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
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
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
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.
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
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
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
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
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
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
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
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
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
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
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
of D. Gâ—orge Abbot sup pag. 48. 52. Constance before by him and others generall did define Wickliffe to be an Hereticke Also Pope Iohn the 23 in a generall Councell at Rome did condemne him for an Hereticke Then by this graunt The protestancie of England being the same as these Protestants tell vs which was taught be Iohn Wickliffe and by these Councells generall by their owne assertions condemned for Heresie must needs be Heresie And the contrarie doctrine of the Church of Rome orthodoxall and Catholicke otherwise no doctrine euer at any time was or can be hereafter lawfully condemned for Heresie or iuridically approued and allowed for true and Catholicke For by their owne Censure the highest Iudgment in the Church generall Councells haue thus defined and by their doctrine before of the power of generall Councells bownde all Christians vnder penaltie of eternall damnation so to beleeue in these questions And allthough the generall Councells of the primatiue Church were assembled about other Heresies The Catholicke doctrine of these points now impugned by Protestants then generally receaued and not doubted of as will manifestly appeare in the Chapter of Holy Fathers and Doctors of the primatiue Church yet because the first fower generall Councells are by name receaued and authorized by Parlament both by Queene Elizabeth and our Statut. 1. Eliz. 1. Iacob c. Sutcliffe ag D. Kell pag. 102. present Soueraigne And D. Sutcliffe for Protestants hath answeared thus before wee hold all the Christian faithe explaned in the sixe generall Councells Then seing the first sixe haue gott this greate papall approbation first concerninge the first generall Councell of Nice all though Vitus and Vincentius were presidents there for the Pope of Rome yet it was further confirmed by that Apostolicke Conc. Rom. tom 1. concil See in these words Whatsoeuer is constituted in Nyce of Bithinia to the strength of our holy Mother the Catholicke Church by 318 Preists wee confirme with our mouth Wee anathematize all them that shall dare to dissolue the definition of the holy and greate Councell gathered together at Nyce The third Canon of that holy Councell Conc. 1. Nicen can 3. defineth thus Omnibus modis Interdixit sancta Synodus c. The holy Councell hath wholly forbidden that it shall be lawfull neither for Bishop Preist nor Protest Booke of makeing and Order Bish. Preists c. An 3. Edw. 6. 1. El. 1. Iacob can Iacob can 7. can 8. Socr. 1. c. 8. Sozom. Deacon nor any other of the Cleargie to haue with him any straunge woman except perhaps mother or Sister or Grandmother c. Where there be more Orders of the Cleargie then Bishops Preists and Deacons onely allowed with them and none of these to haue any other woman or wife but to lyue in chastitie Their Answeare that Paphnutius persuaded the Councell that wiues maryed before orders might be kept out of Socrates and Sozomen is directly against the words of the Councell l. 1. c. 22. Epip in Compend Basil epist 17. in addit Hier. in vigilant epist 50. ad Pammach cone Carthag 2. can 2. concil 6. generca 2. in Trull before cited against S. Epiphanius that glorious Saint and Father of the Greeke Church S. Basile also S. Hierome c. the second Carthagenian Councell confirmed in the sixt generall Councell allowed by D. Sutcliffe defineing thus Apostoli docuerunt ipsa seruauit antiquitas c. The Apostles taught and antiquitie it self obserued that Bishops Preists and Deacons and those that handle Sacraments should be keepers of Chastitie and abstayne from wiues And yet these Protestants vtterly deny the opinion of Paphnutius himself as they themselues cite hym for they Marry after Orders which they confesse both Paphnutius and the first Nicen Councell denyed to be lawfull together with Socrates Sozomenus and all Greeke authoritie and practice In the fourtenth Canon of that first generall Councell the sacrifice of Masse and Christs reall presence in the blessed Sacrament of the altare are taught in these Concil Nicen 1. can 14. words This neither the Rule nor custome hath deliuered that they which haue not power to offer sacrifice should giue the bodie of Christ to them that offer it vp The sixt canon deliuereth by their Concil 1. Nicen. can 6. owne Interpretation that the Pope of Rome is supreame heade of the Church of England and all others in this part of the world And in truthe of the whole Iohn Speed in Theatr. pag. â—06 concil Sardicen can 3. 4. 7. c. Theodoret. l 2. hist c. 8 hist trip l. 4. c. 24. 2â— 15. 16. Conc. Constantinopol 2. gener can 2. Can. 5. Christian worlde as is declared in the greate Sardican Councell generall and otherwise binding this Kingdome by our Bishops presence and assent there by our Protestant Theater where Appeales be graunted to the Pope from any Bishops or Councells themselues And the second generall Councell held at Constantinople maketh manifest that the Nicen Councell prescribed no limits to the Pope of Rome but to other Patriarkes and plainely deciareth Episcopuin Romanum habere primatum That the Bishop of Rome is supreame And by denying this to haue beene the decree of the Nicen Councell they proue the Popes supreamacie from the beginninge For Socrates Socrates in histor tripart lib. 4. cap. 9. writeing how the Antiochian Councell kept within twentie yeares of that of Nyce Was reiected because not approued by the See of Rome writeth thus Cum vtique Regula eâ—clesiastica iubeat non oportere praeter sententiam Romani pontifiâ—is Con ilia celebrare The ecclesiasticall Rule commaundeth that Councells be not called without the consent of the Pope of Rome Therefore their Bishop Bilson writeth thus The Canon Bilson true diff pag. 67 pag. 66. sup of the primatiue Church forbad any Councell to be called without the Bishop of Rome his consent The canon of the primatiue Church made euery thinge voide that was done without the Bishop of Rome Then what may wee thinke of the Protestants doeings in England where his Authoritie Nicephor Calix histecel in concil Ephes Prosper in Chron. An. 431. is so dispised In the third generall Councell at Ephesus the then Pope of Rome Celestiâ—â—â— constituted Cyrillus Patriarke of Alexandria to be president for him In the fourth generall Councell at Caleedon the cause of the Popes supreamacie is so cleare that D. Downame denieth not but it attributed Downam l. 1. Antichrist c. 3. pag. 36. concil Calcedon sess 8. to the Pope of Rome to be heade of the Churche In that Councell in the 8. session is thus registred Omnes Episcopi clamauerunt c. All the Bishops cryed out next vnto God Leo then Pope of Rome hath Iudged And the Pope himself not being present in that Councell his legates gaue sentence against Dioscorus The wordes of the Councell be these Et cum Concil Calced Act. 1. 2.
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
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
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
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
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
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
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