Sidon they had long since don pennance in sackcloth and ashes The works which I have don in my Fathers name beare witness of me And though you believe not me believe my works And again We know that thou art a Teacher come from God for no man could do these miracles thou dost except God were with him And the reason why miracles oblige vs in conscience to believe the doctrin by them confirmed is because they are a sufficient and moral evidence of Gods authority and as it were the great Seal wherwith he warrants his Ministers and the Church to preach and propose his doctrin and Commands Now if he could put this seal to any fals doctrin or therby authorize an erroneous Church men might prudently doubt whether he doth not do so now de facto and in every particular but with such a prudent doubt none is bound to obey any Church authority and by consequence there could be no obstinacy heresy or infidelity against Gods revelations and veracity how ever so authentickly and sufficiently proposed by miracles which are the signs and badges of divin authority and the most authentick marks of the true Church To that ordinary objection of Anti-Christs miracles which though fals and feigned yet will seem so true to many that most of the world will be seduced we answer 1. That there will be an apparent difference between Anti-christian and our Catholick miracles though for want of due reflexion prudence and piety men will not consider the difference nor compare his miracles with ours 2. Christs words and warning of Anti-Christs feigned miracles is a sufficient evidence of their falshood becaus we must not credit our selves or any outward appearances against the express words of Christ. This is the reason why in the Sacrament of the Altar we are not deceived by the Species or appearance of bread and wine Though there were no other argument that Anti-Christs miracles are fals but this that the miracles of the Church both in the old and new Testament are first and that we have a Caveat to beware of such miracles and miraculists as shall come afterwards to confirm contrary doctrin whosoever is moved by Anti-Christ or his fore-runners to forsake the ancient faith and signs of the Church for novelties how ever so plausibly or prodigiously confirmed deserve damnation For there are two qualities that oblige men in reason and conscience to preferr one thing before another how ever equall they both may seem to be in other respects 1. priority of time 2. present possession We see what priviledges and prerogatives are given by the law of nature and Nations to such as are antienter by birth or nobility then others and how possession is sayd to be eleven points of the law These qualities are most properly found in our Roman Catholick doctrin it is most antient and always hath had the precedency of all pretended Reformations both in time and in the possession of the hearts of the faithful The same we say of our Catholick miracles Therfore we ought to preferr them before any others that shall appear afterwards in opposition to them Besides those miracle so credibly reported that no man can deny them without being guilty of obstinacy and rashness and besides those others continualy visible as that of St. Januarius there is an other kind of true miracles seen but not observed by every Protestant vpon which if they did reflect as many of them as mean well would become Roman Catholicks The difference between true and fals miracles is that true miracles are works besides or against the order of nature and of secundary causes and therfore may be don only by the divin power as to receive the dead to cure diseases of the body and distempers of the mind without the application of any natural means or remedys And becaus the Devil hath less power over souls then over bodys the cure of a distemper of the mind wherof no natural cause appeareth is a greater and more authentick miracle then any cure of the body how ever so prodidious Fals miracles are only such as may be don by the application of natural causes and remedies as that of Vespasianus of whom Suetonius recounts that he restored sight to a blind man and the vse of his feet to a lame man But Cornelius Tacitus doth acknowledge lib. 4. Hist. that the Physitians being consulted did answer those diseases were not incurable and Tertullian in Apologetico cap. 22. saith that both the disease and the cure was a work of the Devil Anti-Christs miracles also will be such as as may be don by the cours and concurrence of natural causes That miracles don vpon mens minds are greater then any â—â—res or changes wrought vpon the body is granted by our Adversaries and St. Bernard recounts as one of the greatest miracles of St. Malacâ—ius that he converted an obstinat soul to recant his opinion against the real presence of Christs Body in the Sacrament And for the most remarkable miracle of St. Bernard himself it is recorded how with the blessed Sacrament in his hand he did so terrify William the prowd Duke of Aquitain that he fell prostrate at his feet and he whom the most powerfâ—ll Monarchs of Christendom could not rule submitted himself to the disposal of a poor Monk becaus he threatned him with that which in appearance seemed to be and Protestants hold to â—e no more in reality or in substance then a wafer cake These things supposed as vndeniable in Philosophy and Divinity it may be easily proved that every Protestant doth or at least may see true miracles in confirmation of our Roman Catholick â—aith For without question it is either a miracle of God or of the Devil that all the Roman Catholicks not only now but for so many ages past should contrary 〈◊〉 the evidence of sense and to our natural inclination of judging according to that evidence adore for our Savior JESUS Christ that which in appearance is but a wafer cake or a Cup of wine We are either abused and seduced by Sathan or inspired and enabled by the Holy Ghost to contradict our senses which contradiction being in a matter so long and so much controverted in publick schools and general Councells and a thing wherupon depends our Salvation we can not â—e presumed if we err that we err for want of examining and comparing the reasons of both sides Catholick and Protestant especialy if we consider the number learning and integrity of the Roman Catholick Examiners and the great difficulty which they as well as all other men find in believing or judging against the evidence of sense and in denying that to be bread or wine which doth smell look tast feel and feed like bread and wine Now if we prove that this marvellous and vnanimous contradiction of our senses can not be a miracle of the Devil protestants must grant it is a miracle of God and from thence may
only more â—ound in point of Christiatity but more safe in order to the government then any others And though it be a common and true saying that the greatest Clerks are not the wisest men and by consequence not so fit to prescribe rules for governing as wordlings that are not Divines or as wranglers that are Lawyers yet I humbly conceive that when the misfortunes of a government proceed not from want of judgment or resolution in the Councel but from want of faith or which is the same from an acknowledged vncertainty of faith in the Church Catholick Divines seing we are unanimous in matters of Christian belief and do persuade the best part of Christendom that our Church is infallible in the same and if heard we doubt not to prevail with these British Nations also to credit vs in that important point however improbable it may seem to them at first sight I hope this supposed we Catholick Divines may without offence pretend to be better able to shew and salve the spiritual sore of this state then any Protestant Statists or schoolmen who want sufficient unity and assurance of faith in themselves to make their cure and care credible to others Seing therfore the foundation not only of Christian Religion but of a peaceable government doth consist in a firm persuasion of the people governed that the doctrin professed and established by Law is infallible and of Divine inspiration not of human invention and by consequence that the decrees and determinations of the State which in all Governments ought to be proportioned to the doctrin of its Church are lawfull and intended for the common good not designs or devices to fool the multitude feed the ministery or favor the soveraign and that not only evidence of falshood but vncertainty of truth in matters of Christianity must needs render the Church and State that profess such an vncertainty so weak and contemptible that the subjection to either cannot be otherwise secured then by the force and fear of a standing Army and that such a subjection doth savor more of a Turkish slavery then fâ—â—a Christian Society or of a civil subordination to publick authority and therfore is the cause of continual discontents and frequent rebellions and that no Church but the Roman Catholick doth as much as pretend or can persuade it s own infallibility in matters of Religion seing I say all this is manifest by reason and our wofull late experiences I question not but that the Parliament will be pleased to take in good part this humble proposal of saving our souls and of setling this state by the doctrin of the Roman Catholick Church and by the Revenues of the Protestant Prelatick Clergy especially if the corruptions of Scripture and falsifications of Councells and Fathers wherwith I do charge that Clergy and wherby alone they maintain their Protestancy be cleerly demonstrated in this Treatise and patiently heard in a publick Trial. It 's now above a Century of years since the great Statsmen of England have employed their wit and industry in devising how to setle Monarchy vpon Protestancy but vnder favor we Catholick Divines do shew and all Protestants may suspect by the success that in so great an affair they have proceeded like vnskillfull Architects that busy themselves altogether in proportioning and adorning the superstructures without inquiring into the strength and solidity of the foundation They mistook sand for stone fals translations for true Scripture a lay ministery for a lawful Clergy a temporal soveraignty for a spiritual supremacy They layd for the first stone of their New fabrik a sworn spiritual rebellion the oath of supremacy against the chief Prelat and common Father of all Christendom S. Peters Successor No marvail then if this fundation yeelded and the whole fabrik fell to the ground in our late distempers for by an evident parity of reason it must be concluded that it is as lawful for Protestants to depose Kings as Popes by vertue of their privat and arbitrary interpretations of scripture If notwithstanding the legal and long possession or prescription of a suprem spiritual superiority the Bishop of Rome may by the principles and prerogative of Protestancy be reformed and reduced to be only Patriarck of the West or a privat Bishop what temporal soveraignity can be absolute or secure among Protestants The same arguments the same texts of Scripture the same spirit the same interpretations of God's Word that Luther Calvin Cranmer and all other Protestants objected against the Popes supreme spiritual authority did the Presbyterians and other Protestants press by an vnanswerable paralel against the late King 's temporal Soveraignty Wherfore it is much to be feared that notwithstanding the extraordinary prudence of our government we shall be frequently involved in as great troubles and dangers as formerly and that the privat spirit and English Scripture interpreted by Protestants will prevail against lawfull Monarchy whensoever the like circumstances do concurr viz. a Zealous Parliament a mild King a covetous Clergy a stubborn people and resolute Rogues to lead them and declare to the Multitude their own strength as wel as the fundamental principles and priviledges of all Protestant Reformations In Catholick Commonwealths all these circumstances do meet the principles of Protestancy only excepted and yet the Catholick subjects remain immoveable in their obedience in regard of the credit and authority of their Church and Clergy which in privat confessions and publick exhortations continualy inculcat how inconsistant any privat or arbitrary interpretation of Scripture and by consequence any pretext of superiority over the Soveraign is with the Christianity and obsequiousnes of Catholick faith and how principal a part it is of that â—aith to believe not only that the Church is infallible in its doctrin but also that temporal Soveraigns are Gods Vice-regents and absolut in their government and therfore as such ought to be revered and obeyed And when by reason of heavy taxes or other such accidents the fire of sedition somtimes breaks forth among Catholicks it is generally speaking suddenly quencht by the authority and severity of the Clergies Censures against the Authors or by the devotion and reverence which even the most Irreverent of our profession exhibit to the Blessed Sacrament of the Altar that is shewn vpon such emergencies to the mutinous people which notwithstanding their fury and madness immediatly fall down to adore their God and Redeemer and for respect of him whom they beleeve to be realy present are appeased or at least give ear to their Pastors reasons and exhortations with more patience and better success then any Protestant people in the like occasions Wherfore though we Catholicks should grant as we neither do nor can that the Protestant or Prelatick reformation is as safe a way to Heaven as the Roman Religion yet methinks such Protestants as desire to live peaceably or govern prosperously ought to preferr Popery before Protestancy That K. Henry 8. in the heat
and height of an amourous passion was so blinded that to satisfy his carnal lust he assumed and annexed a spiritual supremacy to a temporal Crown may be attributed to the fondness and fancies of love That a Babe K. Edward 6. was taken with such a bable as that same supremacy may be imputed to the tenderness of his age and to the imprudence of his Vncle and Protector Somerset who by promoting that Oath and the Protestant reformation put the Kingdom into a Babylonical confusion That Dudley Duke of Northvmberland seing the Church and state so confounded did ground a title for the Lady Jane Grey and for his own son to the Crown vpon the principles and Zeal of Protestancy is but the ordinary practise of Politians that the Lady Elizabeth did reâ—â—ive her Fathers supremacy and the Protestant reformation wherby alone shee could pretend to be legitimat against two acts of Parliament never yet repeald is not so blameable in her as in them that but four years before had by an vnanimous vote in both Houses declared An Bullens marriage voyd and that same supremacy and Protestancy to be heresy That K. Iames did pardon and promote his mothers murtherers and conform himself to that Religion wherby shee and himself had bin so long excluded from their right was great clemency or a cuning compliance without which he covld hardly have compassed his ends and restored the line of the Stenarts to the British Empire That K. Charles 1. did endeavour by Ordinances and Laws to restrain and reduce the variety of Protestant opinions grounded vpon the liberty of interpreting Scripture to some kind of vniformity and subordination to Princes and Prelats had bin an act of great prudence if it had not shaken and shock't the very fundation of all Protestant Reformations that consists in an arbitrary interpretation of the obscure Texts of Scripture from which foundation and fountain necessarily floweth the priviledge of denying obedience to all civil and Ecclesiastical authority that commands any thing contrary to those interpretations of Scripture wherby every privat person or any leading men of the Protestant Congregations will be pleased to direct themselves or guide others That the Zealous and precise sort of Protestants did convene and covenant against the King and Bishops for endeavoring to deprive them of this their Evangelical liberty of the Reformation was but a natural result of the same fundamental principle of Protestancy That Oliver Cromwell by counterfaiting Zeal and piety and by humoring the privat spirits and interpretations of Protestant Sectaries did ruin his King and rais himself from a mean subject to be absolut Soveraign needs not to be enumerated among the casualties or favors of fortun there being not any thing more feasible then to dethrone a Protestant Monarch by his own Religion because it is nothing but an arbitrary interpretation of Scripture and by consequence gives such a latitud for justifying rebellion vpon the score of refining the reformation by a new sense of Scripture that every Protestant without violating the principles but rather sticking to the prerogative of Protestancy may embrace any more pleasing and popular sense of the Text however so prejudicial it prove to his lawful Soveraign or however contrary it be to the sense of Scripture established by law or by acts of vniformity But that notwithstanding so many warnings and wars as we have had so great and grave a Councel as the Parliament of England should think fit to continue the same vnsuccessfull cours of setling Monarchy the same statuts wherby Q. Elizabeth excluded the right heirs and now reigning family the same fundamental Tenet of the Reformation wherby every subject is made interpreter of Scripture and by consequence Iudge of his Soveraign and of the Government which must be subordinat to Scripture is not only to me but to the Christian world the cause of greatest admiration And becaus every Religion hath some incomprehensible mysteries I will number this among those of Protestancy but withall must beg pardon for thinking that it is rather against then above reason for to grant the principle wherupon the independency or Soveraignty of every Protestant subject is grounded and yet to make Acts of Parliament in favor of the Church of England against the same subjects independency or Soveraignty is a kind of contradiction So discerning a people as the English can hardly be hindred from seing the manifest connexion that is between the Protestant subjects liberty of interpreting Scripture and the not submitting their judgments or actions to any human laws or Government if contrary to their own interpretations And so Religious and scrupulous a people as they are will not be easily persuaded that an Act of Parliament is sufficient to dispense with their obligation and inclination of sticking to that fundamental Tenet of Protestancy I confess that in some Countreys as in France the Protestant people are now kept in so great subjection that they dare not go so far as the principles of Protestancy lead and in other more Northern Climats they are of so dull and peaceable a constitution that they want either curiosity to examin or courage to assert the priviledges of the reformation and therfore are apt to submit their Iudgments by an implicit faith to the opinions of Luther or Calvin or of their own Clergy But with us where every one thinks his own spirit as divin and his Iudgment as good as that of Luther or Calvin or of the Bishops where the stoutness and stubborness of our nature makes us venture vpon any thing wheâ—her sacred or profane where every Peasant is warranted by the law to question the prerogative of his Prince in such a Countrey I say and in such a constitution of the Government it is not to be expected that men will be less contentious in the Church then they are in the Courts nor content with less then with that supremacy of judicature allowed by the principles of Protestancy to be the spiritual-birth-right of every Protestant subject These are some of the inconveniencies whervnto the government is lyable by the principles and profession of Protestancy and though I humbly conceive that nothing but liberty of conscience can content so many dissenting parties yet I am of opinion that before such a liberty be granted some previous conferences concerning Religion like that of Hampton Court in K. James his reign be allowed but without excluding from those Conferences Papists or any party that will offer to give reason for their Religion For as to accept of a Bill of comprehension before men examin the consequences and qualifications of the Religions comprehended may breed greater confusion so to except any Christian Religion from being examined doth argue that in our Conferences we consult not conscience But it is to be feared that education and interest the two greatest prejudices not only against truth but against the examination therof will make the Bishops and their Bigots avers from any
Divino otherwise how could S. Peter be caled by the Evangelist Chief of the Apostles or Primus in dignity seing his brother S. Andrew was the first Disciple or primus in antiquity and if there was a Chiefe among the Apostles how can it be imagined that their successors should be all equal or that the successour of the Chief Apostle could be deprived of a prerogative so necessary for the peace and government of the succeeding Church Or if the Bishop of Rome had not this supremacy as S. Peters Successour and by Christs appointment how is it possible that all the Christian Princes and Prelats of the world should conspire or consent to submit themselves to one whose temporal power could not force that submission and they had no cause to feare his spiritual more then that of other Patriarchs or Bishops confined to their own Dioceses These were the Kings reasons in behalf of the Popes supremacy against Luther but now his passion made him contradict his pen and love though blind gave him eyes to see more of Christs mind since he had seen Anne Bullen then all the world had discerned in 1500. years before He declared therfore by Act of Parliament that the Popes spiritual jurisdiction was a meer vsurpation and that every temporal Soveraign was Pope in his own Dominions and by vertue of this prerogative he declared his own mariage with Q. Catharin voyd married Anne Bullen and seised vpon all the lands and treasurs of the Monasteries and Abbies dispensed with all the young Friers and Monks vows of obedience and chastity after that he had taken an order they should not break the vow of Poverty and to that purpose framed an instrument and forced the Religious to sign it wherin they declared that now at length through Gods great mercy they had bin inspired and illuminated to see the inconsistency of aâ—â— Monastical life with true Christianity and the salvation of their souls and therfore they humbly petitioned his Majestie by means of his Vicar General in spiritualibus Cromwell who was Earle of Essex and a black-smiths son of Putney to restore them to Christian liberty and a secular life And because the Abbots of Glastenbury Reading Glocester and many others would not subscribe to this instrument nor by their approbation therof declare that S. Austin the Monk and Apostle of England who converted the Saxons to Christian Religion professed a life inconsistent with Christianity they were cruely tormented and put to death The same tyrany was executed vpon all sorts of people without distinction of age sex or quality and amongst them suffered also Sir Thomas Moore Lord Chancelor of England and Cardinal Fisher Bishop of Rochester two of the greatest ornaments of that age for refusing the oath of the Kings supremacy And for that S. Thomas of Canterbury alias Becket had opposed K. Henry 2. Laws made rather against the exercise then the right of the Popes spiritual authority in England and therfore was Kill'd by some officious Courtiers and honoured as a Martyr by the Catholick Church and his Sanctity and Martyrdom had bin confirmed by most authentick Miracles which also confirmed the Popes spiritual supremacy and jurisdiction and condemned King Henry 8. vanity he without feare of God or regard of the world cited a Saint reigning in heaven to appeare and heare vpon earth his sentence which was to have his reliques burn't the treasure of his Church and shrine confiscated and all those declared Traytors that would call him Saint or celebrat his feast or permit his name to remain in the Kalendars of theyr Books of Devotion He also prohitited his subjects to call the Bishop of Rome Pope and every one who had S. Cyprian S. Ambrose S. Hierom S. Austin S. Leo or any of the Fathers works was commanded to write in the first leafe therof that they renounced those Saints doctrin of the Popes supremacy Not content with these extravagancies at home he sent Embassadours to solicit Princes abroad and in the first place to Francis 1. of France that they might follow his example in assuming the supremacy and albeit the Pope was either agreed or engaged in a Treaty with Charles 5. to the prejudice of France yet that Christian King would not as much as hear Henry 8. Ambassadours speak of his imitating their Master in assuming to him-self the supremacy And even the Protestant Princes of Germany to whom the Ambassadours repaired after that their negotiation had bin rejected by the French King told them they were sorry K. Henry 8. did not ground his reformation vpon a more religious foundation then his scandalous passion for Anne Bullen And the first protestant Reformers abroad part of whose design was to get all spiritual jurisdiction rather into their own hands then into the hands of their temporal Soveraigns were much troubled at K. Henry's supremacy and Calvin writ a smart though short treatise against it and no Protestants make a lay Prince spiritual head of a Church but our English Prelaticks Notwithstanding that the lateness of the discovery together with K. Henry 8 motives of his supremacy made it so incredible that no Catholick Soveraign would assume to him-self that prerogative nor any forraign Protestants approve therof yet his cruelty made most of his English subjects swear that which neither themselves nor the world could believe for had it bin any way probable by Scripture History or Tradition that temporal Soveraigns as such are spiritual Superiours how is it possible that all Christian Princes before Henry 8. should be so short-sighted and stupid in their own interest and in a matter of so great consequence as not to see a thing so obvious and aduantagious How careless in their own concerns were Charls 5. Francis 1. and many other Princes their Predecessours who after having bin provoked and exasperated by some Roman Bishops so far as to think it necessary to invade their Teritories sack Rome and imprison their persons yet at the same tyme did acknowledg that spiritual supremacy which gave so much advantage power and credit to their enimy Without doubt the same forces which had bin employed against the Popes person and temporal power would not have spared or favored his spiritual jurisdiction he would have bin forc't to renounce his primacy had not the world and they who subdued him bin fully satisfied that it was no human donation but divin institution Though these reasons were convincing and the example of Charls 5. spiritual subjection and submission to his subdued prisoner Pope Clement 7. was fresh in King Henry 8. memory and that he knew never any Catholick Princes pretended it was a prerogative of soveraignty to share with the Pope in the Ecclesiastical government of the soules of their subjects though many clamed as a priviledg granted by the Roman Sea the liberty to examin and approue the authentikness of Papal censures and injunctions and that his passion for Anne Bullen was turned into hatred
diximus tali lege vt quae hic damus anno aetatis nostrae quadragesimo secundo propendeant eis quae quadragesimo dederamus quando ut diximus tempori potius scripsimus quam rei sic jubente Domino vt tali ratione aedificemus ne inter initia Canes Porci nos rumpant He had no great opinion of the Apostles writings as is proved by his altering the very Text of Scripture contrary to all copies both Greek and Latin and by his saying that S. Paul did not attribut so much to his own Epistles as to think that all therin contained was sacred for that were to impute immoderat arrogancy to the Apostle tom 2. Elench contra Catabaptistas fol. 10. And because the other Cantons of the Suitzers would not accept of this Reformation he sticking to the principles therof endeavored by force of arms to bring them vnder subjection and to his own Ghospel and in this attempt Zuinglius was killed sealing with his bloud what he had writ tom 1. in explanat art 42. fol. 84. that Kings and Magistrats may be deposed when they resist the Ghospel that is any privat Protestant interpretation of Scripture As for the Reformers of the Protestant Church of England they were King Henry 8. Thomas Cranmer Archbishop of Canterbury Peter Martyr Hooper Rogers Ridley Bucer Okin The Revivers were Jewel Parker Horn c. of whose lives and conversations we have sayd somthing and enough to prove they were not fit men to reform christian Religion their doctrin they borrowed from Luther and Zwinglius the supremacy only excepted which King Henry 8. invented and therfore Bishop Iewel the chief maintainer both of the Protestant doctrin and Prelatick caracter of the Church of England in his defence of the Apology edit 1571. pag. 426. as also in the Apology part 4. c. 4. thought it necessary for the credit of the 39. Articles of the English Religion which had bin compiled out of Luther and Zwinglius writings to commend those two Pillars of Protestancy as most excellent men even sent by God to give light to the whole world in the midst of darkness when the truth was vnknown and vnheard of As for B. p Iewel him-self we remit the reader to Doctor Hardings Confutation of the Apology wherin he may cleerly discern the false lustre of this counterfeit Jewel and the value which men ought to set vpon this pretious stone layd for a foundation of the Prelatick Church and vpon the rotten stuff which he and his Successours have sould for Divine truth to English Protestants ever since he vndertook to maintaine their cause for as Doctor Heylin ingeniously acknowledgeth in his Ecclesia restaurata all the learned English Protestant Writers have borrowed from B. p Jewel what they have sayd in defense of the Protestant Religion and that is one reason why their works are so full of manifest vntruths and them-selves so frequently convicted of gross mistakes they rely too much vpon this reviver of their faith or at least would make the world believe that he may be relyed vpon in matters of faith But because Doctor Heylin makes it his busines to persuade the world that Ievel then did make good the caracter and ordinary vocation of the Church of England against Harding and that Doctor Bramhall late Protestant Primat of Ireland triumph'd over the supposed Jesuits who renewed Harding's quarrel I judged it necessary to cleer both these mistaks in few words As for Bishop Iewel we have sayd in the 1. part sect 7. of this Treatise how easily he might have stop't Harding's mouth by only naming the Bishop who consecrated Parker and his Camerades for Harding vsed no other Argument against the nullity of the English Protestant Clergy but this A Bishop must be ordained by an other Bishop but Parker and his Camerades were not ordained Bishops by any other Bishop Ergo. His proof that they were not ordain'd by any Bishop was this name the Bishop that ordained them name the place where they were consecrated This was a demand soon satisfied if ever Parker or his fellows had bin ordained Bishops especially with so much ceremony and solemnity as the new records of Lambeth report that matter Yet Jewel could never name Parker's and the first Protestant Bishops Consecrators he named indeed Parker for his own Consecrator but being press'd by Harding to name Parkers insteed of answering Harding's question whervpon depended the whole controversy the credit of his Clergy and the satisfaction of the Reader he maks an impertinent digression and long discours of the obligation which some pretended to have bin in ancient times of consulting the Bishop of Rome before they proceeded to the election and consecration of Bishops but never returned to the point of naming the first Protestant Bishop's Consecrator whom he would have named to Harding if ever they had bin consecrated And this is one part of the great victory which Doctor Heylin so much brags of The other part concerns Bramhall and the supposed Iesuits The true relation wherof is as followeth After that his Majesty and the Royal Family had bin driven out of England and France by the late vsurped powers and all Christian Princes thought it their conveniency to court the Rebells and not entertain in their Dominions the Person of our King much less embrace his quarrell it happen'd on day at Bruges that Doctor Crouder Chaplain to his Royal Highness the Duke of York in his Master's Chamber and presence without any provocation or occasion given by any of the Roman profession vtter'd very intemperat words against Doctor Goff Almoner to the Queen Mother for having taken orders in the Church of Rome after that he had received them in the Church of England To which a Catholick Gentleman answered he had don no more then what all other Protestant Ministers who became Roman Priests had continually practised and as he believed vpon good grounds Whervpon the Doctor notwithstanding the King was come to his Brother's chamber reassum'd his Argument and continued to dispute with such vehemency that being caled to read morning prayers he mistook the time of the day and in the morning read evening prayers to the congregation The cause of his mistake being known and many believing that his excess of choler argu'd a weakness in his cause Doctor Bramhall late Primat of Ireland Writ a Treatise in vindication of the English Clergys caracter which is the book so much applauded by the Prelaticks and by Doctor Heylin as vnanswerable wheras it was sudainly and so substantially answered that Primat Bramhall never durst reply notwithstanding the general concern of his Clergy and his own particular engagement and the Church of England perceiving the evidence of our arguments against the validity of their forms of ordination thought their best answer was to confess the force of our reasons and correct the errors of their Bishops by changing the forms they had composed of Priesthood and Episcopacy
as an essential requisit the vndoubted assurance of the truth of what is proposed by the Church as revealed by God and Protestancy necessarily supposing fallibility or possibility of error in that same Church and proposal Christian faith is ther by rendred impossible and the Protestant Doctrin demonstrated 〈◊〉 be inconsistent with the nature of Catholick Religion with the certainty of Divine faith and with the Authority of Christ's Church Neither is the Protestant doctrin in this particular less consistent with Christian charity and humility then with Catholick faith For what judgment can be more rash injurious and contrary to Christian charity then to assert that so many holy and learned Doctors as have bin and are confessed Papists and even the whole visible Church for the space at least of 1000. years could either ignorantly mistake or would wilfully forsake the true sence of God's word so cleerly shining in Scripture as every petty Protestant doth pretend or what is more repugnant 〈◊〉 Christian modesty and humility then that homely Doctors and half witted wits should preferr their own privat opinions in matters of faith before the common consent and belief of 〈◊〉 Fathers of the Church the Definitions of general Councels the Tradition and testimony of so many ages Jt is both a ridiculous and sad spectacle to see how every student of the University that hath learn'â— to conster 〈◊〉 and 〈◊〉 or to quibble or scribble some-what in Greek English or Latin takes vpon him to talk of Religion and to censure St. 〈◊〉 St. Austin St. Christom c. and contemn both ancient and modern Catholick Avthors preferring before the whole Church him-self and his Poâ—antick Tutors or Fellows of Oxford and Cambrige Collâ—gâ—s Nay the illiterat people even the women are grown to that height of spiritual pride an infallible 〈◊〉 of Heresy that they pitty our Popish ignorance and fancy they can 〈◊〉 with the Text of their English Bibles falsly translated and fondly interpreted the greatest Roman Divines So true is the saying of St. Hierom in Epist. ad Paulinum Scripture is the only art which all people teach before they have learn't The pratling woman the old doting man c. And therfore advers Lucifer bids men not flatter them-selves with quoting Scripture to confirm their opinions seing the Devill him-self made vse of God's word which consists more in the sense then in the letter How impossible is it to govern peaceably so pratling and presuming a Protestant multitude either in Church or state is too manifest by the last experiences in England wher the endeavours of reducing this Protestant arrogancy to some kind of reason was the occasion and object of the Rebellion King Charles I. and his Councel for attempting to make the inferiors subordinat to their superiors in doctrin and disciplin and the subjects obedient to the laws of the land were aspers'd as Papists and destroy'd as enemies to the Evangelical liberty of Protestancy and as subverters of the fundamental principles of the Reformation Popish rebellions happen because the Promotors therof fall from that fervor of their faith and devotion which they ought to practise but the English Protestant Rebellion was raised and continued by the most devout pure fervent and zealous sort of Protestants in persuance and maintenance of their Religion Other rebellions are commonly vnexpected chances springing from a sudain fury or feare of desperat people but the late Rebellion was and is to this day pretended by many to have bin a pious and sober proceeding the King's murther only excepted of the prudent and Religious men of the Nation assembl'd in Parliament and is so justifiable by the principles of Protestancy that he must be thought not only a wise but a fortunat King of England that can prevent or suppress the like revolution in his Reign so long as Protestancy doth reign with him The reason is as manifest as the experience and the cause as the effect For if a Common-wealth were so instituted that every privat person might pretend by his birth-right or Privilege to admit of no other Iudg or Interpreter of the laws but him-self or at least might lawfully and legaly appeale from all Courts of Judicature even from the highest which is the Parliament to his own privat Judgment what intollerable confusion would it breed what justice subordination peace propriety or prosperity could be expected in such a government The same laws and authority which ought to decide all differences would be the subject and occasion of perpetual quarrells This is the condition and constitution of Protestant Churches and States Every privat person is a supreme Iudg of Religion and sole Interpreter of Scripture he may appeale both from Soveraigns and Bishops from their temporal and Ecclesiastical laws to his own privat judgment or spirit and him-self must determin the difference and conclude whether the Decrees of Church and State be agreable to God's word that is to his own Interpretation therof which commonly is byassed by privat interest or some singular fancy of his own And though the Governors and Clergy of his Church and Country tell him he ought to suspend his judgment and submit the same to 〈◊〉 Parliament or to a general Councel not like that of Trent but to one composed of all Nations and Christian Congregations called by the joynt authorâ—â—y of all temporal Princes but in the mean time he must 〈◊〉 to the Decrees of the Church and state wherof he is a member when they inculcat this lesson vnto a zealous Protestant◠〈…〉 not so simple as to believe that they who read this 〈◊〉 speak as they think or that they believe any such general Councel is possible for that every 〈◊〉 knows temporal Princes will never agree about the President time place and other circumstances of such a Counceâ—â— and though they should and the Turck and other Infidels give way to such a sâ—spitious Assembly of Christians yet when they mâ—tâ— nothing could be resolu'd â—or want of their agrement in a 〈◊〉 of judging of controversies every sect â—â—icking to it 's own principles and proper sence of Scripture So thaâ— every Protestant vnderstands the design of this doctrin to be but a fetch of their own Clergy to make it-self in the mean time solâ— Judg of Religion contrary to the principles and privileges of Protestancy and therfore laugh at the folly of such a proposal and pretext We Roman Catholicks need no such Devices nor delays we are content to submit to such general Councels as may be had our Popes and Councels define according to the tradition and sense of Scripture of the true Church our Censures must suppose known causes and crimes and if with all these cautions the Pop's spiritual jurisdiction is thought to be so dangerous to the soveraignty of Kings and peace of subjects least forsooth it might be indirectly applyed to temporal matters that all Protestants vpon that score renounce the Papal authority with how much more reason
Catholicks were but few and in the later days they will not be many in respect of Heretiks but still it was and will be the Catholick Church Therfore it can not be an argument that a Church in not Catholick or Universal because ther ar more Pagans and Professors of Heresies then of the true Religion Their being more hereticks in number is consistent with the being of many faithfull houlding the Apostolick faith and no more is requisit for a Catholick or Universal Church But sure Protestants forget the invisibility of their own when they except against the Universality of ours If theirs was Catholick or Universal when they were so few that for the space at least of 1000. years not one Protestant could be found in the whole world they have no reason to deny the denomination of Catholick to the Roman which always hath bin so conspicuous and numerous If they will proceed coherently and say that for those 1000. years before Luther ther was no Catholick Church then they must not only reform but alter and cut short the Apostles Creed and blot out at least for those 1000. years that article J believe in the Catholick Church And as Protestants have no reason to believe that the vniversality or Catholicism of the Church consists not so much in the number of persons as in the antiquity and identity of faith of the Professors with that of the Apostles so have they not any reason to object partiality and illegality against the testimony and judicature of the Roman Church and Councells when they censure Protestant opinions Not partiality because when a Iudg or wittness giveth sentence or evidence against his own natural inclination and interest there can be no suspition of partiality nor lawfull exception against his sentence or testimony as too much favoring himself or his relations And truly if Roman Catholicks did judge of controversies of faith according to their own natural inclination and interest and had not in their definitions and testimonies a greater regard to conscience then conveniency they would never witness or define that Priests ought not to marry or that Kings and Bishops ought to be subject to the Pope in spirituall affaires or that men ought to abstain from flesh so many days in the week or that ther is no bread or wine in the Sacrament notwithstanding the appearance of both neither would they part with their lands and mony vpon the score of Purgatory or maintain that privat men or Churches must not take the liberty to themselves of deciding controversies of Religion but on the contrary beleeve that generall Councells are infallible even when they define matters contrary to our sense and inclinations Roman Catholicks are made of flesh and bloud they are naturally as averse from these thoughts and submissions and find as great difficulty in conforming their judgments and testimonies thervnto as Protestants Therfore they cannot be partial in condemning Protestants for not believing these things vnless they be also partial against themselves and nothing but the evidence of their own obligation â—o believe these things strengthned by the grace of God could prevaile with so many learned and sober men as have bin and are known to be among Roman Catholicks to be partial against themselves or to judg and wittness contrary to their own natural inclinations and temporal interest for Popery against Protestancy SVBSECT II. Of the Iustice and legality of our Roman Censures against Protestancy NOw as to the legality of the proceedings and censures of the Roman Catholick Church against Protestancy it is as manifest as lawfull witnesses and cleer evidences can make any judgment either in law or equity In all controversieâ— both of law and Religion the Courts and Church must ground their sentences vpon matter of fact All disputes of faith must be reduced vnto and decided by this matter of fact Whether Christ our Saviour and his Apostles taught such doctrin Whether he revealed the reformed not the Roman sense of Scripture This being a thing don 1600. years since neither party can produce new eyes or eare witnesses pretending to an immediat knowledg of what then Christ and his Apostles preach't That immediat evidence ended with the begining of the second age and we must begin our proof with this last and proceed to examin our witnesses by a retrogradation from this present age to the first because the only proof of things which are beyond the reach of our knowledg and memory is the Tradition and testimonies of others vpon which we must rely or resolve not to believe any thing even of our-selves as our names families Countries or of this world and much less of the next Let us begin therfore with the Reformed Protestant Churches and ask them what witnesses have they in this 16. Century to prove that Christ and his Apostles were Protestants or taught their reformed sense of Scripture They will answer they have as many witnesses as ther are Protestants We demand their cause of knowledge such of them as in matters of Religion make any use of reason will not pretend that they know it by privat revelation or by their own proper interpretation of God's Law those are neither Court nor Church evidences but will answer that their Parents and Pastors tould them Christ and his Apostles were Protestants and these were tould so by others their Parents and Pastors vntill passing some few descents they come to Luther or Calvin or Cranmer c. There they must stop for Luther Calvin and Cranmer did not pretend that their Parents or Pastors testifyed to them that Protestancy was the true Religion them-selves having bin the first Inventors or Revivers therof after that it had bin by their own confessions at least 1000. years buried and their Church had bin invisible or enchanted Jt is a remarkable thing that never any ancient Heretick or modern Reformer of the Catholick doctrin could name an inmmediaâ— Preâ—â—cessor much less any Church from which he received his Religion and reformed interpretation of Scripture Optiâ—â—s that ancient Father â— 2. contra â—armeâ— says That Donatus was a son without a Father a Successor without a Predecessor filius sine Patre sequens sine Antecedenâ—e the same we may say of Luther Calvin Cranmer c. And seing ther must be a Succession of faith as well as of meâ— and that as one who can not prove his Father or family to be noble by the testimonies and tradition of others can not pretend to nobility of descent or to right of inheritance so can not Luther Calvin or Cranmer and their followers pretend to antiquity of faith or to be of the Catholick family of Christ without a legal testimony and tradition of their spiritual descent which tradition or testimony they confess to be wanting Mr. Napper in his Treatise vpon the Revelations pag. 43. The Pop's Kingdome hath had power over all Christians from the time of Pope Silvester and the Emperour Constantine for these
that from Christ to the victory of Constantin against Maxentius there are assigned by Eusebius 318. years and yet did not this persecution cease then neither but continued vnder Licinius and other Tyrants for divers years after see then how just these numbers fall out neither more nor less all which being considered I find no one thing so true or credible in all this revelation saith the Author of the three Conversions who confuted Fox his Acts and Monuments as those words of the spirit vnto him saying Thou fool for that this maketh him a fool indeed by revelation What credit Protestants give to Fox his revelations I do not know but sure Iam they give too much to his relations notwithstanding the absurdity of the whole work in composing a Catholick Church of condemned hereticks without subordination or succession and making wicked Malefactors Câ—â—â—st's Martyrs the Protestant Clergy who could not be ignorant of so abominable a deceit cryed vp the book as a most godly and sincere history and by publick authority endeavored to make it authentick placing one in every Parish Church like a fifth Ghospell recommending the reading therof to all persons both in their houses and Congregations All this was don with design to make the Roman Catholick religion odious and to exasperat the generality of the people against the Priests and professors of the same And though judicious Readers may easily discern in perusing the Book the weaknes of the Author and of the cause he vndertakes to maintain yet the vulgar sort are much taken with both and doubt not but that Protestants have as much reason to put Catholiks to death as Catholiks had to punish those mad fellows whom Iohn Fox calls Martyrs and would needs dy rather then recall those blasphemies against God or submit their fond opinions to that sense of Scripture which our Saviour and his Apostles delivered to the Church and had bin derived by the publick Testimony and vndeniable Tradition both of holy Fathers and general Councells from one age to an other vntill this present To the end silly seduced souls may see their mistake and how litle credit Iohn Fox his Protestant Church and Martyrs deserve compared with the Roman-Catholick I will set down his Calendar SVBSECT I. The Foxian Calendar THe number of all his saints are 456. wherof Bishops Martyrs 5. to wit Cranmer Ridley Hooper Farrar and another whom I remember not What litle credit they deserved we have shewed heretofore every one of them changing his religion with the times and their opinions having bin confuted as heresy in vniversities by publick disputations Bishops Confessors 1. Virgin Martyrs none Mayd Martyrs 3. Kings and Queens Martyrs and Confessors 1. who was Edward 6. other men and women Martyrs 393. other men and women Confessors 5â— These were of divers sects and opinions and contrary in many points one to the other as for example Waldesians and Albigensians 13. Lollards and Wickleffians 36. Hussits and Lutherans 78. Zuinglians and Calvinists 268. Anabaptists Puritans and doubtfull of what sect 59. Again of these were husbandmen Weavers sawyers shoomakers Curriers smiths and other such like occupations 282. poore women and spinsters 64. Apostata Monks and Friars 25. Apostata Priests 38. Ministers 10. publick Malefactors and condemned by the lawes for such 19. of age running away from his Master and finding an old English Bible sincerely translated you may be sure lying in 〈◊〉 the Chappell of Burntwood fell to reading therof and therby presently became a Protestant in divers opinions and would needs burn for the same Rawling White is recounted by Fox to have bin an old poore fisherman in Wales and hearing of certain new fresh doctrin to be had out of the Scriptures in English and grieved that himself was not able to read them he put his litle boy to schoole to learn to read which being somewhat instructed in that art he caused him to read Scriptures vnto him and profitted so much therin with in a litle time that the old fisherman began to be a preacher and so leaving his occupation went vp and down Wales with his boy after him bearing the Bible out of which he took vpon him to preach at every town and Tavern therof seeking therby to pervert such as were no wiser then himself nor could he be restrained from this folly vntill the Bishop of Cardiff apprehended him whom afterwards they were forced to burn for that he stood obstinat in his fantasticall opinions which were extravagant and â—â—â—rce agreed with any sect of Protestancy We have seen heretofore how Laurence Sanders the married Priest seing a litle bastard of his was so tenderly affected therunto as in great vehemency of spirit he sayd to the standers by what maâ—â— of my vocation would not dy to make this litle boy legitimat and prove his mother to be no whore And indeed such of the Protestant Clergy as were executed were brought to the stake for the love they had to their wenches and bastards and because they thought it was against their honor to recant It 's remarkable that of some hundreds of Heresiarchs who have since the preaching of the Apostles risen against the doctrin of the Catholick Church not above two or three wherof Berâ—â—garius was one would recall their opinions no marvaile therfore if Cranmer Latimer Ridley c. should be so obstinat These motives and persons I say well considered rational Protestants will find no parity between Foxian and Catholick Martyrs nor any reason to persecute Priests and Papists by their new Statuts because Protestants and sectaries were persecuted by Q. Mary and other temporal Soveraigns according to the ancient Laws of all Christendom They will find a parity between Fox his Martyrs and Fanaticks for the old Protestants were look't vpon in those days when they first began as themselves look now vpon fanatiks and Quakers only with this difference that these may complain of harder measure now received from their prelatick Brethren then prelatick Protestants from papists because prelatiks have nothing against presbitery 〈◊〉 c. 〈◊〉 that their doctrin and conventicles are prohibited by the temâ—â—â—al lâ—â—es of the Land which can not be a competent rule of faith they can not condemn them by any Pâ—â—â—â—stant general Councells ancient Tradition or by the primitive Protestant principles or by any sense of Scripture ever yet held to be Catholick by the visible Church of Christendom wheras Roman Catholicks did and may censure prelatick Protestants by every one of these rules and do demonstraâ—â— that their prelatick reformation is contrary to all the Testimonies and evidences of Christian and Catholick antiquity SVBSECT II. VVillfull falsifications committed by Iohn Fox in his acts and Monuments FOx having searched and inquired after Protestants and their Church and not finding any one person he durst call by that name for the first 1200. years after Christ and that particularly here in England the Roman Catholick Religion as his
need therfore powerful and 〈…〉 Princes and nations fear a Iurisdiction they 〈…〉 seing the so much talked of papal 〈…〉 so litle prevail against Catholiks that own it 〈◊〉 other reason why the Popes spiritual supremacy is not 〈◊〉 dangerous is because they who acknowldge the power 〈◊〉 themselves the liberty of judging of the lawfulness of 〈◊〉 â—pplication and to know whether it be justly exercised by 〈…〉 whose censures and sentences are limited to so 〈◊〉 causes and conditions known to every Catholik Lawyer 〈◊〉 Divin that they can hardly disturbe a state if any of the previous admonitions and requisit formalities be omitted were acknowledged would employ it now as willinâ—â—â— to the advantage of the english Monarchy as his 〈◊〉 did in the reign of Q. Mary by condescending that 〈◊〉 Church revenues may be spent in more pious and publik 〈◊〉 then they are at present Notwithstanding the visible advantages which 〈◊〉 vnto all Catholik Soveraigns by admitting the 〈◊〉 of the Pope's spiritual Iurisdiction in their Kingdoms and â—â—minions and the litle or no danger which therby can come 〈◊〉 â—â—otestant Princes yet because Q. Elizabeth was proceeded 〈◊〉 by the Sea of Rome whose case was very different from 〈◊〉 of the Stewards vndoubted heires of the Crown no 〈◊〉 of England saith the Protestant Clergy must trust 〈◊〉 Roman Catholicks so many and so malignant are 〈◊〉 suggestions and suspitions which these Ministers endeavor 〈◊〉 in privy Councellors and the members of Parliaments 〈◊〉 and all this to reape the benefit of the Church lands 〈◊〉 â—â—â—â—selves that a fancyed possibility without any 〈◊〉 of disturbing the peace and Government is preached 〈◊〉 printed by these Sir Polls to be a sufficient reason of state 〈…〉 Roman Catholiks vncapable of serving the state 〈◊〉 which is wors they have lately endeavored by their 〈◊〉 in Court Countrey and Parliament to question the 〈◊〉 prerogative and his Councell's prudence for publishing 〈…〉 which he had promised at Breda in favor of 〈◊〉 conferences so conscious they are of their own guilt 〈◊〉 they doubt not but the least countenance shewed to 〈◊〉 will discover the frauds wherby themselves deprive 〈◊〉 estate of so vast a revenue And because the chief Ministers 〈◊〉 state are out of their piety or policy inclined to 〈◊〉 moderation towards tender consciences and the Protestant 〈◊〉 dare not oppose it directly they cease not by means of some false Brethren and debaucht Friars to render all good intentions for our relief vneffectual by inculcating the necessity of a publik instrument not much differing from the Oath of alleagiance which they framed in King James his reign that insteed of acknowledging the Kings temporal Soveraignty gives him an vnheard of jurisdiction over souls or at least by reason of the ambiguous and offensive wording therof doth engage even Catholiks as will take it in an endless quarrell with their spiritual Superiors without rendring therby any service to their temporal Soveraign but rather making themselves vnfit to appeare for his or their own right in Ecclesiasticall Catholik Courts Therfore as well to satisfie the State concerning our allegiance and fidelity to our King as to avoyd the obloquys and artifices of the Protestant Clergy we humbly offer to his Majesty and his Ministers 〈◊〉 that we shall swear or sign any instrument or engagement 〈◊〉 fidelity to him which Catholik Subjects sweare or sign to their Catholik soveraigns To exact more strict obedience from so inconsiderable a party as we are vnder a Protestant Prince against the Bishop of Rome's pretention then any Catholiks of the world think fit either in conscience or prudenâ—â—â— to give to their own 〈◊〉 seems not necessary and would savor more 〈◊〉 presumption in vs against the Church of Rome then of affection to the Crown of England 3. They who teach that Kings 〈…〉 dâ—posed for heresy maintain they may be also dâ—posed 〈◊〉 Tyranny and notwithstanding that 〈…〉 their Soveraigns taxes Tyranny then their opinion◠〈◊〉 yet because Popes seldom countenance Subjectâ— complaints and proceedings against their Princes pretended Tyranny none fears to be deposed as Tyrants How litle Popes have intermedled with Protestant Princes if not persecutors is visible to the whole world If therfore Catholik Kings apprehended no danger or prejudice from the Bishop of Rome his censures against Tyranny because they are so sparing of them notwithstanding the inclination of their Subjects to solicit and obey such Censures I see no cause protestants Kings have to fear Censâ—â—â—s for heresy wherof the Sea Apostolik is no less sparing 〈◊〉 he answered that Catholik princes by the principles of 〈◊〉 Religion or at least by reason of the probability and pâ—â—sibility of the opinions against heresy and Tyranny must 〈◊〉 the hazard of being thaught deposable in those cases we 〈◊〉 protestants to consider whether it be reasonable in them 〈◊〉 of us poore English or Irish Subjects a Declaration 〈◊〉 those opinions which the most powerfull Catholik 〈◊〉 of Christendom dare not contradict for fear either of 〈◊〉 Christianity or of vndergoing the censures of the 〈◊〉 Consistory notwithstanding their temporal concern 〈◊〉 countenance a persuasion that seems to check their regal 〈◊〉 Never any King had or can have more reason to 〈◊〉 Bellarmin's opinion or other such like then the French 〈◊〉 since the loss of Navarr and the Troubles of the 〈…〉 yet whensoever the Parliament of Paris and the 〈◊〉 of Sorbon censured the same opinions the King and 〈◊〉 of France were so far from giving them thanks that 〈◊〉 disowned and declared voyd their Censures condemning 〈◊〉 for intermedling in the matter and vnder pain of his 〈◊〉 indignation and of being held for seditious and 〈◊〉 of the publik repose commanded them and all 〈◊〉 not to move or dispute any questions of that nature 〈◊〉 the right either of Popes or of temporal Soveraigns 〈◊〉 be seen at large in Monsieur Bouchet a French Author 〈◊〉 Richerist and therfore not to be suspected of favoring 〈◊〉 Sea of Rome And as for the Church of France it is so 〈◊〉 from such disputes as every one may Judg by Cardinal 〈◊〉 Oration in name of the whole Clergy to the states of thâ—â— Kingdom Two years ago Monsieur Talon the Kings Attâ—rney objected to some Doctors of Sorbon that their Faculty held the doctrin of the deposition of Kings but they declared that though some particular members of the Vniversity had long since taught the doctrin yet the Faculty never resolved the question True it is that the Kings of France permit not their Subjects now to preach or publish any such doctrin and Iudg that prohibition to be a sufficient security against it and I see no reason why protestant Kings should not think the same a sufficient security for themselves and questionless they would did not over-offiâ—ious persons misinform the Ministers of state by imposing vpon them that the Church of France doth practise such Oaths engagements or Remâ—â—strances as the Parliament
and our industry the new English Church is brought vnto the faith of Christ we grant to you the vse of the Pall the proper badge or sign of Archiepiscopal dignity to wear it when you say Mass and we condescend that you ordain twelve Bishops vnder your Jurisdiction yet so that the Bishop of London be consecrated hereafter by a Synod of his own Bishops and receive his Pall from this holy Apostolical Sea wherin I by the authority of God do now serve Our will likewise is that you send a Bishop to York to whom we intend also to give the Pall that is to make him Arch-bishop but to you shall be subject not only the Bishops you make and he of York but all the Bishops of Britain If Vrban the 2. sayd St. Anselm of Canterbury was a Patriarch none can deny but that he received that dignity and his Iurisdiction from Saint Gregory as the others of the East did from the Sea of Rome That the Patriarchs of the East were subject and did appeal to the Bishop of Rome is evident in the Ecclesiastical History and as for the law of not appealing from a Patriarch Mr. Laud could not be ignorant it was intended for the inferior Clergy who of ordinary cours were not to appeal further then to the primat of their province for so the Councell of Afrik determins His Lordship without doubt did see also how in that very Councell it is acknowledged that Bishops in their own causes might appeal to Rome Mr. Fisher askt the Bishop Quo Judice doth it appear that the Church of Rome hath erred in matters of faith as not thinking it equity that protestants in their own cause should be Accusers witnesses and Iudges of the Roman Church He answers there is as litle reason or equity that any man who is to be accused should be the accused and yet wittness and Judge in his own cause Fisher replyes that the Church of Rome is the principal and Mother Church and that therfore though it be against common equity that subjects and Children should be Accusers Witnesses Iudges and Executioners against their Prince and mother in any case yet is it not absurd that in some cases the Prince or mother may accuse witness Iudge and if need be execute Iustice against vnjust and rebellious or evil Children especialy if the prince or mother be infallible But the Controversy being at length reduced vnto this whether the Church might not err in doctrin as Princes and parents do in governing their subjects and Children Mr. Fisher sayes it can not and proves it by that of St. Mathew 16.18 That Hell gates shall never be able to prevail against the Church The Bishop sayes this is to be vnderstood that errors which are meant by Hell gates shall never be able to prevail against the Church in Fundamental Articles and confirms this his saying by one of St. Austin quoting his words thus pugnare potest expugnari non potest wheras if his Lordship had bin pleased to set down St. Austins words sincerly as he ought the case had bin cleerly decided St. Austins words are Ipsa est Ecclesia sancta Ecclesia vna Ecclesia vera Ecclesia Catholica contra omnes haereses pugnans And then come in pugnare potest expugnari tamen non potest The Church fights against all heresies contrary to every article and by consequence whether Fundamental or not and yet expugnari non potest she can not be overcome All heresies saith the Saint depart from her as vnprofitable branches cut of from the vine but she remains still in her root in her vines in her charity the gates of Hell shall not overcome her All this as not being for his Lordships purpose who challenged all our party to shew one Father for 1200. years after Christ that concluded the infallibility of the Church out of Mathew 16.18 is concealed by the Bishop from his Reader The like fraud is practised by this Lordship in answering to that Text of St. Irenaeus ad hanc Ecclesiam propter potentiorem principalitatem necesse est omnem convenire Ecclesiam hoc est eos qui sunt vndique fideles in qua semper ab his qui sunt vndique conservata est ea quae est ab Apostolis Traditio These words he sets down in the Margent and doth English them thus To this Church he speaks of Rome fot the more powerfull principality of it t is necessary that every Church that is the faithfull vndique round about should have recours Laud pag. 182. First he translates vndique which signifies ordinarily from all places parts and every where round about to the end St. Irenaeus might be thought to make the Sea of Romes principality a bare primacy of order and precedency and then confine its Iurisdiction to Italy Sardinia and Corsica but hereby he would make the Saint speak non-sense for he vsed this argument against the Gnosticks in France and other hereticks and gives us this rule of Christianity that the doctrin or Tradition of the Roman Church is the touchstone of all Apostolical doctrin If therfore vndique in this place doth signify no more then round about Rome and therby the more powerfull principality Irenaeus speaks of be restrained to precedency and the Roman Iurisdiction to sole Italy and its Islands he must have argued thus T is necessary that Italy Sardinia and Corsica should have recours to Rome for its Bishops precedency of place or in regard of his Patriarchal power within Italy and the adjacent Islands Therfore the Gnosticks in France and all other hereticks of the world are convinced of heresy for not having recours to the Sea of Rome This would be a far fetcht consequence and as vnworthy St. Irenaeus found Iudgment as its necessary to defend Mr. Lauds false comment and Religion Yet to make this appear not so improbable an interpretation Mr. Laud pag. 181. tells us that Irenaeus was a Bishop of the Gallican Church and a very vnlikly man to captivat the liberty of that Church vnder the more powerfull principality of Rome as if forsooth the so much talkt of liberties of the Gallican Church which were not claimed or thought on vntill 1300. years after St. Irenaeus his time could move him to limit the Popes spiritual Iurisdiction to Italy or that the Gallican liberties did exclude it now from France These are too gross mistakes and can hardly be excused by ignorance in so knowing a person as Mr. Laud is thought to have bin After the same manner doth he abuse St. Gregory Nazianzen who speaking of the Roman Church saith Vetus Roma ab antiquis temporibus habet rectam fidem semper eam retinet sicut decet vrbem quae toti orbi praesidet semper de Deo integram fidem habere These words the good Bishop translates thus into English pag. 12. Ancient Rome from of old hath the right faith and alwayes holds it as becomes the
that neither expose their persons nor open their purses for the defence of their King and Countrey notwithstanding that his Majesty the Nobility and people are so deeply engaged for the safety honor and trade of this Empire in a defensive war against the vnited powers of most powerfull Enemies and that the Parliament was forcit for want of other means to feed the King and be his faithfull souldiers with smoak of Chymnys whilst a mean Ministery raised by Q. Elizabeth in opposition to the Royal family of the Stewards doth swallow vp the substance of these Kingdoms How ridiculous it is to hear these Protestant Ministers cry out Sacrilege at this our proposal as if they had any spiritual caracter or any right to what they possess or though they had as if the Church ought not to contribute in cases of extreme necessity to the defence of the Commonwealth The vndoubted Catholick Clergy will rid the layty of any scruple of Sacrilege for applying the goods of the Church to the necessary defence of the Countrey We know the ancient Pastors and Bishops of Gods Church did not scruple in such cases to sell the very Chalices and vestments of the Altars much less to spend their revenues for the safety of their Flock But indeed they had no wives nor Children and therfore needed not be solicitous to buy estates for their sons or to setle jointures on their wives or to rayse portions for their daughters out of the patrimony of the Church which of right belongs to the poor and who is more poore then our soldiers and seamen or then Husbandmen and Tradesmen that hitherto contributed nay then our King that sacrificeth his revenue to the maintenance of the land forces and navy But if the Protestant Clergy be confident of the Iustice of their cause why do they not come to a tryal why do they oppose liberty of Conscience why do they with so many artifices decline reasoning and delude the people 〈◊〉 their Religion be true we Roman Catholicks will not â—â—pine at their riches nor at the rigor of the laws made by Queen Elizabeth against our Religion and against the interest of the Stewards or at least we will not be such fools as not to be hastily and heartily converted to protestancy seing therby we may not only be saved but share with the Protestant Clergy enjoy very many conveniences and free our selves from the penalties and incapacities wherunto we are subject for being Papists Herein they may believe us there being no likelyhood we shall be obstinat against a truth if protestancy appear in our desired Conference to be a truth every way so advantagious to our selves But an ill cause dreads nothing so much as a free and publick hearing since protestancy was intruded into England by Q. Elizabeth the Catholicks have continually petitioned and pressed for a publick trial but never could obtain that favor Arch-bishop Laud pag. 445. against Fisher gives this reason that the King and the Church of England had no reason to admit of a publick dispute with the English Romish Clergy till they shall be able to shew it vnder the seal or powers of Rome That that Church will submit to a third who may be an indifferent Judge between them and us or a General Councell which Councell though general he sayes pag. 194. is not infallible And as for any other indifferent and infallible Judge the Bishop thinkes there is none as yet in the world and yet its certain that a Iudge or Councell that is not believed infallible is not for the purpose because neither party can be obliged to submit their judgments to its sentence in matters of faith So that though the controversy could be decided by a fallible Judge or Councell we should remain still divided and that the Bishop well knew but some thing he must have sayd to divert the well meaning Protestant layty from questioning the sufficiency or sincerity of their own Clergy observing their backwardnes in giving satisfaction to our so just demand And yet we granted to them in Q. Maries reign as free a disputation as they desired we gave them their choice of books and notaries and time not only to put in their arguments and answers in writing but to review and correct what they dislik't vpon more mature deliberation To Arch-bishop Lauds reason for not allowing a Conference is answered that we desire so much the salvation of souls and service of the state that we will give vnder our own hands and seals the powers of Rome we cannot Command that if Protestants will admit of such a Trial as was granted to them in England and to their party in France which we have related in this Treatise we are content to submit to my Lord keeper of England and other noble persons judgments therin And let our Adversaries choos either to argue or answer let them object falsifications of Scripture and Fathers against us or answer to such as we shall charge them withall And if they cannot maintain their Reformation without such fraudulent dealing as we object against them let them loose the Church revenues if we can not defend our Religion without the lik fraud let us not only be debarred from liberty of Conscience but loose our lives Notwithstanding my Lord keepers known inclination to favor Protestancy we will not except against his and the Committees sentence so confident are we of the justice of our cause If they refuse so fair an offer though they keep their revenues without doubt they will forfeit their credit and be as much lost in the opinion of their own Prelaticks as of Fanaticks And as the Protestant Clergys diffidence must breed doubts and diminish the esteem of the Pastors in the mynds of their flocks so may it give the Protestant layty full assurance there can be no danger in embracing our Religion which so learned persons as are in the Protestant Clergy dare not encounter Besides the late change of their prelatick formes of Ordination hath so discredited their caracter of priesthood and Episcopacy that no sober lay-man will fight for a priestly function confessed by the Priests themselves to be invalid and what confession of invalidity can be more plain then to add vnto their old forms the words Priest and Bishop forc't therunto by the arguments of their Adversaries demonstrating that neither of those functions had bin hitherto sufficiently expressed in their Rituals and by consequence that the caracter could not be given by forms so vnsignificant and so imperfect I have often considered what could move the Clergy of the Church of England to condemn in this particular of their form of Ordination their first Protestant Ancestors and to condescend to their Catholick adversaries in a matter so important as that of the validity of their priestly and Episcopal caracter and to acknowledge by this change judged hitherto by themselves to be at least superfluous that they
whom many Mysteries were revealed by God told that in time of Sacrifice he once beheld a multitude of Angels with shining garments compassing the Altar with bowed heads as soldiers do in presence of their King Which attendance of Angells saith he in the next words before was performed by Angels at that wonderful table and compassed it about with reverence in honor of him that lyeth theron St. Nilus relateth how St. Chrysostom almost every day had visions of Angels assisting and adoring the Blessed Sacrament vntill the Sacrifice was finished St. Gregory Nazianzen recounts how his sister Gorgonia was cured of a diseas after shee was past all hopes of recovery by prostrating her self before the Altar and calling vpon him who was honored and worshipped therupon O admirable thing saith he she presently felt herself delivered from her sicknes and so she returned eased both in body and mind c. St. Cyprian reporteth of a certain woman who saith he when she would with vnworthy hands have opened her coffer wherin was retained according to the ancient custom the Blessed Sacrament vnder the Species of bread the holy thing of our Lord fyer did spring vp wherby she was so terrified that she durst not touch it In the Ecclesiasticall History is recorded this example which Evagrius writ as a thing notorious and don in his own time In the time of the Patriarch Menas saith he◠there happned a miracle worthy to be remembred It was an ancient custom in Constantinople when many parcels of the pure and vnspotted body of Christ our God were remaining after Communion litle Children were called out of the Schools and were permitted to eat them It happened that a litle boy whose father was a Jew by profession and a maker of glass by his trade being among the rest did eat also his share of the aforesaid reversion of the Blessed Sacrament but coming somewhat late home and his parents demanding the cause the child told innocently what he had don which the Jew his Father vnderstanding he was so enraged that vnawares to his wife he cast his litle son into the burning oven wherin he vsed to melt and frame his glass The mother missing the Child sought for him for three days together but hearing no news of him abroad she returned home with an heavy heart and sitting down at the work-house door she began to bewail the los of her son calling him by his name the boy hearing and knowing his mothers call did answer within the oven wherat the woman starting burst the work-house door and rushing in espied her Child standing amidst the Coals without receiving any harm After coming out being demanded how he escaped burning so long a woman said he came oftentimes vnto me and brought me water to quench the force of the fyer wherwith I was invironed and withall gave me meat as often as I was hungry This accident being told vnto the Emperor Justinian he caused the mother and boy to be baptized which becaus the obstinat father refused to yeild vnto by the Emperors commandment he was hanged vpon a Gibet This and the former example of St. Cyprian shew that God is not displeased with receiving the Communion vnder one Kind and that it was a thing indifferent in the primitive Church To Confirm the Catholick belief of Transubstantiation and the real presence of Christs body and blood in the Blessed Sacrament there are very many miracles recounted in the Ecclesiastical History as that of St. Gregory the great who perceiving that a Roman Matron laught at the time she was to receive the Communion and demanding the cause of her laughter at so vnseasonable a time she answered she could not but laugh to hear him call the bread which her self had made the Body of Christ. She vsed to present the Saint every week with Mass breads St. Gregory vpon this turned himself to the Altar and laying the Blessed Sacrament therupon wished all the people to pray with him that God would be pleased for the confirmation of the Catholick faith to shew vnto the corporal eyes of all that were there present that what the woman took for bread was no bread but flesh And accordingly the consecrated Host appeared visibly to be pure flesh Then beseeching God to restore the Sacrament to the former shew of bread it forthwith appeared as it was at first and the woman acknowledging her error received it with humble and servent devotion Primat Vsher is the only writer I ever read who questioned the truth of this story but quotes not any one Author besides himself that ever doubted therof and to make it seem the more improbable falsifies the Text of Ioannes Diaconus pretending he says that the Roman Matron found the Sacramental bread turned into the fashion of a fingar all bloody wheras Joannes Diaconus only saith it was turned into flesh The same vnsincere dealing he vseth in discrediting the relation of Paschasius Radbertus and divers others concerning a miracle to confirm the same mystery assuring the ignorant Readers that Paschasius takes it out of Gesta Anglorum wheras it is well known and Mr. Vsher confesseth els where that Malmsbury who writ Gesta Anglorum liued almost 300. years after Paschasius To discredit the doctrin of Transubstantiation as well as the authority of that holy and most learned man Lanfrancus Arch-bishop of Canterbury who lived in Berengarius his time and confuted his heresy with convincing arguments from Scripture Fathers and vndeniable Miracles Primat Vsher says Lanfranc was the first that leavened the Church of England with this corrupt doctrin of the carnal presence But his own Protestant Brethren tell him he is mistaken and that Transubstantiation is as ancient in the English Church as Cristianity it being taught by St. Austin the Monk and Apostle of England Let us hear Lanfranc speak for himself against Vsher as well as against Berengarius None saith he though but meanly versed in Ecclesiastical History or the holy Fathers is ignorant how God hath confirmed the Catholick doctrin against Berengarius with many miracles Which writings of Ecclesiasticall History and Fathers saith Lanfranc though they arrive not to that most excellent height of authority that we give to Scripture yet are they sufficient to prove that this faith which we 〈◊〉 profess hath bin the same with that which all faithfull who went before us held from ancient times When this heresy of Berengarius was again revived by Wicleff and the Lollards in England our learned Countrey man Thomas Waldensis who lived in those times tells us how God confirmed the doctrin of the real presence and Transubstantiation in that Kingdom with manifest miracles and of some he was an eye witness Let us relate saith he to the glory of God what happened in our own time and knowledge In Norfolk there dyed lately a devout and godly mayd called of the vulgar sort Ioan Meateless because she was known never