need therfore powerful and 〈…〉 Princes and nations fear a Iurisdiction they 〈…〉 seing the so much talked of papal 〈…〉 so litle prevail against Catholiks that own it 〈◊〉 other reason why the Popes spiritual supremacy is not 〈◊〉 dangerous is because they who acknowldge the power 〈◊〉 themselves the liberty of judging of the lawfulness of 〈◊〉 â—pplication and to know whether it be justly exercised by 〈…〉 whose censures and sentences are limited to so 〈◊〉 causes and conditions known to every Catholik Lawyer 〈◊〉 Divin that they can hardly disturbe a state if any of the previous admonitions and requisit formalities be omitted were acknowledged would employ it now as willinâ—â—â— to the advantage of the english Monarchy as his 〈◊〉 did in the reign of Q. Mary by condescending that 〈◊〉 Church revenues may be spent in more pious and publik 〈◊〉 then they are at present Notwithstanding the visible advantages which 〈◊〉 vnto all Catholik Soveraigns by admitting the 〈◊〉 of the Pope's spiritual Iurisdiction in their Kingdoms and â—â—minions and the litle or no danger which therby can come 〈◊〉 â—â—otestant Princes yet because Q. Elizabeth was proceeded 〈◊〉 by the Sea of Rome whose case was very different from 〈◊〉 of the Stewards vndoubted heires of the Crown no 〈◊〉 of England saith the Protestant Clergy must trust 〈◊〉 Roman Catholicks so many and so malignant are 〈◊〉 suggestions and suspitions which these Ministers endeavor 〈◊〉 in privy Councellors and the members of Parliaments 〈◊〉 and all this to reape the benefit of the Church lands 〈◊〉 â—â—â—â—selves that a fancyed possibility without any 〈◊〉 of disturbing the peace and Government is preached 〈◊〉 printed by these Sir Polls to be a sufficient reason of state 〈…〉 Roman Catholiks vncapable of serving the state 〈◊〉 which is wors they have lately endeavored by their 〈◊〉 in Court Countrey and Parliament to question the 〈◊〉 prerogative and his Councell's prudence for publishing 〈…〉 which he had promised at Breda in favor of 〈◊〉 conferences so conscious they are of their own guilt 〈◊〉 they doubt not but the least countenance shewed to 〈◊〉 will discover the frauds wherby themselves deprive 〈◊〉 estate of so vast a revenue And because the chief Ministers 〈◊〉 state are out of their piety or policy inclined to 〈◊〉 moderation towards tender consciences and the Protestant 〈◊〉 dare not oppose it directly they cease not by means of some false Brethren and debaucht Friars to render all good intentions for our relief vneffectual by inculcating the necessity of a publik instrument not much differing from the Oath of alleagiance which they framed in King James his reign that insteed of acknowledging the Kings temporal Soveraignty gives him an vnheard of jurisdiction over souls or at least by reason of the ambiguous and offensive wording therof doth engage even Catholiks as will take it in an endless quarrell with their spiritual Superiors without rendring therby any service to their temporal Soveraign but rather making themselves vnfit to appeare for his or their own right in Ecclesiasticall Catholik Courts Therfore as well to satisfie the State concerning our allegiance and fidelity to our King as to avoyd the obloquys and artifices of the Protestant Clergy we humbly offer to his Majesty and his Ministers 〈◊〉 that we shall swear or sign any instrument or engagement 〈◊〉 fidelity to him which Catholik Subjects sweare or sign to their Catholik soveraigns To exact more strict obedience from so inconsiderable a party as we are vnder a Protestant Prince against the Bishop of Rome's pretention then any Catholiks of the world think fit either in conscience or prudenâ—â—â— to give to their own 〈◊〉 seems not necessary and would savor more 〈◊〉 presumption in vs against the Church of Rome then of affection to the Crown of England 3. They who teach that Kings 〈…〉 dâ—posed for heresy maintain they may be also dâ—posed 〈◊〉 Tyranny and notwithstanding that 〈…〉 their Soveraigns taxes Tyranny then their opinion◠〈◊〉 yet because Popes seldom countenance Subjectâ— complaints and proceedings against their Princes pretended Tyranny none fears to be deposed as Tyrants How litle Popes have intermedled with Protestant Princes if not persecutors is visible to the whole world If therfore Catholik Kings apprehended no danger or prejudice from the Bishop of Rome his censures against Tyranny because they are so sparing of them notwithstanding the inclination of their Subjects to solicit and obey such Censures I see no cause protestants Kings have to fear Censâ—â—â—s for heresy wherof the Sea Apostolik is no less sparing 〈◊〉 he answered that Catholik princes by the principles of 〈◊〉 Religion or at least by reason of the probability and pâ—â—sibility of the opinions against heresy and Tyranny must 〈◊〉 the hazard of being thaught deposable in those cases we 〈◊〉 protestants to consider whether it be reasonable in them 〈◊〉 of us poore English or Irish Subjects a Declaration 〈◊〉 those opinions which the most powerfull Catholik 〈◊〉 of Christendom dare not contradict for fear either of 〈◊〉 Christianity or of vndergoing the censures of the 〈◊〉 Consistory notwithstanding their temporal concern 〈◊〉 countenance a persuasion that seems to check their regal 〈◊〉 Never any King had or can have more reason to 〈◊〉 Bellarmin's opinion or other such like then the French 〈◊〉 since the loss of Navarr and the Troubles of the 〈…〉 yet whensoever the Parliament of Paris and the 〈◊〉 of Sorbon censured the same opinions the King and 〈◊〉 of France were so far from giving them thanks that 〈◊〉 disowned and declared voyd their Censures condemning 〈◊〉 for intermedling in the matter and vnder pain of his 〈◊〉 indignation and of being held for seditious and 〈◊〉 of the publik repose commanded them and all 〈◊〉 not to move or dispute any questions of that nature 〈◊〉 the right either of Popes or of temporal Soveraigns 〈◊〉 be seen at large in Monsieur Bouchet a French Author 〈◊〉 Richerist and therfore not to be suspected of favoring 〈◊〉 Sea of Rome And as for the Church of France it is so 〈◊〉 from such disputes as every one may Judg by Cardinal 〈◊〉 Oration in name of the whole Clergy to the states of thâ—â— Kingdom Two years ago Monsieur Talon the Kings Attâ—rney objected to some Doctors of Sorbon that their Faculty held the doctrin of the deposition of Kings but they declared that though some particular members of the Vniversity had long since taught the doctrin yet the Faculty never resolved the question True it is that the Kings of France permit not their Subjects now to preach or publish any such doctrin and Iudg that prohibition to be a sufficient security against it and I see no reason why protestant Kings should not think the same a sufficient security for themselves and questionless they would did not over-offiâ—ious persons misinform the Ministers of state by imposing vpon them that the Church of France doth practise such Oaths engagements or Remâ—â—strances as the Parliament
as his Majesty was going to the Chappel vpon Good friday in the morning in the yeare 1604. Deane 〈…〉 difficulties 〈…〉 Book MY 〈…〉 the Author's complaint that Catholiks â—â—ving 〈…〉 offers of some jâ—st tryall of their and 〈…〉 Religion in England either by publick disputation free writing or printing they could never yet be admitted vnto any which made me much to mervaile vpon what cause or ground this should be so long denyed for that supposing our Protestant Religion to be true as I was persuaded I could not see why this pâ—â—blick tryall might not be and ought not to be granted Moreover I saw and considered that wheras his Majesty soon after his coming into England was resolved gratiously to heare the differences that were between his own subjects and to that effect yeelded for three or four days most honorable audience in his own person to heare and Iudge the contentions between the Protestants and puritans yet notwithstanding in this conference the Papists had no place at all which was marked by many and divers also spoke therof Wherfore vpon these considerations I was much troubled doubting lest this straitness vsed in not admitting Papists to any kind of this equal offered tryall might have some mystery in it and that all things went not so cleere indeed on our side as I had hitherto believed My second difficulty was about the tryall of spirits whether they be of God or no the Author of the Defence joyning roundly with M. r Chark offered to stand to all lawfull tryall whatsoever and therupon taketh in hand to prove that Protestants have no sure ground or way to try an heretical or Catholick spirit and that Catholicks have many wherof he setteth down nine shewing first that the only way offered by Protestants of only Scripture is no way at all and that for divers reasons one among the rest that all heretickâ— both old and new have professed this way c. which 〈◊〉 it were admitted to be the best and that Scripture 〈◊〉 neither corrupted in the letter nor perverted in the 〈◊〉 by Protestants yet could not that way of tryall advance 〈◊〉 advantage their cause because the Catholicks have express 〈◊〉 of Scripture for themselves and Protestants no express 〈…〉 for their Tenets As for example Catholicks have 〈◊〉 This is my Body for Transubstantiation Mat. 26. 〈◊〉 man is justifyed by workes and not by faith only Jacob. 2. for â—â—â—tification by Good workes Whose sins you forgive are forgiâ—â—â— c. Joan. 20. for absolution The doers of the Law 〈◊〉 be justified Rom. 2. for the possibility of observing the Commandements vow ye and render your vowes Psalm 75. for votaries Keep the traditions which you have learned either by word or epistle â— Thess. 2. for vnwritten Traditions c. Protestants have not one express text in all Scripture for their Tenets My third difficulty was about the first beginners of our Protestant doctrin to wit Luther with his schollers Zuinglius Câ—â—oldstadius Oecolampadius Calvin Beza c. for that albeit Religion is not to be measured by the life of the Teacher yet I considered that whensoever God did send any men extâ—â—ordinarily to reform his Church they were alwayes comâ—only of more eminent virtue in their lives then others as 〈◊〉 seen by all the Patriarchs and Prophets by St. John Baptiâ—â— and others in succeeding ages But now for these men before named Luther and the rest this writer of the Defence doth shew by very great testimonies that they were men far inferiour vnto the common sort of honest men that Luther had his reformation against the Mass Intercession of Saints c. from the Devill from whom also Zuinglius received his opinion against the real presence and Transubstantiation that Calvin followed therin Zwinglius and we in England embrace the same That Hierom Bolseâ— Doctor of Physiâ— many yeareâ— in Geneua and other places round â—bout in 〈◊〉 time when himself was a 〈…〉 things both of 〈…〉 his falshood might be so easily 〈…〉 As that Iohn Calvin was 〈…〉 with a burning â—â—â—ron for 〈…〉 in 〈◊〉 who preserved 〈…〉 and that 〈◊〉 was testifyed by publick record of the said Citty of Noyâ—â—â— and that this was registred by Monsieur Bertilier Secretary of the Councell of Geneva vnder a publick and sworn 〈◊〉 hand he relates many things of Calvin's excessive ambition intollerable hypocrisy delicat niceness and lascivious carnaâ—â—â— As for Beza who lived when Bolsek's book was written he reporteth many enormous things as that he kept both a boy and a Queane Andebertus and Candida that he ran away with a Taylor 's wife that dwelt in Calenâ—â—r street in Paris â—he robbing her husband to accompany him and that he continued the like life after keeping an harlot called 〈◊〉 together with his own wife and killing his own Child begotten vpon her to cover the sin by letting her blood above measure and many other soul things which I avoyd to name for loathsomness My fourth difficulty was thaâ— the Defence of the Censâ—â—â— sheweth how our Church of England doth receive and 〈◊〉 for Brethren such as could never agree nor cannot at the day in sundry substantial points of doctrin as the book proves by their confessions protestations and writings one against the other as also by sundry Synods and Protestant Councells wherin the one hath condemned the other And namely he citeth this saying of Luther among many other I do protest before God and the world that I do not agree with them the Sacramentarians which is our Religion of England 〈…〉 will while the world standeth but will have my hand◠〈…〉 the blood of those sheep which these hereticks do drive 〈…〉 and kill 〈…〉 it was possible that Luther 〈…〉 with God's holy spirit 〈…〉 so manifestly condemn us 〈…〉 for 〈◊〉 hereticks that hold him for 〈…〉 and 〈…〉 very same doctrin as doctrin 〈…〉 for pernitious heresy This 〈…〉 I might have some 〈…〉 〈◊〉 fifth difficulty was M. r Fulk and our Protestant 〈◊〉 contempt of the holy Fathers and of Traditions 〈…〉 I fell vpon this account whether it were more 〈…〉 me to adventure my soul with Fulk and our 〈…〉 or with the antient Fathers and whether it 〈…〉 probable that they should know what passed in 〈…〉 Church better then St. Cyprian St. Austin c. 〈…〉 troubled me as I thought every day a year 〈…〉 〈…〉 was about M. r Chark against whom 〈…〉 was written who seemed to me 〈…〉 very 〈…〉 impugning the same for that 〈…〉 not 〈◊〉 to any of the difficulties as to 〈◊〉 seemed and much less in his reply to the defence 〈◊〉 afterward I 〈◊〉 to see The substance of Dean Walsingham's memorial to the King 〈◊〉 a certain memorial as I may call it wherin I 〈◊〉 comprehended as compendiously as then I could some chief 〈◊〉 principal causes of my doubts and difficulties before 〈◊〉 and contained in that book desiring his Highness 〈…〉 Mr. Doctor Covell told me
only more â—ound in point of Christiatity but more safe in order to the government then any others And though it be a common and true saying that the greatest Clerks are not the wisest men and by consequence not so fit to prescribe rules for governing as wordlings that are not Divines or as wranglers that are Lawyers yet I humbly conceive that when the misfortunes of a government proceed not from want of judgment or resolution in the Councel but from want of faith or which is the same from an acknowledged vncertainty of faith in the Church Catholick Divines seing we are unanimous in matters of Christian belief and do persuade the best part of Christendom that our Church is infallible in the same and if heard we doubt not to prevail with these British Nations also to credit vs in that important point however improbable it may seem to them at first sight I hope this supposed we Catholick Divines may without offence pretend to be better able to shew and salve the spiritual sore of this state then any Protestant Statists or schoolmen who want sufficient unity and assurance of faith in themselves to make their cure and care credible to others Seing therfore the foundation not only of Christian Religion but of a peaceable government doth consist in a firm persuasion of the people governed that the doctrin professed and established by Law is infallible and of Divine inspiration not of human invention and by consequence that the decrees and determinations of the State which in all Governments ought to be proportioned to the doctrin of its Church are lawfull and intended for the common good not designs or devices to fool the multitude feed the ministery or favor the soveraign and that not only evidence of falshood but vncertainty of truth in matters of Christianity must needs render the Church and State that profess such an vncertainty so weak and contemptible that the subjection to either cannot be otherwise secured then by the force and fear of a standing Army and that such a subjection doth savor more of a Turkish slavery then fâ—â—a Christian Society or of a civil subordination to publick authority and therfore is the cause of continual discontents and frequent rebellions and that no Church but the Roman Catholick doth as much as pretend or can persuade it s own infallibility in matters of Religion seing I say all this is manifest by reason and our wofull late experiences I question not but that the Parliament will be pleased to take in good part this humble proposal of saving our souls and of setling this state by the doctrin of the Roman Catholick Church and by the Revenues of the Protestant Prelatick Clergy especially if the corruptions of Scripture and falsifications of Councells and Fathers wherwith I do charge that Clergy and wherby alone they maintain their Protestancy be cleerly demonstrated in this Treatise and patiently heard in a publick Trial. It 's now above a Century of years since the great Statsmen of England have employed their wit and industry in devising how to setle Monarchy vpon Protestancy but vnder favor we Catholick Divines do shew and all Protestants may suspect by the success that in so great an affair they have proceeded like vnskillfull Architects that busy themselves altogether in proportioning and adorning the superstructures without inquiring into the strength and solidity of the foundation They mistook sand for stone fals translations for true Scripture a lay ministery for a lawful Clergy a temporal soveraignty for a spiritual supremacy They layd for the first stone of their New fabrik a sworn spiritual rebellion the oath of supremacy against the chief Prelat and common Father of all Christendom S. Peters Successor No marvail then if this fundation yeelded and the whole fabrik fell to the ground in our late distempers for by an evident parity of reason it must be concluded that it is as lawful for Protestants to depose Kings as Popes by vertue of their privat and arbitrary interpretations of scripture If notwithstanding the legal and long possession or prescription of a suprem spiritual superiority the Bishop of Rome may by the principles and prerogative of Protestancy be reformed and reduced to be only Patriarck of the West or a privat Bishop what temporal soveraignity can be absolute or secure among Protestants The same arguments the same texts of Scripture the same spirit the same interpretations of God's Word that Luther Calvin Cranmer and all other Protestants objected against the Popes supreme spiritual authority did the Presbyterians and other Protestants press by an vnanswerable paralel against the late King 's temporal Soveraignty Wherfore it is much to be feared that notwithstanding the extraordinary prudence of our government we shall be frequently involved in as great troubles and dangers as formerly and that the privat spirit and English Scripture interpreted by Protestants will prevail against lawfull Monarchy whensoever the like circumstances do concurr viz. a Zealous Parliament a mild King a covetous Clergy a stubborn people and resolute Rogues to lead them and declare to the Multitude their own strength as wel as the fundamental principles and priviledges of all Protestant Reformations In Catholick Commonwealths all these circumstances do meet the principles of Protestancy only excepted and yet the Catholick subjects remain immoveable in their obedience in regard of the credit and authority of their Church and Clergy which in privat confessions and publick exhortations continualy inculcat how inconsistant any privat or arbitrary interpretation of Scripture and by consequence any pretext of superiority over the Soveraign is with the Christianity and obsequiousnes of Catholick faith and how principal a part it is of that â—aith to believe not only that the Church is infallible in its doctrin but also that temporal Soveraigns are Gods Vice-regents and absolut in their government and therfore as such ought to be revered and obeyed And when by reason of heavy taxes or other such accidents the fire of sedition somtimes breaks forth among Catholicks it is generally speaking suddenly quencht by the authority and severity of the Clergies Censures against the Authors or by the devotion and reverence which even the most Irreverent of our profession exhibit to the Blessed Sacrament of the Altar that is shewn vpon such emergencies to the mutinous people which notwithstanding their fury and madness immediatly fall down to adore their God and Redeemer and for respect of him whom they beleeve to be realy present are appeased or at least give ear to their Pastors reasons and exhortations with more patience and better success then any Protestant people in the like occasions Wherfore though we Catholicks should grant as we neither do nor can that the Protestant or Prelatick reformation is as safe a way to Heaven as the Roman Religion yet methinks such Protestants as desire to live peaceably or govern prosperously ought to preferr Popery before Protestancy That K. Henry 8. in the heat
Divino otherwise how could S. Peter be caled by the Evangelist Chief of the Apostles or Primus in dignity seing his brother S. Andrew was the first Disciple or primus in antiquity and if there was a Chiefe among the Apostles how can it be imagined that their successors should be all equal or that the successour of the Chief Apostle could be deprived of a prerogative so necessary for the peace and government of the succeeding Church Or if the Bishop of Rome had not this supremacy as S. Peters Successour and by Christs appointment how is it possible that all the Christian Princes and Prelats of the world should conspire or consent to submit themselves to one whose temporal power could not force that submission and they had no cause to feare his spiritual more then that of other Patriarchs or Bishops confined to their own Dioceses These were the Kings reasons in behalf of the Popes supremacy against Luther but now his passion made him contradict his pen and love though blind gave him eyes to see more of Christs mind since he had seen Anne Bullen then all the world had discerned in 1500. years before He declared therfore by Act of Parliament that the Popes spiritual jurisdiction was a meer vsurpation and that every temporal Soveraign was Pope in his own Dominions and by vertue of this prerogative he declared his own mariage with Q. Catharin voyd married Anne Bullen and seised vpon all the lands and treasurs of the Monasteries and Abbies dispensed with all the young Friers and Monks vows of obedience and chastity after that he had taken an order they should not break the vow of Poverty and to that purpose framed an instrument and forced the Religious to sign it wherin they declared that now at length through Gods great mercy they had bin inspired and illuminated to see the inconsistency of aâ—â— Monastical life with true Christianity and the salvation of their souls and therfore they humbly petitioned his Majestie by means of his Vicar General in spiritualibus Cromwell who was Earle of Essex and a black-smiths son of Putney to restore them to Christian liberty and a secular life And because the Abbots of Glastenbury Reading Glocester and many others would not subscribe to this instrument nor by their approbation therof declare that S. Austin the Monk and Apostle of England who converted the Saxons to Christian Religion professed a life inconsistent with Christianity they were cruely tormented and put to death The same tyrany was executed vpon all sorts of people without distinction of age sex or quality and amongst them suffered also Sir Thomas Moore Lord Chancelor of England and Cardinal Fisher Bishop of Rochester two of the greatest ornaments of that age for refusing the oath of the Kings supremacy And for that S. Thomas of Canterbury alias Becket had opposed K. Henry 2. Laws made rather against the exercise then the right of the Popes spiritual authority in England and therfore was Kill'd by some officious Courtiers and honoured as a Martyr by the Catholick Church and his Sanctity and Martyrdom had bin confirmed by most authentick Miracles which also confirmed the Popes spiritual supremacy and jurisdiction and condemned King Henry 8. vanity he without feare of God or regard of the world cited a Saint reigning in heaven to appeare and heare vpon earth his sentence which was to have his reliques burn't the treasure of his Church and shrine confiscated and all those declared Traytors that would call him Saint or celebrat his feast or permit his name to remain in the Kalendars of theyr Books of Devotion He also prohitited his subjects to call the Bishop of Rome Pope and every one who had S. Cyprian S. Ambrose S. Hierom S. Austin S. Leo or any of the Fathers works was commanded to write in the first leafe therof that they renounced those Saints doctrin of the Popes supremacy Not content with these extravagancies at home he sent Embassadours to solicit Princes abroad and in the first place to Francis 1. of France that they might follow his example in assuming the supremacy and albeit the Pope was either agreed or engaged in a Treaty with Charles 5. to the prejudice of France yet that Christian King would not as much as hear Henry 8. Ambassadours speak of his imitating their Master in assuming to him-self the supremacy And even the Protestant Princes of Germany to whom the Ambassadours repaired after that their negotiation had bin rejected by the French King told them they were sorry K. Henry 8. did not ground his reformation vpon a more religious foundation then his scandalous passion for Anne Bullen And the first protestant Reformers abroad part of whose design was to get all spiritual jurisdiction rather into their own hands then into the hands of their temporal Soveraigns were much troubled at K. Henry's supremacy and Calvin writ a smart though short treatise against it and no Protestants make a lay Prince spiritual head of a Church but our English Prelaticks Notwithstanding that the lateness of the discovery together with K. Henry 8 motives of his supremacy made it so incredible that no Catholick Soveraign would assume to him-self that prerogative nor any forraign Protestants approve therof yet his cruelty made most of his English subjects swear that which neither themselves nor the world could believe for had it bin any way probable by Scripture History or Tradition that temporal Soveraigns as such are spiritual Superiours how is it possible that all Christian Princes before Henry 8. should be so short-sighted and stupid in their own interest and in a matter of so great consequence as not to see a thing so obvious and aduantagious How careless in their own concerns were Charls 5. Francis 1. and many other Princes their Predecessours who after having bin provoked and exasperated by some Roman Bishops so far as to think it necessary to invade their Teritories sack Rome and imprison their persons yet at the same tyme did acknowledg that spiritual supremacy which gave so much advantage power and credit to their enimy Without doubt the same forces which had bin employed against the Popes person and temporal power would not have spared or favored his spiritual jurisdiction he would have bin forc't to renounce his primacy had not the world and they who subdued him bin fully satisfied that it was no human donation but divin institution Though these reasons were convincing and the example of Charls 5. spiritual subjection and submission to his subdued prisoner Pope Clement 7. was fresh in King Henry 8. memory and that he knew never any Catholick Princes pretended it was a prerogative of soveraignty to share with the Pope in the Ecclesiastical government of the soules of their subjects though many clamed as a priviledg granted by the Roman Sea the liberty to examin and approue the authentikness of Papal censures and injunctions and that his passion for Anne Bullen was turned into hatred
had made or don by any person or persons in or about any consecration confirmation or investing of any person or Persons elected to the office or dignity of Archbishops or Bishops by vertue of the Queens letters patents or Commission since the beginning of her Reign So that to know whether D. r Parker and his Camerades were true Bishops none must have examined whether they had bin consecrated by other Bishops but only whether the person or persons that were the Consecrators whether lay men or Ecclesiastick it matter'd not performed that ceremony by virtue of the Queens letters patents or commission If they could shew her great seal they might vse what matter and form they pleased for by the Act 1. 8. Eliz. there was given to the Queens Highness her Heires c. full power and authority by letters patents vnder the great seal of England from tyme to tyme to assign name and authorise such person or persons as she and they shal thinck meet and convenient any lay man or woman would serve turn to exercise use enioy and execute vnder her Highness all manner of jurisdictions Priviledges preheminences and authorities in any wise touching or concerning any spiritual or ecclesiastical power or jurisdiction within this Realm or any other her Majesties Dominions or Countrys Now priesthood being nothing but a spiritual power to Consecrat Christ's Body and Bloud and forgive sins and Episcopacy including besids the same a spiritual power to consecrat and ordain other Priests and Bishops who can doubt but that by these words and Statut the Queen might and her Successours may by their sole letters patents and great seal make any lay man whether Carter or Catchpole a Protestant Bishop or Priest seing therby he receiveth ful power to exercise vse execute c. all manner of jurisdictions preheminencies and authorities in any wise touching or concerning any spiritual or ecclesiastical power c. And because ther might remain no ambiguity or scruple of Parker and the first Protestant Bishops valid and legal Consecration the same Statut 8. Elizabeth 1. assures us that the Queen in her letters patents for that purpose directed to any Archbishop Bishops Or Others mark the word Others for the confirming investing and consecrating of any person elected to the Office or dignity of any Archbishop or Bishop hath not only vsed such words and sentences as were accustomed to be vsed by the late King Henry and King Edward her Majesties Father and Brother in their like letters patents made for such causes but also hath vsed divers other general words and sentences wherby her Majestie by her supreme power and authority hath dispensed with all causes or doubts of any inperfection or disability that can or may in any wise be objected against the same as by her Majesties sayd letters patents remaining on record more plainly wil appeare Now Mr. Bramhal the late Primat would fain make the Parliament so sensless and his Readers so simple as to referr the words mentioning and comparing the records of the Queen and her Father and Brother's tyme in this Act to the Archbishop of Canterbury's Register and not to their Majesties letters patents wher as by the whole context and discourse it is evident that the Parliament's drift is to shew no such ceremonious solemnity as of late hath bin pretended and printed by Mr. Mason was necessary Had ther bin any such legal or formal Consecration at Lambeth as 50. years after was forged and foisted into the Archbishop's Register the Parliament 8. Eliz. 1. would have remitted us therunto named Lambeth and not insisted al-togeather vpon the Queen's dispensation for the validity and legality of her first Bishops Consecration and caracter Many ar the reasons lately printed and not like to be answered that persuade all prudent men who have not too great a passion for the Prelatick Clergy to believe that Mr. Mason's new found Register of Lambeth is forged 1. It was never produced nor mentioned by the first Bishops so much pressed by their Adversaries to shew some Register or any evidence for their Consecration 2. They were only desired to let the world know wher when and by whom they had bin made Bishops questions easily answered had they bin consecrated at Lambeth or any Register then extant when Dr. Harding Stapleton and others charged them with nulity and illegality of Episcopal caracter 3. It 's no more credible that such knowing and conscientious men as Stapleton Harding Fitzherbert c. then living in England and probably at London would question so publick and solemn an action then it is that a sober man would now cal in doubt King Charl's 2. coronation at Westminster or ask in print who set the Crown vpon his head pretending he neuer had bin crown'd And though Bishop Godwin and other Prelatick Writers abuse Dr. Harding Holiwood Fitzsimons c. for relating the meeting of the first Protestant Bishops with a design to be ordained at the Nagshead in Cheap-side yet all the world knows that albeit there could be no design to feign that story yet our Controversy with the Prelaticks is not whether their first Prelats were ordained there but whether they were ordained any wher We know Bishops might be as validly consecrated in a Tavern though not so decently as in a Church But t' is fit they also consider that if Dr. Parker and their first Bishops were so narrowly watch't by Mr. Neal and other Catholicks whom Primat Bramhal doth cal Spies that they could not be merry in a Tavern without their knowledg they could hardly perform so serious and solemn an Action in a Church as the first Consecration of a Protestant Archbishop without their observation it being a matter then so much sought after and controversed of so great curiosity in it self and of greatest concern to us the total credit and being of their new Reformation depending therupon And yet for aboue 50. years none of the Writers of either side Catholick or Protestant who mentioned all other particulars relating to the reformation writ or spoke a word of this solemnity at Lambeth The Puritans indeed upraided the Prelaticks with saying their Episcopal ordination in England had it's beginning and progress in a corner not in a Congregation but we can not imagin they could mistake the Archiepiscopal Chappel of Lambeth for a corner or deny that the great Assembly pretended to have had bin at Dr. Parker's Consecration deserved not to be caled a Congregation Queen Elizabeths Clergy thus created by her patents and Parliaments they endeavored to shew themselves gratful to her Majesty by making the people believe that Popery by the principles wherof she was vncapable of the Crown was Idolatry the Pope Antichrist c. And to that end corrupted Scriptures in their English Translations as shal be proved herafter And because their frauds and follies were discoverd by Catholick Priests the sanguinary and penal laws were enacted and executed
the Canon of the Iews as if the Jews might not doubt and omitt to put some books divinely inspired into the Canon as wel as the primitive Christians or as if the Apostles might not supply that defect and declare some books of the old Testament wherof the generality of the Jews doubted to be Canonical SVBSECT I. Doctor Cozins exceptions and falsifications against the Councel of Trent's authority answered The difference between new definitions and new articles of faith explained THe Protestant obstinacy is not excusable by the exceptions made against the number of Bishops that voted in the Councel of Trent or against the pretended novelty of the Canon which they decreed As to their number the authority of defining matters of faith in a general Councel is no more limited or diminished by the absence of members legaly summoned and long expected then the authority of a lawful Parliament by the absence of many Lords and commons especialy if there be a necessity of applying present remedies to the distempers of Church or Common-weal Doctor Cozins doth confess that the Catholick Church stood in need of a reformation and that the Councel was too much diferr'd and delay'd After they had met at Trent Seing the Bishops were not as many as the Pope and his Legats expected and wished for the greater solemnity of so important a decision as that of the Canon of Scripture whervpon they were to ground their further definitions they put of that session for 8. months and at the end of them hearing that besids those who were at Trent many Bishops were setting forth and others in their Journey they differred the definition of Canonical Scripture for three months more to the end as many as could possibly come might be present If through neglect contempt age infirmity or other accidents wherof the Pope was not in fault many Bishops were absent that could no more prejudice the authority of the Councel at Trent then the like circumstances disanull the authority or make voyd the Acts of our Parliaments But sure the learned Protestant Pastors cannot but smile at the simplicity of their illiterat flocks when they consider the zeale and earnestnes wherwith they except against the smal number of Bishops and their presumption forsooth in the Councel of Trent For the declaring the Canon of Scripture and other Divine truths and yet them-selves accept the Canon of Scripture and doctrin of their own Churches vpon the bare word of one Luther Zuinglius Calvin or vpon the sole authority of the 12. or seven men appointed by Parliament in the reign of Edward 6. Besids our Canon of Scripture was confirmed by the whole Councel of Trent afterwards together with the other points of faith therin defined And though Doctor Cozins pag. 208. tels how the Princes and reformed Churches in Germany England Denmark c. immediatly set forth their Protestations and exceptions against the Councel aleadging that the caling of this Councel by the Pop's authority alone was contrary to the Rights of Kings and the ancient Customs of the Church That he had summond no other persons thither nor intended to admitt any either to debate or give their voice there but such only as had first sworn obedience to him that he took vpon him most injustly to be Judg in his own cause c. Yet it is sufficiently manifested to the world by the very Acts of the Councel that the Pope did nothing but what his Predecessors had don and the Catholick Princes and Church had approved in the like occasions and that though Protestants were not admitted to vote at Trent yet they were not only permitted but invited in a most secure and civil manner by the Councel to reason dispute and debate their controversies and answer for them-selves and their doctrin and this way of proceeding is no more vnreasonable in a general Councel then it is in a Parliament not to permit any to vote therin before he taks an oath of alegiance not to say any thing of the oath of Supremacy and much less to admit of Lords or Commons accused of treason or rebellion to sit in the House vntil they prove their innocency or acknowledg their fault and obtain their pardon by a dutiful submission and profession of repentance And granted that nothing had bin resolved in the Councel of Trent by the Fathers therof but what first was canvass't at Rome by the Pope and Conclave which is false yet we conceive that to be no more against the constitution or freedom of a Councel then it is against the constitution or freedom of a Parliament that no Bill pass vnto an Act vnless it be first signed by the King and approved by his Councel and yet we know that to have bin the constant custom in one of his Majesties Kingdoms since the reign of King Henry 7. As for the Pope or Church of Rome being Judg in their own cause it is a prerogative so absolutly necessary for the authority and govermnent of Magistracy and the quiet and peace of the people governed that no Monarchy or Commonwealth can want it without falling into great inconveniences and confusion A subject t' is true may sue the King but the sentence must be given in the King's Courts and by his authority notwithstanding any objected dependency or parciality of the Judg explaining the laws and customs in favor of his Soveraign And he who would not acquiesce in such a sentence but would needs have the cause decided by a foreign Prince or People is a rebel If this be reasonable and just in temporal Courts and fallible sentences how much more in spiritual controversies and infallible definitions of the Church which definitions of the Church if not acknowledged to be infallible the Church can not have any jurisdiction or authority in matters of faith as not being able to satisfie doubts and setle the inward peace of Christian souls either perplexed in them-selves or in daunger of being perverted by others whether hereticks or pagans neither of which can be indifferent Judges or competent Arbitrators between the Catholick Church and her Children And seing doubts and differences are vnavoidable in both Church and Commonwealth and that there can be no appeale to Infidels or Foreigners without doubt it is more agreable to Scripture to the law of nature and light of reason that Parents and Pastors be Judges in any cause of their Children and inferiors then the contrary or that there be no Judg at all nor jurisdiction either spiritual or temporal But that which Doctor Cozins and all Protestants most press against the judicature of Popes and the councel of Trent is that they do not judg according to Scripture and to the right sense therof wheras Kings and their Judges are regulated by the laws of the land even when the suit is against the King or his pretended prerogative To this we answer that Popes and Councels are as much regulated by Scripture in their definitions
diximus tali lege vt quae hic damus anno aetatis nostrae quadragesimo secundo propendeant eis quae quadragesimo dederamus quando ut diximus tempori potius scripsimus quam rei sic jubente Domino vt tali ratione aedificemus ne inter initia Canes Porci nos rumpant He had no great opinion of the Apostles writings as is proved by his altering the very Text of Scripture contrary to all copies both Greek and Latin and by his saying that S. Paul did not attribut so much to his own Epistles as to think that all therin contained was sacred for that were to impute immoderat arrogancy to the Apostle tom 2. Elench contra Catabaptistas fol. 10. And because the other Cantons of the Suitzers would not accept of this Reformation he sticking to the principles therof endeavored by force of arms to bring them vnder subjection and to his own Ghospel and in this attempt Zuinglius was killed sealing with his bloud what he had writ tom 1. in explanat art 42. fol. 84. that Kings and Magistrats may be deposed when they resist the Ghospel that is any privat Protestant interpretation of Scripture As for the Reformers of the Protestant Church of England they were King Henry 8. Thomas Cranmer Archbishop of Canterbury Peter Martyr Hooper Rogers Ridley Bucer Okin The Revivers were Jewel Parker Horn c. of whose lives and conversations we have sayd somthing and enough to prove they were not fit men to reform christian Religion their doctrin they borrowed from Luther and Zwinglius the supremacy only excepted which King Henry 8. invented and therfore Bishop Iewel the chief maintainer both of the Protestant doctrin and Prelatick caracter of the Church of England in his defence of the Apology edit 1571. pag. 426. as also in the Apology part 4. c. 4. thought it necessary for the credit of the 39. Articles of the English Religion which had bin compiled out of Luther and Zwinglius writings to commend those two Pillars of Protestancy as most excellent men even sent by God to give light to the whole world in the midst of darkness when the truth was vnknown and vnheard of As for B. p Iewel him-self we remit the reader to Doctor Hardings Confutation of the Apology wherin he may cleerly discern the false lustre of this counterfeit Jewel and the value which men ought to set vpon this pretious stone layd for a foundation of the Prelatick Church and vpon the rotten stuff which he and his Successours have sould for Divine truth to English Protestants ever since he vndertook to maintaine their cause for as Doctor Heylin ingeniously acknowledgeth in his Ecclesia restaurata all the learned English Protestant Writers have borrowed from B. p Jewel what they have sayd in defense of the Protestant Religion and that is one reason why their works are so full of manifest vntruths and them-selves so frequently convicted of gross mistakes they rely too much vpon this reviver of their faith or at least would make the world believe that he may be relyed vpon in matters of faith But because Doctor Heylin makes it his busines to persuade the world that Ievel then did make good the caracter and ordinary vocation of the Church of England against Harding and that Doctor Bramhall late Protestant Primat of Ireland triumph'd over the supposed Jesuits who renewed Harding's quarrel I judged it necessary to cleer both these mistaks in few words As for Bishop Iewel we have sayd in the 1. part sect 7. of this Treatise how easily he might have stop't Harding's mouth by only naming the Bishop who consecrated Parker and his Camerades for Harding vsed no other Argument against the nullity of the English Protestant Clergy but this A Bishop must be ordained by an other Bishop but Parker and his Camerades were not ordained Bishops by any other Bishop Ergo. His proof that they were not ordain'd by any Bishop was this name the Bishop that ordained them name the place where they were consecrated This was a demand soon satisfied if ever Parker or his fellows had bin ordained Bishops especially with so much ceremony and solemnity as the new records of Lambeth report that matter Yet Jewel could never name Parker's and the first Protestant Bishops Consecrators he named indeed Parker for his own Consecrator but being press'd by Harding to name Parkers insteed of answering Harding's question whervpon depended the whole controversy the credit of his Clergy and the satisfaction of the Reader he maks an impertinent digression and long discours of the obligation which some pretended to have bin in ancient times of consulting the Bishop of Rome before they proceeded to the election and consecration of Bishops but never returned to the point of naming the first Protestant Bishop's Consecrator whom he would have named to Harding if ever they had bin consecrated And this is one part of the great victory which Doctor Heylin so much brags of The other part concerns Bramhall and the supposed Iesuits The true relation wherof is as followeth After that his Majesty and the Royal Family had bin driven out of England and France by the late vsurped powers and all Christian Princes thought it their conveniency to court the Rebells and not entertain in their Dominions the Person of our King much less embrace his quarrell it happen'd on day at Bruges that Doctor Crouder Chaplain to his Royal Highness the Duke of York in his Master's Chamber and presence without any provocation or occasion given by any of the Roman profession vtter'd very intemperat words against Doctor Goff Almoner to the Queen Mother for having taken orders in the Church of Rome after that he had received them in the Church of England To which a Catholick Gentleman answered he had don no more then what all other Protestant Ministers who became Roman Priests had continually practised and as he believed vpon good grounds Whervpon the Doctor notwithstanding the King was come to his Brother's chamber reassum'd his Argument and continued to dispute with such vehemency that being caled to read morning prayers he mistook the time of the day and in the morning read evening prayers to the congregation The cause of his mistake being known and many believing that his excess of choler argu'd a weakness in his cause Doctor Bramhall late Primat of Ireland Writ a Treatise in vindication of the English Clergys caracter which is the book so much applauded by the Prelaticks and by Doctor Heylin as vnanswerable wheras it was sudainly and so substantially answered that Primat Bramhall never durst reply notwithstanding the general concern of his Clergy and his own particular engagement and the Church of England perceiving the evidence of our arguments against the validity of their forms of ordination thought their best answer was to confess the force of our reasons and correct the errors of their Bishops by changing the forms they had composed of Priesthood and Episcopacy
as an essential requisit the vndoubted assurance of the truth of what is proposed by the Church as revealed by God and Protestancy necessarily supposing fallibility or possibility of error in that same Church and proposal Christian faith is ther by rendred impossible and the Protestant Doctrin demonstrated 〈◊〉 be inconsistent with the nature of Catholick Religion with the certainty of Divine faith and with the Authority of Christ's Church Neither is the Protestant doctrin in this particular less consistent with Christian charity and humility then with Catholick faith For what judgment can be more rash injurious and contrary to Christian charity then to assert that so many holy and learned Doctors as have bin and are confessed Papists and even the whole visible Church for the space at least of 1000. years could either ignorantly mistake or would wilfully forsake the true sence of God's word so cleerly shining in Scripture as every petty Protestant doth pretend or what is more repugnant 〈◊〉 Christian modesty and humility then that homely Doctors and half witted wits should preferr their own privat opinions in matters of faith before the common consent and belief of 〈◊〉 Fathers of the Church the Definitions of general Councels the Tradition and testimony of so many ages Jt is both a ridiculous and sad spectacle to see how every student of the University that hath learn'â— to conster 〈◊〉 and 〈◊〉 or to quibble or scribble some-what in Greek English or Latin takes vpon him to talk of Religion and to censure St. 〈◊〉 St. Austin St. Christom c. and contemn both ancient and modern Catholick Avthors preferring before the whole Church him-self and his Poâ—antick Tutors or Fellows of Oxford and Cambrige Collâ—gâ—s Nay the illiterat people even the women are grown to that height of spiritual pride an infallible 〈◊〉 of Heresy that they pitty our Popish ignorance and fancy they can 〈◊〉 with the Text of their English Bibles falsly translated and fondly interpreted the greatest Roman Divines So true is the saying of St. Hierom in Epist. ad Paulinum Scripture is the only art which all people teach before they have learn't The pratling woman the old doting man c. And therfore advers Lucifer bids men not flatter them-selves with quoting Scripture to confirm their opinions seing the Devill him-self made vse of God's word which consists more in the sense then in the letter How impossible is it to govern peaceably so pratling and presuming a Protestant multitude either in Church or state is too manifest by the last experiences in England wher the endeavours of reducing this Protestant arrogancy to some kind of reason was the occasion and object of the Rebellion King Charles I. and his Councel for attempting to make the inferiors subordinat to their superiors in doctrin and disciplin and the subjects obedient to the laws of the land were aspers'd as Papists and destroy'd as enemies to the Evangelical liberty of Protestancy and as subverters of the fundamental principles of the Reformation Popish rebellions happen because the Promotors therof fall from that fervor of their faith and devotion which they ought to practise but the English Protestant Rebellion was raised and continued by the most devout pure fervent and zealous sort of Protestants in persuance and maintenance of their Religion Other rebellions are commonly vnexpected chances springing from a sudain fury or feare of desperat people but the late Rebellion was and is to this day pretended by many to have bin a pious and sober proceeding the King's murther only excepted of the prudent and Religious men of the Nation assembl'd in Parliament and is so justifiable by the principles of Protestancy that he must be thought not only a wise but a fortunat King of England that can prevent or suppress the like revolution in his Reign so long as Protestancy doth reign with him The reason is as manifest as the experience and the cause as the effect For if a Common-wealth were so instituted that every privat person might pretend by his birth-right or Privilege to admit of no other Iudg or Interpreter of the laws but him-self or at least might lawfully and legaly appeale from all Courts of Judicature even from the highest which is the Parliament to his own privat Judgment what intollerable confusion would it breed what justice subordination peace propriety or prosperity could be expected in such a government The same laws and authority which ought to decide all differences would be the subject and occasion of perpetual quarrells This is the condition and constitution of Protestant Churches and States Every privat person is a supreme Iudg of Religion and sole Interpreter of Scripture he may appeale both from Soveraigns and Bishops from their temporal and Ecclesiastical laws to his own privat judgment or spirit and him-self must determin the difference and conclude whether the Decrees of Church and State be agreable to God's word that is to his own Interpretation therof which commonly is byassed by privat interest or some singular fancy of his own And though the Governors and Clergy of his Church and Country tell him he ought to suspend his judgment and submit the same to 〈◊〉 Parliament or to a general Councel not like that of Trent but to one composed of all Nations and Christian Congregations called by the joynt authorâ—â—y of all temporal Princes but in the mean time he must 〈◊〉 to the Decrees of the Church and state wherof he is a member when they inculcat this lesson vnto a zealous Protestant◠〈…〉 not so simple as to believe that they who read this 〈◊〉 speak as they think or that they believe any such general Councel is possible for that every 〈◊〉 knows temporal Princes will never agree about the President time place and other circumstances of such a Counceâ—â— and though they should and the Turck and other Infidels give way to such a sâ—spitious Assembly of Christians yet when they mâ—tâ— nothing could be resolu'd â—or want of their agrement in a 〈◊〉 of judging of controversies every sect â—â—icking to it 's own principles and proper sence of Scripture So thaâ— every Protestant vnderstands the design of this doctrin to be but a fetch of their own Clergy to make it-self in the mean time solâ— Judg of Religion contrary to the principles and privileges of Protestancy and therfore laugh at the folly of such a proposal and pretext We Roman Catholicks need no such Devices nor delays we are content to submit to such general Councels as may be had our Popes and Councels define according to the tradition and sense of Scripture of the true Church our Censures must suppose known causes and crimes and if with all these cautions the Pop's spiritual jurisdiction is thought to be so dangerous to the soveraignty of Kings and peace of subjects least forsooth it might be indirectly applyed to temporal matters that all Protestants vpon that score renounce the Papal authority with how much more reason
the Greek and Latin Church for the most part were spotted with the doctrin of free will oftner it of invocation of Saints c. And from thence infers that in no age since the Apostles time any company of Bishops held so perfect and so sound doctrin in all points as the Bishops of England at this day And Mr. Fulk in his reionder to Bristow pag. 7. I confess that Ambrose Austin Hierom all three Fathers to whom B. p Iewell appealed held invocation of Saints to be lawfull And B. p Bale acknowledgeth that St. Gregory the first of Iewell 's chosen Iudges by his indulgences established pilgrimages to Images and that St. Leo an other of Ievell's Fathers allowed the worship of Images And Doctor Humfrey Iesuitismi part 1. rat 5. pag. 626. cannot deny but that S. Gregory taught Transsubstantiation And Mr. 〈◊〉 in his Papisto mâ—t edit 1606. pag. 143. saith We are 〈◊〉 that the mystery of iniquity did work in Sâ— Paul's time and fell not a sleep so soon as Paul was dead c. And therfore no mermail though pervsing Councells and Fathers we find the print of the Popes feet And Mr. Napper in his Treatise vpon the Revelation dedicated to King Iames pag. 68. 145. affirmeth that Popery or the Anti-christian Kingdom did continue 1260. years vniversaly without any debatable contradiction The Pope and his Clergy during that time possessing the outward visible Church So that it was not one or two Fathers or Councells but all Christendom which professed the Roman Catholick saith for these 1â—00 years past And even Mr. Whitaker himself lib. 6. contra Duraeum pag. 123. notwithstanding his vndertaking to maintain Ievells challenge and bold assertion was forc'd at length to submit but by a profane expression saying that the Popish Religion is a patch't coverlet of the Fathers errors sowed together have them read their English falsified Scripture the subject of controversies and support of errors and will not permit them to pervse the true authentick translation and all this to the end nothing but fraud and fancy may be the rule of the Protestant faith These and all other the like observations which can not but occurr to them who frequent their Churches or company must needs induce men to suspect the weakness of their cause and the guilt of their conscience though there had bin no evidences that they are Falsifiers But seing their are as many evidences against them as there are Chapters in Catholick Books of controversies and that the Books are easily had and vnderstood I see not how any Protestant how ever so illiterat can be excused from eternall damnation by pretending the integrity of his Clergy or his own insufficiency to examin their sincerity When many accuse a man of high Treason and offer to prove it to his face not only by sundry honest and legal wittnesses but vnder his own hand writing it would be censured treachery or great carlesness in the Ministers of state to slight such an accusation and evidence though the person accused vntill then had bin trusted and reputed a loyal subject This is our case with the Protestant writers we have no quarrel against them but Religion we charge them in publick writing with the highest Treason the murthering of the soules of Soveraigns and subjects with corrupting God's word with rebelling against the Divine authority so authentickly appearing in the Roman Catholick Church And these Treasons we offer to prove face to face not only by legal witness but by their Bibles and Books We have no grudge to them but this only of damning soules by treacherous dealing and desire that so important an accusation may come to a publick hearing If their interest and industry can divert the layty from so great a concern that layty must be treacherous to themselves and censured very carless of their own salvation And to the end it may not be objected that these are are but 〈◊〉 words I have resolved to descend to particular crimes I 〈◊〉 the persons their Books I quote their own words I prove them to be no innocent mistakes but wilfull and wicked falsifications and fraudâ— not committed by one or few 〈…〉 of Religion against vs not in our time but alwayâ—◠〈…〉 but the whole body in their 〈…〉 only by connivance and permission but also by contrivanceâ— and positive approbation not only petty 〈◊〉 differences but of ancient condemned heresies which the Protestant writers maintain as orthodox doctrin notwithstanding that 〈…〉 S. Hierom and other Doctors of God's Church censure the opinions as notorious heresies and the Authors as hereticks This is the summe of the Accusations contained in this third part of our Treatise and if we be not mistaken deserues a Trial as well for the satisfaction of privat 〈◊〉 conscience as 〈◊〉 for the probability there is of publick conveniency it being very improbable that I or any man who pretends to the least degree of worth or witt would charge with so many particular grievous crimes so numerous and poweâ—â—ull a party as the Protestant Clergy is without 〈…〉 undeniable evidences If the Protestant Clergy be found guylty besides the salvation of soules which will be obtained by renouncing their errors and is that we all ought principaly to ayme at these Nations will be happy in this world by their revenues If they be not guilty they and their Religion will gain great credit and I nothing but the infamy of being a notorious Jmpostor I know not what others may think of me but I shall never think that any other can be so witless and wicked as to take so much paines as I have don in composing and be at so great charge of publishing this Treatise without manifest profeâ— of the truth therof for if my allegations be not true I can have no further design or hopes but of infamy to my self and of honor and credit to my Adversaries and an addition of strength to the cause I do impugne all which must follow and fall vpon me if the learned Protestant Clergy be not proved to be as great Cheats as I pretend they are But it s strange what deepe impressions education doth make in mens minds and how partial and passionat these Nations are tendred by Protestancy They will not believe that their Protestant Writers are wilfull Falsifiers as for example that Doctor Jeremy Taylor a man that hath writ so many spiritual Books foorsooth and rules of Morality is guilty of maintaining the Protestant Religion by aboue 150. shamefull vnexcusable corruptions and falsifications in his litle Dissuasive And when he the Author his Jrish Convocation and the English Protestant Church that Applauder of the work are challenged in print by sundry Catholick Writers to make good any one of those falsifications all the world besides Protestants observe they have not a word to answer and by consequence themselves must now confess that their Religion is damnable seing it can not be otherwise maintained then
of their Religion which was to recurr to the letter of Scripture conâ—â—â—ning the true sense therof delivered by 〈…〉 and practise of the Catholick Church doctrin 〈…〉 primiâ—â—ve Fathers and General Coâ—â—cells but these vpstarts knowing their new fancies 〈…〉 agreable therunto Insteed of the ancient faith of Christendom they resolved to maiâ—â—ain 〈◊〉 condemned heresies following in this manner of proceeding their first Apostles Luther Calvin c. who would admit of nothing but the 〈◊〉 of Scripture interpreted by themselves after an 〈…〉 manner We will instance 〈◊〉 three Doctor Wiâ—aker Arch-bishop VVhitgift and Doctor Fulk omitting many others Doctor VVhitaker in his answer to Doctor Sanders demonstrations pag. 21. saith we repose no such confidence in the Fathers writings that we take any certain proof of Religion from them because we place all our faith and Religion not in human but in divine authority if therfore you bring vs what some Father hath taught or what the Fathers vniversaly all together have delivered the same except it be approved by Testimony of Scriptures it availeth nothing it convinceth nothing For the Fathers are such witnesses as they have also need of the Scriptures to be their witnesses if deceived by error c. And Yet this same Whitaker vndertook to maintain Bishop Jewell's Challenge by Fathers and Councells Archbishop Whitgift was no less but rather more injurious for in his defence of the Prelatick Church against the Puritan Cartwright pag. 402. 473. he is not ashamed to say that all the learned Bishops and learned writers of the Greek and latin Church for the most part where spotted with the doctrin of free will Invocation of Saints c. And thence inferrs that in no age since the Apostles time any company of Bishops held so perfect and sound doctrin in all points as himself and his fellow Bishops of England To what impiety and impudency are men driven by defending heretical novelties Doctor Bristow alleadgeth the Testimonies of S. Epiphanius S. Hierom and S. Austin condemning the heresies of Aerius Iovinian and Vigilantius against fasting days commanded by the Church prayer for the dead prayer to Saints against the honoring of their Reliques against preferring Virginity before Matrimony c. Doctor Fulk answereth that Epiphanius and Augustin were deceived in recording those for Heresies which are not and that Hierom rather raild then reasoned and that Vigilantius was a good man and his opinions sound 〈◊〉 Chrysostom is alledged for the Mass saying the Apostles â—â—creed that in the Sacrifice of the Altar there should be made prayers for the departed Fulk answereth where he saith it was decreed by the Apostles he must pardon us for crediting him because he cannot shew it us out of the Acts and writings of the Apostles And divers other Fathers being quoted to confirm St. Chrysoâ—â—â—m's testimony Fulk says who is witness that this is the Tradition of the Apostles you will say Tertullian Cyprian Austin Hierom and a great many more But I would learn why the Lord would not have this set forth by Mathew Mark Luke or Paul why they were not chosen scribes hereof rather then Tertullian Cyprian Hierom Austin and others such as you name This desperat shift of slighting the ancient Fathers Testimony was the ordinary way of answering Catholick Books for many years but some of the Protestant Writers observing how the wise and well meaning persons of their own Religion were not satisfied therewith and that there could no reason be given why any Christian should rather believe a Luther Zuinglius Calvin Beza Peter Martyr Thomas Cranmer Chark Fulk Whitaker or VVhitgift then a Cyprian a Tertullian Basil Hierom Chrysostom an Ambrose or an Austin especially in a matter of fact such as our controversies are to wit whether the Apostles and the true Church taught this or that sense of Scripture and doctrin seeing these holy and leaâ—â—ed Fathers lived in the primitive times and more then 12. or 13. hundred years neerer to the Apostles then the aforesayd Protestant Doctors and by consequence might be more easily and exactly informed Some of the Protestant Writers I say observing how much their cause was prejudiced by this conteâ—â—â—â— of antiquity and Fathers resolved 〈◊〉 more to try Iewell 's Method and see whether their impudency in falsifying might have better success then his either for want of courage and means in Catholicks to manifest their corruptions or for the hopes they had to discredit our Testimony and suppress such 〈◊〉 as we should venture to print and publish against themselves and the states Religion which they maintained But no sooner came any Protestant Book to sight but by God's assistance it was answered with all possible speed and it's falsifications discovered and some of our Catholick writers made it their business to manifest the frauds and four beries of Protestant Controversorâ— one of ours say's To declare that this spirit of fals dealing ioyned with necessity and misery of their bad cause is common not only vnto him Morton but vnto many of his brethren and must needs be vnto all them whensoever they take pen in hand to defend the same for that one ly cannot be defended without an other therfore I do produce ten several witnesses two of them called Bishops M. r Iewell and M. r Horn five inferior Ministers M. r Iohn Fox M. r Calfeild M. r Hanmer M. r Chark and M. r Perkins and might have named five times more three lay men also and Knights that have written against us Sir Francis Hastings S. r Philip Mornay and S. r Edward Cook alledging not one but sundry examples out of each of their works and might inlarge myself to a volume in that argument if I would say what I have found in their and their Brethrens works in this kind c. Any man who desires to be rightly informed in this important matter of the Protestant Clergys true or fals dealing in religion may peruse and conferr the Books on both sides I will not detain my Reader longer with Q. Elizabeths Writers being to treat of the same again when we answer the like objections of Protestants against Catholick Writers yet J can not omit to let him see in one person the hypocrisy of many in one I say that professeth as commonly they all do so much sincerity in treating of Controversies as might seem to excuse the necessity of any further inquiry if his fourberies had not bin manifested to the world not only by his accusers but by his own answers so weake and impertinent they are that they conclude nothing but his obstinacy in â—â—thering to his former errors though he be evidently convicted of being an Impostor The writer I speak of is VVillet who as you have seen heretofore makes this protestation I take God to witness before whom I must render account c. that the same faith and religion which I defend is taught in the more substantial points by those Histories
Councells Fathers that lived within five or six hundred years after Christ. And pag. 264. it is most notoriously evident that for the grossest points of popery as Transubstantiation Sacrifice of the Mass worshiping of Images Iustification by works the supremacy of the Pope prohibition of Priests marriage they Papists have no shew of any evidence from Fathers within five hundred years after Christ. And yet this very man being pressed with St. Augustin and the Church in his time holding of popish doctrin doth grant it and says that can not prejudice protestancy for that the pure time of the primitive Church extended not much beyond the age of the Apostles So that he whom before you heard take God to witness that the Church was so pure for the first five or 6. hundred years that Papists had no colour for their Tenets in Fathers or Councells now doth confess not only that St. Austin but the whole Church was infected with popery not long after the age of the Apostles The honest Willet divideth his book of answer and satisfaction into foure several parts in the first he setteth down 13. vntruths objected by his adversary as notoriously wilfull in the second as many objected contradictions in the third the like number of falsifications of Authors and in the fourth thirteen corruptions of Scripture I will mention but two or three and leave my Reader to judge of the man's honesty by his answers pag. 29. his adversary doth object against him these words of his taken out of his Synopsis pag. 609. The Mass promiseth sufficient redemption to the wicked that have spent their life in drunkeness adultery c. if they come to the Church and hear Mass and take holy Bread and holy water c. though they never pray nor repent nor hear the word preached Which words being confessed by Mr. Willet to be his his adversary doth accuse him of willfull lying or intolerable ignorance for that in no Roman Catholick writer in the world shall he find this proposition or the parts therof Willet answers not to the particular charge but taketh occasion for more then a dozen pages together to prove that the Roman doctrin doth not favor virtue or good manners more then the Protestant nor yet so much alledging for his proof that to hold the Commandements to be impossible and that the first motions of concupiscence be sin without consent and that a man is sure of his predestination by faith and the like Protestant doctrins are causes of much virtue among them as the contrary doctrins held by Papists are causes of wicked life on their parts So he answereth to his accusation with so manifest an absurdity as to say that men are inclined to observe God's Commandments by holding it impossible to keep them wheras if they be not mad that principle must dissuade them from attempting any such observation seeing it is a madness to endeavor an impossibility and to believe that God doth command things impossible Of their assurance of predestination and justification we have proved heretofore how inconsistent it is with good works moral virtue the salvation of the soul and tranquillity of the state And as for their making the first motions of concupiscence a sin without consent it is the sink and source from whence Protestants suck most of their errors From hence they inferr that all the best actions of man are infected with mortal crime because they pass through the stinking Channell of human corruption hence they deny the merit of good works wrought by grace hence the impossibility of fulfilling God's Commandments for that every action of the just is of it 's own nature a transgression of his Laws Hence no inherent but a vain imputative Justice hence the justification by faith alone hence no freedom of will to perform any morall good no liberty in man to cooperat with God when he first moveth awaketh and calleth him out of the state of sin c. But let 's return from Willet's absurdities to his falsifications I let pass his falsifying S. Bernard to make him say that the Pope is Antichrist by applying the words of the Apocalyps The beast to which a mouth was given speaketh blasphemies doth sit in Peter's Chaire it being evident that Saint Bernard applyed those words not to any true Pope but to an Anti-Pope called Petrus Leonis because he entred by violence into that Sea I likewise pretermit his fraud and folly in saying your doctrin in prohibiting and restraining marriage to your Clergy how it helpeth to holiness 〈◊〉 Bernard wâ—ll 〈◊〉 saying Tolle de Ecclesia 〈…〉 c. Wheras S. Bernard speaks in defence of the 〈…〉 against 〈◊〉 Hereticks of his time 〈…〉 never dreamed 〈…〉 marry himself having bin a votary and vnto 〈◊〉 Monk Letting 〈◊〉 I say thâ—se I will only mention how he accuseth all Catholicks of heresy for defending the lawfulness of the vow of voluntary 〈…〉 against vs that it was the heresy of the 〈◊〉 and 〈◊〉 to persuade men to cast away their riches S. Austin and all other Authors tell vs that the sayd Pelagians and Manicheâ—s were not condemned of 〈◊〉 for persuading men to give away their riches but for maintaining that all rich men were bound to forsake all their riches 〈◊〉 that otherwise they could not go to heaven But now 〈…〉 shew the sincerity of the English Protestant Clergy since the beginning of King Iames his reign vntill this present SECT VII Falsifications and frauds of the prelatick English Clergy to maintain protestancy since the begining of King Iames. SVBSECT I. Their corruptions of Scripture for maintaining their caracter continued in the Bible though commanded by King Iames it should be reviewed and corrected THe English Protestant Translations of Scripture had bin so cryed down as fals and corrupt by Catholicks and acknowledged such by many learned Protestants that King Iames commanded a review and reformation of those Translations which had passed for God's word in King Edward 6. and Qveen Elizabeths days the work was vndertaken by the Prelatick Clergy not so much for zeale of truth as for a shew of compliance with his Majesty who protested in the Conference at Hampton-Court he never had seen an English Bible truly translated And because the Catholicks insisted much vpon two main points in their former Controversies wherin they observed the illiterat sort of people had bin most abused by the English Translators of Scripture to wit by their translating Jmages for Idols and Ordination by Election for Ordination by imposition of hands by the first wherof the Roman Catholick Religion was generally held by the simple sort to be Idolatry and by thâ— second the Protestant Prelatick Clergy were mistaken for Priests and Bishops 〈…〉 never had received any Episcopal Ordination but what they challenged by the Queenes 〈…〉 election and by an act of Parliament 8. Eliz 1. because I say these two â—â—â—sifications were so palpably fraudulâ—nt and
consequences as prejudicial both to Church and state as our late distempers have manifested But now to Mr. Lauds falsifications To prove that the Tradition of the Church is not infallible and that the words of St. Augustin Ego vero Evangelio non crederem nisi me Catholicae Ecclesiae commoveret authoritas should be vnderstood of the Church in the time of the Apostles only the Bishop sayes Some of our own Authors will not endure it should be otherwise meant by St. Austin save of the Church in the time of the Apostles only and in proof of this he cites Occham in the Margent thus Occham Dial. part 1. l. 1. c. 4. and sets down these as his words Intelligitur solum de Ecclesia quae fuit tempore Apostolorum Jt is vnderstood only of the Church which was in the Apostles time Wheras Occham in the very place quoted holds the quite contrary and sayes expresly that the Church wherof St· Austin speaks in that sentence containes not only the Apostles but also the Church successively from the times of the Apostles to that very time wherin St. Austin wrote those words as every one may see by his sentence truly related in our margent And indeed St. Austin speaks of that Church which sayd to him noli credere Manichaeo and had succession of Bishops of Rome which the Church had not in the Apostles time Divers Frauds and Falsifications of Bishop Laud to defend that Protestants are not Schismaticks MR. Fisher having pressed Bishop Laud with that ordinary and vnanswerable argument proving Protestants to be Schismatiks because they separated themselves from the Roman Catholick Church obstinatly holding divers opinions contrary to the ancient and generaly received faith many wherof had bin condemned as heresies in former ages by General Councells and all orthodox Christians his Lordship answers 1. That the Roman Church is not the Catholick Church We reply that when Luther and Calvin began their pretended reformations such only as were in communion with the Church and Bishop of Rome were held to be Catholicks all others having bin declared Schismaticks or hereticks and for that reason the first Reformers did not claim to be members of the Greeks or of any other Christianâ—Church then extant but acknowledge they found no men of their reformed belief and therfore separated themselves from the whole world as Luther and Calvin expresly say and we have proved shewing they did not agree in all points with the Waldenses Wicklâ—ffians Greeks or any other visible Congregation of Christians Therfore they separated themselves by inventing and following contrary opinions from all visible Churches and by consequence from the true one if they will grant there is a true one vpon earth as the Bishop would seem to acknowledge Was it not lawfull saith he pag. 149. for Juda to reform her self when Israel would not joyn sure it was or els the Prophet deceives me that sayes expresly though Israel transgress let not Juda sin Here his Lordship supposeth two absurdities 1. That Juda reformed its doctrin which is the only question 2. That the Catholicks are to represent the ten tribes because forsooth they are more numerous and Protestants Juda wheras no paralel can be more pat then the Protestants compared with the ten tribes who left Jerusalem and the High Priest and rebelled with Jeroboam which King out of vngodly policy the better to secure his vsurped Crown just as Queen Elizabeth caused the people to desert the old and true Religion set vp new Priests Sacrifices c. But his Lordship reflecting vpon these and other things thought necessary because he saw that himself and his party would be driven to the ten tribes at length to defend they were a Church even after their schism or separation for that there were some true prophets among them as Elias Elizeus c. and thousands that had not bowed knees to Baal not observing that such Prophets and others who continued faithfull were of the true Church of Juda though they could not go to Jerusalem and were no more of the ten Tribes Religion then the Greek Roman Catholicks are of Mahomets or English Papists of the Protestant And wheras the Bishop's adversary tells him that particular Churches may not pretend to reform themselves and condemn others of error in faith especialy their acknowledged spiritual Superiors when the need of reformation is only questionable and this was so evident â— confutation of protestancy and so convincing a proof of all their Churches schisms that his Lordship thought fit to conceal those words When the need is questionable in his relation of his adversaries argument and after omitting and concealing the force therof endeavors to answer as well as he can That the first Protestant reformers were subject to the Roman Catholick Church and prelats in spiritual affaires is confessed by themselves and that without any sufficient cause or probable pretext they rebelled against that superiority and Iurisdiction is also evident vnless we should grant as the Bishop with all sectaries sayes pag. 86. that all Christendom Protestants only excepted are so blind or pervers that they can not or will not see the light of the Scripture and by consequence their own Idolatry and superstition And this his and other such mens sensless assertion must pass for good evidence and be a sufficient warrant for Jnferiors to renounce their obedience and reform the doctrin of their Superiors and of the whole visible Church without incurring the Censure or guilt of Schism and heresy Mr. Laud denyeth that in ancient times the Bishop of Rome was Superior to other Bishops out of his own Patriarchat which extended no further saith he then to Jtaly and the adjacent Islands And to make good this equality of Patriarchs with the Pope he quotes num 170. the law A patriarcha non datur appellatio Then he sayes pag. 171. that in those ancient times of the Church government Britanie was never subject to the Sea of Rome and that Pope Vrban the 2. accounted his worthy predecessor in the Sea of Canterbury St. Anselm as his own Com-peere and sayd he was as the Apostolick and Patriarch of the other world The greatest fraud committed in treating matters of Religion is to assert a notorious falshood so confidently that the truth can not be questioned or examined without doubting whether the relator have either soul or shame Who can Imagin that a man pretending not only to be an Arch-bishop but a Patriarch would endeavor to maintain Religion by such impostures Britain saith Mr. Laud was never subject to the Sea of Rome No! How then came Venerable Bede to tell us that an 673. St. Wilford Arch-bishop of York being vnjustly deprived of his Bishoprick appealed to the Sea Apostolick was heard by Pope Agatho and by virtue of his sentence restored to his Bishoprick How comes St. Gregory the great to write thus to St. Austin our English Apostle Seing by the goodnes of God
that neither expose their persons nor open their purses for the defence of their King and Countrey notwithstanding that his Majesty the Nobility and people are so deeply engaged for the safety honor and trade of this Empire in a defensive war against the vnited powers of most powerfull Enemies and that the Parliament was forcit for want of other means to feed the King and be his faithfull souldiers with smoak of Chymnys whilst a mean Ministery raised by Q. Elizabeth in opposition to the Royal family of the Stewards doth swallow vp the substance of these Kingdoms How ridiculous it is to hear these Protestant Ministers cry out Sacrilege at this our proposal as if they had any spiritual caracter or any right to what they possess or though they had as if the Church ought not to contribute in cases of extreme necessity to the defence of the Commonwealth The vndoubted Catholick Clergy will rid the layty of any scruple of Sacrilege for applying the goods of the Church to the necessary defence of the Countrey We know the ancient Pastors and Bishops of Gods Church did not scruple in such cases to sell the very Chalices and vestments of the Altars much less to spend their revenues for the safety of their Flock But indeed they had no wives nor Children and therfore needed not be solicitous to buy estates for their sons or to setle jointures on their wives or to rayse portions for their daughters out of the patrimony of the Church which of right belongs to the poor and who is more poore then our soldiers and seamen or then Husbandmen and Tradesmen that hitherto contributed nay then our King that sacrificeth his revenue to the maintenance of the land forces and navy But if the Protestant Clergy be confident of the Iustice of their cause why do they not come to a tryal why do they oppose liberty of Conscience why do they with so many artifices decline reasoning and delude the people 〈◊〉 their Religion be true we Roman Catholicks will not â—â—pine at their riches nor at the rigor of the laws made by Queen Elizabeth against our Religion and against the interest of the Stewards or at least we will not be such fools as not to be hastily and heartily converted to protestancy seing therby we may not only be saved but share with the Protestant Clergy enjoy very many conveniences and free our selves from the penalties and incapacities wherunto we are subject for being Papists Herein they may believe us there being no likelyhood we shall be obstinat against a truth if protestancy appear in our desired Conference to be a truth every way so advantagious to our selves But an ill cause dreads nothing so much as a free and publick hearing since protestancy was intruded into England by Q. Elizabeth the Catholicks have continually petitioned and pressed for a publick trial but never could obtain that favor Arch-bishop Laud pag. 445. against Fisher gives this reason that the King and the Church of England had no reason to admit of a publick dispute with the English Romish Clergy till they shall be able to shew it vnder the seal or powers of Rome That that Church will submit to a third who may be an indifferent Judge between them and us or a General Councell which Councell though general he sayes pag. 194. is not infallible And as for any other indifferent and infallible Judge the Bishop thinkes there is none as yet in the world and yet its certain that a Iudge or Councell that is not believed infallible is not for the purpose because neither party can be obliged to submit their judgments to its sentence in matters of faith So that though the controversy could be decided by a fallible Judge or Councell we should remain still divided and that the Bishop well knew but some thing he must have sayd to divert the well meaning Protestant layty from questioning the sufficiency or sincerity of their own Clergy observing their backwardnes in giving satisfaction to our so just demand And yet we granted to them in Q. Maries reign as free a disputation as they desired we gave them their choice of books and notaries and time not only to put in their arguments and answers in writing but to review and correct what they dislik't vpon more mature deliberation To Arch-bishop Lauds reason for not allowing a Conference is answered that we desire so much the salvation of souls and service of the state that we will give vnder our own hands and seals the powers of Rome we cannot Command that if Protestants will admit of such a Trial as was granted to them in England and to their party in France which we have related in this Treatise we are content to submit to my Lord keeper of England and other noble persons judgments therin And let our Adversaries choos either to argue or answer let them object falsifications of Scripture and Fathers against us or answer to such as we shall charge them withall And if they cannot maintain their Reformation without such fraudulent dealing as we object against them let them loose the Church revenues if we can not defend our Religion without the lik fraud let us not only be debarred from liberty of Conscience but loose our lives Notwithstanding my Lord keepers known inclination to favor Protestancy we will not except against his and the Committees sentence so confident are we of the justice of our cause If they refuse so fair an offer though they keep their revenues without doubt they will forfeit their credit and be as much lost in the opinion of their own Prelaticks as of Fanaticks And as the Protestant Clergys diffidence must breed doubts and diminish the esteem of the Pastors in the mynds of their flocks so may it give the Protestant layty full assurance there can be no danger in embracing our Religion which so learned persons as are in the Protestant Clergy dare not encounter Besides the late change of their prelatick formes of Ordination hath so discredited their caracter of priesthood and Episcopacy that no sober lay-man will fight for a priestly function confessed by the Priests themselves to be invalid and what confession of invalidity can be more plain then to add vnto their old forms the words Priest and Bishop forc't therunto by the arguments of their Adversaries demonstrating that neither of those functions had bin hitherto sufficiently expressed in their Rituals and by consequence that the caracter could not be given by forms so vnsignificant and so imperfect I have often considered what could move the Clergy of the Church of England to condemn in this particular of their form of Ordination their first Protestant Ancestors and to condescend to their Catholick adversaries in a matter so important as that of the validity of their priestly and Episcopal caracter and to acknowledge by this change judged hitherto by themselves to be at least superfluous that they
conclude what censure themselves deserve for being obstinat against our doctrin and for running with the appearance of sense against the express words of Scripture confirmed by so supernatural and visible a miracle as our not condescending or assenting to that evidence which we as men are naturaly inclined to follow It is an vndoubted Maxim wherin both Catholicks and protestants agree that God only can work vpon the soul while it is in the body immediatly without the help of our senses or without making impressions vpon the Organs therof The Devil can not suggest or convey hereticall opinions into our minds otherwise then by so tempering the objects and tampering with our senses that the soul doth willfully though vnwarily embrace deceitful appearances for real truths His whole power and art consists in humoring the soul in its mistake of these sensual appearances and allurements making them to seem vnquestionable evidences for it would quite destroy his drift and spoil his market if the soul did suspect a fallacy or at least reflect vpon the vanity of sensual objects and appearances Wherfore he always inculcats that the best rule in matters of faith is not to contradict or contemn vpon any score whatsoever the experiments and appearances of sense Even in Paradise before mans soul was wounded and weakned he attemped and compassed the fall of our first Parents by a fallacy grounded vpon the evidence or appearance of their senses against Gods word and warning God told them they should dye if they did eat of the forbidden fruit but by the sight and tast of the forbidden fruit the Devil wrought so vpon their souls that they believed him and their senses and preferred that fallacious evidence before Gods express word And if Sathan prevailed with them in the state of innocency to judge of divin revelations rather by their own senses then by the literal sense of Gods word how vnlikely is it that after such success he will tempt their posterity in a contrary manner or that he will suggest to men that they ought not to believe their eyes and senses in the Controversy of Transubstantiation but rather rely vpon the litteral sense of Christs words This is my Body Seing therfore it is a strange and singular miracle that so many pious and learned men of different tempers interests times and Nations after so frequent and serious debates in a matter wherupon depends their eternal happiness should without any present or prudent advantage or allurement resolve to contradict their own senses and curb their nature and inclinations of judging according to their sight tast c. and that this great miracle can not be attributed to the Devil whose suggestions and impressions reach not the soul vnless they be conveyed through our senses and our selves consent to the sensual solicitations and appearances wherwith Sathan doth assault and allure us it followeth that our Roman Catholick resistance and resolution of not condescending to those solicitations and of not crediting such appearances must be a miracle of God and the effect of his supernatural grace not of the Devil or of any natural power of our own So that our adoration of the Blessed Sacrament and our belief of Transubstantiation which are the things Protestants most except against in the Catholick Religion if they reflect vpon them will be found to be supernatural miracles and convincing motives for their Conversion to our Roman Catholick Faith Let Protestants number also the particular doctrins wherin they differ from Roman Catholicks and observe how our belief and practise in such particulars go against sensual appearances and pervers inclinations and they will find we have as many visible miracles as there are doctrinal and practical differences in our Church from Protestancy To these may be added the general signs or marks of the Church as our vnity in faith the continuance and vniversality of our doctrin our Apostolical succession our conversion of Nations to Christianity c. No Protestant can rationaly deny that every one of these is a visible and supernatural miracle which can be as litle attributed to human industry as to chance or fate For if they might how comes it to pass that not one of these signs can or could ever be found in any other Congregation of Christians but ours This much I thought fit to say not to satisfy the curiosity but the conscience of them who desire to see any one vndeniable miracle that favors Popery And albeit any one true miracle doth confirm the whole doctrin of our Roman Church yet J will set down more then one for confirmation of most particulars wherin we differ from Protestants and begin with what we have in hand concerning Transubstantiation and the adoration of Christ in the Sacrament which our Adversaries pretend to be a kind of Idolatry for that our selves confess the Species or accidents of bread and wine do remain and they are creatures by us adored together with Christ. Our common and constant answer wherunto no reply can be given is that we adore the Species no more when we adore Christ in the Sacrament then the Apostles and others who conversed with him vpon earth adored his cloak or cloaths when they adored himself SECT II. Of true miracles related in the Ecclesiastical Histories by men of greatest authority in every age to confirm the particular mysteries of our Catholick faith and that sense of Scripture wherin Roman Catholicks differ from Protestants THere is not any thing so evident which is not questioned by obstinate and interested persons The Protestant layty in regard of their education are fixt in the maintenance of Protestancy the clergy are interested because it is their livelyhood Let Catholick miracles be never so visible or credibly reported Protestants look vpon them as mistakes and that can be for no other reason but becaus themselves are setled in a prejudice against the doctrin of the Church of Rome The Authors that relate Popish miracles are credited in all other matters and esteemed â—udicious persons but when they come to that point they must needs loos their witts or be judged Jmpostors To avoyd this Cavil or confute the Calumny J have fixed vpon Authors whose wisedom and integrity hath never hitherto bin called in question even in points of doctrin and the sole denial of whose Testimony is held to be a sufficient evidence of heresy or foolery in the person that contradicts it and of weaknes in the cause that can not be maintained without so vnreasonable a contradiction And seing they are credited in matters of faith J hope they deserve credit in matters of fact Of miracles related by St. Chrysostom St. Gregory Nazianzen St. Austin St Nylus St. Cyprian the Martyr St. Gregory the great St. Optatus and others in confirmation of Transubstantiation Adoration of Christ in the Sacrament the Sacrifice of the Mass Communion vnder one Kind Prayer for the Dead and Purgatory A Certain venerable old man saith St. Chrysostom to
Gregory Nazianzen saith that St. Cyprians Reliques are omnipotent to work miracles if applied with faith as experience doth shew and orat 1. in Iulianum he relateth how Gallus and Iulianus two Brethren and Nephews to the Emperor Constantius joyning to build a famous Church over the Reliques of St. Mamans Martyr the part which Gallus a good Catholick vndertook went on most prosperously but the part of Iulian who was then perverted in his Iudgment and became afterwards the Apostata could never as much as have the foundation layd for that the earth by continual and vnusual earthquakes did always cast from it self and in a manner vomit forth all that was layd in it by Iulianus And the reason was saith St. Gregory Nazianzen becaus the Martyrs are so linkt in charity that St. Mamans would not be honored by him who in time was to decry the worship of his Brethren and disgrace them But the Centurists above cited say that God hindred Julianus his fabrick to shew that he was not pleased with the superstitious worship of Martyrs and yet they do not consider that he was pleased to let Gallus his fabrick prosper Such fopperies as these we must expect even from learned men that vndertake to maintain new opinions against the ancient doctrin of Gods Church confirmed by evident miracles St. Anselm whom Protestants commend as one of the worthiest Prelats of the Church both for piety and learning recounteth in his book of the Miracles of our B. Lady this story The Devil who out of his inveterat hatred and enuy to man seeks all means possible to ruin him took human shape and put himself into the service of a Nobleman with whose humor he did so comply as in a short time he was steward of his family and Master of his will taking the advantage of this favor he persuaded him to commit many mischiefs and murthers walking one day in the fields with some of his servants not much better then himself he abused a devout Priest and carried him prisoner to his Castle At night the Priest signified to him that hee had a busines to impart to his Lordship in which he was much concerned but it must be opend to him in presence of all his servants He longing to know the busines commanded all his servants should be called and all appeared the steward only excepted who retired to his chamber pretending he was not well and being pressed to come answered he could not stirr the Priest replyed to the Lord that the stewards presence was absolutely necessary wherupon other servants were ordered to bring him in their arms he still counterfeiting the sick man When the holy Priest did see him he commanded and conjured him in the name of Almighty God to declare who he was and to what end he had thrust himself into that Noblemans service The steward answered and confessed he was the Devil and that his end of serving that man was to procure his destruction and damnation which he had long before effected had not the B. Virgin interposed herself and interceeded to God for his Conversion of the cure they could not be mistaken neither could they have any design in deceiving others by a fals information neither durst they or the Monk who writ the story venter to abuse the whole Kingdom with such an imposture that could not be long concealed or unpunished So that this being the miracle wherupon Fox did fix to disgrace all the rest as also St. Thomas his sanctity I shall believe them all to be as authentick as any miracles need to be and as that which both in the French and English profane and Ecclesiasticall Histories is recorded of the King of France his pilgrimage to St. Thomas his Shrine in Canterbury for the recovery of his son Philips health in what despair the Father and all France were of his life by human remedies is evident by his vndertaking so vnusual and dangerous a Iourney as it was for a King to put himself into the hands of his reconciled enemy and of so powerfull a Monarch as K. Henry 2. But God that would have all the world take notice of St. Thomas his glory and of the justice of his cause disposed so things that the most Christian King and Kingdom should be beholding to him for the life of the Heir apparent of the crown who immediatly recovered and the King to shew his gratitude for so great a benefit did give many Lands and privileges in France to the Monks of Canterbury all this was don in the yeare 1179. and but nine years after his Canonization Miracles of Holy water ST Pasil testifieth that the vse and blessing of holy water is an Apostolical traditon neither can it be denyed if we consider these words of St. Alexander Pope who but 50. years after St. Peter governed the Church We bless water sprinkled with salt for the people that all being sprinkled with it may be sanctified and purified which thing also we ordain as to be don of all Priests For if the ashes of an Heifer being sprinkled with blood did sanctify and cleans the people much more water sprinkled with salt and consecrated with divin prayers doth sanctify and cleans the people And if by salt sprinkled by 〈◊〉 the profet the barrenes of the water was healed how much â—ore the same salt being consecrated with divin prayers taketh 〈◊〉 the barrenes of human things and sanctifieth those which 〈◊〉 defiled and cleanseth and purgeth and multiplieth other 〈◊〉 things and turneth away the deceits of the devil and â—â—sendeth men from the craftines of the evil Ghost For if by â—â—â—ching of the hemm of the garment of our savior we do not 〈◊〉 but that the diseased were cured how much more by the â—â—ubt of his holy words or his elements consecrated by which 〈◊〉 frailty doth receive health both of body and soul. Thus 〈◊〉 Alexander Pope and martyr in the first age of Christianity â—hat is sayd of holy water the same is applied by the ancient â—â—hers to holy Oil holy bread holy Candells holy Ashes 〈◊〉 Palms c. Theodoret hist l. 5. c. 21. telleth that 〈◊〉 dissolved inchantments by sprinkling of holy water which 〈◊〉 saith Theodoret the Devil not induring the vertue of the â—â—inkled water fled away See also the like report made of â—â—â—charius by Palladius 〈◊〉 historia Lausiaca cap. 19. of miraculous 〈◊〉 wrough by holy water see St. Gregory lib. 1. Dial. cap. 10. 〈◊〉 St. Bede lib. 4. hist. cap. 4. and Palladius cap. 9. 20. and â—â—â—doret in his Theoph. cap. 13. of a memorable miracle don conâ—â—â—ding Church lights Read Eusebius hist. lib. 6. cap. 8. S. 〈◊〉 2. lib. 1. contra haereses haeres 30. pag. 61. edit Basil. 〈◊〉 how Josephus seing fire made unactive by enchantments and 〈◊〉 from burning by witchcraft called for water a world of 〈◊〉 being present made the sign of the Cross upon it put his 〈◊〉 into the vessel of the
evidently followeth that if it be lawful to deal thus with spiritual Superiours it must be as lawful a fortiori to deal after the same manner and vpon the same grounds of every privat man's interpretation of Scripture with temporal Superiours To imagin therfore that by a particular article of Religion or by an Act of Parliament against Presbiterians Quakers Anabaptists c. in favour of the subject's property to temporal goods or of the King's prerogatives and soveraignty such mens minds or mouths wil be stopt from raising tumults and runing into a rebellion so cleerly waranted by the fundamental principle of the Protestant Reformation is but a fancy not to be rely'd vpon by any discreet person Dudly Earl of Waâ—vvick and afterwards Duke of Northumberland observing that by this foundation of Protestancy the very ground of Alegiance and Obedience not only to the spiritual but also to the civil Magistrat is vndermin'd resolved to make his son King of England and in order therunto marryed him to the Lady Jane Grey a Protestant of the bloud royal not doubting but that they who had renounc'd all subordination unto their spiritual Superiours vnder the pretext of a reformation would vpon the same score preferr the lady Jane to the Crown before the Princess Mary a Constant Catholick Therfore after that he had beheaded the Protector and poyson'd the King he crown'd his son's wife with the concurrence and applause of the Prelatick Clergy Cranmer Ridly c. and with the consent of the Protestant Nobility and Citty of London But Protestancy not being at that tyme so deeply rooted nor so largly spread in the nation the Catholick Gentry and Commons togeather with Q. Maries great courage and resolution quash't this Polititian's design and brought him to due punishment Vpon the scaffold he declared that he never had bin a Protestant in his judgment and only made use of it's profession and principles for temporal ends as to raise his family c. he advertiss't the people of the new Religion's inconsistency with peace and quiet that it's Clergy were but Trumpets of sedition The substance of his speech is set down by D. r Heylin in these words He admonish'd the spectatours to stand to the Religion of their Ancestors rejecting that of later date which had occasion'd all the misery of the foregoing thurty years and that for prevention for the future if they desir'd to present their souls vnspotted in the sight of God and were truly affected to their Country they should expel those tempests of sedition the Preachers of the reform'd Religion that for himself what soever had otherwise bin pretended he profess'd no other Religion then that of his Fathers for testimony wherof he appeal'd to his good freind and ghostly Father the Lord Bishop of Worcester and finaly that being blinded with ambition he had bin contented to make rack of his conscience by temporising for which he profess'd himself sincerly repentant and so acknowledg'd the justice of his death A Declaration saith D. r Heylin very vnseasonable whether true or false as that which rendred him less pittied by the one side and more scorn'd by the other This is a more Politick then pious observation of D. r Heylin would he not have men confess their faults and profess their â—aith when they are dying and would he have them preferr the vanity of the pitty or scorn of the world when they are to bid the whole world adieu before the satisfaction and salvation of the soule I feare too many of D. r Heylins principles not only deferr until the last houre the profession of the truth but even then dissemble thinking a Declaration and recantation of their errors at that tymâ— either vnseasonable or vnpardonable and preferr the vanity of the world's opinion before the necessity of a conversion vnto the true faith Q. Marys daunger ended not with Dudlys death it lasted as long as ther was any man to head the Protestant party and to put the people in mind of it's principles First the Duke of Suffolck and others plotted the setting up once more of the Lady Jane Grey and began the execution therof by their Proclamations against Q. Marys intended mariage with Philip of Spain this occasioned the Lady Jan's death Other zealots of the Protestant Religion concluded a mariage between the Lord Courtny and the Lady Elizabeth their plot was discover'd as also Wyats Rebellion suppress'd all these things were don by the advice and assistance of the Protestant Clergy that remained in England and were commended by such of them as liv'd abroad D. r John Poinet the last Bishop of Winchester was not only of Wyat's Councel but continued in his camp vntil he perceiv'd the design would not take then he departed telling the Rebels he would pray for their good success Goodman and Knox rayled in their Books against the Queen and Calvin in his Coment vpon Amos termeth her Proserpine Goodman hath this expression Wyat did but his duty and it was but the duty of all others that profess the Ghospel to have risen with him for the maintenance of the same His cause was just and they were all Traytors that took not part with him O Noble Wyat thou art now with God and those worthy men that dyed in that happy enterprise This was the primitive spirit these the first effects of our English Protestancy Not only the Queen out of a zeal to the Roman Catholick Religion but the Privy Councel and Parliament moved with a desire of peace seing it was moraly impossible to govern people protestantly principl'd resolved to restore the ancient doctrin wherwith their Ancestours had so long prosper'd and to suppress the Protestant novelties by the rigour of the laws formerly made against heresies which had bin repeal'd at the instance of the reform'd Preachers and Prelats in K. Edward 6. raign And therfore as D. r Bancroft Arch-Bishop of Canterbury confesseth in his book of dangerous positions pag. 63. though Q. Mary was a Princess of nature and disposition very mild and inclined to pittie yet she and her government is taxed with too much severity by them that consider not the nature and consequences of Protestancy If Tinkers Taylors Tapsters Tanners and Spinsters would needs run into the fier for defending the fond inventions of Cranmer and of other known Temporisers who could help it neither patience nor pains was wanting in the Catholick Clergy to reduce them to the truth but their obstinacy and the vanity of dying Martyrs forsooth made them preferr their own privat sence of Scripture before that of the whole visible Church So charitable were the Catholicks that they delay'd the penalties of such as they could not convert and connived at them who endeavored to escape by absenting or concealing themselves And as for Cranmer Ridly Latimer and the other Ringleaders of Protestancy they had liberty given them to maintain their cause in publick disputations with the tyme books and notaries
that themselves desired How litle they could say for their Religion and Reformation and how they were convicted of frauds and falsifications in the planting and propagating therof may be seen in the third part of this Treatise But that which most pleased and setled the Kingdom was the Roman Clergy's resignation of the Church livings to the Crown and to others that possess'd them The whole Convocation petition'd to their Majestys declaring the readyness they were in to wave their claim and interest and thus conclude Wherfore preferring the publick good and quiet of the Kingdom before our own privat commodities and the saluation of so many souls redeem'd with the precious Bloud of Christ before any earthly thing whatsoever and not seeking our own but the things of Iesus Christ we do most earnestly and most humbly beseech your Majesties that you would graciously vouchsaf to interceed in our behalf with the most Reverend Father in God the Lord Cardinal Pole Legat a latere from his Holiness that he would please to setle and confirm the sayd goods of the Church either in whole or in part as he thinks most fit one the present occulants therof according to the power and faculties committed to him by the said most Serene Lord the Pope c. And for our parts we do both now and for all tyms comming give consent to all and everything which by the said Lord Legat shal in this case be finaly ordained and concluded c. As the Clergy shew'd much zeal and charity in resigning their temporal interest so did the layty give an eminent proof of Christian humility in acknowledging their schism and heresy by an instrument deliver'd by the Lords and Commons assembled in Parliament to Cardinal Pole craving absolution for their sins and schism mention'd in the Statut an 1. 2. Philip. Mar. cap. 8. part of which Statut I thought fit to set down a part for an example worthy of imitation it being credible that they who were Actors in the Changes of Religion and had experience both of the new and old faith knew better how things were then carried and vpon what motives then any now living Thus then they petition to the Queen and King Wheras since the 20. year of K. Henry 8. of famous memory Father vnto your Majesty our most natural Soveraign c. much fals and erroneous doctrin hath bin taught preacht and written partly by divers the natural born subjects of this realm and partly being brought in hither from sundry other foreign Countries hath bin sow'n and spread abroad within the same by reason wherof as wel the spirituality as the temporality of your Highness Realms and Dominions have swaru'd from the Obedience of the Sea Apostolick and declin'd from the vnity of Christ's Church and so have continued vntil such tyme as your Majesty being first raised vp by God and set in the seat Royal over vs c. The Pop's Holiness and the Sea Apostolick sent hither vnto your Majesties as vnto persons vndefil'd and by God's goodness preseru'd from the common infection aforesaid and vnto the whole Realm the most Reverend Father in God the Lord Cardinal Pole Legat a latere to cal vs home again into the right way from whence we have all this long while wandred and strayd abroad and we after sundry long and grievous plagues and calamities seing by the goodness of God our own errors have acknowledg'd the same vnto the sayd most Reverend Father and by him have bin received and embraced into the vnity and bosom of Christ's Church and vpon our humble submission and promise made for a Declaration of our repentance to repeal and abrogat such Acts and Statuts as had bin made in Parliament since the sayd 20. year of the sayd King Henry 8. against the Supremacy of the Sea Apostolick c. And because the first occasion and main Motive of our English Protestant Reformation was the pretended nullity of K. Henry 8. and Q. Catharins marriage for satisfaction of the world and a discovery of the truth the Parliament wherin sat many both Lords and Commons particularly acquainted with the whole matter and employ'd in that intrigue declare their knowledg and discharg their conscience in the ensuing Act 1. Mariae An Act of Parliament an 1. Mariae concerning the fraud and force of King Henry 8. vnlawful divorce from Queen Catharin FOr as much as truth being of her own nature of a most excelent vertue efficacy force and working cannot but by process of tyme break out and shew her self however for a while she may by the iniquity and frailty of man be suppress'd and kept closs And being revealed and manifested ought to be embraced acknowledged confessed and professed in all cases and matters whatsoever and whomsoever they touch or concern without respect of persons but in such cases and matters especialy as wherby the glory and honour of God in heaven who is the Author of Truth and truth it self is to be specialy set forth and wherby also the honour Dignity surety and preservation of the Prince and the Ruler vnder God in earth dependeth and the welfare profit and special benefit of the vniversal people and body of a Realm is to be continued and maintained We your Highness most loving faithful and obedient subjects vnderstanding the very truth of the state of Matrimony between the two most excelent Princes of most worthy memory King Henry 8. and Quâ—en Katharin his loving godly and lawful wife your Highness lawful Father and Mother cannot but thinck ourselves most bound both by our duty of Alegiance to your Majesty and of conscience towards God to shew vnto your Higness first how that the same Matrimony being contracted solemnized and consumated by the agreement and assent of both their most noble Parents by the councel and advise of the most wise and gravest men of both their Realms by the deliberat and mature consideration and consent of the best and most notable men in learning in those days of Christendom did even so continue by the space of 20. years and more between them to the pleasure of Almighty God and satisfaction of the world the ioy and comfort of all the subjects of this Realm and to their own repose and good contentment God giving for a sure token and Testimony of good acceptation of the same not only godly fruit your Highness most noble person whom we beseech the Almighty and everliving God long to prosper and preserve here amongst vs and other Issue also whom it had pleased God to take out of this Transitory life vnto his eternal glory but also sending us a happier flourihing and most prosperous Common-wealth in all things And then afterward how that the malicious and pervers actions of some a very few persons envying the great felicity wherin by the goodness of God your sayd most noble Father and Mother and all their good subjects lived and continued many years did for their own