you neither doe I intend to persuade you in a Rhetoricall manner but onely to propose vnto your ingenuous myndes mature iudgements pure trueth pure falsitie in their owne seuerall natiue habits colors as good an euill to the end that by your free election you may stretch your handes to the one leaue the other according as you shall finde your selues moued by diuineinspiration force of reason Yet not so remissely but that if anie one should require further satisfaction let him but obtaine me a safe conduct graunted by competent authoritie I will not refuse to decipher the Gyrogliffe of my name as euer most readie according to Apostolicall aduise to render reason of the faith I professe And althou ' perhaps it will be iudged more sutable to my manner of proceeding deliuerie of my doctrine to haue put it in the latin tongue yet because I coÌ„sidered ther are in our countrye manie pregnant actiue wits which neuerthelesse haue smale knowledge in that language I resolued rather to publish it in the vulgar tongue to the end that all those who ar studious of trueth may be free from impediments in their search of reason Neither is it intended for euerie pedanticall bibleist but for such as in some sorte are instructed in scholastical discipline qui potest caperecapiat And if by the grace assistance of God my arguments shall but make so much impression in the readers as onely to reduce some passionate partiall myndes in matters of Religion to such a point of temper as they shall come to iudge it a thing repugnant to reason conscience that those who haue so much reason so forcible arguments for their cause should be esteemed worthy of contumelie persecution for their profession defence of the same I shall neuer accounte my paines tyme ill employed And thus I comit commende you to the grace protection of Christ our Sauior THE FIRST PARTE OF THE CONVICTION CONTAINING THE IMPVGNATIVE ARGVMENTS THE FIRST PRINCIPAL ARGVMENT AND for confutation of the English Religion which I assume for the firste parte of my disputation beginning with the name Catholike I argue in this manner All Religions which are not Catholike are false Religions But the Religion now publiklie professed in England is not Catholike Ergo the religion nowe publiklie professed in England is a false Religion In the Maior conclusion of this Sylogisme there is no difficultie neither can the aduersaâ—ies denie them The minor onelie is in controuersie it I proue with another Sylogisme in the manner following All Religions which are not vniuersall geâ—erall or common are not Catholike But the Religion now professed in England is not vniuersall generall or common Ergo the Religion now professed in England is not Catholike That the Religion is not Catholike which â—s not vniuersall generall or common is cleaâ—elie demonstrated by the signification of the worde Catholike which importeth vniuersallitie or generallitie according to the vse which euen our aduersaries themselues make of it Who in their Bibles for the Latin wordes â—pistola Catholica translate put in English the generall epistle of Iames Iude c. Not to stand vpon the ancient authoritie of sainct Augustin other Fathers Councels who when they speake of the true Church or faith â—se the name Catholike in that same seÌ„se as after shall appeare And by this the maior propoâ—ition of the second Sylogisme is sufficientlie â—roued to be true Now touching the minor â—o wit that the Religion publiklie professed in England is not generall vniuersall or common 〈◊〉 likewise proue by distinguishing all the diuers kindes of vniuersallitie which according either to Philosophie or moral doctrine can be imagined by conuincing that none of them agree to the Religion of England which I prosecute in this manner All vniuersallitie in Religion is either in the matter or material obiect of faith or in the time place persons that professe it or els in the rule or reason which directs them in the faith profession of it For proofe declaration of all which particulars that none of them be founde in the Religion of England it is to be supposed as certaine that the worde vniuersall signifieth not onelie generallitie but also vnitie so that the thing which is vniuersall must be one in itselfe as well as common to others that which not onelie the vsuall acception of the worde doth shewe which by Aristotle the rest of the Philosophers both ancient moderne is commonly taken for vnum in multis that is one thing in manie or one common to manie but also the verie etymologie sounde of the same word doth plainely declare Yea the ancient Fathers also affirme the same in those places where speaking of the vniuersallitie of the Church in place they say the Church is one and yet dispersed ouer the whole world Lib. 2. c 2. As doth Sâ— Augustin against the epistle of Gaudentius Where vsing the testimonie of sainct Cyprian among â—other words of his he relates these Vnum caâ—ut est origo vna vnamater foecundis successibus copiosa She meaning the Church â—s one head one origen Maieres nâ—stri Catholicam nominarnus vt ex ipso nomine â—stenderent quia per tâ—tum est De vnit Eccl. cap. 2. one mother replemished with frutefull successes And in the second chapter of his booke of the vnitie of the Church he saith that our ancetors called the Church Catholike to the end they might shewe by the name it selfe that she is in whole In like manner Vincentius Lyrinensis in the third ch of his booke to the vniuersallity of the Church ioyneth consent or vnion And Venerable Bede vpon the 6. chap. of the Canticles affirmes that the Church is called Catholike quia per omnes mundi partes in vnapace in vno Domini timore aedificatur That is because it is planted or built in all partes of the world in one peace one feare of God And thus it plainely appeares that the worde Catholike or vniuersall whatsoeuer els it includes yet it must of necessitie haue vnitie in that generallitie which it signifies This being supposed as a trueth which euen our aduersaries cannot resist I proue against them first that there is no vniuersallitie in the matter or obiect of their Religion with this argumentation following All religions which are not one the same in matter or obiect which Christ his Apostles preached waÌ„te vniuersallity in obiect or matter But the Religion professed in England at this present is not one the same in obiect or matter which Christ his Apostles preached Ergo the Religion professed in England at this present wantes vniuersalitie in obiect or matter The maior of this Sylogisme is iucluded in the supposition before declared at the least in parte graunted euen by our aduersaries as I suppose it being nothing else in sense but
in the page following he saith in his owne name in the name of his brother Puritās We hold not fasting to be a worke pleasing to God And yet in his page 609. he grautes that to fast religiously at some time is Gods cōmaundemēt And pag. 611. that lent fast is partely religious ordered by the Church for religious endes bindeth the cōscience mediately which larring positions of this grand Doctor I am not able to recōcile And yet for a parte of twelfe dayes deuotiō he putteth the paymēt of tithes which indeed is a deuotiō far more profitable to himself then pleasing to others All which particulars doe manifestly declare that whatsoeuer apish imitation these fellowes vse in writing some fewe bookes of deuotion prayer yet is their spirit quite contrarie to the common spirit of the vniuersall Church wholely vertigenous extrauagant peculiar to themselues And to this the like may be added of their Church seruice forme of administration of Sacraments as may be seeme in their booke of common prayer which as it manifest to them that read it doth notably differ from all the Lyturgies publike formes of prayers pastorals that euer were vsed in the Church before the preachings of Luther not onely in the manner of administrating the Sacraments and seruice but also in some substantiall points of them both Their being not anie mentiō in the booke of common prayer of either annointing with Chrisme in Baptisme or of extreme vnctiō of the sicke nor of consecrariō of the Eucharist or absolute commaunde to receiue it but onely with condition or rather with expresse order or precept that ther be a whole congregation that is some persons more disposed to communicate with the infirme partie besides himselfe that otherwise he must haue patiēce take his iourney to an other world without his Viaticum Neither is it ther ordained directly that that the Communicants shall vse the homologesis or Sacramēt of Pennance cōsisting of contrition confession satisfaction as a necessarie preparation to the communion except onely in in case they finde their cōsciences troubled with anie weightie matter that when they are at the point of death contenting themselues at all other times of their receiuing the Lords supper with a generall confession onely made either by one of the communicants or by the ministerin the name of the rest The contrarie of all which particulars are neuerthelesse found in all Lythurgies Missals Directories of former times in all places of the Christian world as may be seene in the Ierarchie of Sainct Denis the Roman Order of which euen the newer of the twoe was practiced in the Church at the least 80◠yeares agoe But now to conclude hauing passed throu all the seuerall kindes of vniuersalitie that can be imagined with an exact discussion of the nature properties of the same finding none of them in the Religion now publikely professed in England besides this it being certaine both according to the doctrine of the ancient Doctors of the Church moderne diuines that the worde Catholike is the same that vniuersall Lib. 2. c. 38. generall or cōmon as is apparent by S. Augustins responsion to Petilianus wher he saith that the name Caetholicū signifies secundū totum Lib. 2. c. 2. as also against the epistle of Gaudentius Teacing that the Church therfore is called Catholike of the Greeke worde because it is extēded throu ' the whole world This I say being infallibly true it doth by necessarie conclusion follow of the premisses that the English Relilion is not Catholike but a priuate conuenticle or Congregation in which true faith is not founde in which by consequence no saluation can be hoped or expected for such as obstinately seperating themselues from the vnitie and vniuersalitie of the most vniuersally receiued Religion liue and die in it And this may suffice for the declaration confirmation of my first ptincipall argument or demonstration THE SECOND PRINCIPAL ARGVMENT MY second principal argument which proueth the falsitie of the English Religion is this That Religion is false which hath a false or at the least an vncertaine Canon of scripture But the Religion of England hath a false or at the least an vncertaine Canon of scripture Ergo the Religion of England is a false Religion The Maior doubtlesse is graunted by our aduersaries The minor which they denie I proue And for the proofe of it I suppose that the true Canon of scripture can not be knowne but by some externall authoritie or meanes distinct from it selfe whether it be the iudgement of euerie faithfull person assisted by the diuine spirit as manie of our aduersaries affirme or whether it be the declaration of the Church assisted by diuine inspiration of which it shall be disputed in an other place More ouer these meanes or this authoritie must be infallible otherwise it can ingender no such certainetie in the myndes of the beleeuers touching the matter in question but they would remaine still doubtfull of the same And the reasō for which this externall authoritie is thus required to the knowledge of the iuste quantitie of the written worde of God for the distinguishing of the true partes of the same from the Apochrypha doubtfull is because that as the scriptures doe in no places affirme declare them selues either in totallitie 〈◊〉 parte reflectiuely to be the true worde of God deliuered by Christ his Apostles so they much lesse auerre these determinate bookes or partes of the Bible no other to be the onely true authenticall scriptures This being now supposed as certaine on both sides I proue the foresaie minor to wit that the Church of England hath a false or at least an vncertaine Canon of scripture by an other silogisme in this manner That Canon of scripture is false or at the least vncertaine which disagreeth from all other Canons that euer were in anie Christian Church before the dayes of Luther But the Canon of scripture vsed nowe in England is disagreeable to all other Canons that euer were in anie Christian Church before the dayes of Luther Ergo the Canon of scripture vsed nowe in the Church of England is a false or at the least an vncertaine Canon In the Maior of this silogisme ther is no doubt The minor I proue by comparing the Canon of England with those seuerall Canons which according to the diuersitie of opinions in that point among some of the ancient Fathers in former tymes ar founde to be three in number howbeit of those three ther was one which was euer more commonly receiued then the rest to wit that Canon which in the Councels of Florence Trent was defined to be infallible is that same which at this present the Roman Church vseth reiecting all other for Apochryphall inauthenticall Now the first of those three Canons or Orders of diuine volumes consisteth of those bookes of which
of Religion as being onely a morall matter can not be vnderstood with so much metaphisicall rigor as in naturall things it vseth to be taken yet for the verification of such generall sentences as we finde both in scripture 〈◊〉 Fathers it must of necessitie be accepted with as great latitude as morally can be imagined For example if ther be anie doctrine in the world which for the space of almost 16. hundreth yeares neither is nor hath ben preached taught or professed in either all or at the least in most places of the world then doubtlesse can that vniuersall proposition of the Apostleâ— into all the earth hath the souÌ„de of them gone forth that of S. Augustin She the Church is like vnto a vine diffused or spred in euerâ—â— place neuer be truely verified of it consequently such a doctrine can not be truely said 〈◊〉 haue such vniuersalitie in it as scripture â—athers require to the onely true Religion â—hich in reason can not be iudged lesse then â—at in all the for said great number of yeares â—either is at thâ—s present or hath ben in times â—ast preached professed generally at the least 〈◊〉 the greater parte of the world if not in euerie â—arte therof And touching the vniuersalitie of persons â—hich as I declared before is either included or â—ecessarily connected to the vniuersalitie of â—ace it is a matter so cleare apparent that 〈◊〉 is not to be founde in the English Religion â—ther for the time paste or present that euen â—â—e cheefe of the professors of it dare not auerâ—e it to be vniuersal in that nature as is maniâ—est by the authoritie of King Iames himselfe â—he Salomon of their sect Whoe althou ' he laâ—oreth much in his booke to Christian Princes 〈◊〉 persuade them he defendes no other then â—he Catholike faith yet in the end of the same â—e is forced to confesse that notobstanding he â—â—cludes in the number all the professors of the â—retended reformation euen in other countries â—â—gge ragge yet they doe nor by much aâ—ounte to so manie as professe the contrarie â—hat is the Catholike Roman doctrine Reâ—gion preached practised in so manie seueâ—all nations places of the of the vniuersal orbe In so much that if anie of our aduersariâ—â— were so impudent as to conteste or repugnâ— to so plaine a trueth Regina Austri I meane euen the Infidels Iewes will be readie to rise proteste against him in the day of Iudgement By which and the rest I haue deliuered it is clearely consequent that the English Religion especially if it be intended as it is singular different in diuers points from the rest of the pretensiue reformed congregations cannot possible with anie coulor of trueth be named Catholike or vniuersal in number of persons supposing that according to the doctrine of Fathers the common acception of the worde among Christians this appellation or sacred surname agrees onely to that Christian Religion which hath generalitie of persons as well as of tyme place obiect or matter which generalitie caÌ„not possibly be conceiued but in order or with relation to the greater nuÌ„ber of beleeuing professing ChristiaÌ„s as being quite repugnant to reason that the lesser parte of a anie multitude or total number should be named either general or common much lesse reason ther is it should obtaine the most ample and vaste denomination of vniuersal especially where both parties are extant remaine in the same present time But perhaps our aduersaries will say that to â—he verifying of those the like generall senâ—ences of scripture Fathers it is not necessarie â—hat the true Religion either is or hath ben alreadie diffused ouer all or most partes of the world but it is sufficient that it will be preached in all or most places before the end of the world so altho' this hath not ben verified in the English Religion as yet neuer the lesse it will be so extended in the tyme to come To this I replie that altho' ther is some varietie among diuines aboutâ— the sense of the place cited some other places of scripture to the same purpose to wit whether they be vnderstood of the Apostles onely or of them their successors In omnem terram exiuit sonus corum c. Rom. 10. as also whether they signifie the tyme present or future finally whether they be verified in all rigor or onely in a common morall manner neuerthelesse I finde they all agree in that the Church of Christ hath ben alreadie so farre extended either by the Apostles them selues or at least by them their successors that it may be truely affirmed to haue ben loÌ„g since diuulged planted in the whole world defacto not in power or virtually onely euen according to the sense of the foresaid wordes other places of scripture which speake in the future tense as appeareth plainely by the wordes of S. Paule in his first chapter to the Colossians wher he affirmes that euen in his tyme the Gospell was come vnto hem also it is saith he in the vniuersall world doth fructifie increasens it doth in them Which words I say are so cleare that ther is no place of tergiuersation or replie in this particular but that according to them it must of necessitie be graunted by our aduersaries except they will plainely contradict S. Paul the scriptures that the foresaid extention of the faith of Christ doth not expect the time to come but is alreadie made as much as serueth for explicating verifying of the same S. Paul to the Romans before related whose words in my iudgment are manifestly couÌ„â—nced at the least in a cheefe parte to be vnderstood in the present tense by those otherwords of himselfe in the epistle to the Collossenses eueÌ„ now by me related which doubtlesse coÌ„taine a plaine expositioÌ„ of the former as appeares by the comentarie of S. Chrysostome vpon them saying of the Church of Christ Adest vbique suporat obâ—inet vbique praestat vbique And altho' I am not ignoraÌ„t that both ancient Fathers moderne diuines teach that as S. Hierome speakes vpon those wordes Prâ—â—â—â— dicabitur Euangelium hoc in vniuerso mundo the complement or conclusion of the preaching of the Gospell in euerie place shall not be performed before the consummation of the world as being a precedent signe therof neuerthelesse as this is true in it selfe so it in no respect speaking absolutely contrarie to the vniuersalitie of the Church which at this present is in times past hath euer ben as is euidently conuinced by the writings of the same ancient Fathers moderne diuines who most frequently teach that the true Church of Christ was sufficiently spred in the world to make it vniuersall eueÌ„ in their owne primatiue ages as their wordes by me rehearsed in diuers places of this treatise clearely testifie who also if they had liued in these present
apparent that the English Religion hath no such attribute consequentlie that it is defectiue in that nature Wherefore hence I passe to the last gender or kynde of vniuersallitie which is that of the generall rule of faith of which there be two sortes the one is nothing els but the word of God as it is contained in the scriptures or diuine Apostolicall traditions The other rule is the visible Church by whose authoritie we come to knowe certainely infallibly the true sense of the worde of God all those things which his diuine maiestie hath reuailed as matter of faith to be beleeued by all sortes of people or otherwise necessarie to saluation Tract 1. Suarez de fide disp ◠sec 2. fine And of these two rules which some diuide in to three or more thou ' in my opinion not so properlie conuenientlie the second which is the authoritie of the Church is commonlie called in the schooles regula proponens that is a rule or way by which the prime reuailing veritie or diuine authoritie which is the formall obiect foundation of supernaturall faith is immediatelie applied vnto beleeuers And altho' if indeed the worde of God were so cleare that euerie one by reading the wordes of scripture or Apostolicall traditions as they are sett downe in the Councels or other recordes of the Church could not but vnderstand them in a true vniforme sense the first of those two rules might suffice alone yet because the scriptures are obscure difficult in their vnderstanding as both themselues experience testifie also because out of the imperfection of nature mens iudgements often times disagree in matters of doctrine practice therefore besides that speachlesse rule I meane in decision of matters of controuersie there was necessarie another liuing vocall rule by which the true meaning of the first prime rule which is the worde of God might so infallibly be declared vnto thē as all doubts scruples excluded their mindes consciences might safely rest in euerie point of faith by it proposed without anie further question or tergiuersation Now to come to the purpose in that first foundation of faith which is the authoritie of God as he reuaileth matters to his Church without which true faith cannot stand the defenders of the English Religion agree with the Romanists as also they agree with them in the first of the two rules at the least so farre as concernes this controuersie that is they hould Gods worde to be a rule of faith as the Roman Catholikes hould But the difference is in that our aduersaries will needs haue the worde of God to be the scripture onelie that interpreted by the spirit of euerie priuate person who reades it consequenter they hould this onelie for their rule proponent by which the diuine authoritie is applied to euerie point of faith in the beleeuers Whereas on the contrarie we Romanists beleeue vse the authority of the most vniuersall Church as the infallible applyer of Gods reuailing veritie vnto vs in all matters of faith manners And in this rule vpon which all certaintie of faith dependes quoad nos that is for as much as toucheth the beleeuers or credents I here proue that the English Religion wanteth this vniuersallitie as well as the rest of the obiect circumstances aboue discussed the which I demonstrate in this forme of argument That onelie proponent rule of faith his vniuersall which is one the same in all or at the least in the greater parte of beleeuers But that which the professors of the English Religion hould for their proponent rule of faith is not one the same in all or the greater parte of beleeuers Ergo that which the professors of the English Religion hould for their proponent rule of faith is not vniuersall The maior of this Sylogisme is euident by the definition of vniuersall which according to the doctrine of Philosophers is one in all if it be taken in rigor of Logike or as the Metaphisitians vse the worde Or at the least it signifies the greater parte if it be accepted onely in a morall sense as here I take it From which declaration of the word vniuersall is collected no lesse cleare conuincent proofe of the minor proposition which affirmeth that the proponent rule of faith in the professors of the Church of England is not one the same in all or yet in the greater parte of beleeuers That which I she we first because the priuate spirit of euerie professor of the English Religion which is the onelie immediate rule of saith they professe to follow in matters of faith as the verie sounde of the worde doth declare is peculiar to those that haue it not common to all therefore it cannot possible be generall or vniuersall That the spirit by which the professors of the English Religion interpret the worde of God is peculiar to some onelie not common to all such as exteriorly professe the faith of Christ it is manifest in that it neither passeth into other countries with cōformitie in all points of beleefe to all the rest of the pretended reformed Churches as appeareth in the controuersie of the real presence with the lutherans the inamissibilitie of grace In his booke directed to Christian Princes the point of Predestination free will with the Arminians nay nor yet doth it agree with the spirit of all the inhabitants of England it selfe as both King Iames doth plainely suppose wher he graunteth ther ar manie Puritans in his Realme besides Papists Protestants also experinental knowledge doth manifest the same it being certainely knowne generally confessed on all sides that those three sortes of people be not gouerned by one vniforme spirit but euerie one by their owne rule of faith the rule of the Romanists being one common among them selues in all places of the world but on the contrarie the rule of the Protestants Puritans being diuided seuerall both in their owne countrie out of it both among themselues also from the Catholikes wheresoeuer they be which diuision both from themselues others is an infallible argument that they haue no vniuersallitie in their propounding rule of saith That which yet more plainely appeares is confirmed by a worke lately published by a Protestant Doctor his name I doe not remembers who describes seueral sectes of Puritans or pure Caluinists all different both among themselues from the English Protestants Which diuersitie of sectes cannot stand without a different spirit or rule of faith Secondlie I proue the spirit of the professors of the English religion is not one the same in all or the greater parte of credents because it is not that spirit by which the visible Church hath ben in all times places persons successiuely gouerned without interruption ergo it is not an vniuersall spirit but onelie particular priuate The antecedent of this argument
founders began to broach their owne pretended reformation For first I say that if for either Phocas to giue or Bonifacius to take the title of vniuersall Bishop were to reuolt or make a defection from the true faith or Church then should the whole Generall Councell of Calcedon haue reuolted from the true faith by offering to attribute it to Pope Leo Lib. 47. Epist 32. as sainct Gregorie doth testifie if this had ben so hainous a busines as our aduersaries contend it is temeritie to affirme or imagine that so famous a Councell consisting of so manie graue learned Bishops both Grecians Latin which our aduersaries themselues admit for legitimate would euer haue as much as mentioned such a matter Secondlie This being a matter of fact which can not be decided by either scriptures or ancient Fathers or the Primatiue ages in regarde it is knowne to haue happened after them both our onelie iudges must be those historians who haue made relation of this passage Now those relators which are Anastasius Bibliothecarius Pulus Diaconus Ado venerable Beda none of them affirme either that Phocas did giue Boniface anie authoritie of Primacie which he had not afore nor yet doe they or laye anie censure vpon the one or the other for that action whatsouer it was Thirdlie Certaine it is that neither Boniface nor anie of his successors euer either claimed or vsed in their publike acts or writings thetitle of vniuersall Bishop but rather all of them humble themselues so farre as they ordinarilie stile themselues no other then seruants of the seruants of God howsoeuer that title stile might be offered them or vsed by others for their greater honor authoritie Fourthly Suppose Pope Boniface others his successors had accepted vsed the title of vniuersall Bishop I meane in a true sense that is so as vniuersall Bishop signifies onelie Bishop or pastor of the vniuersall Church what great odious crime had this ben therefore to deserue the name of Antichrist or vsurper of the supremicie in the vniuersall Church since that both the title of head of the vniuersall Church the authoritie also of the head was attributed vnto precedent Popes long before the time of Phocas Iustinianus senior in epist ad Io. 2. Valentinianus epist ad Theod. of Prima sedes a nemine iudicatur Vid. Concil chal in Epist ad Leonem Papam Vid. Act. 1. 3. as doth appeare not onelie by the testimonies of two famous Emperours Iustinian valentinian but also by the acts of the Chalcedon Councels that title is acknowledged in plaine termes In so much that euen in those prime ages it was turned in to a common prouerbe that the first seat that is the Roman seat was to beiudged by noman Fiftlie If Pope Boniface is to be accounted Antichrist by the professors of the English Religion because they feigne him to haue vsurped the title power of vniuersall Bishop how I pray will their Kings escape the same censure who haue receiued the title power of the head of the English Church from their predecessor King Henrie the 8. who neuerthelesse had no more power nay much lesse to conferre it vpon them then the Emperour Phocas had to declare the same or the like to be due to the Pope Lastelie The truth is that it is not founde in anie of the foresaid historiographers or anie others of the Roman Religion that Phocas gaue to the Pope eyther the power or yet the title of vniuersall Bishop but they relate onelie that Phocas by his imperial edict did declare against the presumption of Iohn Patriarch of Constantinople that this title of head or Bishop of the vniuersall Church was proper to the Bishop of Rome but not to him or anie other moreouer that it was no way due to the Bishops of the Constantinopolitan seat or Church And this onelie the cited authors relate without anie mention of the wordes vniuersall Bishop but onelie they mention the wordes primate prime seat head of the Churches or the like phrases as may be seene in their bookes So that this is a grosse imposture of the Nouellists of our time in vsing the testimonies of these graue authors against the Popes of Rome by miere cheating cousinage by this meanes in steed of prouing their intent they proue nothing els but themselues to be miere Sycophants deceiuers to whome supposing they publish to the world the forsaid supposititious change of Religion made by Pope Boniface in the RomaÌ„ Church without either diuine or humane testimonie more then their owne presumed presumptious authoritie no prudent Christian ought to giue anie more credit then he giues to the incredulous impious Iewes who calumniate Christ as a peruerter of the lawe of God because he established his owne most perfect Church Religion in lieu of their Ceremoniall Synogog And by this it is cleare that the minor proposition of this my first argument standes still firme vnanserable to wit that the Roman Religion onelie is euer was truelie Catholike which is that I here intend to demonstrate THE SECOND PRINCIPAL ARGVMENT THIS my second argument I reduce to this forme of Sylogisme That onelie Religion is true which hath the true Canon of scripture But the Roman Religion onelie hath the true Canon of scripture Therefore the Roman Religion onelie is the true Religion The maior doubtlesse is graunted as certaine by our aduersaries wherefore it needes no further proofe The minor which I knowe they denie I proue because the Roman Church onelie hath that same Canon of scripture which hath ben generallie receiued in the Church both before since the time of sainct Augustin who in his second booke of Christian doctrine hath the verie same number names of diuineâ— volumes which at this present the Roman Church vseth in formor ages vsed since the time of the Apostles Cap. 8. which Canonical bookes sainct Augustin receiued from the Councell of Carthage this Councell from Pope Innocentâ—us the first of that name who also had them as descending by tradition of all or at the least of the cheefe greater parte of the Church since they were deliuered to it by the Apostles as I haue more largelie declared in the confutation of the English Canon in which point I need not insiste anie longer because the same arguments which I vsed for disproofe of it abundantelie serue for the proofe of the minor proposition of this my positiue argument to wit that the Roman Church onelie hath that same Canon of scripture completly intirely which hath ben euer most generallie receiued in the Christian world THE THIRD PRINCIPAL ARGVMENT MY third reason for demonstration of the trueth of the Roman Religion is this That Religion onely is true which hath the true interpretation sense of scripture But the Roman Religion onely hath the true interpretation sense of scripture Therfore the Roman Religion
We ought not still to seeke for the trueth 〈◊〉 others which may easily befounde in the Church since the Apostles haue most abundantly deposited in it as in a rich storchouse all things appertaining to truth Potum vitae that all those that will may receiue liquore of life for it is the entrance into life all others are theâ—ues robbers Lib. 4. c. 43. Qui succ ssionem â—â—â—ent ab Apoâ—â—oâ—â—s cum Episcopatus successione charisma veritâ— t is certum so cund â—m plaâ—â—tum Patriâ— accepeâ—unt In which wordes it is plaine that by the Church S. Irenaeus vnderstandes no other then the Bishops cheefe Pastors from whome as he teaches the rest of the people must receiue their doctrine And therefore he addes in another place that those meaning Bishops who haue succession from the Apostles ioyntly with the succession of their Episcopate or Bishoprie receiued a certaine grace or gifte of trueth according to the pleasure of God the Father And in this same matter in like forte S. Augustin speaketh in his first tenth chapter of his secoÌ„d Booke against Iulian saying in the first place I am now to perfurme that which is put in the third place of my disposition which is to subutrter destroye by the sentenees of Bishops whoe haue handled the scriptures with great commendation or glorie by the assistance of God thy machinations ô Iuâ—â—an And a little after he addes of the same Bishps Doctors Cal. Instit saying whom Christian people ought to antepose or prefer before your profane nouelties adhere to them rather then to you By which wordes S. Augustin whoe euen in our aduersaries iudgement is a faithfull witnes of antiquitie plainely testifies what the practise of the ancieÌ„t Church was in this particular of the peoples receiuing the scriptures expositioÌ„ sense from their superiors not from anie other priuate person or euerie one by his owne reading industrie how soeuer he may seeme to haue the spirit of God for interpretation of his worde And now by this to omit of her testimonies of Fathers to this purpose which cannot be included in so smale a compasse I conclude the whole confirmation force of my silogisme assuring my selfe that none of solid iudgement can firmely persuade themselues how beit for temporall respects to accommodate themselues to the current of the time they may exteriorly professe the contrarie to be credible that Christ our Sauiour whose wisdome was diuine infinit should haue taught the professors of his faith to playe euerie man in his humor with the sacred scripture to haue coÌ„mitted the true authenticall exposition of it to euerie Iack Gill rather them to his Preists Bishops cheefe commaunders of his Church in a linial succession from the Apostles as being publike visible ministers to whom it should obey especially in matters of faith saluation THE FOVRTH PRINCIPALL ARGVMENT MY fourth argument for positiue proofe of the Roman Religion is as followeth That Religion onely is true which hath a publike knowne rule of faith But the Roman Religion onely hath a publike knowne rule of faith 〈◊〉 to Roman Religion onely is the true Religion Touching the filogisme ther may seeme to be controuersie betwixt vs the Nouelists both in the Maior the Minor wherefore I will proue them both seuerall tho' breefely as the nature of my disputation requires The Maior proposition I proue aduertising the reader by the way that by a publike rule of faith I meane such a rule as is cognoscible or as may be knowne to all sortes of people as well those which are alreadie members of the true Church faith as also to others who as yet being out of it desire by their conuersion to be receiued into it This supposed I argue in this manner It is a necessarie propertie of the true ReligioÌ„ to haue a publike knowne rule of faith Therefore the true Religion necessarily hath a Publike knowne rule of faith The antecendent of the argument in which onely the difficultie of it coÌ„sists I proue because if the true religion hath not a publike knowne rule of faith it is impossible for such as want it to finde it in regarde that finding cannot be had but by seeking quarite inuenietis to seeke or inquire for that which is not so publike that it can possible be found is to seeke not to finde consequently to labore in vaine Now true Religion is of it owne nature such as may befound by those who endeuore to knowe it as day lie experience doth teach And therfore our Sauior saith quaerite inuenietis seeke you shall finde which sentence being generall it cannot be more comodiouslie vnderstanded then of true Religion as being the most important businesse which people can inquire for or seeke in this world as being the onelie way to saluation Concerning the minor of both my Sylogismes which in substance are one the same proposition to wit that the Roman Religion onelie hath the necessarie propertie of a true Religion and not the English faith that is a publike knowne rule of faith it is most euident for that the rule of faith which the Roman Church proposeth to be followed is the worde of God expounded by the publike visible knowne authoritie of the Bishops Pastors of the most vniuersall Church in the manner forme aboue declared in my precedent demonstration And not as the professors of the English Religion teach to wit by euerie priuate person in a sense secret onelie knowne to him who hath it which cannot possible be anie more vnderstanded or perceiued by others then the most secret cogitations of an others mynde All which as it plainelie appeareth is quite repugnant as it were doth directly intercept the meanes ordained by God for the saluation of soules who out of his infinit bountie mercie hath prouided a way to Paradise so plaine perspicious that euen children may be able to finde walkein And now by this the force of my fift argument remaines confirmed established the trueth of the Roman Religion conuinced THE FIFT PRINCIPAL ARGVMENT MY fift positiue argument I propose in this manner That Religion onelie is true which hath a perpetuall disinterrupted succession of true Bishops Preists deriued from the Apostles But the Roman Religion onelie hath a perpetuall disinterupted succession of true Bishops Preists deriued from the Apostles Ergo the Roman Religion onelie is the true Religion The maior I knowe not certainelie whether the aduersaries will grant or no but in case they denie it I haue sufficientlie proued it before in my demonstration of their want of succession The minor in which the controuersie either intirely or cheesely consistes I proue first by the same reasons arguments I conuinced in the fifte principall Sylogisme of the first parte of this treatise that the
be so curious exact in this nature that ther was neuer anie conuenticle of sectaries so smale or obscure but it hath ben noted related by some of them much lesse could such a Church as our English Nouellists pretend theirs to be haue lurked so closse as that no mention of it should be founde in histories or recordes of former ages before the daies of Luther It is not absolutely impossible to coÌ„ceiue that Christ might haue established an inuisible Church in this world at the least for a tyme but that he should haue ordained his church with pertetuitie of visible pastors yet that neither their names seates parishes or any other monument of them either dead or aliue can be produced to make it visibly appeare that they were professors in all points of the same Religion which now is professed in England this I say is aboue all admiration neither can it possible seeme credible to anie sounde vndestanding on mature iudgment Secondly I proue the same minor for that diuers of our English aluersaries hauing of late vsed the vttermost of their power industrie in this particular yet haue they not come neare the performance of their purposes but in lieu of produceing professors of their Religion in the seuerall ages of the Church they cast in to their Catalogue either such as haue ben flatly against them in diuers points in which they differ from the Roman Church or such as haue ben condemned for heretikes in tymes past that partely euen for doctrine coÌ„trarie to some of the articles of the English faith as appeares for example in wiclef Hus Maledicta ergo doctrina Wiclef quo considere iubet c. Wald. p 3. c. sep seq of which the first defended that more confidence is to be placed in mans owne proper merites then in humble prayer that a preist in mortall sinne caÌ„not validly baptize that for Ecclesiasticall persons to haue possessiones is contrarie to scripture The second neueâ—idenyed the reall presence nor merit Or els those whom the defeÌ„ders of the English faith dusigne for members of the same were such as because they speake some thing doubtfully in onely some one point of the Roman doctrine of which rake is Presbiter Bertrame they putiâ—hem in their list as if they were wholely intyrely theirs Notobstanding they are knowne to be quite apposite vnto them in all the rest of their faith profession The which how pore inconsiderate a shifte it is the iudicious reader will presently perceiue condeme their weake false proceeding Lastely for confirmation of the impossibiâ—itie of euer prouing the perpetuall visibilitie of â—he Church of England it may be added that King Iames who was the greatest most â—amous defender of the newe Religion that â—uer writ as it seemes considering better this â—oint then others that follow him was so warie 〈◊〉 circumspect that he would neuer cast himâ—elfe into this most dangerous gulfe as apâ—eares by his Monitorie in which altho' his whole drift was to proue his owne Church to â—e the true Church of Christ yet did he make â—o expresse mentioÌ„ of the visible Church more â—hen of the inuisible but onely proceedes 〈◊〉 generall termes without distinction as â—oulding it impossible to maintaine the visibiâ—â—tie of it in all former tymes ages for which â—â—ason he prudently declined that controâ—ersie And in deed the trueth is that who soeuer he 〈◊〉 that shall vndertake the taske of prouing â—erpetuall visibilitie in anie of the pretensiue â—â—formed Churches will be no more able to â—rforme it then an infant were able to rowle â—siphus stone or accomplish the labors of Hercules whence it is consequent that 〈◊〉 aduersaries what soeuer they pretend trueâ— want vniuersalitie of tyme in their Church whether they defend it to be visible or inâ—â—sible which is that same which the maior minor of my second sylogisme aboue proposed doe affirme which may suffice for thiâ— parte of the discourse I here prosecute Now touching the other twoe Kyndes oâ— vniuersallitie to wit of place persons they ar so annexed one to the other that they aâ— morally speaking either all one or at the lease out of the negation of the one is necessarity inferred the nagation of the other For example if it be true that the religion of England neither is nor was in euerie place of the world it thence infallibly falloweth that it neither iâ— nor was in all persons of the world as in like manner it also followes that if it was not for manie ages together in anie place of the world it is also manifest it was not for the same spacâ— of tyme in anie person in the world by reason of this connexion betwixt the vniuersallitie of place persons I will treate of theâ— both vnder the name of place supposing for certaine that whatsoeuer defect of vniuersallitie of place shall be discouered in the English Religion the same defect is found to be iâ— they muersallitie of persons professors of it And here also I giue the reader notice by thâ— way that when the Romanists exact of their â—duersaries onely to produce some professors â—f their Religion in euerie seuerall age they â—se no smale fauor towardes them in that manâ—er of proceeding in regarde that to conuince â—heir Church to haue ben perpetually visible â—roperly speaking they ought not onely to â—nde out some few persons of anie sorte of â—eople what soeuer but they ar obledged in â—eason to shew a perfect order or Ierarchie of â—cclesiasticall persons to haue ben continually 〈◊〉 their Church for that both the visible Church of Christ was so planted in the world â—y him selfe also progated by his Apostles 〈◊〉 more ouer because the Romanists defacto â—an shewe the same to haue ben perpetually in â—â—e Church Religion which they professe â—hat is in that Church of which haue euer ben â—eades or Cheefe Pastors the Popes of Rome â—y continuall ininterrupted succession from 〈◊〉 Peter who was the first Bishop Pope of â—hat most famous seat Now this being supposed I proue ther is no â—niuersallitie of place in the Church of Enâ—land by this silogisme following Ther wants vniuersallitie of place in that Religion which in all points of it doctrine neiâ—her is nor euer hath ben preached or profesâ—ed in all or most places of the world But the Religion of England in all points of it doctrine neither is nor euer hath beâ— preached or professed in all or most places 〈◊〉 the world Ergo the Religion of England hath no vâ—uersallitie of place I proue the Maior first by the etymologâ— or prime signification of the word vniuersaâ— which as I haue alreadie aboue declared importeth one in manie or rather one in all aâ— appeareth in humane nature abstracted which is not onely one the same in manie bâ—â— also participated in euerie particular or indiuiduall person And altho' it is true that vniuersallitie
related that the Apostles were ministing to our lord fasting Now to minister to our lord can not consist either in prayer onely or in singing uf psalmes which needed no Kynde of ministration more then opening their mouthes hartes wher as yet the worde ministere doth necessarily include some externall ryte more theÌ„ that as the Greke worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth clearely denote signifie And therfore Erasmus a great fauorit of the Nouellists doubted not plainely to translate for the wordes ministantibus Domino sacrificeing to God To the authoritie of scriptures I will here adde such testimonies of ancient Fathers as I haue not yet cited such as being within the compasse of the fiue priuatiue ages clearly testifie the Eucharist to be a sacrifice S. Cyprian saith thus who is more Preist Dei summi of the cheefe God thâ— our Lord Iesus Christ Lib 2. ep 3. who offered sacrifice to God the Father offered that same which Melchisedech offered to wit bread wine that is his bodie bloud Which wordes ar so plaine that they forced the Centurists to confesse of this Father That he affirmed the Preist to performe the office of Christ offer sacrifice to God the Father Now if according to S. Cyprian the Preist performes the office of Christ offers sacrifice as the Centurians confesse of S. Centur. 3. col 83. Cyprian doubtlesse it is no other but the Eucharist which he offereth Vice Christi fungi Magdeburg Centur. 3. or 4. The glorious martyr S. Hypotelicus in his oratioÌ„ of Antichrist introduceth Christ saying to the Prests of he newe Testament in the day of Iudgement come you Rashops Preist who dayly immolatedor facrificed my pretions bodie bloud in the world S. Ambrose vpon the psalme we did se saith he the Paince of Preists coming vnto vs. Wi did se him heare him offering for vs his bloud Let vs Preists followe him that we may offer sacrifice vnto him for altho' we be infirme or weake in merit yet ar we honorable in sacrifice for altho' Christ doth not at the leaste as they conceiue now seeme to offer yet he is offered on earth when Christs boilie is offered Yea he is manifested to offer in vs whose wordedoth sanctifie the sacrifice which is offered S. Gregorie nyssene in his first oration vpon the Resurrection hath these memorable wordes For inthat ineffable secret to men inuisible manner of sacrifice by his diuine ordinance he doth prcoccupate the violent brunt offers him selfe for vs being both victim oblation both Preist lambe of God When did this happen when he exhibited his bodie to be eaten his bloud to be drunken by his familiar freindes S. Chrysostome in his 24. Hom. 2. in postertorem Epist ad Tim. Circa fine homilie vpon the first to the Corinthians speaking of Christ saith that he commaunded himselfe to be offered iusteed of brute beastes And in another place he speaketh thus The sacred oblation it selfe whether Peter or Paul or of what merit soeuer the Preist is who offers it is the same which Christ himselfe gaue to his disciples which now also Preists dâ—e make this hath nothing lesse them that Why so because men doe not sacrifice this but Christ who had consecrated it before S. Augustin in diuers places of his workes but most clearely in his second sermon vpon the psalme 33. of our sauior saith thus in plaine termes He Christ instituted a sacrifice of his bodie bloud according to the order of Melchisadech Nostrum sacrificium non solum Euangelicis sed etiam Propheticis libris demonstratuÌ„ est And conformable to this the same S. Augustin in his 49. epistle affirmes the sacrifice of vs Catholike Christians to be demonstrated not onely by the Euangelicall but also by the Propheticall bookes Also in his 20. chapter of his 17. bookes of the Citie of God he hath most expresse wordes to the same purpose which because they are somat large otherwise well knowne I omit them to be viewed by the reader if he please S. Leo the great also one of the writers of the fift age in his seuenth sermon of the Passion teaches that the sacrifices of the old lawe yealded or gaue place to the sacrifice of the Eucharist as the shadow to the bodie His wordes at these Wherfore to the end that the shadowes should yeald to the bodie images to the presence of veritie or truth the ancient obseruance is taken a way with a newe sacrament one hoaste is changed in to an other bloud doth exclude bloud the legall sestinitie while it is changed is fulfilled And some lines after he addes but Iesus knowing certainely his counsell being vndaunted in the ordinance of has Father did consuÌ„mate the old Testament instituted the newe Pasque for his disciples being set to eate the mysticall supper when in the Courte of Carphas it was consulted how Christ should be put to death he ordaiding the sacrament of his bodie bloud did teach in what manner an hoaste was to be offered to God Epist 81 Ad Discorum And the same Father in an other place ordaining that more Masses then one be celebrated in one the same Church when one doth not serue by reason of the multitude of the pleople saith thus Our will is that when the solemnitie of afeast hath drawne such a multitude of faithfull persons together as the Church can not receiue let then the oblation of the sacrifice be vndoubtedly reiterated or repeated since it is a thing full of pietie reason that so often as the Church is filled with newe people so often an other following sacrifice be offered For it must needs be that some parte of the people be depriued of their deuotioÌ„ if the custome of celebrating one onely Masse obserued they onely that come first may offer the sacrifice Thus this ancient graue Father in whose wordes oblation sacrifice of the Masse ar three seuerall tymes repeated Isichius or Hesichius who liued aboute the same tyme hath these wordes touching the same matter Lib. 2. in Leuit. c. 8. Our lord being at supper with his disciples first with the figuratiue lambe afterwardes offered his owne sacrifice Lib. 2. in Exod c. 6. Rupert in like manner speaketh of the same sacrifice saying Our lord being in the agome of his Passion first immolated or sacrificed him selfe to God the Father with his owne proper bandes taking bread c. Now to coÌ„clude since the testimonies of these Fathers doctors of the primatiue Church ar both most ancient as being all included in the circle of the first fiue hundreth yeares next succeeding to the time of Christ his Apostles Et quidem ipsaÌ„ actioneÌ„ canae Dominica quidem ipsum corpus sanguiÌ„no in cana à veteribuâ— vocari saâ—risicium o blationem hostiam victimam c. Kemnit pag. 788. also