scripture and to decide this D. Feild wittnesseth againe in this order The Feild sup pag. 238. 239. seconde kinde of tradition which wee admitt is that summarie comprehension of the cheife heades of Christian doctrine conteyned in the Creede of the Apostles which was deliuered to the Churche as a Rule of her faith The orderly connexion and distinct explication as these principall Articles gathered into an Epitome iâ— rightly named a tradition And howsoeuer hee will contend that the Articles are in scripture or may thence be deduced in which his fellowes in Religion hereafter will giue him deniall for Christs discendeing into Hell communion of Saincts and others yet hee must needs graunt that the Creede of the Apostles being composed by them and deliuered to the Church as a Rule of her faith before the scriptures of the new testament wherein hee will say it is conteyned were written is absolutely a Tradition And yet hee maketh it so absolute a thinge that to vse his wordes in it are implyed and whence are inferred all conclusions Theologicall But that the Feild supr cap. 20. true explication also of scripture is a tradition hee wittnesseth in these wordes The third is that forme of Christian doctrine and explication Feild pag. 239. of the seuerall partes thereof which the first Christians receauinge of the same Aposiles that deliuered to them the scriptures commended to posterities This may right be named a tradition for that wee neede a playne and distinct explication of many things which are somewhat obsâ—urely conteyned in the scripture Therefore seing these deductions from scripture are not without tradition and thinges obscurely conteyned may not be receaued as articles of Religion by them without a playne and distinct explication by tradition and the playne things of scripture by them before as also that epitome of our faith the Apostles Creede are traditions it is manifestly proued that all Articles and matters of faith are by tradition by these their writeings Further I argue thus whatsoeuer doctrine is of that necessitie that the denyall Feild 〈…〉 obstinately is Heresie must needs be a matter of faith and necessarie to saluation But by these Protestants there is such doctrine onely by tradition Therefore some matters of faith and necessarie to saluation are beleeued onely by tradition The Maior proposition is euidently true yet further confirmed by these Protestants D. Couells Couell exam pag 202. Ormer dial 2. wordes be these Hereticks are neyther simple Infidells nor Idolaters but obstinately erringe in some fundamentall poynt M. Ormerod writeth thus hee is an Hereticke which so swarueth from the wholesome doctrine as contemning the Iudgment both of God and the Church persisteth in his opinion Thus wee see that Heresie is not without deniall of a matter of faith wherein both the Iudgment of God and the Churche is contemned The Minor is proued by D. Feild in this maner where first to vse his wordes hee alloweth for a cleare Instance not to be proued by Feild pag. 240. scripture the perpetuall virginitie of Mary and after confesseth that Hiluedius for pertinatiousely deniall thereof was condemned of Heresie In that hee saith this is no point of Christian faith but a Feild sup cap. 20. seemely truthe deliuered vnto vs by the Church of God fitting the sanctitie of the blessed Virgin and the honor due to so sanctified a vessell of Christs Incarnation as her bodie was hee speaketh truely in allowing it for a Tradition but denying it to be any point of Christian faith and yet telling vs that Heluidius for deniall of 〈◊〉 was condemned of Heresie hee both contradicteth himself the truth and his fellowe Protestants before assureing that Hereticks be they that obstinately erre in fundamentall points as D. Couell writeth or as M. Ormerod noteth swarue from the wholesome doctrine as contenininge the Iudgment both of God and the Church Where it is euident that a matter of faith is denied in euerye Heresie and also that things deliuered onely by tradition as D. Feild acknowledgeth the perpetuall virginitie of our blessed Ladie to be are the worde and Iudgment of God Further these Protestants seeme to condemne the Anabaptists and denyers of the necessitie to baptise Infants yet D. Feild writeth thus Feild pag. 239. The foarth kinde of Tradition is the coÌ„tinued practise of such things as neyther are conteyned in the scripture expressely nor the example of such practise expressely there deliuered Of this sorte is the baptisme of Infants which is therefore named a tradition because it is not expressely deliuered in the scripture that the Apostles did baptize Infants nor any expresse precept there found that they shoulde doe it And his wordes of the plurall signification The fourth kinde of traditions such things of this sorâ—eâ— c. are sufficient argument that hee alloweth diuers other Traditions of this nature That which he addeth wee fynde the scripture to delyuer the grounds of it is expressely Feild pag. 228. Couell def of Hook pag. 85. against himself before and D. Couell thus assureing vs in these wordes doctrines deriued exhortations deducted Interpretationâ— agreeable are not the worde of God and D. Feild Feild supr pag. 226. priuate Interpretation is not so proposed and vrged as if they woulde binde all others to receaue it Yet all men are bownde to receaue and firmely beleeue articles and matters of faithe Further D. Willet telleth vs that Vigilantius Willet Antilog pag. 13. was condemned of Heresie for denying reuerence to Relickes and yet Protestants generally teach that doctrine is not conteyned in holy scriptures D. Feild writeth Feild pag. 138. l. 3. cap. 29. in these wordes Aerius condemned the custome of the Churche in nameing the deade at the altare and offeringe the sacrifice of the Eucharist for them For this his
rash and inconsiderate holdenes and presumption in condemninge the vniuersall Church of Christ hee was iustely condemned For the practise of the Churche at that time was not euill in any of these things neither doe wee concurre with Aerius in the reprehension of that primatiue and auncient Churche What was this practise of the primatiue Church concerning the deade for deniall whereof Aerius was condemned as D. Feild hath told vs I will recite from other Protestants M. Middleton assureth vs thus Middleton papistom pag. 64. 45. 46. 51. 47. 48. 49. S. Chrisostome taught it to be the Apostles ordinance to pray for the deade it was a tradition in the primatiue Church receaued from the fathers to pray for the deade and begg mercie of God for them The deade were prayed for in the publicke liturgies of Hull Rom. pole pag. 86 Morton Apol. part 1. pag. 273. Basile Chrisostome and Epiphanius The Churche in Epipbanius time vsed to craue mercye for the deade M. Hull saith Leo 15 Leo the pope appointed Masses for the deade D. Morton citeth from Caluine this ipsi veteres preces fundebant pro defunctis The auncient fathers prayer for the deade And to giue finall content to D Feild the sentence of his true Greeke Church is Gennad Schol. def 5. cap. 3. this The doctrine of purgatorie prayer and sacrifice for the deade was a Tradition of the Apostles That which the Latines call Purgatorie they of the Greeke Church name Catharteâ—ion They were onely Scismaticorum sectatores followers of Scismaticks which denied it The seing Protestants doe ordinarily teach that prayer for the deade is not conteyned either expressely or deducebly in scriptures it must needs be by tradition for denyall of which tradition Aerius was condemned of Heresie and the vniuersall Church at that time by D. Feild taught prayer for the deade for hee telleth vs that Aerius in his opinion contemned the vniuersall Church of Christ and so must D. Feild confesse of himself and his fellowe Protestants if they deny this to be a Tradition as they haue denyed the Bookes of Machabees where this veritie is taught to be caconicall scriptures to gaynesay this primatiue and Catholick doctrine And from hence thus I argue againe by the Rule of S. Augustine allowed by D. Feild whatsoeuer the whole Church holdeth not Feild l. 4. c. 21. pag. 242. being decreed by the authoritie of Councells but hauing beene euer holden may rightly be thought to haue proceeded from Apostolicke authoritie But the Catholicke doctrine of prayer and sacrifice for the deade is such by the testimonie of these Protestants Therefore a tradition from the Apostles by these Protestants The Maior consisteth of the verie wordes of S. Augustine as they be translated and allowed by D. Feild in this maner Feild pag. 241. Hauing sett downe the kindes and sortes of traditions it remayneth to examine by what meanes wee may come to discern and by what rules wee may Iudge which are true and Indubitate traditions The first rule is deliuered by S. Augustine Quod vniuersa Aug. l. 4. cont Donatist cap. 23. tenet ecclesia nec concilijs institutum sed semper retentum est non nisi authoritate apostolica traditum rectissimè creditur Englished by D. Feild as in the Maior proposition where rectissimè creditur is moste rightly beleeued hee hath translated may rightly be thought The Minor proposition is proued before by these Protestants in teacheing this doctrine to haue beene the doctrine of the vniuersall Church resisted by Aerius and also that it was an Apostolicke tradition which all Protestants of England must needs graunt vnto by S. Augustines and D. Feilds first Rule before for by their proceedings they are so far from graunteing that this doctrine is defined by Councells and by that title to be embraced That they playnely teach in the Articles of their Religion the definition of a generall Councell in matters of faith not taken out of scriptures as they teach this is not is nothing worthe The Articl of Relig. art 21. wordes of their Article be these Things ordeined by generall Councells as necessarie to saluation haue neither strength nor authoritie vnlesse it may be declared that they be taken out of holy scripture Hitherto their subscribed article And that this is a thinge necessarie to saluation must needs also be yeelded vnto by these Protestants telling vs before both that Aerius was condemned of Heresie for denying it as also that Heresie is arror in some fundamentall point Couâ—ll sup which must needs be necessarie to saluation My next Argument shall be taken from the next Rule of D. Feild to knowe true traditions and my Maior proposition shall be his verie wordes thus next followeing The second Rule is whatsoeuer all or the Feild supr pag. 242. moste famous and renowned in all ages or at the leaste in diuers ages haue constantly deliuered as receaued from them that went before them no man contradicting or doubting of it may be thought to be an Apostolicall Tradition But the Catholicke doctrine of prayer for the deade praying to Saincts single life of the cleargie especially in the Latine Church and others in their proper place to be proued such by these Protestants are in this state Therefore by Protestants they be Apostolicke traditions The Maior is the very sayinge and sentence of D. Feild before and the Minor concerning prayer for the deade also before allowed by these Protestants the others are to be proued in their order this now sufficeth The first proposition for my next Argument shall be D. Feilds third and laste Rule to knowe true and indubitate traditions and is deliuered by him in these wordes The third Rule is the constant testimonie Feild supr l. 4. c. 21. pag. 242. of the pastors of an Apostolicke Church successiuely delyuered But prayer for the deade c. is so proued by such testimonie therefore an Apostolicke tradition The maior is D. Feild sentence And the Minor is before proued by these Protestants for if the vniuersall Church as before by them consented is this veritie not onely one Apostolicke Church sufficient for his Rule but all did consent vnto it otherwise it could not be said the doctrine of the vniuersall Church And of all Churches Apostolicke there can be no question with Protestants bur the Church of Rome euer taught thus and D. Field hath told vs before that Feild l. 4. c. 5. pag. 202. amongst Apostolicke Churches the Church of Rome is more specially to be obeyed reuerenced and respected Further thus I argue whatsoeuer thinges are either approued by these Protestants themselues for true and indubitate traditions or allowed by them that the primatiue Church and fathers receaued for such are to haue that allowance But the signe of the crosse mixture of water with wine in the Eucharist reuerence of holy Imadges and Relicks sacrifice and prayer for the deade vowes of chastitie and single life of
preists parsonall absolution from syn after confession Baptisme by priuate parsons in time of necessitie Confirmation profession of our faith to beleeue in the Father the Sonne holy Ghost ordination of Archbishops in their prouinces and Bishops in their dioces the Article of Christ discent to Hell the Apostles creede Baptisme of Infants the perpetuall virginitie of our blessed Ladie the celebrateing of our Lords day called Sonday for the sabbath in the old lawe the feastes of Pentecoste and Easter and their time when to be celebrated not answeareing to the Iewes and for denyall of which the quartadeciman Heresie was condemned and others are thus allowed by these Protestants to be true traditions or so esteemed in the primatiue Church by their testimonie Therefore they ought to haue allowance for true and indubitate Traditions The Maior is euident for against Protestants no better testimonie can be then from themselues and they haue graunted before that the primatiue Church is a true Rule in Religion and to be followed of vs. Now to proue the Minor I must ciâ—e these Protestants and if any of them in the Iudgment of some others in their Religion speake not allwaies to their likeinge or vnproperly as they thinke lett them try this combate with themselues it belongeth not to mee in this treatise First D. Couell and others teache That the signe of the crosse is Couell ag Burg. pag. 139. 124. 125. confer an apostolickall constitution and tradition And the Protestants against Puritans do not defend it by scripture The same D. Couell from the Couell ag Burg. pag. 122. auntient Fathers tell vs That the mixture of water with wine is an apostolicall tradition And as a generall Councell is of highest Iudgment by these men before so D. Willet writeth Willet Antilog pag. 169. thus the Greekes in a generall Councell held at Nyce confirmed and allowed the adoration of Imadges and it taught that Reuerence of Imadges is an Apostolicall tradition M. Middleton hath Concil Nyc 2. Middleton pap pag. 64. 45. 46. 51. thus testified S. Chrisostome taught it to be the Apostles ordinance to pray for the deade and confesseth it was a tradition in the primatiue Church receaued from the Fathers to pray for the deade and begg mercie of God for them The deade were prayed for in the publicke liturgies or Masses of Basile Chrisostome and â—piphanius The Greeke Gennad Schol. def 5. c. 3. Church so allowed by Protestants as before testifieth thus The doctrine of Purgatorie prayer and sacrifice for the deade was a Tradition of the Apostles M. Perkins Ormerod and others assure vs Perk. probl pag. 93. Ormer pict pag. â—7 Morton Apol. part 1. pag. 227. 228. Middleton pap pag. 134. Willet Antilog pag. 13. the auntient Fathers taught prayer to Saincts and D. Morton alledgeth how all antiquitie taught Inuocation of Saincts Then seing Protestants will not allowe it by scripture they must graunte it by Tradition M. Middleton telleth vs that the auntient Fathers so receaueinge it from them that went before them taught that vowes of chastitie and single life in Preists is to be obserued by tradition D. Willet graunteth that Vigiluntius was condemned for an Hereticke for deniall of reuerence to Relicks Then by tradition in the Iudgment of Protestants for they teache that it is not conteyned in scripture His Maiestie and the Protestant conference tell vs with Confer pag. 13. the Fathers and Apostolicke Churches that the particular and pâ—rsonall absolution from synne after confession is apostolicall and a verie godly ordinance And yet other Protestants there affirme that neither that nor others followeing are conteyned in scriptures D. Bilson Protestant Bishop of Winchester with consent Confer pag. 18. of Antiquitie teacheth That baptisme to be ministred by priuate persons in time of necessitie is an holy tradition His Maiestie and the saide Conference teach that Bishops be diuine ordinations Confer pag 35. 36. and confirmation is an apostolicall tradition How it ought by these men to be receaued Pag. 10. 11. for a sacrament shall be proued amonge other Sacraments hereafter M. Wotton writeth Wotton def of Perk. pag 465. 4â—6 that S. Basile did holde that the verie profession of our faith by which wee beleeue in the Father the Sonne and the holy Ghost is a tradition D. Couell wittnesseth thus that it was an Couell ag the plea. of the Innoc. pag. 104. Barlowe Ser. Sept. 21. An. 1607. part 3. cap. 2. apostolicall tradition or ordination to ordayne Archibishopâ— in their prouinces as Bishops also in their diocesse to rule the Church And yet many English Protestants to be cited hereafter deny such things either directly or consequently to be conteyned in scriptures and yet as before doe make true discipline and Regiment so essentiall a thinge in Religion that in their doctrine it is a note of the true Churche The Protestant Puritans vtterly deny alsoe that Christs discent into Hell can be proued out of scripture yet their Protestant Bishop of Winchester D. Bilson Bilson suru pag. 664. affirmeth That the Article of Christâ— discent to hell and the Creede wherein it is conteyned is an Apostolicall tradition deliuered to the Church by the direction and agreement of the Apostles To which D. Feild hath also giuen testimonie before Feild pag. 238. 239. And affirmeth the same of other particulars remembred in the Minor proposition amonge which that doctrine of baptizing infants is denyed by many of his English Protestant Church either to be conteyned or to be proued by scripture yet D. Feild Feild pag. 239. writeth thus Baptisme of Infants is named a tradition because it is not expressely deliuered in scripture that the Apostles did Baptize Infants nor any expresse precept there founde that they should so doe Then if wee should graunte more authoritie and giue greater credit to this Doctor that in his Iudgment against his fellowe Protestants before hee coulde probably deduce this doctrine from scripture which they deny yet it is but his priuate deduction and Interpretation and perhaps some few others which as before by his graunte bindeth vs not to receaue it as the doctrine of baptizing infants doth Of the perpetuall virginitie of our blessed Ladie to be a tradition I haue entreated before And Doctor Feild addeth thus The fift kinde of traditions Feild supr 239. comprehendeth such obseruations as in particulare are not commaunded in scripture nor the necessitie of them from thence concludeth Of this forte many thinke the obseruation of the Lent fast to be the fast of the fourth and the sixt dayes of the weeke and some other The custome of standeing at prayer on the Lords day and betweene Easter and Whitsontide was generally receaued as deliuered by Apostolicke tradition and when some began to breake it it was confirmed by the Councell of Nyce And if Concil Nic. can 20. to stand at prayers at such times of the Lords daye Easter and
teach that those doctrines are not conteyned in or to be proued by scriptures consequently they defined them by vnwritten traditions of equall authoritie with scripture by D. Feild before being so adiudged allowed and approued by that highest commaunding sentence in the Churche of Christ But of generall Councells I am to entreate in the next chapter In the meane time I vrdge onely this one particular of the highest authoritie and gouermnent in the Church by tradition as these Protestants assure vs and I argue thus Whosoeuer defend and teach that which they thinke to be the highest authoritie and function spirituall in the Church without which the word of God cannot be truelâ— preached nor Sacraments duely ministred the essentiall things of the true Church by the Protestants Religion to be an vnwritten Tradition needs must allowe of vnwritten traditions necessarie to saluation But these English Protestants case is such Therefore they must allowe vnwritten traditions necessary to saluation The Maior proposition is euidently true and the Minor thus proued by them The Protestant Author of the offer of conference Offer of confer pag. 12. writeth thus The Bishop of Rochester with the consent and by the direction no doubt of some of the cheefest Prelates hath published his sermon preached before the Kinge at Hampton Court the mayne drift whereof is to proue that the offiâ—e and câ—lling of Bishops is a diuine and Apostolicall ordinance And againe in these words vnwritten ordinances Pag. 34. sup aswell as written or dyuine and Apostoliâ—ke in the constitution of the cheefest office and ministery of the Church D. Couell hath testified the same for himself before and their Bishop Barlowe Barlowe Ser. Sept. 21. 1606. before the Kinge his words before the Kinge and with publicke applause are these of this matter First posuit actu hee acted it by the hands of the Apostles and so the Episcopall function is an ordinance Apostolicall hee hath enacted it for succeeding posteritie and so it is a canon or constitution of the whole Trinitie It is Geographia agraphos vnwritâ—en Housbandrie whereof there is no written precept or Rule from Christ Irenaeus calleth it an Apostolicall tradition manifest to all the worlde To these lett vs add some Protestant testimonies how from the first creation of the world all Articles of Religion for many hundreds of yeares and afterward many cheife and necessarie points thereof were taught and deliuered by tradition without scripture And I will onely cite their late worke Historye of the world much commended Histor of the world lib. 1. pag. 180. and approued amonge them Of the practice and deliuery of Religion thus they write That the Rule in generall was paternall it is most euident for Adam being Lord. Ouer his owne children instructed them in the seruice of God his Creator as wee reade Cayne and Abel brought oblations before God as they had beene taught by their parent the Father of mankinde Their sixt treatise or Paragrah in that first booke is Lib. 1 §. 6. pag. 78. thus intituled of the Patriarkes deliueringe their knowledge by tradition And write in these wordes if wee consider the curiositie and polecie of elder ages wee shall finde that knowledg was the greatest treasure that men sought for and which they also couered and hid from the vulgare sort as Iewells of inestimable price feareing the irreuerent construction of the Ignorant and irreligeous so as whatsoeuer was attayned vnto concerning God and his workeinge in nature the same was not left to publicke dispute but deliuered ouer by hart and tradition from wise men to posteritie equally zelous ex animo in animum sine literis medio intercedente Dion Areop verbo from minde to minde without letters by way of Tradition or worde of mouthe And it was thought by Esdras Origen and Hilarius as Mirandula conceiueth that Moses did not onely vppon the mount receaue the lawe from God but withall secretiorem veram legis enarrationem a more secrett and true explanation of the lawe which saith hee out of the same Authors hee deliuered by mouth to Iosuah and Iosuah to the Elders for to teach these misteries which hee called secretiora to the rude multitude were no other quam dare sanctum canibus to cast pearls before swyne In succeeding times this vnderstandinge and wisedome began to be written in Cyphers and Characters and letters bearing the forme of beasts birds and other creatures and to be taught onely to such as serued in their temples and to their Kings and preists Of the first the Cabala of the Iewes was Pag. 79. an imitation This Cabala importeth a lawe receaued by Tradition and vnwritten Cabala in Hebrue is Receptio in Latine and a receauing in English If then such as would seeme wisest in the vse of reason will not acknowledge that the story of the creation or begynning of all things was written by Inspiration the holy Ghost guiding the hand of Moses yet it is manifest that thâ— knowledge thereof might by tradition then vsed be deliuered vnto him by a more certaine presumption then any or all the testimonies which prophane antiquitie had preserued and left to their successors For leauing to remember that Adam instructed Seth and Seth his children and Successors which cannot be doubted of it is manifest that Mathusalem liued together with Adam himself 243 yeares and Noah with Mathusalem no lesse then 500 yeares and before Noah died Abraham was 58. yeares old from whence this knowledge by an easy and ordinary way might come to Israel and so to Moses And to cleare all doubts and obiections these Protestants proue vnto vs. That the very binding and obligatory precepts of God themselues were thus deliuered and obserued onely by vnwritten traditions They intitle the 8. § of their second booke Histor sup libr. 2. cap. 4. §. 4. in this maner Of the vnwritten lawe of God giuen to the Patriarkes by tradition And thus they add The Patriarkes of the first age receaued many precepts from God himself and whatsoeuer was first imposed by Adam the same was obserued by Seth who instructed Enos from whom it succeeded to Noah Sem Abraham Isaac Iacob Ioseph and Moses Yea many particular commaundements afterward written were formerly imposed and diliuered ouer by tradition which kinde of teacheinge the Iewes afterward called Cabala precept receaued from the mouth of their preists and Elders to which the Iewes after the lawe written added the Interpretation of secret misteryes reserued in the bosomes of their preists and vnlawfull to be vttered to the people But the true Cabala was not to be concealed from any as being in deed the diuine lawe reuealed to the Patriarkes and from them diliuered to posteritie when as yet it was vnwritten And entreating how after letters and writing was inuented and many reuealed misteries so recorded yet men must still maintayne traditions vnwritten and instruction from them they exemplifie in this order out of S.
Iude his Epistle Iosephus Pag. 79. 80. Origen Tertullian S. Augustine Beda Procopius Gazaeus and others that Enoch did write diâ—ine things And thus they add it is probable that Noah had seene and might preserue this booke For it is not likely that so exquisite knowledge as these men had was sodenly inuented and fownd out And entreating how the booke of the battailes Pag. 306. cap. 5. §. 7. with others of holy scriptures had beene lost thus they write it seemeth probable that such a booke as this there was and that the same should now be wantinge it is not straunge seeing so many other volumes filled with diuine discourse haue perished in the longe race of time or haue beene destroyed by the ignorant and malitious heathen Magistrate For the bookes of Henoch howsoeuer they haue beene in later ages corrupted and therefore now suspected are remembred in an Epistle of Thaddaeus and cited by Origen and by Tertullian That worke also of the Patriarke Abraham of formation which others bestowe on Rabbi Achiba is no where fownde The bookes remembred by Iosua c. 10. v. 13. and in the second of Samuel c. 1. v. 18. called the booke of Iasher or Iustorum is also loste The booke of Chozai concerninge Manasse remembred in the second of Chron. 33. v. 18. and 19. of this booke also lost Hierome conceyues that the Prophet Isay was the author The same mischaunce came aswell to the story of Salomon written by Ahia Silonites as to the bookes of Nathan the Prophet and to those of Ieedo the Seer remembred in the second of Chron. c. 9. v. 29. with these haue the bookes of Shemaiah and of Iddo remembred in the second of Chron. c. 12. v. 15. perished and that of Iohn the sonne of Hanain cited in the second of Chron. c. 20. v. 34. also that of Salomons which the Hebrues write Hiscirim of 5000 verses of which that part called Canticum Canticorum onely remaineth 1. Kings 4. 32. and with this diuers other of Salomons workes haue perished as his booke of the natures of trees plants beasts fishes c. 1. Kings 4. 33. with the rest remembred by Origen Iosephus Hierome Cedrenus Ciccus Aesculanus Picus Mirandula and others Of Pag. 307. these and other bookes many were consumed with the same fyer wherewith Nebuchadnessar burnt the temple of Hierusalem Hitherto this Protestant discourse of the necessitie of vnwritten traditions not onely before the scriptures were written but after so many bookes of holy scriptures dictated by the holy Ghost hauing vtterly perished Except wee will say which God forbid that God reuealed and published in holy scriptures so many needles and fruitelesse things or els so many necessary and diuine Reuelations haue alltogether beene loste and concealed from those that should beleeue and keepe them CHAPTER VIII WHERE THE HIGHEST supreame Iudiciall definitiue authoritie of generall Councells is both proued to be such by these Protestants To binde all Christians in matters of Religion to approue the doctrine of the Church of Rome and condemne protestancie THE next Question is concerninge generall Councells of what authoritie and commaunde they are in controuersies of Religion and whether the Doctrine of the present Churche of Rome or that of English Protestants is proued and confirmed by them in the sentence of these Protestants themselues Toucheinge their power and commaunding authoritie in these causes I argue thus Whatsoeuer in controuersies of Religion is the highest Iudge the onely remedie to redresse errors hath soueraigne authoritie is aboue others to be appealed vnto hath authoritie to interprete scriptures and to supresse all them that gaynesay such interpretation and subiect euery man disobeyeing suche determinations to excommunication and Censures of like Nature and aboue all other Iudgments is moste to be reuerenced and respected in the opinion of Protestants must also by them be allowed for the supreame highest and laste not to be appealed from Iudgment in this world in such questions But by the testimonie of these Englishe Protestants a generall Councell is of these preeminences in these matters Therefore by them the supreame moste bynding vncontroleable and Iudgment not to be appealed from or denyed by any The Maior proposition is euidently true for that which is supreame and highest cannot be Inferior vnto any neither that which hath commaunde and authoritie ouer all can possibly be vnder the controlement and correction of any none being left to be superior vnto it The Minor is proued by these Bilson Suru pag. 82. Morton part 2. Apol. pag. 340. l. 4. cap. 18. Relat. cap. 47. Protestants following The Protestant Bishop of Winchester D. Bilson hath these words The authoritie of generall Councells is moste holsome in the Church and hee citeth S. Augustine to that purpose D. Morton writeth thus Concilium publicum est summus Iudex a generall Councell is highest Iudge The Protestant Relator of Religion nameth it the onely remedie in such times of controuersies D. Sutcliffe hath Sutcliffe subu pag. 119. Sutcl ag D. Kell pag. 41. 42. 102. these wordes generall Councells haue soueraigne authoritie in externall gouernment And thus againe False it is that wee will admitt no Iudge but scriptures for wee appeale still to a lawfull genenerall Councell Wee holde all the Christian faith explaned in the sixe generall Councells D. Feild hath written thus Bishops assembled in a generall Feild pag. 228. Councell haue authoritie to Interprete scriptures and by their authoritie to suppresse all them that gaynesay such Interpretation and subiect euery man that shall disobey such determinations as they consent vppon to excommunication and censures of like nature And Feild l. 4. cap. 5. pag. 202. as before is cited alloweth this sentence Wee must reuerence and respect the authoritie of all Catholicke Doctors whose doctrine and writings the Church alloweth wee must more regarde the authoritie of Catholicke Bishops more then these the authoritie of the Apostolicke Churches amongst them more especially the Church of Rome of a generall Councell more then all these Now to proue that generall Councells thus allowed by these Protestants for the highest and irreuocable Iudgment cannot by their owne doctrine proue their Religion to be true and so consequently no Inferior authoritie Iustifie their cause I argue in this maner whosoeuer by publicke decree and constitution doe condemne generall Councelle of error and to be a fallible and deceatefull Rule in Matters of Religion and haue no other meanes to finde the truth cannot pretend their Religion to be infallibly true as matters of faith and reuealed of God are by such testimonies But the English Protestants are in this condition concerninge generall Councells Therefore their Religion neither is nor can by their owne proceedings be warranted and proued by them to be true The Maior proposition is euident for no Iudgment erroneous and fallible can possibly make any matter or question free from error and infallible otherwise a thinge might be effected and
caused without a cause The Minor proposition is manifestly proued by these Protestants in this order for they haue before condemned all other Rules which they haue of error as their parlement Kings Censure and all priuate Interpretations and made them subiect and controleable by generall Councells as hauing authoritie ouer all parsons D. Feilds wordes of allowance after hee had with others graunted generall Councells to be supreame bynding and commaunding all be these Wee must obey without scrupulous questioninge with all modestie of Feild pag. 202. minde and reuerence of bodye with all good allowance acceptation and repose in the wordes of them that teach vs vnlesse they teach vs any thinge which the authoritie of the higher and superior controlleth Immediately before hee had allowed the supreame and highest Iudgment to generall Councells and the next to the Pope and Church of Rome Then Protestants teacheing contrarie to superior and higher authoritie in the Pope are to be condemned by him But notwithstanding all this to make their cause desolate and demonstrate that their Religion hath no warrant of truth and Infallibilitie at all Thus they write of this highest Rule of generall Councells euen in their publick Articles of Religion Articles of Relig. art 21. generall Councells may erre and sometime haue erred euen in things pertayninge vnto God Wherefore things ordeyned by them as necessarie to saluation haue neither strength nor authoritie vnlesse it may be declared that they be taken out of holy scripture Therefore how truely or certainely soeuer generall Councells make decrees and definitions in matters of faith they giue no validitie to Protestant Religion if in themselues they should approue it for by their cited Article their ordination hath neither strength nor authoritie as it is the decree of the generall Councells but as it may be declared by a priuate Protestant writer Prince Parlament or Conuocation in their conceipt to be taken out of scripture and yet before they haue tolde vs a generall Councell commaundeth all all must submitt themselues vnto it and all other their Rules be erroneous and deceatefull Therefore by these Protestants neither generall Councell nor any other Rule assigned by them can by any possibilitie proue their Religion true Further I argue thus No societie people or professors of Religion which by their owne confession neither haue nor by their proceedings can hereafter haue or haue heretofore had any generall Councell or meanes to assemble and call it can in reason pretend it for their cause But the state of Protestants by their owne confession is such Therefore generall Councells cannot be pretended for them The Maior proposition is euidently true for esse and beinge must needs in all things goe before operari and workeinge by them For as by nature nothinge can be made of nothinge so that which wanteth being and is not can produce nothinge The Minor proposition is likewise manifestly true for neuer any Protestant nor altogether so much as clayme authoritie or Iurisdiction in this matter none amonge them pretending it further then their owne particular temporall dominions which all vnited together neuer like to be are farre to shorte and vnequall to make a Councell generall which they say excludeth none especially of the greate patriarkes of Rome Constantinople Alexandria and Antioche not one of them being for them but all with their whole precincts limitts subiects and ditions against them by their owne confession To this I add the Censure of their owne Protestant Relator in these wordes The Protestants Relation of Religion cap. 47. are seuered bandes or rather scattered troopes each drawing diuers way without any meanes to pacific their quarrells to take vpp their controuersies No Prince with any preeminence of Iurisdiction aboue the rest no Patriarke one or more to haue a Common superintendance of care of their Churches for correspondencie and vnitie no ordinary way to assemble a generall Councell of their part the onely hope remayninge euer to assuage their contentions And yet if they could haue meanes for such a meeteing of Protestants so few in number and weake in Iurisdiction by their owne graunte in regard of Catholicks and other Christian Kingdomes and prouinces different to them in Religion this would be farre from the leaste shewe and name of an vniuersall and generall Councell such as they allowe to Iudge and sentence in this busines Neither can these men now deny the necessitie of generall Councells hauing so much allowed them for supreame sentencer before and appealed to a generall Councell to be assembled Neither may they compare their so desolate estate with the primatiue Church of the first three hundred yeares for themselues haue graunted before that a supreame and commaunding binding power ouer all was not onely claymed but lawfully and iuridically exercised and executed by the Popes of Rome in those times in all partes of the Christian world and both power and authoritie to approue and reproue Councells was belongeing vnto them by publickly receaued Canon in those dayes And herevppon I argue in this maner that generall Councells are for the doctrine of the Church of Rome Whatsoeuer Church in the primatiue time of Christianitie was endowed with such priuiledges that euery thinge was voide that was done without the consent of the Bishop and Ruler of it and no Councell could be called without his allowance and at this present hath by the graunte of Protestants a common Father aduiser and conductor to end Iarrs displeasures differences to keepe Religion in vnitie by Councells when no other Church enioyeth these immunities must needs in all reason be sayde to be warranted and defended by generall Councells But the Church of Rome is by the graunte of Protestants in this Condition Therefore warranted and defended by generall Councells The first proposition is euidently true for hee that from the begynning had these prerogatiues to approue or disproue Confirme or inualidate Councells cannot be conceaued to haue ratified or confirmed any thinge against the immunities and Common receaued doctrine of that Church so exalted dignified and priuiledged aboue all others of the whole Christian worlde and against his owne supreame and eminent Authoritie The Minor proposition is thus proued first D. Couell sheweth that an hundred yeares before the Nycene Councell in the yeare of our Lorde 2â—5 when there was no Emperour Christian to call Councells as Protestants would pâ—rsuade the world they did and should the Pope of Rome had this prerogatiue to call Councells Therefore from the begynninge by preeminence of his See seing there had not beene either generall Councell or Emperour to giue it vnto him His wordes be these The synode of Rome called Couell ag the plea of the Innoc. pag. 110. by Cornelius Pope of Rome against Nonatus consisted of threescore Bishops and many others of the cleargie Where wee see Heresie condemned and â—â— that scarcetie of Bishops in those first dayes of Christianitie so greate in Councell assembled by the Popes authoritie
Wherefore the Protestant Bishop of Winchester D. Bilson D. â—orton his late â—ppeale with others of his Protestants graunte these propositions Bilson true diff pag. 66. 67. Morton Appeale pag. 286. The Canon of the primatiâ—e Church made euery thinge voide that was done without the Bishop of Rome And againe The Canon of the primatiue Church forbad any Councell to be called without his coâ—sent Which being onely peculiar to him and his See Apostolicke and from the begynning must proue a singular preeminence in him and a power supreame in deciding Matters and doubts of faith Therefore M. Ormerod wittnesseth that S. â—eo Ormer pict pa. pag. 44. Orm. sup pag. 78. that glorious Sainct and Doctor taught that God did assist and direct that See in decrees And further hee wittnesseth in these wordes To proue that the Church of Rome hath the preeminence ouer all Churches Anacleâ—us liueing in the Apostles time and Pope of Rome alleadgeth Matth. 16. vers 18. vppon this rocke will I builde my Church and hee expowndeth it thus super hanc Petram id est super Ecolesiam Romanam vppon this rocke that is vppon the Church of Rome will I builde my Churche This of the testimonie of that Apostolicke Pope Sainct and Martyr And D. Downame graunted that Downame lib. â— Anâ—â—chr pag. 105. S. Augustine that renowned Doctor and Victor Vticensis were of opinion that to adhere to the Church of Rome was a Marke of a true Catholicke in those times And telleth vs further of a Pag. 107. sup Bishop fallen into Heresie and after recanting it in this order Hee sweareth to renownce his former Heresies and to professe and mayntaynâ— that faithe and Religion which the Bishoppe and Church of Rome did professe All which proceedings of so greate consequence and preeminencie testified by enemies themselues could neuer haue beene exercised by that Apostolicke See with so greate approbation of Saincts and Doctors in the primatiue Churche and best estate thereof except supreame authoritie euen in Councells themselues as those Canons testifie and peculiar assistance as S. Leo taught to be freed from error in decrees and consequently not to be condemned by generall Councells whome it was to confirme or reproue had beene graunted by Christ vnto it Then this priuiledge and prerogatiue of that Church Apostolicke being thus both supreame and perpetuall it may not now without Irreligeous Iniustice be denyed vnto it And therefore the Protestant Relator of Religion hauing as before excluded his fellowe Protestants from all hope of comforte and releife by generall Councell addeth immediatly of Catholicks in Relation cap. 47. sup these wordes The other haue the Pope as a Commom Father Aduiser and Conductor to all to reconcile their Iarres to appease their displeasures to decide their difference aboue all things to drawe their Religion by Consent of Councells vnitie And that this Iurisdiction of the See of Rome is not onely ouer the Catholicke and truely beleeuing members of the Romane Church but of right belongeth vnto it ouer all Christians in the worlde is proued before by these Protestants themselues Cap. 3. sup Further I argue thus whatsoeuer Councells define or confirme the doctrine of the Romane Churche and condemne Protestant opinions defended against it are to be saide to proue the Religion of Catholicks But diuers Councells bothe allowed by Protestants for generall and others in the primatiue Churche and confirmed euen in the Iudgment of Protestants are such Therefore the Religion of the Romane Church is proued by them The Maior proposition is euidently true And the Minor thus is proued first concerninge the first generall Councell of Nice D. Couell Couell ag Burg. pag. 87. hath told vs before from S. Hierome that it receaued more bookes for scripture then Protestants allowe M. Middleton saith it Middlet papistan pag. 39. taught the dignitie of Rome ouer the West prouinces at the leaste and this by olde custome How much more ample this custome was is proued before and himself sufficiently insinuateth speaking in this maner Papias Pag. 200. sup liueing in the Apostles time taught Peters primacie and Romish episcopalitie And D. Downame denieth not but the greate generall Down l. 1. Antich pag. 36. Councell of Calcedon attributed to the Pope of Rome to be heade of the Church Which hee saith is the greatest stile D. Feild before hath wittnessed that the third Councell of Carthage confirmed Feild sup in the sixt generall Councell and wherein S. Augustine was present receaueth canonicall scriptures as the Church of Rome now doth D. Willet perceauing Willâ—t Antil pag. 88. 89. the primatiue Councells to be so cleare for the Church of Rome that hee could not glosse them with any resemblance or colour of truthe calleth the auncient confirmed Councells of Neocesarea and Toletane the first and the sixt generall Councell before expressely allowed by D. Sutcliffe the papall Church popery doctrine in popery And of the seuenth generall Councell hee writeth thus The Greekes in a Willet sup pag. 178. Middlet papist pag. 193. generall Councell held at Nice confirmed and allowed the adoration of Images M. Middleton speaketh in this maner peruseing Councells Fathers and stories from the Apostles forâ—ward wee finde the print of the Popes feete So that it is euident by them that from the very begynning the doctrine of the Church of Rome as occasion was is allowed both by Councells Fathers and Histories And this is the reason why in their Article of Religion Artic. 21. before they haue thus defined generall Councells may erre and some times haue erred euen in things pertayninge vnto God Because from time to time as cause was giuen they haue defined the truthe of the doctrine of the Romane Church against them And because I may not in this breuiate repeate many particulars breefely I argue thus Diuers Councells allowed by these Protestants for generall Councells haue confirmed and allowed all or the cheefest doctrines which the Romane Church now teacheath against Protestants and condemned the contrary held by them euen by their owne testimonie Therefore by their owne Iudgment they are for the Romane Church and not for them The consequence is euident and the Antecedent is thus proued by them The Protestant Archbishop of Canterbury writeth thus The Councell of Constance was a generall Councell D. Abbot ag D. Kill pag. 38. 48. 49. 51. Bilson Willet apud Parkes pag. 137. 180. So their Protestant Bishop D. Bilson and affirmeth the same of the Councell of Basile So doth Doctor Willet and graunteth the same of the Councell of Florence And yet it is euident to all the worlde that in these Councells the compleate bodie of their Protestant Religion was condemned in their predecessors Iohn Wickliffe Iohn Husse and Hierome of prage and the quite contrary in all things decreed and concluded for the Churche of Rome For further confirmation whereof the Protestant Archbishop of Canterbury hath these words the Councell
3. adhuc in sua permaneret pertinacia c. And when Dioscorus continued in his obstinacie Paschasinus Bishop and with him Lucentius Bishop and Bonifacius Priest holding the place of the moste holy and moste blessed Archbishopp of the Apostolicke See the elder Rome Pope Leo pronownced sentence A Bill Conc. Calcod Act. 3. was preferred to the Councell with this Title Sanctissimo beatissimo vniuersali Archiepiscopo c. To the moste holy and the moste blessed vniuersall Archbishop and Patriarke of greate Rome Leo and to the venerable Synode of Calcedon The Concil calced Act. 1. ex nou trans Church of Rome is there called Caput omnium ecclesiarum The heade of all Churches And graunted if any Councell was called without Authoritie of that See Nunquam ritè factum est nec fieri licuit It was neuer rightly done nor lawfull to be done The Councell writeth to S. Leo then Pope to confirme their decrees Concil Cacled epistol ad S. Leon Leo epistol 53. 54. 55. 59. 60. 61. And he confirmeth them excepting the precedencie of Constaminople before Alexandria and Antioche Further in this greate generall Councell of 630. Fathers more Ecclosiasticall Orders then Protestants allowe are assigned their marriadge disallowed Can. 6. Can. 11. Can. 15. Can. 23. except lectors For Monkes or sacred virgins to marry is excommunication Likewise for temporall men to lyue in and possesse Monasteries and Religeous howses The fist generall Councell held at Constantinople wholly proceedeth against errors of that time and handleth nothing now in Controuersie yet both that the sixt generall following and all others before are confirmed by Pope Leo the second in these Lee 2. epist ad ConstaÌ„tin 4. Imperat seff 18. concil 6. wordes Because this sixt Councell hath moste fully taught the definition of true faith which the Apostolicke See of blessed Peter doth reuerently receaue Therefore wee also and by our office this venerable see Apostolicke agreeably and with one minde consenteth vnto the things which by it are defined and by the authoritie of S. Peter confirmeth them as vppon a firme Rocke c. And receauing all these sixe Councells by name and approuing them decreeth that the Fathers in them assembled are to be numbred Inter fanctos Ecclesiae Paires atque Doctores amonge the holy Fathers and Doctors of the Churche The same generall Councell writeth Epist 6. synod ad Agathon 1. ppam to Pope Agatho in this Wee referre vnto thee standing vppon a firme rocke as to the Ruler of the cheefe See of the vniuerfall Church what is to be done yeelding to the letters of true confession sent from your fatherly blessednes which wee acknowledg Epist Agasess 4. synod 6. as sent from the highest heade of the Apostles written by diuine instinct by which wee haue driuen away the lately risen hereticall sect of manifold â—rrors c. In which so much applauded Epistle these wordes are conteyned concerning the See Apostolick of Rome This is the Rule of true faith which both in prospiritie and aduersitie the Apostolicke Church of Christ hath liuely held which by the grace of God shall be proued neuer to haue erred from the pathe of Apostolicke Tradition neither hath shrouke depraued with Hereticall nouelties because it was saide to Peter I haue asked for thee that thy faith saile not and thow sometime conuerted confirme the bâ—ethren Here our Lord hath promised that the faith of Peter should not faile and hee admonished him to confirme his brethren which all men knowe the Apostolicke Popes predecessors of my meannes haue allwaies confidently done And because these Protestants doe so freely acknowledg the Trullan Canons to be the decrees and Canons of this sixt generall Councell allowed by them first in the second Canon are approued Can. 2. so manie prouinciall Councells and writings of the auntient Fathers vtterly condemning Protestant Religion In the third Canon is taught how the custome of the Church of Rome for an vnmatryed Can. 3. Cleargie is the true obseruation of the Ecclesiasticall Canon therein And for the Church of Greece it self deposeth Preists Deacons and Subdeacons marrying after Orders And to shew both the Ecclesiasticall Orders which Protestants condemne and disable matrimonies of votaries against these men thus they decree If any Bishop or Can. 4. Preist or Deacon or Subdeacon or Reader or Cantâ—r or Ostiarius shall haue companie with a womam dedicated to God lett him be deposed as hee that hath violated the spouse of Christ But if a lay man doe it lett him be excommunicate The maner of the consecrating and receauing Concil Carth. 4. can 1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12 Concil 6. gener supr can 2. can 6. Bishops Preists Deacons Subdeacons Acolythiteâ— Exorcists Lectors Ostiariers Psalmists Nonnes Widowes c. Is conteyned in the 4. Carthagenean Councell confirmed in this sixt generall Councell Their 6. Canon defineth thus Because it is saide in the Canons of the Apostles of those that be not marryed are promoted to the Cleargie onely Readers and Singers may marry weâ— also obseruing this decree that from henceforthe is he lawfull for no Subdeacon Deacon or Preist to contract marriadge and if hee shall dare to doe it â—etâ— him be deposed And concerning Bishops thus begynneth the 12. Canon It alltogether commaundeth that Bishops after they are Ordered departe Can. 12. from their wyues They receaue and allowe those formes of Masses that be attributed to S. Iames the Apostle and S. Basâ—le Can. 32. and affirme them to be the true Authors of them The monasticall single life with the Can. 39. 40. 41. 42. 43. 44. 45. 46. 47. Can. 48. Rules of Monasteries are set downe in diuers Canons And when a Bishop is chosen that was marryed hee is seperated from his wife and shee put into a Monasterie far from him Vxor eius monasterium ingrediatur proculab Episcopi habitatione extructum They define thus for lent Visum est Can. 56. c. It seemeth good that the whole Church of God which is in all the world should keepe faste following one order and obstayne from eggs and cheese as from the flesh Creatures c. Honor to the signe of the crosse is thus concluded Vt ei pâ—r quam ab antiquo lapsu saluati summ c. Seeing the viuificant Can. 73. Crosse hath shewed vnto vs that saluation wee ought to vse all diligence to giue due honor to that by which wee are saued from our old fale Whereuppon giuing adoration vnto it both in minde in worde and sence wee commaunde that the figures of the Crosse made by some on the grounde and pauement be blotted out least that which is the Trophee of Victorie vnto vs be iniured by the treading of them that goe vppon it The vse and Reuerence of holy Imadges is sufficiently approued when they call them Venerabilium Imaginum picturas Can. 82. The pictures of
venerable Imadges commaunding the making and vse of them In the last Canon they giue diligent and longe directions Can. 102. vnto preists how to behaue themselues in aduising and absoluing penitents in the Sacramen◠of penance Therefore I may conclude that Protestants Religion is vtterly condemned by generall Councells both of the primatiue Church and latter ages And consequently by all other Iudgments in the Church of Christ Because these men haue told vs that all Bishops Doctors and Professors of Religion are bownde to followe the definitions of generall Councells CHAPTER IX WHEREIN IS PROVED BY these Protestants That the authoritie of the primatiue Fathers is to be receaued and followed in matters of Religion And how it wholly proueth the present doctrine of the Church of Rome vtterly condemninge all Protestant Religion THE authoritie and value of the Testimonie of the auncient Fathers and that they taught and approued the doctrine of the present Churche of Rome euen by the graunt of these Protestants is euident in the laste Chapter for being of that opinion in generall Councells and publicke assemblies and sentences to which by their owne consent and subscription they submitted and bownde themselues as to their lawfull and commaunding Rule they could not and might not teache and write otherwise in priuate then in publicke themselues and others had authoritatiuely concluded Yet for a full satisfaction to Protestants in all things I will breefely entreate of these also as they wer◠priuate writers And first of their authoritie I argue thus Whoso euer allowe in shewe and wordes amonge the Ignorant Readers or hearers of their writings and sermons the authoritie of the auncient and primatiue Fathers to procure people to beleeue that their Religion and doctrine agreeth with them as men teaching and writing the truthe and to that purpose doe yeeld vnto them greate respect and reuerence ought truely and syncerely to beleeue and embrace their Religion But these English Protestant writers be such Therefore they ought and are bownde to followe and embrace their doctrine The Maior proposition is euidently true for as dissimulation craftie and double dealeinges to delude and deceaue others in all thinges is a vile and abominable synne against truthe charitie and Iustice so in matters of Religion wherein not the least equiuocation of to saue a mans life may be vsed it must needs be an offence moste damnable and deuelishe The Minor proposition is thus proued by these Protestants Their Protestant Bishop D. Bilson writeth thus The Bilson suru pag. 85. auncient consent of godly Fathers is with greate care to be searched and fallowed of vs cheifely in the Rule of faith And agayne Wee rest vppon the Pag. 82. sup scriptures of God vppon the authoritie of the auncient Doctors and Councells And maketh the same reason with Vincentius Lirinensis in these Pag. 83. sup words Leaste euery man should wrest the scriptures to his fansye and sucke thence not the truthe but the patronage of his error And hee addeth that S. Augustine gaue this respect not onely to generall Councells but to the testimonies of particular Fathers Irenaeus Ciprian Hilarius Ambrose Gregory c. Chrisestome Basil and others D. Sutcliffe writeth thus Wee Sutcl subuers pag. 87. acknowledge the faith of the Fathers of the fourth fift and sixt ages and adioyne our selues to that Church And to credite his cause and make his readers beleeue hee consenteth with those Fathers hee speaketh in this maner The Fathers in all points of faith are for vs Protestants Sutel ag D. Kell pag. 17. and not for the Pope D. Willer knowing of what little credit his bare worde is euen by his Protestants as appeareth hereafter would procure creditt to his protestancye by damnable periury in these wordes I take God to wittnesse before Willet Antilog pag. 263. whome I must render accompt c. That the same faithe and Religion which I defend is taught and confirmed in the more substantiall points by these Historians Councells Fathers that liued within syne or sixe hundred yeares after Christ And further Pag. 264. sup thus It is moste notoriously euident that for the grossest points of Popery as Transsabstantiation sacrifice of Masse worshipping of Imadges Iustification by workes the supreamacie of the Pope prohibition of Mariage and such other they of the Romane Churche haue no shewe at all of any euidence from the Fathers within syue hundred yeares of Christ In all which questions amonge others I am to proue the contrary be these Protestants themselues hereafter in their place And in an other page of the same treatise hee writeth thus The auntient Fathers that liued within sixe hundred yeares of Christ are Willet Antil pag. 271. K. speache in parl An. 1603 conference at Hampt pag. 73. against them His Maiesties speach in parlament it this I will euer yeeld all reuerence to antiquitie And in their conference For my parte I knowe not howe to answeare the obiection of papists when they charge vs with nouelties but to tell them their abuses are new And hee approueth the dayes of Constantine for a Rule in Religion saying Constantine is not to be appeached of superstition but thinges then vsed may still be continued Confer pag. 69. But now it shall appeare that these Protestant Doctors and Ministers are so far from iustifying these their oathes protestations and assertions they be enforced to acknowledge those primatiue Fathers doe allowe teache and approue the doctrine of the present Romane Churche which these men impugne and persecute and for that cause doe not onely deny the authorities of those primatiue learned and holy Fathers but call and censure them with vnciuill barbarous contemptuous and Irreligeous names and phrases For proofe whereof I argue thus Whatsoeuer Sect Religion or People being vrged by such testimonies as Protestants haue giuen for allowance of the Fathers authorities before to followe them accept of their doctrine and stand to their Iudgment in these controuersies of Religion doe vtterly refuse and disallowe it though his Maiestie should approue it but say they are vnfit Iudges in controuersies of diuinitie that their Iudgment is little to be respected their testimonie is not worthe answearing there is no probabilitie in their opiniōs they are not to be beleeued deserue not credit are not credible to be admitted are not fitt Iudges were to partiall are to bee forsaken contemned and dispised such men cannot with any apparance of truthe affirme those primatiue Fathers and Doctors to allowe their Religion and proceedings or defend their cause by their Authorities But these Protestants Doctors and Ministers of England be such Therefore those Fathers are not for their Religion The Maior proposition is to manifestly true and the Minor is proued also by these Protestants themselues in this maner M. Wotton expressely controlleth the Kings sentence before concerninge Wotton def of Perk. pag. 15. 16. the time of Constantine and antiquitie his wordes be these the
triall of Doctrine is not to be fetched from the opinions and examples of men And agayne It may not seeme straunge if superstition were crept into the Church before Constantines time M. Ormerod scoffeth Ormerod pict pag. 78. at the authoritie and testimonie of S. Anacletus Pope of Rome that liued in the Apostles time and was a glorious Martyr for Christ because hee proueth the supreamacie Middleton papistem pag. 200. of the See of Rome from the graunt of our Sauiour M. Middleton doth the like by Papias lyueing with the Apostles for the same doctrine M. Hull condemneth for like causes allmoste all the blessed Popes Hull Rom. pol. and Martyrs Bishops of Rome from S. Peter the Apostle with in the first foure hundred yeares as shall be cited hereafter D. Couell before hath stiled S. Augustine with Part. 2. cap. Ceremonies Wotton def of perk pag. 8. pag. 17. 9. 88. the greatest commendation of learninge yet M. Wotton writeth Wee neede not feare S. Augustine though against vs. Eusebius is to be reprehended There was want of modestie and truthe also in the treatise of Hierome against Vigilantius The auntieÌ„t Fathers spake more like philosophers then dyuines It is more then I knowe that Gregory is a Sainct The Author of the Epistle to the Philippians attributed to S. Ignatius is an vnfitt Iudge in Wotton sup pag. 118. 224. 422. 440. 462. controuersies of diuinitie Tertullians wittnesse is of small authoritie Damascen is not greately to be respected Oâ—igen is generally condemned Ignatius epistle to the Romanes approued by S. Hierome and Protestants also is a counterfaite Ignatius for Pag. 340 Pag. 387. Pag. 467. Pag. 494. Pag. 495. teaching meritt of good workes Ciprian is toe farre caryed away since hee ascribeth to almes daes the purgeing of sinne Irenaus Iudgement is little to be respected Tertullians testimonie is not worthe answeareinge Tertullian and Origen may be ioyned together Chrisostoms Rhetoricke is better then his Pag. 499. Logicke Hieroms authoritie in case of single life is not murch worth Those Christian Fathers which condemned Pag. 500. Iouinian as S. Augustine Ambrose Hierome c. delt vnchristianly with him The Pag. 519. Pag. 520. authoritie of the auntient writers Athanasius Augustine Hierome concludeinge a worke of perfection from those wordes of Christ goe sell all c. is Pag. 543. not to be admitted The authoritie of Clement of Alexandria and Augustine with the schoole Doctors is inferior to the Iewes Origen and Theodoret whome before hee preferreth before S. Pag. 545. 546. 584. 594. Augustine ouerthrowe their owne distinction Lactantius though hee were an auntient Christian yett in his verses of worshipping the Crosse hee sheweth himself liker a light Poet then a graue writer And as hee hath vsed all the learned Fathers of the primatiue Churche for teacheing the doctrine of the present Church of Rome so he exclameth as barbarously and vndutifully against all Christian Kings of this and other nations for the same cause his wordes be these The Wotton def of perk pag. 53. Ormer pict pag. 44. Kings of England and Scottland c. were Sathanes Souldiers when they were of the Popes Religion M. Ormerod disalloweth S. Leo because hee taught that God assisted the See of Rome in decres For the like reason D. Downame reiected the authoritie of many holy Popes and Martyrs of that Church in her best dayes when it was a Rule to all accordinge to his Maiesties Censure Down lib. 1. Antichr cap. 3. pag. 35. 36. because to vse his wordes Diuers Bishops of Rome before the time of Socrates the Historian contented to haue the primacie ouer all other Churches and that is the cheife scope of many of their epistles decretall Yet this was as our Kinge Conference at Hampt pag. 75. Perk. problem pag. 4. hath told vs when it was a Rule to all and when no man might seperate himself from the doctrine of that Churche M. Perkins hath written thus The Fathers haue spoken many things incommodiously of holy thinges The auncient Fathers did Pag. 93. 94. Pag. 105. Pag. 184. synne in the Inuocation of Saincts yea were guiltie of sacriledge such were Paulinus Fortunatus S. Leo S. Ephrem S. Fulgentius Petrus Damianus Prosper The auncient Fathers sometimes speake inconueniently of the Article of Iustification Some of the auntient Fathers as Tertullian and Cyprian are Montanists or at the leaste doe erre filthely for making Confirmation a Sacrament D. Sutcliffe Sutel subu pag. 5. Pag. 8. Pag. 9. Whoe before made so much shewe of reuerence to the Fathers writeth thus Metaphrastes is a lyeinge pedant writeinge more lyes then leaues Bede reporteth to many thinges by heareasy Ado is a fabulous writer The Historie of Kinge Lucius his conuersion testified by so many authorities Pag. 19. May well be parogoned with the tales of Kinge Arthure Sir Tristram and Lancelot Duâ—acke The Brittaynes haue cause to detest the memorie of Augustine That holy Sainct syrnamed the Apostle of our nation for conuertinge iâ— M. Ormerod is not onely at defiance with Ormer paganop pag. 44. all Fathers for teaching that Christ descended to comforte the Patriarkes and Fathers deade before him but compareth the Article and beleefe of Christs descending into Hell for such purpose to the fable of Hercules fayned to goe thither and fetche from thence Theseus Peâ—ithous and Cerberus the greate dogge of Hell with three heades as the poets Imagine M. Middleton Middleton papistom pag. 40. writeth thus The credit of men is but a sandy foundatiâ—n to builde vpon Meaninge the holy primatiue Fathers of the Church and scoffingly telling that greate Sainct and Pag. 27. Doctor S. Epiphanius that hee loste the booke of Pag. 45. the Apostles Constitutions out of his bosome which hee cited Haeres 45. hee addeth of him thus I must craue leaue to say of Epiphanius many assertions hee counted for Heresies which were not Heresies many assertions hee counted not Heresies which are Heresies And all this because hee condemneth diuers Protestant opinions of Heresie and iustifieth the doctrine of the Church of Rome against them Against S. Middleton sup pag. 49. Dionysius the Areopagite for teaching prayer for the deade hee scoffeth in this maner Denys his aunsweare is shortheeld readie to fall backe When S. Ambrose approueth Christs reall presence in the blessed Sacrament and Transsubstantiation hee writeth of him thus Pag. 61. Pag. 64. hee is gultie of presumptuous and desperate blasphemye At S. Chrisostome hee scoffeth and teacheth him how hee should speake because hee teacheth the doctrine of prayer for the deade And vseth this mocke against him callinge Pag. 66. sup it an apostolicall Tradition well might Chrysostome say the Apostles knew what profite redownded to the deade by prayer for them for himself knew not And thus in generall The Fathers sometime went beyonde the boundes of sobrietie in the doctrine Middlet sup Pag.
their owne writings and authorities published allowed or receaued amonge them since the beginning of the Raigne of our Soueraigne Kinge Iames in England That in all the cheefest Controuersies of this time in particular The doctrine of the present Church of Rome is onely orthodoxe Catholicke and true And the Contrary of these Protestants erroneous Hereticall and damnable Here endeth the first part of the generall grownds in Religion and ensueth the second of the particular Questions betweene Catholicks and Protestant of England THE SECOND PART OF ENGLISH PROTESTANTS RECANTATION IN MATTERS OF RELIGION CHAPTER I. WHEREIN BY THE PRESENT English Protestant writers is proued against Protestants and their doctrine That the predestination of particular men cannot without particular Reuelation be certaynely knowne much lesse as a matter of faith AS amonge all Questions of Religion the eternall predestination of men to be saued being from eternitie in God can haue none before it in duration So in order lett vs first entreate and begin from thence how fare and certainely it may be knowne of particular mens preordination to glorie in this worlde The holy Councell of Trent aduertising all men with S. Paule to worke their saluation with feare and trembling hath thus defined of Philipp 2. v. 12. Conc. Trid. sess 6. can 12. this secrett So longe as wee lyue in this mortalitie no man ought so much to presume of the hidden misterie of Gods Predestination that he certainely determine himself to be in the number of the predestinate as though it were true that hee which is iustified could either syn no more or if hee shall syn ought to promise to himself a certaine Amendement for except by speciall reuelation it cannot be knowne whom God hath chosen The like doctrine it concludeth against the predestinaries of Can. 15. 16. sup this time in the 15. and 16. canons of the same session The contradictorie of which Catholicke position hath beene so fare and generally defended by Protestants That it is as the See cap. 2. infra principall and cheefest grownde of their Religion That as a man is iustified by faith so this faith is that which assureth him that hee is iust in grace and fauour with God that hee cannot at the leaste finally or totally fall from grace And so consequently that hee knoweth as a matter of faith that hee is both iust and predestinate as will sufficiently appeare in the next chapter by English Protestants synce his maiesties entrance into England the short time which I haue limited to dispute against them by themselues what inconueniences abuses and iniquities this inuention hath brought into the world will in some sort appeare in this chapter by their owne writeings and is so much knowne to all men by lamentable experience that I neede not to repeate it in this place Wherefore I will onely confute this Protestant opinion by the present English Protestant writers and thereby demonstrate the Catholicke doctrine of the cited sacred Councell to be moste true and religious in this point euen by their sentence Then first concerning this proposition I argue thus No doctrine or opinion which is a desperate doctrine contrarie to diuinitie and to the true doctrine of predestination is or can be the true doctrine in this question But the predestinarie Protestant doctrine with assurednes of faith without particular reuelation that a man shall be saued is thus desperate contrarie to diuinitie and to the true doctrine of predestination Therefore it neither is nor can be the true doctrine To deny the Maior or first proposition is blasphemie because God infinite and immutable wisedome cannot possibly commaunde or reueale for truth any such error Therefore the first proposition being euidently true The Minor or second proposition is authoritatyuely with English Protestants concluded against this predestinarie opinion in the publicke Protestant Conference at Hampton Court before his Conference at Hampton court pag. 29. Maiestie and with his allowance in these words Verie manie in these dayes neglecting holines of life presume too much of persisting in grace layeing all their Religion vppon predestination If I shall be saued I shall be saued which is a dâ—sperate doctrine contrarie to good diuinitie and the true doctrine of predestination wherein wee should reason rather asceÌ„dendo then disceÌ„dendo thus I liue in obedience to God in loue my neighbour I followe my vocation c. Therefore I trust that God hath elected and predestinated mee to saluation Hitherto the consent of this English Protestant Conference from whence it is manifest that no certanitie much lesse by faith but onely a morall trust or hope according to the good life of man can be had without reuelation that wee are predestinate Secondely supposing which with the scriptures all Protestants graunt that without grace by Christ and persisting in it no man can be saued I Argue thus No man that is vncertaine whether hee sall fall from grace can be certaine with certanitie of faith that hee is predestinate or shall be saued But without particular Reuelation all men Protestants and others be vncertaine whether they shall fall from grace Therefore no man without particular reuelation is or can be certaine hee is predestinate The Maior proposition is certainely true And his Maiestie in the same cited Protestant Assembly citeing the place of S. Paule before related against the certainerie of predestination concludeth the Minor or second proposition thus Wee may full from grace Conference at Hampton sup pag. 30. and addeth the doctrine of predestination should be handled with greate discretion which hee insinuateth the Protestants haue not done and speaketh plainely of them in these words The Inferring of the necessitie of standing and persisting in grace is a desperate presumption The like is taught more at lardge in other places of that conference where it is also Confer sup pag. 41. 42. 43. acknowledged that present Iustification or iustice is loste by any mortall or greuous syn which to be frequently committed by Protestants will appeare hereafter by their owne testimonies My third Argument is this No doctrine that is pestilent and scandalous to all Churches is or can be true doctrine But this predestinarie doctrine is such Therefore neither is nor can be true The Maior Relation of Religion cap. 45. is euident The Minor is proued by the Protestant Relator of Religion whoe telleth vs that ProtestaÌ„ts in Germanie will rather returne to the Church of Rome then admitt this Protestant point of doctrine which they call predestinarie pestilence and addeth that this with some others Cap. 48. of their opinions hath exceedeingly scandalized all other Churches My fourth Argument is this Nothing that is not reuealed of God can be beleeued with certaintie of faith or with faith But particular mens predestination is not reuealed of God Therefore it cannot be by faith beleeued The first proposition is euidently true because Gods reuelation or to be reuealed of him is the formall
obiect or cause of beleefe and true faith The second proposition is thus proued by D. Couell whoe entreating Couell def of Hooker pag 59. of this greate question hath these words A curious searcheing into that will which is not reuealed serueth but to breede a contempt of that which is reuealed vnto vs. Man desireth rather to knowe then to doe nay to knowe euen those things which doe not concerne him rather then to doe that for the neglect whereof hee must giue an accompt From hence cometh it to passe that what the schooles haue curiously sought out concerning the nature of Gods will the pulpitts nay the stalls of Artificers haue vndertaken to decide them all And Pag. 62. sup prosecuteing this question hauing cited and approued the Catholicke distinctions of the will of God into antecedent consequent of Gods good pleasure and the signe of it into a will absolute conditionall c. hee concludeth thus God willeth all men to be saued Whoe therefore that they are not it is not his decree but their owne fault Certainely saithe S. Ambrose hee willeth all men to be saued if they will themselues for hee that hath giuen a lawe to all doubtles hath excluded none Yf any Protestant will answere as WottoÌ„ def of Perkins pag. 467. c. many of them vnlearnedly holde That deduction from scripture as they suppose maketh a matter of faith I tell him with all learned dyuines and in true diuinitie that nothinge vncertayne doubtfull or fallible can possibly make a matter of faith which must of all assents in this world be moste certaine But euery deduction from such supposed scripture especially where neither the matter man his name parson or any thinge of him in particular is reuealed must needs be vncertayne doubtfull and fallible Therefore it cannot make a matter and conclusion vnfallible and of faith For the conclusion in no syllogisme can be more certayne then the premises and fallible humane deduction from and by which it is concluded But according to the Rule of Logicke semper sequitur debilioreni partem allwayes followeth the weaker part And the Maior is euident in it self before The Minor is proued thus by Doctor Feild priuate Interpretation or Feild pag. 226. Couell def of Hooker pag. 8. deduction bindeth not But true faith bindeth all men And D. Couell expressely writeth the same which I haue answered and in these words Doctrines deryued are not the word of God But nothing but the word of God written or nor written as is euident maketh a matter of faith euen by Protestants The first Argument is framed thus whatsoeuer is onely knowne of God cannot be knowne muche lesse with certainetie of faith by particular men But particular mens predestination is onely knowne to God Therefore not to particular men much lesse with certanitie of faith The Maior proposition is euidently true the worde onely being exclusiue and denying all others The Minor proposition is thus testified by D. Couell in expresse words Couell def of Hooker pag. 63. and pag. 108. God onely knoweth who are predestinate And in an other place thus Mens predestination vnto life none can knowe but God onely The sixt Argument is No doctrine that draweth from consideration what concerneth mans saluation and bringeth contempt of good works is true But this predestinarie opinion is such Therefore not true The Maior is euidently true euen in the doctrine of English Protestants making in Artic. 12. their square it self of their Religion good workes to be necessarie to saluation and the consideration of it also The Minor is thus proued by D. Couell If all men rightly considered Couell def of Hooker pag. 107. 108. in those actions that concerne mans saluation how farre wee are tyed not onely in obedience but for vse to those things that are meanes to effect the sâ—me few would haue beene so carlessely resolute to contemne good workes through an opinion of eternall election By which sentence hee doth not onelie denie the Protestant certanitie and securitie of predestination but plainely teacheth that good workes are the meanes to effect saluation Then as the end cannot be obtayed without the meanes that bringeth vnto it so it cannot be predestinate without such meanes except God could or should predestinate things to be otherwise then they be or can be which is vnpossible The seuenth and last Argument in this question may bee this Noe man Ignorant of that whereuppon predestination or the certaine knowledg thereof dependeth can certainely know himself to bee predestinate But all Protestants are ignorant of that which is whether they shall lyue and dye in good workes Therefore noe Protestant is certaine of saluation The Maior is euident And the Minor proued Couell sup pag. 108 by the same Protestant Doctor in these wordes Eternall election includeth a subordination of means without which wee are not actually brought to enioy what God secretly did intend and therefore to builde vppon Gods election yf wee keepe not ourselues to the wayes which hee hath appointed for mee to walke in is but a false deceauing vanitie for all men notwitstanding their preordination vnto life which none can knowe but God onely are in the Apostlâ—s opinion till they haue embraced the truthe but the children of wrathe as well as others And to manifest that this was the doctrine of the primatiue church by which these Protestants say they will be Iudged D. Morton writeth Morton Apol part 2. pag. 223. in these wordes Veteres Patres fere omnes arbitratisunt praedestinationis causam fuisse praeuisa hominum opera All moste all the auncient fathers did thinke that the good deeds of men foreseene were the cause of predestination And Mr. Wotton writeth thus wee acknowledge that the fault is wholly WottoÌ„ def of Perkins pag. 86. in cuery man that is not saued Therefore I conclude this question that euen by English Protestant Doctors the doctrine of the Romane Church in this is true and that of the predestinarie Protestants is false erroneous and damnable CHAPTER II. PROVETH BY THE SAME Protestants of England That onely faith much lesse the assureing faith of Protestants neither doth nor can Iustifie NEXT vnto this Question of predestination lett vs entreate of that which hath moste and nearest connexion vnto it mans Iusification in this life whether it be by the supposed assureing faith of Protestants that a man is iustified and righteous as thy commonly call it or otherwise by these writers Of which matter the Councell of Trent first for Catholicks defineth thus It is necessarie Codcil trid ses 4. can 9. to beleeue syns neither are forgiuen neither were at any time forgiuen but freely by the mercie of God for Christ. And then addeth concerninge the presumptuous faith of Protestants which it had before confuted in this maner If any Can. 12. sup man shall say that iustifying faith is nothing els but a confidence of Gods mercie remitting sins for
it But when a man is iustified there be such degrees of inherent Iustice and more or lesse iustification by it Therefore there is iustification by inherent grace and Iustice The Maior and first proposition is manifestly true The second is proued by D. Feild who Feild pag. 118. acknowledgeth the denyall of inherent grace to be vntruthe and is so farre ashamed of the Protestant opinion in this poynt that he writeth thus Luther neuer denyeth inherent Righteousnes to be more in one then in an other and more in Mary the Mother of Christ then in any other Then of necessitie there is inherent Iustice and grace in men iustified and men be iustified by it otherwise it is not Iustice or righteousnes if it doth not make men iust and righteous for being inherent as hee confesseth it must needes denominate the subiect wherein it is as all inherent and intrinsecall formes and qualities doe Heate colde bewtie c. make men and bodyes wherein they be inherent to be and be called truly hote colde bewtifull c. And seeing in iust men there be degrees of this inherent grace and Iustice encrease and accesse of it there must needs be inherent grace and Iustice for new degrees of encrease are not where the thing encreased is not Neither the comparatiue degree more but where the positiue is No man or thinge can be said to be better fayrer colder hotter c. then it was before except before it was good fayre colde hote c. Againe I argue in this maner whatsoeuer is the cause of glorie and encrease thereof in heauen is the cause of Iustice and Iustification from which such glorie cometh But inherent grace is the cause of glorie in heauen and the differences thereof Therefore it is the cause of iustification in earthe The Maior is euidently true And the Minor is proued by D. Feild in these words From this Imparitie of Inherent righteousnes it is that there Feild pag. 116. are so different degrees of Ioy and glory fownd amonge the Saincts of God that are in heauen Then seeing the difference and excesse of glorie and Ioy in heauen proceede from the imparitie of inherent righteousnes or Iustice and righteousnes or Iustice is the cause of glorie inherent Righteousnes or Iustice must needs be that by and for which wee are iustified in earth and glorified in heauen Thirdly from the same Protestant Doctor I argue thus All Iustice and glorie of man cometh either from inherent grace or imputed But not from imputed Therefore from that which is inherent The Maior is euident for all grace must needs be inherent or not inherent and if not inherent it is by imputation if any way at all The second proposition is proued by D. Feild who doth not onely renownce the error of equalitie of Ioyes and rewards in heauen taught by Iouinian and seemeing to followe vppon the Protestant doctrine of Iustification and glory by imputation of righteousnes but clearely also confesseth with Catholicks the recited Councell of Trent Ioyes and reward in heauen for inherent Iustice and not imputed righteousnes his words be these That there is an equalitie Feild pag. 140. of ioyes and reward in heauen imputed to Iouinian wee doe not hold Where his worde wee and plurall number proueth hee speaketh generally for Protestants And concerninge the second hee writeth thus from imputed righteousnes no imparitie of Ioy can flowe Then seeing the first sentēce graunteth an imparitie of Ioye and reward and the second affirmeth it cometh not from imputed righteousnes The third and conclusion must needs be this That bothe Ioy and reward in heauen and their degrees imparitie or inequalitie proceede from inherent Iustice My next Argument is this All grace wherewith mens soules in Sacraments or otherwise be filled and is infused into them must needs be inherent But grace of iustification and sanctification is such Therefore man is iustified by inherent grace The Maior is euident for fillinge and infusion is by putting in of things and not by imputation for no such thinge can fill any thinge The Minor is thus proued by D. Feild speakeing of children baptized and the like reason is of others His words be these Children when they are adopted and made Feild pag. 179. the sonnes of God when they are instified and sanctified are filled with habits or potentiall habilities of these vertues faith hope and loue The same Feild l. 1. c. 4. pag. 10. doctrine hee teacheth in an other place to be cited hereafter when I shall entreate of the grace and efficacie of Sacraments where this Article will be more declared For this time it is further confirmed by D. Couell who also in playne termes approueth Couell def of Hooker pag. 114. habituall and reall infusion of grace and concerning iustification auoncheth thus The doctrine of Luther in this poynt was not vniustly called Pag. 40. sup into question by those of the Romane Church And seemeth to laboure to reconcile that which hee esteemeth the best opinion of Protestants in this matter to that of the Churche of Rome Further I argue thus All that is a guift of God a qualitie in the soule an internall habite and infused from God is inherent But the grace of iustification is such Therefore it is inherent The first proposition is manifestly true the second is proued by M. Wotton def of Perk. pag. 81. 82. Wotton in these words Grace is some guift of God which is a qualitie in the soule And a little after The habits of grace be infused from God Lastely in this matter I reason thus whatsoeuer maketh euery true Christian to be righteous in the sight of God is true Iustice But Inherent grace maketh euery true Christian righteous in the sight of God Therefore inherent grace is true Iustice The Maior is manifestly true And the Minor thus playnely proued by M. Wotton in Wotton def of Perk. pag. 12. pag. 186. these words Wee acknowledge euery true Christian to be righteous in the sight of God by inherent Righteousnes And answering for Protestants and writing this for their acknowledgment in the plurall number would haue vs take it for their common opinion And thus Catholicke doctrine of inherent grace is directly and demonstratiuely proued to be true euen by Protestants And their deniall thereof together with their conceipt of imputatiue righteous also by themselues conuinced for false and erroneous Which is further confirmed by M. Higgons in his Sermon at Paules Crosse wherein speaking of the iust hee calleth them Parsons hauing Theoph. Higg Ser. 3. mart 1610. pag 24. grace dwelling in them And againe Wee haue inherent righteousnes in our selues Then seeing formes inherent doe and must needs denominate the subiect in which they inhere and be subiected as heate cold whitenes blacknes and the like are the true cause why those things in which they are subiected be named and truely are thinges hott cold white and blacke so
Iustice inherent and subiected as these men tell vs in the soules of men must needs make them both truely named and truely and really to be iust And this is euident through all the theologicall vertues faith hope and charitie or loue of God all one as in other vertues For as by prudence or wisedome a man is named and truely is prudent and wise by temperance temperate and so of the rest So by theologicall vertues resideing and inherent in vs wee are named and truely be as their denomination acts and effects are Of faith and beleife wee are onely named and are faithfull and beleeinge by hope hopefull or hopeinge by charitie or loue of God loueing of him and keeping his commaundements which is mans iustification as M. Wotton shall be wittnes in Wotton def of Perk. pag. 175. these his words Righteousnes saith Austin is nothinge els but not to syn not to syn is to keepe the commaundements of the lawe that is as himself presently expownds it To doe none of those things that are forbidden and to doe all those things that are commaunded Therefore faith though it be necessaryly required is not as Cambridg saith the whole cause of iustification Yet there is more hereafter of this matter CHAPTER IIII. WHEREIN THE CATHOLICK doctrine of the efficacie and validitie of good workes done in grace their meritt and reward is proued by these English Protestants CONCERNINGE the validitie and efficacie of good workes done in grace sufficient to iustifie the Doctrine of the Church of Rome to be holy and syncere in this matter hath beene sufficiently proued by our contry Protestants in the former chapters But to take away all pretence of exception I will a little more particularly speake of this Question Wherein the Councell of Trent hath thus defined Eternall life is to be proposed to those that worke well Concil Trid. sess 6. to the end and trusting in God both as a grace mercifully promised to the children of God by Iesus Christ and as a Reward by the promise of the same God faithfully to be rendered to their good deeds and meritts And a little after yeelding a reason for the dignitie and worthines of such good workes addeth thus Christ Iesus himself as the heade to the members and vine to the braunches doth continually inflowe vertue anticipateth accompanieth and followeth allwayes their good workes and without which they could by no meanes be gratefull and meritorious to God Hitherto the words of the Councell for Catholicks Now to proue how Protestants doe accommodate themselues to this doctrine first I argue in this maner Good workes should haue iustified in the state of Innocencie if Adam had not fallen Therefore they can iustifie being done in the state of grace by Christ The paritie and consequence is proued by the dignitie and value of Christs passion and meritts restoring for this purpose that which wee loste in Adam The Antecedent is iustified by D. Couell who comparing the good workes of Christians by grace in Christ repayring the fall of Adam with workes in the state of Innocencie writeth thus Had Adam continued in his first estate mans absolute Righteousnes and integritie in all his actions Couell def of Hooker pag. 40. had beene the way of life to him and to all his posteritie And seeing this integritie in mans Actions had tended but either to the keepeing of the precepts or doeing works of perfection both which by Protestants here after be possible this reason concludeth Secondly I argue thus whatsoeuer procureth pardon for sins doth iustifie But good workes done in grace procure pardon for sins Therefore they iustifie The first proposition is euidently true for as nothing but syn maketh man vniust so that which taketh it away must needs leaue him iuste The second proposition is thus proued first by D. Couell writing in these words Couell def of Hooker pag. 42. Feild pag. 116. Good workes Humiliation Fasteinge and Weepeing are meanes to blott out syn And by D. Feild also in this maner Good workes done in grace procure pardon for synne Againe thus I argue That which is able to iustifie perfectly in the sight of God and did iustifie Abraham the Father of the true beleeuers and iustified doth also iustifye vs But good workes are of that efficacie and did iustifie Abraham our Father Therefore they iustifie vs his children The Maior is manifestly true For first both that power and abilitie is in vayne which neuer is acted as that common grownde in learninge teacheth and the Protestants make the maner of the iustifyeing of Abraham a forme of our iustification The second proposition is proued by M. Wotton who Wotton def of Perk. pag. 241. see Wotton pag. 174. 175. and infrac 5. speaketh thus in the name of Protestants Wee teache that those that are in deede adiudged good workes are able to iustifie a man perfectly in the presence of God and to deserue euerlastinge life Whereby hee doth not onely teach iustification by workes of grace but that they deserue euerlasteing life but of this their worthines and meritt I will dispute hereafter And the same M. Wotton in the same Wotton sup pag. 240. Wotton sup pag. 203. his defence of M. Perkins writeth thus M. Perkins professeth that Abraham was iustified by workes euen before God not onely before men This a little before the same place And for himself concerninge the iustifieing of Abraham his words be these Abraham was iustified longe before God made him the promise and before hee came out of the land of Chanaan Which was before his faith so much vrged by Protestants in this question was so commended Further I argue thus Nothing that is error is true doctrine But the deniall of iustification by good workes is error Therefore not true doctrine The Maior is euidently true for truthe and error are opposites The Minor is thus proued by D. Couell whose words be these To say wee clayme nothing by any dutie wee doe or any vertue wee finde Couell def of Hooker pag. 42. in our selues in the best construction maketh but an harshe sownde and discouereth the error which they of the Church of Rome haue thought vs to holde Where hee directly calleth that error which the Romane Church hath charged Protestants with in this question and expresseth it to be in extenuating good workes so farre that they and vertue in vs were not sufficient Title to clayme reward for them of God which could not be except they were of a iustifieing and deseruing nature and power Moreouer thus I reason That which is the obseruation of the lawe is righteousnes and Iustice But good workes done in grace at the obseruation of the lawe Therefore they are righteousnes and Iustice The Maior is euident The Minor is proued by the Couell def of Hooker pag. 42. same Protestant Doctor in the same place and in these wordes Amongst creatures in this worlde onely mans obseruation of the lawe
of his nature is righteousnes onely mans transgression syn Which might also be sufficient for an other Argument for if onely transgression of the lawe is synne and vniustice then good workes the keeping of the lawe must needs be Iustice And in an other place thus the same Author speaketh of prayer a part of good workes Prayer is the best meanes both to Couell modest examinat pag. 176. testifie our dutifull affection and moste effectuall to obtayne whatsoeuer wee wanting can desire at Gods hands D. Sutcliffe thus commendeth this good worke By prayers wee obtaine remission of Sutcliff ag D. Kellison pag. 72. 73. sins By prayers wee obtayne Gods grace And yet it is euident euen in Protestants doctrine that they which haue remission of syns and Gods grace are iust and righteous in their phrase of speakeinge Good deeds done in grace meretoreous by English Protestants Now that good deeds done in grace are also meritorious thus I argue Whatsoeuer is rewarded rewardable bindeth an other to giue for it was by antiquitie and now also properly called meritt is meritorious But good workes done in grace are such Therefore they are meritorious The Maior is euident And the Minor thus proued first by D. Couell which speaketh thus That Couell def of Hooker pag. 51. 52. workes of perfection to which wee are not bownde haue greater reward then keeping of the precepts Then bothe the one and other must needs haue their reward the one greate and the other greater and consequently be so meretorious and deserueing for euen in our vulgare language and proprietie of speache reward is not but where deserueing is signifyeing a Retribution or payeing againe for a thinge Againe the same Protestant Doctor writeth thus in Coueli sup pag. 40. 44. playne termes Rewards doe allwayes presuppose such duties performed as are rewardable It was the phrase of Antiquitie to call our vertuous attaynment by the way of meritt The phrase of the Latine doth properly make one to meritt of an other and as it were to binde him to him who doth any thinge which pleaseth and delighteth him for whome it is done Which sufficiently proueth that second proposition And from this graunt this matter is thus further demonstrated by their Articles to which they haue all subscribed Articl of Relig. Articl 12. where it is thus defined good workes which are the fruites of faith ar pleaseing and acceptable to God in Christ Vppon which words good workes doe please God their publick glosse is in these Rogers in art 12. prâ—pos 1. pag. 53. words God hath commaunded them to be done and requireth righteousnes not onely outward of the body but also inward of the mynde and hath appointed for the vertuous and godly rewards both in this life and in the world to came and to the wicked punishments spirituall corporall and of body and soule eternall in the pitt of Hell And for this doctrine cite these scriptures Matth. 5. 16. Ioh. 15. 12. Phil. 2. 14. c. 1. Thess 4. 3. c. 2. Tim. 2. 19. Iames 2. Matth. 5. 22. 26. c. And all these Protestant Confessions Heluetia Basile Boheme Fraunce Belgia Ausburge Saxonie Wittemb Sueue Therefore wee need not be doubtfull of it by Protestant proceedings But to make it further and without all exception moste apparantly true I further argue in this maner That which was taught by the true primatiue Church in this point is true doctrine But meritt of good workes was then taught by it Therefore it is true doctrine The Maior is euident before And the Minor is proued thus by these Protestants D. Morton from Caluyn acknowledgeth Morton apolog part 1. pag 275. 276. Couell modest exam pag. 120. Sutcliff subuers pag. 50. that the word meritt was vsed of the Auncient Fathers in obtayning rewarde D. Couell assureth vs thus Diuers both of the Greeke and Latine Church taught freewill meritts and inuocation of Saincts as Catholicks doe D. Sutcliff telleth vs that within the first 600. yeares time of truth with him and other Protestants the doctrine of meritts and good deeds was taught And M. Wotton acknowledgeing that the auncient Fathers vsed the name of meritt in this question concludeth thus The doctrine of meritts as it was held and taught by the auncient Christians wee acknowledge and embrace Therefore seeing Protestants as M. Wotton generally Wotton def of Perk. pag. 339. vndertaketh in their name acknowledg for true the doctrine of the Fathers concerning meritts and as before by Protestants the Fathers and the present Romane Church agree in this poynt Protestants also must subscribe vnto them And not to make these Protestants singular in this consent I will add M. Bell to their number hee Bell tryall of the new Religion cap. 9. writeth thus True it is I freely graunt that the holy Fathers doe often vse the word meritt and doe often call the workes of the faithfull meretorious And doth not onely yeeld that to be worthie and meretorious is all one but that such workes of the faithfull are rewarded with heauen I Argue againe in this order workes that are rewarded in heauen may or ought to be done in respect of reward and bringe a speciall worthines vnto the workers of them are meretorious But the good deeds of Christians done in grace be such Therefore they are meretorious The Maior is euident before both by the description of reward by the graunt of Protestants and in respect that M. Bell last cited hath assured vs that to be worthie and to be meretorious is all one The Minor is thus proued first M. Ormerode writeth thus You meaning Catholicks Ormerod paganopapis pag. 53. doe notoriously slaunder vs Protestants beareing the world in hand wee teach that none ought to doe good in respect of reward be it knowne vnto you wee are farre from teacheing that a man ought not to doe good in respect of reward M. Wotton hath these words God will reward the Wotton def of Perk. pag. 302. pag. 334. leaste good worke of any of his children And agayne They that are iustified shall haue a speciall worthynes in themselues when they shall come to receaue their inheritance because they shall be truly and fully sanctified Where not onely a reward is graunted to good workes but that they make the doers of them meritinge and worthy of their eternall inheritance and that this worthynes is caused by grace and Iustice whereby they are iustified and bringe forth workes of such worthe value and deserueinge And to cleare further this name of reward which some of them would violently wrest from the true and proper meaneing thereof in this question Thus I argue againe whatsoeuer is so effectuall that reward or stipend cannot be denyed vnto it without iniustice is meretorious But good workes done in grace are such Therefore they are meretorious The Maior is manifest for that which is due by iustice is due by Title and
worthines for the proper act and office of Iustice is to render to euery one his owne and due The Minor is thus proued by M. Wotton who entreateing of the crowne WottoÌ„ def of Perkins pag. 337. 338. 2. Timoth. 4. v. 8. of Iustice which accordinge vnto S. Paules doctrine God as a iust iudge is to render writeth thus S. Paule reckons vp his good seruices and good reason for the reward is not due to any by promise but to them that doe good workes For els what should be rewarded But why should it be called a crowne of Iustice because it is giuen to the iust according to their iust works And in that respect God is called a iust iudge in giueing this crowne because hee giues good for good And againe wee wholly subscribe to S. Wotton sup pag. 339. Augustine that God cannot but reward our good workes because of his promise and because they are such for the substance of them as hee hath enioyned and so as I haue saide often in generall Iustice they that doe well must haue well Lastely in this Question I argue thus That which deserueth condigne or worthie reward is meretorious But good deeds done in grace be such Therefore they are meritorious The Maior is euident because Meritum ex condigno Meritt by condignietie is the greatest and that which hath beene moste impugned by Protestants The Minor is concluded by his maiestie in his approbation of the Accidence before the Grammar vsually taught in England where speakeing of schoolemasters deseruings for the teacheing and instruction of children his regall and resolute sentence for this matter is vttered in these words you shall Approbat of thâ— Accidence init deserue of allmightie God condigne rewarde Where both deserueing which is meritt and the reward to be condigne is testified And thus much for this question out of their priuate Authors and Doctors Now lett vs cite somewhat out of their publick Theater Theater of greate Britan pag. 342. In which they deliuer vnto vs first the common opinion of that primatiue age of Christianitie in this point generally in these termes It is not to be wondered at in that these times the holy Acts of men which no doubt were many and the habitt of monkes the accounted holy garments of humilitie were so meritoriously respected and reputed in the deuoute harts of the Religeous Where wee see that this doctrine of the meritt of good workes was so generall and vniuersall that no man might wonder at it Their reason shall be answeared in his proper place Therefore seeing this vniuersall doctrine of meritts was in that vnspotted tyme of the Church as these men haue often graunted it may be wondered at with what colour or pretence of truthe these men against their owne Rule and Iudgment should now deny it or bringe it into question Especially seeing they assigne through all their worke this cause of meritt and satisfaction to haue giuen the cheife grownd and originall to so many holy and Religious fowndations in England to meritt and procure pardon of God to satisfy for the syns of themselues the fownders their frends Ancesters and posterities As wee may vnderstand by these few Examples which they propose vnto vs in this order Oswy Kinge of Northumberland Theat pag. 338. n. 2. hauing cruelly slayne Kinge Oswyne of Deirans in that place afterward for satisfaction of so heynous an offence a monastery was built as vppon like occasions many the like fowndations were layde And of him againe partly cited in an other place This Kinge Oswy hauing raygned 28. Pag. 338. n. 8. yeares falling sicke stroke with remorse for the death of good Kinge Oswyne and the blood which hee had spilt vowed a pilgrimadge to Rome So they describe Pag. 339. n. 3. vnto vs K. Wlfhere his workes of satisfaction in building Churches and monasteryes for his Murthering or Martyringe his sonnes Wlfald and Ruffin And againe Ethelbert of Kent in fowndinge Pag. 302. n. 4. S. Paules Church in London in his charter hath these wordes Ethelbert Rex Deo inspirante pro animae suae Remedio dedit Episcopo Mileto terram c. Ethelbert Kinge by Gods Inspiration for remedy of his soule hath giuen to Bishop Miletus the land called Tuâ—lingham for the Monastery of Pag. 343. n. 4. S. Paule And againe Kinge Ethelbald liuing a wicked life being reprehended by the epistle of Boniface an English man and Archbishop of Mentz in repentance released and priuiledged the Church from all tributes to himself and built the Abbey of Crowland in Lincolneshire for the pacifyeing of Gods wrathe towards his syns And againe Kinge Offa in testimonie of his Repentance for the blood hee had Pag. 345. spilt hee gaue the tenth part of all his goods vnto the Church men and vnto the poore At Bathe hee also built an other Monastery and in Warwickshire a Church where the adioyninge towne from it and him beareth the name Offa Churche In greate deuotion hee went to Rome where hee made his Kingedome subiect to a Tribute then called Peter peace afterwards Rome-scot In honor of S. Albane and in repentance of his syns ouer against Verolamium in the place then called Holmehurst where that Proto-martyr of Brittaine for the constant profession of Christ loste his heade Offa built a magnificent Monastery endoweinge it with lands and ritch reuenewes for the mayntenance of an hundred monkes And thus againe King Ethelstan hauing consented Pag. 363. to his brother Edwynes death repented the same for besides his seuen yeares penance voluntarily vndergone to pacify the ghost of his betrayed brother hee built the two monasteryes of Middleton and Michelnesse goeing into the North against the Pag. 364. Danes as hee was a man much deuoted to godward turned a side to visitt the Tombe of S. Iohn of Beuerley where earnestly praying for his prosperous successe for want of richer iuells there offered his knife voweing that if hee returned hee would redeeme it with a worthie pryce Which as they tell vs hee truely performed though they mention not what it was But to putt vs out of doubt that both this doctrine of Meritt and satisfaction and the execution of it by such meritorious good deeds was both gratefull and pleaseing to God and honorable with all good men first they testifie of this laste recited Kinge in these wordes relateing of a straunge miracle wrought by Pag. 364. sup n 8. 10 pag. 365. him thus they add The enemyes by craft and subtlety comeing to his campe hee awakeing boldly rushing vppon his enemyes putt them backe with the death of fyue petty Kings twelue Dukes and well neare of the whole Army Hee ioyned Northumberland to the rest of his Monarchye and returninge to Beuerly redeemed his owne knife His dominion was the largest that any Saxon before him had enioyed and his fame the greatest with all forreyne princes who sought his frendshipp both with loue and alliance
by matching with his scisters and presenting him with rich and rare presents for Hugh Kinge of Fraunce besides other inestimable Iuells sent him the sword of Constantine the greate in the hilt whereof all couered with gold was one of the nayles that fastened Christ to the crosse and of the speare and crowne of thornes Before him they make Kinge Elfred the most worthie and after him Kinge Edward a Saint and yet make them bothe in doctrine and practise of meritt and meritorious workes to be renowned Of the first they Pag. 351. write in this maner Elfred the fourth sonne of Kinge Ethelwolfe and ladie Osburge his wife a child of fyue yeares old was sent very honorably attended to the citie of Rome where Leo then Bishop confirmed him was his godfather at confirmation and anoynted him to the expectation of a Kingedome growne in yeares hee grewe so in discretion magnanimitie and fauour of all men that in the successiue Raignes of his three elder brethren hee ruled as a viceroy or secondary Kinge vnder euery of them and Pag. 357. after them at the last succeeded in the English monarchye Hee was a moste worthie prince Gurmund or Gurthurne the danish Kinge with thirtie of his cheife nobilitie came to conditions with Kinge Elfred and are christened His buildings were many bothe to Gods seruice and other publicke vse as at Pag. 359. Edelingsey a Monastery at Winchester a new Minster and at Shastesbury a howse of Nunnes wherein hee made his daughter Ethelgeda the Abbesse His other holy workes and meritorious deeds are to many to be remembred in this place but they conclude of him in these words The Pag. 359. sup n. 25. 28. vertues of this prince are matchable to any that euer raigned before him and exceed the moste that euer raigned after him both in seruice of God c. Concerninge K Edward syrnamed the Confessor it would be to tedious to make recitall but of parte of his holy vertues and meritorious workes in this place I onely add from these men The 40000. pownds yearely of Dane guilt was remitted by him payed for 40. yeares continuance Pag. 397. 398. 399. 400. 401. 402. out of the lands of all except onely the cleargye because say our auntient lawes the Kings reposed more confidence in the prayers of holy Church then in the power of Armes His words of Q. Editha his wife openly vppon his death bedd were â—hee was his wife but in secret embraceings as his scister K. Edward and his successors after miraculously cureth the disease called struma now the Kings euill with other propheticall and heauenly guists hee was endowed Hee vowed a pilgrimadge to Hierusalem for dischardg whereof hee built the Church of Westminister c. These Protestants conclusion of him is this Kiuge Edward a prince of much vertue and integritie of life raigned with such Iustice and pietie that hee obtayned the venerable name of Saint and vnto posterities is distinguished from other Edwards by the adiunct Confessor ô how happy were it if either Catholicks or Protestants could truly write so much of Protestant princes neither frends to the doctrine or fauoures of exercise of meritts and meritorious deeds Therfore the vniuersitie of Cambridge by their owne Doctors were ouerseene to say Wee houlde charitie to be no concurringe cause of iustification with faith Yet somewhat more of this matter is conteyned in the next chapter CHAPTER V. WHEREIN IS PROVED BY these English Protestants that the commaundements of God are possible to be kept by grace may and ought so to be kept CONCERNINGE the keeping of Concil Trid sess 6. can 11. Gods commaundements The Councell of Trent hath thus defined No man ought to vse that temerarious saying and condemned by the Fathers vnder Anathema that the precepts of God are vnpossible to be kept of a man iustified for God doth not commaunde vnpossible things but commaunding doth admonish both to doe what thou canst and to aske what thou canst not doe and doth help that thou mayest be able to doe whose commaundements are not heauie whose yoke is sweete and burden light for they which are the children of God doe loue and they which loue him as himself wittnesseth keepe his sayeings Hitherto the Councell of Trent for the doctrine of the Romane Church now that the English Protestants by their owne writings are or ought to be of the same opinion in this question thus I argue Whatsoeuer all Christians Iustely vowe to keepe and performe that in all true doctrine they are able to keepe and performe But by the opinion of English Protestants all Christians vowe to keepe the commaundements Therefore they may and must keepe them The Maior is manifest by Protestants graunteing with the holy scriptures and Fathers that iust vowes be both of things possible and must be kept for if the iust promise of man to man bindeth how much more a iust promise to God which is a vowe obligatory and byndeing The Minor is proued by the publicke Protestant English communion booke reconfirmed by his Maiesties authoritie which both teacheth that wee are bownde to Communion Booke tit chatechisme and tit publicke Baptisme §. well beloued frends keepe the commaundements and all that are baptized vowe to doe it Then seeing all English Protestants doe either sweare or subscribe vnto and dayly followe and execute the doctrine and prescription of that their authenticall Rituall and Directorie as they cannot by their oath or subscription deny it without periury or denyall of their faith so by the rule it self they committ sacriledge in reiecting that doctrine Secondly I argue thus All things that are of necessitie to bee obserued or kept of men in Religion are possible But the commaundements are of necessitie to be obserued and kept Therefore they are possible The Maior is so euidently true that if it were false all Christians of necessitie must be damned and none saued not beeing able to doe that which of necessitie they must doe or els not be saued but damned The Minor is proued by the present Protestant Archbishops of Canterbury and D. Feilds allowed Greeke Church which censureth thus The commaundements of God of necessitie are Hieremias patriarch constant censur cap. 5. to be obserued Therefore if they would deny their coÌ„munion Booke it self which before hath proued the same for vowes iustly made are of necessitie to be kept yet if D. Feild and such will be members of their allowed true Church they must be of this opinion I the rather hope so because D. Feild with others say out of the Churche there is no saluation Thirdly that doctrine which is Feild sup paert 1. cap. 1. so absurde that by Protestants opinion no man teacheth it is not true But this of the vnpossibilitie to keepe the commaundements is such Therefore it is not true The Maior is manifest The Minor is made as manifest by these words of D. Sutcliff Sutcliff ag D. Kellison
will The Maior is euident by Protestants graunteing such freedome to make free will The Minor is proued by D. Couell Couell def of Hooker pag. 35. writing thus Notwithstanding all the wownds given to humane nature by the fall of Adam Ignorance Malice Concupiscence and Infirmitie â—et the will is free from necessitie and coaction though not from miserye and infirmitie where hee doth moste playnely teache a freedome of the will from syn for where no necessitie and coaction is there must needs be libertie and freedome and in the will freedome in it and free will And to make Protestants agree with the recited Councell of Trent in this matter thus hee speaketh againe in their name In supernaturall thingâ— wee say the Couell sup pag. 37. will of man hath not obtayned grace by freedome but freedome by grace Meaneing that by the grace of Christ man is made free to doe all duties in supernaturall and religeous affaires of themselues aboue the naturall power before it is assisted by spirituall and supernaturall help and grace And concerning the naturall power it self before the comming of grace hee speaketh in this maner There is in the will of man naturally that freedome whereby it is apt to take or refuse any particular Couell sup obiect whatsoeuer beinge presented vnto it And frome hence I argue further in this order That without which mans actions are neyther good nor euill must needs be graunted But free will in man is such Therefore it must needs be graunted The Maior is euident for if mens actions were neyther good nor euill there could be no reward for vertue because nothing should be vertue where nothinge is good nor punishment for syn because nothing could be syn where nothing could be euill The Minor is proued by D. Couell who ascribeth to this freedome of mans will the goodnes and malice of humane actions as if hee would say if man had not freedome and libertie of will his Actions could not be praysed for good nor condemned for euill his words be these All the vnforced Actions of Couell sup def of Hooker pag 49. 50. men are voluntarie and all voluntary actions tending to their end haue choice and all choice presupposeth the knowledge of some cause wherefore wee make it And therefore it is no absurditie to thinke that all Actions of men endued with the vse of reason are generally either good or euill Where wee may see what a creature man is made by them that deny free will vnto him that euen in Protestants Iudgments by that denyall not onely his actions as before be neither vice or vertue and himself thereby depriued of the power of choice and election is denyed to be a reasonable creature and proued by their owne deductions to be a beaste and wholly mortall Againe I argue thus All that graunt and acknowledge the truthe of the doctrine of the schoolemen and of the Church of Rome in this poynt and further that man hath libertie to vertue and vice must needs graunt free will in man But these English Protestant writers following graunt these things Therefore they must graunt free will in man The Maior is both too manifest and copious The Minor is proued by these Protestant citations D. Couell writing of Couell def of Hooker pag. 34. the fall of man in Adam setteth downe his opinion in this oâ—der Wee must needs confesse that by syn hee hath loste much who is now able to comprehend all that hee should But wee dare not affirme that hee hath loste all who euen in this blindenes is able to see some thinge and in this weakenes stronge enough without the light of supernaturall iustifyeing grace to treade out those pathes of morall vertues which haue not onely greate vse in humane societie but are also not altogether of a nature oppositely different from mans saluation And further thus hee writeth Though syn hath giuen as the Couell sup pag. 35. scholemen obserue foure wownds vnto our nature Ignorance Malice Concupiscence and Infirmitie the first in the vnderstanding the second in the will the thirde in our desiring appetite the laste in the Irascible yet the will is free from necessitie and coaction though not from miserie and Infirmitie For as S. Bernard saith there is a threefold freedome from necessitie from syn from misery the first of nature the seconde of grace the third of glorie In the first from the bondadge of coaction the will is free in it owne nature and hath power ouer it self In the seconde the will is not free but freed from the bondadge of syn And in the third it is freed from the seruitude of corruption Now that freedome by which the will of man is named free is the first onely And therefore wee dare say that the wickâ—d who haue not the two laste being captiues to syn in this life and to misery in the life to come yet for all this want not the freedome of will And to make playne demonstration that in this question hee ioyneth with the Church of Rome as hee hath before followed the scholemen in Part. 1. cap. 2. Couell sup def pag. 35. 36. 37. generall cheefest Agents and foretops of poperye as they are called by Protestants before so in particular hee appealeth to the Authoritie of Petrus Lombardus Master of the Sentences To Albertus Bonauentara Scotus S. Thomas c. For decision hereof Whose opinion to be the same with the present Catholicke Church no man can make question To this man I add the fore-named approuers of the Greeke Church to be the true Church D. Abbots the present Protestant Archbishop of Canterbury D. Feild c. For this Greeke Church censureth in these words Man hath Hieremias Patriarch constant Censur cap. 18 â— 19. free will to eternall saluation And againe Vertue and vyce be in the power and choyce of man Wee may auoide all syns It is against the nature of things that to be esteemed vertue which a man doth by necessitie For euerye vertuous action must proceede from the libertie of the will I argue further thus That which was the doctrine of the primatiue Church in this poynt is true But to graunt free will was the doctrine thereof Therefore it is true Both the Maior and Minor be proued before Part. 1. cap. 9. part 2. c. 4. Couell mod examinat pag. 120. Sutcliff subu pag. 50. The Maior in the first part and this also The minor in the 4. chapter before out of D. Couell and D. Sutcliff And so nothing in this argument requireth proofe any further Therefore I make this new argument All men graunting vnto man libertie to syn or not to syn to be saued or not to be saued must needs graunt free will in man as Catholicks doe But the Protestants following graunt such libertye and freedome to man Therefore they graunt vnto him free will as Catholicks doe The Maior is manifest and the Minor thus proued by M.
Wotton who defendeinge M. Perkins Wotton def of Perk. pag. 67. pag. 68. compareing a synner out of grace to a prisoner addeth thus for himself Hee that is chayned by syn may chuse whether hee will doe such an Action or no. And againe thus Libertie in the state of grace to will spirituall good wee thank fully acknowledge And Wotton sup pag. 85. further in these words A man may with hold himself from breaking into grosse syns Wee deny not that it is in the power of men to make choyce of life Wee acknowledg that the fault is in euery man that Pag. 86. Pag. 88. is not saued I Argue further That which true Relygion doth not denye and was consented vnto by the primatiue Church is not to be denyed for true But the doctrine of free will in man is such therefore not to be denyed for true The Maior is manifest And the Minor both confirmed by D. Couell and D. Sutcliff and now proued by M. Wotton Wotton def of Perk. pag. 88. who both confesseth that the auntient Fathers in the primatyue time consented with Catholicks in this question And concludeth thus Wee say with Austin both in words and meaneing Sup. pag. 90. that true Religion neither denyes free will either to a good or bad life My laste Argument against all English Protestants is from their owne publick decree and framed thus Whosoeuer by their owne publicke decree and subscription in Religion agree with the Councell of Trent in this question doe graunt free will But all English Protestants be or ought to be such Therefore they graunt free will The maior is manifest by the recited degree of the Councell The Minor is thus demonstratiuely proued for the Booke of the Articles of their Religion as before confirmed by his Maiestie to which all Ministers haue subscribed or so ought to doe by their owne proceedings doth teach them thus The condition of man after the Artic. 10. of Religion fall of Adam is such that hee cannot turne and prepare himself by his owne naturall strength and good workes to faith and calling vppon God Wherefore wee haue no power to doe good workes pleasent and acceptable to God without the grace of God prâ—uenting vs that wee may haue a good will and working with vs when wee haue that good will Then with the Councell of Trent it supposeth that by grace man is made free euen to supernaturall things and before grace is by nature free And this is sufficient for this Question CHAPTER VII WHEREIN THE CATHOLICKE doctrine of the distinction betweene precepts and cownsayls and how they binde is proued by these English Protestant writers THE common doctrine as well of the Church of Rome teaching a distinction betweene precepts and counsayles the necessitie of the one not the other as also the contrary generally taught by Protestants are sufficiently knowne to all acquainted with the controuersies of this time wherefore without needles repetition further to proue that these English Protestant writers doe or by their owne writings ought to agree and consent to Catholicks in this question Thus I argue and but briefly because it is so playnely yeelded vnto by these men All that consent with the Romane Church in this question graunt this distinction of precepts and counsayles as it doth But these English Protestants accompted learned writers amonge which are cited hereafter doe so consent with the Romane Church Therefore they graunt or ought by their doctrine to graunt this distinction of precepts and counsayles The Maior is manifest The Minor is proued by these Protestant Doctors First D. Feild confesseth it Feild pag. 241. thus Besides preceptâ— many things were deliuered by the way of counsayle and aduise onely to the Churches Secondly I may add all those which before haue graunted vnto vs that the commaundements of God may be kept the denyall of this distinction and doctrine being but an accidentarie and subordinate error defended to vphold that falsehood that the commaundements are not possible to be obserued wherefore I will thirdly cite D. Couell a man playnely deliuering his owne consent and of his fellow Protestants also so farre as hee can allowe their Religion in this matter his words be these Precepts and Counsailes haue this difference that the Couell def of Hooker pag. 51. pag. 52. one is of absolute necessitie The other left vnto our free election To cast away wholly the things of the world is no precept of necessitie but an aduise of greater perfection Hee that obeyeth not a precept is guiltie of deserued punishment but hee that faileth of these counsayleâ— onely wanteth without syn that measure of perfection For it is not a faulte not to vowe but to vowe and performe is praise Hee that performeth the one shall haue greater glory but hee that fayleth of the other without repentance shall haue certayne punishment Neither is it said saith S. Augustine as thow shalt not committ adultery thow shalt not kill So thow shalt not marrye for those are exacted this is offered This if it be done is praysed Those vnlesse they be done are punished For saith S. Hierome where it is but aduise there is left a freedome But where there is a precept there is a necessitie Prâ—cepts are common to all counsailes to the perfections of some fewe The precept being obserued hath a Reward being not obserued a punishment But a counsaile or aduise not obserued hath no punishment and beinge obserued hath a greater reward And yeelding as it were a reason why according to my former assertion some Protestants and others haue denyed this doctrine hee addeth thus In these points Couell sup all haue not holden the same opinions some thought these cownsailes to be of the same necessitie with precepts as those Hereticks called Apostolici others esteemed them as things indifferent Others as things forbidden which error is accused by some of our Aduersaries to be an opinion of our Church There is none of any second Iudgment in our Church which doth not thinke that willinge pouertie humble obedience and true chastitie are things very commendable and doe bringe with them greate aduantadge to the true perfection of a Christian life By these wee doe more then without these wee should And before he maketh a longe discourse how the Couell sup pag. 50. 51. states of pouertie chastitie and obedience belonge to these perfections Which is also euident in his words recited Wherefore out of this graunts thus I argue againe what soeuer Catholicke doctrine is so certaine and allowed that it is warranted by the word of God the lawe of reason by S. Augustine S. Hierome the primatiue Church and denyed by no Protestant of Iudgment by Protestant testimonie that without all doubt is true But this Catholicke doctrine is such so allowed and warranted Therefore it is true The Maior is without all question true for those Rules of true doctrine the worde of God primatiue Church c.
Neither in Catholicke or Protestant proceedings can deceaue vs The Minor is proued by the very words of the Protestant Doctors before cited Therefore I will conclude with this Argument following Whatsoeuer Church or congregation graunteth so many workes and estates of perfection as before they haue recompted Pouertie Chastitie and Obedience and yet in life and execution do not practize any one of them in any condition company fraternitie or congregation in any one place or contry in so longe time as Protestancie hath Raigned but spoiled abandoned persecuted or ouerthrowne all Monasteryes howses and communities liuing in such perfection neither is nor can be the true and perfect Church and spowse of Christ but that which proceedeth in the contrary course But the Churche or congregations of Protestants are in this case as all men knowe and the Romane Catholicke Church in the contrary disposition and state Therefore the Protestant Religion is not true but onely the Catholicke How holy and Religeous this our Kingedome hath beene in this high degree of sanctitie in tymes of Catholicke Religion how many hundreds of Monasteries were fownded to such purpose how many glorious Kings Queens and Princes forsakeinge their Kingedomes Diadems and Honors haue embraced this state of perfection in chastitie pouertie and obedience and became Monkes and Nunnes may in sort be gathered out of the Protestant late Theater where you shall finde the number to greate to be cited I will onely alledge their words in one place to giue some triall of it which are these Not onely preists Tâ—â—at of gr Britan. pag. 305. n. 16. 17. and lay men vowed and performed pilgrimadges to Rome But Kings Queens and Bishops also did the like So greate a deuotion was in their harts and so holy a Reuerence held they of the place Kinge Egbert succeeded his vncle Ceolnuph in the Kingedome ruling with peace and piâ—tie twentye yeares foresooke the woâ—ld and shore himself a monke as diuers other Kings in those dayes had done as Inab Ethelred Kenred Sigebert Sebbi Offa Cronulph c. Some Pag. 17. 25. 37. 47. 298. 301. 308. 338. 351. 360. of the Queenes were these Q. Aelfrith Cuthburga Elemner Andrye Quinburge Eadburge Eue Segburge Ethelburge Cuthburga Oswith Kinswith Ethelwith Eâ—fride Eanifled Erminhild Ethelswith Edgiua Elfgine with others The examples of the sonnes and daughters of Kings with such greate princes would requier a volume to giue them due remembraunce I will onely recite two or three relations from these Protestants how honorably these works of perfection with their vowes were then esteemed and how barbarous a thinge it was then to violate them They write of Kinge Etheldred in these words The remorse of conscience for the Pag. 341. n. 4 blood hee had spilt and the places of Oratoryes by him destroyed besides his Intrusions into an other mans Right strucke so deepe a wounde into Kinge Ethelreds breast that eâ—er hee bethought him what recompence to make First then building a goodly Monastery at Bradney and that moste fruitefull seated in the countie of Lincolne thought that not sufficient to waâ— awâ—â—â—he scarrs of his fowle offence but determined in himself to forsake the world for that was the terme attributed to the monasticall life But such was the Religion then taught and the goldy zeale of the good princes then raigneinge whose workes haue manifested their vertues to posterities and faith in Christ the saluation of their soules in whose paradise wee leaue them and Etheldred to his deuent intent who to reconcile himself first vnto Kenred bequeathed the Crowne solely to him allthough hee had a sonne capable thereof then putting on the habit of Religion became himself a monke in his owne monastery of Bradney where hee liued in a regular life the terme of twelue yeares and therin lastely died Abbot of the place when hee had raigned 30. yeares Chelred the sonne and heire apparant of this Kinge Ethelred entered into Religion when hee Pag. 341. n. 6. was of sufficient yeares to haue succeeded his Father in the Kingedome Of the miraculous victory of Kinge Osway by his vowe to dedicate his daughter to Christ in perpetuall virginitie they write in this maner Penda the mercilesse Pagan Kinge inuading Kinge Oswy refuseing all Pag. 338. n. 4. 5. Iuells and offers of peace Kinge Oswy seeketh help of God by prayer And with such zeale as was then embraced vowed his yonge daughter Elfled to be consecrated in perpetuall virginitie to him with 12 farmes and their lands to the erection and mayntenance of a monastery And his enemyes army beinge thirtye times his and of well appointed and old tryed souldyers Penda loste his life with discomfiture of all his mercian power Of Ethelwald sonne of Ethelbert Pag. 360. n. 3 thus they write He entereth now rebellion and besides the alleadgeance due to his prince in sacriledgeius maner brake the hests of holy Church in deflowring and taking a votarist to wife But fearing the Army of K. Edward bad in the night winborne which hee had taken and his Nunne adue flyeinge to the Danes in Northumberland Where wee se that this point of Protestant doctrine is by their owne sentence sacriledge a breaking of the hests of holy Churche Ioyning it self against God and contry with Rebellion and infidelitie And a thinge though vsed by Infidells yet a monster and seldome hard of amonge Christians for of those Infidell Danes they add in these words Hungar and Pag. 354. cap. 35. n. 5. Hubba began with fier and sworde to lay all waste before them spareing neither parson sexe nor age The places respected for publick good and sacred temples consecrated onely to God which all other Tyrants haue forborne the sauadge men as the earthes destroyers cast downe and trampled vnder their prophane feete amonge which for note were the goodly Monasteryes of Bradney Crowland Peterborough Ely and Huntington all layed in leuell with the grounde and their votaryes aswell the Nunnes as the Monkes murthered with their inhumane and mercilesse swords to auoide whose barbarous pollutions the chaste Nunnes of Coldingham deformed themselues to their lasciuious eyes by cutting of their vpper lipps and noses but to euerlasting remembrance they remayne moste fayre and well beseeminge faces of puer virgins Then if the glory and honor of such vowes workes of perfection their vowers votarists and professors are so greate and estimable with God and good men euen in the Iudgment of these Protestants And those that haue though but in small things in respect of these Protestants afflicted and persecuted them are worse then tyrants sauadge men earthe destroyers and prophane what is become of those Protestants that destroyed so many hundreds of holy Temples Monasteryes and places consecrated to God which all other tyrants haue forborne And what hope can be to these that lyue persisting in those stepps of their forerunners and dayly adding new and more afflictions to the sacred Preists and holy professors of that
Religion and perfection therin God of his infinite mercy graunt them true penance and turne away his so much deserued vengeance from this nation And that as these men haue much exexceeded the Infidell Danes in offendinge so they may in some kinde imitate them in satisfaction and repentinge for they themselues in this Theater are wittnes that their Theat of gr Britt pag. 391. 392. greatest Kinge Canutus whome I chuse to exemplify in for satisfaction of such his syns Went on pilgrimadge to Rome to visit the sepulchre of S. Peter and Paule Built many Churches and Abbeyes greately reuerenced S. Benett whose Monasteryes were so persecuted hee offered vp his crowne vppon the Martyrs S. Edmunds Tombe Most rich and royall Iewells hee gaue to the Church of Winchester whereof one is recorded to be a crosse worth as much as the whole reuenewe of England amounted to in one yeare Hee set his crowne on the heade of the picture of our Sauiour on the crosse at Winchester neuer weareinge it more Vnto Couentry hee gaue the Arme of Saint Augustine the Doctor which hee bought at Papia in his returne from Rome and for which hee payed an hundred Talents of syluer and one of gold With his owne hands hee did help to remoue the body of Saint Alphegus at the translation of it from London to Canterbury whome the Danes not withstanding his Archiepiscopall and sacred calleing before had martyred at Greenewich Gunhilda daughter of this Kinge and Emma his wife was the first wife of Pag. 393. n. 24. Henry 3. Romane Emperor her surpassing bewtie bredd in the Emperour Ielousy of her Incontinencye the matter to be tryed by combatt her champion was her page but a youth brought out of England against agyantlike man but the page cutt of his heade The Emperesse refuseth the Emperors bedd and tooke the holy vayle of a Nunne in Flaunders where shee spent the rest of her life O how happy had it beene for K. Henry 8. and his daughter Q. Elizabeth themselues for vs and all posterities in England if as in synninge they imitated and exceeded the vnbeleeueing Danes so in repenting and satisfaction they had beene Imitators of their pietie CHAPTER VIII WHEREIN THE CATHOLICKE doctrine of the distinction betweene mortall and veniall syns is proued by these Protestant writers IN this Question thus I breefely make demonstration for the Catholicke doctrine by these Protestants All men that graunte and doe not deny this difference of syns some to be mortall depriueing of grace others veniall not depryueing of it but consisting with it doe graunt this distinction and doe or ought to agree with Catholicks therein But these English Protestant Doctors and writers doe thus Therefore they doe or ought to agree with Catholicks therin The Maior is euident For as matters of faith may neuer without that greate horrible offence of deniall of a mans faith be denyed so they ought according to the obligation and dutie of some tymes professing our faith be also some tymes confessed But the rest of the Maior which is sufficient in this argument is expressely affirmed and the Minor thus proued First the publick Protestant Conference at Conference pag. 41. Hampton Court assureth vs thus Amonge syns some be greuous or mortall which depriue of grace others veniall or which doe consist with grace Which is the same which the Church of Rome teacheth in this Question And D. Feild entreateinge of this matter writeth Feild pag. 116. thus in the name generally of Protestants Wee doe not denye the distinction of veniall and mortall syns but doe thinke that some syns are rightly sayde to be mortall and some veniall some doe exclude grace out of that man in which they are fownde and so leaue him in a state wherein hee hath nothinge in himself that can or will procure him pardon others doe not so farre preuayle as to bannish grace Couell def of Hooker pag. 56. D. Couell disputing against the Heresies of English Puritane Protestants vseth these words Your three false conclusions seeme to establish a threefold error contrary to the doctrine of all Churches that are accompted Christian First that all syn is but one syn Secondly that all syns are equall Thirdly that all syns are vnited The first making no diuision of the kindes of syn the second no distinction of the qualities of syn and the third no difference in committing synne Against these wee say and wee hope warranted by truthe that syns are of diuers kinds of diuers degrees of diuers natures From which thus I argue againe Whatsoeuer doctrine is contrary to the doctrine of all Churches accounted Christian is erroneous and in the contrary to that which is warranted by truthe is not true But that Protestant doctrine which denieth the diuers kynds degrees and natures of syns is such Therefore it is not true The Maior is manifest for true doctrine cannot be contrary to all Christian Churches to truthe nor can be erroneous opposite to truthe The Minor is expressely in playne words proued by D. Couell before who maketh it so odious that in his opinion none accompted or to be accompted a Christian will defend it And the same doctrine of distinction of syns thus hee confirmeth in these wordes Yt is not all one to be â— foote Couell def of Hooker pag. 57. 58. and a rodd wide And therefore the lawe that forbad but one thinge thow shalt not kill forbad three things as Christ expowndeth it Anger to thy Brother to call him foole to offer him violence these hauing euerye one as their seuerall degrees so their seuerall punishment This Heresie then wee leaue to his first Authors Iouinian and the rest From which sentence thus I argue agayne Nothing that is Heresie and was for such condemned in the Heretick Iouinian and others for such can be true doctrine But this Protestant puritane doctryne here confuted by D. Couell in his Iâ—dgment is such Therefore it cannot be true The Maior is euident for true doctrine and Heresie be contrary The Minor is proued in the last Protestant citation Lastely I argue thus That doctrine which hath scandalized all Churches and leaueth many followers of that Religion wherein it is taught ill satisfied cannot be true But the doctrine of diuers Protestants in this question is such Therefore it cannot be true The Maior is euident for truthe cannot scandalize all Churches nor leaue the Professors ill satisfied The Minor is proued by the Protestant Relator of Religion who entreating of this Relation of Religion cap. 48. and other such Protestant paradoxes writeth thus Touching the eternall decrees of God the qualitie of mans nature the vse of workes some of their cheife Authors haue scandalized all other Churches withall yea and many of their owne to rest verie ill satisfied Therefore the former Catholicke doctrine in this poynt is true and Orthodoxe euen by these Protestants Which shall suffyce in this question perhaps not so generally receaued
the worshipping of picture And their owne Patriarke in his Censure of Protestants deliuereth his sentence in this order Wee doe honor and are prostrate to Hieremius in censur cap. 21. their Imadges not with that worshipp which is proper to God but relatiuely and with a certayne respect to the Exemplars Therefore by these Protestants the doctrine of the Romane Church is true in this Question Thirdly I argue thus All men allowing honor or reuerence to be due and done to things lesse significatiue of God Saincts or holy things must needs allowe it to things more significatiue and representing But these English Protestants allow such honor or Reuerence to things lesse representatiue and onely vnder that formalitie of representing Therefore they ought to allowe to things more representinge holy Images c. The Maior is euident being an Argument affirmatiue from the lesse to the greater The Minor is thus proued by these Protestants by citeinge from them how they allowe honor and reuerence to things lesse representinge then Images that is to bookes to the name of a thinge to be honored To sacraments which they say are onely signes D. Feild entreating of the reuerence done to Imadges writeth thus it is Feild pag. 152. like to the honor wee doe to the Bookes of holy scripture To this I add their commaunded reuerence in their seruice and Churches to the name of Iesus when it is reade in the ghospell Comm. Booke confirmed Which custome of reuerence the vniuersitie of Oxford in their Answere to the Puritans Millinarie petition confirmeth and defendeth in these words Reuerence done at Answere to the Millinarie petition pag. 14. the name of Iesus to be our Inward subiection to his diuine Maiestie and an apparant token of our deuotion Then needs must the reuerence done at a picture and Imadge be such Concerninge the signes in Sacraments with them M. Perkins probl pag. 163. Perkins the famous Sacramentary writeth thus Honor veneratio reuerentia exhibetur Sacramento quatenus signum est Honor worship reuerence is giuen to the Sacrament as it is a signe Where honor worship and reuerence is allowed not onely to a signe but vnder that formalitie quatenus signum est as it is a signe and when wee come to examine this Protestant it is no immediate signe of Christ but of grace by him onely a qualitie spirituall as their definition of their Sacraments signes of grace doth wittnesse Therefore Articul Relig. 25. an Imadge the Immediate signe representation and expression of Christ and so of other holy Imadges and more perfectly representing is rather to be honored worshipped reuerenced as his words be Fourthly I argue thus All men allowing Honor Reuerence or worship to the signe or Imadge of the Crosse of Christ must allowe it to his immediate and perfectly reprenting Imadge But these English Protestants allowe it to the signe or picture of the crosse of Christ Therefore they ought to allowe it to his Imadge And so of others by like proportion The Maior is sufficiently proued before as also that the signe of the crosse is lesse figuring and presenting Christ then his owne Imadge The Minor is proued thus by their owne writings First in the Kings Canons the signe of the crosse is named an honorable badge therefore Can. 140. it may be honored for whatsoeuer is honorable worthie of and deseruing honor may be honored D. Couell writing against Burges the puritane denying the vse of the signe of the crosse writeth thus There was a Couell against Burges pag. 115. reuerent vse and estimation of the signe of the crosse in the Apostles time Therefore it is still to be as then vsed and esteemed with reuerence And thus againe hee writeth of the signe of the crosse It is a lawfull outward ceremonie and Couell sup pag. 116. honorable badge and the verie name of the crosse hath and shall be honorable amongst all true Christians to the worlds end And againe It was so farre honored Pag. 126. sup by the holy Ghost that it often expresseth the whole meritt of Christs passion It seemeth to be an Apostolicall tradition It had then honor was an auncient and reuerende signe M. Perkins writeth Pag. 139. in these words The wood of the crosse in the Church of Constantin in the feaste of the exaltation Perkins probl pag. 79. Pag. 83. sup of it was kissed and worshipped adoratur The crosse was reuerenced and worshipped within the first 400. yeares And to that purpose hee citeth Prudentius Paulinus S. Hierome Euagrius alleadging diuers publicke examples in that sence Further I argue thus out of M. Burges the puritane what soeuer honor was giuen to the signe of the crosse by the primatiue Fathers may now be giuen by Catholicks to the Imadge of Christ This is proued before But as much reuerence as Catholicks vse was vsed to the signe of the crosse by the primatiue Fathers Therefore Catholicks may lawfully vse their reuerence to holy Imadges The Maior being before proued The Minor is iustified by M. Burges in his Burges apol apud Couell pag. 146. Apologie writing that the Auntient Fathers Origen Tertullian S. Ciprian S. Hierome S. Athanasius and S. Augustine did allowe as much reuerence and vertue to the signe of the crosse as Catholicks Wotton def of Perk. pag. 594. doe And M. Wotton confesseth thta Lactantius approued the worship of the Crosse Fiftely in this Question I argue thus whatsoeuer doctrine about Imadges was practized by S. Basile and the primatiue Church is true and may still be practized But such vse of Imadges as is with Catholicks now was then practized Therefore it may still be practized The first proposition is often proued and graunted before And the Minor thus proued by these Protestants Wotton def sup pag. 594. first M. Wotton graunteth from S. Basile these words I honor the history of Imadges and doe properly worshipp them Therefore they Perlins probl pag. 78. may be so still vsed M. Perkins writeth thus The vse of Imadges was publicke in Churches within the first 400. yeares And againe The Imadge of Mary the virgin was wont to be caryed in solemne pompe solemni in pompa efferri And so no doubt reuerenced as whatsoeuer is so solemnly caryed and borne in pompe and honor must needs be vsed The very bearing it self in such order being a reuerence Lastely I make this Argument such vse of Imadges as was practized by the Iewes in the time of the lawe is still lawfull for Christians But the Iewes in that time did practize without reprehension the worshipp or reuerence of Imadges therefore it is now lawfull The Maior is euident for all dyuines graunt that the prohibition to the Iewes prone to Idolatrie was as seuere or more to them then to Christians The Minor is thus graunted by M. Wotton The Iewes in the Temple before Christ Wotton def of Perk. pag. 581. 582. did worshippe
the pictures of the Cherubyns Then if the pictures of Cherubins being mere Creatures were publickly in the temple worshipped how much more is the picture and Imadge of their and our Lord Iesus Christ to be had in reuerence and so to be vsed And so of Imadges of his seruants and Saincts in their due proportion Because the Saincts themselues may be honored and prayed vnto as I am to proue by these Protestants in the next chapter And this is further proued by these Protestant Theat of gr Britt pag. 342. n. 2. Bishop in their Theater where they testifie in these words By the cleargie that are accompted the light of the worlde in a Councell at Rome held vnder Pope Constantyne the first it was decreed and commaunded that carued Imadges should be made to the memoriall of Saints and should be set vp in Churches with respectiue adoration Which is to be referred vnto and terminated in the prototypa Saints represented by such Imadges and by such Images yeelded vnto them and in them ended And in an other place they call such Imadges Monuments of Christian Religion and sufficiently proue they were euen from the time of Christ both vsed for the memory and reuerence of Christ or his Saints whome they represented Their words of the miraculous Imadge erected in honor of Christ by the woman in the Ghospell cured by the hemm of his garment touched and reuerenced by her testified by Eusebius and others are these Iulian the Apostata destroyeth all monuments of Theat pag. 266. Christian Religion amonge others the Imadge of Christ made of brasse at Caesarea Philippi where the miraculously curing herbe grewe And they condemne him for this wickednes in ouerthrowing that Imadge erected to the honor of Christ and miraculously confirmed both to be religeously erected to his honor and so continued But let vs come into our owne nation where they will giue vs some light though by them misted what they can in what reuerence these haue beene vsed in this Iland euen from the first conuersion of the Brittaynes and euer after both with Kings and subiects Of Subiects thus they write In Diocletian his time a thowsand Saints suffered Martyrdome at Lichfeild in Theat pag. 206. n. 19. memorye whereof the citye beareth armes to this day in an Eschacheon of Landskip sondry parsons diuersly martyred Of our Christian primatiue Kings Pag. 207. n. 22. first they write thus Our Kings ranked for sanctitie before all other potentates of the earth as Vincentius Pag. 206. n. 20. recordeth Then thus The virgin Mary with her sonne in her Armes in the ensigne of Arthur so often desplayed for Christ doth shewe the badge of that ages Christianitie And againe In Pag. 207. n. 21. the auntient Charters of the fowndation of Glastenbury it is called Origo Religionis in Anglia in an other Tumulum Sanctorum ab ipsis discipulis Domini aedificatum fuisse vener abilem The beginninge of Religion in England that it was a graue of Saints builded by the disciples of our Lord and vener able Kinge Arthur benefactor vnto it his Armes there an Escucheon whereon a crosse with the virgin Mary in the first quarter is set and held to be the Armes of that Abbey And further of our English Kings in this order from the yeare of Christ 643. they testifie how they honoured these holy Imadges in their moste honorable Ensignes and badges of honor Kinge Oswy giueth Pag. 385. n. c. a playne crosse in euery part a Lyon Rampant The next Kinge Wlfhere a S. Andrewes crosse So these Kings following Kinge Ethelred Kenred Chelred Ethelbald Offa Egfride Kenwolfe to the yeare 800. And so they recompt after of Kinge Egbert Ethelwolfe Ethelbald Ethelbert Ethelred Elfred Edward syrnamed the elder Ethelstan Edmund Edred Edwy Edgar Edward syrnamed the Martyr Ethelred Edmund syrnamed Ironsyde and Edward the Confessor And of these English Kings in an other place they write in this maner The Saxons before Kinge William his time vsed onely Pag. 424. n. 60. to signe their Charters with guilt crosses and such markes So greate and respectiue regard our blessed Kings of that happy age bore vnto such Imadges signes and remembrances of our Sauiour and his holy Saints that euen in their temporall actions they euer had them in presence and memory Much more in Churches and places of holy worshipp where they vsed them in as religeous respects as the Romane Church doth at this time as wee may gather by the very words of these Protestants in this booke where they write of Kinge Inas esteemed a Saint by these men themselues in these Theat pag. 298. 299. words Kinge Ine buildeth the renowned Abbey of Glastenbury moste stately to the honor of Christ Peter and Paule where formerly stood the old cell of Ioseph of Aremathea which this Kinge Ina after a most sumptuous maner new built the chapell whereof hee garnished with gold and syluer and gaue rich ornaments thereto as Altare Chalice Censor Candlesticks Bason and holy water buckett Imadges and pale for the Altare of an incredible value And how these Imadges were vsed so placed in cheefest place of adoration and with such other Instruments of Catholicke worshipp wee cannot make a question If wee should they will direct vs and make it euident that such reuerence as Catholicks now vse was then vsed vnto them Their words of Kinge Canutus are these Canutus the Danes Theat pag. 205. n. 17. greatest Kinge so soone as hee became a Christian in England held it his cheefest maiestie to be the vassall of Christ And with such deuotion as then was taught crowned the Crucifixe at Winchester with the crowne hee wore and neuer after through all his Raigne by any meanes would weare the same CHAPTER X. WHEREIN THE CATHOLICKE doctrine of prayer and honor to Saincts and Angells is proued true by these English Protestants writers NEXT I must by the Protestant Relator his order entreate of Supplication to Saints and to Angells consequently Of this matter thus wee reade in the Councell of Trent The holy Councell doth commaunde Concil trident sess 9. all Bishops and others which haue the office and chardge of teaching That according to the vse of the Catholicke and Apostolicke Church receaued from the primatiue times of Christian Religion and the consent of holy Fathers and decrees of holy Councells cheefely that they diligently instruct the faithfull of the Intercession of Saincts Inuocation honor of Relicks and lawfull vse of Imadges teaching them that it is good that the Saincts which raigne with Christ offer their prayers to God for men and that it is profitable humbly to call vppon them and to fly to their prayers ayde and helpe to obtayne benefites of God by his sonne Iesus Christ our Lord who alone is our Redeemer and Sauiour Hitherto the doctrine of Catholicks in this Question Now let vs argue from these English Protestants to the same purpuse First I
argue thus All that be in blessednes in heauen and instate of excellencie with God and worthie of honor and both heare or know our prayers and doeings and pray for vs are to be honored and may be prayed vnto But the Saincts and Angells in heauen be such and in this condition Therefore they are to be honored and may be prayed vnto The Maior is apparantly true and with those conditions graunted by these best Protestant writers The Minor that the Saincts and Angells in heauen are in that state is thus proued by these English Protestants D. Feild writeth thus The Feild l. 3. c. 31. pag. 143. Saincts in heauen doe pray for all in generall And thus againe of Vigilantius the Hereticke Yf hee absolutely denyed that the Saincts departed doe pray for vs wee thinke hee erred for wee Protestants hold they pray in genere Then it is proued the Saincts be in heauen and glorie a state worthie honor and that they pray for vs now I will proue they heare our prayers by these Protestant writers because they teach vs that they knowe our Protestations Professions and expect our seruyces D. Feild to make vs know that hee thinketh they knowe these things for Feild pag. 192. a Doctor may not make things that vnderstand not to vnderstand and be made wittnesses of things they knowe not hath these words Wee protest and professe before God men and Angells his frend D. Willet writeth thus Willet Antil in epist dedic anglic That the Angells expect his Maiesties faithfull seruice Then they knowe his seruice And if they knowe the deeds and seruices of princes and Kings are to doe their seruice faithfully No doubt but they knowe the deeds of Subiects also and in doeing faithfull seruice the subiect is not to be freed where the Soueraigne is not exempted And concerninge Prynce Henry his sonne thus their Theater prayeth vppon whose parson I pray that the Theat of gr Britt pag. 37. n. ◠Angells of Iacobs God may euer attend to his greate glorye and greate Britaynes happines And as these for the Kinge and his sonne So the Protestant Bishop of Lincolne D. Barlowe enueying against his Catholicke Aduersarie not writing of Q. Elizabeth as himself did Barlowe Answere to a nameles Oath pag. 69. freeing her from all mortall syn in her whole life hath these words ô blessed Trinitie and all you glorious Angells can you endure this hellish blasphemye and brooke these slawnderous us impieties in silence and vnreuenged Then I hope if a Protestant Bishope may inuocate and pray to the Angells to take reuendge to hurt and hinder mee it will be as agreeable to the lawes of Charitie and true Religion to desire their help assistance and pray vnto them to releyue our wants in our time of necessitie or at any time to honor them The like vnto this is written by D. Wilkes and other Wilkes obedience pag. §. 3. Wotton def of Perk. pag. 12. Protestants And M. Wotton proueth the same of the Saincts in heauen in this maner The Saincts departed wee loue and honor of their credit with God wee doubt not their care of men wee deny not And to assure vs that they haue not a care of vs onely in generall but in particular also and so knowe our actions first M. George Close parson of blacke Torrington in deuonshire M. George Close ser before the Iudges at Exeter in his sermon before the Iudges at Exeter mouing wicked lawyers to Repentance vrgeth it in these words So shall the Angells reioyce in your contrition allmightie God accept your Confession and the whole world keepe an holy day for your satisfaction Therefore if the Angells knowe our particular internall Actions such as Contrition and sorrowe of mynde is how much more those that be externall and in no wayes shrowded from their vnderstandings And to this veritie his Maiestie himself giueth testimonie speaking Kings speache die 21. Martij An. 1609. at Whitehall thus It is a Christian dutie in euery man reddere rationem fidei and not to be ashamed to giue an account of his profession before men and Angells as oft as occasion shall require Therefore seing Auditors in taking Audite must needs knowe the Reckonings and Accompts of their Accomptants the Angells and Saincts cannot be Ignorant of our Actions done before them as his Maiestie expresseth And D. Couell in Examination of Puritaine writeth thus Couell examinat pag. 195. Doth any man thinke the Angells doe not help vs being ministring spirits and seing God hath giuen his Angells chardge ouer vs may wee not pray to haue their assistance From whence thus I argue againe They that be in glorie can helpe vs and haue charge ouer vs to minister and men may pray to haue their assistance and they attend to further our requests may be requested and prayed vnto But the Angells and consequently the Saints in heauen be in these conditions towards vs Therefore they may be requested and prayed vnto The Maior is euident and the Minor also sufficiently proued by this last citation from D. Couell and thus confirmed agayne Couell exam sup pag. 178. by him The Angells attend to further our Requests Therefore wee may request their help Further I argue thus That which is the doctrine of the L. Protestant Archbishops and D. Feilds true Greeke Church may not be reiected But this doctrine of prayer and honor to Saincts and Angells is such Therefore not to be reiected The Maior being before graunted The Minor is thus proued by the Greeks in their censure of Protestants where speaking of the one onely true God they haue these words Hieremias in censur cap. 21. Wee doe not acknowledge other for God besids thee But wee make all Saincts Mediators and cheefely and excellently aboue all others the Mother of God himself Mary the Mother of God And wee constitute all Saincts Mediators and Aduocates for vs. And they pray not onely for vs but also for those which be deade so that they dyed not in mortall syn For in such a case no Iob or Daniell though they should stand vp to pray should deliuer their children Wee call vppon our Lady Angells Archangells that Precursor and Prophet of our Lord the Baptist also the glorious Apostles Prophets Martyrs and holy Pastors and Doctors also the Companie of holy women and all Saincts to make intercession for vs synners Hitherto the Censure of the Greeke Church both teaching the same doctrine with the Church of Rome and preuenting the friuolous obiections of Protestants in this poynt Againe thus I argue That which was the doctrine of the primatiue Church free from superstition as his Maiestie wittnesseth Confer pag. 69. is true doctrine and to be embraced But the practize and doctrine of the Romane Church to pray to Saints was the doctrine of that time Therefore it is true and to be embraced The Maior is graunted and proued by Protestants before And the
Minor now thus proued by them M. Perkins speaching of the doctrine of that time in the Church in this matter speaketh thus There was in the Church Intercessio singularium Perlins probl pag. 89. prosingularibus Intercession to Saincts in particular for men or things in particular This hee testifieth for inuocation to Saincts and their prayers for men in particular for hee had with other Protestants graunted before a generall Intercession of the Saincts for those that lyue Pag. 88 sup And citeth for particular inuocation the histories of Eusebius and Palladius And addeth further thus The auncient Fathers were wont in their Masses In liturgijs to recite the names of Pag. 89. sup Martyrs and Saincts requiring further and asking our Lord that hee would graunt this or that by their prayers or intercessions Hee might haue Pag. 93. sup added more with truth if it had pleased him that those Auncient Masses or liturgies had diuers particular prayers vnto Saincts And this doctrine of particular prayer and inuocation of Saincts was so generally vsed both in the publicke Masses and by the Fathers of that time That this Protestant writer both freely acknowledgeth it and calleth it syn and sacriledge in them his words be these The auntient Fathers especially Perkins sup pag. 93. after 400. yeares of Christ did syn in the inuocation of Saincts yea were guiltie of sacriledge And for this doctrine so chargeth amonge others these holy and learned Fathers S. Pag. 94. sup Paulinus Fortunatus S. Leo S. Ephrem S. Fulgentius P. Damianus Prosper c. And this is the straunge Idolatrie wherewith some of these men haue so fondly accused Catholicks and therefore notwithstanding all their shewe of desire to be tryed by the Fathers M. Ormerod seeing how they Ormerod pict pap pag. 26. condemne Protestants for deniall of this prayer and inuocation speaketh thus of those holy and learned Fathers They did not ponderously consider of this question Is not this a ponderous consideration of so worthie a Protestant writer to condemne all antiquitie of want of consideration when the lett not with his humour and yet hee writeth further thus Allthough the Auncient Fathers Pag. 27. sup had all ioyntly embraced this opinion yet are not wee therefore bownd to receaue it Where hee dealeth as old Protestants were vsed to doe not to regard any Authoritie but what pleaseth them But to proue by the confession of Protestants that this was the doctrine of the primatiue Church this is sufficient Yet I add M. Middleton who writeth Middleton papistom pag. 129. thus Austin teacheth vs That Christians celebrated the memories of Martyrs for these two intents That wee may be associate to their meritts and holpen with their prayers And D. Morton alledgeth Morton Apol. part 1. pag. 227. 228. how all Antiquitie taught inuocation of Saincts Lastely in this Question I argue thus No doctrine which denieth any Article of our Creede is true or to be receaued But the deniall of Angells and more strongely of Saincts whose Communion is in the Creede to offer vpp our prayers which wee in earth make is to deny an Article of our Creede Therefore it is not true nor to be receaued The Maior is euident by Protestants The Minor is thus proued by D. Couell Couell against Burges pag. 89. who disputing against Burges the puritane who called this an vsurping vntruthe and taxed the Booke of Tobias because there the Angell saide hee was one of the seuen holy Angells that offer vp the prayers of the Saincts of God Answereth Couell sup pag. 90. in these words If it be an an vsurped vntruthe for the Angells to offer vp the prayers of the Church vnto God in the mediation of his sonne wee shall peraduenture depriue our selues of a greate parte of their Ministery and dissolue that communion of Saincts which wee professe to beleeue as an Article of Gods truthe Therefore I will by these Protestants conclude in this matter that the doctrine of the Romane Church herein is Orthodoxe and true and the contrary heretofore taught by Protestants false and impious And the rather because it seemeth by the Kings Canons to be excommunication Kings Canons An. 1604. can 8. to deny this Catholicke doctrine for in these Canons it is excommunication Ipso facto to affirme or teach that the forme and maner of making and consecrating Bishops Preists and deacens conteyneth any thinge in it that is repugnant to the word of God And yet the Protestant Author of the booke called Abridgment thus Abridgmēt An. 1605. pag. 30. testifieth of the oathe in that Booke of ordination The oathe of supreamacie is thus concluded so helpe mee God and all Saincts and the holy Euangelists Which the late edition by Barker Booke of Mak. Bish c deacons Oath sup hath left out The Churches that were dedicated to Saints in this Kingedome euen in the time of the Christian Britaynes and Saxons after the honor and worship that was done and due vnto them how they are named euen by Protestants the Tutelar patrons of our nation there be to many Theat of gr Britan. Examples in the late Theater to be recited CHAPTER XI WHEREIN IS PROVED BY these English Protestant writers that the Ceremonies of the Romane Church so much heretofore impugned by them are now contrariwise in their Iudgment adiudged holy auncient reuerent decent c. THE third thinge which the Protestant Relator in this his desired Attonement requireth the Church of Rome to giue ouer is to leaue their offensyue Ceremonies as hee termeth them what they be in particular hee doth not expresse but by the writings of others his Associates in Religion wee may iustely suppose hee moste aymeth at the ceremonyes vsed in the holy sacrifice of Masse crossings candells and such as I will iustifie by themselues in this Chapter particularly reciting them or the cheefest which I now omitt in this place to auoyde Repetitions to which I am often forced And first concerninge Ceremonyes by what Authoritie they may be ordayned and being so duely ordayned of what authoritie and reuerent estimation they ought to be ensueth thus by these Protestants Their publicke Articles haue thus Articul Relig. 20. sentenced The Church hath power to decree Rites or ceremonyes and authoritie in controuersies of faith Then much more must that her authoritie needs extend to accidentall things in Religion such as these ceremonies are D. Couell Couell modest examinat pag. 64. 65. telleth vs they be to be had in such Respect that to vse his words The primatiue Councells haue condemned them as Hereticks onely for being stiffely opposite in this kinde And entreateth Couell sup pag. 56. of them in these words following Wee call them Ceremonies properly all such things as are the externall Act of Religion which haue their commendation and allow ance from no other cause but onely that in Gods worshipp they are vertuous furtherances of his
honor And after hee had thus defined Pag. 58. 59. or described them hee doth also diuide them in this order and in these words All Ceremonies may be diuided thus some were for iustifications such as the lawe commaunded whereby the obseruer was made more purified and more holy In place whereof afterward succeeded those that were for ornament and to signifie such vertues as were requisite in those parties that rightly vse them Secondly in Respect of the Author some were ordinances of nature as to looke vp to heauen to lyft vp the hands to howe the knees to knocke the breast and such like when wee pray things vsed in their deuotion by the Heathens themselues others were appointed by God himself some by the Apostles and Bishops that succeeded in their place thirdly some in the parts of the immediate worship as sacrifice prayer adoration and such-like some onely dispose as fasting austere liuing some are onely instruments as Churches Altares chalices and all those which religeously beinge seperated serue onely to make the deuotion more solemne and that solemnitie to be more holy Fourthly of these some respect parsons some times some other concerne places all which concurringe in a dyuine worship are with Ceremonyes by seperation made sacred and so fitter to serue vnto holy vses Lastely some are particular some more generall and vniuersall And hauing thus entreated Couell supr pag. 65. of the originall description and diuision of Ceremonies hee writeth further of their necessitie in this maner There is nothinge can be a surer preseruer of Religion then to keepe it from contempt a thinge not easely done where it is left destitute and depriued of holy Ceremonies For the principall excellency of our Religion being spirituall is not easely obserued of the greatet number which are carnall and therefore wee propownde not naked mysteryes but cloathe them that these offeringe to the sences a certayne Maiestie may be receaued of the minde with a greater Reuerence And therefore some of the Fathers accounting them as the shell to the kernell haue saide that noe Religion either true or false was able to consist without them Hitherto the words of this Protestant Doctor From which I first argue in this maner Whatsoeuer Religion omitteth and neglecteth those things which are so necessarie for the preseruation of true Religion that it cannot consist without them cannot be the true Religion But the English Protestant Religion is such therefore it cannot be true The first proposition is euidently true in the light of nature for any thinge that is necessarie for the preseruation of an other cannot be seperated from it The second proposition is likewise Manifest for the Protestants of England neither esteeme so of Ceremonies as this Doctor telleth vs they ought to be accompted of neither retayne such Ceremonies as his diuisions comprehend as is euident Therefore the Romane Church is true and the Ceremonies thereof holy otherwise there should be no true Church or Ceremonies practized and consequently no true Religion by this Doctor before Againe supposing as before is graunted by these Protestants that either their Church Religion and Ceremonies or the Romane Church Religion and Ceremonies be true I argue thus No Church or Religion which omitteth and denyeth those holy Ceremonies which are parts of the immediate worship and the Instruments thereof can be the true Church and Religion But contrariwise that which embraceth and alloweth them But the Protestant English Church omitteth and denieth ceremonyes parts of the immediate worshippe and the instruments thereof that is sacrifice altares c. which D. Couell telleth vs before to be such and the Romane Church embraceth and alloweth them Therefore the Romane Church and Ceremonyes and not the Protestants are true Bothe the propositions are manifest Therefore the Ceremonyes of the Romane Church be holy reuerent c. otherwise no true Church and Religion could haue them or be such Thirdly I argue thus The true Church hath power to decree Rites or Ceremonies and consequently to bynde others to receaue them and not reiect them But by Part. 1. cap. 2. the graunt of Protestants in the first part the Romane Church was the true Church when it ordayned all ceremonies now vsed in it Therefore they ought to be vsed and bynde all men to receaue them and so are consequently holy decent reuerent c. The Maior proposition consisteth of the Articul Relig. 20. words of their allowed article before cited And the second proposition largely proued by these Protestants as I haue cited And by D. Couells citation it would haue been accompted Couell modest examinat pag. 64. 65. Heresie in the primatiue Church to haue beene stiffely opposite in this kinde Therefore Protestants may not deny them vnder such perill in his Iudgment Further thus I argue Those which be the Ceremonies of that Church which the English Protestants acknowledge for the true Church are to be receaued for holy decent reuerent c But the Ceremonies of the Romane Church that now is be the Ceremonies of the Lord Protestant Archbishops and D. Feilds and others true Church the present Greeke Church Therefore they are to be receaued as holy decent c. The Maior is manifestly true out of their Article before and their writers Articul 20. sup against the puritans The Minor is proued out of the Protestant Relator of Religion who speaking of them of the present Greeke Relation cap. 53. or cap. 54. Church writeth thus With Rome they concurre in the opinion of Transsubstantiation and generally in the seruice and whole bodie of the Masse in praying to Saincts in auricular confession in offering of sacrifice and prayer for the deade and in these without any or with no materiall difference They holde purgatorie also and worshipping of pictures for the forme and ceremonyes of the Masse they much Cap. 55. sup resemble the Latines In crosseings they are verie plentifull Their liturgies be the same that in the old time namely S. Basils S. Chrisostomes and S. Gregoryes Cap. 53. or 54. translated without any bending of them to that chaunge of languadge which their tonge hath suffered In summe all those opinions which grew into the Church before that seperation betweene the Greekes and Latines and all those ceremonies which were common vnto bothe they still retayne as their Crosseings and Tapers with others Thus they haue proued not onely that the Ceremonies of the Romane Church agree with or be the same with those of that Church which they teach to be the true Church but to haue beene vsed in the primatyue Church in the Masses of S. Basile S. Chrisostome and S. Gregorie the greate Pope of Rome the laste that added any thing to that Masse which the Romane Church now vseth and is also vsed amonge the Gretians themselues being translated into Greeke as this Relator wittnesseth And this will moste playnely further appeare in that hee sayth the Greekes agree with the
Latines and Romane Church in all opinions and ceremonies vsed before their seperation For to make manifest the Antiquitie of these holy ceremonies by that his prescribed time of seperation first D. Willet Willet Antil pag. 169. telleth vs it was before the writing of the tripartite historie which hee citeth to that end and was twelue hundreds of yeares synce D. Downame is of the like opinion Downame Booke of Antichrist denowncing it to haue beene in the dayes of the primatiue Churche before they take any exception to the Churche of Rome D. Feild is of the same mynde all of them assigning Feild l. 3. c. 1. pag. 62. Sutcliff subuor pag. 89 epist dedicat Willet Antilog pag. 263. 271. it longe before the 600. yeare which D. Sutcliffe D. Willet and others allowe for an vnspotted time in Religion and ceremonies thereof And thus wee see that those things which to their ignorant Readers and Auditors they will seeme to reprehend themselues in their owne Iudgment and Rule in such causes haue moste highely and vndenieably confirmed and iustified Againe I argue thus from the Relator himselfe Those Ceremonies which breede order in the Church auoyde scandall giue propagation vnto Religion breede vnitie and doe ingender quicken encrease and norish the inwarde Reuerence respect and deuotion which is due vnto soueraigne Maiestie and power and of themselues are decent reuerent and significant are to be allowed retayned and adiudged such as become true Religion But the present Ceremonies of the Romane Church at this day are such Therefore to be allowed retayned and adiudged for decent holy reuerent c. The Maior proposition is without all question true and more then the Protestants require in this case The Minor is Relation of Religion cap. 47. proued by this Relator speaking of the Church of Rome and the ceremonies thereof in these words For order in the worlde for quiet in the Churche for auoyding of scandall for propagatinge and encrease of what greate power that vnitie is which proceeds from authoritie the papacie may teache And againe The outward state and glorie of their seruice doth ingender Relation sup cap. 6. quicken encrease and norish the inwarde reuerence respect and deuotion which is due vnto soueraigne Maiestie and power Their outward gestures are decent Cap. 5. reuerent and significant Then these holy Ceremonies hauing so greate allowance from our Enemyes themselues for their decencie reuerence signification vertue and antiquitie must needs be so embraced preserued and exercised and may not be termed offensyue ceremonyes by that or any Protestant And to exemplify particularly in those ceremonies of the present Church of Rome which be moste disallowed of our English Protestants I argue thus Those ceremonies which were vsed in the primatiue Church of Rome when it was in her best and florishinge state a Rule to all c. ought or may still be practized and obserued But those ceremonies which the present Romane Church now obserueth and are so much disliked by many English Protestants are such Therefore they ought or may still to be vsed and with reuerence practized The Maior proposition is often graunted before Articul of Relig. 20. An. 1562. by these Protestants and thus defined in the 20. Article of their Religion The Church hath power to decree Rites or ceremonies and authoritie in controuersies of faith So that whether these ceremonies belonge to faith or manners being practized or ordayned by our Mother Church of Rome and the gouernors thereof when by all confessions it was holy and the true Church of Christ they are religeously to be embraced and receaued The Minor proposition is thus proued by these men M. Hull in his worke intituled Hull Romes polecies pag 82. 13. 83. 84. 85. 86. Romes polecies thus recompteth them Lent embringe dayes friday altares lynnen Albes corporalls preists Roabes the feaste of S. Peters chaynes the feast of Candlemasse The exaltation of the crosse the Saincts fastinge euens Annoyntinge the sicke annoynting Bishops crossinge with Chrisme in Baptisme Saincts Shrynes Hymnes pax to be caryed about to be kissed the paschall Tapar on Easter Eauen to be hallowed organes and Church instruments singeing of psalmes in order with Antiphones Masse for the deade canonicall howres processions processions to goe rownde about the Churche euery sonday Hitherto the words of this Protestant writer Others of them as D. Morton D. Couell M. Ormerod Morton Apol. part 2. pag. 141. Couell examinat Ormerod pict parit G. 2. 1. 3. 4. Theat of gr Britan. pag. 298. 299. 351. c. doe add holy water holy fonts interrogatories in Baptisme dedication of Churches introyte of Masse wafer cakes to be consecrated in the holy Mysteries Gloria in excelsis the Ringe in Marriadge And others are added by their Theater before and other Protestants And they tell vs further the names of those sacred Popes and Pastors of the Church that vsed approued constituted or confirmed vnto vs these sacred Ceremonies to haue beene in the primatiue Church when it truely was by his Maiesties graunt in her best estate and Mother Church to prescribe vnto other prouinciall Kinges speache in parlam Churches her daughters and as they then were and now should be her obedient children And they name them as followeth Telesphorus Calixtus Stephanus Siluester Sixtus Hull sup pag. 82. 13. 83. 84. 85. 86. Morton Couell Ormer sup Vigilius Honorius Bonifacius Sergius Leo Innocentius Zozimus Vitellian Celestine Pelagius Vrbanus Agapitus Damasus Higinius Pius Celestinus Alexander All which ruled the Church and liued longe before Protestants exception to the Church of Rome K. in parlam Kinge in Confer at Hampton pag. 75. and when it was in her florishing and best estate such as wee may not depart from it by his regall sentence Of what higthest and commaunding authoritie ouer others the Popes of Rome were in those vnspotted dayes of Christianitie hath beene proued before To which I add that D. Couell doth not onely tell vs that Metropolitanes Archbishops Couell modest exam pag. 111. c. came from thence and who to whome should be obedient and Superior and were so vsed before the first generall Councell to testifie that this supreamacie was from Christ immediately and not from Councells But hee further speaketh thus Eyther Euaristus Bishop in the See of Rome in the Couell supr pag. 162 yeare 112 or as some say Dyonisius first assigned the precincts to euery parish and appointed to each Presbiter a certaine compasse whereof himself should take charge alone Hitherto his words Then if this supreame and binding authoritie was in that chaste and florishinge time of true Religion in the Bishop of Rome ouer all Preists Bishops Archbishops Metropolitanes c. to appoint constitute and decree not onely what ceremonies and solemnities should be vsed in all Churches but to rate and proportion out what power priuiledge and iurisdiction all Pastors prelates and spirituall Rulers should enioy
how farre the compasse precincts and bownds of their Regiments should extend whome to whome should be obedient and subiect who Gouernor and Superior I trust no man will be soe obstinately willfull as to resist the holy Ordinance of God his holy spouse our Mother Churche the sacred primatiue Pastors thereof renowned Saincts and Martyrs and the sentence of our Kinge himself before cited as to call these Religeous Ceremonies now after soe many hundreds of yeares into question Especially to vse and conclude with D. Couell his words in this Couell exâ—m pag. 65. poynt The primatyue Councells haue condemned them as Hereticks onely for being stiffely opposite in this kinde And againe of such English Protestants They haue done nothing els but vntile the Pag. 61. howse that the Rafters beames and the mayne timber might with the violence of tempests more speedely perish And thus much of this Question CHAPTER XII Of Indulgences AFTER these by the Relators direction I am to entreate of indulgences and laste of straunge languadge in deuotions bothe which being by his estimation of those things which in Religion are dispensable and not essentiall to be beleeued I might passe ouer as entreated of and allowed before by these Protestants in the laste chapter amonge so many other holy Ceremonies and accidentall practizes and customes in the Church of Christ Yet to satisfie all desires I will speake in particular also of these Questions And first of Indulgences in which I argue thus Whosoeuer graunt that the Church hath authoritie and power both to forgiue syns and to remitt the seueritie or punishment due for syn must needs graunt the Catholicke doctrine of Indulgence being nothing els but such Relaxation But the English Protestants doe or by their writing must graunt this forgiuenes of synne and release of paine due for synne Therefore they doe or ought to allowe the Catholicke doctrine of Indulgence The first proposition is euidently Caiâ—â—an tract 15. c. 5. Sot dist 21. q. 1. ar 3. Abul q. 90. in 16. Matth. Ledes p. Sot alij Feild l. 1. c. 17. true by the common acceptance and definition of Indulgence both with Catholicks and Protestants which is a Release of payne for synne enioyned or to be enioyned The Minor proposition is proued from D. Feild in these words The true Churche admitteth and receaueth all that with sorrowfull repentance returne and seeke reconciliation how greate soeuer their offences haue beene not forgetting to vse due seueritie which yet shee sometime remitteth And reciting the causes of such remission hee addeth thus The due and iust consideration mouing the Church to remitt some thinge of her wonted seueritie is either priuate or publicke perill And for proofe of this doctrine hee citeth 1. Corinth 2. v. 8. 9. 10. that place of S. Paule to the Corinthians of graunting Indulgence or relaxation of payne to the incestuous parson Whereby manifestly appeareth that in this Protestant Doctors Iudgment authoritie and power ought to be allowed to the Church to release and remitt seueritie and punishment due for synne which is the same which is termed Indulgence Neither can hee finde any euasion by distinguisheing between penances enioyned and not enioyned For that power facultie and authoritie which can enioyne penance and after it is enioyned rebeace it againe cannot be interpreted but at leaste in that supreame Pastor to whome the highest prerogatiue of binding loosing and releacinge is committed to haue habilitie to pardon remitt or releace it before it be enioyned Secondly thus I argue That doctrine and practize which the auncient primatiue Bishops of Christs Churche held and vsed is true and to be continued But the doctrine and practice of Indulgences is such Therefore true and to be continued The Maior proposition is euidently true often graunted before by these Protestants and the Minor thus proued by D. Feild in these wordes The auncient Bishops Feild sup l. 1 c. 17. pag. 33. were wont to cutt of greate partes of enioyned penance which remission and relaxation was called an Indulgence And that is to noe purpose which hee addeth immediatly in these termes Out of the not vnderstanding whereof grewe the popish pardons and Indulgences For first how more probable it is that the Bishops of the Romane Church immediately and successiuely succeeding these auncient Bishops practizeing the true doctrine and vse of Indulgences should continually preserue it and vnderstand it then those which by interposition of a thowsand and more yeares come after them and without any order episcopall or preistly but by vsurpation and intrusion as is proued by these Protestants themselues in this treatice teach and of their owne heads propose the contrary secondly his exceptiue addition destroyeth his entent for which it is alleadged and Protestants opinion in this poynt for the substance of Catholicke doctrine concerninge Indulgences to make it a releace of payne due for synne is the same with the practice of those auncient Bishops by him allowed as is proued before and in all congruitie hee that both can inflict and take away punishment can much rather take it away without infliction for hee that can doe twoe things can muche more and with greater facilitie doe one of them because this one is conteyned in those twoe and power of doeing the one of necessitie must needs be graunted to him that hath power to doe bothe especially the highest Ruler and Gouernor in such things Thirdly thus I argue Whatsoeuer doctrine or practize these English Protestants teache or exercise in their publicke and iudiciall courts and Consistories that they may not denye to be lawfull But in such authoritatiue places and Iudgments they allowe and approue the Catholicke doctrine concerninge Indulgences Therefore they may not deny it The Maior proposition is manifestly true otherwise two contradictories might be true and in Religion which is vnpossible The Minor also is as euidently certayne by their ordinary and vsuall release and relaxation of payne and seueritie due for synne against the auncient primatyue Canons allowed by them and by no pretext iustifiable but by way of Indulgence as appeareth playnely in their proceedings And this euen in cases and causes scandalous moste requiring satisfaction and penance in their owne doctrine If they thinke their Relaxation or Indulgence therein to be frustrate their dealings therein be impious and they deceauers if they allow them for iust they also allowe Indulgences being nothinge els but a release of such penance and seueritie as before If they will not blushe to say that the money or bribes giuen by the penitents to them their wyues or Seruants doth satisfie this is friuolous and in the grownds of Protestants denying good deeds if these were such to be satisfactory and meretoreous more then foolish and ridiculous to be affirmed And against D. Feild his two Feild sup l. 1. cap. 17. considerations mouing the Church to such Indulgence or release which hee telleth vs be priuate or publiâ—ke perill insinuating that
in his Iudgment the Indulgence or release as the nature thereof requireth must be free and liberall and not a commutation or chaunge for guifts or money which in Protestants denying the enioyninge of penance must needs be wicked and Symoniacall Fourthly thus I argue Whosoeuer graunt and allowe Authoritie to absolute penitents in confession both a paena culpa from the punishment and guilt of synne must mayntaine the doctrine of Indulgences But these English Protestants graunt authoritie to absolue both from the guilt and punishment of synne therefore they must mayntayne the doctrine of Indulgences The Maior proposition is often proued and allowed before The Minor is thus demonstratiuely confirmed out of the communion Booke receaued in the Kings Canons where in the Com. Booke Tit. visitat of the sicke treatise of the visitation of the sicke their Rule and direction is sett downe in these wordes Here shall the sicke parson make a speciall confession if hee feele his conscience troubled with any weightie Matter After which confession the preist shall absolue him after this sorte Our Lord IESVS CHRIST whoe hath left power in this Church to absolue all sinners which truely repent and beleeue in him of his greate mercie forgiue thee thine offences and by his authoritie committed to mee I absolue thee from all thy sins in the name of the Father and of the Sonne and of the holy Ghost Amen Where wee see not onely a Iuridicall and authoritatiue absolution from all sins giuen by Protestants diuinitie by the Preists as there they call their Ministers expressed in these Iudiciall and iuridicall words the Preist shall absolue him Christ hath left power in his Church to absolue all sinners by his authoritie committed to mee I absolue thee from all thy sins c. But also as full and powerable authoritie arrogated and vsurped of them to giue plenatie pardons and Indulgences of the seueritie due for sin before by their owne confession and that in more lardge illimited and ample order then the Pope himself teacheth or practizeth For first they generally hold that notwithstanding any punishment or seueritie that such a parson had deserued for his sinnes yett after their such absolution and authoritatiue Indulgence without any penance to bee performed either in this life or in Purgatorie which they deny presently after the separation of his soule from the bodie hee is in heauen and euer dureing happines Secondly their Rubricke and Religion is to giue these plenarie pardons to all requesting them Thirdly euery priuate minister is allowed to giue these plenaries which neither Preists nor Bishops themselues with vs can ordinarily doe Fourthly they giue these there plenary Indulgences without any iust cause or any cause of pietie at all which the Pope himself neuer doth concerning Bull. Martini Extrau vnigenitus such punishments for sins as are payed in purgatorie or the like as is euident not onely by the writings of all moderne Catholicks of this time but by these lawes Clementâ—â— 6. Bonau d. 20. 1. p. q. vlt. Ric. ibidem q. 1. ma. q. 2. Gabr. lect 57. in can Missa GersoÌ„ q. de hacre Aug. de Ancon in summa q. 30. ar 4. 5. Adr. Ca. Sot Cord. Ledesm q. 20. c. Canons and former Catholicke Doctors here cited and others Lastely thus I argue whosoeuer teach the distinction of mortall and veniall sins depriuinge not depriuing of grace allowe seueritie punishmeÌ„t for sinne both coÌ„mitted and remitted denying purgatorie say all the elect presently after death are in heauen must needs teach the doctrine of Indulgences and in more ample maner then catholicks doe But the English Protestants before and commonely soe teache Therfore they must so allowe of Indulgences Bothe propositions are euidently true and confessed by Protestants and neede no probation Therefore the catholick doctrine of Indulgences may not bee denied by English ProtestaÌ„ts They theÌ„selues though in words denying yett in practice exercisinge it in an higher measure then is vsed by the Pope himself as I haue proued before And may further add from their communion booke where it is registred in these wordes In the Com. Booke tit commination § Brethren primatiue Church there was a godly discipline that at the begynninge of Lent such parsons as were notorious synners were putt to open penance and punished in this world that their soules might be saued in the day of the Lord and that other admonished by their example might be the more afraide to offend That the said discipline may be restored is a thinge much to be wished Where they graunt not onely a punishment for example of others to take heed to offend and to satisfie their congregation but to satisfy God for their syns committed against him by their words to be putt to penance and punished in this worlde that their soules might be saued in the day of the Lorde For as their frend M. Higgons publickly preached and with priuiledge printed As Theoph. Higg ser 3. Mart. An. 1610. there is a death in syn and a death to syn so there is a double resurrection the first à culpa from syn the second à paena from the punishment which followeth therevppon Therefore these men graunting such temporall punishments due for syn euen when and where the culpa syn or guilt is forgiuen and yett not exercising any such discipline or punishment for syn must needs in their owne proceedings allowe of Indulgences in a farre more large ample or rather prodigall and presumpteous maner then is or at any time was vsed in the Church of Rome CHAPTER XIII Of the publicke Seruice of the churche in Latine or greeke and not in the vulgare Tonges NOW lett vs speake of the Relators laste scruple a straunge Tonge in deâ—â—tions as hee termeth our latine church seruice which allthough it bee both in it self and his Iudgment a matter ceremoniall in Religion and soe entreated of and proued before yett I will breefely iustifie it by these Protestants themselues in particular and argue thus That which was the practice of the churche of Christ from the first conuersion of nations vnto him vntill this age of Protestants is still to bee obserued or lawfully may But the publicke church seruice to bee in the latine tonge in this part of the worlde wherein wee liue was euer soe vsed and practized Therefore still it ought or may bee soe lawfully continued The first proposition is euidently true and before often graunted by these Protestants The seconde is thus proued by D. Doue Protestant Bishop of Doue persuasion Pag. 23. 24. cap. of prayer Peterboroughe his words bee these Vntill of late sc these dayes of protestancie throughout the west part of the worlde publicke prayers were in Latine in the east part in Greeke euen amonge those nations to whome these languadges were no mother tonges And this the confesseth to haue beene the custome from the first conuersion of nations For these two
languadges Latine and Greeke with the Hebrue beeing the learned tonges of the world and the Hebrues and Iewes especially in Iury for the moste part remayninge in incredulitie The learned and religeous Conuerters of contries to Christ often not vnderstandinge their barbarous languadges but preaching and persuading by Interpretors yett vseing a publicke Liturgie Masse or church seruice could neither practize it for themselues or frame it for others in their tonges vnknowne Of which D. Sutcliffe giueth vs a fitt domesticall example of this nation English his words of S. Augustine coming hither from S. Gregorie Pope of Rome to conuert vs are these comming alsoe into Kent hee was not Sutcliff Feb. Pag. 19. able to speake one worde of English nor to preache vnlesse it were by his Interpretor And yett hee doth and must needs acknowledge that S. Augustine vsed a publicke Liturgie and seruice which could be none in any equall Iudgment but that which was vsed in Rome hee brought from thence And in no wise English for this hee must either find among the Infidells which could not bee or els to be composed by him or his associats or by them translated which cannot be Imagined they neither as before vnderstanding our languadge to compose it for the Inhabitants or vse it for themselues But this they haue confessed before Againe thus I argue Such church seruice masse or liturgie and in such tonge as was sunge in the citie of Constantinople it self the cheefe citie of Greece and in the time of a generall Councell and yett not in Greeke may with as good reason or more be now vsed in England or any such nation But the latine Masse was then and there sunge Therefore it may bee still vsed in England and other nations The Maior is euident for by no probabilitie the commaunding citie of Greece and of the christian world at that time and a generall Councell there and then assembled would haue allowed a publicke absurditie in ReligioÌ„ hauing so much more shew of authoritie to reprehend and correct euen by Protestants sentence then they haue The Minor is proued by M Hull in these words Latine Masse was sunge at the sixt Synode Hull Romes polecies Pag. 83. at Constantinople in the yeare 666. Thirdly thus I argue all that allowe of the publicke church seruice in a straunge and barbarous tonge to people not vnderstanding ought in al reason rather to allowe it in the latine a learned and common tonge to all learned in this part of the world But the English Protestants allowe of the church seruice in such a barbarous tonge vnknowne Therefore by much more reason they must approue of the publicke seruice in the Latine tonge which allwayes the Preist and cheefest Auditors doe vnderstand The Maior cannot bee denied And the Minor is thus proued from D. Doue a Protestant Doue persuas pag. 24. Bishop in these words In Wales their mother tonge is welche in Cornewall cornish in Ireland Irish yett in all these places the publicke seruice is reade in English And yett hee will neuer proue nor with all his Protestants take such paynes in catechizing that the Ignorant people in those Prouinces those that most neede instruction will euer bee able to vnderstand the English seruice vsed among them or other more shorte and familiar things in our languadge so straunge vnto the. Fourthly supposing as often is proued before the primatiue Church and practize thereof to bee a warrant vnto vs as also that which no Protestant can deny the priuiledges of the Latine Church to bee at the leaste equal with the Greeke and that which all experience and obseruation by lyuing among Greeks and Romanes proueth that the present vulgare Greeke languadge common in Greece is altogether different from that learned tonge of Greece vsed in the primatiue Church with the holy Fathers of that Church in those times as S. Basile S. Chrisostome and such others thus I argue The present Greeke Church allowed for the true Church before by Protestants puâ—lickly vseth the Masses of S. Basile S. Chrisostome c. Which the common Grecians doe not vnderstand Therefore the Contries vnder the Latine Church may vse their auncient Latine Masses and Liturgies The consequence is not to bee denied And the Antecedent is proued from the Protestant Relator who speaking of the custome of the Greeke Church hath these words Their Liturgies bee Relation cap. 53. or 54. the same that in the olde time namely S. Basils S. Chrisostomes and S. Gregories translated without any bending of them to that chaunge of languadge which their tonge hath suffered Lastely in this point supposing the mayne graunde of Protestants against Latine seruice to bee because so the vulgare and ignorant not vnderstanding it remayne without due Instruction as they pretend I argue thus That Church whether it is the Catholicke or the Protestant which by confession and graunte of the opposites and Aduersaries doth much more duely truely and diligently instructe and catechise yong people and the ignorant both by word and writing in their knowne and common languadge then the other doth is not to bee condemned either of negligence or vnskillfulnes in this busines But the present Church of Rome by Protestants testimonie is in this case Therefore not to bee condemned The Maior is euident and the Minor proued from the same Relator of Religion who speaking of Catholick Preists vseth these words They bee of excellencie for pietie and reuerence Relation cap. 27. sup towards God zeale towards the truthe of loue towards this people which euen with teares they can often testifie they match their aduersaries Protestants in the best and in the rest farr exceede them And further to the same of Protestants and honour of our Religion thus hee writeth For bookes of prayer and pietie all Contryes are Cap. 27. sup full of them at this day in their owne languadge Their opposites Protestants by their weakenes and coldnes are enforced to take their bookes to supply theirs And againe in this maner Such is their diligence and Cap. 28. sup dexteritie in instructing that euen the Protestants themselues in some places send their sonnes to their scholes vppon desire to haue them proue excellent in those arts they teache This order hath alsoe their solemne catechizinge in their churches on sondayes and holydayes for all youth that will come or can bee drawne vnto it But this point of their scholes in instructing youth is thought of such moment by men of wisedome and Iudgment beeing taught so by very experience and triall thereof that the planting of a good Colledge of Iesuites in any place is esteemed the onely suer way to replant that Religion and in time to eate out the contrary Hitherto this Protestant Relator to his owne and his Associats shame and confusion in this cause And so I end his Questions hoping that himself with others of his so confounded Religion will vppon this so great satisfaction conforme
themselues to the Church of Rome and doctrine thereof as hee hath before aduised CHAPTER XIIII CONCERNINGE REVERENCE of holy Relicks WHEN I entreated before of the religeous vse of holy Imadges I would also haue spoken of this question the reuerence of holy Relicks being so neare and symbolizing doctrines had not the Relator of Religion before referred mee to an other course Therefore I will now speake thereof in which case the Catholick doctrine expressed in the Councell of Trent is this CoÌ„cil Trid. Sesi 9. Veneranda esse à fidelibus c. The bodies of Martyrs c. Are to be reuerenced of the faithfull According to which thus I argue in this Article by these Protestants That which was the doctrine of the primatiue Church in this question is true and what it coÌ„deÌ„ned for Heresie is false But the primatiue Church taught reuerence of Relicks as the present Romane Church now dothe and condemned the contrary of Protestants for Heresie Therefore the Catholicke doctrine is true in this controuersie and the contrary of Protestants false and Hereticall The Maior proposition is euidently true by often graunte before And the Minor is thus proued First D. Willet citeth and approueth S. Ambrose thus speaking Willet Antill pag. 201. Sutcliff Subu pag. 27. Pag. 50. of Valentinian deceased I will honor his Relicks and commend his gratious memorie D. Sutcliffe wittnesseth that S. Gregorie and S. Augustine that conuerted this nation esteemed much the relicks of Saincts And in their time Churches were built in the honor of Saints and their relicks worshipped And D. Willet with others Willet Antil pag. 13. acknowledge as they needs must that Vigilantius was condemned of heresie for denyall thereof in the primatiue Church and by the authoritie thereof Secondly I argue thus againe That which was the custome and doctrine of the primatiue Church may or is still to bee kept and defended But to pray at the monuments of Saincts and reuerence their Relicks was the custome and doctrine then Therefore still to bee kept and defended The Maior is euident and the Minor thus proued First M. Wotton Wotten def of Perk. pag. 9 hath these words It was the maner of the primatiue Church to pray at the Tombes of Martirs and the Christians assembled ordinarily where the Martirs were buried And to shew what they did there which hee would willingly haue concealed for hee loueth not prayers to Saints nor reuerence of their Relicks for which causes the primatiue Christians so there assembled hee citeth S. Hierome writing Wotten sup pag. 544. in this maner of holy Paula shee went into the Sepulchre and kissed the stone of his Resurrection which the Angell had remoued from the dore of the Tombe the place of his bodie where the Lord had lien as if shee had thristed for the desired waters shee liâ—kâ—d with her faithfull tonge D. Downame writeth the like of the holy pilgrimadge of that blessed woman And to giue moste conuincing instance and proofe in this matter M. Perkins in his Problema writeth thus Primitiua Perkins problem pag. 81. Ecclesia honorauit veneratione prosecuta est reliquias mortuorum The primatiue Church did honour and prosecute with reuerence the Relicks of the deade Thirdly thus I argue That vsadge and behauiour which was lawfull to the Iewes and practized of them towards their Reliks is now in the time of grace giuen by Christ as lawfull for Christians towards their holy Relicks and things But the true faithfull Iewes lawfully vsed reuerence and honour to their Relicks Therefore it is lawfull to Christians to doe the like The Maior is euident this beeing no ceremoniall or legall thinge abrogated by Christ but rather confirmed by making the things of his lawe and Ghospell more reuerentiall then the figuratiue was The Minor is thus proued by M. Wotton in these words You bringe diuers Wotton def of Perk. pag. 581. proofes that the Arke was had in greate reuerence all needlesse for whoe denies it and againe The Iewes saith Hierome in foretimes worshipped the holy of holies because there were the Cherubins and the propitiatorie and the arke of the testament Manna Aarons rodd and the golden altare and further in this maner Hee speakes not of worshippinge the Pag. 581. 582. Arke but the holy of holyes because of the things that were in it Hee makes the Propitiatorie Manna Aarons Rod and the golden Altare causes of that worship as well as the Cherubins In the words followinge hee counts the Sepulchre of our Lord more worthie of worâ—hip Then seeing those Relicks vnder the lawe and before Christ the meritorious cause of all grace and such excellencie were so worthie of worshipp and reuerence that they were not onely reuerenced in themselues but other things were worshipped and reuerenced because of them and yett by this Iudgment the Relicks in Christianitie as the Sepulchre no part of Christ but the place of his sacred bodies some few howers lyeing there are more worthie of worship as this Protestant writer confesseth wee may not deny this Reuerence and the Catholick doctrine thereof to bee holy euen by English Protestants sentence Lastely thus I argue from the generall practice of English Protestants if it is lawfull to giue ciuill reuerence to the bodie of a noble man or woman deceased because they were noble and honored when they liued much more reason there is to giue religeous and spirituall Reuerence to the bodie of a Saint holy and honored by God and man when hee lyued and now in Ioyes in heauen truely and for euer honorable But the Antecedent is true by English Protetestants whoe by their Heralds of armes allowe and practice that all Inferiours shall giue and yeeld the same honour to the bodie of the honorable parson deceased that was due vnto him lyuing his soule and bodie beeing vnited and this though in all morall Iudgment the soule of such an one is damned And this is the custome and ceremonie not onely with Heralds but vsed in Court ratified by their Bishops Doctors and Vniuersities as many and late examples teache which I will vrge no further but desire all may liue and die well that they may leaue behinde them sufficient or some motiue eyther to bee honored or helped by the prayers and deuotions of the lyuinge The consequence is euidently true and thus demonstrated for as excellencie is the cause of honor and ciuill excellency of ciuill and terrene honor so spirituall or religeous excellency of spirituall and such honor And much more for the ciuill honor and motiue thereof is onely ens rationis an inuention worthines and attribute of men and nothing at all Inherent in the bodie or soule of the partie so honored when the other excellency and cause of honor is both permanent and an Inherent dignitie as is proued before of inherent Iustice and for euer remayneth in the soule glorified in the presence of God his Saints and Angells in heauen and
it and it is a reasonable satisfactiō euen to humane reason from whence Protestant arguments against it bee deduced that the maner is by Transsubstantiation as wee Catholicks teache no man but Irreligeous and vnreasonable can call it into question And hee writeth further of this matter in these words it is on all sides plainely Couell sup pag. 119. confessed that this Sacrament is a true and reall participation of Christ who thereby imparteth himself euen his whole entire parson Therefore if the whole entire parson of Christ which cannot bee without his bodie and blood is there and there imparted and receaued damnable is that diminisheing doctrine wherein sacramētaries would haue it but a signe figure And hee expressely teacheth that they doe not or should not differ from the Romane Churche concerning the true reall and substantiall presence of Christ in this Sacrament Which hee as plainely expresseth where entreatinge of the dignitie of Preists hee writeth thus To these parsons God Couell sup pag. 87. imparted power ouer his mysticall bodie which is the societie of soules and ouer that naturall which is himself for the knitting of both in one a worke which Antiquitie doth call the makinge of Christs bodie And in an other treatise hee speaketh of the same matter in this maner The power of the Couell modest examinat pag. 105. Ministry by blessing visible Elements it maketh them inuisible grace It giueth daily the holy Ghost It hath to dispose of that flesh which was giuen for the life of the worlde and that blood which was powred out to redeeme soules Hitherto this Learned Protestant whose words bee so plaine in this point that no conclusion but themselues needeth to bee inferred from them And not onely in this but other Questions as before these Protestants of England are so cleare for Catholiks doctrine and against that which their parlamentarie Religion doth or would seeme to teache that D. Willet Willet apud Parkes against Limbom pag. 20. 21. def first testim writeth of them in this sorte They maintayne traditions free will freedome from sin Iustification by workes workes of super erogation of transsubstantiation with diuers others Therefore euen by Protestants this sacred doctrine of the Romane Churche is to bee embraced and defended as well taught by Catholicks Protestants and D. Feilds true Greeke Church also from which lastely thus I argue That doctrine which is taught by the true Church in Protestants Iudgment which by them cannot err in any essentiall thinge is true But the doctrine of the Romane Church concerning the reall presence and transsubstantiation is such Therefore it is true The first proposition is proued and graunted before And the second is manifest in these the expresse words of the Greeke Churches censure vppon Protestant doctrine It is the Iudgment of the Church that in the holy Hierem. in censur cap. 10. supper after consecration and benediction the breade doth passe and is chaunged into the verie bodie itself of Christ and the wyne into that blood of his by the power of the holy Ghost For our Lord in the same night wherein hee was betrayed taking breade and giuing thankes brake it and saide take and eate this is not breade or a figure of my bodie but this is my very bodie and my blood So that both then and now the breade is transformed and chaunged into his bodie and the wyne into his blood as our Lord promised and affirmed in many places of scriptures And this is more then sufficient of this matter especially seeinge not onely Queene Elizabeth in her Parliam An. 1. Elizab parl 1. Iacob parl 1. Edw. 6 c. bothe kindes first Parlament receaued this doctrine of Transsubstantiation by allowing and reuiuing the statute of Kinge Edward the sixt in that behalfe and this their statute was neuer yett repealed But also in the first parlament of his maiestie confirmed with the rest of Q. Elizabeth The Protestant publishers of Praefat. in Petr. Gallatin Frāc An. 1602. Mortō App. pag. 396. pag. 395 Petrus Gallatinus tell vs that the testimonies which hee bringeth from the Rabbynes before Christ are vndeniable which allowed D. Morton writeth thus They are more playne and pregnant for transsubstantiation then are these sayings of transsubstantiators themselues They make so directly for transsubstantiation that the moste Romish Doctors for the space of allmoste a thowsand yeares after Christ did not in so expresse termes publish this mystery to the world Againe D. Androwes Protestant Bishop Casaubon resp ad Card. Per. pag. 50. 51. of Ely cited by Casaubon and Casaubon himself from our Kinge himself as hee saith affirme Yt is Christs body the same obiect and thing which the Romane Church beleeueth Therefore acknowledging there is a chaunge in this Sacrament as commonly they do that before the words of consecration it was breade and wyne and after is the same obiect and thing which the Romane Church beleeueth the body and blood of Christ This chaunge beeing from breade into the body of Christ and from wyne into his bloode which is a chaunge Substantiae in Substantiam of one substance into an ohter must needs bee as wee Catholicks teache Transsubstantiation CHAPTER XVI Of the holy Sacrifice of Christs blessed bodie blood cōmonly called the Masse daily offered in the Church AND hereby is not onely proued the Catholicke doctrine of this particular question of Christs reall presence in the B. Sacrament and the maner how by transsubstantiation of the elements breade and wyne by power of his omnipotent worde into his moste sacred bodie and blood but those also which depend from thence as is before remembred the sufficiencie of communicating of such as doe not offer the holy sacrifice first instituted and euer to be continued in both kindes in the one kinde onely as also the true externall and publicke sacrifice of Christs true Church consistinge of the oblation and offering of his most B. bodie and blood in these holy Misteries for which because it hath beene so prophanely and blasphemously contradicted by diuers of our English Protestants I meane to speake a little more particularly therein and from themselues first argue thus Whatsoeuer is the reall and true bodie and blood of Christ now vnseperable from his moste blessed soule and is publickly offered vnto God by the lawfully called and authorized preists of his Church is a true publicke and holy sacrifice But that which is commonly called the Eucharist or blessed Sacrament of the altare offered by Catholicke preists of the Romane Church in Masse is such Therefore it is a true publicke and holy sacrifice The Maior proposition is euidently true and confessed of all men of learning in Christianitie neither can be doubted of any that is ignorant if hee knoweth the termes themselues expressely signifieing and shewing the veritie thereof euen by the light of nature The second proposition is also more then aboundantly proued and verified by these
Protestants in the last chapter yet to giue it a further though needles confirmation I proue it againe in this order to be a sacrifice externall and publicke That doctrine which that Church which is esteemed by Protestants to be the true Church teacheth is to be allowed But this doctrine of Christs blessed bodie and blood to be ouer publicke sacrifice in the Church is such Therefore it is so to be allowed The first proposition is often graunted before and the second of the Greeke Churches opinion and practice both at this present and from the time of the primatiue dayes of christianitie to be agreeable with the present Romane Church is iustified by the Protestant Relator of Religion in the chapter of holy ceremonies His words to make Relation cap. 53. or c. 54. a new repetition of that Churches doctrine are these With Rome they concurr in the opinion of transsubstantiation and generally in the seruice and whole bodie of the Masse in praying to Saincts in auricular confession in offering of sacrifice and prayer for the deade and in these without any or with no materiall difference They hold purgatorie also and worshipping of pictures For the forme and Cap. 55. ceremonies of the Masse they much resemble the Latines In crosseings they are verie plentifull In summe Relat. of Relig c. 53. or 54 sup all those opinions which grew into the Church before that seperation betweene the Greekes and Latines and all those ceremonies which were common vnto bothe they still retaine Then this doctrine and practice of this publicke sacrifice beinge not onely the vse of these two Churches now but before their seperation which these Protestants in that place haue told vs Cap. 11. sup to haue beerie 1200. yeares agoe must still with reuerence be obserued Which this Protestant Relator shall here confirme againe Relat. sup cap. 53. or 54. speakinge of the present Greeke Church in these words Their liturgies be the same that in the olde time namely S. Basils S. Chrisostomes and S. Gregories which is the same that the Romane Church now vseth translated without any bending them to that chaunge of language which their tonge hath suffered M. Middleton also Middleton papistomast pag. 51. Morton Apol. part 2. pag. 81. telleth vs of the Masses of Basile Chrisostome and Epiphanius and that in them the deade were prayed for D. Morton goeth higher to the dayes of the Apostles citing and allowing not onely the Masses of S. Basile and S. Chrisostome but S. Iames the Apostle himself Wherefore I hope hee and others will be the better pleased to accept the Censure of Hieremias the Constantinopolitane Patriarke taking vppon him to be supreame in that Church vttered in these words The holy Masse is a sacrifice Hierem. in censur instituted of Christ in memorie and commendation of all his mercie and humilitie sustayned for our sakes Saint Iames the Apostle called our Lords Brother first reduced into order that liturgie and Sacrifice being so instructed of Christ to doe it In all parts of that holy sacrifice nothing els is handled but an vniuersall order of things which our Sauiour vndertooke for our Redemption How these primatiue Masses liturgies or formes of the B. sacrifice of Christs bodie and blood in all questions and articles of Religion agree with that which the Romane Church now practizeth from S. Gregorie as these men before allowe and others write from S. Peter the Apostle is apparant in those liturgies and Masses and too longe to be cited in this place And from hence thus I argue againe That doctrine and publicke practice of Sacrifice or other which was instituted by Christ practized by his Apostles and such holy Saincts and Doctors of the Churche as Sainct Basile S. Chrisostome S. Epiphanius and S. Gregorie were may and ought still to be obserued kept and vsed But the doctrine and practice of our publicke Church Sacrifice or Masse is such Therefore it may and ought still to be kept and vsed The first proposition is moste euidently true and cannot be denied by any true Christian and the Minor is before proued in these laste Protestants allowed citations and may further be confirmed by these Protestant writers D. Sutclâ—ffe writeth thus Wee reade in Ignatius this phrase offerre and sacrificium Sutcliff subu pag. 32. immolare to offer and immolate sacrifice and like phrases in Irenaeus Ciprian Tertullian and Martialis who mentioneth also Altares And these words and the things truely signified by them Altare and Sacrifice are in the Greeke and other tongues so vnseperably ioyned and knitt together that D. Morton doth thus acknowledge Wee cannot dislike the sentence Morton App. pag. 162. l. 2. cap. 6. Sect. 1. concerning the mutuall relation and dependance betweene an Altare and sacrifice but graunt that altare doth as naturally and necessarily inferre a Sacrifice as a shryne doth a Saint a father a sonne And againe it is truely said Sacrifice and preisthood are Relatiues Then for altares hee hath hard before that they were in the Apostles time and consequently Masse the Christian sacrifice was then for hee hath told vs they cannot be seperated And his Protestant Bishops in their late Theater will putt him out of all doubt that from the beginnynge of Christianitie euen in England such altares for sacrifice were vsed of the Christians Their words be these It is reported that Theater of greate Brit. pag. 205. n. 12. pag. 204. Patrick the Irish Apostle and canonized Saint longe before the Raigne of Kinge Lucius preached the Ghospel in many places of Wales And also that Ninianus Bernicius of the race of the Brittish princes conuerted the Picts to the Religion of Christ To which effect also the sayings of S. Iohn Chrisostome Bishop of Constantinople enforce And amonge Ilands expressely nameth this our Brittayne Whose Inhabitants saith hee haue also consented to the word which is planted in euery harte in honor whereof they haue erected their temples and Altares Thus in the Brittans tyme that S. Augustine brought in Altares Masse and the ceremonyes thereof is proued by these Protestants in other places And the Theater it self setteth this for one of the Questions of S. Augustine to S. Gregory Guifts Theat pag. 330. offerred on the Altare how to be distributed asked by Augustine of Pope Gregory And thus they write of Kinge Redwald After baptisme returninge to Idolatry Pag. 333. in one and the same temple after the maner of the olde Samaritans hee erected an Altare for the seruice of Christ and an other little Altare for burnt sacrifices which stood vnto the dayes of Beda himself And longe before againe in the Brittans tyme they tell vs of Preists stayne standinge at the Altars And againe in Pag. 291. Pag. 317. Gildas tyme 1200. yeares since oathes taken vppon the Altars made of stome And to secure D. Morton what the sacrifice offered vppon those Altars was they tell vs that in this primatiue tyme in
this Iland amonge the brittans The Altar was called the seate of the Theater pag. 317. sup n. 6. celestiall sacrifice And againe whereas D. Morton hath graunted before That Sacrifice and preisthood are Relatiues which bee of an vnseperable nature Both hee and all others that now so earnestly contend to haue themselues accounted Preists must as much labour for this externall sacrifice which as hee affirmeth is vnseperable from preisthood Otherwise if they shall agayne fly vpp and downe to their fantasied spirituall preisthood and sacrifice Queene Elizabeth if her prayers and deuotions had beene as greate was as good a Preist As S. Peter was and D. Mortons Mother grandmother beldame and all women of his kiudred or in the world if their vertue were equall were as good Preists as hee if hee were a true Preist which I deny And yet they all agree that all woman sexe and kinde is vncapable of holy preisthood Againe D. Morton with his frend Theodore Bibliander Morton App. pag. in sacrif assuer vs that the Rabbins before Christ did teach that those which receaued the Messias should in place of the sacrifices of Moses lawe haue an externall sacrifice in breade and wine and called it Thoda Which is sufficient for this place purpoÌ„se where I onely proue that there is in Christian Religion an external sacrifice to succeed the sacrifices of the Lawe for that this sacrifice though begun in breade and wyne is the blessed body and blood of Christ I haue proued by these Protestants in the former chapter And this which I contend in this place is playnely graunted vnto mee by Casaubon wrighting in Casaub resp ad Card. Per. pag. 51. 52. c. our Kings name and by his commaund as hee protesteth and in these words neither is the Kinge Ignorant nor denieth that the fathers of the primatiue Church did acknowledge one sacrifice in Christian Religion that succeeded in the place of the sacrifices of Moses Lawe And accordinge to this it is confessed by other Protestants allowinge also the doctrine of the primatiue fathers for a Rule to vs The words of M. Middleton are these The sacrifice of the Altare Middlet Papist pag. 92. 113. and vnbloody sacrifice were vsed in the primatiue Church and the auntient fathers called the sacrifice of the body and blood of Christ a sacrifice And agayne The primatiue Church did offer sacrifice at the Pag. 49. sup Pag. 137. 138. 47. 45. Altare for the deade Sacrifice for the deade was a â—radition of the Apostles and the auntient fathers Then if this was from the beginninge true and Catholick doctrine to offer sacrifice and say Masse for the deade much rather for â—he liuinge and so both for the lyuing and the deade in Protestants Iudgment And so both the forme of our holy preisthood Receaue power to offer sacrifice in the Church for the liuinge and deade And also holy sacrifice of Masse offered for such purpose by a duely consecrated Preist is holy and acceptable before God And all English Protestants that shall deny it ar not onely within the Anathema of the Councell of Trent in these words If any man shall say that in the Masse a true and CoÌ„cil Trid. Sess 6. cap. 1. de Sacrif Miss proper sacrifice is not offered lett him bee Anathema But subiect to the cursse and condemnation of the primatiue Church against Aëâ—ius the Hereticke and his complices as their owne Doctors Feild and Couell are wittnesses in this maner Aërius condemned the custome of the Church Feild pag. 138. l. 3. cap. 29. Couel Exam. pag. 114. in naminge the deade at the Altare and offeringe the sacrifice of Eucharist for them and for this his rash and Inconsiderate boldnes and presumption in condemninge the vniuersall Church of Christ hee was iustly condemned How much more then are these present Protestants worthie condemnation who do not onely contemne the doctrine and custome of the present Romane Greeke and vniuersall Church of Christ in this so greately concerning question but against their owne Iudgments with rash inconsiderate boldnes and presumption condemne the vniuersall primatiue Church anâ— confederate themselues with Hereticks iâ— their owne Iudgment iustly condemned against it And contrarywise this holy Catholicke doctrine of Masse or Sacrifice foâ— the liuing and deade by our Enemies allowance a Tradition of the Apostles vse and custome of the vniuersall Church of Christ in the primatiue and best florishing estate thereof and euer since continued is inuiolably to bee maintayned CHAPTER XVII OF THE SINGLE AND CHASTE life of Preists and vowes of chastitie NOw lett vs come to that doleful and heauie Question to these maried Protestant Church men To proue by them also the auncient and true Catholicke doctrine and practice of the single and chaste life of Preists and vowes of chastitie The contrary wanton licentious and sacriledgeous libertie vnto this and other works of perfection whillfull pouertie and obedienâ—e as it first made way for Protestant hereâ—es into the world as appeareth by their Apostle Luther and the rest presently vppon â—heir reuolt for chastitie pouertie and obeâ—ience which they had vowed for the most â—art giuing themselues ouer to their contraâ—es Lust Riches Rule so it is to this day â— vnpleasing a thinge in this Epicurean â—ct that they cannot endure to follow the â—nons either of the Latine Church vnder whose obedience they should bee if thy will shew any at all or to the Greâ—ke Church eyther as will appeare in this chapter howsoeuer they will seeme to allowe thereof especially in this Article of later dayes vsing more libertie therein then other Churches But to omitt all things of discontentment to this people I argue thus That doctrine and practice which is a worke of perfection profitable vnto or making perfect the members of Christs misticall bodie his Church ought to bee allowed and practized of them that call themselues the perfect and reformed Church especially in that sorte of people or some greate part of them that are or would bee esteemed the moste perfect reformed guides and directors to others as their ministers pronounce themselues to bee But the doctrine and practice of single and chaste life and vowes of chastitie Bee such Therefore to bee embraced and allowed of these Protestants otherwise they haue not the perfect and reformed but vnperfect and deformed Church The first proposition is euidently true and in the light of nature too grosse absurdities doe followe in denying it The second proposition is at lardge proued by these Protestants in the chapter of precepts and Cap. 7. sup counsailes before from whence at this time I will onely shew by D. Couells testimonie that it is so absurde to deny it that hee would free all Protestants from it His words of the workes of perfection bee these In these points all haue not holden the same opinions Couell def of Hooker pag. 52. some thought the counsailes to bee of the some necessitie
with precepts as those Hereticks called Apostolici Others esteemed them as things indifferent Others as things forbidden which error is accused by some of our Aduersaries to bee an opinion of our Church There is none of any sound Iudgment in our Church which doth not thinke that willing pouertie humble obedience and true chastitie are things verie commendable and doe bringe with them greate aduantadge to the true perfection of a Christian life By these wee doe more then without these wee should Then these men graunting the doctrine and neuer practizing the vse of it from whence this aduantadge to true perfection is brought are in a practicall error in this point and ought to reforme themselues Yf any man will excuse their omitting of it hee must needs answere that it is either because they will not or are not able to performe it If it onely proceedeth of willfullnes they are generally to bee reproued of willfull obstinacie and sin against the holy ghost vniuersally refusing or resisting such holy motions Inspirations and graces If they say it proceedeth from want of grace spirituall power and assistance to effect it they plainely proue and thereby acknowledge themselues and their Religion to bee gracelesse and not of God not hauing that habilitie and strengthe in any one compaine or societie of men or women amonge them in so longe time to embrace and practice that which so profiteth to perfection And as strongely graunt the Church of Rome and the doctrine thereof for true wherein that grace hath beene giuen to thousands of societies to professe to lyue and die in perpetuall vowed chastitie which hath not beene bestowed one any one fraternitie in their Religion And thereby demonstrate to the world that those Catholicke Preists of our nation whom they persecute as enemies to God are in this greate fauour and grace with him in performing that perfect estate of continencie which our Aduersaries openly confesse they cannot do Which wee are so fart from acknowledging in vs that in greate multitudes wee will solemnely sweare wee truely performe it And no man vnderstandinge the seuere canons of Catholicke Religion for such offendors the greate reuerence wee giue to that moste blessed sacrifice which wee daily offer and what Innocencie of life at the leaste to bee free from all carnall and other mortall sinne wee require vnto it and the ministring of all other Sacraments continually practized by vs can condemne our Order in this matter further in this question I argue thus That which was decreed by the Church within the first 400. yeares of Christ is now to bee obserued But the vowe of continencie was then decreed to bee annexed to holy orders Therefore still so to bee obserued The Maior is allowed before And the Minor proued by M. Perkins in these words Continentiae votum necessarium Perk problem pag. 192. perpetuum c. The vowe of continencie necessarie and perpetuall seemeth first to haue beene decreed in the west Churche about 380. yeares after Christ Traely it was receaued before but by the priuate deuotion of some not by the publicke Iudgment of the Churche If any man saith hee acknowledgeth then onely to bee decreed though vsed before and this in the west Church it sufficeth for this purpose and is obligatorie to Protestants both confessing that a time of truthe the Romane Church then to haue beene the true Church and Mother vnto others and themselues vnder the Iurisdiction of that westerne Romane Church And customes are not vsually decreed but vppon Transgression of them But M. Middleton will tell vs That S. â—piphanius an holy Sainct and blessed Bishop of Greece writeth of such decrees and Canons to the whole Church both to haue beene extant and practized longe before that time and from the beginning of Christianitie as his words traditions without limitation argue Epiphan l. 1. to 2. coÌ„tra her Cathari apud Middleton papistom pag. 139. 140. Thus hee is cited by him writing of the Cathari Hereticks Those Traditions which were deliuered peculiarly for the Cleargie by reason of their supereminencie in celebration of the diuine mysterie These Hereticks would haue all men tyed vnto when they did heare that a Bishop ought to bee vnreproueable the husband of one wife and continent and likewise of Deacons and Preists For in truthe since the comming of Christ the doctrine of the Ghospell doth not admitt into these offices any that haue married a second wife by reason of the excellent dignitie of preisthood And this holy Church doth sincerely obserue yett doth not the Church admitt any into those offices that is the husband but of one wife whose wife is yett lyueing with him in the fellowship of marriadge sed eum qui se ab vna continuit aut in viduiâ—â—te vixit But him onely that either was neuer married or that after the death of his wife lyueth vnmarried the Church receaueth into the office of a Deacon Preist Bishop or Subdeacon which is especially obserued where the Ecclesiastical Canons are sincerely kept But thow wilt say vnto wee that in many places Preists and Deacons do liue in wedlocke But this is not according to the sinceritie of the canons Hitherto and further bee the conuincing words of this holy and learned Father of the Greeke Church whose euidence is so playne for the Catholicke doctrine and practice in this Question and against Protestants that M. Middleton flatly saith Epiphanius was too partially Middleton sup pag. 143. affected in this point And hereuppon thus I argue againe That doctrine which is so plainely and directly held and maintayned by the learned holy fathers of the primatiue Church that the present Protestant Aduersaries otherwise seeming to allow these fathers confesse it to bee their opinion and of the Church in their time is to bee embraced and obserued But this Catholicke doctrine of Preists continencie and vowes of chastitie is such Therefore to bee embraced and obserued The Maior is manifestly true both Catholicks and Protestants in shew at the leaste allowing the primatiue Church and Fathers thereof for Iudges in questions of Religion The Minor is thus proued First M. Middleton acknowledgeth S. Epiphanius S. Hierome S. Chrisostome and S. Ambrose to bee so playne against their Marriadge in the Clergy and their doctrine against vowes of chastitie that hauing written of S. Epiphanius as before hee addeth of S. Hierome thus Hee made vnciwill entroades against Gods holy ordinance Middleton supra pag. 134. Pag. 138. in this point Of S. Chrisostome thus Chrisostome in his vehemencie goeth beyond measure in reprehending and the Christians of his time in their lightnes went beyonde measure in voweing Of S. Ambrose thus Ambrose had the Apostolicall Pag. 134. dragon the deuill dwelling in him And of the holy auncient Fathers in generall in this matter Hee speaketh in these termes Neither Middleton sup pag. 133. is it any thinge to the purpose that the auncient Fathers allowed vowes of chastitie
and single life of Preists And againe The Auncient Fathers are not Pag. 334. fitt Iudges to determine either of Preists Marriadge or vowes of chastitie M. Wotton well perceauing the doctrine and practice of the holy primatiue Churche in those vnspotted dayes dealeth as freely with vs in these words Such was the opinion of holines in single life Wotton def of Perk. pag. 491. in the primatiue Churche that it is not to bee looked for that antiquitie should afford vs any testimonie against the practice and Iudgment of those dayes Then how gracelesse and impudent are these men to cite both fathers and Councells to proue that which in their conscience and knoweledge they both vnderstand in themselues and publish thus vnto the world they vtterly denyed and disallowed wholly and clearely teaching the present doctrine of the Romane Church and the contradictorie to Protestants assertions Whether they were Greekes or Latines and this in so serious maner that such breach of chastitie vowed which M. Perkins confesseth to bee aboue 1200. yeares olde was called Incest and punished with excommunication From whence I argue thus further That which by holy fathers is called Incest and by allowed generall Councell in the primatiue Church censured with excommunication is not to bee adiudged lawfull but the contrary But breache of the vowe of chastitie now aboue 1200. yeares annexed to preisthood is such Therefore it is not to bee adiudged lawfull But the contrary The Maior proposition is euidently true And the Minor thus proued by M. Perkins in these words Epiphanius in his Perk probl pag. 201. 61. heresie saith they that marry after they vowe do sin and enioyneth them penance So Augustine and Hierome viduit c. 9. After these Marriadges began to bee accompted of some for a more greuous sin after the yeare 380. Basile calleth these Marriadges Incest the offence of whoredome and adulterie in his hooke of virginitie by the Councell of Calcedon in the 15. canon they are punished with excommunication But they will say the later Greeke Church vseth more libertie in suffering the vse of Marriadge in holy orders Though this is nothing to vs that bee vnder the westerne and Romane Church by their owne confessions yett thus I demonstrate that they neither agree with the auncient nor present Greekes in this question but make lust licentiousnes and libertie to bee their lawe For proofe whereof I argue thus That which is the cheefest lawe to the Greekes beeing as D. Feild writeth the 13. Feild l. 3. c. 18. pag. 101. Canon of the 6. generall Councell otherwise the 13. canon made in Trullo doth onely licence Subdeacons Deacons and Preists maried before Orders not to bee seperated from their wiues but to abstaine from them in the tyme of their turne that is in the tyme when they sacrifice as the second Councell of Carthadge in the 2. Canon defineth But the Fathers say that they know it deliuered for a canon to the Romane Church that Deacons or Preists in their ordination professe that they will not any more company with their wiues But both the doctrine and practice of Protestants are contrary marrying both before and after orders not regarding any time of sacrifice but denying it and beeing vnder the Romane Churche yet professe open disobedience to the Canons of it And not onely to the Latine but to the Greeke Church also For in the Greeke Church neither their Bishops Religious men or women or votaries of chastitie are permitted to marry but for such to marry is adiudged sacriledge in that Church the words of their Patriarke Hieremias are these Whosoeuer Hierem. in cens in epilog shall not performe the vowe of chastitie doth incurr the moste filthy sin of sacriledge and to performe such vowes is the moste angelicall and excellent life that can bee ledd on earth therefore wee must greately extoll monasticall life and conuersation Therefore these Protestants not onely permitting and tollerating but inciting prouoking and procuring Bishops Monkes Fryers Nunnes and all votaties to marriadge are by this censure guiltie of the filthie sin of Sacriledge and agree with no Church Greeke or Latine in this point and question But these men in their Theater and els Obiect where tel vs that there were married Preists in Ireland in the time of S. Malachy and in Speed in Theatr. pag. 145. c. England in the time of S. Dunstan our Archbishop of Canterbury But they haue beene told before euen from primatiue Saincts Answ and Doctors that wheresoeuer and whensoeuer such were it was an error and intruded abuse and not accordinge to the sinceritie of the Canons And answell by this kinde of Argument that such and such things haue beene or now bee without proofe that they are good and ought to bee they might proue murder treason Adultery incest sacriledge blasphemy and whatsoeuer villanies and Impieties to bee holy or Iustifiable things for these things were not onely in one or two kingedomes in one or two times but bee and haue beene with such wicked men in all tymes and kingedomes And to lett them knowe by their owne authorities that it was so in this their obiection wicked men that were thus married or allowed it and holy and Saincts that forbad and condemned it They themselues in this their Theater wittnes in these words S. Malachy Theatr. sup n. 9. pag. 145. whose life S. Bernard writeth prohibited Preists Marriadges in Ireland And to assure vs further that they were holy men that forbad these Marriadges and the highest authoritie by their owne Iudgment before by which they were forbidden thus they testifie in these words Pope Gregory sendeth hither into England Theat pag. 421. n. 47. his Bulls with damninge curses against the marryed Cleargie commaundinge that none should heare their Masses And thus againe Pope Gregory in a generall Synode excluded the married Preists from execution of their holy offices and forbad the lay men to heare their Masses And our Archbishop of Canterbury Pag. 373. then by their owne sentence a Saint condemned them miraculously as they testifie so were they cōdemned by other Councells and authorities The sanctitie of S. Dunstan Pag. 371. 372. his miracles guifts of Prophetie and verified Propheties of the calamities and punishments which God inflicted vppon the Princes and fauourers maintayning those wicked marriages are in some part testified in their owne Theater The Princes that Theat pag. 377. c. cap. 43. l. 7. disallowed them were holy and Saincts amonge which was Kinge and S. Edward the Martyr murthered and martyred by the fauourites of married Preists Amonge which was his Mother in Lawe Queene Elfrida and hir sonne his half brother Ethelred after Kinge by this Martyrdome Where vppon these men themselues haue thus registred The harts of the Subiects drawne from their Soueraigne Theat sup Dunstans Prophesie against their wickednes A cloud of blood and fier and many extreame miseries of that tyme. Dunstan
further prophesieth of other calamities to the Land after his death Queene Elfrida this greate patronesse of those wicked Marriadges and Murderesse of that blessed Kinge Martyr acknowledged her error and did perpetual penance for those Impieties their owne words thereof bee these Elfrida the second wise of Kinge Edgar procured the Theat pag. 372. n. 17. murder of Kinge Edward her sonne in lawe that her owne sonne Ethelred might come to the crowne and afterwards to purifie his and her husbands ghost and to stopp the peoples speaches of so wicked a fact shee founded the Abbeis of Amsbury and Whorwell in the Pag. 374. n. 10. counties of Wiltshire and South-hampton in which later shee liued with greate repentance and penance vntill the day of her death But both the life and death of them that repented not was by these mens relation odious and execrable I will onely exemplify in two Kings Ethelred before related and Kinge Edwyne before him both maintayners of Preists marriadge of Kinge Edwyne they write in these words Theat pag. 366. n. 7. 8. Pag. 369. n. 2. 3. Kinge Edwyne the day of his coronation before his nobles sittinge in counsell at that age not aboue thirteene yeares old with shamelesse and vnprincely lust abused a lady of greate estate and his neare kinsewoman Hee was a greate enemy vnto the Monkish orders whom from the monastery of Malmesbury Glastenbury and others hee expelled placing married Preists in their Romes Dunstan likewise the Abbot Saint of Glostenbury hee banished the Realme for his ouerbold reprehensions c. His subiects deny him obedience And sett vpp Prince Edgar his brother in Mercia and Northumberland not fully fourteene yeares old Edwyne then raigninge in a still decaying state was held of such is subiects in no better esteeme then was Iehoram of Iudah who is said to haue liued without beeing desired for very greefe whereof after foure yeares of his Raigne hee ended his life His wife thought to bee to Neare in the blood royall to bee matched with him in spousall bedd the subiects dislikinge of the vnlawfull marriadge the cause of Dunstans banishment failed by degrees to performe their duties to their Kinge and her they likewise forced to a seperation in the third yeare of his regardlesse gouernment The miseryes and punishments of Kinge Ethelred and this Kingedome for his syns they recompt in this maner Ethelred not able Theat pag. 376. 377. to resist the Danes his subiects not loueing him payeth vnto them 10000. pounds to depart An other peace hee purchaseth with 16000. pownds The next composition 20000. pownds Then 24000. pownds Then 30000. pownds and lastely 40000. pownds vntill the land was emptied of all the coyne the Kingdome of her glorye the nobles of courage commons of content and the Soueraigne of his wonted respect and obseruaunce The miseryes of this land for the syns of the patrons of such marriadges as now be defended and honoured in England which then it felt are to many and lamentable to be remembred at this time And a man may iustly call it a straunge Example that amonge other straunge punishments of Kinge Henry the eight that greate patron of Cranmer that marryed bishop that mared Religion and supreame head of such a Church that in his life time so iumbled tumbled and tumbled the world together should haue no better commendation of these Protestants now but to be ranked by them as the cheifest amonge wicked and iustly punished English Kings in their late published history of the worlde in these words Now for Kinge Henry the eight if History of the world in pref all the pictures and patterns of a mercilesse prince were loste in the worlde they might all agayne be paynted to the life out of the story of this Kinge And because Protestants memoryes serue them not to call to mynde the holynes sanctitie and Saints that haue beene in our English Catholicke Cleargie but like filthy swyne desyre to tumble moyle and roote in dyrt lett them cast ouer their accompts throughe out the historyes of this kingedome begynning with their owne Marriadges and tyme and so ascendinge to the first conuersion of this land to Christ and it will be no difficult Auditt to make that they themselues and those which were marryed as these be were the moste disordered prophane and irreligeous that were in our English Cleargie lett them make the calculation I may not now intend it my methode will not allowe it Being fittest for such as be partakers of such impieties Onely to begyn their reckoninge I must putt them in mynde out of their Theater and other their owne historyes penned by Protestants That as this Kingedome of our English or saxon Christians hath beene but twyse conquered and ouerrunne once by the Danes then by the Normans the greatest miseries and punishments it hath endured So the same their Theater other histories and Protestant writings neuer obiect vnto vs more Married and disordered Preists and cleargie men then at those tymes God of his mercy graunt that their third state of married ministers presage vs better bydeings and bring vs greater comforts Of vowes and profession of perpetuall chastitie and other workes of perfection it is further entreated in the proper question of such holy and religious life and conuersation CHAPTER XVIII OF PVRGATORIE AND PRAYER for the deade AFTER this lett vs entreate of prayer for the deade and Purgatorie And because these Protestāts before haue giuen so greate allowance to the Greeke Church especially D. Feild Intituling the 5. chapter of his third Feild l. 3. c. 5. in titul booke Of the nature of scisme and kindes of yt and that it no way appeareth that the Churches of Greece c. Are hereticall or in damnable schisme And it is their common assertion that the doctrine of purgatorie is onely taught by the Romane and not Greeke Church I will first thus argue from the authority thereof That doctrine which is taught by that Church which is neither hereticall nor damnably scismaticall cannot bee hereticall nor damnable but orthodoxe and Catholicke But the doctrine of Purgatorie is taught by this so Iustified Church the Greeke Church Therefore not hereticall nor damnable But orthodoxe and Catholicke The first proposition is euidently true for it is the doctrine and practice of any companie or priuate parson that giueth vnto it the denomination Hereticall Schismaticall Orthodoxe c. The second proposition is proued by these Protestant Testimonies following First the Protestant Relator writing of this Greeke Church speaketh thus With Rome Relation of Relig. c. 53. or c. 54. they concurre in the opinion of transsubstantiation and generally in the seruice and whole bodie of the Masse in praying to Saincts in auriculare confession in offeringe of sacrifice and prayer for the deade and these without any or with no materiall difference They hold Purgatorie also and worshipping of pictures Therefore these doctrines of purgatorie the rest must needs
by their Iudgment bee orthodoxe and Catholicke and neither hereticall nor damnably scismaticall otherwise against D. Feilds supposition and Title his fellow Relator had proued it to bee such Againe M. Middleton telleth vs that in the Middleton papistom pag. 51. Masses of Basile Chrisostome and Epiphanius all Greeke Fathers the deade were prayed for But because they will perhaps looke for the verie name of Purgatorie I deduce it from the tyme of the Apostles to haue beene taught and the doctrine thereof in the Greeke Church For M. Perkins telleth vs that Dionysius Perk. problem pag. 178. The Protestant booke of Homel Bell. motiu fol. 133. c. commonly called and by Protestants The Areopagite S. Paules Scholler did teach In Purgatorio expiari peccata That sinnes are purged in Purgatorie Therefore hee thought there was a purgatorie as Catholicks doe and in that satisfaction was made for sins And there hee setteth downe the prayer vsed for the deade recorded by the same S. Dionysius in these words Dionysius Hierar Ecclesiast p. 3. Perk. sup c. 7. Oratio illa precatur diuinam clementiam vt cuncta dimittat per infirmitatem humanam admissa peccata defuncto That prayer doth beseech the diuine Clemencie to forgiue to the parâ—ie deceased all sinnes committed by humane Infirmitie To like purpose as hereafter D. Bilson the Protestant Bishop Bilson Suruey of Christs sufferings of Winchester citeth S. Iustine Irâ—naeus Cyrill Chrisostome Theodoret Ignatius Clement of Alexandria Eusebius Athanasius Epiphanius Basile Grâ—gorie Nazianzene Damascen Theophilact c. The glories of the Greeke Church And therefore Gennadius Schol. the Learned Patriarke of that Churche in his defence pf the Councâ—l of Florence writeth thus of that matter The Cennad Schol. defens 5 cap. 3. doctrine of Purgatorie prayer and sacrifice for the deade was a Tradition of the Apostles That which the Latines call Purgatorium purgatorie they of the Greeke Churche name Catharterion Signifieing a purging cleansing or satisfying place of the Greeke verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to purge cleanse expiate c. And prouing this at lardge by the auncient Greeke fathers hee addeth thus They were onely Schismaticorum sâ—ctatâ—res followers Gennad sup of Sâ—ismatiâ—ks whiâ—h denied it For such Masters in Religion will our Protestants fynde out to followe if any time age Church or societie had them Lastely in this Argument the Censure of the Greeke Church vppon this error of Protestants is deliuered in these words That the soules departed are to bee Hierem. Patr. constant in ceÌ„sur c. 15. releeued by prayers sacrifices and good deeds of those which lyue and that it was decreed by the holy Apostles that in the celebratioÌ„ of the holy misteries a memorit should bee made of them that were departed this life Againe I argue thus That which was the doctrine and Tradition of the Apostles and holy Fathers of the primatiue Church is to bee embraced But the doctrine of Purgatorie praying and satisfying for the deade was such Therefore to bee embraced and obserued The first proposition is often graunred before And the second also proued in this chapter yett thus I add vnto it M. Middleton Middleton Papistom pag. 64. saith that S. Chrisostome taught it to bee the Apostles ordinance to pray for the deade And confesseth It was a Tradition in the primatiue Church Pag. 45. 46. sup receaued from the fathers to pray for the deade and begg mercie of God for them And againe The Pag. 51. sup deade were prayed for in the publicke Liturgies or Masses of Basile Chrisostome and Epiphanius And further thus The Churche in Epiphanius time vsed Pag. 47. 48. 49. to craue mercie for the deade M. Hull telleth vs that in the primatiue Churche Leo appointed Hull Rom. pol pag. 86 Morton apol part 1. pag. 329. MortoÌ„ sup pag. 273. Masses for the deade D. Morton saith of S. Augustine that hee prayed for his Mother Monicha deceased And from Caluine hee wittnesseth generally thus Ipsi veteres preces fundebant pro defunctis The auncient fathers prayed for the deade Further I argue thus whatsoeuer doctrine beeing denied ouerthroweth an Article of our Creede beeing graunted confirmeth it is true by Protestants if they denie not the Articles of the Creede as they will not seeme to do But the doctrine of Purgatorie beeing denied destroyeth an Article of our Creed and beeing graunted confirmeth it Therefore it is or ought to bee esteemed true by Protestants The Maior is euidently true for the Articles of our Creede bee moste true and cannot by true doctrine and positions bee proued otherwise I proue the Minor in this maner Those places both of scriptures and fathers which the Protestants themselues against the Puritans namely D. Biâ—son Protestant Bishop of Winchester with others vse to proue the Article of Christ discent to hell doe proue purgatorie which is made euident by citing some fewe As that of the Prophet Dauid Hee ledd them Psal 106. v. 14. 16. forthe of darknes and the shadowe of death and brake their bonds Hee shattered in peâ—ces the brasen gates and brake the Iron barrs And that of the Prophet Zacharie speaking of Christs discending thither Thow also in the blood of thy Testament Zachar. 9. v. 11. hast lett out the prisoners from the lake And Dauid and S. Paule of his ascending with these captiues into heauen Thow aidst ascend Psal 67. v. 19. Ephes 4. v. 8. 9. on highe thou tookest captiuitie And in S. Paule Ascending on highe hee ledd captiuitie captiue hee gaue guifts to men And that hee ascended what is it but because hee descended also first into the Inferior parts of the earth Which sayings of holy scripture that cannot bee vntrue cannot bee instified of the hell of the damned from whence none were deliuered because in hell there is no Redemption Therefore the same Protestant Bishop Bilson assigneth a third Bilson Suruey pag. 552. 656. place besides heauen and hell his words bee Abrahams Bosome was vpward farr aboue hell Neither did I make Abrahams bosome to bee paradise or heauen And citing the fathers to proue Christ discent to hell hee bringeth them ordinarily prouing Putgatorie or if not by that name yet in effect teaching that Christ descended to a place of punishment were many deceased were punished and detayned captyues and deliuered them from thence which as before could not Bilson sup from pag. 582. to pag. 665. be hell The very names of those Fathers proueing this doctrine are toe many and tedious to be related their sentences may be seene in that his collection Lastely I argue thus whatsoeuer doctrine is defined or proposed to Protestants by their highest commaunding Rule of their Religion as Communion Booke Booke of Articles c. to which they all subscribe they may not deny But this doctrine of Purgatorie or prayeing for the deade is such Therefore they may not deny it The Maior is euident and the
proued in this maner The communion Booke reconfirmed in the title of Confirmation giueth this direction to the Bishop in these words The Bishop shall lay his hand vppon euery child seuerally therefore there is an externall Ceremonie or signe and that it was ordeined by Christ may both appeare by their Conference at Hampton Court in these Conference at Hamptō pag. 10. 11. words Confirmation is an Apostolicall tradition And that they meane it to be signe such as the signe of a Sacrament is the Bishop is appointed to vse these words Wee make our Communiō Booke tit conf sup §. Almightie humble supplications vnto thee for these children vppon whome after the example of the holy Apostles wee haue layde our hands to certifie them by this signe of thy fauour and gracious goodnes towards them Therefore this externall signe both deliuered by the Apostles vsed by their example and so far signifieing Gods grace and fauour and certifyeing the parties thereof must needs bee ordeined by Christ and a Sacrament no other externall signe by Protestants being able to make such certificate whis is further confirmed with this Protestant Argument that followeth Whatsoeuer signe externall giueth spirituall strength to the receauers thereof and force to serue God is a Sacrament But Confirmation doth this Therefore a Sacrament The Maior is euident by Protestants graunteing that such spirituall force and strength is not giuen by any signe but such as is a Sacrament neither doe all of them graunt that it is giuen by Sacraments The Minor is proued by D. Couell in these words Couel Mod. Examinatiō pag. 192 Remembringe the conflict wee haue vndertaken in Baptisme wee come to Confirmation for an addition of new forces in Baptisme wee are regenerate to life but in Confirmation wee are strengthened to battaile So that being an externall signe and giueing grace as Baptisme doth it must needs bee a Sacrament as that is and the signe must needs bee ordeyned by Christ for none other but God can ordeyne Penance a Sacrament by protest Chapter of Indulgēces a signe to bee a meanes of grace Concerninge Penance to bee a Sacrament I haue made demonstration before in the chapter of Indulgences and it is euidently true in this order Wheresoeuer in any ceremonie and externall signe grace is so amply giuen that not onely all guilt of synnes by Protestants but their punishments are forgiuen and by authoritie from Christ there must needs bee both an externall ceremonie or signe instituted by him and a Sacrament But thus it is in these Protestants Iudgments in Confession and Absolution Therefore a Sacrament Bothe the Maior and Minor are aboundantly proued in the recited chapter before And to proue that such confession may bee auricular as they terme our Catholike confession to a preist though that kinde of confession is not soe needfull to make it a Sacrament M. Hull writeth thus Auricular confession was Hull Romes polec pag. 89. 90. vsed in the primatiue Churche before the time of Zozomenus the auncient historian And his Maiestie in the Conference at Hampton Conference pag. 13. witnesseth That the particular and parsonall absolution from syn after confession is apostolicall and a verie godly ordinance Therefore I thus argue againe That which was vsed in the primatiue Churche is an externall ceremonie forgiueing syn an Apostolicall and godly ordinance is a signe ordeyned by Christ and a Sacrament But Penance is such Therefore it is a Sacrament Bothe propositions are graunted and proued before And hence also is proued that Orders is a Orders a Sacrament by Protestants of England Sacrament For whosoeuer haue power to giue grace and forgiue syns except in Baptisme by an externall ceremonie must needs haue and receaue that power in a Sacrament for such extraordinarie guifts bee not giuen as Protestants confesse by miracle But preists as before haue this power Therefore Order and consecration is a Sacrament Both propositions are manifestly true Further I argue thus whosoeuer acknowledge that in consecrateing preists by imposition of hands by the Bishop the holy ghost grace and power is giuen to giue grace and forgiue syns must needs acknowledge Orders or ordination to bee a Sacrament But the Protestants of England doe this Therefore they must acknowledge Orders to bee a Sacrament in their proceedings The Maior is euident And the Booke of cons in Preists Minor expressely is conteyned in their authorized and confirmed publicke Booke of Consecrateing preists c. Againe thus I argue That externall visible ceremonie by Imposition of hands vppon ordinary men whereby power is giuen them aboue others from Christ to translate from darkenes into glorie to make inuisible grace of visible Elements daily to giue the holy Ghost to dispose of the flesh and blood of Christ and giueth power which noe potentate on earthe can giue and the like prerogatiues aboue all humane power is to bee esteemed a Sacrament But by these Protestants Orders hath these and such more prerogatiues by Imposing of hands c. Therefore to bee esteemed a Sacrament The Maior proposition is euidently true for an externall ceremonie giuing and signifying such power grace and priuiledges that no terrene power and authoritie can giue must needs bee instituted by Christ himself and so by that which is proued before bee allowed for a Sacrament The Minor is proued by D. Couell where entreating of the power and eminencie of Preists by their Couell def of Hooker pag. 87. function and Order in the externall ceremonie of imposition of hands hee hath these words To these parsons God imparted power ouer his mysticall bodie which is the societie of soules and ouer that naturall which is himself for the knitting of both in one a worke which antiquitie doth call the making of Christs bodie And in an other Couel mod Examinat pag. 105. Pag. 115. See D. Couell def of Hooker pag. 87. 88. 91. and cited cap. seq of Character c. Treatise thus The power of the Ministry by blessing visible Elements it maketh them inuisible grace it giueth dayly the holy Ghost It hath to dispose of that flesh which was giuen for the life of the worlde and that blood which was powred out to redeeme soules And againe It is a power which neither Prince nor Potentate King nor Caesar on earth can giue The Apostles leaue and impart the fame power to ordaine which was giuen to them From whence I argue further in this order That externall and visible Ceremonie whereby the Apostles receaued supernaturall grace power and preeminencie and left it to the Church to continue beeing first instituted of Christ is a Sacrament But Orders is such Therefore a Sacrament The Maior is graunted and proued before and the Minor also to which I add the sentence of their publicke Cōference at Hampton Court Conference at Hamptō where it is concluded by authoritie among them that this power of Orders giuen as they pretend by imposition
of hande is Diuinae ordinationis and de iure diuino The ordinance of God and by his diuine lawe From which doctrine graunted by them in so publicke assemblie one of their owne fellowes in Religion inferreth this conclusion in these termes If the English Protestants opinion bee maintained Certaine coÌ„s pag. 46. that Bishops Iurisdiction is de iure diuino his Maiestie and all the Nobilitie ought to bee subiect to excommunication Neither do I vrdge these Protestants Authorities The Authors inteÌ„t and meaning by prouing seuen SacrameÌ„ts by Protestants how to bee vnderstood either for this or the other Sacraments that I seeme to graunt vnto Protestants that number of seuen Sacraments to bee among them to whome as to other Hereticks of any other now want a true and lawfull succession in orders as they do I can onely allow two Sacraments Baptisme and Marriage whereof the first for the necessitie thereof may bee in such cases of extremitie as this Inundation of heresie is not onely bee administred by Hereticks but Infidells themselues retayning the true matter forme and Intention due in that holy Sacrament And the other of Matrimony not requiring as of the essence thereof the operation of the Preist Yett do I not graunt the grace of this Sacrament to any Protestant or other out of vnitie of the Catholicke Church out of which as there is no saluation so no grace to bee hoped for bringing men to eternall beatitude But seeing this number of seuen Sacraments hath beene so much Impugned by Protestants and denied by them to bee in the true Catholicke Church which before I haue proued the present Church of Rome to bee I haue now made demostration by them selues that by their owne proceedings they ought to allow this number vnto the Church of Rome And now I proceede in like maner to Matrimonie and Extreame vnction and in the first I argue thus That which hath an externall or visible Matrimonie a Sacrament by English ProtestaÌ„ts signe or Ceremonie instituted of God signifying or giuing grace and sanctification is an holy estate honorable representing the grace of vnion betweene Christ and his Church is a Sacrament But Matrimonie is such therefore a Sacrament The Maior consisteth of the Protestant definition of a Sacrament wholly conteyning it and more them Protestants require vnto it and so cannot by them bee denied The Minor is proued by their owne publike directorie where in the treatise intituled The forme of solemnization of Comm. Booke tit Matrim §. dearely c. Matrimonie it is called in these termes Holy Matrimonie an honorable estate instituted of God signifying vnto vs the mysticall vnion which is betweene Christ and his Church which holy estate Christ adorned and bewtified with his presence and first miracle And in an other place it is named holy wedlocke §. For asmuch c. To which purpose tendeth also that their prayer ouer those that bee married in these words God the father God the sonne God the Sup. §. God c. holy Ghost blesse preserue and keepe you the Lord mercifully with his fauour looke vppon you and so fill you with all spirituall benediction and grace Againe thus I argue That externall visible ceremonie or signe that is consecrated of God to such an excellent misterie as to signifie the spirituall Marriadge betwixt Christ and his Church and by the grace and bonde whereof men are bound to loue their wyues as their owne bodies to leaue Father and Mother to whome by nature wee are so much bownde and to bee but one fleesh with his wiffe c. must needs bee a Sacrament But Matrimonie is such by Protestants of England Therefore by them to bee esteemed a Sacrament The Maior is manifestly true in it self And the Minor in those §. ô God §. all yee which words and more expressely to proue it a Sacrament sett downe in that their publicke directorie in the places here cited And had not the licentious wantonnes of these men soe much for their ownc lasciuiousnes mayntayninge Marriadge and accomptinge it an holy state in those of the cleargie in whom the holy Fathers before name it incest sacriledge and matter of excommunication disliked of the inseperabilitie betweene man and wife which beeing graunted for a Sacrament it bringeth with it they would neuer haue denyed vnto it that dignitie and denomination To which soe often and many pluralities of wiues in their ministry it self and some Protestant Bishops amonge them vntill a little restraint was ordayned by his Maiestie in parlament are more then The Sacrament of Extreame vnction Iacob 5. v. 14. 15. sufficient testimonie in this case That Extreame-Vnction is a Sacrament by their Articles and S. Iames his doctryne in his epistle â—eceaued by them for canonicall is more then manifest And soe manifest that except credible Protestant Testimonies deceaue mee greater Protestant Authoritie hath soe graunted then these their Doctors may contradict In which I will bee silent and onely add in this place that their Communion Booke it self and their common doctrine conteyned in their Catechisme there set downe to bee beleeued of all sufficiently insinuate that either there be seuen Sacraments as Catholicks beleeue or at the leaste more then two accordinge to their Article doctrine before For in proceedinge dialoguewise by question and answeare their words be these Question How CommunioÌ„ Booke Tit. Catechisme many Sacraments hath Christ ordeyned in his Church Answeare two onely as generally necessary to saluation that is to say Baptisme and the supper of the Lorde Where the words generally and necessary to saluation do emply that there be others not generally to be receaued of all as Matrimony is peculiar to the marryed Orders to cleargie men c. neyther are these absolute necessary to saluation otherwise the vnmaryed and virgyns could not bee saued all women which are vncapable of preisthood should be damned and none but cleargie men saued c. And these Protestants doe not holde that those words generally necessary to saluation are essentiall to the definition of a Sacrament which they define in the next words followeinge in this maner By this word Sacrament I meane an Catechis supr outward and visible signe of an Inward and spirituall grace giuen vnto vs ordeyned by Christ himself as a meanes whereby wee receaue the same and a pledge to assure vs thereof Which aswell proueth the Catholick doctryne that Sacraments giue grace of which hereafter as also that which I haue vrged in this place CHAPTER XX. PROVING BY THESE PROtestants the Catholicke doctrine of an Indeleble Character in the Sacraments of Baptisme Confirmation and Orders CONCERNING the Catholicke doctrine of the Church of Rome teaching a spirituall Character to bee impressed in some of these Sacraments and hitherto denyed by Protestants The Councell of Trent hath thus defined In three Sacraments Baptisme Confirmation CoÌ„cil TrideÌ„t Sess 7. cap. 4. and Orders a Character is
impressed in the soule that is a certaine spirituall and indeleble signe that they may not bee iterated For proofe of which doctrine by English Protestants I argue in this Maner That doctrine which is taught by the Greeke Church neither hereticall nor Scismatical but orthodoxe by these Protestants ot by a generall Councell whose decree and sentence bindeth all is to bee allowed by them much more if both those their Rules so confirme it But the doctrine of this Indeleble character in the Sacraments of Baptisme Confirmation and Orders is taught and approued both by the Greeke Church and a generall Councell that of Florence for such allowed by them before Therefore it ought to bee embraced by them The Maior is euidently true by their graunt before And the Minor thus proued First the Greeke Church by Hieremias their Patriarke in their Censure Hierem. in censur cap. 11. vppon Protestants in the eleuenth chapter hath so censured And the generall Councel of Florence with the assert of the same Greeke Church Armenians Iacobines and all Christendome hath defined it in these words Inter haec Sacramenta tria sunt Baptismus Cōcil Flor. in vnion Arm. Confirmatio Ordo quae Characterem i. spirituale quoddam signum à caeteris distinctum imprimunt in anima indelebile c. Among these Sacraments there are three Baptisme Confirmation and Order which impresse in the soule a Character that is a certaine spirituall signe distinct from others indeleble wherevppon they are not Iterated in the same parson but the other fowre do not Impresse a Character and admitt Iteration To bee breife I argue thus once for all That doctrine which is generally maintained not onely by all professors of it but also acknowledged and defended by them that bee esteemed learned among the enemies thereof and professe the same Religion with them is true But this doctrine of a Character is such Therefore it is true The Maior is euidently apparēt for no more then frends and Aduersaries learned can consent to any truth The Minor is thus proued by these Protestant Doctors following Ioyning in Religion with them that impugne and persecute the Church of Rome First D. Feild Feild l. 1. cap. 15. acknowledgeth a Character in Baptisme and to remayne euen in the excommunicate And so indeleble D. Couell affirmeth the same of Baptisme and Orders and seemeth to insinuate it of Confirmation Hee writeth of it in these words It is not amisse both termed a kind of Marke Couell def of Hook pa. 87. 88. 91. or character And confesseth it to bee Indeleble And for Orders hee addeth thus For ministeriall power is a worke of seperation because it seuereth them that haue it from other men maketh them a speciall order consecrated vnto the seruice of the moste highe in things wherewith others may not meddle I call it indeleble because they which haue once receiued this power may not thinke to putt it of and on like a cloake as the wether serueth And againe in this maner Where there is a chaunge of estate with an Sup. pag. 91 Impossibilitie to returne there wee haue reason to account an Indeleble Character to bee imprinted This saith the Church of Rome is in Baptisme Confirmation and Order This forme figure or Character is called Indeleble because that is not to bee reiterated as Protestants confesse of Baptisme Confirmation and Orders from whence it cometh The Character of Order is an actiue power as the schoolemen speake which giueth an Abilitie publickly to administer the Sacraments vnto those whome the Church hath esteemed fitt The Character of Baptisme is a passiue power which maketh men fitt to receaue the rest And from hence not onely is proued in as playne words as any schooleman or other Catholicke can speake the Catholicke opinion of a Character but also that Orders and others besides them allowed for Sacraments are to bee so esteemed as his last wordes the rest insinuate And this sufficeth of this Question CHAPTER XXI PROVING BY THESE PROTEstants that the Sacraments of the Ghospell giue grace and as the schooles speake ex opere operato by the vvorke vvrought CONCERNING the validitie and grace of Sacraments The Councell of Trent defineth thus If any Cōcil Trid. Sess 7. man shall say that the Sacraments of the new lawe do not giue grace by the worke wrought opere operato but that onely faith of the promise of God sufficeth to obtaine grace lett him bee Anathema And to demonstrate that the present Protestants of England are or by their owne writings ought to bee of the same opinion thus I argue Whatsoeuer Catholicke doctrine of the Romane Church is confirmed both by the publicke proceedings and priuate writings of the Protestants of England ought to bee allowed and embraced by them But the doctrine of the Romane Church concerning the efficacie of Sacraments that they cause grace in the worthie and duely disposed Receauers of them and that ex opere operato as the Councell before and our schooles speake is such Therefore it ought to bee allowed and embraced by them for true The Maior is euidently true and cannot bee denied for no man may or can hold against his owne opinion or that publicke Rule and Authoritie to which hee hath subscribed and submitted himself in Religion The second proposition is thus proued and first by that cheefe Rule their booke of Articles Booke of Articl of Relig. art 25. to which they haue all subscribed where it is thus defined in their Religion Sacraments ordeyned of Christ are effectuall signes of grace and Gods good will towards vs by the which hee doth worke inuisibly in vs. And againe in their newly reformed communion booke in these words By this words Sacrament I meane an Comm. Booke refor titul Catechis outward and visible signe of an inward and spirituall grace giuen vnto vs ordeyned by Christ himself as a meanes whereby wee receaue the same Therefore beeing graunted by the greatest Rules of Religion which English Protestants haue that Sacraments bee effectuall of grace and Gods fauour giuing grace and meanes whereby wee receaue grace And all English Protestants Ministers haue subscribed to these doctrines in those bookes They must needs graunt that Sacraments bee causes of grace for among causes the efficient and effectuall is not onely a cause but of extrinsecall causes by many degrees the cheifest And beeing allowed for such Instruments and meanes by which God worketh inuisibly in vs and giueth grace and wee so receaue grace as their words bee They must needs bee true instrumental causes of grace and such worke in vs. And their same practicall Rule of their Religion the Communion booke hath the same doctrine concerning Baptisme and consequently of all others proued by them to bee Sacraments one and the same reason beeing of all for in the Treatise of Baptisme thus it prescribeth the Minister to speake vnto God By the Baptisme of Comm. Booke Titul publick
things appertayning vnto God but their priuate Interpretations and deductions suteing with their humour is the worde of God aswell as if it were sett downe in scripture worde for worde as M. Wotton hath told vs before My next Argument is this No people or professors of Religion freely acknowledgeing that all Rules in their Religion though their best approued and moste publicke to be moste reuerenced and respected be subiect to error may erre and haue erred in things belongeing to God are erroneous vnconstant variable often recant and correct their publicke proceedeings in such things can be saide to haue the true and Iuridicall exposition of scriptures otherwise there is a lawfull and true Iurisdiction and power to bynde them of their Religion both to errors in things against God and misbeleefe in this life and to eternall damnation the peneltie thereof in the next But the Protestants of England are in this Condition by their owne Iudgment Therefore they haue not the true and Iuridicall exposition and Interpretation of scriptures The Maior is proued before and directly by M. Wottons Wotton sup words all matters concluded logically out of the scriptures are the worde of God as well as if they were expressely sett downe in it word for word But the worde of God neither is nor can be erroneous to be recanted amended corrected c. therefore the Maior is moste certainely true by these men And the Minor also is proued by them in this order They haue graunted before that a general Councell is the highest Iudge And yet in publicke and subscribed Articles haue these Articl of Relig. art â—1 wordes Generall Councells may erre and sometime haue erred euen in things pertayning vnto God Wherefore thinges ordeyned by them as necessarie to saluation haue neither strength nor authoritie vnlesse it may be declared that they be taken out of holy scripture Therefore no certayne Interpretation with them for they haue assured vs Feild pag. 228. that a generall Councell may expownd scripture and by authoritie suppresse all them that gaynesay such Interpretations to excommunication and Censures of like nature and is by them the highest Iudge hath no more priuiledge but to erre and be examined and controlled by inferior for none is higher as before Reprouers and particular Interpreters amonge them whome as they haue also taught before wee are not bounde to beleeue but be so vile corrupt and erroneous as they haue confessed there is none amonge them to decide things in controuersie or define a truthe And least any man should absurdely say that their Conuocation Parlament or any other pretendeing superiotie among them in these matters should be better able to Iudge and interprett scriptures then Bishops assembled in a generall Councell Willet Antilog first D. Willet writeth thus In England the temporall prince is gouernour Ruler cheefe ouerseer praef Engl. pag. 71. 120. 150. 43. Pref. 19 the Reader in Antill and steward of the Church to whose Iudgment and redresse the reformation of Religion belongeth Yet hee addeth Neither hee nor their Church hath any priuiledge from error but playnely protesteth they must take out a new lesson and learne to reforme their erroneous conceites Which their Bishop D. Doue alloweth to haue beene their state from the first originall of their Doue persuas pag. 31. protestancie in England his wordes and graunt are these When the Massâ— was first putt downe Kinge Henry had his English liturgie and that was iudged absolute without exception but when Kinge Edwarde came to the Crowne that was condemned and an other in the place which Peter Martir and Bucer did approue as very consonant to Gods worde When Q. Elizâ—â—eth began heâ— Raigne the former was Iudged to be full of Imperfections and a new was deuised and allowed by the consent of the Cleargie but about the middle of her Raigne wee were weary of that booke and greate meanes haue beene wrought to abandon that and establishe an other wee doe at the leaste at euery chaunge of prince chaunge our booke of Common prayers wee be so wanton that wee know not what wee woulde haue Hitherto this Protestant Bishop of the publicke proceedings in their Religion And hee freely confesseth errors in all these their states and chaunges And this their flitting from error to error findeinge no Center or hope of settleing in truth hath so perplexed euen their best learned that a late Protestant writer amonge them hath these wordes The late Archbishoppe of Canterbury D. Whiteguist as is credibly reported Suruey of the B. of com prayer pag. 159. 160. tooke such a greife when their communion booke was to be amended discouered by these or like wordes good Lord when shall wee knowâ— what to trust vnto that hee presently fell into his palssy was curryed from the Court and dyed shortely after And D. Morton D. Couell M. Wotton Morton Apol. part 2. pag. 315. Couell ag Burg. pag. 75. 43. Wotton def pag. 42. c. M. Middleton and now the vniuersitie of Cambridge teacheth it is a generall position there is none in their Church whose Iudgment is Infallible Then I conclude their Interpretations be false and their Religion erroneous vncertayne and false for they haue graunted before that the worde of God which is Infallible moste certayne and vndoubted is the grounde of true Religion and euery article in it so fownded But these their highest and best sentences in Religion being so erroneous to be corrected fallible deceatfull c. must needs be the worde of lyeinge and deceatefull men or the wicked spiritt and in no wayes the holy Infallible and moste certayne word of God who can neither be deceaued in himself or deceaue others Further thus I argue whosoeuer teach not onely that the whole Christian world may erre in things pertayning to God but are bownde to receaue such errors vnder payne of excommunication and like Censures and yet teach this from scriptures cannot be said to haue their true Interpretation But the Protestants of England by their owne testimonie are in this state Therefore haue not this true Iuridicall Interpretation of scriptures The Maior proposition is euidently true for so God that is iust should ordayne Iurisdiction and power to bynde men to things vniust such as errors in Religion be and these Protestants though to excuse or alleuiate their owne Heresies they affirme that any particular Church or a generall Councell may erre in this maner yet they deny it of the whole Churche in which cause D. Feild pag. 203. l. 4. c. 5. Feild writeth in these wordes wee thinke that particular men and Churches may erre damnably because notwithstanding others may worship God aright but that the whole Churche at one time cannot so erre for that the Churche should cease vtterly for a time and so not be Catholicke being not at all times and Christ should sometimes be without a Church Thus it is euident by these Protestants for the wordes wee