chosen him that Act. 15. 7. from his mouth they might heare the Ghospell as himself alledgeth and that hee here fownded Churches and ordayned preists and deacons which is reported by Simon Metaphrastes out of the Greeke Metaphrast Centur. 1. part 7. dist 8. Antiquities and Guilielmus Eisingrenius in the first of his Centurie whoe saith that Peter was here in Neroes time Therefore if the Antiquities of the gretians and Aduersaries to the Romaue See giue this testimone vnto it wee need not be scrupulous to receaue it especially when these Protestant Bishops with their Pantaleon giue creditt to this authoritie of S. Peter ouer this kingedome in these wordes Much about these times as Beatus Rhenanus Theat sup pag. 204. n. 9. cap. 9. in his Historie of Germanie Pantaleon and others doe reporte one Suetonius a noble mans sonne in Britaine conuerted to the faith by the first planters of the Ghospell in this Iland and after his baptisme called Beatus was sent by the brethren from hence vnto Rome to be better iustructed and further directed by Saint Peter himself Therefore a dependance of this kingedome from S. Peter and the Church of Rome in spirituall things from the begynninge of Christianitie is to be allowed Which they further confirme in their historie of Kinge Luâ—ius sendeinge to Pope Eleutherius at Rome about the Conuersion of this Kingedome and his sendeing hither Faganus and Damianus two famous Thea of G. Br. pag. 206. n. 18. l. 6. cap. 9. Clerkes to that purpose of whome they write in this maner These together both preached and baptized amongst the Britaines whereby many dayly were drawne to the faith And as a worthie Dicetus Deane of London a manuscript in the Kings library ad An. 178. and auntient historian saith the Temples which had beene fownded to the honor of their many Gods were then dedicated to the one and onely true God for there were in Britaine eight and twentie Flamins and three Archflamins in stead of which so many Bishops and Archbishops were appointed vnder the Archbishop of London were the prouinces of Loegria and Cornubia vnder Yorke Deira and Saint Dauids in Wales Albania vnder vrbs begionum Cambria by which meanes this happie Kingedome vnder that godly Kinge was nobly beatified with so many cathedrall Churches and Christian Bishops Sees before any other Kingedome of the world Now because these Protestants haue tolde vs before that to ordaine Bishops and teachers and to fownde Churches is an Argument of supreamacie seing all Bishops of this Kingedome were ordayned Sutcliff ag Kâ—ll pag 105. their Sees designed and Churches fownded by Eleutherius Pope of Rome and his authoritie in those which he sent hither with that power Faganus and Damianus all spirituall and ecclesiasticall Iâ—risdiction of that primatiue Church in this Kingedome of necessitie was deriued from the Church of Rome For although Mr Francis Mason in his new defence of the English Ministery Mason of the consecration c. pag. 52. would attribute greate priuiledge to Eluanuâ— and Meduinus whome as hee with his Bishops say Kinge Lucius sent to Pope Eleutherius at Rome about the conuersion of this nation standeinge vppon a Reporte in these wordes Iohn Capgraue reporteth that Eleutherius made Eluanus Bishop of Britaine and Meduinus a Doctour to preach the faith of Christ throughe the whole Iland Yett hee must needs graunt that both Order and Iurisdiction Episcopall came into and was preserued in this Kingedome from the Pope of Rome For first hee writeth of Kinge Lucius in this maner The Kinge wrote to Eleutherius desireing that by his commaundement hee might be made a Mason sup cap. 3. §. 2. Christian Secondly hee proueth Kinge Lucius had but a part of this Kingedome but the Pagan Emperors Marcus Antonius Verus and Aurelius Commodus his brother were cheife vnto Beda l. 1. histor cap. 4. the wall of seperation and Lucius was tributary vnto them Thus hee writeth of Kinge Lucius Hee had seene Christians reproched by the Pagans as infamous parsons and dispitefully Mason l. 2. pag. 52. cap. 3. §. 1. handled by the Romans that were in authoritie Therfore the Pagan Romans then were in authoritie Thirdly his owne words before That Eleutherius made Eluanus Bishop of Britaine and Meduinus a Doctor to preach the faith of Christ through the whole Iland ar cleare for Eleutherius the Pope his authoritie vniuersally ouer all for Kinge Lucius was but a tributary Kinge for one parcell of this Iland and the Romans themselues had but part Yett the Iurisdiction was giuen as before through the whole Iland Mr. Masons words be these The Romans had spred their golden Eagle ouer a greate part of the Iland The Emperor Hadrian had made a wall fourescore miles longe Antonius Pius had made an other to diuide the Romans from the Brittans and all that liued within this wall were tributary to the Romans of which number Kinge Lucius is said to be Therefore Lucius being but one of that number of tributaryes for a part of the Romans part had neither spirituall nor temporall Iurisdiction any further much lesse ouer all His words of this whole Iland ar these Yorke London Caerlegion in these three noble citties Mason sup l. 2. cap. 3. pag. 54. were the seates of the Archflamynes so there were 28. Flamynes and three Archflamynes in steade of which so many Bishops and Archbishops were appointed Therefore seing the Romans themselues had but a part of Brittaine and Lucius but a tributary part of that part and these men assuer vs that so many were assigned Bishops and Archbishoppes with their seuerall Sees and Iurisdictions ouer all this Iland comprehendeing both England conteined in the names Loegria Stowe Annal 12. cap. 1. and others and Cornubia vnto Humber the North and Scotland in Deira and Albania and Wales in Cambria as our Historians tell vs it followeth by vndeniable consequence that all spirituall Iurisdiction and authoritie in all this land now termed greate Brittaine was deduced brought in and continued from and vnder the Pope of Rome And that neither Kinge Lucius or any his successor did or in iustice could clayme any supreamacie in such causes For none of them vntill our Kinge Iames was quietly possessed of them all and yett one and the same spirituall Iurisdiction ruled in all these Kingedomes of England Scotland and Ireland Ireland subiect to Canterbury and Scotland to Yorke and all to the Pope as these Protestants acknowledge vntill late yares Therefore ridiculous it is for the Theater Protestants to giue such supreamacie to Kings because as they say Pope Eleutherius in his epistle to Kinge Lucius calleth him the vicar of God in his Kingedome for by that Kinde of reasoninge euery vicar in his parish being so called might clayme such supreamacy And the Presbytery must needs be obeyed of all But if wee may beleeue these men that the lawes of S. Edward doe warrant S. Eleutherius
triall of Doctrine is not to be fetched from the opinions and examples of men And agayne It may not seeme straunge if superstition were crept into the Church before Constantines time M. Ormerod scoffeth Ormerod pict pag. 78. at the authoritie and testimonie of S. Anacletus Pope of Rome that liued in the Apostles time and was a glorious Martyr for Christ because hee proueth the supreamacie Middleton papistem pag. 200. of the See of Rome from the graunt of our Sauiour M. Middleton doth the like by Papias lyueing with the Apostles for the same doctrine M. Hull condemneth for like causes allmoste all the blessed Popes Hull Rom. pol. and Martyrs Bishops of Rome from S. Peter the Apostle with in the first foure hundred yeares as shall be cited hereafter D. Couell before hath stiled S. Augustine with Part. 2. cap. Ceremonies Wotton def of perk pag. 8. pag. 17. 9. 88. the greatest commendation of learninge yet M. Wotton writeth Wee neede not feare S. Augustine though against vs. Eusebius is to be reprehended There was want of modestie and truthe also in the treatise of Hierome against Vigilantius The auntieÌ„t Fathers spake more like philosophers then dyuines It is more then I knowe that Gregory is a Sainct The Author of the Epistle to the Philippians attributed to S. Ignatius is an vnfitt Iudge in Wotton sup pag. 118. 224. 422. 440. 462. controuersies of diuinitie Tertullians wittnesse is of small authoritie Damascen is not greately to be respected Oâ—igen is generally condemned Ignatius epistle to the Romanes approued by S. Hierome and Protestants also is a counterfaite Ignatius for Pag. 340 Pag. 387. Pag. 467. Pag. 494. Pag. 495. teaching meritt of good workes Ciprian is toe farre caryed away since hee ascribeth to almes daes the purgeing of sinne Irenaus Iudgement is little to be respected Tertullians testimonie is not worthe answeareinge Tertullian and Origen may be ioyned together Chrisostoms Rhetoricke is better then his Pag. 499. Logicke Hieroms authoritie in case of single life is not murch worth Those Christian Fathers which condemned Pag. 500. Iouinian as S. Augustine Ambrose Hierome c. delt vnchristianly with him The Pag. 519. Pag. 520. authoritie of the auntient writers Athanasius Augustine Hierome concludeinge a worke of perfection from those wordes of Christ goe sell all c. is Pag. 543. not to be admitted The authoritie of Clement of Alexandria and Augustine with the schoole Doctors is inferior to the Iewes Origen and Theodoret whome before hee preferreth before S. Pag. 545. 546. 584. 594. Augustine ouerthrowe their owne distinction Lactantius though hee were an auntient Christian yett in his verses of worshipping the Crosse hee sheweth himself liker a light Poet then a graue writer And as hee hath vsed all the learned Fathers of the primatiue Churche for teacheing the doctrine of the present Church of Rome so he exclameth as barbarously and vndutifully against all Christian Kings of this and other nations for the same cause his wordes be these The Wotton def of perk pag. 53. Ormer pict pag. 44. Kings of England and Scottland c. were Sathanes Souldiers when they were of the Popes Religion M. Ormerod disalloweth S. Leo because hee taught that God assisted the See of Rome in decres For the like reason D. Downame reiected the authoritie of many holy Popes and Martyrs of that Church in her best dayes when it was a Rule to all accordinge to his Maiesties Censure Down lib. 1. Antichr cap. 3. pag. 35. 36. because to vse his wordes Diuers Bishops of Rome before the time of Socrates the Historian contented to haue the primacie ouer all other Churches and that is the cheife scope of many of their epistles decretall Yet this was as our Kinge Conference at Hampt pag. 75. Perk. problem pag. 4. hath told vs when it was a Rule to all and when no man might seperate himself from the doctrine of that Churche M. Perkins hath written thus The Fathers haue spoken many things incommodiously of holy thinges The auncient Fathers did Pag. 93. 94. Pag. 105. Pag. 184. synne in the Inuocation of Saincts yea were guiltie of sacriledge such were Paulinus Fortunatus S. Leo S. Ephrem S. Fulgentius Petrus Damianus Prosper The auncient Fathers sometimes speake inconueniently of the Article of Iustification Some of the auntient Fathers as Tertullian and Cyprian are Montanists or at the leaste doe erre filthely for making Confirmation a Sacrament D. Sutcliffe Sutel subu pag. 5. Pag. 8. Pag. 9. Whoe before made so much shewe of reuerence to the Fathers writeth thus Metaphrastes is a lyeinge pedant writeinge more lyes then leaues Bede reporteth to many thinges by heareasy Ado is a fabulous writer The Historie of Kinge Lucius his conuersion testified by so many authorities Pag. 19. May well be parogoned with the tales of Kinge Arthure Sir Tristram and Lancelot Duâ—acke The Brittaynes haue cause to detest the memorie of Augustine That holy Sainct syrnamed the Apostle of our nation for conuertinge iâ— M. Ormerod is not onely at defiance with Ormer paganop pag. 44. all Fathers for teaching that Christ descended to comforte the Patriarkes and Fathers deade before him but compareth the Article and beleefe of Christs descending into Hell for such purpose to the fable of Hercules fayned to goe thither and fetche from thence Theseus Peâ—ithous and Cerberus the greate dogge of Hell with three heades as the poets Imagine M. Middleton Middleton papistom pag. 40. writeth thus The credit of men is but a sandy foundatiâ—n to builde vpon Meaninge the holy primatiue Fathers of the Church and scoffingly telling that greate Sainct and Pag. 27. Doctor S. Epiphanius that hee loste the booke of Pag. 45. the Apostles Constitutions out of his bosome which hee cited Haeres 45. hee addeth of him thus I must craue leaue to say of Epiphanius many assertions hee counted for Heresies which were not Heresies many assertions hee counted not Heresies which are Heresies And all this because hee condemneth diuers Protestant opinions of Heresie and iustifieth the doctrine of the Church of Rome against them Against S. Middleton sup pag. 49. Dionysius the Areopagite for teaching prayer for the deade hee scoffeth in this maner Denys his aunsweare is shortheeld readie to fall backe When S. Ambrose approueth Christs reall presence in the blessed Sacrament and Transsubstantiation hee writeth of him thus Pag. 61. Pag. 64. hee is gultie of presumptuous and desperate blasphemye At S. Chrisostome hee scoffeth and teacheth him how hee should speake because hee teacheth the doctrine of prayer for the deade And vseth this mocke against him callinge Pag. 66. sup it an apostolicall Tradition well might Chrysostome say the Apostles knew what profite redownded to the deade by prayer for them for himself knew not And thus in generall The Fathers sometime went beyonde the boundes of sobrietie in the doctrine Middlet sup Pag.
godlines and deuotion and whosoeuer hath obtayned these things cannot doubt of heauen which is onely prepared for people endued with such graces to which if wee add his excellent order of gouerment no propertie of the true Church is wantinge And yett the scruple of this Protestant Relator for those fyue things also shall be fully satisfied euen by himselfe and his fellowe Protestants that in them also as in the rest the Church of Rome mayntayneth the truthe and Protestants See part 2. cap. 9. 10. 11. 12. 13. be in error as will appeare in the seconde parte of this worke in the chapters here cited Thirdly I argue thus No Church wantinge the supreame and byndeing authoritie ouer all others which their Bishop D. Bilson D. Feild D. Morton D. Sutcliffe c. affirme to be a generall cowncell can be the true Church of Christ and consequenly because there is of necessitie one true Church that which enioyeth it is the true Church of Christ But neither any Protestant or other Church besides the Church of Rome hath or can haue this supreame byndinge authoritie Therefore that onely is the true Churche of Christ The Maior proposition for the supreame bynding authoritie to be in the true Church is euidently true otherwise no controuersie could be decided nothinge in Religion warranted for truthe nothinge condemned for Heresie For where there is no such bindeinge and commaundeinge authoritie to be obeyed or resisted there can be no truth beleeued by authoritie nor any obstinate resistance vnto it which as D. Couell Mr. Ormerod and other Protestants Couell exam pag. 202. Ormer dial 2. c. Feild pag. 228. tell vs is required to heresie Now that this supreame bindinge authoritie is onely in a generall cowncell by these Protestants is testified by D. Feild in these words The supreame and binding authoritie is onely in Bishops in a Generall Cowncell So the Protestant Bishop of Winchester D. Bilson so D. Morton D. Bilson Suruey pag. 85. Mort. part 2. apolog pag. 340. Sutcliffe against D. Kell pag. 41. 4. 102. Protest Demonstrat cap. 2. c. Sutcliffe with others The seconde proposition is euidently of late demonstrated in the booke Intituled Protestants Demonstrations where manifest proofe is made by these Protestants themselues that they ar so farr from euer haueing a Generall Cowncell of Bishops that their English Protestants neither haue nor can haue true and lawfull Bishop Preist or Minister amonge them of their creation And if by impossibilitie they could haue Bishops yett that they cannot haue any such Cowncell is wittnessed by their Relator in these words which I haue also Relation c. 47. cited before The Protestants ar seuered bandes or rather scattered troopes eache draweinge dyvers way without any meanes to pacifie their quarrells to take vp their controuersies No Prince with any preeminence of Iurisdiction aboue the rest no Patriarcke one or more to haue a common superintendance or care of their Churches for correspondencie and vnitie no ordinary way to assemble a Generall Cowncell of their parte the onely hope remayninge to asswage their contentions And in their publick glosse vppon their booke of Articles they Rog. vppon the â—ooke of Articl in praefat acknowledge this thinge so vnpossible in their Religion that they could neuer with all meanes they made bringe to passe to haue any meeting of Protestants to come to vnitie amonge themselues but euery Protestant State and Contry hath a seuerall Confession or Profession in Religion As also those seuerall Confessions witnes Where wee see that it is a thinge so vnpossible for these meÌ„ to assemble a Generall Cowncell which they teach is to consist of all Professions that they cannot doe it for their owne poorte as the words ar nor haue any other meanes amonge them of Iurisdiction to decide controuersies when contrary wise of the Romane Churche hee speaketh Relat. sup cap. 47. in this maner in the same place The other haue the Pope as a common Father Aduiser and Conduâ—â—â—â— to them all to reconcile their Iarrs to appease their displeasures to decide their difference aboue all things to drawe their Religion by consent of Cowncells to vnitie Neither can any Protestant say that this is spoken of this Relator consideringe the present states of those Churches and is onely so in that meaneinge Obiect and not absolutely and generally true for it is both absolutely and generally true Answ and euen by the nature and doctrine it self of those Religions for the Romane Church mayntayneth for the Pope and hee for himself claimeth as Successor to S. Peter Superioritie and Commaundeinge Authoritie in the whole Christian Worlde in spirituall causes which no Prince Parlament Presbitery or other Regent amonge Protestants doth out of their owne temporall confines and Gouernment as is playnely sett downe in the Relators sentence and freely acknowledged by all Protestant writers My next Argument is this That which is a congregation of faithfull men in the which the pure worde of God is preached and the Sacraments duely ministred in all thinges requisite is the true Church of Christ But the Romane Churche is such Therefore it is the true Churche of Christ The Maior proposition consisteth of the Englishe Protestants definition of true Churche sett downe in the Articles of their Religion in these words The visible Articles of Relig. art 19. Churche of Christ is a Congregation of faithfull men in the which the pure worde of God is preached and the Sacraments be duely ministred accordeinge to Christs ordinance in all those things that of necessitie ar requisite to the same The seconde proposition supposeing their former doctrine onely requireing in the true Church points of essentiall fundamentall and necessary doctrines which is also expressed in this Article Relation of Relig. cap. 48. Couell def of Hock pag. 68 is proued before and further by these Protestants Their Relator writeth in these words The Romane Church still keepeth inuiolable the fowndation of Religion D. Couell writeth thus toucheinge the mayne points of Christian truthe they of the Church of Rome constantly persist in them Their Bishop D. Doue supposeing their Religion for true which Doue persuas pag. 11. they do or should holde writeth in this maner In fundamentall points of doctrine the greatest papists in the worlde agree with vs. Concerninge Sacraments hee alloweth that accordeinge to our definition which is more limited and saict then that of Protestants There be as many as wee teache which be seuen and this shall not breede any such I arre betweene vs Doue sup pag. 27. 28. that therefore wee shoulde refuse to communicate together Which no man in conscience can say if hee supposeth vs to be in error For his owne words be these This proposition is vndoubtedly true no Heretiks nor Schismaticks ar to be communicated with all And to giue all contentment euen to those Protestants which doe not allowe their owne Articles in this doctrine of the
which cause D. Dâ—wname graunteth in this Downam l. 2. Antichrist pag. 105. 106. maner that S. Augustine and Victor Vticensis in Asrike were of opinion that to adhere to the Churche of Rome was a Marke of a true Catholicke in those times Which could not be except it were the commaunding Churche and enfranchised from error Neither doth this Doctor Down suâ— pag. 106. 107. Denye but the Bishops then did sweare obedience to the Pope And entreateing of a Bishopp recanteinge his Heresies hee writeth thus Hee sweareth to renownce his former Heresies and to professe and mayntayne that Faith And Religion which the Bishopp and Church of Rome did professe Which is a thinge in it self so absurde for Bishops in that best time to doe except they did hold the Popes Authoritie to be supreame and Iudgment in religeons controuersies Infallible that no man of vnderstanding can beleeue it Therefore Mr. Ormerod wittnesseth that S. Leo taught that Ormerod pict pap pag. 44. Sutcl suâ—â— pag. 19. God did assist and direct that See in decrees Concerninge Europe D. Sutcliffe giueth particular examples how S. Gregorie to vse his words commaunded the Bishops of fraunce And commaundeth also in England the constituting of our Archbishop S. Augustine and the verie See of that preeminence at Canterbury D. Couell writeth the like of Pope Gregorie his Couell against Burg. pag. 49. commaundeing authoritie in all Spayne who prouoked by the Heresie of the Arians commaunded that through all Spayne there should be but once dippinge in baptisme And if either a generall Cowncell in the primatiue Church to which Protestants will seeme to giue highest authoritie or the Emperor to Bilson Suru pag. 83. Mort. Apol. part 2. pag 340. Relat. c. 47. Suâ—cl subu pag. 119. Feild pag. 228. c. Doâ—n l. 1. Antich c. 3. pag. 36. whome by their proceedings they would highest power if they could procure any of their Religion could either giue or confirme this highest authoritie to the Pope of Rome Then D. Downame denieth not but that bothe the Emperor Iustinian and the generall Cowncell of Calcedon in the primatiue Church attributed to the Pope of Rome to be heade of the Churche which hee saith is the greatest style And addeth of that Church in that best estate Titles of honor and preeminence were giuen to the Church of Rome as the cheife or Heade of the Churches Againe I argue thus whatsoeuer power doth rightly ordaine in the Churche generally ceremonies by all to be vsed in it appointeth Metropolitanes Archbishops Bishops assigneth precincts to euery parishe and a certayne compasse to euery presbyter in the primatiue Church and best estate thereof musts needs be supreame But the power of the Pope of Rome is such Therefore it is supreame The Maior is euidently true for it conteyneth authoritie ouer all in the Churches The Minor is proued by D. Morton Mr. Ormerod Mr. Hull Mort. apol part 2. Orm. pict pur Couell exam Hull Rom. pol pag. 82. 83. 84. 85. 86. and Doctor Couell telling vs that Lent Imbringe dayes Friday Altars Albes Corporalls Preists Robes Saincts Fastings euens Saincts Shrines Hymnes Pax Pascall Taper Masse for the deade Canonicall howers Processione Holy water Introite of Masse Annoyntinge Bishops crosseing with Chrisme in Baptisme were ordayned in the Church by these primatiue and holy Popes Telesphorus Calixtus Stephanus Syluester Sixtus Vigilius Honorius Boâ—ifacius Sergius Leo Innocentius Zozimus Vitellian Celestine Pelagius Vrbanus Agapitus Damasus Higimus Pius Alexander all which ruled the Churche longe before the exceptions of Protestants against it D. Couell doth not onely tell vs that Metropolitanes Archbishops c. came from thence and whoe to whome should be obedient or superior and were so vsed before the Nicene Councell Couell mod exam pag. 111. But further to vse his words either Euaristus Bishopp in the See of Rome in the yeare of Christ 112. or as some say Dionysius first assigned the precincts to euery parishe and appointed to eache Presbyter a certaine compasse whereof himself should take chardge alone Therefore that authoritie of the Pope which thus from Couell exam pag. 162. sup the begynninge and before councells were holden assigned limited and appointed to all spirituall parsons and callings their Titles honors precincts Iurisdiction and power must needs be supreame I argue againe That Churche whose Bishoppe was before the first generall Councell Cheefe Patriarke in the Church of Christ and in that and other generall Councells so allowed and confirmed by the confession of Protestants and whose Rulers when that Church was in her florisheing and best estate a Rule to all our mother Churche c. Did make and publish decrees and lawes to the whole Church and in the greatest affaires of generall and other Councells that they should not doe against the directions of that commaundeinge Ruler els to be accompted no Councells and that it were not lawfull for Bishops to doe any thinge against his decrees must needs be the supreame and commaundinge Church ouer all others But the Church of Rome by the testimonye of ProtestaÌ„ts is in this preeminent and priuiledged estate Therefore by them it is the supreame and commaundinge Churche of the whole Christian worlde The Maior proposition is euidently true for first hee that is the first and cheife amonge all others cannot be dependant therefore hee must needs be supreame otherwise D. Feilds vnities of the Churche could not possibly be kept as is proued before nor the graunt of his fellowes that there euer was since Christ one supreame in his Church cannot be iustified For if the first cheife and moste worthie is not hee the seconde lesse cheife or lesse worthy carnot be hee And if by Protestants a generall Councell is highest and supreame Iudge as D. Morton Morton Apol. part 2. pag. 340. Sutcl subu pag. 119. Feild pag. 228. saith a generall Councell is highest Iudge by D. Surcliffe generall Councells haue soueraigne authoritie in externall gouernment by D. Feild Bishops assembled in a generall Councell haue and onely haue authoritie to interprett scriptures and by their authoritie to suppresse all them that gainesay such Interpretation and subiect euery man that shall disobey such determinations as they consent vppon to excommunication and censure of like nature Then that Pope or prelate which in that true Chnrch where such vsurpation vniustly could not be that had authoritie to confirme ratifie or to frustrat and inualidate such and all other Councells must of necessitie be supreame and of the highest commaunding power ouer all The Minor proposition is proued by these Protestants first D. Feild writeth in these words The mayne Feild l. 3. c. 1. pag. 61. 62. diuision of the christian Church is presently and was formerly for certaine hundreds of yeares into the Latine and Greeke Church as most principall In the time of the Nicene Councell and before as appeareth Nicen. Concil can 6. by the Acts of the Councell limiteinge
proceedings here in Britannye they will finde in those lawes sett out by themselues that they warrant his supreamacie further then I meane to S. Edwards lawes published by Mr. Lambert a Protestant pag. 2. fol. 1â—0 vrdge it The wordes ar these The whole land and all the Ilands to Norway and Denmarke belonge to the Crowne of his Kingedome and ar of the Appendancies and dignities of the Kinge And it is one Monarchie and one Kingedome and was sometime called the Kingedome of Britannye and now called the Kingdome of English men For Lord Eleutherius Pope who first sent an hallowed crowne to Britannye and Christianitie by Gods inspiration to Lucius Kinge of the Britans appointed and allowed to the Crowne of the Kingdome such metes and bowndes as ar said before Therefore English Protestants ar very ingratefull to that Holy Pope and Saint our so greate Benefactor And their owne Theater is a wittnes of that his loue and well deserueing of this land and their vngratitude their wordes be these Pope Eleutherius thus wrote to Lucius Kinge Theat pag. 222. n. 8. lib. 6. cap. 19. of Britannie for the reformation of the Kinge and the nobilitie of the Kingdome of Britannie you desired vs to send vnto you the Romane and Imperiall lawes which you would vse in your Kingedome of Britannie The Romane lawes and the Emperors wee may at all times mislike but the lawe of God by no meanes By the diuine clemencie you haue of late receiued in your Kingdome of Britannie the lawe and faithe of Christ you have with you in your Kingdome both the old and new testament out of them in Gods name by the â—ownsaile of your state take Corn. Tacit in annal in Hadr. Pi. Anton. M. Ant. Stowe hist Holinsh ib. Dauid in Bric Polyd. verg l. 2. h. angl pag. 42. 42 c. you alawe and therewith by Gods permission gouerne your Kingedome of Britannie About which times Lolius Calphurnius Agricola Pertinax Cl. Albinus Iunius Seuerus c. were Propretors Lieutenants and commaundinge Rulers here for the Romane Emperors as both their owne and our Historians wittnes And not onely this but after entreateinge of the saxons lawes in this Kingdome and the two much seueritie of triall in suspition of Incontinencie as they thinke they write in this maner This punishment begynning Theater pag. 287 l. 7. cap. 3. n. 6. in these Pagans and continueing vnto the yeare 750. Stephen the second and moste pontificall Pope of Rome did vtterly abolish as two seuere and ouer-rigorous for Christians to vndergoe They alledge authoritie alsoe that the Kingedome of Norway was giuen to Kinge Arthur by the Pope Pag. 317 l. 7. cap 12. Which is playnely testified in the lawes of S. Edward as they ar published by the Puritan Protestant Mr. Lambard and out of the Guliel Lambard in legib S. Edward fol. 137. 138. print at London Anno D. 1569. cum priuileg Reg. Maiest per decem library of Matthew Parker himself whome they name their Archbishop of Canterbury The words be these Impetrauit enim temporibus illis Arthurus Rex à Domino Papa curia Romana quod confirmata sit Norweia in perpetuum coronae Brytanniae in augmentum Regni huius vocauitque illam dictus Artherus Cameram Brytanniae In those times Kinge Arthur obtayned from our Lord the Pope and the Court of Rome that Norway might be confirmed for euer to the Crowne of Brytaine for encrease of this Kingdome and the said Arthur called it the chamber of Brytaine And for this cause the Norwegians say they may dwell in this Kingdome and be of the body of this Kingdome to witt of the crowne of Brytayne Of his clayme and practyse in later times in such affaires their examples ar two many to be cited But to insist in his absolute spirituall supreamacie of which I entreate as they told vs before how all spirituall Iurisdiction was deriued to the Brittannes from the Pope of Rome in prescribeing and limiteing their Episcopall Sees and priuiledges so they testifie the same in the Regiment of the Saxons for allthough England it self besides Scotland and Wales was deuided Theat pag. 278. lib. 6. cap. 54. n. 2. pag. 292 l. 7. cap. 4. n. 19. into an Heptarchie and conteyned seuen Kingedomes Kent Southsaxons Westsaxons Eastsaxons Northumberland Maria and East-Angels and none of those Kinges if they had beene Protestants could clayme to exercise any spirituall power by their doctrine further then their owne temporall commaunde yett they teach vs that the spirituall Iurisdiction in the supreame and highest degree was wholly in the Pope ouer all those Kingedomes And for proofe of this to vse their owne wordes Honorius Theat pag. 5. lib. 1. cap. 3. n. 4. appointed by the Pope the fift Archbishop of Canterbury first diuided England into parishes And then they sett downe all the Bishopricks in England vnder their twoe Metropolitanes Canterbury and Yorke which by noe possibilitie can be reconciled with an Heptarchicall Pag. 6. l. 1. or seuen fold gouernment besides that in Walles And yett not onely the welch diocesses of Landaffe S. Dauid Bangor and S. Asaph but Ireland also in those times of diuisions in temporall Regiments and Kinges were subiect not onely to the Pope but to the Archbishop of Canterbury which was euer subiect to the Pope of Rome and by him instituted Their wordes Pag. 145. lib. 4. cap. 4. n. 8. be these matters memorable within this prouince ar these First that the Bishops of Ireland were wont to be consecrated by the Archbishop of Canterbury in regarde of the primacie which they had in this contry vntill such time as â—hou Papirio a Cardinall was sent thither from Pope Eugenius the fourth to reforme ecclesiasticall discipline in this Iland And that this Kingedome of greate Brittaine hath euen from the primatiue Church of the first conuerted Brittannes submitted themselues and their posterities to the Pope of Rome in the highest and moste commaundeinge power and Authoritie in this worlde in their Iudgment a generall Councell as hereafter Cap. generall Councels infr Theater l. 6. cap. 9. pag. 206. â— 19. I thus demonstrate from this their Theater wherein they write in this order After these times the Brittannes continued constant in Christianitie and the censures of their Bishops for the greate estimation of their constancie pietie and learninge required and approued in greate poynts of doctrine amonge the Assemblies of some generall Councells as that of Sardys and Nyce in the time of greate Constantine had wee our Bishops present Whose forwardnes against the Arrian Heresie afterwards Athanasius aduanceth in his Apologie vnto Iouinian the Emperour amongst three hundred Bishops assembled at the Councell of Sardys in Anno 350. Then seing as these men teach vs generall Infra cap. gen Councels Councells ar the highest Iudge and binde all men to their decrees and our bishops that were there to consent vnto and
things appertayning vnto God but their priuate Interpretations and deductions suteing with their humour is the worde of God aswell as if it were sett downe in scripture worde for worde as M. Wotton hath told vs before My next Argument is this No people or professors of Religion freely acknowledgeing that all Rules in their Religion though their best approued and moste publicke to be moste reuerenced and respected be subiect to error may erre and haue erred in things belongeing to God are erroneous vnconstant variable often recant and correct their publicke proceedeings in such things can be saide to haue the true and Iuridicall exposition of scriptures otherwise there is a lawfull and true Iurisdiction and power to bynde them of their Religion both to errors in things against God and misbeleefe in this life and to eternall damnation the peneltie thereof in the next But the Protestants of England are in this Condition by their owne Iudgment Therefore they haue not the true and Iuridicall exposition and Interpretation of scriptures The Maior is proued before and directly by M. Wottons Wotton sup words all matters concluded logically out of the scriptures are the worde of God as well as if they were expressely sett downe in it word for word But the worde of God neither is nor can be erroneous to be recanted amended corrected c. therefore the Maior is moste certainely true by these men And the Minor also is proued by them in this order They haue graunted before that a general Councell is the highest Iudge And yet in publicke and subscribed Articles haue these Articl of Relig. art â—1 wordes Generall Councells may erre and sometime haue erred euen in things pertayning vnto God Wherefore thinges ordeyned by them as necessarie to saluation haue neither strength nor authoritie vnlesse it may be declared that they be taken out of holy scripture Therefore no certayne Interpretation with them for they haue assured vs Feild pag. 228. that a generall Councell may expownd scripture and by authoritie suppresse all them that gaynesay such Interpretations to excommunication and Censures of like nature and is by them the highest Iudge hath no more priuiledge but to erre and be examined and controlled by inferior for none is higher as before Reprouers and particular Interpreters amonge them whome as they haue also taught before wee are not bounde to beleeue but be so vile corrupt and erroneous as they haue confessed there is none amonge them to decide things in controuersie or define a truthe And least any man should absurdely say that their Conuocation Parlament or any other pretendeing superiotie among them in these matters should be better able to Iudge and interprett scriptures then Bishops assembled in a generall Councell Willet Antilog first D. Willet writeth thus In England the temporall prince is gouernour Ruler cheefe ouerseer praef Engl. pag. 71. 120. 150. 43. Pref. 19 the Reader in Antill and steward of the Church to whose Iudgment and redresse the reformation of Religion belongeth Yet hee addeth Neither hee nor their Church hath any priuiledge from error but playnely protesteth they must take out a new lesson and learne to reforme their erroneous conceites Which their Bishop D. Doue alloweth to haue beene their state from the first originall of their Doue persuas pag. 31. protestancie in England his wordes and graunt are these When the Massâ— was first putt downe Kinge Henry had his English liturgie and that was iudged absolute without exception but when Kinge Edwarde came to the Crowne that was condemned and an other in the place which Peter Martir and Bucer did approue as very consonant to Gods worde When Q. Elizâ—â—eth began heâ— Raigne the former was Iudged to be full of Imperfections and a new was deuised and allowed by the consent of the Cleargie but about the middle of her Raigne wee were weary of that booke and greate meanes haue beene wrought to abandon that and establishe an other wee doe at the leaste at euery chaunge of prince chaunge our booke of Common prayers wee be so wanton that wee know not what wee woulde haue Hitherto this Protestant Bishop of the publicke proceedings in their Religion And hee freely confesseth errors in all these their states and chaunges And this their flitting from error to error findeinge no Center or hope of settleing in truth hath so perplexed euen their best learned that a late Protestant writer amonge them hath these wordes The late Archbishoppe of Canterbury D. Whiteguist as is credibly reported Suruey of the B. of com prayer pag. 159. 160. tooke such a greife when their communion booke was to be amended discouered by these or like wordes good Lord when shall wee knowâ— what to trust vnto that hee presently fell into his palssy was curryed from the Court and dyed shortely after And D. Morton D. Couell M. Wotton Morton Apol. part 2. pag. 315. Couell ag Burg. pag. 75. 43. Wotton def pag. 42. c. M. Middleton and now the vniuersitie of Cambridge teacheth it is a generall position there is none in their Church whose Iudgment is Infallible Then I conclude their Interpretations be false and their Religion erroneous vncertayne and false for they haue graunted before that the worde of God which is Infallible moste certayne and vndoubted is the grounde of true Religion and euery article in it so fownded But these their highest and best sentences in Religion being so erroneous to be corrected fallible deceatfull c. must needs be the worde of lyeinge and deceatefull men or the wicked spiritt and in no wayes the holy Infallible and moste certayne word of God who can neither be deceaued in himself or deceaue others Further thus I argue whosoeuer teach not onely that the whole Christian world may erre in things pertayning to God but are bownde to receaue such errors vnder payne of excommunication and like Censures and yet teach this from scriptures cannot be said to haue their true Interpretation But the Protestants of England by their owne testimonie are in this state Therefore haue not this true Iuridicall Interpretation of scriptures The Maior proposition is euidently true for so God that is iust should ordayne Iurisdiction and power to bynde men to things vniust such as errors in Religion be and these Protestants though to excuse or alleuiate their owne Heresies they affirme that any particular Church or a generall Councell may erre in this maner yet they deny it of the whole Churche in which cause D. Feild pag. 203. l. 4. c. 5. Feild writeth in these wordes wee thinke that particular men and Churches may erre damnably because notwithstanding others may worship God aright but that the whole Churche at one time cannot so erre for that the Churche should cease vtterly for a time and so not be Catholicke being not at all times and Christ should sometimes be without a Church Thus it is euident by these Protestants for the wordes wee
thinke be plurall That whosoeuer by their Interpretations should allowe such absurdities cannot haue the true interpretation of scriptures Now the Minor is easely proued by him also for all men are bownde to obey lawfull superioritie and authoritie such as hee saith a generall Councell hath ouer all Christians in these cases his wordes before cited be these They that haue supreame Feild l. 4. â— 16. pag. 228. power that is the Bishops assembled in a generall Councell may interpret the scripture and by their authoritie suppresse all them that shall gaynesay such Interpretations and subiect euery man that shall disobey such determination as they consent vppon to excommunication and Censures of like nature Wherefore seing generall Councells haue this bindeing and commaundeing power ouer all men by these Protestants and yet by their Article before may erre and haue Art 21. sup erred euen in things pertayning vnto God the whole Christian worlde with so many absurdities may be in this damnable error the Church might cease not be Catholicke Christ Feild pag. 203. should be without a Church which D. Feild before esteemeth greate absurdities Againe thus I argue They which straungely peruert bely depraue abuse and falsefye holy scriptures cannot be thought to be true interpreters of them But M. Parkes so testifieth of our Parkes ag lymbom def of the 1. 2. 3. testim English Protestants Therefore they cannot be thought to be true Interpreters of them Notheing remaineth in this Argument to be proued Further I argue thus No Interpreters or expositors of scripture whose Interpretations be partiall vntrue seditious sauoureing of Treason poysen the Ghospell c. are to be Iudged true and Iuridicall But the English Protestants hy their owne testimonyes be such Therefore not to be iudged true and iuridicall interpreters The Maior is true and euident And the Minor thus proued first by the Protestant Confer at Hampt pag. 47. conference in these wordes The notes annexed to the Geneua translation some are very partiall vntrue seditious and sauoureing toâ— much of daungerous and trayterous conceits Yet these were allowed and published as publicke and approued interpretations An other Protestant writeth in this maner The Bishops Aduerment An. 1604. notes betray our Lord and Redeemer and befoole the rocke of saluation they are the verie poyson to all the Ghospell M. Ormerod writeth thus of his fellowe Ormer pict purit q. 4. Protestants They fill the margents of their bookes full of places of scripture in a wronge sense that by this meanes they might more easely deceaue the simple people They neither care for Maior Minor nor Conclusion so they may say some thinge They point their margents with shamefull abuseing of scripture To these I might add more arguments as that by their owne testimonies they are Hereticks Scismaticks haue no ttue Churche no true Religion and the like as amonge other reasons from themselues why Catholiks may not communicate with them in spirituall and religeous affayres is proued in a late treatise against them I will therefore passe them ouer as allready proued CHAPTER VII WHEREIN BY THESE PROtestants is proued that vnwritten traditions lawfully proued are the word of God equally as the holy scriptures That many such are and all confirme the doctrine of the Church of Rome and condemne Protestants Religion AFTER this entreateinge of holy scriptures the written worde of God lett vs come to that parte of his sacred worde delyuered by traditions and vnwritten verities preserued and proposed to faithfull Christians by the holy spouse and Church of Christ whose Iudgment Rule and direction is so dignified aboue all Inferiour Iudgments by these Protestants before Concerninge the validitie and authoritie of truely proued traditions I argue thus All Rules Groundes and Authorities in matters of Religion that are equall with holy scriptures in the Iudgment of Protestants the highest Rule in such causes are â—eghely to be reuerenced and obeyed of all Christians But the holy traditions and vnwritten verities deliuered by Christ and Apostles being lawfully proued are of this nature Therefore to be reuerenced embraced and receaued The Maior proposition is euidently true for where there is absolute equalitie there is not inferioritie but paritie as is manifest in all equalities The Minor is thus proued in this maner first M. Wotton speakeing of such hath these Wotton def of Perk. pag. 405. pag. 436. supr words out of all question wee are bounde to keepe them and telleth vs that M. Perkins was of the same opinion D. Feild speaketh thus concerninge traditions In this question by tradition wee vnderstand such partes of Christian doctrine or Feild pag. 238. l. 4. cap. 20. discipline as were not written by them by whomâ— they were first deliuered For thus our Aduersaries vnderstand traditions which they diuide into diuers kindes First in respect of the authors so makeing them of three sortes Diuine Apostolicall and Ecclesiasticall Secondly in respect of the matter they concerne in which respect they make them to be of two sortes for either they concerne matters of faiâ—he or matters of manners and these later againe either temporall or perpetuall vniuersall or particular All these in their seuerall kindes they make equall with the words precepts and doctrines of Christ the Apostles and pastors of the Church left vnto vs in writeinge Neither is there any reason why they should not so doe if they could proue any such vnwritten verities For it is not the writeing that giueth things their authoritie but the worthe and credit of him that deliuereth them though by worde and lyuely voyce onely Thus the authoritie of Traditions is iustified by Protestants to be equall with the scriptures if they can be proued Now because Protestants mayntayneinge the sufficiencie of scripture for matters of faith deny traditions of that nature I argue in this maner All Articles and matters of faith are in Protestants Iudgment proued and deliuered to vs by tradition Therefore some articles and matters of faith are in their Iudgment or so must be graunted to be deliuered by tradition The consequence is euident for euery generall proposition includeth the particular The Antecedent is thus proued by them Whosoeuer doe graunte those things which by them conteyne all matters and Articles of faith to be delyuered by tradition must needs allowe traditions in matters of faith But these Protestants doe so Therefore they must allowe such traditions The Maior is euident for whatsoeuer conteineth all excludeth none and so comprehending all comprehendeth also some and the parts of that all The Minor is likewise proued in this maner supposeing the Common opinion of these Protestants set downe in the sixt Article of their Religion Articl of Relig. art 6. in these wordes Holy scripture conteyneth all things necessarie to saluation so that whatsoeuer iâ— not reade thâ—rein nor may be proued thereby is not to be required of any man that it should be beleeued as an Article of the
Iude his Epistle Iosephus Pag. 79. 80. Origen Tertullian S. Augustine Beda Procopius Gazaeus and others that Enoch did write diâ—ine things And thus they add it is probable that Noah had seene and might preserue this booke For it is not likely that so exquisite knowledge as these men had was sodenly inuented and fownd out And entreating how the booke of the battailes Pag. 306. cap. 5. §. 7. with others of holy scriptures had beene lost thus they write it seemeth probable that such a booke as this there was and that the same should now be wantinge it is not straunge seeing so many other volumes filled with diuine discourse haue perished in the longe race of time or haue beene destroyed by the ignorant and malitious heathen Magistrate For the bookes of Henoch howsoeuer they haue beene in later ages corrupted and therefore now suspected are remembred in an Epistle of Thaddaeus and cited by Origen and by Tertullian That worke also of the Patriarke Abraham of formation which others bestowe on Rabbi Achiba is no where fownde The bookes remembred by Iosua c. 10. v. 13. and in the second of Samuel c. 1. v. 18. called the booke of Iasher or Iustorum is also loste The booke of Chozai concerninge Manasse remembred in the second of Chron. 33. v. 18. and 19. of this booke also lost Hierome conceyues that the Prophet Isay was the author The same mischaunce came aswell to the story of Salomon written by Ahia Silonites as to the bookes of Nathan the Prophet and to those of Ieedo the Seer remembred in the second of Chron. c. 9. v. 29. with these haue the bookes of Shemaiah and of Iddo remembred in the second of Chron. c. 12. v. 15. perished and that of Iohn the sonne of Hanain cited in the second of Chron. c. 20. v. 34. also that of Salomons which the Hebrues write Hiscirim of 5000 verses of which that part called Canticum Canticorum onely remaineth 1. Kings 4. 32. and with this diuers other of Salomons workes haue perished as his booke of the natures of trees plants beasts fishes c. 1. Kings 4. 33. with the rest remembred by Origen Iosephus Hierome Cedrenus Ciccus Aesculanus Picus Mirandula and others Of Pag. 307. these and other bookes many were consumed with the same fyer wherewith Nebuchadnessar burnt the temple of Hierusalem Hitherto this Protestant discourse of the necessitie of vnwritten traditions not onely before the scriptures were written but after so many bookes of holy scriptures dictated by the holy Ghost hauing vtterly perished Except wee will say which God forbid that God reuealed and published in holy scriptures so many needles and fruitelesse things or els so many necessary and diuine Reuelations haue alltogether beene loste and concealed from those that should beleeue and keepe them CHAPTER VIII WHERE THE HIGHEST supreame Iudiciall definitiue authoritie of generall Councells is both proued to be such by these Protestants To binde all Christians in matters of Religion to approue the doctrine of the Church of Rome and condemne protestancie THE next Question is concerninge generall Councells of what authoritie and commaunde they are in controuersies of Religion and whether the Doctrine of the present Churche of Rome or that of English Protestants is proued and confirmed by them in the sentence of these Protestants themselues Toucheinge their power and commaunding authoritie in these causes I argue thus Whatsoeuer in controuersies of Religion is the highest Iudge the onely remedie to redresse errors hath soueraigne authoritie is aboue others to be appealed vnto hath authoritie to interprete scriptures and to supresse all them that gaynesay such interpretation and subiect euery man disobeyeing suche determinations to excommunication and Censures of like Nature and aboue all other Iudgments is moste to be reuerenced and respected in the opinion of Protestants must also by them be allowed for the supreame highest and laste not to be appealed from Iudgment in this world in such questions But by the testimonie of these Englishe Protestants a generall Councell is of these preeminences in these matters Therefore by them the supreame moste bynding vncontroleable and Iudgment not to be appealed from or denyed by any The Maior proposition is euidently true for that which is supreame and highest cannot be Inferior vnto any neither that which hath commaunde and authoritie ouer all can possibly be vnder the controlement and correction of any none being left to be superior vnto it The Minor is proued by these Bilson Suru pag. 82. Morton part 2. Apol. pag. 340. l. 4. cap. 18. Relat. cap. 47. Protestants following The Protestant Bishop of Winchester D. Bilson hath these words The authoritie of generall Councells is moste holsome in the Church and hee citeth S. Augustine to that purpose D. Morton writeth thus Concilium publicum est summus Iudex a generall Councell is highest Iudge The Protestant Relator of Religion nameth it the onely remedie in such times of controuersies D. Sutcliffe hath Sutcliffe subu pag. 119. Sutcl ag D. Kell pag. 41. 42. 102. these wordes generall Councells haue soueraigne authoritie in externall gouernment And thus againe False it is that wee will admitt no Iudge but scriptures for wee appeale still to a lawfull genenerall Councell Wee holde all the Christian faith explaned in the sixe generall Councells D. Feild hath written thus Bishops assembled in a generall Feild pag. 228. Councell haue authoritie to Interprete scriptures and by their authoritie to suppresse all them that gaynesay such Interpretation and subiect euery man that shall disobey such determinations as they consent vppon to excommunication and censures of like nature And Feild l. 4. cap. 5. pag. 202. as before is cited alloweth this sentence Wee must reuerence and respect the authoritie of all Catholicke Doctors whose doctrine and writings the Church alloweth wee must more regarde the authoritie of Catholicke Bishops more then these the authoritie of the Apostolicke Churches amongst them more especially the Church of Rome of a generall Councell more then all these Now to proue that generall Councells thus allowed by these Protestants for the highest and irreuocable Iudgment cannot by their owne doctrine proue their Religion to be true and so consequently no Inferior authoritie Iustifie their cause I argue in this maner whosoeuer by publicke decree and constitution doe condemne generall Councelle of error and to be a fallible and deceatefull Rule in Matters of Religion and haue no other meanes to finde the truth cannot pretend their Religion to be infallibly true as matters of faith and reuealed of God are by such testimonies But the English Protestants are in this condition concerninge generall Councells Therefore their Religion neither is nor can by their owne proceedings be warranted and proued by them to be true The Maior proposition is euident for no Iudgment erroneous and fallible can possibly make any matter or question free from error and infallible otherwise a thinge might be effected and
caused without a cause The Minor proposition is manifestly proued by these Protestants in this order for they haue before condemned all other Rules which they haue of error as their parlement Kings Censure and all priuate Interpretations and made them subiect and controleable by generall Councells as hauing authoritie ouer all parsons D. Feilds wordes of allowance after hee had with others graunted generall Councells to be supreame bynding and commaunding all be these Wee must obey without scrupulous questioninge with all modestie of Feild pag. 202. minde and reuerence of bodye with all good allowance acceptation and repose in the wordes of them that teach vs vnlesse they teach vs any thinge which the authoritie of the higher and superior controlleth Immediately before hee had allowed the supreame and highest Iudgment to generall Councells and the next to the Pope and Church of Rome Then Protestants teacheing contrarie to superior and higher authoritie in the Pope are to be condemned by him But notwithstanding all this to make their cause desolate and demonstrate that their Religion hath no warrant of truth and Infallibilitie at all Thus they write of this highest Rule of generall Councells euen in their publick Articles of Religion Articles of Relig. art 21. generall Councells may erre and sometime haue erred euen in things pertayninge vnto God Wherefore things ordeyned by them as necessarie to saluation haue neither strength nor authoritie vnlesse it may be declared that they be taken out of holy scripture Therefore how truely or certainely soeuer generall Councells make decrees and definitions in matters of faith they giue no validitie to Protestant Religion if in themselues they should approue it for by their cited Article their ordination hath neither strength nor authoritie as it is the decree of the generall Councells but as it may be declared by a priuate Protestant writer Prince Parlament or Conuocation in their conceipt to be taken out of scripture and yet before they haue tolde vs a generall Councell commaundeth all all must submitt themselues vnto it and all other their Rules be erroneous and deceatefull Therefore by these Protestants neither generall Councell nor any other Rule assigned by them can by any possibilitie proue their Religion true Further I argue thus No societie people or professors of Religion which by their owne confession neither haue nor by their proceedings can hereafter haue or haue heretofore had any generall Councell or meanes to assemble and call it can in reason pretend it for their cause But the state of Protestants by their owne confession is such Therefore generall Councells cannot be pretended for them The Maior proposition is euidently true for esse and beinge must needs in all things goe before operari and workeinge by them For as by nature nothinge can be made of nothinge so that which wanteth being and is not can produce nothinge The Minor proposition is likewise manifestly true for neuer any Protestant nor altogether so much as clayme authoritie or Iurisdiction in this matter none amonge them pretending it further then their owne particular temporall dominions which all vnited together neuer like to be are farre to shorte and vnequall to make a Councell generall which they say excludeth none especially of the greate patriarkes of Rome Constantinople Alexandria and Antioche not one of them being for them but all with their whole precincts limitts subiects and ditions against them by their owne confession To this I add the Censure of their owne Protestant Relator in these wordes The Protestants Relation of Religion cap. 47. are seuered bandes or rather scattered troopes each drawing diuers way without any meanes to pacific their quarrells to take vpp their controuersies No Prince with any preeminence of Iurisdiction aboue the rest no Patriarke one or more to haue a Common superintendance of care of their Churches for correspondencie and vnitie no ordinary way to assemble a generall Councell of their part the onely hope remayninge euer to assuage their contentions And yet if they could haue meanes for such a meeteing of Protestants so few in number and weake in Iurisdiction by their owne graunte in regard of Catholicks and other Christian Kingdomes and prouinces different to them in Religion this would be farre from the leaste shewe and name of an vniuersall and generall Councell such as they allowe to Iudge and sentence in this busines Neither can these men now deny the necessitie of generall Councells hauing so much allowed them for supreame sentencer before and appealed to a generall Councell to be assembled Neither may they compare their so desolate estate with the primatiue Church of the first three hundred yeares for themselues haue graunted before that a supreame and commaunding binding power ouer all was not onely claymed but lawfully and iuridically exercised and executed by the Popes of Rome in those times in all partes of the Christian world and both power and authoritie to approue and reproue Councells was belongeing vnto them by publickly receaued Canon in those dayes And herevppon I argue in this maner that generall Councells are for the doctrine of the Church of Rome Whatsoeuer Church in the primatiue time of Christianitie was endowed with such priuiledges that euery thinge was voide that was done without the consent of the Bishop and Ruler of it and no Councell could be called without his allowance and at this present hath by the graunte of Protestants a common Father aduiser and conductor to end Iarrs displeasures differences to keepe Religion in vnitie by Councells when no other Church enioyeth these immunities must needs in all reason be sayde to be warranted and defended by generall Councells But the Church of Rome is by the graunte of Protestants in this Condition Therefore warranted and defended by generall Councells The first proposition is euidently true for hee that from the begynning had these prerogatiues to approue or disproue Confirme or inualidate Councells cannot be conceaued to haue ratified or confirmed any thinge against the immunities and Common receaued doctrine of that Church so exalted dignified and priuiledged aboue all others of the whole Christian worlde and against his owne supreame and eminent Authoritie The Minor proposition is thus proued first D. Couell sheweth that an hundred yeares before the Nycene Councell in the yeare of our Lorde 2â—5 when there was no Emperour Christian to call Councells as Protestants would pâ—rsuade the world they did and should the Pope of Rome had this prerogatiue to call Councells Therefore from the begynninge by preeminence of his See seing there had not beene either generall Councell or Emperour to giue it vnto him His wordes be these The synode of Rome called Couell ag the plea of the Innoc. pag. 110. by Cornelius Pope of Rome against Nonatus consisted of threescore Bishops and many others of the cleargie Where wee see Heresie condemned and â—â— that scarcetie of Bishops in those first dayes of Christianitie so greate in Councell assembled by the Popes authoritie
of D. Gâ—orge Abbot sup pag. 48. 52. Constance before by him and others generall did define Wickliffe to be an Hereticke Also Pope Iohn the 23 in a generall Councell at Rome did condemne him for an Hereticke Then by this graunt The protestancie of England being the same as these Protestants tell vs which was taught be Iohn Wickliffe and by these Councells generall by their owne assertions condemned for Heresie must needs be Heresie And the contrarie doctrine of the Church of Rome orthodoxall and Catholicke otherwise no doctrine euer at any time was or can be hereafter lawfully condemned for Heresie or iuridically approued and allowed for true and Catholicke For by their owne Censure the highest Iudgment in the Church generall Councells haue thus defined and by their doctrine before of the power of generall Councells bownde all Christians vnder penaltie of eternall damnation so to beleeue in these questions And allthough the generall Councells of the primatiue Church were assembled about other Heresies The Catholicke doctrine of these points now impugned by Protestants then generally receaued and not doubted of as will manifestly appeare in the Chapter of Holy Fathers and Doctors of the primatiue Church yet because the first fower generall Councells are by name receaued and authorized by Parlament both by Queene Elizabeth and our Statut. 1. Eliz. 1. Iacob c. Sutcliffe ag D. Kell pag. 102. present Soueraigne And D. Sutcliffe for Protestants hath answeared thus before wee hold all the Christian faithe explaned in the sixe generall Councells Then seing the first sixe haue gott this greate papall approbation first concerninge the first generall Councell of Nice all though Vitus and Vincentius were presidents there for the Pope of Rome yet it was further confirmed by that Apostolicke Conc. Rom. tom 1. concil See in these words Whatsoeuer is constituted in Nyce of Bithinia to the strength of our holy Mother the Catholicke Church by 318 Preists wee confirme with our mouth Wee anathematize all them that shall dare to dissolue the definition of the holy and greate Councell gathered together at Nyce The third Canon of that holy Councell Conc. 1. Nicen can 3. defineth thus Omnibus modis Interdixit sancta Synodus c. The holy Councell hath wholly forbidden that it shall be lawfull neither for Bishop Preist nor Protest Booke of makeing and Order Bish. Preists c. An 3. Edw. 6. 1. El. 1. Iacob can Iacob can 7. can 8. Socr. 1. c. 8. Sozom. Deacon nor any other of the Cleargie to haue with him any straunge woman except perhaps mother or Sister or Grandmother c. Where there be more Orders of the Cleargie then Bishops Preists and Deacons onely allowed with them and none of these to haue any other woman or wife but to lyue in chastitie Their Answeare that Paphnutius persuaded the Councell that wiues maryed before orders might be kept out of Socrates and Sozomen is directly against the words of the Councell l. 1. c. 22. Epip in Compend Basil epist 17. in addit Hier. in vigilant epist 50. ad Pammach cone Carthag 2. can 2. concil 6. generca 2. in Trull before cited against S. Epiphanius that glorious Saint and Father of the Greeke Church S. Basile also S. Hierome c. the second Carthagenian Councell confirmed in the sixt generall Councell allowed by D. Sutcliffe defineing thus Apostoli docuerunt ipsa seruauit antiquitas c. The Apostles taught and antiquitie it self obserued that Bishops Preists and Deacons and those that handle Sacraments should be keepers of Chastitie and abstayne from wiues And yet these Protestants vtterly deny the opinion of Paphnutius himself as they themselues cite hym for they Marry after Orders which they confesse both Paphnutius and the first Nicen Councell denyed to be lawfull together with Socrates Sozomenus and all Greeke authoritie and practice In the fourtenth Canon of that first generall Councell the sacrifice of Masse and Christs reall presence in the blessed Sacrament of the altare are taught in these Concil Nicen 1. can 14. words This neither the Rule nor custome hath deliuered that they which haue not power to offer sacrifice should giue the bodie of Christ to them that offer it vp The sixt canon deliuereth by their Concil 1. Nicen. can 6. owne Interpretation that the Pope of Rome is supreame heade of the Church of England and all others in this part of the world And in truthe of the whole Iohn Speed in Theatr. pag. â—06 concil Sardicen can 3. 4. 7. c. Theodoret. l 2. hist c. 8 hist trip l. 4. c. 24. 2â— 15. 16. Conc. Constantinopol 2. gener can 2. Can. 5. Christian worlde as is declared in the greate Sardican Councell generall and otherwise binding this Kingdome by our Bishops presence and assent there by our Protestant Theater where Appeales be graunted to the Pope from any Bishops or Councells themselues And the second generall Councell held at Constantinople maketh manifest that the Nicen Councell prescribed no limits to the Pope of Rome but to other Patriarkes and plainely deciareth Episcopuin Romanum habere primatum That the Bishop of Rome is supreame And by denying this to haue beene the decree of the Nicen Councell they proue the Popes supreamacie from the beginninge For Socrates Socrates in histor tripart lib. 4. cap. 9. writeing how the Antiochian Councell kept within twentie yeares of that of Nyce Was reiected because not approued by the See of Rome writeth thus Cum vtique Regula eâ—clesiastica iubeat non oportere praeter sententiam Romani pontifiâ—is Con ilia celebrare The ecclesiasticall Rule commaundeth that Councells be not called without the consent of the Pope of Rome Therefore their Bishop Bilson writeth thus The Canon Bilson true diff pag. 67 pag. 66. sup of the primatiue Church forbad any Councell to be called without the Bishop of Rome his consent The canon of the primatiue Church made euery thinge voide that was done without the Bishop of Rome Then what may wee thinke of the Protestants doeings in England where his Authoritie Nicephor Calix histecel in concil Ephes Prosper in Chron. An. 431. is so dispised In the third generall Councell at Ephesus the then Pope of Rome Celestiâ—â—â— constituted Cyrillus Patriarke of Alexandria to be president for him In the fourth generall Councell at Caleedon the cause of the Popes supreamacie is so cleare that D. Downame denieth not but it attributed Downam l. 1. Antichrist c. 3. pag. 36. concil Calcedon sess 8. to the Pope of Rome to be heade of the Churche In that Councell in the 8. session is thus registred Omnes Episcopi clamauerunt c. All the Bishops cryed out next vnto God Leo then Pope of Rome hath Iudged And the Pope himself not being present in that Councell his legates gaue sentence against Dioscorus The wordes of the Councell be these Et cum Concil Calced Act. 1. 2.
in his Iudgment the Indulgence or release as the nature thereof requireth must be free and liberall and not a commutation or chaunge for guifts or money which in Protestants denying the enioyninge of penance must needs be wicked and Symoniacall Fourthly thus I argue Whosoeuer graunt and allowe Authoritie to absolute penitents in confession both a paena culpa from the punishment and guilt of synne must mayntaine the doctrine of Indulgences But these English Protestants graunt authoritie to absolue both from the guilt and punishment of synne therefore they must mayntayne the doctrine of Indulgences The Maior proposition is often proued and allowed before The Minor is thus demonstratiuely confirmed out of the communion Booke receaued in the Kings Canons where in the Com. Booke Tit. visitat of the sicke treatise of the visitation of the sicke their Rule and direction is sett downe in these wordes Here shall the sicke parson make a speciall confession if hee feele his conscience troubled with any weightie Matter After which confession the preist shall absolue him after this sorte Our Lord IESVS CHRIST whoe hath left power in this Church to absolue all sinners which truely repent and beleeue in him of his greate mercie forgiue thee thine offences and by his authoritie committed to mee I absolue thee from all thy sins in the name of the Father and of the Sonne and of the holy Ghost Amen Where wee see not onely a Iuridicall and authoritatiue absolution from all sins giuen by Protestants diuinitie by the Preists as there they call their Ministers expressed in these Iudiciall and iuridicall words the Preist shall absolue him Christ hath left power in his Church to absolue all sinners by his authoritie committed to mee I absolue thee from all thy sins c. But also as full and powerable authoritie arrogated and vsurped of them to giue plenatie pardons and Indulgences of the seueritie due for sin before by their owne confession and that in more lardge illimited and ample order then the Pope himself teacheth or practizeth For first they generally hold that notwithstanding any punishment or seueritie that such a parson had deserued for his sinnes yett after their such absolution and authoritatiue Indulgence without any penance to bee performed either in this life or in Purgatorie which they deny presently after the separation of his soule from the bodie hee is in heauen and euer dureing happines Secondly their Rubricke and Religion is to giue these plenarie pardons to all requesting them Thirdly euery priuate minister is allowed to giue these plenaries which neither Preists nor Bishops themselues with vs can ordinarily doe Fourthly they giue these there plenary Indulgences without any iust cause or any cause of pietie at all which the Pope himself neuer doth concerning Bull. Martini Extrau vnigenitus such punishments for sins as are payed in purgatorie or the like as is euident not onely by the writings of all moderne Catholicks of this time but by these lawes Clementâ—â— 6. Bonau d. 20. 1. p. q. vlt. Ric. ibidem q. 1. ma. q. 2. Gabr. lect 57. in can Missa GersoÌ„ q. de hacre Aug. de Ancon in summa q. 30. ar 4. 5. Adr. Ca. Sot Cord. Ledesm q. 20. c. Canons and former Catholicke Doctors here cited and others Lastely thus I argue whosoeuer teach the distinction of mortall and veniall sins depriuinge not depriuing of grace allowe seueritie punishmeÌ„t for sinne both coÌ„mitted and remitted denying purgatorie say all the elect presently after death are in heauen must needs teach the doctrine of Indulgences and in more ample maner then catholicks doe But the English Protestants before and commonely soe teache Therfore they must so allowe of Indulgences Bothe propositions are euidently true and confessed by Protestants and neede no probation Therefore the catholick doctrine of Indulgences may not bee denied by English ProtestaÌ„ts They theÌ„selues though in words denying yett in practice exercisinge it in an higher measure then is vsed by the Pope himself as I haue proued before And may further add from their communion booke where it is registred in these wordes In the Com. Booke tit commination § Brethren primatiue Church there was a godly discipline that at the begynninge of Lent such parsons as were notorious synners were putt to open penance and punished in this world that their soules might be saued in the day of the Lord and that other admonished by their example might be the more afraide to offend That the said discipline may be restored is a thinge much to be wished Where they graunt not onely a punishment for example of others to take heed to offend and to satisfie their congregation but to satisfy God for their syns committed against him by their words to be putt to penance and punished in this worlde that their soules might be saued in the day of the Lorde For as their frend M. Higgons publickly preached and with priuiledge printed As Theoph. Higg ser 3. Mart. An. 1610. there is a death in syn and a death to syn so there is a double resurrection the first à culpa from syn the second à paena from the punishment which followeth therevppon Therefore these men graunting such temporall punishments due for syn euen when and where the culpa syn or guilt is forgiuen and yett not exercising any such discipline or punishment for syn must needs in their owne proceedings allowe of Indulgences in a farre more large ample or rather prodigall and presumpteous maner then is or at any time was vsed in the Church of Rome CHAPTER XIII Of the publicke Seruice of the churche in Latine or greeke and not in the vulgare Tonges NOW lett vs speake of the Relators laste scruple a straunge Tonge in deâ—â—tions as hee termeth our latine church seruice which allthough it bee both in it self and his Iudgment a matter ceremoniall in Religion and soe entreated of and proued before yett I will breefely iustifie it by these Protestants themselues in particular and argue thus That which was the practice of the churche of Christ from the first conuersion of nations vnto him vntill this age of Protestants is still to bee obserued or lawfully may But the publicke church seruice to bee in the latine tonge in this part of the worlde wherein wee liue was euer soe vsed and practized Therefore still it ought or may bee soe lawfully continued The first proposition is euidently true and before often graunted by these Protestants The seconde is thus proued by D. Doue Protestant Bishop of Doue persuasion Pag. 23. 24. cap. of prayer Peterboroughe his words bee these Vntill of late sc these dayes of protestancie throughout the west part of the worlde publicke prayers were in Latine in the east part in Greeke euen amonge those nations to whome these languadges were no mother tonges And this the confesseth to haue beene the custome from the first conuersion of nations For these two