is infallible otherwise the whole Church might erre which D. Feild Feild pag. 203. l. 4. cap. 5. with priuiledge denyeth in these words Wee thinke that particular men and Churches may erre damnably because not withstanding others may worship God arright but that the whole Church at one time cannot so erre for that the Church should cease vtterly for a time and so not be Catholicke beinge not at all times and Christ should some times be without a Church Therefore the Vniuersitie of Cambridge by warrant from our Kinge alloweinge the one and D. Feild with publicke applause in the name of all English Protestants as his words wee thinke ar wittnes attesting the other and all English Protestants before assureing vs that they and all their Churches doe or may thus erre they cannot haue or be this true Church of Christ And because there is no other in any probable Iudgment left to be free from such damnable erring but the Romane Church because there reason telleth vs the Church cannot cease but be Catholick in all times and Christ cannot be without a Church This externall and Infallible Iudge is in the Romane Church and that this freed from damnable error is the true Church of Christ but of this in the next chapter CHAPTER II. WHEREIN DEMONSTRAtion is made by these English Protestant Doctors themselues writing or allowed as before synce the begynninge of Kinge IAMES his Raigne in England that the Romane Church is the true Church of Christ NOw it will be no difficult thinge to proue euen by this Protestants themselues that the Romane Churche that I meane which submitteth it selfe to the Iurisdiction of the Pope of Rome as the vicar of Christ Successor to S. Peter and supreame heade thereof is the true Churche of Christ for being generally graunted by Protestants that either their conuenticle and congregation or the Church of Rome is the true Church of God and their clayme and title thus shamefully by them selues excluded and ouerthowne it must needs follow by iust consequence that the Romane Church is that blessed companie of holy ones howshold of faith spouse of Christ and Church of the liueinge God priuiledged with such Immunities and commaunding power as is declared and by English Protestants ascribed to the true Church in the former chapter whereupon the ProtestaÌ„t offerres of conference speake of themselues and Offer of conference pag. 16. their cause in these words If the ministers bee inâ—â—â—or they protest to all the worlde that the Pope and the Churche of Rome and in them God and Christ Iesus himself haue had greate wronge and Inâ—ignitie offered vnto them in that they ar reiected and that all the Protestant Churches ar Scismatiâ—all in forsakeinge vnitie and communion with them And a little before speakinge of some positions Offer sup pag. 11. amonge them offered then to bee disputed They write in these termes diuers of the propositions ar suche that if the ministers should not constantly holde and mayntaine the same against all men they cannot see how possibly by the Rules of diuinitie the seperation of our Churches from the Churche of Rome and from the Pope the supreame heade thereof can bee iustified But to mâ—ke particular and direct probation of the is Catholicke doctrine by these Protestants I argue thus from their owne diuinitie in the 2. Article of their Religion of Articles of Relig. articul 12. artic 19. the necessarie and vnseparable by them vnion of faith and good workes and their definition of the true Church in their 19. Article subscribed vnto by all English Ministers and it is in this maner Whatsoeuer Church hath in great multitude men vertuous learned fraught with the loue of God and the truthe aboue all thinges men of memorable Integritie of hart and affections preachinge much both of faith and pietie with wonderfull zeale and spirit That must needs be the true Church of Christ But the present Church of Rome is such Therefore it is the true Church of Christ The first proposition is euidently deduced from those two Articles of their Religion and cannot be denyed The Minor proposition consisteth of the expresse words of their Protestant Relator of the Relation of the state of Religion â—ap 48. state of Religion and so nothing remayneth to be further proued My second Argument is thus framed where The outwarde state and glorie of the seruice doth engender quicken encrease and norish inward reuerence respect and deuotion which is due vnto soueraigne Maiestie and power Where deedes of charitie be exceedinge the life of some of their Religions incomparable in seueritie where there is excellent order of gouernment singular helps for encrease of godlines and deuotion and profiting of vertue That is the true Church of Christ But the present Church of Rome is such Therefore it is the true Church of Christ The Maior proposition is manifestly true by Protestants in their Article of the Church in these words the visible Church of Articul 19. sup Christ is a congregation of faithfull men in which the pure word of God is preached c. in all those things that of necessitie ar requisite to the same All which ar conteyned in the first proposition The seconde is their owne expresse words Relation of the state of Religion c. 9. c. 22. c. 26. c. 48. written and published of the present Romane Churche by their Relator of Religion for confirmation of bothe which Arguments the same Protestant Author not ignorant of so many differences in Religion betweene the Romane Church and them persuading an vnion betweene them onely requireth Catholicks to giue ouer fyue things all dispensable and not any Relat. c. 48. one of them essentiall as hee teacheth Which is as greate testimonie as a true Protestant can giue to the true Church for their common doctrine to defend their manifest errors is this that the true Church may er in matters not essentiall and fundamentall The words of D. Willet Willet Antil-pagâ— 43. Art 19. Feild of the Church Sutcl against D. Kell Dâ—â—â— persuas Wotton pag. 28. Middles p. 201. Powell consid at these to errors of doctrine which ar not fundamentall euen the true Church of Christ is subiect So their booke of Articles of Religion so D. Feild ordinarily in his bookes of the Church so D. Sutcliffe D. Doue one of their Bishops Mr. Wotton Mr. Middleton Mr. Powell and all the rest that made Protestants and Puritans but one Church do and must acknowledge And the benefites which this Protestant Relator assureth his brethren to fynde by vnion with the Romane Church hee setteth downe in these termes they shall finde excellent order of gouernment singuler Relat. sup helpes for encrease of godlines and deuotion for the conquering of sinne for the profiting of vertue Which be all the happines that the true Churche can giue or man enioy in this life For all our combate is to conquer sinne to haue vertue
A BOOKE INTITVLED THE ENGLISH Protestants Recantation in matters of Religion WHEREIN IS DEMONstratiuely proued by the writings of the principall and best learned English Protestant Bishops and Doctors and Rules of their Religion published allowed or subscribed vnto by them since the comminge of our King IAMES into England That not onely all generall grownds of Diuinitie are against theÌ„ But in euery particular cheife Question betweene Catholicks them they are in errour by their owne Iudgments Diuided accordingly into two parts whereof the first entreateth of those generall Grounds The other of such particular Controuersies Whereby will also manifestely appeare the vanitie of D. MORTON Protest Bishop of Chester his booke called Appeale or Ansvveare to the Catholicke Authour of the booke entituled The Protestants Apologie Psal 126. v. 1. Except our Lord build the howse They labour in vayne that build yt With Licence Anno 1617. TO ALL HIS WELBELOVED CONTRYMEN ENGLISH PROTESTANTS especially persecutors of the Romane catholicke Religion DVely and moste frendly I remember my seruice and best loue vnto you In maladies and diseases desperate vsuall remedies will not â—uer in controuersies those that bee and wrongefully distressed when equall triall will not bee graunted must accept vnequall or none at all Your late commended history of the world recommendeth vnto vs for moste true this sentence nothing can bee a more excellent wittnessinge then where an Enemy doth approue our cause Your D. Morton doth testifie as much and no man will deny it neyther this that followeth that in controuersed questions and their tryall no condemnation is more approued then where men in their owne cause are condemned by their owne Iudgment Thus in our lawes confession of wronges and euill behauiour is conuiction And in matters of Religion a Recantation But without some high commaundinge cause how shall wee finde such enforceinge and forced wittnes Balaam his Asse spake not of himselfe nor Cayphas of himselfe did prophesye And in English Protestant Religion where euery one is made a Iudge ouer all that will gayne say him in their conceipts no man will suppose or once Imagine that any one will bee fownde amonge them to giue sentence against themselues whome they value and esteeme at so high a rate aboue all the world besides especially for the church of Rome which they hate and persecute so much Yett because no other meanes is left I must build vppon this vnleuell groundes and come for Iudgment at such a Consistory onely to take what they shall giue and haue nothinge but what they please to allowe Which I hope will bee that which is expressed in the Title of this booke the same to which they haue all sworne or subscribed ratified or confirmed printed and published for their doctrine and Religion I dare not goe hygher to the dayes of Queene Elizabeth nor bringe the testimonies of Protestants in other contries leaste I receaue for Answeare as others haue done that they stand not vppon what forreyne and former Protestants haue taught which though it bee a vayne and onely cauillons exception to bee at variance or defyance with them in faith of whose church as they name it they would bee members yett to auoide all suspition and colour of euasion though neuer so friuolous Because no protestant may deny but that is their protestant Religion in England vnder our Kinge supreame heade stiled of that Church which hee by his lawes and proceedings with their Consents and Assentinge hath here established and this their Bishops and Doctors by oath or subscription haue synce then confirmed and by their published printed writings defended or mayntayned or by their Religion ought so to doe I will onely insist in this their owne priuiledged and allowed testimonyes and authorities And assume by them to proue not onely that all grownds of Religion in generall doe proue and mayntayne the doctrine of the church of Rome and condemne this protestant Religion But further and demonstratiuely to manifest by true consequence that in euery cheife question betweene this ProtestaÌ„ts and Catholicks they ar in error and wee in truthe Which will be more then euident demoÌ„stration against D. Morton ProtestaÌ„t Bishop of Chester his Appeale or pretended Answeare to the Catholick Author of the Protestants Apologie And therefore being confidently assured that I haue truely and fully performed what I vndertake by their so greate aduantage as to make them both wittnes and Iudge in their owne cause I presume as it is soe to name this Booke The English Protestants Recantation in Matters of Religion I wish it were as easye and no more difficult labour to bridle their wills and Appetites from libertie ouermuch loue of this world and wanton delights thereof as it is to demonstrate to their vnderstandings that they bee in error many men ar able to doe this But God and themselues must reforme the other which of his greate mercy I moste humbly beseech him to grauÌ„t That they which so longe tyme haue onely talked of Reformed Churches and Religions may come to the true and reall practise of reformation both in mynde and maners Which I hope they may the soener attayne vnto if they shall duely consider how fowle and deformed the face of this their new doctrine is euen as it is poynted by their owne colours and pencell That which remayneth as my onely suite to you is this not to bee regardlesse of your best good not willfully to erre from the way of truthe to esteeme of the sacred Religion of the Church of Rome as the greatest enemyes to it and frends to you shall conclude it worthye and lett my self and labours enioy your loue as wee shall deserue it And so I shall euer rest Your most wellwishing Contriman and frend Author of this Booke THE ENGLISH PROTESTANST RECANTATION IN MATTERS OF Religion THE FIRST PART CHAPTER I. PROVEINGE BY ENGLISH Protestant writers since the begynninge of his Maiesties Raigne in England that the true Church of Christ is of Infallible Iudgment The Protestants not so and so not the true Church BECAVSE the cheefest and moste generall controuersie in Religion in this time betweene the Catholicks of England and their Aduersaries their contry persecutors and Innouators is concerninge the true Churche of Christ which where with whome and what it is what bee the properties true notes signes qualities authoritie office and commaunde of it I will first begin with that Question In which I argue thus Whatsoeuer Companie Societie Consistorye Iudgment or Authoritie is in time of difference about Religion moste necessarie to bee knowe followed and obeyed and is the companie of holy ones the howsholde of faithe spouse of Christ the piller and grownde of truthe whose communyon is to bee embraced directions followed and Iudgment to bee rested in must needes bothe bee priuiledged from error and to bee obeyed in Matters of controuersie But the true Church of Christ is such Therefore free from error and to bee obeyed in this busines
authoritie though wicked sed etiam discolis And to say as you must doe otherwise you demonstrate against your English Protestant Church whose mouthe you so often vndertake to be and for the Pope of Rome that Magistrates falling into deadly synne cease to be Magistrates one of your brother Witkliffe his Heresies condemned by highest authoritie For otherwise if the present Pope Paulus the fift a Sainct in all Indifferent Iudgments as all his predecessors from Leo the tenth and the reuolt of Luther in respect of any Protestant succession might be thought worthie to be esteemed such or as your wordes prescribe in your Protestant Censure Yett except it were his due without that your adiudged sanctitie neither our Kinge of England nor all the Protestant Princes and Regiments in the world could by your Religion make the Pope or any other to be primate and haue the charge or â—uersight of the whole Church For by your owne doctrine of Princes or Presbyteries supreamacie none extendeth further then their owne temporall dominions much lesse ouer the whole Church or any greate part thereof And by Lord Cookâ— prot assert Iacob Reas your owne Rule of authoritie iustified both by the Lord Cheefe Iustice of England and your Ministers Nemo potest plus Iuris in alium transferre quam ipse habet No man can transfer or bestowe more Right vppon an other then hee himself hath Therefore by our sentence from our Kings Mouthe as you assuer vs all Popes euer were and this is supreame Heade and Ruler of Christs whole Church in England and all other partes of the worldes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the whole Church as your Greeke graunt with S. Gregory Nazianzen is And all that desire to be accompted the chosen and true sheepe and members of this greate flocke folde and Church of Christ ought to submitt themselues to this high sheephard primate and Ouerseer of the whole Christian worlde and to be Iudged by him and not to be Iudges ouer him And to this also D. Morton himself Morton App. lib. 4. cap. 7. must subscribe though hee will be singular aboue his fellowes as often times hee is For first hee alloweth this sentence of their so named Archbishop Whiteguist against Cartwright Victor in the yeare of Christ 198 was a godly Bishop and Martyr and the Church at that time was in greate puritie as not beinge longe after the Apostles And his Maiestie telleth him that this Church of Rome was then a Rule to all Yet D. Morton assureth vs that this godly Bishop and Martyr and Ruler of that Church which was a Rule to all did exercise the highest Act of Iurisdiction and power ouer all Churches in the world that did not yeeld vnto him in the Easter obseruation inflicting excommunication the greatest act of Iurisdiction by Protestants against them his wordes be these Morton App. l. 1. cap. 9. Pope Victor excommunicated all Churches both Greeke and Latine which differed from his Church in the obseruation of Easter This clayme and exercise of this supreame Iurisdiction was when the Church of Rome was a Rule to all in the Iudgment of these Protestants and a matter of so greate moment that the doeing of it if vniustly had beene moste damnable and yett hee liued and dyed an holy Saint Therefore I vrge D. Morton with these his Morton app pag. 298. owne wordes in the case of S. Ciprian This wee thinke might worke in our Aduersaries at least blush except they would intend to proue concerninge Sainct Victor that the same man of God and holy Martyr of Christ was neither Sainct nor Martyr But vndoubtedly a damnable scismaticke When D. Morton wittnesseth the quite contrary sayeinge they were condemned for Hereticks whoe after the Councell of Nice conformed not themselues herein to the Romane Order But D. Morton insisteth Mort. supr pag 76. further in these words S. Ciprian directly ordeyned in a Councell that euery mans cause should be hard there where it was comitted and Mort. sup pag. 296. therefore commaunded those men to returne home againe vnto Carthadge whoe had aduentured to appeale vnto Rome And yet Bellarmine vrgeth appealeinge vnto the Bishop of Rome from all the coastes of the world as a speciall Argument of the Popes absolute primacie D. Morton is answeared by himselfe before proueinge that the Bishop of Rome exercised this supreame power ouer all Churches both Greeke and Latine Then ouer Africke and Carthadge And in this very obiection againe confoundeth himself for hee telleth vs that in S. Ciprian his time they appealed to Mort. supr Rome and proueth by S. Ciprian whome hee would haue an enemy to such Appeales and supreamacy of the Church of Rome that such appeales were then vsed longe before any generall Councell or Christian Emperor to graunt such priuiledges to that Church And that the Popes and Bishops of Rome that claymed receaued and admitted such appeales namely S. Cornelius and others ware Holy Saincts and Martyrs Therefore if that had beene true which D. Morton writeth in these wordes Morton pag 296. Saint Ciprian directly ordeyned in a Councell that euery mans cause should behard there where it waâ— committed and therefore commaunded those men to returne home againe vnto Carthadge who had aduentured to appeale vnto Rome not alloweinge that any other Bishops should retract things done by them in Africke vnlesse saith Ciprian a few leude and desperate parsons thinke the Bishops of Africke to haue lesse authoritie by whome they haue beene allready Iudged and condemned If this allegation of D. Morton were true and certayne Yet it nothing preiudicateth the Authoritie and supreamacie of the Pope of Rome not to be censured and Iudged by Inferior Bishops such as those of Africke were vnto Rome by Protestants doctrine And D. Morton himself besides all that is said before is wittnes sufficient in this Matter for writeing of Pope Iulius in those allowed times hee hath these words Two points Morton pag. 286. would be obserued in this claime of Pope Iulius The first is what it was that hee challenged the second is by what right Bothe these ar recorded by Socrates His challenge was that hee ought to be called vnto the Councell and that without his sentence no decrees should be concluded The right hereof hee pretendeth to stand vppon the authoritie of an Ecclesiastical canon The wordes of Socrates his Author Socrat. histor ccclesiast circa An. 346. histor tripart lib. 4. cap. 9. because D. Morton is a knowne myncer of authorities ar these Regula Ecclesiastica iubeat non oportere praeter sententiam Romani Pontificis concilia celebrari The Ecclesiasticall Rule commaundeth that Councells he not celebrated without the sâ—â—tence of the Bishop of Rome And againe Canonibus iubentibus praeter Romanum nibil decerni Socrat. sup histor trip lib. 4. cap. 19. Pontificem The canons commaundeinge that nothinge be decreed without the Pope of Rome And yet D. Morton
Whitsontide was generally receaued as a Tradition deliuered by the Apostles then the times themselues not being either commaunded or directly exemplified in scripture must also be allowed by tradition And yet the Sabboth day in the old lawe which was abrogated by this tradition of the Sonday the Lords day as hee nameth it was so expressely commaunded by scripture that in order it is the third of the ten cheife commaundements and one of the first table belongeing to the worshipp of God Therefore a Tradition so powerable as to giue a ceaseinge to the expresse writteÌ„ worde lawe and commaundement of God must needs be of equall power And the Christians feaste of Easter likewise crosseing with and euacuateing the Pascha of the lawe written and without scripture onely by the prerogatiue of Tradition cannot be inferior especially seeing as before the Quartadecâ—mans denyers thereof were condemned as Hereticks by the primatiue Church for that cause And the like reason is of the feast of Whitesontide in the Church of Christ receaued by the same Rule of Easter onely by vnwritten tradition yet clearely abolisheinge and takeinge away the written lawe and word of God in that behalf Further I argue thus whatsoeuer is not a perfect and compleate Rule and Square in matters and questions of Religion without the help and dyrection of vnwritten traditions cannot be termed an absolute Rule in this kinde But the scripture and written worde of God by these Protestants is such Therefore by them no absolute and perfect Rule in matters of faithe The Maior is euidently true in the light of nature otherwise one and the same thinge in the same respect might be absolute and not absolute perfect and not perfect and two Contradictories might be true which is vnpossible The Minor proposition is thus proued by D. Feilde who speakeing of traditions Feild l. 4. cap. 20. pag. 239. vnwritten and yet allowed by him hath these wordes The third kinde of tradition is that forme of Christian doctrine and explication of the seuerall partes thereof which the first Christians receauing of the same Apostles that deliuered to them the scriptures commended to posterities This may rightly be named a tradition for that wee neede a playne and distinct explication of many things which are somewhat obscurely conteyned in the scripture Which is sufficient proofe that tradition vnwritten is the cause why many things are beleeued by faith grownded vppon tradition not written which the scriptures could neuer warrant vs to beleeue For things obscurely handled and not playnely and distinctly explicated which as hee saith is by tradition cannot be the formall obiect of faith by any possibilitie for seeing true certayne and vndoubted Reuelation from God euen by Protestants is the formall cause of beleeueinge things obscurely conteyned or taught cannot haue this priuiledge And yet by D. Feilds wordes many thinges be in this state without the assistance of tradition and yet firmely to be beleeued Therefore not the obscuritie in scripture but to vse his wordes a playne and distinet explication of many thinges by tradition receaued by the first Christians from the Apostles commended to posterities is the formall cause and reason of beleeueinge such verities Now to drawe to an end in this question of traditions D. Feild to his fowre before acknowledged kindes of traditions The holy scriptures the Creede of the Apostles the forme Feild pag. 238. l. 4. of Christian doctrine and explication of the seuerall parts thereof which the first Christians receaueinge of the same Apostles that deliuered to them the scriptures commended to posterities and the continued Feild pag. 239. practise of such thinges as neither are conteyned in the scripture expressely nor the example of such practise expressely there deliuered thoughe the growndes reasons and causes of the necessitie of such practise be there conteyned and the benefitt or good that followeth of it hee addeth the fift kinde in these wordes The fift kinde of traditions comprehendeth Feild supr pag. 239. such obseruations as in particulare are not commaunded in scripture nor the necessitie of them from thence concluded though in generall without limitation of times and other circumstances such things be there commaunded Of this sorte many thinke the obseruation of the lent faste to be the faste of the fourthe and the sixt dayes of the weeke and some other This supposed as also the Feild pag. 242. same Protestant Doctors Rules before to know true traditions the consent and doctrine of the Churche the moste renowned for learninge the constant Testimonie of the pastors of an Apostolicke Church amonge which next to generall Feild pag. 202. Councells bynding and commaunding all the Church of Rome is especially to be obeyed reuerenced and respected as moste priuiledged from error yt must needs be euident by these Protestants that Traditions whether deliuered in scripture to be deduced from them or to be receaued without scripture are to be adiudged for the Romane Churche for that before is proued by them to be the true Church of Christ the Pope of Rome to be the supreame commaunding Ruler in it that the scriptures receaued by it are Canonicall and the vndowbted worde of God and all true and Iuridicall expositions and deductions from them are onely for the doctrine of the same Churche of Rome And so their other grounted Rules of generall Councells and Learned Fathers to be handled in the next chapters doe also teach vnto vs the same doctrines by these Protestants for by their Iudgment they may not nor can proceede in such bâ—sines but by the holy scriptures and true expositions and deductions from them allreadie proued by these Protestants for the present Roman Church Therefore I conclude this question with this Arguments following Whatsoeuer doctrines in Religion generall Councells the highest binding and commaunding Rule and authoritie ouer all Christians in the Iudgment of Protestants haue defined by the Bishops and Fathers assembled in them in matters of Religion by traditions written or vnwritten are to be receaued and embraced of all But all or the cheefest Articles in question betweene Catholicks and Protestants are directly concluded by the grounte of these Protestants by the Councells and Bishops in them assembled at Nyce the seconde the greate Laterane Florence and Constance Basile cited and allowed for generall Councells by the Protestant Bishop of Winchester D. Bilson D. Willet D. Couell M. Bils Middlet papist â—9 119. 120. 124. 125. Willet synop cont 1. q. 7. Liniban ap Parkes and others in such maner as the present Church of Rome now teacheth Therefore they ought so to be receaued and embraced of all Christians bothe propositions are graunted before by these Protestants or in these citations Therefore nothinge remayneth to be proued in this Argument And because these Protestants Parkes pag. 137. 180. Couell def of Hook pag. 21. Parkes ag lymb pag. 176. Willet Antil pag. 178. c. Abbot ag Hill pag 38. 48. 49. 51.
obiect or cause of beleefe and true faith The second proposition is thus proued by D. Couell whoe entreating Couell def of Hooker pag 59. of this greate question hath these words A curious searcheing into that will which is not reuealed serueth but to breede a contempt of that which is reuealed vnto vs. Man desireth rather to knowe then to doe nay to knowe euen those things which doe not concerne him rather then to doe that for the neglect whereof hee must giue an accompt From hence cometh it to passe that what the schooles haue curiously sought out concerning the nature of Gods will the pulpitts nay the stalls of Artificers haue vndertaken to decide them all And Pag. 62. sup prosecuteing this question hauing cited and approued the Catholicke distinctions of the will of God into antecedent consequent of Gods good pleasure and the signe of it into a will absolute conditionall c. hee concludeth thus God willeth all men to be saued Whoe therefore that they are not it is not his decree but their owne fault Certainely saithe S. Ambrose hee willeth all men to be saued if they will themselues for hee that hath giuen a lawe to all doubtles hath excluded none Yf any Protestant will answere as WottoÌ„ def of Perkins pag. 467. c. many of them vnlearnedly holde That deduction from scripture as they suppose maketh a matter of faith I tell him with all learned dyuines and in true diuinitie that nothinge vncertayne doubtfull or fallible can possibly make a matter of faith which must of all assents in this world be moste certaine But euery deduction from such supposed scripture especially where neither the matter man his name parson or any thinge of him in particular is reuealed must needs be vncertayne doubtfull and fallible Therefore it cannot make a matter and conclusion vnfallible and of faith For the conclusion in no syllogisme can be more certayne then the premises and fallible humane deduction from and by which it is concluded But according to the Rule of Logicke semper sequitur debilioreni partem allwayes followeth the weaker part And the Maior is euident in it self before The Minor is proued thus by Doctor Feild priuate Interpretation or Feild pag. 226. Couell def of Hooker pag. 8. deduction bindeth not But true faith bindeth all men And D. Couell expressely writeth the same which I haue answered and in these words Doctrines deryued are not the word of God But nothing but the word of God written or nor written as is euident maketh a matter of faith euen by Protestants The first Argument is framed thus whatsoeuer is onely knowne of God cannot be knowne muche lesse with certainetie of faith by particular men But particular mens predestination is onely knowne to God Therefore not to particular men much lesse with certanitie of faith The Maior proposition is euidently true the worde onely being exclusiue and denying all others The Minor proposition is thus testified by D. Couell in expresse words Couell def of Hooker pag. 63. and pag. 108. God onely knoweth who are predestinate And in an other place thus Mens predestination vnto life none can knowe but God onely The sixt Argument is No doctrine that draweth from consideration what concerneth mans saluation and bringeth contempt of good works is true But this predestinarie opinion is such Therefore not true The Maior is euidently true euen in the doctrine of English Protestants making in Artic. 12. their square it self of their Religion good workes to be necessarie to saluation and the consideration of it also The Minor is thus proued by D. Couell If all men rightly considered Couell def of Hooker pag. 107. 108. in those actions that concerne mans saluation how farre wee are tyed not onely in obedience but for vse to those things that are meanes to effect the sâ—me few would haue beene so carlessely resolute to contemne good workes through an opinion of eternall election By which sentence hee doth not onelie denie the Protestant certanitie and securitie of predestination but plainely teacheth that good workes are the meanes to effect saluation Then as the end cannot be obtayed without the meanes that bringeth vnto it so it cannot be predestinate without such meanes except God could or should predestinate things to be otherwise then they be or can be which is vnpossible The seuenth and last Argument in this question may bee this Noe man Ignorant of that whereuppon predestination or the certaine knowledg thereof dependeth can certainely know himself to bee predestinate But all Protestants are ignorant of that which is whether they shall lyue and dye in good workes Therefore noe Protestant is certaine of saluation The Maior is euident And the Minor proued Couell sup pag. 108 by the same Protestant Doctor in these wordes Eternall election includeth a subordination of means without which wee are not actually brought to enioy what God secretly did intend and therefore to builde vppon Gods election yf wee keepe not ourselues to the wayes which hee hath appointed for mee to walke in is but a false deceauing vanitie for all men notwitstanding their preordination vnto life which none can knowe but God onely are in the Apostlâ—s opinion till they haue embraced the truthe but the children of wrathe as well as others And to manifest that this was the doctrine of the primatiue church by which these Protestants say they will be Iudged D. Morton writeth Morton Apol part 2. pag. 223. in these wordes Veteres Patres fere omnes arbitratisunt praedestinationis causam fuisse praeuisa hominum opera All moste all the auncient fathers did thinke that the good deeds of men foreseene were the cause of predestination And Mr. Wotton writeth thus wee acknowledge that the fault is wholly WottoÌ„ def of Perkins pag. 86. in cuery man that is not saued Therefore I conclude this question that euen by English Protestant Doctors the doctrine of the Romane Church in this is true and that of the predestinarie Protestants is false erroneous and damnable CHAPTER II. PROVETH BY THE SAME Protestants of England That onely faith much lesse the assureing faith of Protestants neither doth nor can Iustifie NEXT vnto this Question of predestination lett vs entreate of that which hath moste and nearest connexion vnto it mans Iusification in this life whether it be by the supposed assureing faith of Protestants that a man is iustified and righteous as thy commonly call it or otherwise by these writers Of which matter the Councell of Trent first for Catholicks defineth thus It is necessarie Codcil trid ses 4. can 9. to beleeue syns neither are forgiuen neither were at any time forgiuen but freely by the mercie of God for Christ. And then addeth concerninge the presumptuous faith of Protestants which it had before confuted in this maner If any Can. 12. sup man shall say that iustifying faith is nothing els but a confidence of Gods mercie remitting sins for
will The Maior is euident by Protestants graunteing such freedome to make free will The Minor is proued by D. Couell Couell def of Hooker pag. 35. writing thus Notwithstanding all the wownds given to humane nature by the fall of Adam Ignorance Malice Concupiscence and Infirmitie â—et the will is free from necessitie and coaction though not from miserye and infirmitie where hee doth moste playnely teache a freedome of the will from syn for where no necessitie and coaction is there must needs be libertie and freedome and in the will freedome in it and free will And to make Protestants agree with the recited Councell of Trent in this matter thus hee speaketh againe in their name In supernaturall thingâ— wee say the Couell sup pag. 37. will of man hath not obtayned grace by freedome but freedome by grace Meaneing that by the grace of Christ man is made free to doe all duties in supernaturall and religeous affaires of themselues aboue the naturall power before it is assisted by spirituall and supernaturall help and grace And concerning the naturall power it self before the comming of grace hee speaketh in this maner There is in the will of man naturally that freedome whereby it is apt to take or refuse any particular Couell sup obiect whatsoeuer beinge presented vnto it And frome hence I argue further in this order That without which mans actions are neyther good nor euill must needs be graunted But free will in man is such Therefore it must needs be graunted The Maior is euident for if mens actions were neyther good nor euill there could be no reward for vertue because nothing should be vertue where nothinge is good nor punishment for syn because nothing could be syn where nothing could be euill The Minor is proued by D. Couell who ascribeth to this freedome of mans will the goodnes and malice of humane actions as if hee would say if man had not freedome and libertie of will his Actions could not be praysed for good nor condemned for euill his words be these All the vnforced Actions of Couell sup def of Hooker pag 49. 50. men are voluntarie and all voluntary actions tending to their end haue choice and all choice presupposeth the knowledge of some cause wherefore wee make it And therefore it is no absurditie to thinke that all Actions of men endued with the vse of reason are generally either good or euill Where wee may see what a creature man is made by them that deny free will vnto him that euen in Protestants Iudgments by that denyall not onely his actions as before be neither vice or vertue and himself thereby depriued of the power of choice and election is denyed to be a reasonable creature and proued by their owne deductions to be a beaste and wholly mortall Againe I argue thus All that graunt and acknowledge the truthe of the doctrine of the schoolemen and of the Church of Rome in this poynt and further that man hath libertie to vertue and vice must needs graunt free will in man But these English Protestant writers following graunt these things Therefore they must graunt free will in man The Maior is both too manifest and copious The Minor is proued by these Protestant citations D. Couell writing of Couell def of Hooker pag. 34. the fall of man in Adam setteth downe his opinion in this oâ—der Wee must needs confesse that by syn hee hath loste much who is now able to comprehend all that hee should But wee dare not affirme that hee hath loste all who euen in this blindenes is able to see some thinge and in this weakenes stronge enough without the light of supernaturall iustifyeing grace to treade out those pathes of morall vertues which haue not onely greate vse in humane societie but are also not altogether of a nature oppositely different from mans saluation And further thus hee writeth Though syn hath giuen as the Couell sup pag. 35. scholemen obserue foure wownds vnto our nature Ignorance Malice Concupiscence and Infirmitie the first in the vnderstanding the second in the will the thirde in our desiring appetite the laste in the Irascible yet the will is free from necessitie and coaction though not from miserie and Infirmitie For as S. Bernard saith there is a threefold freedome from necessitie from syn from misery the first of nature the seconde of grace the third of glorie In the first from the bondadge of coaction the will is free in it owne nature and hath power ouer it self In the seconde the will is not free but freed from the bondadge of syn And in the third it is freed from the seruitude of corruption Now that freedome by which the will of man is named free is the first onely And therefore wee dare say that the wickâ—d who haue not the two laste being captiues to syn in this life and to misery in the life to come yet for all this want not the freedome of will And to make playne demonstration that in this question hee ioyneth with the Church of Rome as hee hath before followed the scholemen in Part. 1. cap. 2. Couell sup def pag. 35. 36. 37. generall cheefest Agents and foretops of poperye as they are called by Protestants before so in particular hee appealeth to the Authoritie of Petrus Lombardus Master of the Sentences To Albertus Bonauentara Scotus S. Thomas c. For decision hereof Whose opinion to be the same with the present Catholicke Church no man can make question To this man I add the fore-named approuers of the Greeke Church to be the true Church D. Abbots the present Protestant Archbishop of Canterbury D. Feild c. For this Greeke Church censureth in these words Man hath Hieremias Patriarch constant Censur cap. 18 â— 19. free will to eternall saluation And againe Vertue and vyce be in the power and choyce of man Wee may auoide all syns It is against the nature of things that to be esteemed vertue which a man doth by necessitie For euerye vertuous action must proceede from the libertie of the will I argue further thus That which was the doctrine of the primatiue Church in this poynt is true But to graunt free will was the doctrine thereof Therefore it is true Both the Maior and Minor be proued before Part. 1. cap. 9. part 2. c. 4. Couell mod examinat pag. 120. Sutcliff subu pag. 50. The Maior in the first part and this also The minor in the 4. chapter before out of D. Couell and D. Sutcliff And so nothing in this argument requireth proofe any further Therefore I make this new argument All men graunting vnto man libertie to syn or not to syn to be saued or not to be saued must needs graunt free will in man as Catholicks doe But the Protestants following graunt such libertye and freedome to man Therefore they graunt vnto him free will as Catholicks doe The Maior is manifest and the Minor thus proued by M.
Minor now thus proued by them M. Perkins speaching of the doctrine of that time in the Church in this matter speaketh thus There was in the Church Intercessio singularium Perlins probl pag. 89. prosingularibus Intercession to Saincts in particular for men or things in particular This hee testifieth for inuocation to Saincts and their prayers for men in particular for hee had with other Protestants graunted before a generall Intercession of the Saincts for those that lyue Pag. 88 sup And citeth for particular inuocation the histories of Eusebius and Palladius And addeth further thus The auncient Fathers were wont in their Masses In liturgijs to recite the names of Pag. 89. sup Martyrs and Saincts requiring further and asking our Lord that hee would graunt this or that by their prayers or intercessions Hee might haue Pag. 93. sup added more with truth if it had pleased him that those Auncient Masses or liturgies had diuers particular prayers vnto Saincts And this doctrine of particular prayer and inuocation of Saincts was so generally vsed both in the publicke Masses and by the Fathers of that time That this Protestant writer both freely acknowledgeth it and calleth it syn and sacriledge in them his words be these The auntient Fathers especially Perkins sup pag. 93. after 400. yeares of Christ did syn in the inuocation of Saincts yea were guiltie of sacriledge And for this doctrine so chargeth amonge others these holy and learned Fathers S. Pag. 94. sup Paulinus Fortunatus S. Leo S. Ephrem S. Fulgentius P. Damianus Prosper c. And this is the straunge Idolatrie wherewith some of these men haue so fondly accused Catholicks and therefore notwithstanding all their shewe of desire to be tryed by the Fathers M. Ormerod seeing how they Ormerod pict pap pag. 26. condemne Protestants for deniall of this prayer and inuocation speaketh thus of those holy and learned Fathers They did not ponderously consider of this question Is not this a ponderous consideration of so worthie a Protestant writer to condemne all antiquitie of want of consideration when the lett not with his humour and yet hee writeth further thus Allthough the Auncient Fathers Pag. 27. sup had all ioyntly embraced this opinion yet are not wee therefore bownd to receaue it Where hee dealeth as old Protestants were vsed to doe not to regard any Authoritie but what pleaseth them But to proue by the confession of Protestants that this was the doctrine of the primatiue Church this is sufficient Yet I add M. Middleton who writeth Middleton papistom pag. 129. thus Austin teacheth vs That Christians celebrated the memories of Martyrs for these two intents That wee may be associate to their meritts and holpen with their prayers And D. Morton alledgeth Morton Apol. part 1. pag. 227. 228. how all Antiquitie taught inuocation of Saincts Lastely in this Question I argue thus No doctrine which denieth any Article of our Creede is true or to be receaued But the deniall of Angells and more strongely of Saincts whose Communion is in the Creede to offer vpp our prayers which wee in earth make is to deny an Article of our Creede Therefore it is not true nor to be receaued The Maior is euident by Protestants The Minor is thus proued by D. Couell Couell against Burges pag. 89. who disputing against Burges the puritane who called this an vsurping vntruthe and taxed the Booke of Tobias because there the Angell saide hee was one of the seuen holy Angells that offer vp the prayers of the Saincts of God Answereth Couell sup pag. 90. in these words If it be an an vsurped vntruthe for the Angells to offer vp the prayers of the Church vnto God in the mediation of his sonne wee shall peraduenture depriue our selues of a greate parte of their Ministery and dissolue that communion of Saincts which wee professe to beleeue as an Article of Gods truthe Therefore I will by these Protestants conclude in this matter that the doctrine of the Romane Church herein is Orthodoxe and true and the contrary heretofore taught by Protestants false and impious And the rather because it seemeth by the Kings Canons to be excommunication Kings Canons An. 1604. can 8. to deny this Catholicke doctrine for in these Canons it is excommunication Ipso facto to affirme or teach that the forme and maner of making and consecrating Bishops Preists and deacens conteyneth any thinge in it that is repugnant to the word of God And yet the Protestant Author of the booke called Abridgment thus Abridgmēt An. 1605. pag. 30. testifieth of the oathe in that Booke of ordination The oathe of supreamacie is thus concluded so helpe mee God and all Saincts and the holy Euangelists Which the late edition by Barker Booke of Mak. Bish c deacons Oath sup hath left out The Churches that were dedicated to Saints in this Kingedome euen in the time of the Christian Britaynes and Saxons after the honor and worship that was done and due vnto them how they are named euen by Protestants the Tutelar patrons of our nation there be to many Theat of gr Britan. Examples in the late Theater to be recited CHAPTER XI WHEREIN IS PROVED BY these English Protestant writers that the Ceremonies of the Romane Church so much heretofore impugned by them are now contrariwise in their Iudgment adiudged holy auncient reuerent decent c. THE third thinge which the Protestant Relator in this his desired Attonement requireth the Church of Rome to giue ouer is to leaue their offensyue Ceremonies as hee termeth them what they be in particular hee doth not expresse but by the writings of others his Associates in Religion wee may iustely suppose hee moste aymeth at the ceremonyes vsed in the holy sacrifice of Masse crossings candells and such as I will iustifie by themselues in this Chapter particularly reciting them or the cheefest which I now omitt in this place to auoyde Repetitions to which I am often forced And first concerninge Ceremonyes by what Authoritie they may be ordayned and being so duely ordayned of what authoritie and reuerent estimation they ought to be ensueth thus by these Protestants Their publicke Articles haue thus Articul Relig. 20. sentenced The Church hath power to decree Rites or ceremonyes and authoritie in controuersies of faith Then much more must that her authoritie needs extend to accidentall things in Religion such as these ceremonies are D. Couell Couell modest examinat pag. 64. 65. telleth vs they be to be had in such Respect that to vse his words The primatiue Councells haue condemned them as Hereticks onely for being stiffely opposite in this kinde And entreateth Couell sup pag. 56. of them in these words following Wee call them Ceremonies properly all such things as are the externall Act of Religion which haue their commendation and allow ance from no other cause but onely that in Gods worshipp they are vertuous furtherances of his
how farre the compasse precincts and bownds of their Regiments should extend whome to whome should be obedient and subiect who Gouernor and Superior I trust no man will be soe obstinately willfull as to resist the holy Ordinance of God his holy spouse our Mother Churche the sacred primatiue Pastors thereof renowned Saincts and Martyrs and the sentence of our Kinge himself before cited as to call these Religeous Ceremonies now after soe many hundreds of yeares into question Especially to vse and conclude with D. Couell his words in this Couell exâ—m pag. 65. poynt The primatyue Councells haue condemned them as Hereticks onely for being stiffely opposite in this kinde And againe of such English Protestants They haue done nothing els but vntile the Pag. 61. howse that the Rafters beames and the mayne timber might with the violence of tempests more speedely perish And thus much of this Question CHAPTER XII Of Indulgences AFTER these by the Relators direction I am to entreate of indulgences and laste of straunge languadge in deuotions bothe which being by his estimation of those things which in Religion are dispensable and not essentiall to be beleeued I might passe ouer as entreated of and allowed before by these Protestants in the laste chapter amonge so many other holy Ceremonies and accidentall practizes and customes in the Church of Christ Yet to satisfie all desires I will speake in particular also of these Questions And first of Indulgences in which I argue thus Whosoeuer graunt that the Church hath authoritie and power both to forgiue syns and to remitt the seueritie or punishment due for syn must needs graunt the Catholicke doctrine of Indulgence being nothing els but such Relaxation But the English Protestants doe or by their writing must graunt this forgiuenes of synne and release of paine due for synne Therefore they doe or ought to allowe the Catholicke doctrine of Indulgence The first proposition is euidently Caiâ—â—an tract 15. c. 5. Sot dist 21. q. 1. ar 3. Abul q. 90. in 16. Matth. Ledes p. Sot alij Feild l. 1. c. 17. true by the common acceptance and definition of Indulgence both with Catholicks and Protestants which is a Release of payne for synne enioyned or to be enioyned The Minor proposition is proued from D. Feild in these words The true Churche admitteth and receaueth all that with sorrowfull repentance returne and seeke reconciliation how greate soeuer their offences haue beene not forgetting to vse due seueritie which yet shee sometime remitteth And reciting the causes of such remission hee addeth thus The due and iust consideration mouing the Church to remitt some thinge of her wonted seueritie is either priuate or publicke perill And for proofe of this doctrine hee citeth 1. Corinth 2. v. 8. 9. 10. that place of S. Paule to the Corinthians of graunting Indulgence or relaxation of payne to the incestuous parson Whereby manifestly appeareth that in this Protestant Doctors Iudgment authoritie and power ought to be allowed to the Church to release and remitt seueritie and punishment due for synne which is the same which is termed Indulgence Neither can hee finde any euasion by distinguisheing between penances enioyned and not enioyned For that power facultie and authoritie which can enioyne penance and after it is enioyned rebeace it againe cannot be interpreted but at leaste in that supreame Pastor to whome the highest prerogatiue of binding loosing and releacinge is committed to haue habilitie to pardon remitt or releace it before it be enioyned Secondly thus I argue That doctrine and practize which the auncient primatiue Bishops of Christs Churche held and vsed is true and to be continued But the doctrine and practice of Indulgences is such Therefore true and to be continued The Maior proposition is euidently true often graunted before by these Protestants and the Minor thus proued by D. Feild in these wordes The auncient Bishops Feild sup l. 1 c. 17. pag. 33. were wont to cutt of greate partes of enioyned penance which remission and relaxation was called an Indulgence And that is to noe purpose which hee addeth immediatly in these termes Out of the not vnderstanding whereof grewe the popish pardons and Indulgences For first how more probable it is that the Bishops of the Romane Church immediately and successiuely succeeding these auncient Bishops practizeing the true doctrine and vse of Indulgences should continually preserue it and vnderstand it then those which by interposition of a thowsand and more yeares come after them and without any order episcopall or preistly but by vsurpation and intrusion as is proued by these Protestants themselues in this treatice teach and of their owne heads propose the contrary secondly his exceptiue addition destroyeth his entent for which it is alleadged and Protestants opinion in this poynt for the substance of Catholicke doctrine concerninge Indulgences to make it a releace of payne due for synne is the same with the practice of those auncient Bishops by him allowed as is proued before and in all congruitie hee that both can inflict and take away punishment can much rather take it away without infliction for hee that can doe twoe things can muche more and with greater facilitie doe one of them because this one is conteyned in those twoe and power of doeing the one of necessitie must needs be graunted to him that hath power to doe bothe especially the highest Ruler and Gouernor in such things Thirdly thus I argue Whatsoeuer doctrine or practize these English Protestants teache or exercise in their publicke and iudiciall courts and Consistories that they may not denye to be lawfull But in such authoritatiue places and Iudgments they allowe and approue the Catholicke doctrine concerninge Indulgences Therefore they may not deny it The Maior proposition is manifestly true otherwise two contradictories might be true and in Religion which is vnpossible The Minor also is as euidently certayne by their ordinary and vsuall release and relaxation of payne and seueritie due for synne against the auncient primatyue Canons allowed by them and by no pretext iustifiable but by way of Indulgence as appeareth playnely in their proceedings And this euen in cases and causes scandalous moste requiring satisfaction and penance in their owne doctrine If they thinke their Relaxation or Indulgence therein to be frustrate their dealings therein be impious and they deceauers if they allow them for iust they also allowe Indulgences being nothinge els but a release of such penance and seueritie as before If they will not blushe to say that the money or bribes giuen by the penitents to them their wyues or Seruants doth satisfie this is friuolous and in the grownds of Protestants denying good deeds if these were such to be satisfactory and meretoreous more then foolish and ridiculous to be affirmed And against D. Feild his two Feild sup l. 1. cap. 17. considerations mouing the Church to such Indulgence or release which hee telleth vs be priuate or publiâ—ke perill insinuating that
themselues to the Church of Rome and doctrine thereof as hee hath before aduised CHAPTER XIIII CONCERNINGE REVERENCE of holy Relicks WHEN I entreated before of the religeous vse of holy Imadges I would also haue spoken of this question the reuerence of holy Relicks being so neare and symbolizing doctrines had not the Relator of Religion before referred mee to an other course Therefore I will now speake thereof in which case the Catholick doctrine expressed in the Councell of Trent is this CoÌ„cil Trid. Sesi 9. Veneranda esse à fidelibus c. The bodies of Martyrs c. Are to be reuerenced of the faithfull According to which thus I argue in this Article by these Protestants That which was the doctrine of the primatiue Church in this question is true and what it coÌ„deÌ„ned for Heresie is false But the primatiue Church taught reuerence of Relicks as the present Romane Church now dothe and condemned the contrary of Protestants for Heresie Therefore the Catholicke doctrine is true in this controuersie and the contrary of Protestants false and Hereticall The Maior proposition is euidently true by often graunte before And the Minor is thus proued First D. Willet citeth and approueth S. Ambrose thus speaking Willet Antill pag. 201. Sutcliff Subu pag. 27. Pag. 50. of Valentinian deceased I will honor his Relicks and commend his gratious memorie D. Sutcliffe wittnesseth that S. Gregorie and S. Augustine that conuerted this nation esteemed much the relicks of Saincts And in their time Churches were built in the honor of Saints and their relicks worshipped And D. Willet with others Willet Antil pag. 13. acknowledge as they needs must that Vigilantius was condemned of heresie for denyall thereof in the primatiue Church and by the authoritie thereof Secondly I argue thus againe That which was the custome and doctrine of the primatiue Church may or is still to bee kept and defended But to pray at the monuments of Saincts and reuerence their Relicks was the custome and doctrine then Therefore still to bee kept and defended The Maior is euident and the Minor thus proued First M. Wotton Wotten def of Perk. pag. 9 hath these words It was the maner of the primatiue Church to pray at the Tombes of Martirs and the Christians assembled ordinarily where the Martirs were buried And to shew what they did there which hee would willingly haue concealed for hee loueth not prayers to Saints nor reuerence of their Relicks for which causes the primatiue Christians so there assembled hee citeth S. Hierome writing Wotten sup pag. 544. in this maner of holy Paula shee went into the Sepulchre and kissed the stone of his Resurrection which the Angell had remoued from the dore of the Tombe the place of his bodie where the Lord had lien as if shee had thristed for the desired waters shee liâ—kâ—d with her faithfull tonge D. Downame writeth the like of the holy pilgrimadge of that blessed woman And to giue moste conuincing instance and proofe in this matter M. Perkins in his Problema writeth thus Primitiua Perkins problem pag. 81. Ecclesia honorauit veneratione prosecuta est reliquias mortuorum The primatiue Church did honour and prosecute with reuerence the Relicks of the deade Thirdly thus I argue That vsadge and behauiour which was lawfull to the Iewes and practized of them towards their Reliks is now in the time of grace giuen by Christ as lawfull for Christians towards their holy Relicks and things But the true faithfull Iewes lawfully vsed reuerence and honour to their Relicks Therefore it is lawfull to Christians to doe the like The Maior is euident this beeing no ceremoniall or legall thinge abrogated by Christ but rather confirmed by making the things of his lawe and Ghospell more reuerentiall then the figuratiue was The Minor is thus proued by M. Wotton in these words You bringe diuers Wotton def of Perk. pag. 581. proofes that the Arke was had in greate reuerence all needlesse for whoe denies it and againe The Iewes saith Hierome in foretimes worshipped the holy of holies because there were the Cherubins and the propitiatorie and the arke of the testament Manna Aarons rodd and the golden altare and further in this maner Hee speakes not of worshippinge the Pag. 581. 582. Arke but the holy of holyes because of the things that were in it Hee makes the Propitiatorie Manna Aarons Rod and the golden Altare causes of that worship as well as the Cherubins In the words followinge hee counts the Sepulchre of our Lord more worthie of worâ—hip Then seeing those Relicks vnder the lawe and before Christ the meritorious cause of all grace and such excellencie were so worthie of worshipp and reuerence that they were not onely reuerenced in themselues but other things were worshipped and reuerenced because of them and yett by this Iudgment the Relicks in Christianitie as the Sepulchre no part of Christ but the place of his sacred bodies some few howers lyeing there are more worthie of worship as this Protestant writer confesseth wee may not deny this Reuerence and the Catholick doctrine thereof to bee holy euen by English Protestants sentence Lastely thus I argue from the generall practice of English Protestants if it is lawfull to giue ciuill reuerence to the bodie of a noble man or woman deceased because they were noble and honored when they liued much more reason there is to giue religeous and spirituall Reuerence to the bodie of a Saint holy and honored by God and man when hee lyued and now in Ioyes in heauen truely and for euer honorable But the Antecedent is true by English Protetestants whoe by their Heralds of armes allowe and practice that all Inferiours shall giue and yeeld the same honour to the bodie of the honorable parson deceased that was due vnto him lyuing his soule and bodie beeing vnited and this though in all morall Iudgment the soule of such an one is damned And this is the custome and ceremonie not onely with Heralds but vsed in Court ratified by their Bishops Doctors and Vniuersities as many and late examples teache which I will vrge no further but desire all may liue and die well that they may leaue behinde them sufficient or some motiue eyther to bee honored or helped by the prayers and deuotions of the lyuinge The consequence is euidently true and thus demonstrated for as excellencie is the cause of honor and ciuill excellency of ciuill and terrene honor so spirituall or religeous excellency of spirituall and such honor And much more for the ciuill honor and motiue thereof is onely ens rationis an inuention worthines and attribute of men and nothing at all Inherent in the bodie or soule of the partie so honored when the other excellency and cause of honor is both permanent and an Inherent dignitie as is proued before of inherent Iustice and for euer remayneth in the soule glorified in the presence of God his Saints and Angells in heauen and
is also the other being one and the same The second proposiâ—ion Doue persuas pag. 27. 28. is thus proued by D. Doue Protestant Bishop of Peterboroug in these words Concerning the number of Sacraments wee will not dispute for accordinge to their Catholicks definition of a Sacrament there bee seuen Then much more as I haue demonstrated there must bee so many by Protestants definition of Sacraments As for his ouerplus number more then seuen which hee addeth if hee can proue it hee shall deserue better then in writing that booke in findeing forth more holy instruments of grace and sanctification then hitherto haue beene knowne in the meane time God graunte him more and better knowledge with grace But in that hee graunteth our number of seuen Sacraments according to our definition it is as much as wee contend and all which hitherto they haue denyed for when Catholicks entreate of Sacraments their number grace forme matter Character c. they speake of them accordinge as they are defined and taken in the Catholicke Churche and schooles and come not to Protestants either to define or determine them or any other question in Religion Yett as before except I am to old to remember my Logicke or this Bishop neuer did or now will not vnderstand it if the definition of Catholicks more particulare and limited extendeth to seuen Sacraments That of Protestants more lardge or generall will stretch as farre and further except the lesse is greater then that which is greater then it two more then three the Species more ample in Logicke then Genus and in grammar our degrees of comparison bee altered the positiue turned into the comparatiue superlatiue and contrary I argue againe in this maner wheresoeuer in controuersie of any question in Religion betweene two societies whereof one is in the truthe the aduerse parte it self doth graunt that their opinion is not true by their owne proceedings There the contrary is to bee adiudged true otherwise against the supposition neither should haue the truthe but both be in error But in this questioÌ„ this is the case between Catholicks and Protestants the Protestants acknowleding more Sacraments by their proceedeings then twoe Therefore the Catholicke doctrine of seuen Sacraments is true The Maior is infallibly true and so proued by Protestants graunteing generally either their Religion and doctrine or that of Catholicks Petition of 22. preachers excep 3. against comm Booke Suruey of the Booke of comm prayer pag. 117. quaest 26. pag. 134 135. 132. 133. 120. to be true The Minor is proued by the 22. preachers of london in their petition who resolutely affirme that Protestants must needs yeeld to more then two by their proceedings Therefore to the Catholicke doctrine of seuen Sacraments els their supposition should be false and all Religions in error in so greate a Question Which is further confirmed by the Protestant Surueyors of their communion booke teacheing the same doctrine and expressely iustifyinge it in Confirmation Penance and Matrimonie And to shew their opinion and censure in this thinge to be iust I demonstrate both them and the rest to bee Sacraments by English Protestant proceedings in this maner by the thinges they require to a Sacrament Whatsoeuer is a visible Signe or ceremonie ordeyned of God or a visible signe with grace is a Sacrament But all those seuen taught by Catholicks are such therefore they are Sacraments The Maior is the Protestants definition of a Sacrament as the same 22. 22. Preachers in petition sup excep 2. Protestant preachers testifie euen from their approued bookes of Articles and Communion and the Booke of Articles it self to which all Ministers subscribe testifieth in these words Sacraments ordeined by Articles of Religion artic 25. Christ be certaine suer wittnesses and effectuall signes of grace and Gods good will towardes vs by the which hee doth worke inuisibly in vs c. All which being not onely graunted by Catholickes but further expressely that to the worthie receauers they conteyne and giue grace ex opere operato of themselues where due preparation and disposition is as the Councell of Trent hath declared CoÌ„cil TrideÌ„t decret de Sacram. sup which is all and more then Protestants ordinarily require to Sacraments it must needs followe by D. Doue his graunt before that all those seuen esteemed by Catholicks for Sacraments conteyne all those things which these Protestants require vnto Sacraments because they agree as hee hath confessed with the Catholicke Doue supr persuas pag. 27. 28. definition of Sacraments which as before conteyneth all and more then Protestants demaund Further thus I argue All of those other seuen accompted amonge Catholicks for Sacraments which haue a visible signe or ceremonie ordeyned of God as Baptisme and Eucharist haue bee Sacraments as they are But all those other fyue reiected by Protestants haue such visible signe or ceremonie ordeyned by God Therefore they bee Sacraments The Maior is the graunt of their owne subscribed Article wherein Articl of Relig. sup art 25. admittinge Baptisme and the Eucharist for Sacraments in these words There are twoe Sacraments ordeined of Christ our Lord in the Ghospell that is to say Baptisme and the supper of the Lorde They refuse the others for this onely cause as followeth Those fyue commonly called Sacraments that is to say Confirmation Penance Orders Matrimonie and Extreme Vnction are not to bee compted Sacraments of the Ghospell for that they haue not any visible signe or ceremonie ordeined of God So that all I haue to proue by this highest Protestant sentence to proue them Sacraments is that they haue a visible signe or ceremonie ordeyned of God For which I produce D. Doue againe graunting our definition to agree with these for our schooles put a Sacrament in genere signi and so farre hold that they are all instituted by Christ that the Councell of Trent defineth thus Si quis dixerit Sacramenta CoÌ„cil Trid. decret dâ— Sacram. nouae legis non fuisse omnia a Iesu Christo domino nostro instituta aut esse plura vel pauciora quam septem videlicet Baptismum Confirmationem c. Anathema sit If any man shall say that all the Sacraments of the new lawe were not instituted of Iesus Christ our Lord or that there bee more or fewer then seuen that is Baptisme Confirmation Eucharist Penance Extreame Vnction Orders and Matrimonie or els that any of these seuen is not truely and properly a Sacrament lett him bee Anathema Againe these Protestants will further tell vs in particular how euery of those fyue hath a ceremonie visible or externall ordayned of God and so to bee Sacraments and first for Confirmation thus I argue Whatsoeuer hath an externall ceremonie Confirmation proued a Sacrament by ProtestaÌ„ts instituted by Christ signifyeing or giucing grace is a Sacrament But by these Protestants Confirmation is such Therefore a Sacrament The Maior is at lardge proued and graunted before The Minor is
impressed in the soule that is a certaine spirituall and indeleble signe that they may not bee iterated For proofe of which doctrine by English Protestants I argue in this Maner That doctrine which is taught by the Greeke Church neither hereticall nor Scismatical but orthodoxe by these Protestants ot by a generall Councell whose decree and sentence bindeth all is to bee allowed by them much more if both those their Rules so confirme it But the doctrine of this Indeleble character in the Sacraments of Baptisme Confirmation and Orders is taught and approued both by the Greeke Church and a generall Councell that of Florence for such allowed by them before Therefore it ought to bee embraced by them The Maior is euidently true by their graunt before And the Minor thus proued First the Greeke Church by Hieremias their Patriarke in their Censure Hierem. in censur cap. 11. vppon Protestants in the eleuenth chapter hath so censured And the generall Councel of Florence with the assert of the same Greeke Church Armenians Iacobines and all Christendome hath defined it in these words Inter haec Sacramenta tria sunt Baptismus Cōcil Flor. in vnion Arm. Confirmatio Ordo quae Characterem i. spirituale quoddam signum à caeteris distinctum imprimunt in anima indelebile c. Among these Sacraments there are three Baptisme Confirmation and Order which impresse in the soule a Character that is a certaine spirituall signe distinct from others indeleble wherevppon they are not Iterated in the same parson but the other fowre do not Impresse a Character and admitt Iteration To bee breife I argue thus once for all That doctrine which is generally maintained not onely by all professors of it but also acknowledged and defended by them that bee esteemed learned among the enemies thereof and professe the same Religion with them is true But this doctrine of a Character is such Therefore it is true The Maior is euidently apparēt for no more then frends and Aduersaries learned can consent to any truth The Minor is thus proued by these Protestant Doctors following Ioyning in Religion with them that impugne and persecute the Church of Rome First D. Feild Feild l. 1. cap. 15. acknowledgeth a Character in Baptisme and to remayne euen in the excommunicate And so indeleble D. Couell affirmeth the same of Baptisme and Orders and seemeth to insinuate it of Confirmation Hee writeth of it in these words It is not amisse both termed a kind of Marke Couell def of Hook pa. 87. 88. 91. or character And confesseth it to bee Indeleble And for Orders hee addeth thus For ministeriall power is a worke of seperation because it seuereth them that haue it from other men maketh them a speciall order consecrated vnto the seruice of the moste highe in things wherewith others may not meddle I call it indeleble because they which haue once receiued this power may not thinke to putt it of and on like a cloake as the wether serueth And againe in this maner Where there is a chaunge of estate with an Sup. pag. 91 Impossibilitie to returne there wee haue reason to account an Indeleble Character to bee imprinted This saith the Church of Rome is in Baptisme Confirmation and Order This forme figure or Character is called Indeleble because that is not to bee reiterated as Protestants confesse of Baptisme Confirmation and Orders from whence it cometh The Character of Order is an actiue power as the schoolemen speake which giueth an Abilitie publickly to administer the Sacraments vnto those whome the Church hath esteemed fitt The Character of Baptisme is a passiue power which maketh men fitt to receaue the rest And from hence not onely is proued in as playne words as any schooleman or other Catholicke can speake the Catholicke opinion of a Character but also that Orders and others besides them allowed for Sacraments are to bee so esteemed as his last wordes the rest insinuate And this sufficeth of this Question CHAPTER XXI PROVING BY THESE PROTEstants that the Sacraments of the Ghospell giue grace and as the schooles speake ex opere operato by the vvorke vvrought CONCERNING the validitie and grace of Sacraments The Councell of Trent defineth thus If any Cōcil Trid. Sess 7. man shall say that the Sacraments of the new lawe do not giue grace by the worke wrought opere operato but that onely faith of the promise of God sufficeth to obtaine grace lett him bee Anathema And to demonstrate that the present Protestants of England are or by their owne writings ought to bee of the same opinion thus I argue Whatsoeuer Catholicke doctrine of the Romane Church is confirmed both by the publicke proceedings and priuate writings of the Protestants of England ought to bee allowed and embraced by them But the doctrine of the Romane Church concerning the efficacie of Sacraments that they cause grace in the worthie and duely disposed Receauers of them and that ex opere operato as the Councell before and our schooles speake is such Therefore it ought to bee allowed and embraced by them for true The Maior is euidently true and cannot bee denied for no man may or can hold against his owne opinion or that publicke Rule and Authoritie to which hee hath subscribed and submitted himself in Religion The second proposition is thus proued and first by that cheefe Rule their booke of Articles Booke of Articl of Relig. art 25. to which they haue all subscribed where it is thus defined in their Religion Sacraments ordeyned of Christ are effectuall signes of grace and Gods good will towards vs by the which hee doth worke inuisibly in vs. And againe in their newly reformed communion booke in these words By this words Sacrament I meane an Comm. Booke refor titul Catechis outward and visible signe of an inward and spirituall grace giuen vnto vs ordeyned by Christ himself as a meanes whereby wee receaue the same Therefore beeing graunted by the greatest Rules of Religion which English Protestants haue that Sacraments bee effectuall of grace and Gods fauour giuing grace and meanes whereby wee receaue grace And all English Protestants Ministers haue subscribed to these doctrines in those bookes They must needs graunt that Sacraments bee causes of grace for among causes the efficient and effectuall is not onely a cause but of extrinsecall causes by many degrees the cheifest And beeing allowed for such Instruments and meanes by which God worketh inuisibly in vs and giueth grace and wee so receaue grace as their words bee They must needs bee true instrumental causes of grace and such worke in vs. And their same practicall Rule of their Religion the Communion booke hath the same doctrine concerning Baptisme and consequently of all others proued by them to bee Sacraments one and the same reason beeing of all for in the Treatise of Baptisme thus it prescribeth the Minister to speake vnto God By the Baptisme of Comm. Booke Titul publick
Baptisme §. Almightie and euerlasting §. allmightie and immortall God c. sup thy well beloned Sonne IHESVS CHRIST diddest sanctifie the flood Iordan and other waters to the misticall washing away of sinne And in the next prayer they pray in these words Wee call vppon thee for these Infants that they comming to thy holy Baptisme may receaue remission of their sinnes by spirituall Regeneration Then seeing the Sacrament and water of Baptisme washeth away sinnes and remitteth sinnes which cannot bee done without grace it must needs haue an Influence causalitie and efficacie in this sanctification for to washe and to remitt are not without operation and causing Neither can those Protestant Bishops and Doctors that were assembled at the conference at Hampton Court bee of other minde for Confâ—rence at HamptoÌ„ pag. 16. graunting as there they do a necessitie of Baptisme to saluation They must also of necessitie teach that it giueth grace which is so necessarie to saluation that no man can bee saued without it for so hee might bee saued without Christ And this as before they must graunt except they would say which none of them to my remembrance doth that it is onely conditio sine qua non a necessarie condition but no cause which if any man should affirme it is directly against his subscribed Rule befote Now lett vs come to their particular writers of which the first to bee cited the Author of the Suruey of the communion Booke confirmeth that which I haue concluded by their publicke Rules in this case telling vs plainely that by the publicke Protestant The Protestant Suruey of the Booke of common prayer pag. 104. 118. 89. 141. 103. 104. Feild pag. 10. 179 Middleton papâ—stom pag. 108. Pag 106. Religion of England Sacraments or meanes of grace and do worke ex opere operato by the worke done As the Catholick Councell of Trent hath before defined D. Feild acknowledgeth no lesse and affirmeth plainely that the water of Baptisme is filled with sanctifying force and power Therefore it is a cause of grace and such sanctification M. Middleton speaketh of communion in these termes It doth exhibite and conuey the graces and merits of Christs passion vnto vs. And hee nameth it an effectuall Instrument of grace And of Sacraments thus hee writeth They are effectuall Instruments of our regeneration Pag. 100. Sutcliff Ans to thâ— lay pet pag. 22. Sutcliff ag D. Kell pag. 69. D. Sutcliffe besides the matter and forme of a Sacrament instituted by Christ requireth vnto it grace and Iustification And writeth further in these wordes Wee confesse that God worketh sanctification by the Sacraments of the new testament D. Couell commending the opinion of the Catholicke scholemen in this Question Couell def of Hook pag 96. 97 98. 99. 100 101. 102. c. Against Burges pag. 101. 102. 103. and def sup pag. 96 teacheth Sacraments bee Instruments of grace causes of sanctification giue grace instrumentally His words bee these The Sacraments are not onely signes but causes of our Iustification And reciting the opinion of our Catholicke scholes approueth and expoundeth it in this maner Agent causes wee know are of two sortes principall which worketh by vertue and power of his forme as fier maketh hoate and thus nothing can cause grace but God himself grace beeing a participation of the diuine nature Instrumentall which worketh not as the other by the vertue of his owne proper forme but onely by that Motion which it hath from the principall and first Agent Thus do Sacraments worke And further allowing and expounding the schoole phrase and doctrine that Sacraments worke by the worke done ex opere operato hee iustifieth the same and sheweth how the Church of Rome hath beene slaundered by Protestants in this point his wordes bee these The Sacraments bee Couell sup pag. 97. effectuall meanes and vessels of grace as glasses conteyning potions to cure the sicke Neither doth any man say no not the Church of Rome allthough they bee so accused by some of vs That the Sacraments worke of themselues by a vertue resigned vnto them without God God worketh by them as by Instruments powerfull and thought in his wisedome fittest The Sacraments are powerfull meanes of Regeneration hauing by a diuine ordination a force and vertue to begett faith And therefore iustly amongst all the Treasures that God hath left vnto his Church wee honour and admire most the holy Sacraments And againe Sacraments Couell sup pag. 98. Pag. 99. are the powerfull Instruments of God vnto eternall life And further thus It is a strong growing fancie to bee afraide to say that the Sacraments begett faith Sacraments giue grace by the worke done ex opere operato And reciting what things are required to the due receauing of Sacraments concludeth thus Now that which in all Pag. 99. sup this actiuely and instrumentally bringeth grace is the externall Action which is commonly called the Sacrament this hauing vertue from his Institution And hee doth not onely Ioyne with the Church of Rome as before in this Article But for it approueth the decrees of our Popes and Councells euen of Trent it self in this maner Wee say with the Auncient fathers Stepbanus Siricius Couell sup pag. 102. Innocentius the first Leo Anastasius the seconde all Popes of Rome in his Epistle to Anastasius the Emperor with the Councells first the generall Councell of Nyce the first Councell of Carthage the laste assembly at Trent with the testimonies of the Fathers and Doctors that the Sacraments for the Institution of Christ and his promise are effectuall c. And thus much from these Protestants themselues against themselues for those sacred and Catholicke doctrines of the Romane Church for the moste Iust and worthy defence and profession whereof they haue so longe time so rigorously and Iniuriously against their owne sentence persecuted their naturall frends and Catholicke Contrymen Hereafter God of his mercie graunt vnto them and all Enemies of his holy Church grace to knowe the truthe and to professe and followe it when they knowe it FINIS The faultes escaped in printing are thus to be corrected PAge 15 line 2. for are reade as p. 23. l. 19. heaps heads p. 32. l. 15. poort part p. 41. l. 10. same sonne p. 97. l. 2. so see p. 127. l. 11. appeace appeare p. 140. l. 7. curried carried p. 144. l. vlt. and and his p. 152. l. 2. prayer prayed p. 190. l. 8. shrouke shronke p. 198. l. 23. daes deedes p. 211. l. 5 full fall p. 221. l. 2. man many Ibid. l. 10. vsers vsurers p. 257. l. 7. stafe state p. 268. l 19. second sownd p. 271. l. 22. deuent deuout p. 272. l. 10. times his times greater then his p. 280. l. 2. vnderstand vnderstood p. 299. l. 2. when the lett when they fitt p. 314. l. 9. rebeace repeale p. 324. l. 15. the them p. 326. l. 4. same shame p. 363 l. 14. entroades oathes p. 401. l. 20. words word p. 403. l. 7. or ar APPROBATIO Iste Liber qui Inscribitur English Protestants Recantation à quodam viro docto pio mihique familiariter noto coÌ„positus à me perlectus nihil continet quod fidei Catholicae vel bonis moribus aduersetur sed doctissimè haereticos huius temporis Angliae praesertim per ipsorummet coÌ„fessionem refutat In cuius rei testimonium nomen meum subscripsi Die 19. Iulij 1617. MATTHAEVS KELLISONVS Huius iudicio subscripsit die 27. Iulij Georgius Coluenerius S. Theol. Doctor Professor ac Librorum Censor