of the two parties are guilty of counterfeiting evidences that is of changing the ancient letter and sense of Scripture and of corrupting and falsifying the Catholick Fathers and Councells It is but matter of fact and may be soon resolved We have given our charge against our Adversaries long since in our printed Books and in this do renew the same Let the Court command them to put in their answer And because the Protestant Clergy hath alwayes endeavored to make vs odious and obnoxious to the state as vnnatural subjects and ill patriots and will strive now to persuade the world that our zeale in manifesting their frauds and falsifications proceeds not from a desire of manifesting the truth but from covetousness of possessing their lands we doubt not but that in case reason and equity appeareth to be on the Catholick side the Catholick Clergy will resign vnto his Majesty all their claim and right to the Church livings of the three Kingdoms to be freely disposed of in pious and publik vses as he and his Parliament will think most fit for the honor of God and defence of this Monarchy against forrein enemies and seditious subjects Wherin we do no more then duty and our Brethren did in the like occasion in Q. Maries reign And as our offer can have no design but duty so this Tryal can not be against conscience and may prove to be of great consequence both for the salvation of soules and satisfaction of his Majestyes subjects It can not be against the tenderness of Protestant consciences because Roman Catholicks who pretend to a greater certainty of doctrin as believing the Roman Catholick Church to be infallible have admitted of such a tryal in France an 1600. in presence of the King then a Catholick the princes and of all the Court and hath bin translated into English in the third part of the 3. Conversions In hopes that Protestants may be moved by such an example and follow the same Method I will set down the summe of the Tryal SVBSECT IV. A brief relation of a Tryal held in France about Religion wherof the Lord Chancellor of France was Moderator IN the year 1600. there came forth a book in Paris vnder the name of Monsieur de Plessis a Hugonot and Governor of Samur against the Mass which book making great shew as the fashion is of abundance and ostentation of Fathers Councells Doctors and stories for his purpose great admiration seemed to be conceived therof and the Protestants every where began to tryumph of so famous a work Iust as our prelatiks have don of late when Doctor Ieremy Taylor 's Dissuasive from Popery was published in Ireland printed and reprinted in England wherupon divers Catholick learned men took occasion to examin the sayd book of Plessis as others have don lately with Doctor Taylors Dissuasive and finding many most egregious deceits shifts and falsifications therin divers books were written against it and one in particular by a French Iesuit discovering at least a thousand falshoods of his part And the Bishop of Eureux afterwards Cardinal Peron Protested vpon his honor in the pulpit that he could shew more then 500. Falsifications in the Book for his part Hereupon the Duke of Bovillon Monsieur Rosny Mr. Digiers and other Protestant Lords began to call for a tryal of the truth for that it seemed to touch all their honors as well as that of their Protestant Religion It were to be wish'd that some of our English Protestant Nobility and Gentry did imitat the French Hugonots rather in this example of the sense they shewed both of honor and conscience then in the fashion of their cloaths cringies and congies The English Protestants have more reason to vindicat Doctor Taylor 's Dissuasive from the aspersions of frauds and falsifications layd to that Bishop's charge then the french Hugonots had to vindicat de Plessis his Book which was but the work of a Lay-man or at least not set out by order of the Hugonot Clergy as Bishop Taylor 's Dissuasive was resolved vpon and published by order of the Protestant prelatik Convocation of Ireland and both the book and Taylor the Author or Amanuensis so much applauded in England that the Dissuasive hath often bin printed at London and the Dissuader's picture in his Canonical habit placed in the beginning of his book with a stern and severe countenance as if he were sharply reprehending St. Ignatius and his learned Jesuits for cheating and selling of soules of which crime they are accused with Mottos set vnder and over their pictures after Taylor 's preface If you add to this insulting dress the impudent drift of the book which is to dissuade all the Irish and English Catholicks from popery you will find that the credit and Religion of prelatik Protestants is more deeply engaged in maintaining the truth of Bishop Taylor 's cause then the French Hugonots in vindicating Monsieur de Plessis and defending his book against the Mass. But to our story Though Plessis had challenged Peron to prove the falsifications that Peron had layd to his charge yet when he saw that Peron accepted of the challenge Plessis began to shrink and seek delayes but by the King 's express command both parties appeared before his Majesty at Fontainbleau where Plessis came with five or Six Ministers on his side to which sort of people it seems he gave too much credit and vpon their word took all his arguments as appeareth by the words of Peron After that Peron had offered to shew 500. enormous and open falsifications in his only book of the Mass he addeth and moreover I say if that after this our conference ended he will take vpon him for his part to choose amongst all his citations of his Book or Books any such authorities as he thinketh most sure against vs I do bind my self for conclusion of all to refute the whole choice and to shew that neither in his sayd Book against the Mass nor in his Treatise of the Church nor in his Common-wealth of Traditions is there to be found so much as any one place among them all which is not either falsly cited or impertinent to the matter or vnprofitably alledged c. neither do J hereby pretend to blame him for any other thing then that he hath bin over credulous in believing the fals relations and Collections of others that have endeavored to abuse the industry and authority of his pen. This disputation saith Peron in his answer to Plessis Challenge shall not be like to others in former times wherein were examined matters of doctrin and the truth therof c. In examination wherof the shifts and sleights of the Disputers and other disguising of the matters might make the truth vncertain to the hearers But all Questions in this disputation shall only be questions of fact whether places be truly alledged or no for tryal wherof it shall only be needfull to bring eyes for Iudges to behold whether
A TREATISE OF RELIGION AND GOVERNMENT WITH Reflexions vpon the Cause and Cure of Englands late distempers and present dangers THE ARGVMENT VVhether Protestancy be less dangerous to the soul or more advantagious to the State then the Roman Catholick Religion THE CONCLVSION That Piety and Policy are mistaken in promoting Protestancy and persecuting Popery by penal and Sanguinary statuts Permissu Superiorum An Dom M.DC.LXX TO THE MOST ILLVSTRIOVS PRINCE THE DVKE OF BVQVINGHAM c. May it please your Grace THE inconsiderat censures of half witted Critiks have canonized the custom of dedicating books to great persons at least they have so extenuated the crime that I despair not to obtain your Graces Pardon for my presumption of prefixing your name to this Treatise without your consent or knowledge But if the general custom be not a lawful excuse for my ambitious solicitation of your Graces patronage I must transfer the fault from my self the Author and lay it on the Argument of my book which is so proper for a person of your Graces high birth profound judgment and publick trust thus without violence to the work it could hardly be offerd to any other The Argument My Lord of this Book is Liberty of Conscience which is the most reasonable oâ— all liberties it is the spiritual birthright of our souls and the only human prerogative that cannot be forc't or forfeited Though our selves be slaves our thoughts are free and so much our own that none but the searcher of hearts can know them God himself doth not vse violence against our opinâ—â—ns when he commands us â—o change them he doth not compell us by rigor and penalties but convinceth us by reason and miracles My Lord Princes are called Gods in the Scripture and therfore ought to imitat divin perâ—â—â—tions How much your Grace doth excell in this perfection of being avers from compelling mens Consciences is so notorious that any man may without flattery the common vice of Epistles Dedicatory publish and print your vertues In this one of patronizing Liberty of Conscience are so many comprehended that did I vndertake to enumerat and explain them this short Epistle must have bin a vast volum It s an eminent part of Religion to propagat and persuade it by reason Its Charity to consider and commiâ—erat other mens capacitys how capricious soever 〈◊〉 prudence to proportion the laws to tender Consciences On the contrary the zeal of persecution is but a Cloaâ— of ambition for men of one persuasion to exclude all otherâ— from places of profit trust and honor wherof the Zealots would never be thought worthy if such as the penal laws exclude did conform to the Church of England And when any one doth becom a conformist none is more sorry for his Conversion then they that pretended to design and effect it by persecution because the number of Proselits doth diminish the profit and destroy the projects they had of begging Recusants fines and forfeitures Your Genious and generosity My Lord are so much above these base and destructive ways that you are becom the refuge of all persons afflicted for their Conscience To be popular vpon this score and to be the patron of so numerous and conscientious a party as it is the effect of your Wisdom and vertue so it is a just cause for your Prudent Prince to confide in your Ministery and to countenance your popularity I do acknowledge My Lord that in som districts of the Church of Rome men are punished for their Conscience or contumacy by a Court of Iustice called the Inquisition How worthy the Inquisition is of imitation I leave to the Judgment of others But this I do maintain in my book that our penal and Sanguinary statuts are much more severe and vnreasonable then the Canon law wherupon the Inquisitors Sentences are grounded 1. Because the Canons against Innovators of Religion are almost as ancient as Constantin the first Christian Emperor 2. They seemed so conscientious and convenient to all his Catholick Successors and other Soveraigns that they have incorporated into the laws of their Dominions the Canons wherby the Inquisitors are directed to punish heresies or pretended reformations of Religion and therfore the first Protestant Reformers in England durst not publish their doctrin vntill these statuts against heretiks had bin repeald by Act of Parliament 1. Edu 6.3 the Inquisitors pretend not to act by human commission against mens opinions they proceed as spiritual Pastors and the Apostles Successors and therfore endeavor to reduce the obstinat Nonconformists by producing thousands of learned and lawful witnesses to proue that the Roman faith is built vpon the very same Apostolical revelations reasons and miracles wherby the primitive Church and the Catholick world had bin converted from Paganism to Christianity But our English penal and Sanguinary statuts punish men for adhering to the ancient and authentick Religion of Christendom and for not embracing a new interpretation of Scripture for which there is no credible testimony or proof that it is the Apostolical neither is there as much as a pretence of any miracles to confirm Protestancy or that monstrous Shee-supremacy which was imposed vpon men only to make An Bullens daughter Queen of England and to exclude the right heirs and now reigning family from the Crown Notwithstanding this great disparity My Lord between the severity of the Inquisition and of our penal statuts J wish both equally excluded from this Monarchy and that no compulsion be used against Conscience but that every one be left to choos his own Religion according to his capacity it being likely that none will have a greater care of saving any mans soul then himself who is more concerned therin then any other whether Prince Parliament or Pastor That God may inspire into every soul that one faith without which none is saved ought to be the only common prayer imposed vpon us for that by this vniformity of prayer every man is left to his own Inquisition which is much more agreable to our genious then that of Spain and more likely to make us agree amongst our selves then any penal or Sanguinary statuts all which I humbly submit to your Graces Iudgment begging your Pardon for this trouble and your protection for this Treatise Your Graces most obedient and most humble servant IOHN WILSON THE PREFACE THE end which most Authors propose to themselves in writing Prefaces is to incline mâ—n to read their books but the books are now so many and of such groat busks that even the Prefaces are not perused Notwithstanding this superfluity and surfeit of books I have ventured to add this one to the number not without hopes that the Title will invite men to read the Preface and perhaps the Preface may persuade them to read the Book For Religion and Government being the two things wherin mankind is most concerned the one being the ground of everlasting happiness the other of temporal prosperity and I having vndertaken to
and reformations They began in Luthers owne days and still continue to increase and multiply having no rule of faith but an obscure text of Scripture nor no Church or Court of judging the controversies therof with an obligation to submit there-unto but every ons privat opinion which must needs breed diuision add confusion And so it happened in the very beginning to Luther For his Disciples observing that every one of them-selves might pretend to be sent by God by an extraordinary vocation as well as Luthers seing he proved not his Mission by Miracles or by any supernatural sign to reforme the Church divers of them separated from him and set up for them-selves as Zuinglius who invented the Sacramentarian Religion against Christs real presence in the Sacrament and Bernard Rotman Father of Anabaptists c. It were tedious to relate all their divisions and almost impossible We will only assure the Reader that in the space of 30. years after Luther began his Reformation it was divided and subdivided in Germany alone into 130. Sects For first his Disciples divided them-selves into four principal Reformations of plain Lutherans halfe Lutherans Antilutherans or Sacramentarians and Anabaptists These plain Lutherans into eleuen Sects and these againe into soft rigid and extravagant Lutherans the semilutherans or half Lutherans also into eleven Sects The Sacramentarians or Antilutherans into 56. and one of these into 9. The Anabaptists into 13. Sebastianus Traneus a Protestant numbreth 70. How all these have bin subdivided since we may guess at by the variety we see in England of Protestant Religions not with standing the severity of the Laws in favor of the Prelatik Not one of these Sects have subordination to another and agree only in some generall Notions of Christianity and in impugning the Roman Catholick Religion one of the marks wherby the Holy Fathers discerned Heresies Each of them pretend to be a true Church and condemn the rest as Schismatical and Heretical Congregations perpetualy quoting Scripture one against the other but understood according to every on s conveniency fancying or feigning that the Spirit of God inspires him to reform not only the Roman Doctrin but the Protestant reformations But when we call to them for their comission which must be signed by Miracles and desire to know by what authority they presume to take vpon them so high an employment they tell vs that Miracles are ceased in the Church and all ours either counterfeit or Diabolicall wrought by the Devill to confirm us in the Idolatry of the Mass Invocation of Saints c. But because our Miracles exceed the Devills power and can be wrought only by God rather then Protestants will embrace the truth by Miracles testified they teach a blasphemy saying that God doth give power of working true Miracles unto false teachers not to confirm their false and Popish opinions but to tempt those the Indians Iaponeses and Chineses unto whom they be sent By which Paradox they call in question Christianity it self for why might not God tempt the Iews and primitive Christians by Christs Miracles as well as the Indians and Iaponians by others of the same nature and as prodigious If the Indians be not bound to belieue the doctrin preach't to them though confirmed by our true miracles why should the Jews or any others be obliged in conscience to belieue Christ For if God may work true Miracles to make a falshood so plausibly credible as to oblige prudent men to belieue it no prudent man is bound to belieue the truth when it is euidently confirmed with true Miracles and by consequence none was or is bound to belieue in Christ which doctrin is impious and contrary to our Sauiours own words Ioan. 5.36 and against 2. Cor. 12. Hebr. 2.4 and Marc. 16.20 and Joan 15.24 Where our Sauiour declares that the reason why the incredulous Jews did sin in not believing his Diuinity was because he confirmed his doctrin with Miracles Jf I had not don among them the works which no other man did they had not sinned As for their authority of reforming the Roman Catholick faith they answered that they needed no other warrant but Scripture which did cleerly condemn the Popish Tenets Being desired to shew what parts or words of Scripture were Contrary to the Popish Tenets for that after comparing all places and Texts very godly and learned men could find no such opposition between Gods word and the Roman doctrin they replied that the reason why the Popish Diuins and Prelats did not see their own errors afterall their search and study was because they had not the spirit of God which had reuealed to Protestants the true meaning of holy writ though they could not deny but that their own interpretation was new and contrary to that which the visible Church of the 15. â—n age had receiued from the 14 th and the 14 th from the 13 th and so forth Therfore they all conspired in maintaining that the visible Church had erred in doctrin and that the mystery of iniquity began euen with the Apostles or immediatly after But because some parts of Scripture are so cleere against their new doctrin that they could not be wrested against the Roman Catholicks nor reach the Protestant thy framed a new Canon of Scripture and excluded as Apocryphall many Books and Chapters which spook cleerly against them and in their translations of the ould and new Testament into vulgar languages they added to and substracted from Gods word what they thought fit to make the illiterat people belieue that their new inuentions were agreable to Scripture and that Popery was quite contrary to the same And because none of the first Reformers was a Bishop and they knew Bishops only could consecrat other Bishops and Priests and that no Congregation could be esteemed a Church with out that caracter and calling according to the receiued maxim of S. Hieron Ecclesia non est quae non habet Sacerdotem Luther And the rest who pretended a Reformation judged it necessary to alter this doctrin and declare that all Christians both men and women are Priests by baptism yet that only such as are chosen by the Congregation or Magistrat ought to exercise the function for the auoyding of confusion Luther endeauors to proue it at large thus The first office of a Priest is to preach the word c. But this is common to all next is to baptyze and this also may do euen women c. The third is to consecrat bread and wyn but this also is common to all no less then Priests and this I avouch by the authority of Christ him-self saying Do this in remembrance of me this Christ spook to all there present and to come afterwards whosoever should eat of that bread and drink of that wine c. This also is wittnessed by S. Paul who 1. Cor. 11. repeating this applyeth it to all the Corinthians making them all as
their doctrin and of the sincerity of their Doctor And though it seemeth to me impossible for any man to know what parts of the new Testament the 6. Article and Canon of the Church of England declares Canonical it being so intricatly worded that either it must be non sense or els exclude from the Canon the Epistles of Iames the second of Peter the second and third of John the Epistle of Iude the Epistle to the Hebrews and the Apocalips seing the authority of all and every one of these hath bin doubted of in the Church and the 6. Article of the Protestant Religion of the Church of England is that In the name of the holy Scripture we do vnderstand those Canonical Books of the old and new Testament of whose authority was never any doubt of in the Church Though I say it 's impossible for me to comprehend how common sense and Christianity can meet in this Article but that if the words therof signify any thing out of the English Protestant new Testament must be excluded all the aforsaid Epistles and Apocalyps yet leaving this difficulty to the decision of that Church I wil suppose at the present with D. r Cosins that all these Epistles and Apocalyps are included in the English Canon and come to the examination of the Arguments wherby he pretends to defend it He therfor foreseing the impossibility of giving any reason why the parts of the New Testament hertofore doubted of should rather be received by Protestants into their Canon then the Books of the Old Testament no more questioned by the Church of Christ then the aforsaid epistles and the Apocalyps thought to avoyd the force of this pressing parity by flatly denying pag. 5. alibi That ever any intire Church or any National or Provincial Counsel or any multitude of men in their confessions and Catechisms or other such publick writings rejected or doubted of the sayd epistles c. In case so many solemnities had bin requisit for the questioning of Canonical authority which his Lp knows are not necessary It seems his lordship did not peruse Eusebius his works though he quotes them very often or at least did not thinck that the ancient Churches of Syria and Arabia deserve to be called Churches not that the Lutherans of Germany Denmark Suethland c. who stick to Luther's principles and Canon can make one or many Churches It s a gross mistake in the Doctor to say pag. 4. 5. that Luther or his Lutherans recalled or recanted their error concerning the Epistle of St. James he might see the contrary in the very book him-self cites of Chemnitius the famous Lutheran whose authority and words he placeth in his addition of certain Testimonies in the same rank with sentences of St. Augustin and St. Thomas of Aquin c. This Chemnitius in most of his works as in his Enchirid. pag. 63 and in his examin of the Councel of Trent p. 1. pag. 55. 56. declareth his own sense and that of his Church in these words The second Epistle of St. Peter the second and third of John the Epistle of Jude and the Apocalyps of John are Apocryphal as not having sufficient testimony of their authority His lordship might also have bin better informed of Luther's sence and Church by the saying of Illiricus an other pillar and Writer therof whom Mr. Bell in his regiment of the Church pag. 28. termeth a very famous Writer and most worthy defender of the Christian truth his words are Luther in his preface vpon St. Iem's Epistle giveth great reasons why this epistle ought in no case to be accompted for a writing of an Apostolick authority vnto which reasons I think every godly man ought to yeeld Luther's reasons are to be seen in the ancient editions of Jene and are comprehended in these few words of his The Epistle of Iames is contentious swelling dry strawy and vnworthy an Apostolick spirit And because these words and others were omitted in the later editions of Wittemberg by some Divins that would fain reform Luther's Canon Religion and Church the chief Lutheran Doctors mett in a Synod at Altembury complained of their Adversaries corrupting Luther's books and resolved to stick to the ancient editions and to the literal sence of his words So that in case it were true the Canon of Scripture could not be sayd to have bin questioned by any Protestant Congregation whithout declaring their doubt in a publick confession of faith we see the Lutheran doth so as also in their confession of Wittemberg quoted by Belarmin lib. 1. de verb. Dei cap. 7. init which is seconded by all hereticks of these tims saith Belarmin the Calvinist only excepted But the Doctor is so much mistaken in the necessity of such a formality that the Arians were condemned as hereticks notwithstanding that in their publick confessions of faith they endeavored rather to disguise then declare their errors It is wel known that Lutheran Churches in Germany not only do reject from their Canon the Epistles of S. Iames Iude the second of Peter and third of S. Iohn the Epistle to the Hebrews and the Apocalyps but are so obstinat in denying them to be in any wise Canonical Scripture that they do not as much as print them in their Bibles And if my Lord of Duresme thinks that the rigid and moderat Lutherans half Lutherans and other Protestant Congregations wherin are many as learned Ministers and Writers as him-self deserve not the name of a Church he may expect that they wil censure his Church after the same manner and perhaps with as much reason But lett them agree as wel as they can it concerns not vs. Yet I hope he wil not pronounce so severe a Censure against the Greeck and Latin Churches and vn-church both Wherof S. Hierom in epist. ad Dordunum testifieth that the Greeks doubted as much of the Apocalyps against the common consent of the Latins as the Latins did of the Epistle to the Hebrews against the common consent of the Church Seing therfor it is evident by the confession both of ancient Fathers and modern Proâ—estants that in the primitive Church the Canonical Scriptures were not generally received all at once but in so great variety of pretended Scriptures great care and search was requisit to determin which Scriptures were Canonical and which not wherby it came to pass thaâ— sundry books and parts were for a long time misdoubted by some Churches and Fathers and by some Councels omitted or not received which yet afterward vpon greater search and consideration were generally acknowledged it must be very great obstinacy in Doctor Cozins and other Protestants to reject the Canon which the Councel of Trent proposeth and embraceth because forsooth some books therin contained were not as soon believed by all Catholicks to be Canonical as the others Or to deny the authority and authentikness of some books of the old Testament because they were not in
as Kings and their Courts by the laws But Protestants do not observe that as the interpretation of the laws depends not of them who sue the King but of the ancient practise of his Judges and Courts so the interpretation of Scripture must not be made by tâ—em who sue the Pope and Councels but by the Bishop and the Church who ar to explain it not according to every on 's privat fancy as Protestants do but according to the tradition customs and practises of the orthodox Christians in former Ages And by this we free the Roman Catholick Church and the Councel of Trent from the Protestant calumny of novelty of doctrin not only in this particular of the Canon of Scripture but in all it 's other definitions Proâ—estants confound our new Decrees with new doctrin wheras nothing is more cleer then that old doctrin may be defined by a new Decree that is made more publick and authentick The Councel tels them sess 4. that it only declares what Canon of Scripture the primitive Church held and quotes for it divers ancient Faâ—hers and Councels and therfor it 's Decree maks no new Canon of Scripture but is a promulgation of the old which induceth an obligation of believing what formerly had not bin so generaly known because it had not bin so cleerly and solemnly proclaimed Methinks none ought to carp less at the novelty of our definitions then Protestants if they would reflect vpon their own reformations They pretend that their doctrin is not only renewed but revived because forsooth the whole visible Church had lost that purity of the Primitive faith for many ages which they now have restored Roman Catholicks are more moderat and modest as having a better opinion of the Church and of God's providence they confess that the doctrin defended by the Councel of Trent was never extinguished in the Church but that it lived in the harts and profession of many faithful though many others of the same communion did not hold them-selves obliged to believe it as a doctrin of faith vntil it had bin sufficiently and solemnly proponed by the Definition of the Church in a general Councel as Divine That being don no addition or alteration was made of divine faith For new definitions are not new articles of faith but promulgations of the old faith or declarations of our obligation to believe as articles of faith those things which had bin formerly revealed but not so sufficiently proposed to the whole Catholick Church Wherfore articles of Faith not believed before they be decreed by a general Councel may be aptly compared to laws or ordinances before they ar published as the publication or proclamation of a law maks not a law but declares the obligation of complying therwith so the definition of a general Councel maks not the article of faith but declareth the obligation of believing that doctrin which before the publication or proclamation of the Church had not bin sufficiently proposed as Divine revelation To what purpose then did Doctor Cozins trouble him-self and his Readers with composing a book against the Catholick Canon of Scripture declared in the Councel of Trent when all his arguments are but sayings of men who doubted of books and parts of Scripture before they were declared and only because they were not declared Canonical by a general Councel He would fain impose vpon the world that S. Ierom was so much a Jew and so little a Christian as for the Canon of the old Testament to rely altogeather vpon the Hebrew Rabins and that he set a greater value vpon their testimony then vpon the authority of the Church or of the great Councel of Nice which received into the Canon of Scripture the book of Judith though rejected by the Jews His proof of S. Jerom's judgment being the same with that of Protestants in this controversy is that in some places of his writings he says the contested books of the old Testament are not in the Canon of the Jews nor received as Canonical by the Christian Church to which is answered that S. Jerom altered his opinion as appeareth in his prefaces prefixed to the said books which he translated into latin at the instance of the Churches and Bishops that held them to be Canonical to whose belief S. Jerom at length conformed his own judgment In his preface to the Book of Tobie he says Yee desire me to translate a booke from the Caldean language to Latin the book of Tobie which the Hebrews admit not into the Catalogue of Sacred Scriptures J have satisfied your desire c. The Hebrews reprehend vs c. Because we have translated into latin things against their Canon But I judged it better to displease the judgment of Pharisees then disobey the commands of Bishops c. In conformity to this he says in his preface of Iudith With the Hebrews the book of Iudith is read amongst the Agiographa the authority wherof is judged less fit to decide controversie c. But because the Nicen Synod is read to have computed this book in the number of holy Scripturs J have acquiesced or complyed with your demand Out of which words it is manifest 1. That St. Jerom was not of the same opinion with the Iews concerning these books because he says he displeased or offended their judgment by his translation as a thing against their Canon which would not have â—in vnless his intention in translating and judgment were known to favour the belief of the Bishops and Christians that held them to be Canonical for the translating them only as pious books could not be offensive to the Iews who acknowledged them for such as Cozins with Chemnitius and all Protestants confess though pag. 82. he contradicts him-self having no other shift left to prove St. Ierom a Iew in this particular And his words of the book of Iudith demonstrat that he opposed the authority of the Nicen Councel against the opinion of the Iews to prove that book Canonical and fit to determin controversies of Religion and in case we should grant he doubted whether the Councel numbred it in the Canon yet non can doubt but that he believed the Councel had authority to declare it Canonical which is the point disputed of But Doctor Cozins would willingly make us believe by a notorious fraud and imposture that Cardinal Belarmin doth not only acknowledg St. Ierom to have persisted still in his former opinion of excluding these controverted books from the Canon but also that the Councel of Nice never received that of Iudith into it and to that purpose pag. 45. quotes Belarmin's words de verbo Dei lib. 1. c. 10. vlt. thus Admitto Hieronymum in ea fuisse opinione quia nondum generale Concilium de his libris aliquid statuerat These words the honest Protestant Bishop of Duresme setts down in capital letters and with them concluds Cardinal Belarmin's sentence and sense concerning Hierom's opinion of the book of Iudith and
of the Councel of Nice and most vnconscionably cuts of the words immediatly following where Belarmin says the quite contrary of what Cozins imposed vpon his Readers to make good his English Canon of Scripture The words immediatly following are Excepto libro Iudith quem etiam Hieronimus postea recepit Except the booke of Iudith which also Hierom afterwards received as Canonical So that where Cozins says Belarmin confesseth that S. Hierom sayd the Councel of Nice declared not the book of Iudith Canonical Belarmin in that very place says the quite contrary And in the same page cap. 12. Belarmin proves by S. Hieroms testimony and words that the book of Iudith was declared Canonical in the highest degree by the Nicen Councel It were to be wished that Ecclesiastical promotions had bin better bestowed then upon 139 men whose labour and learning 〈◊〉 altogeather employed in seducing souls concealing the truth of Religion from their flocks and corrupting the writings of the ancient Fathers and modern Doctors of the Church for no other reason but because they speak so cleerly against the Protestant Doctrine of these times wherby our Prelatick Ministers are maintained vsurping vast revenues from the Crown and come to the greatest preferments both of Church and State I have not seen any one Protestant Writer free from this fault 't is strange that after so manifest and manifould discoverys as have bin made of Mortons Andrews Fox Sutclif Jewell Barlow Whitaker Willet Vsher Lauds and others falsifications frauds and labyrinths there should be men yet found to follow their examples and much more to be wondred that they should thrive by a trade so base vnconscionable and distructive notwithstanding so manifest and frequent discoveries of their impostures As to this work of Doctor Cosins it may be properly called a Cosenage independently of an allusion to his name had not his book bin sufficiently confuted by the absurdity of his fundamental principles denying that the Apostles or Christian Church could declare any book of the old Testament Canonical which the Iews omitted or rejected and affirming that no parts of the New Testament were ever questioned by any Church ancient or modern I should set down many more of his willful falsifications and weake evasions but that labour being rendred superfluous by the incoherency of his own doctrin and by the inconsistency of his principles with including in that Canon of Scripture which he vndertakes to defend the epistles above mentioned of Peter Iohn Paul and Iude and the Apocalyps for it is evident by the quoted testimonies both of ancient Fathers and learned Protestants that these epistles of Iohn Iude Peter and Paul as also the Apocalyps were doubted of by many Christian Churches for three or foure ages I do not think fitt to trouble the Reader nor my self with a more particular confutation of this rather fantastical then Scholastical History of the Canon of Scripture fantastical J say because he fancies to him-self that the authority and sayings of men who writ before this controversy had bin decided by a general Councel and at the same time professed a faith which obliged them so submit ther writings and judgments to the decrees of Councels can be of any force against that general Councel by which the contrary was decided and they would have bin guided by if they had bin now living as St. Austin saith of St. Cyprian in a point of doctrine which was determined by a general Councel against the holy Martyrs opinion long after his death Whosoever can take delight in seing the pittifull shifts and sleights wherby interested writers endeavour to blind mens eyes and vnderstandings let him peruse this book of Doctor Cozins and he will find more sport in observing how he tosses and turns the sayings of the Fathers against them-selves then could be wished in so serious a subject When the Fathers call the books of Macabees Tobie Judith c. sacred and Divine Scripture Canonical Scripture prophetical writings of Divine authority c. Holy inspirations revelations c. he tels you pag. 93. alibi passim all this must be understood in a large and popular sence though the contrary may appeare to any vnbyass'd judgment that will read the words by him cited pag. 92. alibi in the Authors themselves as for example let any one observe how Doctor Cozins mingles and mangles S. Austin's words concerning the controverted books of the Machabees and afterwards see what the St. him-self says he will â—â—rce believe the words are the same and may swear the sense is not For S. Austin lib. 2. de doctr Christ. cap. 8. sets down as his own sense the same Canon of Scripture which the Councel of Trent accepts and confirmeth and he subscribed unto in the third Councel of Carthage And because he knew that this Canon had not bin defined by a general Councel and therfore many Churches and Fathers doubted of some books which he and the 3. Councel of Carthage held for Canonical he gives some instructions how they who do not follow his Canon shall proceed vntill they be more fully informed or the matter decided and these instructions which he sets down for others who doubted and differ'd in opinion from him Doctor Cozins wilfully mistakes and misapplies to St. Austin him-self as if he could be ignorant of his own belief of the Canon He is also troubled that St. Austin doth favour so much the doctrine of Purgatory and the authority of the Catholick Church in declaring books of the Old Testament to be Canonical which were rejected by the Iews as to say lib. 18. de Civit. Dei c. 36. That the books of the Machabees are accompted Canonical by the Church although not by the Jews To weaken this testimony he brings an other that strengthens it and quotes St. Austin's words Ep. 61. ad Dulcitium wherin confuting the error of the Circomcellions who to cloake their self-homicides with text and examples of Scripture excused that doctrin with the examples of Eleazarus and Razias related in the Machabees which pretext St. Austin largly confutes not only in his epistle ad Dulcit but in his 2. book against the epistle of Gaudent cap. 23. not by deminishing the Canonical authority of the books of the Machabees as Doctor Cozins falsly imposeth vpon his Readers pag. 108. seq but by declaring how the Scripture doth indeed relate yet not commend the self-homicide of Eleazarus and Râ—zias nor canonize them Martyrs or propose their deaths to be imitated though it cannot be denyed but that they shew'd great worldly courage and contempt of life Did Doctor Cozins imagin that Dulcitius Gaudentius and other learned Circumcellions were such Coxcombs as to prove their Religion by Scripture and then to quote for Scripture a book which their Adversaries admitted not at least for so Canonical as that controversies of Religion could be therby decided or doth he think that St. Austin would not have put them in
mind of that folly in very cleer termes and excuse farther disputes by telling them plainly and without going about the bush that the Machabees was not Canonical Scripture nor fit to be quoted in matters of Religious controversies But the Doctor argues pag. 110. that St. Austin tells Gaudentius the Christian Church receiveth those books not vnprofitably if they be discreetly or soberly read or heard what then All discreet and sober men say the same not only of the books of the Machabees but of all the other books and parts of Scripture and St. Peter sayth the same in substance of St. Paul's epistles Will the Doctor conclude from thense that St. Paul's epistles are not Canonical Scripture because men may read them indiscreetly and deprave them to their own damnation Or that there is no Scripture at all because he himself or some of his Bishoprick of Duresme do not read the Bible with sobriety and discretion these words of St. Austin in the Doctor 's judgment pag. 108. are so cleerly against the Canonical authority of the Machabees that he says Cardinal Belarmin layd his thumb vpon them and durst not relate them I am sure he pointed at them with his Pen and directed all the world to see and examin them by his quoting the book and Chapter where they are as my Lord of Duresme him-self confesseth in the margent neither could Belarmin Peron or any oâ—her Catholick Writer observe any disadvantage to their cause in those following words of S. Austin Which Doctor Cozins pretends to be so notoriously prejudicial Recepta est ab Ecclesia non invtiliter c. The Machabees is received by the Church for holy Scripture not vnprofitably if it be soberly read or heard That is sayth Doctor Cozins pag. 110. As St. Augustin els wher expoundeth him-self but where Doctor Cozins doth not because he cannot tell If those things that we read there be conferred with the sacred and Canonical Scriptures that whatsoever is therevnto agreeable may be approved and what is otherwise may be rejected According to this acute explanation which Doctor Cozins falsly fathers vpon S. Austin the most profane books and Romances Esop's Fables and Don Quixote may be received by the Church for holy Scripture as well as the Machabees if those things that we read therin be conferr'd with the sacred and Canonical Scriptures and whatsoever is thervnto agreable be approved and what is otherwise be rejected It were too tedious to note all Doctor Cozins his mistakes Let these few serve to know by what a pillar the English Canon and Church is supported SECT IV. Protestants so grossly mistaken in their letter and Translations of the Scriptures that they can not have any certainty of faith and are forc't at length by their principles to question the truth of Scriptures and of them who writ the Canonical books therof THe holy Scriptures were writen by the Prophets Apostles and Evangelists either in Hebrew Greeck or Latin the old Testament excepting some few parts writen in Chaldaick and Syriack was writen in Hebrew the new Testament for the greatest part in Greeck S. Mathew's Ghospel in Hebrew S. Marck's in Latin We have not the original writings of these Prophets and Apostles nor of the 70. Interpreters who translated the old Testament into Greek some 300. years before the comming of Christ we have only Copies for the truth and exactness wherof we must rely vpon the testimony and tradition of the Church which in so important a point God would never permit to err at least it must have bin so infallible therin as that the Copy be sufficiently authentick to be a rule of deciding controversies of faith and of directing men to holiness of life though perhaps no copy is so exact but therin may remain some erratas of the press and pen yet easily discoverable by it's coherency or incoherency with other parts of the Text. Notwithstanding the necessity of admitting some true and authentick copy of Scripture for what can it availe a Christian to believe that Scripture is the word of God if he be vncertain which copy or Translation is true and authentick Scripture Protestants pretend there is no authentick copy of Scripture in the world as may be seen in the preface of the Tigurin edition of the Bible and in all their books of Controversy seing therin they condemn the Councel of Trent for declaring that the old Latin Translation is authentick and yet themselves name no other for authentick and therfore though the Lutherans fancy Luther's Translation the Calvinists that of Geneva the Zuinglians that of Zuinglius the English some times one somtimes an other yet because they do not hold any one to be infallibly authentick it followeth from their exceptions against the infallibility of the Roman Catholick Church in declaring or decreeing a true and authentick copy of Scripture and their confession of the vncertainty of their own translations that they have no certainty of Scripture nor even of faith which they ground vpon Scripture alone Most of the old Testament as it is in the vulgar Latin Translation which the Councel of Trent declares to be authentick was â—ranslated out of Hebrew by St. Hierom and the new Testament had bin before his time translated out of Greek but was by him revewed and such faults as had crept in through negligence of the Transcribers were corrected You constraine me sayth he to make a new work of an old that I after so many copies of the Scripture dispersed through the world should sit as a certain Iudg and determin which of them agree with the true Greek and in this Cathalogue he saith Novum Testamentum graecae fidei reddidi vetus juxta haebraicum transtuli The antiquity and sincerity of the first Interpreter and the great Commendations therof to be seene in St. Austin de Civit. Dei lib. 18. c. 43. Non defuit temporibus nostris Presbiter Hieronymus homo doctissimus omnium trium linguarum peritissimus qui non è Graeco sed ex Haebraeo in Latinum eloquium easdem Scripturas converterit Cujus tamen litterarum laborem Judaei fatentur esse veracem And lib. 2. doct Christi cap. 15. togeather with the eminent Sanctity and learning of S. Hierom forceth our Adversarie Bâ—eza to confess Annotationibus in caput 1. Luc. That the old Interpreter seemeth to have interpreted the holy books with marveilous sincerity and Religion and in praefat novi Testam The vulgar edition I do for the most part embrace and preferr before all others Carolus Molinaeus in nov Testam part 30. I can very hardly depart from the vulgar and accustomed reading which in Luc. 17. he professeth to preferr before Erasmus Bucer Bullinger Brentius the Tigurin Translation and even before Iohn Calvins and all others Doctor Humfrey de ratione interpret l. 1. pag. 74. The old Interpreter seemeth to be much addicted to the propriety of the words and truly with too much
Altar elder for Priest To discredit the worship and honour of Saints they corrupt the words of the Psalm 138. Thy friends O God are become exceeding honorable their Princedom is exceedingly strengthned thus How deere are thy Councells or thoughts to me o God How great is the su'me of them To condemn vows of Chastity as impossible to be performed they translate Matthew 19. v. 11. All men do not receive this saying thus All men cannot receive this saying To assert the Supremacy in King Henry 8. and Edward 6. days they translated thus submitt your-selves c. vnto the King as chief head 1. Peter 2. But in Queen Elizabeths reign because she did not think the title of head of the Church so proper for one of her sex they altered their Scripture and translated To the King as having preheminency or as superiour But when King James obtained the Crown and seemed to affect much the supremacy then Scripture spoke according to his humour to the King as supreme To excuse many of their corruptions and falls Translations Doctor Whitaker writ a book wherin he endeavored to shew that some Greek and Hebrew words might be taken in that sense which the English Translators gave them but he never could prove that the profane and Poetical signification wherunto the Translators and he had applyed them could make sense in holy scripture nor be accommodated to ecclesiastical disciplin and Divine doctrin And therfore Doctor Reynolds in his reprehensions of Whitaker's works proves the absurdity of his defence and of the English Translations by this example Suppose saith he that a yong spruce Minister should step into the pulpit and exhort his Parish to prepare them-selves for the holy Communion and the Anabaptists for baptism according to the stile and phrase of the English Protestant scripture wherin Priest is caled elder Church Synagogue holy ghost holy wind Lord Baal Master raine Baptism washing soule carcas Because they had rather bury Christ's soul with his body or deny that he had a soule then confess it went to Limbus Patrum and therfore they also translate Hell grave Sacrament secret Beelzebub lord of afly Angells Messengers The Minister therfore who according to the proper and ecclesiasticall sense of these words might have spoken sense thus I that am your Priest placed in this Church by the holy Ghost for the feeding of your soules do denounce vnto you in the name of Christ our lord and Master that vnless your soules be regenerated by Baptism and prepared for the Sacrament of the Altar you shall be condemned body and soule into hell and your portion shall be with the Devills I say with Beelzebub and his Angels the yong Minister I say in steed of this godly exhortation which might move the Audience to devotion must in his own scriptural language move the parish to laughter thus I that am your elder placed in this synagogue by the holy wind to the feeding of your Carcasses do pronounce vnto you in the name of the anointed our Baal and raine that vnless your Carcasses be regenerated by washing and prepared for the secret of the Table you shall be condemned body and carcass to the grave and your portion shall be with the slanderers I say with the lord of a fly and his Messengers Let none therfore admire if Doctor Gregory Martin so celebrated for his knowledg in the Hebrew and Greek tongues which he taught in Oxford should conclude his Treatie of the English corruptions of scripture with this zealous reprehention of the Protestant Clergy of his Nation Are not your scholars think you much bound vnto you for giving them in steed of God's blessed word and holy scripture such translations Heretical Judaical profane false negligent fantastical new naughty monstrous God open their eyes to see and mollify your hearts to repent of all your falshood and treachery both that which is manifestly convinced against you and can not be denyed as also that which may by some shew of answer be shifted of in the sight of the ignorant but in your consciences is as manifest as the other For my part J will not say much to the Protestant Clergy with any great hopes of their conversion there must by more of Divine inspiration then of human persuasion in bringing men to acknowledg corruptions so abominable in themselves so advantagious to the Contrivers Continuers an Connivers and so much applauded by the poore souls that are seduced My rhetorick is not sufficient to persuade bloud and flesh to recounce the Peerage and profit of their Bishopricks and Benefices and reduce them-selves their wives and Children to their former despicable condition and then either to beg their bread or rely for a lively-hood vpon the charity of those whom they had deceived by their doctrine or disobliged by their censures To attempt so difficult an enterprise would argue as much vanity in me as it doth folly in lay Protestants that thinck them-selves safe in conscience and sufficiently informed of the way of saluation by asking a Protestant Bishop or Minister whether he be a Cheat or which is the same thing whether the doctrine wherby alone he can live and hope to thrive in this world be not sufficient to save the soule Few men will confess their guilt or pronounce an infamous sentence against them-selves though they be guilty neither will it be a tollerable excuse in the day of Judgment for any discreet Protestant to say that he made Judges of his Religion no indifferent but indigent persons that have no other interest credit or lively-hood but to preach and maintain Protestancy whether it be sufficient or not sufficient for saluation the Bishop or Minister lives by saying it is sufficient and the true Religion I can not deny but that some Protestant Bishops and Ministers have recanted and repented their errors but few before they were summon'd out of this world by approaching death or before they had lost their interest and hopes by the violence of warr and the vicissitude of times Wherfore seing the Protestant layty hath so much reason to doubt either of the sincerity oâ— sufficiency of their Clergy in matters of a Religion without which their Ministers can not subsist few of them having either patrimony or a trade let them be pleased at present only to consider whether it be more credible that St. Hierom the greatest Doctor of God's Church and the most skilfull in the three languages wherin Scripture was writen who lived in the primitive times whem perhaps some of the original writings of the Apostles were extant or at least the true and authentick copies in Hebrew and Greeck better known then now they are a man that renouncd ' the pleasures and profits of this world retiring him-self to deserts where he employ'd days and nights in his devotions and study of the Scriptures let them be pleased I say to consider whether it be more credible that a Translation made or received by this most
confirmed by acts of Parliament But that which makes them to be so much insisted vpon is that they are so indifferent and appliable to all Protestant Religions that with much reason he is censured a very wilfull Presbiterian and fanatick who will not submit and subscribe to articles so indulgent and indifferent Therfore not only now but formerly in the beginning of all distempers grounded vpon Diversitie of Protestant opinions it was thought good policy to commit the 39. Articles to the press therby to please all dissenting parties and this hath bin practised not only in Queen Elizabeth and King Iames Reigns but also in King Charles I. an 1640. when the rebellion began to break forth and was cloak't with the authority of a legall Parliament as well as with the zeal of the Protestant Religion against the Church of England And an 1633. when the Symptoms of that rebellion were first discerned there was printed by special Command a Book setting forth the agreement of the 39. Articles with the doctrin of other reformed but rebellious Churches of France Germany Netherlands Basil Bohemia Swethland Suitzerland c. The Title of the book is the Faith Doctrin and Religion professed and protected in the realm of England and Dominions of the same expressed in the Articles c. The sayd Articles analized into propositions and the propositions proved to be agreable both to the writen word of God and to the extant confessions of all the neighbour Churches Christianly reformed Perused and by the lawfull authority of the Church of England allowed to be publick London printed by John Legatt 1633. So that no mervaile if the 39. Articles have not proved to be a better antidot against Rebellion then we have seen by experience they being so agreable to the doctrin of Churches raised and maintained by rebellious people and principles against their vndoubted lawfull Soveraigns The French Hugonot Ministers in their assembly at Bema 1572. decree that in every citty all should sweare not to lay down arms as long as they should see them persecute the doctrin of salvation c. In the mean time to govern them-selves by their own protestants rules See Sutcliff in his answer to a libel supplicatory pag. 194. See the Catholick doctrin of the Church of England art 19. pag. 94. agreeing here in with Confes. Helvet 2. Saxon. art 11. Wittemberg art 32. Sueu art 15. all quoted ibid. pag. 95. Dresterus the Protestant writer in part 2. Nullenarii sexti pag. 661. acknowledgeth that all the warrs of Germany against the Emperour and lawfull Soveraigns happned ex mutatione Religionis Pontificiae in Lutheranam See Crispinus of the Churches estate pag. 509. how the reformed Church of Basil was founded by the rebellion of some Burgesses against the Catholick Senators whom they ejected c. The Rebellion of Holland and the other Protestant Provinces is well known as also of Geneva Zuitzers or Helvetians See Chitreus in Cron. an 1593. 1594. pag. 74. seq How the King of Swethland being a Catholick was by his Subjects the Lutherans forc't so content him-self with Mass in his in his privat Chapell and to assent that no Catholick should beare office in that Kingdom and at length an other made King We may say without either vanity or flattery that were it possible to maintain the Soveraignty of a King the peace and prosperity of a people togeather with the principles of Protestancy the English Nation would have don it wanting neither witt or judgment to find out the expedients after long experience of 100. years since the pulling down of Popery and yet we see that nothwithstanding the wisedom of them who govern the learning of the Clergy the worth of the gentry the sincerity of the common sort and the natural inclination to loyalty of the whole Nation since Protestancy came among vs we have violated the laws of nature and Nations we have by publick acts of State don many things wherof but one perpetrated by a privat person whithout any countenance from the governement were sufficient to make not only him-self but his whole family and Country infamous Murthers of Soveraigns by a formality of justice breach of publick faith for the Protestant interest were never heard of in England nor acted by English men vntil they were Protestants Therfore the infamy and reproach therof must be left at the doores of the English Protestant Church without blaming our English Nation or nature It is the nature of an arbitrary Religion to pervert good natures It confounds the state more then any arbitrary government The worst of arbitrary governments have some regard to the honour and word of the Prince and to the publick faith An arbitrary religion dispenseth with all An arbitrary government is reduced to one supreme an arbitrary government doth pretend reason for the Prince his ComCommands an arbitrary Religion by pretending to be above reason commands against reason How arbitrary and applicable all Protestant Religions are to every particular interest and fancy notwithstanding their publick professions and confessions of faith is visible by the 39. Articles of the Church of England that hitherto could neither setle the judgments of subjects in any on certain belief nor tye them to their duty and alleigance to the lawfull Prince though the sayd articles wanted no countenance of law to gain for them authority And yet the profession of the 39. Articles togeather with the oath of supremacy is made the distinctive sign of truth and loyalty in our English Monarchy But the Articles being applicable to contrary religions and interests and an oath asserting a thinâ— so incredible as the spiritual supremacy of a lay Soveraign must needs expose the government to continual dangers that flow from a plausible and popular tenderness of conscience and from the contempt of so indifferent and improbable a Religion and therfore though many do abhorr yet few do admire our late King's mis-fortune his Majesty having grounded his Soveraignty and security vpon Councellors servants and souldiers of whose fidelity he had no other evidence but the profession of 39. Articles so vncertain that they signified nothing and dispensed with every thing and an oath of a jurisdiction so incredible that they who took it either vnderstood not what they swore or if they did by swearing a known vntruth disposed them-selves to violat all oaths of alleigance and learn't in all other promises to preferr profit before performance conveniency before conscience Were not this true and were the prelatik Religion with all it's laws and oath's capable of establishing Monarchs or of making subjects loyal and servants faithfull how were it possible that so just and innocent a King as Charles 1. The ancientest by succession and inheritance of all Christendom should be so generally and vnworthyly betray'd by them that profess'd the 39. Articles and took the oaths of supremacy and alleigance By the laws of the land it is enacted and accordingly practised that non be permitted
and being desirous to know the cause J found there had bin Popes And proceeding from this conceipt of the Popes prevailing against Christ in vtter overthrow of the whole visible Church he concludeth that he who founded and purchased the Church with such pains and at so deere a rate could not be Christ because he wanted power or providence to preserve it and therfore Ochin tourned Iew and taught circumsion and Polygamy Upon the same motives Adam Neuserus a most learned Protestant and chief Pastor of Heydelbergh turned Turk and was circumsised at Constantinople persuading many of his flock to become Mahometans Allemanus esteemed and beloved by Beza for his learning seing that the predictions of the Prophets were not fulfilled in the Protestant Churches and being resolved not to be a Papist held that the Messias was not come and so renouncing Christianity became a blasphemous Iew. Calvin the Oracle of Protestant learning and the most plausible Reformer of Popery is not only by Catholicks but by sundry Protestants charged with Judaism in so much that the famous Protestant Writer Egidius Hunnius Doctor and publick Professor in the University of Wittembergh and chief Disputant in the conference of Ratisbone against the Catholicks writ a Book intituled Calvinus Judaizans And another Protestant book was printed 1586 and reprinted 1592. the Author wherof is the learned Ioannes Modestinus and it's Title A Demonstration out of God's word that the Calvinists are not Christians but only baptized Jews and Mahometans and an other very learned Protestant John Scutz in lib. 50. causarum cap. 48. affirmeth Mahometism Arianism and Calvinism to be brothers and Sisters and three pair of hose made of one cloath The Calvinists do and may say the same of the Lutherans and of every other Sect of Protestants they are all made of one cloath and differ only in the fashion according to the diversity of their fancies They all agree in cloathing and covering their errors with Scripture but some like one mode some an other Calvin and his faction seem to approve most of the Arian to which also most Protestants incline by reason of difficulty they find in the Mystery of the Trinity explained after the Catholick manner But non of them will tye himself to an others fashion seing their Rule of faith is their own fancy Wherfore notwithstanding the Confessions of faith of their sundry Churches they do not hold them-selves obliged to Profess that or any faith longer then it agreeth with every on 's privat sense of Scripture which he changes as often as further study information or seeming reason moves him to the contrary So that not only Mahometism Arianism and Calvinism are three paire of hose made of one Cloath according to Scutz expression but his Lutheranism and all other Protestant Reformations are remnants of the same piece with different trimmings and patches and though they be hose this day to morrow they would perhaps be Turbants or Jews garments had not those formes and fashions bin so generally cry'd down as ridiculous in these parts of the world that the learned Protestants who think them more Religious then their own despaire of ever making them the mode So true it is that the bare letter of Scripture without Tradition the rule of faith makes men Hereticks Turcks Jews and the worst of Infidells The learned Protestants who are not Iews Turks or Arians become Atheists or meer Rationalists Because there is not any thing moves learned men so much either to Atheism or to have no Religion but naturall reason as the diversity of Religions and the confessed vncertainty of such as are professed The interpretation of Scripture and Fathers being left by their principles of the Reformation to every particular person's discretion maks Protestants differ as much in Christian belief as in human opinions concerning any ordinary and obscure matter and their supposition of the fall of the visible Church into errors of doctrin togeather with the acknowledged fallibility and vncertainty of their own Congregations takes away as we proved in the last Section all certainty and Christianity of belief What doubt therfore can be made but that such learned Protestants as turn not Jews Mahometans or Arians will either become Atheists Socinians or meer Rationalists such as observe that the Prophecies sett-down in Scripture concerning the spendor extent and propagation of Christ's Church vpon Earth are not accomplished in their own petty Reformations and withall are so peevish and maliciously bent against the Roman Catholick faith as not to examin it's truth turn Jews Mahometans or Atheists But such as are ashamed or afraid to renounce the name of Christians and yet are as obstinat against the Roman Catholick doctrin as the aforsaid Protestants fall from on reformed sect to an other and at length perceiving there is no reason to preferr on before an other renounce all and rely only vpon their own reason most of them follow Chillingworth Fauckland Stilling-fleet and become Socinians denying or doubting of Christ's Divinity and are driven to that impiety partly by the incoherency of the Protestant Tenets and partly by their contempt of Tradition but most of all by the foolish presumption of their own wit and judgment and by that secret pride so manifest in Protestants and proper to Hereticks There is not any one Protestant Writer in whose works you may not find this heretical Strain Neither is it to be admired that men whose Religion is occasioned by pride and grounded vpon singularity of judgment do betray and declare those passions in their discourses they being the chief ingredients of their Symbols and the Conclusions most cleerly deduced from their principles I will omit all others at present and only mention a passage of Socinus against Volanus pa. 2. wherin you may see to what a pass Protestants are brought by their own proud and privat spirit and by their contempt of Catholick Tradition Thus therfore he saith To what purpose should I answer that which thou borrowest from the Papists c. especially where thou opposest to vs the perpetuall consent of the Church very excellently doubtless in this behalf hath Hosius a Papist discours'd against you wounding you with your own sword And therfore you are no less fals in urging against us the Churches perpetual consent for the Divinity of Christ then are the Papists in their vrging therof against you and vs. And ibid. pag. 222. We propose to vs in this question concerning the Divinity of Christ non for Master or Interpreter but only the holy Ghost c. we do not think that we are to stand to the judgment of any men though never so learned of any Councels though in shew never so holy and lawfully assembled of any visible Church though never so perfect and vniversall Even Uolanus himself disputing against the Iesuits is inforced to reject the examples sayings and deeds of Athanasius Hierom Austin Theodoret and other Fathers whose authority he now opposeth against
the Greek and Latin Church for the most part were spotted with the doctrin of free will oftner it of invocation of Saints c. And from thence infers that in no age since the Apostles time any company of Bishops held so perfect and so sound doctrin in all points as the Bishops of England at this day And Mr. Fulk in his reionder to Bristow pag. 7. I confess that Ambrose Austin Hierom all three Fathers to whom B. p Iewell appealed held invocation of Saints to be lawfull And B. p Bale acknowledgeth that St. Gregory the first of Iewell 's chosen Iudges by his indulgences established pilgrimages to Images and that St. Leo an other of Ievell's Fathers allowed the worship of Images And Doctor Humfrey Iesuitismi part 1. rat 5. pag. 626. cannot deny but that S. Gregory taught Transsubstantiation And Mr. 〈◊〉 in his Papisto mâ—t edit 1606. pag. 143. saith We are 〈◊〉 that the mystery of iniquity did work in Sâ— Paul's time and fell not a sleep so soon as Paul was dead c. And therfore no mermail though pervsing Councells and Fathers we find the print of the Popes feet And Mr. Napper in his Treatise vpon the Revelation dedicated to King Iames pag. 68. 145. affirmeth that Popery or the Anti-christian Kingdom did continue 1260. years vniversaly without any debatable contradiction The Pope and his Clergy during that time possessing the outward visible Church So that it was not one or two Fathers or Councells but all Christendom which professed the Roman Catholick saith for these 1â—00 years past And even Mr. Whitaker himself lib. 6. contra Duraeum pag. 123. notwithstanding his vndertaking to maintain Ievells challenge and bold assertion was forc'd at length to submit but by a profane expression saying that the Popish Religion is a patch't coverlet of the Fathers errors sowed together have them read their English falsified Scripture the subject of controversies and support of errors and will not permit them to pervse the true authentick translation and all this to the end nothing but fraud and fancy may be the rule of the Protestant faith These and all other the like observations which can not but occurr to them who frequent their Churches or company must needs induce men to suspect the weakness of their cause and the guilt of their conscience though there had bin no evidences that they are Falsifiers But seing their are as many evidences against them as there are Chapters in Catholick Books of controversies and that the Books are easily had and vnderstood I see not how any Protestant how ever so illiterat can be excused from eternall damnation by pretending the integrity of his Clergy or his own insufficiency to examin their sincerity When many accuse a man of high Treason and offer to prove it to his face not only by sundry honest and legal wittnesses but vnder his own hand writing it would be censured treachery or great carlesness in the Ministers of state to slight such an accusation and evidence though the person accused vntill then had bin trusted and reputed a loyal subject This is our case with the Protestant writers we have no quarrel against them but Religion we charge them in publick writing with the highest Treason the murthering of the soules of Soveraigns and subjects with corrupting God's word with rebelling against the Divine authority so authentickly appearing in the Roman Catholick Church And these Treasons we offer to prove face to face not only by legal witness but by their Bibles and Books We have no grudge to them but this only of damning soules by treacherous dealing and desire that so important an accusation may come to a publick hearing If their interest and industry can divert the layty from so great a concern that layty must be treacherous to themselves and censured very carless of their own salvation And to the end it may not be objected that these are are but 〈◊〉 words I have resolved to descend to particular crimes I 〈◊〉 the persons their Books I quote their own words I prove them to be no innocent mistakes but wilfull and wicked falsifications and fraudâ— not committed by one or few 〈…〉 of Religion against vs not in our time but alwayâ—◠〈…〉 but the whole body in their 〈…〉 only by connivance and permission but also by contrivanceâ— and positive approbation not only petty 〈◊〉 differences but of ancient condemned heresies which the Protestant writers maintain as orthodox doctrin notwithstanding that 〈…〉 S. Hierom and other Doctors of God's Church censure the opinions as notorious heresies and the Authors as hereticks This is the summe of the Accusations contained in this third part of our Treatise and if we be not mistaken deserues a Trial as well for the satisfaction of privat 〈◊〉 conscience as 〈◊〉 for the probability there is of publick conveniency it being very improbable that I or any man who pretends to the least degree of worth or witt would charge with so many particular grievous crimes so numerous and poweâ—â—ull a party as the Protestant Clergy is without 〈…〉 undeniable evidences If the Protestant Clergy be found guylty besides the salvation of soules which will be obtained by renouncing their errors and is that we all ought principaly to ayme at these Nations will be happy in this world by their revenues If they be not guilty they and their Religion will gain great credit and I nothing but the infamy of being a notorious Jmpostor I know not what others may think of me but I shall never think that any other can be so witless and wicked as to take so much paines as I have don in composing and be at so great charge of publishing this Treatise without manifest profeâ— of the truth therof for if my allegations be not true I can have no further design or hopes but of infamy to my self and of honor and credit to my Adversaries and an addition of strength to the cause I do impugne all which must follow and fall vpon me if the learned Protestant Clergy be not proved to be as great Cheats as I pretend they are But it s strange what deepe impressions education doth make in mens minds and how partial and passionat these Nations are tendred by Protestancy They will not believe that their Protestant Writers are wilfull Falsifiers as for example that Doctor Jeremy Taylor a man that hath writ so many spiritual Books foorsooth and rules of Morality is guilty of maintaining the Protestant Religion by aboue 150. shamefull vnexcusable corruptions and falsifications in his litle Dissuasive And when he the Author his Jrish Convocation and the English Protestant Church that Applauder of the work are challenged in print by sundry Catholick Writers to make good any one of those falsifications all the world besides Protestants observe they have not a word to answer and by consequence themselves must now confess that their Religion is damnable seing it can not be otherwise maintained then
designes against his Majesty and the Protector and though the Lord Admiral to be restored to Worcester but after Ridley was in possession of the sea of London he laught at Latimer and ioyn'd with 〈◊〉 to keep him humble without Bishoprick or benefice 〈◊〉 hath bin sayd After K. Edward 6. death Ridley was very 〈◊〉 against Q. Mary and preach't against her title adding â—ith all she was so earnest a Papist that she refused to heare 〈…〉 to her which injury notwithstanding she would have â—ardon'd him if he had given any signes of true repenâ—â—â—â—◠〈◊〉 a fair triall and confutation of his heresies he 〈◊〉 of a bag of powder which his Brother in law delivered 〈…〉 at the stake the sooner to be dispatch't of his torment 〈◊〉 Fox saith the design took no effect his martyrdom was 〈◊〉 which happened by accident and that he cryed 〈…〉 and desired the people to let the fire 〈…〉 〈…〉 of this manâ—s spirit by a part of his farewell to the 〈…〉 London set down by Fox thus Harken 〈…〉 of Babylon thou wicked limb of Anti-christ 〈…〉 staâ—est thou down and makest havock of 〈◊〉 Prophet's 〈◊〉 c. Thy God which is thy work of thy words and whom thou sayest thou hast power to make that thy dâ—â—f and dumb God I say will not in deed nor can not make 〈◊〉 to escape the revengfull hand of the high and almighty God c. O thou whâ—rish Drabbe thou shalt never escape In steed of my farewell to thee now I say Fye vpon thee fye vpon thee filty Drabbe 〈◊〉 all thy false Prophets Of Hooper Rogers Poynet Bale and Coâ—erdales hypocrisy and impiety JOhn Hooper by Fox his relation was a Priest in Oxford in the daies of King Henry 8. infected with Lutheranisme by books that came from Germany and lived in when he was arraigned for his heresies he spoke to he Lord Chancellor and Iudges so grossy carnaly and absurdly of his marriage with the Burgundian wench that his 〈…〉 though he seâ—s not down his words yet acknowledgeth that the whole Court cryed thaâ—â— vpon him calling him beast c. we shall heare more of this man in the following story of his Camerade Rogers John Rogers was a priest also saith Iohn Fox in the time of King Henry 8. when Luther's doctrin began first to be 〈◊〉 in England which he having read and finding himself by the spirit therof inclined to some novelties in Religion and to marry he went into Flanders and there became Chaplyn â—â— the English Merchants in Antverp there also he fell acquainted with VVilliam Tyndal and Miles Coverdale two other English Priests of the same humor and retired thither for the 〈◊〉 â—nd Rogers and Coverdale assisted Tyndal in falsifying the Scripture and setting forth his English Translation afterwards condemned by Act of Parliament for erronious false and wickâ—â— After that Tyndal was burned in Flanders in the yeare 1536. Rogers repaired to VVittemberg in Saxony to live with Martyn Luther by whom he was confirmed in his Religion and provided of a duch wife which as Fox testifyeth brought him forth no less then eight children in very few years with which load of wife and children after both King Henry 8. and Luther were dead for they dyed both with in the compass of one yeare Rogerâ— returned into England togeâ—ther with Friar Martyn Bucer and his wench resolved to accommodat them-selves in all points to the Protector 's will and to any Religion that should be established by the laws of the land and accordingly they forsook the Doctrin of their old Master Luther and embraced that of Zwinglius as being the more favored and countenanced by the Protector Both Hooper and Rogers came with hopes of ruling the Church of England because they thought them-selves more learned in the Reformation then Cranmer and Ridley who As Ridley had bin intruded into Bonners Bishoprick of London so Poynet was thrust into Gardiners of Winchester â— better Scholler saith Heylin pag. 161. then a Bishop He had taken a wiâ—e in Edward 6. time and not content 〈◊〉 duâ—ing her life married another whose Husband 〈◊〉 Butcher actualy living whether she had left her husband for some discontent or disease I do not know but between the Bishop and the Butcher became a great suit in law about the woman that the Bishop kept and claimed as his wife but at length he was forced to restore her to the Butcher which Bishop Gardiner hearing from some of the Lords he replyed that their Lordships he hoped would command Poynet to restore him his Bishoprick as they had ordered him to restore his wife to the Butcher It seems in those primitive times of Protestanâ—â— the purity of the reformed doctrin was practised in marâ—â—ages as wel as in other matters for though Bishop Poynet received not the benefit of that Protestant liberty which he sued for and his Lordship knew was due by the principles of that Religion yet it was granted to Sir Ralph Sadler by common consent of the English Church and Parliament for one Mathew Barrow having bin through jealousy driven beyond seas for some time his wife married her Lover Sir Ralph the husband returns and claims his wife but sentence was given in favour of Sir Ralph Sadler who was declared to be her lawfull husband and Mathew Barrow lest at liberty to marry whom â—e pleased This decree is agreable to the principles of Protestancy as may be seen in this Treatise part 2. Sect. 2. â—num 3. neither is it credible so learned a Protestant Bishop as Poynet would contest in a legal way with the Butcher for a thing not allowed by the reformed Church wherof he was so eminent a Prelat and one of the first English Reformers John Bale Bishop of Ossory was a Carmelite friar who hearing of the liberty which the Protestant Reformation gave to Priests and Religious persons to marry forsook his Monastical and Catholick profession and made a formal abjuration of the Bible condemned by act of Parliament and Fox pag. 1427. sets down the proclamation of K. Henry 8. and the publick instrument of the Bishops prohibiting again an 1â—46 Tyndal and Coverdales Translation of the new Testament notwithstanding all this Coverdale the corrupter of the Bible was by Cranmer's means made the Corrector of his own and Tyndal's Translation which went by the name of the Bible of Mathew And he set out the same again with litle or no alteration of the Text and it was called the Bible of the large Volume with which work the honest party of the Clergy were as much offended aswith Mathew's Bible as being the same or at least no less fraudulent and fals and yet it was not corrected in K. Henry 8. dayes and was imposed vpon England as authentick Scripture in K. Edward 6. and Q. Elizabeths reigns and is that in substance which was reprinted by order of the Convocation an 1562. by some caled the
the Church and crucified the Apostles was head of Christ's Church and hâ— that was never member of the Church is head of the Church by your new found vnderstanding of God's word After thâ—se and divers other questions to the same purpose Doctor Brooks Bishop of Glocester spoke thus to Cranmer you have bin conferred with all not once nor twice but often times you have bin oft lovingly admonis'd you have oft bin secretly disputed with and the last year in the open schooles in open disputations you have bin openly convicted you have bin openly driven out of the schooles with hisses your Book which you brag you made seaven years agoe and no man answered it Marcus Antonius hath sufficiently detected and confuted and you persist still in your wonted heresy Wherfore being so oft admonished conferred withall and convicted if you deny you to be the man whom the Apostle noteth haereticum hominem hear then what Origen saith who wrote above 1300. years agoe and interpreteth the saying of the Apostle in this wise in Apologia Pamphili Haereticus est omnis ille habendus qui Christo se credere profitetur aliter de Christi veritate sentit quam se habet Ecclesiastica traditio He is to be deemed an heretick who professeth to believe in Christ and yet judgeth otherwise of Christ's truth then the tradition of the Church doth hould c. Wherfore I can no other but put you in the number of them whom Chrysostom spake of saying Heare o thou Christian man wilt thou do more then Christ Christ confuted the Pharisees yet could he not put them to silence fortior es tu Christo and art thou stronger then Christ c. Thus much have I sayd not for you M. r Cranmer for my hope I conceived of you is now gon and past but in some what to satisfie the rude and vnlearned people that they perceiving your arrogant lying and lying arrogancy may the better eschew your detestable and abominable schism Two things I wish the Reader did observe in this conference 1. What a faire Trial Cranmer and all other protetestants had before they were sentenced to death for heresy in Q. Maries dayes they were heard speak for them-selves and reason for their opinions in publick such as desired it had time and Books given them to answer and further time to correct their answers wheras Catholick Priests are not permitted to reason for their Religion in publick by word of mouth much less are they allowed time or books to defend the same by writing 2. How litle the most learned protestants could or can say for their preâ—ended 〈…〉 and by consequence how obstinat they 〈…〉 vpon that account and how well Origens 〈◊〉 of hereticks agreed to Cranmer Ridley and the rest of their learned Martyrs and to all the Protestant Clergy seing they reject Ecclesiastical Tradition and that sense of Scripture which the Church delivered from age to age following their own privat fancies and fond Interpretations But from their Martyrised Clergy let vs go to the Confessors and Doctors of their Church in Q. Maries days who were the same that revived protestancy in Queene Elizabeths reign SECT III. Of the Protestant Clergy in Queen Maries Reign the same that afterwards foundeâ— Qeeen Elizabeths Church Theâ—â— frauds Factions Cheats and changes of the English Protestant Religion during their Exile in Germany AS many of the English Protestant Clergy of King Eduard 6. as escaped the severity of the ancient lawes made against Hereticks which were revived by Queen Mary retired themselves to Germany and Zuitzerland but found not that pitty and welcom they expected from their Brethren of the Reformation The English had made a Religion of their own which was neither fully Lutheran Zwinglian nor Calvinian their Liturgy was dislick't by all only their doctrin against the Real presence of Christ in the Blessed Sacrament was approved by some Zuinglians but so condemned by the Lutherans that their Martyrs who suffered in England vpon that score were called the Devill 's martyrs by other Protestants and they who harbour'd any of their banished Clergy in Germany were hated by their reformed-neighbors For stopping the course saith Heylin of these vncharitable Censures it was thought fit to translate from English into Latin Cranmers Book of the Sacrament and forthwith see it printed but he doth not tell us which of Cranmer's Books that of Henry 8. or that of King Edward 6. We may be sure if he means Cranmer's Book of King Henry 8. time his book and words were altered that they might agree with the Lutheran Consubstantiation in Germany which Cranmer durst not defend in his Book of Henry 8. date and his Book of Edward 6. was wholy Zuinglian or Sacramentarian which could not please Lutherans So that the good English Church and Clergy in Germany made them-selves and Cranmer Lutherans to avoyd persecution and obtain favour in their sufferings after having maintained the quite contrary doctrin in their own Countrey and exhorted their flocks to dye for that Religion which them-selves now disowned This is not all the like course was taken also at Geneva saith Heylin by the English exiles by publishing in the Latin tongue a discours writ by Bishop Ridley on the self same argument the Sacrament of the Altar to the end it might appear vnto all the world how much their Brethren had bin wronged in these odious calumnies So that the English Protestant Clergy in Germany among the Lutherans printed a Book and in Geneva a Calvinian discours concerning the real presence and owned both as the doctrin of the Church of England for Ridley as you may observe in his disputation at Oxford set down at large by Fox in his Acts and Monuments was a Calvinist in that â—oint Was not this a Holy Church that taught contrary 〈…〉 at least doctrin so vncertain that it might be applyed 〈◊〉 contrary Tenets was it not a sincere and sacred Clergy that could fraâ—â— them-selves and the profession of their 〈◊〉 to all 〈◊〉 how ever so disagreeing But let us proceed The greatest number of theâ—e exiled Confessors were received in Franckford vpon condition thâ—y should conform them-selves vnto the French Hugenots in doctrin and ceremonies which the holy men did so readily that Doctor Heylin who relates all these passages doubts whether the conditions were imposed vpon them by the Magistrats or â—ought by them-selves The chief heads of this English Congregation at Francford were Wittingham Williams Goodman Wood and Sutton to whom afterwardâ— came Knox and Whiteâ—ead The first thing they did was to alter and dis-figure saith Heylâ—â— the English Liturgy which proceeding was not approved of by Grindall Horn Sandys Chambers and Pakhurst Calvin therfore was consulted as their common Father his answer was that in the English Liturgy he had observed many 〈◊〉 fooleries that being therwas not manifest impiety in it it had bin tolerated for a reason because at first it
and Bishops might receive and communicat vnder one kind lay men might not But any weak answer is sufficient for credulous people to persist in obstinacy At length being convicted by his Adversary of an example where the layty and whole people receaved openly vnder one kind and in the Church he answereth this is not sufficient for saith he the point demanded is that the Sacrament was never ministred vnto the people vnder one kind onlâ— in any Congregation or in open order and vsage of any Church and that it will not follow that this was the common order of the Church By which new addition of Common Order and Vsage the whole state of the Question is changed and Iewel convicted as you see of many frauds and falshoods And not only he but all the Protestant Clergy who notwithstanding the acknowledged evidence and their conviction by these examples and many others wherof they are not ignorant that Christ did not command the Communion to be given vnder both kinds to the Layty nor even to Priests when they do not oâ—â—er Sacrifice yet are they so inconscionable as to impose vpon illiterat people that they ought not to be of the Roman Catholick Church because we deprive them contrary to Christ's Institution and precept of one half of the Communion without which they cannot be saved SVBSECT II. How Iewel and the Church of England make the very same Holy Fathers they appealed vnto in other matters wicked Hereticks because they condemned Priests marriage JEwel's Adversaries having quoted against his bould assertions the vnanswerable sayings of sundry Fathers of the first 600. years condemning the marriage of Priests and Votaries the English Clergy by Jewel's pen rather then acknowledg their error and relinquish their wenches and pretended wives resolved to declare the holy Fathers Hereticks saying divers of the holy Fathers have writen ouer bâ—sely J will not say vildly and scandalously of the state of matrimony in generall calling it in all kind of men fornication an evill thing and like to adultery Therfore J say they may much less be taken as indifferent Iudges in Priests marriages So that the Church of England in their Apology and Protestants now a days would fain make the ancient Fathers and all who write against the marriage of Priests to be those hereticks St Paul sayd would teach doctrin of Devills and speake against marriage in generall witness Iewell with the first Bishops and Clergy of Queen Elizabeth But because Jewell and his fellow Bishops would not seem to want examples of holy Bishops that were actualy husbands they corrupt the Ecclesiasticall History and bely the Authors therof Niceph. lib. 10. Hist. c. 10. Zozon lib. 5. c. 11. Cassiod lib. 6. cap. 14. and pretend that they recount how Eusychius Bishop saith Iewel of Cesaraea dyed in martyrdom having married a wife a litle before wheras the sayd Authors have not on word of his being Bishop or Priest but rather do evidently shew that he was a lay nobleman Patricius Cesaraeae Cappadociae a Sentaor's son of that Citty highly commended for that having newly married a wife yet was so constant in his martyrdom In like manner do they falsify Apol. 2. c. 8. St. Gregory Nazianzen Pretending he saith speaking of his own Father that a good and diligent Bishop doth serve in the Ministery never the worse for that he is married but rather the better and this falsification being objected by Harding Iewel and his Camerades prove it by pretending that St. Gregory acknowledged his mother was his father's Teacher and leader in Ecclesiastical functions as perhaps some Protestant Bishops wives are wheras it is evident that the Saint spoke of his father when he was not a Christian and because he was converted by his Mother aâ— St. Monica converted St. Austin's Father see Harding detect fol. 63. SVBSECT III. Bishop Iewel and his Associats wickedness in Charging Cardinal Hosius and all Catholicks with a contempt of Holy Scripture against their own knowledg and after that they had bin admonished of the imposture CArdinal Hosius in his Book de expresso verbo Dei as also in an other de haeresibus against Brentius complain'd of the multitude of Sects and Heresies sprung vp in our days all of them pretending Scripture for their ground So far forth that Luther him-self seing the event therof sayd the Bible was now become liber haereticorum the Book of Hereticks and then further the same Cardinal shewing that there was a new later brood sprung vp of Zuinck feldian Hereticks who by pretence of Scripture did take away all authority of writen Scriptures persuading men only to attend to inspirations and inward revelations alleadging for that their doctrin the words of the Psalm J will hear what the Lord speaketh in me and many other such Texts misconstred Mr. Iewel and the English Protestant Clergy would needs publish this as Hosius his own words sense and meaning with great out-cryes and invectives against both him the Pope and all Catholicks as though we had bin of opinion that all writen Scriptures were to be rejected as may be seen in his Apology both in Latin and English and Doctor Harding's confutation of the same and notwithstanding that before this Apology was printed in Latin they were told of his mistake yet they would needs have it pass And when the sayd Apology was translated into English they were put again in mind of his malitious and fraudulent dealing and earnestly desired to correct this wilfull mistake but they rather did aggravate the calumny then confess their error for they commanded it should be printed and sought by some additions in the English Text more then was in the Latin to justify this former villany Harken saith the Apology how holily and how Godly on Hosius writeth of this matter a Bishop in Polonia as he testifyeth of him-self a man doubtless well spoken and not vnlearned and a very sharp and stout Maintainer of that side Thou wilt mervail I suppose how any good man could either conceive so wickedly or write so dispitefully of those words which he knew proceeded from God's mouth and especialy in such sort as he would not have it seem his own privat opinion alone but the common opinion of all that Band. He dissembleth J grant you indeed and hideth what he is and setteth forth the matter so as though it were not he and his side but the Zuink feldian Hereticks that so did speak We saith he will bid away with the Scriptures wherof we see brought not only divers but all contrary Interpretations we will hear God speak rather then resort to the naked elements or bare words of the Scripture c. Having writen this and other such speeches as proceeding from Hosius Iewel and his Camerades conclude thus This is Hosius his saying vttered togeather with the same spirit and the same mind wherwith in times past Montanus and Marcion were moved c. And then exclaims against
the Protestant Clergy abuse the layty and illiterat people making 〈◊〉 believe that in all ages there hath bin a Church teaching and professing the Protestant doctrin and because some of the hereticks to 〈◊〉 â—â—ckleffians Hussits 〈◊〉 Lollards whom he names Martyrs and witnesses of his Evangelical truth were condemned not 〈◊〉 by the Church but by Acts of Parliaâ—â—nt he tellâ—â—h you that though the statuâ—s 〈…〉 persons preaching divers sermons 〈◊〉 herelies 〈◊〉 doctrin and 〈◊〉 errors to the blemish of Christian faith c yet notwithstanding whosoever readeth histories and the 〈…〉 of 〈…〉 see these to be no false teachers 〈…〉 the 〈◊〉 c. and to have taught no other 〈…〉 then now 〈…〉 their own preachers in 〈…〉 And 〈…〉 Sr John 〈…〉 is produced by Fox as a witness for the Protestant 〈◊〉 and a chief member of that Church and he in his professiâ—◠〈◊〉 faith said 〈…〉 Church I believe to be divided into three sorts or companâ—â—◠〈…〉 now in heaven c. the second sort are in 〈…〉 of God and a full deliveraâ—â—e of paine The 〈…〉 earth c. Iohn Fox to this speech of Purgatory addeth 〈◊〉 parenthesis of his own as if it had bin part of Oldcastles profession of faith if any such 〈…〉 Scriptures fearing his Reader might take notice how Sr. 〈…〉 was no Protestant And such frauds he vseth in most other occasions as you may see in the three Converâ—â—â—ns of England writ to confute his acts and Monuments and from whence we have borrowed most of what hath bin sayd concerning Fox and his Martyrs Now we will treat of others no less fals and deceitfull in maintaining the Protestant Religion SVBSECT III. Doctor Chark's falsification of St. Austin and how he excuseth Luther's doctrin of the lawfulness of adultery and incest DOctor Chark was so great a pillar of protestancy in Q. Elizabeths days that he was thought the fittest man to dispute against learned Campian in the Tower but 〈◊〉 behaved himself in that occasion very insolently ignoâ—â—â—â— and vncharitably he writ a â—ook in answer to the 〈◊〉 which was published of himself Luther Calvin Beza 〈◊〉 â—any other falsifications of Mr. Chark to defend 〈◊〉 Protesâ—â—nt doctrin his adversary objects pag. 122 â— that 〈…〉 St. Augustin's Text about the doctrin of conâ—â—â—scence where the Censure had alleadged besides the Testiâ—â—ny of many other Fathers one most plain out of that great 〈◊〉 saying concupiscence is not sin in the regenerate if consent 〈◊〉 yeelded vnto her for accomplishment of vnlawfull works Mr. 〈◊〉 alleadgeth another authority out of St. Austin in the same 〈◊〉 that doth as he says expound his meaning for thus 〈◊〉 writeth Augustin's place is expounded by himself afterward saying concupiscence is not so forgiven in baptism that it is not sin 〈◊〉 that it is not imputed as sin where the word sin in the first place is put in by Mr. Chark for that St. Austin's words are Dâ—â—itti Concupiscentiam carnis in Baptismo non ut non sit sed ut in peccatum non imputetur quamvis reatu suo jam soluto manet 〈◊〉 Concupiscence is forgiven in Baptisme not so that it is not or remain not in the regenerat but that it be not imputed as SVBSECT IV. Falsifications of Cranmer and Peter Martyr against Transubstantiation and the Sacrifice of the Mass c. AFter that Cranmer had bin publikly convinced both by Scripture and Fathers 〈◊〉 his disputation at Oxford â—s will appeare to any that will read even his friend 〈◊〉 concerning that subject the Catholick disputants objeâ—â—ed falsifications and corruptions of his in the Books which 〈◊〉 had composed against the real presence one was that wheras 〈◊〉 Martyr who flourished in the beginning of the second 〈◊〉 answering to them who sayd the Christians adored bread 〈◊〉 we do not take this for common bread and drink but like as â—â—sus Christ our Saviour Incarnat by the word of God had flesh and 〈…〉 Salvation even so we be taught the food where-with our 〈◊〉 and blood is nourished by alteration when it is consecrated by the 〈◊〉 of his prayer instituted by him to be the flesh and blood of the same Jesus Incarnat Cranmer thus translated the words of that ancient Father Bread water and wine are not to be taken as other 〈◊〉 and drinks be but they be ordained purposly to give thanks to 〈◊〉 and therfore be called Eucharistia and be called the Body and blood of Christ and that it is lawfull for none to eat and drink of them but that profess Christ and live according to the same and yet that meat and drink is changed into our flesh and Blood and nourisheth our bodys After Cranmer's confessing that the former Catholicks Translation was the right he excuseth his villany saying he did not translate Justin word by word wheras he set down all as Justin's words but only gave the meaning let any Protestant be Iudge whether he gave Iustin's meaning You have corrupted Emissenus saith Doctor Weston to Cranmer for insteed of cibis satiâ—ndus that is to be filled hath pro omni paena for all pain your Book omitteth many things there Thus you see Brethren saith Doctor Weston the truth stedfast and invincible you see also the craft and deceit of hereticks And thus concludeth Fox himself the disputation with Cranmer Doctor Chedley did also object to Cranmer his corruption of St. Hillaries words putting in vero sub Mysterio for verè sub mysterio by which the whole sense was altered because verè sub mysterio sheweth that we do truly receive in the mystery of the Sacrament Christ's flesh and blood and vero sub mysterio proves only the reality or verity of a Sacrament or a mystery not of the body and blood of Christ. To this after many excuses Cranmer answered that the change of one letter for an other was but â— small matter But Weston told that Pastor was a Bishop and â—â—stor a Baker and yet there was but one letters change As for Peter Martyr's falsifications they appear sufficiently 〈◊〉 the places themselâ—â—â— which Fox alleadgeth for him out of 〈◊〉 or twelve Fathers in his disputations at Oxford an 1549. wherof the reader will scarce find one truly cited in all respects but that either the words next going before or immediatly following making wholy against Protestants are purâ—â—sely left out and others put in or mistranslated as hath bin evidently demonstrated part 3. c. 19. 20. 21. of the â—â—eatise of the three conversions of England and therfore we â—â—â—â—eare what every one may see in a Book no less obvious then profitable SECT VI. How some Protestant 〈◊〉 in Q. Elizabeths time seing their fellowes were proved Falsifiers waved the Testimonies of the ancient Fathers and 〈◊〉 the others continued their former course of falsifying both Fathers and Councells THE discovery of Iewell 's 〈◊〉 other mens falsificatiâ—â—â— made some Protestant writers more wary and take an other course for defence
it was your 〈…〉 should go home vntill your Grace sent for 〈…〉 sayd J gave no such order Doctor Cavell is 〈…〉 sayd J vnderstood your Grace so 〈…〉 Lord tuâ—ning 〈◊〉 to the Knight sayd with an angry 〈…〉 as soon as J came to the Court to day the first word 〈…〉 spake vnto me he asked me what I had don with him 〈…〉 book you are a fellow indeed we have dealt 〈…〉 thou art a bold Companion to deliver such a book 〈…〉 Then J began to speak and to yeeld my reasons 〈…〉 but my Lord proceeded in his wrathfull speeches and 〈…〉 and angry words he added I will even send 〈…〉 thou art worthy to be set on the pillory and to 〈…〉 for a libelling Knave as thou art I answeâ—â—◠〈…〉 your Grace J hope I have not deserved 〈…〉 I have set my hand to that which I 〈…〉 I desire my Lord but to be taught the truth 〈…〉 sayd thou be taught thou art a foolish bold knave 〈…〉 as thou art before I have don with 〈◊〉 〈…〉 Lord had chafed and spoken largely his 〈…〉 he had put me in a bodily feare the Knight 〈◊〉 Corner began to speak and say my Lord he will be 〈…〉 Mr. Walsingham I dare say is sorry for his 〈◊〉 you shall see he will conform himself as he should 〈…〉 yet stil continued in his rough and angry 〈…〉 no man forsooth will serve you but the King to 〈…〉 allpunc I answered may it please your Grace to 〈…〉 reasons why I came chiefly to the King then sayd 〈◊〉 Lord why what hast thou to do with the King what 〈…〉 if thou werâ— hanged like a foolish Knave as thou art 〈…〉 other such like vehement and threatning speeches 〈…〉 the end he sayd come near for that all this 〈…〉 stood a loof And then he called for his Secretary or Notary saying 〈…〉 indignation to me Come come you hither I will examin 〈◊〉 Lord â— will write to the Commissary that he shall not 〈◊〉 or hinder you in any thing and so calling for pen 〈…〉 his letter the summ wherof was this 〈…〉 the Bearer hereof seemeth to be somewhat 〈…〉 towards popery we will that you appoint some 〈…〉 and learned Divine who may conferr with him and 〈…〉 his doubts but let all things be so don as 〈…〉 not be discouraged nor his infirmity divulged 〈…〉 sayd my Lord you see what I have written 〈…〉 〈…〉 any way prejudice you c. I doubt not but 〈…〉 come again you will be wel resolved and 〈…〉 I hope so my Lord sayd I you go to 〈…〉 my Lord yes and it please your Lordship 〈…〉 that is vvell sayd my Lord. And thus having 〈…〉 my Lords letter he bid me farewell and then 〈…〉 leave of Doctor Covell he spake very kindly to me 〈…〉 I hope when you come again Mr. Walsingham you 〈…〉 of another mind and all shall be well And so from 〈…〉 I passed to London and from thence the next day 〈◊〉 Countrey somewhat to satisfie my friends and to 〈…〉 what the rumors raised about me 〈◊〉 Walsinghams address to Mr. Rolfe 〈…〉 of St. Albans And of his 〈◊〉 with Doctor Downham and an other 〈◊〉 the Protestant Clergy and his perusal of Mr. 〈◊〉 Books recommanded to him by my Lord of 〈…〉 and of the answer of the Defence 〈◊〉 the Censure MR. Walsingham thus dispatcht without any Satisfaction of his doubts he began to distrust and suspect the Protestant Clergy and Religion but howeâ—â—◠〈…〉 that I had read the 〈◊〉 of the 〈…〉 had driven me into many doubts 〈…〉 I declared how that Book 〈…〉 whom 〈…〉 to be a man of God to have 〈…〉 the Church of Rome by the insâ—igation of the 〈…〉 had much Conference c. which of true surely 〈…〉 to be of some better faith and Religion 〈…〉 have the original and begining from the Dâ—vil 〈…〉 common practise of the Papists to 〈…〉 of God and I think I haâ—â— the answer to that book 〈…〉 sayd Mr. VVâ—lsingham have a sight of that 〈◊〉 And now being dinner time Mr. Doctor sayd he 〈…〉 with Mr. Arch-Deacon and so he left me not 〈…〉 it seemed to have any further conference with 〈…〉 made me conceive an hard opinion of Mr. Doctors 〈◊〉 and 〈◊〉 who perceiving in what state I was 〈◊〉 â—dolatry Antichrist c. would seeme so willing as he 〈◊〉 withdraw himself But meeting Mr. Rolfe he wished 〈◊〉 any wise so expect Doctor Downham which J 〈…〉 〈◊〉 with him to his house in Company of one or two 〈◊〉 more 〈◊〉 Mr. VValsingham came to Dr. Downham house at 〈…〉 shewed him some of Luthers works wherin he 〈…〉 worst things ther he had noted out of the defence 〈◊〉 Censure and the Doctor alwayes diveâ—ted him from the 〈◊〉 of the truth and from comparing his notes with the 〈◊〉 The next day morning an other Minister came to 〈…〉 whom he made acquainted with Mr. 〈…〉 who thervpon desired 〈◊〉 have some conference 〈…〉 perplexed soul and having related to that ancient 〈…〉 doubts the remedy he applied was to inveigh 〈◊〉 the Papists obstinacy vntrue dealing Jndulgences c. 〈…〉 word to answer Mr. VValsinghams difficulties who 〈…〉 the answer to the defence of the Censure took his 〈◊〉 of Doctor Downham men by the Jnstigation of some who were far blinded with 〈◊〉 against them Mr. Bell's second Book called a Survey of Popery Mr. 〈◊〉 pervsed because he had promised and took no 〈◊〉 some corruptions he had found therin of St. Chrysostom 〈…〉 of Nice St. Austin St. Gregory c. with a 〈◊〉 to shew them to my Lord of Canterbury who did 〈◊〉 esteem the Author and extoll the Book He read 〈◊〉 third book of Mr. Bell's called the downfall of popery 〈◊〉 he found also many falsifications to maintain 〈◊〉 and against popes wherof one was this Antoninus 〈◊〉 bishop of Florence affirmeth saith Mr. Bell pag. 40. 〈◊〉 Pope Martin the fifth dispensed with one who had contracted 〈◊〉 â—â—â—summated matrimony with his own natural and full sister 〈…〉 Father and Mother citing these words of Antoninus 〈…〉 cum quadam ejus Germana which he englished as 〈◊〉 have heard his own natural and full sister c. cutting of 〈◊〉 the sentence that ensued and confuted his falsification 〈◊〉 cognoverat fornicariè whom he had known in fornication 〈◊〉 the sentence in Antoninus is that Pope Martyn the 3. 〈◊〉 a great suit and long deliberation did dispence with one 〈…〉 married with the sister of her whom he had known in fornication that is to say with his concubines sister which dispensation saith Antoninus was hardly granted and one theiâ— reason of the grant was saith he for that the parâ—â—â—â— could not be separated without great scandal nor were fit to enter into Religion Now as to Mr. Chark's answer or reply to the defence of the Censure which Doctor Downham had lent vnto me I found therin no satisfaction for I saw in effect saith
some litle time c. my Lord began to speak with a high and angry voyce concerning me and my affaires and looking toward me complained of my importunity and obstinacy and sayd to the Doctors that he would send me to prison and therupon calling for his pursuivant or apparitor which presently appeared said let a mittimus be made to send him to the Chink c. But then came vnto me from the other side of the parlour the Knight of the Corner mentioned before who out of â—â—ew of great compassion and extraordinary friendship began with divers temporal reasons to persuade me not to meddle further in these matters but accommodat my self to my Lord's will and I should find his Grace a good Lord vnto me and ready to perform as occasion should be offered c. After a litle time they rose from the table and standing on foot my Lord shewed himself much displeased talked again of me and of my busines threatning to send me to prison but after that again he retired himself into a window together with Doctor Barlow who having conferred some litle space together my Lord called me vnto him and insinuating vnto me that the sayd Doctor had intreated for some favor towards me sayd well Mr. VValsingham J am content you shall conferr these places with Doctor Barlow who will take some paines with you to resolve you and then turning vnto Mr. Doctor he sayd vnto him you can shew him Mr. Deane Chrysostom both in greek and Latin and so might his Grace also but durst not willing me to repaire vnto him for conference and dismissed me with saying only that J should return vnto him in the end of the next term and indeed his dismission was such and with such countenance and speech as it seemed to me he could not well determin what to do with me being weary of me and of my suite and that he would have bin content to be handsomly rid of me Upon the next day J repaired to VVestminster to Mr. Doctor Barlow who after even song went vp with me to his study and there at my request opened first one of St. Austin's Tomes wherin the Book de bono viduitatis is contained and there sought for the place before named cyted by Mr. Bell and falling vpon the words alledged by him read them and would have seemed to defend them as there they lye But when J pressed him to have him go forward and to read the words ensuing which do explicat St. Austin's meaning and wholy overthrow Mr. Bell's purpose he was vnwilling at that time to pass any further especialy his man coming to tell him that it was now supper time and so with courteous words he dismissed me saying nothwithstanding that if at any other time I should come vnto him he would be glad to spend an houre and take 〈◊〉 some further paines with me But J thought with my self to what end should J come vnto him and trouble both him and my self as J had don many others in the same cause before for that I seemed to perceive now how litle they were able or willing to give me that satisfaction in these points which I demanded about my doubts and scruples and with this I departed from him not meaning to return again for the present but to take some other course as afterwards I did which was to examin books on both sides for finding out truth or falsity begining first with the writings of the protestants and afterward of Catholicks This is the substance of the historical part of Mr. VValsingham's search into Religion In the progress of his book he sets down those frauds and willfull corruptions which he found in perusing the works of Luther Calvin Jewell Fox â—â—â—low VVillet Chark Fulk Hastings and other protestant â—â—iters and acknowledgeth the truth and sincerity which he 〈◊〉 with in the Catholicks wherupon he resolved to reâ—ounce protestancy and the conveniencies that therby he might â—â—pect preferring the good of his soul which he believed could not be saved out of the Roman Catholick Church before all temporal respects To satisfy his friends and the world in this resolution he published the foresaid Treatise and became a Catholick Priest and by his good example and paines taken in this Kingdom converted many of his seduced Countreymen He lived to be of very great age dying but few years since bidding always those with whom he conversed not to credit or trust any of the protestant Clergy in matters of Religion how ever so sincere they may seem to be in other affaires SVBSECT III. Reflexions vpon Mr. VValsingham's relation THe first Reflexion is How education and a persuasion of the truth grounded therupon can not be safely or prudently relyed vpon in matters of that one only faith without which it is impossible to please God and be saved especialy when we acknowledge the fallibility of our Church and have reasons to suspect our Clergys sincerity The protestant Church of England doth acknowledge it's own fallibility and that Clergys interest and intrigues in vpholding a Religion wherby alone they may live above the meanness of their parentage and patrimony together with our Catholick continual exceptions and proofs against it's novelty and libertinism and the publick offers of learned disinteressed and conscientious persons to demonstrat how much lay-Protestants are abused by their Clergy and mistaken in their fancied Scripture and reformed Doctrin in case the state wil give way to a faire tryal doth leave no room for the illiterat layties ordinary excuse to wit that they are not obliged to study Controversies or read the Fathers so much is not exacted of them they are bound notwithstanding to examin every one according to his capacity which of the two Clergys Protestant or Catholick do corrupt and falsify Scripture the Fathers and Councells or if that diligence be not compatible with the meanes and condition of many of them no more is required of such then to observe which of both partyes and Clergyes hinders or is most backward in coming to a publick tryal therof this being but matter of fact discernable by the eye without Metaphysical speculation or historical erudition can not in conscience be rejected or neglected by any Christian learned or vnlearned Though Mr. VValsingham was a protestant Divine yet he never had read any Catholick Books and by consequence was before he lighted vpon the defence of the Censure as ignorant in our Tenets as any lay-protestant and as avers from reading our Controversies yet being a conscientious and judicious person he thought himself bound vnder pain of damnation to examin whether what that Book said of Protestants was true Particularly when he reflected vpon their putting of and declining all publick disputations concerning Religion and their persecuting such as offered to dispute 2. Reflexion How easily a company or Corporation of necessitous and mean persons do conspire and concurr in a beneficial fraud and how difficult it is to make them
the citations which we do accuse of falshood be so indeed in the Authors as Plessis hath alledged in his Book And yet of the overthrow of these so many Falsifications gathered together ensueth the overthrow and dishonor of the cause which is defended by such weapons And consequently we are much bound to the holy providence of of Almighty God that he hath permitted in this last assault of Hereticks the Ministers of France to have layd all the heads of their fals Impostures and deceitfull dealings vpon one Body to the end they may be all cut off at one blow and that the simple people by them abused seeing discovered the false and vnfaithfull dealings of those vpon whose fidelity they grounded their faith may forsake them hereafter and return to that faith which is the pillar and sure ground of all truth This is an excellent Method and Peron's words may be very well applied to B. Taylor 's Dissuasive from Popery But to our relation The Iudges of the conference were besides the Chancellor of France who was Moderator the president de Tou a neere Kinsman to Plessis Monsieur Pitheu his great friend and Monsieur le Fevre Master of the Prince of Conde all Catholicks On the other side for the Protestants were named the president Calignon Chancellor of Navarre and Monsieur de Fresne Conaye president and Monsieur Causabon Reader to his Majesty in Paris all earnest and learned Protestants The day before the tryal Peron to deale more plainly and like a friend sent vnto Plessis 60. places taken out of his book vpon which he meant to press him and as his words are to begin the play of which 60. Plessis choose out 19. that seemed to him most defensible But the next day the tryal being begun after Peron had declared there were foure thousand places falsified in Plessis his Book only 9. of the 19. could be examined though they sate 6. houres and all Iudged against Plessis by common consent wherupon Plessis fell sick that night vomiting blood c. and could be never got to proceed in the tryal and went from Paris to Samur without taking leave of the King or seeing the Lord Chancellor This proof of wilfull Falsifications wherby alone it seems protestancy can be maintained every where els as well as in England occasioned the conversion of very many in France as the King's Lieutenant in Limoge and his wife with divers of the nobility and no few Ministers wherof one was Tirius a Scotchman master of a Colledge in Nismes and an other who was Nephew to John Calvin The Coppy of a letter written by a person of quality about this conference SIR Heere hath bin some foure dayes past a great Conference at Fontainbleau between Monsieur Peron Bishop of Eureux and Monsieur Plessis Mornay Governor of Samur The King with many Princes were present and Iudges chosen and appointed for both parties In the end Plessis Mornay was vtterly disproved and confounded by a general consent of both sides and shamed in so much as the King rose vp from his place and swore Ventre Gry he had heard and seen enough of Plessis falsities and that by Act of Parliament he would cause his books to be burned saying that himself had all his youth time bin abused and carried away with their corruptions c. The Hugonots are struck more dead with this accident then if they had lost a battle of 40. thousand men and Plessis Mornay himself is faln sick vpon it vomits blood and looks like himself c. Paris 10. May. 1600. King Henry 4. letter to the Duke of Espernon vpon the same subject MY friend The Diocess of Eureux hath overcom Samur and the sweet manner of proceeding that hath bin vsed hath taken away all occasion to say that any force hath bin vsed beside the only force of truth The Bearer hereof was present at the combat who will inform you what mervailes J have don therin Certainly it is one of the greatest blows that hath bin given for the Church of God this long time for the manifestation of this error By this means we shall reduce more in one year of them that are separated from the Church then by any other way in fifty years There were a large discourse to be made of each their actions but the same were too long to write The Beareâ— will tell you the manner which J would have all my servants to observe for reaping fruit of this holy work Good night my friend And for that I know what pleasure you will take hereof you are the only man to whom J have written it This â— of May 1600. HENRY The Authors falsified and the sentence given against Plessis THe 〈◊〉 places or Authors corrupted by Plessis and his Ministâ—â—â— went 〈◊〉 about the real presence Durandus against Transubstantiation St. Chrysostom against prayer to 〈◊〉 twice 〈…〉 against prayer to Saints St. Cyril against worshiping the holy Cross. The Code or Imperial 〈◊〉 to the same 〈…〉 against honoring our B. Lady 〈◊〉 against worshiping of Images The particulars wherof may be seen in the printed Acts of this Conference and in the three Conversions part 3. translated into English But to satisfie the curiosity of many J will copy the abridgment of the Judges sentence which was delivered immediatly after Conference by the Secretaries to divers persons of quality Vpon the first two places of Scotus and Duranduâ— the sentence was that Monsieur Plessis had taken the objection for the resolution Vpon the places of St. Chrysostom That he had left out that which he should have put in Vpon the fifth place of St. Hierom That he ought to have alledged the passage entire 〈◊〉 it was in the Author vpon the six place of St. Cyril that 〈◊〉 passage alledged out of St. Cyril was not to be found in him The seaventh place out of the Emperors Theodorus and Valens 〈◊〉 Plessiâ— had alledged truly Crinitus but that Crinitus was abuâ—â—â— Vpon the eight place out of St. Bernard That it had bin 〈◊〉 Plessis had cited the place distinctly as it lay in the Author with 〈…〉 of any thing in the midst And finaly vpon the ninth 〈◊〉 out of Theodoret against Images That the passage alledged 〈◊〉 not to be vnderstood of Images but of Idols and that this 〈◊〉 by the words which Plessis had omitted in his allegation 〈◊〉 this suffice for French falsifications let vs return to the English wherof there is such abundance and so great variety â—hat J can hardly resolve which to 〈◊〉 vpon SECT VIII Protestant falsifications to persuade that the Roman Catholick doctrin is inconsistent with the Soveraignty and safety of Kings and with civil Society between Catholicks and Protestants THe Protestant Clergy seeing their frauds and falsifications of Scripture Fathers and Councells cleerly discouered and that after Queen Elizabeths death they had no reason to make Catholik Religion odious to the line of the Stewards our Tenets favoring their
due to Saints Bishops Priests c. 〈…〉 of that religious and supernatural excellency or 〈◊〉 which God hath given them And to Saints we pray 〈◊〉 God's servants not as to Gods as Mr. Vsher would 〈◊〉 Proâ—estantâ— We are calumniated by him as St. Hierom St. Austin and all Catholicks were by Vigilantius and Faustus Manichean Heretick St. Austin his words are The hereâ—â—ck Faustus doth calumniat us because we honor the 〈◊〉 or reliques of Martyrs affirming that we have them for our Idols The Christian people doth celebrat with religious 〈◊〉 the memories of Martyrs therby to stir vp themâ—â—â—ves to their imitation and that they may be assisted with their prayers and made partakers of their merits But with the worship termed in Greek latria and which the latin language can not express in one word it being a certain subjection and servitude due properly to the Deity only we do not honor any but God alone c. Coilyridians who holding our Lady for a Deity adored her 〈◊〉 latria and offered sacrifice vnto her And yet he doth 〈◊〉 how St. Epiphanius in that very disputation inveighed 〈◊〉 against such as did not honor our Lady with due 〈…〉 but let our Lord be adored saith he 〈…〉 none adore her as God for though she be 〈…〉 and most worthy of honor yet not worthy to be 〈…〉 wit with latria And the same Saint condemneth as 〈◊〉 those who do not give due honor to the mother of God 〈◊〉 who give her that of latria For as these saith he 〈…〉 Imaginations of Mary do sow pernicious 〈…〉 in mens minds so these others inclining too much to the 〈…〉 to be in the wrong So that we see 〈…〉 of Latria and Dulia is no Idle invention of the 〈…〉 necessary doctrin of the ancient Fathers Against prayer to Saints MR. Vhser in his answer to the Iesuits chalenge treating of this controversy proceeded with the same fraud he vsed in that of Purgatory Finding that the ancient 〈◊〉 prayed to Saints and that God wrought many miraâ—â—â— at their shrines and Reliques he endeavors to change the 〈◊〉 of the question and place the whole controversy in points 〈◊〉 making his Reader believe that we Roman 〈◊〉 now a dayes do not believe as the ancient Church but 〈◊〉 that the souls of Martyrs are present at their shrines 〈◊〉 when miracles are wrought and other things 〈◊〉 the manner of their intercession and knowledge of our 〈◊〉 and prayers so that saith Mr. Usher pag. 405. to 〈◊〉 good the Popish manner of praying vnto Saints that 〈◊〉 at the first was but probable and problematical to wit 〈◊〉 sayings of the Master of the sentences Scotus Biel and other schoole Divines must now be held to be de fide This calumny and fraud is cleerly confuted by the words Concede nobis Domine quaesumus veniam delictorum 〈…〉 sanctis quorum hodie solemnia celebramus talem nobis 〈◊〉 denotionem vt ad eorum pervenire merâ—amur societatem 〈…〉 â—orum merita quos propria impediunt scelera excuset 〈◊〉 accusat quos actio qui ijs tribuisti coelestis palmam 〈…〉 nobis veniam non deneges peccati Grant us O Lord we 〈…〉 remission of our sins and by the intercession of the Saints 〈◊〉 solemnity we celebrat bestow vpon us such devotion that we 〈◊〉 serve to attain vnto their fellowship And immediatly folâ—oweth let their merits help us that are hindred by our own sins 〈◊〉 their intercession excuse us who are accused by our own 〈◊〉 and thou o Lord who hast bestowed vpon them the palme 〈◊〉 heauenly triumph deny not vnto us the pardon of our sins 〈…〉 pag. 408. quite omitting the first part of 〈…〉 translateth the later part as if it were rather an 〈◊〉 then a supplication thus can their merits help us 〈◊〉 own sins hinder can their intercession excuse us whose 〈◊〉 doth accuse themselves But thou who hast bestowed vpon 〈◊〉 palme of thy heavenly triumph deny not vnto us the 〈…〉 sins You see how he adds interrogations and makes 〈◊〉 on his own head and not only translates the latin 〈…〉 fraudulently but changeth the whole sense and 〈◊〉 into the Text At insteed of and tu which is not 〈◊〉 latin and makes the whole order of the 〈◊〉 as also that of the Benedictin Monks hereticks as 〈◊〉 of that which no Roman Catholick ever called in 〈◊〉 What credit think you doth such a man as this deserve 〈◊〉 collections of antiquities when they agree not with his 〈◊〉 Protestant Religion he who venters to contradict a 〈◊〉 so generaly known and to corrupt a writing so common 〈◊〉 in so many Libraries and Books what will he not 〈◊〉 or hath not don in Papers and Copies which he fancies 〈◊〉 must take vpon his sole word and Testimony Whosoever desires to have a full view of Primat Vsher's vnsincere dealing in maintaining protestancy which we attribute more to the of the Roman Church whose words he quotes were of 〈◊〉 that as the Greeks expressed themselves it was a 〈◊〉 not simply fundamental 〈◊〉 for his Lordship's backwardness in denying the Greeks 〈…〉 Church that is of accusing them of heresy 〈◊〉 forsooth they seem to maintain the equality and 〈◊〉 of the persons so great a prelat and writer ought 〈◊〉 known that a Church may be a fals and heretical 〈◊〉 for denying the generation and procession as well as 〈◊〉 the equality and consubstantiality of the persons 〈◊〉 indeed can the one be denyed without denying the other 〈◊〉 task is to examin the Bishop's sincerity not his 〈◊〉 〈◊〉 first fraud is to pretend that Catholick Authors 〈◊〉 him in the Protestant distinction of fundamental and 〈…〉 articles wheras we hold every article by 〈…〉 motive though not of the matter to be 〈◊〉 that is of necessity the matter how ever so small 〈◊〉 believed by us vnder pain of Damnation whensoever 〈…〉 proposed to us as revealed by God or which 〈…〉 whensoever we know any matter to be either 〈…〉 Scripture or declared by Catholick Tradition or 〈◊〉 by the Church we are bound to believe it and can 〈◊〉 if we deny or doubt of it So that doctrin which 〈…〉 grievous â—rror in the greek Church we must call it plain 〈◊〉 which makes them no Church because their error hath 〈…〉 heresy by the Church 〈◊〉 second fraud in this matter is that he conceals from 〈…〉 the true state of the question and abuseth the 〈◊〉 â—uthors he cites as if they had vnderstood it as his 〈…〉 doth set it down or had excused the modern Greeks 〈◊〉 and argues with their sayings and authority in favor of pâ—â—â—estancy The question is whether the modern Greeks 〈◊〉 that the holy Ghost proceeds from the son as well as 〈◊〉 the Father The Bishop pretends they do and that they 〈◊〉 pain of Damnation and proved this saying by these words 〈◊〉 Austin this is a thing founded An erring Disputant is to
Citty which is governess over the whole world to have an entire faith in and concerning God But saith his Lordship there is no promise nor prophecy in St. Gregory that Rome shall ever so do And to make this the more cleer to his illiterat English Reader he leaves out the word ever in the later part of his Translation and in his gloss vpon the sentence omitts the same word again saying only it became that Citty very well to keep the faith sound and entire But How long Semper saith St. Gregory for ever Therfore Bishop Laud thought fit to conceal that semper At length he acknowledgeth a double semper in S. Gregory but misplaceth the later His words are plain saith he semper decet c. wheras St. Gregory saith not semper decet c. it alwayes becomes but decet it becomes that Citty which Governs the whole world semper de Deo integram fidem habere alwayes to have the entire faith of God Now who sees not a manifest difference betwixt these two propositions It alwayes becomes that Citty to hold the entire faith And It becomes that Citty to hold the entire faith alwayes The first only signifies the keeping of the faith entire whensoever it is don is a thing well becoming the Citty of Rome The second signifies to keepe the faith so that it must never fail or cease to keep it entire is a thing well becoming the City which Governs the whole world Besides the Government wherof St. Gregory speaks must be vnderstood of souls or spiritual because Roma vetus did not govern in his time temporaly seing the Emperour resided in New Rome that is Constantinople Therfore St. Gregorys words are to be vnderstood of the Popes spiritual Iurisdiction who governed the souls of the whole world as supreme Pastor vnder Christ. But Patriarch Laud can not endure this and will needs haue all Bishops or at least all Patriarchs equal with the Bishop of Rome by Christs institution and proves it p. 200 by the authority of St. Hierom whom Mr. Laud mistakes for the St. speaks only of the caracter of Episcopacy and sayes that all Bishops are ejusdem Sacerdotii ejusdem meriti and by Gersons Book de Auferibilitate Papae when Gerson saith he writ this Tract de Auferibilitate Papae sure he thought the Church might continue in a very good being without a Monarchical head Therfore in his Judgment the Church is not by any command or institution of Christ Monarchical Gerson par 1.154 Answ. Gerson that famous Chancellor of Paris writ that Book in time of Schismes and Troubles wherin for the peace of the Church doubtfull Popes may be deposed as also Hereticks But Gerson never meant that a Pope may be so deposed as none other should succeed he defends the contrary earnestly and expresly consid 8. His words are Any civil monarchy or regal Government may be taken away or changed into an Aristocracy the law still continuing in force but it is not so in the Church which was founded by Christ in one supreme Monarch throughout the world Because Christ Instituted no other Government vnchangeably Monarchicall and as it were regal besides the Church Can any words be more express against Mr. Lauds assertion and yet his assertion is so positive that I have known a Catholick Divine deceived by his authority in this particular but after examination wondred at the Bishops confidence I conclude this matter of Protestant falsifications with this fair offer let the learned men of that side shew but any one saying of any ancient Orthodox Father or Councell quoted by the reformed writers of any Nation or quality whatsoever to confirm protestancy and if it be not found either impertinent or corrupted by addition omission translation or concealing the words going before or coming after whervpon depends the true meaning of the Text let them J say but shew one of these that speaks cleerly in favour of Protestancy and I will confess in print that J have bin mistaken in the opinion I have of their Religion and of its want of truth But if not as much as one Orthodox Doctor can be produced to support their Tenets and the credit of Protestant writers I hope they will not take it in ill part that we advise our Contreymen and all Christians to renounce their Conduct and Communion SECT XII VVhether it be piety or policy to permit the Protestant Clergy of these three Kingdoms to enjoy the Church Revenues for maintaining by such Frauds and Falsifications as hitherto have bin alledged the doctrin of the Church of England which also they acknowledge to be fallible and by consequence for all they know fals and how the said revenues may be conscientiously applyed to the vse and ease of the people without any danger of sacrilege or any disturbance to the Government if a publick Trial of both Clergies sincerity be allowed and liberty of Conscience granted THat it cannot be piety in a Prince or people to cast away so vast a Treasure vpon so vncertain a Religion and Clergy as we have proved the Protestant to be needs no proof Neither is there any doubt but that it was policy though not piety in Q. Elizabeth whose title could not stand with popery to bestow the sayd revenues vpon any men that would call themselves a Clergy and engage to fool the vulgar sort with fals Scripture for framing a Religion or reformation agreable to her title and interest against the Royal line of the Stewards lawfull heires of this Monarchy As litle question can be made that the present possessors and pretenders of Bishopricks and Benefices will endeavor to justify and continue Q. Elizabeths cours though the case be altered and that such of the layty as have vnlawfull designs in their hearts will side with the Bishops and strive to gain or make a party and win the hearts of ignorant and seditious people by pretending great zeal for that prelatick Religion wherby Q. Elizabeth vsurped the Crown and her Creatures the revenues of the Church not despairing but that as she by the advice of her Councel and Clergy forc't or foold this Nation out of their loyalty and duty to the Stewards by pretending that popery is Idolatry so themselves may vpon any occasion and perhaps vpon the motion of liberty of conscience have the like success against K. Charles the second as Q. Elizabeth had against the Queen of Scots This is the only objection can be made against liberty of Conscience from which say they will spring Popery and will be the plea of policy against piety in case the falshood of prelatick protestancy and the frauds of the faction interested therin should be as zealously cryed down as we presume it to be cleerly discovered in this Treatise Our answer to this plea is 1. That liberty of conscience and legal changes of Religion in England have bin alwayes made by Acts of Parliament as we may see
answered say not so see ye play the wise mans part Nay saith he J do not rave but J have here before mine eyes a wicked conscience all wounded and mangled And what is the matter sayd the King A litle before you came quoth he two beautifull yong men came in and sate down by me one at my head the other at my feet and one of them took a fine book out of his bosom but litle in quantity and gave it me to read Jn the which when I looked a litle while I found all the good deeds that ever I had don fair written and God knoweth they were few in number and little in effect when I had don they took the book of me again and sayd nothing Then sudenly came there about me a whole legion of wicked spirits and besieged the hous round about and sitting down replenished every corner within Then he that for his foul face and highest seat appeared to be greatest among them taking out a book terrible to all mens sight vnmeasurable for greatnes and for weight importable commanded one of his black guard to bring it to me to read When I read a litle I found all the enormous detestable sins that ever I had committed not only in word and deed but also in thought written there in great black letters and he said to the two faire yong men that sate by me why sit you here knowing most certainly that this fellow is ours They answered True it is take him and lead him away to the bottomless pit of damnation and with that they vanished away Immediatly two wicked spirits having fier-pronges in their hands rose vp and struck me one in the head and the other in the sole of my feet the which now with great torment and anguish creep vp into the bowels and other internal parts of my body and when they meet together J shal dy and be drawn hence by the Devils into Hell without redemption Thus spake that miserable man lying in extreme desperation and so dyed out of hand Jt is evident saith St. Bede hee had not these visions for his own sake whom they availed nothing at all but for other men who knowing his lamentable end might be afraid to differr and prolong the time of Repentance while they have opportunity and leasure In the next Chapter cap. 15. l. 5. St. Bede tells of an other damned for differring his confession thus I my self saith Bede Knew a Religious man whom would to God I had never known placed in a good and famous Monastery notwithstanding he himself was infamous for his lewd behavior and loos life I could tell his name also if it were worth the telling This man was earnestly rebuked of his brethren and Superiors of the Monastery for his enormities and exhorted to a better trade of life but all in vain c. But as men are wont to say He that will not come of his own accord within the Church-door shall run against his will to hell gates this man being now struck with a very faint diseas and brought to extremity called all the Convent about him and with much lamentation and deep sighs like a man already damned began to declare vnto them that he saw hell gates open and the devil drouned in a deep dungeon therof and Caiphas and the whole rablement that put Christ to death cast in flaming fier hard by him and next to them O miserable and wretched man that I am said he I see a place of eternall perdition prepared for me The brethren hearing these wofull words exhorted him earnestly to repent and be sorry for his sins while he was yet alive Then he brought to extreme despair answered no no There is no time for me to amend my former life especially seing I perceive my judgment is past and fully compleated already With these words he dyed without receiving the Sacrament His body was interred in the farmost part of all the Abby not one of all the whole Convent durst Say Mass for his soul nor sing Psalms nor once say one Pater noster for him This chanced of late in the Country of the Bernicianâ— Northumberland and was blazed all the Country over So that it stired vp many to make quick Confession of their sinfull acts and not to take days with God Which God grant it may work also in such as shall read this present story Hitherto St. Bede who lived above nine hundred yeares ago Thus much of ancient miracles in confirmation of Popery some whereof were seen others so vndoubtedly beleived by the greatest Saints and Doctors of Gods Church that they judged them worthy of being recorded in their writings to the end posterity might by giving them credit take for divin the doctrin which they confirmed We do not recurr to the primitiye Fathers and times for miracles out of any want of the like in our dayes every where now some are so visible that only foolish Atheism or obstinacy can deny their supernaturality we mention the ancient miracles and Fathers for two reasons 1. To prove that our doctrin is the same with theirs and confirmed by the like miracles 2. To convict our Adversaries of obstinacy by their denial or contempt of the testimony of the holy Doctors and Catholick Church in such things as their spirit doth not fancy and yet they do admit the same testimony as sufficient and Obligatory in such points of Christianity as themselves think necessary or convenient for their own reformations and interpretations of Scripture It is ridiculous to see how Calvin ex gr presseth and wresteth the authority of St. Austin for some parts of his doctrin and how he sleighteth the same when that holy Doctor speaks against it To draw St. Austin to countenance the error against freewill I will relate St. Austin saith Calvin in his own words and then quoteth his words thus Primam fuisse libertatem posse non peccare nostram multo majorem non posse peccare Wheras the St. Speakes in that plâ—ce of our happines in heaven where we shall not be able to sin and preferres it before the liberty Adam had in Paradise of being able not to sin his words are Prima libertus voluntatis erat posse peccare novissima erit multo major non posse peccare Prima immortalitas c. Here Calvin corrupts the words insteed of St. Austins Novissima he puts in nostra then leaves out erit with many other words which made clear St. Austins speech and meaning of the liberty we shall have in heaven but Calvin makes him speak of our liberty here vpon earth and is so inconsiderat as to reprehend grievously the Master of the Sentences for following St. Austins sence according to the text But when St. Austins authority is vrged against him in favor of the Mass praier for the dead and Purgatory and particularly how carefull he was to have Mass sayd for the soul of his Mother St. Monica that
had bin members of Christ if any contradicts this sentence he is belieued not to be a Christian but an Eunomian or a Vigilantian S. Aug lib 3. c. 4. contra lit Petil chargeth and reproueth Petilian with his foul mouth he proceedeth to the dispraysing of Monks of Monasteries He also chargeth the Donatists Circumcellions with the same crime saying they use to say what meaneth the name of Monks shew where it is to be found in Scripture Aug. in Psalm 132. S. Hierom contra Vigillan c. 1. saith What do the Churches of the East What those of Egypt and of the Apostolick Sea Which receaue Priests either Virgins or Continent or if they haue wiues they cease to be husbands S. Epiphanius haer 59. But you will tell me that in some places Priests Deacons and Subdeacons haue children But that is not according to the Canon but according to mens minds c. S. Aust. de vnit Eccl. c. 12. reporteth the Donatists as heretiks for saith he they vsed to collect certaine places of Scripture ea detorquere in Ecclesiam Dei that it might seem to haue perished in the whol world And in Psalm 101. conc 2. relateth their words the Church hath apostatised and perished in all nations this they say who are not in the Church O impudentem vocem [g] Bishop Ieuell in his sermon at Pauls Cross and iterated challeng appeales for the truth and purity of the Protestant Religion to S. Gregory the great Bishop of Rome And so also doth Whitaker in respons ad Campian rat 5. pag. 50. in behalf of all the English Clergy his words are O Campian the speech of Jeuell was most true and constant when provoking you to the 600. yeares he offered you c. It is the offer of us all the same we do all promise and will be as good as our vvords which was to be Catholicks if any Father of the first 600. yeares wherof S. Gregory the Pope was named had any sentence in fauour of Popery Bishop Godvvin [h] in his Catalogue of the Bishops of England pag. 3. saith that blessed and holy Father S. Gregory was the occasion of replanting the Christian Faith in our Country The same in substance saith Whitaker c. contra Duraeum lib. 5. pag. 394. D. r Humfrey in Iesuitismi part 2. rat 5. pag. 624 Gregorius nomine quidem magnus re vera magnus Vir magnis multis divinae gratiae dotibus c. M. r Thomas Bell in his suruey of Popery pag. 187. termeth him S. Gregory surnamed the Great the holy and learned Bishop of Rome S. Damascen a Father of the Greck Church in Orat. de Defunctis saith Gregory Bishop of the more ancient Rome as all haue known as well for Holiness of life as learning excelent and famous Isidore de Scriptor Eccles. c. 27. saith Gregory Bishop of the Apostolick Sea of Rome c. was by the grace of the holy Ghost so greatly endued with light of knowledg as no Doctor of this present age or in tyms past was equal to him S. Gregories communion with the Bishops of Greece may be seene l. 4. epist. 56. vniversis Episcopis per Hollodiam c. l. 1. epist. 43. l. 4. epist. 7. Vniversis Episcopis per Illyricum d. l. 4. epist. 53. Episcopo Corinthiorum For the Patriarchs of Constantinople see l. 7. ep 64. Ioanni Episcopo Syracusano ep 65. For Africk see in l. 7. ep 30. l. 5. ep 60. His Epistles to Eulogius Patriarch of Alexandria and see l. 4. ep 3. l. 6. ep 32. Dominico Episcopo Cartaginensi item l. 6. ep 2. Columbo Episcopo Numidiae For Asia see his Epis. to Isicius Bishop of Hierusalem l. 9. ep 40. see further l. 9. ep 27. Maximiano Episcopo Arabiae In his epistle to the Patriarchs of Alexandria and Antioch l. 6. ep 24.32 ep 24. [i] See Holinsheads Chronicle vol. 1. l. 5. c. 21. pag. 102. acknowledging how St. Austin Monck restored sight to one that was blind as Bede recounts it hist. l. 2 c. 2. whervpon the Britans present ther at acknowledged that his doctrin was true See Holinshead also pag. 100. and Mr. Fox Act. and mon. printed 1576. pag. 117. and Bishop Godwin in his Catalogue of Bishops pag. 4. see Holinshead also in his great Chronicle volum 2. pag. 108. 109. and Fox cit pag. 120. 121. [k] This letter of St. Gregor is extant in Bede hist. l. 1. c. 31. and mentioned by Holinshead pag. 102. [l] Dr. Humfrey in Jesuitismi part 2. rat 5. 627. [m] The Century writers of Magdeburg in their 6. Century cap. 10. col 748. and collecting elswher in the same Booke out of St. Gregories own writings by them cited his Popish Tenets They do in the Index of that 6. Century after the first edition therof at the word Gregory specially set down his supposed Popish errors as Mass Purgatory c. and particularly with his claim and exercise of Iurisdiction and Supremacy over all Churches col 425. usque ad 432. Concerning his other Popish doctrin see them c. 10. col 748.369.376.381.384.364 seqs 693. seq col 425. usque ad 432. [n] Carion in Chron. l. 4. pag. 567. seq [o] Luke Osiander in his Epitome Hist. Eccl. Centur. 6. pag. 288. seq 289. John Bale in Act. Rom. Pontif. edit Basil. 1558. pag. 44.45.46.47 Centur. 1. fol. 3. Fulck in his Confutation of Purgatory pag 333. Mr Willet in his Teâ—rasticon papismi pag 122. Osiander in Epitâ—m Centur 6. pag 290. [a[ Luther in his epist. to his father extant to 2. Wittemberg fol. 269. saith It seemeth that Sathan did forsee somthing in me of what he now suffers and therfore endeavoured to destroy me by incredible stratagems [b] Mallius Luthers own Scholler in loc commun pag. 42. 43. saith that always after the apparitions of firebrands in the night to Luther his head did ake grieuously And at Coburg one of these apparitions of three flying firebrands was so terrible that he was almost cast into a sound in prevention wherof oyle was distilled into his eare and his feet rubb'd with hott Cloaths c. [d] See Luthers words in Sleydan l. 13. fol. 177. [e] Luther in appellatione prima ad Leonem X. tom 1. Wittemberg fol. 219. [f] Luther apud Sleydan l. 13. fol. 177.178 [c] Cochleus a vertuous and learned man who lived with Luther many years and writ his life very exactly from year to year sets down therin as a known truth how that one day when the Ghospell Matthew 9. of Christs casting out a dumb and deaf Devill was read in the quire Luther fell down to the ground and cryed non sum non sum I am not and without doubt if Luther was possessed it was not by a dumb Devill [g] Sleidan l. 1. fol. 10. saith Martin Luthers Appellation from the Pope being contemned his offers despised looking for no more help nor health at the Popes hands
was through extreme necessity brought to appeale from the Bishop of Rome See also Osiander in Epitom cent 16. c. 25. p. 63. [h] Belarm praefat de Consiliis [i] Luther tom 2. Wittemberg fol. 374. 375. The Governors and Pastors of Christs sheep have power to teach but the sheep must give judgment whether they propose the voice of Christ or of strangers c. Let the Pope Bishops Councells c ordain what they please we will not hinder it but the judgment shal remain with us who are Christs sheep and heare his voice whether they propose the truth and things agreable to our Pastor and they must yeeld subscribe and obey our censure and sentence [k] Luther in Colloq Mensal fol. 158. [l] Luther in praefat in tom Germ. [m] Luther tom Germ. fol. 9. And t. 2. WitteÌ„berg of an 1562. lib. de abroganda Missa privata fol. 244. [n] Luther tom 5. Wittenb in Galat. c. 1. fol. 290. in colloq Mensal fol. 273. [o] Luther tom 7. Wittenberg anno 1558. in l. de Missa privata fol. 443. 228. tom 6. Ger. fol. 28. in lib. de Missa angulari [p] Luther in lib. de servo arbitrio contra Erasm in the first edition faith Lay aside all the armes of Orthodox antiquity schooles of Diuinity authority of Councels and Popes the consent of so many ages and of all the Christian people we receiue nothing but Scripturs yet so that we alone haue the authority of interpreting them That which we interpret is the sence of the holy Ghost that which others bring though they be great though many proceeds from the spirit of Sathan and madness [q] Mr. Chark in his answer to Censure c. as also Mr. Fulk in his Treatise against the defence of the Censure pag. 234. [r] Sutcliff in his book de vera Cathol Christi Ecclesia pag. 299. when he saith Lutherus autem nihil aliud peccavit quam quod ut homo Germanus non ita pridem Monachus c. [s] Hospinian in Hist. Sacramentar part altera after that in his prolegomen had sayd that Luther was a man adorned vvith excellent gifts vvith the light of heavenly knowledg zeale of Gods glory and raised up to restore the Ghospells light c. affirmeth fol. 131. That Luther being instructed by the Devill that the Mass vvas vvicked and being overcom with Sathans arguments did therupon abandon the Mass. [t] Luther tom 7. Wittenberg an 1558. fol. 229. setteth down the Devills words saying to Luther as being then one vvith the Papists Behold your bouldness you do these things in darknes and abuse the name of the Church c. And fol. 230. why therfore in the privat Mass dost thou blasphemously goe against the cleer words and institution of Christ c. And fol 229. going about to prove that Luther may not in the Mass communicat alone he aleadgeth the example of the other Sacraments which a man can not vse for himself saying If a man absolues himself it is no Absolution If he anoints himself it is no Unction If one marries to himself it is no mariage c. Fo these are your seaven Sacraments so plainly yet was Luther a Roman Catholik If therfore a man can not Minister to himself any of your Sacraments how comâ— that thou canst Minister to thyself alone this greatest Sacrament c. Dost thou think that Christ did institute the Sacrament for thee alone and that in thy privat Mass thou dost consecrat the body and bloud of the Lord [v] Joannes Regius in his book intituled Liber Apologeticus c. under the Title Consideratio Censurae pa. 123. saith of Luthers instruction from the Devill What doth this availe to confute Luthers doctrin of the word of God And how doe you know that it vvas an evell spirit vvho told this to Luther We know it by Luthers own Confession or if he vvere an evell spirit it doth not follow that he told lyes because the Devills speak truth som tyms vvhen they speak that vvhich the Scripture vvittnesseth [w] D. r Morton in Apolog. Catholica part 1. l. 2. c. 21. pag. 351. saith Apud Surium liquet Diabolum in specie Angelica apparuisse statimque Abbatem ut Missam celebraret hortabatur alledging there in his margent Delrium Iâ—s lib. 4. de Magia cap. 1. quaest ◠§. 5. [x] Luther in lib. de captiv Babylon saith Whosoeuer is a Christian let him be most certain that wee are all equaly Priests that is we have the same power in ministring the word and Sacrament See more of this alledged out of the edition of Jeneua by Cnoglerus in his Symbula tria pag. 157. And in loc con clas 2. pag. 136. 138. See also Luther in assert damnatis per Leonem X. art 3. where he maintains that women can absolue from sins [y] S. Augustin contra Faustum Manichaeum lib. 20. cap. 21. saith of the Mass celebrated on Saints days Although in memory of Martyrs yet not to Martyrs do we erect Altars Et lib. 22. de Civitate Dei cap 10. Vpon which Altars we offer Sacrifice not to Martyrs but to the God of Martyrs lib. cap. 27. de Civitate Dei contra Faustum Manichaeum libro 20. cap. 2â— For which of the faithfull hath at any tyme heard the Priests standing at the Altar which in the honor of God is erected upon the body of a Martyr to say in seruice tyme O Peter Paul or Cyprian I offer to thee Sacrifice The protestant writers Eusebius Altkircher us doe confess that the Arians seeing the whole Catholik Church by unanimous consent offer Sacrifice in the Mass to God the Father mistaking as Fulgentius says lib. 2. ad Monimum cap. 3. that the same was not also offered to the son argued against Catholicks that the Father was greater then the Son lib. de mystico incruento Sacrificio adversus abominandam Missae superstitionem pag. 241. And pag. 236. the same Protestant Author doth acknowledg and set down S. Irenaeus his Argument against Marcion the heretick deduced from the Churches receiued doctrin concerning the Sacrifice of the Mass and this was in the next age to the Apostles S. Augustin lib. 9. Confes. cap. 12. sayth that the Sacrifice of our price was offered for his Mother Monica being dead And de verb. Apost serm 34. That the vniuersal Church doth obserue as deliuered from their Forefathers to pray for the faithfull deceased in the Sacrifice and also to offer the Sacrifice for them Conc. 1. Nicen. Can. 14. saith the holy Councel hath bin informed that in some places and Cities the Deacons distribute the Sacrament to Priests neither rule nor custom hath deliuered that they who haue not power to offer Sacrifice should distribut the body of Christ to them who offer Concil Bracarense 3. Can. 3. Concil 12. Tolet can 5. [1.] S. Augustinus de Civitate Dei lib. 10. cap. 19. [2.] S. Cyprian lib. 2. epist. 3.
tom 5.22 * See thee nulity of the Prelatick Clergy of England cap. 2. and D. Bramhal in his vindication therof pa. 92. pag. 10â— Dr. Stapleton in his return of vntruths against Jewel fol. 130. and in his Counterblast against Horn fo 79 301 Dr. Harding Confut. Apol. fol. 57. 60 part 2. fol. 59. edit 1563 fol. 57. 59 edi 1566 Stat. 8. Elizabeth 1. Stat. 8. Eliz. 8. See the nullity of the Clergy and Church of England edit 1659. Bramhal in his vindicâ—tion pag. 132. Demonstrat Discipl cap. 8. ¶ 1 2. pag. 43. 2. part See this Act of ParliameÌ„t in the life of the Queen of Scots Written by Mr. V. dal and dedicated to King James pag. 200. 201. See 1 p. seâ— 1. Primat Bramhal's succession and vindication of the Prelatick Clergy was answered by the Author of the nullity of the Church of England and by an other book after he had both these aÌ„swers by him and durst not reply but rather coÌ„curred with his Brethren in adding the words Priests and Bishop to their forms of ordination as appeareth in their last edition of the CommoÌ„ praier rites c. of the Church of England See in the epistle Dedicatory and our Preface the Act of Parliament preferring any natural issue of Queen Elizabeth to the Crown before the royal family of the Stewards See Udal a ProtestaÌ„t in his history of the Queen of Scots wher he proves how the bastard Mâ—rry by the means of John Knox and others that he employed changed the ancient Religion in Scotland to the end him self might be made King by the Protestants and how afterwards by the same way he murthered King James his Father and persecuted King James and his mother all vnder the pretext of a Protestant Reformation Luther in epist. ad Argentinenses anno 1525. Christum à nobis primò vulgatumau demus gloriari See part 2 sect 5. n. 5. See M. r Belson Bishop of Winchester in his true difference c. part 2. pag. 353. See M. r Rogers in the Catholick doctrin of the Church of England pag. 103. pervsed aÌ„d published by the Lawful authority of the Church of England an 1633. Calvin in Dan c. 6. v. 22. 23. Abdicant se potestate terreni Principes duÌ„ insurgunt coÌ„tra Deum c potius ergo coÌ„spicere oportet in illorum capita quam â—llis parere c. (a) Perkins in his exposition vpon the Creed p. 400. vve say that befor the days of Luther for the space of many hundred years an vniversal Apostacy overspread the vvhole face of the earth and that our Church vvas not then visible to the world Mr. Napper upon the revelations dedicated to King Jams pag. 143. saith from Constantin's time vntill these our days even 1260 years the Pope and his Clergy hath possessed the out ward visible Church of christianity [b] vpon thy vvalls ö Jerusalem have I set vvatchmen all the day and all the night for ever they shal not be silent Esay 62.6 see Ephes. 4.11 (c) Dr. Powel in his consideration of the Papist's supplication pag 43. Buchanan in loc com pa. 466. And Whitaker contra Camp rat 7. pag. 101. 102. contr Duc. pag. 277. This Whitaker after vainly attempting to shew the beginning of Popery and seing the insufficiency of his particular instances doth at length acknowledg his weakness and runs with the rest of his Protestant Championâ— to divert the Reader from the evidence of truth so deceitful and silly similituds (d) Luther tom 2. Wittemb anno 1551. lib. de se. arbit pag. 434 [e] Luther in parâ—a Confess to 3. Germ fol. 55. in Colloq mons Germ. fol. 210. (f) Mr. Gabriel Povvel in his consideration of the Papists supplication pag. 70. [g] Fox act and Mon. pa. 40 Jewel in his Apology p. 4. c. 4.5 2. and in his defence of the Apology edi 1571. p. 426 (h) Andreas Museâ—lus in praef in libellum Germ. de Diaboli Tyranide Nicolaus Androphius Conc. â— de Luthero [i] Conrad Schlusletbur Catal. haeret l. 13. pa. 314 seqq (k) M. Cartwright in M. whit gifts defence pag. 17. [l] Luther contra Regem Angliae fol. 344. I pass not if a thousand Austins a thousand Cyprians a thousand King Henry's Churches stood against me Et libro de se. arbit contra Eras. edit 1. Lay a side all the arms of orthodox antiquities c. see also nullus and nemo G. 6. pag. 153. And Cnoglerus his symbola tria pag. 152. [m] Danaeus pag. 939. in his answer to Belarm of the confess'd austerity of life of S. Bernard S. Francis S. Dominick the Monks c. says they were all fools And M. r Willet who maketh a special Treatise against the austerity of the ancient Fathers in pag. 358. of his Synopsis reproved S. Bazil S. Gregory Nazianzen for plucking down themselves by immoderat fasting and concludeth Wher in all the Scripturs learn'd these men thus to punish their bodys Oseander reprehended S. Anthony the Eremit for the same and saith his Religion was superstition And Calvin lib. 4 cap. 12. sect 8. that the austerity of the ancient Fathers was not excusable and differeth much from God's prescript and is very dangerous And Iunius in his animadversions pag. 610. 611 attributs S. Simon Stilletes his austerity and Miracles to cunjuring melancoly and his prophecies to suggestion from the Devill [n] Bucer one of the Composers of the Common prayer-book and of the Religion of the Church of England whom Mr. Withguift Archbishop of Canterbury in his defence pag. 522. termeth a Reverend learned painfull sound Father teacheth in his applauded work of the Kingdom of Christ and translated into English that it is lawful to procure liberty by a libel of divorce to marry again not only in the case of adultery but in case of the on 's departure from the other in case of homicide theft or repairing to the company or banquets of immodest persons likewise in case of incurable infirmity of the woman by Child birth or of the man by lunacy or otherwise See his own words in the aforsaid work l. 2. c. 26. 27. pag. 99. 100. cap. 28. pag. 101. saies that who ever will not induce his mind to love his wife with conjugal charity that man is commanded by God to put her away and marry an other And in Math. cap. 19. saith that the wife repudiated either justly or vnjustly if she hath no hopes to return to her husband and desirs to live piously and wants a husband may be marryed to an other without sin The whole University of Cambridg comends this Bucer for a man most holy and truly devine and this letter of commendations is printed with Bucer's Book wherin he teacheth this doctrin see it pag. 944. Luther's words in Serm. de Matrim are notorious If the wife will not or can not come let the mayd come Et ibd fol. 123. tom 5.
Wittensbâ—rg he is so vehement against the wifes refusal of her husband's bed that he saith if the Magistrat omit it's duty in punishing her the husband must imagin that his wife is stole away by theeves and dead and consider how to marry an other for saith he yet further we cannot stop St. Paul's mouth c. his words are plain that a brother or sister are free from the law of wed lock if the one depart or do not consent to dwel with the other neither doth he say that this may be don once only but leaveth it free that so often as the case shall require he may either proceed or stay In which case as he signifieth to Wittemb fâ—l 112 a man may have ten or more wives fled from him and yet living Nay he doubteth not in case of adultery to give liberty even to the offending advlteror to fly into an other country and marry againe Luther loc cit fol. 123. Melancton consil Theol. part 1· pag 648. [o] Mr. Whitgift the Protestant Archbishop of Canterbury in his defence pag. 472. saith The doctrin taught and professed by our Bishops at this day is much more perfect and sound then it commonly was in any age since the Apostles tims pa. 473. asuredly you are not able so recken in any age since the Apostles time any Company of Bishops that taught and held so perfect and sound doctrin in all points as the Bishops of England do at this time In the truth of doctrin our Bishops be not only comparable with the old Bishops but in many degrees to be preferred before them c [a] Hooker lib. 1. Polit. Eccles pag. 86. lib. 2. sect 5. pag. 192. It is not the word of God which doth or possibly can assure vs that we do wel to think it his word for if any book of Scripture did give testimony of all yet stil that Scripture which gives credit to the rest would require an other Scripture to give credit vnto it Neither could we come to any pause wher on to rest vnless besids Scripture there were some thing which might assure vs. c. Which he lib. 3. sect 8. pag. 146. lib. 2. sect 7. pag. 116. Acknowledged to be the authority of God's Church Whitaker against Stapleton lib. 2. cap. 6. pag. 270. saith The testimony of the spirit being privat and secred is vnfit to teach and refell others and therfor we must recurr to Ecclesiastical Tradition an argument saith he ibid. cap. 4. pag. 300. Wherby may be argued and convinced what books be Canonical and what be not M. r Fulk in his answer to a counterfeit Catholick pag. 5. saith the Church of Christ hath judgment to discern true writings from counterfeit and the word of God from the writings of men and this judgment she hath of the holy Ghost M r Jewel in his defence of the Apology pag. 201. And afther the edition of 1571. pa. 242. saith the Church of God hath the spirit of wisdom wherby to discern true Scripture from false [*] See Pomeran in Epist. ad Rom. cap. 4. Vitus Theodorus in annot Test. pag. vl The Century writers of Magdeburg cent 1. lib. 2. cap. 4. cent 2. lib. 3. cap. 4. Hafferoferus in loc Theol. lib. 3. stat 3. loc 7. pag. 222. Adamus Fancisci in Margarita Theol. pag. 448. giveth this testimony of the Protestant Church wherof him-self was a member The Apocriphal books of the new Testament are the Epistle to the Hebrews the Epistle of Iams the second and third of Iohn the second of Peter the Epistle of Iude and the Apocalyps And all the Authors heer mentioned give the like testimony in behalf of their Protestant Churches wherfor we can not but admire Doctor Cossins confidence in affirming a matter so notoriously contradicted and much more the carelesness of them who ground their faith and Canon of Scripture vpon it s not being ever questioned See Cozins in the 17 chap. per toâ— [a] Salvus Conductus datus Protestantibus sess 13. 14. Concil Trident. Vt Protestantes de iis rebus quae in ipsa Synodo tractari debent omni libertate conferre proponere tractare c. ac articulos quot illis videbitur tam scripto quam verbo afferre proponere cum Patribus c. conferre absque ullis convitiis concontumeliis disputare nec non quando illis placuerit recedere possint Placuit praeterea Sanctae Synodo vt si pro majori libertate ac securitate eorum certos tam pro commissis quam pro committendis per eos delictis Iudices eis de putari cupiant illos sibi benevolos nominent etiamsi delicta ipsa quantumcunque enormia ac hoeresim sapientia fuerint New definitions are not new articles of faith See this largly proued in 3. part of this Treatise pag. 101. seq (a) S. Hierom in lib. de 〈◊〉 illustr extremo in Praefat librorum quos latinâ—s â—ecit (b) Hierom. epist. 89. ad Aug. quaest 11. inter ep August S. Hierom. in his Preface before the new Testament dedicated to Pope Damasus Novum opus c. [c] Luther being admonished of his corruption would not correct his error but saith tom 5. Germ. fol. 141. 144. sic volo sic jubeo sit pro ratione voluntas c. Lutherus ita vult And concludeth Therfore the word alone ought to continue in my New Testament although all Papists run mad yet they shal not take it from thence It grieves me that I did not add those two other words Omnibus omnium The Church of England in Edward 6. time Translated some times This signifieth my Body other times this is my Body other times neither is nor signifieth but insteed therof a blanck as not yet resolved vpon which was true See Knot in his Protestancy condemned Edit 1654. pag. 87. Bible 1562 Bible 1562. Cor. 7. v. 1. Bible 1577. 1579. Chemnit in examin part 2. fol. 74. Saravia in defens tra diversis mini â—r gradibus pag 3. Jewel in his defence of the Apology 157. pa. 35. Tertullian in lib de praescr Qui estis vos vnde quaÌ„do venistis vbi tam diu latuistis S. Hilarius l. 6 de Trinit ante med Tarde mihi hos piissimos doctâ—res aetas nunc â—ujus â—â—culi protulit c. S. Hierom in epist ad Pamaâ—â— â—ce an 〈◊〉 pâ—st quadring 〈◊〉 now 1600 annos docere nos 〈◊〉 quâ—d anâ—â—a neseivimus Vsque in haÌ„c diem sine isra doctrina mundus christianus fuit Luther in â—p ad Irgentineneses auâ— 1525. Christiana nolaâ— primo vulga tun audemu gloriari [a] Georgius Milius in August Confes. explic art 7. de ecclesia pag. 137. [b] Dr. Feeld in his Treatise of the Church lib. 3 cap. 46 Mr. Abr Hartwell in his report of the Kingdom of Congo printed 1597. in his epistle to the reader Symon Lythus in respons altera ad alteram Gretseri Apol pag. 331
noâ—is Ecclesiae cap 9 Apparatus ad Tom. 1. pag. 49. Sutcliff pag. 199. Sutcliff pag. 279. Instit. lib. 2. cap. 20. Luther de Captiuit Babylon in cap. 15 Ioan. in 6. art against the execrable Bull c. Melancton disp de paenitentia prop. 7. Concil Trid. Sess. 6. c. 8. Catech. ad Paroch de paen Sacram pag. 290. Luther lib. 1. de natura hominis art 4. Luther lib. contra Ambr. Cathar Luther in Concil Germ. cap. de Anti-Christo Calvin lib. 3. Instit. c. 20. â— 21. Calvin Instit. lib. 3. c 4. §. 1. See part 2. 3. Cor. 7. Cyprian ser. de caena Domini See St. Cyril of Hierusalem Cateches Missagog 4. S. Ambros lib. 4. de Sacram. c. 4. de ijs qui Mysterijs initiantur c. 6. St. August vide Canonean do consec dist 2. Answer 85. St. Basil. in Regulis brevioribus Interrogatione 288. St. Ambrose l. de paenit cap. 6. St. Austin hom 49. c. 3. Aug. lib. de vera falsa paenitentia cap. 10. cap. 14. St. Gregory Nyssen orat in eos qui durius alios judicant Petro Francisco Zeno. Interpret Pag. 128. St. Ambrose l. 1. de paenit cap. 2. ser. 10. in psal 128. St. Hierom. in proverb cap. 11. saith it is to be observed that although there be no hope of pardon after death yet be there soâ—e who may be absolved after death from such light sins as they carried with them out of this life They may be absolved I say either by suffering punishment or els by the prayer almes and masses of their living friends But to whom soever these things are don thy are don to them before the last Judgment and for lighter faults De hac quaestione nihil Ecclesia definiuit sunt autem multae opiniones Belarm lib. 12. de purgat cap. 6. initio pag. 178. passim St. Bernard ser. 66. in Cant. St. Gregory Nyssen orat de mortuis Purge me o Lord in ths life c. that I may not stand in need of that ameÌ„ding fire which is for those who shall be saued but so as by fire Aug. in psal 37. It is manifest that they aged persons dying in smaller sins being purged before the day of Judgment by temporary pains which their souls do suffer they shall not be deliuered to the punishment of eternal fire Aug. l. 20. de Ciuit cap. 13. Vsher's Answer pag. 179. Answer pag. 182. See Sir Edward Sands in his relations cap. 53.54 Hieremias Constantinopol Resp. 1. c. 12. 13. Gabriel Alexand ep ad Clem. 8 Hypathius Ruthenorum legatus in professione fidei Graeci Venetiad Card. Guisianum q 10 Zaga Zabâ— Ethiop in Confessione fidei Aethiop Gennadius Scholarius c. Purgatorio sec. 1. 5. Answer pag. 420 Reply against Harding p. 379. St. Austin contra Faust. Manichaeum lib. 20. c. 21. Answer pag. 377. Mathew 4. v. 10 St. Epiphan Haeres 79. parag 6. 7 Ibid parag 2. Vsher translates But thou o Lord and adds interrogations to help his fraud Adjuvent nos eorum merita quos propria impediunt scelera excuset intercessio accusat quos actio qui eis tribuisti caelestis palmam triumphi nobis veniam non deneges peccati Pag. 24. against Fisher Aug. serm 14 de verbâ— Apostoli in fine Laud pag. 33 Ibid. Pag. 34. B. Laud. E. Quae quidê si tam manifesta monâ—ratur vt in dubium venire non possit praeponenda est omnibus illis rebus quibus in Catholicateneor Ita si aliquid apertissimuÌ„ in Evangelis St. Aug. contra Fund c. 4. Pag. 38. Vincent Lirin cap. 23.24 he sayes the Pelagians erred in Dogmate fidei and yet they erred not in a prime maxime but in a superstructure Vin. Lirin cont haer c. 31. Impiorum turpiumerrorum lupanar vbi erat ante castae incorruptae Sacrarium veritatis Bp. Laud pag. 38. Pag. 39. Christi vero Ecclesia sedula cauta depositorum Custos nihil in ijs vnquaÌ„ permutat nihil minuit nihil addit non amputat necessaria non apponit superflua non amittit sua non vsurpat allena Vincent Lirin cap. 22. Se hertofore part 2. Ego vero Evangelio non crederem nisi me Ecclesiae commoveret authoritas Aug. lib. 1. contra Epist. Fund c. 5. Bishop Laud pag. 81. edit 1639. Vbi Ecclesia Catholica Episcopos populos à tempore Apostolorum vsque in hodiâ—rnum diem sibimet succedentium importat sic accipit nomeÌ„ Ecclesiae Augustinus cum asserit quod non crederet Evangelio niâ—â— eum authoritas Ecclesiae c. Ocham Dial. part 1. lib. 1. cap. 4. Hos. 4.15 A.C. pag. 58. Guilielm Malmesbur in prolog lib. 1. de gâ—stâ—s Pontif. Angl. p. 195. St Bed lib. 5. Eccl. Hist. cap. 20. Bede lib. 1. Eccl. Histor. cap. 29. See this Treatise par 1. sec· 1. Concil Afrik Can. 101. Ut Romam liceat Episcopis provocare ut Clericorum causae apud suarum provinciarum Episcopos finiantur etiam litteris nostris ad eundem venerabilis memoriae Zozimum Episcopum datis insinuari curâ— vimus c. Concil African ep ad Bonifac pap to which St. Austin subscribed St. Irenaeus l. 3. cap. 3. Gregor Nazian in Car de vita sua See D Lauds labyrinth p. 135. 136 Hierom. ep ad Evagrium Auferibilis non est usque ad consummationeÌ„ saeculi Vicarius sponsus Ecclesiae â— quin aliquis certus ei praeficiatur c. Gerson Consid 20. A faire offer to Protestants See the petition and instrument of the Catholick Clergyes resignation in Doctor Heylins Ecclesia restaurata pag. 43. and the Stat. 1. Mar. and in this Treatise part 1. No sacrilege to apply the Church revenues to the Crown in some cases See the Sentence of Pope Julius 3. sent to Queen Mary an 1554. And the reasons therof set down by Dr. Burges in his book No Sacrilege nor sin c. 52. 53. wherof the last reason is seeing the goods and possessions of the Church even by the authority of the Canon laws may be aliened for the redemption of Captives and that the same may be don by that Church only to whom such possessions do belong it is fit and reasonable that such dispensations should be granted for continuing of possession already gotten for so great a good of publick concord and vnity of the Church and preservation of the State as well in body as in soul pag. 54. edit 1660. A publick Trial and Conference desired by Catholicks See Doctor Allen in his Apol. for the Seminaries And Persons in his Defence of the Censure Arch. Lauds reason confuted See the Nullity of the Protestant Church and Clergy See also my Erasus junior and an other book of mine called Erastus seni See the late or last EditioÌ„ of the Common prayer book since his Maj. happy restauration and there you shall find the words Priest and Bishop put into this their new form which are not
in their old See the Sect. of the second Part of this Treatise and the first Part Sect. 1. See 1 p. Sect. 1. The King 's right to France My Lord of Clarendons policy censured by all Wise men One of the King of Spain his Ministers told me that the late King Philip 4. had disburs'd for the Defence of the Low Countries four hundred Millions of Ducats which amounts one hundred Millions sterl All this Treasure was sent out of Spain Monsieur de Silbon in his 3. Book of Policy Discourse 4 of the Alliance of of Princes c. Pag. 295. Perpetual miracles The miracle of St. Ianuarius at Naples This miracle failed once when it was shewed privatly to a yong english Lord and this failing was printed in the Italian Gazets as very strange news The famous and vndeniable miracle of St Francis Xaverius wrought in the person of Marcello Mastrilli I was at Lisâ—on when this holy Martyr embarcke there for the East Indy in order to his further navigation to Japan some 30. year since and I heard Marcello relate his own miraculous cure and do remember what strâ—ving there was between Passengers and Merchants to ship their goods and persons in the same vessel wherin Marcello was to embark not doubting of its safe arrival at Goâ— so satisfied were all sorts of people of the truth of the miracle and of the accomplishment of his Martyrdom in IapaÌ„ revealed to him by St. Xaverius Whitak de Ecclesia pag. 349. Bp. Laud against Fisher pag. 108. Calvin Harm in Marc. cap. 13. p. 302. miracula sigilla sunt verae doctrinae Nam quis vel cogit absque blasphemia DeuÌ„ commodaturum suam propriam vim virtutemque mendacio Chamier tom 2. Controv. lib. 16. cap. 14 p. 677. Gods veracity questioned by ProtestaÌ„ts when they answer to the argument deduced from Roman Catholick miracles A demonstratioÌ„ to prove that God can not permit true true miracles to confirm fals doctrin Ioan. 15.24 Matth. 11. â—â— Ioan. 10. â—â— 38 Ioan. â— â—â— Anti Christs Miracles are not credible if compared with ours Of visible miracles seen thought not observed by every Protestant in confirmation of our Roman faith The difference between true and fals miracles St. Bernard in vita St. Malac. c. 57. See Belarmin de Ecclesia lib. 4. cap. 29. St. Chrysostom de Sacerdotio lib. 6. cap 4. Adoration of the Blessed Sacrament St. Nilus in ep ad Anastasium St. Gregory Naz. Orat. 11. de obitâ— Gorgonia St. Cyprian in serm de lapsis Post medium Communion vnder one Kind Evagrius Orthodoxus lib. 4. c. 35. an Dom. 552 A miracle for the Communion vnder one Kind Transubstantiation Petrus Diac. Ioan Diac. in vitaâ— Gregorij Guiâ—muÌ„dus Anersanns Episc. lib 3. de Sacram Euch. St Antonin in Chron. p. 2. cap. 3. tit 12. §. 8. Primat Vshers falsificationâ— to discredit this story and the following Answer pag. 69. Vsher Answer pag. 69 Particulam carnis quam super Altare posueraâ— caâ—nem factam reperit Ioan. Diac. in vita S. Gregor lib. 2. cap. 41. Vsher in his Catalogue of Authors Vsher Answer paeg 77. Doctor Humphrey in Iesuitismi part 2. â—at 5. pag. 5. Thomas Waldensis Tom. 2. de Sacram. Eui char c. 62. Harpsfeild in Hist. Wicleff cap. 18. ex Waldens Regist. Arundell See Parsons sober Reckoning a pag. 508. How Protestants falsify and corrupt the very statuts and law Books Optatus Melevitanus l. 2 contra Donatistas Perrexit vnus obtulit ibi SacrificiuÌ„ Corporis Sanguinis Christi â—rans quantum potuit vt cessareâ— illa â—exatio Deoque protinus misâ—rantâ— cessavit Aug. de Civitate Dei l. 22 c. 28. Theodorus lector lib. 2. Collâ—ctaneoâ—rum Purgatory and Prayer for the Dead St. Gregory l. 4. Moral c. 55. St. Gregory 4. Dial. 40. Miracles wrought by St. Bernard to confirm every point of the Roman Catholick doctrin Gofrid in viâ— S. Bern. lib. 3. c 5. 6. Willelmus Abbas St Nicodorici Remensis l. 1. c. 10. Bernardus Abbas Banevallis See the Centurists Centur 12. col 1634.1635 1649. alledging St. Bernard giving Testimony of his own miracles Osiander in Epit. Cent. 12. l 4. c. 6. pag. 310. saith of St. Bernard miracula ei prope infinita à Pontificiis scriptoribus affinguntur quae ego partim ab otiosis Monachis excogitata puto partim permissione Dei praestigijs Sataniâ—is effecta existimo non quod SanctuÌ„ Bernardum magum fuisse putem sed quod vero simile sit Satanam talia miracula effecisse c. Tales fuisse puto St. Bernardi visiones post morteÌ„ suam apparitiones praestigias videlicet diabolicas quibus Satan ipsi Sancto Bernardo dum viveret aliis illusit Whitaker de Ecclesia pag. 369. ego quidem Bernardum vere fuisse sanctuÌ„ existimo Adomnem progressum atque promotum ad omnem aditum exitum ad vestitum calceatum ad lavacra ad mensaâ— ad lumina cubilia quaecumque nos conversatio exercet frontem Crucis signaculo â—erimus cujus disciplinae si legem expostules scripturam nullaÌ„ invenies traditio tibi praetenditur auctrix consuetudo confirmatrix fides observatrix Tertull. de Corona Militis c. 3. 4. Cyril Hiero. Catech. 13. S. Iren. l. 1. c. 20. 25. Epist. ad Philip. 3. Epiphan haer 21 28 Theoder 2. haer fab· 4. alij S. Paulinus natal 10. S. Felic S. Paulinus Nol. ep 11. ad Severum Ope rante virtute divina jugi miraculo in materia in sensata vim viâ—am tenens ita innumâ—ris paene quotidie hominum votis lignum suum commodauit vt detrimenta non sentiret quasi intacta permanserit quotidie dividâ—è sumentibus semper tota venerantibus Nicephorus lib. 8. cap. 29. S. Hierom in vita S. Hilarionis in fin S. Gregory Turon 2. hist. 3. Protestant miracles are but Cheats S. Gregory Nazian orat in Julian Theodoret lib. 3. c. 3. Some Protestants agree with pagans and Magitians in contemning the sign of the Cross and maintaining the Devils power against it Osiander Cent. 4. pag. 326. speaking of the Devils flying away at Julians making the sign of the Cross saith Diaboli simulata sua fuga voluerunt vulgi superstitionem confirmare quasi Cruciâ— signo Daemones abigantur The same say the Centurists Cent. 4. col 1446. Act. 5.15 Evagr. 4. hist. 29 St. Damasc. 4. de fide Orthod 17. Niceph. â— hist. 7. Metaphr 15. non in vitâ— S. Alexii Tom. 3. Concil Hadrianus Papa ad Carol. Magnum Methodius Episcopus apud Marian scot in Chron. an Dm. 3. S. Bedae de loc saÌ„ct c. 8. 5. Euseb 7. hist. 14 Niceph lib. 10. c. 30. Theophilactus in cap. 9. Math. Sozom. lib. 5. cap. 20. ad Metaphrast 20. Octob. Centur. 4. c. 13. col 1447. Iustus Lipsius Diva Sichimiensis edit Antuerp an 1605. cap. 45. The Protestant distinction of civil and Religious worship misapplied by Ministers to delude their flocks