The Maior or first proposition is euidently true otherwise God hath bownde man to followe and embrace heresie or error of necessitie hee must bee damned without all hope of saluation except heresie false opinions error or infidelitie could bringe to heauen which is against the holy Scriptures true Religion which by no possibilitie can either bee vntrue or vncertayne being reueled by God himselfe and against the light of reason it selfe that men vnder penaltie of damnation should bee tyed to bee obedient to that sentence for obedience whereof they were likewise assured to bee damned which is to accuse God moste mercifull of the greatest Tyranny The Minor or second proposition is proued and the first also in this words of D. Feild D. Feild epist dedicat before hiâ— bookes of the Churche There is no parte of heauenly doctrine more necessarie in this dayes of so many intricate controuersies of Religion then diligently to searche out which amonge all the socities of men in the worlde is that blessed companie of holy ones that housthold of faithe that spouse of Christ and Church of the liueing God which is the piller and grownde of truthe That see they may embrace her communion followe her directions and rest in her Iudgment Hitherto the wordes of this Protestant Doctor by which is euidently concluded the moste certayne truthe of those two Propositions in the Argument before But to auoyde all friuolous obiections and distinctions of these men concerninge the Church generall particular triuÌ„phant militant c. Hee playnely affirmeth that this supreame and infallible iudge is the present militant Church in tymes of controuersies as is demonstrated by this his words Which amonge all the societies of men in the worlde is that blessed companie of holy ones c. Where his words societies of men and in the worlde are manifest testimonie that hee assigneth the present militant Church on earthe and no other to haue this supreame and infallible authoritie and Iudgment to decide controuersies which is alsoe proued by all the rest of the Protestant citations in this chapter hereafter And if their words were not so cleare that they cannot bee wrested otherwise yett the Question it selfe doth make it manifest for all the faithfull people that euer were and be now in many thowsands deceased out of this life cannot now be assembled in a Cowncell to giue sentence And much lesse can they that are not yett borne be so gathered together to pronownce Iudgment and yett all this belonge vnto and ar or shall bee members of the vniuersall Churche further this is conuinced by his cited words That householde of faith which cannot bee possibly ment but onely of the militant Church For in the triumphant Church seeing God in himselfe and truely and perfectly knoweinge without beleefe all sacred misteries faith as the Apostle saith is euacuated in them and turned into knowledge and as for those that ar not yett borne though hereafter in their time ordayned they at truely to beleeue yett now they neither haue faith nor knowledge of any thinge nor any other qualitie or any being at all Thirdly this is euident also in his laste words Embrace her communion followe her directions and rest in her Iudgment Which Protestants will not and cannot meane of the triumphant Churche and by no possibilitie can either bee vnderstoode or verefied of the true beleeuers to come hereafter and not yett produced into this life for this as yett haueing no essence or beeinge for themselues can haue no communion giue no directions nor pronownce Iudgment for vs now extant to embrace and followe And this is inuincibly further proued in the Arguments followeinge Therefore secondely I argue thus That which hath Authoritie in controuersies of Religion to define what is true and good to ouerrule all inferiour and particular Iudgments and bynde all men to beleeue and embrace the definitions thereof must needs bee of Infallible Iudgment and haue the supreame and highest power to commaunde and no man to disobey yt But the true Churche of Christ is such Therefore it hath Infallible Iudgment the highest power on earth and may not bee disobeyed but in all thinges to bee obeyed by all people The maior proposition is euidently true for Authoritie is to bee obeyed by all subiects otherwise it were not authoritie And there were non to commaunde non to bee obedient And definitions in matters of faithe as they must bee moste certayne vndoubted and infallible as euery article of faithe is and of necessitie must needs bee So they ar as firmely to bee beleeued and professed except wee will bee Hereticks and obstinately incur damnation The seconde proposition is thus proued by D. Couell who writeth of the Church in this Couell def of hooke pag. 30. wordes That whiâ—h by her ecclesiasticall authoritie shee shall probably thinke and define to bee true or good must in congruitie of reason ouer rule all other inferiour Iudgments whatsoeuer And to them that out of a singularitie of their owne aske vs why wee thus hange our Iudgments on the Churches sleeue wee answere with Sâ—lonion â—wo ar better then one For euen in matters of lesse moment it was neuer thought safe to neglect the Iudgment of manye and rashlie to followe the fancye and opinion of some fewe Hitherto this Protestant doctor directly proueinge the second proposition for which hee is cited which also is confirmed by the Arguments followinge Thirdly I argue thus whatsoeuer hath authoritie from Christ to approue the scriptures to bee a speciall grownde in the matter of scriptures to publishe and commaund to her children in Matters of Religion is the higest Iudge and of Infallible Iudgment But the true Churche of Christ is such Therefore it is the highest Iudge and infallible in Iudgment The Maior proposition is euidently proued and confessed before and of all men cannot bee excepted against by Protestants commonly attributeing the highest and consequently infallible Iudgement to the scriptures for if they haue their allowance and Infallibilitie soe much as belongeth vnto vs and our knowledge from the authoritie and approbation of the Churche The Church so giueing them allowance and warrant of Infallibilitie must needs bee as much or more Infallible at leaste concerninge vs in which maner wee dispute accordeinge to that Rule of Logicke Propter quod vnumquodque tale illud magis That which is the cause why any thinge is so is rather so it self Which is euident thus in this case For if the scriptures so much as appertayneth to our knowledge haue not approbation and Infallibilitie of truthe but at they at approued and published for such by the Churche This Church which so giueth them such allowance and warrant of Infallibilitie must needs likewise bee infallible which thoughe it needeth not confirmation being iustified by a Maxime in the light of nature may yett for Protestants bee further made manifest by the Protestant Author of the Assertion who to proue the ministery of
England to bee no true ministery Assertion An. Dom. 1604. pag. 277. 218. doth make demonstration of it in this maner The Queenes Royall Maiestie being neuer capable of any part of spirituall power The same could not bee deryued from her parson to the Archbishopps and Bishops Nemo potest plus Iuris in alium transferre quà m ipse habet No parson can transferre more authoritie vnto an other then hee himselfe hath And thus much concerninge Couell cont Burg. pag. 60. WottoÌ„ def of Perk. pag. 442. the first proposition The second is thus proued by D. Couell and D. Whitakers cited and allowed by him in this words The Church of Christ according to her authoritie receaued from him hath warrant to approue the scriptures to acknowledge to receaue to publishe and commaunde vnto her children Mr. Wotton witnesseth the like in this maner The Iugdment of the Churche wee ar so far from discrediting that wee holde it for a speciall grounde in this matter of scriptures Therefore that Iudgment which may in no wayes bee discredited in the greatest matter must needs bee infallible For euery witnes that is fallible may iustely bee discredited in such busines especially My fourth Argument is this whatsoeuer doth support and sustayne the truthe in which and no where els the truthe is preserued which is a diligent and warye keeper of Christs true doctrine committed vnto it chaungeinge nothinge at any time diminisheinge nothinge addinge nothinge not loseing her owne nor vsurpinge things belonginge to others must needs bee of Infallible Iudgment and free from error But the true Church of Christ is suche Therefore it is infallible in Iudgment and free from error The first propositions is euidently true for truthe once committed vnto one and continually so supported sustayned and preserued without chaunge diminution addition losse or vsurpation must of necessitie and Infallibly still bee truthe for neither truthe nor any thinge els so mayntayned and kept vnuiolable can by any possibilitie bee ouerthrowne or altered The seconde proposition is thus proued by this Protestants Mr. Ormerods Ormerod pict pap pap 93. words bee thus The Church is called a piller because it is like vnto a piller For as a piller dothe supporte and vnderproppe a buildinge and maketh it more stable firme and stronge so the Church doth sustayne and supporte the truthe for the truthe is no where preserued but in the Churche D. Sutcliffe Sutcliffe against the 3 conuers pag. 79. approueth this sentence Christs true Church is a diligent and wary keeper of doctrines committed to her and chaungeth nothinge at any time diminisheth nothinge addeth nothinge superfluous looseth not her owne nor vsurpeth things belongeinge to others Therefore Christs true doctrine committed to the true Church and continued and preserued longe time in the Church of Rome Christs true Church as this Protestants graunt in the next chapter must needs still be there and that still the true Church of Christ because that euer preserueth and neuer looseth or chaungeth the truthe nor any part thereof fundamentall or not fundamentall Lastely in this Question I argue thus whatsoeuer Societie or Companie hath authoritie in controuersies of faith and out of it there is no saluation remission of synnes or hope of eternall life must needs bee infallible in Iugdment free from error and onely to be obeyed in such things aboue all other Consistories Conuenticles or priuate parsons But the true Church is such Therefore Infallible in Iudgment free from error and so to be obeyed The first proposition is euidently true otherwise men were some times bownde to bee Hereticks or beleeue errors because authoritie is to bee obeyed and not resisted and Hereticks might be saued or God our moste good and mercifull Lord and Sauiour compelleth and necessitateth man to bee damned which be euident blasphemies The second proposition is proued by these English ProtestaÌ„ts first their booke of Articles to which they all sweare or subscribe Booke of Articl articul 20. reconfirmed by his maiestie Feild pag. 69. Couell def of Hoocker pag. 76. defineth thus The Church hath authoritie in controuersies of faith D. Feild hath this sentence There is no saluation remission of sinnes or hope of eternall life out of the Churche Like is the Iudgment of D. Couell and others And thus much of the Infallible highest Authoritie Iudgment Commaunding and Bindinge power of Christs true Church in generall Which can be but one as that Article of our Creede I beleeue the holy Catholick Church not Churches teacheth vs. And these Protestants in their Articles define it Artic. 19. A congregation of faithfull men c. not congregations And thus comment vppon it â—here Rogers vpp their Articl pag. 86. 88. 89. is but one Church And proue it by these scriptures Rom. 11. 5. 1. Cor. 10. 17. 1. Cor. 12 12. 13. 27. Rom. 12. 4. 5. Gal. 3. 28. and add thus all Gods people agree with vs in this point And cyte for it the Protestant confessions of Heluetia Boheme Gall. Belgia Augâ—st Wittenb Suew And these Protestants before haue so taught vs when they define or descrebe it allwayes in the singular number onely by these their names and distinctions blessed companie of holy ones houshold of faithe spouse of Christ Church of the liueing God piller of truthe c. And in all verbes relatiues or demonstratiues of it so singularly speakeing of it as her communion her directions her Iudgment her Children her Definitions hath warrant to approue to publish to commaunde is a diligent keeper of doctrines committed to her chaungeth nothinge diminisheth nothing c. Which by no possibilitie can bee verified of the Protestants either in England or any other nation none of them in particular or all together haueing clayming or pretending either infallibilitie in Iudgment to warrant any one article in controuersie but voluntarily and generally teachinge that Thesis generalâ—â— est it is a generall Morton Apol. part 2. pag. 315. willet Antil praef engl pag. 71. 120. 150. 4â— pref to the Read in Antil Artiâ—l of Relig. art 21. Relation of the state of Religion cap. 47. c. Comm vppon the Articl of Engl. Protest by Mr Rog. in pref Maxime there is none in their Church whose Iudgment is of Infallible authoritie Neither Prince Parlament Cowncell Ministery or their Church hath any priuilegd from error but they haue and doe erre in things pertayning to God Neither challenge any Iurisdiction generall to bynde others to their Religion but absolutely confessinge The Protestant ar without any meanes to take vp their controuersies No Prince with any preeminence of Iurisdiction aboue the rest no Patriarke one or more to haue a common Superintendance or care of their Churches And their publick comment vppon their Articles to which they haue all subscribed assureth vs is to be so for relatinge vnto vs how in the begynninge of their Reuolt from the Church of Rome to persuade the world they laboured by all
by English Protestants especially in the Articles of their Religion to which they haue subscribed CHAPTER IX WHERE THE DOCTRINE OF the Romane Church concerninge the vse and reuerence of holy Imadges is proued by these English Protestant writers NEXT vnto these Questions so nearely concerninge the Internall sanctitie Iustice and sanctification of man I would willingly giue contentment to my contry Protestants from their owne Doctors and Professors in Religion in those Articles which they moste dislike in the Romane Churche Wherefore as is it sufficiently knowne that the Protestant Relator of Religion is by his profession in his writing both a professed Enemy vnto Catholicks and amonge Protestants a man of reputed worthines and taking vppon him an experimentall knowledge of Religeous causes so I hope no exception will be taken vnto mee if I first make Answere and giue satisfaction vnto his demaunde which to make an vnion betweene Catholicks and Part. 1. cap. 2. Relation of Religion cap. 48. Protestants in onely on the behalf of Catholicks as I haue also before remembred is thus set downe in his owne words To giue ouer worshippinge of Imadges offering supplication to Saincts offensiue Ceremonyes Indulgences and vseinge of straunge languadge not vnderstand in our deuotions These be all which hee willeth Catholicks to relinquish in their Religion amonge so many controuersyes in essentiall things as their stiled Professor D. Willet and other of their writers haue registred And consequently willeth Protestants to conforme themselues to the Romane Church in all the rest To whome I will Answere in euery particular euen by his English fellowe Protestant writers and himself also And first in generall vppon his owne graunt and desire I argue thus When two Churches are at difference in Religion and by graunt of both one is the true Church of Christ and differ in many greate questions and many of essentiall poynts by the graunt of Protestants being one of the Churches and the other Church by their Iudgment onely to haue an vnion needeth to relinquish fyue things and none of them essentiall but dispensable all and the other Church to submitt in all others then by thas doctrine which Protestants haue taught vs in the first chapter of the first parte of this worke about the Infallibilitie of the true Church and generally that it cannot erre in any essentiall thinge that Church which is by the Aduersaries confession in this state of truth in all things essentiall is the true Church and the other false But by the Protestant Relator before the Romane Church is in this state of truthe and the Protestants Church in the contrary Therefore the Romane Church is true and that of Protestants false Both the propositions be euidently true and proued before Therefore lamentable is the condition of that Protestant Religion defectiue and to be reformed by their owne sentence in so many and essentiall Questions And this Protestant Relator and all Protestants with him may certaynely knowe considering what they haue written of the true Churches priuiledges Part. 1. â— 1. from error before that their so deformed congregation is a false Church and the Church of Rome which so longe time hath beene accused by Protestants of a generall Reuolt and Apostasie and now by her enemyes Iudgment needeth to amend onely fyue dispensable things so small a blemishe and spott to be washed away doth also want those deformities and Protestants eyes are dazeled as well in those few now as in so many before now recanted But to giue him and all other Protestants of England particular satisfaction by their owne writings both in those fyue and all other cheefe questions betweene vs I will now first begyn with that which hee nameth first worshippinge of Imadges as hee termeth it The Councell of Trent entreating how holy Imadges are to be vsed and kept in Churches expresseth the reuerent respect to be obserued towards them in this maner Not because it may be beleeued there is any diuinitie Concil trident sess 9. or vertue in them for which they are to be worshipped or that any thinge is to be asked of them or any trust to be placed in the Imadges as of old it was done of the gentils which placed their hope in their Idolls But because the honor which is giuen vnto them is referred to the Prototypa which they represent So that by the Imadges which wee kisse and before which wee putt of our hats and kneele downe wee adore Christ and reuerence the Saincts whose similitude they beare Which is that which is established against oppugners of Imadges by the decrees of Councells especially the seconde Synode of Nyce Hither to the opinion of Catholicks in this question being the same and no other but that which the second Nicene Councell had decreed 900. yeares agoe Wherein a relatiue worship or Reuerence of holy Imadges was defined Then supposeing what I haue cited before from D. Feild D. Morton D. Sutcliffe D. Willet and others that a generall Councell hath the highest bynding Part. 1. c. 6. Iudgment and that neither the Protestant Church in England or all places of Europe where it is euer had or can haue any such Councell by their owne confession but euery Rule they haue or can haue Prince Parlament or Conuocation is fallible and hath erred as is proued in the first part of this worke This I say supposed thus I argue That which is confirmed and allowed by a generall Councell the highest commaundinge Rule in the Church is to be obserued and receaued before any Protestant article or position allowed by no such but by a deceitfull Rule But this Catholicke doctrine was so confirmed and allowed and the contrary of Protestants onely by a fallible and deceauing Rule Therefore the doctryne of Catholicks and not of Protestants in this Question is to be obserued The Maior is euidently concluded forth of these Protestants before and so much of the second proposition that the Protestant doctrine of these men neither in this or any one Article hath been allowed by any such highest or bynding Rule That which remayneth to be proued is onely this that by Protestant testimonie this Catholicke position hath beene allowed and confirmed by generall Councell which is performed by D. Willet writing thus The Greeks in a generall Willet Antilog pag. 169. Councell held at Nyâ—e confirmed and allowed the Adoration of Imadges about the Time of Adrian the first And their Theater hath lyke words Againe thus I argue That doctrine which the true Churche by Protestants Iudgment embraceth is by them to be receaued and beleeued But the doctrine of the Romane Church is the same in this poynt with that of their true Church the Greeke Church Therefore it is to be receaued and beleeued of them The Maior is proued before And the Minor by the Relator of Religion Relation of Religion cap. 54. himself who seeketh this Attinement for speaking of the Christian Gretians hee writeth thus They holde
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
means they could to come to vnitie amonge themselues as in the true Church it must bee Crammer and others vsed all deuises and Caluyne wrote vnto him sayeing That might his labours stand the Church insteed ne decem quideÌ„ Maria it would not greeue him to sayle ouer ten seas to such a purpose But this proued a worke of much difficultie if not altogether vnpossible in mans eyes Where they well might haue left out their addition if not and haue playnely sayd without any exception as it hath playnely proued that it was altogether vnpossible in mans eyes especially in the common order of proceedings amonge them which by their owne Relation was this That euery kingedome and free state or principalitie which had abandoned the Religion of Rome should diuulge a breife of that Religion which amonge them was taught and beleeued Wherevppon as this men tell came forthe the seuerall Protestant confessions or Religions of the seuerall Protestant Congregations of Wittemberge Ausburge Bohem Sueue Scotland Heluetia Fraunce Belgia Basile Saxonie England in their 39. Articles c. amonge whome euen those of England it selfe what contradiction there is euen in matters by their owne doctrine fundamentall and essentiall in Religion demonstration is lately made by this same maner and methode by their owne authorities and will be also manifest in this worke And yett The Answ of Orford â—â— the 1000. pet Articul 19. 21. this men which say they ar the learnest ministerye in the worlde and definitiuely condemne all Churches as Ierusalem Alexandria Antioch and Rome and generall Councells themselues of error and may not pleade Ignorance for themselues to excuse them from error Neither can they with the least pretence of truth affirme their acknowledged lyeing and erroneous Churche to be the true Church of God except they will also moste blasphemously teach and mayntayne that prima veritas and eternall truthe is eternall August lib. de mendas falsehood or with the damned Priscillianists that God in his Reuelations to his Church and in the holy scriptures hath deliuered lyes and errours commaundinge vs to beleeue them For they haue before assured vs that the true Church of God warily keepeth all doctrine committed to her chaungeth diminiâ—heth addeth loseth vsurpeth nothinge Therefore this chaungeing diminishinge loseinge and vsurpinge Church of Protestants cannot be this true Church of Christ by their owne doctrine And as materiall essentiall and fundamentall it is in Religion concerninge the true grounde and fowndation of faith and as greate a falsehood to say in the meanest or least point of faith that truth is error God a lyar or his Church a seducer as so to affirme in the greatest and moste concerninge mystery of Religion The true groundes and fowndation of true beleeueinge equally weakened or ouerthrowne in the one as the other And the first proposition which our Catholick Preists and brethren prisoners at Wisbych offered to the vice-chaunceller of Cambridge and that vniuersitie that is Ecclesia protestantium non est vera Christi Ecclesia The Protestant Churche is not the true Church of Christ is here sufficiently questioned and by themsels not longe since more then sufficiently demonstrated to bâ— Pulâ—â—â—a propositio really Demonstrat of Recuse dem 2. 3. 4. c. and sincerely a true proposition and not scoffingly as hee pleaseth to parenthesize And so will be defended or proued by those propownders of it As also their second proposition for of the third in his proper place dâ—tur externus Iudex in rebus fidei there is an externall Iudge in matters of faith will bee maynâ—ayned not onely in such sense as the Vniuersiâ—ie of Cambridge accordinge to the nature of their Church and Religion graunteth that is fallible and deceatfull But as our Brethren accordinge to the nature of true Faithe Religion and the true Church infallible intended it and still offer to make it good for the Romane Church euer synce the time of Christ and so hereafter When our English Protestant vniuersitie for their so lately as they terme Vicech of Camb D. Carey his letter Aug. 7. it reformed Church and light of the Ghospell ar driuen to this Answeare in these words Your second question is affirmatiue auerring an externall Iudge in maâ—ters of faith If you vnderstand a Iugde infallible in his sentence wee deny what you affirme otherwise wee gaynesay not your assertion Which in their owne meaninge aboue remembred is pulchra propositio for their Illuminated Church which will haue no Iudge or Iudgment in matters of faith aboue all things most infallible and certainely true except wee will allowe it for an Article of faithe or an infallible truthe that the Iudge and Iudgment must be fallible and deceatefull And the Religion and faith so adiudged and propownded to bee followed and with diuine faith to be beleeued against the nature thereof to be false erroneoes fallible or deceatefull for such as the Iudge is the Iudgment and difficultie adiudged must needs be And yett further one scruple more there is in this busines which because Cambridge is now busyed enough against pore prisoners without bookes I wish that Oxford could resolue how it can stand with the Integritie and sownd doctrine of a Reformed Church and spoken consequenter like a learned vniuersitie to graunt as they haue done and must doe by their Religion to this day that there be and must be so many Supreame and Independant Iudges and heaps in their Churche as I haue before remembred from themselues Religions Churches seuerall and different Confessions or Professions of Faithe euery one absolute of it self and without dependance of any other and to vse their owne wordes Without any meanes to take vp their controuersies no Prince with any preeminence of Iurisdiction aboue the rest no Patriarke to haue a common superintendence or care of their Churches Their lett sup Aug. 7. And yett now the vniuersitie of Cambridge haueing as they write warrant from our Kinge to accept our Preists challendge God graunt they performe their warrant Ioyneth with them in this position datur externus Iudex there â—â— an externall or one externall Iudge in matters of faith If there is but one externall Iudge for Iudex externâ—â— and externall Iudge in the singular number is but one then those Churches or Church of theirs which from their begynning haue had so many supreame Iudges and Iudgments cannot be the true Church of Christ which as now the graunt hath but one And if their former both doctrine and practise of many such Iudges is true then their present doctrine and graunt of onely one is false and inferreth a false Church But I leaue them to our Preists at Wisbych Onely here I will adde because they haue now allowed one externall Iudge in matters of faith in the true Church to whose Iudgment all must be obedient otherwise hee is not to be named a Iudge they must also against their owne limitation allowe that his Iudgment
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
godlines and deuotion and whosoeuer hath obtayned these things cannot doubt of heauen which is onely prepared for people endued with such graces to which if wee add his excellent order of gouerment no propertie of the true Church is wantinge And yett the scruple of this Protestant Relator for those fyue things also shall be fully satisfied euen by himselfe and his fellowe Protestants that in them also as in the rest the Church of Rome mayntayneth the truthe and Protestants See part 2. cap. 9. 10. 11. 12. 13. be in error as will appeare in the seconde parte of this worke in the chapters here cited Thirdly I argue thus No Church wantinge the supreame and byndeing authoritie ouer all others which their Bishop D. Bilson D. Feild D. Morton D. Sutcliffe c. affirme to be a generall cowncell can be the true Church of Christ and consequenly because there is of necessitie one true Church that which enioyeth it is the true Church of Christ But neither any Protestant or other Church besides the Church of Rome hath or can haue this supreame byndinge authoritie Therefore that onely is the true Churche of Christ The Maior proposition for the supreame bynding authoritie to be in the true Church is euidently true otherwise no controuersie could be decided nothinge in Religion warranted for truthe nothinge condemned for Heresie For where there is no such bindeinge and commaundeinge authoritie to be obeyed or resisted there can be no truth beleeued by authoritie nor any obstinate resistance vnto it which as D. Couell Mr. Ormerod and other Protestants Couell exam pag. 202. Ormer dial 2. c. Feild pag. 228. tell vs is required to heresie Now that this supreame bindinge authoritie is onely in a generall cowncell by these Protestants is testified by D. Feild in these words The supreame and binding authoritie is onely in Bishops in a Generall Cowncell So the Protestant Bishop of Winchester D. Bilson so D. Morton D. Bilson Suruey pag. 85. Mort. part 2. apolog pag. 340. Sutcliffe against D. Kell pag. 41. 4. 102. Protest Demonstrat cap. 2. c. Sutcliffe with others The seconde proposition is euidently of late demonstrated in the booke Intituled Protestants Demonstrations where manifest proofe is made by these Protestants themselues that they ar so farr from euer haueing a Generall Cowncell of Bishops that their English Protestants neither haue nor can haue true and lawfull Bishop Preist or Minister amonge them of their creation And if by impossibilitie they could haue Bishops yett that they cannot haue any such Cowncell is wittnessed by their Relator in these words which I haue also Relation c. 47. cited before The Protestants ar seuered bandes or rather scattered troopes eache draweinge dyvers way without any meanes to pacifie their quarrells to take vp their controuersies No Prince with any preeminence of Iurisdiction aboue the rest no Patriarcke one or more to haue a common superintendance or care of their Churches for correspondencie and vnitie no ordinary way to assemble a Generall Cowncell of their parte the onely hope remayninge to asswage their contentions And in their publick glosse vppon their booke of Articles they Rog. vppon the â—ooke of Articl in praefat acknowledge this thinge so vnpossible in their Religion that they could neuer with all meanes they made bringe to passe to haue any meeting of Protestants to come to vnitie amonge themselues but euery Protestant State and Contry hath a seuerall Confession or Profession in Religion As also those seuerall Confessions witnes Where wee see that it is a thinge so vnpossible for these meÌ„ to assemble a Generall Cowncell which they teach is to consist of all Professions that they cannot doe it for their owne poorte as the words ar nor haue any other meanes amonge them of Iurisdiction to decide controuersies when contrary wise of the Romane Churche hee speaketh Relat. sup cap. 47. in this maner in the same place The other haue the Pope as a common Father Aduiser and Conduâ—â—â—â— to them all to reconcile their Iarrs to appease their displeasures to decide their difference aboue all things to drawe their Religion by consent of Cowncells to vnitie Neither can any Protestant say that this is spoken of this Relator consideringe the present states of those Churches and is onely so in that meaneinge Obiect and not absolutely and generally true for it is both absolutely and generally true Answ and euen by the nature and doctrine it self of those Religions for the Romane Church mayntayneth for the Pope and hee for himself claimeth as Successor to S. Peter Superioritie and Commaundeinge Authoritie in the whole Christian Worlde in spirituall causes which no Prince Parlament Presbitery or other Regent amonge Protestants doth out of their owne temporall confines and Gouernment as is playnely sett downe in the Relators sentence and freely acknowledged by all Protestant writers My next Argument is this That which is a congregation of faithfull men in the which the pure worde of God is preached and the Sacraments duely ministred in all thinges requisite is the true Church of Christ But the Romane Churche is such Therefore it is the true Churche of Christ The Maior proposition consisteth of the Englishe Protestants definition of true Churche sett downe in the Articles of their Religion in these words The visible Articles of Relig. art 19. Churche of Christ is a Congregation of faithfull men in the which the pure worde of God is preached and the Sacraments be duely ministred accordeinge to Christs ordinance in all those things that of necessitie ar requisite to the same The seconde proposition supposeing their former doctrine onely requireing in the true Church points of essentiall fundamentall and necessary doctrines which is also expressed in this Article Relation of Relig. cap. 48. Couell def of Hock pag. 68 is proued before and further by these Protestants Their Relator writeth in these words The Romane Church still keepeth inuiolable the fowndation of Religion D. Couell writeth thus toucheinge the mayne points of Christian truthe they of the Church of Rome constantly persist in them Their Bishop D. Doue supposeing their Religion for true which Doue persuas pag. 11. they do or should holde writeth in this maner In fundamentall points of doctrine the greatest papists in the worlde agree with vs. Concerninge Sacraments hee alloweth that accordeinge to our definition which is more limited and saict then that of Protestants There be as many as wee teache which be seuen and this shall not breede any such I arre betweene vs Doue sup pag. 27. 28. that therefore wee shoulde refuse to communicate together Which no man in conscience can say if hee supposeth vs to be in error For his owne words be these This proposition is vndoubtedly true no Heretiks nor Schismaticks ar to be communicated with all And to giue all contentment euen to those Protestants which doe not allowe their owne Articles in this doctrine of the
notes of the Church but to speake in D. Couells words adde discipline the thirde note and of as much necessitie although Couell against the plâ—a of the Innocent pag. 21. 56. for his owne opinion hee affirmeth with their recited Article in this maner There be but two essentiall notes of the Churche the true preacheing of the word and the right administration of the Sacraments The Relator hath told Relat. 6. 48. Protestants before that this Note is in the Romane Churche Wherein to vse his words Protestants Ioyneing with it shall finde excellent order of gouernment singular helpes for encrease of godlines for the conquering of sinne for the profiteinge of in vertue And their B. Doue persuas pag. 29. Doue speakeinge of the late Cowncell of Trent hath these words In that Cowncell of Trent they sett forth such holsome Canons concerninge Discipline as were fitt for a reformed Church Therefore by these Protestants nothinge is wanteing in the Church of Rome that belongeth to the true Church of Christ neither any thinge superfluous vsed in these things Further I argue thus Whatsoeuer Church is not Hereticall or Scismaticall is true and Orthodoxe But the Churche of Rome is neither Hereticall nor Scismaticall Therefore Orthodoxe and the true Churche of Christ The Maior proposition is euidently true for as the true Church of God was euer called Orthodoxe and Catholicke so the Impugners obstinately eyther in vnderstandeinge denyeing the defined doctrine thereof or in will resisteing the Superioritie and true Authoritie were Hereticks and Scismaticks The seconde proposition is proued by their before cited Protestant Bishop Daue offereinge Doue sup pers Catholicks to communicate with Protestants without any chaunge of opinion in Religion And yett that neyther Hereticks nor Scismaticks ar to be communicated withall hee hath before wittnessed in these words This proposition is vndoubtedly true no Doue sup pag. 5. Hereticks nor Scismaticks ar to be communicated withall And hee giueth vs securitie That by no possibilitie accordeinge to the Argument of Generall Cowncells before The Church of Rome can be at any time adiudged Hereticall his words be these No Church can be condemned and adiudged Hereticall Douâ— sup pag. 14. by any priuate Censure but it must be publicke a Generall Cowncell as hee there expowndeth himself which Protestants neuer had nor possibly can hereafter haue as they haue graunted My next Argument is this All that allowe the present Greeke Church to be the true Church of Christ and yett further acknowledg that the Church of Rome consenteth with the same Greeke Churche except in some fewe things in which they also holde that the Romane Church teacheth the truth and the Greekes be in Error must needs acknowledge the Church of Rome to be the true Church of Christ But these Protestant writers of England doe Thus Therefore they must allowe that the Church of Rome is the true Church of Christ The Maior proposition is euidently true for the comparatiue degree in all things includeth the positiue and addeth an encrease vnto it as better or more good more white more vertuous more true c. do include goodnes whitenes vertue truth c. and increaseth them Therefore that Church which is more true then that which is affirmed to be true must needs be graunted to be the true Church of Christ The seconde proposition is proued by these Protestants first their present Protestant D. George Abbat against D. Kill pag. 63. Feild l. 3. cap. 5. c. Archbishop of Conterbury and D. Feild allowe the Churche of Greece for true The Title of D. Feilds chapter hath thus freed it from the contrary in these words It no way appeareth that the Churches of Greece ar Hereticall or in damnable Scisme And againe all these holdeinge the Rule of faith and beleeueing all those things that ar on the perill of eternall damnation to be particularly and expressely knowne and beleeued wee accompt them in the number of the Churches of God and doubt not but innumerable liuinge and dyeing in them are and haue beene saued Now if wee consider the differences betweene these two Churches of Rome and Greece wee shall finde the cheefest to bee about the procession of the holy Ghost whether from the Father alone as the Grecians contend or from the Father and the Sonne as the Church of Rome teacheth and whether in the Sacrament of the Altare leuened or vnleuened breade as the Romane Churche teacheth is to be consecrated And in bothe these the Protestants of England consent with the Church of Rome as appeateth by those words of the Creede Who prooceedeth from the Father and the Sonne allowed and vsed by them in the one and their practice in the other If Protestants will add contention for supreamacie moste of them confesse that it neuer belonged to Constantionple in Greece whose name was not when Rome enioyed it And the present Gretians themselues acknowledge the highest dignitie in Rome And in the next chapter I am to proue the supreamacie of the Pope of Rome ouer all the world for this place it sufficeth that the recited D. Feild telleth vs absolutely it was Feild l. 3. of the Church c. 1. but intruded and vsurped by the Citie of Constantinople to be accompted superior greater more honorable then any of the rest and the cheife Bishop of the whole Worlde because his Cittie was the cheife Citie of the Worlde Which as hee saith hee challenged because hee was prouâ—e and Insolent Now how these Churches agree in other questions that be betweene Protestants and vs will appeare in diuers chapters of this treatise and is conteyned in the censure of the Gretians against Protestants Hieremias Patriarch Constant in censura c. Relation of Relig. c. 53. or 54. and as in playne words confessed by the Protestant Relator who speaketh of them in the Greeke Churche in this maner With Rome they concurre in the opinion of Transsubstantiation and generally in the seruice and whole bodie of the Masse in prayinge to Saincts in auriculare confession in offering of sacrifice and prayer for the deade and in these without any or with no materiall difference They holde Purgatorij Cap. 55. also and worshipping of pictures For the forme and ceremonies of the Masse they much resemble the Latines Their liturgies he the same that in the olde Cap. 53. or 54. time namely S. Basils S. Chrisostomes and S. Gregories translated without any bendeinge of them to that chaunge of languadge which their tonge hath suffered In summe all those opinions which grewe into the Church before that seperation betweene the Greckes and Latines and all those ceremonies which were common vnto bothe they still retayne as their Crosseings and Thapers with others Therefore yf this Church of Greece is not to be condemned as these Protestants teache much lesse can the Romane Church be condemned by them but must needs remayne the true Church of Christ Thus I
argue againe That which was the true Church in the time of Luther within an hundred yeares by the confession of Protestants wherein as in the true Church of Christ Christianitie Baptisme Ordination and power of Ministry were receaued and which brought forth of renowned Kinges and Queenes many Saincts in heauen and many moste learned holy and verâ—uous Doctors and Popes themselues and yett of that faithe which the present Church of Rome now teacheth must needs be the true Churche of Christ But the present Romane Church is such by these Protestants Therefore by them it is the true Churche of Christ The first proposition is euidently true for if as before by these Protestants there is no saluation out of the true Church so many glorious Saincts and holy ones Kinges Queenes Popes and Doctors that could not be excused by ignorance muche lesse made glorious in it could not haue gone to heauen Now supposeinge that euery Church true or false consisteth of the heade and other members of him or them that rule and those that be ruled of the shephards and sheepe Bishops Preists and those vnder their chardge Thus I proue the Minor proposition of the Church of Rome consistinge of the Pope supreame heade Bishops Doctors Preists and other members D. Feild writeth thus of this Church The Romane and Latine Church continued the true Church of God euen till Feild pag. â—2 our time Therefore why was it refused by them or how not since chaunged can it be now otherwise againe hee writeth in these words Wee doubt not but the Churche in Feild pag 182. which the Bishop of Rome exalted himselfe was notwithstanding the true Church of God that it held a saueing profession of the truthe in Christ and by force thereof conuerted many contryes from error to truthe Therefore the doctrine of it beeing truthe it must needs be the true Church Hee further acknowledgeth with D. Feild pag. 72. Couell def of Hook pag. 73. Couell and others that Luther and the rest of his Religion â—ere baptized receaued their christianitie ordination and power of Ministery in that Church as the true visible and apparant Church of Christ Hee telleth vs further that diuers of the Romane Churche euen of the best learned be Feild pag. 182. saued and Sayncts in heauen Then the vnlearned neede not feare to followe their guides goeinge before and theacheing them the way to heauen D. Willet writeth thus it is Willet Antilog pag. 144. not denyed by any Protestant but many renowned Kings and Queenes of the Romane faithe ar Saincts in heauen And speakeing of the Kings Mother that glorie of late Princes Q. Mary of Scotland Hee attributeth vnto her and her Religion that of the Romane Churche such holines and truthe that it preuailed with God not onely for herself but her same also his words be these The childe of Willet Engl pref to the K. before Antil Sutcliffe Ans to the lay pet pag. 34. such prayers and teares cannot possibly fall away D. Sutcliffe acknowledgeth the scholemen so far and famously to be Papists as they terme Catholicks that hee nameth them especially Pope Innocent the thirde Thomas Aquinas Scotus Albert Durand the most renowned in schooles particuler Agents of the Romane Church and foretops of Popery and ioyneth them in that sence with the late Doctors of the Church of Rome defendeing in their writeings the doctrine thereof Hardinge Allen Bellarmine Baronius And yett D. Couell highly speaketh in the Couell def of Hook pag. 24. praise of suche men in this maner Alexander Hales whoe made his summe that excellent worke by commaundement of Pope Innocentius the fourth was called the fowntayne of life because of that lyuely knowledge that flowed from him hee was scholler to Bonauenture a Scholler not inferior to himselfe of whome hee was wont to say that in Bonauenture hee thought Adam sinned not meaninge of that Illumination which was in him and doubtles there was much in him as though hee had not beene darkened by the fall of Adam And therefore the Church called him the Seraphicall Doctor To these Aquinas was not inferior whoe came so neare vnto S. Augustine whome in his booke Couell against Burg. against Burges hee esteemeth the cheifest Doctor that euer was or shall be excepting the Apostles that some thought hee had all his workes by hart and by a common prouerbe it was spoken that the soule of S. Augustine duelt in Aquinas in whome aboue all the rest foure contraryeties were saide to excell aboundance breuitie facilitie securitie in respâ—ct whereof hee gayned the Title to be called Angelicall And to speake somewhat of our Popes themselues so odious with this people The Protestant Relator findeth much vertue deuotion and pietie in them which haue beene euen in these dayes amonge which to particular in the last Pope Clement Relation of Relig. cap. 42. 43. 8. hee writeth of him in this maner Hee did often weepe vppon pietie and godly compassion at his Masses Processions c. his eyes were still watreinge sometimes streameing with teares in so much that for weepeing hee seemed another Heraclitus Relation cap. 29. sup hee was a good Pope a good Prince a good prelate And to exclude Ignorance hee writeth thus the Papists crye maynely in all places for triall by disputation Then if our Popes be so holy so good Popes good men good Princes good Prelates our Kings and Queenes and best Learned Saincts our Pastors Doctors and Teachers that be the Popes Agents and foretops of popery moste excellent for learninge and pietie their writeings renowned their doctrine secure wee may securely followe them and as securely conclude by these Protestants that onely this Church of Rome is the true Church of Christ Lastely in this question I argue thus That which by the confession of Protestants is our mother Churches and from which no Churche ought further to seperate it selfe then it is separated from it self when it was in her best estate for true doctrine and in which shee still continueth in all things necessarie to saluation so vndoubtedly that they confesse it in plaine words to be the familye of Iesus Christ part of the howse of God and visible Church that they which liue and dye in it may be saued must needs be acknowledged by them for the true Church of Christ But the present Romane Church by these Protestants is suche And therefore by them the true Church of God The Maior proposition is euidently true for all children to which all other Churches in respect of Rome or compared ar bownde to obey their Mother especially teacheing all necessarie truth as is here supposed And that which is the Mother Church which is the highest if it be a part of the howse of God and visible Church and the familie of Iesus Christ it must needs be the moste excellent part thereof the heade and cheife and so absolutely the true Church such societies being named by the
moste worthy and ruleing authoritie in them And if saluation is to be had in it it must likewise by that title be the true Church of Christ For D. Feild with D. Feild pag. 69. Couell def of Hook pag. 76. Couell and others before haue giuen their sentence in these words There is no saluation remission of sinnes or hope of eternall life out of the Church Then of necessitie that Church wherein there is not onely hope but by the aduersaries themselues an assured certaynetie of saluation and eternall life which cannot be had without remission of sins must needs be onely the true Church of Christ The Minor proposition is thus proued by these Protestants first his Maiesties Kings speach in parlam words be these I acknowledged the Romane Church to be our Mother Churche this in publicke Parlament and in the conference at Hampton court in this order No Church Confer at Hampt pag. 75. ought further to seperate it selfe from the Churche of Rome either in doctrine or ceremonie then shee hath departed from her self when â—hee was in her florisheinge and best estate Which before is proued by these Protestants shee hath not done in any essentiall and fundamentall thinge which is all they require And this will more then aboundantly appeare through out this treatise hereafter And D. Conell writeth thus of this present Romane Couell def of Hook pag. 68. Church toucheing the maine points of Christian truth they constantly persist in them Protestants doe gladly acknowledg them to be the family of Iesus Christ They of Rome were and are still in the Churche a parte of the house of God a limme of the visible Church Which hee addeth also to haue been Mr. Hookers sentence telling vs that Hook l. 5. pag. 188. what hee writeth of the Church of Rome is but to giue her her due and wee acknowledge them to be of the family of Iesus Christ And hee concludeth thus It is straunge for any man to deny Couell sup pag. 73. pag. 76. them of Rome to be of the Church And againe Wee affirme them of the Romane Church to be parts of the Church of Christ and that those that lyue and dye in that Church may be saued And all kindes of Protestants when they combate amonge themselues rather prefer the Churche of Rome then their fellow Protestants The Relator writeth thus The Relation cap. 45. Lutherans in Germanie both the Cleargie and layetie openly protest they will rather returne to the Church of Rome then ioyne with the Sacramentary Protestants such as bee in England And of these Mr. Iacob writeth thus The Bishops of England when they deale with Puritans must ioyne Iacob pag. 73. playnely with the Catholicks in their Answers if they will mayntayne themselues Lastely the Puritans haue written against these Protestants Offer of conf pag. 16. as is cited before in these words If the Ministers be in error they protest to all the worlde that the Pope and the Church of Rome and in them God an Christ Iesus himselfe haue had greate wronge and Indignitie offered vnto them in that they are reiected and that all the Protestant Churches ar Scismaticall in forsakeinge vnitie and communion with them Then if the Lutherans or parlamentary Protestants or Puritans all or any of them ar to be beleeued against others none of their congregations but onely the Church of Rome at this present is the true Church of Christ whose communion of all men is to be embraced directions followed and Iudgment to be rested in Now after all these Protestant wittnesses I come to D. Morton hee agreeth with his former Brethren concerning things necessarily required to a true Church and in these words The beleefe of some Articles ar so absolutely necessarie Morton App. lib. 4. cap. 2. sect 3. pag. 443. for the constitution of a true Church as a reasonable soule is for the essentiall being of a man such as concerne the knowledg of the vnitie of the godhead and of the trinitie of the parsons together with the true and faithfull apprehension of the natures of Christ the Messias God and Man the power of his death and resurrection by whome wee haue remissions of sins and after death life euerlastinge Wherefore wee presume that in a Church although corrupted with error and superstition yett if it doth not ruinate the foundation the erroneous and superstitious professors may be saued euen by vertue of that tenor which is in capite videlicet Christ Iesus the Lord and Author of life which notwithstandinge wee must so vnderstand as that the error and superstition do proceede not from knowledge but from ignorance Now that the present Romane Church inuiolably holdeth all these necessarie things to a true Churche is graunted by many Protestants before and his Maiestie whome this doctor should allowe entreateing of such as they terme them necessarie points writeth thus Wee hope that K. Iames ag D. Conrad Vorstuis pag. 60. no Papists shall euer be found to erre in any of those mayne points And concerning our scholemen Masters in diuinitie with vs hee vseth these words In the maine growndes of Christian Religion they ar worthie of all commendation And Pag. 63. sup toucheinge those doctrines which D. Morton will name our errors and superstitions hee addeth thus If the subiect of Vorstius Pag. 46. 47. supr his heresies had not beene grounded vppon questions of a higher qualitie then such matters as ar in controuersie at this day betweene the Papists and vs wee doe freely professe that in that case wee should neuer haue troubled our selues with the busines in such fashion By which words it is manifest that hee did not thinke that any opinion which Catholicks hold doth either exclude vs from the true Church or from saluation otherwise the maintayners of such things though as neare frends as the Netherlanders to England were feruently to be admonished But D. Morton himselfe will Morton App. lib. 5. cap. 25. pag. 663. cleare vs in this matter and in this maner and in these wordes If wee should not acknowledge Gods holy prouidence as in the Greeke so in the Romane Church by whom haue beene preserued the lawes of the commaundements conteyninge the same of morall obedience the Symboll and Creede Apostolicall which hold the same of the fundamentall Articles of faith the two Sacraments Baptisme and the Eucharist and the Scriptures of the old and new Testament in their first originalls of Hebrue and Greeke being the euidences of our heauenly Fathers will and conteyninge in them all truth necessarie vnto saluation wee might bee worthely Iudged both impiously vnthankefull vnto God and maliâ—ious against that Church Therefore if D. Morton requireth onely as before such necessary points and Articles of faith to a true Church and here acknowledgeth them in the Romane Church and protesteth they might bee worthely iudged malicious against that Church if they should deny it It is euident
will not haue any such canon or constitution his friuolous distinction in the Nicene Councell then lately ended then they must needs be of more auntient and vncontroleable antiquitie and authoritie by his owne censure and S. Ciprians Councell and decree against this highest power of no validitie if hee could bringe forth any such decree or Councell which hee doth not but onely alledgeth these words of S. Ciprian to Pope Cornelius statutum est omnibus nobis Which hee thus translated S. Ciprian directly ordeyned in a Councell Which Ciprian ep 55. ad Cornel. Morton App. lib. 2. pag. 296. S. Ciprian neither had done nor could doe to bynde S. Cornelius and the Church of Rome with all others For by D. Mortons owne Argument if Pope and S. Cornelius Pope and Saint Stephen with others Bishops of the Mother and commaunding Churche of Rome then by his Maiestie a Rule vnto all might not be a Rule and commaunder ouer the African Church much lesse could the Church of Africke subiect Ruled and dependinge make statutes and decrees to rule and commaund this Rule and commaunder of all And Mr Morton might haue concluded the contrary of his translation for the Church of Rome if hee had considered that S. Ciprians words be not Statutum sit ab omnibus nobis it is decreed of or by vs all â—â—t statutum sit omnibus nobis a decree is made for vs all Because S. Fabian Pope of Rome and predicessor to S. Cornelius had made such a â—abian â—â—ist 3. â—â—m 1. conc decree to bynde all as S. Ciprian spake of Ibi causa agatur vbi crimen admittitur lett the cause be hard there where the fault is committed Yet in the same place Appeales to Rome ar excepted in these words Wee forbid forreyne Iudgments by a generall decree reserued allwayes the Apostolicke authoritie And againe It pleaseth alsoe that if a Bishop accused hath appealed to the See Apostolicke that shall be decreed which the high Bishop of that See giueth sentence of All which as alsoe that whole epistle of S. Ciprian to S. Cornelius then Pope of Rome neuer denyeing appeales thither but excuseinge and defendeing and purgeing himself and other Bishops of Africke accused by Appellants at Rome as they had likewise done priori anno the yeare before sufficiently Ciprian ep 55. supr confirme the vndeniable supreame authoritie of that Church Which S. Ciprian there proueth to be of Infallible Iudgment and vndeceaueable by any Appellants or others in matters of Religion and so to be appealed vnto and supreame His words in the same epistle and concerning the same Appellants ar these Nauigare audent ad Petri cathedram They dare to saile euen to the chayre of Peter and to the principall Church from whence preistly vnitie is risen and cary thither letters from Scismaticks and wicked men nor to thinke that they be Romans whose faith by the Apostle preachinge is praised to whome false beleefe cannot haue accesse Hitherto the very wordes of S. Ciprian in that place and epistle which D. Morton alleadgeth against the Romane supreamacie by which is euident that S. Ciprian neither did nor could by his doctrine deny appeales to that Church which as hee writeth could not be deceaued with Hereticks nor false beleefe could haue accesse vnto it which could be for no other cause but for the Infallible Iudgment thereof and that God did assist it in truthe as other Protestants ar wittnesses before And D. Morton haueing first written Morton app pag. 296. in this order The Title of vniuersall Bishop of the Church hath beene long vsed of the Pope of Rome is as mutch to blame to speake thus S. Ciprian saith none of vs is called the Bishop of Bishops which not S. Ciprian onely but the whole Councell of Carthadge vnder Ciprian did professe furthermore callinge it a terror tyrannicall for any one Bishop to impose vppon his fellowe Bishops a necessitie of obedience For first D. Morton cannot but knowe that this Councell of Africke defendeinge Rebaptization was iustly condemned by the then Popes of Rome and recanted by the African Bishops present at it as is proued before Secondly D. Morton will be a Presbyterian if hee maketh equalitie in the cleargie and denyeth Archbishops primates and Patriarkes as his citation without better glosse implyeth Thirdly hee doth abuse his Readers to wish them to beleeue that S. Ciprian and the African Bishops decreed any thing against the clayme of S. Stephen then Bishop of Rome his predecessors and successors to be Bishop of Bishops Mort. sup pag. 296. in a right sence as hee there citeth from Binias for so against his owne words and citation they had called their owne decree a terror tyrannicall for any one Bishop to impose vppon his fellowe Bishops a necessitie of obedience For D. Morton dareth not to deny but S. Stephen and other Popes of Rome were at the leaste fellowe Bishops with those of Africke But S. Ciprian and those Bishops decreed no such thinge for D. Morton may so in that Councell that the sentence of S. Ciprian is the laste of all and after all the other Bishops and onely to condemne Baptisme by Hereticks after recanted and condemned And the words which hee cited against Bishop of Bishops ar in S. Ciprians Carthagin concil sub Cyprian to 1. concil init exhortation not decree to the Bishops of Africke begynninge Audistis Collegae Dilectissimi you haue hard ô moste beloued fellowes nothing concerning except affirminge or confirminge that clayme and Title in Pope Stephen an holy Saint and Martyr but alltogether about rebaptization and are these Superest vt de hacre quid singuli sentiamus proferamus Yt remayneth that euery of vs speaketh of this matter what hee thinketh Iudginge no man or remoueing any man from the Right of communion if hee shall thinke otherwise for none of vs there assembled constituted himself Bishop of Bishops Which seing S. Stephen an holy Pope and Martyr with others of that sacred See then a Rule to all by Protestants and D. Morton did by them also it must be yeelded to be iust and lawfull Neither must D. Morton be so hyperpapall as to deny the Councell of Sardyce where appeales to Rome ar warranted to be generall for his Masters the makers of their greate Theater haue so allowed and receaued it before Nor slander S. Cyprian by perswadeing the worlde that hee dyed out of the vnitie of the Church of Rome for recallinge of which his greate rashnes I referre him to better Authorities of S. Augustine S. Ierome Augustin ep 48. Hieron dialog cont Luciferian and the like And this sufficeth of this question By which the vniuersitie of Cambridg may easely resolue themselues by their owne Doctors of the second proposition offered vnto them by the Preists of Wisbich There is an externall Iudge in matters of faith whoe it is and of what authoritie his definitiue sentence is in such things
CHAPTER IIII. WHEREIN BY THESE Protestants is proued that all Bookes of scripture receaued for such by the Church of Rome ar canonicall That the Protestants also haue either no scriptures at all or vncertaine and doubtfull and no true Canon of them THvs haueinge demonstratiuely proued by these our English Protestants that the true Church of Christ is of that byndeinge and commaunding authoritie power and priuiledge That There is no saluation remission of synnes or Hope of eternall life out of the Churche it is the blessed companie of holy ones household of faith spouse of Christ piller and grawnd of truthe her communion is to be embraced directions followed Iudgment rested in to ouerrule all Inferior Iudgment whatsoeuer c. And that bothe the present Churche of Rome is this so excellent and enfraunchised societie and the Pope and Bishop thereof supreame heade and spirituall gouernor ouer the whole Christian worlde all other Questions against these ProtestaÌ„ts ar all readie determined by them for the Church and Pope of Rome So that nothing is further needfull to be disputed in this busines eyther of scriptures or any other matter in controuersy yet for particular satisfaction to all in all particulars I will proceede and first for the Bookes of holy scriptures and argue these first in generall Whatsoeuer Bookes ar proposed vnto vs by the true Church of Christ and the supreame Gouernor thereof to be canonicall scripture ar for such to be embraced and reuerenced But all Bookes allowed for canonicall by the Church of Rome at this present be such Therefore so to be embraced and reuerenced The Maior proposition is euident before by the priuiledges of the true Church recited in generall and not onely so but in particular also concerninge the authoritie of the true Church in approueinge and proposeinge holy scriptures for Mr. Wotton hath thus testified for Wotton â—ef of Perk pag. 442. Protestants The Iugdment of the Church wee are so far from discreditinge that wee Holde it for a very speciall grownde in this matter of scriptures And D. Couell hath these conuinceing Couell against Burg. pag. 60. words The Church of Christ accordeing to her authoritie receaued from him hath warrant to approue the scriptures to acknowledge to receaue to publish and commaunde vnto her children And to make it euident that this priuiledge by these Protestants cannot be attributed or ascribed to any other Church then the Church of Rome they haue before confessed that neuer any other Church but that onely exceptinge the Church of Constantinople pretended Title much lesse enioyed it to this supreamacie to propownde scriptures or make decrees and lawes to the whole Church and the children thereof and the clayme thereof in that behalf was but pretended and vsurped and now is by their desolation left desolate And to make this the next argument and others more cleare I will in this place recite the words of D. Feild wherein to omitt the Holy scriptures because they in no place tell vs which be or be not canonicall scriptures But wee ar as these Protestants before haue told vs and shall more particularely testifie Hereafter in this chapter to receaue them from the Church of Christ That wee may knowe whome moste to trust and obey in this and such matters of controuersy hee writeth thus haueing spoken of the Church before Hither Feild pag. 202. l. 4. c. 5. wee may referre those different degrees of obedience which wee must yeeld to them that commaunde and teache vs in the Church of God excellently described and sett downe by Waldensis Wee Waldens doct Fidei l. 2. art 2. 3. p. 27. must saith hee reuerence and respect the authoritie of all Catholicke Doctors whose doctrynes and writeings the Church alloweth wee must more regard the authoritie of Catholicke Bishops more then these the authoritie of the Apostolicke Churches amongst them more especially the Church of Rome of a generall Councell more then all these Hitherto D. Feilds allowance that this sentence is excellent Therefore soeinge Protestants neuer had nor can haue as they haue testified before any generall Councell and deny all Councells to be generall which Catholikes alledge for this Question of the Bookes of scriptures and others also They ar bownde to be obedient to that sentence next vnto them which D. Feild here hath told vs to be the Iudgment of the Church of Rome or Pope of Rome which hath defined and allowed the catholicke doctrine for the Bookes of canonicall scripture as alsoe other questions as all Protestants acknowledge Otherwise they ar in one of highest degrees of disobedience that is in this world as his words before are wittnesse For hee alloweth it for an excellent direction for this present time and state of controuersies And yett if he would contend which hee neither doth nor can being allowed for this present time to drawe it to the dayes of Thomas Waldensis disputing against Witcliffe their Brother in Religion as they write and resisting the Popes authoritie it maketh nothing for his excuse for if Witcliffe as they say was of their Religion the case betweene Waldensis and him was the same which now is with my self and other Catholicks writinge against these Protestants Brethren and Associates in Religion vnto Wickliffe and his Adherents This supposed I make the like Argument againe in this maner Whatsoeuer bookes ar proposed for canonicall scripture by the true Church ar the highest Rule that can be had or fownde in time of controueâ—sie ar to be receaued for holy scriptures But all those Bookes which the present Romane Church alloweth ar so proposed Therefore to be receaued for holy scriptures The Maior proposition is euidently true otherwise all Christians in such times must needs be perplexed in the cheifest matter of Religion by Protestants the scriptures themselues which cannot be for so contradictories might bothe be true The highest Rule ought to be followed the highest Rule ought not to be followed Which be contradictorie It ought to be followed because it is our Rule and the best that can be assigned it ought not to be followed because it is false and deceatefull And no man can be so bownde vnder damnation to followe a false Rule And concerninge the authoritie of the Church in this case it is further confirmed by these Protestant sentences D. Couells words be Couell def of Hook pag. 31. these The Church of Rome teacheth no badd opinion to affirme that the scriptures are holy and diuine in themselues but so esteemed by vs for the authoritie of the Churche And againe That the scriptures ar true wee haue it from the Church And further thus The Church hath fowre Couell sup pag. 32. 33. singular offices towards the scripture First to be of them as it were a faithefull Register Secondly to discerne and Iudge betweene false and adulterate and that which is true and perfect The third to publish and diuulge to proclayme as a cryer the true edict
argue thus all those Bookes which Protestants in their authorised communion booke and bookes of Honolyes allowed by their conuocation and parlament and our Kinge doe prescribe to be vsed as canonicall scriptures as well as others and are so cited and practized ought to be receaued and allowed for canonicall But those Bookes which they denie and Catholicks receaue for canonicall are suche Therefore they ought to admitt them into the Canon of Holy scriptures The Maior proposition is euident for bookes Rules lawes and directions proposed by true authoritie as those be supposed of Protestants ar to be obeyed and followed The Minor proposition is likewise l. 1. homel l. 2. homel Artic. 25. Communion B. Tabl. direct of seruice Suruey of the Booke of comm prayer pag. 27. 28. 29. 30. 31. Petit of 22. Preach exc ag hom and except 4. ag comm Booke Articl of Relig. Articul 6. moste certaine for their bookes of Homelyes receaued in the 25. Article of their Religion doe ordinarily so cite them and their Communion booke so termeth and vseth them too often to be alleadged in this place Whereuppon to be breife the Protestant Author of the Suruey of the booke of Common prayer affirmeth playnelye and often vrdgeth it That the Protestants of England must approue with the Romane Churche these bookes for canonicall So likewise doe the 22. preachers of London in their petition If any man shall Answeare that the Articles of their Religion exclude them from the canon of the scripture and so they cannot be saide to receaue them I answeare him againe that this is so farre from freeinge them in this point that it both excludeth them defineing and embraceing so contradictorie doctrines in so important busines from all hope of truthe and further proueth that these men buildeing all vppon scriptures haue either no scriptures at all or els such doubtfull vncertaine and vnresolued scriptures that true Religion which must be moste assured and infallible cannot be grownded or mayntayned by them For proofe whereof I will first recite their subscribed Article in this question and then frame my Argument Their Article is sett downe in these Articl of Rel. articul 6. definitiue wordes Holy scripture conteineth all thinges necessarie to saluation so that whatsoeuer is not read therein nor may be proued thereby is not to be required of any man that it should be beleeued as an Article of the faithe or be thought requisite or necessarie to saluation In the name of holy scripture wee doe vnderstand those canonicall Bookes of the old and new testament of whose authoritie was neuer any doubt in the Churche Of the first part of this Article I am to entreate in my chapter of Traditions hereafter Of the later part I will speake in this place onely first admonisheing my Readers in what ample maner D. Feild and others of that Religion Feild l. 3. c. 1. 2. 3. 4. 5. pag. 60. 62. 63. 64. c. Feild l. 3. Titul c. 1. 2. take this worde the Churche for breuiate whereof the Titles of the first and seconde chapters of his third booke be these Of the diuision of the Christian worlde into the Greeke Latine Armenian Aethiopian and Nestorian Churches c. 1. of the harshe and vnaduised Censure of the Romanists condemninge all these Churches as Scismaticall and Hereticall cap. 2. Now this supposed I argue thus No bookes whose authoritie haue at any time beene doubted of in the Churche are by this Protestant Article to be allowed for Canonicall scriptures But all bookes that either Protestants or Catholicks receaue for canonicall haue in the Iudgment of these Protestants beene doubted of in the Church Therefore by these Protestants there be no canonicall scriptures at all The Maior proposition is euidently proued by their recited article defineing those bookes canonicall of whose authoritie was neuer any doubt in the Churche The Minor proposition is directly proued by D. Willet who writeth Willet Synop quaest 1. of scripture pag. 2. 3. edit An. 1594. and after published againe directly and at large how euery booke both of the old and new testament haue not onely beene doubted of but also denyed in this their Churche I suppose the laste edition of his booke was since the commeing in of his Maiestie my prescribed time otherwise it is so directly there proued by him that no Protestant can deny it And to shew the pitifull case of this their Protestant Article and Religion their Protestant Bishop of Wincester D. Bilson suru pag. 664. Bilson within my limitation writeth thus The scriptures themselues were not fully receaued in all places no not in Eusebius time Hee saith the Epistle of Iames of Iude the second of Peter the seconde and third of Iohn ar contradicted The Epistle to the Hebrues was contradicted the Churches of Syria did not receaue the seconde epistle of Peter nor the seconde and third of Iohn nor the Epistle of Iude nor the Apocalipse the like might be saide for the Churches of Arabia Will you hence conclude that these partes of scripture were not Apostolicke or that wee neede not receaue them now because they were formely doubted of Therefore the Protestants of England haue no certayne and vndoubted scripture if they will stand to their suscribed Articles and their owne subscription Which this Protestant Bishop before seeing the absurditie thereof hath refused to doe Therefore they may not as they doe denie those other bookes which Catholicks admitt vppon so greate and highest warrants before in Protestants Iudgment because in former tymes they haue beene doubted of as those laste recited by the testimonie of their Bishop and all the rest as D. Willet hath wittnessed haue beene To these I might add more Arguments from these Protestants true Greeke Churche and the generall Councell of Florence both allowed by some of these writers and yet alloweing and warranting for canonicall all bookes receaued by Catholicks And other Arguments by them but these ar sufficient for this matter at this time And as demonstration is made that these Protestants either haue no true scriptures at all or not the true Canon of holy scriptures So it is as euident that their Religion cannot be proued true and infallible as true Religion is by euidences that in their proceedings ar doubtfull fallible or no holy canonicall scriptures but by them excluded from that number and sacred Canon CHAPTER V. OF THE INTEGRITIE AND excellencie of the Latine vulgare translation of scriptures vsed in the Romane Church and Protestants false corrupt and erroneous Translations in their owne Iudgment and Censure NOW lett vs entreate of the vulgare Latine translation of holy scriptures handled in the next Chapter for whose allowance by these Protestants I argue by them in this maner That Latine Translation of scriptures which is to be vsed in scholes and pulpits and for antiquitie to be preferred before all others was vsed in the Church thirteene hundred yeares agoe by S. Augustine preferred
authoritie in such cases is priuate Therefore no Protestant Interpretation is binding or Iuridicall The Maior proposition is thus proued by D. Feild Feild l. 4. c. 19. pag. 235. in these wordes Wee confesse that neither conference of places nor consideration of the antecedeÌ„tia and consequentia nor lookinge into the originalls are of any force vnlesse wee fynde the thingâ— which wee conceaue to be vnderstoode and ment in the places interpreted to be consonant to the Rule of faithe And hee writeth thus againe priuate Interpretation Feild pag. 226. is not so proposed and vrged as if they would binde all others to receaue it The Minor proposition That all Protestant expositions in respect of a bindeing and Iuridicall power are priuate is thus proued by this Protestant Argument No Interpretation or Interpreters wanteing Iurisdiction and authoritie to commaunde their Interpretations and expositions in matters of faith to be beleued as suche is to be accompted byndeing and Iuridicall But all English Protestant Interpretations expositions and definitions by their owne Iudgment want this bindeing and commaundeing authoritie in matters of faithe Therefore they are not Iuridicall and byndeinge to be beleeued The Maior is euidently true for where there is not power and authoritie in things those things cannot be rightly and iuridically commaunded or bindeing men to doe or beleeue them The Minor proposition is proued by D. Feild in these wordes As before wee made Feild pag. 228. three kinds of Iudgment the one of discretion Common to all the other of direction Common to the Pastors of the Churche and a third of Iurisdiction proper to them that haue supreame power in the Church So likewise wee make three kindes of Interpretation the first priuate the seconde of publickâ— direction and so the Pastors of the Church may publickly propose what they conceaue of it And the third of Iurisdiction and so they that haue supreame power that is in the Bishops assembled in a generall Councell may interpreate the scripture and by their authoritie suppresse all them that shall gaynesay such Interpretations and subiect euery man that shall disobey such determinations as they consent vppon to excommunication and Censures of the like nature Hitherto D. Feilds wordes playnely declareing that in his Iudgment the Protestants neither haue nor can haue this Iuridicall and commaundeing Iudgment or Interpretation because as is proued by themselues before they neither haue had nor can haue any generall Councell in which alone he placeth this Iurisdiction and bindeing power For proposeing without authoritie which hee giueth there to Bishops is not Iuridicall and coactiue If hee shall answeare that in the first three hundred yeares there was no generall Councell and yet matters of Religion were decided and embraced hee condemneth himself and all Protestants in this busines for either hee must leaue that primatiue Church absolutely without Iurisdictâ—on and power which is moste absurde or leaue it to them that both truely claymed and vsed it the Popes of Rome as these Protestants haue before acknowledged And aboue all men D. Feild must be of that opinion for hee Feild pag. 202. hath written and allowed in this maner Wee must reuerence the authoritie of all Catholiâ—ke Doctors whose doctrine and writeings the Church alloweth wee must more regarde the authoritie of Catholicke Bishops more then these the authoritie of the Apostolicke Churches amongst them more especially the Church of Rome of a generall Councell more then all these Therefore by this Protestant Doctor in tyme when generall Councells cannot be the highest deciding and Iuridicall sentence and power is in the Church and Pope of Rome And by this hee is also preuented from sayinge that Protestants may commaunde such Interpretations and definitions within their owne temporall Territories for so they should not moste reuerence and respect next to a generall Councell the Church of Rome the next Iudge as hee hath written but quite the contrary their owne stubborne and disobedient wills which in such causes is Hereâ—icall or Scâ—maticall vsurpation and yet D. Feild in his diuision of Interpretations before assigneth no Iurisdiction at all to inferior Bishops to commaunde either in the whole Church or in Prouinciall in such cases Further I argue thus No opinions or Articles not grownded vppon the worde of God are to be beleeued or commaunded as matters of faith But all Protestants deductions and Interpretations in these controuersies are such not grownded vppon the word of God therefore not to be beleeued or commaunded as Articles of faith The Maior is the Common doctrine of Protestants The Minor is proued both before when Protestants haue depriued themselues of Councells Popes and all true proposers of the word of God tying themselues to their owne doctrines and deductions and is thus further confirmed by D. Couell in these wordes Couell def of Hook pag. 85. Doctrines deriued exhortations deducted Interpretations agreable are not the word of God Therefore the whole Religion of Protestants against Catholicks beinge thus fownded vppon so deceatefull a grounde as humanee deduction is cannot truely and Iuridically be commaunder Yet it is so manifest to all that their Religion consisteth wholly on their Imagined Interpretations and deductions that Mr. Wotton and Wottoâ— def of Perk. pag. 467. c. others are enforced absurdely to say that deduction from scripture maketh a matter of Faithe otherwiâ—e hee â—annot make any articlâ— of faith to be in their doctrine against vs. And D. Feild himself so resolute before against these priuate Interpretations and expositions seemeth to be of the same minde to defend their Religion in makeing such deductions to be matters of faith by euery priuate deduction his wordes be these Wee Feild pag 226. say that men not neglâ—cting that light of direction which the Churche yeeldeth noâ— other helps and meanes may be assured out of the nature of the things themselues the Conference of places the knowledg of tongues and the sutable correspondence that one parte of dyuine truth hath with an other that they haue sownde out the true meaneinge of it And by this assurednes hee seemeth to vnderstand assurednes of faith makeing their priuate deductions and Interpretations the worde of God as M. Wotton before cited doth in Wotton def of Perk. pag. 467. these wordes Wee acknowledge both and holde all matters concludeth Logically out of the scriptures to be the word of God as well as if they were expressely sett downe in it worde for worde Therefore I may lâ—wfully take it is a Common Protestant doctryne both Doctor Feild and M. Wotton speakeinge for their Protestants in the plurall number wee say wee acknowledge c. so that by their Religion M. Feilds or M. Wottons Logicke vaine and vncertayne deduction is of higher authoritie and more to be beleeued then any generall Councell or Articl of Relig. art 21. other externall Rule of Religion for all these by them as is presently to be proued may erre euen in
caused without a cause The Minor proposition is manifestly proued by these Protestants in this order for they haue before condemned all other Rules which they haue of error as their parlement Kings Censure and all priuate Interpretations and made them subiect and controleable by generall Councells as hauing authoritie ouer all parsons D. Feilds wordes of allowance after hee had with others graunted generall Councells to be supreame bynding and commaunding all be these Wee must obey without scrupulous questioninge with all modestie of Feild pag. 202. minde and reuerence of bodye with all good allowance acceptation and repose in the wordes of them that teach vs vnlesse they teach vs any thinge which the authoritie of the higher and superior controlleth Immediately before hee had allowed the supreame and highest Iudgment to generall Councells and the next to the Pope and Church of Rome Then Protestants teacheing contrarie to superior and higher authoritie in the Pope are to be condemned by him But notwithstanding all this to make their cause desolate and demonstrate that their Religion hath no warrant of truth and Infallibilitie at all Thus they write of this highest Rule of generall Councells euen in their publick Articles of Religion Articles of Relig. art 21. generall Councells may erre and sometime haue erred euen in things pertayninge vnto God Wherefore things ordeyned by them as necessarie to saluation haue neither strength nor authoritie vnlesse it may be declared that they be taken out of holy scripture Therefore how truely or certainely soeuer generall Councells make decrees and definitions in matters of faith they giue no validitie to Protestant Religion if in themselues they should approue it for by their cited Article their ordination hath neither strength nor authoritie as it is the decree of the generall Councells but as it may be declared by a priuate Protestant writer Prince Parlament or Conuocation in their conceipt to be taken out of scripture and yet before they haue tolde vs a generall Councell commaundeth all all must submitt themselues vnto it and all other their Rules be erroneous and deceatefull Therefore by these Protestants neither generall Councell nor any other Rule assigned by them can by any possibilitie proue their Religion true Further I argue thus No societie people or professors of Religion which by their owne confession neither haue nor by their proceedings can hereafter haue or haue heretofore had any generall Councell or meanes to assemble and call it can in reason pretend it for their cause But the state of Protestants by their owne confession is such Therefore generall Councells cannot be pretended for them The Maior proposition is euidently true for esse and beinge must needs in all things goe before operari and workeinge by them For as by nature nothinge can be made of nothinge so that which wanteth being and is not can produce nothinge The Minor proposition is likewise manifestly true for neuer any Protestant nor altogether so much as clayme authoritie or Iurisdiction in this matter none amonge them pretending it further then their owne particular temporall dominions which all vnited together neuer like to be are farre to shorte and vnequall to make a Councell generall which they say excludeth none especially of the greate patriarkes of Rome Constantinople Alexandria and Antioche not one of them being for them but all with their whole precincts limitts subiects and ditions against them by their owne confession To this I add the Censure of their owne Protestant Relator in these wordes The Protestants Relation of Religion cap. 47. are seuered bandes or rather scattered troopes each drawing diuers way without any meanes to pacific their quarrells to take vpp their controuersies No Prince with any preeminence of Iurisdiction aboue the rest no Patriarke one or more to haue a Common superintendance of care of their Churches for correspondencie and vnitie no ordinary way to assemble a generall Councell of their part the onely hope remayninge euer to assuage their contentions And yet if they could haue meanes for such a meeteing of Protestants so few in number and weake in Iurisdiction by their owne graunte in regard of Catholicks and other Christian Kingdomes and prouinces different to them in Religion this would be farre from the leaste shewe and name of an vniuersall and generall Councell such as they allowe to Iudge and sentence in this busines Neither can these men now deny the necessitie of generall Councells hauing so much allowed them for supreame sentencer before and appealed to a generall Councell to be assembled Neither may they compare their so desolate estate with the primatiue Church of the first three hundred yeares for themselues haue graunted before that a supreame and commaunding binding power ouer all was not onely claymed but lawfully and iuridically exercised and executed by the Popes of Rome in those times in all partes of the Christian world and both power and authoritie to approue and reproue Councells was belongeing vnto them by publickly receaued Canon in those dayes And herevppon I argue in this maner that generall Councells are for the doctrine of the Church of Rome Whatsoeuer Church in the primatiue time of Christianitie was endowed with such priuiledges that euery thinge was voide that was done without the consent of the Bishop and Ruler of it and no Councell could be called without his allowance and at this present hath by the graunte of Protestants a common Father aduiser and conductor to end Iarrs displeasures differences to keepe Religion in vnitie by Councells when no other Church enioyeth these immunities must needs in all reason be sayde to be warranted and defended by generall Councells But the Church of Rome is by the graunte of Protestants in this Condition Therefore warranted and defended by generall Councells The first proposition is euidently true for hee that from the begynning had these prerogatiues to approue or disproue Confirme or inualidate Councells cannot be conceaued to haue ratified or confirmed any thinge against the immunities and Common receaued doctrine of that Church so exalted dignified and priuiledged aboue all others of the whole Christian worlde and against his owne supreame and eminent Authoritie The Minor proposition is thus proued first D. Couell sheweth that an hundred yeares before the Nycene Councell in the yeare of our Lorde 2â—5 when there was no Emperour Christian to call Councells as Protestants would pâ—rsuade the world they did and should the Pope of Rome had this prerogatiue to call Councells Therefore from the begynninge by preeminence of his See seing there had not beene either generall Councell or Emperour to giue it vnto him His wordes be these The synode of Rome called Couell ag the plea of the Innoc. pag. 110. by Cornelius Pope of Rome against Nonatus consisted of threescore Bishops and many others of the cleargie Where wee see Heresie condemned and â—â— that scarcetie of Bishops in those first dayes of Christianitie so greate in Councell assembled by the Popes authoritie
Wherefore the Protestant Bishop of Winchester D. Bilson D. â—orton his late â—ppeale with others of his Protestants graunte these propositions Bilson true diff pag. 66. 67. Morton Appeale pag. 286. The Canon of the primatiâ—e Church made euery thinge voide that was done without the Bishop of Rome And againe The Canon of the primatiue Church forbad any Councell to be called without his coâ—sent Which being onely peculiar to him and his See Apostolicke and from the begynning must proue a singular preeminence in him and a power supreame in deciding Matters and doubts of faith Therefore M. Ormerod wittnesseth that S. â—eo Ormer pict pa. pag. 44. Orm. sup pag. 78. that glorious Sainct and Doctor taught that God did assist and direct that See in decrees And further hee wittnesseth in these wordes To proue that the Church of Rome hath the preeminence ouer all Churches Anacleâ—us liueing in the Apostles time and Pope of Rome alleadgeth Matth. 16. vers 18. vppon this rocke will I builde my Church and hee expowndeth it thus super hanc Petram id est super Ecolesiam Romanam vppon this rocke that is vppon the Church of Rome will I builde my Churche This of the testimonie of that Apostolicke Pope Sainct and Martyr And D. Downame graunted that Downame lib. â— Anâ—â—chr pag. 105. S. Augustine that renowned Doctor and Victor Vticensis were of opinion that to adhere to the Church of Rome was a Marke of a true Catholicke in those times And telleth vs further of a Pag. 107. sup Bishop fallen into Heresie and after recanting it in this order Hee sweareth to renownce his former Heresies and to professe and mayntaynâ— that faithe and Religion which the Bishoppe and Church of Rome did professe All which proceedings of so greate consequence and preeminencie testified by enemies themselues could neuer haue beene exercised by that Apostolicke See with so greate approbation of Saincts and Doctors in the primatiue Churche and best estate thereof except supreame authoritie euen in Councells themselues as those Canons testifie and peculiar assistance as S. Leo taught to be freed from error in decrees and consequently not to be condemned by generall Councells whome it was to confirme or reproue had beene graunted by Christ vnto it Then this priuiledge and prerogatiue of that Church Apostolicke being thus both supreame and perpetuall it may not now without Irreligeous Iniustice be denyed vnto it And therefore the Protestant Relator of Religion hauing as before excluded his fellowe Protestants from all hope of comforte and releife by generall Councell addeth immediatly of Catholicks in Relation cap. 47. sup these wordes The other haue the Pope as a Commom Father Aduiser and Conductor to all to reconcile their Iarres to appease their displeasures to decide their difference aboue all things to drawe their Religion by Consent of Councells vnitie And that this Iurisdiction of the See of Rome is not onely ouer the Catholicke and truely beleeuing members of the Romane Church but of right belongeth vnto it ouer all Christians in the worlde is proued before by these Protestants themselues Cap. 3. sup Further I argue thus whatsoeuer Councells define or confirme the doctrine of the Romane Churche and condemne Protestant opinions defended against it are to be saide to proue the Religion of Catholicks But diuers Councells bothe allowed by Protestants for generall and others in the primatiue Churche and confirmed euen in the Iudgment of Protestants are such Therefore the Religion of the Romane Church is proued by them The Maior proposition is euidently true And the Minor thus is proued first concerninge the first generall Councell of Nice D. Couell Couell ag Burg. pag. 87. hath told vs before from S. Hierome that it receaued more bookes for scripture then Protestants allowe M. Middleton saith it Middlet papistan pag. 39. taught the dignitie of Rome ouer the West prouinces at the leaste and this by olde custome How much more ample this custome was is proued before and himself sufficiently insinuateth speaking in this maner Papias Pag. 200. sup liueing in the Apostles time taught Peters primacie and Romish episcopalitie And D. Downame denieth not but the greate generall Down l. 1. Antich pag. 36. Councell of Calcedon attributed to the Pope of Rome to be heade of the Church Which hee saith is the greatest stile D. Feild before hath wittnessed that the third Councell of Carthage confirmed Feild sup in the sixt generall Councell and wherein S. Augustine was present receaueth canonicall scriptures as the Church of Rome now doth D. Willet perceauing Willâ—t Antil pag. 88. 89. the primatiue Councells to be so cleare for the Church of Rome that hee could not glosse them with any resemblance or colour of truthe calleth the auncient confirmed Councells of Neocesarea and Toletane the first and the sixt generall Councell before expressely allowed by D. Sutcliffe the papall Church popery doctrine in popery And of the seuenth generall Councell hee writeth thus The Greekes in a Willet sup pag. 178. Middlet papist pag. 193. generall Councell held at Nice confirmed and allowed the adoration of Images M. Middleton speaketh in this maner peruseing Councells Fathers and stories from the Apostles forâ—ward wee finde the print of the Popes feete So that it is euident by them that from the very begynning the doctrine of the Church of Rome as occasion was is allowed both by Councells Fathers and Histories And this is the reason why in their Article of Religion Artic. 21. before they haue thus defined generall Councells may erre and some times haue erred euen in things pertayninge vnto God Because from time to time as cause was giuen they haue defined the truthe of the doctrine of the Romane Church against them And because I may not in this breuiate repeate many particulars breefely I argue thus Diuers Councells allowed by these Protestants for generall Councells haue confirmed and allowed all or the cheefest doctrines which the Romane Church now teacheath against Protestants and condemned the contrary held by them euen by their owne testimonie Therefore by their owne Iudgment they are for the Romane Church and not for them The consequence is euident and the Antecedent is thus proued by them The Protestant Archbishop of Canterbury writeth thus The Councell of Constance was a generall Councell D. Abbot ag D. Kill pag. 38. 48. 49. 51. Bilson Willet apud Parkes pag. 137. 180. So their Protestant Bishop D. Bilson and affirmeth the same of the Councell of Basile So doth Doctor Willet and graunteth the same of the Councell of Florence And yet it is euident to all the worlde that in these Councells the compleate bodie of their Protestant Religion was condemned in their predecessors Iohn Wickliffe Iohn Husse and Hierome of prage and the quite contrary in all things decreed and concluded for the Churche of Rome For further confirmation whereof the Protestant Archbishop of Canterbury hath these words the Councell
of D. Gâ—orge Abbot sup pag. 48. 52. Constance before by him and others generall did define Wickliffe to be an Hereticke Also Pope Iohn the 23 in a generall Councell at Rome did condemne him for an Hereticke Then by this graunt The protestancie of England being the same as these Protestants tell vs which was taught be Iohn Wickliffe and by these Councells generall by their owne assertions condemned for Heresie must needs be Heresie And the contrarie doctrine of the Church of Rome orthodoxall and Catholicke otherwise no doctrine euer at any time was or can be hereafter lawfully condemned for Heresie or iuridically approued and allowed for true and Catholicke For by their owne Censure the highest Iudgment in the Church generall Councells haue thus defined and by their doctrine before of the power of generall Councells bownde all Christians vnder penaltie of eternall damnation so to beleeue in these questions And allthough the generall Councells of the primatiue Church were assembled about other Heresies The Catholicke doctrine of these points now impugned by Protestants then generally receaued and not doubted of as will manifestly appeare in the Chapter of Holy Fathers and Doctors of the primatiue Church yet because the first fower generall Councells are by name receaued and authorized by Parlament both by Queene Elizabeth and our Statut. 1. Eliz. 1. Iacob c. Sutcliffe ag D. Kell pag. 102. present Soueraigne And D. Sutcliffe for Protestants hath answeared thus before wee hold all the Christian faithe explaned in the sixe generall Councells Then seing the first sixe haue gott this greate papall approbation first concerninge the first generall Councell of Nice all though Vitus and Vincentius were presidents there for the Pope of Rome yet it was further confirmed by that Apostolicke Conc. Rom. tom 1. concil See in these words Whatsoeuer is constituted in Nyce of Bithinia to the strength of our holy Mother the Catholicke Church by 318 Preists wee confirme with our mouth Wee anathematize all them that shall dare to dissolue the definition of the holy and greate Councell gathered together at Nyce The third Canon of that holy Councell Conc. 1. Nicen can 3. defineth thus Omnibus modis Interdixit sancta Synodus c. The holy Councell hath wholly forbidden that it shall be lawfull neither for Bishop Preist nor Protest Booke of makeing and Order Bish. Preists c. An 3. Edw. 6. 1. El. 1. Iacob can Iacob can 7. can 8. Socr. 1. c. 8. Sozom. Deacon nor any other of the Cleargie to haue with him any straunge woman except perhaps mother or Sister or Grandmother c. Where there be more Orders of the Cleargie then Bishops Preists and Deacons onely allowed with them and none of these to haue any other woman or wife but to lyue in chastitie Their Answeare that Paphnutius persuaded the Councell that wiues maryed before orders might be kept out of Socrates and Sozomen is directly against the words of the Councell l. 1. c. 22. Epip in Compend Basil epist 17. in addit Hier. in vigilant epist 50. ad Pammach cone Carthag 2. can 2. concil 6. generca 2. in Trull before cited against S. Epiphanius that glorious Saint and Father of the Greeke Church S. Basile also S. Hierome c. the second Carthagenian Councell confirmed in the sixt generall Councell allowed by D. Sutcliffe defineing thus Apostoli docuerunt ipsa seruauit antiquitas c. The Apostles taught and antiquitie it self obserued that Bishops Preists and Deacons and those that handle Sacraments should be keepers of Chastitie and abstayne from wiues And yet these Protestants vtterly deny the opinion of Paphnutius himself as they themselues cite hym for they Marry after Orders which they confesse both Paphnutius and the first Nicen Councell denyed to be lawfull together with Socrates Sozomenus and all Greeke authoritie and practice In the fourtenth Canon of that first generall Councell the sacrifice of Masse and Christs reall presence in the blessed Sacrament of the altare are taught in these Concil Nicen 1. can 14. words This neither the Rule nor custome hath deliuered that they which haue not power to offer sacrifice should giue the bodie of Christ to them that offer it vp The sixt canon deliuereth by their Concil 1. Nicen. can 6. owne Interpretation that the Pope of Rome is supreame heade of the Church of England and all others in this part of the world And in truthe of the whole Iohn Speed in Theatr. pag. â—06 concil Sardicen can 3. 4. 7. c. Theodoret. l 2. hist c. 8 hist trip l. 4. c. 24. 2â— 15. 16. Conc. Constantinopol 2. gener can 2. Can. 5. Christian worlde as is declared in the greate Sardican Councell generall and otherwise binding this Kingdome by our Bishops presence and assent there by our Protestant Theater where Appeales be graunted to the Pope from any Bishops or Councells themselues And the second generall Councell held at Constantinople maketh manifest that the Nicen Councell prescribed no limits to the Pope of Rome but to other Patriarkes and plainely deciareth Episcopuin Romanum habere primatum That the Bishop of Rome is supreame And by denying this to haue beene the decree of the Nicen Councell they proue the Popes supreamacie from the beginninge For Socrates Socrates in histor tripart lib. 4. cap. 9. writeing how the Antiochian Councell kept within twentie yeares of that of Nyce Was reiected because not approued by the See of Rome writeth thus Cum vtique Regula eâ—clesiastica iubeat non oportere praeter sententiam Romani pontifiâ—is Con ilia celebrare The ecclesiasticall Rule commaundeth that Councells be not called without the consent of the Pope of Rome Therefore their Bishop Bilson writeth thus The Canon Bilson true diff pag. 67 pag. 66. sup of the primatiue Church forbad any Councell to be called without the Bishop of Rome his consent The canon of the primatiue Church made euery thinge voide that was done without the Bishop of Rome Then what may wee thinke of the Protestants doeings in England where his Authoritie Nicephor Calix histecel in concil Ephes Prosper in Chron. An. 431. is so dispised In the third generall Councell at Ephesus the then Pope of Rome Celestiâ—â—â— constituted Cyrillus Patriarke of Alexandria to be president for him In the fourth generall Councell at Caleedon the cause of the Popes supreamacie is so cleare that D. Downame denieth not but it attributed Downam l. 1. Antichrist c. 3. pag. 36. concil Calcedon sess 8. to the Pope of Rome to be heade of the Churche In that Councell in the 8. session is thus registred Omnes Episcopi clamauerunt c. All the Bishops cryed out next vnto God Leo then Pope of Rome hath Iudged And the Pope himself not being present in that Councell his legates gaue sentence against Dioscorus The wordes of the Councell be these Et cum Concil Calced Act. 1. 2.
of his nature is righteousnes onely mans transgression syn Which might also be sufficient for an other Argument for if onely transgression of the lawe is synne and vniustice then good workes the keeping of the lawe must needs be Iustice And in an other place thus the same Author speaketh of prayer a part of good workes Prayer is the best meanes both to Couell modest examinat pag. 176. testifie our dutifull affection and moste effectuall to obtayne whatsoeuer wee wanting can desire at Gods hands D. Sutcliffe thus commendeth this good worke By prayers wee obtaine remission of Sutcliff ag D. Kellison pag. 72. 73. sins By prayers wee obtayne Gods grace And yet it is euident euen in Protestants doctrine that they which haue remission of syns and Gods grace are iust and righteous in their phrase of speakeinge Good deeds done in grace meretoreous by English Protestants Now that good deeds done in grace are also meritorious thus I argue Whatsoeuer is rewarded rewardable bindeth an other to giue for it was by antiquitie and now also properly called meritt is meritorious But good workes done in grace are such Therefore they are meritorious The Maior is euident And the Minor thus proued first by D. Couell which speaketh thus That Couell def of Hooker pag. 51. 52. workes of perfection to which wee are not bownde haue greater reward then keeping of the precepts Then bothe the one and other must needs haue their reward the one greate and the other greater and consequently be so meretorious and deserueing for euen in our vulgare language and proprietie of speache reward is not but where deserueing is signifyeing a Retribution or payeing againe for a thinge Againe the same Protestant Doctor writeth thus in Coueli sup pag. 40. 44. playne termes Rewards doe allwayes presuppose such duties performed as are rewardable It was the phrase of Antiquitie to call our vertuous attaynment by the way of meritt The phrase of the Latine doth properly make one to meritt of an other and as it were to binde him to him who doth any thinge which pleaseth and delighteth him for whome it is done Which sufficiently proueth that second proposition And from this graunt this matter is thus further demonstrated by their Articles to which they haue all subscribed Articl of Relig. Articl 12. where it is thus defined good workes which are the fruites of faith ar pleaseing and acceptable to God in Christ Vppon which words good workes doe please God their publick glosse is in these Rogers in art 12. prâ—pos 1. pag. 53. words God hath commaunded them to be done and requireth righteousnes not onely outward of the body but also inward of the mynde and hath appointed for the vertuous and godly rewards both in this life and in the world to came and to the wicked punishments spirituall corporall and of body and soule eternall in the pitt of Hell And for this doctrine cite these scriptures Matth. 5. 16. Ioh. 15. 12. Phil. 2. 14. c. 1. Thess 4. 3. c. 2. Tim. 2. 19. Iames 2. Matth. 5. 22. 26. c. And all these Protestant Confessions Heluetia Basile Boheme Fraunce Belgia Ausburge Saxonie Wittemb Sueue Therefore wee need not be doubtfull of it by Protestant proceedings But to make it further and without all exception moste apparantly true I further argue in this maner That which was taught by the true primatiue Church in this point is true doctrine But meritt of good workes was then taught by it Therefore it is true doctrine The Maior is euident before And the Minor is proued thus by these Protestants D. Morton from Caluyn acknowledgeth Morton apolog part 1. pag 275. 276. Couell modest exam pag. 120. Sutcliff subuers pag. 50. that the word meritt was vsed of the Auncient Fathers in obtayning rewarde D. Couell assureth vs thus Diuers both of the Greeke and Latine Church taught freewill meritts and inuocation of Saincts as Catholicks doe D. Sutcliff telleth vs that within the first 600. yeares time of truth with him and other Protestants the doctrine of meritts and good deeds was taught And M. Wotton acknowledgeing that the auncient Fathers vsed the name of meritt in this question concludeth thus The doctrine of meritts as it was held and taught by the auncient Christians wee acknowledge and embrace Therefore seeing Protestants as M. Wotton generally Wotton def of Perk. pag. 339. vndertaketh in their name acknowledg for true the doctrine of the Fathers concerning meritts and as before by Protestants the Fathers and the present Romane Church agree in this poynt Protestants also must subscribe vnto them And not to make these Protestants singular in this consent I will add M. Bell to their number hee Bell tryall of the new Religion cap. 9. writeth thus True it is I freely graunt that the holy Fathers doe often vse the word meritt and doe often call the workes of the faithfull meretorious And doth not onely yeeld that to be worthie and meretorious is all one but that such workes of the faithfull are rewarded with heauen I Argue againe in this order workes that are rewarded in heauen may or ought to be done in respect of reward and bringe a speciall worthines vnto the workers of them are meretorious But the good deeds of Christians done in grace be such Therefore they are meretorious The Maior is euident before both by the description of reward by the graunt of Protestants and in respect that M. Bell last cited hath assured vs that to be worthie and to be meretorious is all one The Minor is thus proued first M. Ormerode writeth thus You meaning Catholicks Ormerod paganopapis pag. 53. doe notoriously slaunder vs Protestants beareing the world in hand wee teach that none ought to doe good in respect of reward be it knowne vnto you wee are farre from teacheing that a man ought not to doe good in respect of reward M. Wotton hath these words God will reward the Wotton def of Perk. pag. 302. pag. 334. leaste good worke of any of his children And agayne They that are iustified shall haue a speciall worthynes in themselues when they shall come to receaue their inheritance because they shall be truly and fully sanctified Where not onely a reward is graunted to good workes but that they make the doers of them meritinge and worthy of their eternall inheritance and that this worthynes is caused by grace and Iustice whereby they are iustified and bringe forth workes of such worthe value and deserueinge And to cleare further this name of reward which some of them would violently wrest from the true and proper meaneing thereof in this question Thus I argue againe whatsoeuer is so effectuall that reward or stipend cannot be denyed vnto it without iniustice is meretorious But good workes done in grace are such Therefore they are meretorious The Maior is manifest for that which is due by iustice is due by Title and
worthines for the proper act and office of Iustice is to render to euery one his owne and due The Minor is thus proued by M. Wotton who entreateing of the crowne WottoÌ„ def of Perkins pag. 337. 338. 2. Timoth. 4. v. 8. of Iustice which accordinge vnto S. Paules doctrine God as a iust iudge is to render writeth thus S. Paule reckons vp his good seruices and good reason for the reward is not due to any by promise but to them that doe good workes For els what should be rewarded But why should it be called a crowne of Iustice because it is giuen to the iust according to their iust works And in that respect God is called a iust iudge in giueing this crowne because hee giues good for good And againe wee wholly subscribe to S. Wotton sup pag. 339. Augustine that God cannot but reward our good workes because of his promise and because they are such for the substance of them as hee hath enioyned and so as I haue saide often in generall Iustice they that doe well must haue well Lastely in this Question I argue thus That which deserueth condigne or worthie reward is meretorious But good deeds done in grace be such Therefore they are meritorious The Maior is euident because Meritum ex condigno Meritt by condignietie is the greatest and that which hath beene moste impugned by Protestants The Minor is concluded by his maiestie in his approbation of the Accidence before the Grammar vsually taught in England where speakeing of schoolemasters deseruings for the teacheing and instruction of children his regall and resolute sentence for this matter is vttered in these words you shall Approbat of thâ— Accidence init deserue of allmightie God condigne rewarde Where both deserueing which is meritt and the reward to be condigne is testified And thus much for this question out of their priuate Authors and Doctors Now lett vs cite somewhat out of their publick Theater Theater of greate Britan pag. 342. In which they deliuer vnto vs first the common opinion of that primatiue age of Christianitie in this point generally in these termes It is not to be wondered at in that these times the holy Acts of men which no doubt were many and the habitt of monkes the accounted holy garments of humilitie were so meritoriously respected and reputed in the deuoute harts of the Religeous Where wee see that this doctrine of the meritt of good workes was so generall and vniuersall that no man might wonder at it Their reason shall be answeared in his proper place Therefore seeing this vniuersall doctrine of meritts was in that vnspotted tyme of the Church as these men haue often graunted it may be wondered at with what colour or pretence of truthe these men against their owne Rule and Iudgment should now deny it or bringe it into question Especially seeing they assigne through all their worke this cause of meritt and satisfaction to haue giuen the cheife grownd and originall to so many holy and Religious fowndations in England to meritt and procure pardon of God to satisfy for the syns of themselues the fownders their frends Ancesters and posterities As wee may vnderstand by these few Examples which they propose vnto vs in this order Oswy Kinge of Northumberland Theat pag. 338. n. 2. hauing cruelly slayne Kinge Oswyne of Deirans in that place afterward for satisfaction of so heynous an offence a monastery was built as vppon like occasions many the like fowndations were layde And of him againe partly cited in an other place This Kinge Oswy hauing raygned 28. Pag. 338. n. 8. yeares falling sicke stroke with remorse for the death of good Kinge Oswyne and the blood which hee had spilt vowed a pilgrimadge to Rome So they describe Pag. 339. n. 3. vnto vs K. Wlfhere his workes of satisfaction in building Churches and monasteryes for his Murthering or Martyringe his sonnes Wlfald and Ruffin And againe Ethelbert of Kent in fowndinge Pag. 302. n. 4. S. Paules Church in London in his charter hath these wordes Ethelbert Rex Deo inspirante pro animae suae Remedio dedit Episcopo Mileto terram c. Ethelbert Kinge by Gods Inspiration for remedy of his soule hath giuen to Bishop Miletus the land called Tuâ—lingham for the Monastery of Pag. 343. n. 4. S. Paule And againe Kinge Ethelbald liuing a wicked life being reprehended by the epistle of Boniface an English man and Archbishop of Mentz in repentance released and priuiledged the Church from all tributes to himself and built the Abbey of Crowland in Lincolneshire for the pacifyeing of Gods wrathe towards his syns And againe Kinge Offa in testimonie of his Repentance for the blood hee had Pag. 345. spilt hee gaue the tenth part of all his goods vnto the Church men and vnto the poore At Bathe hee also built an other Monastery and in Warwickshire a Church where the adioyninge towne from it and him beareth the name Offa Churche In greate deuotion hee went to Rome where hee made his Kingedome subiect to a Tribute then called Peter peace afterwards Rome-scot In honor of S. Albane and in repentance of his syns ouer against Verolamium in the place then called Holmehurst where that Proto-martyr of Brittaine for the constant profession of Christ loste his heade Offa built a magnificent Monastery endoweinge it with lands and ritch reuenewes for the mayntenance of an hundred monkes And thus againe King Ethelstan hauing consented Pag. 363. to his brother Edwynes death repented the same for besides his seuen yeares penance voluntarily vndergone to pacify the ghost of his betrayed brother hee built the two monasteryes of Middleton and Michelnesse goeing into the North against the Pag. 364. Danes as hee was a man much deuoted to godward turned a side to visitt the Tombe of S. Iohn of Beuerley where earnestly praying for his prosperous successe for want of richer iuells there offered his knife voweing that if hee returned hee would redeeme it with a worthie pryce Which as they tell vs hee truely performed though they mention not what it was But to putt vs out of doubt that both this doctrine of Meritt and satisfaction and the execution of it by such meritorious good deeds was both gratefull and pleaseing to God and honorable with all good men first they testifie of this laste recited Kinge in these wordes relateing of a straunge miracle wrought by Pag. 364. sup n 8. 10 pag. 365. him thus they add The enemyes by craft and subtlety comeing to his campe hee awakeing boldly rushing vppon his enemyes putt them backe with the death of fyue petty Kings twelue Dukes and well neare of the whole Army Hee ioyned Northumberland to the rest of his Monarchye and returninge to Beuerly redeemed his owne knife His dominion was the largest that any Saxon before him had enioyed and his fame the greatest with all forreyne princes who sought his frendshipp both with loue and alliance
Religion and perfection therin God of his infinite mercy graunt them true penance and turne away his so much deserued vengeance from this nation And that as these men haue much exexceeded the Infidell Danes in offendinge so they may in some kinde imitate them in satisfaction and repentinge for they themselues in this Theater are wittnes that their Theat of gr Britt pag. 391. 392. greatest Kinge Canutus whome I chuse to exemplify in for satisfaction of such his syns Went on pilgrimadge to Rome to visit the sepulchre of S. Peter and Paule Built many Churches and Abbeyes greately reuerenced S. Benett whose Monasteryes were so persecuted hee offered vp his crowne vppon the Martyrs S. Edmunds Tombe Most rich and royall Iewells hee gaue to the Church of Winchester whereof one is recorded to be a crosse worth as much as the whole reuenewe of England amounted to in one yeare Hee set his crowne on the heade of the picture of our Sauiour on the crosse at Winchester neuer weareinge it more Vnto Couentry hee gaue the Arme of Saint Augustine the Doctor which hee bought at Papia in his returne from Rome and for which hee payed an hundred Talents of syluer and one of gold With his owne hands hee did help to remoue the body of Saint Alphegus at the translation of it from London to Canterbury whome the Danes not withstanding his Archiepiscopall and sacred calleing before had martyred at Greenewich Gunhilda daughter of this Kinge and Emma his wife was the first wife of Pag. 393. n. 24. Henry 3. Romane Emperor her surpassing bewtie bredd in the Emperour Ielousy of her Incontinencye the matter to be tryed by combatt her champion was her page but a youth brought out of England against agyantlike man but the page cutt of his heade The Emperesse refuseth the Emperors bedd and tooke the holy vayle of a Nunne in Flaunders where shee spent the rest of her life O how happy had it beene for K. Henry 8. and his daughter Q. Elizabeth themselues for vs and all posterities in England if as in synninge they imitated and exceeded the vnbeleeueing Danes so in repenting and satisfaction they had beene Imitators of their pietie CHAPTER VIII WHEREIN THE CATHOLICKE doctrine of the distinction betweene mortall and veniall syns is proued by these Protestant writers IN this Question thus I breefely make demonstration for the Catholicke doctrine by these Protestants All men that graunte and doe not deny this difference of syns some to be mortall depriueing of grace others veniall not depryueing of it but consisting with it doe graunt this distinction and doe or ought to agree with Catholicks therein But these English Protestant Doctors and writers doe thus Therefore they doe or ought to agree with Catholicks therin The Maior is euident For as matters of faith may neuer without that greate horrible offence of deniall of a mans faith be denyed so they ought according to the obligation and dutie of some tymes professing our faith be also some tymes confessed But the rest of the Maior which is sufficient in this argument is expressely affirmed and the Minor thus proued First the publick Protestant Conference at Conference pag. 41. Hampton Court assureth vs thus Amonge syns some be greuous or mortall which depriue of grace others veniall or which doe consist with grace Which is the same which the Church of Rome teacheth in this Question And D. Feild entreateinge of this matter writeth Feild pag. 116. thus in the name generally of Protestants Wee doe not denye the distinction of veniall and mortall syns but doe thinke that some syns are rightly sayde to be mortall and some veniall some doe exclude grace out of that man in which they are fownde and so leaue him in a state wherein hee hath nothinge in himself that can or will procure him pardon others doe not so farre preuayle as to bannish grace Couell def of Hooker pag. 56. D. Couell disputing against the Heresies of English Puritane Protestants vseth these words Your three false conclusions seeme to establish a threefold error contrary to the doctrine of all Churches that are accompted Christian First that all syn is but one syn Secondly that all syns are equall Thirdly that all syns are vnited The first making no diuision of the kindes of syn the second no distinction of the qualities of syn and the third no difference in committing synne Against these wee say and wee hope warranted by truthe that syns are of diuers kinds of diuers degrees of diuers natures From which thus I argue againe Whatsoeuer doctrine is contrary to the doctrine of all Churches accounted Christian is erroneous and in the contrary to that which is warranted by truthe is not true But that Protestant doctrine which denieth the diuers kynds degrees and natures of syns is such Therefore it is not true The Maior is manifest for true doctrine cannot be contrary to all Christian Churches to truthe nor can be erroneous opposite to truthe The Minor is expressely in playne words proued by D. Couell before who maketh it so odious that in his opinion none accompted or to be accompted a Christian will defend it And the same doctrine of distinction of syns thus hee confirmeth in these wordes Yt is not all one to be â— foote Couell def of Hooker pag. 57. 58. and a rodd wide And therefore the lawe that forbad but one thinge thow shalt not kill forbad three things as Christ expowndeth it Anger to thy Brother to call him foole to offer him violence these hauing euerye one as their seuerall degrees so their seuerall punishment This Heresie then wee leaue to his first Authors Iouinian and the rest From which sentence thus I argue agayne Nothing that is Heresie and was for such condemned in the Heretick Iouinian and others for such can be true doctrine But this Protestant puritane doctryne here confuted by D. Couell in his Iâ—dgment is such Therefore it cannot be true The Maior is euident for true doctrine and Heresie be contrary The Minor is proued in the last Protestant citation Lastely I argue thus That doctrine which hath scandalized all Churches and leaueth many followers of that Religion wherein it is taught ill satisfied cannot be true But the doctrine of diuers Protestants in this question is such Therefore it cannot be true The Maior is euident for truthe cannot scandalize all Churches nor leaue the Professors ill satisfied The Minor is proued by the Protestant Relator of Religion who entreating of this Relation of Religion cap. 48. and other such Protestant paradoxes writeth thus Touching the eternall decrees of God the qualitie of mans nature the vse of workes some of their cheife Authors haue scandalized all other Churches withall yea and many of their owne to rest verie ill satisfied Therefore the former Catholicke doctrine in this poynt is true and Orthodoxe euen by these Protestants Which shall suffyce in this question perhaps not so generally receaued
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
with precepts as those Hereticks called Apostolici Others esteemed them as things indifferent Others as things forbidden which error is accused by some of our Aduersaries to bee an opinion of our Church There is none of any sound Iudgment in our Church which doth not thinke that willing pouertie humble obedience and true chastitie are things verie commendable and doe bringe with them greate aduantadge to the true perfection of a Christian life By these wee doe more then without these wee should Then these men graunting the doctrine and neuer practizing the vse of it from whence this aduantadge to true perfection is brought are in a practicall error in this point and ought to reforme themselues Yf any man will excuse their omitting of it hee must needs answere that it is either because they will not or are not able to performe it If it onely proceedeth of willfullnes they are generally to bee reproued of willfull obstinacie and sin against the holy ghost vniuersally refusing or resisting such holy motions Inspirations and graces If they say it proceedeth from want of grace spirituall power and assistance to effect it they plainely proue and thereby acknowledge themselues and their Religion to bee gracelesse and not of God not hauing that habilitie and strengthe in any one compaine or societie of men or women amonge them in so longe time to embrace and practice that which so profiteth to perfection And as strongely graunt the Church of Rome and the doctrine thereof for true wherein that grace hath beene giuen to thousands of societies to professe to lyue and die in perpetuall vowed chastitie which hath not beene bestowed one any one fraternitie in their Religion And thereby demonstrate to the world that those Catholicke Preists of our nation whom they persecute as enemies to God are in this greate fauour and grace with him in performing that perfect estate of continencie which our Aduersaries openly confesse they cannot do Which wee are so fart from acknowledging in vs that in greate multitudes wee will solemnely sweare wee truely performe it And no man vnderstandinge the seuere canons of Catholicke Religion for such offendors the greate reuerence wee giue to that moste blessed sacrifice which wee daily offer and what Innocencie of life at the leaste to bee free from all carnall and other mortall sinne wee require vnto it and the ministring of all other Sacraments continually practized by vs can condemne our Order in this matter further in this question I argue thus That which was decreed by the Church within the first 400. yeares of Christ is now to bee obserued But the vowe of continencie was then decreed to bee annexed to holy orders Therefore still so to bee obserued The Maior is allowed before And the Minor proued by M. Perkins in these words Continentiae votum necessarium Perk problem pag. 192. perpetuum c. The vowe of continencie necessarie and perpetuall seemeth first to haue beene decreed in the west Churche about 380. yeares after Christ Traely it was receaued before but by the priuate deuotion of some not by the publicke Iudgment of the Churche If any man saith hee acknowledgeth then onely to bee decreed though vsed before and this in the west Church it sufficeth for this purpose and is obligatorie to Protestants both confessing that a time of truthe the Romane Church then to haue beene the true Church and Mother vnto others and themselues vnder the Iurisdiction of that westerne Romane Church And customes are not vsually decreed but vppon Transgression of them But M. Middleton will tell vs That S. â—piphanius an holy Sainct and blessed Bishop of Greece writeth of such decrees and Canons to the whole Church both to haue beene extant and practized longe before that time and from the beginning of Christianitie as his words traditions without limitation argue Epiphan l. 1. to 2. coÌ„tra her Cathari apud Middleton papistom pag. 139. 140. Thus hee is cited by him writing of the Cathari Hereticks Those Traditions which were deliuered peculiarly for the Cleargie by reason of their supereminencie in celebration of the diuine mysterie These Hereticks would haue all men tyed vnto when they did heare that a Bishop ought to bee vnreproueable the husband of one wife and continent and likewise of Deacons and Preists For in truthe since the comming of Christ the doctrine of the Ghospell doth not admitt into these offices any that haue married a second wife by reason of the excellent dignitie of preisthood And this holy Church doth sincerely obserue yett doth not the Church admitt any into those offices that is the husband but of one wife whose wife is yett lyueing with him in the fellowship of marriadge sed eum qui se ab vna continuit aut in viduiâ—â—te vixit But him onely that either was neuer married or that after the death of his wife lyueth vnmarried the Church receaueth into the office of a Deacon Preist Bishop or Subdeacon which is especially obserued where the Ecclesiastical Canons are sincerely kept But thow wilt say vnto wee that in many places Preists and Deacons do liue in wedlocke But this is not according to the sinceritie of the canons Hitherto and further bee the conuincing words of this holy and learned Father of the Greeke Church whose euidence is so playne for the Catholicke doctrine and practice in this Question and against Protestants that M. Middleton flatly saith Epiphanius was too partially Middleton sup pag. 143. affected in this point And hereuppon thus I argue againe That doctrine which is so plainely and directly held and maintayned by the learned holy fathers of the primatiue Church that the present Protestant Aduersaries otherwise seeming to allow these fathers confesse it to bee their opinion and of the Church in their time is to bee embraced and obserued But this Catholicke doctrine of Preists continencie and vowes of chastitie is such Therefore to bee embraced and obserued The Maior is manifestly true both Catholicks and Protestants in shew at the leaste allowing the primatiue Church and Fathers thereof for Iudges in questions of Religion The Minor is thus proued First M. Middleton acknowledgeth S. Epiphanius S. Hierome S. Chrisostome and S. Ambrose to bee so playne against their Marriadge in the Clergy and their doctrine against vowes of chastitie that hauing written of S. Epiphanius as before hee addeth of S. Hierome thus Hee made vnciwill entroades against Gods holy ordinance Middleton supra pag. 134. Pag. 138. in this point Of S. Chrisostome thus Chrisostome in his vehemencie goeth beyond measure in reprehending and the Christians of his time in their lightnes went beyonde measure in voweing Of S. Ambrose thus Ambrose had the Apostolicall Pag. 134. dragon the deuill dwelling in him And of the holy auncient Fathers in generall in this matter Hee speaketh in these termes Neither Middleton sup pag. 133. is it any thinge to the purpose that the auncient Fathers allowed vowes of chastitie
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