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
which cause D. Dâ—wname graunteth in this Downam l. 2. Antichrist pag. 105. 106. maner that S. Augustine and Victor Vticensis in Asrike were of opinion that to adhere to the Churche of Rome was a Marke of a true Catholicke in those times Which could not be except it were the commaunding Churche and enfranchised from error Neither doth this Doctor Down suâ— pag. 106. 107. Denye but the Bishops then did sweare obedience to the Pope And entreateing of a Bishopp recanteinge his Heresies hee writeth thus Hee sweareth to renownce his former Heresies and to professe and mayntayne that Faith And Religion which the Bishopp and Church of Rome did professe Which is a thinge in it self so absurde for Bishops in that best time to doe except they did hold the Popes Authoritie to be supreame and Iudgment in religeons controuersies Infallible that no man of vnderstanding can beleeue it Therefore Mr. Ormerod wittnesseth that S. Leo taught that Ormerod pict pap pag. 44. Sutcl suâ—â— pag. 19. God did assist and direct that See in decrees Concerninge Europe D. Sutcliffe giueth particular examples how S. Gregorie to vse his words commaunded the Bishops of fraunce And commaundeth also in England the constituting of our Archbishop S. Augustine and the verie See of that preeminence at Canterbury D. Couell writeth the like of Pope Gregorie his Couell against Burg. pag. 49. commaundeing authoritie in all Spayne who prouoked by the Heresie of the Arians commaunded that through all Spayne there should be but once dippinge in baptisme And if either a generall Cowncell in the primatiue Church to which Protestants will seeme to giue highest authoritie or the Emperor to Bilson Suru pag. 83. Mort. Apol. part 2. pag 340. Relat. c. 47. Suâ—cl subu pag. 119. Feild pag. 228. c. Doâ—n l. 1. Antich c. 3. pag. 36. whome by their proceedings they would highest power if they could procure any of their Religion could either giue or confirme this highest authoritie to the Pope of Rome Then D. Downame denieth not but that bothe the Emperor Iustinian and the generall Cowncell of Calcedon in the primatiue Church attributed to the Pope of Rome to be heade of the Churche which hee saith is the greatest style And addeth of that Church in that best estate Titles of honor and preeminence were giuen to the Church of Rome as the cheife or Heade of the Churches Againe I argue thus whatsoeuer power doth rightly ordaine in the Churche generally ceremonies by all to be vsed in it appointeth Metropolitanes Archbishops Bishops assigneth precincts to euery parishe and a certayne compasse to euery presbyter in the primatiue Church and best estate thereof musts needs be supreame But the power of the Pope of Rome is such Therefore it is supreame The Maior is euidently true for it conteyneth authoritie ouer all in the Churches The Minor is proued by D. Morton Mr. Ormerod Mr. Hull Mort. apol part 2. Orm. pict pur Couell exam Hull Rom. pol pag. 82. 83. 84. 85. 86. and Doctor Couell telling vs that Lent Imbringe dayes Friday Altars Albes Corporalls Preists Robes Saincts Fastings euens Saincts Shrines Hymnes Pax Pascall Taper Masse for the deade Canonicall howers Processione Holy water Introite of Masse Annoyntinge Bishops crosseing with Chrisme in Baptisme were ordayned in the Church by these primatiue and holy Popes Telesphorus Calixtus Stephanus Syluester Sixtus Vigilius Honorius Boâ—ifacius Sergius Leo Innocentius Zozimus Vitellian Celestine Pelagius Vrbanus Agapitus Damasus Higimus Pius Alexander all which ruled the Churche longe before the exceptions of Protestants against it D. Couell doth not onely tell vs that Metropolitanes Archbishops c. came from thence and whoe to whome should be obedient or superior and were so vsed before the Nicene Councell Couell mod exam pag. 111. But further to vse his words either Euaristus Bishopp in the See of Rome in the yeare of Christ 112. or as some say Dionysius first assigned the precincts to euery parishe and appointed to eache Presbyter a certaine compasse whereof himself should take chardge alone Therefore that authoritie of the Pope which thus from Couell exam pag. 162. sup the begynninge and before councells were holden assigned limited and appointed to all spirituall parsons and callings their Titles honors precincts Iurisdiction and power must needs be supreame I argue againe That Churche whose Bishoppe was before the first generall Councell Cheefe Patriarke in the Church of Christ and in that and other generall Councells so allowed and confirmed by the confession of Protestants and whose Rulers when that Church was in her florisheing and best estate a Rule to all our mother Churche c. Did make and publish decrees and lawes to the whole Church and in the greatest affaires of generall and other Councells that they should not doe against the directions of that commaundeinge Ruler els to be accompted no Councells and that it were not lawfull for Bishops to doe any thinge against his decrees must needs be the supreame and commaundinge Church ouer all others But the Church of Rome by the testimonye of ProtestaÌ„ts is in this preeminent and priuiledged estate Therefore by them it is the supreame and commaundinge Churche of the whole Christian worlde The Maior proposition is euidently true for first hee that is the first and cheife amonge all others cannot be dependant therefore hee must needs be supreame otherwise D. Feilds vnities of the Churche could not possibly be kept as is proued before nor the graunt of his fellowes that there euer was since Christ one supreame in his Church cannot be iustified For if the first cheife and moste worthie is not hee the seconde lesse cheife or lesse worthy carnot be hee And if by Protestants a generall Councell is highest and supreame Iudge as D. Morton Morton Apol. part 2. pag. 340. Sutcl subu pag. 119. Feild pag. 228. saith a generall Councell is highest Iudge by D. Surcliffe generall Councells haue soueraigne authoritie in externall gouernment by D. Feild Bishops assembled in a generall Councell haue and onely haue authoritie to interprett scriptures and by their authoritie to suppresse all them that gainesay such Interpretation and subiect euery man that shall disobey such determinations as they consent vppon to excommunication and censure of like nature Then that Pope or prelate which in that true Chnrch where such vsurpation vniustly could not be that had authoritie to confirme ratifie or to frustrat and inualidate such and all other Councells must of necessitie be supreame and of the highest commaunding power ouer all The Minor proposition is proued by these Protestants first D. Feild writeth in these words The mayne Feild l. 3. c. 1. pag. 61. 62. diuision of the christian Church is presently and was formerly for certaine hundreds of yeares into the Latine and Greeke Church as most principall In the time of the Nicene Councell and before as appeareth Nicen. Concil can 6. by the Acts of the Councell limiteinge
faithe or be thought requisite or necessarie to saluation Now to proue my second proposition D. Feild will testifie that both these scriptures and the right order of deductions from them in matters of faith are deliuered vnto vs by tradition onely his â—ordes be these Much contention there hath Feild l. 4. pag. 238. cap. 20. beene about traditions some vrgeing the necessitie of them and other reiecting them For the cleareing whereof wee must obserue that wee reiect not all for first wee receaue the number and names of the Authors of bookes diuine and canonicall as deliuered by tradition This tradition wee admitt The number Authors and integritie of the partes of these bâ—okeâ— wee receaue as deliuered by tradition Thus much for the scriptures that their number Authors partes and euery chapter verse and sentence is by tradition Then their pretended deductions from thence must needs be such for in euery theologicall Syllogisme they must needs take eyther the one or both propositions from this graunted tradition and their conclusion must much rather be tradition as also the maner of deduceing for they graunt they are not expressely in scripture and to decide this D. Feild wittnesseth againe in this order The Feild sup pag. 238. 239. seconde kinde of tradition which wee admitt is that summarie comprehension of the cheife heades of Christian doctrine conteyned in the Creede of the Apostles which was deliuered to the Churche as a Rule of her faith The orderly connexion and distinct explication as these principall Articles gathered into an Epitome iâ— rightly named a tradition And howsoeuer hee will contend that the Articles are in scripture or may thence be deduced in which his fellowes in Religion hereafter will giue him deniall for Christs discendeing into Hell communion of Saincts and others yet hee must needs graunt that the Creede of the Apostles being composed by them and deliuered to the Church as a Rule of her faith before the scriptures of the new testament wherein hee will say it is conteyned were written is absolutely a Tradition And yet hee maketh it so absolute a thinge that to vse his wordes in it are implyed and whence are inferred all conclusions Theologicall But that the Feild supr cap. 20. true explication also of scripture is a tradition hee wittnesseth in these wordes The third is that forme of Christian doctrine and explication Feild pag. 239. of the seuerall partes thereof which the first Christians receauinge of the same Aposiles that deliuered to them the scriptures commended to posterities This may right be named a tradition for that wee neede a playne and distinct explication of many things which are somewhat obsâ—urely conteyned in the scripture Therefore seing these deductions from scripture are not without tradition and thinges obscurely conteyned may not be receaued as articles of Religion by them without a playne and distinct explication by tradition and the playne things of scripture by them before as also that epitome of our faith the Apostles Creede are traditions it is manifestly proued that all Articles and matters of faith are by tradition by these their writeings Further I argue thus whatsoeuer doctrine is of that necessitie that the denyall Feild 〈…〉 obstinately is Heresie must needs be a matter of faith and necessarie to saluation But by these Protestants there is such doctrine onely by tradition Therefore some matters of faith and necessarie to saluation are beleeued onely by tradition The Maior proposition is euidently true yet further confirmed by these Protestants D. Couells Couell exam pag 202. Ormer dial 2. wordes be these Hereticks are neyther simple Infidells nor Idolaters but obstinately erringe in some fundamentall poynt M. Ormerod writeth thus hee is an Hereticke which so swarueth from the wholesome doctrine as contemning the Iudgment both of God and the Church persisteth in his opinion Thus wee see that Heresie is not without deniall of a matter of faith wherein both the Iudgment of God and the Churche is contemned The Minor is proued by D. Feild in this maner where first to vse his wordes hee alloweth for a cleare Instance not to be proued by Feild pag. 240. scripture the perpetuall virginitie of Mary and after confesseth that Hiluedius for pertinatiousely deniall thereof was condemned of Heresie In that hee saith this is no point of Christian faith but a Feild sup cap. 20. seemely truthe deliuered vnto vs by the Church of God fitting the sanctitie of the blessed Virgin and the honor due to so sanctified a vessell of Christs Incarnation as her bodie was hee speaketh truely in allowing it for a Tradition but denying it to be any point of Christian faith and yet telling vs that Heluidius for deniall of 〈◊〉 was condemned of Heresie hee both contradicteth himself the truth and his fellowe Protestants before assureing that Hereticks be they that obstinately erre in fundamentall points as D. Couell writeth or as M. Ormerod noteth swarue from the wholesome doctrine as contenininge the Iudgment both of God and the Church Where it is euident that a matter of faith is denied in euerye Heresie and also that things deliuered onely by tradition as D. Feild acknowledgeth the perpetuall virginitie of our blessed Ladie to be are the worde and Iudgment of God Further these Protestants seeme to condemne the Anabaptists and denyers of the necessitie to baptise Infants yet D. Feild writeth thus Feild pag. 239. The foarth kinde of Tradition is the coÌ„tinued practise of such things as neyther are conteyned in the scripture expressely nor the example of such practise expressely there deliuered Of this sorte is the baptisme of Infants which is therefore named a tradition because it is not expressely deliuered in the scripture that the Apostles did baptize Infants nor any expresse precept there found that they shoulde doe it And his wordes of the plurall signification The fourth kinde of traditions such things of this sorâ—eâ— c. are sufficient argument that hee alloweth diuers other Traditions of this nature That which he addeth wee fynde the scripture to delyuer the grounds of it is expressely Feild pag. 228. Couell def of Hook pag. 85. against himself before and D. Couell thus assureing vs in these wordes doctrines deriued exhortations deducted Interpretationâ— agreeable are not the worde of God and D. Feild Feild supr pag. 226. priuate Interpretation is not so proposed and vrged as if they woulde binde all others to receaue it Yet all men are bownde to receaue and firmely beleeue articles and matters of faithe Further D. Willet telleth vs that Vigilantius Willet Antilog pag. 13. was condemned of Heresie for denying reuerence to Relickes and yet Protestants generally teach that doctrine is not conteyned in holy scriptures D. Feild writeth Feild pag. 138. l. 3. cap. 29. in these wordes Aerius condemned the custome of the Churche in nameing the deade at the altare and offeringe the sacrifice of the Eucharist for them For this his
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
the pictures of the Cherubyns Then if the pictures of Cherubins being mere Creatures were publickly in the temple worshipped how much more is the picture and Imadge of their and our Lord Iesus Christ to be had in reuerence and so to be vsed And so of Imadges of his seruants and Saincts in their due proportion Because the Saincts themselues may be honored and prayed vnto as I am to proue by these Protestants in the next chapter And this is further proued by these Protestant Theat of gr Britt pag. 342. n. 2. Bishop in their Theater where they testifie in these words By the cleargie that are accompted the light of the worlde in a Councell at Rome held vnder Pope Constantyne the first it was decreed and commaunded that carued Imadges should be made to the memoriall of Saints and should be set vp in Churches with respectiue adoration Which is to be referred vnto and terminated in the prototypa Saints represented by such Imadges and by such Images yeelded vnto them and in them ended And in an other place they call such Imadges Monuments of Christian Religion and sufficiently proue they were euen from the time of Christ both vsed for the memory and reuerence of Christ or his Saints whome they represented Their words of the miraculous Imadge erected in honor of Christ by the woman in the Ghospell cured by the hemm of his garment touched and reuerenced by her testified by Eusebius and others are these Iulian the Apostata destroyeth all monuments of Theat pag. 266. Christian Religion amonge others the Imadge of Christ made of brasse at Caesarea Philippi where the miraculously curing herbe grewe And they condemne him for this wickednes in ouerthrowing that Imadge erected to the honor of Christ and miraculously confirmed both to be religeously erected to his honor and so continued But let vs come into our owne nation where they will giue vs some light though by them misted what they can in what reuerence these haue beene vsed in this Iland euen from the first conuersion of the Brittaynes and euer after both with Kings and subiects Of Subiects thus they write In Diocletian his time a thowsand Saints suffered Martyrdome at Lichfeild in Theat pag. 206. n. 19. memorye whereof the citye beareth armes to this day in an Eschacheon of Landskip sondry parsons diuersly martyred Of our Christian primatiue Kings Pag. 207. n. 22. first they write thus Our Kings ranked for sanctitie before all other potentates of the earth as Vincentius Pag. 206. n. 20. recordeth Then thus The virgin Mary with her sonne in her Armes in the ensigne of Arthur so often desplayed for Christ doth shewe the badge of that ages Christianitie And againe In Pag. 207. n. 21. the auntient Charters of the fowndation of Glastenbury it is called Origo Religionis in Anglia in an other Tumulum Sanctorum ab ipsis discipulis Domini aedificatum fuisse vener abilem The beginninge of Religion in England that it was a graue of Saints builded by the disciples of our Lord and vener able Kinge Arthur benefactor vnto it his Armes there an Escucheon whereon a crosse with the virgin Mary in the first quarter is set and held to be the Armes of that Abbey And further of our English Kings in this order from the yeare of Christ 643. they testifie how they honoured these holy Imadges in their moste honorable Ensignes and badges of honor Kinge Oswy giueth Pag. 385. n. c. a playne crosse in euery part a Lyon Rampant The next Kinge Wlfhere a S. Andrewes crosse So these Kings following Kinge Ethelred Kenred Chelred Ethelbald Offa Egfride Kenwolfe to the yeare 800. And so they recompt after of Kinge Egbert Ethelwolfe Ethelbald Ethelbert Ethelred Elfred Edward syrnamed the elder Ethelstan Edmund Edred Edwy Edgar Edward syrnamed the Martyr Ethelred Edmund syrnamed Ironsyde and Edward the Confessor And of these English Kings in an other place they write in this maner The Saxons before Kinge William his time vsed onely Pag. 424. n. 60. to signe their Charters with guilt crosses and such markes So greate and respectiue regard our blessed Kings of that happy age bore vnto such Imadges signes and remembrances of our Sauiour and his holy Saints that euen in their temporall actions they euer had them in presence and memory Much more in Churches and places of holy worshipp where they vsed them in as religeous respects as the Romane Church doth at this time as wee may gather by the very words of these Protestants in this booke where they write of Kinge Inas esteemed a Saint by these men themselues in these Theat pag. 298. 299. words Kinge Ine buildeth the renowned Abbey of Glastenbury moste stately to the honor of Christ Peter and Paule where formerly stood the old cell of Ioseph of Aremathea which this Kinge Ina after a most sumptuous maner new built the chapell whereof hee garnished with gold and syluer and gaue rich ornaments thereto as Altare Chalice Censor Candlesticks Bason and holy water buckett Imadges and pale for the Altare of an incredible value And how these Imadges were vsed so placed in cheefest place of adoration and with such other Instruments of Catholicke worshipp wee cannot make a question If wee should they will direct vs and make it euident that such reuerence as Catholicks now vse was then vsed vnto them Their words of Kinge Canutus are these Canutus the Danes Theat pag. 205. n. 17. greatest Kinge so soone as hee became a Christian in England held it his cheefest maiestie to be the vassall of Christ And with such deuotion as then was taught crowned the Crucifixe at Winchester with the crowne hee wore and neuer after through all his Raigne by any meanes would weare the same CHAPTER X. WHEREIN THE CATHOLICKE doctrine of prayer and honor to Saincts and Angells is proued true by these English Protestants writers NEXT I must by the Protestant Relator his order entreate of Supplication to Saints and to Angells consequently Of this matter thus wee reade in the Councell of Trent The holy Councell doth commaunde Concil trident sess 9. all Bishops and others which haue the office and chardge of teaching That according to the vse of the Catholicke and Apostolicke Church receaued from the primatiue times of Christian Religion and the consent of holy Fathers and decrees of holy Councells cheefely that they diligently instruct the faithfull of the Intercession of Saincts Inuocation honor of Relicks and lawfull vse of Imadges teaching them that it is good that the Saincts which raigne with Christ offer their prayers to God for men and that it is profitable humbly to call vppon them and to fly to their prayers ayde and helpe to obtayne benefites of God by his sonne Iesus Christ our Lord who alone is our Redeemer and Sauiour Hitherto the doctrine of Catholicks in this Question Now let vs argue from these English Protestants to the same purpuse First I
thought the sanctified and consecrated Elements to bee the bodie of Christ Where hee plainely confesseth that those primatiue Fathers ment as they spoke and both spake and ment as Catholicks now doe that Christ is really present there And that there was a substantiall chaunge or transsubstantiation of the breade and wine into the bodie and blood of Christ Secondly D. Downame tolleth vs Downame l. 2. Antich pag. 110. that S. Ambrose one of his cited Authors speaketh thus Wee adore in the misteries that flesh of Christ which the Apostles adored in the Lord IESVS Then if the same flesh of Christ which was adored of the Apostles is both present in this Sacrament and to bee adored that Doctor did speake of a true and substaÌ„tial conuersion and mutation Thirdly hee is so cleare in this point for Catholicks that M. Middleton not knowing how to glosse him yett more then inconsiderately angry with that holy and Learned Sainct and Doctor for that his doctrine speaketh of him in these prophane termes Hee is guiltie of presumptuous Middleton papistom pag. 61. and desperate blasphemie Fourthly M. Perkins before citeth and numbreth with the other auncient Fathers Algerus who Alger l. contra Bereng wrote expressely against Berengarius in the question of transsubstantiation and in his booke extant in that matter handeleth and confuteth the obiections of carnall reason against it in the some order as the present scholemen doe And it is so manifest that hee taught this doctrine of transsubstantiation which the other as then an Hereticke denied that M. Middleton confesseth that Berengarius Middleton papistom pag. 94. 95. in his Recantation beginning Ego Berengarius c. did so far aknowledg the real presence Transsubstantiation that hee thinketh the Catholicks of this time rather suppose hee confessed to much then to little in that Matter And the present Protestant Archbishop of Canterbury speaketh of him in these words Berengarius in deed was onely called Abbots against D. Hil pag. 60 in question for denying of Transsubstantiation in the Sacrament and hâ—e yeelded once or twice to recant and abiure the doctrine which hee held Then they which write against him and all those Learned Fathers cited by M. Perkins before consenting with them as hee confesseth must needs maintaine the reall presence of Christ and Transsubstantiation And those Protestants of England which defend the contrary must needs bee Heretiks for that cause as is thus by a new argument proued from their owne Protestant Archbishop Whosoeuer maintayne a doctrine publickly and Iuridically recaÌ„ted abiured be Hereticks But al English Sacramentaries bee such Therefore they bee Hereticks and the contrary is true Catholicke doctrine The Maior is euidently true And the Minor proued before by their cited Archbishop teaching which they all confesse that the recanted and abiured heresie of Berengarius is the same which they defend Againe thus I argue whatsoeuer thinge beeing Christs bodie when it is receaued of vs and is with deuotion to bee receaued because it is his bodie and is after an ineffable maner his bodie and by grace made Christs bodie and is his bodie present in the sanctified elements is the true bodie of Christ But the B. Sacrament of the Eucharist is so Therefore it is the true bodie of Christ The Maior is manifestly true And the Minor thus proued by these Protestants First D. Doue Protestant Bishop of Peterborough Doue persuas pag. 28. writeth thus As often as wee bee made partakers of the Lords Table wee recreaue the Lords bodie because hee hath said it his owneself Wee receaue it with reuerence and deuotion because it is his bodie And approueth the Catholick doctrine of Bishop Gardiner and others saying with allowance thus Stephen Gardiner and the learned of their Church were wont to say it was his bodie ineffabili modo after an vnspeakable maner after such a maner as mens tonges could not vtter And so say all Catholicks at this day numbering this amonge the greate mysteries of Christian Religion as the auncient fathers did Whereby the sacramentaries are confounded For to say or thinke that breade and wyne may bee figures of Christs bodie and blood as many other things are and diuers things bee figures of others is neither vnspeakable or not able to bee vttered but a thinge so easie to bee conceaued and spoken that euery ignorant man can both without difficultie conceaue and vtter it Againe the same Protestant Bishop thus writeth of Catholicks in Doue supr England If they will receaue at our hands wee will not bee ouer hastie with them to examine them how they doe expound the words Hoc est Corpus meum this is my bodie Which no man of conscience and learning can write much lesse a pretender to bee a Bishop and Pastor except hee doth inwardly thinke the Catholicke doctrine of Transsubstantiation and the reall presence to bee true otherwise hee should admitt both men that bee vnworthy in some of their IudgmeÌ„ts Idolaters to the greatest SacrameÌ„t which cannot bee excused from moste heynous sin To him I add M. Middleton speaking Middleton papistom pag. 106. in this maner Though breade by nature bee but a prophane common Element appointed of God to feede our bodies yett by grace it pleaseth the Lord to make it his bodie D. Feild as before writeth thus â—he Feild pag. 1â—0 bodie of Christ is present in and with the sanctified Elements Therefore there is a reall presence and Transsubstantiation Further thus I reason That which by the omnipotencie of God is made Christs bodie and is that in which Christ is really present and in which there is probably taught transsubstantiation of breade into Christs bodie that which by antiquitie was said to bee made Christs bodie and is the flesh which was giuen for the life of the worlde is verely and truely the bodie of Christ But the Eucharist is thus Therefore it is the true bodie of Christ The Maior proposition is euident And the second thus proued by D. Couell whose words of this sacred misterie bee these The omnipotencie of Christ maketh Couell def of Hooker pag. 276. it his bodie Wee all agree in a reall presence And speakinge of the maner how Christ is miraculously made present there hee writeth thus Wee must truly beleeue that Christ is there Couell def pag. 116. 117. sup present Which because some irreligeous men at the first doubted men haue beene driuen to finde out these reasonable satisfactions or rather satisfactions to humane reason from his omnipotencie transsubstantiation or such like whereas in deede wee knowe that in many misteries of our faith it is sufficient to beleeue the thinge though wee cannot comprehend the maner how And citeth there the highe misterie of the Trinitie the Resurrection and this blessed Sacrament to bee of that kinde Then seeing by this allowance it is so certaine that Christ is really present there that it is Irreligion to doubt
this Iland amonge the brittans The Altar was called the seate of the Theater pag. 317. sup n. 6. celestiall sacrifice And againe whereas D. Morton hath graunted before That Sacrifice and preisthood are Relatiues which bee of an vnseperable nature Both hee and all others that now so earnestly contend to haue themselues accounted Preists must as much labour for this externall sacrifice which as hee affirmeth is vnseperable from preisthood Otherwise if they shall agayne fly vpp and downe to their fantasied spirituall preisthood and sacrifice Queene Elizabeth if her prayers and deuotions had beene as greate was as good a Preist As S. Peter was and D. Mortons Mother grandmother beldame and all women of his kiudred or in the world if their vertue were equall were as good Preists as hee if hee were a true Preist which I deny And yet they all agree that all woman sexe and kinde is vncapable of holy preisthood Againe D. Morton with his frend Theodore Bibliander Morton App. pag. in sacrif assuer vs that the Rabbins before Christ did teach that those which receaued the Messias should in place of the sacrifices of Moses lawe haue an externall sacrifice in breade and wine and called it Thoda Which is sufficient for this place purpoÌ„se where I onely proue that there is in Christian Religion an external sacrifice to succeed the sacrifices of the Lawe for that this sacrifice though begun in breade and wyne is the blessed body and blood of Christ I haue proued by these Protestants in the former chapter And this which I contend in this place is playnely graunted vnto mee by Casaubon wrighting in Casaub resp ad Card. Per. pag. 51. 52. c. our Kings name and by his commaund as hee protesteth and in these words neither is the Kinge Ignorant nor denieth that the fathers of the primatiue Church did acknowledge one sacrifice in Christian Religion that succeeded in the place of the sacrifices of Moses Lawe And accordinge to this it is confessed by other Protestants allowinge also the doctrine of the primatiue fathers for a Rule to vs The words of M. Middleton are these The sacrifice of the Altare Middlet Papist pag. 92. 113. and vnbloody sacrifice were vsed in the primatiue Church and the auntient fathers called the sacrifice of the body and blood of Christ a sacrifice And agayne The primatiue Church did offer sacrifice at the Pag. 49. sup Pag. 137. 138. 47. 45. Altare for the deade Sacrifice for the deade was a â—radition of the Apostles and the auntient fathers Then if this was from the beginninge true and Catholick doctrine to offer sacrifice and say Masse for the deade much rather for â—he liuinge and so both for the lyuing and the deade in Protestants Iudgment And so both the forme of our holy preisthood Receaue power to offer sacrifice in the Church for the liuinge and deade And also holy sacrifice of Masse offered for such purpose by a duely consecrated Preist is holy and acceptable before God And all English Protestants that shall deny it ar not onely within the Anathema of the Councell of Trent in these words If any man shall say that in the Masse a true and CoÌ„cil Trid. Sess 6. cap. 1. de Sacrif Miss proper sacrifice is not offered lett him bee Anathema But subiect to the cursse and condemnation of the primatiue Church against Aëâ—ius the Hereticke and his complices as their owne Doctors Feild and Couell are wittnesses in this maner Aërius condemned the custome of the Church Feild pag. 138. l. 3. cap. 29. Couel Exam. pag. 114. in naminge the deade at the Altare and offeringe the sacrifice of Eucharist for them and for this his rash and Inconsiderate boldnes and presumption in condemninge the vniuersall Church of Christ hee was iustly condemned How much more then are these present Protestants worthie condemnation who do not onely contemne the doctrine and custome of the present Romane Greeke and vniuersall Church of Christ in this so greately concerning question but against their owne Iudgments with rash inconsiderate boldnes and presumption condemne the vniuersall primatiue Church anâ— confederate themselues with Hereticks iâ— their owne Iudgment iustly condemned against it And contrarywise this holy Catholicke doctrine of Masse or Sacrifice foâ— the liuing and deade by our Enemies allowance a Tradition of the Apostles vse and custome of the vniuersall Church of Christ in the primatiue and best florishing estate thereof and euer since continued is inuiolably to bee maintayned CHAPTER XVII OF THE SINGLE AND CHASTE life of Preists and vowes of chastitie NOw lett vs come to that doleful and heauie Question to these maried Protestant Church men To proue by them also the auncient and true Catholicke doctrine and practice of the single and chaste life of Preists and vowes of chastitie The contrary wanton licentious and sacriledgeous libertie vnto this and other works of perfection whillfull pouertie and obedienâ—e as it first made way for Protestant hereâ—es into the world as appeareth by their Apostle Luther and the rest presently vppon â—heir reuolt for chastitie pouertie and obeâ—ience which they had vowed for the most â—art giuing themselues ouer to their contraâ—es Lust Riches Rule so it is to this day â— vnpleasing a thinge in this Epicurean â—ct that they cannot endure to follow the â—nons either of the Latine Church vnder whose obedience they should bee if thy will shew any at all or to the Greâ—ke Church eyther as will appeare in this chapter howsoeuer they will seeme to allowe thereof especially in this Article of later dayes vsing more libertie therein then other Churches But to omitt all things of discontentment to this people I argue thus That doctrine and practice which is a worke of perfection profitable vnto or making perfect the members of Christs misticall bodie his Church ought to bee allowed and practized of them that call themselues the perfect and reformed Church especially in that sorte of people or some greate part of them that are or would bee esteemed the moste perfect reformed guides and directors to others as their ministers pronounce themselues to bee But the doctrine and practice of single and chaste life and vowes of chastitie Bee such Therefore to bee embraced and allowed of these Protestants otherwise they haue not the perfect and reformed but vnperfect and deformed Church The first proposition is euidently true and in the light of nature too grosse absurdities doe followe in denying it The second proposition is at lardge proued by these Protestants in the chapter of precepts and Cap. 7. sup counsailes before from whence at this time I will onely shew by D. Couells testimonie that it is so absurde to deny it that hee would free all Protestants from it His words of the workes of perfection bee these In these points all haue not holden the same opinions Couell def of Hooker pag. 52. some thought the counsailes to bee of the some necessitie
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
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
triall of Doctrine is not to be fetched from the opinions and examples of men And agayne It may not seeme straunge if superstition were crept into the Church before Constantines time M. Ormerod scoffeth Ormerod pict pag. 78. at the authoritie and testimonie of S. Anacletus Pope of Rome that liued in the Apostles time and was a glorious Martyr for Christ because hee proueth the supreamacie Middleton papistem pag. 200. of the See of Rome from the graunt of our Sauiour M. Middleton doth the like by Papias lyueing with the Apostles for the same doctrine M. Hull condemneth for like causes allmoste all the blessed Popes Hull Rom. pol. and Martyrs Bishops of Rome from S. Peter the Apostle with in the first foure hundred yeares as shall be cited hereafter D. Couell before hath stiled S. Augustine with Part. 2. cap. Ceremonies Wotton def of perk pag. 8. pag. 17. 9. 88. the greatest commendation of learninge yet M. Wotton writeth Wee neede not feare S. Augustine though against vs. Eusebius is to be reprehended There was want of modestie and truthe also in the treatise of Hierome against Vigilantius The auntieÌ„t Fathers spake more like philosophers then dyuines It is more then I knowe that Gregory is a Sainct The Author of the Epistle to the Philippians attributed to S. Ignatius is an vnfitt Iudge in Wotton sup pag. 118. 224. 422. 440. 462. controuersies of diuinitie Tertullians wittnesse is of small authoritie Damascen is not greately to be respected Oâ—igen is generally condemned Ignatius epistle to the Romanes approued by S. Hierome and Protestants also is a counterfaite Ignatius for Pag. 340 Pag. 387. Pag. 467. Pag. 494. Pag. 495. teaching meritt of good workes Ciprian is toe farre caryed away since hee ascribeth to almes daes the purgeing of sinne Irenaus Iudgement is little to be respected Tertullians testimonie is not worthe answeareinge Tertullian and Origen may be ioyned together Chrisostoms Rhetoricke is better then his Pag. 499. Logicke Hieroms authoritie in case of single life is not murch worth Those Christian Fathers which condemned Pag. 500. Iouinian as S. Augustine Ambrose Hierome c. delt vnchristianly with him The Pag. 519. Pag. 520. authoritie of the auntient writers Athanasius Augustine Hierome concludeinge a worke of perfection from those wordes of Christ goe sell all c. is Pag. 543. not to be admitted The authoritie of Clement of Alexandria and Augustine with the schoole Doctors is inferior to the Iewes Origen and Theodoret whome before hee preferreth before S. Pag. 545. 546. 584. 594. Augustine ouerthrowe their owne distinction Lactantius though hee were an auntient Christian yett in his verses of worshipping the Crosse hee sheweth himself liker a light Poet then a graue writer And as hee hath vsed all the learned Fathers of the primatiue Churche for teacheing the doctrine of the present Church of Rome so he exclameth as barbarously and vndutifully against all Christian Kings of this and other nations for the same cause his wordes be these The Wotton def of perk pag. 53. Ormer pict pag. 44. Kings of England and Scottland c. were Sathanes Souldiers when they were of the Popes Religion M. Ormerod disalloweth S. Leo because hee taught that God assisted the See of Rome in decres For the like reason D. Downame reiected the authoritie of many holy Popes and Martyrs of that Church in her best dayes when it was a Rule to all accordinge to his Maiesties Censure Down lib. 1. Antichr cap. 3. pag. 35. 36. because to vse his wordes Diuers Bishops of Rome before the time of Socrates the Historian contented to haue the primacie ouer all other Churches and that is the cheife scope of many of their epistles decretall Yet this was as our Kinge Conference at Hampt pag. 75. Perk. problem pag. 4. hath told vs when it was a Rule to all and when no man might seperate himself from the doctrine of that Churche M. Perkins hath written thus The Fathers haue spoken many things incommodiously of holy thinges The auncient Fathers did Pag. 93. 94. Pag. 105. Pag. 184. synne in the Inuocation of Saincts yea were guiltie of sacriledge such were Paulinus Fortunatus S. Leo S. Ephrem S. Fulgentius Petrus Damianus Prosper The auncient Fathers sometimes speake inconueniently of the Article of Iustification Some of the auntient Fathers as Tertullian and Cyprian are Montanists or at the leaste doe erre filthely for making Confirmation a Sacrament D. Sutcliffe Sutel subu pag. 5. Pag. 8. Pag. 9. Whoe before made so much shewe of reuerence to the Fathers writeth thus Metaphrastes is a lyeinge pedant writeinge more lyes then leaues Bede reporteth to many thinges by heareasy Ado is a fabulous writer The Historie of Kinge Lucius his conuersion testified by so many authorities Pag. 19. May well be parogoned with the tales of Kinge Arthure Sir Tristram and Lancelot Duâ—acke The Brittaynes haue cause to detest the memorie of Augustine That holy Sainct syrnamed the Apostle of our nation for conuertinge iâ— M. Ormerod is not onely at defiance with Ormer paganop pag. 44. all Fathers for teaching that Christ descended to comforte the Patriarkes and Fathers deade before him but compareth the Article and beleefe of Christs descending into Hell for such purpose to the fable of Hercules fayned to goe thither and fetche from thence Theseus Peâ—ithous and Cerberus the greate dogge of Hell with three heades as the poets Imagine M. Middleton Middleton papistom pag. 40. writeth thus The credit of men is but a sandy foundatiâ—n to builde vpon Meaninge the holy primatiue Fathers of the Church and scoffingly telling that greate Sainct and Pag. 27. Doctor S. Epiphanius that hee loste the booke of Pag. 45. the Apostles Constitutions out of his bosome which hee cited Haeres 45. hee addeth of him thus I must craue leaue to say of Epiphanius many assertions hee counted for Heresies which were not Heresies many assertions hee counted not Heresies which are Heresies And all this because hee condemneth diuers Protestant opinions of Heresie and iustifieth the doctrine of the Church of Rome against them Against S. Middleton sup pag. 49. Dionysius the Areopagite for teaching prayer for the deade hee scoffeth in this maner Denys his aunsweare is shortheeld readie to fall backe When S. Ambrose approueth Christs reall presence in the blessed Sacrament and Transsubstantiation hee writeth of him thus Pag. 61. Pag. 64. hee is gultie of presumptuous and desperate blasphemye At S. Chrisostome hee scoffeth and teacheth him how hee should speake because hee teacheth the doctrine of prayer for the deade And vseth this mocke against him callinge Pag. 66. sup it an apostolicall Tradition well might Chrysostome say the Apostles knew what profite redownded to the deade by prayer for them for himself knew not And thus in generall The Fathers sometime went beyonde the boundes of sobrietie in the doctrine Middlet sup Pag.
133. Pag. 134. of chastitie The Fathers are not fitt Iudges to determine either of Preists marriage or vawes of chastitie And for this doctrine thus hee writeth of S. Ambrose That man hath the Apostaticall dragon the deuill dwelling in hym And so hee will send Midd. pag. 135. Ambrose away with his Quietus est Chrisostome is so hotte in his amplifications that hee forgetts himself Pag. 137. Chrisostome in his vehemencie goeth beyonde Pag. 138. measure in reprehendinge and the Christians of his time in their lightnesse went beyonde measure in vowinge The Canons which Epiphanius citeth against Priests mariadge or marryed men to be made Preists Middleton sup Pag. 141. Pag. 143. Pag. 144. Pag. 156. Pag. 161. are apocryphall Hee was two partiall affected in this matter The auncient Fathers did erre Augustine was a moste subtile disputer yâ—t a quicke wiâ—â— soonest falleth into contradiction Neither is Hilarie howsoeuer the Romish Church hath made him a Sainct ouer hastely to be receaued Irenaeus Hilary and Epiphanius for teaching free will are Pelagian Pag. 179. Pag. 180. Hereticks Wee haue harde before what great respect in wordes the Protestant Bishop of Winchester giueth to the auntient Fathers yet by his owne confession his owne Protestant Brethren charge him with the contrary in these wordes all this Bilsons surâ—â— pag. 84. greate shewâ— of cleauing to the Fathers Iudgment is but coloured in you For in other points againe wee see when they speake not to your liking the case is altered You forsake the auntient and learned Fathers You contemne and despise them You affirme Pag. 85. against all the Fathers You little regarde the sownde doctrine of the Fathers And the same Protestant Pag. 98. Bishop D. Bilson telleth vs that these Protestants which haue thus written of him doe for themselues lesse if it may be regarde those auntient learned Fathers for writing Bilson sup pag. 98. pag. 274. 275. prefa to the Kingâ— sup against them in this kinde hee intituleth one Treatise thus The defenders disdayne of the Father Others wrested and leudely falsyfied And againe They condâ—mne all the Fathers Greeke and Latine as conspiring against the truthe and peruerting the scriptures Therefore I conclude this Argument by these Protestants that the primatiue Fathers be not for their Religion but wholly for the doctrine of the Church of Rome And herevpon though needeles I make a new argument against them by themselues in this maner whosoeuer to make their Readers beleeue that the Fathers be for their cause doe falsefye them corrupt indignely and iniuriously handle them clipp shamfully corrupt them greately abuse vntruely alleadge misquote mayme mistranslate notably corrupt Father falsehoods vppon them peruert their true Arguments disdayne wrest and lewdely falsefy them cannot iustely pretend that they be for their Religion But these English Protestants are by their owne testimonie in this case Therefore they cannot iustely pretend that the Fathers be for their cause The Maior proposition is euidently true And the Minor is sufficiently proued before by D. Bilson and other Protestant writers To which I add affirmed and publickly with priuiledge published against D. Willet whoe before hath so damnably sworne that the Fathers be for the Religion of Protestants Parkâ—â— against Lymbomastix p. 170. pag. 151. def of 3. test sect k. k. k. def of 1. and 2. test p. 2. 5. sect 18. 21. pag. 181. 166. 101. 100. def of 2. place sect 10. 11. 20. def of 3. test sect 7. 12. 15. 16. c. pag. 7. 10. 19. 20. 21. 22. 23. 24. 25. def of 3. test sect 16 pag. 28. def of 1. 2. 3. test M. Parkes in his booke dedicated to the then Protestant Archbishop of Canterbury writeth of him in these wordes Hee condemneth all the auntient Fathers for dreamers Condemneth all the auntient Fathers for dreamers Condemneth all the Fathers Hee condemneth all learned and godly diuines for enemyes of Christs Crosse and blasphemers of his passion Hee instifieth moste wicked Hereticks and condemneth moste holy Fathers Hee falsely translateth corrupteth indignely handleth greately abuseth vntruely alleadgeth misquoteth mayneth mistranslateth much abuseth notably corrupteth c. S. Augustine Origen S. Ambrose S. Chrisostome S. Leo S. Hierome Tertullian S. Bernard c. Fathereth falsehoods vpon them peruerteth their true Arguments corrupteth their wordes Hee teacheath vs further that he belyeth Bellarmine and Catholicke writers deceaueth the world Hee straungely peruerteth belyeth depraueth abuseth much abuseth falsefyeth holy scriptures And the same D. Willet hath writen and published with priuiledg also as fowle dealings or more vile in his Iudgment and the Censure of the Protestant Approuers of his booke of the same English Protestant Author The particulars are toe many grosse and tedious therefore I will onely set downe the Title of his booke to giue some coniecture of the contents in this kinde It is stiled in these wordes Loidoromastix that is a scourge for a Willet in Loâ—doromastix in the Title of it Rayler conteyning a full and sufficient Answeare vnto the vncristian Raylings slaunders vntruthes and other iniurious imputations vented of late by one Richard Parkes Master of Artes against the Author of Lymbomastix wherein three hundred Raylings errors Contradictions falsifications of Fathers corruptions of scripture with other grosse ouersights are obserued out of the saide vncharitable discourse by Andrewe Willet Professor of diuinitie Hither to the onely Title of that Booke published by a Professor of diuinitie as hee termeth himself and priuiledged by publicke allowance of English Protestants Therefore there is no shewe either of probabilitie or possibilitie that the authoritie and testimonies of the holy learned and auntient Fathers of the primatiue Church should be for the Religion of these Protestants when by their owne writings it is directly condeÌ„ned by them whether wee examine their workes and authorities in particular or when they were assembled in generall or others generally coÌ„firmed Councells as demonstration is made by their owne Assertions And by this it is euident by these Protestants themselues that their so termed Religion is Hereticall impious and damnable and for such condemned in their owne Iudgments by all generall and approued Rules and growndes in diuinitie The holy scriptures sacred traditions The Church of God decrees and sentence of the highest and all Apostolicke Sees generall and other approued holy Councells learned Fathers and whatsoeuer can be pretented to be a Iudge in these causes So that not any one true Christian Consistorie or Censure can be truely claymed or cited for iustifying of their proceedings Which is as much as can and more then needeth to be alleadged for condemninge of Heresie or any error in Religion Yet to leaue nothinge omitted to satiffy these Protestants in these questions and recall them to the vnitie of the true Church of Christ or from their sauadge crueltie of persecution I will in the next and second parte of this worke immediately following make like demonstration by
of S. Paule How shall they call on hym in whome they doe not beleeue being vrged to Rom. 10. proue that faith goeth before prayer and other good workes without which they teach a man is not iustified and which themselues vrge in a sence like to that as they thoughe vntruely suppose against prayer to Angells and Saincts in whome wee doe beleeue yet the beleeuing allthough not in them that it is lawfull to pray to them sufficeth in that case hee maketh his supposed faith a very chimericall fiction and no true reall thinge of that nature but is forced to this absurditie to say assuring faith and prayer proceeding after WottoÌ„ def of Perkins pag. 209. faith be simul tempore bothe together in the same instant of time Which is vnpossible being diuers distinct acts specified from diuers obiects produced by diuers powers and operations of the soule one precedent going before the other following and to vse his owne words proceeding after Therefore by himself except before and after Prius Posterius be simul and simul tempore together and together in tyme which euery yonge logitian in Cambridge will tell him is moste childish and absurde both this his Answere is a new grosse absurditie and that his former doctrine that cannot be otherwise defended is of like qualitie which will more appeare in the next argument by this mans diuinitie also Therefore I argue furâ—her thus Nothinge that wanteth assurednes but hath doubteinge and is not without doubt can be a matter of faith But this Protestant position euen by their owne confession wanteth assurednes hath doubting and is not without doubt Therefore it is no matter of faith or true faith The Maior or first proposition is so certainely true that ProtestaÌ„ts generally acknowledge as the truthe is that nothing can be more certayne and vndoubted then faith for being grownded vppon the vnfallible word and Reuelation of God which it moste vndoubtedly certayne true assured and without all doubt vnpossible to be otherwise â—f God be God and truthe it self How can there be any place of doubt of any thinge of that nature and therefore that common sayeing Dubius in fide est infidelis hee that doubteth in faith is an Infidell so much as in him lyeth makeing God vnworthe to be beleued is ordinaryly allowed with Protestants The Minor proposition is also proued by Protestants and M. Wotton himself wittnesseth of this their Imagined faith in these wordes Without doubt it is not And againe in this WottoÌ„ def of Perkins pag. 135. 152. pag. 161. maner I may graunt the faithfull ordinarily are not assured of their saluation by such a faith as hath no doubteing in it And further thus our faith is not without some doubteing and our feeleing not so stronge as it should and may be And they haue spoken so longe in defence of this their fantasticall faith that they proued themselues not to haue a sownd and certayne faithe of those things that of all others are moste generally beleeued of all excepting Atheists that there is a God for amonge Protestants the same Protestant faith there be such doubts Whether there be a God or no. Wherefore M. Parkes a Protestant writer amonge them might iustly speake of his English fellowes in Religion in this maner Heresie and Infidelitie Ioyne and labour to subuert Parkes Apol. pref and ouerthrowe all grownds of Christian Religion Thus hee of these Protestants Againe I argue in this maner from the 16. article of their Religion Where it is thus Artic. 16. defined After wee haue receaued the holy Ghost wee may depart from grace and fall into syn And after it teacheth that true repentance procureth forgiuenes of syn Now this true repentance either goeth before or followeth this their Imagined iustifieing faith If it goeth before this their faith then that faith iustifieth not because man is made iust before any Act of that applying faith is exercised If this Repentance followeth then againe that their supposed faith doth not iustifie for by their owne doctrine a synner Impenitent is not iust For theyr applying faith is to apply as they say the promises of Christ vnto vs but Christ in scriptures is so fare from promisinge saluation to man impenitent that hee promiseth and denownceth damnation That both these Acts should be together is vnpossible as I haue demonstrated against M. Wotton in the like case before This is also proued by the Arguments concerning predestination in the former chapter for those Protestants which hold this Iustification by faith defend also assurednes of predestination teaching that euery one that is at any time iust is predestinate and so the one is as well knowne vnto them as the other and either of them a matter of faith with these men Againe faith and hope be distinguished faith is the grownds of things to be hoped Faith Hope Charitie these three But where there is assured faith to obtayne a thinge or hauing a thinge Hope is there euacuated Againe These Protestants with the scriptures graunt that the iuste and iustified are in heauen But faith is not in heauen being euacuated by beatificall vision therefore Iustice is not by faith Againe faith is not discursyue D. Feild Feild pag. 226. Couell def of Hooker pag. 85. writeth as truthe is that priuate Interpretations bynde not and D. Couell saith doctrines deriued are not the word of God then they are not matter of faith But all these pretensed faithes of these Protestants are onely their owne priuate interpretations applications and deriued doctrynes for no scripture saith that any one Protestant in particular D. Willet D. Powell or other is iustified or shall be saued Therefore no faith much lesse iustifying faith CHAPTER III. WHEREIN BY THESE PREsent English Protestant writers the Catholicke doctrine of Iustification by inherent grace and Iustice is proued against the same Protestants and their opinion NOW it will be no difficultie for a Christian man to beleeue doctrine of inherent grace â—ustice iustification by good workes if hee will as all Christians doe are ought graunt and beleeue any iustification at all For the contrary opinion of Protestants being euen by Protestants our Aduersaries themselues confuted that of the Catholicke Church must needs be true In which question the Councell of Trent for Catholicks Concil Trid. sess 6. can 11. defineth thus If any shall say a man is iustified either by onely Imputation of the Iustice of Christ or the onely remission of syns excluding grace and charitie which is diffused in their harts by the holy Ghost and is inherent or that the grace whereby wee are iustified is onely the fauour of God lett him be Anathema For proofe of which doctrine euen by my contry Protestants and to procure their conformitie as they ought first I argue thus Wheresoeuer there be degrees of Inherent Iustice and man more or lesse accordingly so iustified there must needs be inherent Iustice and iustification by