length most vnworthily murthered by the joynt consent of a Protestant Queen and Parliament and her son and Family excluded from the British Empire in case Queen Elizabeth should have or at least own any natural issue which many suppose was the true cause why she or the Parliament would never declare her Successour King James having bin brought vp in this schoole of affliction attained to more then ordinary wisdom dissembled with his enemies in England and strengthned him-self with as many friends and Allies as he could in foreign Nations to the end he might recouer his right after Queen Elizabeths death which he and the best part of the world every day long'd son He kept faire with France Spain and even with the Pope He succord Tyrone Tirconel and the Jrish Scots in Irland against Queen Elizabeth but vnder hand He corresponded with the Catholick party in England and was civil even to that party that contrived and pressed his Mothers murther By his marriage he obtained the confederacy of Denmarck and the Protestant Princes of Germany for recovering of England Cecil and others of the English Councel observing how prudently this young King had ordered his affairs and prepared him-self for being their Master courted him and vnknown to the Queen gave him dayly intelligence and thought it their best course to fix vpon him for her Successour seing they could hardly keep him out they invited him to the Throne after his enemie's death and he finding that very Protestancy by which his mother and him-self had bin so long excluded from their right and would have bin for ever if Queen Elizabeth had bin as capable as t' is sayd she was desirous of Posterity was deeply rooted in the hearts of most of his English subjects who either did not see he chang or not observe the motives and Mysteries therof King James J say reflecting vpon this inclination of the people to Protestancy conformed him-self vnto that Reformation which had bin setled by law in England discountenanced the Puritans by whose doctrin he had bin persecuted in Scotland and would have tolerated the Catholick if the gun powder Treason wherunto some few discontented and desperat Papists were cunningly drawn by Cecil to make their Religion odious had not blasted our hopes and blotted out of his Majestie 's memory what we had suffered for his Mother and how not only our persons but our principles had bin persecuted for supporting the title of his Family to the British Empire By King James his learned works and discourses it is manifest he had a design to reform the principles of Protestancy and reduce them to some rules of reason and confine that dangerous liberty which they give to every privat Protestant of being supreme Judg in all spiritual Controversies to one certain interpretation of Scripture that might be less prejudicial to Monarchy Monarchs peace and all civil Government then the Protestant arbitrary interpretations have proved hitherto To that purpose he commanded the Bible to be truly translated and those fraudulent and foolish corruptions to be corrected which had bin imposed vpon the people for God's word by Queen Elizabeths Clergy for maintaining her title and securing the revenues of the Church to them selves But his command was not obey'd some falcifications in the ould and new Testament were corrected but very few in respect of what remain and pass now current for true Scripture He declared that Catholicks and their Religion had no hand in the gunpowder treason those few persons excepted which had bin executed He was not afraid to acknowledg that the Pope was the first Bishop of Christendom and Rome the mother Church he suspended the rigor of the sanguinary and penal Statuts commended not apostatised Priests that became Protestants as he said to get wenches and benefices These things he did not out of any inclination to Popery but out of his zeal to Protestancy which he perceived would in a short time become as infamous as it is intolerable to Monarchs in case it's principles were not corrected and brought neerer vnto Catholick Tenets After King Iames his death his son King Charles 1. pursued the Father's design but found by sad experience that the Protestant liberty of interpreting Scripture cannot be restrained to reason by any human industry of the wisest Princes especialy so long as they are guided by a fallible Church that confesseth it's own vncertainty of doctrin King Charles the 1. was persuaded by his Councel and Clergy that the Laws which had bin enacted in favour of the Prelatick fallible Church and doubtful jurisdiction were of sufficient force and authority to contain Protestant subjects in awe and obedience and to stop the cours and consequences of those fundamental and violent principles of their reformation against superiority at the Church of Rom's doore and keep them from passing further or entrenching vpon the Church of England But the mistake soon appeared they who are allowed by the Prelatick principles to rebell against their Roman Superiours vnder the pretence of a Religious interpretation of Scripture and evangelical Reformation could not then nor cannot for the future be contain'd or deterr'd by any authority from rebelling against their Protestant Kings and Bishops vpon the same score whose superiority could not be more authentick then the Roman Catholick And therfor because the King had engaged in the Bishops quarel he drew vpon himself the odium of all Protestants that with the spirit and zeal of Reformation stuck to the fundamental principles of Protestancy which is to contemn all authority both spiritual and temporal which any privat person judges contrary to his own interpretation of Scripture and seeng the Prelatick Church of England doth grant this doctrin was lawful in Luther Calvin Cranmer Parker and other particular persons Churches and States against the Pope and others their then acknowledged spiritual and temporal superiours it will be very difficult to shew why now a Presbiterian or Fanatick Congregation may not as rationally pretend and as lawfully practise the same doctrin as their primitive Protestant Predecessours had don And so in vertue of this fundamental principle of Protestancy was the sacred person of a good King judged and murthered by a rude and wicked multitude without regard to innocency or respect to Soveraignty And by a remarkable revolution of tyms and interests the grandson came to loose his head for vpholding that same Prelatick Religion and Clergy which by Q. Elizabeth had bin rays'd for the destruction of his Grand-mother and the exclusion of his family from the crown Since Christian Soveraigns have reign'd the like Tragedy hath not bin acted many Princes have bin murthered by their Subjects but never by any such formality of Law and a publick Court of Judicature pretending superiority in themselves and Scripture for their rule and warrant Wherfore they that looke into the principles and privileges for the future in so zealous and resolute a people as the English who stand much vpon
to consecrat and make any men 〈…〉 Arch-Bishops as appeareth by the words of the 〈…〉 and herevpon all ambiguities of Arch-Bishop Parker 〈◊〉 Cammerades consecrations were answered and they 〈◊〉 declared to be Bishops because the Queen had in her letâ—â—â—â— patents dispensed with all causes of doubts imperfection 〈◊〉 disability that might in any wise be objected against the same and with the very state and condition of the Consecratorâ— who indeed were no bishops as hath bin proved It being then manifest that none can give what himself hath not if the Kings of England can give to a lay man or to 〈◊〉 falsifications set down together by Bp. Morton to prove that we hold Popes can not be deposed nor be Hereticks THe Authors of the doctrin of deposing Kings in case of heresy saith Morton do profess concerning Popes 〈◊〉 that they cannot possibly be heretiks as Popes and consequently can not be deposed not saith Bellarmin by any 〈◊〉 ecclesiastical or temporal no not by all Bishops assemâ—â—â—â— in a Councell not saith Carerius though he should 〈◊〉 any thing prejudicial to the vniversal state of the Church 〈◊〉 saith Azorius though he should neglect the Canons â—cclesiastical or pervert the lawes of Kings not saith 〈…〉 though he should carry infinit multitude of 〈◊〉 with him to hell And these forenamed Authors do 〈…〉 for confirmation of this doctrin the vniversal 〈◊〉 Romish â—â—â—ines and Canonists for the space of 〈…〉 years 〈◊〉 these 〈◊〉 are as many notorious and shamless lyes 〈◊〉 be 〈◊〉 and Authors named by Morton For first 〈…〉 which he mentioneth there in the Text to 〈◊〉 Bellarmiâ—◠〈◊〉 Azor and Gratian do expressly 〈…〉 hold the contrary to that he affirmeth out 〈…〉 that they teach and prove by many arguments 〈…〉 may fall into heresies and for the same be 〈…〉 the Church or rather are ipso facto depâ—sed and 〈…〉 to declared by the Church But yet not content with 〈◊〉 Morton citeth other foure or five Authors in the Margent 〈◊〉 Valentia Salmeron Canus Stapleton and Costerius all 〈◊〉 in the very place by him cited are expressly against 〈◊〉 And is not this strange dealing Js it not a strange Religion that must be supported by falshood Are not they strange men that give a Million Sterl per an to a Clergy for thus deceiving and deluding their Flocks and damning their soules 〈◊〉 opinions or against the practise of the Church even 〈◊〉 general Councells accepted and connived at by the tempoâ—â—â— Soveraigns themselves the effects of such opinions may be 〈◊〉 securely suppressed by sâ—lencing the Doctors then by 〈◊〉 the doctrin 〈◊〉 popular and plausible â—n opinion it is that God 〈…〉 his Church and people to defend themselves 〈…〉 their litle Children from being erroneously 〈…〉 the force and violence of an heathen or hereticall 〈…〉 may be seen in the Author that treat of this 〈…〉 that if it be not lawfull to oppose the change 〈…〉 without 〈◊〉 the sin and scandal of 〈…〉 would have 〈…〉 greater regard to the 〈…〉 one or few Princes then to the eternal salvaâ—â—â—◠〈…〉 souls And though it were granted 〈…〉 were come 〈◊〉 of discretion did run 〈…〉 the rigor of persecutions 〈…〉 any other Religion 〈…〉 heresy 〈◊〉 the Prince doth introduce 〈…〉 their succeeâ—â—ng posterity must perish 〈…〉 not appearing in their defence 〈…〉 change of true Religion 〈…〉 innocent posterity from 〈…〉 answers in his Treatise of 〈…〉 vnder coloâ—â— of Religion â—dit 〈…〉 nothing so likly to entail true 〈…〉 posterity as their Ancestors 〈…〉 their sufferings whâ—â— they shall heare and be assured 〈◊〉 Testimony thâ—â— their foreâ—fathers thus hoped in God 〈◊〉 choose to dye or suffer rather then to rebell 〈◊〉 the King Besides saith 〈◊〉 the gratest prejuâ—â—â—â— which that posterity can suffer by their Ancestors non â—â—â—â—â—tance is 〈…〉 be brought vp in a contrary Religion to heare that 〈…〉 but sure not to have their eares deafâ—â— against all 〈◊〉 when they shall be represented He 〈…〉 they whose predecessors were most zealous 〈◊〉 and suffered for their faith The first Earle of South 〈◊〉 suffered much for opposing Seamor when he and 〈◊〉 planted Protestancy in England And yet we see 〈…〉 influence this hath vpon his posterity and this is 〈◊〉 of most of the Nobility and even of the Royal 〈◊〉 〈◊〉 the Doctor saith Posterity have not their eares 〈…〉 other Religions when they shall be represented 〈…〉 and England they have It 's treason by the law 〈◊〉 with any of our King's Subjects concerning the truth 〈…〉 Roman Catholiks Religion and we know what other 〈…〉 taken not only to deaf but to blind them from 〈…〉 the evidences produced against the falshood of 〈…〉 with Protestants may consider such as we present 〈…〉 book Doctor Hammond could not be 〈…〉 much himself contributed to make his Countrey 〈…〉 and blind in Religion especialy after that Mr. 〈…〉 exposed his mistakes or wilfull falsifications to the 〈…〉 But 〈◊〉 return to the question 〈…〉 granted and maintained by Protestant Authors 〈…〉 Soveraign or bloudy Tyrant whose 〈…〉 and practises reach no further then the body 〈…〉 resisted and deposed they will find 〈…〉 to give a reason why the soul may not claim 〈…〉 vnless they believe that the soul is 〈…〉 that there is no such thing as Eternity Besides such Catholiks as maintain that the Pope in case 〈◊〉 and persecution may depose Kings or at least 〈◊〉 that ipso facto they are deposed by God who gives 〈◊〉 their power and Iurisdiction not to destroy but to edify 〈◊〉 them to flatter the Pope therby for that they make 〈…〉 himself more subject to deposition then Kings because the Pope must be deposed for any heretical opinion he 〈◊〉 Kings say they can not vnless they force their subjects 〈◊〉 considerable parts and Princes of Christendom that our â—â—â—â—rnment and people seem to apprehend their own 〈◊〉 against vs Catholiks doth make vs the object of a 〈…〉 and doth gain for themselves nothing but a 〈◊〉 enmity of such powerfull Monarchs as have any sense 〈…〉 the Roman Religion â—â—condly Though a King should persecute Catholiks and 〈◊〉 and sanguinary laws compell his Subjects to profess 〈◊〉 if this persecution be pleasing to the generality of his 〈◊〉 the Pope's Censures and sentences can not be of much 〈◊〉 prejudice or deprive him of his dominions and as 〈…〉 Apostolik's temporal power it neither is so 〈…〉 it self nor so applicable to these our remote 〈…〉 to deserve to be made the object of our Protestant 〈…〉 or feâ—rs we see how litle Q. Elizabeth valued 〈…〉 because she had the affection of her 〈…〉 we search into history we shall find that the 〈…〉 Rome his censures never prejudiced any Soveraign 〈…〉 not first lost the hearts of his own people The Pope 〈…〉 aw by his sentences and excommunicaâ—â—â—◠〈…〉 of the Italian Princes and Common-wealths 〈…〉 have demonstrated how vneffectual his 〈…〉 even against those petty Princes and 〈…〉 what
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
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
the Canon of the Iews as if the Jews might not doubt and omitt to put some books divinely inspired into the Canon as wel as the primitive Christians or as if the Apostles might not supply that defect and declare some books of the old Testament wherof the generality of the Jews doubted to be Canonical SVBSECT I. Doctor Cozins exceptions and falsifications against the Councel of Trent's authority answered The difference between new definitions and new articles of faith explained THe Protestant obstinacy is not excusable by the exceptions made against the number of Bishops that voted in the Councel of Trent or against the pretended novelty of the Canon which they decreed As to their number the authority of defining matters of faith in a general Councel is no more limited or diminished by the absence of members legaly summoned and long expected then the authority of a lawful Parliament by the absence of many Lords and commons especialy if there be a necessity of applying present remedies to the distempers of Church or Common-weal Doctor Cozins doth confess that the Catholick Church stood in need of a reformation and that the Councel was too much diferr'd and delay'd After they had met at Trent Seing the Bishops were not as many as the Pope and his Legats expected and wished for the greater solemnity of so important a decision as that of the Canon of Scripture whervpon they were to ground their further definitions they put of that session for 8. months and at the end of them hearing that besids those who were at Trent many Bishops were setting forth and others in their Journey they differred the definition of Canonical Scripture for three months more to the end as many as could possibly come might be present If through neglect contempt age infirmity or other accidents wherof the Pope was not in fault many Bishops were absent that could no more prejudice the authority of the Councel at Trent then the like circumstances disanull the authority or make voyd the Acts of our Parliaments But sure the learned Protestant Pastors cannot but smile at the simplicity of their illiterat flocks when they consider the zeale and earnestnes wherwith they except against the smal number of Bishops and their presumption forsooth in the Councel of Trent For the declaring the Canon of Scripture and other Divine truths and yet them-selves accept the Canon of Scripture and doctrin of their own Churches vpon the bare word of one Luther Zuinglius Calvin or vpon the sole authority of the 12. or seven men appointed by Parliament in the reign of Edward 6. Besids our Canon of Scripture was confirmed by the whole Councel of Trent afterwards together with the other points of faith therin defined And though Doctor Cozins pag. 208. tels how the Princes and reformed Churches in Germany England Denmark c. immediatly set forth their Protestations and exceptions against the Councel aleadging that the caling of this Councel by the Pop's authority alone was contrary to the Rights of Kings and the ancient Customs of the Church That he had summond no other persons thither nor intended to admitt any either to debate or give their voice there but such only as had first sworn obedience to him that he took vpon him most injustly to be Judg in his own cause c. Yet it is sufficiently manifested to the world by the very Acts of the Councel that the Pope did nothing but what his Predecessors had don and the Catholick Princes and Church had approved in the like occasions and that though Protestants were not admitted to vote at Trent yet they were not only permitted but invited in a most secure and civil manner by the Councel to reason dispute and debate their controversies and answer for them-selves and their doctrin and this way of proceeding is no more vnreasonable in a general Councel then it is in a Parliament not to permit any to vote therin before he taks an oath of alegiance not to say any thing of the oath of Supremacy and much less to admit of Lords or Commons accused of treason or rebellion to sit in the House vntil they prove their innocency or acknowledg their fault and obtain their pardon by a dutiful submission and profession of repentance And granted that nothing had bin resolved in the Councel of Trent by the Fathers therof but what first was canvass't at Rome by the Pope and Conclave which is false yet we conceive that to be no more against the constitution or freedom of a Councel then it is against the constitution or freedom of a Parliament that no Bill pass vnto an Act vnless it be first signed by the King and approved by his Councel and yet we know that to have bin the constant custom in one of his Majesties Kingdoms since the reign of King Henry 7. As for the Pope or Church of Rome being Judg in their own cause it is a prerogative so absolutly necessary for the authority and govermnent of Magistracy and the quiet and peace of the people governed that no Monarchy or Commonwealth can want it without falling into great inconveniences and confusion A subject t' is true may sue the King but the sentence must be given in the King's Courts and by his authority notwithstanding any objected dependency or parciality of the Judg explaining the laws and customs in favor of his Soveraign And he who would not acquiesce in such a sentence but would needs have the cause decided by a foreign Prince or People is a rebel If this be reasonable and just in temporal Courts and fallible sentences how much more in spiritual controversies and infallible definitions of the Church which definitions of the Church if not acknowledged to be infallible the Church can not have any jurisdiction or authority in matters of faith as not being able to satisfie doubts and setle the inward peace of Christian souls either perplexed in them-selves or in daunger of being perverted by others whether hereticks or pagans neither of which can be indifferent Judges or competent Arbitrators between the Catholick Church and her Children And seing doubts and differences are vnavoidable in both Church and Commonwealth and that there can be no appeale to Infidels or Foreigners without doubt it is more agreable to Scripture to the law of nature and light of reason that Parents and Pastors be Judges in any cause of their Children and inferiors then the contrary or that there be no Judg at all nor jurisdiction either spiritual or temporal But that which Doctor Cozins and all Protestants most press against the judicature of Popes and the councel of Trent is that they do not judg according to Scripture and to the right sense therof wheras Kings and their Judges are regulated by the laws of the land even when the suit is against the King or his pretended prerogative To this we answer that Popes and Councels are as much regulated by Scripture in their definitions
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
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
for refusing to Roman Catholicks a publick Trial of Falsifications and an amicable Conference of Religion makes the refusal yet more unreasonable Popery saith every Protestant is a growing Religion if disputes thereof be admitted we shall turn all Papists If they be not persecuted their profession will prevail If liberty of conscience be granted very few will frequent Protestant Churches The prelatick Clergys last reason is Venient Romani tollent locum nostrum If we come once to reason the matter with Roman Catholicks infallibly we shall loose our Revenues But I may assiure them that the Roman Clergy covet not their revenues if it be found that we have any right to the Church livings we will lay our pretensions at his Majesties feet and Petition the Pope as we did in Queen Marys days to leave all to the King and Parliaments disposal for the ease and defence of our fellow Subjects and the terror of our Enemies And as for our Religion being a growing Religion we cannot deny it and rejoyce that our Adversaries confess so much how could it otherwise be the Catholick or become universal Protestancy is confined to this Northern Climate notwithstanding its liberty of open and sensual allurements the Mahometan perswasion is propagated by force of Arms and multiplicity of Wives the Greek Schism is but a spite and spleen against the Primacy of Rome and therefore is justly Become a Slavery to the Turk No Religion but the Roman Catholick doth grow and flourish maugre the Storms of outwaâ—d Persecutions and the strength of our inward perverse inclinations aganst it we follow reason against the appearance of sense we prefer vertue before vice the judgment of the Church before our own and Heaven before Earth and therefore we are made Strangers in our own Country Straglers abroad Tennants at will of our own Estates and our lives stand at the mercy of every base Informer that will press the law against our Conscience and yet in this sad condition and circumstances our Religion doth increase and is acknowledged to be a growing Religion Ergo it is the true Catholick and not only the most safe for the Soul but the most convenient for the State especially of Great Britain as now shall more particularly appear SECT XIII The same further demonstrated and how by Liberty of Conscience or by Tolerating the Roman Catholick Religion by Act of Parliament the British Monarchy will become the most considerable of all Christendom Peaceable at Home and recover its Right Abroad How evidently it is the mutual Interest of Spain and England to be in a perpetual League against France and how advantagious it is for Spain to put Flanders into English Hands THree things must concurr to make a Monarchy Powerful and Peaceable 1. Uniformity in Religion or at least Liberty of Conscience 2. Great Revenues of the Monarch without empoverishing by unusual and unimerciful Taxes the Subjects unless they be slaves 3 Men fit for Sea and Land Service These Islands afford the last the other two we want but may have them if we will by an Act of Parliament for Liberty of Conscience or for tolerating the old Faith of our Ancestors wherewith this Kingdom flourished in Peace and Prosperity for the space of 1000 years Such an Act I mean as may make legal one Profession but wherein there ought to be a Proviso that none of another suffer for his Conscience or Religion especially for the Roman Catholick That without Uniformity in Religion or without Liberty of Conscience it is impossible for a Monarchy to be long peaceable or powerful is manifest by Reason and Experience Reason doth dictate that when Mens minds are Discontented and Oppressed by Persecution for their Conscience they will hazard their all to be satisfied and saved their Rebellion against the Soveraign will be thought the ground of their Salvation or at least the only way to preserve their Posterity from being damned and brought up in the state false Religion Experience doth shew that diversity of Opinions if but one be permitted doth not only occasion Domestick differences as the parting of Man and Wife of Parents and Children Brothers and Sisters c. But is the cause of publick Inconveniencies as jealousies between Princes and Subjects from whence proceed civil Wars which are the greatest obstacle of Prosperity in an Empire or Commonwealth Whilst the Hugonots were persecuted in France France was not so considerable Here in England we are more afraid of persecuted Presbyterians Fanaticks and other Sectaries than of the French Danes and Dutch seeing therefore Liberty or Uniformity in Religion is so necessary for the Peace and Power of a Monarchy all States-men must grant the Religion fittest for the State is that which is most likely to be generally embraced if Men may have their free choice Now whether that be Protestancy or Popery is the question It is not Protestancy because 't is now a hundred years and more since it hath been endeavoured by all ways imaginable to bring the Subjects of the Crown of England unto an Uniformity in Protestancy even by Sanguinary and Penal Statutes and yet the design doth not take and indeed cannot Because it involves a contradiction for to be a Protestant is to have the liberty of opâ—ning and the gift of interpreting Scripture which Liberty and Prerogative is not consistent with a subjection of Judgment to the Authority and Interpretation of any Church or Councel and by consequence not with Unity of Faith Besides the Protestant Church whether Prelatick Presbyterian or Fanatick is not as much as pretended to be Infallible in Doctrine or in its Interpretation of Scripture and it 's a great vanity for a Church that professeth Fallibility in explaining the Scriptures and admitteth a liberty or Latitude of applying the Letter of the same to every private mans Spirit and Interpretation to oblige men to any unity or certainty of Faith and therefore our Acts of Parliament are so inefficacious Again Faith is not Christian unless the Believers hold it certain and no Believer can hold his own Faith certain if he submits and comforms his Judgment to the Doctrine and Decrees of a Fallible Church For that no man can think himself certain of what he knows may fail evident therefore it is that the Protestant Faith is neither Christian nor certain because the Professors thereof if they be guided by their confessed fallible Church must know that their Faith may be False The Roman Catholick Church seeing it is believed Infallible by all Catholicks may teach a Faith which must be thought by us to be Certain Conscientious Christian and by consequence convenient fit for both Soul and State How conscientious and Necessary it is for the Salvation of the Soul we have proved in this whole Treatise as also how convenient for the State now I will shew the same in a word and by the confession of our Adversaries It is a growing Religion say they therefore I infer
in England conâ—â—der whether it bee Probable or possible that God would work 〈◊〉 undeniable miracles against his own word and the true sense â—f Scripture and whether it be not more likely that the Roâ—an Catholick sense therof so confirmed is that which the â—oly Ghost inspired and meant rather then the sense of Luâ—â—er Calvin Cranmer or of the Parliament an 3. 4. Ed. 6. â—hen all Jmages of Christ and his Saints were commanded by 〈◊〉 express statute to be pulled down Provided always that the â—ct or any thing therin contained should not extend to any â—mage or picture set or graven vpon any Tomb in any Church â—happel or Churchyard only for a monument of any King â—rince Nobleman or other dead person which hath not bin â—ommonly reputed and taken for a Saint So that by the Reliâ—ion and Laws of England there must not be any sign or moâ—ument of sanctity left or permitted in Churches as if God â—id intend profane persons should have greater respect shewed to them in his own house then his own Servants and that their having bin eminent in his Divin service and his testifying the same by evident miracles were a sufficient cause to break their monuments and blot their memories out of the hearts of Christians The Protestant Clergy delude their flochs with telling them that civil worship may be given to statues and Jmages of Kings Princes and Noblemen Religious worship may not be given to â—ny Creature however so holy it being peculiar to God But Christ teacheth contrary doctrin and says that whosoever receives a Prophet as a Prophet shall have the reward of a Prophet if by Religious worship they mean Latria or that supreme which is due to God alone we allow their doctrin but if they take it â—or that reverence which is due to any thing that is holy by sanctification spiritual grace caracter or application to the service of God we deny it What do they think not only of Prophets and Apostles whom the faithfull Religiously worshipped and adored in the old and new Testament but of inanimat things as the Temple the Tabernacle the Arck the Propitiatory the Cherubins the Altar the bread of proposition c. Nay what do they think of themselves Doth not every Protestant Bishop teach and inculcat to the people that he is their spiritual Father and vpon that score expects they should kneel down to him and ask his blessing Do they not commend as Religious and devout souls such as give them this respect Is not this a Religious worship There is not any of their Bishops can pretend that so much ceremony is a civility due to their birth but they attribute it to their spiritual dignity and to their supposed caracter of Episcopacy We desire no other Kind of worship be given to our Catholick canonized Bishops or to Images then that which the Protestant Bishops claim as due to themselves and to their pictures And yet these men will needs have Popery to be Idolatry becaus we worship real sanctity with the same ceremony and respect that they exact for mistaken Episcopacy SECT V. Miracles related by St Austin St. Ambrose St Gregory Nazianzen St. Epiphanius St. Chrysostom St. Hierom St. Optatus St Bede St Bernard St. Anselm and others in confirmation of praying to Saints and worshiping of their Reliques and of the vertue of Holy water of the Sacraments of Confirmation Confession and Extreme unction ST Hierom sayes the heretick Eunomius was the first that impugned the worshiping of Saints Reliques whose error Vigilantius followed and added an other against praying to Saints How ancient the worship of Saints Reliques is we see by the Epistle of the Church of Smirna concerning the Martyrdom of St. Polycarpus St. John Evangelists Disciple whose reliks the Christians gathered even after his body was burnt with most fervent devotion St. Ambrose gives many reasons why reliques ought to be honored If you ask me saith he what do you honor in flesh consumed and turned into dust I honor in the Martyrs flesh the scarres that he received for Christ I honor the memory of one that liveth by the perpetuity of his vertue I honor ashes sanctified by the confession of our Lord I honor in ashes the seeds of eternity J honor the body that taught me to love God and to contemn death for his sake And why should not Christians honor that body which the Devils fear c. Finaly I honor a body that honored Christ in thâ— sword and is to reign with him in heaven Thus St. Ambrose Now to our Miracles St. Austin de Civit. Dei l. 22. c. 8. telleth how that in the presence of him and others a devout woman called Palladia who being sore diseased and repairing for her health to the monument of St. Stephen as soon as she prayed to the Saint sana surrexit she received health And in the same Chapter a little before he relates the like miraculous example of one Florentius of Hippo and of Eucharius a Priest of Spain as also of Ten infirm persons in his presence miraculously cured and sundry dead restored to life In the ninth book of his Confessions cap. 7. he telleth how the dead bodyes of St. Gervasius and Protasius were after many years found vncorrupted and that at their dead bodies a blind man received his sight A miracle saith St. Austin don at Millan where the said bodys lay when I was there a great number of people being witnesses therof St. Hierom recounteth in the life of St. Hilarion how his dead body was after ten months found vncorrupted yeilding forth a fragrant smel And St. Bede testifieth the same of St. Cuthbert l. 4. hist. cap. 30. St. Ambrose having had a revelation where the bodys of the Martyrs St. Gervasius and Protasius lay placed them with great solemnity in the Church and they wrought many miracles which he recounts among others the Devils were tormented by the holy Reliques and were forced to confess that their torments proceeded from the intercession of the Saints but the Arrians vexed to see the Catholick faith confirmed by such miracles endeavored to discredit them by saying the Devils were not realy tormented and that these were no true miracles as Protestants say now of our Exorcisms for which folly and obstinacy they were reprehended by St. Ambrose as Vigilantius for the same reason is censured by St. Hierom. In like manner ought the Centurists and other Protestants be condemned for discrediting the miracles which St. Chrysostom Theodoret and Rufinus relate of St. Babylas which was that after bringing of the body of the holy Martyr into the Temple of an Idol the Jdol ceased to speak and therfore Iulian the Apostata commanded the body should be removed from thence The Centurists answer that the Devil was neither silenced nor frighted by the Saint and presence of his Reliques but feigned to bee overcome to the end that superstition might encreas St.
Gregory Nazianzen saith that St. Cyprians Reliques are omnipotent to work miracles if applied with faith as experience doth shew and orat 1. in Iulianum he relateth how Gallus and Iulianus two Brethren and Nephews to the Emperor Constantius joyning to build a famous Church over the Reliques of St. Mamans Martyr the part which Gallus a good Catholick vndertook went on most prosperously but the part of Iulian who was then perverted in his Iudgment and became afterwards the Apostata could never as much as have the foundation layd for that the earth by continual and vnusual earthquakes did always cast from it self and in a manner vomit forth all that was layd in it by Iulianus And the reason was saith St. Gregory Nazianzen becaus the Martyrs are so linkt in charity that St. Mamans would not be honored by him who in time was to decry the worship of his Brethren and disgrace them But the Centurists above cited say that God hindred Julianus his fabrick to shew that he was not pleased with the superstitious worship of Martyrs and yet they do not consider that he was pleased to let Gallus his fabrick prosper Such fopperies as these we must expect even from learned men that vndertake to maintain new opinions against the ancient doctrin of Gods Church confirmed by evident miracles St. Anselm whom Protestants commend as one of the worthiest Prelats of the Church both for piety and learning recounteth in his book of the Miracles of our B. Lady this story The Devil who out of his inveterat hatred and enuy to man seeks all means possible to ruin him took human shape and put himself into the service of a Nobleman with whose humor he did so comply as in a short time he was steward of his family and Master of his will taking the advantage of this favor he persuaded him to commit many mischiefs and murthers walking one day in the fields with some of his servants not much better then himself he abused a devout Priest and carried him prisoner to his Castle At night the Priest signified to him that hee had a busines to impart to his Lordship in which he was much concerned but it must be opend to him in presence of all his servants He longing to know the busines commanded all his servants should be called and all appeared the steward only excepted who retired to his chamber pretending he was not well and being pressed to come answered he could not stirr the Priest replyed to the Lord that the stewards presence was absolutely necessary wherupon other servants were ordered to bring him in their arms he still counterfeiting the sick man When the holy Priest did see him he commanded and conjured him in the name of Almighty God to declare who he was and to what end he had thrust himself into that Noblemans service The steward answered and confessed he was the Devil and that his end of serving that man was to procure his destruction and damnation which he had long before effected had not the B. Virgin interposed herself and interceeded to God for his Conversion of the cure they could not be mistaken neither could they have any design in deceiving others by a fals information neither durst they or the Monk who writ the story venter to abuse the whole Kingdom with such an imposture that could not be long concealed or unpunished So that this being the miracle wherupon Fox did fix to disgrace all the rest as also St. Thomas his sanctity I shall believe them all to be as authentick as any miracles need to be and as that which both in the French and English profane and Ecclesiasticall Histories is recorded of the King of France his pilgrimage to St. Thomas his Shrine in Canterbury for the recovery of his son Philips health in what despair the Father and all France were of his life by human remedies is evident by his vndertaking so vnusual and dangerous a Iourney as it was for a King to put himself into the hands of his reconciled enemy and of so powerfull a Monarch as K. Henry 2. But God that would have all the world take notice of St. Thomas his glory and of the justice of his cause disposed so things that the most Christian King and Kingdom should be beholding to him for the life of the Heir apparent of the crown who immediatly recovered and the King to shew his gratitude for so great a benefit did give many Lands and privileges in France to the Monks of Canterbury all this was don in the yeare 1179. and but nine years after his Canonization Miracles of Holy water ST Pasil testifieth that the vse and blessing of holy water is an Apostolical traditon neither can it be denyed if we consider these words of St. Alexander Pope who but 50. years after St. Peter governed the Church We bless water sprinkled with salt for the people that all being sprinkled with it may be sanctified and purified which thing also we ordain as to be don of all Priests For if the ashes of an Heifer being sprinkled with blood did sanctify and cleans the people much more water sprinkled with salt and consecrated with divin prayers doth sanctify and cleans the people And if by salt sprinkled by 〈◊〉 the profet the barrenes of the water was healed how much â—ore the same salt being consecrated with divin prayers taketh 〈◊〉 the barrenes of human things and sanctifieth those which 〈◊〉 defiled and cleanseth and purgeth and multiplieth other 〈◊〉 things and turneth away the deceits of the devil and â—â—sendeth men from the craftines of the evil Ghost For if by â—â—â—ching of the hemm of the garment of our savior we do not 〈◊〉 but that the diseased were cured how much more by the â—â—ubt of his holy words or his elements consecrated by which 〈◊〉 frailty doth receive health both of body and soul. Thus 〈◊〉 Alexander Pope and martyr in the first age of Christianity â—hat is sayd of holy water the same is applied by the ancient â—â—hers to holy Oil holy bread holy Candells holy Ashes 〈◊〉 Palms c. Theodoret hist l. 5. c. 21. telleth that 〈◊〉 dissolved inchantments by sprinkling of holy water which 〈◊〉 saith Theodoret the Devil not induring the vertue of the â—â—inkled water fled away See also the like report made of â—â—â—charius by Palladius 〈◊〉 historia Lausiaca cap. 19. of miraculous 〈◊〉 wrough by holy water see St. Gregory lib. 1. Dial. cap. 10. 〈◊〉 St. Bede lib. 4. hist. cap. 4. and Palladius cap. 9. 20. and â—â—â—doret in his Theoph. cap. 13. of a memorable miracle don conâ—â—â—ding Church lights Read Eusebius hist. lib. 6. cap. 8. S. 〈◊〉 2. lib. 1. contra haereses haeres 30. pag. 61. edit Basil. 〈◊〉 how Josephus seing fire made unactive by enchantments and 〈◊〉 from burning by witchcraft called for water a world of 〈◊〉 being present made the sign of the Cross upon it put his 〈◊〉 into the vessel of the
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
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