A BOOKE INTITVLED THE ENGLISH Protestants Recantation in matters of Religion WHEREIN IS DEMONstratiuely proued by the writings of the principall and best learned English Protestant Bishops and Doctors and Rules of their Religion published allowed or subscribed vnto by them since the comminge of our King IAMES into England That not onely all generall grownds of Diuinitie are against theÌ„ But in euery particular cheife Question betweene Catholicks them they are in errour by their owne Iudgments Diuided accordingly into two parts whereof the first entreateth of those generall Grounds The other of such particular Controuersies Whereby will also manifestely appeare the vanitie of D. MORTON Protest Bishop of Chester his booke called Appeale or Ansvveare to the Catholicke Authour of the booke entituled The Protestants Apologie Psal 126. v. 1. Except our Lord build the howse They labour in vayne that build yt With Licence Anno 1617. TO ALL HIS WELBELOVED CONTRYMEN ENGLISH PROTESTANTS especially persecutors of the Romane catholicke Religion DVely and moste frendly I remember my seruice and best loue vnto you In maladies and diseases desperate vsuall remedies will not â—uer in controuersies those that bee and wrongefully distressed when equall triall will not bee graunted must accept vnequall or none at all Your late commended history of the world recommendeth vnto vs for moste true this sentence nothing can bee a more excellent wittnessinge then where an Enemy doth approue our cause Your D. Morton doth testifie as much and no man will deny it neyther this that followeth that in controuersed questions and their tryall no condemnation is more approued then where men in their owne cause are condemned by their owne Iudgment Thus in our lawes confession of wronges and euill behauiour is conuiction And in matters of Religion a Recantation But without some high commaundinge cause how shall wee finde such enforceinge and forced wittnes Balaam his Asse spake not of himselfe nor Cayphas of himselfe did prophesye And in English Protestant Religion where euery one is made a Iudge ouer all that will gayne say him in their conceipts no man will suppose or once Imagine that any one will bee fownde amonge them to giue sentence against themselues whome they value and esteeme at so high a rate aboue all the world besides especially for the church of Rome which they hate and persecute so much Yett because no other meanes is left I must build vppon this vnleuell groundes and come for Iudgment at such a Consistory onely to take what they shall giue and haue nothinge but what they please to allowe Which I hope will bee that which is expressed in the Title of this booke the same to which they haue all sworne or subscribed ratified or confirmed printed and published for their doctrine and Religion I dare not goe hygher to the dayes of Queene Elizabeth nor bringe the testimonies of Protestants in other contries leaste I receaue for Answeare as others haue done that they stand not vppon what forreyne and former Protestants haue taught which though it bee a vayne and onely cauillons exception to bee at variance or defyance with them in faith of whose church as they name it they would bee members yett to auoide all suspition and colour of euasion though neuer so friuolous Because no protestant may deny but that is their protestant Religion in England vnder our Kinge supreame heade stiled of that Church which hee by his lawes and proceedings with their Consents and Assentinge hath here established and this their Bishops and Doctors by oath or subscription haue synce then confirmed and by their published printed writings defended or mayntayned or by their Religion ought so to doe I will onely insist in this their owne priuiledged and allowed testimonyes and authorities And assume by them to proue not onely that all grownds of Religion in generall doe proue and mayntayne the doctrine of the church of Rome and condemne this protestant Religion But further and demonstratiuely to manifest by true consequence that in euery cheife question betweene this ProtestaÌ„ts and Catholicks they ar in error and wee in truthe Which will be more then euident demoÌ„stration against D. Morton ProtestaÌ„t Bishop of Chester his Appeale or pretended Answeare to the Catholick Author of the Protestants Apologie And therefore being confidently assured that I haue truely and fully performed what I vndertake by their so greate aduantage as to make them both wittnes and Iudge in their owne cause I presume as it is soe to name this Booke The English Protestants Recantation in Matters of Religion I wish it were as easye and no more difficult labour to bridle their wills and Appetites from libertie ouermuch loue of this world and wanton delights thereof as it is to demonstrate to their vnderstandings that they bee in error many men ar able to doe this But God and themselues must reforme the other which of his greate mercy I moste humbly beseech him to grauÌ„t That they which so longe tyme haue onely talked of Reformed Churches and Religions may come to the true and reall practise of reformation both in mynde and maners Which I hope they may the soener attayne vnto if they shall duely consider how fowle and deformed the face of this their new doctrine is euen as it is poynted by their owne colours and pencell That which remayneth as my onely suite to you is this not to bee regardlesse of your best good not willfully to erre from the way of truthe to esteeme of the sacred Religion of the Church of Rome as the greatest enemyes to it and frends to you shall conclude it worthye and lett my self and labours enioy your loue as wee shall deserue it And so I shall euer rest Your most wellwishing Contriman and frend Author of this Booke THE ENGLISH PROTESTANST RECANTATION IN MATTERS OF Religion THE FIRST PART CHAPTER I. PROVEINGE BY ENGLISH Protestant writers since the begynninge of his Maiesties Raigne in England that the true Church of Christ is of Infallible Iudgment The Protestants not so and so not the true Church BECAVSE the cheefest and moste generall controuersie in Religion in this time betweene the Catholicks of England and their Aduersaries their contry persecutors and Innouators is concerninge the true Churche of Christ which where with whome and what it is what bee the properties true notes signes qualities authoritie office and commaunde of it I will first begin with that Question In which I argue thus Whatsoeuer Companie Societie Consistorye Iudgment or Authoritie is in time of difference about Religion moste necessarie to bee knowe followed and obeyed and is the companie of holy ones the howsholde of faithe spouse of Christ the piller and grownde of truthe whose communyon is to bee embraced directions followed and Iudgment to bee rested in must needes bothe bee priuiledged from error and to bee obeyed in Matters of controuersie But the true Church of Christ is such Therefore free from error and to bee obeyed in this busines
means they could to come to vnitie amonge themselues as in the true Church it must bee Crammer and others vsed all deuises and Caluyne wrote vnto him sayeing That might his labours stand the Church insteed ne decem quideÌ„ Maria it would not greeue him to sayle ouer ten seas to such a purpose But this proued a worke of much difficultie if not altogether vnpossible in mans eyes Where they well might haue left out their addition if not and haue playnely sayd without any exception as it hath playnely proued that it was altogether vnpossible in mans eyes especially in the common order of proceedings amonge them which by their owne Relation was this That euery kingedome and free state or principalitie which had abandoned the Religion of Rome should diuulge a breife of that Religion which amonge them was taught and beleeued Wherevppon as this men tell came forthe the seuerall Protestant confessions or Religions of the seuerall Protestant Congregations of Wittemberge Ausburge Bohem Sueue Scotland Heluetia Fraunce Belgia Basile Saxonie England in their 39. Articles c. amonge whome euen those of England it selfe what contradiction there is euen in matters by their owne doctrine fundamentall and essentiall in Religion demonstration is lately made by this same maner and methode by their owne authorities and will be also manifest in this worke And yett The Answ of Orford â—â— the 1000. pet Articul 19. 21. this men which say they ar the learnest ministerye in the worlde and definitiuely condemne all Churches as Ierusalem Alexandria Antioch and Rome and generall Councells themselues of error and may not pleade Ignorance for themselues to excuse them from error Neither can they with the least pretence of truth affirme their acknowledged lyeing and erroneous Churche to be the true Church of God except they will also moste blasphemously teach and mayntayne that prima veritas and eternall truthe is eternall August lib. de mendas falsehood or with the damned Priscillianists that God in his Reuelations to his Church and in the holy scriptures hath deliuered lyes and errours commaundinge vs to beleeue them For they haue before assured vs that the true Church of God warily keepeth all doctrine committed to her chaungeth diminiâ—heth addeth loseth vsurpeth nothinge Therefore this chaungeing diminishinge loseinge and vsurpinge Church of Protestants cannot be this true Church of Christ by their owne doctrine And as materiall essentiall and fundamentall it is in Religion concerninge the true grounde and fowndation of faith and as greate a falsehood to say in the meanest or least point of faith that truth is error God a lyar or his Church a seducer as so to affirme in the greatest and moste concerninge mystery of Religion The true groundes and fowndation of true beleeueinge equally weakened or ouerthrowne in the one as the other And the first proposition which our Catholick Preists and brethren prisoners at Wisbych offered to the vice-chaunceller of Cambridge and that vniuersitie that is Ecclesia protestantium non est vera Christi Ecclesia The Protestant Churche is not the true Church of Christ is here sufficiently questioned and by themsels not longe since more then sufficiently demonstrated to bâ— Pulâ—â—â—a propositio really Demonstrat of Recuse dem 2. 3. 4. c. and sincerely a true proposition and not scoffingly as hee pleaseth to parenthesize And so will be defended or proued by those propownders of it As also their second proposition for of the third in his proper place dâ—tur externus Iudex in rebus fidei there is an externall Iudge in matters of faith will bee maynâ—ayned not onely in such sense as the Vniuersiâ—ie of Cambridge accordinge to the nature of their Church and Religion graunteth that is fallible and deceatfull But as our Brethren accordinge to the nature of true Faithe Religion and the true Church infallible intended it and still offer to make it good for the Romane Church euer synce the time of Christ and so hereafter When our English Protestant vniuersitie for their so lately as they terme Vicech of Camb D. Carey his letter Aug. 7. it reformed Church and light of the Ghospell ar driuen to this Answeare in these words Your second question is affirmatiue auerring an externall Iudge in maâ—ters of faith If you vnderstand a Iugde infallible in his sentence wee deny what you affirme otherwise wee gaynesay not your assertion Which in their owne meaninge aboue remembred is pulchra propositio for their Illuminated Church which will haue no Iudge or Iudgment in matters of faith aboue all things most infallible and certainely true except wee will allowe it for an Article of faithe or an infallible truthe that the Iudge and Iudgment must be fallible and deceatefull And the Religion and faith so adiudged and propownded to bee followed and with diuine faith to be beleeued against the nature thereof to be false erroneoes fallible or deceatefull for such as the Iudge is the Iudgment and difficultie adiudged must needs be And yett further one scruple more there is in this busines which because Cambridge is now busyed enough against pore prisoners without bookes I wish that Oxford could resolue how it can stand with the Integritie and sownd doctrine of a Reformed Church and spoken consequenter like a learned vniuersitie to graunt as they haue done and must doe by their Religion to this day that there be and must be so many Supreame and Independant Iudges and heaps in their Churche as I haue before remembred from themselues Religions Churches seuerall and different Confessions or Professions of Faithe euery one absolute of it self and without dependance of any other and to vse their owne wordes Without any meanes to take vp their controuersies no Prince with any preeminence of Iurisdiction aboue the rest no Patriarke to haue a common superintendence or care of their Churches Their lett sup Aug. 7. And yett now the vniuersitie of Cambridge haueing as they write warrant from our Kinge to accept our Preists challendge God graunt they performe their warrant Ioyneth with them in this position datur externus Iudex there â—â— an externall or one externall Iudge in matters of faith If there is but one externall Iudge for Iudex externâ—â— and externall Iudge in the singular number is but one then those Churches or Church of theirs which from their begynning haue had so many supreame Iudges and Iudgments cannot be the true Church of Christ which as now the graunt hath but one And if their former both doctrine and practise of many such Iudges is true then their present doctrine and graunt of onely one is false and inferreth a false Church But I leaue them to our Preists at Wisbych Onely here I will adde because they haue now allowed one externall Iudge in matters of faith in the true Church to whose Iudgment all must be obedient otherwise hee is not to be named a Iudge they must also against their owne limitation allowe that his Iudgment
Iude his Epistle Iosephus Pag. 79. 80. Origen Tertullian S. Augustine Beda Procopius Gazaeus and others that Enoch did write diâ—ine things And thus they add it is probable that Noah had seene and might preserue this booke For it is not likely that so exquisite knowledge as these men had was sodenly inuented and fownd out And entreating how the booke of the battailes Pag. 306. cap. 5. §. 7. with others of holy scriptures had beene lost thus they write it seemeth probable that such a booke as this there was and that the same should now be wantinge it is not straunge seeing so many other volumes filled with diuine discourse haue perished in the longe race of time or haue beene destroyed by the ignorant and malitious heathen Magistrate For the bookes of Henoch howsoeuer they haue beene in later ages corrupted and therefore now suspected are remembred in an Epistle of Thaddaeus and cited by Origen and by Tertullian That worke also of the Patriarke Abraham of formation which others bestowe on Rabbi Achiba is no where fownde The bookes remembred by Iosua c. 10. v. 13. and in the second of Samuel c. 1. v. 18. called the booke of Iasher or Iustorum is also loste The booke of Chozai concerninge Manasse remembred in the second of Chron. 33. v. 18. and 19. of this booke also lost Hierome conceyues that the Prophet Isay was the author The same mischaunce came aswell to the story of Salomon written by Ahia Silonites as to the bookes of Nathan the Prophet and to those of Ieedo the Seer remembred in the second of Chron. c. 9. v. 29. with these haue the bookes of Shemaiah and of Iddo remembred in the second of Chron. c. 12. v. 15. perished and that of Iohn the sonne of Hanain cited in the second of Chron. c. 20. v. 34. also that of Salomons which the Hebrues write Hiscirim of 5000 verses of which that part called Canticum Canticorum onely remaineth 1. Kings 4. 32. and with this diuers other of Salomons workes haue perished as his booke of the natures of trees plants beasts fishes c. 1. Kings 4. 33. with the rest remembred by Origen Iosephus Hierome Cedrenus Ciccus Aesculanus Picus Mirandula and others Of Pag. 307. these and other bookes many were consumed with the same fyer wherewith Nebuchadnessar burnt the temple of Hierusalem Hitherto this Protestant discourse of the necessitie of vnwritten traditions not onely before the scriptures were written but after so many bookes of holy scriptures dictated by the holy Ghost hauing vtterly perished Except wee will say which God forbid that God reuealed and published in holy scriptures so many needles and fruitelesse things or els so many necessary and diuine Reuelations haue alltogether beene loste and concealed from those that should beleeue and keepe them CHAPTER VIII WHERE THE HIGHEST supreame Iudiciall definitiue authoritie of generall Councells is both proued to be such by these Protestants To binde all Christians in matters of Religion to approue the doctrine of the Church of Rome and condemne protestancie THE next Question is concerninge generall Councells of what authoritie and commaunde they are in controuersies of Religion and whether the Doctrine of the present Churche of Rome or that of English Protestants is proued and confirmed by them in the sentence of these Protestants themselues Toucheinge their power and commaunding authoritie in these causes I argue thus Whatsoeuer in controuersies of Religion is the highest Iudge the onely remedie to redresse errors hath soueraigne authoritie is aboue others to be appealed vnto hath authoritie to interprete scriptures and to supresse all them that gaynesay such interpretation and subiect euery man disobeyeing suche determinations to excommunication and Censures of like Nature and aboue all other Iudgments is moste to be reuerenced and respected in the opinion of Protestants must also by them be allowed for the supreame highest and laste not to be appealed from Iudgment in this world in such questions But by the testimonie of these Englishe Protestants a generall Councell is of these preeminences in these matters Therefore by them the supreame moste bynding vncontroleable and Iudgment not to be appealed from or denyed by any The Maior proposition is euidently true for that which is supreame and highest cannot be Inferior vnto any neither that which hath commaunde and authoritie ouer all can possibly be vnder the controlement and correction of any none being left to be superior vnto it The Minor is proued by these Bilson Suru pag. 82. Morton part 2. Apol. pag. 340. l. 4. cap. 18. Relat. cap. 47. Protestants following The Protestant Bishop of Winchester D. Bilson hath these words The authoritie of generall Councells is moste holsome in the Church and hee citeth S. Augustine to that purpose D. Morton writeth thus Concilium publicum est summus Iudex a generall Councell is highest Iudge The Protestant Relator of Religion nameth it the onely remedie in such times of controuersies D. Sutcliffe hath Sutcliffe subu pag. 119. Sutcl ag D. Kell pag. 41. 42. 102. these wordes generall Councells haue soueraigne authoritie in externall gouernment And thus againe False it is that wee will admitt no Iudge but scriptures for wee appeale still to a lawfull genenerall Councell Wee holde all the Christian faith explaned in the sixe generall Councells D. Feild hath written thus Bishops assembled in a generall Feild pag. 228. Councell haue authoritie to Interprete scriptures and by their authoritie to suppresse all them that gaynesay such Interpretation and subiect euery man that shall disobey such determinations as they consent vppon to excommunication and censures of like nature And Feild l. 4. cap. 5. pag. 202. as before is cited alloweth this sentence Wee must reuerence and respect the authoritie of all Catholicke Doctors whose doctrine and writings the Church alloweth wee must more regarde the authoritie of Catholicke Bishops more then these the authoritie of the Apostolicke Churches amongst them more especially the Church of Rome of a generall Councell more then all these Now to proue that generall Councells thus allowed by these Protestants for the highest and irreuocable Iudgment cannot by their owne doctrine proue their Religion to be true and so consequently no Inferior authoritie Iustifie their cause I argue in this maner whosoeuer by publicke decree and constitution doe condemne generall Councelle of error and to be a fallible and deceatefull Rule in Matters of Religion and haue no other meanes to finde the truth cannot pretend their Religion to be infallibly true as matters of faith and reuealed of God are by such testimonies But the English Protestants are in this condition concerninge generall Councells Therefore their Religion neither is nor can by their owne proceedings be warranted and proued by them to be true The Maior proposition is euident for no Iudgment erroneous and fallible can possibly make any matter or question free from error and infallible otherwise a thinge might be effected and
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
venerable Imadges commaunding the making and vse of them In the last Canon they giue diligent and longe directions Can. 102. vnto preists how to behaue themselues in aduising and absoluing penitents in the Sacramen◠of penance Therefore I may conclude that Protestants Religion is vtterly condemned by generall Councells both of the primatiue Church and latter ages And consequently by all other Iudgments in the Church of Christ Because these men haue told vs that all Bishops Doctors and Professors of Religion are bownde to followe the definitions of generall Councells CHAPTER IX WHEREIN IS PROVED BY these Protestants That the authoritie of the primatiue Fathers is to be receaued and followed in matters of Religion And how it wholly proueth the present doctrine of the Church of Rome vtterly condemninge all Protestant Religion THE authoritie and value of the Testimonie of the auncient Fathers and that they taught and approued the doctrine of the present Churche of Rome euen by the graunt of these Protestants is euident in the laste Chapter for being of that opinion in generall Councells and publicke assemblies and sentences to which by their owne consent and subscription they submitted and bownde themselues as to their lawfull and commaunding Rule they could not and might not teache and write otherwise in priuate then in publicke themselues and others had authoritatiuely concluded Yet for a full satisfaction to Protestants in all things I will breefely entreate of these also as they wer◠priuate writers And first of their authoritie I argue thus Whoso euer allowe in shewe and wordes amonge the Ignorant Readers or hearers of their writings and sermons the authoritie of the auncient and primatiue Fathers to procure people to beleeue that their Religion and doctrine agreeth with them as men teaching and writing the truthe and to that purpose doe yeeld vnto them greate respect and reuerence ought truely and syncerely to beleeue and embrace their Religion But these English Protestant writers be such Therefore they ought and are bownde to followe and embrace their doctrine The Maior proposition is euidently true for as dissimulation craftie and double dealeinges to delude and deceaue others in all thinges is a vile and abominable synne against truthe charitie and Iustice so in matters of Religion wherein not the least equiuocation of to saue a mans life may be vsed it must needs be an offence moste damnable and deuelishe The Minor proposition is thus proued by these Protestants Their Protestant Bishop D. Bilson writeth thus The Bilson suru pag. 85. auncient consent of godly Fathers is with greate care to be searched and fallowed of vs cheifely in the Rule of faith And agayne Wee rest vppon the Pag. 82. sup scriptures of God vppon the authoritie of the auncient Doctors and Councells And maketh the same reason with Vincentius Lirinensis in these Pag. 83. sup words Leaste euery man should wrest the scriptures to his fansye and sucke thence not the truthe but the patronage of his error And hee addeth that S. Augustine gaue this respect not onely to generall Councells but to the testimonies of particular Fathers Irenaeus Ciprian Hilarius Ambrose Gregory c. Chrisestome Basil and others D. Sutcliffe writeth thus Wee Sutcl subuers pag. 87. acknowledge the faith of the Fathers of the fourth fift and sixt ages and adioyne our selues to that Church And to credite his cause and make his readers beleeue hee consenteth with those Fathers hee speaketh in this maner The Fathers in all points of faith are for vs Protestants Sutel ag D. Kell pag. 17. and not for the Pope D. Willer knowing of what little credit his bare worde is euen by his Protestants as appeareth hereafter would procure creditt to his protestancye by damnable periury in these wordes I take God to wittnesse before Willet Antilog pag. 263. whome I must render accompt c. That the same faithe and Religion which I defend is taught and confirmed in the more substantiall points by these Historians Councells Fathers that liued within syne or sixe hundred yeares after Christ And further Pag. 264. sup thus It is moste notoriously euident that for the grossest points of Popery as Transsabstantiation sacrifice of Masse worshipping of Imadges Iustification by workes the supreamacie of the Pope prohibition of Mariage and such other they of the Romane Churche haue no shewe at all of any euidence from the Fathers within syue hundred yeares of Christ In all which questions amonge others I am to proue the contrary be these Protestants themselues hereafter in their place And in an other page of the same treatise hee writeth thus The auntient Fathers that liued within sixe hundred yeares of Christ are Willet Antil pag. 271. K. speache in parl An. 1603 conference at Hampt pag. 73. against them His Maiesties speach in parlament it this I will euer yeeld all reuerence to antiquitie And in their conference For my parte I knowe not howe to answeare the obiection of papists when they charge vs with nouelties but to tell them their abuses are new And hee approueth the dayes of Constantine for a Rule in Religion saying Constantine is not to be appeached of superstition but thinges then vsed may still be continued Confer pag. 69. But now it shall appeare that these Protestant Doctors and Ministers are so far from iustifying these their oathes protestations and assertions they be enforced to acknowledge those primatiue Fathers doe allowe teache and approue the doctrine of the present Romane Churche which these men impugne and persecute and for that cause doe not onely deny the authorities of those primatiue learned and holy Fathers but call and censure them with vnciuill barbarous contemptuous and Irreligeous names and phrases For proofe whereof I argue thus Whatsoeuer Sect Religion or People being vrged by such testimonies as Protestants haue giuen for allowance of the Fathers authorities before to followe them accept of their doctrine and stand to their Iudgment in these controuersies of Religion doe vtterly refuse and disallowe it though his Maiestie should approue it but say they are vnfit Iudges in controuersies of diuinitie that their Iudgment is little to be respected their testimonie is not worthe answearing there is no probabilitie in their opiniōs they are not to be beleeued deserue not credit are not credible to be admitted are not fitt Iudges were to partiall are to bee forsaken contemned and dispised such men cannot with any apparance of truthe affirme those primatiue Fathers and Doctors to allowe their Religion and proceedings or defend their cause by their Authorities But these Protestants Doctors and Ministers of England be such Therefore those Fathers are not for their Religion The Maior proposition is to manifestly true and the Minor is proued also by these Protestants themselues in this maner M. Wotton expressely controlleth the Kings sentence before concerninge Wotton def of Perk. pag. 15. 16. the time of Constantine and antiquitie his wordes be these the
is infallible otherwise the whole Church might erre which D. Feild Feild pag. 203. l. 4. cap. 5. with priuiledge denyeth in these words Wee thinke that particular men and Churches may erre damnably because not withstanding others may worship God arright but that the whole Church at one time cannot so erre for that the Church should cease vtterly for a time and so not be Catholicke beinge not at all times and Christ should some times be without a Church Therefore the Vniuersitie of Cambridge by warrant from our Kinge alloweinge the one and D. Feild with publicke applause in the name of all English Protestants as his words wee thinke ar wittnes attesting the other and all English Protestants before assureing vs that they and all their Churches doe or may thus erre they cannot haue or be this true Church of Christ And because there is no other in any probable Iudgment left to be free from such damnable erring but the Romane Church because there reason telleth vs the Church cannot cease but be Catholick in all times and Christ cannot be without a Church This externall and Infallible Iudge is in the Romane Church and that this freed from damnable error is the true Church of Christ but of this in the next chapter CHAPTER II. WHEREIN DEMONSTRAtion is made by these English Protestant Doctors themselues writing or allowed as before synce the begynninge of Kinge IAMES his Raigne in England that the Romane Church is the true Church of Christ NOw it will be no difficult thinge to proue euen by this Protestants themselues that the Romane Churche that I meane which submitteth it selfe to the Iurisdiction of the Pope of Rome as the vicar of Christ Successor to S. Peter and supreame heade thereof is the true Churche of Christ for being generally graunted by Protestants that either their conuenticle and congregation or the Church of Rome is the true Church of God and their clayme and title thus shamefully by them selues excluded and ouerthowne it must needs follow by iust consequence that the Romane Church is that blessed companie of holy ones howshold of faith spouse of Christ and Church of the liueinge God priuiledged with such Immunities and commaunding power as is declared and by English Protestants ascribed to the true Church in the former chapter whereupon the ProtestaÌ„t offerres of conference speake of themselues and Offer of conference pag. 16. their cause in these words If the ministers bee inâ—â—â—or they protest to all the worlde that the Pope and the Churche of Rome and in them God and Christ Iesus himself haue had greate wronge and Inâ—ignitie offered vnto them in that they ar reiected and that all the Protestant Churches ar Scismatiâ—all in forsakeinge vnitie and communion with them And a little before speakinge of some positions Offer sup pag. 11. amonge them offered then to bee disputed They write in these termes diuers of the propositions ar suche that if the ministers should not constantly holde and mayntaine the same against all men they cannot see how possibly by the Rules of diuinitie the seperation of our Churches from the Churche of Rome and from the Pope the supreame heade thereof can bee iustified But to mâ—ke particular and direct probation of the is Catholicke doctrine by these Protestants I argue thus from their owne diuinitie in the 2. Article of their Religion of Articles of Relig. articul 12. artic 19. the necessarie and vnseparable by them vnion of faith and good workes and their definition of the true Church in their 19. Article subscribed vnto by all English Ministers and it is in this maner Whatsoeuer Church hath in great multitude men vertuous learned fraught with the loue of God and the truthe aboue all thinges men of memorable Integritie of hart and affections preachinge much both of faith and pietie with wonderfull zeale and spirit That must needs be the true Church of Christ But the present Church of Rome is such Therefore it is the true Church of Christ The first proposition is euidently deduced from those two Articles of their Religion and cannot be denyed The Minor proposition consisteth of the expresse words of their Protestant Relator of the Relation of the state of Religion â—ap 48. state of Religion and so nothing remayneth to be further proued My second Argument is thus framed where The outwarde state and glorie of the seruice doth engender quicken encrease and norish inward reuerence respect and deuotion which is due vnto soueraigne Maiestie and power Where deedes of charitie be exceedinge the life of some of their Religions incomparable in seueritie where there is excellent order of gouernment singular helps for encrease of godlines and deuotion and profiting of vertue That is the true Church of Christ But the present Church of Rome is such Therefore it is the true Church of Christ The Maior proposition is manifestly true by Protestants in their Article of the Church in these words the visible Church of Articul 19. sup Christ is a congregation of faithfull men in which the pure word of God is preached c. in all those things that of necessitie ar requisite to the same All which ar conteyned in the first proposition The seconde is their owne expresse words Relation of the state of Religion c. 9. c. 22. c. 26. c. 48. written and published of the present Romane Churche by their Relator of Religion for confirmation of bothe which Arguments the same Protestant Author not ignorant of so many differences in Religion betweene the Romane Church and them persuading an vnion betweene them onely requireth Catholicks to giue ouer fyue things all dispensable and not any Relat. c. 48. one of them essentiall as hee teacheth Which is as greate testimonie as a true Protestant can giue to the true Church for their common doctrine to defend their manifest errors is this that the true Church may er in matters not essentiall and fundamentall The words of D. Willet Willet Antil-pagâ— 43. Art 19. Feild of the Church Sutcl against D. Kell Dâ—â—â— persuas Wotton pag. 28. Middles p. 201. Powell consid at these to errors of doctrine which ar not fundamentall euen the true Church of Christ is subiect So their booke of Articles of Religion so D. Feild ordinarily in his bookes of the Church so D. Sutcliffe D. Doue one of their Bishops Mr. Wotton Mr. Middleton Mr. Powell and all the rest that made Protestants and Puritans but one Church do and must acknowledge And the benefites which this Protestant Relator assureth his brethren to fynde by vnion with the Romane Church hee setteth downe in these termes they shall finde excellent order of gouernment singuler Relat. sup helpes for encrease of godlines and deuotion for the conquering of sinne for the profiting of vertue Which be all the happines that the true Churche can giue or man enioy in this life For all our combate is to conquer sinne to haue vertue
godlines and deuotion and whosoeuer hath obtayned these things cannot doubt of heauen which is onely prepared for people endued with such graces to which if wee add his excellent order of gouerment no propertie of the true Church is wantinge And yett the scruple of this Protestant Relator for those fyue things also shall be fully satisfied euen by himselfe and his fellowe Protestants that in them also as in the rest the Church of Rome mayntayneth the truthe and Protestants See part 2. cap. 9. 10. 11. 12. 13. be in error as will appeare in the seconde parte of this worke in the chapters here cited Thirdly I argue thus No Church wantinge the supreame and byndeing authoritie ouer all others which their Bishop D. Bilson D. Feild D. Morton D. Sutcliffe c. affirme to be a generall cowncell can be the true Church of Christ and consequenly because there is of necessitie one true Church that which enioyeth it is the true Church of Christ But neither any Protestant or other Church besides the Church of Rome hath or can haue this supreame byndinge authoritie Therefore that onely is the true Churche of Christ The Maior proposition for the supreame bynding authoritie to be in the true Church is euidently true otherwise no controuersie could be decided nothinge in Religion warranted for truthe nothinge condemned for Heresie For where there is no such bindeinge and commaundeinge authoritie to be obeyed or resisted there can be no truth beleeued by authoritie nor any obstinate resistance vnto it which as D. Couell Mr. Ormerod and other Protestants Couell exam pag. 202. Ormer dial 2. c. Feild pag. 228. tell vs is required to heresie Now that this supreame bindinge authoritie is onely in a generall cowncell by these Protestants is testified by D. Feild in these words The supreame and binding authoritie is onely in Bishops in a Generall Cowncell So the Protestant Bishop of Winchester D. Bilson so D. Morton D. Bilson Suruey pag. 85. Mort. part 2. apolog pag. 340. Sutcliffe against D. Kell pag. 41. 4. 102. Protest Demonstrat cap. 2. c. Sutcliffe with others The seconde proposition is euidently of late demonstrated in the booke Intituled Protestants Demonstrations where manifest proofe is made by these Protestants themselues that they ar so farr from euer haueing a Generall Cowncell of Bishops that their English Protestants neither haue nor can haue true and lawfull Bishop Preist or Minister amonge them of their creation And if by impossibilitie they could haue Bishops yett that they cannot haue any such Cowncell is wittnessed by their Relator in these words which I haue also Relation c. 47. cited before The Protestants ar seuered bandes or rather scattered troopes eache draweinge dyvers way without any meanes to pacifie their quarrells to take vp their controuersies No Prince with any preeminence of Iurisdiction aboue the rest no Patriarcke one or more to haue a common superintendance or care of their Churches for correspondencie and vnitie no ordinary way to assemble a Generall Cowncell of their parte the onely hope remayninge to asswage their contentions And in their publick glosse vppon their booke of Articles they Rog. vppon the â—ooke of Articl in praefat acknowledge this thinge so vnpossible in their Religion that they could neuer with all meanes they made bringe to passe to haue any meeting of Protestants to come to vnitie amonge themselues but euery Protestant State and Contry hath a seuerall Confession or Profession in Religion As also those seuerall Confessions witnes Where wee see that it is a thinge so vnpossible for these meÌ„ to assemble a Generall Cowncell which they teach is to consist of all Professions that they cannot doe it for their owne poorte as the words ar nor haue any other meanes amonge them of Iurisdiction to decide controuersies when contrary wise of the Romane Churche hee speaketh Relat. sup cap. 47. in this maner in the same place The other haue the Pope as a common Father Aduiser and Conduâ—â—â—â— to them all to reconcile their Iarrs to appease their displeasures to decide their difference aboue all things to drawe their Religion by consent of Cowncells to vnitie Neither can any Protestant say that this is spoken of this Relator consideringe the present states of those Churches and is onely so in that meaneinge Obiect and not absolutely and generally true for it is both absolutely and generally true Answ and euen by the nature and doctrine it self of those Religions for the Romane Church mayntayneth for the Pope and hee for himself claimeth as Successor to S. Peter Superioritie and Commaundeinge Authoritie in the whole Christian Worlde in spirituall causes which no Prince Parlament Presbitery or other Regent amonge Protestants doth out of their owne temporall confines and Gouernment as is playnely sett downe in the Relators sentence and freely acknowledged by all Protestant writers My next Argument is this That which is a congregation of faithfull men in the which the pure worde of God is preached and the Sacraments duely ministred in all thinges requisite is the true Church of Christ But the Romane Churche is such Therefore it is the true Churche of Christ The Maior proposition consisteth of the Englishe Protestants definition of true Churche sett downe in the Articles of their Religion in these words The visible Articles of Relig. art 19. Churche of Christ is a Congregation of faithfull men in the which the pure worde of God is preached and the Sacraments be duely ministred accordeinge to Christs ordinance in all those things that of necessitie ar requisite to the same The seconde proposition supposeing their former doctrine onely requireing in the true Church points of essentiall fundamentall and necessary doctrines which is also expressed in this Article Relation of Relig. cap. 48. Couell def of Hock pag. 68 is proued before and further by these Protestants Their Relator writeth in these words The Romane Church still keepeth inuiolable the fowndation of Religion D. Couell writeth thus toucheinge the mayne points of Christian truthe they of the Church of Rome constantly persist in them Their Bishop D. Doue supposeing their Religion for true which Doue persuas pag. 11. they do or should holde writeth in this maner In fundamentall points of doctrine the greatest papists in the worlde agree with vs. Concerninge Sacraments hee alloweth that accordeinge to our definition which is more limited and saict then that of Protestants There be as many as wee teache which be seuen and this shall not breede any such I arre betweene vs Doue sup pag. 27. 28. that therefore wee shoulde refuse to communicate together Which no man in conscience can say if hee supposeth vs to be in error For his owne words be these This proposition is vndoubtedly true no Heretiks nor Schismaticks ar to be communicated with all And to giue all contentment euen to those Protestants which doe not allowe their owne Articles in this doctrine of the
argue againe That which was the true Church in the time of Luther within an hundred yeares by the confession of Protestants wherein as in the true Church of Christ Christianitie Baptisme Ordination and power of Ministry were receaued and which brought forth of renowned Kinges and Queenes many Saincts in heauen and many moste learned holy and verâ—uous Doctors and Popes themselues and yett of that faithe which the present Church of Rome now teacheth must needs be the true Churche of Christ But the present Romane Church is such by these Protestants Therefore by them it is the true Churche of Christ The first proposition is euidently true for if as before by these Protestants there is no saluation out of the true Church so many glorious Saincts and holy ones Kinges Queenes Popes and Doctors that could not be excused by ignorance muche lesse made glorious in it could not haue gone to heauen Now supposeinge that euery Church true or false consisteth of the heade and other members of him or them that rule and those that be ruled of the shephards and sheepe Bishops Preists and those vnder their chardge Thus I proue the Minor proposition of the Church of Rome consistinge of the Pope supreame heade Bishops Doctors Preists and other members D. Feild writeth thus of this Church The Romane and Latine Church continued the true Church of God euen till Feild pag. â—2 our time Therefore why was it refused by them or how not since chaunged can it be now otherwise againe hee writeth in these words Wee doubt not but the Churche in Feild pag 182. which the Bishop of Rome exalted himselfe was notwithstanding the true Church of God that it held a saueing profession of the truthe in Christ and by force thereof conuerted many contryes from error to truthe Therefore the doctrine of it beeing truthe it must needs be the true Church Hee further acknowledgeth with D. Feild pag. 72. Couell def of Hook pag. 73. Couell and others that Luther and the rest of his Religion â—ere baptized receaued their christianitie ordination and power of Ministery in that Church as the true visible and apparant Church of Christ Hee telleth vs further that diuers of the Romane Churche euen of the best learned be Feild pag. 182. saued and Sayncts in heauen Then the vnlearned neede not feare to followe their guides goeinge before and theacheing them the way to heauen D. Willet writeth thus it is Willet Antilog pag. 144. not denyed by any Protestant but many renowned Kings and Queenes of the Romane faithe ar Saincts in heauen And speakeing of the Kings Mother that glorie of late Princes Q. Mary of Scotland Hee attributeth vnto her and her Religion that of the Romane Churche such holines and truthe that it preuailed with God not onely for herself but her same also his words be these The childe of Willet Engl pref to the K. before Antil Sutcliffe Ans to the lay pet pag. 34. such prayers and teares cannot possibly fall away D. Sutcliffe acknowledgeth the scholemen so far and famously to be Papists as they terme Catholicks that hee nameth them especially Pope Innocent the thirde Thomas Aquinas Scotus Albert Durand the most renowned in schooles particuler Agents of the Romane Church and foretops of Popery and ioyneth them in that sence with the late Doctors of the Church of Rome defendeing in their writeings the doctrine thereof Hardinge Allen Bellarmine Baronius And yett D. Couell highly speaketh in the Couell def of Hook pag. 24. praise of suche men in this maner Alexander Hales whoe made his summe that excellent worke by commaundement of Pope Innocentius the fourth was called the fowntayne of life because of that lyuely knowledge that flowed from him hee was scholler to Bonauenture a Scholler not inferior to himselfe of whome hee was wont to say that in Bonauenture hee thought Adam sinned not meaninge of that Illumination which was in him and doubtles there was much in him as though hee had not beene darkened by the fall of Adam And therefore the Church called him the Seraphicall Doctor To these Aquinas was not inferior whoe came so neare vnto S. Augustine whome in his booke Couell against Burg. against Burges hee esteemeth the cheifest Doctor that euer was or shall be excepting the Apostles that some thought hee had all his workes by hart and by a common prouerbe it was spoken that the soule of S. Augustine duelt in Aquinas in whome aboue all the rest foure contraryeties were saide to excell aboundance breuitie facilitie securitie in respâ—ct whereof hee gayned the Title to be called Angelicall And to speake somewhat of our Popes themselues so odious with this people The Protestant Relator findeth much vertue deuotion and pietie in them which haue beene euen in these dayes amonge which to particular in the last Pope Clement Relation of Relig. cap. 42. 43. 8. hee writeth of him in this maner Hee did often weepe vppon pietie and godly compassion at his Masses Processions c. his eyes were still watreinge sometimes streameing with teares in so much that for weepeing hee seemed another Heraclitus Relation cap. 29. sup hee was a good Pope a good Prince a good prelate And to exclude Ignorance hee writeth thus the Papists crye maynely in all places for triall by disputation Then if our Popes be so holy so good Popes good men good Princes good Prelates our Kings and Queenes and best Learned Saincts our Pastors Doctors and Teachers that be the Popes Agents and foretops of popery moste excellent for learninge and pietie their writeings renowned their doctrine secure wee may securely followe them and as securely conclude by these Protestants that onely this Church of Rome is the true Church of Christ Lastely in this question I argue thus That which by the confession of Protestants is our mother Churches and from which no Churche ought further to seperate it selfe then it is separated from it self when it was in her best estate for true doctrine and in which shee still continueth in all things necessarie to saluation so vndoubtedly that they confesse it in plaine words to be the familye of Iesus Christ part of the howse of God and visible Church that they which liue and dye in it may be saued must needs be acknowledged by them for the true Church of Christ But the present Romane Church by these Protestants is suche And therefore by them the true Church of God The Maior proposition is euidently true for all children to which all other Churches in respect of Rome or compared ar bownde to obey their Mother especially teacheing all necessarie truth as is here supposed And that which is the Mother Church which is the highest if it be a part of the howse of God and visible Church and the familie of Iesus Christ it must needs be the moste excellent part thereof the heade and cheife and so absolutely the true Church such societies being named by the
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
Christ or that by that onely confidence wee are iustified lett him be Anaâ—hema Now that the ordinarie Protestant opinion hath been and still is a man to be iustified by this onely kinde of their supposed assureing faith or confidence as also that a man iustified cannot totally or finally fall from grace is manifestly knowne vnto all acquointed with their doctrine and this is often repeated and allowed in their recited conference at Hampton court And these present Protestant Confer pag. 41 24. 30. WottoÌ„ def of perk pag. 129. 134. 279. 280. writers with others Mr. Wotton writeth thus it is out of doubt that assurance of saluatioÌ„ by saith may and must be had And againe Falling from faith is vnpossible And further thus Wee hold it as vnpossible to lose charitie as to lose faith Hee which hath not both faith and charitie to the end neuer had them Mr. Powell speaketh Powell l. Antichrist pag. 508. 712. 476. Pag. 712. 518. sup thus Euery one that is elect is and ought to be assured of a full remission of his syns The faithfull ought to be assured they shall haue eternall life and hee which denieth it doth not beleeue his Creede To affirme that a man which is Iustified may fall from grace and be damned is not to beleeue the Creede It is blasphemy to say a man truely iustified and sanctified may totally and finally fall from grace The Protestant Catechisme printed in the yeare of Christ 1609. Catechis An. D. 1609. pag. 35. Maxey Serm. 8. Ianuar. 1604. thus defineth faith Faith is a full assurance of my saluation in IESVS CHRIST alone This supposed first I argue against these Protestants and it is graunted by Mr. Anthony Maxey the Kings Chapleyne in his sermon before his maiestie in this maner Yf a man is or may be suer that hee is iust or instified and certaynely in grace and cannot totally or finally fall away hee is alsoe and may be suer that hee is predestinate Because noe man perseuering and dyeing in grace is or possibly can be damned But noe man as is proued by Protestants in the former chapter without particular reuelation is or can be certayne that hee is predestinate Therefore neither is or can be so certaine of his Iustification and perseuerance yf hee were Iust and could be soe assured of yt Secondly the same doctrine of the not certaintie of Iustification is confirmed and proued by Protestants in their recited Conference Confer sup pag. 29. 30. Articul 17. alleadging from their booke of Articles that the promises of God in scripture touching these things are generall From which I argue thus noe promise of God in generall doth make a reuelation particular to any priuate parson But all promises of him of these things are onely generall Therefore they can make noe reuelation in particular or cause such faith of any priuate parson Bothe propositions are proued before and are euidently true For noe priuate man by his humane deduction vncertaine And subiect to error can possibly apply generall things vnto himself with such assurednes and vnfallible certainetie as is and of necessicie must be in faith founded vppon the immediate Reuelation and word of God which by noe power can be vncertaine or doubtfull For as these Protestant writers haue assured vs before Priuate Interpretation or Part. 1. cap. Interpret of scriptures deduction as it is not the worde of God so yt bindeth no man vnto it Therefore it is not true faith but a most certaine folly for D. Raynolds D. Sutcliffe D. Feild D. Morton or any Protestant to beleeue that hee in particular is Iuste shall so perseuere or is predestinate When not so much as the leaste memorie or mention of their particular predestination Iustice or preseuerance or name it self is once remembred in any Reuelation or word of God the onely Rule and ground of faith Againe these Protestants that ascribe Iustisication to their supposed assureing faith doe also teache that such faith and good workes Articl An. Dom. 1562. confirmed in Can. Reg. can 5. Conference sup pag. 41. cannot be seperated So they haue agreed in their reconfirmed canons And also that euery greuous syn depriueth of grace and iustification Then that this opinion of Protestants is not true in this point I further argue in this maner All Protestants or others whatsoeuer that be assured by faith that they are Iust must likewise be as certainely assured that they haue good workes liue in obedience to Conference pag. 29. God loue towards their neighbour followe their vocation and are voide of all greuous synne as they haue tanght vs before But no Protestants will or can truely affirme soe of themselues Therefore they neither are nor can be certaine in such maner that they are Iust The Maior is euident And for the Minor all men knowe they are in the contrary condition and state that is in greate and generally greuous sins And themselues freely and truely acknowledge their most wicked and sinfull lyues First D. Couell telleth vs plainely that charitie Couell modest examination pag. 144. faileth in the Protestant Cleargie Then that Protestant Cleargie cannot by their owne doctrine be iust or iustified by faith for iustifieing faith as they teach is not where charitie faileth or is not And yet it is the Protestant cleargie which cheefely and principally patronizeth and defendeth that doctrine of onely faith assureing to Iustifie and the others but as taught and instructed by them Further those Protestants that write against the puritans as D. Bilson Protestant Bishop of Winchester D. Couell D. Sutcliffe M. Ormerode M. Powell M. Parkes with others commonly and vndoubtedly esteeme them either as Hereticks Schismaticks or such as cannot be in state of grace and the Puritans condemne as generally and absolutely the Protestants of the like and other greate damnable syns as I haue in other places entreated and is knowne vnto all that haue perused their writeings Therfore I will onely at this time cyte the testimonie of M. Hull who speaketh generally of all Protestants Puritans or not Puritans his words be these These are the daies Hull Romes polocies in prefat whereof our Sauiour Christ and his Apostles so longe agoe fore prophecied wherein charitie should waxe colde and faith should scarce appeare wherein man should be slidebacks from Christ and Apostals from his true Religion wherein they shoulde be louers of themselues coueâ—ous cursed speakers disobedient vnthankfull vnholy truce breakers false accusers despisers of them that are good Traytors headie high minded louers of pleasure more then lauers of God hauing a shew of godlines but haue denyed the power thereof yea wherein men are become Vsers Newters Temporisers Atheists the earth the stable earth hee there alludeth to an earth quake lately chaunceing as hee citeth begins now to quauer and to shake as being ouer burdened with our syns and to weake to beare the waight of our Iniquities Hitherto this
Protestant preacher in his more then vncharitable booke against Catholicks witnesseth of Prot. proof-part 1. c. 9. cap. 8. c. his owne brethren in Religion the English Protestants Of the more then irreligeous and prophane behauiour of their cleargie of English Protestants in abuseing falsefieing peruertinge the holy Scriptures Fathers Councels and all Authorities for Religion I haue for this point sufficiently entreated before to proue that they are not iust or righteous but most vniust and impious by their owne testimonie What other syns they are defiled with let their owne liues and the world censure But suer I am they are not voide of all greuous sinnes which they must be if they be iustified and in grace and such they must be in deed before they knowe themselues to be such except they can know that to be which is not as their sharp wits would seeme to doe in this and other questions of Religion Then seeing it is to apparant that Protestants are not iust either by their Imagined assureinge faith or howsoeuer let vs further examine by these writers and Protestant professors whether it is in it self possible that this supposed faith should Iustifie The contrary whereof thus I demonstrate from their owne writings All men that pretend to be iustified by this Imagined faith must needs be iustified by some act or acts thereof But no man is Iustified by any act or acts thereof Therefore no man is iustified by it The Maior is manifest The Minor is thus proued by Protestants First D. Feild with Feild pag. 177. others doth and of necessitie must affirme that in this busines of their fantasied Iustification their deuised faith hath twoe and onely twoe acts One going before iustification teaching vs to pray entreate God and humble ourselues when wee are not iust and this act as hee acknowledgeth it to goe before Iustification so hee thus freely confesseth that it doth not iustifie The second Act as hee telleth vs doth followe Iustification and so by no possibilitie because the cause cannot be after the effect caused by it that is able to iustifie wherefore his owne words of this Act of their inuented faith be these Shee doth not actiuely Iustifie but findeth the thinge done Therefore seeing they teach there be but two acts in their new faith the first and second te laste which admitt no more and neither the one nor other nor both together because they graunt there is no partiall influence or cooperation from them to that purpose dothe doe or can iustifie there is no possibilitie of Iustification by such idle faithe for so two contradictoryes should be true man is iustified by some act of faith man is not iustified by any act of faith Which in Logicke and nature is knowne to be vnpossible and a stupide absurditie to affirme it This matter is further proued by D. Couell who reiecting Luthers Couell def of Hooker pag. 42. opinion in this question graunteth a seperabilitie of faith and workes and that faith as they commonly graunte doth not iustifie Then Iustification cannot possibly be by onely faith which in an other treatise hee declareth by example in these words Faith is the fowndation of spirituall buylding of Gods howse charitie the Roofe without which the best are Couell against Burges pag. 148. but as howses vncouered that cannot longe continue Then iustification which is the Roofe of our spirituall buildinge in this world is and musts needs be the worke and buildinge of charitie and not of faith alone Which demonstratiuely is true by his graunt that faith and the works of charitie may be seperated for they consent that without such works man is not iustified therefore not possibly by this their Poeticall faith Further both the present Protestant Archbishop of Canterbury D. George Abbot against D. Hill and D. Feild also doth often tell vs that the Greeke Church is the true Church of Christ Then supposing from my first chapter in the first part of this worke by the graunt of the same D. Feild Protest proaf part 1. cap. 1. D Couell D. Sutcliffe M. Wotton and M. Ormerod that the direction thereof is to be followed her Iudgment to be rested in that it hath authoritie to commaund her children the Iudgment of it is a very speciall grownd of faith supporting the truthe as a piller doth vnderpropp a building is a diligent and true keepr of doctrines committed to her chaungeth nothing diminisheth nothing at any time addeth nothing superfluous looseth not her owne vsurpeth not things belonging to others and that there is no saluation remission of syns or hope of eternall life out of the Church All which be the verie words of those laste cited Protestants related in that place From which graunts thus I argue No doctrine or opinion that is a thinge moste horrible vnworthie any Christian against the lawe of God and light of nature is or can possibly be true But the paradoxe of Protestants that this their supposed onely faith doth iustifie is such Therefore it neither is or can be true The Maior is euidently true and to affirme the contrary is to denie all true Religion and the Authoritie of God for yf hee should or could teach or reueale to men to followe doctrine that is horrible vnworthie a Christian against his owne lawe and naturall light such doctrine could not be true nor hee honored as God but to be accoumpted a deceauer and seducer The Minor or second proposition be the expresse words of the Greeke Church so true to be obeyd and followed in doctrine by these Protestants as before is cited For Hieremias Patriarke of Constantinople cheef in Hieremias Patriarcha constant in censura cap. 5. that Church in his censure against Protestants vseth these words in this article The doctrine that onely faith doth iustifie is a thinge moste horrible vnto or thie any Christian against the lawe of God and the light of nature Therefore these men mayntayning so horrible doctrine by the censure of the true Church as they teach and out of which as they affirme before there is no saluation remission of syns or hope of eternall life are so farre from being iust iustified or to be saued by faith or any other meanes in their proceedings that by their owne confession they haue left vnto themselues no hope of eternall life or saluation at all Moreouer I argue thus Nothing which cannot be defended without graunting and mayntayninge more new and straunge absurdities and impossibilities is or can be true doctrine But this Protestant assertion of their onely assuring faithe iustifying is such therefore it neither is nor can be true The first proposition is euidently true for euery truthe may and is defended without any absurditie or inconuenience The seconde proposition is also manifestly proued from D. Feild and others before To whome I add M. Wotton who laboureing what hee can to defend this his forged faithes iustification and answere that place
Religion and perfection therin God of his infinite mercy graunt them true penance and turne away his so much deserued vengeance from this nation And that as these men haue much exexceeded the Infidell Danes in offendinge so they may in some kinde imitate them in satisfaction and repentinge for they themselues in this Theater are wittnes that their Theat of gr Britt pag. 391. 392. greatest Kinge Canutus whome I chuse to exemplify in for satisfaction of such his syns Went on pilgrimadge to Rome to visit the sepulchre of S. Peter and Paule Built many Churches and Abbeyes greately reuerenced S. Benett whose Monasteryes were so persecuted hee offered vp his crowne vppon the Martyrs S. Edmunds Tombe Most rich and royall Iewells hee gaue to the Church of Winchester whereof one is recorded to be a crosse worth as much as the whole reuenewe of England amounted to in one yeare Hee set his crowne on the heade of the picture of our Sauiour on the crosse at Winchester neuer weareinge it more Vnto Couentry hee gaue the Arme of Saint Augustine the Doctor which hee bought at Papia in his returne from Rome and for which hee payed an hundred Talents of syluer and one of gold With his owne hands hee did help to remoue the body of Saint Alphegus at the translation of it from London to Canterbury whome the Danes not withstanding his Archiepiscopall and sacred calleing before had martyred at Greenewich Gunhilda daughter of this Kinge and Emma his wife was the first wife of Pag. 393. n. 24. Henry 3. Romane Emperor her surpassing bewtie bredd in the Emperour Ielousy of her Incontinencye the matter to be tryed by combatt her champion was her page but a youth brought out of England against agyantlike man but the page cutt of his heade The Emperesse refuseth the Emperors bedd and tooke the holy vayle of a Nunne in Flaunders where shee spent the rest of her life O how happy had it beene for K. Henry 8. and his daughter Q. Elizabeth themselues for vs and all posterities in England if as in synninge they imitated and exceeded the vnbeleeueing Danes so in repenting and satisfaction they had beene Imitators of their pietie CHAPTER VIII WHEREIN THE CATHOLICKE doctrine of the distinction betweene mortall and veniall syns is proued by these Protestant writers IN this Question thus I breefely make demonstration for the Catholicke doctrine by these Protestants All men that graunte and doe not deny this difference of syns some to be mortall depriueing of grace others veniall not depryueing of it but consisting with it doe graunt this distinction and doe or ought to agree with Catholicks therein But these English Protestant Doctors and writers doe thus Therefore they doe or ought to agree with Catholicks therin The Maior is euident For as matters of faith may neuer without that greate horrible offence of deniall of a mans faith be denyed so they ought according to the obligation and dutie of some tymes professing our faith be also some tymes confessed But the rest of the Maior which is sufficient in this argument is expressely affirmed and the Minor thus proued First the publick Protestant Conference at Conference pag. 41. Hampton Court assureth vs thus Amonge syns some be greuous or mortall which depriue of grace others veniall or which doe consist with grace Which is the same which the Church of Rome teacheth in this Question And D. Feild entreateinge of this matter writeth Feild pag. 116. thus in the name generally of Protestants Wee doe not denye the distinction of veniall and mortall syns but doe thinke that some syns are rightly sayde to be mortall and some veniall some doe exclude grace out of that man in which they are fownde and so leaue him in a state wherein hee hath nothinge in himself that can or will procure him pardon others doe not so farre preuayle as to bannish grace Couell def of Hooker pag. 56. D. Couell disputing against the Heresies of English Puritane Protestants vseth these words Your three false conclusions seeme to establish a threefold error contrary to the doctrine of all Churches that are accompted Christian First that all syn is but one syn Secondly that all syns are equall Thirdly that all syns are vnited The first making no diuision of the kindes of syn the second no distinction of the qualities of syn and the third no difference in committing synne Against these wee say and wee hope warranted by truthe that syns are of diuers kinds of diuers degrees of diuers natures From which thus I argue againe Whatsoeuer doctrine is contrary to the doctrine of all Churches accounted Christian is erroneous and in the contrary to that which is warranted by truthe is not true But that Protestant doctrine which denieth the diuers kynds degrees and natures of syns is such Therefore it is not true The Maior is manifest for true doctrine cannot be contrary to all Christian Churches to truthe nor can be erroneous opposite to truthe The Minor is expressely in playne words proued by D. Couell before who maketh it so odious that in his opinion none accompted or to be accompted a Christian will defend it And the same doctrine of distinction of syns thus hee confirmeth in these wordes Yt is not all one to be â— foote Couell def of Hooker pag. 57. 58. and a rodd wide And therefore the lawe that forbad but one thinge thow shalt not kill forbad three things as Christ expowndeth it Anger to thy Brother to call him foole to offer him violence these hauing euerye one as their seuerall degrees so their seuerall punishment This Heresie then wee leaue to his first Authors Iouinian and the rest From which sentence thus I argue agayne Nothing that is Heresie and was for such condemned in the Heretick Iouinian and others for such can be true doctrine But this Protestant puritane doctryne here confuted by D. Couell in his Iâ—dgment is such Therefore it cannot be true The Maior is euident for true doctrine and Heresie be contrary The Minor is proued in the last Protestant citation Lastely I argue thus That doctrine which hath scandalized all Churches and leaueth many followers of that Religion wherein it is taught ill satisfied cannot be true But the doctrine of diuers Protestants in this question is such Therefore it cannot be true The Maior is euident for truthe cannot scandalize all Churches nor leaue the Professors ill satisfied The Minor is proued by the Protestant Relator of Religion who entreating of this Relation of Religion cap. 48. and other such Protestant paradoxes writeth thus Touching the eternall decrees of God the qualitie of mans nature the vse of workes some of their cheife Authors haue scandalized all other Churches withall yea and many of their owne to rest verie ill satisfied Therefore the former Catholicke doctrine in this poynt is true and Orthodoxe euen by these Protestants Which shall suffyce in this question perhaps not so generally receaued
is also the other being one and the same The second proposiâ—ion Doue persuas pag. 27. 28. is thus proued by D. Doue Protestant Bishop of Peterboroug in these words Concerning the number of Sacraments wee will not dispute for accordinge to their Catholicks definition of a Sacrament there bee seuen Then much more as I haue demonstrated there must bee so many by Protestants definition of Sacraments As for his ouerplus number more then seuen which hee addeth if hee can proue it hee shall deserue better then in writing that booke in findeing forth more holy instruments of grace and sanctification then hitherto haue beene knowne in the meane time God graunte him more and better knowledge with grace But in that hee graunteth our number of seuen Sacraments according to our definition it is as much as wee contend and all which hitherto they haue denyed for when Catholicks entreate of Sacraments their number grace forme matter Character c. they speake of them accordinge as they are defined and taken in the Catholicke Churche and schooles and come not to Protestants either to define or determine them or any other question in Religion Yett as before except I am to old to remember my Logicke or this Bishop neuer did or now will not vnderstand it if the definition of Catholicks more particulare and limited extendeth to seuen Sacraments That of Protestants more lardge or generall will stretch as farre and further except the lesse is greater then that which is greater then it two more then three the Species more ample in Logicke then Genus and in grammar our degrees of comparison bee altered the positiue turned into the comparatiue superlatiue and contrary I argue againe in this maner wheresoeuer in controuersie of any question in Religion betweene two societies whereof one is in the truthe the aduerse parte it self doth graunt that their opinion is not true by their owne proceedings There the contrary is to bee adiudged true otherwise against the supposition neither should haue the truthe but both be in error But in this questioÌ„ this is the case between Catholicks and Protestants the Protestants acknowleding more Sacraments by their proceedeings then twoe Therefore the Catholicke doctrine of seuen Sacraments is true The Maior is infallibly true and so proued by Protestants graunteing generally either their Religion and doctrine or that of Catholicks Petition of 22. preachers excep 3. against comm Booke Suruey of the Booke of comm prayer pag. 117. quaest 26. pag. 134 135. 132. 133. 120. to be true The Minor is proued by the 22. preachers of london in their petition who resolutely affirme that Protestants must needs yeeld to more then two by their proceedings Therefore to the Catholicke doctrine of seuen Sacraments els their supposition should be false and all Religions in error in so greate a Question Which is further confirmed by the Protestant Surueyors of their communion booke teacheing the same doctrine and expressely iustifyinge it in Confirmation Penance and Matrimonie And to shew their opinion and censure in this thinge to be iust I demonstrate both them and the rest to bee Sacraments by English Protestant proceedings in this maner by the thinges they require to a Sacrament Whatsoeuer is a visible Signe or ceremonie ordeyned of God or a visible signe with grace is a Sacrament But all those seuen taught by Catholicks are such therefore they are Sacraments The Maior is the Protestants definition of a Sacrament as the same 22. 22. Preachers in petition sup excep 2. Protestant preachers testifie euen from their approued bookes of Articles and Communion and the Booke of Articles it self to which all Ministers subscribe testifieth in these words Sacraments ordeined by Articles of Religion artic 25. Christ be certaine suer wittnesses and effectuall signes of grace and Gods good will towardes vs by the which hee doth worke inuisibly in vs c. All which being not onely graunted by Catholickes but further expressely that to the worthie receauers they conteyne and giue grace ex opere operato of themselues where due preparation and disposition is as the Councell of Trent hath declared CoÌ„cil TrideÌ„t decret de Sacram. sup which is all and more then Protestants ordinarily require to Sacraments it must needs followe by D. Doue his graunt before that all those seuen esteemed by Catholicks for Sacraments conteyne all those things which these Protestants require vnto Sacraments because they agree as hee hath confessed with the Catholicke Doue supr persuas pag. 27. 28. definition of Sacraments which as before conteyneth all and more then Protestants demaund Further thus I argue All of those other seuen accompted amonge Catholicks for Sacraments which haue a visible signe or ceremonie ordeyned of God as Baptisme and Eucharist haue bee Sacraments as they are But all those other fyue reiected by Protestants haue such visible signe or ceremonie ordeyned by God Therefore they bee Sacraments The Maior is the graunt of their owne subscribed Article wherein Articl of Relig. sup art 25. admittinge Baptisme and the Eucharist for Sacraments in these words There are twoe Sacraments ordeined of Christ our Lord in the Ghospell that is to say Baptisme and the supper of the Lorde They refuse the others for this onely cause as followeth Those fyue commonly called Sacraments that is to say Confirmation Penance Orders Matrimonie and Extreme Vnction are not to bee compted Sacraments of the Ghospell for that they haue not any visible signe or ceremonie ordeined of God So that all I haue to proue by this highest Protestant sentence to proue them Sacraments is that they haue a visible signe or ceremonie ordeyned of God For which I produce D. Doue againe graunting our definition to agree with these for our schooles put a Sacrament in genere signi and so farre hold that they are all instituted by Christ that the Councell of Trent defineth thus Si quis dixerit Sacramenta CoÌ„cil Trid. decret dâ— Sacram. nouae legis non fuisse omnia a Iesu Christo domino nostro instituta aut esse plura vel pauciora quam septem videlicet Baptismum Confirmationem c. Anathema sit If any man shall say that all the Sacraments of the new lawe were not instituted of Iesus Christ our Lord or that there bee more or fewer then seuen that is Baptisme Confirmation Eucharist Penance Extreame Vnction Orders and Matrimonie or els that any of these seuen is not truely and properly a Sacrament lett him bee Anathema Againe these Protestants will further tell vs in particular how euery of those fyue hath a ceremonie visible or externall ordayned of God and so to bee Sacraments and first for Confirmation thus I argue Whatsoeuer hath an externall ceremonie Confirmation proued a Sacrament by ProtestaÌ„ts instituted by Christ signifyeing or giucing grace is a Sacrament But by these Protestants Confirmation is such Therefore a Sacrament The Maior is at lardge proued and graunted before The Minor is
impressed in the soule that is a certaine spirituall and indeleble signe that they may not bee iterated For proofe of which doctrine by English Protestants I argue in this Maner That doctrine which is taught by the Greeke Church neither hereticall nor Scismatical but orthodoxe by these Protestants ot by a generall Councell whose decree and sentence bindeth all is to bee allowed by them much more if both those their Rules so confirme it But the doctrine of this Indeleble character in the Sacraments of Baptisme Confirmation and Orders is taught and approued both by the Greeke Church and a generall Councell that of Florence for such allowed by them before Therefore it ought to bee embraced by them The Maior is euidently true by their graunt before And the Minor thus proued First the Greeke Church by Hieremias their Patriarke in their Censure Hierem. in censur cap. 11. vppon Protestants in the eleuenth chapter hath so censured And the generall Councel of Florence with the assert of the same Greeke Church Armenians Iacobines and all Christendome hath defined it in these words Inter haec Sacramenta tria sunt Baptismus Cōcil Flor. in vnion Arm. Confirmatio Ordo quae Characterem i. spirituale quoddam signum à caeteris distinctum imprimunt in anima indelebile c. Among these Sacraments there are three Baptisme Confirmation and Order which impresse in the soule a Character that is a certaine spirituall signe distinct from others indeleble wherevppon they are not Iterated in the same parson but the other fowre do not Impresse a Character and admitt Iteration To bee breife I argue thus once for all That doctrine which is generally maintained not onely by all professors of it but also acknowledged and defended by them that bee esteemed learned among the enemies thereof and professe the same Religion with them is true But this doctrine of a Character is such Therefore it is true The Maior is euidently apparēt for no more then frends and Aduersaries learned can consent to any truth The Minor is thus proued by these Protestant Doctors following Ioyning in Religion with them that impugne and persecute the Church of Rome First D. Feild Feild l. 1. cap. 15. acknowledgeth a Character in Baptisme and to remayne euen in the excommunicate And so indeleble D. Couell affirmeth the same of Baptisme and Orders and seemeth to insinuate it of Confirmation Hee writeth of it in these words It is not amisse both termed a kind of Marke Couell def of Hook pa. 87. 88. 91. or character And confesseth it to bee Indeleble And for Orders hee addeth thus For ministeriall power is a worke of seperation because it seuereth them that haue it from other men maketh them a speciall order consecrated vnto the seruice of the moste highe in things wherewith others may not meddle I call it indeleble because they which haue once receiued this power may not thinke to putt it of and on like a cloake as the wether serueth And againe in this maner Where there is a chaunge of estate with an Sup. pag. 91 Impossibilitie to returne there wee haue reason to account an Indeleble Character to bee imprinted This saith the Church of Rome is in Baptisme Confirmation and Order This forme figure or Character is called Indeleble because that is not to bee reiterated as Protestants confesse of Baptisme Confirmation and Orders from whence it cometh The Character of Order is an actiue power as the schoolemen speake which giueth an Abilitie publickly to administer the Sacraments vnto those whome the Church hath esteemed fitt The Character of Baptisme is a passiue power which maketh men fitt to receaue the rest And from hence not onely is proued in as playne words as any schooleman or other Catholicke can speake the Catholicke opinion of a Character but also that Orders and others besides them allowed for Sacraments are to bee so esteemed as his last wordes the rest insinuate And this sufficeth of this Question CHAPTER XXI PROVING BY THESE PROTEstants that the Sacraments of the Ghospell giue grace and as the schooles speake ex opere operato by the vvorke vvrought CONCERNING the validitie and grace of Sacraments The Councell of Trent defineth thus If any Cōcil Trid. Sess 7. man shall say that the Sacraments of the new lawe do not giue grace by the worke wrought opere operato but that onely faith of the promise of God sufficeth to obtaine grace lett him bee Anathema And to demonstrate that the present Protestants of England are or by their owne writings ought to bee of the same opinion thus I argue Whatsoeuer Catholicke doctrine of the Romane Church is confirmed both by the publicke proceedings and priuate writings of the Protestants of England ought to bee allowed and embraced by them But the doctrine of the Romane Church concerning the efficacie of Sacraments that they cause grace in the worthie and duely disposed Receauers of them and that ex opere operato as the Councell before and our schooles speake is such Therefore it ought to bee allowed and embraced by them for true The Maior is euidently true and cannot bee denied for no man may or can hold against his owne opinion or that publicke Rule and Authoritie to which hee hath subscribed and submitted himself in Religion The second proposition is thus proued and first by that cheefe Rule their booke of Articles Booke of Articl of Relig. art 25. to which they haue all subscribed where it is thus defined in their Religion Sacraments ordeyned of Christ are effectuall signes of grace and Gods good will towards vs by the which hee doth worke inuisibly in vs. And againe in their newly reformed communion booke in these words By this words Sacrament I meane an Comm. Booke refor titul Catechis outward and visible signe of an inward and spirituall grace giuen vnto vs ordeyned by Christ himself as a meanes whereby wee receaue the same Therefore beeing graunted by the greatest Rules of Religion which English Protestants haue that Sacraments bee effectuall of grace and Gods fauour giuing grace and meanes whereby wee receaue grace And all English Protestants Ministers haue subscribed to these doctrines in those bookes They must needs graunt that Sacraments bee causes of grace for among causes the efficient and effectuall is not onely a cause but of extrinsecall causes by many degrees the cheifest And beeing allowed for such Instruments and meanes by which God worketh inuisibly in vs and giueth grace and wee so receaue grace as their words bee They must needs bee true instrumental causes of grace and such worke in vs. And their same practicall Rule of their Religion the Communion booke hath the same doctrine concerning Baptisme and consequently of all others proued by them to bee Sacraments one and the same reason beeing of all for in the Treatise of Baptisme thus it prescribeth the Minister to speake vnto God By the Baptisme of Comm. Booke Titul publick
The Maior or first proposition is euidently true otherwise God hath bownde man to followe and embrace heresie or error of necessitie hee must bee damned without all hope of saluation except heresie false opinions error or infidelitie could bringe to heauen which is against the holy Scriptures true Religion which by no possibilitie can either bee vntrue or vncertayne being reueled by God himselfe and against the light of reason it selfe that men vnder penaltie of damnation should bee tyed to bee obedient to that sentence for obedience whereof they were likewise assured to bee damned which is to accuse God moste mercifull of the greatest Tyranny The Minor or second proposition is proued and the first also in this words of D. Feild D. Feild epist dedicat before hiâ— bookes of the Churche There is no parte of heauenly doctrine more necessarie in this dayes of so many intricate controuersies of Religion then diligently to searche out which amonge all the socities of men in the worlde is that blessed companie of holy ones that housthold of faithe that spouse of Christ and Church of the liueing God which is the piller and grownde of truthe That see they may embrace her communion followe her directions and rest in her Iudgment Hitherto the wordes of this Protestant Doctor by which is euidently concluded the moste certayne truthe of those two Propositions in the Argument before But to auoyde all friuolous obiections and distinctions of these men concerninge the Church generall particular triuÌ„phant militant c. Hee playnely affirmeth that this supreame and infallible iudge is the present militant Church in tymes of controuersies as is demonstrated by this his words Which amonge all the societies of men in the worlde is that blessed companie of holy ones c. Where his words societies of men and in the worlde are manifest testimonie that hee assigneth the present militant Church on earthe and no other to haue this supreame and infallible authoritie and Iudgment to decide controuersies which is alsoe proued by all the rest of the Protestant citations in this chapter hereafter And if their words were not so cleare that they cannot bee wrested otherwise yett the Question it selfe doth make it manifest for all the faithfull people that euer were and be now in many thowsands deceased out of this life cannot now be assembled in a Cowncell to giue sentence And much lesse can they that are not yett borne be so gathered together to pronownce Iudgment and yett all this belonge vnto and ar or shall bee members of the vniuersall Churche further this is conuinced by his cited words That householde of faith which cannot bee possibly ment but onely of the militant Church For in the triumphant Church seeing God in himselfe and truely and perfectly knoweinge without beleefe all sacred misteries faith as the Apostle saith is euacuated in them and turned into knowledge and as for those that ar not yett borne though hereafter in their time ordayned they at truely to beleeue yett now they neither haue faith nor knowledge of any thinge nor any other qualitie or any being at all Thirdly this is euident also in his laste words Embrace her communion followe her directions and rest in her Iudgment Which Protestants will not and cannot meane of the triumphant Churche and by no possibilitie can either bee vnderstoode or verefied of the true beleeuers to come hereafter and not yett produced into this life for this as yett haueing no essence or beeinge for themselues can haue no communion giue no directions nor pronownce Iudgment for vs now extant to embrace and followe And this is inuincibly further proued in the Arguments followeinge Therefore secondely I argue thus That which hath Authoritie in controuersies of Religion to define what is true and good to ouerrule all inferiour and particular Iudgments and bynde all men to beleeue and embrace the definitions thereof must needs bee of Infallible Iudgment and haue the supreame and highest power to commaunde and no man to disobey yt But the true Churche of Christ is such Therefore it hath Infallible Iudgment the highest power on earth and may not bee disobeyed but in all thinges to bee obeyed by all people The maior proposition is euidently true for Authoritie is to bee obeyed by all subiects otherwise it were not authoritie And there were non to commaunde non to bee obedient And definitions in matters of faithe as they must bee moste certayne vndoubted and infallible as euery article of faithe is and of necessitie must needs bee So they ar as firmely to bee beleeued and professed except wee will bee Hereticks and obstinately incur damnation The seconde proposition is thus proued by D. Couell who writeth of the Church in this Couell def of hooke pag. 30. wordes That whiâ—h by her ecclesiasticall authoritie shee shall probably thinke and define to bee true or good must in congruitie of reason ouer rule all other inferiour Iudgments whatsoeuer And to them that out of a singularitie of their owne aske vs why wee thus hange our Iudgments on the Churches sleeue wee answere with Sâ—lonion â—wo ar better then one For euen in matters of lesse moment it was neuer thought safe to neglect the Iudgment of manye and rashlie to followe the fancye and opinion of some fewe Hitherto this Protestant doctor directly proueinge the second proposition for which hee is cited which also is confirmed by the Arguments followinge Thirdly I argue thus whatsoeuer hath authoritie from Christ to approue the scriptures to bee a speciall grownde in the matter of scriptures to publishe and commaund to her children in Matters of Religion is the higest Iudge and of Infallible Iudgment But the true Churche of Christ is such Therefore it is the highest Iudge and infallible in Iudgment The Maior proposition is euidently proued and confessed before and of all men cannot bee excepted against by Protestants commonly attributeing the highest and consequently infallible Iudgement to the scriptures for if they haue their allowance and Infallibilitie soe much as belongeth vnto vs and our knowledge from the authoritie and approbation of the Churche The Church so giueing them allowance and warrant of Infallibilitie must needs bee as much or more Infallible at leaste concerninge vs in which maner wee dispute accordeinge to that Rule of Logicke Propter quod vnumquodque tale illud magis That which is the cause why any thinge is so is rather so it self Which is euident thus in this case For if the scriptures so much as appertayneth to our knowledge haue not approbation and Infallibilitie of truthe but at they at approued and published for such by the Churche This Church which so giueth them such allowance and warrant of Infallibilitie must needs likewise bee infallible which thoughe it needeth not confirmation being iustified by a Maxime in the light of nature may yett for Protestants bee further made manifest by the Protestant Author of the Assertion who to proue the ministery of
that they are malitious against it they shall deny it to be the true Church of Christ because in his Iudgment the true and essentiall definition of the true Church euer was and still is vnseperably annexed vnto it Concerning D. Mortons exception and limitation That the error and superstition doe proceede not from knowledge but from Ignorance is fully answeared by his owne fellowes in Religion before graunteinge that the Popes greatest Doctors and Princes of our Religion ar Saints and saued soules And to auoide ignorance or willfull erringe they haue written The Papists cry mamely in all Relation of Relig. cap. 29. places for triall by disputation And that English Protestants persecutions against vs ar thought to equall those of Nero and Dioclesian Which wee would not suffer if wee knew our selues in error willfull both to be afflicted in this and the world to come Besides D. Mortons limitation is ridiculous for error and superstition doe not proceede from knowledge as his fonde distinction surmiseth neither doth the state of knowledge or ignorance â—arye the essentiall necessary and fundamentall definition nature or essence of the Church being one and the same in that as in all other things in all estates and times The particular exceptions which hee taketh against the Innouation of some doctrines which hee contendeth to haue beene in the Romane Church first ar friuolous in this dispute none of them as hee confesseth being of any thinge essentiall and necessarie either to the true Church or saluation of which wee contend in this place Secondly they shall be all confuted in their proper places by these his owne brethren and present frends and contrymen in Religion Thirdly not to suspend my Readers Iudgment so longe Doctor Morton shall answeare and by a generall Morton Appeal lib. 4. cap. 30. pag. 573. 574. reason so much as this place will permitt confute himself in his owne obiection His words be these Protestants in oppugninge doctrines which they call new and not Catholicke ar so farre from sufferinge the limitation of the first 4â—0 yeares that they giue the Romanists the scope of the first 600. yeares S. Gregory liued within the first 600. yeares Hee addeth for himself and other Protestants as the Centuriarists and many more of our conuersion then in this Morton lib. 1. cap. â— pag. 60. supr maner Pagan and Heathnish people by the light of the ghospell throughe the Ministerie of Austen the legate of S. Gregory were brought vnto the folde of Christ And therefore our Authors called iâ— a gratious conuersion And yett that this light Ghospell fold of Christ and gratiuâ— conuersion to which they were conuerted was as they now scoffingly terme our Catholicke Romane Religion Romanisme Papisme Papistry superstitions Ceremonies and the like by which they expresse the full state of our Religion is thus testified by D. Mortons Protestant Authors and wittnesses The wordes of his Centuriarists be these Augustinus Romanus ordinis Centuriator CeÌ„tur 6. An. 1â—82 pag. 747. 748. Benedicti Monachuâ— Ã Gregorio Papa Anno Domini 582. Augustine a Romane a Monke of the order of Benedict was sent from Gregory the Pope in the yeare of our Lord 582. into England to wyn it to the Pope of Rome and to make it subiect to his superstitious Iurisdiction Enterin into the Kentish Isle named Tenet in the yeare of our Lord 596. hee endued Kinge Edelbert and his superstitious Wife in the Romane Religion Yett with that condition that this Popish worship should be free and not compelled After calling a councell hee obtruded the Romish Rites and customes to those Churches that it to say Altares Vestments Images Masses Chalices Crosses Candlesticks Censors Banners sacred vessels holy water thee bookes of the Romane Ceremonies Oblations Processions Pompes Tithes and the like When hee had subiected the brittane Churches to the Antichrist of Rome Romano Antichristo subiecisset hee dyed Thus wee see by D. Morton his greately reuerenced Col. 749. and esteemed frends and fellowes in Religion that the state of the Romane Church in that his allowed time was the same that it is at this present And not onely his Centuriarists but other Protestants by his owne Relation ar wittnesses Morton App. lib. 1. cap. 3. Willet de August mon. Morton supr pag. 67. l. 1. cap. 6. Centuriat centur 7. col 559. in this cause Doctor Humfrey as hee acknowledgeth saith that Gregory brought in on us ceremoniarum a burthen of Ceremonies D. Willet saith hee brought in Popery Luke Osiander and his before cited frends call that Religion ceremonias papisticas papisticall ceremonies And to vse their words Ceremonias papisticas instituturi propagaturi quod Beda vocat aliquos Christo praedicando acquirere to teach and publish papisticall ceremonies which Bede that glorie of our nation calleth to gett some to Christ by preachinge Mr. Bale an other of his frends Ioan. Bal. l. de script Brit. centur 1. in August pag. 34. fol. 3 5. and Authors hath these wordes Augustine was sent Apostle from Gregorie to instruct the English Saxons in the papisticall faith papistica fide initiandos And againe Kinge Ethelbert being conuerted receaued Romanisme with the superstitions adioyned Romanismum cum adiunctis superstitionibus suscepit Augustine brought in Alâ—â—rs Vestments sacred Vessels Relicts and bookes of Câ—â—â—monies all which Gregory had sent vnto him with the blessinge of Peter And that these with the rest of our sacred câ—remonies which they call the body of popery were not then newly Inuented but vsed in the Church of Rome when his maiestie saithe it was a Rule to all K. Speach both in faith and ceremonies shall be testified and proued hereafter in the proper question of such things by D. Morton himself and too many others of his now English Protestant confederates in Religion to be without manifest impudencie to be denyed Therefore by these Protestants The present Romane Church must be allowed to be the true Church of Christ And all their former Inuectiues against it and their departeing from it by their owne Iudgments must be recanted CHAPTER III. WHEREIN IS PROVED BY these Protestants that the Pope of Rome euer was and now lawfully is and ought so to be esteemed the supreame pastor and heade on earth of the whole Church of Christ of his sentence and Authoritie FROM hence it is euidently proued That the Pope of Rome is supreame heade of the true Church of Christ for seeing these Protestants haue tolde vs that true Regiment and discipline is a note of the true Church of Christ and thus it appeareth that the Church of Rome is this true Churehe and hath this note of true Regiment the supreame bindeing and commaundinge Authoritie of the Pope being the cheefest of that gouernment is therein concluded Likewise it so followeth by their note of true doctrine wherein they haue graunted the Church of Rome constantly persisteth in all things necessarie and essentiall such as this
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
argue thus all those Bookes which Protestants in their authorised communion booke and bookes of Honolyes allowed by their conuocation and parlament and our Kinge doe prescribe to be vsed as canonicall scriptures as well as others and are so cited and practized ought to be receaued and allowed for canonicall But those Bookes which they denie and Catholicks receaue for canonicall are suche Therefore they ought to admitt them into the Canon of Holy scriptures The Maior proposition is euident for bookes Rules lawes and directions proposed by true authoritie as those be supposed of Protestants ar to be obeyed and followed The Minor proposition is likewise l. 1. homel l. 2. homel Artic. 25. Communion B. Tabl. direct of seruice Suruey of the Booke of comm prayer pag. 27. 28. 29. 30. 31. Petit of 22. Preach exc ag hom and except 4. ag comm Booke Articl of Relig. Articul 6. moste certaine for their bookes of Homelyes receaued in the 25. Article of their Religion doe ordinarily so cite them and their Communion booke so termeth and vseth them too often to be alleadged in this place Whereuppon to be breife the Protestant Author of the Suruey of the booke of Common prayer affirmeth playnelye and often vrdgeth it That the Protestants of England must approue with the Romane Churche these bookes for canonicall So likewise doe the 22. preachers of London in their petition If any man shall Answeare that the Articles of their Religion exclude them from the canon of the scripture and so they cannot be saide to receaue them I answeare him againe that this is so farre from freeinge them in this point that it both excludeth them defineing and embraceing so contradictorie doctrines in so important busines from all hope of truthe and further proueth that these men buildeing all vppon scriptures haue either no scriptures at all or els such doubtfull vncertaine and vnresolued scriptures that true Religion which must be moste assured and infallible cannot be grownded or mayntayned by them For proofe whereof I will first recite their subscribed Article in this question and then frame my Argument Their Article is sett downe in these Articl of Rel. articul 6. definitiue wordes Holy scripture conteineth all thinges necessarie to saluation so that whatsoeuer is not read therein nor may be proued thereby is not to be required of any man that it should be beleeued as an Article of the faithe or be thought requisite or necessarie to saluation In the name of holy scripture wee doe vnderstand those canonicall Bookes of the old and new testament of whose authoritie was neuer any doubt in the Churche Of the first part of this Article I am to entreate in my chapter of Traditions hereafter Of the later part I will speake in this place onely first admonisheing my Readers in what ample maner D. Feild and others of that Religion Feild l. 3. c. 1. 2. 3. 4. 5. pag. 60. 62. 63. 64. c. Feild l. 3. Titul c. 1. 2. take this worde the Churche for breuiate whereof the Titles of the first and seconde chapters of his third booke be these Of the diuision of the Christian worlde into the Greeke Latine Armenian Aethiopian and Nestorian Churches c. 1. of the harshe and vnaduised Censure of the Romanists condemninge all these Churches as Scismaticall and Hereticall cap. 2. Now this supposed I argue thus No bookes whose authoritie haue at any time beene doubted of in the Churche are by this Protestant Article to be allowed for Canonicall scriptures But all bookes that either Protestants or Catholicks receaue for canonicall haue in the Iudgment of these Protestants beene doubted of in the Church Therefore by these Protestants there be no canonicall scriptures at all The Maior proposition is euidently proued by their recited article defineing those bookes canonicall of whose authoritie was neuer any doubt in the Churche The Minor proposition is directly proued by D. Willet who writeth Willet Synop quaest 1. of scripture pag. 2. 3. edit An. 1594. and after published againe directly and at large how euery booke both of the old and new testament haue not onely beene doubted of but also denyed in this their Churche I suppose the laste edition of his booke was since the commeing in of his Maiestie my prescribed time otherwise it is so directly there proued by him that no Protestant can deny it And to shew the pitifull case of this their Protestant Article and Religion their Protestant Bishop of Wincester D. Bilson suru pag. 664. Bilson within my limitation writeth thus The scriptures themselues were not fully receaued in all places no not in Eusebius time Hee saith the Epistle of Iames of Iude the second of Peter the seconde and third of Iohn ar contradicted The Epistle to the Hebrues was contradicted the Churches of Syria did not receaue the seconde epistle of Peter nor the seconde and third of Iohn nor the Epistle of Iude nor the Apocalipse the like might be saide for the Churches of Arabia Will you hence conclude that these partes of scripture were not Apostolicke or that wee neede not receaue them now because they were formely doubted of Therefore the Protestants of England haue no certayne and vndoubted scripture if they will stand to their suscribed Articles and their owne subscription Which this Protestant Bishop before seeing the absurditie thereof hath refused to doe Therefore they may not as they doe denie those other bookes which Catholicks admitt vppon so greate and highest warrants before in Protestants Iudgment because in former tymes they haue beene doubted of as those laste recited by the testimonie of their Bishop and all the rest as D. Willet hath wittnessed haue beene To these I might add more Arguments from these Protestants true Greeke Churche and the generall Councell of Florence both allowed by some of these writers and yet alloweing and warranting for canonicall all bookes receaued by Catholicks And other Arguments by them but these ar sufficient for this matter at this time And as demonstration is made that these Protestants either haue no true scriptures at all or not the true Canon of holy scriptures So it is as euident that their Religion cannot be proued true and infallible as true Religion is by euidences that in their proceedings ar doubtfull fallible or no holy canonicall scriptures but by them excluded from that number and sacred Canon CHAPTER V. OF THE INTEGRITIE AND excellencie of the Latine vulgare translation of scriptures vsed in the Romane Church and Protestants false corrupt and erroneous Translations in their owne Iudgment and Censure NOW lett vs entreate of the vulgare Latine translation of holy scriptures handled in the next Chapter for whose allowance by these Protestants I argue by them in this maner That Latine Translation of scriptures which is to be vsed in scholes and pulpits and for antiquitie to be preferred before all others was vsed in the Church thirteene hundred yeares agoe by S. Augustine preferred
before all others and both by the Iudgment of S. Isidore and these Protestants themselues is thought the best translation and to be preferred before all others is accordingely to be allowed esteemed and preferred But the vulgare Latine translation by these Protestants is such Therefore euen by them so to be allowed and preferred The Maior proposition is manifestly true for that which is so auncient in the true Latine Church and to be preferred before all others must needs be allowed and preferred The Minor proposition is proued as followeth first their Bishopp D Doue writeth in these words of this vulgare Latine translation Wee Protestants graunt it Doue persuas pag. 16. fitt that for vniformitie in quotations of places in schooles and pulpiâ—s one Latine text should be vsed and wee can be contented for the antiquitie thereof to preferre the olde vulgar translation before all other Latine bookes so much wee doe yeeld to the Councell of Trent D. Couell entreateinge of translations of scripture against Burges the Puritan Couell against Burges pag. 94. answeareth in these words Wee are readie to confesse whether you vnderstand the Italian or that which goeth vnder the name of S. Hierome that they were vsed aâ—nâ—iently in the Church a thowsand and three hundred yeares agoe one of them by S. Augustine preferred before all the rest the other highly commended by Beza and that of the vulgar though with Pagnin and Driedo wee thinke it not S. Hieromes but mixt yet wee can be content to say as Isodore doth of it Interpretatio eius this translation is to be preferred before others Hitherto this Protestant Doctor who with their Bishop Doue before haue graunted as much as the Councell of Trent a Rule to Catholicks decreed in this matter yf wee may giue creditt Feild pag. 258. to D. Feild citeing and alloweing Andradius writeing in this maner The Church doth approue translations not pronownceing that there is no thing amisse in them but that the diuine mysteries are therein truely deliuered and nothinge that concerneth faith Religion or good maners ignorantly or fraudulently suppressed The Councell of Trent defined that the vulgare Latine translation shall be holden authenticall but hee saith Andreas Vega whoe was present at the Councell reported that the Fathers of the Councell meant not to determine that it is not defectiue or faultie but that it is not erroneous and faultie in such sorte as that any hurtfull or pernitious opinion in matters of faith or manners may necessarily be deduced from it And that this was the meaneninge of the Cowncell hee saith Andreas Vega alleadged the authoritie of the Cardinall of Sainct Crosse afterwards Pope whoe deliuered so much vnto him Hitherto D. Feilds allowance which alloweth that his Protestants before haue testified as much for the vulgare Latine translation as the Councell of Trent defined and consequently as much as Catholicks doe hold in this question Further I argue thus That Translation of scripture which was vsed 1300 yeares age when the Church was in her best and florishing estate and from which no hurtfull or pernitious opinion can be deduced is to be allowed and preferred But the vulgare Latine is such Therefore to be thus allowed and preferred The Maior proposition is euidently true and before graunted and Couell def of Hook pag. 29. D. Couell saith God hath so linked his worde and his Churche that neyther can stande where bothe are not The Minor is also before proued by these Doctors their Bishop Doue D. Couell and Feild so nothing remayneth to be proued in this argument And so it is proued and allowed by these Protestants that of all translations it is to be preferred that it contayneth nothing against Faith Religion or good maners nothing that is erroneous which suffiseth for my purpose Now lett vs see how these Protestants can iustifie their Translations from such defects for they haue graunted before that this vulgare Latine vsed and allowed in the Romane Churche is to be preferred before all their Protestant Translations Latine English Welch Dutch French or whatsoeuer named translations I argue thus No translation whatsoeuer is authenticall But euery English and other Protestant translation is a translation Therefore none of them is authenticall The Maior proposition consisteth of the verie wordes of D. Couell Couell ag Burg. pag. 94. Doue persuas pag. 16. which be these No translation whatsoâ—uer is authenticall scripture D. Doue writeth thus all Traâ—slations haue many faultes The Minor is manifestly true for a translation cannot truly be saide to be no translation for so contradictories might be true which is vnpossible Further thus I argue No translation which is not well translated but requireth new translations is to be allowed But all English translations ar such Therefore not to be allowed The Maior is euidently true for things not well done ar ill done because Non datur actus indifferens in indiuiduo No act singularized is indifferent Therefore being ill is not to be allowed The Minor is proued by the Kings speach in the Conference at Confer pag. 46. Hampton where hee saith that hee could neuer yet see a Bible well translated into English but the worste of all hee thought the Geneua to be And therefore a new translation should be made for our English nation And so D. Couell also Couell ag Burg. wisheth Againe thus I argue No translation that is peruerred in many hundreds of places is inferior to the Turkes Alcaron and denyeth Christianitie is to be allowed But the English Protestant Common translation it such Therefore not to be allowed The Maior proposition is more then euidently true The Minor is thus proued by the Protestant Author of the booke called Aduertisement Aduertism in an 1604. his words be these The Bible is peruerted in eight hundred and eight and fourtie places in the olde testament The English Protestant Bible is inferior to the â—urkes Alcaron And so Christianitie is denied in England by publicke authoritie My next Argument is this No translation that hath many omissions many additions which sometimes peruerteth the sence is sencelesse and sometymes contrary is a true translation or to be allowed But the English receaued Protestant translation is suche therefore not true nor to be allowed The Maior is palpably true The Minor is proued by Mr. Burges in these wordes Burg. apol pag. 93. in D. Couells Answ of the approued English translation it is a Translation which hath many omissions many additions which sometimes obscureth sometimes peruerteth the sence beinge sometimes sencelesse sometimes contrary Thus I argue againe No translation that is corrupt hath grosse corruptions by leaueing out of wordes by putting to of wordes and which peruerteth the meaneinge of the holy Ghost is a true or sufferable translation But the vsuall English translation by Protestants is such therefore not true nor sufferable The Maior proposition is apparantly true And the Minor is thus proued by these Protestants The 22
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
authoritie in such cases is priuate Therefore no Protestant Interpretation is binding or Iuridicall The Maior proposition is thus proued by D. Feild Feild l. 4. c. 19. pag. 235. in these wordes Wee confesse that neither conference of places nor consideration of the antecedeÌ„tia and consequentia nor lookinge into the originalls are of any force vnlesse wee fynde the thingâ— which wee conceaue to be vnderstoode and ment in the places interpreted to be consonant to the Rule of faithe And hee writeth thus againe priuate Interpretation Feild pag. 226. is not so proposed and vrged as if they would binde all others to receaue it The Minor proposition That all Protestant expositions in respect of a bindeing and Iuridicall power are priuate is thus proued by this Protestant Argument No Interpretation or Interpreters wanteing Iurisdiction and authoritie to commaunde their Interpretations and expositions in matters of faith to be beleued as suche is to be accompted byndeing and Iuridicall But all English Protestant Interpretations expositions and definitions by their owne Iudgment want this bindeing and commaundeing authoritie in matters of faithe Therefore they are not Iuridicall and byndeinge to be beleeued The Maior is euidently true for where there is not power and authoritie in things those things cannot be rightly and iuridically commaunded or bindeing men to doe or beleeue them The Minor proposition is proued by D. Feild in these wordes As before wee made Feild pag. 228. three kinds of Iudgment the one of discretion Common to all the other of direction Common to the Pastors of the Churche and a third of Iurisdiction proper to them that haue supreame power in the Church So likewise wee make three kindes of Interpretation the first priuate the seconde of publickâ— direction and so the Pastors of the Church may publickly propose what they conceaue of it And the third of Iurisdiction and so they that haue supreame power that is in the Bishops assembled in a generall Councell may interpreate the scripture and by their authoritie suppresse all them that shall gaynesay such Interpretations and subiect euery man that shall disobey such determinations as they consent vppon to excommunication and Censures of the like nature Hitherto D. Feilds wordes playnely declareing that in his Iudgment the Protestants neither haue nor can haue this Iuridicall and commaundeing Iudgment or Interpretation because as is proued by themselues before they neither haue had nor can haue any generall Councell in which alone he placeth this Iurisdiction and bindeing power For proposeing without authoritie which hee giueth there to Bishops is not Iuridicall and coactiue If hee shall answeare that in the first three hundred yeares there was no generall Councell and yet matters of Religion were decided and embraced hee condemneth himself and all Protestants in this busines for either hee must leaue that primatiue Church absolutely without Iurisdictâ—on and power which is moste absurde or leaue it to them that both truely claymed and vsed it the Popes of Rome as these Protestants haue before acknowledged And aboue all men D. Feild must be of that opinion for hee Feild pag. 202. hath written and allowed in this maner Wee must reuerence the authoritie of all Catholiâ—ke Doctors whose doctrine and writeings the Church alloweth wee must more regarde the authoritie of Catholicke Bishops more then these the authoritie of the Apostolicke Churches amongst them more especially the Church of Rome of a generall Councell more then all these Therefore by this Protestant Doctor in tyme when generall Councells cannot be the highest deciding and Iuridicall sentence and power is in the Church and Pope of Rome And by this hee is also preuented from sayinge that Protestants may commaunde such Interpretations and definitions within their owne temporall Territories for so they should not moste reuerence and respect next to a generall Councell the Church of Rome the next Iudge as hee hath written but quite the contrary their owne stubborne and disobedient wills which in such causes is Hereâ—icall or Scâ—maticall vsurpation and yet D. Feild in his diuision of Interpretations before assigneth no Iurisdiction at all to inferior Bishops to commaunde either in the whole Church or in Prouinciall in such cases Further I argue thus No opinions or Articles not grownded vppon the worde of God are to be beleeued or commaunded as matters of faith But all Protestants deductions and Interpretations in these controuersies are such not grownded vppon the word of God therefore not to be beleeued or commaunded as Articles of faith The Maior is the Common doctrine of Protestants The Minor is proued both before when Protestants haue depriued themselues of Councells Popes and all true proposers of the word of God tying themselues to their owne doctrines and deductions and is thus further confirmed by D. Couell in these wordes Couell def of Hook pag. 85. Doctrines deriued exhortations deducted Interpretations agreable are not the word of God Therefore the whole Religion of Protestants against Catholicks beinge thus fownded vppon so deceatefull a grounde as humanee deduction is cannot truely and Iuridically be commaunder Yet it is so manifest to all that their Religion consisteth wholly on their Imagined Interpretations and deductions that Mr. Wotton and Wottoâ— def of Perk. pag. 467. c. others are enforced absurdely to say that deduction from scripture maketh a matter of Faithe otherwiâ—e hee â—annot make any articlâ— of faith to be in their doctrine against vs. And D. Feild himself so resolute before against these priuate Interpretations and expositions seemeth to be of the same minde to defend their Religion in makeing such deductions to be matters of faith by euery priuate deduction his wordes be these Wee Feild pag 226. say that men not neglâ—cting that light of direction which the Churche yeeldeth noâ— other helps and meanes may be assured out of the nature of the things themselues the Conference of places the knowledg of tongues and the sutable correspondence that one parte of dyuine truth hath with an other that they haue sownde out the true meaneinge of it And by this assurednes hee seemeth to vnderstand assurednes of faith makeing their priuate deductions and Interpretations the worde of God as M. Wotton before cited doth in Wotton def of Perk. pag. 467. these wordes Wee acknowledge both and holde all matters concludeth Logically out of the scriptures to be the word of God as well as if they were expressely sett downe in it worde for worde Therefore I may lâ—wfully take it is a Common Protestant doctryne both Doctor Feild and M. Wotton speakeinge for their Protestants in the plurall number wee say wee acknowledge c. so that by their Religion M. Feilds or M. Wottons Logicke vaine and vncertayne deduction is of higher authoritie and more to be beleeued then any generall Councell or Articl of Relig. art 21. other externall Rule of Religion for all these by them as is presently to be proued may erre euen in
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
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
their owne writings and authorities published allowed or receaued amonge them since the beginning of the Raigne of our Soueraigne Kinge Iames in England That in all the cheefest Controuersies of this time in particular The doctrine of the present Church of Rome is onely orthodoxe Catholicke and true And the Contrary of these Protestants erroneous Hereticall and damnable Here endeth the first part of the generall grownds in Religion and ensueth the second of the particular Questions betweene Catholicks and Protestant of England THE SECOND PART OF ENGLISH PROTESTANTS RECANTATION IN MATTERS OF RELIGION CHAPTER I. WHEREIN BY THE PRESENT English Protestant writers is proued against Protestants and their doctrine That the predestination of particular men cannot without particular Reuelation be certaynely knowne much lesse as a matter of faith AS amonge all Questions of Religion the eternall predestination of men to be saued being from eternitie in God can haue none before it in duration So in order lett vs first entreate and begin from thence how fare and certainely it may be knowne of particular mens preordination to glorie in this worlde The holy Councell of Trent aduertising all men with S. Paule to worke their saluation with feare and trembling hath thus defined of Philipp 2. v. 12. Conc. Trid. sess 6. can 12. this secrett So longe as wee lyue in this mortalitie no man ought so much to presume of the hidden misterie of Gods Predestination that he certainely determine himself to be in the number of the predestinate as though it were true that hee which is iustified could either syn no more or if hee shall syn ought to promise to himself a certaine Amendement for except by speciall reuelation it cannot be knowne whom God hath chosen The like doctrine it concludeth against the predestinaries of Can. 15. 16. sup this time in the 15. and 16. canons of the same session The contradictorie of which Catholicke position hath beene so fare and generally defended by Protestants That it is as the See cap. 2. infra principall and cheefest grownde of their Religion That as a man is iustified by faith so this faith is that which assureth him that hee is iust in grace and fauour with God that hee cannot at the leaste finally or totally fall from grace And so consequently that hee knoweth as a matter of faith that hee is both iust and predestinate as will sufficiently appeare in the next chapter by English Protestants synce his maiesties entrance into England the short time which I haue limited to dispute against them by themselues what inconueniences abuses and iniquities this inuention hath brought into the world will in some sort appeare in this chapter by their owne writeings and is so much knowne to all men by lamentable experience that I neede not to repeate it in this place Wherefore I will onely confute this Protestant opinion by the present English Protestant writers and thereby demonstrate the Catholicke doctrine of the cited sacred Councell to be moste true and religious in this point euen by their sentence Then first concerning this proposition I argue thus No doctrine or opinion which is a desperate doctrine contrarie to diuinitie and to the true doctrine of predestination is or can be the true doctrine in this question But the predestinarie Protestant doctrine with assurednes of faith without particular reuelation that a man shall be saued is thus desperate contrarie to diuinitie and to the true doctrine of predestination Therefore it neither is nor can be the true doctrine To deny the Maior or first proposition is blasphemie because God infinite and immutable wisedome cannot possibly commaunde or reueale for truth any such error Therefore the first proposition being euidently true The Minor or second proposition is authoritatyuely with English Protestants concluded against this predestinarie opinion in the publicke Protestant Conference at Hampton Court before his Conference at Hampton court pag. 29. Maiestie and with his allowance in these words Verie manie in these dayes neglecting holines of life presume too much of persisting in grace layeing all their Religion vppon predestination If I shall be saued I shall be saued which is a dâ—sperate doctrine contrarie to good diuinitie and the true doctrine of predestination wherein wee should reason rather asceÌ„dendo then disceÌ„dendo thus I liue in obedience to God in loue my neighbour I followe my vocation c. Therefore I trust that God hath elected and predestinated mee to saluation Hitherto the consent of this English Protestant Conference from whence it is manifest that no certanitie much lesse by faith but onely a morall trust or hope according to the good life of man can be had without reuelation that wee are predestinate Secondely supposing which with the scriptures all Protestants graunt that without grace by Christ and persisting in it no man can be saued I Argue thus No man that is vncertaine whether hee sall fall from grace can be certaine with certanitie of faith that hee is predestinate or shall be saued But without particular Reuelation all men Protestants and others be vncertaine whether they shall fall from grace Therefore no man without particular reuelation is or can be certaine hee is predestinate The Maior proposition is certainely true And his Maiestie in the same cited Protestant Assembly citeing the place of S. Paule before related against the certainerie of predestination concludeth the Minor or second proposition thus Wee may full from grace Conference at Hampton sup pag. 30. and addeth the doctrine of predestination should be handled with greate discretion which hee insinuateth the Protestants haue not done and speaketh plainely of them in these words The Inferring of the necessitie of standing and persisting in grace is a desperate presumption The like is taught more at lardge in other places of that conference where it is also Confer sup pag. 41. 42. 43. acknowledged that present Iustification or iustice is loste by any mortall or greuous syn which to be frequently committed by Protestants will appeare hereafter by their owne testimonies My third Argument is this No doctrine that is pestilent and scandalous to all Churches is or can be true doctrine But this predestinarie doctrine is such Therefore neither is nor can be true The Maior Relation of Religion cap. 45. is euident The Minor is proued by the Protestant Relator of Religion whoe telleth vs that ProtestaÌ„ts in Germanie will rather returne to the Church of Rome then admitt this Protestant point of doctrine which they call predestinarie pestilence and addeth that this with some others Cap. 48. of their opinions hath exceedeingly scandalized all other Churches My fourth Argument is this Nothing that is not reuealed of God can be beleeued with certaintie of faith or with faith But particular mens predestination is not reuealed of God Therefore it cannot be by faith beleeued The first proposition is euidently true because Gods reuelation or to be reuealed of him is the formall
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
by matching with his scisters and presenting him with rich and rare presents for Hugh Kinge of Fraunce besides other inestimable Iuells sent him the sword of Constantine the greate in the hilt whereof all couered with gold was one of the nayles that fastened Christ to the crosse and of the speare and crowne of thornes Before him they make Kinge Elfred the most worthie and after him Kinge Edward a Saint and yet make them bothe in doctrine and practise of meritt and meritorious workes to be renowned Of the first they Pag. 351. write in this maner Elfred the fourth sonne of Kinge Ethelwolfe and ladie Osburge his wife a child of fyue yeares old was sent very honorably attended to the citie of Rome where Leo then Bishop confirmed him was his godfather at confirmation and anoynted him to the expectation of a Kingedome growne in yeares hee grewe so in discretion magnanimitie and fauour of all men that in the successiue Raignes of his three elder brethren hee ruled as a viceroy or secondary Kinge vnder euery of them and Pag. 357. after them at the last succeeded in the English monarchye Hee was a moste worthie prince Gurmund or Gurthurne the danish Kinge with thirtie of his cheife nobilitie came to conditions with Kinge Elfred and are christened His buildings were many bothe to Gods seruice and other publicke vse as at Pag. 359. Edelingsey a Monastery at Winchester a new Minster and at Shastesbury a howse of Nunnes wherein hee made his daughter Ethelgeda the Abbesse His other holy workes and meritorious deeds are to many to be remembred in this place but they conclude of him in these words The Pag. 359. sup n. 25. 28. vertues of this prince are matchable to any that euer raigned before him and exceed the moste that euer raigned after him both in seruice of God c. Concerninge K Edward syrnamed the Confessor it would be to tedious to make recitall but of parte of his holy vertues and meritorious workes in this place I onely add from these men The 40000. pownds yearely of Dane guilt was remitted by him payed for 40. yeares continuance Pag. 397. 398. 399. 400. 401. 402. out of the lands of all except onely the cleargye because say our auntient lawes the Kings reposed more confidence in the prayers of holy Church then in the power of Armes His words of Q. Editha his wife openly vppon his death bedd were â—hee was his wife but in secret embraceings as his scister K. Edward and his successors after miraculously cureth the disease called struma now the Kings euill with other propheticall and heauenly guists hee was endowed Hee vowed a pilgrimadge to Hierusalem for dischardg whereof hee built the Church of Westminister c. These Protestants conclusion of him is this Kiuge Edward a prince of much vertue and integritie of life raigned with such Iustice and pietie that hee obtayned the venerable name of Saint and vnto posterities is distinguished from other Edwards by the adiunct Confessor ô how happy were it if either Catholicks or Protestants could truly write so much of Protestant princes neither frends to the doctrine or fauoures of exercise of meritts and meritorious deeds Therfore the vniuersitie of Cambridge by their owne Doctors were ouerseene to say Wee houlde charitie to be no concurringe cause of iustification with faith Yet somewhat more of this matter is conteyned in the next chapter CHAPTER V. WHEREIN IS PROVED BY these English Protestants that the commaundements of God are possible to be kept by grace may and ought so to be kept CONCERNINGE the keeping of Concil Trid sess 6. can 11. Gods commaundements The Councell of Trent hath thus defined No man ought to vse that temerarious saying and condemned by the Fathers vnder Anathema that the precepts of God are vnpossible to be kept of a man iustified for God doth not commaunde vnpossible things but commaunding doth admonish both to doe what thou canst and to aske what thou canst not doe and doth help that thou mayest be able to doe whose commaundements are not heauie whose yoke is sweete and burden light for they which are the children of God doe loue and they which loue him as himself wittnesseth keepe his sayeings Hitherto the Councell of Trent for the doctrine of the Romane Church now that the English Protestants by their owne writings are or ought to be of the same opinion in this question thus I argue Whatsoeuer all Christians Iustely vowe to keepe and performe that in all true doctrine they are able to keepe and performe But by the opinion of English Protestants all Christians vowe to keepe the commaundements Therefore they may and must keepe them The Maior is manifest by Protestants graunteing with the holy scriptures and Fathers that iust vowes be both of things possible and must be kept for if the iust promise of man to man bindeth how much more a iust promise to God which is a vowe obligatory and byndeing The Minor is proued by the publicke Protestant English communion booke reconfirmed by his Maiesties authoritie which both teacheth that wee are bownde to Communion Booke tit chatechisme and tit publicke Baptisme §. well beloued frends keepe the commaundements and all that are baptized vowe to doe it Then seeing all English Protestants doe either sweare or subscribe vnto and dayly followe and execute the doctrine and prescription of that their authenticall Rituall and Directorie as they cannot by their oath or subscription deny it without periury or denyall of their faith so by the rule it self they committ sacriledge in reiecting that doctrine Secondly I argue thus All things that are of necessitie to bee obserued or kept of men in Religion are possible But the commaundements are of necessitie to be obserued and kept Therefore they are possible The Maior is so euidently true that if it were false all Christians of necessitie must be damned and none saued not beeing able to doe that which of necessitie they must doe or els not be saued but damned The Minor is proued by the present Protestant Archbishops of Canterbury and D. Feilds allowed Greeke Church which censureth thus The commaundements of God of necessitie are Hieremias patriarch constant censur cap. 5. to be obserued Therefore if they would deny their coÌ„munion Booke it self which before hath proued the same for vowes iustly made are of necessitie to be kept yet if D. Feild and such will be members of their allowed true Church they must be of this opinion I the rather hope so because D. Feild with others say out of the Churche there is no saluation Thirdly that doctrine which is Feild sup paert 1. cap. 1. so absurde that by Protestants opinion no man teacheth it is not true But this of the vnpossibilitie to keepe the commaundements is such Therefore it is not true The Maior is manifest The Minor is made as manifest by these words of D. Sutcliff Sutcliff ag D. Kellison
Neither in Catholicke or Protestant proceedings can deceaue vs The Minor is proued by the very words of the Protestant Doctors before cited Therefore I will conclude with this Argument following Whatsoeuer Church or congregation graunteth so many workes and estates of perfection as before they haue recompted Pouertie Chastitie and Obedience and yet in life and execution do not practize any one of them in any condition company fraternitie or congregation in any one place or contry in so longe time as Protestancie hath Raigned but spoiled abandoned persecuted or ouerthrowne all Monasteryes howses and communities liuing in such perfection neither is nor can be the true and perfect Church and spowse of Christ but that which proceedeth in the contrary course But the Churche or congregations of Protestants are in this case as all men knowe and the Romane Catholicke Church in the contrary disposition and state Therefore the Protestant Religion is not true but onely the Catholicke How holy and Religeous this our Kingedome hath beene in this high degree of sanctitie in tymes of Catholicke Religion how many hundreds of Monasteries were fownded to such purpose how many glorious Kings Queens and Princes forsakeinge their Kingedomes Diadems and Honors haue embraced this state of perfection in chastitie pouertie and obedience and became Monkes and Nunnes may in sort be gathered out of the Protestant late Theater where you shall finde the number to greate to be cited I will onely alledge their words in one place to giue some triall of it which are these Not onely preists Tâ—â—at of gr Britan. pag. 305. n. 16. 17. and lay men vowed and performed pilgrimadges to Rome But Kings Queens and Bishops also did the like So greate a deuotion was in their harts and so holy a Reuerence held they of the place Kinge Egbert succeeded his vncle Ceolnuph in the Kingedome ruling with peace and piâ—tie twentye yeares foresooke the woâ—ld and shore himself a monke as diuers other Kings in those dayes had done as Inab Ethelred Kenred Sigebert Sebbi Offa Cronulph c. Some Pag. 17. 25. 37. 47. 298. 301. 308. 338. 351. 360. of the Queenes were these Q. Aelfrith Cuthburga Elemner Andrye Quinburge Eadburge Eue Segburge Ethelburge Cuthburga Oswith Kinswith Ethelwith Eâ—fride Eanifled Erminhild Ethelswith Edgiua Elfgine with others The examples of the sonnes and daughters of Kings with such greate princes would requier a volume to giue them due remembraunce I will onely recite two or three relations from these Protestants how honorably these works of perfection with their vowes were then esteemed and how barbarous a thinge it was then to violate them They write of Kinge Etheldred in these words The remorse of conscience for the Pag. 341. n. 4 blood hee had spilt and the places of Oratoryes by him destroyed besides his Intrusions into an other mans Right strucke so deepe a wounde into Kinge Ethelreds breast that eâ—er hee bethought him what recompence to make First then building a goodly Monastery at Bradney and that moste fruitefull seated in the countie of Lincolne thought that not sufficient to waâ— awâ—â—â—he scarrs of his fowle offence but determined in himself to forsake the world for that was the terme attributed to the monasticall life But such was the Religion then taught and the goldy zeale of the good princes then raigneinge whose workes haue manifested their vertues to posterities and faith in Christ the saluation of their soules in whose paradise wee leaue them and Etheldred to his deuent intent who to reconcile himself first vnto Kenred bequeathed the Crowne solely to him allthough hee had a sonne capable thereof then putting on the habit of Religion became himself a monke in his owne monastery of Bradney where hee liued in a regular life the terme of twelue yeares and therin lastely died Abbot of the place when hee had raigned 30. yeares Chelred the sonne and heire apparant of this Kinge Ethelred entered into Religion when hee Pag. 341. n. 6. was of sufficient yeares to haue succeeded his Father in the Kingedome Of the miraculous victory of Kinge Osway by his vowe to dedicate his daughter to Christ in perpetuall virginitie they write in this maner Penda the mercilesse Pagan Kinge inuading Kinge Oswy refuseing all Pag. 338. n. 4. 5. Iuells and offers of peace Kinge Oswy seeketh help of God by prayer And with such zeale as was then embraced vowed his yonge daughter Elfled to be consecrated in perpetuall virginitie to him with 12 farmes and their lands to the erection and mayntenance of a monastery And his enemyes army beinge thirtye times his and of well appointed and old tryed souldyers Penda loste his life with discomfiture of all his mercian power Of Ethelwald sonne of Ethelbert Pag. 360. n. 3 thus they write He entereth now rebellion and besides the alleadgeance due to his prince in sacriledgeius maner brake the hests of holy Church in deflowring and taking a votarist to wife But fearing the Army of K. Edward bad in the night winborne which hee had taken and his Nunne adue flyeinge to the Danes in Northumberland Where wee se that this point of Protestant doctrine is by their owne sentence sacriledge a breaking of the hests of holy Churche Ioyning it self against God and contry with Rebellion and infidelitie And a thinge though vsed by Infidells yet a monster and seldome hard of amonge Christians for of those Infidell Danes they add in these words Hungar and Pag. 354. cap. 35. n. 5. Hubba began with fier and sworde to lay all waste before them spareing neither parson sexe nor age The places respected for publick good and sacred temples consecrated onely to God which all other Tyrants haue forborne the sauadge men as the earthes destroyers cast downe and trampled vnder their prophane feete amonge which for note were the goodly Monasteryes of Bradney Crowland Peterborough Ely and Huntington all layed in leuell with the grounde and their votaryes aswell the Nunnes as the Monkes murthered with their inhumane and mercilesse swords to auoide whose barbarous pollutions the chaste Nunnes of Coldingham deformed themselues to their lasciuious eyes by cutting of their vpper lipps and noses but to euerlasting remembrance they remayne moste fayre and well beseeminge faces of puer virgins Then if the glory and honor of such vowes workes of perfection their vowers votarists and professors are so greate and estimable with God and good men euen in the Iudgment of these Protestants And those that haue though but in small things in respect of these Protestants afflicted and persecuted them are worse then tyrants sauadge men earthe destroyers and prophane what is become of those Protestants that destroyed so many hundreds of holy Temples Monasteryes and places consecrated to God which all other tyrants haue forborne And what hope can be to these that lyue persisting in those stepps of their forerunners and dayly adding new and more afflictions to the sacred Preists and holy professors of that
Minor now thus proued by them M. Perkins speaching of the doctrine of that time in the Church in this matter speaketh thus There was in the Church Intercessio singularium Perlins probl pag. 89. prosingularibus Intercession to Saincts in particular for men or things in particular This hee testifieth for inuocation to Saincts and their prayers for men in particular for hee had with other Protestants graunted before a generall Intercession of the Saincts for those that lyue Pag. 88 sup And citeth for particular inuocation the histories of Eusebius and Palladius And addeth further thus The auncient Fathers were wont in their Masses In liturgijs to recite the names of Pag. 89. sup Martyrs and Saincts requiring further and asking our Lord that hee would graunt this or that by their prayers or intercessions Hee might haue Pag. 93. sup added more with truth if it had pleased him that those Auncient Masses or liturgies had diuers particular prayers vnto Saincts And this doctrine of particular prayer and inuocation of Saincts was so generally vsed both in the publicke Masses and by the Fathers of that time That this Protestant writer both freely acknowledgeth it and calleth it syn and sacriledge in them his words be these The auntient Fathers especially Perkins sup pag. 93. after 400. yeares of Christ did syn in the inuocation of Saincts yea were guiltie of sacriledge And for this doctrine so chargeth amonge others these holy and learned Fathers S. Pag. 94. sup Paulinus Fortunatus S. Leo S. Ephrem S. Fulgentius P. Damianus Prosper c. And this is the straunge Idolatrie wherewith some of these men haue so fondly accused Catholicks and therefore notwithstanding all their shewe of desire to be tryed by the Fathers M. Ormerod seeing how they Ormerod pict pap pag. 26. condemne Protestants for deniall of this prayer and inuocation speaketh thus of those holy and learned Fathers They did not ponderously consider of this question Is not this a ponderous consideration of so worthie a Protestant writer to condemne all antiquitie of want of consideration when the lett not with his humour and yet hee writeth further thus Allthough the Auncient Fathers Pag. 27. sup had all ioyntly embraced this opinion yet are not wee therefore bownd to receaue it Where hee dealeth as old Protestants were vsed to doe not to regard any Authoritie but what pleaseth them But to proue by the confession of Protestants that this was the doctrine of the primatiue Church this is sufficient Yet I add M. Middleton who writeth Middleton papistom pag. 129. thus Austin teacheth vs That Christians celebrated the memories of Martyrs for these two intents That wee may be associate to their meritts and holpen with their prayers And D. Morton alledgeth Morton Apol. part 1. pag. 227. 228. how all Antiquitie taught inuocation of Saincts Lastely in this Question I argue thus No doctrine which denieth any Article of our Creede is true or to be receaued But the deniall of Angells and more strongely of Saincts whose Communion is in the Creede to offer vpp our prayers which wee in earth make is to deny an Article of our Creede Therefore it is not true nor to be receaued The Maior is euident by Protestants The Minor is thus proued by D. Couell Couell against Burges pag. 89. who disputing against Burges the puritane who called this an vsurping vntruthe and taxed the Booke of Tobias because there the Angell saide hee was one of the seuen holy Angells that offer vp the prayers of the Saincts of God Answereth Couell sup pag. 90. in these words If it be an an vsurped vntruthe for the Angells to offer vp the prayers of the Church vnto God in the mediation of his sonne wee shall peraduenture depriue our selues of a greate parte of their Ministery and dissolue that communion of Saincts which wee professe to beleeue as an Article of Gods truthe Therefore I will by these Protestants conclude in this matter that the doctrine of the Romane Church herein is Orthodoxe and true and the contrary heretofore taught by Protestants false and impious And the rather because it seemeth by the Kings Canons to be excommunication Kings Canons An. 1604. can 8. to deny this Catholicke doctrine for in these Canons it is excommunication Ipso facto to affirme or teach that the forme and maner of making and consecrating Bishops Preists and deacens conteyneth any thinge in it that is repugnant to the word of God And yet the Protestant Author of the booke called Abridgment thus Abridgmēt An. 1605. pag. 30. testifieth of the oathe in that Booke of ordination The oathe of supreamacie is thus concluded so helpe mee God and all Saincts and the holy Euangelists Which the late edition by Barker Booke of Mak. Bish c deacons Oath sup hath left out The Churches that were dedicated to Saints in this Kingedome euen in the time of the Christian Britaynes and Saxons after the honor and worship that was done and due vnto them how they are named euen by Protestants the Tutelar patrons of our nation there be to many Theat of gr Britan. Examples in the late Theater to be recited CHAPTER XI WHEREIN IS PROVED BY these English Protestant writers that the Ceremonies of the Romane Church so much heretofore impugned by them are now contrariwise in their Iudgment adiudged holy auncient reuerent decent c. THE third thinge which the Protestant Relator in this his desired Attonement requireth the Church of Rome to giue ouer is to leaue their offensyue Ceremonies as hee termeth them what they be in particular hee doth not expresse but by the writings of others his Associates in Religion wee may iustely suppose hee moste aymeth at the ceremonyes vsed in the holy sacrifice of Masse crossings candells and such as I will iustifie by themselues in this Chapter particularly reciting them or the cheefest which I now omitt in this place to auoyde Repetitions to which I am often forced And first concerninge Ceremonyes by what Authoritie they may be ordayned and being so duely ordayned of what authoritie and reuerent estimation they ought to be ensueth thus by these Protestants Their publicke Articles haue thus Articul Relig. 20. sentenced The Church hath power to decree Rites or ceremonyes and authoritie in controuersies of faith Then much more must that her authoritie needs extend to accidentall things in Religion such as these ceremonies are D. Couell Couell modest examinat pag. 64. 65. telleth vs they be to be had in such Respect that to vse his words The primatiue Councells haue condemned them as Hereticks onely for being stiffely opposite in this kinde And entreateth Couell sup pag. 56. of them in these words following Wee call them Ceremonies properly all such things as are the externall Act of Religion which haue their commendation and allow ance from no other cause but onely that in Gods worshipp they are vertuous furtherances of his
languadges Latine and Greeke with the Hebrue beeing the learned tonges of the world and the Hebrues and Iewes especially in Iury for the moste part remayninge in incredulitie The learned and religeous Conuerters of contries to Christ often not vnderstandinge their barbarous languadges but preaching and persuading by Interpretors yett vseing a publicke Liturgie Masse or church seruice could neither practize it for themselues or frame it for others in their tonges vnknowne Of which D. Sutcliffe giueth vs a fitt domesticall example of this nation English his words of S. Augustine coming hither from S. Gregorie Pope of Rome to conuert vs are these comming alsoe into Kent hee was not Sutcliff Feb. Pag. 19. able to speake one worde of English nor to preache vnlesse it were by his Interpretor And yett hee doth and must needs acknowledge that S. Augustine vsed a publicke Liturgie and seruice which could be none in any equall Iudgment but that which was vsed in Rome hee brought from thence And in no wise English for this hee must either find among the Infidells which could not bee or els to be composed by him or his associats or by them translated which cannot be Imagined they neither as before vnderstanding our languadge to compose it for the Inhabitants or vse it for themselues But this they haue confessed before Againe thus I argue Such church seruice masse or liturgie and in such tonge as was sunge in the citie of Constantinople it self the cheefe citie of Greece and in the time of a generall Councell and yett not in Greeke may with as good reason or more be now vsed in England or any such nation But the latine Masse was then and there sunge Therefore it may bee still vsed in England and other nations The Maior is euident for by no probabilitie the commaunding citie of Greece and of the christian world at that time and a generall Councell there and then assembled would haue allowed a publicke absurditie in ReligioÌ„ hauing so much more shew of authoritie to reprehend and correct euen by Protestants sentence then they haue The Minor is proued by M Hull in these words Latine Masse was sunge at the sixt Synode Hull Romes polecies Pag. 83. at Constantinople in the yeare 666. Thirdly thus I argue all that allowe of the publicke church seruice in a straunge and barbarous tonge to people not vnderstanding ought in al reason rather to allowe it in the latine a learned and common tonge to all learned in this part of the world But the English Protestants allowe of the church seruice in such a barbarous tonge vnknowne Therefore by much more reason they must approue of the publicke seruice in the Latine tonge which allwayes the Preist and cheefest Auditors doe vnderstand The Maior cannot bee denied And the Minor is thus proued from D. Doue a Protestant Doue persuas pag. 24. Bishop in these words In Wales their mother tonge is welche in Cornewall cornish in Ireland Irish yett in all these places the publicke seruice is reade in English And yett hee will neuer proue nor with all his Protestants take such paynes in catechizing that the Ignorant people in those Prouinces those that most neede instruction will euer bee able to vnderstand the English seruice vsed among them or other more shorte and familiar things in our languadge so straunge vnto the. Fourthly supposing as often is proued before the primatiue Church and practize thereof to bee a warrant vnto vs as also that which no Protestant can deny the priuiledges of the Latine Church to bee at the leaste equal with the Greeke and that which all experience and obseruation by lyuing among Greeks and Romanes proueth that the present vulgare Greeke languadge common in Greece is altogether different from that learned tonge of Greece vsed in the primatiue Church with the holy Fathers of that Church in those times as S. Basile S. Chrisostome and such others thus I argue The present Greeke Church allowed for the true Church before by Protestants puâ—lickly vseth the Masses of S. Basile S. Chrisostome c. Which the common Grecians doe not vnderstand Therefore the Contries vnder the Latine Church may vse their auncient Latine Masses and Liturgies The consequence is not to bee denied And the Antecedent is proued from the Protestant Relator who speaking of the custome of the Greeke Church hath these words Their Liturgies bee Relation cap. 53. or 54. the same that in the olde time namely S. Basils S. Chrisostomes and S. Gregories translated without any bending of them to that chaunge of languadge which their tonge hath suffered Lastely in this point supposing the mayne graunde of Protestants against Latine seruice to bee because so the vulgare and ignorant not vnderstanding it remayne without due Instruction as they pretend I argue thus That Church whether it is the Catholicke or the Protestant which by confession and graunte of the opposites and Aduersaries doth much more duely truely and diligently instructe and catechise yong people and the ignorant both by word and writing in their knowne and common languadge then the other doth is not to bee condemned either of negligence or vnskillfulnes in this busines But the present Church of Rome by Protestants testimonie is in this case Therefore not to bee condemned The Maior is euident and the Minor proued from the same Relator of Religion who speaking of Catholick Preists vseth these words They bee of excellencie for pietie and reuerence Relation cap. 27. sup towards God zeale towards the truthe of loue towards this people which euen with teares they can often testifie they match their aduersaries Protestants in the best and in the rest farr exceede them And further to the same of Protestants and honour of our Religion thus hee writeth For bookes of prayer and pietie all Contryes are Cap. 27. sup full of them at this day in their owne languadge Their opposites Protestants by their weakenes and coldnes are enforced to take their bookes to supply theirs And againe in this maner Such is their diligence and Cap. 28. sup dexteritie in instructing that euen the Protestants themselues in some places send their sonnes to their scholes vppon desire to haue them proue excellent in those arts they teache This order hath alsoe their solemne catechizinge in their churches on sondayes and holydayes for all youth that will come or can bee drawne vnto it But this point of their scholes in instructing youth is thought of such moment by men of wisedome and Iudgment beeing taught so by very experience and triall thereof that the planting of a good Colledge of Iesuites in any place is esteemed the onely suer way to replant that Religion and in time to eate out the contrary Hitherto this Protestant Relator to his owne and his Associats shame and confusion in this cause And so I end his Questions hoping that himself with others of his so confounded Religion will vppon this so great satisfaction conforme
ensue Transsubstantiation the Sacrifice of Masse worshipping of Imadges Iustification by workes the supreamacie of the Pope prohibition of Marriadge in the cleargie which hee calleth the grossest points of popery Hee addeth also an equalitie of Bishops onoly approueth the Hebrue scripture Iustification by faith and disliketh free will These bee all their Exceptions neither doth the Booke of Articles of their Religion make mention of any other much materiall except Sacraments whereof hereafter then either such as I haue allreadie handled or bee comprised in these Cataloges Allthough all in these remembred are not the doctrine of the Parlament Protestant Church of England But Additions and new Inuentions of particular Puritanes as D. Willets Hebrue scriptures equalitie of Bishops c. In which excepting that which I haue spoken of the scriptures before consonant to the Councell of Trent I must leaue him to bee censured as a periured man hauing sworne to their Articles by their owne Religion lawes and proceedings For the rest most of them bee proued by themselues before as Popes supremacie Indulgences Imadges Iustification by workes or inherent Iustice not onely by faith and free will All the others I am now to examine And first of Transsubstantiation and Christs reall presence in the blessed Eucharist Because it comprehendeth as well this maner of Christs presence and a true Sacrifice as they all graunt vppon proofe of that veritie as the question also of D. Sutcliffs termed half communion For if Christ bee substantially truly and wholly present in both kinds Then it is not an half but whole communion and receauing of Christ for hee must needs bee equally receaued and participated vnder the one as vnder boâ—h kindes and formes according D. Thom. 3. p q. 80. ar 3. Gabr. lect 84. Ric. d. 11. Caiet 3. p. q 3. ar 3. Sot d 12. q. 1. ar 12. pet Sot lect 20. Euchar Lâ—des Claud. de Saincts Ruard alij to the common opinion of schooles aswell longe before the Councell of Constance as after teaching that no more fruite is communicated and giuen to the Receauers and Communicants by both then by one kinde this supposed I Argue thus in this Question Whatsoeuer doctrine the highest binding authoritatiue and commaunding Iudgment which by these Protestants before is a generall Councell hath determined defined concluded is to bee embraced and mayntained But the doctrine of Christs reall presence and Transsubstantiation is such Therefore to bee embraced and maintayned The Maior is euident and often graunted by many of these Protestants among whome D. Feild writeth thus The Bishops assembled in a generall Councell may interpret Feild l. 4. c. 16. the scripture and by their authoritie suppresse all them that shall gayne say such Interpretations and subiect euery man that shall disobey such determinations as they consent vppon to excommunication and censures of like nature The Minor is also proued Couell defof Hook pag. 21 Parkes against Limbom pag. 176. Tom. â— CoÌ„cil in Concil Later Bergam hist an 1213. Genebr hist an 1215. Palmer Floren. chron an 1215. Concil Lateran cap. 1. by them directly in this maner for first both D. Couell and M. Parkes cite and allow the Councell of Laterane as a Rule of faith And hauing present in it the Patriarkes of Greece Constantinople and Hierusalem 70. Metropolitanes 400. Bishops and other Fathers aboue 800. together with the Legates both of the Greeke and Romane Empire with the Orators of the Kings of Hierusalem Fraunce Spayne England so especially binding vs and Cyprus I trust the rest of them cannot deny it to bee generall if euer any was so termed this beeing farr the greatest that euer was in the worlde now that it defined Christs reall presence in the blessed Sacrament is euidently demonstrated by these expresse words of the Councell graunted by Protestants Verum Christi Corpus Sanguis in Sacramento altaris sub speciebus panis vini veraciter continetur transsubstantiatis pane in Corpus vino in Sanguinem potestate diuina The true bodie and blood of Christ is truely conteyned in the Sacrament of the altare vnder the formes of breade and wyne the breade beeing transsubstantiated into his bodie and the wine into his blood by the diuine power Therefore all English Protestants are Feild l. 4. c. 16. suppressed by D. Feilds sentence before from gayne saying it And to shew further that this was no new and straunge doctrine then first held and defined but of the auncient primatiue Fathers thus I argue againe in this question Whosoeuer held that there is in this Sacrament a conuersion mutation of one thinge into an other and not in shape but in nature that breade is made Christs bodie that the visible creatures are chaunged into the substance of Christs body blood c. Doe and must needs graunt transsubstantiation and Christs reall presence in the B. Sacrament But the auncient Fathers doe this Therefore they teach and graunt Transsubstantiation The Maior is euident those termes beeing equiualent with transsubstantiation and seme the verie same both in effect and name The Minor is proued by M. Perkins in these Perkins probl pag. 153. 154. words The Auncients when they speake of the supper haue many formes of speache which shew a conuersion Ambrose vseth the name of conuersion and the name of mutation Ciprian saith it is chaunged not in shape but in nature Origen saith that breade is made the body by prayer Gaudentius saith Christs bodie is made of breade and his blood of wyne Eusebius Emissenus saith that the Preist by secret power doth chaunge the visible creatures into the substance of Christs bodie and blood And that the breade doth passe into the nature of our Lords bodie Anselmes saith that the breads doth flitt into Christs bodie Fulbertus saith it is transfused Algerus saith it is transiected and transferred into Christs bodie Hitherto this Protestants words of those auncient Fathers doctrine in this point to which hee might haue added many more and more conuincing But hee knew these too many and manifest against them as appeareth by this his friuolous glosse vppon their expresse sentences confounding and confuting himself in his owne words which bee these But the Auncient Doctors where they speake of the conuersion and chaunge of the breade they vnderstand the chaunge of the vse and condition not of the substance What man but impudent and voide of all shame and grace would Father vppon so many holy and renowned Learned Fathers so grosse equiuocation or rather flatt lyinge to speake one thinge and meane an other as hee speaketh and this in so cheefe and materiall article of Faith and Religion wherein not the least equiuocation may bee vsed if it could saue the life of thousands or millions of men And to confound this Sacramentarie by his owne fellowes First D. Feild Feild pag. 150. writeth thus The bodie of Christ is present in and with the sanctified Elements The primatiue Church