The Maior or first proposition is euidently true otherwise God hath bownde man to followe and embrace heresie or error of necessitie hee must bee damned without all hope of saluation except heresie false opinions error or infidelitie could bringe to heauen which is against the holy Scriptures true Religion which by no possibilitie can either bee vntrue or vncertayne being reueled by God himselfe and against the light of reason it selfe that men vnder penaltie of damnation should bee tyed to bee obedient to that sentence for obedience whereof they were likewise assured to bee damned which is to accuse God moste mercifull of the greatest Tyranny The Minor or second proposition is proued and the first also in this words of D. Feild D. Feild epist dedicat before hiâ— bookes of the Churche There is no parte of heauenly doctrine more necessarie in this dayes of so many intricate controuersies of Religion then diligently to searche out which amonge all the socities of men in the worlde is that blessed companie of holy ones that housthold of faithe that spouse of Christ and Church of the liueing God which is the piller and grownde of truthe That see they may embrace her communion followe her directions and rest in her Iudgment Hitherto the wordes of this Protestant Doctor by which is euidently concluded the moste certayne truthe of those two Propositions in the Argument before But to auoyde all friuolous obiections and distinctions of these men concerninge the Church generall particular triuÌ„phant militant c. Hee playnely affirmeth that this supreame and infallible iudge is the present militant Church in tymes of controuersies as is demonstrated by this his words Which amonge all the societies of men in the worlde is that blessed companie of holy ones c. Where his words societies of men and in the worlde are manifest testimonie that hee assigneth the present militant Church on earthe and no other to haue this supreame and infallible authoritie and Iudgment to decide controuersies which is alsoe proued by all the rest of the Protestant citations in this chapter hereafter And if their words were not so cleare that they cannot bee wrested otherwise yett the Question it selfe doth make it manifest for all the faithfull people that euer were and be now in many thowsands deceased out of this life cannot now be assembled in a Cowncell to giue sentence And much lesse can they that are not yett borne be so gathered together to pronownce Iudgment and yett all this belonge vnto and ar or shall bee members of the vniuersall Churche further this is conuinced by his cited words That householde of faith which cannot bee possibly ment but onely of the militant Church For in the triumphant Church seeing God in himselfe and truely and perfectly knoweinge without beleefe all sacred misteries faith as the Apostle saith is euacuated in them and turned into knowledge and as for those that ar not yett borne though hereafter in their time ordayned they at truely to beleeue yett now they neither haue faith nor knowledge of any thinge nor any other qualitie or any being at all Thirdly this is euident also in his laste words Embrace her communion followe her directions and rest in her Iudgment Which Protestants will not and cannot meane of the triumphant Churche and by no possibilitie can either bee vnderstoode or verefied of the true beleeuers to come hereafter and not yett produced into this life for this as yett haueing no essence or beeinge for themselues can haue no communion giue no directions nor pronownce Iudgment for vs now extant to embrace and followe And this is inuincibly further proued in the Arguments followeinge Therefore secondely I argue thus That which hath Authoritie in controuersies of Religion to define what is true and good to ouerrule all inferiour and particular Iudgments and bynde all men to beleeue and embrace the definitions thereof must needs bee of Infallible Iudgment and haue the supreame and highest power to commaunde and no man to disobey yt But the true Churche of Christ is such Therefore it hath Infallible Iudgment the highest power on earth and may not bee disobeyed but in all thinges to bee obeyed by all people The maior proposition is euidently true for Authoritie is to bee obeyed by all subiects otherwise it were not authoritie And there were non to commaunde non to bee obedient And definitions in matters of faithe as they must bee moste certayne vndoubted and infallible as euery article of faithe is and of necessitie must needs bee So they ar as firmely to bee beleeued and professed except wee will bee Hereticks and obstinately incur damnation The seconde proposition is thus proued by D. Couell who writeth of the Church in this Couell def of hooke pag. 30. wordes That whiâ—h by her ecclesiasticall authoritie shee shall probably thinke and define to bee true or good must in congruitie of reason ouer rule all other inferiour Iudgments whatsoeuer And to them that out of a singularitie of their owne aske vs why wee thus hange our Iudgments on the Churches sleeue wee answere with Sâ—lonion â—wo ar better then one For euen in matters of lesse moment it was neuer thought safe to neglect the Iudgment of manye and rashlie to followe the fancye and opinion of some fewe Hitherto this Protestant doctor directly proueinge the second proposition for which hee is cited which also is confirmed by the Arguments followinge Thirdly I argue thus whatsoeuer hath authoritie from Christ to approue the scriptures to bee a speciall grownde in the matter of scriptures to publishe and commaund to her children in Matters of Religion is the higest Iudge and of Infallible Iudgment But the true Churche of Christ is such Therefore it is the highest Iudge and infallible in Iudgment The Maior proposition is euidently proued and confessed before and of all men cannot bee excepted against by Protestants commonly attributeing the highest and consequently infallible Iudgement to the scriptures for if they haue their allowance and Infallibilitie soe much as belongeth vnto vs and our knowledge from the authoritie and approbation of the Churche The Church so giueing them allowance and warrant of Infallibilitie must needs bee as much or more Infallible at leaste concerninge vs in which maner wee dispute accordeinge to that Rule of Logicke Propter quod vnumquodque tale illud magis That which is the cause why any thinge is so is rather so it self Which is euident thus in this case For if the scriptures so much as appertayneth to our knowledge haue not approbation and Infallibilitie of truthe but at they at approued and published for such by the Churche This Church which so giueth them such allowance and warrant of Infallibilitie must needs likewise bee infallible which thoughe it needeth not confirmation being iustified by a Maxime in the light of nature may yett for Protestants bee further made manifest by the Protestant Author of the Assertion who to proue the ministery of
England to bee no true ministery Assertion An. Dom. 1604. pag. 277. 218. doth make demonstration of it in this maner The Queenes Royall Maiestie being neuer capable of any part of spirituall power The same could not bee deryued from her parson to the Archbishopps and Bishops Nemo potest plus Iuris in alium transferre quà m ipse habet No parson can transferre more authoritie vnto an other then hee himselfe hath And thus much concerninge Couell cont Burg. pag. 60. WottoÌ„ def of Perk. pag. 442. the first proposition The second is thus proued by D. Couell and D. Whitakers cited and allowed by him in this words The Church of Christ according to her authoritie receaued from him hath warrant to approue the scriptures to acknowledge to receaue to publishe and commaunde vnto her children Mr. Wotton witnesseth the like in this maner The Iugdment of the Churche wee ar so far from discrediting that wee holde it for a speciall grounde in this matter of scriptures Therefore that Iudgment which may in no wayes bee discredited in the greatest matter must needs bee infallible For euery witnes that is fallible may iustely bee discredited in such busines especially My fourth Argument is this whatsoeuer doth support and sustayne the truthe in which and no where els the truthe is preserued which is a diligent and warye keeper of Christs true doctrine committed vnto it chaungeinge nothinge at any time diminisheinge nothinge addinge nothinge not loseing her owne nor vsurpinge things belonginge to others must needs bee of Infallible Iudgment and free from error But the true Church of Christ is suche Therefore it is infallible in Iudgment and free from error The first propositions is euidently true for truthe once committed vnto one and continually so supported sustayned and preserued without chaunge diminution addition losse or vsurpation must of necessitie and Infallibly still bee truthe for neither truthe nor any thinge els so mayntayned and kept vnuiolable can by any possibilitie bee ouerthrowne or altered The seconde proposition is thus proued by this Protestants Mr. Ormerods Ormerod pict pap pap 93. words bee thus The Church is called a piller because it is like vnto a piller For as a piller dothe supporte and vnderproppe a buildinge and maketh it more stable firme and stronge so the Church doth sustayne and supporte the truthe for the truthe is no where preserued but in the Churche D. Sutcliffe Sutcliffe against the 3 conuers pag. 79. approueth this sentence Christs true Church is a diligent and wary keeper of doctrines committed to her and chaungeth nothinge at any time diminisheth nothinge addeth nothinge superfluous looseth not her owne nor vsurpeth things belongeinge to others Therefore Christs true doctrine committed to the true Church and continued and preserued longe time in the Church of Rome Christs true Church as this Protestants graunt in the next chapter must needs still be there and that still the true Church of Christ because that euer preserueth and neuer looseth or chaungeth the truthe nor any part thereof fundamentall or not fundamentall Lastely in this Question I argue thus whatsoeuer Societie or Companie hath authoritie in controuersies of faith and out of it there is no saluation remission of synnes or hope of eternall life must needs bee infallible in Iugdment free from error and onely to be obeyed in such things aboue all other Consistories Conuenticles or priuate parsons But the true Church is such Therefore Infallible in Iudgment free from error and so to be obeyed The first proposition is euidently true otherwise men were some times bownde to bee Hereticks or beleeue errors because authoritie is to bee obeyed and not resisted and Hereticks might be saued or God our moste good and mercifull Lord and Sauiour compelleth and necessitateth man to bee damned which be euident blasphemies The second proposition is proued by these English ProtestaÌ„ts first their booke of Articles to which they all sweare or subscribe Booke of Articl articul 20. reconfirmed by his maiestie Feild pag. 69. Couell def of Hoocker pag. 76. defineth thus The Church hath authoritie in controuersies of faith D. Feild hath this sentence There is no saluation remission of sinnes or hope of eternall life out of the Churche Like is the Iudgment of D. Couell and others And thus much of the Infallible highest Authoritie Iudgment Commaunding and Bindinge power of Christs true Church in generall Which can be but one as that Article of our Creede I beleeue the holy Catholick Church not Churches teacheth vs. And these Protestants in their Articles define it Artic. 19. A congregation of faithfull men c. not congregations And thus comment vppon it â—here Rogers vpp their Articl pag. 86. 88. 89. is but one Church And proue it by these scriptures Rom. 11. 5. 1. Cor. 10. 17. 1. Cor. 12 12. 13. 27. Rom. 12. 4. 5. Gal. 3. 28. and add thus all Gods people agree with vs in this point And cyte for it the Protestant confessions of Heluetia Boheme Gall. Belgia Augâ—st Wittenb Suew And these Protestants before haue so taught vs when they define or descrebe it allwayes in the singular number onely by these their names and distinctions blessed companie of holy ones houshold of faithe spouse of Christ Church of the liueing God piller of truthe c. And in all verbes relatiues or demonstratiues of it so singularly speakeing of it as her communion her directions her Iudgment her Children her Definitions hath warrant to approue to publish to commaunde is a diligent keeper of doctrines committed to her chaungeth nothinge diminisheth nothing c. Which by no possibilitie can bee verified of the Protestants either in England or any other nation none of them in particular or all together haueing clayming or pretending either infallibilitie in Iudgment to warrant any one article in controuersie but voluntarily and generally teachinge that Thesis generalâ—â— est it is a generall Morton Apol. part 2. pag. 315. willet Antil praef engl pag. 71. 120. 150. 4â— pref to the Read in Antil Artiâ—l of Relig. art 21. Relation of the state of Religion cap. 47. c. Comm vppon the Articl of Engl. Protest by Mr Rog. in pref Maxime there is none in their Church whose Iudgment is of Infallible authoritie Neither Prince Parlament Cowncell Ministery or their Church hath any priuilegd from error but they haue and doe erre in things pertayning to God Neither challenge any Iurisdiction generall to bynde others to their Religion but absolutely confessinge The Protestant ar without any meanes to take vp their controuersies No Prince with any preeminence of Iurisdiction aboue the rest no Patriarke one or more to haue a common Superintendance or care of their Churches And their publick comment vppon their Articles to which they haue all subscribed assureth vs is to be so for relatinge vnto vs how in the begynninge of their Reuolt from the Church of Rome to persuade the world they laboured by all
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
will not haue any such canon or constitution his friuolous distinction in the Nicene Councell then lately ended then they must needs be of more auntient and vncontroleable antiquitie and authoritie by his owne censure and S. Ciprians Councell and decree against this highest power of no validitie if hee could bringe forth any such decree or Councell which hee doth not but onely alledgeth these words of S. Ciprian to Pope Cornelius statutum est omnibus nobis Which hee thus translated S. Ciprian directly ordeyned in a Councell Which Ciprian ep 55. ad Cornel. Morton App. lib. 2. pag. 296. S. Ciprian neither had done nor could doe to bynde S. Cornelius and the Church of Rome with all others For by D. Mortons owne Argument if Pope and S. Cornelius Pope and Saint Stephen with others Bishops of the Mother and commaunding Churche of Rome then by his Maiestie a Rule vnto all might not be a Rule and commaunder ouer the African Church much lesse could the Church of Africke subiect Ruled and dependinge make statutes and decrees to rule and commaund this Rule and commaunder of all And Mr Morton might haue concluded the contrary of his translation for the Church of Rome if hee had considered that S. Ciprians words be not Statutum sit ab omnibus nobis it is decreed of or by vs all â—â—t statutum sit omnibus nobis a decree is made for vs all Because S. Fabian Pope of Rome and predicessor to S. Cornelius had made such a â—abian â—â—ist 3. â—â—m 1. conc decree to bynde all as S. Ciprian spake of Ibi causa agatur vbi crimen admittitur lett the cause be hard there where the fault is committed Yet in the same place Appeales to Rome ar excepted in these words Wee forbid forreyne Iudgments by a generall decree reserued allwayes the Apostolicke authoritie And againe It pleaseth alsoe that if a Bishop accused hath appealed to the See Apostolicke that shall be decreed which the high Bishop of that See giueth sentence of All which as alsoe that whole epistle of S. Ciprian to S. Cornelius then Pope of Rome neuer denyeing appeales thither but excuseinge and defendeing and purgeing himself and other Bishops of Africke accused by Appellants at Rome as they had likewise done priori anno the yeare before sufficiently Ciprian ep 55. supr confirme the vndeniable supreame authoritie of that Church Which S. Ciprian there proueth to be of Infallible Iudgment and vndeceaueable by any Appellants or others in matters of Religion and so to be appealed vnto and supreame His words in the same epistle and concerning the same Appellants ar these Nauigare audent ad Petri cathedram They dare to saile euen to the chayre of Peter and to the principall Church from whence preistly vnitie is risen and cary thither letters from Scismaticks and wicked men nor to thinke that they be Romans whose faith by the Apostle preachinge is praised to whome false beleefe cannot haue accesse Hitherto the very wordes of S. Ciprian in that place and epistle which D. Morton alleadgeth against the Romane supreamacie by which is euident that S. Ciprian neither did nor could by his doctrine deny appeales to that Church which as hee writeth could not be deceaued with Hereticks nor false beleefe could haue accesse vnto it which could be for no other cause but for the Infallible Iudgment thereof and that God did assist it in truthe as other Protestants ar wittnesses before And D. Morton haueing first written Morton app pag. 296. in this order The Title of vniuersall Bishop of the Church hath beene long vsed of the Pope of Rome is as mutch to blame to speake thus S. Ciprian saith none of vs is called the Bishop of Bishops which not S. Ciprian onely but the whole Councell of Carthadge vnder Ciprian did professe furthermore callinge it a terror tyrannicall for any one Bishop to impose vppon his fellowe Bishops a necessitie of obedience For first D. Morton cannot but knowe that this Councell of Africke defendeinge Rebaptization was iustly condemned by the then Popes of Rome and recanted by the African Bishops present at it as is proued before Secondly D. Morton will be a Presbyterian if hee maketh equalitie in the cleargie and denyeth Archbishops primates and Patriarkes as his citation without better glosse implyeth Thirdly hee doth abuse his Readers to wish them to beleeue that S. Ciprian and the African Bishops decreed any thing against the clayme of S. Stephen then Bishop of Rome his predecessors and successors to be Bishop of Bishops Mort. sup pag. 296. in a right sence as hee there citeth from Binias for so against his owne words and citation they had called their owne decree a terror tyrannicall for any one Bishop to impose vppon his fellowe Bishops a necessitie of obedience For D. Morton dareth not to deny but S. Stephen and other Popes of Rome were at the leaste fellowe Bishops with those of Africke But S. Ciprian and those Bishops decreed no such thinge for D. Morton may so in that Councell that the sentence of S. Ciprian is the laste of all and after all the other Bishops and onely to condemne Baptisme by Hereticks after recanted and condemned And the words which hee cited against Bishop of Bishops ar in S. Ciprians Carthagin concil sub Cyprian to 1. concil init exhortation not decree to the Bishops of Africke begynninge Audistis Collegae Dilectissimi you haue hard ô moste beloued fellowes nothing concerning except affirminge or confirminge that clayme and Title in Pope Stephen an holy Saint and Martyr but alltogether about rebaptization and are these Superest vt de hacre quid singuli sentiamus proferamus Yt remayneth that euery of vs speaketh of this matter what hee thinketh Iudginge no man or remoueing any man from the Right of communion if hee shall thinke otherwise for none of vs there assembled constituted himself Bishop of Bishops Which seing S. Stephen an holy Pope and Martyr with others of that sacred See then a Rule to all by Protestants and D. Morton did by them also it must be yeelded to be iust and lawfull Neither must D. Morton be so hyperpapall as to deny the Councell of Sardyce where appeales to Rome ar warranted to be generall for his Masters the makers of their greate Theater haue so allowed and receaued it before Nor slander S. Cyprian by perswadeing the worlde that hee dyed out of the vnitie of the Church of Rome for recallinge of which his greate rashnes I referre him to better Authorities of S. Augustine S. Ierome Augustin ep 48. Hieron dialog cont Luciferian and the like And this sufficeth of this question By which the vniuersitie of Cambridg may easely resolue themselues by their owne Doctors of the second proposition offered vnto them by the Preists of Wisbich There is an externall Iudge in matters of faith whoe it is and of what authoritie his definitiue sentence is in such things
Minor proued out of their publickly allowed and reconfirmed Communion Booke Where in the Buriall of the deade their Ministers are appointed to pray for the partie deceased in these words That wee with this our Brother and all other departed Comm. Booke Tit. Buriall of the dead◠neare the end §. allmightie God in the true faith of thy holy name may haue our perfect consummation and blisse both in body and soule in the eternall and euerlasting glorie Amen If this prayer that people deceased may come to heauen bodie and soule man hath no other part to be prayed for is not to pray for the dead nothing can be called praying for the deade and for their saluation And so I end this Question with this sentence of M. Higgons in his publick sermon Theophil Higg serm 3. Mart. 1610. at S. Paules Crosse giuing a reason of this doctrine in these words As there is a death in syn and a deathe to syn soe there is a double resurrection The first a culpa from syn the second a paena from the punishment which followeth thervppon Which must needs be the temporall punishment of syn the grownde of Purgatorie and satisfaction after death being oftentimes not satisfyed answeared or to vse his owne phrase not risen from in this life For the eternall punishment of hell due for greate syns is euer remitted and risen from in his resurrection a culpa from syn Otherwise a man now intituled heire of the kingedome of heauen and saluation should also be guiltie of hell and damnation saued and damned in heauen and hell together And vppon this and other such holy grownds these Protestants in their late Theater recompt vnto vs so many hundreds Theat of greate Brit. c. of Religeous howses fownded by holy Kings princes and others in England to pray for the soules of themselues their Auncesters posteritie and other Frends CHAPTER XIX TEACHEING HOW THERE be 7. Sacramentes in number by these Protestants accordinge to the doctrine of the Romane Church HAVEING ended all other Questions to the full satisfaction and accordinge to the requests and demaunds of Protestants desiringe to be satisfied therein and performing this from themselues and owne writings I will proceede in the same maner in the Articles of the holy Sacramentes and first of their number thus sett downe in the Councell of Trent There be seuen Sacraments Concil Trid. decret de Sacrament of the new lawe instituted by IESVS CHRIST our Lorde neither more nor fewer Baptisme Confirmation Eucharist Penaunce Extreame Vnction Orders Matrimonie For defence and proofe of which doctrine by these Protestants themselues thus I argue Whatsoeuer doctrine a confessed true generall Councell hauing authoritie to bynde all by these Protestants before hath determined in this question is to be receaued and followed But the Catholicke doctrine of the Romane Churche concerning seuen Sacraments is thus determined by such generall Councell and bynding authoritie Therefore to be receaued and followed The first proposition is graunted before and must needs be thought so equall to all Protestants that how soeuer they thinke of the infallible sentence of such assemblies in matters of faith yet none of them may be soe partiall but to preferre a generall Councell to any Protestant assemblie censure sentence or decree The second is euidently proued supposeing what is written before euen by Protestants of the generall Councell of Florence and for such with the doctrine thereof not onely acknowledged by D. Willet and M. Parkes but Willet Limbom Parkes pag. 137. 180. Gennadius in defens concil Flor. Concil Florent de Sacramentis nouae legis by the Patriarke of Greece himself in his defence thereof Where it is thus decreed both with assent of Grecians Armenians Nouae legis septem sunt Sacramenta scilicet Baptismus Confirmatio Eucharistia Poenitentia Extrema Vnctio Ordo Matrimonium c. There are seuen Sacraments of the new lawe that is Baptisme Confirmation Eucharist Penance Extreame Vnction Orders and Matrimonie Which doe muche differ from the Sacraments of the olde lawe for they did not cause grace but did onely figure that it was to be giuen by the passion of Christ But these of ours bothe conteyne grace and giue it vnto them that worthely receaue them Hitherto the decree of that holy generall Councell receaued by all Christendome Latines Armenians Iacobynes Grecians From whence I further argue in this maner Whatsoeuer doctrine essentiall in Religion such as Sacraments be is taught by the true Church that is neither hereticall nor Scismaticall is to be embraced But the doctrine of seuen Sacraments as the Romane Church teacheth is such being likewise taught by the Protestants true Greeke Churche therefore to be embraced The Maior is also proued in the laste Argument and further confirmed in the Censure of the Greeke Church vppon Protestants in these words There is an holy Hierém in censur cap. 7. Catholicke and Apostolicke Churche of all true Christian men In this Catholicke and true beleeuing Church there be seuen diuine Sacraments Baptisme the Vnction of holy Oyntment holy Communion Orders Matrimonie Penance and the oyle of Extreame Vnction And they further prosecute as also the cited generall Councell of Florence doth the institution forme matter effect and other things belonging to these seuen holy Sacraments according to the present doctrine of the Romane Churche Againe I suppose that Catholickes in their definition of the Sacraments of the new lawe requiring a conteyning and giueing of grace by these holy Sacraments besides their signification thereof being onely signes Seales c. as the common Protestant opinion is to be farre more restricted and limited then that of Protestants because many more thinges be and may be signes of any thinge then bothe signes and causes as appeareth to be true in all genericall and specificall differences For example vnder animal a lyuing creature are conteyned more then vnder animal rational◠a lyueing creature with reason onely limited to man who otherwise abstractinge from his rationalitie is with all other lyueing creatures comprehended Vnder the Genus Animal a lyueing Creature So a Signe of grace as well agreeth to the Sacraments of the old lawe as to those of the Ghospell but not to conteyne and giue grace Onely proper to those of the new Testament as is recited before from the generall Councell of Florence and is at Concil Trident. decret d◠Sacramentis ecclesiae c. lardge sett downe against Protestants in the Councell of Trent This supposed which no man can deny I argue thus All things that agree with the definition of a Sacrament be Sacraments But according to Protestants all those seuen before remembred Baptisme Confirmation Eucharist Penance Extreame-Vnction Orders and Matrimonie agree with and haue the definition of a Sacrament Therefore they are Sacraments The Maior is euident because in Logicke the thinge defined and definition are conuertibles as this man and a reasonable creature Whoesoeuer is the one
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
godlines and deuotion and whosoeuer hath obtayned these things cannot doubt of heauen which is onely prepared for people endued with such graces to which if wee add his excellent order of gouerment no propertie of the true Church is wantinge And yett the scruple of this Protestant Relator for those fyue things also shall be fully satisfied euen by himselfe and his fellowe Protestants that in them also as in the rest the Church of Rome mayntayneth the truthe and Protestants See part 2. cap. 9. 10. 11. 12. 13. be in error as will appeare in the seconde parte of this worke in the chapters here cited Thirdly I argue thus No Church wantinge the supreame and byndeing authoritie ouer all others which their Bishop D. Bilson D. Feild D. Morton D. Sutcliffe c. affirme to be a generall cowncell can be the true Church of Christ and consequenly because there is of necessitie one true Church that which enioyeth it is the true Church of Christ But neither any Protestant or other Church besides the Church of Rome hath or can haue this supreame byndinge authoritie Therefore that onely is the true Churche of Christ The Maior proposition for the supreame bynding authoritie to be in the true Church is euidently true otherwise no controuersie could be decided nothinge in Religion warranted for truthe nothinge condemned for Heresie For where there is no such bindeinge and commaundeinge authoritie to be obeyed or resisted there can be no truth beleeued by authoritie nor any obstinate resistance vnto it which as D. Couell Mr. Ormerod and other Protestants Couell exam pag. 202. Ormer dial 2. c. Feild pag. 228. tell vs is required to heresie Now that this supreame bindinge authoritie is onely in a generall cowncell by these Protestants is testified by D. Feild in these words The supreame and binding authoritie is onely in Bishops in a Generall Cowncell So the Protestant Bishop of Winchester D. Bilson so D. Morton D. Bilson Suruey pag. 85. Mort. part 2. apolog pag. 340. Sutcliffe against D. Kell pag. 41. 4. 102. Protest Demonstrat cap. 2. c. Sutcliffe with others The seconde proposition is euidently of late demonstrated in the booke Intituled Protestants Demonstrations where manifest proofe is made by these Protestants themselues that they ar so farr from euer haueing a Generall Cowncell of Bishops that their English Protestants neither haue nor can haue true and lawfull Bishop Preist or Minister amonge them of their creation And if by impossibilitie they could haue Bishops yett that they cannot haue any such Cowncell is wittnessed by their Relator in these words which I haue also Relation c. 47. cited before The Protestants ar seuered bandes or rather scattered troopes eache draweinge dyvers way without any meanes to pacifie their quarrells to take vp their controuersies No Prince with any preeminence of Iurisdiction aboue the rest no Patriarcke one or more to haue a common superintendance or care of their Churches for correspondencie and vnitie no ordinary way to assemble a Generall Cowncell of their parte the onely hope remayninge to asswage their contentions And in their publick glosse vppon their booke of Articles they Rog. vppon the â—ooke of Articl in praefat acknowledge this thinge so vnpossible in their Religion that they could neuer with all meanes they made bringe to passe to haue any meeting of Protestants to come to vnitie amonge themselues but euery Protestant State and Contry hath a seuerall Confession or Profession in Religion As also those seuerall Confessions witnes Where wee see that it is a thinge so vnpossible for these meÌ„ to assemble a Generall Cowncell which they teach is to consist of all Professions that they cannot doe it for their owne poorte as the words ar nor haue any other meanes amonge them of Iurisdiction to decide controuersies when contrary wise of the Romane Churche hee speaketh Relat. sup cap. 47. in this maner in the same place The other haue the Pope as a common Father Aduiser and Conduâ—â—â—â— to them all to reconcile their Iarrs to appease their displeasures to decide their difference aboue all things to drawe their Religion by consent of Cowncells to vnitie Neither can any Protestant say that this is spoken of this Relator consideringe the present states of those Churches and is onely so in that meaneinge Obiect and not absolutely and generally true for it is both absolutely and generally true Answ and euen by the nature and doctrine it self of those Religions for the Romane Church mayntayneth for the Pope and hee for himself claimeth as Successor to S. Peter Superioritie and Commaundeinge Authoritie in the whole Christian Worlde in spirituall causes which no Prince Parlament Presbitery or other Regent amonge Protestants doth out of their owne temporall confines and Gouernment as is playnely sett downe in the Relators sentence and freely acknowledged by all Protestant writers My next Argument is this That which is a congregation of faithfull men in the which the pure worde of God is preached and the Sacraments duely ministred in all thinges requisite is the true Church of Christ But the Romane Churche is such Therefore it is the true Churche of Christ The Maior proposition consisteth of the Englishe Protestants definition of true Churche sett downe in the Articles of their Religion in these words The visible Articles of Relig. art 19. Churche of Christ is a Congregation of faithfull men in the which the pure worde of God is preached and the Sacraments be duely ministred accordeinge to Christs ordinance in all those things that of necessitie ar requisite to the same The seconde proposition supposeing their former doctrine onely requireing in the true Church points of essentiall fundamentall and necessary doctrines which is also expressed in this Article Relation of Relig. cap. 48. Couell def of Hock pag. 68 is proued before and further by these Protestants Their Relator writeth in these words The Romane Church still keepeth inuiolable the fowndation of Religion D. Couell writeth thus toucheinge the mayne points of Christian truthe they of the Church of Rome constantly persist in them Their Bishop D. Doue supposeing their Religion for true which Doue persuas pag. 11. they do or should holde writeth in this maner In fundamentall points of doctrine the greatest papists in the worlde agree with vs. Concerninge Sacraments hee alloweth that accordeinge to our definition which is more limited and saict then that of Protestants There be as many as wee teache which be seuen and this shall not breede any such I arre betweene vs Doue sup pag. 27. 28. that therefore wee shoulde refuse to communicate together Which no man in conscience can say if hee supposeth vs to be in error For his owne words be these This proposition is vndoubtedly true no Heretiks nor Schismaticks ar to be communicated with all And to giue all contentment euen to those Protestants which doe not allowe their owne Articles in this doctrine of the
notes of the Church but to speake in D. Couells words adde discipline the thirde note and of as much necessitie although Couell against the plâ—a of the Innocent pag. 21. 56. for his owne opinion hee affirmeth with their recited Article in this maner There be but two essentiall notes of the Churche the true preacheing of the word and the right administration of the Sacraments The Relator hath told Relat. 6. 48. Protestants before that this Note is in the Romane Churche Wherein to vse his words Protestants Ioyneing with it shall finde excellent order of gouernment singular helpes for encrease of godlines for the conquering of sinne for the profiteinge of in vertue And their B. Doue persuas pag. 29. Doue speakeinge of the late Cowncell of Trent hath these words In that Cowncell of Trent they sett forth such holsome Canons concerninge Discipline as were fitt for a reformed Church Therefore by these Protestants nothinge is wanteing in the Church of Rome that belongeth to the true Church of Christ neither any thinge superfluous vsed in these things Further I argue thus Whatsoeuer Church is not Hereticall or Scismaticall is true and Orthodoxe But the Churche of Rome is neither Hereticall nor Scismaticall Therefore Orthodoxe and the true Churche of Christ The Maior proposition is euidently true for as the true Church of God was euer called Orthodoxe and Catholicke so the Impugners obstinately eyther in vnderstandeinge denyeing the defined doctrine thereof or in will resisteing the Superioritie and true Authoritie were Hereticks and Scismaticks The seconde proposition is proued by their before cited Protestant Bishop Daue offereinge Doue sup pers Catholicks to communicate with Protestants without any chaunge of opinion in Religion And yett that neyther Hereticks nor Scismaticks ar to be communicated withall hee hath before wittnessed in these words This proposition is vndoubtedly true no Doue sup pag. 5. Hereticks nor Scismaticks ar to be communicated withall And hee giueth vs securitie That by no possibilitie accordeinge to the Argument of Generall Cowncells before The Church of Rome can be at any time adiudged Hereticall his words be these No Church can be condemned and adiudged Hereticall Douâ— sup pag. 14. by any priuate Censure but it must be publicke a Generall Cowncell as hee there expowndeth himself which Protestants neuer had nor possibly can hereafter haue as they haue graunted My next Argument is this All that allowe the present Greeke Church to be the true Church of Christ and yett further acknowledg that the Church of Rome consenteth with the same Greeke Churche except in some fewe things in which they also holde that the Romane Church teacheth the truth and the Greekes be in Error must needs acknowledge the Church of Rome to be the true Church of Christ But these Protestant writers of England doe Thus Therefore they must allowe that the Church of Rome is the true Church of Christ The Maior proposition is euidently true for the comparatiue degree in all things includeth the positiue and addeth an encrease vnto it as better or more good more white more vertuous more true c. do include goodnes whitenes vertue truth c. and increaseth them Therefore that Church which is more true then that which is affirmed to be true must needs be graunted to be the true Church of Christ The seconde proposition is proued by these Protestants first their present Protestant D. George Abbat against D. Kill pag. 63. Feild l. 3. cap. 5. c. Archbishop of Conterbury and D. Feild allowe the Churche of Greece for true The Title of D. Feilds chapter hath thus freed it from the contrary in these words It no way appeareth that the Churches of Greece ar Hereticall or in damnable Scisme And againe all these holdeinge the Rule of faith and beleeueing all those things that ar on the perill of eternall damnation to be particularly and expressely knowne and beleeued wee accompt them in the number of the Churches of God and doubt not but innumerable liuinge and dyeing in them are and haue beene saued Now if wee consider the differences betweene these two Churches of Rome and Greece wee shall finde the cheefest to bee about the procession of the holy Ghost whether from the Father alone as the Grecians contend or from the Father and the Sonne as the Church of Rome teacheth and whether in the Sacrament of the Altare leuened or vnleuened breade as the Romane Churche teacheth is to be consecrated And in bothe these the Protestants of England consent with the Church of Rome as appeateth by those words of the Creede Who prooceedeth from the Father and the Sonne allowed and vsed by them in the one and their practice in the other If Protestants will add contention for supreamacie moste of them confesse that it neuer belonged to Constantionple in Greece whose name was not when Rome enioyed it And the present Gretians themselues acknowledge the highest dignitie in Rome And in the next chapter I am to proue the supreamacie of the Pope of Rome ouer all the world for this place it sufficeth that the recited D. Feild telleth vs absolutely it was Feild l. 3. of the Church c. 1. but intruded and vsurped by the Citie of Constantinople to be accompted superior greater more honorable then any of the rest and the cheife Bishop of the whole Worlde because his Cittie was the cheife Citie of the Worlde Which as hee saith hee challenged because hee was prouâ—e and Insolent Now how these Churches agree in other questions that be betweene Protestants and vs will appeare in diuers chapters of this treatise and is conteyned in the censure of the Gretians against Protestants Hieremias Patriarch Constant in censura c. Relation of Relig. c. 53. or 54. and as in playne words confessed by the Protestant Relator who speaketh of them in the Greeke Churche in this maner With Rome they concurre in the opinion of Transsubstantiation and generally in the seruice and whole bodie of the Masse in prayinge to Saincts in auriculare confession in offering of sacrifice and prayer for the deade and in these without any or with no materiall difference They holde Purgatorij Cap. 55. also and worshipping of pictures For the forme and ceremonies of the Masse they much resemble the Latines Their liturgies he the same that in the olde Cap. 53. or 54. time namely S. Basils S. Chrisostomes and S. Gregories translated without any bendeinge of them to that chaunge of languadge which their tonge hath suffered In summe all those opinions which grewe into the Church before that seperation betweene the Greckes and Latines and all those ceremonies which were common vnto bothe they still retayne as their Crosseings and Thapers with others Therefore yf this Church of Greece is not to be condemned as these Protestants teache much lesse can the Romane Church be condemned by them but must needs remayne the true Church of Christ Thus I
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
Question of the Popes prerogatiue and highest Iuridicall power is for as it followeth in these mens Iudgments if the Pope is not supreame heade and Ruler of the true Church of Christ then that societie that so accepteth him is not the true Church So if it be proued that hee is the highest supreame pastor and vicar of Christ in earthe That Church which so receaueth him and no other is the true Church of Christ For to be supreame gouernor of the true Churche and the true Church so to be gouerned ar mutuall and vnseparable Correlatyues as a Kinge and Kingedome Lord and Seruant and the like And this with that which is entreated in the former chapter might suffice in this controuersie But to giue all contentment I will proue it more in particular and first argue thus That Church which is the Mother and consequently commaundeing Church ouer all Churches her children hath supreame authoritie ouer them otherwise no Mother nor commaunder ouer all But the Church of Rome is this Mother and commaunding Church Therefore it hath supreame authoritie ouer all Therefore the Pope highest Pastor in it is this supreame Ruler and Commaunder Bothe propositions be proued by Protestants before and so nothinge remayneth doubtfull Further I argue in this order No societie or companie wanteing one supreame and cheefe Pastor ouer the rest to suppresse Scismes and auoide factions can be the true Church of God whose communion all men ar bownde to embrace followe her directions and rest in her Iudgment But all Protestant companies societies and Congregations want this cheefe Ruleâ— and commaunder and the Church of Rome onely enioyeth it Therefore no Assembly or societie of Protestants but onely the Church of Rome is the true Church of Christ The Maior though it be euident before yett thus it also is proued and confirmed againe by these Protestants teacheing that from the begynninge this supreamacie was in one D. Feild writeth thus Tertullian saith rightly Feild l. 4. c. 2. pag. 196. and apâ—ly what was hidden and concealed from Peter on whome Christ promised to builde his Churche D. Sutcliffe speaketh more plainely in these Sutcliffe sub pag. 40. words Tertullian giueth the keyes onely to Peter saying that the Church is built vppon him And to proue that this prerogatiue fownded in thiâ— cheife Apostle first Bishop of Rome was to continue to his successors D. Downame saith that in the primatiue Churche Downame l. 1. Antich p. 36. Titles of honor and prâ—eminence were giuen to the Churche of Rome as the cheife or head of the Churches Further D. Feild citeth and approueth this sayinge of S. Hierome Ecclâ—siâ—salâ—â— Hieron contra Lucifer in summi sacâ—rdotis dignitaâ—â— peâ—deâ— cui si non exors quaedam ab omnibu◠〈◊〉 deâ—â—â— poâ—esâ—aâ— tot in ecclesia efficientur scismata quot sacerdotes The health of the Church dependeth on the dignitie of the highest Preist to whome except an extraordinary and eminent power be giuen by all men there will be so many scismes where the wordes Church highest Preist and of all demonstrate that hee speaketh of the whole Churche vniuersall for those words cannot be applyed to any particular Church Againe D. Couell hath these words The twelue were not like to agree except there had beene one cheife amongst them for saith S. Hierome amongst the twelue one was therefore chosen that a cheefe being appointed occasion of dissention might be preuented Which neither S. Hierosme D. Couell or any other Couell ag the plea of the Innoc. pag. 107. Catholicke or Protestant could suspect amonge the Apostles confirmed in grace that any mortall or damnable dissention could fall amonge them Therefore this appointing of one to be cheife amonge the Apostles and him that was to be our first Bishop of Rome S. Peter it must needs be for a continuall Rule and lawe for the Vniuersall Church for euer And yett if wee would be maliciously enuious to the Apostles priuiledge in grace if in that speciall time of the grace and fauour of God The supreamacie of one aboue all was so necessarie that otherwise schismes which be more properly against the whole Church and heade thereof then against any particular Church wantinge such supreame authoritie to be disobeyed could not then he otherwise preuented it must needs be much more necessarie in the continuance and later ages of the Church as shall be proued from these Protestants in the next Argument in the meane time for this poynt D. Couell writeth in this order wee easely see Couell against the plea of the Innocent pag. 106. that equalitte doth breede factions and therefore wisemen to suppresse the seeds of dissentions haue made one aboue the rest And better to cleare this doubt by these Protestants I will heare repeate againe what their Protestant Relator hath written in this matter vtterly disablinge the Protestants Religion and commending Relation of Religion c. 47. the Church of Rome his words be these The Protestants ar seuered bands or rather scattered troupes eache draweing diuers way without any meanes to pacifie their quarrells to take vpp their controuersies No Prince with any preeminence of Iurisdiction aboue the rest no Patriarke one or more to haue a Common superintendance or care of their Churches for respondencie and vnitie no ordinary way to assemble a generall Councell of their parte the onely hope remayninge to asswadge their contentions The other haue the Pope as a Common Father Aduiser and conductor to them all to reconcile their â—arâ—â— to appease their displeasures to decide their difference aboue all things to drawe their Religion by consent of councells to vnitie Hitherto this Protestant writer where D. Feild may plainely see that those three things wherein hee teacheath the vnitie of the Church consisteth cannot in the Iudgment of his fellowe Protestants be mayntayned without this one supreame and commaundeing pastor and authoritie in the Churche of Christ My next Argument is thus whatsoeuer Regiment Supremacie and Gouernment of the Church was ordayned by Christ in his time and was as muche or more necessarie to remayne and continue in it for future and succeedeing ages is still to be allowed and continued But the Supreame Regiment and commaundeing Iurisdiction of one highest spirituall Pastor and Gouernor is such Therefore still to be allowed and continued The Maior proposition is euidently true for Christs ordinance aboue all things is to be obserued and notheing so necessarie to his Churche may be without damnation omitted The Minor proposition is thus proued by these wordes of D. Couell that followe Because in the execution of holy things where the parsons Couell against the plea of the Innocent pag. 106. putt in trust are but men discord and disorder vsually doe breake in the wisedome of God thought it necessarie that amongst them whoe for their Ministery were equall an Inequalitie for Order and Superioritie to commaunde should be graunted that by this meanes Order and vnion should both
be preserued in Christs Church Which of it concerne all persons and ages in the Churche of Christ as suerly it doth the gouernment must not cease with the Apostles where it is euident that Christ amonge his Apostles instituted in one an Authoritie and Superioritie to commaund and without this one commaundeing superioritie vnion and order could not be preserued that it concerneth all parsons and ages and so must neuer cease but enduer for euer which is all I contende to proue for all Protestants want it and onely the Romane Church enioyeth it And further the same Protestants Doctor proueth this spirituall supreamacie of one Pastor to be perpetuall because now in these times of scisme dissentions there is more neede of that commaundeing superioritie And yett saith hee it was the principall meanes to preuent scismes and dissentions in the Couell sup pag. 207. primatiue Churche when the graces of God were farr mâ—re aboundant and eminent then now they ar nay if the twelue were not like to agree excâ—pt there had bâ—â—ne one châ—ife amongst them for saith S. Hierome amongst the twelue one was therefore chosen that a cheife beinge appoinâ—â—d occasion of dissention might be prâ—uâ—â—â—ed And as in the same place hee thus argueth against the puritans Presbiâ—â—ry how can they thinke that equalitie would keepe all the Pastoâ—s of the world in vnitiâ— So I say to all Protestants they cannot with reason thinke that so many equall Regiments and Rulers in Religion as they make in their distinct Prouinces and Churches if the world were of their Religion could ouer agree to which the lamentable experience of their miserable dissentions and errors allreadie for want of one supreame Commaunder and not otherwise to be redressed as the Protestant Relator hath Relat. sup written before doth testifie Which absurditie and moste vnsufferable inconuenience for want of such commaunding power D. Couell setteth downe in these words seeing Couell sup pag. 107. that all men may easely erre and that no errors ar so daungerous as those which concerne Religion the Church should be in a farre worse case then the meanest Common wealth nay all moste then a denne of Theeues if it were destituâ—e of meanes eyther to conuince Heresies or suppresse them Which cannot be done as they playnely confesse by any power in their Church not by any authoritie as they write but by a Generall Feild Cowncell and a supreame Commaunder to call it which they want and as their Relator telleth vs can neuer haue it Further Relation I argue thus That Churche which as the Protestant Archbishop of Canterbury wittnesseth Abbot ag Hill pag. 189. by tradition of the auncient was the seate of S. Peter the highest and supreame pastor in the Church as D. Feild and D. Couell before haue allowed from S. Hierome and Tertullian and D. Sutcliffe Sutcliff subt pag. 40. thus citeth and writeth Tertullian giueth the keyes onely to Peter sayeing that the Church is built on him And thus hee testifieth for himself Peter preached in no place but hee there ordayned Sup. pag. 3. Bishops and teachers and fownded Churches Which in his booke against D. Kellison hee Sutel against Kell pag. 105. maketh an Argument of supreamacie And which as the same Protestant Archbishopp citeth from S. Leo and Prosper greate Doctors and Saincts was by Religion supreame heade of the worlde This Church I say must needs be Abb. sup pag. 189. 190. cheife and supreame But the Churche of Rome is that Church as is euident and appeareth by these Protestants in those their places cited Therefore it is and so ought by Protestants to be honored and obeyed Both propositions be affirmed by Protestants before and so notheinge in this Argument remayneth to be further proued Next I suppose what D. Feild writeth of the greate and patriarchall Churches of Gracia Armenia Aethiopia Russia neuer subiect or inferior vnto any except to the Church of Rome as Catholicks holde teacheing that to be supreame his words of those Churches be these Wee conclude therefore Feild l. 3. c. 5. pag. 7â— that their scismes and seperations ar sinfull wicked and daungerous and their errors inexcusable And concerninge scisme hee thus defineth it Scisme is a breache of the vnitie of the Church That supposed and that scisme which is Feild sup pag 70. contempt of authoritie is a kinde of disobedience which allwayes is against a Superior and one higher in dignitie and commaunde I argue thus Whatsoeuer Church is that to which and against which all patriarchall Churches excepting one clayminge to be highest ar in scisme and disobedience is supreame and of highest authoritie But this is the Church of Rome Therfore that is supreame The Maior proposition is euident otherwise those Churches against D. Feilds words before could not be scismaticall nor possiblie could be in scisme which hee saith is a breach of the vnitie of the Church and must needs be a contempt of superioritie The Minor is manifestly true for by D. Feild before the other patriarchall sees besides Rome ar in scisme and no other Church but the Romane Church was extant in the worlde besides them at the time of their scisme and longe after neither any other then did or now doth clayme superioritie ouer them Therefore that alone is supreame otherwise those Churches not resisting superioritie cannot be in scisme against D. Feild his graunt before related Feild sup l. 3. c. 5. pag. 70. Further for my next Argument the same D. Feilds hath these words Scisme is a breach of the vnitie of the Church The vnitie of the Churche consisteth in three things first the subiection of people to their lawfull Pastors secondly the connexion and communion which many particular Churches and the Pastors of them haue amonge themselues thirdly in holdinge the same rule of faithe This supposed which as it confirmeth the former argument for all these things required to the vnitie of the Churche so necessarie to be preserued must needs imply a supreame authorite So it giueth matter of an other Argument in this maner Whatsoeuer doctrine and power in the Church is so necessary that without it neyther all nor any of these vnities absolutely needfull can be preserued is to be graunted But one supreame spirituall commaundeing Ruler and the doctrine thereof is such Therefore one supreame gouernor and doctrine according is to be allowed The Maior proposition is euidently Relation of Relig supr cap. 47. true by D. Feild and other Protestants otherwise nothinge can be scisme nothinge can be heresie The Minor proposition is directly proued before by the Protestant Relator twice allreadie cited where hee expressely teacheth that without one such supreame preeminence of Iuridiction aboue the rest which hee saith all Protestants want and Catholicks haue quarrells cannot be pacified vnitie kept controuersies decided and consequently neither Scisme nor Heresie condemned Againe thus I argue whatsoeuer the Church of Rome claymed or
exercised when by Protestants confession is was in her Florisheing and best estate a Rule to all Anker of pietie cheife and onely Church that it still ought to enioy and wee to graunt vnto it But in that time it claymed and exercised supreamacie ouer all Therefore it ought now to enioy it and wee to graunt it The Maior is euident for that which is a Rule to all may not be crooked neither that which is confessed cheife be made Inferior And that the Church of Rome had those eminent priuiledges is thus proued by these Protestants our Kinge saith of this Romane Kings speach in Parlam Churche it is our mother Church it was a Rule to all bothe in doctrine and ceremonies when it was in her florisheinge and best estate D. Couell writeth thus The Churche of Rome was the cheife and Couell def of Hook onely Churche M ◠Ormerod calleth it the eye of the west in which diussion England is and Ormerod pict pap pag. 184. Down l. 2. Antichr pag. 105. the Anker of pietie D. Downame graunteth it was a note of a Good Christian to cleane vnto the Roman Apostolicall Churche The seconde proposition that the Church of Rome claymed and had supreamacie in that vnspotted and primatiue time of Christianitie is also proued in the former for that which is Mother Rule to all bothe in doctrine and ceremonies cheife Churche c. must needs be graunted supreame Yett to proue it further D. Sutcliffe citeing S. Sutcliffe subu pag. 57. Irenaeus lyueing neare the Apostles time and longe before any generall Cowncell or Christian Emperour to giue supreamacie to the See of Rome writeth thus Irenaeus saith that euery Church ought to haue respect to the Church of Rome for her eminent principalitie Mr. Ormerod ascendeth to Pope S. Anacletus lyuing withein one hundred yeares of Christ his words be these To proue that the Church of Rome hath the preeminence ouer all Churches Ormerod pict pap pag. 78. Anacletus alleadgeth Matth. 16. vers 18. vppon this rocke will I builde my Churche and hee expowndeth it thus super hanc Petram id est super Ecclesiam Romanam vppon this Rocke that is vppon the Church of Rome will I builde my Churche And who shall wee thinke was better acquainted with the priuiledge of that highest Apostle S. Peter Bishop of Rome then this so glorious a Pope Martyr and Sainct so neare succeedeing vnto him when especially these Protestāts before haue assured vs that this supreame power was not to dye with S. Peter but to continue in the Church for euer And this was not a singular opinion of that Holy Pope and Sainct but of others also the words of D. Downame be Down l. 1. Antichrist cap. 3. pag. 35. these diuers Bishops of Rome before the time of Socrates the historiam in her that best and florishing estate contended to haue the primacie ouer all other Churches and that is the cheife scope of many of their Epistles decret all And yett in that time the Protestants confesse those Popes for Saincts and if their Epistles be decretalls and lawes to the Church as this Doctor calleth them how had not these Masters of decrees and lawemakers vnto the Church also supreame and highest power in the Church for lawes and decrees ar made by Soueraignes and not by subiects And not onely Popes but other Saincts and Doctors before and to be cited hereafter by Protestants were of the same myndc for this time it shall suffice that M ◠Middleton Middleton Papistom pag. 200. writeth thus Papias lyueinge in the Apostles time taught Peters primacie and Romish Episcopalitye My next Argument or further confirmation of the former is thus That Church or gouernor that in the best and florishing estate of the Church by Protestants did clayme exercise and execute supreame highest spirituall Iurisdiction in all knowne parts of the worlde Asia Afrike and Europe was truely supreame and so still to be accompted But the Pope and Church of Rome was such Therefore supreame in authorine The Maior is euidently true for in this life no supreamacie can extend further then into the whole knowne world and all parts thereof The second proposition is thus proued by these Protestants and first of Asia amonge the Greeke Churches and priuiledges which they clayme D. Couell telleth vs that Pope Couell ag thea plea of the Inn. pag. 65. Victor a glorious Sainct and Martyr did in that best time authoritatiuely take vppon him supreamacie ouer all Asia excommunicating the Churches of it his words be inseperateing all Asia from the vnitie of the faithfull for being disobedient in the point and question of Easter And what greater supreamacie can be named in the Church then to excommunicate and purt forthe of the Churche so greate a part of the world Therefore seeing such Iurisdiction is not but in superioritie this supreamacie must needs be graunted to the Church of Rome for of all Churches of the world euen by the graunt of Protestants the Greeke Church next to the Church of Rome hath euer moste contended for superiotie and in the auncient cowncells next to the Church of Rome is moste priuiledged yett here they ar by a Sainct Bishop of Rome iustly excommunicated as by their superior for as these Protestants argue in an other place par in parem non habet authoritatem An equall against an equall hath not authoritie And Doctor Couell before hath told vs that they were thus censured by the Pope of Rome to vse his words againe for beinge disobedient in the point and question of Easter Which makes it playne in his opinion that the Pope of Rome was supreame and had highest power not onely to censure but to decree in matters of Religion and bynde others vnto it otherwise not to haue conformed themselues vnto him had not beene in these Greeke Churches disobedience which is onely against authoritie and superioritie And although S. Iraeneus disliked this proceedeing with the Asiaticall Churches Ob. as these Protestants vse to obiect yett it Answ was onely because hee thought there was not such seueritie then to be vsed not that hee denyed the power and authoritie of the Pope to doe it for of his opinion of the iustice of his supreamacie D. Sutcliffe Sucl subu pag. 57. hath wittnessed before that he saith Euery Church ought to haue respect to the Church of Rome for her eminent principalitie Therefore hee thought it had supreamacie For principalitie eminent ouer euery Church here mentioned must needs be supreamacie ouer all for euery Church being subiected vnto it none is priuiledged from subiection and obedience vnto it Next lett vs come to Afrike for which M. Perkins writeth thus Appeales were often made out of Afrike to the Popes of Rome in those Perk. problem pag. 237. 238. dayes of her best estate And yet appeales be all wayes to superiors and neuer out of forrayne kingdomes but to the highest for
there bounds there were three principall Bishops or Patriarkes of the Christian Churche namely the Bishop of Rome Alexandria and Antioche After which time Constantinople before named Bizantium made greate by Constantine and being the seate of the Emperors the Bishops of this See not onely obtayned to haue the dignitie of a Patriarche amonge the rest but in the second generall Counâ—â—ll holden at Constantinople was preferred before bothe the other of Alexandria and Antioche and sett in degree of honor next vnto the Bishop of Rome Hitherto See D. Feild l. 4. c. 5. pag. 202. clearely allowtâ—e Popes sentence to be greatest next to a generall Councell It is cited in the next chapter D. Feild by which discourse of his there is euident demonstration made that the priuiledge of the Bishop of Rome was not giuen him by generall Councells but hee had it before the first Nicene Councell the first generall Secondly that it was the moste principall that was in the Christian Church for of the twoe moste principall Churches â—atine and Greeke to vse his words the Latine the moste principall was vnder him thirdly hee was from the begynninge preferred before the Patriarches of Alexandria and Antioche and Constantinople in so much that for Constantinople claymeing after to be cheefe hee calleth it a pretended Title Feild sup pag 62. and false and further his words of the Bishops of Constantinople be these The mognificence and glorie of his citie dayly encreaseinge hee challenged to be superior and would be namâ—d vniuersall B. not challengeing to himself to be B. alone but enchroacheinge vppon the Right of all other and thereby declareinge Himself greater and more honorable then any of the rest and the cheife Bishop of the whole worlde Hitherto his words of the encreacheing and vsurpation of that Bishop Then by his sentence the Pope of Rome still was cheife and obtayned by right the primacie in the whole Christian Church And this cheefnes and primacie as D. Couell hath told before must needs be supreamacie for no other could haue it and D. Downame alsoe hath acknowledged Down l. 1. Ant. pag. 36. that both the Emperor and generall Councell attributed to the Pope of Rome in the primatiue Church to be heade of the Churche the greatest stile in his Iudgment and it must needs be if as it is amonge all members of the bodie the heade is cheife supreame and most excellent Lett vs add to this twoe sentences of D. Feild the one concerninge the authoritie of Traditions in these words There is no reason why traditions or vnwritten verities should not be made equall Feild pag. 238. with the words precepts and doctrines of Christ the Apostles and Pastors of the Church left vnto vs in writeinge if they could proue any such vnwritten verities for it is not the writeinge that giueth things their authoritie But the worthe and creditt of him that deliuereth them though by word and lyuely voyce onely And after delyuering three Rules Feild pag. 242. how to knowe certaynely these so authorized traditions and vnwritten verities hee speaketh in this maner The third Rule is the constant testimonie of the Pastors of an Apostolicall Churche succeedeingly deliuered To which some add the present Testimonye of any Apostolicall Churche whose declynings when they began wee cannot precisely tell Hitherto the words of this Protestant Doctor of the authoritie of traditions equall to scriptures being proued by this his Rule Then if the opinion of these some his Protestants by his maner of argueinge teacheing that the present testimonie of an Apostolicke Church is sufficient Rule to proue true traditions of so high authoritie not onely this Catholique doctrine of the Popes supreamacie and commaunding power but all other doctrines taught against these Protestants of necessitie must needs be true by this Rule for they all being the doctrines of the present Church of Rome the first and principall Apostolicke Church must needs be iustified by the Testimonie of an Apostolicke Church at this present when they ar taught by it And this is sufficient for my purpose for so that some Protestants be of this opinion it is as much as I request and doe not desire or expect D. Feilds voyce or an harmony of Protestants neuer yett agreeing well in any thinge to be all of one mynde in this matter But to vrdge this particular question in hand of the Popes supreamacie by that Rule of traditions which hee alloweth which is The constant testimonie of the Pastors of an Apostolicke Churche succeedingly deliuered It is proued by these Protestants before that the Pastors of that greatest Apostolicke Church euen from the Apostle S. Peter haue succeedingly claymed taught decreed exercised and executed that highest power of supreamacie in all parts of the knowne worlde And yett for further proofe of my Minor proposition Mr. Powell writeth of these holy primatiue Powell l. 1. Antichrist pag. 230. 231. Popes followeing in this maner Calixtus Pope defined that all Bishops thoughe gathered in a generall Councell shall fullfill the will of the Churche of Rome They which doe not this ar pronownced of Pope Pelagius to keepe a Conciliable and not a Councell And againe in these wordes Powell sap pag. 240. Pope Damasus wrote that it is not lawfull for the Bishopps to doe any thinge against the decrees of the Bishops of Rome Therefore by these Protestants The Pope of Rome of right is and of all ought to be acknowledged and admitted for the supreame heade and Ruler of the Church of Christ And this being thus vnuincibly proued by these English Protestants themselues our mortall enemyes and persecutors I conclude with their owne words graunted before vppon such triall and conuiction That the Pope and the Offer of Conference pag. 16. Church of Rome and in them God and Christ Iesus himself haue had greate wronge and Indignitie offered vnto them in that they ar reiected and that all the Protestant Churches arre scismaticastin forsakeinge vnitie and communion with them Which D. Feild must alsoe Iustifie affirminge as Feild l. 4. c. 5. pag. 202. shall be cited at lardge in the next chapter that the Iudgment of the Pope of Rome or Church of Rome is one of the greatest in this world and as greate disobedience to resist or deny it which is euident alsoe before but more of it hereafter Now lett vs come to the New Protestants historie it self maliciously by their Bishops published against the Church of Rome First entreateing of the conuersion of this kingedome to the faith of Christ they sett downe this marginall supposition in these Theater of the Empire of greate Britanie pag. 203. cap. 9. n. 5. wordes Saint Peter the Apostle supposed to haue preached in Britaine And further write as followeth To which vncontrolable testimonie some others haue added that Saint Peter the Apostle preached the worde of life in this Iland as to other gentils hee did for whome God had
chosen him that Act. 15. 7. from his mouth they might heare the Ghospell as himself alledgeth and that hee here fownded Churches and ordayned preists and deacons which is reported by Simon Metaphrastes out of the Greeke Metaphrast Centur. 1. part 7. dist 8. Antiquities and Guilielmus Eisingrenius in the first of his Centurie whoe saith that Peter was here in Neroes time Therefore if the Antiquities of the gretians and Aduersaries to the Romaue See giue this testimone vnto it wee need not be scrupulous to receaue it especially when these Protestant Bishops with their Pantaleon giue creditt to this authoritie of S. Peter ouer this kingedome in these wordes Much about these times as Beatus Rhenanus Theat sup pag. 204. n. 9. cap. 9. in his Historie of Germanie Pantaleon and others doe reporte one Suetonius a noble mans sonne in Britaine conuerted to the faith by the first planters of the Ghospell in this Iland and after his baptisme called Beatus was sent by the brethren from hence vnto Rome to be better iustructed and further directed by Saint Peter himself Therefore a dependance of this kingedome from S. Peter and the Church of Rome in spirituall things from the begynninge of Christianitie is to be allowed Which they further confirme in their historie of Kinge Luâ—ius sendeinge to Pope Eleutherius at Rome about the Conuersion of this Kingedome and his sendeing hither Faganus and Damianus two famous Thea of G. Br. pag. 206. n. 18. l. 6. cap. 9. Clerkes to that purpose of whome they write in this maner These together both preached and baptized amongst the Britaines whereby many dayly were drawne to the faith And as a worthie Dicetus Deane of London a manuscript in the Kings library ad An. 178. and auntient historian saith the Temples which had beene fownded to the honor of their many Gods were then dedicated to the one and onely true God for there were in Britaine eight and twentie Flamins and three Archflamins in stead of which so many Bishops and Archbishops were appointed vnder the Archbishop of London were the prouinces of Loegria and Cornubia vnder Yorke Deira and Saint Dauids in Wales Albania vnder vrbs begionum Cambria by which meanes this happie Kingedome vnder that godly Kinge was nobly beatified with so many cathedrall Churches and Christian Bishops Sees before any other Kingedome of the world Now because these Protestants haue tolde vs before that to ordaine Bishops and teachers and to fownde Churches is an Argument of supreamacie seing all Bishops of this Kingedome were ordayned Sutcliff ag Kâ—ll pag 105. their Sees designed and Churches fownded by Eleutherius Pope of Rome and his authoritie in those which he sent hither with that power Faganus and Damianus all spirituall and ecclesiasticall Iâ—risdiction of that primatiue Church in this Kingedome of necessitie was deriued from the Church of Rome For although Mr Francis Mason in his new defence of the English Ministery Mason of the consecration c. pag. 52. would attribute greate priuiledge to Eluanuâ— and Meduinus whome as hee with his Bishops say Kinge Lucius sent to Pope Eleutherius at Rome about the conuersion of this nation standeinge vppon a Reporte in these wordes Iohn Capgraue reporteth that Eleutherius made Eluanus Bishop of Britaine and Meduinus a Doctour to preach the faith of Christ throughe the whole Iland Yett hee must needs graunt that both Order and Iurisdiction Episcopall came into and was preserued in this Kingedome from the Pope of Rome For first hee writeth of Kinge Lucius in this maner The Kinge wrote to Eleutherius desireing that by his commaundement hee might be made a Mason sup cap. 3. §. 2. Christian Secondly hee proueth Kinge Lucius had but a part of this Kingedome but the Pagan Emperors Marcus Antonius Verus and Aurelius Commodus his brother were cheife vnto Beda l. 1. histor cap. 4. the wall of seperation and Lucius was tributary vnto them Thus hee writeth of Kinge Lucius Hee had seene Christians reproched by the Pagans as infamous parsons and dispitefully Mason l. 2. pag. 52. cap. 3. §. 1. handled by the Romans that were in authoritie Therfore the Pagan Romans then were in authoritie Thirdly his owne words before That Eleutherius made Eluanus Bishop of Britaine and Meduinus a Doctor to preach the faith of Christ through the whole Iland ar cleare for Eleutherius the Pope his authoritie vniuersally ouer all for Kinge Lucius was but a tributary Kinge for one parcell of this Iland and the Romans themselues had but part Yett the Iurisdiction was giuen as before through the whole Iland Mr. Masons words be these The Romans had spred their golden Eagle ouer a greate part of the Iland The Emperor Hadrian had made a wall fourescore miles longe Antonius Pius had made an other to diuide the Romans from the Brittans and all that liued within this wall were tributary to the Romans of which number Kinge Lucius is said to be Therefore Lucius being but one of that number of tributaryes for a part of the Romans part had neither spirituall nor temporall Iurisdiction any further much lesse ouer all His words of this whole Iland ar these Yorke London Caerlegion in these three noble citties Mason sup l. 2. cap. 3. pag. 54. were the seates of the Archflamynes so there were 28. Flamynes and three Archflamynes in steade of which so many Bishops and Archbishops were appointed Therefore seing the Romans themselues had but a part of Brittaine and Lucius but a tributary part of that part and these men assuer vs that so many were assigned Bishops and Archbishoppes with their seuerall Sees and Iurisdictions ouer all this Iland comprehendeing both England conteined in the names Loegria Stowe Annal 12. cap. 1. and others and Cornubia vnto Humber the North and Scotland in Deira and Albania and Wales in Cambria as our Historians tell vs it followeth by vndeniable consequence that all spirituall Iurisdiction and authoritie in all this land now termed greate Brittaine was deduced brought in and continued from and vnder the Pope of Rome And that neither Kinge Lucius or any his successor did or in iustice could clayme any supreamacie in such causes For none of them vntill our Kinge Iames was quietly possessed of them all and yett one and the same spirituall Iurisdiction ruled in all these Kingedomes of England Scotland and Ireland Ireland subiect to Canterbury and Scotland to Yorke and all to the Pope as these Protestants acknowledge vntill late yares Therefore ridiculous it is for the Theater Protestants to giue such supreamacie to Kings because as they say Pope Eleutherius in his epistle to Kinge Lucius calleth him the vicar of God in his Kingedome for by that Kinde of reasoninge euery vicar in his parish being so called might clayme such supreamacy And the Presbytery must needs be obeyed of all But if wee may beleeue these men that the lawes of S. Edward doe warrant S. Eleutherius
proceedings here in Britannye they will finde in those lawes sett out by themselues that they warrant his supreamacie further then I meane to S. Edwards lawes published by Mr. Lambert a Protestant pag. 2. fol. 1â—0 vrdge it The wordes ar these The whole land and all the Ilands to Norway and Denmarke belonge to the Crowne of his Kingedome and ar of the Appendancies and dignities of the Kinge And it is one Monarchie and one Kingedome and was sometime called the Kingedome of Britannye and now called the Kingdome of English men For Lord Eleutherius Pope who first sent an hallowed crowne to Britannye and Christianitie by Gods inspiration to Lucius Kinge of the Britans appointed and allowed to the Crowne of the Kingdome such metes and bowndes as ar said before Therefore English Protestants ar very ingratefull to that Holy Pope and Saint our so greate Benefactor And their owne Theater is a wittnes of that his loue and well deserueing of this land and their vngratitude their wordes be these Pope Eleutherius thus wrote to Lucius Kinge Theat pag. 222. n. 8. lib. 6. cap. 19. of Britannie for the reformation of the Kinge and the nobilitie of the Kingdome of Britannie you desired vs to send vnto you the Romane and Imperiall lawes which you would vse in your Kingedome of Britannie The Romane lawes and the Emperors wee may at all times mislike but the lawe of God by no meanes By the diuine clemencie you haue of late receiued in your Kingdome of Britannie the lawe and faithe of Christ you have with you in your Kingdome both the old and new testament out of them in Gods name by the â—ownsaile of your state take Corn. Tacit in annal in Hadr. Pi. Anton. M. Ant. Stowe hist Holinsh ib. Dauid in Bric Polyd. verg l. 2. h. angl pag. 42. 42 c. you alawe and therewith by Gods permission gouerne your Kingedome of Britannie About which times Lolius Calphurnius Agricola Pertinax Cl. Albinus Iunius Seuerus c. were Propretors Lieutenants and commaundinge Rulers here for the Romane Emperors as both their owne and our Historians wittnes And not onely this but after entreateinge of the saxons lawes in this Kingdome and the two much seueritie of triall in suspition of Incontinencie as they thinke they write in this maner This punishment begynning Theater pag. 287 l. 7. cap. 3. n. 6. in these Pagans and continueing vnto the yeare 750. Stephen the second and moste pontificall Pope of Rome did vtterly abolish as two seuere and ouer-rigorous for Christians to vndergoe They alledge authoritie alsoe that the Kingedome of Norway was giuen to Kinge Arthur by the Pope Pag. 317 l. 7. cap 12. Which is playnely testified in the lawes of S. Edward as they ar published by the Puritan Protestant Mr. Lambard and out of the Guliel Lambard in legib S. Edward fol. 137. 138. print at London Anno D. 1569. cum priuileg Reg. Maiest per decem library of Matthew Parker himself whome they name their Archbishop of Canterbury The words be these Impetrauit enim temporibus illis Arthurus Rex à Domino Papa curia Romana quod confirmata sit Norweia in perpetuum coronae Brytanniae in augmentum Regni huius vocauitque illam dictus Artherus Cameram Brytanniae In those times Kinge Arthur obtayned from our Lord the Pope and the Court of Rome that Norway might be confirmed for euer to the Crowne of Brytaine for encrease of this Kingdome and the said Arthur called it the chamber of Brytaine And for this cause the Norwegians say they may dwell in this Kingdome and be of the body of this Kingdome to witt of the crowne of Brytayne Of his clayme and practyse in later times in such affaires their examples ar two many to be cited But to insist in his absolute spirituall supreamacie of which I entreate as they told vs before how all spirituall Iurisdiction was deriued to the Brittannes from the Pope of Rome in prescribeing and limiteing their Episcopall Sees and priuiledges so they testifie the same in the Regiment of the Saxons for allthough England it self besides Scotland and Wales was deuided Theat pag. 278. lib. 6. cap. 54. n. 2. pag. 292 l. 7. cap. 4. n. 19. into an Heptarchie and conteyned seuen Kingedomes Kent Southsaxons Westsaxons Eastsaxons Northumberland Maria and East-Angels and none of those Kinges if they had beene Protestants could clayme to exercise any spirituall power by their doctrine further then their owne temporall commaunde yett they teach vs that the spirituall Iurisdiction in the supreame and highest degree was wholly in the Pope ouer all those Kingedomes And for proofe of this to vse their owne wordes Honorius Theat pag. 5. lib. 1. cap. 3. n. 4. appointed by the Pope the fift Archbishop of Canterbury first diuided England into parishes And then they sett downe all the Bishopricks in England vnder their twoe Metropolitanes Canterbury and Yorke which by noe possibilitie can be reconciled with an Heptarchicall Pag. 6. l. 1. or seuen fold gouernment besides that in Walles And yett not onely the welch diocesses of Landaffe S. Dauid Bangor and S. Asaph but Ireland also in those times of diuisions in temporall Regiments and Kinges were subiect not onely to the Pope but to the Archbishop of Canterbury which was euer subiect to the Pope of Rome and by him instituted Their wordes Pag. 145. lib. 4. cap. 4. n. 8. be these matters memorable within this prouince ar these First that the Bishops of Ireland were wont to be consecrated by the Archbishop of Canterbury in regarde of the primacie which they had in this contry vntill such time as â—hou Papirio a Cardinall was sent thither from Pope Eugenius the fourth to reforme ecclesiasticall discipline in this Iland And that this Kingedome of greate Brittaine hath euen from the primatiue Church of the first conuerted Brittannes submitted themselues and their posterities to the Pope of Rome in the highest and moste commaundeinge power and Authoritie in this worlde in their Iudgment a generall Councell as hereafter Cap. generall Councels infr Theater l. 6. cap. 9. pag. 206. â— 19. I thus demonstrate from this their Theater wherein they write in this order After these times the Brittannes continued constant in Christianitie and the censures of their Bishops for the greate estimation of their constancie pietie and learninge required and approued in greate poynts of doctrine amonge the Assemblies of some generall Councells as that of Sardys and Nyce in the time of greate Constantine had wee our Bishops present Whose forwardnes against the Arrian Heresie afterwards Athanasius aduanceth in his Apologie vnto Iouinian the Emperour amongst three hundred Bishops assembled at the Councell of Sardys in Anno 350. Then seing as these men teach vs generall Infra cap. gen Councels Councells ar the highest Iudge and binde all men to their decrees and our bishops that were there to consent vnto and
embrace doctrine for this whole Kingdome were so renowned for constancie pietie and learninge and all this in their confessed puer time of Christianitie I will recite what doctrine in this poynt of Popes supreamacye they approued and receaued there for this and all nations to followe and obserue In the third Canon of this Concil Sardic can 3. their greate Councell it is thus decreed Bishop Osius said if any Bishop shall be iudged in an other cause and hee thinketh hee hath a Good cause that a Councell should be called againe if it please you lett vs honor the memorie of S. Peter the Apostle that they which haue examined the cause may write to Iulius Bishop of Rome and if hee shall adiudge that Iudgment is to be renewed lett it be renewed and lett him appoint Iudges but if hee shall allowe the cause to be such that the things that ar done shall not be examined againe such things as hee shall decree shall be confirmed Doth this please you all The Councell answeareth it pleaseth vs. Therefore all now in England ought to be pleased with the supreamacie of that highest See and appeales vnto it The 4. and next Canon Can. 4. sup immediatly beginneth thus Bishop Gandentius said lett it be added if you please to this sentence full of sanctitie that when any Bishop shall be deposed by the Iudgment of those Bishops that be in the places neare And hee shall demaunde to haue his busines handled in the citie of Rome that after his appeale no Bishop be ordeyned in his chaire that was thought to be deposed except his cause shall be determined in the Iudgment of the Bishop of Rome The 7. Canon declareth it to be in the Can. 7. sup Popes power to send a latere Iudges in such causes into any contry notwitstandeing any sentence of other Bishops And as these primatiue Bishops of this Kingedome with that learned and Holy assemble of that generall Councell receaued and approued that supreame power in the Pope of Rome so hee by these Ptotestants testimonie euer practized it in this nation For besides that which is written before they vse these words Celestine Pope of Rome sent his Archdeacon Palladius into Brittaine to withstand Theater lib. 4. cap. 1. pag. 138. n. 22. the Pelagian Heresie whoe at one time did driue out these enemyes of grace and ordayned a Bishop amonge the Scots whereby that Barbarous nation â—mbrâ—ced Christianitic This they cite and approue from Prosper Aquitan And againe in this maner Pelagius by birth a brittane by profession a Mouke by leude doctrine an Hereticke brought vp in the fame us Lib. 6. cap. 53. pag. 277. n. 10. monasterie of Bangor in Wales his Hereticall assertions were afterwards condemned by Innocentius the first Bishop of Rome Whose doctrines were 1. that man without the grace of God was able to fullfill all the commaundements 2 that man in himself had free will That the grace of God was giuen vnto vs according to out merits 4. That the Iust haue no synne 5. That children ar free from originall synne 6. That Adam should haue died though hee had not synned Concerninge the Towne of Stanford Lib. 1. cap. 31. pag. 59. n. 8. they make this relation from Ihon Hardinge it continued an vniuersitie vnto the comeing of Augustine at which time the Bishops of Rome interdicted it for certayne Heresies sprange vp amonge the Brittaines and Saxons They write futher thus Yorke hath challenged to haue beene sometime Pag. 6. n. 7. Metropolitane ouer all the Bishops in Scotland It was made equall in honor and power with Canterbury by Pope Gregory as Beda relateth and had twelue suffragan Bishopricks that owed obedience And againe Yorke was made a Metropolitane Pag. 78. n. 9. cittie by a pall sent vnto it from Honorius And to shew that the disposeing of these things was in the power of that highest See thus they testifie againe That Lichfeild was made an Lib. 1. cap. 3. pag. 6. n. 8. Archiepiscopall See by Pope Hadrian the first at the suite of Offa the greate Kinge of Mercia is manifested by Mathew of Westminister vnto whose IurisdictioÌ„ were assigned the Bishopricks of Winchester Hereford Leicester Siduacester Helinham and Dunwich Like were the condition of S. Dauids n. 6. 8. Dorchester by Oxford and others And to shew that these primatiue bishops were onely subiect to the Pope and no Prince in their spirituall proceedeings when the wicked Kinge Vortigern had put away his first lawfull Christian wife and maryed Rowena the daughter of Hengist a Pagan Theat l. 7. cap. 12. pag. 313. about the yeare of Christ 470 for declareing the remedie thereof they write in these wordes Which Pagan mariadge proued not onely the bane of the land but so ruinated the Church of Christianitie that a prouinciall Councell of the Brittaines was assembled in Ann. 470. to repaire those things that this mariadge had decayed Then Popes and not Princes by these Parker lib. antiq Britan nic pag. 329 Protestants euer had spirituall supreamacie in this Kingedome For their first Archbishop Parker An. 1536. writeth thus Potentia populis nongentis amplius Annu in Anglia durauit The power of the Pope continued in England aboue nyne hundred yeares And there ought to continue still as I haue made demonstration by these Protestants before to which I add this sentence of Isaac Casanbon ex oâ—e Isaac Casanb respons ad ep Cardinal pâ—r pag. 8. ipso ser Regis taken from the mouth it self of our moste syncere Kinge commaundeing him to committ it te writeinge and is as followeth Rebus ipsis probet Romanus pontifex lett the Pope of Rome proue by things themselues that hee doth not seeke his owne Pag. 67. supr but the glory of God immortall and the peace of people concord and saluation to be a care vnto him then our moste seâ—ene Kinge as hee hath longe since protested in his Admonitory epistle without delay primas illi deferet ipsumque 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cum Gregorio Nazianzenâ— dicet non inuitus will giue primacie vnto him and not vnwillingely say with Gregorie Nazienzen that hee hath charge ouer the whole Church To which I answeare that I wish and I trust with more deuotion and Religion then hee That not onely Popes but other Princes spirituall and temporall Bishops Preists and all men in authoritie and others did more seeke the glorie of God then their owne and were more carefull of the peoples peace concord and saluation then they now ar or many were euen from the time of Christ Then so many disorders and Impieties should not haue so full dominion where Protestancie Ruleth and the scripture had neuer saide omnes quae sua sunt quaerunt non quâ— Iesu Christi all men or all sortes of men seeke the things that be their owne and not of Iesus Christ And it chargeth vs againe to obey Magistrats and men in
authoritie though wicked sed etiam discolis And to say as you must doe otherwise you demonstrate against your English Protestant Church whose mouthe you so often vndertake to be and for the Pope of Rome that Magistrates falling into deadly synne cease to be Magistrates one of your brother Witkliffe his Heresies condemned by highest authoritie For otherwise if the present Pope Paulus the fift a Sainct in all Indifferent Iudgments as all his predecessors from Leo the tenth and the reuolt of Luther in respect of any Protestant succession might be thought worthie to be esteemed such or as your wordes prescribe in your Protestant Censure Yett except it were his due without that your adiudged sanctitie neither our Kinge of England nor all the Protestant Princes and Regiments in the world could by your Religion make the Pope or any other to be primate and haue the charge or â—uersight of the whole Church For by your owne doctrine of Princes or Presbyteries supreamacie none extendeth further then their owne temporall dominions much lesse ouer the whole Church or any greate part thereof And by Lord Cookâ— prot assert Iacob Reas your owne Rule of authoritie iustified both by the Lord Cheefe Iustice of England and your Ministers Nemo potest plus Iuris in alium transferre quam ipse habet No man can transfer or bestowe more Right vppon an other then hee himself hath Therefore by our sentence from our Kings Mouthe as you assuer vs all Popes euer were and this is supreame Heade and Ruler of Christs whole Church in England and all other partes of the worldes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the whole Church as your Greeke graunt with S. Gregory Nazianzen is And all that desire to be accompted the chosen and true sheepe and members of this greate flocke folde and Church of Christ ought to submitt themselues to this high sheephard primate and Ouerseer of the whole Christian worlde and to be Iudged by him and not to be Iudges ouer him And to this also D. Morton himself Morton App. lib. 4. cap. 7. must subscribe though hee will be singular aboue his fellowes as often times hee is For first hee alloweth this sentence of their so named Archbishop Whiteguist against Cartwright Victor in the yeare of Christ 198 was a godly Bishop and Martyr and the Church at that time was in greate puritie as not beinge longe after the Apostles And his Maiestie telleth him that this Church of Rome was then a Rule to all Yet D. Morton assureth vs that this godly Bishop and Martyr and Ruler of that Church which was a Rule to all did exercise the highest Act of Iurisdiction and power ouer all Churches in the world that did not yeeld vnto him in the Easter obseruation inflicting excommunication the greatest act of Iurisdiction by Protestants against them his wordes be these Morton App. l. 1. cap. 9. Pope Victor excommunicated all Churches both Greeke and Latine which differed from his Church in the obseruation of Easter This clayme and exercise of this supreame Iurisdiction was when the Church of Rome was a Rule to all in the Iudgment of these Protestants and a matter of so greate moment that the doeing of it if vniustly had beene moste damnable and yett hee liued and dyed an holy Saint Therefore I vrge D. Morton with these his Morton app pag. 298. owne wordes in the case of S. Ciprian This wee thinke might worke in our Aduersaries at least blush except they would intend to proue concerninge Sainct Victor that the same man of God and holy Martyr of Christ was neither Sainct nor Martyr But vndoubtedly a damnable scismaticke When D. Morton wittnesseth the quite contrary sayeinge they were condemned for Hereticks whoe after the Councell of Nice conformed not themselues herein to the Romane Order But D. Morton insisteth Mort. supr pag 76. further in these words S. Ciprian directly ordeyned in a Councell that euery mans cause should be hard there where it was comitted and Mort. sup pag. 296. therefore commaunded those men to returne home againe vnto Carthadge whoe had aduentured to appeale vnto Rome And yet Bellarmine vrgeth appealeinge vnto the Bishop of Rome from all the coastes of the world as a speciall Argument of the Popes absolute primacie D. Morton is answeared by himselfe before proueinge that the Bishop of Rome exercised this supreame power ouer all Churches both Greeke and Latine Then ouer Africke and Carthadge And in this very obiection againe confoundeth himself for hee telleth vs that in S. Ciprian his time they appealed to Mort. supr Rome and proueth by S. Ciprian whome hee would haue an enemy to such Appeales and supreamacy of the Church of Rome that such appeales were then vsed longe before any generall Councell or Christian Emperor to graunt such priuiledges to that Church And that the Popes and Bishops of Rome that claymed receaued and admitted such appeales namely S. Cornelius and others ware Holy Saincts and Martyrs Therefore if that had beene true which D. Morton writeth in these wordes Morton pag 296. Saint Ciprian directly ordeyned in a Councell that euery mans cause should behard there where it waâ— committed and therefore commaunded those men to returne home againe vnto Carthadge who had aduentured to appeale vnto Rome not alloweinge that any other Bishops should retract things done by them in Africke vnlesse saith Ciprian a few leude and desperate parsons thinke the Bishops of Africke to haue lesse authoritie by whome they haue beene allready Iudged and condemned If this allegation of D. Morton were true and certayne Yet it nothing preiudicateth the Authoritie and supreamacie of the Pope of Rome not to be censured and Iudged by Inferior Bishops such as those of Africke were vnto Rome by Protestants doctrine And D. Morton himself besides all that is said before is wittnes sufficient in this Matter for writeing of Pope Iulius in those allowed times hee hath these words Two points Morton pag. 286. would be obserued in this claime of Pope Iulius The first is what it was that hee challenged the second is by what right Bothe these ar recorded by Socrates His challenge was that hee ought to be called vnto the Councell and that without his sentence no decrees should be concluded The right hereof hee pretendeth to stand vppon the authoritie of an Ecclesiastical canon The wordes of Socrates his Author Socrat. histor ccclesiast circa An. 346. histor tripart lib. 4. cap. 9. because D. Morton is a knowne myncer of authorities ar these Regula Ecclesiastica iubeat non oportere praeter sententiam Romani Pontificis concilia celebrari The Ecclesiasticall Rule commaundeth that Councells he not celebrated without the sâ—â—tence of the Bishop of Rome And againe Canonibus iubentibus praeter Romanum nibil decerni Socrat. sup histor trip lib. 4. cap. 19. Pontificem The canons commaundeinge that nothinge be decreed without the Pope of Rome And yet D. Morton
CHAPTER IIII. WHEREIN BY THESE Protestants is proued that all Bookes of scripture receaued for such by the Church of Rome ar canonicall That the Protestants also haue either no scriptures at all or vncertaine and doubtfull and no true Canon of them THvs haueinge demonstratiuely proued by these our English Protestants that the true Church of Christ is of that byndeinge and commaunding authoritie power and priuiledge That There is no saluation remission of synnes or Hope of eternall life out of the Churche it is the blessed companie of holy ones household of faith spouse of Christ piller and grawnd of truthe her communion is to be embraced directions followed Iudgment rested in to ouerrule all Inferior Iudgment whatsoeuer c. And that bothe the present Churche of Rome is this so excellent and enfraunchised societie and the Pope and Bishop thereof supreame heade and spirituall gouernor ouer the whole Christian worlde all other Questions against these ProtestaÌ„ts ar all readie determined by them for the Church and Pope of Rome So that nothing is further needfull to be disputed in this busines eyther of scriptures or any other matter in controuersy yet for particular satisfaction to all in all particulars I will proceede and first for the Bookes of holy scriptures and argue these first in generall Whatsoeuer Bookes ar proposed vnto vs by the true Church of Christ and the supreame Gouernor thereof to be canonicall scripture ar for such to be embraced and reuerenced But all Bookes allowed for canonicall by the Church of Rome at this present be such Therefore so to be embraced and reuerenced The Maior proposition is euident before by the priuiledges of the true Church recited in generall and not onely so but in particular also concerninge the authoritie of the true Church in approueinge and proposeinge holy scriptures for Mr. Wotton hath thus testified for Wotton â—ef of Perk pag. 442. Protestants The Iugdment of the Church wee are so far from discreditinge that wee Holde it for a very speciall grownde in this matter of scriptures And D. Couell hath these conuinceing Couell against Burg. pag. 60. words The Church of Christ accordeing to her authoritie receaued from him hath warrant to approue the scriptures to acknowledge to receaue to publish and commaunde vnto her children And to make it euident that this priuiledge by these Protestants cannot be attributed or ascribed to any other Church then the Church of Rome they haue before confessed that neuer any other Church but that onely exceptinge the Church of Constantinople pretended Title much lesse enioyed it to this supreamacie to propownde scriptures or make decrees and lawes to the whole Church and the children thereof and the clayme thereof in that behalf was but pretended and vsurped and now is by their desolation left desolate And to make this the next argument and others more cleare I will in this place recite the words of D. Feild wherein to omitt the Holy scriptures because they in no place tell vs which be or be not canonicall scriptures But wee ar as these Protestants before haue told vs and shall more particularely testifie Hereafter in this chapter to receaue them from the Church of Christ That wee may knowe whome moste to trust and obey in this and such matters of controuersy hee writeth thus haueing spoken of the Church before Hither Feild pag. 202. l. 4. c. 5. wee may referre those different degrees of obedience which wee must yeeld to them that commaunde and teache vs in the Church of God excellently described and sett downe by Waldensis Wee Waldens doct Fidei l. 2. art 2. 3. p. 27. must saith hee reuerence and respect the authoritie of all Catholicke Doctors whose doctrynes and writeings the Church alloweth wee must more regard the authoritie of Catholicke Bishops more then these the authoritie of the Apostolicke Churches amongst them more especially the Church of Rome of a generall Councell more then all these Hitherto D. Feilds allowance that this sentence is excellent Therefore soeinge Protestants neuer had nor can haue as they haue testified before any generall Councell and deny all Councells to be generall which Catholikes alledge for this Question of the Bookes of scriptures and others also They ar bownde to be obedient to that sentence next vnto them which D. Feild here hath told vs to be the Iudgment of the Church of Rome or Pope of Rome which hath defined and allowed the catholicke doctrine for the Bookes of canonicall scripture as alsoe other questions as all Protestants acknowledge Otherwise they ar in one of highest degrees of disobedience that is in this world as his words before are wittnesse For hee alloweth it for an excellent direction for this present time and state of controuersies And yett if he would contend which hee neither doth nor can being allowed for this present time to drawe it to the dayes of Thomas Waldensis disputing against Witcliffe their Brother in Religion as they write and resisting the Popes authoritie it maketh nothing for his excuse for if Witcliffe as they say was of their Religion the case betweene Waldensis and him was the same which now is with my self and other Catholicks writinge against these Protestants Brethren and Associates in Religion vnto Wickliffe and his Adherents This supposed I make the like Argument againe in this maner Whatsoeuer bookes ar proposed for canonicall scripture by the true Church ar the highest Rule that can be had or fownde in time of controueâ—sie ar to be receaued for holy scriptures But all those Bookes which the present Romane Church alloweth ar so proposed Therefore to be receaued for holy scriptures The Maior proposition is euidently true otherwise all Christians in such times must needs be perplexed in the cheifest matter of Religion by Protestants the scriptures themselues which cannot be for so contradictories might bothe be true The highest Rule ought to be followed the highest Rule ought not to be followed Which be contradictorie It ought to be followed because it is our Rule and the best that can be assigned it ought not to be followed because it is false and deceatefull And no man can be so bownde vnder damnation to followe a false Rule And concerninge the authoritie of the Church in this case it is further confirmed by these Protestant sentences D. Couells words be Couell def of Hook pag. 31. these The Church of Rome teacheth no badd opinion to affirme that the scriptures are holy and diuine in themselues but so esteemed by vs for the authoritie of the Churche And againe That the scriptures ar true wee haue it from the Church And further thus The Church hath fowre Couell sup pag. 32. 33. singular offices towards the scripture First to be of them as it were a faithefull Register Secondly to discerne and Iudge betweene false and adulterate and that which is true and perfect The third to publish and diuulge to proclayme as a cryer the true edict
of our Lord himself The laste is to be an Interpreter and in that followeing the safest Rule to make an vndiuided vnitie of the truthe vncapable of contradiction to be a moste faithfull Couell sup pag. 34. expositor of his owne meaneinge And hee concludeth thus Wâ—e say that wee are taught to receaue the worde of God from the authoritie of the Churche wee see her iudgment wee heare her voice and in hâ—militie subscribe vnto all this Therefore beinge so proued before by these Protestants that the Church of Rome is the Church of Christ endowed with these priuiledges concerninge scriptures that the sentence of it by D. Feild before is more Feild l 4. c. 5. pag. 202. to be regarded then any they haue or can pretend and hath proposed all bookes for scripture which Catholicks receaue wee must obey it and the rather agreeing with the Greeke Church of which D. Feild writeth Feild pag. 71. l. 3. c. 5. thus wee accompt them in the number of the Churches of God Which that Church cannot be which proposeth adulterate and false scriptures for true and the vndoubted word of God The Minor proposition is also euidently true That all bookes which the Church of Rome receaueth for Holy scriptures as so proposed published and proued vnto vs by the true Church and that sentence which in this time is highest and to be obeyed as these Protestants haue written And so all things in this Argument ar euidently confessed for true by our Aduersaries Before my next argument I will cite the opinion of D. Doue Protestant Bishoppe of Peterboroughe in this matter that wee may playnely see where vppon Protestants denyeing so many bookes for canonicall scriptures which Catholicks receaue is grownded his wordes be these Catholicks Doue persuas pag. 15. proue them to be canonicall out of S. Augustine wee that they be Apochrypha out of S. Hierome both which Doctors are of no small authoritie with the Church of Rome And therefore in this wee differ no more from them then S. Hierome did from S. Augustine This supposed I argue thus from these Protestants Whatsoeuer doctrine was taught in the time of the primatiue Churche by a Bishoppe Sainct and Doctor of the Church in the Iudgment of Protestants farre the moste Learned Doctor that euer was or shall be in all likelyhood excepting the Apostles and this so constantly that this so worthie a man taught it to be the Common doctrine of the Churche of Christ in all probabilitie is more like to be true then that which doubtefully taught by an other Doctor of the same time who bothe as the same Protestants write delt vnchristianely and his authoritie in some other questions was not much worthe and in this also recalled his opinion or renownced it to be his meanening But the doctrine which Catholicks hold concerning canonicall scriptures is by the testimonie of Protetestants thus much more likely to be true and worthie to be beleeued then the contrary opinion of Protestants Therefore by Protestants it is more probable credible and worthie to be beleeued The Maior proposition in the proceedings of these Protestants by whome I dispute in this place is euidently true For amonge men learned in professions the Common maxime and reason is wee must beleeue euery one moste cunninge in his art and amonge men learned hee that is moste or more learned is to be credited before him that is supposed to be his inferior in learning And doctrine constantly taught not onely to be the doctrine of such a more or moste learned Father and Doctor and Sainct but further to be doctrine generally of Christs true Churche is of more creditt and more worthie to be beleeued then that which by a man supposed not so learned is either doubtfully or singularly taught or vncertaine whether it was so taught or if it were yet was recanted disclaymed or retracted by himselfe The second proposition concerning these two greate Doctors and their opinions in this point is thus proued by these Protestants D. Couâ—ll writeth of S. Augustine in Couell against Burges pag. 3. these termes Hee was farre the moste learned Doctor that euer was or shall be in all likelyhood except the Apostles And giueing the highest commendation hee could to S. Thomas Aquinâ—s our holy and learned schole-man hee Couell ag Burg. writeth thus By a Common prouerbe it was spoken that the soule of S. Augustine dwelt in Aquinas Concerning S. Hiâ—â—ome vppon whose Imagined opinion in this point they would hazard their whole Religion in their Iudgments alloweing onely the scriptures to be Iudges and grownds in other poynts they vse him in these termes Mr. Wottons Wotton def of perk 495. 500. 519. 520. words be Hieromes authoritie in the case of single life is not much worthe Hierome condemninge Iouinian delt vnchristianely with him The authoritie of Hierome concludeinge a worke of perfection from those words of Christ goe and sell all c. is not to be admitted Now let vs heare from these Protestants in what maner these two Doctors taught as this Protestants tell vs these two diuers doctrines one for Catholicks and the other for Protestants D. Feild writeinge of bookes which Catholicks admitt for canonicall and the Protestants refuse telleth vs that S. Augustine and the third Councell Feild pag. 248. l. 4. c. 23. pag. 246. of Carthage confirmed in the sixt generall Councell wherein Augustine was present and Innocentius Pope lyueing in that time seeme to add them to the Canon Then it seemeth by this Protestant testimonie that S. Augustines opinion approued in so greate a prouinciall Councell confirmed in a generall Councell the highest commaundeinge Iudgement by them before and by the Pope of the greatest Apostolicke See the seconde Iudge in the Christian world before in D. Feilds allowance especially in that best time when his Maiestie saith it was a Rule to all and constantly taught as the doctrine of the Church by this the greatest doctor that euer was or is like to be by these men is worthie to be credited and beleeued and by their doctrine before All men that will not be disobedient bothe in the seconde and first degree also ar bownde to embrace and followe it Now let vs heare what these Protestants will testifie of S. Hierome for their opinion in this Question of these bookes The Protestant Conference at Hampton court before Conference pag. 60. the Kinge entreateing of Protestants exceptions against these scriptures vseth these words Moste of the obiections made against those bookes were the olde Cauills of the Iewes renewed by S. Hiâ—rome in his time who was the first that gaue them that name of Apochrypha which opinion vppon Ruffinus his challendge hee after a sorte disclaymed the rather because a generall offence was taken at his speaches in that Kinde Hitherto the censure at that publicke Protestant Conference by which the Protestants grownde for deniall of those bookes of scripture and tearminge
them Apochypha is vtterly ouerthowne For an opinion fownded vppon old Iewish Cauills against Christians singularly held or renewed reclaymed by the Author and generally giâ—â—ing offence as these Protestants affirme this was is not probable to be true D. Couell against Burges the Puritane answeareth the obiections against these Couell ag Burges pag. 8â— 86. 87. 88. 89 90. 91. bookes as Catholickes doe And sheweth that these bookes haue without cause beene accused of faultes by Protestants onely to deny them to be canonicall as Catholicks esteeme them And further hee addeth thus They ar moste true and might haue the reconcilement Couell sup pag. 87. of other scriptures And againe in these wordes If Russinus be not deceaued they were approued as parts of the old testament by the Apostles For when S. Hierome writt so scornefully of the historie of Susanna and the songe of the three children hee chargeth him therein to haue robbed the treasure of the holy ghost and diuine Instrument which the Apostles deliuered to the Churches And S. Hierome whoe is not vsually slowe to defend himself leaueth that point vnansweared pretending that what hee had spoken was not his owne opinion but what the Iewes obiected And for his paynes in translateing the booke of Iudith which Protestants deny hee giueth this reason because wee reade that the Councell of Nyce did reckon it in the number of holy scriptures Hitherto D. Couells words and much like vnto this of Russinus hee citeth from S. Augustine S. Ciprian and others Temporibus Apostolorum proximis in the next ages to the time of the Apostles And thus wee see how weake that Protestant Religion is that by their owne testimonie is fownded vppon so singular new reuiued Iewish Cauills disclaymed and generally offensyue and disliked opinion From hence I argue further All Bookes which were approued by the Apostles for parts of the old testament were the treasure of the holy ghost and diuine Instrument which the Apostles deliuered to the Churches which ar moste true and might haue reconcilement of other scriptures ar to be allowed for such But all these things ar verified of bookes which these Protestants deny and by themselues as is cited from them before Therefore ar to be allowed for canonicall scriptures bothe propositions be graunted by these Protestants before and so in this argument nothing remayneth to be proued And againe thus I argue whatsoeuer a generall Councell in the primatiue Church the highest Rule by Protestants before to approue scriptures and bynde all men vnto the definitions of it receaued for scripture ought to be receaued for such But more bookes then Protestants allowe were so receaued as these Protestants tell vs Therefore more are to be admitted Both propositions ar here also graunted before by Protestants and so the Argument concludeth truely against them Further I argue thus Those Bookes which the Iewes before and at the comminge of Christ for their greatest or greate part dwelleing out of Iury vsed as parts of the old testament and deliuered as a canon to the Christian Churches and were Ioyned in one volume read by them of the Latine Church then the acknowledged true Churche of Christ and were receaued in the third Carthagenian Councell which was confirmed in the sixt generall Councell ar now to be receaued and allowed for canonicall scriptures But those bookes which Protestants denie and Catholicks allowe be such Therefore they ar to be now allowed for canonicall The Maior proposition is euidently true for if the Iewes before and at the commeing of Christ the primatiue Christians of that time and their practice the authoritie of the true Church of Christ the moste principall Church before by D. Feild and other Protestants a fomous prouinciall Councell and the confirmation of a generall Councell ar not to be admitted to direct and instruct vs there is no meanes left for instruction in this case these beinge by these Protestants before the greatest warrants and Rules wee can haue in such causes The second proposition is proued in this manen D. Feild haueing spoken how the Hebrue Iewes had made their Hebrue canon accordeing to their Iewish reckoninge of the number of their letters how probably I leaue to Hebritians and may not now entreate hee concludeth thus These onely did Feild l. 4. c. 23. pag. 245. the auncient Church of the Iewes receaue as diuine and canonicall Neither much meruaile all the others being the last that were written and in the time of their decayeing state and afflictions Of these hee writeth thus in the next words That other bookes were added vnto Feild sup these whose authoritie not being certayne and knowne ar called Apocryphall fell out on this sortè The Iewes in their later times before and at the Act. 6. c. gloss ordinar lyr in eandem locum comminge of Christ were of two sortes some properly and for distinction sake named Hebrâ—es commorant at Hierusalem and in the holy land others named Hellenists that is Iewes of dispersion mingled with the Gretians These had written sundry bookes in Greeke which they made vse of together with other parts of the old testament which they had of the translation of the Septuagint But the Hebrues receaued onely the two and twentie bookes before mentioned Hence it came that the Iewes deliuered a double Canon of the scripture to the Christian Churches Thus wee see that the greatest parte of the Iewes Proselytes and all our of Iurie did add these bookes with the other for scripture vsed them as part of the old testament deliuered them to the Christian Churches as part of the canon of scripture and the primatiue Church consequently so receaued them otherwise they were not thus deliuered Therefore thus farre the Minor proposition is proued for I doe not expect D. Feild to say or not say expressely that these be or be not canonicall but what in true consequence hee must say by his owne graunte before and hereafter Then hee telleth vs they in S. Augustines time were receaued Feild pag. 246. by him the fathers of third Councell of Carthage and Innocentius then Pope of Rome in the best estate of that Church when it was as before by Protestants Kings speach sup a Rule vnto all in the catalogue of canonicall scriptures Now that the Canons of this Carthagenian Councell were confirmed in the sixt generall Councell holden at Trallo to vse his words and which Protestants acknowledge Feild l. 4. cap. 23. pag. 258. for a generall Councell their highest Rule hee testifieth after in the same chapter Neither is his exception because the Laodicean Councell which nameth not all Ob. them is there also confirmed of any purpose Answ for that generall Councell by Protestants approueing and confirminge bothe that which named them for canonicall and that doth not name them all must needs confirme them for canonicall otherwise against supposition this Councell of Carthage had not beene confirmed as they teach it was Further I
argue thus all those Bookes which Protestants in their authorised communion booke and bookes of Honolyes allowed by their conuocation and parlament and our Kinge doe prescribe to be vsed as canonicall scriptures as well as others and are so cited and practized ought to be receaued and allowed for canonicall But those Bookes which they denie and Catholicks receaue for canonicall are suche Therefore they ought to admitt them into the Canon of Holy scriptures The Maior proposition is euident for bookes Rules lawes and directions proposed by true authoritie as those be supposed of Protestants ar to be obeyed and followed The Minor proposition is likewise l. 1. homel l. 2. homel Artic. 25. Communion B. Tabl. direct of seruice Suruey of the Booke of comm prayer pag. 27. 28. 29. 30. 31. Petit of 22. Preach exc ag hom and except 4. ag comm Booke Articl of Relig. Articul 6. moste certaine for their bookes of Homelyes receaued in the 25. Article of their Religion doe ordinarily so cite them and their Communion booke so termeth and vseth them too often to be alleadged in this place Whereuppon to be breife the Protestant Author of the Suruey of the booke of Common prayer affirmeth playnelye and often vrdgeth it That the Protestants of England must approue with the Romane Churche these bookes for canonicall So likewise doe the 22. preachers of London in their petition If any man shall Answeare that the Articles of their Religion exclude them from the canon of the scripture and so they cannot be saide to receaue them I answeare him againe that this is so farre from freeinge them in this point that it both excludeth them defineing and embraceing so contradictorie doctrines in so important busines from all hope of truthe and further proueth that these men buildeing all vppon scriptures haue either no scriptures at all or els such doubtfull vncertaine and vnresolued scriptures that true Religion which must be moste assured and infallible cannot be grownded or mayntayned by them For proofe whereof I will first recite their subscribed Article in this question and then frame my Argument Their Article is sett downe in these Articl of Rel. articul 6. definitiue wordes Holy scripture conteineth all thinges necessarie to saluation so that whatsoeuer is not read therein nor may be proued thereby is not to be required of any man that it should be beleeued as an Article of the faithe or be thought requisite or necessarie to saluation In the name of holy scripture wee doe vnderstand those canonicall Bookes of the old and new testament of whose authoritie was neuer any doubt in the Churche Of the first part of this Article I am to entreate in my chapter of Traditions hereafter Of the later part I will speake in this place onely first admonisheing my Readers in what ample maner D. Feild and others of that Religion Feild l. 3. c. 1. 2. 3. 4. 5. pag. 60. 62. 63. 64. c. Feild l. 3. Titul c. 1. 2. take this worde the Churche for breuiate whereof the Titles of the first and seconde chapters of his third booke be these Of the diuision of the Christian worlde into the Greeke Latine Armenian Aethiopian and Nestorian Churches c. 1. of the harshe and vnaduised Censure of the Romanists condemninge all these Churches as Scismaticall and Hereticall cap. 2. Now this supposed I argue thus No bookes whose authoritie haue at any time beene doubted of in the Churche are by this Protestant Article to be allowed for Canonicall scriptures But all bookes that either Protestants or Catholicks receaue for canonicall haue in the Iudgment of these Protestants beene doubted of in the Church Therefore by these Protestants there be no canonicall scriptures at all The Maior proposition is euidently proued by their recited article defineing those bookes canonicall of whose authoritie was neuer any doubt in the Churche The Minor proposition is directly proued by D. Willet who writeth Willet Synop quaest 1. of scripture pag. 2. 3. edit An. 1594. and after published againe directly and at large how euery booke both of the old and new testament haue not onely beene doubted of but also denyed in this their Churche I suppose the laste edition of his booke was since the commeing in of his Maiestie my prescribed time otherwise it is so directly there proued by him that no Protestant can deny it And to shew the pitifull case of this their Protestant Article and Religion their Protestant Bishop of Wincester D. Bilson suru pag. 664. Bilson within my limitation writeth thus The scriptures themselues were not fully receaued in all places no not in Eusebius time Hee saith the Epistle of Iames of Iude the second of Peter the seconde and third of Iohn ar contradicted The Epistle to the Hebrues was contradicted the Churches of Syria did not receaue the seconde epistle of Peter nor the seconde and third of Iohn nor the Epistle of Iude nor the Apocalipse the like might be saide for the Churches of Arabia Will you hence conclude that these partes of scripture were not Apostolicke or that wee neede not receaue them now because they were formely doubted of Therefore the Protestants of England haue no certayne and vndoubted scripture if they will stand to their suscribed Articles and their owne subscription Which this Protestant Bishop before seeing the absurditie thereof hath refused to doe Therefore they may not as they doe denie those other bookes which Catholicks admitt vppon so greate and highest warrants before in Protestants Iudgment because in former tymes they haue beene doubted of as those laste recited by the testimonie of their Bishop and all the rest as D. Willet hath wittnessed haue beene To these I might add more Arguments from these Protestants true Greeke Churche and the generall Councell of Florence both allowed by some of these writers and yet alloweing and warranting for canonicall all bookes receaued by Catholicks And other Arguments by them but these ar sufficient for this matter at this time And as demonstration is made that these Protestants either haue no true scriptures at all or not the true Canon of holy scriptures So it is as euident that their Religion cannot be proued true and infallible as true Religion is by euidences that in their proceedings ar doubtfull fallible or no holy canonicall scriptures but by them excluded from that number and sacred Canon CHAPTER V. OF THE INTEGRITIE AND excellencie of the Latine vulgare translation of scriptures vsed in the Romane Church and Protestants false corrupt and erroneous Translations in their owne Iudgment and Censure NOW lett vs entreate of the vulgare Latine translation of holy scriptures handled in the next Chapter for whose allowance by these Protestants I argue by them in this maner That Latine Translation of scriptures which is to be vsed in scholes and pulpits and for antiquitie to be preferred before all others was vsed in the Church thirteene hundred yeares agoe by S. Augustine preferred
and the Hebrue Greeke Apostles also as Athenians But now sixe yeares triall hath taught that it is one thinge to dreame of tongues an other to knowe them And now they are said to be at a stand And would willingly giue ouer but that the Kings authoritie requireth an end But that your most learned Maiestie may se what is to be hoped for from them least the Churches be forced to buy bables for the word of God I will in few words deleuer that it may appeace that such pore students are not to be suffered to lest with the Kinge and the flocke Hitherto this greate linguists oration his exceptions are to tedious to be recited Onely because these men haue so magnified the Hebrue text of the old testament in respect of the septuaginta and vulgare Latine now this greate searcher of Hebrue monuments can heare onely for hee neuer se either of them of two perfect Hebrue copies of the old testament in all the world and both they be in the Iewes custodye one in Hierusalem and the other at Nehardegh in Mosopotamia Veteris testamenti duo exemplaria tam accurata atque mens humana prouidere potuit seruantur à Iudaeis Hierosolymis alterum alterum Nehardeghae in Mesopotamia Then if wee haue no better comfort from these Hebritians for a true Hebrue text then that England neither hath had or can procure any and none is to be had but from our Enemyes the Iewes and yet if they could procure a true copie which they haue not done there is not any one in England by their owne Iudgments able truely to translate it and these last translators were weary of their entreprise and would haue giuen it ouer after sixe yeares experience of their disabilitie but that the Kings Maiesties pleasure was to haue one end or other wee may not easely admitt such translations for holy scriptures nor Religion deduced from them for a true Religion And â—his the rather because since the birth of this new translation it is condemned by their owne approued writeings I will omitt others and onely cite one place out of their late commended history of the world in these Histor of the world l. 1. cap. ◠§. 14. Chron 2. cap. 21. v. 16. The Protest new transl sup words The ill translation of Ethiopia for Chus is amonge other places made moste apparant in the second of Chronicles in these words So the Lord styrred vpp against Iehoram the spiritt of the Philistines and the Arabians which confine the Ethiopians The Geneua translation hath it which were besides the Ethiopians the new English readeth thus more ouer the lord stirred vpp against Iohoram the spiritt of the Philistines and of the Arabians that were neare the Ethiopians Now how farre it is betweene the Philistines and the Negros or Ethiopians euery man that looketh in a mapp may Iudge For hee Philistines and Arabians doe mixt and ioyne with the land of the Chusites and are distant from Ethiopia about two and thirtie or three and thirtie degrees and therefore not their next neighbours but all Egipt and the deserts of Sur and Pharan are betweene them And to aggrauate this matter the more these new Protestant translators takeing vppon them to translate the old testament out of the Hebrue and new out of the Greeke and onely alloweing those texts in words are so farre from performing it in deeds that in the old testament they haue forsaken the Hebrue text diuers thowsands of times as may be proued by their owne merginall obseruations of that matter my leasure was not to recompt them all but in Genesis the first booke they haue thus behaued themselues aboue two hundred tymes and after the same rate in all the rest As in the 5. 20. and 25. chapter of the booke of Iudges fourtye times Fyfteene tymes in Sam. l. 1. cap. 18. in the 2. Booke of Samuel in cap. 22. thirteene times in cap. 1. 7. 18 20. in fower chapters aboue fyfty times in the third booke of Kings And so they deale with the Greeke in the new testament and in the old testament where the scripture is written in the Chaldy and Hebrue mixed as in the time of captiuitie so they vse the Chaldy tongue as in Esra cap. 4. they forsake the Hebrue thrise and the Chaldye eleuen or twelue times in the second chapter of Daniel they leaue it thirteene times in the third chapter twelue times in the 5. chapter neyne times c. and in these and other places where they refuse the originall tonge as for example the Hebrue they doe it not many times to preferre either the vulgare Latine Septuaginâ—a or Syriacke but their owne conceipt and Imagination Yet in places where they forsake the originall to preferre any of the other it is euidently against their owne profession and Religion and in places of their former translations censured by Mr. Gregory Martyne or other English Catholicks they often times neither regard their owne or ours but giue vs new scriptures and reuelations of their owne thoughe not many times in greate matters and so in this multiplication and chaunge of scriptures they haue also multiplied and chaunged Religion deduced from them and for that one Article of their auntient creed I beleeue in the holy ghost may now say by such proceedings wee beleeue in the foure and fourtie English Protestant holy Ghosts For whosoeuer reiect all texts of scripture as their owne marginall obseruations tell vs they doe though as before often not in great things yet sometimes otherwise and deny vnwritten traditions of this kinde must needs be in such estate CHAPTER VI. PROVETH BY THESE PROtestants that the true and Iuridicall exposition of scriptures is against them and for the doctrine of the Romane Church AFTER these I am to entreate of the true lawfull and Iuridicall Exposition of holy scriptures And that it belongeth to the Church of Rome haueing both the true scriptures the true translation of them and it self haueing power and authoritie being the true Church of Christ to propose it to all Christians and not to these Protestants for no companie or congregation of men wanting and denying diuers bookes of scriptures in which diuers Articles of Religion as prayer to Angels their patronadge prayer and sacrifice for the Deade meritt of good workes c. are directly proued not so apparently taught in other scriptures besides followeing and alloweing erroneous and corrupt translations can haue the true and Iuridicall exposition of scriptures especially hauing no Iurisdiction ouer others by their owne graunt But the English Protestants are in this state Therefore they haue not this true lawfull and Iuridicall exposition of scriptures Bothe propositions are graunted before and so nothinge remaineth to be proued in this argument Further I argue thus No priuate Interpretation of scriptures by conference of places and such Rules as Protestants assigne for Interpreteinge scripture is bindeing or iuridicall But all Protestant Expositions in respect of true byndeing
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
thinke be plurall That whosoeuer by their Interpretations should allowe such absurdities cannot haue the true interpretation of scriptures Now the Minor is easely proued by him also for all men are bownde to obey lawfull superioritie and authoritie such as hee saith a generall Councell hath ouer all Christians in these cases his wordes before cited be these They that haue supreame Feild l. 4. â— 16. pag. 228. power that is the Bishops assembled in a generall Councell may interpret the scripture and by their authoritie suppresse all them that shall gaynesay such Interpretations and subiect euery man that shall disobey such determination as they consent vppon to excommunication and Censures of like nature Wherefore seing generall Councells haue this bindeing and commaundeing power ouer all men by these Protestants and yet by their Article before may erre and haue Art 21. sup erred euen in things pertayning vnto God the whole Christian worlde with so many absurdities may be in this damnable error the Church might cease not be Catholicke Christ Feild pag. 203. should be without a Church which D. Feild before esteemeth greate absurdities Againe thus I argue They which straungely peruert bely depraue abuse and falsefye holy scriptures cannot be thought to be true interpreters of them But M. Parkes so testifieth of our Parkes ag lymbom def of the 1. 2. 3. testim English Protestants Therefore they cannot be thought to be true Interpreters of them Notheing remaineth in this Argument to be proued Further I argue thus No Interpreters or expositors of scripture whose Interpretations be partiall vntrue seditious sauoureing of Treason poysen the Ghospell c. are to be Iudged true and Iuridicall But the English Protestants hy their owne testimonyes be such Therefore not to be iudged true and iuridicall interpreters The Maior is true and euident And the Minor thus proued first by the Protestant Confer at Hampt pag. 47. conference in these wordes The notes annexed to the Geneua translation some are very partiall vntrue seditious and sauoureing toâ— much of daungerous and trayterous conceits Yet these were allowed and published as publicke and approued interpretations An other Protestant writeth in this maner The Bishops Aduerment An. 1604. notes betray our Lord and Redeemer and befoole the rocke of saluation they are the verie poyson to all the Ghospell M. Ormerod writeth thus of his fellowe Ormer pict purit q. 4. Protestants They fill the margents of their bookes full of places of scripture in a wronge sense that by this meanes they might more easely deceaue the simple people They neither care for Maior Minor nor Conclusion so they may say some thinge They point their margents with shamefull abuseing of scripture To these I might add more arguments as that by their owne testimonies they are Hereticks Scismaticks haue no ttue Churche no true Religion and the like as amonge other reasons from themselues why Catholiks may not communicate with them in spirituall and religeous affayres is proued in a late treatise against them I will therefore passe them ouer as allready proued CHAPTER VII WHEREIN BY THESE PROtestants is proued that vnwritten traditions lawfully proued are the word of God equally as the holy scriptures That many such are and all confirme the doctrine of the Church of Rome and condemne Protestants Religion AFTER this entreateinge of holy scriptures the written worde of God lett vs come to that parte of his sacred worde delyuered by traditions and vnwritten verities preserued and proposed to faithfull Christians by the holy spouse and Church of Christ whose Iudgment Rule and direction is so dignified aboue all Inferiour Iudgments by these Protestants before Concerninge the validitie and authoritie of truely proued traditions I argue thus All Rules Groundes and Authorities in matters of Religion that are equall with holy scriptures in the Iudgment of Protestants the highest Rule in such causes are â—eghely to be reuerenced and obeyed of all Christians But the holy traditions and vnwritten verities deliuered by Christ and Apostles being lawfully proued are of this nature Therefore to be reuerenced embraced and receaued The Maior proposition is euidently true for where there is absolute equalitie there is not inferioritie but paritie as is manifest in all equalities The Minor is thus proued in this maner first M. Wotton speakeing of such hath these Wotton def of Perk. pag. 405. pag. 436. supr words out of all question wee are bounde to keepe them and telleth vs that M. Perkins was of the same opinion D. Feild speaketh thus concerninge traditions In this question by tradition wee vnderstand such partes of Christian doctrine or Feild pag. 238. l. 4. cap. 20. discipline as were not written by them by whomâ— they were first deliuered For thus our Aduersaries vnderstand traditions which they diuide into diuers kindes First in respect of the authors so makeing them of three sortes Diuine Apostolicall and Ecclesiasticall Secondly in respect of the matter they concerne in which respect they make them to be of two sortes for either they concerne matters of faiâ—he or matters of manners and these later againe either temporall or perpetuall vniuersall or particular All these in their seuerall kindes they make equall with the words precepts and doctrines of Christ the Apostles and pastors of the Church left vnto vs in writeinge Neither is there any reason why they should not so doe if they could proue any such vnwritten verities For it is not the writeing that giueth things their authoritie but the worthe and credit of him that deliuereth them though by worde and lyuely voyce onely Thus the authoritie of Traditions is iustified by Protestants to be equall with the scriptures if they can be proued Now because Protestants mayntayneinge the sufficiencie of scripture for matters of faith deny traditions of that nature I argue in this maner All Articles and matters of faith are in Protestants Iudgment proued and deliuered to vs by tradition Therefore some articles and matters of faith are in their Iudgment or so must be graunted to be deliuered by tradition The consequence is euident for euery generall proposition includeth the particular The Antecedent is thus proued by them Whosoeuer doe graunte those things which by them conteyne all matters and Articles of faith to be delyuered by tradition must needs allowe traditions in matters of faith But these Protestants doe so Therefore they must allowe such traditions The Maior is euident for whatsoeuer conteineth all excludeth none and so comprehending all comprehendeth also some and the parts of that all The Minor is likewise proued in this maner supposeing the Common opinion of these Protestants set downe in the sixt Article of their Religion Articl of Relig. art 6. in these wordes Holy scripture conteyneth all things necessarie to saluation so that whatsoeuer iâ— not reade thâ—rein nor may be proued thereby is not to be required of any man that it should be beleeued as an Article of the
rash and inconsiderate holdenes and presumption in condemninge the vniuersall Church of Christ hee was iustely condemned For the practise of the Churche at that time was not euill in any of these things neither doe wee concurre with Aerius in the reprehension of that primatiue and auncient Churche What was this practise of the primatiue Church concerning the deade for deniall whereof Aerius was condemned as D. Feild hath told vs I will recite from other Protestants M. Middleton assureth vs thus Middleton papistom pag. 64. 45. 46. 51. 47. 48. 49. S. Chrisostome taught it to be the Apostles ordinance to pray for the deade it was a tradition in the primatiue Church receaued from the fathers to pray for the deade and begg mercie of God for them The deade were prayed for in the publicke liturgies of Hull Rom. pole pag. 86 Morton Apol. part 1. pag. 273. Basile Chrisostome and Epiphanius The Churche in Epipbanius time vsed to craue mercye for the deade M. Hull saith Leo 15 Leo the pope appointed Masses for the deade D. Morton citeth from Caluine this ipsi veteres preces fundebant pro defunctis The auncient fathers prayer for the deade And to giue finall content to D Feild the sentence of his true Greeke Church is Gennad Schol. def 5. cap. 3. this The doctrine of purgatorie prayer and sacrifice for the deade was a Tradition of the Apostles That which the Latines call Purgatorie they of the Greeke Church name Catharteâ—ion They were onely Scismaticorum sectatores followers of Scismaticks which denied it The seing Protestants doe ordinarily teach that prayer for the deade is not conteyned either expressely or deducebly in scriptures it must needs be by tradition for denyall of which tradition Aerius was condemned of Heresie and the vniuersall Church at that time by D. Feild taught prayer for the deade for hee telleth vs that Aerius in his opinion contemned the vniuersall Church of Christ and so must D. Feild confesse of himself and his fellowe Protestants if they deny this to be a Tradition as they haue denyed the Bookes of Machabees where this veritie is taught to be caconicall scriptures to gaynesay this primatiue and Catholick doctrine And from hence thus I argue againe by the Rule of S. Augustine allowed by D. Feild whatsoeuer the whole Church holdeth not Feild l. 4. c. 21. pag. 242. being decreed by the authoritie of Councells but hauing beene euer holden may rightly be thought to haue proceeded from Apostolicke authoritie But the Catholicke doctrine of prayer and sacrifice for the deade is such by the testimonie of these Protestants Therefore a tradition from the Apostles by these Protestants The Maior consisteth of the verie wordes of S. Augustine as they be translated and allowed by D. Feild in this maner Feild pag. 241. Hauing sett downe the kindes and sortes of traditions it remayneth to examine by what meanes wee may come to discern and by what rules wee may Iudge which are true and Indubitate traditions The first rule is deliuered by S. Augustine Quod vniuersa Aug. l. 4. cont Donatist cap. 23. tenet ecclesia nec concilijs institutum sed semper retentum est non nisi authoritate apostolica traditum rectissimè creditur Englished by D. Feild as in the Maior proposition where rectissimè creditur is moste rightly beleeued hee hath translated may rightly be thought The Minor proposition is proued before by these Protestants in teacheing this doctrine to haue beene the doctrine of the vniuersall Church resisted by Aerius and also that it was an Apostolicke tradition which all Protestants of England must needs graunt vnto by S. Augustines and D. Feilds first Rule before for by their proceedings they are so far from graunteing that this doctrine is defined by Councells and by that title to be embraced That they playnely teach in the Articles of their Religion the definition of a generall Councell in matters of faith not taken out of scriptures as they teach this is not is nothing worthe The Articl of Relig. art 21. wordes of their Article be these Things ordeined by generall Councells as necessarie to saluation haue neither strength nor authoritie vnlesse it may be declared that they be taken out of holy scripture Hitherto their subscribed article And that this is a thinge necessarie to saluation must needs also be yeelded vnto by these Protestants telling vs before both that Aerius was condemned of Heresie for denying it as also that Heresie is arror in some fundamentall point Couâ—ll sup which must needs be necessarie to saluation My next Argument shall be taken from the next Rule of D. Feild to knowe true traditions and my Maior proposition shall be his verie wordes thus next followeing The second Rule is whatsoeuer all or the Feild supr pag. 242. moste famous and renowned in all ages or at the leaste in diuers ages haue constantly deliuered as receaued from them that went before them no man contradicting or doubting of it may be thought to be an Apostolicall Tradition But the Catholicke doctrine of prayer for the deade praying to Saincts single life of the cleargie especially in the Latine Church and others in their proper place to be proued such by these Protestants are in this state Therefore by Protestants they be Apostolicke traditions The Maior is the very sayinge and sentence of D. Feild before and the Minor concerning prayer for the deade also before allowed by these Protestants the others are to be proued in their order this now sufficeth The first proposition for my next Argument shall be D. Feilds third and laste Rule to knowe true and indubitate traditions and is deliuered by him in these wordes The third Rule is the constant testimonie Feild supr l. 4. c. 21. pag. 242. of the pastors of an Apostolicke Church successiuely delyuered But prayer for the deade c. is so proued by such testimonie therefore an Apostolicke tradition The maior is D. Feild sentence And the Minor is before proued by these Protestants for if the vniuersall Church as before by them consented is this veritie not onely one Apostolicke Church sufficient for his Rule but all did consent vnto it otherwise it could not be said the doctrine of the vniuersall Church And of all Churches Apostolicke there can be no question with Protestants bur the Church of Rome euer taught thus and D. Field hath told vs before that Feild l. 4. c. 5. pag. 202. amongst Apostolicke Churches the Church of Rome is more specially to be obeyed reuerenced and respected Further thus I argue whatsoeuer thinges are either approued by these Protestants themselues for true and indubitate traditions or allowed by them that the primatiue Church and fathers receaued for such are to haue that allowance But the signe of the crosse mixture of water with wine in the Eucharist reuerence of holy Imadges and Relicks sacrifice and prayer for the deade vowes of chastitie and single life of
Whitsontide was generally receaued as a Tradition deliuered by the Apostles then the times themselues not being either commaunded or directly exemplified in scripture must also be allowed by tradition And yet the Sabboth day in the old lawe which was abrogated by this tradition of the Sonday the Lords day as hee nameth it was so expressely commaunded by scripture that in order it is the third of the ten cheife commaundements and one of the first table belongeing to the worshipp of God Therefore a Tradition so powerable as to giue a ceaseinge to the expresse writteÌ„ worde lawe and commaundement of God must needs be of equall power And the Christians feaste of Easter likewise crosseing with and euacuateing the Pascha of the lawe written and without scripture onely by the prerogatiue of Tradition cannot be inferior especially seeing as before the Quartadecâ—mans denyers thereof were condemned as Hereticks by the primatiue Church for that cause And the like reason is of the feast of Whitesontide in the Church of Christ receaued by the same Rule of Easter onely by vnwritten tradition yet clearely abolisheinge and takeinge away the written lawe and word of God in that behalf Further I argue thus whatsoeuer is not a perfect and compleate Rule and Square in matters and questions of Religion without the help and dyrection of vnwritten traditions cannot be termed an absolute Rule in this kinde But the scripture and written worde of God by these Protestants is such Therefore by them no absolute and perfect Rule in matters of faithe The Maior is euidently true in the light of nature otherwise one and the same thinge in the same respect might be absolute and not absolute perfect and not perfect and two Contradictories might be true which is vnpossible The Minor proposition is thus proued by D. Feilde who speakeing of traditions Feild l. 4. cap. 20. pag. 239. vnwritten and yet allowed by him hath these wordes The third kinde of tradition is that forme of Christian doctrine and explication of the seuerall partes thereof which the first Christians receauing of the same Apostles that deliuered to them the scriptures commended to posterities This may rightly be named a tradition for that wee neede a playne and distinct explication of many things which are somewhat obscurely conteyned in the scripture Which is sufficient proofe that tradition vnwritten is the cause why many things are beleeued by faith grownded vppon tradition not written which the scriptures could neuer warrant vs to beleeue For things obscurely handled and not playnely and distinctly explicated which as hee saith is by tradition cannot be the formall obiect of faith by any possibilitie for seeing true certayne and vndoubted Reuelation from God euen by Protestants is the formall cause of beleeueinge things obscurely conteyned or taught cannot haue this priuiledge And yet by D. Feilds wordes many thinges be in this state without the assistance of tradition and yet firmely to be beleeued Therefore not the obscuritie in scripture but to vse his wordes a playne and distinet explication of many thinges by tradition receaued by the first Christians from the Apostles commended to posterities is the formall cause and reason of beleeueinge such verities Now to drawe to an end in this question of traditions D. Feild to his fowre before acknowledged kindes of traditions The holy scriptures the Creede of the Apostles the forme Feild pag. 238. l. 4. of Christian doctrine and explication of the seuerall parts thereof which the first Christians receaueinge of the same Apostles that deliuered to them the scriptures commended to posterities and the continued Feild pag. 239. practise of such thinges as neither are conteyned in the scripture expressely nor the example of such practise expressely there deliuered thoughe the growndes reasons and causes of the necessitie of such practise be there conteyned and the benefitt or good that followeth of it hee addeth the fift kinde in these wordes The fift kinde of traditions comprehendeth Feild supr pag. 239. such obseruations as in particulare are not commaunded in scripture nor the necessitie of them from thence concluded though in generall without limitation of times and other circumstances such things be there commaunded Of this sorte many thinke the obseruation of the lent faste to be the faste of the fourthe and the sixt dayes of the weeke and some other This supposed as also the Feild pag. 242. same Protestant Doctors Rules before to know true traditions the consent and doctrine of the Churche the moste renowned for learninge the constant Testimonie of the pastors of an Apostolicke Church amonge which next to generall Feild pag. 202. Councells bynding and commaunding all the Church of Rome is especially to be obeyed reuerenced and respected as moste priuiledged from error yt must needs be euident by these Protestants that Traditions whether deliuered in scripture to be deduced from them or to be receaued without scripture are to be adiudged for the Romane Churche for that before is proued by them to be the true Church of Christ the Pope of Rome to be the supreame commaunding Ruler in it that the scriptures receaued by it are Canonicall and the vndowbted worde of God and all true and Iuridicall expositions and deductions from them are onely for the doctrine of the same Churche of Rome And so their other grounted Rules of generall Councells and Learned Fathers to be handled in the next chapters doe also teach vnto vs the same doctrines by these Protestants for by their Iudgment they may not nor can proceede in such bâ—sines but by the holy scriptures and true expositions and deductions from them allreadie proued by these Protestants for the present Roman Church Therefore I conclude this question with this Arguments following Whatsoeuer doctrines in Religion generall Councells the highest binding and commaunding Rule and authoritie ouer all Christians in the Iudgment of Protestants haue defined by the Bishops and Fathers assembled in them in matters of Religion by traditions written or vnwritten are to be receaued and embraced of all But all or the cheefest Articles in question betweene Catholicks and Protestants are directly concluded by the grounte of these Protestants by the Councells and Bishops in them assembled at Nyce the seconde the greate Laterane Florence and Constance Basile cited and allowed for generall Councells by the Protestant Bishop of Winchester D. Bilson D. Willet D. Couell M. Bils Middlet papist â—9 119. 120. 124. 125. Willet synop cont 1. q. 7. Liniban ap Parkes and others in such maner as the present Church of Rome now teacheth Therefore they ought so to be receaued and embraced of all Christians bothe propositions are graunted before by these Protestants or in these citations Therefore nothinge remayneth to be proued in this Argument And because these Protestants Parkes pag. 137. 180. Couell def of Hook pag. 21. Parkes ag lymb pag. 176. Willet Antil pag. 178. c. Abbot ag Hill pag 38. 48. 49. 51.
teach that those doctrines are not conteyned in or to be proued by scriptures consequently they defined them by vnwritten traditions of equall authoritie with scripture by D. Feild before being so adiudged allowed and approued by that highest commaunding sentence in the Churche of Christ But of generall Councells I am to entreate in the next chapter In the meane time I vrdge onely this one particular of the highest authoritie and gouermnent in the Church by tradition as these Protestants assure vs and I argue thus Whosoeuer defend and teach that which they thinke to be the highest authoritie and function spirituall in the Church without which the word of God cannot be truelâ— preached nor Sacraments duely ministred the essentiall things of the true Church by the Protestants Religion to be an vnwritten Tradition needs must allowe of vnwritten traditions necessarie to saluation But these English Protestants case is such Therefore they must allowe vnwritten traditions necessary to saluation The Maior proposition is euidently true and the Minor thus proued by them The Protestant Author of the offer of conference Offer of confer pag. 12. writeth thus The Bishop of Rochester with the consent and by the direction no doubt of some of the cheefest Prelates hath published his sermon preached before the Kinge at Hampton Court the mayne drift whereof is to proue that the offiâ—e and câ—lling of Bishops is a diuine and Apostolicall ordinance And againe in these words vnwritten ordinances Pag. 34. sup aswell as written or dyuine and Apostoliâ—ke in the constitution of the cheefest office and ministery of the Church D. Couell hath testified the same for himself before and their Bishop Barlowe Barlowe Ser. Sept. 21. 1606. before the Kinge his words before the Kinge and with publicke applause are these of this matter First posuit actu hee acted it by the hands of the Apostles and so the Episcopall function is an ordinance Apostolicall hee hath enacted it for succeeding posteritie and so it is a canon or constitution of the whole Trinitie It is Geographia agraphos vnwritâ—en Housbandrie whereof there is no written precept or Rule from Christ Irenaeus calleth it an Apostolicall tradition manifest to all the worlde To these lett vs add some Protestant testimonies how from the first creation of the world all Articles of Religion for many hundreds of yeares and afterward many cheife and necessarie points thereof were taught and deliuered by tradition without scripture And I will onely cite their late worke Historye of the world much commended Histor of the world lib. 1. pag. 180. and approued amonge them Of the practice and deliuery of Religion thus they write That the Rule in generall was paternall it is most euident for Adam being Lord. Ouer his owne children instructed them in the seruice of God his Creator as wee reade Cayne and Abel brought oblations before God as they had beene taught by their parent the Father of mankinde Their sixt treatise or Paragrah in that first booke is Lib. 1 §. 6. pag. 78. thus intituled of the Patriarkes deliueringe their knowledge by tradition And write in these wordes if wee consider the curiositie and polecie of elder ages wee shall finde that knowledg was the greatest treasure that men sought for and which they also couered and hid from the vulgare sort as Iewells of inestimable price feareing the irreuerent construction of the Ignorant and irreligeous so as whatsoeuer was attayned vnto concerning God and his workeinge in nature the same was not left to publicke dispute but deliuered ouer by hart and tradition from wise men to posteritie equally zelous ex animo in animum sine literis medio intercedente Dion Areop verbo from minde to minde without letters by way of Tradition or worde of mouthe And it was thought by Esdras Origen and Hilarius as Mirandula conceiueth that Moses did not onely vppon the mount receaue the lawe from God but withall secretiorem veram legis enarrationem a more secrett and true explanation of the lawe which saith hee out of the same Authors hee deliuered by mouth to Iosuah and Iosuah to the Elders for to teach these misteries which hee called secretiora to the rude multitude were no other quam dare sanctum canibus to cast pearls before swyne In succeeding times this vnderstandinge and wisedome began to be written in Cyphers and Characters and letters bearing the forme of beasts birds and other creatures and to be taught onely to such as serued in their temples and to their Kings and preists Of the first the Cabala of the Iewes was Pag. 79. an imitation This Cabala importeth a lawe receaued by Tradition and vnwritten Cabala in Hebrue is Receptio in Latine and a receauing in English If then such as would seeme wisest in the vse of reason will not acknowledge that the story of the creation or begynning of all things was written by Inspiration the holy Ghost guiding the hand of Moses yet it is manifest that thâ— knowledge thereof might by tradition then vsed be deliuered vnto him by a more certaine presumption then any or all the testimonies which prophane antiquitie had preserued and left to their successors For leauing to remember that Adam instructed Seth and Seth his children and Successors which cannot be doubted of it is manifest that Mathusalem liued together with Adam himself 243 yeares and Noah with Mathusalem no lesse then 500 yeares and before Noah died Abraham was 58. yeares old from whence this knowledge by an easy and ordinary way might come to Israel and so to Moses And to cleare all doubts and obiections these Protestants proue vnto vs. That the very binding and obligatory precepts of God themselues were thus deliuered and obserued onely by vnwritten traditions They intitle the 8. § of their second booke Histor sup libr. 2. cap. 4. §. 4. in this maner Of the vnwritten lawe of God giuen to the Patriarkes by tradition And thus they add The Patriarkes of the first age receaued many precepts from God himself and whatsoeuer was first imposed by Adam the same was obserued by Seth who instructed Enos from whom it succeeded to Noah Sem Abraham Isaac Iacob Ioseph and Moses Yea many particular commaundements afterward written were formerly imposed and diliuered ouer by tradition which kinde of teacheinge the Iewes afterward called Cabala precept receaued from the mouth of their preists and Elders to which the Iewes after the lawe written added the Interpretation of secret misteryes reserued in the bosomes of their preists and vnlawfull to be vttered to the people But the true Cabala was not to be concealed from any as being in deed the diuine lawe reuealed to the Patriarkes and from them diliuered to posteritie when as yet it was vnwritten And entreating how after letters and writing was inuented and many reuealed misteries so recorded yet men must still maintayne traditions vnwritten and instruction from them they exemplifie in this order out of S.
Iude his Epistle Iosephus Pag. 79. 80. Origen Tertullian S. Augustine Beda Procopius Gazaeus and others that Enoch did write diâ—ine things And thus they add it is probable that Noah had seene and might preserue this booke For it is not likely that so exquisite knowledge as these men had was sodenly inuented and fownd out And entreating how the booke of the battailes Pag. 306. cap. 5. §. 7. with others of holy scriptures had beene lost thus they write it seemeth probable that such a booke as this there was and that the same should now be wantinge it is not straunge seeing so many other volumes filled with diuine discourse haue perished in the longe race of time or haue beene destroyed by the ignorant and malitious heathen Magistrate For the bookes of Henoch howsoeuer they haue beene in later ages corrupted and therefore now suspected are remembred in an Epistle of Thaddaeus and cited by Origen and by Tertullian That worke also of the Patriarke Abraham of formation which others bestowe on Rabbi Achiba is no where fownde The bookes remembred by Iosua c. 10. v. 13. and in the second of Samuel c. 1. v. 18. called the booke of Iasher or Iustorum is also loste The booke of Chozai concerninge Manasse remembred in the second of Chron. 33. v. 18. and 19. of this booke also lost Hierome conceyues that the Prophet Isay was the author The same mischaunce came aswell to the story of Salomon written by Ahia Silonites as to the bookes of Nathan the Prophet and to those of Ieedo the Seer remembred in the second of Chron. c. 9. v. 29. with these haue the bookes of Shemaiah and of Iddo remembred in the second of Chron. c. 12. v. 15. perished and that of Iohn the sonne of Hanain cited in the second of Chron. c. 20. v. 34. also that of Salomons which the Hebrues write Hiscirim of 5000 verses of which that part called Canticum Canticorum onely remaineth 1. Kings 4. 32. and with this diuers other of Salomons workes haue perished as his booke of the natures of trees plants beasts fishes c. 1. Kings 4. 33. with the rest remembred by Origen Iosephus Hierome Cedrenus Ciccus Aesculanus Picus Mirandula and others Of Pag. 307. these and other bookes many were consumed with the same fyer wherewith Nebuchadnessar burnt the temple of Hierusalem Hitherto this Protestant discourse of the necessitie of vnwritten traditions not onely before the scriptures were written but after so many bookes of holy scriptures dictated by the holy Ghost hauing vtterly perished Except wee will say which God forbid that God reuealed and published in holy scriptures so many needles and fruitelesse things or els so many necessary and diuine Reuelations haue alltogether beene loste and concealed from those that should beleeue and keepe them CHAPTER VIII WHERE THE HIGHEST supreame Iudiciall definitiue authoritie of generall Councells is both proued to be such by these Protestants To binde all Christians in matters of Religion to approue the doctrine of the Church of Rome and condemne protestancie THE next Question is concerninge generall Councells of what authoritie and commaunde they are in controuersies of Religion and whether the Doctrine of the present Churche of Rome or that of English Protestants is proued and confirmed by them in the sentence of these Protestants themselues Toucheinge their power and commaunding authoritie in these causes I argue thus Whatsoeuer in controuersies of Religion is the highest Iudge the onely remedie to redresse errors hath soueraigne authoritie is aboue others to be appealed vnto hath authoritie to interprete scriptures and to supresse all them that gaynesay such interpretation and subiect euery man disobeyeing suche determinations to excommunication and Censures of like Nature and aboue all other Iudgments is moste to be reuerenced and respected in the opinion of Protestants must also by them be allowed for the supreame highest and laste not to be appealed from Iudgment in this world in such questions But by the testimonie of these Englishe Protestants a generall Councell is of these preeminences in these matters Therefore by them the supreame moste bynding vncontroleable and Iudgment not to be appealed from or denyed by any The Maior proposition is euidently true for that which is supreame and highest cannot be Inferior vnto any neither that which hath commaunde and authoritie ouer all can possibly be vnder the controlement and correction of any none being left to be superior vnto it The Minor is proued by these Bilson Suru pag. 82. Morton part 2. Apol. pag. 340. l. 4. cap. 18. Relat. cap. 47. Protestants following The Protestant Bishop of Winchester D. Bilson hath these words The authoritie of generall Councells is moste holsome in the Church and hee citeth S. Augustine to that purpose D. Morton writeth thus Concilium publicum est summus Iudex a generall Councell is highest Iudge The Protestant Relator of Religion nameth it the onely remedie in such times of controuersies D. Sutcliffe hath Sutcliffe subu pag. 119. Sutcl ag D. Kell pag. 41. 42. 102. these wordes generall Councells haue soueraigne authoritie in externall gouernment And thus againe False it is that wee will admitt no Iudge but scriptures for wee appeale still to a lawfull genenerall Councell Wee holde all the Christian faith explaned in the sixe generall Councells D. Feild hath written thus Bishops assembled in a generall Feild pag. 228. Councell haue authoritie to Interprete scriptures and by their authoritie to suppresse all them that gaynesay such Interpretation and subiect euery man that shall disobey such determinations as they consent vppon to excommunication and censures of like nature And Feild l. 4. cap. 5. pag. 202. as before is cited alloweth this sentence Wee must reuerence and respect the authoritie of all Catholicke Doctors whose doctrine and writings the Church alloweth wee must more regarde the authoritie of Catholicke Bishops more then these the authoritie of the Apostolicke Churches amongst them more especially the Church of Rome of a generall Councell more then all these Now to proue that generall Councells thus allowed by these Protestants for the highest and irreuocable Iudgment cannot by their owne doctrine proue their Religion to be true and so consequently no Inferior authoritie Iustifie their cause I argue in this maner whosoeuer by publicke decree and constitution doe condemne generall Councelle of error and to be a fallible and deceatefull Rule in Matters of Religion and haue no other meanes to finde the truth cannot pretend their Religion to be infallibly true as matters of faith and reuealed of God are by such testimonies But the English Protestants are in this condition concerninge generall Councells Therefore their Religion neither is nor can by their owne proceedings be warranted and proued by them to be true The Maior proposition is euident for no Iudgment erroneous and fallible can possibly make any matter or question free from error and infallible otherwise a thinge might be effected and
caused without a cause The Minor proposition is manifestly proued by these Protestants in this order for they haue before condemned all other Rules which they haue of error as their parlement Kings Censure and all priuate Interpretations and made them subiect and controleable by generall Councells as hauing authoritie ouer all parsons D. Feilds wordes of allowance after hee had with others graunted generall Councells to be supreame bynding and commaunding all be these Wee must obey without scrupulous questioninge with all modestie of Feild pag. 202. minde and reuerence of bodye with all good allowance acceptation and repose in the wordes of them that teach vs vnlesse they teach vs any thinge which the authoritie of the higher and superior controlleth Immediately before hee had allowed the supreame and highest Iudgment to generall Councells and the next to the Pope and Church of Rome Then Protestants teacheing contrarie to superior and higher authoritie in the Pope are to be condemned by him But notwithstanding all this to make their cause desolate and demonstrate that their Religion hath no warrant of truth and Infallibilitie at all Thus they write of this highest Rule of generall Councells euen in their publick Articles of Religion Articles of Relig. art 21. generall Councells may erre and sometime haue erred euen in things pertayninge vnto God Wherefore things ordeyned by them as necessarie to saluation haue neither strength nor authoritie vnlesse it may be declared that they be taken out of holy scripture Therefore how truely or certainely soeuer generall Councells make decrees and definitions in matters of faith they giue no validitie to Protestant Religion if in themselues they should approue it for by their cited Article their ordination hath neither strength nor authoritie as it is the decree of the generall Councells but as it may be declared by a priuate Protestant writer Prince Parlament or Conuocation in their conceipt to be taken out of scripture and yet before they haue tolde vs a generall Councell commaundeth all all must submitt themselues vnto it and all other their Rules be erroneous and deceatefull Therefore by these Protestants neither generall Councell nor any other Rule assigned by them can by any possibilitie proue their Religion true Further I argue thus No societie people or professors of Religion which by their owne confession neither haue nor by their proceedings can hereafter haue or haue heretofore had any generall Councell or meanes to assemble and call it can in reason pretend it for their cause But the state of Protestants by their owne confession is such Therefore generall Councells cannot be pretended for them The Maior proposition is euidently true for esse and beinge must needs in all things goe before operari and workeinge by them For as by nature nothinge can be made of nothinge so that which wanteth being and is not can produce nothinge The Minor proposition is likewise manifestly true for neuer any Protestant nor altogether so much as clayme authoritie or Iurisdiction in this matter none amonge them pretending it further then their owne particular temporall dominions which all vnited together neuer like to be are farre to shorte and vnequall to make a Councell generall which they say excludeth none especially of the greate patriarkes of Rome Constantinople Alexandria and Antioche not one of them being for them but all with their whole precincts limitts subiects and ditions against them by their owne confession To this I add the Censure of their owne Protestant Relator in these wordes The Protestants Relation of Religion cap. 47. are seuered bandes or rather scattered troopes each drawing diuers way without any meanes to pacific their quarrells to take vpp their controuersies No Prince with any preeminence of Iurisdiction aboue the rest no Patriarke one or more to haue a Common superintendance of care of their Churches for correspondencie and vnitie no ordinary way to assemble a generall Councell of their part the onely hope remayninge euer to assuage their contentions And yet if they could haue meanes for such a meeteing of Protestants so few in number and weake in Iurisdiction by their owne graunte in regard of Catholicks and other Christian Kingdomes and prouinces different to them in Religion this would be farre from the leaste shewe and name of an vniuersall and generall Councell such as they allowe to Iudge and sentence in this busines Neither can these men now deny the necessitie of generall Councells hauing so much allowed them for supreame sentencer before and appealed to a generall Councell to be assembled Neither may they compare their so desolate estate with the primatiue Church of the first three hundred yeares for themselues haue graunted before that a supreame and commaunding binding power ouer all was not onely claymed but lawfully and iuridically exercised and executed by the Popes of Rome in those times in all partes of the Christian world and both power and authoritie to approue and reproue Councells was belongeing vnto them by publickly receaued Canon in those dayes And herevppon I argue in this maner that generall Councells are for the doctrine of the Church of Rome Whatsoeuer Church in the primatiue time of Christianitie was endowed with such priuiledges that euery thinge was voide that was done without the consent of the Bishop and Ruler of it and no Councell could be called without his allowance and at this present hath by the graunte of Protestants a common Father aduiser and conductor to end Iarrs displeasures differences to keepe Religion in vnitie by Councells when no other Church enioyeth these immunities must needs in all reason be sayde to be warranted and defended by generall Councells But the Church of Rome is by the graunte of Protestants in this Condition Therefore warranted and defended by generall Councells The first proposition is euidently true for hee that from the begynning had these prerogatiues to approue or disproue Confirme or inualidate Councells cannot be conceaued to haue ratified or confirmed any thinge against the immunities and Common receaued doctrine of that Church so exalted dignified and priuiledged aboue all others of the whole Christian worlde and against his owne supreame and eminent Authoritie The Minor proposition is thus proued first D. Couell sheweth that an hundred yeares before the Nycene Councell in the yeare of our Lorde 2â—5 when there was no Emperour Christian to call Councells as Protestants would pâ—rsuade the world they did and should the Pope of Rome had this prerogatiue to call Councells Therefore from the begynninge by preeminence of his See seing there had not beene either generall Councell or Emperour to giue it vnto him His wordes be these The synode of Rome called Couell ag the plea of the Innoc. pag. 110. by Cornelius Pope of Rome against Nonatus consisted of threescore Bishops and many others of the cleargie Where wee see Heresie condemned and â—â— that scarcetie of Bishops in those first dayes of Christianitie so greate in Councell assembled by the Popes authoritie
Wherefore the Protestant Bishop of Winchester D. Bilson D. â—orton his late â—ppeale with others of his Protestants graunte these propositions Bilson true diff pag. 66. 67. Morton Appeale pag. 286. The Canon of the primatiâ—e Church made euery thinge voide that was done without the Bishop of Rome And againe The Canon of the primatiue Church forbad any Councell to be called without his coâ—sent Which being onely peculiar to him and his See Apostolicke and from the begynning must proue a singular preeminence in him and a power supreame in deciding Matters and doubts of faith Therefore M. Ormerod wittnesseth that S. â—eo Ormer pict pa. pag. 44. Orm. sup pag. 78. that glorious Sainct and Doctor taught that God did assist and direct that See in decrees And further hee wittnesseth in these wordes To proue that the Church of Rome hath the preeminence ouer all Churches Anacleâ—us liueing in the Apostles time and Pope of Rome alleadgeth Matth. 16. vers 18. vppon this rocke will I builde my Church and hee expowndeth it thus super hanc Petram id est super Ecolesiam Romanam vppon this rocke that is vppon the Church of Rome will I builde my Churche This of the testimonie of that Apostolicke Pope Sainct and Martyr And D. Downame graunted that Downame lib. â— Anâ—â—chr pag. 105. S. Augustine that renowned Doctor and Victor Vticensis were of opinion that to adhere to the Church of Rome was a Marke of a true Catholicke in those times And telleth vs further of a Pag. 107. sup Bishop fallen into Heresie and after recanting it in this order Hee sweareth to renownce his former Heresies and to professe and mayntaynâ— that faithe and Religion which the Bishoppe and Church of Rome did professe All which proceedings of so greate consequence and preeminencie testified by enemies themselues could neuer haue beene exercised by that Apostolicke See with so greate approbation of Saincts and Doctors in the primatiue Churche and best estate thereof except supreame authoritie euen in Councells themselues as those Canons testifie and peculiar assistance as S. Leo taught to be freed from error in decrees and consequently not to be condemned by generall Councells whome it was to confirme or reproue had beene graunted by Christ vnto it Then this priuiledge and prerogatiue of that Church Apostolicke being thus both supreame and perpetuall it may not now without Irreligeous Iniustice be denyed vnto it And therefore the Protestant Relator of Religion hauing as before excluded his fellowe Protestants from all hope of comforte and releife by generall Councell addeth immediatly of Catholicks in Relation cap. 47. sup these wordes The other haue the Pope as a Commom Father Aduiser and Conductor to all to reconcile their Iarres to appease their displeasures to decide their difference aboue all things to drawe their Religion by Consent of Councells vnitie And that this Iurisdiction of the See of Rome is not onely ouer the Catholicke and truely beleeuing members of the Romane Church but of right belongeth vnto it ouer all Christians in the worlde is proued before by these Protestants themselues Cap. 3. sup Further I argue thus whatsoeuer Councells define or confirme the doctrine of the Romane Churche and condemne Protestant opinions defended against it are to be saide to proue the Religion of Catholicks But diuers Councells bothe allowed by Protestants for generall and others in the primatiue Churche and confirmed euen in the Iudgment of Protestants are such Therefore the Religion of the Romane Church is proued by them The Maior proposition is euidently true And the Minor thus is proued first concerninge the first generall Councell of Nice D. Couell Couell ag Burg. pag. 87. hath told vs before from S. Hierome that it receaued more bookes for scripture then Protestants allowe M. Middleton saith it Middlet papistan pag. 39. taught the dignitie of Rome ouer the West prouinces at the leaste and this by olde custome How much more ample this custome was is proued before and himself sufficiently insinuateth speaking in this maner Papias Pag. 200. sup liueing in the Apostles time taught Peters primacie and Romish episcopalitie And D. Downame denieth not but the greate generall Down l. 1. Antich pag. 36. Councell of Calcedon attributed to the Pope of Rome to be heade of the Church Which hee saith is the greatest stile D. Feild before hath wittnessed that the third Councell of Carthage confirmed Feild sup in the sixt generall Councell and wherein S. Augustine was present receaueth canonicall scriptures as the Church of Rome now doth D. Willet perceauing Willâ—t Antil pag. 88. 89. the primatiue Councells to be so cleare for the Church of Rome that hee could not glosse them with any resemblance or colour of truthe calleth the auncient confirmed Councells of Neocesarea and Toletane the first and the sixt generall Councell before expressely allowed by D. Sutcliffe the papall Church popery doctrine in popery And of the seuenth generall Councell hee writeth thus The Greekes in a Willet sup pag. 178. Middlet papist pag. 193. generall Councell held at Nice confirmed and allowed the adoration of Images M. Middleton speaketh in this maner peruseing Councells Fathers and stories from the Apostles forâ—ward wee finde the print of the Popes feete So that it is euident by them that from the very begynning the doctrine of the Church of Rome as occasion was is allowed both by Councells Fathers and Histories And this is the reason why in their Article of Religion Artic. 21. before they haue thus defined generall Councells may erre and some times haue erred euen in things pertayninge vnto God Because from time to time as cause was giuen they haue defined the truthe of the doctrine of the Romane Church against them And because I may not in this breuiate repeate many particulars breefely I argue thus Diuers Councells allowed by these Protestants for generall Councells haue confirmed and allowed all or the cheefest doctrines which the Romane Church now teacheath against Protestants and condemned the contrary held by them euen by their owne testimonie Therefore by their owne Iudgment they are for the Romane Church and not for them The consequence is euident and the Antecedent is thus proued by them The Protestant Archbishop of Canterbury writeth thus The Councell of Constance was a generall Councell D. Abbot ag D. Kill pag. 38. 48. 49. 51. Bilson Willet apud Parkes pag. 137. 180. So their Protestant Bishop D. Bilson and affirmeth the same of the Councell of Basile So doth Doctor Willet and graunteth the same of the Councell of Florence And yet it is euident to all the worlde that in these Councells the compleate bodie of their Protestant Religion was condemned in their predecessors Iohn Wickliffe Iohn Husse and Hierome of prage and the quite contrary in all things decreed and concluded for the Churche of Rome For further confirmation whereof the Protestant Archbishop of Canterbury hath these words the Councell
of D. Gâ—orge Abbot sup pag. 48. 52. Constance before by him and others generall did define Wickliffe to be an Hereticke Also Pope Iohn the 23 in a generall Councell at Rome did condemne him for an Hereticke Then by this graunt The protestancie of England being the same as these Protestants tell vs which was taught be Iohn Wickliffe and by these Councells generall by their owne assertions condemned for Heresie must needs be Heresie And the contrarie doctrine of the Church of Rome orthodoxall and Catholicke otherwise no doctrine euer at any time was or can be hereafter lawfully condemned for Heresie or iuridically approued and allowed for true and Catholicke For by their owne Censure the highest Iudgment in the Church generall Councells haue thus defined and by their doctrine before of the power of generall Councells bownde all Christians vnder penaltie of eternall damnation so to beleeue in these questions And allthough the generall Councells of the primatiue Church were assembled about other Heresies The Catholicke doctrine of these points now impugned by Protestants then generally receaued and not doubted of as will manifestly appeare in the Chapter of Holy Fathers and Doctors of the primatiue Church yet because the first fower generall Councells are by name receaued and authorized by Parlament both by Queene Elizabeth and our Statut. 1. Eliz. 1. Iacob c. Sutcliffe ag D. Kell pag. 102. present Soueraigne And D. Sutcliffe for Protestants hath answeared thus before wee hold all the Christian faithe explaned in the sixe generall Councells Then seing the first sixe haue gott this greate papall approbation first concerninge the first generall Councell of Nice all though Vitus and Vincentius were presidents there for the Pope of Rome yet it was further confirmed by that Apostolicke Conc. Rom. tom 1. concil See in these words Whatsoeuer is constituted in Nyce of Bithinia to the strength of our holy Mother the Catholicke Church by 318 Preists wee confirme with our mouth Wee anathematize all them that shall dare to dissolue the definition of the holy and greate Councell gathered together at Nyce The third Canon of that holy Councell Conc. 1. Nicen can 3. defineth thus Omnibus modis Interdixit sancta Synodus c. The holy Councell hath wholly forbidden that it shall be lawfull neither for Bishop Preist nor Protest Booke of makeing and Order Bish. Preists c. An 3. Edw. 6. 1. El. 1. Iacob can Iacob can 7. can 8. Socr. 1. c. 8. Sozom. Deacon nor any other of the Cleargie to haue with him any straunge woman except perhaps mother or Sister or Grandmother c. Where there be more Orders of the Cleargie then Bishops Preists and Deacons onely allowed with them and none of these to haue any other woman or wife but to lyue in chastitie Their Answeare that Paphnutius persuaded the Councell that wiues maryed before orders might be kept out of Socrates and Sozomen is directly against the words of the Councell l. 1. c. 22. Epip in Compend Basil epist 17. in addit Hier. in vigilant epist 50. ad Pammach cone Carthag 2. can 2. concil 6. generca 2. in Trull before cited against S. Epiphanius that glorious Saint and Father of the Greeke Church S. Basile also S. Hierome c. the second Carthagenian Councell confirmed in the sixt generall Councell allowed by D. Sutcliffe defineing thus Apostoli docuerunt ipsa seruauit antiquitas c. The Apostles taught and antiquitie it self obserued that Bishops Preists and Deacons and those that handle Sacraments should be keepers of Chastitie and abstayne from wiues And yet these Protestants vtterly deny the opinion of Paphnutius himself as they themselues cite hym for they Marry after Orders which they confesse both Paphnutius and the first Nicen Councell denyed to be lawfull together with Socrates Sozomenus and all Greeke authoritie and practice In the fourtenth Canon of that first generall Councell the sacrifice of Masse and Christs reall presence in the blessed Sacrament of the altare are taught in these Concil Nicen 1. can 14. words This neither the Rule nor custome hath deliuered that they which haue not power to offer sacrifice should giue the bodie of Christ to them that offer it vp The sixt canon deliuereth by their Concil 1. Nicen. can 6. owne Interpretation that the Pope of Rome is supreame heade of the Church of England and all others in this part of the world And in truthe of the whole Iohn Speed in Theatr. pag. â—06 concil Sardicen can 3. 4. 7. c. Theodoret. l 2. hist c. 8 hist trip l. 4. c. 24. 2â— 15. 16. Conc. Constantinopol 2. gener can 2. Can. 5. Christian worlde as is declared in the greate Sardican Councell generall and otherwise binding this Kingdome by our Bishops presence and assent there by our Protestant Theater where Appeales be graunted to the Pope from any Bishops or Councells themselues And the second generall Councell held at Constantinople maketh manifest that the Nicen Councell prescribed no limits to the Pope of Rome but to other Patriarkes and plainely deciareth Episcopuin Romanum habere primatum That the Bishop of Rome is supreame And by denying this to haue beene the decree of the Nicen Councell they proue the Popes supreamacie from the beginninge For Socrates Socrates in histor tripart lib. 4. cap. 9. writeing how the Antiochian Councell kept within twentie yeares of that of Nyce Was reiected because not approued by the See of Rome writeth thus Cum vtique Regula eâ—clesiastica iubeat non oportere praeter sententiam Romani pontifiâ—is Con ilia celebrare The ecclesiasticall Rule commaundeth that Councells be not called without the consent of the Pope of Rome Therefore their Bishop Bilson writeth thus The Canon Bilson true diff pag. 67 pag. 66. sup of the primatiue Church forbad any Councell to be called without the Bishop of Rome his consent The canon of the primatiue Church made euery thinge voide that was done without the Bishop of Rome Then what may wee thinke of the Protestants doeings in England where his Authoritie Nicephor Calix histecel in concil Ephes Prosper in Chron. An. 431. is so dispised In the third generall Councell at Ephesus the then Pope of Rome Celestiâ—â—â— constituted Cyrillus Patriarke of Alexandria to be president for him In the fourth generall Councell at Caleedon the cause of the Popes supreamacie is so cleare that D. Downame denieth not but it attributed Downam l. 1. Antichrist c. 3. pag. 36. concil Calcedon sess 8. to the Pope of Rome to be heade of the Churche In that Councell in the 8. session is thus registred Omnes Episcopi clamauerunt c. All the Bishops cryed out next vnto God Leo then Pope of Rome hath Iudged And the Pope himself not being present in that Councell his legates gaue sentence against Dioscorus The wordes of the Councell be these Et cum Concil Calced Act. 1. 2.
3. adhuc in sua permaneret pertinacia c. And when Dioscorus continued in his obstinacie Paschasinus Bishop and with him Lucentius Bishop and Bonifacius Priest holding the place of the moste holy and moste blessed Archbishopp of the Apostolicke See the elder Rome Pope Leo pronownced sentence A Bill Conc. Calcod Act. 3. was preferred to the Councell with this Title Sanctissimo beatissimo vniuersali Archiepiscopo c. To the moste holy and the moste blessed vniuersall Archbishop and Patriarke of greate Rome Leo and to the venerable Synode of Calcedon The Concil calced Act. 1. ex nou trans Church of Rome is there called Caput omnium ecclesiarum The heade of all Churches And graunted if any Councell was called without Authoritie of that See Nunquam ritè factum est nec fieri licuit It was neuer rightly done nor lawfull to be done The Councell writeth to S. Leo then Pope to confirme their decrees Concil Cacled epistol ad S. Leon Leo epistol 53. 54. 55. 59. 60. 61. And he confirmeth them excepting the precedencie of Constaminople before Alexandria and Antioche Further in this greate generall Councell of 630. Fathers more Ecclosiasticall Orders then Protestants allowe are assigned their marriadge disallowed Can. 6. Can. 11. Can. 15. Can. 23. except lectors For Monkes or sacred virgins to marry is excommunication Likewise for temporall men to lyue in and possesse Monasteries and Religeous howses The fist generall Councell held at Constantinople wholly proceedeth against errors of that time and handleth nothing now in Controuersie yet both that the sixt generall following and all others before are confirmed by Pope Leo the second in these Lee 2. epist ad ConstaÌ„tin 4. Imperat seff 18. concil 6. wordes Because this sixt Councell hath moste fully taught the definition of true faith which the Apostolicke See of blessed Peter doth reuerently receaue Therefore wee also and by our office this venerable see Apostolicke agreeably and with one minde consenteth vnto the things which by it are defined and by the authoritie of S. Peter confirmeth them as vppon a firme Rocke c. And receauing all these sixe Councells by name and approuing them decreeth that the Fathers in them assembled are to be numbred Inter fanctos Ecclesiae Paires atque Doctores amonge the holy Fathers and Doctors of the Churche The same generall Councell writeth Epist 6. synod ad Agathon 1. ppam to Pope Agatho in this Wee referre vnto thee standing vppon a firme rocke as to the Ruler of the cheefe See of the vniuerfall Church what is to be done yeelding to the letters of true confession sent from your fatherly blessednes which wee acknowledg Epist Agasess 4. synod 6. as sent from the highest heade of the Apostles written by diuine instinct by which wee haue driuen away the lately risen hereticall sect of manifold â—rrors c. In which so much applauded Epistle these wordes are conteyned concerning the See Apostolick of Rome This is the Rule of true faith which both in prospiritie and aduersitie the Apostolicke Church of Christ hath liuely held which by the grace of God shall be proued neuer to haue erred from the pathe of Apostolicke Tradition neither hath shrouke depraued with Hereticall nouelties because it was saide to Peter I haue asked for thee that thy faith saile not and thow sometime conuerted confirme the bâ—ethren Here our Lord hath promised that the faith of Peter should not faile and hee admonished him to confirme his brethren which all men knowe the Apostolicke Popes predecessors of my meannes haue allwaies confidently done And because these Protestants doe so freely acknowledg the Trullan Canons to be the decrees and Canons of this sixt generall Councell allowed by them first in the second Canon are approued Can. 2. so manie prouinciall Councells and writings of the auntient Fathers vtterly condemning Protestant Religion In the third Canon is taught how the custome of the Church of Rome for an vnmatryed Can. 3. Cleargie is the true obseruation of the Ecclesiasticall Canon therein And for the Church of Greece it self deposeth Preists Deacons and Subdeacons marrying after Orders And to shew both the Ecclesiasticall Orders which Protestants condemne and disable matrimonies of votaries against these men thus they decree If any Bishop or Can. 4. Preist or Deacon or Subdeacon or Reader or Cantâ—r or Ostiarius shall haue companie with a womam dedicated to God lett him be deposed as hee that hath violated the spouse of Christ But if a lay man doe it lett him be excommunicate The maner of the consecrating and receauing Concil Carth. 4. can 1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12 Concil 6. gener supr can 2. can 6. Bishops Preists Deacons Subdeacons Acolythiteâ— Exorcists Lectors Ostiariers Psalmists Nonnes Widowes c. Is conteyned in the 4. Carthagenean Councell confirmed in this sixt generall Councell Their 6. Canon defineth thus Because it is saide in the Canons of the Apostles of those that be not marryed are promoted to the Cleargie onely Readers and Singers may marry weâ— also obseruing this decree that from henceforthe is he lawfull for no Subdeacon Deacon or Preist to contract marriadge and if hee shall dare to doe it â—etâ— him be deposed And concerning Bishops thus begynneth the 12. Canon It alltogether commaundeth that Bishops after they are Ordered departe Can. 12. from their wyues They receaue and allowe those formes of Masses that be attributed to S. Iames the Apostle and S. Basâ—le Can. 32. and affirme them to be the true Authors of them The monasticall single life with the Can. 39. 40. 41. 42. 43. 44. 45. 46. 47. Can. 48. Rules of Monasteries are set downe in diuers Canons And when a Bishop is chosen that was marryed hee is seperated from his wife and shee put into a Monasterie far from him Vxor eius monasterium ingrediatur proculab Episcopi habitatione extructum They define thus for lent Visum est Can. 56. c. It seemeth good that the whole Church of God which is in all the world should keepe faste following one order and obstayne from eggs and cheese as from the flesh Creatures c. Honor to the signe of the crosse is thus concluded Vt ei pâ—r quam ab antiquo lapsu saluati summ c. Seeing the viuificant Can. 73. Crosse hath shewed vnto vs that saluation wee ought to vse all diligence to giue due honor to that by which wee are saued from our old fale Whereuppon giuing adoration vnto it both in minde in worde and sence wee commaunde that the figures of the Crosse made by some on the grounde and pauement be blotted out least that which is the Trophee of Victorie vnto vs be iniured by the treading of them that goe vppon it The vse and Reuerence of holy Imadges is sufficiently approued when they call them Venerabilium Imaginum picturas Can. 82. The pictures of
venerable Imadges commaunding the making and vse of them In the last Canon they giue diligent and longe directions Can. 102. vnto preists how to behaue themselues in aduising and absoluing penitents in the Sacramen◠of penance Therefore I may conclude that Protestants Religion is vtterly condemned by generall Councells both of the primatiue Church and latter ages And consequently by all other Iudgments in the Church of Christ Because these men haue told vs that all Bishops Doctors and Professors of Religion are bownde to followe the definitions of generall Councells CHAPTER IX WHEREIN IS PROVED BY these Protestants That the authoritie of the primatiue Fathers is to be receaued and followed in matters of Religion And how it wholly proueth the present doctrine of the Church of Rome vtterly condemninge all Protestant Religion THE authoritie and value of the Testimonie of the auncient Fathers and that they taught and approued the doctrine of the present Churche of Rome euen by the graunt of these Protestants is euident in the laste Chapter for being of that opinion in generall Councells and publicke assemblies and sentences to which by their owne consent and subscription they submitted and bownde themselues as to their lawfull and commaunding Rule they could not and might not teache and write otherwise in priuate then in publicke themselues and others had authoritatiuely concluded Yet for a full satisfaction to Protestants in all things I will breefely entreate of these also as they wer◠priuate writers And first of their authoritie I argue thus Whoso euer allowe in shewe and wordes amonge the Ignorant Readers or hearers of their writings and sermons the authoritie of the auncient and primatiue Fathers to procure people to beleeue that their Religion and doctrine agreeth with them as men teaching and writing the truthe and to that purpose doe yeeld vnto them greate respect and reuerence ought truely and syncerely to beleeue and embrace their Religion But these English Protestant writers be such Therefore they ought and are bownde to followe and embrace their doctrine The Maior proposition is euidently true for as dissimulation craftie and double dealeinges to delude and deceaue others in all thinges is a vile and abominable synne against truthe charitie and Iustice so in matters of Religion wherein not the least equiuocation of to saue a mans life may be vsed it must needs be an offence moste damnable and deuelishe The Minor proposition is thus proued by these Protestants Their Protestant Bishop D. Bilson writeth thus The Bilson suru pag. 85. auncient consent of godly Fathers is with greate care to be searched and fallowed of vs cheifely in the Rule of faith And agayne Wee rest vppon the Pag. 82. sup scriptures of God vppon the authoritie of the auncient Doctors and Councells And maketh the same reason with Vincentius Lirinensis in these Pag. 83. sup words Leaste euery man should wrest the scriptures to his fansye and sucke thence not the truthe but the patronage of his error And hee addeth that S. Augustine gaue this respect not onely to generall Councells but to the testimonies of particular Fathers Irenaeus Ciprian Hilarius Ambrose Gregory c. Chrisestome Basil and others D. Sutcliffe writeth thus Wee Sutcl subuers pag. 87. acknowledge the faith of the Fathers of the fourth fift and sixt ages and adioyne our selues to that Church And to credite his cause and make his readers beleeue hee consenteth with those Fathers hee speaketh in this maner The Fathers in all points of faith are for vs Protestants Sutel ag D. Kell pag. 17. and not for the Pope D. Willer knowing of what little credit his bare worde is euen by his Protestants as appeareth hereafter would procure creditt to his protestancye by damnable periury in these wordes I take God to wittnesse before Willet Antilog pag. 263. whome I must render accompt c. That the same faithe and Religion which I defend is taught and confirmed in the more substantiall points by these Historians Councells Fathers that liued within syne or sixe hundred yeares after Christ And further Pag. 264. sup thus It is moste notoriously euident that for the grossest points of Popery as Transsabstantiation sacrifice of Masse worshipping of Imadges Iustification by workes the supreamacie of the Pope prohibition of Mariage and such other they of the Romane Churche haue no shewe at all of any euidence from the Fathers within syue hundred yeares of Christ In all which questions amonge others I am to proue the contrary be these Protestants themselues hereafter in their place And in an other page of the same treatise hee writeth thus The auntient Fathers that liued within sixe hundred yeares of Christ are Willet Antil pag. 271. K. speache in parl An. 1603 conference at Hampt pag. 73. against them His Maiesties speach in parlament it this I will euer yeeld all reuerence to antiquitie And in their conference For my parte I knowe not howe to answeare the obiection of papists when they charge vs with nouelties but to tell them their abuses are new And hee approueth the dayes of Constantine for a Rule in Religion saying Constantine is not to be appeached of superstition but thinges then vsed may still be continued Confer pag. 69. But now it shall appeare that these Protestant Doctors and Ministers are so far from iustifying these their oathes protestations and assertions they be enforced to acknowledge those primatiue Fathers doe allowe teache and approue the doctrine of the present Romane Churche which these men impugne and persecute and for that cause doe not onely deny the authorities of those primatiue learned and holy Fathers but call and censure them with vnciuill barbarous contemptuous and Irreligeous names and phrases For proofe whereof I argue thus Whatsoeuer Sect Religion or People being vrged by such testimonies as Protestants haue giuen for allowance of the Fathers authorities before to followe them accept of their doctrine and stand to their Iudgment in these controuersies of Religion doe vtterly refuse and disallowe it though his Maiestie should approue it but say they are vnfit Iudges in controuersies of diuinitie that their Iudgment is little to be respected their testimonie is not worthe answearing there is no probabilitie in their opiniōs they are not to be beleeued deserue not credit are not credible to be admitted are not fitt Iudges were to partiall are to bee forsaken contemned and dispised such men cannot with any apparance of truthe affirme those primatiue Fathers and Doctors to allowe their Religion and proceedings or defend their cause by their Authorities But these Protestants Doctors and Ministers of England be such Therefore those Fathers are not for their Religion The Maior proposition is to manifestly true and the Minor is proued also by these Protestants themselues in this maner M. Wotton expressely controlleth the Kings sentence before concerninge Wotton def of Perk. pag. 15. 16. the time of Constantine and antiquitie his wordes be these the
triall of Doctrine is not to be fetched from the opinions and examples of men And agayne It may not seeme straunge if superstition were crept into the Church before Constantines time M. Ormerod scoffeth Ormerod pict pag. 78. at the authoritie and testimonie of S. Anacletus Pope of Rome that liued in the Apostles time and was a glorious Martyr for Christ because hee proueth the supreamacie Middleton papistem pag. 200. of the See of Rome from the graunt of our Sauiour M. Middleton doth the like by Papias lyueing with the Apostles for the same doctrine M. Hull condemneth for like causes allmoste all the blessed Popes Hull Rom. pol. and Martyrs Bishops of Rome from S. Peter the Apostle with in the first foure hundred yeares as shall be cited hereafter D. Couell before hath stiled S. Augustine with Part. 2. cap. Ceremonies Wotton def of perk pag. 8. pag. 17. 9. 88. the greatest commendation of learninge yet M. Wotton writeth Wee neede not feare S. Augustine though against vs. Eusebius is to be reprehended There was want of modestie and truthe also in the treatise of Hierome against Vigilantius The auntieÌ„t Fathers spake more like philosophers then dyuines It is more then I knowe that Gregory is a Sainct The Author of the Epistle to the Philippians attributed to S. Ignatius is an vnfitt Iudge in Wotton sup pag. 118. 224. 422. 440. 462. controuersies of diuinitie Tertullians wittnesse is of small authoritie Damascen is not greately to be respected Oâ—igen is generally condemned Ignatius epistle to the Romanes approued by S. Hierome and Protestants also is a counterfaite Ignatius for Pag. 340 Pag. 387. Pag. 467. Pag. 494. Pag. 495. teaching meritt of good workes Ciprian is toe farre caryed away since hee ascribeth to almes daes the purgeing of sinne Irenaus Iudgement is little to be respected Tertullians testimonie is not worthe answeareinge Tertullian and Origen may be ioyned together Chrisostoms Rhetoricke is better then his Pag. 499. Logicke Hieroms authoritie in case of single life is not murch worth Those Christian Fathers which condemned Pag. 500. Iouinian as S. Augustine Ambrose Hierome c. delt vnchristianly with him The Pag. 519. Pag. 520. authoritie of the auntient writers Athanasius Augustine Hierome concludeinge a worke of perfection from those wordes of Christ goe sell all c. is Pag. 543. not to be admitted The authoritie of Clement of Alexandria and Augustine with the schoole Doctors is inferior to the Iewes Origen and Theodoret whome before hee preferreth before S. Pag. 545. 546. 584. 594. Augustine ouerthrowe their owne distinction Lactantius though hee were an auntient Christian yett in his verses of worshipping the Crosse hee sheweth himself liker a light Poet then a graue writer And as hee hath vsed all the learned Fathers of the primatiue Churche for teacheing the doctrine of the present Church of Rome so he exclameth as barbarously and vndutifully against all Christian Kings of this and other nations for the same cause his wordes be these The Wotton def of perk pag. 53. Ormer pict pag. 44. Kings of England and Scottland c. were Sathanes Souldiers when they were of the Popes Religion M. Ormerod disalloweth S. Leo because hee taught that God assisted the See of Rome in decres For the like reason D. Downame reiected the authoritie of many holy Popes and Martyrs of that Church in her best dayes when it was a Rule to all accordinge to his Maiesties Censure Down lib. 1. Antichr cap. 3. pag. 35. 36. because to vse his wordes Diuers Bishops of Rome before the time of Socrates the Historian contented to haue the primacie ouer all other Churches and that is the cheife scope of many of their epistles decretall Yet this was as our Kinge Conference at Hampt pag. 75. Perk. problem pag. 4. hath told vs when it was a Rule to all and when no man might seperate himself from the doctrine of that Churche M. Perkins hath written thus The Fathers haue spoken many things incommodiously of holy thinges The auncient Fathers did Pag. 93. 94. Pag. 105. Pag. 184. synne in the Inuocation of Saincts yea were guiltie of sacriledge such were Paulinus Fortunatus S. Leo S. Ephrem S. Fulgentius Petrus Damianus Prosper The auncient Fathers sometimes speake inconueniently of the Article of Iustification Some of the auntient Fathers as Tertullian and Cyprian are Montanists or at the leaste doe erre filthely for making Confirmation a Sacrament D. Sutcliffe Sutel subu pag. 5. Pag. 8. Pag. 9. Whoe before made so much shewe of reuerence to the Fathers writeth thus Metaphrastes is a lyeinge pedant writeinge more lyes then leaues Bede reporteth to many thinges by heareasy Ado is a fabulous writer The Historie of Kinge Lucius his conuersion testified by so many authorities Pag. 19. May well be parogoned with the tales of Kinge Arthure Sir Tristram and Lancelot Duâ—acke The Brittaynes haue cause to detest the memorie of Augustine That holy Sainct syrnamed the Apostle of our nation for conuertinge iâ— M. Ormerod is not onely at defiance with Ormer paganop pag. 44. all Fathers for teaching that Christ descended to comforte the Patriarkes and Fathers deade before him but compareth the Article and beleefe of Christs descending into Hell for such purpose to the fable of Hercules fayned to goe thither and fetche from thence Theseus Peâ—ithous and Cerberus the greate dogge of Hell with three heades as the poets Imagine M. Middleton Middleton papistom pag. 40. writeth thus The credit of men is but a sandy foundatiâ—n to builde vpon Meaninge the holy primatiue Fathers of the Church and scoffingly telling that greate Sainct and Pag. 27. Doctor S. Epiphanius that hee loste the booke of Pag. 45. the Apostles Constitutions out of his bosome which hee cited Haeres 45. hee addeth of him thus I must craue leaue to say of Epiphanius many assertions hee counted for Heresies which were not Heresies many assertions hee counted not Heresies which are Heresies And all this because hee condemneth diuers Protestant opinions of Heresie and iustifieth the doctrine of the Church of Rome against them Against S. Middleton sup pag. 49. Dionysius the Areopagite for teaching prayer for the deade hee scoffeth in this maner Denys his aunsweare is shortheeld readie to fall backe When S. Ambrose approueth Christs reall presence in the blessed Sacrament and Transsubstantiation hee writeth of him thus Pag. 61. Pag. 64. hee is gultie of presumptuous and desperate blasphemye At S. Chrisostome hee scoffeth and teacheth him how hee should speake because hee teacheth the doctrine of prayer for the deade And vseth this mocke against him callinge Pag. 66. sup it an apostolicall Tradition well might Chrysostome say the Apostles knew what profite redownded to the deade by prayer for them for himself knew not And thus in generall The Fathers sometime went beyonde the boundes of sobrietie in the doctrine Middlet sup Pag.
133. Pag. 134. of chastitie The Fathers are not fitt Iudges to determine either of Preists marriage or vawes of chastitie And for this doctrine thus hee writeth of S. Ambrose That man hath the Apostaticall dragon the deuill dwelling in hym And so hee will send Midd. pag. 135. Ambrose away with his Quietus est Chrisostome is so hotte in his amplifications that hee forgetts himself Pag. 137. Chrisostome in his vehemencie goeth beyonde Pag. 138. measure in reprehendinge and the Christians of his time in their lightnesse went beyonde measure in vowinge The Canons which Epiphanius citeth against Priests mariadge or marryed men to be made Preists Middleton sup Pag. 141. Pag. 143. Pag. 144. Pag. 156. Pag. 161. are apocryphall Hee was two partiall affected in this matter The auncient Fathers did erre Augustine was a moste subtile disputer yâ—t a quicke wiâ—â— soonest falleth into contradiction Neither is Hilarie howsoeuer the Romish Church hath made him a Sainct ouer hastely to be receaued Irenaeus Hilary and Epiphanius for teaching free will are Pelagian Pag. 179. Pag. 180. Hereticks Wee haue harde before what great respect in wordes the Protestant Bishop of Winchester giueth to the auntient Fathers yet by his owne confession his owne Protestant Brethren charge him with the contrary in these wordes all this Bilsons surâ—â— pag. 84. greate shewâ— of cleauing to the Fathers Iudgment is but coloured in you For in other points againe wee see when they speake not to your liking the case is altered You forsake the auntient and learned Fathers You contemne and despise them You affirme Pag. 85. against all the Fathers You little regarde the sownde doctrine of the Fathers And the same Protestant Pag. 98. Bishop D. Bilson telleth vs that these Protestants which haue thus written of him doe for themselues lesse if it may be regarde those auntient learned Fathers for writing Bilson sup pag. 98. pag. 274. 275. prefa to the Kingâ— sup against them in this kinde hee intituleth one Treatise thus The defenders disdayne of the Father Others wrested and leudely falsyfied And againe They condâ—mne all the Fathers Greeke and Latine as conspiring against the truthe and peruerting the scriptures Therefore I conclude this Argument by these Protestants that the primatiue Fathers be not for their Religion but wholly for the doctrine of the Church of Rome And herevpon though needeles I make a new argument against them by themselues in this maner whosoeuer to make their Readers beleeue that the Fathers be for their cause doe falsefye them corrupt indignely and iniuriously handle them clipp shamfully corrupt them greately abuse vntruely alleadge misquote mayme mistranslate notably corrupt Father falsehoods vppon them peruert their true Arguments disdayne wrest and lewdely falsefy them cannot iustely pretend that they be for their Religion But these English Protestants are by their owne testimonie in this case Therefore they cannot iustely pretend that the Fathers be for their cause The Maior proposition is euidently true And the Minor is sufficiently proued before by D. Bilson and other Protestant writers To which I add affirmed and publickly with priuiledge published against D. Willet whoe before hath so damnably sworne that the Fathers be for the Religion of Protestants Parkâ—â— against Lymbomastix p. 170. pag. 151. def of 3. test sect k. k. k. def of 1. and 2. test p. 2. 5. sect 18. 21. pag. 181. 166. 101. 100. def of 2. place sect 10. 11. 20. def of 3. test sect 7. 12. 15. 16. c. pag. 7. 10. 19. 20. 21. 22. 23. 24. 25. def of 3. test sect 16 pag. 28. def of 1. 2. 3. test M. Parkes in his booke dedicated to the then Protestant Archbishop of Canterbury writeth of him in these wordes Hee condemneth all the auntient Fathers for dreamers Condemneth all the auntient Fathers for dreamers Condemneth all the Fathers Hee condemneth all learned and godly diuines for enemyes of Christs Crosse and blasphemers of his passion Hee instifieth moste wicked Hereticks and condemneth moste holy Fathers Hee falsely translateth corrupteth indignely handleth greately abuseth vntruely alleadgeth misquoteth mayneth mistranslateth much abuseth notably corrupteth c. S. Augustine Origen S. Ambrose S. Chrisostome S. Leo S. Hierome Tertullian S. Bernard c. Fathereth falsehoods vpon them peruerteth their true Arguments corrupteth their wordes Hee teacheath vs further that he belyeth Bellarmine and Catholicke writers deceaueth the world Hee straungely peruerteth belyeth depraueth abuseth much abuseth falsefyeth holy scriptures And the same D. Willet hath writen and published with priuiledg also as fowle dealings or more vile in his Iudgment and the Censure of the Protestant Approuers of his booke of the same English Protestant Author The particulars are toe many grosse and tedious therefore I will onely set downe the Title of his booke to giue some coniecture of the contents in this kinde It is stiled in these wordes Loidoromastix that is a scourge for a Willet in Loâ—doromastix in the Title of it Rayler conteyning a full and sufficient Answeare vnto the vncristian Raylings slaunders vntruthes and other iniurious imputations vented of late by one Richard Parkes Master of Artes against the Author of Lymbomastix wherein three hundred Raylings errors Contradictions falsifications of Fathers corruptions of scripture with other grosse ouersights are obserued out of the saide vncharitable discourse by Andrewe Willet Professor of diuinitie Hither to the onely Title of that Booke published by a Professor of diuinitie as hee termeth himself and priuiledged by publicke allowance of English Protestants Therefore there is no shewe either of probabilitie or possibilitie that the authoritie and testimonies of the holy learned and auntient Fathers of the primatiue Church should be for the Religion of these Protestants when by their owne writings it is directly condeÌ„ned by them whether wee examine their workes and authorities in particular or when they were assembled in generall or others generally coÌ„firmed Councells as demonstration is made by their owne Assertions And by this it is euident by these Protestants themselues that their so termed Religion is Hereticall impious and damnable and for such condemned in their owne Iudgments by all generall and approued Rules and growndes in diuinitie The holy scriptures sacred traditions The Church of God decrees and sentence of the highest and all Apostolicke Sees generall and other approued holy Councells learned Fathers and whatsoeuer can be pretented to be a Iudge in these causes So that not any one true Christian Consistorie or Censure can be truely claymed or cited for iustifying of their proceedings Which is as much as can and more then needeth to be alleadged for condemninge of Heresie or any error in Religion Yet to leaue nothinge omitted to satiffy these Protestants in these questions and recall them to the vnitie of the true Church of Christ or from their sauadge crueltie of persecution I will in the next and second parte of this worke immediately following make like demonstration by
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
Latines and Romane Church in all opinions and ceremonies vsed before their seperation For to make manifest the Antiquitie of these holy ceremonies by that his prescribed time of seperation first D. Willet Willet Antil pag. 169. telleth vs it was before the writing of the tripartite historie which hee citeth to that end and was twelue hundreds of yeares synce D. Downame is of the like opinion Downame Booke of Antichrist denowncing it to haue beene in the dayes of the primatiue Churche before they take any exception to the Churche of Rome D. Feild is of the same mynde all of them assigning Feild l. 3. c. 1. pag. 62. Sutcliff subuor pag. 89 epist dedicat Willet Antilog pag. 263. 271. it longe before the 600. yeare which D. Sutcliffe D. Willet and others allowe for an vnspotted time in Religion and ceremonies thereof And thus wee see that those things which to their ignorant Readers and Auditors they will seeme to reprehend themselues in their owne Iudgment and Rule in such causes haue moste highely and vndenieably confirmed and iustified Againe I argue thus from the Relator himselfe Those Ceremonies which breede order in the Church auoyde scandall giue propagation vnto Religion breede vnitie and doe ingender quicken encrease and norish the inwarde Reuerence respect and deuotion which is due vnto soueraigne Maiestie and power and of themselues are decent reuerent and significant are to be allowed retayned and adiudged such as become true Religion But the present Ceremonies of the Romane Church at this day are such Therefore to be allowed retayned and adiudged for decent holy reuerent c. The Maior proposition is without all question true and more then the Protestants require in this case The Minor is Relation of Religion cap. 47. proued by this Relator speaking of the Church of Rome and the ceremonies thereof in these words For order in the worlde for quiet in the Churche for auoyding of scandall for propagatinge and encrease of what greate power that vnitie is which proceeds from authoritie the papacie may teache And againe The outward state and glorie of their seruice doth ingender Relation sup cap. 6. quicken encrease and norish the inwarde reuerence respect and deuotion which is due vnto soueraigne Maiestie and power Their outward gestures are decent Cap. 5. reuerent and significant Then these holy Ceremonies hauing so greate allowance from our Enemyes themselues for their decencie reuerence signification vertue and antiquitie must needs be so embraced preserued and exercised and may not be termed offensyue ceremonyes by that or any Protestant And to exemplify particularly in those ceremonies of the present Church of Rome which be moste disallowed of our English Protestants I argue thus Those ceremonies which were vsed in the primatiue Church of Rome when it was in her best and florishinge state a Rule to all c. ought or may still be practized and obserued But those ceremonies which the present Romane Church now obserueth and are so much disliked by many English Protestants are such Therefore they ought or may still to be vsed and with reuerence practized The Maior proposition is often graunted before Articul of Relig. 20. An. 1562. by these Protestants and thus defined in the 20. Article of their Religion The Church hath power to decree Rites or ceremonies and authoritie in controuersies of faith So that whether these ceremonies belonge to faith or manners being practized or ordayned by our Mother Church of Rome and the gouernors thereof when by all confessions it was holy and the true Church of Christ they are religeously to be embraced and receaued The Minor proposition is thus proued by these men M. Hull in his worke intituled Hull Romes polecies pag 82. 13. 83. 84. 85. 86. Romes polecies thus recompteth them Lent embringe dayes friday altares lynnen Albes corporalls preists Roabes the feaste of S. Peters chaynes the feast of Candlemasse The exaltation of the crosse the Saincts fastinge euens Annoyntinge the sicke annoynting Bishops crossinge with Chrisme in Baptisme Saincts Shrynes Hymnes pax to be caryed about to be kissed the paschall Tapar on Easter Eauen to be hallowed organes and Church instruments singeing of psalmes in order with Antiphones Masse for the deade canonicall howres processions processions to goe rownde about the Churche euery sonday Hitherto the words of this Protestant writer Others of them as D. Morton D. Couell M. Ormerod Morton Apol. part 2. pag. 141. Couell examinat Ormerod pict parit G. 2. 1. 3. 4. Theat of gr Britan. pag. 298. 299. 351. c. doe add holy water holy fonts interrogatories in Baptisme dedication of Churches introyte of Masse wafer cakes to be consecrated in the holy Mysteries Gloria in excelsis the Ringe in Marriadge And others are added by their Theater before and other Protestants And they tell vs further the names of those sacred Popes and Pastors of the Church that vsed approued constituted or confirmed vnto vs these sacred Ceremonies to haue beene in the primatiue Church when it truely was by his Maiesties graunt in her best estate and Mother Church to prescribe vnto other prouinciall Kinges speache in parlam Churches her daughters and as they then were and now should be her obedient children And they name them as followeth Telesphorus Calixtus Stephanus Siluester Sixtus Hull sup pag. 82. 13. 83. 84. 85. 86. Morton Couell Ormer sup Vigilius Honorius Bonifacius Sergius Leo Innocentius Zozimus Vitellian Celestine Pelagius Vrbanus Agapitus Damasus Higinius Pius Celestinus Alexander All which ruled the Church and liued longe before Protestants exception to the Church of Rome K. in parlam Kinge in Confer at Hampton pag. 75. and when it was in her florishing and best estate such as wee may not depart from it by his regall sentence Of what higthest and commaunding authoritie ouer others the Popes of Rome were in those vnspotted dayes of Christianitie hath beene proued before To which I add that D. Couell doth not onely tell vs that Metropolitanes Archbishops Couell modest exam pag. 111. c. came from thence and who to whome should be obedient and Superior and were so vsed before the first generall Councell to testifie that this supreamacie was from Christ immediately and not from Councells But hee further speaketh thus Eyther Euaristus Bishop in the See of Rome in the Couell supr pag. 162 yeare 112 or as some say Dyonisius first assigned the precincts to euery parish and appointed to each Presbiter a certaine compasse whereof himself should take charge alone Hitherto his words Then if this supreame and binding authoritie was in that chaste and florishinge time of true Religion in the Bishop of Rome ouer all Preists Bishops Archbishops Metropolitanes c. to appoint constitute and decree not onely what ceremonies and solemnities should be vsed in all Churches but to rate and proportion out what power priuiledge and iurisdiction all Pastors prelates and spirituall Rulers should enioy
how farre the compasse precincts and bownds of their Regiments should extend whome to whome should be obedient and subiect who Gouernor and Superior I trust no man will be soe obstinately willfull as to resist the holy Ordinance of God his holy spouse our Mother Churche the sacred primatiue Pastors thereof renowned Saincts and Martyrs and the sentence of our Kinge himself before cited as to call these Religeous Ceremonies now after soe many hundreds of yeares into question Especially to vse and conclude with D. Couell his words in this Couell exâ—m pag. 65. poynt The primatyue Councells haue condemned them as Hereticks onely for being stiffely opposite in this kinde And againe of such English Protestants They haue done nothing els but vntile the Pag. 61. howse that the Rafters beames and the mayne timber might with the violence of tempests more speedely perish And thus much of this Question CHAPTER XII Of Indulgences AFTER these by the Relators direction I am to entreate of indulgences and laste of straunge languadge in deuotions bothe which being by his estimation of those things which in Religion are dispensable and not essentiall to be beleeued I might passe ouer as entreated of and allowed before by these Protestants in the laste chapter amonge so many other holy Ceremonies and accidentall practizes and customes in the Church of Christ Yet to satisfie all desires I will speake in particular also of these Questions And first of Indulgences in which I argue thus Whosoeuer graunt that the Church hath authoritie and power both to forgiue syns and to remitt the seueritie or punishment due for syn must needs graunt the Catholicke doctrine of Indulgence being nothing els but such Relaxation But the English Protestants doe or by their writing must graunt this forgiuenes of synne and release of paine due for synne Therefore they doe or ought to allowe the Catholicke doctrine of Indulgence The first proposition is euidently Caiâ—â—an tract 15. c. 5. Sot dist 21. q. 1. ar 3. Abul q. 90. in 16. Matth. Ledes p. Sot alij Feild l. 1. c. 17. true by the common acceptance and definition of Indulgence both with Catholicks and Protestants which is a Release of payne for synne enioyned or to be enioyned The Minor proposition is proued from D. Feild in these words The true Churche admitteth and receaueth all that with sorrowfull repentance returne and seeke reconciliation how greate soeuer their offences haue beene not forgetting to vse due seueritie which yet shee sometime remitteth And reciting the causes of such remission hee addeth thus The due and iust consideration mouing the Church to remitt some thinge of her wonted seueritie is either priuate or publicke perill And for proofe of this doctrine hee citeth 1. Corinth 2. v. 8. 9. 10. that place of S. Paule to the Corinthians of graunting Indulgence or relaxation of payne to the incestuous parson Whereby manifestly appeareth that in this Protestant Doctors Iudgment authoritie and power ought to be allowed to the Church to release and remitt seueritie and punishment due for synne which is the same which is termed Indulgence Neither can hee finde any euasion by distinguisheing between penances enioyned and not enioyned For that power facultie and authoritie which can enioyne penance and after it is enioyned rebeace it againe cannot be interpreted but at leaste in that supreame Pastor to whome the highest prerogatiue of binding loosing and releacinge is committed to haue habilitie to pardon remitt or releace it before it be enioyned Secondly thus I argue That doctrine and practize which the auncient primatiue Bishops of Christs Churche held and vsed is true and to be continued But the doctrine and practice of Indulgences is such Therefore true and to be continued The Maior proposition is euidently true often graunted before by these Protestants and the Minor thus proued by D. Feild in these wordes The auncient Bishops Feild sup l. 1 c. 17. pag. 33. were wont to cutt of greate partes of enioyned penance which remission and relaxation was called an Indulgence And that is to noe purpose which hee addeth immediatly in these termes Out of the not vnderstanding whereof grewe the popish pardons and Indulgences For first how more probable it is that the Bishops of the Romane Church immediately and successiuely succeeding these auncient Bishops practizeing the true doctrine and vse of Indulgences should continually preserue it and vnderstand it then those which by interposition of a thowsand and more yeares come after them and without any order episcopall or preistly but by vsurpation and intrusion as is proued by these Protestants themselues in this treatice teach and of their owne heads propose the contrary secondly his exceptiue addition destroyeth his entent for which it is alleadged and Protestants opinion in this poynt for the substance of Catholicke doctrine concerninge Indulgences to make it a releace of payne due for synne is the same with the practice of those auncient Bishops by him allowed as is proued before and in all congruitie hee that both can inflict and take away punishment can much rather take it away without infliction for hee that can doe twoe things can muche more and with greater facilitie doe one of them because this one is conteyned in those twoe and power of doeing the one of necessitie must needs be graunted to him that hath power to doe bothe especially the highest Ruler and Gouernor in such things Thirdly thus I argue Whatsoeuer doctrine or practize these English Protestants teache or exercise in their publicke and iudiciall courts and Consistories that they may not denye to be lawfull But in such authoritatiue places and Iudgments they allowe and approue the Catholicke doctrine concerninge Indulgences Therefore they may not deny it The Maior proposition is manifestly true otherwise two contradictories might be true and in Religion which is vnpossible The Minor also is as euidently certayne by their ordinary and vsuall release and relaxation of payne and seueritie due for synne against the auncient primatyue Canons allowed by them and by no pretext iustifiable but by way of Indulgence as appeareth playnely in their proceedings And this euen in cases and causes scandalous moste requiring satisfaction and penance in their owne doctrine If they thinke their Relaxation or Indulgence therein to be frustrate their dealings therein be impious and they deceauers if they allow them for iust they also allowe Indulgences being nothinge els but a release of such penance and seueritie as before If they will not blushe to say that the money or bribes giuen by the penitents to them their wyues or Seruants doth satisfie this is friuolous and in the grownds of Protestants denying good deeds if these were such to be satisfactory and meretoreous more then foolish and ridiculous to be affirmed And against D. Feild his two Feild sup l. 1. cap. 17. considerations mouing the Church to such Indulgence or release which hee telleth vs be priuate or publiâ—ke perill insinuating that
in his Iudgment the Indulgence or release as the nature thereof requireth must be free and liberall and not a commutation or chaunge for guifts or money which in Protestants denying the enioyninge of penance must needs be wicked and Symoniacall Fourthly thus I argue Whosoeuer graunt and allowe Authoritie to absolute penitents in confession both a paena culpa from the punishment and guilt of synne must mayntaine the doctrine of Indulgences But these English Protestants graunt authoritie to absolue both from the guilt and punishment of synne therefore they must mayntayne the doctrine of Indulgences The Maior proposition is often proued and allowed before The Minor is thus demonstratiuely confirmed out of the communion Booke receaued in the Kings Canons where in the Com. Booke Tit. visitat of the sicke treatise of the visitation of the sicke their Rule and direction is sett downe in these wordes Here shall the sicke parson make a speciall confession if hee feele his conscience troubled with any weightie Matter After which confession the preist shall absolue him after this sorte Our Lord IESVS CHRIST whoe hath left power in this Church to absolue all sinners which truely repent and beleeue in him of his greate mercie forgiue thee thine offences and by his authoritie committed to mee I absolue thee from all thy sins in the name of the Father and of the Sonne and of the holy Ghost Amen Where wee see not onely a Iuridicall and authoritatiue absolution from all sins giuen by Protestants diuinitie by the Preists as there they call their Ministers expressed in these Iudiciall and iuridicall words the Preist shall absolue him Christ hath left power in his Church to absolue all sinners by his authoritie committed to mee I absolue thee from all thy sins c. But also as full and powerable authoritie arrogated and vsurped of them to giue plenatie pardons and Indulgences of the seueritie due for sin before by their owne confession and that in more lardge illimited and ample order then the Pope himself teacheth or practizeth For first they generally hold that notwithstanding any punishment or seueritie that such a parson had deserued for his sinnes yett after their such absolution and authoritatiue Indulgence without any penance to bee performed either in this life or in Purgatorie which they deny presently after the separation of his soule from the bodie hee is in heauen and euer dureing happines Secondly their Rubricke and Religion is to giue these plenarie pardons to all requesting them Thirdly euery priuate minister is allowed to giue these plenaries which neither Preists nor Bishops themselues with vs can ordinarily doe Fourthly they giue these there plenary Indulgences without any iust cause or any cause of pietie at all which the Pope himself neuer doth concerning Bull. Martini Extrau vnigenitus such punishments for sins as are payed in purgatorie or the like as is euident not onely by the writings of all moderne Catholicks of this time but by these lawes Clementâ—â— 6. Bonau d. 20. 1. p. q. vlt. Ric. ibidem q. 1. ma. q. 2. Gabr. lect 57. in can Missa GersoÌ„ q. de hacre Aug. de Ancon in summa q. 30. ar 4. 5. Adr. Ca. Sot Cord. Ledesm q. 20. c. Canons and former Catholicke Doctors here cited and others Lastely thus I argue whosoeuer teach the distinction of mortall and veniall sins depriuinge not depriuing of grace allowe seueritie punishmeÌ„t for sinne both coÌ„mitted and remitted denying purgatorie say all the elect presently after death are in heauen must needs teach the doctrine of Indulgences and in more ample maner then catholicks doe But the English Protestants before and commonely soe teache Therfore they must so allowe of Indulgences Bothe propositions are euidently true and confessed by Protestants and neede no probation Therefore the catholick doctrine of Indulgences may not bee denied by English ProtestaÌ„ts They theÌ„selues though in words denying yett in practice exercisinge it in an higher measure then is vsed by the Pope himself as I haue proued before And may further add from their communion booke where it is registred in these wordes In the Com. Booke tit commination § Brethren primatiue Church there was a godly discipline that at the begynninge of Lent such parsons as were notorious synners were putt to open penance and punished in this world that their soules might be saued in the day of the Lord and that other admonished by their example might be the more afraide to offend That the said discipline may be restored is a thinge much to be wished Where they graunt not onely a punishment for example of others to take heed to offend and to satisfie their congregation but to satisfy God for their syns committed against him by their words to be putt to penance and punished in this worlde that their soules might be saued in the day of the Lorde For as their frend M. Higgons publickly preached and with priuiledge printed As Theoph. Higg ser 3. Mart. An. 1610. there is a death in syn and a death to syn so there is a double resurrection the first à culpa from syn the second à paena from the punishment which followeth therevppon Therefore these men graunting such temporall punishments due for syn euen when and where the culpa syn or guilt is forgiuen and yett not exercising any such discipline or punishment for syn must needs in their owne proceedings allowe of Indulgences in a farre more large ample or rather prodigall and presumpteous maner then is or at any time was vsed in the Church of Rome CHAPTER XIII Of the publicke Seruice of the churche in Latine or greeke and not in the vulgare Tonges NOW lett vs speake of the Relators laste scruple a straunge Tonge in deâ—â—tions as hee termeth our latine church seruice which allthough it bee both in it self and his Iudgment a matter ceremoniall in Religion and soe entreated of and proued before yett I will breefely iustifie it by these Protestants themselues in particular and argue thus That which was the practice of the churche of Christ from the first conuersion of nations vnto him vntill this age of Protestants is still to bee obserued or lawfully may But the publicke church seruice to bee in the latine tonge in this part of the worlde wherein wee liue was euer soe vsed and practized Therefore still it ought or may bee soe lawfully continued The first proposition is euidently true and before often graunted by these Protestants The seconde is thus proued by D. Doue Protestant Bishop of Doue persuasion Pag. 23. 24. cap. of prayer Peterboroughe his words bee these Vntill of late sc these dayes of protestancie throughout the west part of the worlde publicke prayers were in Latine in the east part in Greeke euen amonge those nations to whome these languadges were no mother tonges And this the confesseth to haue beene the custome from the first conuersion of nations For these two
themselues to the Church of Rome and doctrine thereof as hee hath before aduised CHAPTER XIIII CONCERNINGE REVERENCE of holy Relicks WHEN I entreated before of the religeous vse of holy Imadges I would also haue spoken of this question the reuerence of holy Relicks being so neare and symbolizing doctrines had not the Relator of Religion before referred mee to an other course Therefore I will now speake thereof in which case the Catholick doctrine expressed in the Councell of Trent is this CoÌ„cil Trid. Sesi 9. Veneranda esse à fidelibus c. The bodies of Martyrs c. Are to be reuerenced of the faithfull According to which thus I argue in this Article by these Protestants That which was the doctrine of the primatiue Church in this question is true and what it coÌ„deÌ„ned for Heresie is false But the primatiue Church taught reuerence of Relicks as the present Romane Church now dothe and condemned the contrary of Protestants for Heresie Therefore the Catholicke doctrine is true in this controuersie and the contrary of Protestants false and Hereticall The Maior proposition is euidently true by often graunte before And the Minor is thus proued First D. Willet citeth and approueth S. Ambrose thus speaking Willet Antill pag. 201. Sutcliff Subu pag. 27. Pag. 50. of Valentinian deceased I will honor his Relicks and commend his gratious memorie D. Sutcliffe wittnesseth that S. Gregorie and S. Augustine that conuerted this nation esteemed much the relicks of Saincts And in their time Churches were built in the honor of Saints and their relicks worshipped And D. Willet with others Willet Antil pag. 13. acknowledge as they needs must that Vigilantius was condemned of heresie for denyall thereof in the primatiue Church and by the authoritie thereof Secondly I argue thus againe That which was the custome and doctrine of the primatiue Church may or is still to bee kept and defended But to pray at the monuments of Saincts and reuerence their Relicks was the custome and doctrine then Therefore still to bee kept and defended The Maior is euident and the Minor thus proued First M. Wotton Wotten def of Perk. pag. 9 hath these words It was the maner of the primatiue Church to pray at the Tombes of Martirs and the Christians assembled ordinarily where the Martirs were buried And to shew what they did there which hee would willingly haue concealed for hee loueth not prayers to Saints nor reuerence of their Relicks for which causes the primatiue Christians so there assembled hee citeth S. Hierome writing Wotten sup pag. 544. in this maner of holy Paula shee went into the Sepulchre and kissed the stone of his Resurrection which the Angell had remoued from the dore of the Tombe the place of his bodie where the Lord had lien as if shee had thristed for the desired waters shee liâ—kâ—d with her faithfull tonge D. Downame writeth the like of the holy pilgrimadge of that blessed woman And to giue moste conuincing instance and proofe in this matter M. Perkins in his Problema writeth thus Primitiua Perkins problem pag. 81. Ecclesia honorauit veneratione prosecuta est reliquias mortuorum The primatiue Church did honour and prosecute with reuerence the Relicks of the deade Thirdly thus I argue That vsadge and behauiour which was lawfull to the Iewes and practized of them towards their Reliks is now in the time of grace giuen by Christ as lawfull for Christians towards their holy Relicks and things But the true faithfull Iewes lawfully vsed reuerence and honour to their Relicks Therefore it is lawfull to Christians to doe the like The Maior is euident this beeing no ceremoniall or legall thinge abrogated by Christ but rather confirmed by making the things of his lawe and Ghospell more reuerentiall then the figuratiue was The Minor is thus proued by M. Wotton in these words You bringe diuers Wotton def of Perk. pag. 581. proofes that the Arke was had in greate reuerence all needlesse for whoe denies it and againe The Iewes saith Hierome in foretimes worshipped the holy of holies because there were the Cherubins and the propitiatorie and the arke of the testament Manna Aarons rodd and the golden altare and further in this maner Hee speakes not of worshippinge the Pag. 581. 582. Arke but the holy of holyes because of the things that were in it Hee makes the Propitiatorie Manna Aarons Rod and the golden Altare causes of that worship as well as the Cherubins In the words followinge hee counts the Sepulchre of our Lord more worthie of worâ—hip Then seeing those Relicks vnder the lawe and before Christ the meritorious cause of all grace and such excellencie were so worthie of worshipp and reuerence that they were not onely reuerenced in themselues but other things were worshipped and reuerenced because of them and yett by this Iudgment the Relicks in Christianitie as the Sepulchre no part of Christ but the place of his sacred bodies some few howers lyeing there are more worthie of worship as this Protestant writer confesseth wee may not deny this Reuerence and the Catholick doctrine thereof to bee holy euen by English Protestants sentence Lastely thus I argue from the generall practice of English Protestants if it is lawfull to giue ciuill reuerence to the bodie of a noble man or woman deceased because they were noble and honored when they liued much more reason there is to giue religeous and spirituall Reuerence to the bodie of a Saint holy and honored by God and man when hee lyued and now in Ioyes in heauen truely and for euer honorable But the Antecedent is true by English Protetestants whoe by their Heralds of armes allowe and practice that all Inferiours shall giue and yeeld the same honour to the bodie of the honorable parson deceased that was due vnto him lyuing his soule and bodie beeing vnited and this though in all morall Iudgment the soule of such an one is damned And this is the custome and ceremonie not onely with Heralds but vsed in Court ratified by their Bishops Doctors and Vniuersities as many and late examples teache which I will vrge no further but desire all may liue and die well that they may leaue behinde them sufficient or some motiue eyther to bee honored or helped by the prayers and deuotions of the lyuinge The consequence is euidently true and thus demonstrated for as excellencie is the cause of honor and ciuill excellency of ciuill and terrene honor so spirituall or religeous excellency of spirituall and such honor And much more for the ciuill honor and motiue thereof is onely ens rationis an inuention worthines and attribute of men and nothing at all Inherent in the bodie or soule of the partie so honored when the other excellency and cause of honor is both permanent and an Inherent dignitie as is proued before of inherent Iustice and for euer remayneth in the soule glorified in the presence of God his Saints and Angells in heauen and
further prophesieth of other calamities to the Land after his death Queene Elfrida this greate patronesse of those wicked Marriadges and Murderesse of that blessed Kinge Martyr acknowledged her error and did perpetual penance for those Impieties their owne words thereof bee these Elfrida the second wise of Kinge Edgar procured the Theat pag. 372. n. 17. murder of Kinge Edward her sonne in lawe that her owne sonne Ethelred might come to the crowne and afterwards to purifie his and her husbands ghost and to stopp the peoples speaches of so wicked a fact shee founded the Abbeis of Amsbury and Whorwell in the Pag. 374. n. 10. counties of Wiltshire and South-hampton in which later shee liued with greate repentance and penance vntill the day of her death But both the life and death of them that repented not was by these mens relation odious and execrable I will onely exemplify in two Kings Ethelred before related and Kinge Edwyne before him both maintayners of Preists marriadge of Kinge Edwyne they write in these words Theat pag. 366. n. 7. 8. Pag. 369. n. 2. 3. Kinge Edwyne the day of his coronation before his nobles sittinge in counsell at that age not aboue thirteene yeares old with shamelesse and vnprincely lust abused a lady of greate estate and his neare kinsewoman Hee was a greate enemy vnto the Monkish orders whom from the monastery of Malmesbury Glastenbury and others hee expelled placing married Preists in their Romes Dunstan likewise the Abbot Saint of Glostenbury hee banished the Realme for his ouerbold reprehensions c. His subiects deny him obedience And sett vpp Prince Edgar his brother in Mercia and Northumberland not fully fourteene yeares old Edwyne then raigninge in a still decaying state was held of such is subiects in no better esteeme then was Iehoram of Iudah who is said to haue liued without beeing desired for very greefe whereof after foure yeares of his Raigne hee ended his life His wife thought to bee to Neare in the blood royall to bee matched with him in spousall bedd the subiects dislikinge of the vnlawfull marriadge the cause of Dunstans banishment failed by degrees to performe their duties to their Kinge and her they likewise forced to a seperation in the third yeare of his regardlesse gouernment The miseryes and punishments of Kinge Ethelred and this Kingedome for his syns they recompt in this maner Ethelred not able Theat pag. 376. 377. to resist the Danes his subiects not loueing him payeth vnto them 10000. pounds to depart An other peace hee purchaseth with 16000. pownds The next composition 20000. pownds Then 24000. pownds Then 30000. pownds and lastely 40000. pownds vntill the land was emptied of all the coyne the Kingdome of her glorye the nobles of courage commons of content and the Soueraigne of his wonted respect and obseruaunce The miseryes of this land for the syns of the patrons of such marriadges as now be defended and honoured in England which then it felt are to many and lamentable to be remembred at this time And a man may iustly call it a straunge Example that amonge other straunge punishments of Kinge Henry the eight that greate patron of Cranmer that marryed bishop that mared Religion and supreame head of such a Church that in his life time so iumbled tumbled and tumbled the world together should haue no better commendation of these Protestants now but to be ranked by them as the cheifest amonge wicked and iustly punished English Kings in their late published history of the worlde in these words Now for Kinge Henry the eight if History of the world in pref all the pictures and patterns of a mercilesse prince were loste in the worlde they might all agayne be paynted to the life out of the story of this Kinge And because Protestants memoryes serue them not to call to mynde the holynes sanctitie and Saints that haue beene in our English Catholicke Cleargie but like filthy swyne desyre to tumble moyle and roote in dyrt lett them cast ouer their accompts throughe out the historyes of this kingedome begynning with their owne Marriadges and tyme and so ascendinge to the first conuersion of this land to Christ and it will be no difficult Auditt to make that they themselues and those which were marryed as these be were the moste disordered prophane and irreligeous that were in our English Cleargie lett them make the calculation I may not now intend it my methode will not allowe it Being fittest for such as be partakers of such impieties Onely to begyn their reckoninge I must putt them in mynde out of their Theater and other their owne historyes penned by Protestants That as this Kingedome of our English or saxon Christians hath beene but twyse conquered and ouerrunne once by the Danes then by the Normans the greatest miseries and punishments it hath endured So the same their Theater other histories and Protestant writings neuer obiect vnto vs more Married and disordered Preists and cleargie men then at those tymes God of his mercy graunt that their third state of married ministers presage vs better bydeings and bring vs greater comforts Of vowes and profession of perpetuall chastitie and other workes of perfection it is further entreated in the proper question of such holy and religious life and conuersation CHAPTER XVIII OF PVRGATORIE AND PRAYER for the deade AFTER this lett vs entreate of prayer for the deade and Purgatorie And because these Protestāts before haue giuen so greate allowance to the Greeke Church especially D. Feild Intituling the 5. chapter of his third Feild l. 3. c. 5. in titul booke Of the nature of scisme and kindes of yt and that it no way appeareth that the Churches of Greece c. Are hereticall or in damnable schisme And it is their common assertion that the doctrine of purgatorie is onely taught by the Romane and not Greeke Church I will first thus argue from the authority thereof That doctrine which is taught by that Church which is neither hereticall nor damnably scismaticall cannot bee hereticall nor damnable but orthodoxe and Catholicke But the doctrine of Purgatorie is taught by this so Iustified Church the Greeke Church Therefore not hereticall nor damnable But orthodoxe and Catholicke The first proposition is euidently true for it is the doctrine and practice of any companie or priuate parson that giueth vnto it the denomination Hereticall Schismaticall Orthodoxe c. The second proposition is proued by these Protestant Testimonies following First the Protestant Relator writing of this Greeke Church speaketh thus With Rome Relation of Relig. c. 53. or c. 54. they concurre in the opinion of transsubstantiation and generally in the seruice and whole bodie of the Masse in praying to Saincts in auriculare confession in offeringe of sacrifice and prayer for the deade and these without any or with no materiall difference They hold Purgatorie also and worshipping of pictures Therefore these doctrines of purgatorie the rest must needs
proued in this maner The communion Booke reconfirmed in the title of Confirmation giueth this direction to the Bishop in these words The Bishop shall lay his hand vppon euery child seuerally therefore there is an externall Ceremonie or signe and that it was ordeined by Christ may both appeare by their Conference at Hampton Court in these Conference at Hamptō pag. 10. 11. words Confirmation is an Apostolicall tradition And that they meane it to be signe such as the signe of a Sacrament is the Bishop is appointed to vse these words Wee make our Communiō Booke tit conf sup §. Almightie humble supplications vnto thee for these children vppon whome after the example of the holy Apostles wee haue layde our hands to certifie them by this signe of thy fauour and gracious goodnes towards them Therefore this externall signe both deliuered by the Apostles vsed by their example and so far signifieing Gods grace and fauour and certifyeing the parties thereof must needs bee ordeined by Christ and a Sacrament no other externall signe by Protestants being able to make such certificate whis is further confirmed with this Protestant Argument that followeth Whatsoeuer signe externall giueth spirituall strength to the receauers thereof and force to serue God is a Sacrament But Confirmation doth this Therefore a Sacrament The Maior is euident by Protestants graunteing that such spirituall force and strength is not giuen by any signe but such as is a Sacrament neither doe all of them graunt that it is giuen by Sacraments The Minor is proued by D. Couell in these words Couel Mod. Examinatiō pag. 192 Remembringe the conflict wee haue vndertaken in Baptisme wee come to Confirmation for an addition of new forces in Baptisme wee are regenerate to life but in Confirmation wee are strengthened to battaile So that being an externall signe and giueing grace as Baptisme doth it must needs bee a Sacrament as that is and the signe must needs bee ordeyned by Christ for none other but God can ordeyne Penance a Sacrament by protest Chapter of Indulgēces a signe to bee a meanes of grace Concerninge Penance to bee a Sacrament I haue made demonstration before in the chapter of Indulgences and it is euidently true in this order Wheresoeuer in any ceremonie and externall signe grace is so amply giuen that not onely all guilt of synnes by Protestants but their punishments are forgiuen and by authoritie from Christ there must needs bee both an externall ceremonie or signe instituted by him and a Sacrament But thus it is in these Protestants Iudgments in Confession and Absolution Therefore a Sacrament Bothe the Maior and Minor are aboundantly proued in the recited chapter before And to proue that such confession may bee auricular as they terme our Catholike confession to a preist though that kinde of confession is not soe needfull to make it a Sacrament M. Hull writeth thus Auricular confession was Hull Romes polec pag. 89. 90. vsed in the primatiue Churche before the time of Zozomenus the auncient historian And his Maiestie in the Conference at Hampton Conference pag. 13. witnesseth That the particular and parsonall absolution from syn after confession is apostolicall and a verie godly ordinance Therefore I thus argue againe That which was vsed in the primatiue Churche is an externall ceremonie forgiueing syn an Apostolicall and godly ordinance is a signe ordeyned by Christ and a Sacrament But Penance is such Therefore it is a Sacrament Bothe propositions are graunted and proued before And hence also is proued that Orders is a Orders a Sacrament by Protestants of England Sacrament For whosoeuer haue power to giue grace and forgiue syns except in Baptisme by an externall ceremonie must needs haue and receaue that power in a Sacrament for such extraordinarie guifts bee not giuen as Protestants confesse by miracle But preists as before haue this power Therefore Order and consecration is a Sacrament Both propositions are manifestly true Further I argue thus whosoeuer acknowledge that in consecrateing preists by imposition of hands by the Bishop the holy ghost grace and power is giuen to giue grace and forgiue syns must needs acknowledge Orders or ordination to bee a Sacrament But the Protestants of England doe this Therefore they must acknowledge Orders to bee a Sacrament in their proceedings The Maior is euident And the Booke of cons in Preists Minor expressely is conteyned in their authorized and confirmed publicke Booke of Consecrateing preists c. Againe thus I argue That externall visible ceremonie by Imposition of hands vppon ordinary men whereby power is giuen them aboue others from Christ to translate from darkenes into glorie to make inuisible grace of visible Elements daily to giue the holy Ghost to dispose of the flesh and blood of Christ and giueth power which noe potentate on earthe can giue and the like prerogatiues aboue all humane power is to bee esteemed a Sacrament But by these Protestants Orders hath these and such more prerogatiues by Imposing of hands c. Therefore to bee esteemed a Sacrament The Maior proposition is euidently true for an externall ceremonie giuing and signifying such power grace and priuiledges that no terrene power and authoritie can giue must needs bee instituted by Christ himself and so by that which is proued before bee allowed for a Sacrament The Minor is proued by D. Couell where entreating of the power and eminencie of Preists by their Couell def of Hooker pag. 87. function and Order in the externall ceremonie of imposition of hands hee hath these words To these parsons God imparted power ouer his mysticall bodie which is the societie of soules and ouer that naturall which is himself for the knitting of both in one a worke which antiquitie doth call the making of Christs bodie And in an other Couel mod Examinat pag. 105. Pag. 115. See D. Couell def of Hooker pag. 87. 88. 91. and cited cap. seq of Character c. Treatise thus The power of the Ministry by blessing visible Elements it maketh them inuisible grace it giueth dayly the holy Ghost It hath to dispose of that flesh which was giuen for the life of the worlde and that blood which was powred out to redeeme soules And againe It is a power which neither Prince nor Potentate King nor Caesar on earth can giue The Apostles leaue and impart the fame power to ordaine which was giuen to them From whence I argue further in this order That externall and visible Ceremonie whereby the Apostles receaued supernaturall grace power and preeminencie and left it to the Church to continue beeing first instituted of Christ is a Sacrament But Orders is such Therefore a Sacrament The Maior is graunted and proued before and the Minor also to which I add the sentence of their publicke Cōference at Hampton Court Conference at Hamptō where it is concluded by authoritie among them that this power of Orders giuen as they pretend by imposition
argue againe That which was the true Church in the time of Luther within an hundred yeares by the confession of Protestants wherein as in the true Church of Christ Christianitie Baptisme Ordination and power of Ministry were receaued and which brought forth of renowned Kinges and Queenes many Saincts in heauen and many moste learned holy and verâ—uous Doctors and Popes themselues and yett of that faithe which the present Church of Rome now teacheth must needs be the true Churche of Christ But the present Romane Church is such by these Protestants Therefore by them it is the true Churche of Christ The first proposition is euidently true for if as before by these Protestants there is no saluation out of the true Church so many glorious Saincts and holy ones Kinges Queenes Popes and Doctors that could not be excused by ignorance muche lesse made glorious in it could not haue gone to heauen Now supposeinge that euery Church true or false consisteth of the heade and other members of him or them that rule and those that be ruled of the shephards and sheepe Bishops Preists and those vnder their chardge Thus I proue the Minor proposition of the Church of Rome consistinge of the Pope supreame heade Bishops Doctors Preists and other members D. Feild writeth thus of this Church The Romane and Latine Church continued the true Church of God euen till Feild pag. â—2 our time Therefore why was it refused by them or how not since chaunged can it be now otherwise againe hee writeth in these words Wee doubt not but the Churche in Feild pag 182. which the Bishop of Rome exalted himselfe was notwithstanding the true Church of God that it held a saueing profession of the truthe in Christ and by force thereof conuerted many contryes from error to truthe Therefore the doctrine of it beeing truthe it must needs be the true Church Hee further acknowledgeth with D. Feild pag. 72. Couell def of Hook pag. 73. Couell and others that Luther and the rest of his Religion â—ere baptized receaued their christianitie ordination and power of Ministery in that Church as the true visible and apparant Church of Christ Hee telleth vs further that diuers of the Romane Churche euen of the best learned be Feild pag. 182. saued and Sayncts in heauen Then the vnlearned neede not feare to followe their guides goeinge before and theacheing them the way to heauen D. Willet writeth thus it is Willet Antilog pag. 144. not denyed by any Protestant but many renowned Kings and Queenes of the Romane faithe ar Saincts in heauen And speakeing of the Kings Mother that glorie of late Princes Q. Mary of Scotland Hee attributeth vnto her and her Religion that of the Romane Churche such holines and truthe that it preuailed with God not onely for herself but her same also his words be these The childe of Willet Engl pref to the K. before Antil Sutcliffe Ans to the lay pet pag. 34. such prayers and teares cannot possibly fall away D. Sutcliffe acknowledgeth the scholemen so far and famously to be Papists as they terme Catholicks that hee nameth them especially Pope Innocent the thirde Thomas Aquinas Scotus Albert Durand the most renowned in schooles particuler Agents of the Romane Church and foretops of Popery and ioyneth them in that sence with the late Doctors of the Church of Rome defendeing in their writeings the doctrine thereof Hardinge Allen Bellarmine Baronius And yett D. Couell highly speaketh in the Couell def of Hook pag. 24. praise of suche men in this maner Alexander Hales whoe made his summe that excellent worke by commaundement of Pope Innocentius the fourth was called the fowntayne of life because of that lyuely knowledge that flowed from him hee was scholler to Bonauenture a Scholler not inferior to himselfe of whome hee was wont to say that in Bonauenture hee thought Adam sinned not meaninge of that Illumination which was in him and doubtles there was much in him as though hee had not beene darkened by the fall of Adam And therefore the Church called him the Seraphicall Doctor To these Aquinas was not inferior whoe came so neare vnto S. Augustine whome in his booke Couell against Burg. against Burges hee esteemeth the cheifest Doctor that euer was or shall be excepting the Apostles that some thought hee had all his workes by hart and by a common prouerbe it was spoken that the soule of S. Augustine duelt in Aquinas in whome aboue all the rest foure contraryeties were saide to excell aboundance breuitie facilitie securitie in respâ—ct whereof hee gayned the Title to be called Angelicall And to speake somewhat of our Popes themselues so odious with this people The Protestant Relator findeth much vertue deuotion and pietie in them which haue beene euen in these dayes amonge which to particular in the last Pope Clement Relation of Relig. cap. 42. 43. 8. hee writeth of him in this maner Hee did often weepe vppon pietie and godly compassion at his Masses Processions c. his eyes were still watreinge sometimes streameing with teares in so much that for weepeing hee seemed another Heraclitus Relation cap. 29. sup hee was a good Pope a good Prince a good prelate And to exclude Ignorance hee writeth thus the Papists crye maynely in all places for triall by disputation Then if our Popes be so holy so good Popes good men good Princes good Prelates our Kings and Queenes and best Learned Saincts our Pastors Doctors and Teachers that be the Popes Agents and foretops of popery moste excellent for learninge and pietie their writeings renowned their doctrine secure wee may securely followe them and as securely conclude by these Protestants that onely this Church of Rome is the true Church of Christ Lastely in this question I argue thus That which by the confession of Protestants is our mother Churches and from which no Churche ought further to seperate it selfe then it is separated from it self when it was in her best estate for true doctrine and in which shee still continueth in all things necessarie to saluation so vndoubtedly that they confesse it in plaine words to be the familye of Iesus Christ part of the howse of God and visible Church that they which liue and dye in it may be saued must needs be acknowledged by them for the true Church of Christ But the present Romane Church by these Protestants is suche And therefore by them the true Church of God The Maior proposition is euidently true for all children to which all other Churches in respect of Rome or compared ar bownde to obey their Mother especially teacheing all necessarie truth as is here supposed And that which is the Mother Church which is the highest if it be a part of the howse of God and visible Church and the familie of Iesus Christ it must needs be the moste excellent part thereof the heade and cheife and so absolutely the true Church such societies being named by the
moste worthy and ruleing authoritie in them And if saluation is to be had in it it must likewise by that title be the true Church of Christ For D. Feild with D. Feild pag. 69. Couell def of Hook pag. 76. Couell and others before haue giuen their sentence in these words There is no saluation remission of sinnes or hope of eternall life out of the Church Then of necessitie that Church wherein there is not onely hope but by the aduersaries themselues an assured certaynetie of saluation and eternall life which cannot be had without remission of sins must needs be onely the true Church of Christ The Minor proposition is thus proued by these Protestants first his Maiesties Kings speach in parlam words be these I acknowledged the Romane Church to be our Mother Churche this in publicke Parlament and in the conference at Hampton court in this order No Church Confer at Hampt pag. 75. ought further to seperate it selfe from the Churche of Rome either in doctrine or ceremonie then shee hath departed from her self when â—hee was in her florisheinge and best estate Which before is proued by these Protestants shee hath not done in any essentiall and fundamentall thinge which is all they require And this will more then aboundantly appeare through out this treatise hereafter And D. Conell writeth thus of this present Romane Couell def of Hook pag. 68. Church toucheing the maine points of Christian truth they constantly persist in them Protestants doe gladly acknowledg them to be the family of Iesus Christ They of Rome were and are still in the Churche a parte of the house of God a limme of the visible Church Which hee addeth also to haue been Mr. Hookers sentence telling vs that Hook l. 5. pag. 188. what hee writeth of the Church of Rome is but to giue her her due and wee acknowledge them to be of the family of Iesus Christ And hee concludeth thus It is straunge for any man to deny Couell sup pag. 73. pag. 76. them of Rome to be of the Church And againe Wee affirme them of the Romane Church to be parts of the Church of Christ and that those that lyue and dye in that Church may be saued And all kindes of Protestants when they combate amonge themselues rather prefer the Churche of Rome then their fellow Protestants The Relator writeth thus The Relation cap. 45. Lutherans in Germanie both the Cleargie and layetie openly protest they will rather returne to the Church of Rome then ioyne with the Sacramentary Protestants such as bee in England And of these Mr. Iacob writeth thus The Bishops of England when they deale with Puritans must ioyne Iacob pag. 73. playnely with the Catholicks in their Answers if they will mayntayne themselues Lastely the Puritans haue written against these Protestants Offer of conf pag. 16. as is cited before in these words If the Ministers be in error they protest to all the worlde that the Pope and the Church of Rome and in them God an Christ Iesus himselfe haue had greate wronge and Indignitie offered vnto them in that they are reiected and that all the Protestant Churches ar Scismaticall in forsakeinge vnitie and communion with them Then if the Lutherans or parlamentary Protestants or Puritans all or any of them ar to be beleeued against others none of their congregations but onely the Church of Rome at this present is the true Church of Christ whose communion of all men is to be embraced directions followed and Iudgment to be rested in Now after all these Protestant wittnesses I come to D. Morton hee agreeth with his former Brethren concerning things necessarily required to a true Church and in these words The beleefe of some Articles ar so absolutely necessarie Morton App. lib. 4. cap. 2. sect 3. pag. 443. for the constitution of a true Church as a reasonable soule is for the essentiall being of a man such as concerne the knowledg of the vnitie of the godhead and of the trinitie of the parsons together with the true and faithfull apprehension of the natures of Christ the Messias God and Man the power of his death and resurrection by whome wee haue remissions of sins and after death life euerlastinge Wherefore wee presume that in a Church although corrupted with error and superstition yett if it doth not ruinate the foundation the erroneous and superstitious professors may be saued euen by vertue of that tenor which is in capite videlicet Christ Iesus the Lord and Author of life which notwithstandinge wee must so vnderstand as that the error and superstition do proceede not from knowledge but from ignorance Now that the present Romane Church inuiolably holdeth all these necessarie things to a true Churche is graunted by many Protestants before and his Maiestie whome this doctor should allowe entreateing of such as they terme them necessarie points writeth thus Wee hope that K. Iames ag D. Conrad Vorstuis pag. 60. no Papists shall euer be found to erre in any of those mayne points And concerning our scholemen Masters in diuinitie with vs hee vseth these words In the maine growndes of Christian Religion they ar worthie of all commendation And Pag. 63. sup toucheinge those doctrines which D. Morton will name our errors and superstitions hee addeth thus If the subiect of Vorstius Pag. 46. 47. supr his heresies had not beene grounded vppon questions of a higher qualitie then such matters as ar in controuersie at this day betweene the Papists and vs wee doe freely professe that in that case wee should neuer haue troubled our selues with the busines in such fashion By which words it is manifest that hee did not thinke that any opinion which Catholicks hold doth either exclude vs from the true Church or from saluation otherwise the maintayners of such things though as neare frends as the Netherlanders to England were feruently to be admonished But D. Morton himselfe will Morton App. lib. 5. cap. 25. pag. 663. cleare vs in this matter and in this maner and in these wordes If wee should not acknowledge Gods holy prouidence as in the Greeke so in the Romane Church by whom haue beene preserued the lawes of the commaundements conteyninge the same of morall obedience the Symboll and Creede Apostolicall which hold the same of the fundamentall Articles of faith the two Sacraments Baptisme and the Eucharist and the Scriptures of the old and new Testament in their first originalls of Hebrue and Greeke being the euidences of our heauenly Fathers will and conteyninge in them all truth necessarie vnto saluation wee might bee worthely Iudged both impiously vnthankefull vnto God and maliâ—ious against that Church Therefore if D. Morton requireth onely as before such necessary points and Articles of faith to a true Church and here acknowledgeth them in the Romane Church and protesteth they might bee worthely iudged malicious against that Church if they should deny it It is euident
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
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