reason the Bishop of Rome hath or at least wise formerly had the word Mysterie engrauen on his diademe since in the seuenteenth of the Reuel at the fift verse it is foretold it should be written on the forehead of the â—reat Whore For to passe by other depthes of Satan as they bee called Reuel 2. verse 24. I would know what Religion was ener in the world which inuented a policie like to the Popes dispensations in generall but specially in Mariages it being hitherto the best stake in his hedge and without exception the strongest sinew for the tying of Christian Princes vnto him as to their head they being made many of them by it legitimate and illegitimate without it So they stand in a maner bound to defend his authority with the same sword that they do their own Crownes And I am verily perswaded were it not that they lie obnoxious to him in this regard some of them would not sticke so close to him as they doe especially since the publishing of his Maiesties learned and godly premonition vnto them Farther what vse they make of Confessions for the discouerie of all secrets as well of nature as of States Indulgences Canonizations Consecrations Of their bloodie Inquisition which like a sharpe Northerne winde nippes the spring of Religion in the bud Of forging false Authours and corrupting the true Of suppressing the bookes of our Writers and correcting their owne Of spreading false rumors and razing all antiquitie that makes against them the world hath long since discouered Besides all this they haue a baite for euery fish a motiue to draw euery seuerall humour for an ambitious disposition they haue a triple Crowne or a Cardinals cap for a Contemplatiue a Monkes cloister or a Friars coule for a working practical head imployment in State affaires for a Scholasticke preaching writing and in writing some they set to meditations some to politike discourses some to cases of conscience some to commentaries some to controuersies according to the seuerall point and temper of their wits Nay he that shal but consider the politike forme of gouernment obserued in the onely order of the Iesuits their rules their intelligence their corespondence their infinite cunning deuises how to winne some whom they desire for respects to be of their society or to make their friends and to disgrace or remoue others whom they suspect to stand in theirway may iustly pronounce of them that they haue perfectly learned the former part of our Sauiours lesson Be wise as serpents but not the latter be ye innocent as doues wheras nothing argues the inocency of our cause more then that it hitherto hath bin and still is supported meerely by the goodnesse of God and the euidence of trueth H Surely if true religion be vnchangeable then the Romish cannot be the true it hauing suffered so many changes both in doctrine and practise that wee may now iustly question it whether it bee the same or no as the Schollers of Athens did Theseus his ship after many reparations wee may seeke Rome in Rome it selfe and not find it I will instance onely in the Masse which like a beggars cloakehath receiued so many additions and patcheâ— that if S. Peter should now liue to see a Priest saying Masse hee would without doubt conceiue it to bee any thing rather then the commemoration of Christs death or the administration of his Supper and to speake a trueth as long as the traditions of Men are held of equall authoritie with the liuely Oracles and eternall trueth of God it caâ—not bee but that religion which is grounded on them should be as subiect to variation as are the conceptions of mens minds So that your ground for the finding out of that religion wherein a maâ— might finde rest vnto his soule is excellent good but your application erroneous since there is indeede no rest but vpon eternall trueth and no trueth eternall but that which is diuine B. C. 3. My next care then was after I came to yeeres of discretion by all the best meanes I could to enforme my selfe whether the religion of England were indeed the very same which being prefigured and prophecied in the olde Testament was perfected by our blessed Sauiour and deliuered to his Apostles and disciples to continue by perpetuall succession in his visible Church vntill his comming againe or whether it were a new one for priuate purposes of Statesmen inuented and by humane lawes established Of this I could not chuse but make some doubt because I heard men talke much in those dayes of the change of religion which was then lately made in the beginning of Queene ELIZABETHS raigne G. H. 3. I would demaund by M. Doctors leaue whethermen might not talke as much of the change of religion made in the beginning of Queene Maries raigne as Queene Elizabeths But you will say Queene Maries was a restitution to the ancient and wee replie that Queene Elizabeths was a restitution to a more ancient and most true it is the most ancient is the most true So that in this regard wee may iustly say Nos non sumus nouatores sed vos estis veteratores and with our Sauiour From the beginning it was not so B. C. 4. I was sorry to heare of a change and of a new religion seeing me thought in reason if true religion were eternall the new religion could not be the true But yet I hoped that the religion of England was not a change or a new religion but a restitution of the olde and that the change was in the Church of Rome which in processe of time might perhaps grow to bee Superstitious and Idolatrous and that therefore England had done well to leaue the Church of Rome and to reforme it selfe and for this purpose I did at my leisure and best opportunitie as I came to more iudgement reade ouer the Chronicles of England and obserued all the aâ—terations of religion that I could find therein but when I found there that the present religion of England was a plaine change and change vpon change and that there was no cause of the change at all at the first but onely that â— King Henry the VIII was desirous to change his olde bedfellow that hee might leaue some heires males behind him for belike hee feared the females would not bee able to withstand the title of Scotland and that the change was continued and increased by the posteritie of his latter wiues I could not chuse but suspect some thing But yet the loue of the world and hope of preferment would not suffer me to beleeue but that all was well and as it ought to be G. H. 4. You told vs before that your care was assoone as you came to yeeres of discretion by all meanes you could to enforme your selfe whether the religion of England were indeed the very same which being prefigured and prophecied in the olde Testament was perfected by our blessed Sauiour and
alterum diem Deo volente Qui te seruet Illustrissime Domine Londini VIII Eid Sept. MDCXIII Tuae Reuerentiae obseruantiss cultor IS CASAVBONVS Right Reuerend my Gracious Lord I Send vnto your Grace the Letter whereof you haue heard The Letter was sent me with intent it should be communicated vnto the King but I thought it fitter to bee suppressed and to be shewed vnto none For I cannot approue the drift of that learned man who wrâ—te the Letter Wherefore I answered him forâ—â—with and with many words aduised him to desist from that purpose I brought him many reasons why I certainely beleeued it was folly or rather frensie to hope for any good from the Romish Phalaris for that very terme I vsed who laughs at our euils if there be any amongst vs. I laid before his eyes how auerse the Peeres of the Romish Church are from all equitie specially Bellarmine of whose impiety I wrote at large vnto him I set before his eyes with how great danger to himselfe he seemed to become the Popes Patron I alledged testimonies of Matthew Paris of the great misery of England when it was vnder the Popes obedience I added the example of that Narbonois who of late sent vnto the Kings MAIESTY a booke of the like argument that being commanded by the KING to say my mind I professed my detestation thereof and that it was his MAIESTIES will to haue some animaduersions set in the margent of the booke After which what became of Carier I know not This I thought good to signifie vnto your Grace but I expected vntill you were returned vnto the Citie for the publishing of my booke stayes meat home I haue other weighty matters whereof to aduise with your Grace within this day or two God willing who preserue you my gracious Lord. London Sept. 6. 1613. Your Graces most respectiue Obseruer ISA. CASAVBON B. C. 17. There is a statute in England made by King Henry the VIII to make him supreame head of the Church in spirituall and Ecclesiasticall causes which Statute enioynes all the subiects of England on paine of death to beleeue and to sweare they doe beleeue that it is true and yet all the world knowes if King Henry the VIII could haue gotten the Pope to diuorce Queene Katherine that he might marrie Anne Bullen that Statute had neuer been made by him and if that title had not enabled the King to pull downe Abbeys and religious houses and giue them to Lay men the Lords and Commons of that time would neuer haue suffered such a Statute to be made This Statute was continued by Queene Elizabeth to serue her owne turne and it is confirmed by your Maiestie to satisfie other men and yet your Maiestie yeeldeth the Church of Rome to be the mother Church and the Bishop of Rome to bee the chiefe Bishop or Primate of all the Westerne Churches which I doe also verely beleeue and therfore I doe verely thinke he hath or ought to haue some spirituall iurisdiction in England and although in mine yonger dayes the fashion of the world made me sweare as other did for which I pray God forgiue mee yet I euer doubted and I am now resolued that no Christian man can take that oath with a safe conscience neither will I euer take it to gaine the greatest preferment in the world G. H. 17. The Statute here intended can be none other then the Sâ—tute 26. of H. VIII Cap. 1. for that is the first Statute that medleth with the Supremacie which Statute is as the Common Lawyers terme it Statutum declaratiuum not introductiuum noui iuris as doth clearely appeare by the Preamble which hath these words Albeit the Kings Maiestie iustly and rightfully is and ought to bee taken and accepted supreame head of the Church of England and so is recognized by the Clergie in their Conuocation yet neuerthelesse for corroboration and confirmation thereof Be it enacted that the King shall bee taken and accepted Supreme head c. So that the Doctor is fowly mistaken to say that there was a Statute made by K. Henry the VIII to make him Supreme head for it was his ancient right that made him so and it was his Clergie that had acknowledged him to be so before the making of this Statâ—te nay the very phrase and letter of this Statute it selfe doeth purposely renounce the power of making and assumes onely the authority of confirming Whereby it is cleare that Henrie VIII made not a statute to make himselfe Supreme in Ecclesiasticall causes as Mr. Doctor affirmeth but to confirme those Statutes and Rights which his noble Progenitors as iuâ—tly challenged to belong to their Crown as the Bishops of Rome vniustly pretended to be annexed to their Myter And where he sayes that the Statute which according to his vnderstanding made him Supreme head did also enioyne the Subiect to beleeue and sweare it tâ— bee true it is manifest that there is not any mention at all of any oath in that Statute but it is true indeede that in the 28. of Henry VIII chap. 10. there is an oath of Supremacie ordeined the refusall whereof by some certaine persons enioyned by that Act to take it was made high Treason And herein againe is the Doctour deceiued nay which is worse seeketh to deceiue others for onely some certaine persons were bound by that Statute to take the oath and not all the Subiects of England as he falsely surmiseth Anno 35. Henry VIII cap. 1. the oath of Supremacie ordeined by 28. was repealed and a new forme of oath prescribed and extended to more persons but neuer to all in generall The same Parliament Cap. 3. enioyneth that the stile of Supreme head be receiued and vsed and this was all that was done by Henry VIII in the point of Supremacie by way of Statute So that to say as Master Doctor doth that all the Subiects in England are bound vpon paine of death to beleeue the Supremacie is a malicious fiction in two respects First touching the persons enioyned to take the oath and lyable to the punishment and then againe as touching the offence for that beliefe alone which is a secret inclination of the minde knowne onely to God the searcher of the heart and not issuable nor tryable by any Law humane should be made an offence punishable by death is in it selfe so absurde as it cannot but appeare to bee a false imputation to charge our Law-makers therewithall Lastly whereas hee sayes that Henry the VIII would neuer haue made that Statute if he could haue gotten the Pope to haue diuorced Queene Katherine that he might haue married Anne Boleine it is cleare and all the world may know that if King Henry would haue ioyned with Francis the French King in the warre of Naples against Charles the Emperour the Pope would not haue stucke to haue giuen way to that diuorce for the better procuring of which Combination hee did not onely
wherewith you being kindled haue no lesse constantly and couragiously then wisely and religiously withstood so great rashnesse wee had been vtterly ouerwhelmed with intolerable griefe and indeed this had been a fearefull token seeing wee may not without cause suspect lest into France haue flowen sparkes of the lamentable fire of England to the consuming and destruction of all true Pietie and Religion in that most Christian Kingdome which wee trust relying on Gods helpe shall alwayes more and more increase vnder the patronage of so godly a King trained vp with so great vigilancie to this end principally by a most religious and truely most Christian mother you thereunto diligently yeelding your helpe as you alwayes commendably haue done but although such hopes doe not a little comfort vs yet are wee not for all this free and voide of all affliction and trouble yea wee are vehemently anguished considering with our selues in how crosse and stormie a time wee by the secret dispensation of God vndertooke the guiding of S. Peters Barke standing doubtfull and perplexed lest happily through our negligence the sinke of vices increase and consequently the nauigation growe more dangerous and difficult for this cause wee dayly flie vnto him and implore his helpe who as without any merit of ours so also when wee thought nothing lesse was pleased we should sit at the sterne and guide the helme whom wee pray that while the waues rush against the Prow and heapes of foming Sea swell on each side and tempest follow in the Sterne hee not suffer any wracke notwithstanding so violent shaking of the shippe meane while we giue the greatest thankes to his infinite goodnesse that in the greatest danger which hitherto happily wee haue been in hee hath relieued vs with most seasonable succours to wit by your singular vertue and prouided for the safetie of the Kingdome of France by the counsell industry and religious fortitude of the Ecclesiasticall order of that Kingdome and on the other side wee gratulate you much and withall greatly praise you that your France nowe beholdeth flourishing againe in you the zeale pietie learning and magnanimity of her holy Fathers Denis Hilary Martin Bernard and the rest whose memorie is blessed for their care of Gods honour and the Churches dignity yea and all the holy Church of God may acknowledge of your company Cardinals of such eminence as become so worthy members of the holy Apostolike Sea and Bishops and Prelats and Pastours who are good seruants and faithfull and truely worthy of their Master hauing really shewed that they loue his glory more then themselues true Pastours of the sheepe of Christ who for the saluation of their flocke haue not doubted to lay downe their owne life while by shedding of their owne blood they haue with so great feruencie of minde shewed themselues ready to maintaine the fences of the Lords folde that is the Churches Rights Highly therefore doe wee praise you and gratulate you againe for what is more laudable what more glorious then for the Priests of God setting aside respect of all humane commoditie constantly to haue defended the dignity of holy Church and through zeale of maintaining the Catholike trueth to neglect their owne life As also it is to bee ascribed to the greatest happinesse that it so fell out this noble triall of your Priestly vertue should be made the Pietie and Religion of holy King Lewis his Progenitour no lesse reigning in your King then the memory of his glorious name reuiues in him wherefore wee doe the more exhort you that you alwayes more earnestly persist in your most laudable enterprise God verely will perfect the worke hee hath begun in you acknowledge his hand wonderfully moouing the hearts of Kings which hee holdeth and with one accord beare vp against the violence of the raging Sea stirred with the storme of humane pride and the whirlewind of secular wisedome seuered from the feare of God doubtles the tempests that are risen he will allay who failed not his wauering disciples indeed hee suffereth vs to bee tempted but giues an issue with the temptation therefore bee of good courage knowing that the Iudge standeth aboue and beholdeth the combate of his seruants to giue vnto euery one a reward worthy of his labour and he that fighteth valiantly shall be worthily rewarded Now we whose charitie hath been alwayes great toward you in the Lord vehemently louing you and highly esteeming your excellent vertue doe most willingly promise to afford you whatsoeuer helpe or Comfort in the Lord vpon this occasion we can yeeld being exceedingly bound to you for your so glorious and admirable exploit not ceasing in the meane time daily to pray vnto God the Father of mercies that by the increase of his holy grace hee would vouchsafe alwayes to keepe and strengthen you in his holy seruice and because wee cannot sufficiently according to our desire manifest vnto you by writing this most louing affection of our heart vnto you wee haue giuen in charge to our Venerable Brother Robert Bishop of Montpellier our Apostolike Nounce that what hee hath receiued in Commission touching this businesse more at large from vs hee carefully by word of mouth impart vnto you who will also further declare vnto you what wee thinke fitting for the full perfecting of the businesse To him therefore shall yee giue altogether the same credence which yee would to our selues speaking vnto you God confirme you in euery good worke and direct alwayes your Counsels and endeuours according to his holy pleasure and we from the inmost bowels of our charitie bestow vpon you our Apostolike benediction Yeuen at Rome at S. Mary the greater vnder the Signet of the Fisherman the last of Ianuary 1615. the 15th yeere of our Popedome Petrus Strozza Now as long as such griefe such ioy such hope such feare such loue such ielousie is so passionately expressed in the main businesse about which his Maiesties personall and publique quarrell with Rome first beganne what likelihood is there of perswading his Maiestie that no Roman Catholike in the world can bee his enemie except first hee bee perswaded that the Pope of Rome is no Roman Catholike yet how farre hee was mooued to anger vpon occasion of the Powder-treason against the body of that profession his owne wordes deliuered in the next session of Parliament after the discouery of that bloody designe shall testifie as for mine owne part sayth hee I would wish with those ancient Philosophers that there were a Christall window in my brest wherein all my people might see the secretest thoughts of my heart for then might you all see no alteration in my mind for this accident further then in these two points The first caution and warinesse in gouernment to discouer and search out the mysteries of this wickednesse as farre as may beâ— The other after due triall seuerity of punishment vpon those that shall bee found guilty of so detestable and vnheard of a villenie This was
bee to this point more fully and cleerely spoken B. C. 13. And for the blessed SacrameÌ„t they do not worship the Accidents which they see but the Substance which they beleeue and surely if Christ be there truely really present as your Maiestie seemeth to graunt hee is hee is as much to bee worshipped as if wee saw him with our bodily eyes neither is there any more Idolatry in the one then in the other If our blessed Sauiour himselfe should visibly appeare in person as hee was vpon the earth Iewes and Infidels would hold it for Idolatry to worship him and would crucifie him againe and so would all heretikes also who refuse to worship him in the Sacrament where hee is really present G. H. 13. You tell vs that the people doe not worship the accidents which they see but the substance which they see not but the question is whether they rightly beleeue the substance of Christs body to lie hidden and as it were buried vnder those Accidents which I am sure Saint Augustine on whom you so much relie is so farre from defending or else the adoration of Images before mentioned that in diuerse places hee maintaineth the cleare contrarie to both And to grant that after the words of Consecration pronounced the bodie of Christ is there folded or kneaded vp in a bodily maner yet whether the Priest that pronounceth them be rightly Ordered and if hee be whether hee pronounce them with the intent that the Church intends they may iustly make a doubt and consequently a question whether their worship bee idolatrous or no for in such cases by confession of all in stead of Christs bodie they worship the bread for our parts wee constantly beleeue him to be in heauen and not in the bread whereas we make a iust doubt whether a great part of them who beleeue him to be in the bread doe with like constancie beleeue that hee is in heauen You further adde that if he be truely and really present as his MAIESTIE seemeth to graunt he is as much to be worshipped as if wee saw him with our bodily eyes But indeed it is not the seeing of him with our bodily eyes that makes the matter or giues occasion of worshipping for then a blind man could not worship him at all nor a seeing man in the darke but the beleeuing of him to be present in a bodily manner Wee beleeue him then with his MAIESTIE it being Caluins opinion expressed in the very selfe same termes to be truely and really present but in a manner Sacramentall not bodily and consequently not to bee worshipped there as being not wrapped vp vnder the accidents of bread but triumphing in heauen And here by your leaue how submissiuely soeuer you would seeme in other places to carrie your selfe towards his Maiestie you make bold to put the title of Heretike vpon him and to ranke him among no better then â—ewes and Infidels But our iust defence is that after the way which you call Heresie we giue more true and lawfull honour to our blessed Sauiour then you casting all that religious worship which you giue to the blessed Virgin to Angels to Saints to the bread in the Eucharist to Images to Reliques to the Crosse and all that opinion of Merit of Supererogation and Satisfaction which you ascribe either to your selues or others wholy and solely vpon him either as God or as Man or as Mediatour betwixt God and Man onely wee denie to giue that honour to his Image or the bread in the Eucharist which is as essentially due to him as to them vndue B. C. 14. After diuers other obiections not so much because I was not as be cause I desired not to be satisfied I came to the Popes supposed pride and tyrannie ouer Kings and Princes and tolde them of the most horrible Treason intended and practised by Catholikes against your MAIESTIE which hath not yet beene iudicially condemned by the Church of Rome They all seemed to abhorre the fact as much as the best Subiests in the world and much more to fauour and defend the authoritie of Kings and Princes then Heretikes doe And they sayed that although your Maiestie were out of the Church yet they doubted not but if complaint were made in a iudiciall proceeding that fact should be iudicially condemned In the meane time it was sufficient that all Catholike writers did coÌ„demne it and that the Pope by his Breue had condemned it exhorting the Catholikes of England to all Christian patience and obedience and as for any other authoritie or superioritie of the Pope then such as is spiritual and necessary for the vnity of the Church I haue met with none that doe stand vpon it G. H. 14. You well say they seemed to abhorre the fact it being of the nature of those whereof Tacitus speakes Quae nunquam laudantur nisiperacta which are neuer commended till they are ended had it taken effect according to their designes for the setting vp of their Religion among vs it had vndoubtedly bin recorded a most happie and fortunate successe which now by abortion onely and miscariage is stiled an horrible Treason And if they defend the authoritie of Kings and Princes much more then they whom they call Heretikes I would faine know how it comes to passe that more of those Princes wâ—om you call Catholikes permit within their Dominions the publike exercise of Religion to those Heretikes then the contrarie Surely in my iudgement it is an euident argument that Christian Staâ—es conceiue reason to bee more iealous of the one then of the other neither is the reason farre to be sought â—ince the one acknowledgeth no Supreme forreine power which the other doth but the Pope you say condemned the Powder-plot by his Breue I much desire to see that Breue of the Popes which condemnes it I suppose it is most like to be found on the backside of Constantins donation as an Ambassador of Venice told the Pope touching his right to the Adriatique Sea or we may say of it Breuis esse laboro obscurusfio hee is so briefe and obscure in it as we can find no such matter Two Breues of Clements I remember I haue heard of for the withstanding of his Maiesties entrance to the Crowne and two others of Paulus V. against the taking of the oath of allegiance which I marueile M. Doctour neuer vouchsafed so much as once to remember through his Letter but any against the Powder-plot I cannot call to minde I haue seene or so much as heard of Lastly wheras you beare vs in hand that the Popes fauourites stand vpon none other authoritie for their Master then such as is spirituall and necessary for the vnity of the Church I guesse their meaning to be Bellarmines indirect power in temporals or temporall power in ordine as spiritualia in relation to spirituall dueties which is in trueth vpon the matter as much as can be demanded by them
referre this Matrimoniall cause to the hearing and determining of his Legates but gaue Campeius a secret Bull in his bosom as witnesseth Francis Guicciardin in the 19th Booke of his Historie a Catholike in his profession no man more a reporter of things hee sawe no man truer and a creature of the Popes imployed in honourable charges the Copie of it is to be seene in Anti-Sanders dated in the yeere 1527. the 17th of December and the fifth yeere of Clement the seuenths Popedome wherein hee infringeth the former dispensatioÌ„ affirming that the King could not continue in such Matrimonie without sinne whereupon hee decreed that after the delaration of the nullitie of the former mariage and the Kings absolution it should bee lawfull for him to marrie another This Bull he forbad him to shew to any saue onely to the King and Cardinall Wolsey his fellow Commissioner in that businesse and though openly he commanded him to handle the cause with all expedition yet secretly hee willed him to protract the time promising that himselfe would watch an opportunitie to publish the Decree so the King and Queene were cited to appeare before them in May following at which time after some debating of the cause they protracted the sentence till the beginning of August and after many delayes finding that King Henry could not by hope of the diuorce bee drawen to side with the French the Pope commanded Campeius to burne his Bull and to returne home whereby it appeares that King Henry might easily haue had the nullitie of his mariage with Queene Katherine ratified at Rome without taking the title of Supreme head if hee would haue yeelded to the Popes conditions But the Lords you say and Commons would neuer haue suffered such a Statâ—te to bee made had not that title inabled the King to pull downe Abbeys and Religious houses and giue them to Lay men I would faine know then what mooued the Bishops to giue way to it who had no share in that diuision yet had they with the consent of the Clergie passed it in Conuocation before it was so much as proposed in Parliament and for the Commons a very little share fell out to their parts And if â—he assuming of that title were indeed so needfull as you pretend for the supressing of those houses by what authoritie did Cardinall Wolsey dissolue some and the King by his example more before that title was by him publikely assumed Now for Queene Elizabeth it is true that she reuiued those Statutes of Supremacie enacted by her father and repealed by her sister but not without diuers exceptions as may appeare by the bookes in so much as a new forme of Oath was established by her which is the Oath at this day in force the refusall of which vpon a second offering by such as stand conuicted of a former refusall is by the Statute of 5â— Eliz. cap. 1. made high Treason and it is none otherwise Nay further by an expresse prouiso in that Statute none are compellable to take the Oath the second time but Ecclesiasticall persons and some few others especially named in that Statute neither doth shee take to her in that or any other Statute the title of Supreme head but of Gouernour by which what shee vnderstood herselfe expressed in her Iniunctions and her Clergie in their 37. Article confirmed in two seuerall Conuocations where they thus speake Where wee attribute to the Queenes Maiestie the chiefe Gouernment by which title we vnderstand the mindes of some slanderous folkes to be offended wee giue not to our Princes the ministring either of Gods word or of the Sacraments the which thing the Iniunctions also lately set foorth by Elizabeth our Queene doe most plainely testifie but that onely prerogatiue which we see to haue beene giuen alwayes to all godly Princes in holy Scripture by God himselfe that is thâ—t they should rule all estates and degrees committed to their charge by God whether they be Ecclesiasticall or Temporall and restraine with the ciuill sword the stubburne and euill doers neither doe I see how Osorius in his Epistle to her can be interpreted to affoord her lesse where he professeth that all Kings are Pro parte suaiuris diuini Vicarij Vicars of Gods Law in their places From Queene Elizabeth you passe to his Maiestie and tell him that he confirmed the same Statute to satisfie other men arguing therein his Maiestie of great weakenesse either as being not able to iudge what he did or as being caried by others against his owne iudgement But that his MAIESTIE did it aduisedly and rather to satiffie himselâ—e then others appeares by this that hee was inuested with the same power which that Statute giues him before his receauing of the Crowne of England and since himselfe with his owne penne hath thus both iustified and explained it if these examples saith he sentences title and prerogatiues and innumerable other in the olde and new Testament doe not warrant Christian Kings within their owne dominions to gouerne their Church aswell as the rest of their people in being Custodes vtriusque tabulae not by making new Articles of Faith which is the Popes office as I said before but by commaunding obedience to bee giuen to the word of God by reforming the Religion accâ—rding to his prescribed will by assisting the Spirituall power with the Temporall sword by reforming of corruptions by procuring due obedience to the Church by iudging and cutting off all friuolous questions and Schismes as Constantine did and finally by making decorum to be obserued in euery thing and establishing orders to be obserued in all indifferent things for that purpose which is the onely intent of the Oath of Supremacie if this office of a King I say doe not agree with the power giuen him by Gods word lâ—t any indifferent man void of passion iudge But yet his Maiestie you say yeeldeth the Church of Rome to be the Mother Church and the Bishop of Rome to bee the chiefe Bishop or Primate of the Westerne Churches Indeed his Maiesty in his first speech in his first Parliament called after his entrâ—nce to this Kingdome is pleased to acknowledge the Romane Church to be our Mother Church this M. Doctour is content to vrge but to conceale that which he addeth defiled with infirmities and corruptions as the Iewes were when they crucified Christ and as I am none enemy saith he to the life of a sicke man because I would haue his body purged of ill humours no more am I an enemy to their Church because I would haue them reforme their errours not wishing their throwing out of the Temple but that it might be purged and clensed from corruption otherwise how can they wish vs to enter if their house bee not first made cleane Herein Mr Doctour dealing with his Maiesty as the deuill did with our Sauiour hee pressed that out of the Psalme which made for himselfe Hee will giue
of that profession by whose deedes a man may safely guesse they say in their hearts there is no God If there be any why doe you so pathetically exclaime against Caluinists as if they stood single in this bill of inditement Shall we accuse our Blessed SAVIOVR because he is to some a rocke of offence or his precious Word because to some it prooues a sauour of death vnto death and if wee must acquit him and lay the fault where it is on them who draw poison to hurt themselues out of the sweetest flowers and dazell their owne eyes by looking on the comfortable beames of the Sunne surely you haue no reason in my iudgement in this case as by your selfe it is opened to accuse our doctrine I am not ignorant that all the Popes chiefest Proctors lay it confidently to our charge That wee make God the author as well of sudas his treason as Pauls vocation aswell of Dauids adulterie as Iosephs chastitie as namely Vasquez Feuardentius Campian Hayus Panigirolla Bozius Ignatius Armandus Kellison Posseuin Bellarmin But I will be bold to say it there is none of our writers of note euen among them who are reputed the most zealous followers of Caluin haue written any more in this point then Occham Hugo de Sancto Victore Gregorius Ariminensis Cardinall Cameracensis Medina Durandus Bannes Scotus Thomas and Bellarmine himselfe who as his Maiestie rightly obserueth in the Catalogue of his contradictions set downe in his Apologie manifestly opposeth himselfe touching his opinion in this point in the Booke and Chapter before quoted in as much as hee affirmeth in the 3. Section thereof that God doth not incline a man to euill either naturally or morally and in the tenth Section of the same Chapter auoucheth the cleane contrary namely that God doth not incline to euill naturally but morally and in the same place hee is bold to say that God not onely permitteth wicked men to doe many euils but that by a figure he commandeth it and exciteth men vnto it as a huntsman setteth the dogge vpon the Hare by letting goe the slip that held the dogge Nay hee further addeth hee fits as president ouer the willes of wicked men hee ruleth and gouerneth them he boweth and bendeth them by working inuisibly in them and that positiuely as hee acknowledgeth within a few lines though before hee denie it These very wordes of Bellarmine doth Kellison reprehend in Caluin in the 1. Chap. of his booke of his Suruay the same man maketh Caluin to teach that God is the onely sinner in as much as hee doubteth not to say that the will of God is the necessitie of things whereas indeede they are S. Augustines words de Gen. ad lit lib. 6. cap. 15. and so rightly quoted by Caluin though Kellison professe S. Augustine haue no such thing in the place by him alleaged So that if they had the charitie to interpret the speaches of our men as gently and fauourably as they doe their owne there would appeare little difference or none at all and I will vndertake to shewe if I bee put to it that many speaches and passages goe for currant and Catholike doctrine among them which if they should bee alleaged out of Caluin would be censured as heresie but it seemeth the ground of the song which Mr. Doctor here descanteth on was taken out of Kellison in the forenamed booke and chapter where hee alleageth Caluins words to be these but falsly quoted out of his 37. Booke I grant that theeues and murtherers and other euill doers are the instruments of Gods prouidence whom the Lord doth vse to execute those iudgements which hee hath himselfe determined as if Caluin said any more or so much herein then S. Peter hath giuen him warrant for in the 4 chap. of the Acts where he thus speaketh Of a trueth against thy holy child IESVS whom thou hast anointed both Herod and Pontius Pilate with the Gentiles and people of Israel were gatherâ—d together for to doe whatsoeuer thy hand and thy counsell determined before to bee done or Ioseph in the 45. of Genesis comforting his brother God did send mee before you to preserue life or Iob when the Caldeans had robbed him of his cattel and flaine his seruants The Lord hath taken away or the Prophet Esay where hee likeneth the King of Assyria to an Axe to a Sawe to a Rod to a Staffe moued and directed by the hand of God for the execution of his iudgements wherefore let Kellison either accuse these holy penmen of God and teach them to correct their manner of speaking or let him cease to accuse Caluin for this passage who there in affirmeth no more nor so much as they doe To conclude what wee maintaine in this poynt touching the will or cooperation of God in sinne or with sinners is among many others fully and cleerely deliuered by the pens of the most Reuerend father in God the Lord Archbishop of Canterbury his Grace now being in the last of his sixe solemne Lectures read in the Vniuersitie of Oxford for his degree of Doctorship of Doctor Abbot now L. Bishop of Salisbury in his answere to Doctor Bishops preface to his second part of Doctor Morton Deane of Winchester in the first Booke and 25. Chap. of his Cath. Apologie of Doctor Feild Deane of Glocester in his third Booke and 23. Chapter of the Church and lastly of my late worthy Colleague Doctor White in the 41. Digression and 50. Paragraph of The way to the Church The summe of all is this that about and concerning sin God doth three things first as a cause vniuersall hee sustaineth and vpholdeth the beeing and moouing both of the nature and actions whether good or bad of all mankind Secondly by withdrawing his grace which should lighten the vnderstandings and soften and mollifie the hearts of men Thirdly by giuing way to Satan to worke vpon them and no way either strengthening them against him or weakning his force Fourthly by ordinating sinne which is nothing else but the disposing and directing of it in such maner and measure as to him seemeth best that it stretcheth it selfe no further or otherwise either for time or place or persons then his good pleasure willeth sometimes he turneth it to another end then the person doing it thought of somtimes he maketh way for it by shutting vp and stopping all other passages by which it might breake foorth sometimes hee punisheth one sinne with another as pride is punished with enuie he being not the author of enuie as it is sinfull but as is it carries a sting with it implying a contrariety betweene it and the soule of man which maketh it bitter and afflictiue Fiftly and lastly by occasioning sinne accidentally as when God doeth that which in it selfe is good and yet knoweth through the euill disposition which is in men it
reason The like befell Iohn de la Poole designed by Richard the third after the death of his owne sonne to bee his Successour himselfe being alwayes euen in that respect suspected of Henry the VII till at last he was slaine and his brother vnder Henry the VIII beheaded These reasons might mooue her Maiestie for the stopping of that declaration not the feare of his Maiesties right but the care of preseruing it being sufficiently proclaimed in his blood and discent Whatsoeuer it were since his Maiestie who had the neerest interest in that errand hath bene content thus graciously to passe it ouer it cannot but argue want both of wisdome and charitie in Mr. Doctor thus vnseasonably and maliciously to reuiue it Lastly God of purpose no doubt raised vp his Maiestie to crosse the worldly and diuelish pretence of Rome and to perpetuate the life of that Religion which you call Schisme and I make no doubt but if King Henry the VII had found it left by his predecessor in the state that his Maiestie did hee would in his wisedome haue left it to his Successor as hee is like to doe and I am the rather induced to thinke so because in the first yeere of his raigne the Pope hauing excommunicated all such persons as had bought allome of the Florentines by his permission if not command it was resolued by all the Iudges of England that the Popes Excommunication ought not to be obeyed or to bee put in Execution within the Realme of England and in the same yeere hee suffered sharpe lawes to be made by the Parliament to which himselfe gaue being by his Royall assent for the reformation of his Clergie then growen very dissolute and in the eleuenth yere of his raigne a Statute was enacted that though by the Ecclesiasticall Lawes allowed within this Realme a Priest cannot haue two Benefices nor a bastard be a Priest yet it should be lawfull for the King to dispence with both of these as being mala prohibita but not mala per se all which argues that they then held the King to bee personam mixtam as it was declared in the tenth yeere of his reigne that is a person mixt because hee hath both Ecclesiasticall and Temporall iurisdiction vnited in his person B. C. 34. But perhaps the Schisme though it serue you to none other vse at all for your title yet it doth much increase your authority and your wealth and therefore it cannot stand with your honour to further the vnity of the Church of Christ. Truely those your most famous and renowned ancestours that did part with their authority and their wealth to bestow them vpon the Church of CHRIST and did curse and execrate those that should diminish and take them away againe did not thinke so nor finde it so And I would to God your Maiesty were so powerfull and so rich as some of those kings were that were most bountifull that way You are our Soueraigne Lord All our bodies and our goods are at your command but our soules as they belong not to your charge but as by way of protection in Catholike religion so they cannot increase your honour and authority but in a due subordination vnto Christ and to those that supply his place in iis quae sunt iuris diuini It was essentiall to Heathen Emperours to bee Pontifices as well as Reges because they were themselues authors of their owne religion But among Christians where Religion comes from CHRIST who was no worldy Emperour though aboue them all the spirituaâ— and temporall authority haue two beginnings and therefore two Supremes who if they bee subordinate doe vphold and increase one another but if the temporall authority oppose the spirituall it destroyeth it selfe and dishonoureth him from whom the spirituall authority is deriued Heresie doth naturally spread it selfe like a caâ—kâ—r and needes little helpe to put it forward So that it is an easie matter for a meane Prince to be a great man amongst heretikes but it is an hard matter for a great king to gouerne them When I haue sometimes obserued how hardly your Maiesty could effect your most reasonable desires amongst those that stand most vpon your Supremacy I haue bene bold to bee angry but durst say nothing onely I did with my selfe resolue for certaine that the keyes were wont to doe the Crowne more seruice when they were in the armes of the miter then they can doe now they are tyed together with the scepter and that your title in spirituall affaires doth but serue other mens turnes and not your owne G. H. 34. Hauing passed your supposed remoouall of all opposition both in doctrine and State thereby to make a readier way to your imaginary reconciliation you now come to an endeuour of clearing such obiections as you conceiued would offer themselues whereof the first is that the religion established which you call schisme serues to increase his Maiesties authoritie and wealth and therefore it cannot stand with his honour to further the vnity of the Church of CHRIST Indeed it must be confessed and cannot bee denied that the religion established yeelds his Maiestie the authority due vnto him which is more then the Romish yeelds to the Soueraigne Princes of her profession and yet no more then CHRIST and his Apostles in practise yeelded and in precept command And yet withall it cannot be denied but some of his Maiesties ancestours partly through the insensible incrochment of some ambitious Popes and partly through the neglect of some weake kings did part indeed with some of their authority to bestow it vpon that Church to which you intitle Christ yet that they reserued to themselues a power euen in Ecclesiasticall causes I haue already made sufficiently to appeare in mine answere to the 16 section of the first chapter and in diuers other places to which I wil presume to adde that which his Maiesty hath published to the world touching this very point in his Premonition to all Christian Princes and States My Predecessors ye see of this kingdome euen when the Popes triumphed in their greatnesse spared not to punish any of their Subiects that would preferre the Popes obedience to theirs euen in Church matters so farre were they then from acknowledging the Pope their temporall Superiour or yet from doubting that their owne Church men were not their Subiects And now I will close vp all these examples with an Acte of Parliament in King Richard the II. his time whereby it was prohibited that none should procure â— benefice from Rome vnder paine to be put out of the kings protection And thus may ye see that what those kings successiuely one to another by foure generations haue acted in priuate the same was also maintained by a publike law By these few examples now I hope I haue sufficiently cleared my selfe from the imputation that any ambition or desire of nouelty in me should
like most vnsufferable vexations Iohn of Sarisbury in his 6. booke and 24. chapter De nugis Curalium complaines Polidor Virgil himselfe an Italian in his 8th booke and second chapter De inuentoribus rerum is not sparing in the relation of them and the booke aboue mentioned intituled Antiquitates Britannicae is so full of them as it seemes to haue bene written to none other purpose which notwithstanding I finde not gainesaid by any Romanist And can wee expect then that his Maiesty by the helpe of Romish Catholike Religion should euer bee enriched Surely in reason that which is the meanes of impouerishing his Realme and his subiects can not be a meanes of inriching him In the want of people saith Solomon he might as well haue sayd in the peoples want is the destruction of the Prince For as the multitude of people is the kings honour so the wealth of the people is the kings riches and the welfare of the people the kings safety But saith Mr. Doctour one of the maine pretenses of Henry the VIII was to enrich himselfe in the spoile of the Church which notwithstanding in euent proued to be contrary to which I reply with the Poet Careat successibus opto Quisquis ab euentu facta not anda putat Actions are not so much to be measured by their issues and euents as by the causes from which they spring and the ends to which they are directed When the people exceeded too much in offring gifts toward the worke of the Sanctuary by the discretion of Moses they were restrained and a proclamation made throughout the Campe they should bring no more Why should it not be as lawfull for Henry the VIII to restore it backe againe to the owners if too much were giuen as for Moses to restraine them for giuing hee tooke it out of their hands who vpon al occasions at the Popes command were ready to vse it as a weapon against himselfe and in defence of their holy Father and conferd it vpon those who therewith were to serue both himselfe and the State in peace at home and in wars abroad As the Church prayes for the ciuill state so is it to shield the Church and better it were the Church should quit a part of her maintenance then that the whole should lie obnoxious to the â—acrilegious hands of forreine vsurpation If in performance hereof that which should haue bene ordained to publike or sacred was by some ill disposed persons or the king himselfe turned to priuate and prophane vses or if that which inseperably belongs to the maintenance of Ecclesiasticall persons were put into the possession of those who serued not at the altar this manner of proceeding might so staine and vitiate the whole action as it might carry a secret curse with it vpon the authours and actours of it No doubt but a good cause and in it selfe most iust both may bee and oft is marred in the handling and being handled neuer so well yet in the issue it may miscarry Gods iudgements being alwayes in themselues most iust but many times their causes hidden from vs. I vndertake not the defence of Henry or any other Prince or person in robbing the Church but to his vnfortunate euents we may oppose the happy successe of Queene Elizabeth his daughter and successour both in gouernment and in opposition to the Church of Rome She maintained long and chargeable wars in diuers kingdomes abroad against Balak and Balaam Gog and Magog to the infinite expense of her treasure and yet at her death she left more in her coffers then her Romish Catholike sister and immediate predecessour notwithstanding her peace abroad her mariage with the Lord of the Indies and her readmittance though with much adoe of the Popes authority Lastly for full satisfaction in this point Mr. Doctor hauing so good intelligence of his Maiesties disposition and being so inwardly acquainted with his secrets as he makes himselfe could not well be ignorant that his Maiesty is so farre from inriching or hoping to inrich himselfe in the spoile of the Church vnder colour of religion that to his immortall fame since his comming to the Crowne he hath bound his owne hands and his posterity from alienating the reuenues consecrated to the Churches vse so that your inuectiue in this place is malicious against King Henry if in no other regard yet because it is impertinent in regard of his Maiesty who hath no Monasteries to pull downe nor as your selfe before confesse will to pull downe Churches but though he haue no will to pull downe Churches but rather to set them vp it followes not but that he should be willing to preserue that Church wherof vnder God he is set by God as the chiefe Gouernour from the spoile and tyrannie of forreine vsurpers Nay the latter may not vnfitly be inferred vpon the former And if in regard of that preseruation onely wee now pay his Maiesty what those tyrants formerly receiued he receiues nothing but what he rightly may nor we pay but what in duety and conscience we ought B. C. 36. There is yet another obiection or two in reason of state concerning your Maiesty which seeme to be harder to answere then all the rest Whereof the one is that your Maiestie hath vndertaken the cause in writing and set out a booke in print and it must needes be great dishonour to you to recall it This indeede is it which I haue heard the Caluinists of England often wish for before it was done and much boast of after it was by meanes effected that your Maiestie should no longer be able to shew your selfe indifferent as you did at the first but were now ingaged vpon your honour to maintaine their party and oppugne the Catholikes and altogether to suppresse them But there is nothing in that booke why your Maiesty may not when you please admit the Popes Supremacie in spirituals and you are partly ingaged thereby to admit the triall of the first general Councels and most ancient fathers and as for the question of Antichrist it is but an Hypotheticall Proposiâ—ion and so reserued as you may recall your selfe when you will And howsoeuer that booke cameforth either of your owne disposition or by the daily instigation of some others that did abuse your clemency and seeke to send you of their owne errand it cannot serue their turnes nor hinder your Maiestie from hearkening to an end of conteâ—tion For if King Henry the VIII in the iudgement of Protestants might saue his honour and contradict hiâ— booke from very good to starke naught they must not deny but that your Maiesty may increase your Honour by altering your booke from lesse good to much better G. H. 36. There are not onely two but many more Obiections that might be made in reason of State concerning his Maiesty which not onely seeme but are indeede harder to answere then your poore and slight euasions can giue satisfaction
to any man of iudgement whereof a chiefe one is his Maiesties vndertaking the cause in writing wherein wee are bound to blesse God that hath set such a King ouer vs whom he hath indowed with such singular gifts as to giue occasion to such an Obiection Hee was no foole that pronounced that CoÌ„mon-wealth happy where learned men had the gouernment or the gouernors were learned and another who holds those wise men in the Gospel who came from the East are therefore held Kings because they were learned which I speake not to derogate froÌ„ other Kings but to thanke God for our owne whose drops that fall both from his tongue and Pen are as the Prophet Dauid speakes in another case like raine falling vpon the mowen grasse or as showers that water the earth We haue read in our own Chronicles of one Bladud a Brittish King who studied at Athens of Alured a Saxon King who translated the Psalter into his own language of Henry a Norman King who for his great schollership was surnamed the Beauclarke but for a King only Dauid and Salomon excepted that hath written so much and so well as his Maiestie exposing it to publike censure hath left it as an euerlasting monumeÌ„t of his name to posterity for mine owne part I must confesse in my small reading I haue not met with any either in our owne or forreine History Some Kings haue done some what in this kinde but hee excelleth them all so that for a Christian King to write and to publish his writings to the world euen in matter of Religion is not without example The Booke of Charlemaine in defence of the decree of the Synode of Frankeford which himselfe had thither called and against the Canons of the second Nicene Council touching the controuersie of adoring images is yet extant to bee seene in the Palatine library so is it acknowledged by Augustinus Steuchus in his second booke of Constantines donation where hee presses some things in that Booke for the Popes aduantage Howbeit Bellarmine in his second Booke of Images and 15th Chapter labourto prooue the contrary granting that it was sent by that Emperour to Pope Adrian but not as his owne His Maiesties Bookes aswell the former in defence of the Oath of Allegeance as the later by way of Premonition to the Christian States are no doubt as great corrasiues and eyesores to you as to vs they are cordiall and comfortable and cannot be but to him as dishonourable if hee should recall them as now they are honourable if hee continue constant to himselfe and them Now that they should proceede rather from the instigation of others then his owne disposition is a surmise of your owne I know not whether more foolish as being ignorant of that which hee had both written and spoken and done since hee came to yeeres of discretion conformably thereunto or dishonest in calling his Maiesties singular wisedome into question in suffering himselfe to bee so farre abused as vnwittingly to bee sent on other mens errands and to serue other mens turnes Howsoeuer there is nothing you say in that booke by which you cannot but vnderstand both the Premonition and the Apologie both bound together in one volume and titled together in one front why his Maiestie may not when he please admit the Popes Supremacie in Spirituals wherein first you dash though peraduenture vnawares against your great Cardinal who in his Letter to Blackwell professeth that in whatsoeuer words the Oath of Allegeance in defence of which his Maiestie wrote his Apologie bee conceiued it tends to none other end but that the authorie of the head of the Church of England may bee transferred from the Successour of S. Peter to the Successour of K. Henry the VIII this indeed he affirmes falsly but both in his Tortus against his Maiesties Apologie and in his Apologie against his Maiesties Premonition hee affirmeth truely that the vsurped Supremacy of the Bishop of Rome is in them both impugned And I cannot but marueile at such shamelesse impudencie as dares thus to write to his Maiestie touching his owne writings whose very words toward the later end of his Apologie are these discoursing before of the Supremacie of K. Henry the VIII in Church-matters for which Bishop Fisher and Sir Thomas Moore were pretended to haue suffered I am sure saith hee that the Supremacie of Kings may and will euer be better maintained by the word of God which must euer be the true rule to discerne all weighty heads of doctrine by to bee the true and proper office of Christian Kings in their owne dominions then hee will euer be able to maintaine his annihilating Kings and their authorities together with his base and vnreuerent speaches of them wherewith both his former great volumes and his late bookes against Venice are filled Where he goes on and proues this Supremacie aswell by the Old as the New Testament and the practise both of the Kings of Israel and the Christian Emperours in the Primitiue Church both explaning and iustifying the Oath of Supremacie as it is by him imposed and taken by vs and in his Premonition written afterward though set before in the Booke he is so cleere in this point that Mr. Dr. cannot but stand conuinced either of grosse negligeÌ„ce in not reading or vnpardonable forgetfulnes in not remembring what he had read His Maiesties words are these But as I well allow of the Hierarchie of the Church for distinction of orders for so I vnderstand it so I vtterly deny that there is an earthly Monarch thereof whose word must be a Law and who cannot erre in his sentence by an infabilitie of spirit Because earthly Kingdomes must haue earthly Monarchies it doth not follow that the Church must haue a visible Monarch too for the world hath not one earthly Temporall Monarch Christ is his Churches Monarch and the holy Ghost his Deputie Reges gentium dominantur eorum vos autem non sic Christ did not promise before his Ascension to leaue Peter with them to direct and instruct them in all things but he promised to send the holy Ghost vnto them to that end And for these two before cited places whereby Bellarmine maketh the Pope to triumph ouer Kings I meane Pasce oues and Tibi dabo claues the Cardinall knowes well enough the same woâ—â—s of Tibi dabo are in another place spoken by Christ in the plurall number and hee likewise knowes what reasons the ancients doe giue why Christ bade Peter Pasce oues and also what a cloud of witnesses there is both of ancients and euen of late Popish Writers yea diuers Cardinals that doe all agree that both these speeches vsed to Peter were meant to all the Apostles represented in his person otherwise how could Paul direct the Church of Corinth to excommunicate the Incestuous person Cum Spiritu suo whereas he should then haue sayed Cum Spiritu Petri and how could all the
Emperours or Christian Princes besides this the Councell it selfe layed a foundation for that which the fourth generall Councell further built vpon in equalizing the See of Constantinople or new Rome to that of the olde The thirde generall Councell was held at Ephesus in the yeere 430. summoned by Theodosius the younger against the Nestorian heresie which diuided Christ into two persons it consisted of 200. Bishops This Councell in which S. Cyrill was president not onely prescribed and limited the Popes Legate and others that were sent in ambassage to the Prince what they should doe but added this threatning Scire autem volumus vestram Sanctitatem quòd si quid horum contemptum fuerit neque Sancta Synodus habebit rata neque vos Communionis sinet esse participes Wee giue your Holinesse to vnderstand that if any of these things which we haue appointed you be omitted by you neither will this holy Synode ratifie your actes nor receaue you to the Communion By which it is euident that the lawful and generall Councell of Ephesus thought they might and sayd they would not onely controle but euen excommunicate the Popes Vicegerent if hee did not that which was enioyned him by the Synode The fourth and last generall Councell which his Maiestie reuerenceth as Orthodoxe was the great Councel of Chalcedon consisting of 630. Bishops called by Martian the Emperour in the yeere 454. against Eutiches who in extreame opposition to Nestorius confounded the natures of Christ making of two distinct natures but one whereas Nestorius rent asunder his person making of one two This great Councell then gaue the Bishop of Constantinople equall priuiledges with the Bishop of Rome as may appeare in the fifteenth Acte of that Councell and when Paschasinus and Lucentius who represented the person of Leo then Bishop of Rome the next day desired of the noble men that sate there by the Emperours appointment as Iudges and Moderatours that the matter might be brought about againe and put to voices pretending that it was not orderly past the Councell that in the absence of the Popes Legates had made this Decree in their presence confirmed the same they contradicting and labouring as it had beene for their liues to withstand it And since his Maiestie and the Realme haue vndertaken the defence of these foure Councils it were to bee wished they might if not otherwise yet by publike authority bee faithfully translated by some chosen men of our owne out of their Originals and where diuerse readings offer themselues vpon comparing of the best printed Copies and Manuscripts the most likely might bee giuen the worke would not bee great and the benefit in my iudgement issuing from thence not small Now for such things as may in shew bee drawen out of these Councils to make against vs and for the Church of Rome I referre the reader to Bellarmines Apologie against his Maiesties Premonition where hee hath put together whatsoeuer either diligence could obserue or malice wrest so that whosoeuer shall now gleane after him shall gaine as little credite to himselfe as aduantage to his cause yet whatsoeuer he hath said or for his purpose pressed from thence is so fully and sufficiently answered by a reuerend learned Prelate of our owne as if our Doctor would haue dealt either as a Scholler or an honest man hee should first haue vndertaken the confutation of that answere before hee had againe pressed his Maiestie with the triall of those Councils From the first Generall Councils hee proceedes to the most ancient Fathers but what neede any farther question of single Fathers since wee haue heard them spâ—aking met together in Councill His Maiestie confines himselfe to the first 500. yeeres and to their Vnanime consent and that in matters of saluation and all this granted hee doth not alwayes promise a stedfast beleefe but an humble silence Now Bellarmine despairing belike to put the matter to the triall of their testimonies complaines that his Maiestie descends not lower and stoopes aswell to the later writers as Bonauentâ—re and Thomas and Anselme whereas our Controuersies are of that nature as they cannot bee receiued as sufficient witnesses in the deciding of them they fell vpon those times which the farther distant they were from the fountaine the more filth they gathered and as the winds are hot or cold dry or moyst according to the qualitie of the Regions through which they blowe and waters relish of the soile through which they run so did they of the ages in which they liued And for the most ancient Bellarmine himselfe commonly dazels the eyes of the world either with the bastardy of false or the corruptioÌ„ of true Fathers whom hee esteemes as they make more or lesse for his purpose none otherwise then merchants doe their casting counters sometimes in his valuation they stand for pounds sometimes for shillings sometimes for pence sometimes for nothing Ireneus and Iustin Martyr who succeeded Polycarpe and Ignatius the hearers and disciples of S. Iohn the Euangelist held that the deuils were not tormented nor to bee tormented before the generall day of Iudgement in which opinion they are seconded by Epiphanius and Oecumenius neither doe I see sayth Bellarmin how we may defend them from errour of Origen he sayes who liued about 200. yeeres after CHRIST that hee was seene to burne in Hell fire with Arrius and Nestorius of Tertullian who liued about the same time that he was an Arch-heretike of no credit Sozemen hee accuses of falsehood in his Apologie touching Paphnutius his proceeding about the marriage of Churchmen and the Fathers yeelding vnto him in the Nicen Councill touching the iurisdiction of Bishops Ieromes opinion saith he is false and in its proper place to bee refuted S. Augustine expounding those wordes as wee doe Thou art Peter and vpon this Rocke will I build my Church he charges with errour out of his ignorance in the Hebrew tongue Whereby we may perceiue what account themselues make of the ancient Fathers who call most hotly for a triall by them And in trueth if Mr. Doctour had well considered how Policarpe S. Iohns scholler as I sayd before withstood Anicetus Bishop of Rome about the obseruation of Easter and Polycrates Victor in the same businesse how vehemently Stephen was resisted by Cyprian Bishop of Carthage dying as a martyr and Canonized for a Saint to whom hee imputes errour and the maintenance of the cause of Heretikes against the Church of God the defence of things superfluous impertinent false naught contrary to themselues presumption frowardnesse peruersenesse blindnesse of heart inflexible obstinacie Lastly how Athanasius that renowned Patriarch of Alexandria that stout champion of IESVS CHRIST that pillar of the Church and hammer of Heretikes was persecuted for the Catholike faith Pope Liberius consenting and subscribing to the Synodal sentence whereby he was excluded from the Communion of the Church as witnesseth Binius in his
first Tome of the Councils If Mr. Doctour I say had well coâ—â—â—ered this together with that famous resistance made by the sixt Councill of Carthage in which S. Augustine was a member to the vniust claime of three succeeding Popes Zozimus Boniface and Celestine in the high businesse of Appeales hee might in good discretion haue forborne to presse his Maiestie to the triall of the most ancient Fathers Now touching the question of Antichrist it is not discussed by his Maiestie as an hypotheticall proposition but as his opinion his Maiesties words are these As for the definition of Antichrist I will not vrge so obscure a point as a matter of faith to be necessarily beleeued of all Christians but what I thinke herein I will simply declare Cardinall Peron indeed makes the proposition of deposing Kings to bee problematicall and yet withall a part of the Catholike faith but his Maiestie though he make his opinion of Antichrist no part of his faith yet beeing his opinion in regard of his apprehension you cannot make it hypotheticall which hee also declared to bee his iudgement before his comming to the Crowne of England by his Commentarie on certaine verses of the 20th Chapter of the Reuelation of S. Iohn neither is his Maiestie the onely King that hath been of that opinion You may remember not long since one of the French who stamped on his coyne Perdam Babylonem vntill then his Maiesties substantiall and weighty reasons touching that point bee disprooued I see no reason hee hath to recall what hee hath written in the meane time his Maiestie may more iustly take vp that then the Author of it what I haue written I haue written lest hee should incurre the censure of changing as the Moone Lastly for the example of Henry the VIII it is both false and impertinent false in that you say he contradicted his booke whereas his booke as I haue already shewed is onely touching the seuen Sacraments which he held to his dying day impertinent in that you take it as granted that his Maiesty by recalling himselfe should alter from lesse good to much better which is the thing alwayes by vs denied but neuer was or euer can be proued by you Indeed we find that S. Augustine made his Retractations from naught or lesse good to better and Bellarmine in his Recognitions from bad to worse and Dr. Carier to haue fallen from a formall Protestant to a professed Papist and as our Sauiour speakes to Saint Peter thou being conuerted strengthen thy brethren So hee contrariwise being himselfe peruerted labours to weaken his Maiesties faith but it is grounded on that Rocke against which the gates of hell with their power much lesse the instruments of Rome with their foisting and cogging shall neuer be able to preuaile B. C. 37. The other and the greatest obiection that howsoeuer your Maiesty before your comming to the Crowne and in the beginning of your reigne were indifferent yet after the Gun-powder treason you were so angred and auerted as now you are resolued neuer to be friends and therfore he is no good subiect that will either himselfe be reconciled to the Church of Rome or perswade any of your subiects thereunto I confesse your Maiesty had good cause to bee throughly angry and so had all good men whether Catholikes or Protestants but if your Maiesty will hearken to those that worke their owne purposes out of your anger you shall bee driuen to liue and die out of charity which although it bee not so horrible to the body yet is it much more harmefull to the soule then violent or sudden death It is hard I confesse for a priuate man to asswage his anger on the sudden and there is as much difference betwixt the anger of a priuate man and the indignations of a Prince as betwixt a blast vpon the riuer which is soone downe and a storme vpon the sea which hauing raised the billowes to the height is nourished by the motion thereof and cannot settle againe in a long time but there is a time for all things and seuen yeeres is a long time When a man is in the midst of his anger it pleaseth him not to bee intreated by his neighbours much lesse by his seruants but when a man hath chidden and punished vntill he is weary hee will bee content to heare his seruant speake reason and though he be not the wisest yet he is the louingst seruant that will venter to speake to his master in such a case God himselfe is exorable and it pleaseth him to be intreated by his seruants for his enemies I am perswaded there is no good Catholike in the world that can be your Maiesties enemy and therfore I doe assure my selfe that God will be pleased with you to heare them speake and not bee angry with me for mouing you thereunto And if your Maiesty doe but vouchsafe so much patience as to giue equall hearing I doubt not but yoâ— shall receiue such satisfaction as will giue you great quiet and contentment and disquiet none of your subiects but those onely that doe for their aduantage misinforme your Maiesty and misleade your people And if your Maiesty haue no such vse of the Schisme as King Henry the VIII and Queene Elizabeth had and that it doth neither increase your authority nor your wealth nor your honour but rather hinder them all and depriue you of that blessing which otherwise you might expect from CHRIST and his Church from your Catholike neighbour Princes and subiects and from the Saints in heauen in whose Communion is the comfort of euery Christian both in life and death then whatsoeuer some great Statesman may say to the contrary I do verely beleeue they doe but speake for themselues And that there is no true reason that may concerne your Maiesty to hinder you from admitting a toleration of Catholikes and Catholike Religion that those who cannot command their vnderstanding to thinke otherwise may find the comfort they doe with so great zeale pursue in the vnitie of the Catholike Church amongst whome I confesse my selfe to be one that would thinke my selfe the happiest man in the world if I might vnderstand that your Maiesty were content that I should bee so G. H. 37. You come at last to the greatest obiection as you terme it which is the Gun-powder treason but doubtlesse in the iudgement of any indifferent reader you say least in the clearing of it seeming rather in conclusion to referre it to a farther hearing then for the present to answere the obiection or excuse the plot That which you haue to say is that there is a time for all things and God himselfe is exorable as if his Maiesty were mercilesse and inexorable whereas hee proceeded vpon the discouery of that most barbarous designe with such rare clemency and singular moderation that iustice was onely taken vpon the very actors and offenders themselues
the height of his anger any more then this he declared not and lesse then this well he could not But before this you say in the entrance of this Section stil harping vpon your old string He was indifferent wheras your great Cardinall a man of no meane intelligence in his Tortus makes his Maiesty to haue bene a Puritane whiles hee was in Scotland and againe confirmes the same in his Apologie for that in the first booke of his Baâ—ilicon Doron he affirmes that the religioÌ„ there professed was grounded vpon the plaine words of the Scripture and againe in his second booke that the reâ—ormation of religion in Scotland was extraordinarily wrought by God And before the Powder treason he makes him so farre from indifferencie as he faines the seuerity of his lawes against Romane Catholikes to haue giuen occasion to that foule conspiracy and to the conspirators being then without all hope of entring into so desperate a course And sure it seemes the Powder-traytours themselues held him not indifferent for they discouered greater anger towards him in the proiecting of that bloody treason then he toward them or their associates after the discouery of it which notwithstanding it seemes by Watsons confession not long before his execution the Iesuites were hatching before his vndertaken for religion too was detected not full three moneths after his Maiesties right to the Crowne before it was setled or so much as set on his head nay Garnet himselfe their Arch-Priest being sollicited not long before the Queenes death by a gentleman of a noble family but Popishly affected that when time serued hee would set forward the kings title among Catholikes returned this answere that he had nothing to doe with the kings right or the promoting it in as much as he was so hardened in a religion contrary to his that now there was no hope of his conuersion left Thus we see that neither the Powder-traitours themselues nor Watson and Clerke Priests nor the Iesuits nor the Arch-Priest nor the Cardinall held him indifferent before the Powder-treason yet Mr. Doctor is of a contrary opinion to them all perswaded it may be by his Maiesties Letters pretended to be addressed before his entrance into this kingdome in the yeere 1598. to Pope Clement the VIII Cardinall Aldobrandin and Cardinall Bellarmine that some one of the Scottish nation might bee created Cardinall by whose intercourse he might more freely and safely negotiate with the Pope this reason indeede I haue heard some Romane Catholikes much stand vpon and except this be it I cannot conceiue what should moue Mr. Doctour thus boldly and frequently to vpbraid his Maiesty with indifferency which was the fault of the Angel of the Church of the LaodiceaÌ„s And surely he that writing to his Maiesty so grosly erreth about his Maiesties writings I may I hope without breach of charity suppose that hee neuer so much as read or saw the full answere to this obiection long since published to the view of the world standing partly vpon his Maiesties peremptory deniall of euer yeelding his consent to the sending of such letters and giuing the Pope to vnderstand by messages deliuered by word of mouth that if hee haâ— receiued any letters at all as written from him he should esteeme them none otherwise but as counterfeit or gotten by stealth partly vpon the confession of the party himselfe before his Maiesty and the Lords of his Counsell who out of an ambitious desire of aduancing his neere kinsman to the dignity of a Cardinal being then the Secretary of State shufled in those letters among others when his Maiesty was ready to take horse and so by cunning got them to be subscribed and partly vpon the Popes proceedings after the receit of them which was the shewing of them to such as came thither of the Scottish nation and demanding whether they thought the subscription to bee his Maiesties owne hand suffering some to take copies of them besides he neither answered the Letters nor granted the suite contained in them and some yeeres after writing to his Maiesty by Sr. Iames Lindsey he neither mentioned those letters nor blessed his Maiesty with Apostolike benediction and after all this sent his two Breues to the Romane Catholikes here in England for the excluding of him from the Crowne And thus haue we now not onely the traitours the secular Priests the Iesuits the Arch-Priest the Cardinall but the Pope himselfe making against this vaine supposition of his Maiesties indifferencie before the Powder-treason To conclude this Section then and therewithall my reply to such pretended motiues as might incline his Maiestie to reconcilement with the Church of Rome or toleration of Roman Catholikes if his Maiestie haue as great reason to continue seperation with the Church of Rome as Henry had to make it and Queene Elizabeth to maintaine it and that it doth increase his lawfull authoritie both ouer more persons and in more causes if it may serue for the better inriching of his coffers an vnion with that Church can not but bring both his honour and wisedome into question being so farre prouoked without iust occasion giuen or any satisfaction hitherto made and hauing so deepely ingaged himselfe in the quarrell if thereby hee shall depriue himselfe of that blessing which otherwise he might expect and hitherto hath felt from Christ his Sauiour whose cause hee pleadeth from his Christian and truely Catholike neighbour Princes states and Subiects and lastly from the Church of CHRIST in whose communion is the greatest comfort both in life and death then whatsoeuer some discontented fugitiue or hired aduocate of Rome may say to the contrary I doe verely beleeue they doe but speake for themselues and that there is no true reason that may concerne his Maiesties good but rather danger and harme why hee should admit a publike toleration of Papists and Popish Religion who stoppe their eares at home against the charmer charme hee neuer so wisely and abroad with great eagernesse pursue the ruine of their natiue countrey among whom I professe I must hold Mr. Doctor to haue been one till I be better informed to the contrary B. C. 38. But although your Maiestie sit at the Sterne and commaund all yet are you caried in the same â—hippe and it is not possible to weild so great a vessell against winde and tyde and therefore though it doe not concerne your Maiestie in your owne estate yet if your Lords and your Commons and your Clergie doe reape any great benefit by the Schisme it will be very hard for your Maiestie to â—ffect vnitie but if vpon due examination there bee no such matter then is it but the crie of the passengers who for want of experience are afraid where there is no danger and that can be no hinderance to any course your Maiestie shall thinke to bee best for the attaining of the hauen G. H. 38. From his Maiestie that sits at the Sterne and commands
a Christians for whom he did predestinate them also hee called and whom hee called them also hee iustified and whom hee iustified them also hee glorified since then hee neither calls nor iustifies Turkes wee are sure they cannot be of the company of the predestinate But his Maiestie himselfe I now remember well concluded this point at the conference at Hampton Court and therefore wee neede not feare his being deceiued in iudgement his determination is that wee should iudge of our Predestination not so much descendendo by prying into Gods secret counsell as ascendendo by searching our owne hearts the sincerity of our owne hearts being as it were the counterpane of Gods eternall decree locked vp in the Cabinet of his counsell and therefore the Apostle in the 2. to Tim. and the 2. ioynes them both together The foundation of God saith hee remaineth sure and hath this seale The Lord knoweth who are his there is the Instrument sealed on Gods part the Counterpane on ours instantly followes and let euery one that calleth on the Name of CHRIST depart from iniquitie So that the way to assure our selues that wee are in the number of those that are sealed to life is to call on the name of CHRIST in our profession and depart from iniquitie in our conuersation the one is required in our life and the other in our beliefe Neither is the faith of such beleeuers an opinion or fancie but the ground of things which are hoped for and the euidence of things which are not seene and a shield to quench all such fiery and venemous dartes nor is their hope a presumption but a sure anchor against despaire nor their charitie lust but the loue of their neighbours as of themselues nor their God an idole but that Lord who hath reuealed himselfe vnto vs in his word whereas on the other side we may iustly say that the Popes Ecclesia malignantium may more easily serue a Turke her Religion being rebellion her practice murthering of soules and bodies as it acknowledged in the publike prayers of our Church her faith beeing but wauering and full of irresolution her hope a balancing and estimation of her owne merit her charity an ostentation of workes no God so powerfull with her and beneficiall vnto her as the Pope and the Masse We know that all religions begin their Creed with I beleeue in God but none haue lesse reason then they who beleeue in him in generall without particular application and for S. Augustines testimonies that to an heretike the entertainement and imbracing of his fantasies is his religion I demand which is more likely to build his religion on fantasieâ— either he who depends meerely on the written word of God or hee that equals his owne inuentions thereunto B. C. 47. I haue more things to write but the haste of answering your Maiesties commandement signified to me by S ir Thomas Lake his letters haue made mee commit many faults in writing this very suddenly for which I craue pardon and cut of the rest but for my returning into England I can answere none otherwise but thus I haue sent you my soule in this treatise and if it may finde entertainement and passage my body shall quickely follow after and if not I pray God I send my soule to heauen and my body to the graue as soone as may be In the meane time I will reioyce in nothing but onely in the Crosse of CHRIST which is the glory of your Crowne and therefore I will triumph therein not as being gone from you to your aduersary but as being gone before you to your Mother where I desire and hope for euer to continue Your MAIESTIES True seruant and Beadesman Beniamin Carier G. H. 47. S. Iohn concludes his Epistle to Gaius I haue many things to write and Mr. Doctor his to his Maiestie I haue more things to write but S. Iohn trusts to come shortly after and speake with him mouth to mouth but Mr. Doctour will not promise that except he be first assured his Letter may finde entertainment which as I heare was very slender and no marueile then he hasted not after S. Iohn craued not pardon for his faults which we make the marke of an Apocryphal writer but M. Doctor doth and that very deseruedly in as much as he chose rather with Albinus to craue pardon for his faults committed then not to commit them and whereas he imputes his faults to his sudden writing in imitation belike of Campian therein he addes another fault to his former in as much as a great part of this was written long before his Maiesties command came to his hands partly in a Latine Epistle to Mr. Casaubon and partly in an English letter to an honourable person in Court and yet for any great matter is in it in my iudgment it needed no long deliberation as it was suddenly written if it were so so may it somewhat mooue a man of a suddaine apprehension but surely the grauer and wiser sort I thinke it will little affect Lastly for your returne into England you can make none other answere you say then this that you haue sent your soule in this treatise and if it may finde passage your body shall follow after while you were here your body was with vs but your soule with them for anima est non vbi animat sed vbi amat and your selfe in your Common place booke maintaine that a man may liue among heretikes or Schismatikes not yeelding outward obedience to the Church and yet liue in the State of grace if his soule be vnited to the Church in the vnderstanding by faith and by charity in the will conditionally he withhold himselfe from such outward obedience not for priuate respects but for the publike aduantage of the Church As your soule then was with them when your body was with vs so your body being with them your soule was then busie working here with vs but for their purposes and sure except you altered your opinions set downe in this treatise and I haue cause to feare you entertained worse dying among the Iesuits better you should stay there both in body and soule or send your soule out of your body and your body to the graue as in Gods prouidence you haue done then to returne to infect that Countrey and Church in which you were borne and bred and baptized which as you professed in your last Sermon before his Maiesty and in writings which I haue to shew vnder your owne hand might iustly contend with any Church in the world for purity of doctrine But it seemes you had forgotten being but a nouice in that doctrine you were to passe by Purgatory before you came to heauen except you supposed the Spaw waters had sufficiently purged you or else you presumed farre vpon the merit of your profound demonstrations as if thereby you needed not De profundis to be sung nor Masse to be
or is Caluin charged by any aduersary to ouerthrow any of these so much as by consequence where then is M. Doctors moderation 4 I thinke we shall expect long before that leasure be offered 5 If all English men then your selfe were baptised in that doctrine in which notwithstanding you were not confirmed as you ought or at leaâ—t wise it was not sufficiently confirmed in you 6 It was touched indeed but not prooued 7 That iust treatise will prooue nothing els but an vniust calumnie if by Caluinisme you vnderstand Caluins doctrine 8 My Table of comparison here annexed to mine answere will manifest many plaine contradictions and that in the mainest points of doctrine 9 Wee professe the patience of doues but not of asses such as you would prooue vs to bee if you make vs in that to beleeue what you promise to prooue 10 It is the obstinacie of the Church of Rome that inforceth vs to be at warres with her 11 Whether the contradiction of the doctrine which you here confesse but denyed before rather argue the corruptions of State from whence they come then are argued by the grounds of that Religion whereupon they stand we shall haue fitter opportunitie to examine in the Sections following 1 My Lord of Ely 1 The words of the Bull are these Impia mysteria instituta ad Caluini praescriptum à se suscepta obseruata etiam à sub ditis sâ—ruari mandauit 2 Obserue their yeâ—rely Catalogues that come from the Mart of Frankeford 3 I haue in mine hands Letters written froÌ„ Beza to Archbishop Whitgift and from him againe to Beza wherein they both acknowledge that we agree in the substance of true religion Eliz. 13. Art 35. 36. 1 How could it be for the eaâ—e of his later wiues and their children since the breach was made vpon the taking of his second wife or â—ather his first if his marriage with Queene Kâ—therâ—ne were a nullitie and that before hee had any childe by her 2 Yet hereafter you goe about to prooue that in temporall respects the Romish religion is the fittest to giue contentment to the seuerall members of the State 3 That vntimely growing together would rather haue beene a cause of festring and rankling so that the breach is kept open rather vpon iudgement then vpon affection 4 You make the King the authour of it who should haue excluded him or called him to an account Gregory 7 Reâ—â— lib. 7. â—pist 1. 〈◊〉 3. concil pa. 1244 edit Bâ—â—ij 1 Were not those fauorites fauorers of the Romish religion 2 If they were Saints why did you still pray for them as if they had bene in Purgatory 3 Of these two last you may say as they in the 19. of the Acts who made siluer shrines for their great Goddesse Diana By this craft we haue our wealth 1 M. Cambden in his description of Worcestershire 2 By the common lawes of England it is euidâ—nt 〈◊〉 no man 〈◊〉 he be Ecclesiasticall or haue Ecclesiasticall iurisdiction can haue inheritance of tythes My L Cookâ— in his fiâ—t part of reports 2â— Ed. 3. lib. Ass. pl. 75. 3 Were not the fire in Purgaâ—ory in which the â—oules of those dead are supposed to be very hote the fire in the Popes and Monks kitchins would quickely be very cold 1 Your pompous and empty shewes in Gods seruice well deserue that title of goodly gay nothings 2 Satisfaction and penance I take to be both one in the language of Rome though you seem to put a differeÌ„ce betweene them 3 Whether the people were kept in obedience by the Popes authority let the manifold troubles by his meanes raised testifie 1 What carnall minded Priest or Monke would not rather entertaine varietie of Concubines then be tyed to one wife Sacerdotibus magna ratione sublatâ—s nuptias 〈◊〉 restituâ—ndâ—â— viderâ— * 1 Tim. 5. 8. 1 Those doctrines being set on foote and maintained as I haue shewed before long before our diuision from Rome might well cause it but could not be caused by it 1 You had smal reason to make him an enemie to Dukes saue only for not betraying his Citie to the Duke of Sauoy 2 Why his doctrine should bee so pleasing to the common people I see no reason but onely the force of trueth since it restraineth them of much liberty which the Romish affordeth 3 They were fallen out with their Duke and yet pretended to him whereas in trueth the Duke pretended to them not they to him Duke Amadius indeed got that donation from Pope Martin but neither himselfe nor any of his successours could euer enioy the possession and as I heare Philibertus their present Duke publikely renounced his pretence vnto it in the last assembly of the Protestants of France at Grenoble 4 Better an young reformer then an olde apostate 5 Hee found the substance of it in the Scriptures though not the forme or method 6 Your faith of Rome comes not so farre as a strong imagination it contents it selfe with a bare speculation or naked apprehension some reprobates going as farre in beleeuing and all diuels farther 7 Bâ—zaes words are Eiurato palâ—m Papatu by which I take to be vnderstood the renouncing of the Papacie or the Popes authority not the swearing of all Poperie to be false or the abiâ—â—ing of a mans hope of attaining the Popedome as a relapsed â—riar lately expounded himselfe 8 That which was affected by Gods speciall prouidence in their often and miraculous deliuerances you maliciously ascribe to fortune and the helpe of their neighbours How could the Bishop and the Duke be both their ancient gouernours Method hist. cap. 6. 1 Tom. 2. parâ— 1. 2 In the 〈◊〉 part of his Sermons against Caluin preached at Thurin 〈◊〉 1582. 1 Thâ—u which teachest another man should not steale doest thou steale 4 So that a man might truely say of them as the O rator doth of some of his time Prouenieâ—ant ad rompub noui oratorâ—â— adolescentuli 5 See no man despise thy youth Tit. 6 Me non esse pecuniosum si quibusdam viuus non persuadeo mors tamen ostendet 7 M. Hooker in his Preface to his Ecclesiasticall discipline 8 Bâ—zaes words are Plâ—risque ex collegiâ— timiditate turbas fugiâ—ntibus * Ierem. 6. 16. 1 You haue made your obseruation good by your owne affecting of nâ—ueltie in the change of your religion 2 There must needs be more libertie in that prâ—fession where induâ—gences are so rise and dispensations so easie 3 If by the old Clergie you meane the ancient forme of Ecclesiasticall gouernement it remaines at this day vnaltered 4 The admiring of all that comes from beyond seas may better bee applied to your Romane Catholikes then any other to whom omnâ— longinquum pro magnifico est as also their comâ—orting one another with reports 5 But by the Papists it is condemned as heresie 6 I cannot possibly conceiue
bene angry with them who standing least vpon his Maiâ—sties supremacie not onely endeuor to crosse his desires but to indanger his person and to cut off himselfe and his posterity 10 By the keyes doing the Crowne seruice belike you meane the triple Crowne 11 That the Keyes are tyed to the Scepter is false his Maiâ—sty neither hauing nor challenging the right of binding and loosing but true that by the Pope both Scepter and sword too are tyed to the Keyes 12 If his Mâ—â—â—stiâ—s title rather serue others then himselfe we are sure his Holinesse title rather serues himselfe then others Pag. 28. 29. 30. 31. 32. 1 Exâ—mptiâ— Clericorum in rebus pâ—liâ—iciâ— tâ—m quoad personas tuÌ„ quoad bona introducta est iure humanâ— paritâ—r diuino Bel. l. de cle cap. 28 * 2. Sam. 17. 6 1. Chron. â—3 12. 2 Chrâ—n 6. 2. King 23. 2. 2. Châ—o 20. 3. Nehem. 9. 38. 2. King 18. 4. 2. Chron. 17. 8. 1. King 2. 27. 2 Socr. 1. 9. 3 Theod. 1. 9. 4 Theodoretus lâ— 5 cap. 9. 5 Euagriâ—â— lib. 1. cap. 2. 6 Leâ— Epist. 43. Gen. 14. 19. 7 Apud Stoâ— de regnâ— See to this purpose Aristot. pol. lib. 3. cap. 11. 8 Ferdin Lopâ—z lib. 1. Hist. Iud. Cap. 14. 9 Quia in Ciuitate bellicosa plures Romuli quam Numae similes reges putabat fore iturosque ipsâ—s ad bella ne sacra desereâ—entur flamineÌ„ Iâ—ui assiduum Sacerdotem â—reauit Liu. lib. 1. * 2. Pâ—t 2. 9. * 1. Cor. 2. 15. 10 Maynard de priui Eccl. art 9. 11 Bulla Pâ—â— Quin. ast; Ier. 1. 10. 12 See their book of Sacred Ceremonies 13 Monit Poâ—â—â— * Matth. 28. 18. * 1. Sam. 13. 13. * 2. Cro. 26. 19. * Exod. 28. 14 Without all contradiction the lesse is blessed of the greater Heb. 7. 7. * Exod. 4. 16. * 2. Chron. 19. * Deut. 17. 12. * Acts 25. 11. 1 It is more to be feared that Rome will doe what she can to make him poore but neuer complaine that he is not rich 2 The reason why God did not blesse it I haue giuen in mine answere 3 The Court of augmentation is annexed to the Exchequer and yeelds yeerely to his Maiestie as much as euer as I thinke 4 As they were then in the hands of the Clergie they yeelded nothing but at their pleasure 5 You obiect to his Maiestie his empty Coffers but labour to make them more emptie by subiecting him to Rome 6 How diligently you haue perused the Statutes I haue made it appeare in mine answere to the later part of your first chapter and yet it seemes you are more skilfull in them then in the Satutes whereof Dauid speakes I will delight my selâ—e in thy Statutes Psa. 119. 16. * Proâ— 14. â—â— * Exod. 36. 1 See the Statute 2 Witnesse the Church of Saint Albons 1 It seemes then that they whom you call Caluinists as touching the confession of his faith are of the same iudgement with his Maiesty 2 To grant thaâ— which notwithstanding is not false as I haue shewed in mine answere to this Sect. yet are there many things in the same booke which if his Maiâ—sty maintaine as vpon his honor he is bound to doe he can neuer turne Romane Cath. 3 K. Henry neuer contradicted his booke 4 From thence it followes that by your owne acknowledgement what his Maiestie hath written is good * Luke 22. 25. * Iohn 14. 26. * Iohn 21. 15. 16. 17. * Mat. 18. 18. * 1. Cor. 5. 4. * Acts 15. * 1. Cor. 1. 11. * Gal. 2. * Gal. 1. 18. 1 Bel. de Rom. pâ—nt lib. 1. cap. 27. Can. 6. 2 In prefat lib. de fide 3 Pag. 89 90 91 92. 93. 4 Episc. Eli. in respons ad Apol. Card. Bellar. pag. 167 168 169 170 171 172. 5 Lib. 5. vltra med in Apol. 1. 2. sapius repetit 6 In haâ—â—si Sethianorum in cap. vlt. 1. Pet. 7 De Sanct. bâ—atit lib. 1. cap. 6. 8 Lib. 2. de purgat cap. 8. 9 De S. beat lib. 1. cap. 5. 10 Lib. 4 de Râ— Pont. cap. 8. * Pag. 89. 11 Lib. 1. de Rom. Pont. cap. 8. 12 Cypr-Epist ad Pompo cont Epist. Steph. 13 Pag. 474. * Iohn 19. 22. * Ecclus. 27. 11. 1 Indeed he cannot well bee a good subiect who either reconciles himselfe or perswades others to be reconciled to that Church which maintaines heretikes to be as infidels if not worse his Maiesty an heretike 2 I guesse at your meaning your Cath had cause to be angry that it succeeded not 3 Belike you vnderstand the Parliament who perswaded his Maiesty to the imposing of the oath of allegeance 4 His Maiesty may both detest the fact and punish the offendours and endeuour by wholsome lawes to preuent the like mischiefe and yet both liue and die in charity 5 Where is that reason 6 God indeed is exorable but vpon submission and hearty contrition which yet appeares not either in the tongues or pens of Romanist 7 Quid opus est verbis quum facta se ostendunt 8 His Maiesty is as the Angel of God wise to discerne who they are that labour to misinforme him and misleade his people 9 It should seeme then you are fallen from the hope of perswading his Maiesty to become a Rom. Cath. to the toleration of that religion which notwithstanding he cannot admit without double periury See Tâ—rtuâ—a Torti pag. 82. 14 Christanouic Pacenius Becan Parsons Coqueus Eudamon Schoppius Reboule Coffeteau Peletier Gretser Suarez Beaumanoir * Râ—â— 3. 15. 2 Ad M. Torti lib. Resp. pag. 191 3 L. of Balmerinoch then his Maiesties Secretary 1 Many of those passengers who iustly feare danger haue greater experience in the guiding of this ship then your selfe could haue 2 The attaining of your Hauen we take not to bee the way to Heauen * Acts 17. 10. 1 Defence du Droit des Rois pag. 111. 112. 1 Whether your Preachers or your Friars and â—esuites abuse the people more with lies in their Sermons let them iudge who haue heard both 2 For morall and ciuill honestie there were among the ancient Romans and more learned then they 3 Belike they condemned you for one among the rest and were not much mistaken 4 It is well you hold some honest men amongst them least your selfe should bee accounted none 5 The Romish Church for many chiefe points hath not so much as pretext of Scripture 6 We might say the like of some of your followers more truly in as much as we beare them record that they haue zeale but not according to knowledge 7 What makes you to crie out so against Puritane Preachers but that most of the people are led by Sermons 8 I haue said it before and I will be bold vpon this occasion giuen to report it againe not to boast of it but to praise God for it that his Maiesties Dominions