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
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
of hande is Diuinae ordinationis and de iure diuino The ordinance of God and by his diuine lawe From which doctrine graunted by them in so publicke assemblie one of their owne fellowes in Religion inferreth this conclusion in these termes If the English Protestants opinion bee maintained Certaine coÌ„s pag. 46. that Bishops Iurisdiction is de iure diuino his Maiestie and all the Nobilitie ought to bee subiect to excommunication Neither do I vrdge these Protestants Authorities The Authors inteÌ„t and meaning by prouing seuen SacrameÌ„ts by Protestants how to bee vnderstood either for this or the other Sacraments that I seeme to graunt vnto Protestants that number of seuen Sacraments to bee among them to whome as to other Hereticks of any other now want a true and lawfull succession in orders as they do I can onely allow two Sacraments Baptisme and Marriage whereof the first for the necessitie thereof may bee in such cases of extremitie as this Inundation of heresie is not onely bee administred by Hereticks but Infidells themselues retayning the true matter forme and Intention due in that holy Sacrament And the other of Matrimony not requiring as of the essence thereof the operation of the Preist Yett do I not graunt the grace of this Sacrament to any Protestant or other out of vnitie of the Catholicke Church out of which as there is no saluation so no grace to bee hoped for bringing men to eternall beatitude But seeing this number of seuen Sacraments hath beene so much Impugned by Protestants and denied by them to bee in the true Catholicke Church which before I haue proued the present Church of Rome to bee I haue now made demostration by them selues that by their owne proceedings they ought to allow this number vnto the Church of Rome And now I proceede in like maner to Matrimonie and Extreame vnction and in the first I argue thus That which hath an externall or visible Matrimonie a Sacrament by English ProtestaÌ„ts signe or Ceremonie instituted of God signifying or giuing grace and sanctification is an holy estate honorable representing the grace of vnion betweene Christ and his Church is a Sacrament But Matrimonie is such therefore a Sacrament The Maior consisteth of the Protestant definition of a Sacrament wholly conteyning it and more them Protestants require vnto it and so cannot by them bee denied The Minor is proued by their owne publike directorie where in the treatise intituled The forme of solemnization of Comm. Booke tit Matrim §. dearely c. Matrimonie it is called in these termes Holy Matrimonie an honorable estate instituted of God signifying vnto vs the mysticall vnion which is betweene Christ and his Church which holy estate Christ adorned and bewtified with his presence and first miracle And in an other place it is named holy wedlocke §. For asmuch c. To which purpose tendeth also that their prayer ouer those that bee married in these words God the father God the sonne God the Sup. §. God c. holy Ghost blesse preserue and keepe you the Lord mercifully with his fauour looke vppon you and so fill you with all spirituall benediction and grace Againe thus I argue That externall visible ceremonie or signe that is consecrated of God to such an excellent misterie as to signifie the spirituall Marriadge betwixt Christ and his Church and by the grace and bonde whereof men are bound to loue their wyues as their owne bodies to leaue Father and Mother to whome by nature wee are so much bownde and to bee but one fleesh with his wiffe c. must needs bee a Sacrament But Matrimonie is such by Protestants of England Therefore by them to bee esteemed a Sacrament The Maior is manifestly true in it self And the Minor in those §. ô God §. all yee which words and more expressely to proue it a Sacrament sett downe in that their publicke directorie in the places here cited And had not the licentious wantonnes of these men soe much for their ownc lasciuiousnes mayntayninge Marriadge and accomptinge it an holy state in those of the cleargie in whom the holy Fathers before name it incest sacriledge and matter of excommunication disliked of the inseperabilitie betweene man and wife which beeing graunted for a Sacrament it bringeth with it they would neuer haue denyed vnto it that dignitie and denomination To which soe often and many pluralities of wiues in their ministry it self and some Protestant Bishops amonge them vntill a little restraint was ordayned by his Maiestie in parlament are more then The Sacrament of Extreame vnction Iacob 5. v. 14. 15. sufficient testimonie in this case That Extreame-Vnction is a Sacrament by their Articles and S. Iames his doctryne in his epistle â—eceaued by them for canonicall is more then manifest And soe manifest that except credible Protestant Testimonies deceaue mee greater Protestant Authoritie hath soe graunted then these their Doctors may contradict In which I will bee silent and onely add in this place that their Communion Booke it self and their common doctrine conteyned in their Catechisme there set downe to bee beleeued of all sufficiently insinuate that either there be seuen Sacraments as Catholicks beleeue or at the leaste more then two accordinge to their Article doctrine before For in proceedinge dialoguewise by question and answeare their words be these Question How CommunioÌ„ Booke Tit. Catechisme many Sacraments hath Christ ordeyned in his Church Answeare two onely as generally necessary to saluation that is to say Baptisme and the supper of the Lorde Where the words generally and necessary to saluation do emply that there be others not generally to be receaued of all as Matrimony is peculiar to the marryed Orders to cleargie men c. neyther are these absolute necessary to saluation otherwise the vnmaryed and virgyns could not bee saued all women which are vncapable of preisthood should be damned and none but cleargie men saued c. And these Protestants doe not holde that those words generally necessary to saluation are essentiall to the definition of a Sacrament which they define in the next words followeinge in this maner By this word Sacrament I meane an Catechis supr outward and visible signe of an Inward and spirituall grace giuen vnto vs ordeyned by Christ himself as a meanes whereby wee receaue the same and a pledge to assure vs thereof Which aswell proueth the Catholick doctryne that Sacraments giue grace of which hereafter as also that which I haue vrged in this place CHAPTER XX. PROVING BY THESE PROtestants the Catholicke doctrine of an Indeleble Character in the Sacraments of Baptisme Confirmation and Orders CONCERNING the Catholicke doctrine of the Church of Rome teaching a spirituall Character to bee impressed in some of these Sacraments and hitherto denyed by Protestants The Councell of Trent hath thus defined In three Sacraments Baptisme Confirmation CoÌ„cil TrideÌ„t Sess 7. cap. 4. and Orders a Character is
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
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
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
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
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
the worshipping of picture And their owne Patriarke in his Censure of Protestants deliuereth his sentence in this order Wee doe honor and are prostrate to Hieremius in censur cap. 21. their Imadges not with that worshipp which is proper to God but relatiuely and with a certayne respect to the Exemplars Therefore by these Protestants the doctrine of the Romane Church is true in this Question Thirdly I argue thus All men allowing honor or reuerence to be due and done to things lesse significatiue of God Saincts or holy things must needs allowe it to things more significatiue and representing But these English Protestants allow such honor or Reuerence to things lesse representatiue and onely vnder that formalitie of representing Therefore they ought to allowe to things more representinge holy Images c. The Maior is euident being an Argument affirmatiue from the lesse to the greater The Minor is thus proued by these Protestants by citeinge from them how they allowe honor and reuerence to things lesse representinge then Images that is to bookes to the name of a thinge to be honored To sacraments which they say are onely signes D. Feild entreating of the reuerence done to Imadges writeth thus it is Feild pag. 152. like to the honor wee doe to the Bookes of holy scripture To this I add their commaunded reuerence in their seruice and Churches to the name of Iesus when it is reade in the ghospell Comm. Booke confirmed Which custome of reuerence the vniuersitie of Oxford in their Answere to the Puritans Millinarie petition confirmeth and defendeth in these words Reuerence done at Answere to the Millinarie petition pag. 14. the name of Iesus to be our Inward subiection to his diuine Maiestie and an apparant token of our deuotion Then needs must the reuerence done at a picture and Imadge be such Concerninge the signes in Sacraments with them M. Perkins probl pag. 163. Perkins the famous Sacramentary writeth thus Honor veneratio reuerentia exhibetur Sacramento quatenus signum est Honor worship reuerence is giuen to the Sacrament as it is a signe Where honor worship and reuerence is allowed not onely to a signe but vnder that formalitie quatenus signum est as it is a signe and when wee come to examine this Protestant it is no immediate signe of Christ but of grace by him onely a qualitie spirituall as their definition of their Sacraments signes of grace doth wittnesse Therefore Articul Relig. 25. an Imadge the Immediate signe representation and expression of Christ and so of other holy Imadges and more perfectly representing is rather to be honored worshipped reuerenced as his words be Fourthly I argue thus All men allowing Honor Reuerence or worship to the signe or Imadge of the Crosse of Christ must allowe it to his immediate and perfectly reprenting Imadge But these English Protestants allowe it to the signe or picture of the crosse of Christ Therefore they ought to allowe it to his Imadge And so of others by like proportion The Maior is sufficiently proued before as also that the signe of the crosse is lesse figuring and presenting Christ then his owne Imadge The Minor is proued thus by their owne writings First in the Kings Canons the signe of the crosse is named an honorable badge therefore Can. 140. it may be honored for whatsoeuer is honorable worthie of and deseruing honor may be honored D. Couell writing against Burges the puritane denying the vse of the signe of the crosse writeth thus There was a Couell against Burges pag. 115. reuerent vse and estimation of the signe of the crosse in the Apostles time Therefore it is still to be as then vsed and esteemed with reuerence And thus againe hee writeth of the signe of the crosse It is a lawfull outward ceremonie and Couell sup pag. 116. honorable badge and the verie name of the crosse hath and shall be honorable amongst all true Christians to the worlds end And againe It was so farre honored Pag. 126. sup by the holy Ghost that it often expresseth the whole meritt of Christs passion It seemeth to be an Apostolicall tradition It had then honor was an auncient and reuerende signe M. Perkins writeth Pag. 139. in these words The wood of the crosse in the Church of Constantin in the feaste of the exaltation Perkins probl pag. 79. Pag. 83. sup of it was kissed and worshipped adoratur The crosse was reuerenced and worshipped within the first 400. yeares And to that purpose hee citeth Prudentius Paulinus S. Hierome Euagrius alleadging diuers publicke examples in that sence Further I argue thus out of M. Burges the puritane what soeuer honor was giuen to the signe of the crosse by the primatiue Fathers may now be giuen by Catholicks to the Imadge of Christ This is proued before But as much reuerence as Catholicks vse was vsed to the signe of the crosse by the primatiue Fathers Therefore Catholicks may lawfully vse their reuerence to holy Imadges The Maior being before proued The Minor is iustified by M. Burges in his Burges apol apud Couell pag. 146. Apologie writing that the Auntient Fathers Origen Tertullian S. Ciprian S. Hierome S. Athanasius and S. Augustine did allowe as much reuerence and vertue to the signe of the crosse as Catholicks Wotton def of Perk. pag. 594. doe And M. Wotton confesseth thta Lactantius approued the worship of the Crosse Fiftely in this Question I argue thus whatsoeuer doctrine about Imadges was practized by S. Basile and the primatiue Church is true and may still be practized But such vse of Imadges as is with Catholicks now was then practized Therefore it may still be practized The first proposition is often proued and graunted before And the Minor thus proued by these Protestants Wotton def sup pag. 594. first M. Wotton graunteth from S. Basile these words I honor the history of Imadges and doe properly worshipp them Therefore they Perlins probl pag. 78. may be so still vsed M. Perkins writeth thus The vse of Imadges was publicke in Churches within the first 400. yeares And againe The Imadge of Mary the virgin was wont to be caryed in solemne pompe solemni in pompa efferri And so no doubt reuerenced as whatsoeuer is so solemnly caryed and borne in pompe and honor must needs be vsed The very bearing it self in such order being a reuerence Lastely I make this Argument such vse of Imadges as was practized by the Iewes in the time of the lawe is still lawfull for Christians But the Iewes in that time did practize without reprehension the worshipp or reuerence of Imadges therefore it is now lawfull The Maior is euident for all dyuines graunt that the prohibition to the Iewes prone to Idolatrie was as seuere or more to them then to Christians The Minor is thus graunted by M. Wotton The Iewes in the Temple before Christ Wotton def of Perk. pag. 581. 582. did worshippe
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
argue thus all those Bookes which Protestants in their authorised communion booke and bookes of Honolyes allowed by their conuocation and parlament and our Kinge doe prescribe to be vsed as canonicall scriptures as well as others and are so cited and practized ought to be receaued and allowed for canonicall But those Bookes which they denie and Catholicks receaue for canonicall are suche Therefore they ought to admitt them into the Canon of Holy scriptures The Maior proposition is euident for bookes Rules lawes and directions proposed by true authoritie as those be supposed of Protestants ar to be obeyed and followed The Minor proposition is likewise l. 1. homel l. 2. homel Artic. 25. Communion B. Tabl. direct of seruice Suruey of the Booke of comm prayer pag. 27. 28. 29. 30. 31. Petit of 22. Preach exc ag hom and except 4. ag comm Booke Articl of Relig. Articul 6. moste certaine for their bookes of Homelyes receaued in the 25. Article of their Religion doe ordinarily so cite them and their Communion booke so termeth and vseth them too often to be alleadged in this place Whereuppon to be breife the Protestant Author of the Suruey of the booke of Common prayer affirmeth playnelye and often vrdgeth it That the Protestants of England must approue with the Romane Churche these bookes for canonicall So likewise doe the 22. preachers of London in their petition If any man shall Answeare that the Articles of their Religion exclude them from the canon of the scripture and so they cannot be saide to receaue them I answeare him againe that this is so farre from freeinge them in this point that it both excludeth them defineing and embraceing so contradictorie doctrines in so important busines from all hope of truthe and further proueth that these men buildeing all vppon scriptures haue either no scriptures at all or els such doubtfull vncertaine and vnresolued scriptures that true Religion which must be moste assured and infallible cannot be grownded or mayntayned by them For proofe whereof I will first recite their subscribed Article in this question and then frame my Argument Their Article is sett downe in these Articl of Rel. articul 6. definitiue wordes Holy scripture conteineth all thinges necessarie to saluation so that whatsoeuer is not read therein nor may be proued thereby is not to be required of any man that it should be beleeued as an Article of the faithe or be thought requisite or necessarie to saluation In the name of holy scripture wee doe vnderstand those canonicall Bookes of the old and new testament of whose authoritie was neuer any doubt in the Churche Of the first part of this Article I am to entreate in my chapter of Traditions hereafter Of the later part I will speake in this place onely first admonisheing my Readers in what ample maner D. Feild and others of that Religion Feild l. 3. c. 1. 2. 3. 4. 5. pag. 60. 62. 63. 64. c. Feild l. 3. Titul c. 1. 2. take this worde the Churche for breuiate whereof the Titles of the first and seconde chapters of his third booke be these Of the diuision of the Christian worlde into the Greeke Latine Armenian Aethiopian and Nestorian Churches c. 1. of the harshe and vnaduised Censure of the Romanists condemninge all these Churches as Scismaticall and Hereticall cap. 2. Now this supposed I argue thus No bookes whose authoritie haue at any time beene doubted of in the Churche are by this Protestant Article to be allowed for Canonicall scriptures But all bookes that either Protestants or Catholicks receaue for canonicall haue in the Iudgment of these Protestants beene doubted of in the Church Therefore by these Protestants there be no canonicall scriptures at all The Maior proposition is euidently proued by their recited article defineing those bookes canonicall of whose authoritie was neuer any doubt in the Churche The Minor proposition is directly proued by D. Willet who writeth Willet Synop quaest 1. of scripture pag. 2. 3. edit An. 1594. and after published againe directly and at large how euery booke both of the old and new testament haue not onely beene doubted of but also denyed in this their Churche I suppose the laste edition of his booke was since the commeing in of his Maiestie my prescribed time otherwise it is so directly there proued by him that no Protestant can deny it And to shew the pitifull case of this their Protestant Article and Religion their Protestant Bishop of Wincester D. Bilson suru pag. 664. Bilson within my limitation writeth thus The scriptures themselues were not fully receaued in all places no not in Eusebius time Hee saith the Epistle of Iames of Iude the second of Peter the seconde and third of Iohn ar contradicted The Epistle to the Hebrues was contradicted the Churches of Syria did not receaue the seconde epistle of Peter nor the seconde and third of Iohn nor the Epistle of Iude nor the Apocalipse the like might be saide for the Churches of Arabia Will you hence conclude that these partes of scripture were not Apostolicke or that wee neede not receaue them now because they were formely doubted of Therefore the Protestants of England haue no certayne and vndoubted scripture if they will stand to their suscribed Articles and their owne subscription Which this Protestant Bishop before seeing the absurditie thereof hath refused to doe Therefore they may not as they doe denie those other bookes which Catholicks admitt vppon so greate and highest warrants before in Protestants Iudgment because in former tymes they haue beene doubted of as those laste recited by the testimonie of their Bishop and all the rest as D. Willet hath wittnessed haue beene To these I might add more Arguments from these Protestants true Greeke Churche and the generall Councell of Florence both allowed by some of these writers and yet alloweing and warranting for canonicall all bookes receaued by Catholicks And other Arguments by them but these ar sufficient for this matter at this time And as demonstration is made that these Protestants either haue no true scriptures at all or not the true Canon of holy scriptures So it is as euident that their Religion cannot be proued true and infallible as true Religion is by euidences that in their proceedings ar doubtfull fallible or no holy canonicall scriptures but by them excluded from that number and sacred Canon CHAPTER V. OF THE INTEGRITIE AND excellencie of the Latine vulgare translation of scriptures vsed in the Romane Church and Protestants false corrupt and erroneous Translations in their owne Iudgment and Censure NOW lett vs entreate of the vulgare Latine translation of holy scriptures handled in the next Chapter for whose allowance by these Protestants I argue by them in this maner That Latine Translation of scriptures which is to be vsed in scholes and pulpits and for antiquitie to be preferred before all others was vsed in the Church thirteene hundred yeares agoe by S. Augustine preferred
Petit. of 22. preachers except 21. ag comm Booke preachers write of the translation in the communion booke in this maner It conteyneth in it diuers corrupt translations of scriptures by leaueing out of wordes putting to of wordes peruerting the meaneing of the holy ghost The Protestant Suruey of the booke of Common prayer Suruey pag. 160. addeth There be many grosse corruptions as may partely appeare by the Abrigment of the Ministers of Lincolne Dyocesse Then how sownde a Religion these Protestants haue that must be fownded and proued by such translations I leaue to others consideration My next Argument is this No translations that be corrupt not answeareable to the truthe of the originall are not to be allowed cannot be defended c. euen in Protestants Iudgments are to be reiected and condemned as false and prophane But all English Protestant Translations of the Bible euen from the reuolt of Henry 8. from the Church of Rome are such by these Protestants Therefore by them to be reiected and condemned as false and prophane The Maior proposition is euidently true euen in Protestants Censure and the Minor is proued by them in this maner Their sentence in their publicke Conference is this The Conference at Hampt pag. 45. translations of the Bible allowed in the time of Henry 8. and Edward 6. were corrupt and not answeareable to the truthe of the originall And of the translations vsed in the time of Q Elizabeth Conference pag. 46. sup and his Maiestie since they testifie in these wordes The English Bible as it is translated is corrupt and not answeareable to the truth of the originall His Maiestie professed hee could neuer yet see a Bible well translated into English Therefore order is there taken in these wordes A new Pag. 46. sup translation is to be made and none of the former to be allowed The 22 Protestant preachers of london of their petition write in this maner Petit. of 22 preachers except 11. 12. The English Protestants in their publicke proceedeings translate scriptures corruptely by leaueing out of words putting to of wordes peruerting the meaneinge of the holy ghost Misapply places of holy scriptures to the countenance of errors Others of them write thus Wee haue diuers translations of holy scriptures Def. of the Minist reasons pag. 10. That which by our Seruyce booke this is the practicall Rule of their Religion is appointed to be reade is the worste of all and to be charged with sondry grosse and palpable errors And speakeing of Mr. Hutton takeing vppon him to excuse their translation their wordes be these Def. supr pag. 38. Mr Hutton takeing vppon him the defence of Protestants corruptions is no more able to make his parte good against the truthe of the exceptions with all his florishes then Goliath was against Dauid with all his blasphemies Therefore the Religion of English Protestants by themselues to their owne pleaseing deduced either from such false corrupt and erroneous translations or from Greeke or Hebrue or any other auntient or receaued text so corruptely and prophanely translated and expownded by no possibilitie can be iustified for true and holy If any man answeareth that these Protestant testimonies of their corrupt translations and my former Arguments against the validitie of deductions and conclusions from so false corrupted doubtfull or vncertaine texts and sentences of scriptures proceed onely against their former translations and Religion then vsed and so deduced amonge them But now they haue a new and better translation by his Maiesties order and commaundement and thus intituled The holy Bible conteyninge the old Title of the Protest new translation of the Bible An. 1614. testament and the new newly translated out of the originall tongues and with the former translations diligently compared and reuised by his Maiesties commaundement Imprinted by Robert Barker Printer to the Kings most excellent Maiestie To this I answeare that if this new translation be true and all the others as they acknowledge false corrupt and worthy to be condemned otherwise they haue vnworthely condemned them Then as all their Religion in their doctrine was deduced from such false translations They must needs come to a new correction and as they haue forsaken their translations for corrupt and adulterate from which their Religion was deduced So they must now alter chaunge and correct their Religion or some Articles thereof because it was deduced and fownded from corrupt translations and deceaueinge principles For their Religion wholly consisting vppon their conclusions which allwayes followe the worse part conclusio semper sequitur deteriorem partem Their Religion must needs be worse and more requireing correction then their translations Againe I onely dispute against their Religion which hitherto they haue practized not against any new Religion which they will make from their new translations not knoweing yet neither they temselues so often chaungeing what it will please them to be Thirdly I must deale planely with them to thinke they had done farre more excusably for themselues and their Religion still to haue faced out their old for tollerable rather then to haue giuen such a downefull to their Religion and scriptures so much troubled their foure and fourtie translators as Mr. Hugh Broughton their most admired H. Brough oratiuncul ad Iacob Reg. 1609. linguist telleth vs and yet still abuse vs themselues shall be wittnes with new and more false translations of holy scriptures For the same greatest Protestant Rabbine thus Intituleth his booke of exceptions against these Protestants sufficiencie and synceritie in this cause Oratiuncula de molitione versionis è sacrorum codicum fontibus in Riuulos Orat. supr in Imit Britannicos Ad Iacobum Regem magnae Britaniae A little oration of the entreprise of translation from the fowntaines of the holy bookes into the brittish gunnells To Iames Kinge of greate Britanny And to tell vs what indirect dealeinge was vsed by the Protestant Bishops in this matter how false both their former translations were and this can proue no other by any probable Iugdment thus hee beginneth his oratiuncula as hee calleth it O great Kinge the Brittish nation hath now longe desired to obtayne a better translation of the Bible And I haue meditated these thirtre continuall yeares well to performe it And your highnes pleasure was that I most exercised of all should take in hand this hard worke Vestraque Serenitas me voluit exercitatissimum omnium opus hoc arduum moliri But the Bishops as wee call two ways wrastled against it First that their vsuall translation might continue But your highnes the errors being throughly knowne thought that to be wickednes Then they themselues would doe it by chuseing of their fellowes or rather foure and fourtie vicars of their labour As though our nation were able to yeeld so many fitt men when there scarcely are or euer were two in all the world which could handle the Hebrue Prophetts as good Thalmudists
Protestant preacher in his more then vncharitable booke against Catholicks witnesseth of Prot. proof-part 1. c. 9. cap. 8. c. his owne brethren in Religion the English Protestants Of the more then irreligeous and prophane behauiour of their cleargie of English Protestants in abuseing falsefieing peruertinge the holy Scriptures Fathers Councels and all Authorities for Religion I haue for this point sufficiently entreated before to proue that they are not iust or righteous but most vniust and impious by their owne testimonie What other syns they are defiled with let their owne liues and the world censure But suer I am they are not voide of all greuous sinnes which they must be if they be iustified and in grace and such they must be in deed before they knowe themselues to be such except they can know that to be which is not as their sharp wits would seeme to doe in this and other questions of Religion Then seeing it is to apparant that Protestants are not iust either by their Imagined assureinge faith or howsoeuer let vs further examine by these writers and Protestant professors whether it is in it self possible that this supposed faith should Iustifie The contrary whereof thus I demonstrate from their owne writings All men that pretend to be iustified by this Imagined faith must needs be iustified by some act or acts thereof But no man is Iustified by any act or acts thereof Therefore no man is iustified by it The Maior is manifest The Minor is thus proued by Protestants First D. Feild with Feild pag. 177. others doth and of necessitie must affirme that in this busines of their fantasied Iustification their deuised faith hath twoe and onely twoe acts One going before iustification teaching vs to pray entreate God and humble ourselues when wee are not iust and this act as hee acknowledgeth it to goe before Iustification so hee thus freely confesseth that it doth not iustifie The second Act as hee telleth vs doth followe Iustification and so by no possibilitie because the cause cannot be after the effect caused by it that is able to iustifie wherefore his owne words of this Act of their inuented faith be these Shee doth not actiuely Iustifie but findeth the thinge done Therefore seeing they teach there be but two acts in their new faith the first and second te laste which admitt no more and neither the one nor other nor both together because they graunt there is no partiall influence or cooperation from them to that purpose dothe doe or can iustifie there is no possibilitie of Iustification by such idle faithe for so two contradictoryes should be true man is iustified by some act of faith man is not iustified by any act of faith Which in Logicke and nature is knowne to be vnpossible and a stupide absurditie to affirme it This matter is further proued by D. Couell who reiecting Luthers Couell def of Hooker pag. 42. opinion in this question graunteth a seperabilitie of faith and workes and that faith as they commonly graunte doth not iustifie Then Iustification cannot possibly be by onely faith which in an other treatise hee declareth by example in these words Faith is the fowndation of spirituall buylding of Gods howse charitie the Roofe without which the best are Couell against Burges pag. 148. but as howses vncouered that cannot longe continue Then iustification which is the Roofe of our spirituall buildinge in this world is and musts needs be the worke and buildinge of charitie and not of faith alone Which demonstratiuely is true by his graunt that faith and the works of charitie may be seperated for they consent that without such works man is not iustified therefore not possibly by this their Poeticall faith Further both the present Protestant Archbishop of Canterbury D. George Abbot against D. Hill and D. Feild also doth often tell vs that the Greeke Church is the true Church of Christ Then supposing from my first chapter in the first part of this worke by the graunt of the same D. Feild Protest proaf part 1. cap. 1. D Couell D. Sutcliffe M. Wotton and M. Ormerod that the direction thereof is to be followed her Iudgment to be rested in that it hath authoritie to commaund her children the Iudgment of it is a very speciall grownd of faith supporting the truthe as a piller doth vnderpropp a building is a diligent and true keepr of doctrines committed to her chaungeth nothing diminisheth nothing at any time addeth nothing superfluous looseth not her owne vsurpeth not things belonging to others and that there is no saluation remission of syns or hope of eternall life out of the Church All which be the verie words of those laste cited Protestants related in that place From which graunts thus I argue No doctrine or opinion that is a thinge moste horrible vnworthie any Christian against the lawe of God and light of nature is or can possibly be true But the paradoxe of Protestants that this their supposed onely faith doth iustifie is such Therefore it neither is or can be true The Maior is euidently true and to affirme the contrary is to denie all true Religion and the Authoritie of God for yf hee should or could teach or reueale to men to followe doctrine that is horrible vnworthie a Christian against his owne lawe and naturall light such doctrine could not be true nor hee honored as God but to be accoumpted a deceauer and seducer The Minor or second proposition be the expresse words of the Greeke Church so true to be obeyd and followed in doctrine by these Protestants as before is cited For Hieremias Patriarke of Constantinople cheef in Hieremias Patriarcha constant in censura cap. 5. that Church in his censure against Protestants vseth these words in this article The doctrine that onely faith doth iustifie is a thinge moste horrible vnto or thie any Christian against the lawe of God and the light of nature Therefore these men mayntayning so horrible doctrine by the censure of the true Church as they teach and out of which as they affirme before there is no saluation remission of syns or hope of eternall life are so farre from being iust iustified or to be saued by faith or any other meanes in their proceedings that by their owne confession they haue left vnto themselues no hope of eternall life or saluation at all Moreouer I argue thus Nothing which cannot be defended without graunting and mayntayninge more new and straunge absurdities and impossibilities is or can be true doctrine But this Protestant assertion of their onely assuring faithe iustifying is such therefore it neither is nor can be true The first proposition is euidently true for euery truthe may and is defended without any absurditie or inconuenience The seconde proposition is also manifestly proued from D. Feild and others before To whome I add M. Wotton who laboureing what hee can to defend this his forged faithes iustification and answere that place
ensue Transsubstantiation the Sacrifice of Masse worshipping of Imadges Iustification by workes the supreamacie of the Pope prohibition of Marriadge in the cleargie which hee calleth the grossest points of popery Hee addeth also an equalitie of Bishops onoly approueth the Hebrue scripture Iustification by faith and disliketh free will These bee all their Exceptions neither doth the Booke of Articles of their Religion make mention of any other much materiall except Sacraments whereof hereafter then either such as I haue allreadie handled or bee comprised in these Cataloges Allthough all in these remembred are not the doctrine of the Parlament Protestant Church of England But Additions and new Inuentions of particular Puritanes as D. Willets Hebrue scriptures equalitie of Bishops c. In which excepting that which I haue spoken of the scriptures before consonant to the Councell of Trent I must leaue him to bee censured as a periured man hauing sworne to their Articles by their owne Religion lawes and proceedings For the rest most of them bee proued by themselues before as Popes supremacie Indulgences Imadges Iustification by workes or inherent Iustice not onely by faith and free will All the others I am now to examine And first of Transsubstantiation and Christs reall presence in the blessed Eucharist Because it comprehendeth as well this maner of Christs presence and a true Sacrifice as they all graunt vppon proofe of that veritie as the question also of D. Sutcliffs termed half communion For if Christ bee substantially truly and wholly present in both kinds Then it is not an half but whole communion and receauing of Christ for hee must needs bee equally receaued and participated vnder the one as vnder boâ—h kindes and formes according D. Thom. 3. p q. 80. ar 3. Gabr. lect 84. Ric. d. 11. Caiet 3. p. q 3. ar 3. Sot d 12. q. 1. ar 12. pet Sot lect 20. Euchar Lâ—des Claud. de Saincts Ruard alij to the common opinion of schooles aswell longe before the Councell of Constance as after teaching that no more fruite is communicated and giuen to the Receauers and Communicants by both then by one kinde this supposed I Argue thus in this Question Whatsoeuer doctrine the highest binding authoritatiue and commaunding Iudgment which by these Protestants before is a generall Councell hath determined defined concluded is to bee embraced and mayntained But the doctrine of Christs reall presence and Transsubstantiation is such Therefore to bee embraced and maintayned The Maior is euident and often graunted by many of these Protestants among whome D. Feild writeth thus The Bishops assembled in a generall Councell may interpret Feild l. 4. c. 16. the scripture and by their authoritie suppresse all them that shall gayne say such Interpretations and subiect euery man that shall disobey such determinations as they consent vppon to excommunication and censures of like nature The Minor is also proued Couell defof Hook pag. 21 Parkes against Limbom pag. 176. Tom. â— CoÌ„cil in Concil Later Bergam hist an 1213. Genebr hist an 1215. Palmer Floren. chron an 1215. Concil Lateran cap. 1. by them directly in this maner for first both D. Couell and M. Parkes cite and allow the Councell of Laterane as a Rule of faith And hauing present in it the Patriarkes of Greece Constantinople and Hierusalem 70. Metropolitanes 400. Bishops and other Fathers aboue 800. together with the Legates both of the Greeke and Romane Empire with the Orators of the Kings of Hierusalem Fraunce Spayne England so especially binding vs and Cyprus I trust the rest of them cannot deny it to bee generall if euer any was so termed this beeing farr the greatest that euer was in the worlde now that it defined Christs reall presence in the blessed Sacrament is euidently demonstrated by these expresse words of the Councell graunted by Protestants Verum Christi Corpus Sanguis in Sacramento altaris sub speciebus panis vini veraciter continetur transsubstantiatis pane in Corpus vino in Sanguinem potestate diuina The true bodie and blood of Christ is truely conteyned in the Sacrament of the altare vnder the formes of breade and wyne the breade beeing transsubstantiated into his bodie and the wine into his blood by the diuine power Therefore all English Protestants are Feild l. 4. c. 16. suppressed by D. Feilds sentence before from gayne saying it And to shew further that this was no new and straunge doctrine then first held and defined but of the auncient primatiue Fathers thus I argue againe in this question Whosoeuer held that there is in this Sacrament a conuersion mutation of one thinge into an other and not in shape but in nature that breade is made Christs bodie that the visible creatures are chaunged into the substance of Christs body blood c. Doe and must needs graunt transsubstantiation and Christs reall presence in the B. Sacrament But the auncient Fathers doe this Therefore they teach and graunt Transsubstantiation The Maior is euident those termes beeing equiualent with transsubstantiation and seme the verie same both in effect and name The Minor is proued by M. Perkins in these Perkins probl pag. 153. 154. words The Auncients when they speake of the supper haue many formes of speache which shew a conuersion Ambrose vseth the name of conuersion and the name of mutation Ciprian saith it is chaunged not in shape but in nature Origen saith that breade is made the body by prayer Gaudentius saith Christs bodie is made of breade and his blood of wyne Eusebius Emissenus saith that the Preist by secret power doth chaunge the visible creatures into the substance of Christs bodie and blood And that the breade doth passe into the nature of our Lords bodie Anselmes saith that the breads doth flitt into Christs bodie Fulbertus saith it is transfused Algerus saith it is transiected and transferred into Christs bodie Hitherto this Protestants words of those auncient Fathers doctrine in this point to which hee might haue added many more and more conuincing But hee knew these too many and manifest against them as appeareth by this his friuolous glosse vppon their expresse sentences confounding and confuting himself in his owne words which bee these But the Auncient Doctors where they speake of the conuersion and chaunge of the breade they vnderstand the chaunge of the vse and condition not of the substance What man but impudent and voide of all shame and grace would Father vppon so many holy and renowned Learned Fathers so grosse equiuocation or rather flatt lyinge to speake one thinge and meane an other as hee speaketh and this in so cheefe and materiall article of Faith and Religion wherein not the least equiuocation may bee vsed if it could saue the life of thousands or millions of men And to confound this Sacramentarie by his owne fellowes First D. Feild Feild pag. 150. writeth thus The bodie of Christ is present in and with the sanctified Elements The primatiue Church
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
is also the other being one and the same The second proposiâ—ion Doue persuas pag. 27. 28. is thus proued by D. Doue Protestant Bishop of Peterboroug in these words Concerning the number of Sacraments wee will not dispute for accordinge to their Catholicks definition of a Sacrament there bee seuen Then much more as I haue demonstrated there must bee so many by Protestants definition of Sacraments As for his ouerplus number more then seuen which hee addeth if hee can proue it hee shall deserue better then in writing that booke in findeing forth more holy instruments of grace and sanctification then hitherto haue beene knowne in the meane time God graunte him more and better knowledge with grace But in that hee graunteth our number of seuen Sacraments according to our definition it is as much as wee contend and all which hitherto they haue denyed for when Catholicks entreate of Sacraments their number grace forme matter Character c. they speake of them accordinge as they are defined and taken in the Catholicke Churche and schooles and come not to Protestants either to define or determine them or any other question in Religion Yett as before except I am to old to remember my Logicke or this Bishop neuer did or now will not vnderstand it if the definition of Catholicks more particulare and limited extendeth to seuen Sacraments That of Protestants more lardge or generall will stretch as farre and further except the lesse is greater then that which is greater then it two more then three the Species more ample in Logicke then Genus and in grammar our degrees of comparison bee altered the positiue turned into the comparatiue superlatiue and contrary I argue againe in this maner wheresoeuer in controuersie of any question in Religion betweene two societies whereof one is in the truthe the aduerse parte it self doth graunt that their opinion is not true by their owne proceedings There the contrary is to bee adiudged true otherwise against the supposition neither should haue the truthe but both be in error But in this questioÌ„ this is the case between Catholicks and Protestants the Protestants acknowleding more Sacraments by their proceedeings then twoe Therefore the Catholicke doctrine of seuen Sacraments is true The Maior is infallibly true and so proued by Protestants graunteing generally either their Religion and doctrine or that of Catholicks Petition of 22. preachers excep 3. against comm Booke Suruey of the Booke of comm prayer pag. 117. quaest 26. pag. 134 135. 132. 133. 120. to be true The Minor is proued by the 22. preachers of london in their petition who resolutely affirme that Protestants must needs yeeld to more then two by their proceedings Therefore to the Catholicke doctrine of seuen Sacraments els their supposition should be false and all Religions in error in so greate a Question Which is further confirmed by the Protestant Surueyors of their communion booke teacheing the same doctrine and expressely iustifyinge it in Confirmation Penance and Matrimonie And to shew their opinion and censure in this thinge to be iust I demonstrate both them and the rest to bee Sacraments by English Protestant proceedings in this maner by the thinges they require to a Sacrament Whatsoeuer is a visible Signe or ceremonie ordeyned of God or a visible signe with grace is a Sacrament But all those seuen taught by Catholicks are such therefore they are Sacraments The Maior is the Protestants definition of a Sacrament as the same 22. 22. Preachers in petition sup excep 2. Protestant preachers testifie euen from their approued bookes of Articles and Communion and the Booke of Articles it self to which all Ministers subscribe testifieth in these words Sacraments ordeined by Articles of Religion artic 25. Christ be certaine suer wittnesses and effectuall signes of grace and Gods good will towardes vs by the which hee doth worke inuisibly in vs c. All which being not onely graunted by Catholickes but further expressely that to the worthie receauers they conteyne and giue grace ex opere operato of themselues where due preparation and disposition is as the Councell of Trent hath declared CoÌ„cil TrideÌ„t decret de Sacram. sup which is all and more then Protestants ordinarily require to Sacraments it must needs followe by D. Doue his graunt before that all those seuen esteemed by Catholicks for Sacraments conteyne all those things which these Protestants require vnto Sacraments because they agree as hee hath confessed with the Catholicke Doue supr persuas pag. 27. 28. definition of Sacraments which as before conteyneth all and more then Protestants demaund Further thus I argue All of those other seuen accompted amonge Catholicks for Sacraments which haue a visible signe or ceremonie ordeyned of God as Baptisme and Eucharist haue bee Sacraments as they are But all those other fyue reiected by Protestants haue such visible signe or ceremonie ordeyned by God Therefore they bee Sacraments The Maior is the graunt of their owne subscribed Article wherein Articl of Relig. sup art 25. admittinge Baptisme and the Eucharist for Sacraments in these words There are twoe Sacraments ordeined of Christ our Lord in the Ghospell that is to say Baptisme and the supper of the Lorde They refuse the others for this onely cause as followeth Those fyue commonly called Sacraments that is to say Confirmation Penance Orders Matrimonie and Extreme Vnction are not to bee compted Sacraments of the Ghospell for that they haue not any visible signe or ceremonie ordeined of God So that all I haue to proue by this highest Protestant sentence to proue them Sacraments is that they haue a visible signe or ceremonie ordeyned of God For which I produce D. Doue againe graunting our definition to agree with these for our schooles put a Sacrament in genere signi and so farre hold that they are all instituted by Christ that the Councell of Trent defineth thus Si quis dixerit Sacramenta CoÌ„cil Trid. decret dâ— Sacram. nouae legis non fuisse omnia a Iesu Christo domino nostro instituta aut esse plura vel pauciora quam septem videlicet Baptismum Confirmationem c. Anathema sit If any man shall say that all the Sacraments of the new lawe were not instituted of Iesus Christ our Lord or that there bee more or fewer then seuen that is Baptisme Confirmation Eucharist Penance Extreame Vnction Orders and Matrimonie or els that any of these seuen is not truely and properly a Sacrament lett him bee Anathema Againe these Protestants will further tell vs in particular how euery of those fyue hath a ceremonie visible or externall ordayned of God and so to bee Sacraments and first for Confirmation thus I argue Whatsoeuer hath an externall ceremonie Confirmation proued a Sacrament by ProtestaÌ„ts instituted by Christ signifyeing or giucing grace is a Sacrament But by these Protestants Confirmation is such Therefore a Sacrament The Maior is at lardge proued and graunted before The Minor is
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