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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A00428	The conuiction of noueltie, and defense of antiquitie. Or demonstratiue arguments of the falsitie of the newe religion of England: and trueth of the Catholike Roman faith Deliuered in twelve principal sylogismes, and directed to the more scholasticall wits of the realme of great Britanie, especially to the ingenious students of the two most renowned vniuersities of Oxford & Cambrige [sic]. Author R.B. Roman Catholike, and one of the English clergie and mission.	Broughton, Richard.; Broughton, Richard, attributed name.; Lascelles, Richard, attributed name.	1632 (1632)	STC 1056; ESTC S116769	74,624	170

in the page following he saith in his owne name in the name of his brother Puritās We hold not fasting to be a worke pleasing to God And yet in his page 609. he grautes that to fast religiously at some time is Gods cōmaundemēt And pag. 611. that lent fast is partely religious ordered by the Church for religious endes bindeth the cōscience mediately which larring positions of this grand Doctor I am not able to recōcile And yet for a parte of twelfe dayes deuotiō he putteth the paymēt of tithes which indeed is a deuotiō far more profitable to himself then pleasing to others All which particulars doe manifestly declare that whatsoeuer apish imitation these fellowes vse in writing some fewe bookes of deuotion prayer yet is their spirit quite contrarie to the common spirit of the vniuersall Church wholely vertigenous extrauagant peculiar to themselues And to this the like may be added of their Church seruice forme of administration of Sacraments as may be seeme in their booke of common prayer which as it manifest to them that read it doth notably differ from all the Lyturgies publike formes of prayers pastorals that euer were vsed in the Church before the preachings of Luther not onely in the manner of administrating the Sacraments and seruice but also in some substantiall points of them both Their being not anie mentiō in the booke of common prayer of either annointing with Chrisme in Baptisme or of extreme vnctiō of the sicke nor of consecrariō of the Eucharist or absolute commaunde to receiue it but onely with condition or rather with expresse order or precept that ther be a whole congregation that is some persons more disposed to communicate with the infirme partie besides himselfe that otherwise he must haue patiēce take his iourney to an other world without his Viaticum Neither is it ther ordained directly that that the Communicants shall vse the homologesis or Sacramēt of Pennance cōsisting of contrition confession satisfaction as a necessarie preparation to the communion except onely in in case they finde their cōsciences troubled with anie weightie matter that when they are at the point of death contenting themselues at all other times of their receiuing the Lords supper with a generall confession onely made either by one of the communicants or by the ministerin the name of the rest The contrarie of all which particulars are neuerthelesse found in all Lythurgies Missals Directories of former times in all places of the Christian world as may be seene in the Ierarchie of Sainct Denis the Roman Order of which euen the newer of the twoe was practiced in the Church at the least 80● yeares agoe But now to conclude hauing passed throu all the seuerall kindes of vniuersalitie that can be imagined with an exact discussion of the nature properties of the same finding none of them in the Religion now publikely professed in England besides this it being certaine both according to the doctrine of the ancient Doctors of the Church moderne diuines that the worde Catholike is the same that vniuersall Lib. 2. c. 38. generall or cōmon as is apparent by S. Augustins responsion to Petilianus wher he saith that the name Caetholicū signifies secundū totum Lib. 2. c. 2. as also against the epistle of Gaudentius Teacing that the Church therfore is called Catholike of the Greeke worde because it is extēded throu ' the whole world This I say being infallibly true it doth by necessarie conclusion follow of the premisses that the English Relilion is not Catholike but a priuate conuenticle or Congregation in which true faith is not founde in which by consequence no saluation can be hoped or expected for such as obstinately seperating themselues from the vnitie and vniuersalitie of the most vniuersally receiued Religion liue and die in it And this may suffice for the declaration confirmation of my first ptincipall argument or demonstration THE SECOND PRINCIPAL ARGVMENT MY second principal argument which proueth the falsitie of the English Religion is this That Religion is false which hath a false or at the least an vncertaine Canon of scripture But the Religion of England hath a false or at the least an vncertaine Canon of scripture Ergo the Religion of England is a false Religion The Maior doubtlesse is graunted by our aduersaries The minor which they denie I proue And for the proofe of it I suppose that the true Canon of scripture can not be knowne but by some externall authoritie or meanes distinct from it selfe whether it be the iudgement of euerie faithfull person assisted by the diuine spirit as manie of our aduersaries affirme or whether it be the declaration of the Church assisted by diuine inspiration of which it shall be disputed in an other place More ouer these meanes or this authoritie must be infallible otherwise it can ingender no such certainetie in the myndes of the beleeuers touching the matter in question but they would remaine still doubtfull of the same And the reasō for which this externall authoritie is thus required to the knowledge of the iuste quantitie of the written worde of God for the distinguishing of the true partes of the same from the Apochrypha doubtfull is because that as the scriptures doe in no places affirme declare them selues either in totallitie 〈◊〉 parte reflectiuely to be the true worde of God deliuered by Christ his Apostles so they much lesse auerre these determinate bookes or partes of the Bible no other to be the onely true authenticall scriptures This being now supposed as certaine on both sides I proue the foresaie minor to wit that the Church of England hath a false or at least an vncertaine Canon of scripture by an other silogisme in this manner That Canon of scripture is false or at the least vncertaine which disagreeth from all other Canons that euer were in anie Christian Church before the dayes of Luther But the Canon of scripture vsed nowe in England is disagreeable to all other Canons that euer were in anie Christian Church before the dayes of Luther Ergo the Canon of scripture vsed nowe in the Church of England is a false or at the least an vncertaine Canon In the Maior of this silogisme ther is no doubt The minor I proue by comparing the Canon of England with those seuerall Canons which according to the diuersitie of opinions in that point among some of the ancient Fathers in former tymes ar founde to be three in number howbeit of those three ther was one which was euer more commonly receiued then the rest to wit that Canon which in the Councels of Florence Trent was defined to be infallible is that same which at this present the Roman Church vseth reiecting all other for Apochryphall inauthenticall Now the first of those three Canons or Orders of diuine volumes consisteth of those bookes of which

is certaine for that if it were the same it would be founde conformable subordinate to the spirit of the greater parte of the Christian Churches the Religion of England would be agreable to the Religion of the same Churches both in doctrine practice gouernement which neuer thelesse we see to be contrarie repugnant vnto them Thirdly the spirit of the maintainers of the present Religion of England is not conformable to the spirit of their antecessors for aboue nine hūdreth yeares together at the least therfore it is not vniuersall That the spirit of the maintainers of the present Religion of England is not conformable to the spirit of thir ancestors I proue by the authoritie of all historiographers wirters euen the pretended reformers them selues who haue either expressely testified or at the least not denyed but that in all this space of tyme euen vntill the dayes of King Edward the Sixt which is not yet a hundreth yeares the Masse reall presence was generally approued the communion vnder one Kynde practiced Altars pictures vsed in Churches with honor reuerence Purgatorie prayer to saints taught allowed finally all the points of doctrine manners betweene the Romanists Anglicans now controuersed were publikly professed all which neuerthelesse is at this time condemned quite renounced abandoned by the professors of the present English faith Of which both they we are eye witnesses at this day Which two things can not possible be done by one the same spirit of God in regarde they ar quite apposite cōtradictorie in them selues consequently the spirit of those who professe to tepugne to that same doctrine which they know acknowled their predecessors to haue imbraced as sound pious conformable to the worlde of God so manie former ages successiuely cannot be conceiued to be an vniuersall spirit but priuate proper to them selues Fourtly the spirit of the preachers teachers of the English Religion is quite different from the spirit of the doctors writers that haue adhered abeyed the Roman Church in euerie seuerall age as is manifest to those who read them compare their workes with the writings of the pretensiue reforming doctors of our tymes the doctrine of those that haue writ euen from the first Centurie of yeares imediately following the Apostles being sprinckled with pietie deuotion towardes the saints in heauen especially the virgin Marie as their sermons Homilies vpon their feasts other their workes doe testifie of which matter good store is to be founde especially in S. Basil Cyprian Chrysostome Hierome Ambrose Augustin Gregorie Damacene Bernard the rest of the Romā diuines which haue writ euer since euen till this present tyme in whome also ther is frequent mention comendation of miracles operated by the saints their reliques none of which particulars appeare in anie of the Writings of the professors of the English Religion but rather in their bookes ordinarie sermons they indeuore most ernestly to persuade the people that they ought not to hearken after anie such matters but hould them either for false superstitious or at the least for idle superfluous impertinent so we clearely see by this that the spirit of the English professors is contrarie to the spirit of the whole torrent of the most learned renowned men of all ages past euen to this present day consequently it can not be generall common or vniuersall nor a true spirit except the owners of it will condemne the contrarie spirit of the most learned iudicious pious men of all ages since the tyme of Christ his Apostles to haue ben false erroneous theirs onely the reight spirit of God Which is the highest degree of temeritie that can be imagined Lastely In practice of virtue exercise of good life the spirit of the preachers teachers of the English Religion now professed is disagreeable to the practice exercise of virtue of the doctors pastors of the Roman Church in all succeding tymes since the first foundation of the same a great parte of whose writings ar replenished with rules driections for prayer contemplation mortification of the bodie inordinate passions of the soule by fasting vse of hereclothes disciplines prostrations acts of obedience resignation of their willes to the commaunde of superiors vowes of obedience chastitie pouertie monasticall institutions solitarie life of monkes Anachorites Ermites other Religious conuentuall men women finally with all other meames which possible could be imagined as either necessarie or conuenient for the exercise of a religious virtuous course of life None of all which or at the least verie little is to be founde in the bookes of the teachers of the English Religion or heard in their publike sermons or priuate exhortations And altho' it is true that some of them as it seemes moued with emulation of the Romanists who euen in this present age labore much in that kinde as our aduersaries cannot denie haue published some thing in the nature of prayer or deuotion yet is it in such a manner as they reduce the exercise of a Christian life either to the exercise of faith onely or cheefly excluding or at the least not inducing to externall workes of Pennance and mortification of the bodie Or els they proceed in such a newe fashion as being onely sutable to their owne newe Principles of faith manners as neuer was heard in anie age of the world before the dayes of Luther That which doth particularly appeare in a certaine newe worke lately published intitled The handmaid of pietie which neuerthelesse hath not one dramme of true pietie or one sparke of that spirit which hath reigned in the visible Church since the the first plantation of Christian Religion which booke not obstansting it hath the name of a Mannuall yet is it not conforme either to the Mannuall of S. Augustin or anie other euer vsed hitherto among Christian people but forged in the anthors owne proper braine consisting of such froathie spitle as fell beside the pulpit when he made his preach●ngs full of pedantik termes affectation as the worde supparte others as the verie first words of the title plainely testifie which are in Latin to make it more admired dedicated to a falsely supposed Patronesse of his religion whome altho' the world did winne for a smale time yet it neuer peruerted her noble constant iudgement whoe now hath returned to her ancient home with farre greater glorie vnto it then it lost by her absence And that which is more vntolerable the profane minister with his feruor deuotion he now then mingleth a lye or a paradox As page 617. where speaking of the fast of lent he affirmes That those of his profession place not Religion or the substance of Gods worship in fasting or feasting as saith she the Papist doe And

c. In which wordes the entyre tenor of the Masse is breefelie described thou ' soma't obscurelie as the custome of this author is By relation he vnderstandes the Epistle Gospell by benediction the consecration by praise himnes the glorie prayers other spirituall passages contained in that misterie And altho' this author in an other place of this same booke doth affirme the place of Malachie to be vnderstanded of sacrifice of praier in his booke against the Iewes of spirituall not of terrene sacrifices Yet in neither place doth he deny it to be truely interpreted of the Eucharist But in the first place he calleth it a spirituall sacrifice because it was instituted by the diuine spirit not by humane inuention as also for that it is not ministred in that carnall grosse manner in which the Iewish sacrifices were ministred by effusion of bloud by fire knife but by benediction consecration as such a pure oblation ought to be handled celebrated In the second place Tertullian onelie interpreteth one parte of the sentence of Malachie to wit the word incense which is in the Hebrewe text of prayer offered to God But the other wordes oblatio munda he expoundes of the sacrifice of the Masse in the place nowe cited To which if we adde an other place of the same author in which he speaketh of the Eucharisticall sacrifice De Oratione cap. 14. all tergiuersation must necessarily cease in anie indifferent minde touching this authors true meaning For thus he saith Will not thy station be more solemne if thou assiste at Gods Altar Hauing receiued reserued the bodie of our Lord both the one the other is safe the participation of the sacrifice the execution of the office By which wordes it is manifest that ancient Tertullian could neuer denie the Sacrament of the Altar to be a proper oblation who here so absolutelie affirmes it to be a sacrifice celebrated in the Altar S. Cyprian liuing within the third hundreth yeare in like manner cites the same place of Malachie in the 16. chapter of his booke against the Iewes to proue that which he putteth in the title of the same chapter to wit that the anciēt sacrifice is euacuated a new on celebrated which newe sacrifice can be no other thē the Eucharist which onely no other is new in respect of the sacrifices of the old Testament The next in Order age is Eusebius who liuing in the beginning of the 400. Lib. 1. demonst Euang. cap. vlt. yeare interprets this place of Malachie in the same sense sayeing We therefore sacrifice vnto the most high God a sacrifice of laude We sacrifice a sacrifice Deo plenum full of God And bringing an odoriferous sent with it a sacred or Sacrosainct sacrifice we sacrifice after a newe manner a pure or cleane sacrifice according to the newe Testament Where it is plaine that Eusebius applies the place of Malachie to the solemne sacrifice of the Masse which is performed by prayer oblation therefore called by his a sacrifice of laude which onelie can be truelie said to be full of God by reason of Christ whome it containeth which onelie can be called truely the sacrifice of the new Testament affirmed to be offered in a newe fashion All which particular speciall circumstances no man of iudgement or common sense can applie to prayer or almes onelie S. Chrysostome in his commentarie of the psalme 95. hauing cited the wordes of Malachie addes his exposition of them saying Behould howe copiouslie clearlie he Malachie hath declared the mysticall table which is the incruent or vnbloudie hoaste furthermore he calleth the sacred prayers which are offered after the hoaste pure Thymiame or odoriferous perfume Cōment in Malac. Thus S. Chry sostome of the Prophet Malachie S. Hierome altho' by the worde incense he vnderstandes prayer yet the worde pure ohlation he commonlie interpreteth to be the oblation of the Eucharist as also did sainct Irenaeus before him in the place cited Which exposition is as fit for the Romanists as can be imagined supposing the Masse includes both prayer pure oblation or sacrifice And the same I say of sainct Augustin who soeuer els of the Fathers interprets the foresaid worde in●ense in the Prophecie of Malachie in that manner Moreouer sainct Augustin both in his 18. Cap. 35. Cap. 23. 19. booke of the Citie vseth the same place of Malachie for proofe of the cessation of the Iewish sacrifices exercise of the Christian sacrifice by the Preists of Christ according to the Order of Melchisadech for thus he discourseth against the Iewes in the first of the two places cited I haue no will in yee nor offering will I receiue at your hand For from the rising of the sunne to the setting my name is great among the Gentils in euerie place shall be sacrificed a pure oblation is offerred to my name This sacrifice since we see it offered in all places from the rising of the sunne to the setting by the sacerdoce or Preist function of Christ according to the Order of Melchisadech but the sacrifice of the Iewes to whome it is said I haue no pleasure in you they cannot denie to haue ceased why doe they yet expect an other Christ since this which they reade prophecied see accomplished could not be fulfilled but by him It is true sainct Augustin speaketh not so plaine in the second place as here he doth neuerthelesse he alludes to the same place in the same sense Theodoret also comments vpon this same place of Malachie in the same sense in most plaine wordes teaching that according to the prediction of Malachie in lieu of irrationall hoastes is now sacrificed an immaculate lambe Lastelie sainct Damacen Rupert agree to Dam. de fide lib. 4. cap. 14. Rupertus in Com. Malach. the rest in the exposition of the place of Malachie whose wordes altho' most plaine I doe not cite because I knowe the Nouellists m●st commonlie reiect their authoritie as not being writers of the first fiue hundreth yeares In which how little reason they haue to proceed in that manner with learned graue authors I will not now discusse onelie this I say that I doubt not but anie indifferent reader will absolutelie condemne them of extreame temeritie in offering to resist such an armie of old soldiers as I haue here placed in battill aray to feight against them And hence I passe to the producing of testimonies of the new Testament for proofe of a proper sacrifice in the lawe of Christ Christ in the fourth chapter of the Euangell of sainct Iohn affirmeth that the houre is now come when true adorers shall adore the eternall Father in spirit truth neither in the mountaine of Samaria nor in Ierusalem as he said immediatly before Garizim in which place the worde adore signifies to sacrifice as in diuers

founders began to broach their owne pretended reformation For first I say that if for either Phocas to giue or Bonifacius to take the title of vniuersall Bishop were to reuolt or make a defection from the true faith or Church then should the whole Generall Councell of Calcedon haue reuolted from the true faith by offering to attribute it to Pope Leo Lib. 47. Epist 32. as sainct Gregorie doth testifie if this had ben so hainous a busines as our aduersaries contend it is temeritie to affirme or imagine that so famous a Councell consisting of so manie graue learned Bishops both Grecians Latin which our aduersaries themselues admit for legitimate would euer haue as much as mentioned such a matter Secondlie This being a matter of fact which can not be decided by either scriptures or ancient Fathers or the Primatiue ages in regarde it is knowne to haue happened after them both our onelie iudges must be those historians who haue made relation of this passage Now those relators which are Anastasius Bibliothecarius Pulus Diaconus Ado venerable Beda none of them affirme either that Phocas did giue Boniface anie authoritie of Primacie which he had not afore nor yet doe they or laye anie censure vpon the one or the other for that action whatsouer it was Thirdlie Certaine it is that neither Boniface nor anie of his successors euer either claimed or vsed in their publike acts or writings thetitle of vniuersall Bishop but rather all of them humble themselues so farre as they ordinarilie stile themselues no other then seruants of the seruants of God howsoeuer that title stile might be offered them or vsed by others for their greater honor authoritie Fourthly Suppose Pope Boniface others his successors had accepted vsed the title of vniuersall Bishop I meane in a true sense that is so as vniuersall Bishop signifies onelie Bishop or pastor of the vniuersall Church what great odious crime had this ben therefore to deserue the name of Antichrist or vsurper of the supremicie in the vniuersall Church since that both the title of head of the vniuersall Church the authoritie also of the head was attributed vnto precedent Popes long before the time of Phocas Iustinianus senior in epist ad Io. 2. Valentinianus epist ad Theod. of Prima sedes a nemine iudicatur Vid. Concil chal in Epist ad Leonem Papam Vid. Act. 1. 3. as doth appeare not onelie by the testimonies of two famous Emperours Iustinian valentinian but also by the acts of the Chalcedon Councels that title is acknowledged in plaine termes In so much that euen in those prime ages it was turned in to a common prouerbe that the first seat that is the Roman seat was to beiudged by noman Fiftlie If Pope Boniface is to be accounted Antichrist by the professors of the English Religion because they feigne him to haue vsurped the title power of vniuersall Bishop how I pray will their Kings escape the same censure who haue receiued the title power of the head of the English Church from their predecessor King Henrie the 8. who neuerthelesse had no more power nay much lesse to conferre it vpon them then the Emperour Phocas had to declare the same or the like to be due to the Pope Lastelie The truth is that it is not founde in anie of the foresaid historiographers or anie others of the Roman Religion that Phocas gaue to the Pope eyther the power or yet the title of vniuersall Bishop but they relate onelie that Phocas by his imperial edict did declare against the presumption of Iohn Patriarch of Constantinople that this title of head or Bishop of the vniuersall Church was proper to the Bishop of Rome but not to him or anie other moreouer that it was no way due to the Bishops of the Constantinopolitan seat or Church And this onelie the cited authors relate without anie mention of the wordes vniuersall Bishop but onelie they mention the wordes primate prime seat head of the Churches or the like phrases as may be seene in their bookes So that this is a grosse imposture of the Nouellists of our time in vsing the testimonies of these graue authors against the Popes of Rome by miere cheating cousinage by this meanes in steed of prouing their intent they proue nothing els but themselues to be miere Sycophants deceiuers to whome supposing they publish to the world the forsaid supposititious change of Religion made by Pope Boniface in the Romā Church without either diuine or humane testimonie more then their owne presumed presumptious authoritie no prudent Christian ought to giue anie more credit then he giues to the incredulous impious Iewes who calumniate Christ as a peruerter of the lawe of God because he established his owne most perfect Church Religion in lieu of their Ceremoniall Synogog And by this it is cleare that the minor proposition of this my first argument standes still firme vnanserable to wit that the Roman Religion onelie is euer was truelie Catholike which is that I here intend to demonstrate THE SECOND PRINCIPAL ARGVMENT THIS my second argument I reduce to this forme of Sylogisme That onelie Religion is true which hath the true Canon of scripture But the Roman Religion onelie hath the true Canon of scripture Therefore the Roman Religion onelie is the true Religion The maior doubtlesse is graunted as certaine by our aduersaries wherefore it needes no further proofe The minor which I knowe they denie I proue because the Roman Church onelie hath that same Canon of scripture which hath ben generallie receiued in the Church both before since the time of sainct Augustin who in his second booke of Christian doctrine hath the verie same number names of diuine● volumes which at this present the Roman Church vseth in formor ages vsed since the time of the Apostles Cap. 8. which Canonical bookes sainct Augustin receiued from the Councell of Carthage this Councell from Pope Innocent●us the first of that name who also had them as descending by tradition of all or at the least of the cheefe greater parte of the Church since they were deliuered to it by the Apostles as I haue more largelie declared in the confutation of the English Canon in which point I need not insiste anie longer because the same arguments which I vsed for disproofe of it abundantelie serue for the proofe of the minor proposition of this my positiue argument to wit that the Roman Church onelie hath that same Canon of scripture completly intirely which hath ben euer most generallie receiued in the Christian world THE THIRD PRINCIPAL ARGVMENT MY third reason for demonstration of the trueth of the Roman Religion is this That Religion onely is true which hath the true interpretation sense of scripture But the Roman Religion onely hath the true interpretation sense of scripture Therfore the Roman Religion