faith To vanquish a coward that makes noe resistance is but a smale Glory and Victory for a Champion the tentation that mastered you was like to such a Champion Illa tentatio vicit te non quia non potuit ipsa vinci repelli sed quia tu qui victus es nullarum virium fuisti That tentation mastered you not because the tentation was strong and could not be vanquished but because you that was vanquished was of noe force or resolution Tertulian speaks much to the same purpose in those tearms Hereses de quorundam infirmitatibus habent quod valeant non valentes si bene valentes fidem incurrant That is to say Hereses take theire force from the weakeness of some but would have noe force if they encountred men strong in faith You have beene indeed cast downe because you would not stand and fight for I dare affirme there are hundreds of simple honest lay-men Catholicks borne in Ireland would have rather suffered torments and death it selfe then abjure theire faith as you have don for that they would have made good use of the Grace God hath given them as you have not done but like a languishing man hast yielded to that black temptation over which they would have tryumphed It was exellently said of the formentioned Tertulians Nemo saepiens est nisi fidelis nemo major nisi Christianus nemo Christianus nisi qui usque ad finem perseveraverit Behold this Sage Father holds noe man wise but a man strong in his faiih noe man great or noble but a Christian noe man a Christian but hee that continues stout and faithfull to God in Combatts and temtations and more especialy when the storme of persecution rises upon this tryall you fainted and forsooke your Master and your Religion and now of what Religion I beseech you are you I am say you a Protestant a true Child of the Church of England but of what Sect or kind of Protestants are you is a new Queere for under this Notion of Protestant pass Lutherans Calvinist Moderat and Rigid Swinglians Anabaptists Phanaticts or the last Sect which calls themselves Quakers Shall I speak my mind to you having gone out of the Roman Catholick Church and quit the faith therin professed all along from the Apostles tymes till this day you are of noe Religion for all the rest is but Paganisme Judaysme and Heresy This assertion is evident out of the great Doctor of Nations in his Epistle to the Ephesians where hee says plainely Vnus Dominus una Fidos unum Baptisma Ad Ephes cap. 4. One Lord one Faith one Baptisme Ergo there are not two faithes to be sau'd in but one only and that the Roman Catholick Faith that noe man can be sau'd without this sole only faith Saint Paul teacheth clearely in his Epistle to the Hebrewes as thus Sine fide autem imposibele est placere Deo the words following give evidently the reason Credere enim eportet accedentem ad Deum Epist ad Hebr. cap. 11. quia est inquirentibus se remunerator sit But without faith it is imposible to please God for hee that cometh to God must believe that hee is and is a rewarder to them that seek him That the Roman Catholick Faith is that only true faith wherin men are to be saued is evidently confirmed for that it is taught and defended only in the Roman Catholick Church which hath the true signes and propertys of a true Church for that shee is one only and can not be many that shee is visible and visibly dispersed over the whole world and therfore Catholick and Universall that shee is infallible and can not be deceived nor deceive depending in her Doctrin upon the infallible Revelation of God being assisted with Christ's promise of the perpetuall presence of the Holy Ghost with her and consequently can neuer faile or fall into error that shee containeth not only the good or the elect in this life but alsoe divers wicked members as the barne doth both wheat and chaff that likewise shee hath continued perpetually visible from Christ to our days by manifest Successions of Popes and Bishops knowne to the world and shall soe to the end that there is noe hope of salvation out of this Church and without this Faith though aman live otherwise neuer soe well or give neuer soe much Almes or give even his blood or suffer neuer soe much for Christ his name Wee know there are some that say and hold that Catholicks and Protestants can be sau'd each in his owne Religion But that is a desperate Opinion and the refuge of a very Carless Conscience if not voyd of all faith Noe Catholick is of this mind they are only Protestants that say soe for wee Catholicks hold with the Fathers of the Church that salvation is only as before was said to be found in the Catholick Church among others Sainct Irenaeus and Tertulian neare the Apostles tyme and after them Epiphanius Theodoret and Saint Augustin doe specially treat of this matter The reason is evident in as much as Catholicks and Protestants doe disagree in substantiall Articles and Theorems of Christian faith theire disagreements being knowne to be in above a hundred points great and small partly about the God-head of Christ his Church head members and Authority therof in his descent to hell remission of sinns all which are Articles of the common Creed partly about the Sacraments both of theire nature number force and efficacy about the Real Presence the effect of Baptisme externall Sacrifices Purgatory and the Invocation of Saints praying for the dead faith and workes manner of Justification and the like All which are knowne to be very substantiall points It is therfore very absurd and plainly tending to a secret kinde of Athisme to uphold the Catholick and Protestant Religion doe not differ in substantiall points and the differrence being supposed as it must be it is an Heresy to hould the Catholicks and Protestants may be sau'd each in his owne Religion and Profession but Catholicks can be sau'd in theirs which can not be said of the Protestant and his for being out of the Arke Debet perire as Saint Jerom says regnante deluvio Consider therfor Sall having departed out of the Catholick Church what Eternity you may wait for an Eternity of Flames darkness and inconsolable lamentation Vbi ignis Sulphur spiritus procellarum pars calicis eorum this shall be your inheritance I must confess learned men unless careless are not soe easily intrapped by Hereticks for all this I see with all your Mastership of Philosophy and Divinity in Spaigne you haue bine deluded and circumvented by the Protestant Arch-Bishop of Cashel who likly is not an unlearned man hee hath not been carless in working your eternall ruine and undoeing and it is usually the principall care of Hereticks to pervert true believers as Tertulian doth excellently teach Studium est saith hee Heriticis
holy Chaire of Peter noe less praised and honoured for flying and hyding himselfe from that highest Dignity on earth then in enjoying it Did the world see a more holy and stouter Bishop then Ambross what Combats had hee with Emperours and potentates for Piety and Religion and in all had the Victory Soone after being consecrated conferring with the good Imperour Valentiniane the elder about great affaires of Church and Common Wealth hee complained in a grave speech for hee was very eloquent that Potentates in those days much oppressed the People instigated therunto by wicked members that were about them this worthy Emperour was noe way offended with this Christian and Priestly Liberty but praising Ambross his Candid minde said to him Noveram prius hanc tuam Ambrosi libertatem macte igitur vertute age quod tui muneris est cnra ut res Christiana consistat incolumis ut vetteris Religionis Disciplina incorrupta perseveret doce quae amare doce quae sugere debeamus That is Ambross I knew your Liberty take Courage doe what appertains to a good Bishop have a care that the great affaire of Christians be safe and sound that the Discipline of the ancient Religion persever untoucht teach us what wee ought to love and what to fly O wise and Godly Emperour thus began Ambross with a holy freedom and soe persevered till his dying day One of the greatest Combats hee had for Religion and the Glory of God was with Iustina the Empress a perverse Arrian and a fervent protectrix of that Sect. This Lady after the death of her husband Valentinian in whose life tyme shee dared not declare her selfe to be what shee was an Arrian shee began to belch out the poyson within her and to afflict sharply Saint Ambrose Shee furiously angry against the holy man for opposing himselfe to the Arrians resolved to have him bannished thinking by that meanes to pull downe a strong Pillar of Gods House and to raise up Arrianisme shee made account shee was able to accomplish her wicked undertaking her Sonne Valentinian the Emperour being yong and in her power and Disposition to him shee complained that Ambrose had contumeliously dishonoured her here upon the yong Emperour who much lou'd his Mother became incensed against the good Bishop and commaunded him being there unto incited by his Mother and others of that Religion to come to court and dispute with some of the Arrians but hee refus'd to come saying hee would not honour obstinate Hereticks with any conferrence or Disputation they being obliged to believe as the Universall Church did otherwise were lyable to punishment according to the laws made against Hereticks in that case this denyall being made the Empresse procured a peremptory commaund from her Sonne to Ambross to deliver up a Basilica or great Church to the Arrians for their Communion and a band of Souldiers imploy'd to that effect were to bring him prisoner if hee refus'd it The Saint was then praying God in the Church and singing Psalmes with his flock the people though unarmed profered to defend their Father but hee would have noe resistance made hee was sure the Angells of God attending their Lord in the House of Prayer would defend him and soe it happened for the Souldery did not lay hands on him but asked him with all mildness and humility in the Emperours name a Church for the Arrians but hee flattly denyed what the Emperour demaunded and said hee neither would nor could deliver to the Empress Gods inheritance his Church to be poluted by Hereticks that in this matter hee could not obey the Emperour and that hee feared not prison or death it selfe in soe good a quarrell It was then hee spake that Devine and magnificent Language Soluimus quae sunt Caesaris Caesari Ambr. Tom. 3. 5. Epist Oratin Auxentium de Basilicis tradendis quae sunt Dei Deo tributum Caesaris est non negatur Ecclesiae Dei est Caesari utique non debet addici quia jus Caesaris esse non potest Dei Templum quod cum honorificentia imparatoris nemo dictum potest negare quid enim honorificentius quam ut imperator Ecclesiae Filius esse dicatur quod cum dicitur sine peccato dicitur cum gratia dicitur That is Wee have payd to Caesar what was Caesars and to God what was Gods tribute is due to Caesar it cannot be deny'd the Church is Gods it can not be given to Caesar because the Temple of God cannot be Caesars right which noe man can deny is said with honour to Caesar What is more commendable and honourable then for the Emperour to be cal'd a Child of the Church which is spoken without sinn and without offence of Caesar and with great Grace and respect After this by a letter to his sister Marcellina hee gave an ample account of what had past in this bussiness and said these words Mandatur denique tradi Ambr. Tom. 3. E. L. Epist 33. ad Marcelinam Sororem Basilica respondeo nec mihi fas est tradere nec tibi accipere imperator expedit allegatur imperatori licere omnia ipsius esse universa respondeo noli te gravare Imperator ut putes te in ea quae Divina sunt imperiale aliquod jus habere noli te extollere sed si vis diutius imperare esto Deo subditus scriptum est quae Dei Deo quae Caesaris Casari That is It was commaunded by Caesar a Church should be given up I answer I have noe power O Emperour to give a way a Church nor is it expedient for you to receive it It is aleadged all things are lawfull to the Emperour that all apertaine to him I answer doe not trouble your selfe O Emperour doe not think you have any imperiall right to those things that are Devine doe not extoll your selfe but if you have a minde to raigne long bee subject and obedient to God for it is written quae Dei Deo quae Caesaris Caesari What speech was ever spoken by a Bishop more sound and glorious then that of Saint Ambrose to Auxentious the Arrian Imperator bonus intra Ecclesiam non supra Ecclesiam est That is a good Emperour is within the Church not aboue the Church And after said to the Emperour himselfe Domum-privati non potes jure temerare Domum Dei existimas auferendam You cannot rightly violate a privat man's House and doe you think the House of God can be taken away and said further Ad Imperatorem pertinent Palatia ad Sacerdotem Ecclesiae publicorum tibi moenium jus Commissum est non Sacrorum That is The Palaces appertaine to the Emperour Churches to the Priest To thee O Emperour the right and defence of the wales of the Citty is committed not of Churches or holy Places Saint Ambress his minde is cleare and evident by his words to wit that hee acknowledges the Emporour Lord of Pallaces and of the Wales of the Citty
but not of Churches for hee allow'd no power or Jurisdiction to the Fmperour over or in the Church Sall you see how Ambrose by this undaunted generous answer denyed to yield to the Emperour one Basilica or Church for the Liturgy of the Arriaens the Empresse being of that Religion and you have joyned in Communion and Religion with those Protestant Bishops and Clergy-men that made and signed the XXXIX Articles and delivered up to Queen Elizabeth all the Churches in England and all Eeclesiasticall Iurisdiction and power over themselves and all the people in Spiritualibus which I am a shamed to write with those I say you have joyned denying to the Pope against all piety and reason over that Kingdome and People all Spirituall Superiority and therin you seperate to your great shame from Saint Ambrose The next conflict Ambross had was with Maximus who had kild the yong Prince Gracianus the holy Bishop goeing to seek the body of the dead Prince behaved himselfe like a noble and stout Prelate hee excomunicated the Tyrant for sheding Innocent blood and commaunded him to doe severe pennance for soe cruell a Murther After this Ambrose had a great encounter with the Emperour Theodosious which fell out in this manner Theodosius after defeating the Tyrant Eugenius who was killed in the fight which victory hee atributed to Saint Ambrosse's prayers and power with God being transported with an implacable anger against the Cittizens of Thessalonica for the death of one of his Courtiers slaine by that People in a tumult to revenge this mans death hee invited the People to the Spectacula or usuall pastymes in those days and gave order to the armed Souldery to inviron and Massacre the innocent multitud without Distinction of Age or sexe there were slaine by this blooddy Edict seaven thousand Soules This butchery being ended the Emperour took his way for Millan and thinking according to his ordinary custome to goe to the Church Saint Ambross with a Godly anger opposed himselfe and denyed him ingress giving him a severe reprehention in this kind Quid inquit tentas Caesar quid moliris tune Domini Templum post tam Crudelem innocentium hominum stragem intrare audes noli Caesar noli Priorem iniquitatem tuam haec te-meritate augâ—re exhorresco hoc tam immane facinus tuum gladium civium Innocentium tam iniqua morte cruentnm videre non possum Glamat Caesar de Terra ad Caelum contra te Sanguis innocentum That is What doe you atempt Caesar what are you about to doe doe yon dare to enter Gods Temâ—le after soe Cruell a Massacre of Innocent People Caesar doe not doe not augment the sinn you have committed with this new Temerity I abhorr thy cruell Act and I cannot indure to see your sword blooddy with the unjust death of soe many innocent Cittizens Caesar the blood of the Innocent Cryes to heauen against you What did the Emperour in this encounter receeving soe sharpe a rebuke hee revered the reprehention and the liberty of the holy Bishop and began to lament bitterly his great sinn and soe retyred to his Pallace not daring to enter the Church I may in this place say O Incomparabilem Pontisicis dignitatem O Imperatoris piâ—tatem insignem Soon after came on the feast of the Nativity when the Emperour much afflicted for his being kept out of the Church sent Rufinus prefect of the Pallace to have the Excomunication taken of this powerfull Courtier made account the Saint would instantly yield but the Bishop would not heare him wherfore the Emperour wholy compunct and penitent came in person to Ambrose humbly demaunding hee would give him Entrance into the Church on that holy Feast that heâ— might partake of the joy the poorest men in the Citty enjoyed but the Bishop said Quid agis Caesar quid poscis num tam immane scelere tuo dignam penitudinem ostendisti tuum est said Caesar remedia dare meum accipere imperâ— quid fieri velis non obsisto hoc solum ambio ut cum Deo meo in Gratiam redire possem That is What doe you Caesar what seek you from mee have you done condigne pennance for soe great a sinn It is said Caesar your part to commaund and praescribe a remedy and myno to receive the same Commaund what you will have done I shall not resist this only I seek that I may be reconciled to my God Then Ambrose seeing and admiring Caesars most Christian example in contrition and obedience received him into the Church with great joy of all the People Was ever under the heavens a more noble and pious contention then this between Tbeodosius and Ambrose I have enlarged my selfe a little longer though I hope not unprofitably upon this rare History and example of the zeale and fortitude of a good Bishopl and of the piety and obedience of a good Emperour Had wee in this age but a few Ambroses they would I dare say make the Church of God and the Monarchy of the world more Godly and happier then now they are And how to Saint Augustin Was there ever from the Creation of the world a more learned and humble man then this Saint What Heresiarch in his tyme lifted up his head that hee did not refute and knock downe doe not all learned men at this day draw from him as from a Spring and Fountaine all Wisdome and Learning Who among men was a greater defender of verity and the Church then hee What quantity of vollumes and books hath hee set forth to this effect noâ— Doctor profounder none more learned nor more penetrating hard questions and difficultyes in Scripture Fathers and Divinity then hee but in nothing more gloriovs then in his humble Books of Confessions Are not you Sall confounded in your soule for parting from this great Catholick and most holy and learned Doctor and adhering to those new unCatholick Bishops of England with theire XXXIX Articles for the most part of them condemned Heresies who have but the titulary name of Bishops and noe holy Order at all and consequently cannot conferre holy Orders on others wherfore as was well observed by a late Author the Church of England is noe Church because it wants Priest and Sacrifice What shall I say now of holy Hierome the great Oracle of the world for expounding Scriptures to him from all Places and Provinces Fathers and learned men did write for clearing and resolving deep difficultyes and obscure sences of the Scripture who a greater Enemy to his body then this Saint Who more mortify'd what an austere life did hee lead in the Wilderness of Syria where hee cry'd out in this Language O quoties ego ipse in eremo constitutus Epist 22. ad Eustochium in illa vasta solitudine quae exusta solis ardoribus horridum Monachis prestat habitaculum putabam me Roman is interesse deliciis Sedebam solus quia amaritudine repletus eram Horrebant sacco membra deformia
1524. Hee did in a speedy acomplishment of his longing desire marry even upon the suddaine Catharin Bore one of the nine Nuns that Leonard Keppen on the 7. day of Aprell 1523. brought to Wittenberg from the Monastery of Nimpisen having in the evening invited to supper Pomeran Luke the Painter and Apelles the Lawyer hee then soe finished the abominable marriage for which by the most ancient and imperiall Lawes soone after the tyme of Constantine the great hee should have lost his head Jovinian the third Christian Emperour after Constantin Zozom Histor Lib 6. Cap. 3. fine published this Edict Vt qui Sacratam Virginem vel ad nuptias contrahendas pellicere conaretur c. Capitis supplicio mulctaretur And the foresaid Law is yet extant God lib. de Episcopis Clericis Where it is said Si quis non dicam rapere sed tentare tantum jungendi causa Matrimonii Sacratissimas Virgines ausus fuerit capitale paena feriatur Oziander and Melancton doe attest Ozean Centure 16. c. 36 pag. 29. Melan. in Epist ad Ioac Camer de D. Lutheri conjugio this marriage of Luther All wanton Monks and Priestes rann after Luther each one with a Nun or a wench Martin Bucer a Dominican fryer and Bernardus Ochynus a Capuchin a complished the like Sacrilegious Marriage with two Nuns Peter Martyr being a Canon Regular of the order of Saint Augustin marryed at Straesburgh Dame Catharin the loose Nun that rann out of her Cloyster of Metz in Loraine yea the Arch-Bishop of Cullen began his Reformation with marrying a Nun. Soe writes Osiander Interea saith hee Osian Centur. 16. L. 4 cap 18 pa. 984 Archiepiscopus Coloniensis Elector Gobardus Baro Truchesius Reformationem Religionis meditabatur Matrimonium Agneti quae monialis fuerat promisit eamque tandem in uxorem duxit That is The Arch-Bishop Elector of Cullen Baron Truches began the Reformation of Religion and promised to Marry Agnes that was a Nun and at length Married her See further there pag. 953. How revolted votarys the Protestant Bishops of England took wives namely the ensuing Hooper of Worcester Barlowe of Chichester Downham of Westchester Storie of Hereford Barkaley of Bathe and Wels Coverdale of Exeter who all of them were professed Monks to whome might be added Sandes of York and Cranmer of Canterbury who still carried a woeman about with him with divers others all of them formerly Catholick Priestes One of the first that begun to live in England scandalously was Iohn Bale of Norwicth a Carmalit Fryer taking to him his Dorathy a lusty wench whome hee called fidelissimam conjugem this Fryer was after made Bishop of Ossery in Ireland Mark it well Sall how all these illuminated Doctors of your Protestant Religion were declared Enemyes to chastity and prophane breakers of theire Vowes and began all of them the great worke of Sanctifying the world and reforming the Church by marrying to Nuns and other dissolute woemen without such Companions they could doe nothing at all Did the holy Missioners sent from the Sea of Rome Saint Patrick to convert the Idolaters of Ireland Saint Austin the Benedictin the Pagans of England in the tyme of the Saxons and other Saints to other Kingdoms to enlighten them and chase away Idolatry did I say these holy Missioners that brought in holy Religion by Miracles and Sanctity bring a long with them sacrilegious and naughty woemen to acomplish the Conversion of Nations Now good Sall sit downe a little I pray you and ponder with your selfe if God a God of Piety and Sanctity would send soe wicked a man as Luther to denounce his word and Ghospell to the world a man who by a conference with the Devill abollished the Mass threw of his habit of Religion and all modesty and vertue marryed a professed Nun and lived more like a beast then a man who contemned in the highest degree the veneration sanctity and learning of all the Fathers who was possessed with a spiritt of an intollerable pride would God imploy such a man a slave of lust pride and the Devill to give the true light of the Ghospell Think seriously Sall what smale reason Mr. White had to say of Luther Mr. VVhit in his way to the Church printed 168. pa. 428 This was the end of that good man whose memory shall be pretious in the Church for ever and flourishing as the Rodd of Aaron layd up in the Tabernacle After a due ponderation of the premisses touching Luthers impious Doctrin and incontinent and wicked conversation taken out of the writings of Protestants themselves I doe referr to the Readers owne Iudgement whether wee are to joyne in esteeming and terming him a holy man as certaine Protestants doe to the great blemish of theire credit Some of these are English Gabr. Powell in his consideraiion of the Mr. Gabriell Powell calls him holy Saint Luther Mr. Iewell calls him as above was said a most excellent man sent of God to enlighten the world in the midst of darkness Papists Supplication printed 164 pag. 70 †Mr. Fox saith it pleased the Lord to send and set up Luther by his owne mighty Spirit hee alsoe Rubricates him in the highest ranck of his Confessors Mr. Whitaker doth reverence him as the Father of Protestants other Protestant writers of Germany and other Provinces call him Elias Conductor and Chariot of Israell and to be reverenced after Christ and Saint Paul But all these high strange Phanaticall and hyperbolicall prayses given to this wicked man are proved lyes by the plaine uncontroulable alegations and Testimonyes of other learned Protestant Authors who are to be creditted in this Quia res ipsa loquitur X. CHAPTER What frutes followed Luthers Doctrin and Reformation IT has beene a constant observation in all ages and tymes that men sent from God by extraordinary missions as the Apostles and other Saints after them and alsoe those sent from the Sea of Rome with ordinary mission were Saints and holy men and wrought wonders and Miracles and great devotion sanctity pennance prayer and change of mens lives to the better followed these missions whole Provinces amended theire ill manners and lives Saints doe holy things Bona arbor bonos fructus facit Now if wee shall examin the nature and effects of Luthers Reformation wee shall finde neither Miracles nor Sanctity in him or the rest of his Brethren and what fruits did this new Doctrin produce in the people did those that received it become more holy then before more modest just sober or more penitent for theire sinns Was pride vice and dissolution abated or diminished after the pretended zeale of these reformers did any man mortify his body or crucify his flesh with the concupisence and vices therof Noe such matter a change indeed followed theire new Ghospeling and Reformation it changed all to the worst Rapine Vsery Adultery and all kinde of uncleaness and dissolution became greater then before these were the
with the Roman Church as well in points of Faith as in the use of Rites Liturgy's and Sacraments yet for all this they have shaken of all Obedience to the Church of Rome and if this bee not a willfull formall Separation of theire part let any man judge And after all this they are soe bold and impudent as to say the Scisme Lyes of our part for having given them the Occasion of Separation but they doe not point out the time and errors they say crept into our Church Is not this a pleasant Jest first openly to Rebell and then without any other proofe but theire owne prooflesse word tacitly to suppose they had great Reason for theire Rebellion and to accuse soe vast a Society of ancient Christians as wee are and know not why to condemne us of Errors and know not wherfore and this before noe other Tribunall but themselves who were the Rebells This indeed savors soe strongly of sauciness and self-conceited pride that the very method held in the Condemnation makes all to look upon it as naught illegall and contemptible This kinde of Proceeding of Protestants makes it most evident that this actuall breach with Rome this Rupture this Rent this Rebellion this divorse from the ancient Church this formall Scisme let Protestants couer it with the smothest words they please is as cleare on theire side as the Sunne shining at noon-day like durt it lyes at theire doores and they will neuer be able to wype it away They say often and over and over that wee erred and gave them the Occasioâ— of Separation but prouing nothing nor shewing the cause wee have given of such Separation they say nothing doe they thinck theire Asserâ—â—on or saying that wee have erred can be proofâ— strong enough against us or any thing like a Satisfactory reason in this matter between us theire saying being noe received Principle Certainly the humour of Protestant Wâ—iters and Disputers is strange they chiefly abuse themselves in finding fault and carping at Catholick Religion whilst they speake least of that which most concerns them that is possitively to prove that Protestancy ought to bee owned as Christs true and Orthodox Religion this they wholy Wave and Protestants prove noâ— theire owne Religion the reason is because an â—mprobability cannot be proved For confirming what I say heare what the Author of PROTESTANCT WITHOVT PRINCIPLES c. speaks Pray you saith hee tell mee did you ever yet heare from a Protestant That Author pa. 430 431 any thing like a convincing Principle when hee goes about to prove two Sacraments and noe more or that Faith only Iustifyes without Charity or to bee brief that Protestancy ought to be valued of as the only Pure and Orthodox Religion of Christianity Noe these points they eyther pass over in silence or soe sleightly handle them that they seem afraid to meddle with such difficultyes what doe they therfore Theire whole straine is to finde fault This in the Papist Religion is not right that is not well proved a third thing pleaseth not here wee have a nouelty introduced there is a ceremony blamable c. then a Iere follows in handsom language and theire worke is done In the mean tyme the maine point in controversy which is to prove that Protestancy ought to be owned as a true and Orthodox Religion is noe more touched on then if it were not in being This same Author says else where I realy perceive a strange humor The Author pa. 320 321 in our Protestant writers You have theire Books t is true difficultys now and then hinted at words â—ultiply'd much talke in generall intricate discourses carryed in darkness and this to amuse a vulgar reader weak conjectures enough now drawne from this now from that Evidenced Authority Margents charged with Greek and Latin and they must bee thought learned Margents But after all you see the maine difficulty's waved you finde nothing proved nothing clearly reduced to any other owned Principle but theire owne proofless word and bare assertion in soe much as I am apt to beleeve if I think amiss God forgive mee all that Protestants ayme at in theire Polemicall writings is only to keep up talk in the world and Glory when they have the last word in a Controversy whether a prou'd word or noe it Imports not soe it may be proved they answer it Is it not a remarkable thing that Protestants notwithstanding they doe not nor cannot defend theire owne Religion and notwithstanding they are wilfull and wrongfull in their Separation from the Roman Church an open Scisme and notwithstanding a lawfull Succession in our Church from th' Apostles tymes and a quiet Possession of truth with it by Vertue of an immemoriall Tradition yet our Adversaryes the Protestants tell us the Obligation of proving lyes upon us of proving what for God-sake That our Possession is lawfull Quo Iure came they to question this they being Actors how come they to put the proofe upon us contrary to the Custome of all Benches of Justice contrary to that knowne Rule of the Law Actore nihil probante reus absoluitur If they would euer acknowledge any indifferent Iudge or umpier between us which they are neuer like to admitt of assuming to themselves the Office of Accuser wittness and Judge hee would compell them to the proofe wee are noe way bound therunto wee only stand upon our owne defence and garde wee only say OLIM POSSIDEO PRIOR POSSIDEO that irrefragable Rule of the Law is for us Qui prior est tempore Regula Iuris 24. in sexto prior est Iâ—re Ratio huius regulae est quod jus acquisitum alteri inuito auferri non potest That is The reason of that rule is that reason acquired to any one cannot bee taken from him against his will Wee haue been aboue a thousand and more yeares in possession before the world heard any thing of Luther and his knott of scismaticall companions are not wee then Priores tempore but they will perhaps tell us they have prescrib'd against us by holding our Churches Benefices and all power and Iuridiction in England for a hundred years and more to this wee reply that violence gives noe ground to Prescription wee alleage that undeniable rule of the law Possessor male fidei Regula Iuris 2 in sextâ— ullo tempore non Prescribit that is a possessor of evill Faith or conscience can never prescribe mala fides here is mala Conscientia and doth cutt of quite all title they can make to Prescription It is manifest to the world all they have of ours they have against Conscience and soe theire crime in holding that by force which by Iustice is ours is the more grivous and the longer they detayn them the greater is theire sinn Cum tanto sint graviora peccata as the Text of the Law says quanto diutius infaelicem animam detinent alligatam Wee Catholicks I repeate it
againe can say to Protestants that wee are noe way obliged to prove our Church is the true Church and our Keligion the true Religion though wee can evidently prove both It is enough to tell the Protestants the Roman Catholick Church whilest evidences coms not against it stands firme upon its ancient right of Possession OLIM POSSIDEO PRIOR POSSIDEO This long and lawfull Possession proves the Church Orthodox and frees us from all Obligation of disputing the reason above hinted is that the Protestants Protestants because Agressors are obliged to prove theire charge and claime are the Actors and Agressors and therfore it s theire taske to prove ours only to defend which is easy If you marke how strangely in vaine they make theire attempts against us observe it After our Church had stood a thousand years and more in the quiet Possession of truth they accuse it of Error After soe many thousands of learned and vertuous men that lived holily and dyed happily in it ye and had eyes as quick Iudgments as profounde and wills as good to find out these Errours had any beene as the best of Sectaries yet found none they forsooth espy them After this Church had its Purity The Churchss Purity and Innocency and Innocency signed and sealed by the blood of innumerable Martyrs evidenced by undoubted Miracles manifested by soe many glorious Conversions wrought on Aliens drawne to Christ and finally demonstratively proved by all these illustrious marks of truth wherof wee treated aboue our Protestants rise up and Calumniate this great Society of Christians lay the foule Aspersion of Heresy on it Are not they think you as Actors obliged in Iustice to make theire charge good against us by evident proofes And are not wee exempted from all farther Obligation Proued by a long Possession of pleading then only to stand upon our ancient blameless and quiet Possession Beleeve it This OLIM POSSIDEO PRIOR POSSIDEO is warant sufficient and our Wall of defense against such weak Aggressors And yet wee strengthen our hold with Canon proofe it is evident reason alsoe And evidenâ— reason alsoe Nemo praesumitur malus nisi probetur No Man upon vaine presumption ought to bee accounted naught unless reason prove him a delmquent For Example Give mee a loyall Subject that hath done wonders and great service for his Prince that hath An Instance enlarged his Kingdome gained him Frinds defeated his Enemyes and yet is struggling to doe him more Service Whose repute was neuer stayned nor fame blemished c. Suppose now That a smale knot of unknowne men should offer at some small or inconsiderable proofs And with these endeavour to impeach him of treason would not the Prince think you either require evidences to be brought in against soe worthy a subject or reject these Accusers as unworthy of credit yes most assuredly This is our case though noe Instance taken from private men can parrallel the fidelity of the Church towards Christ the Roman Catholick Church The Church evidently hath proved her fidelity to Christ I speak of noe other for there is none hath faithfully done great Service for the King of Kings Christ Iesus it hath dilated his empire far and neer it hath defeated his Enemys perfidious heathens gained him Frinds and innumerable Servants It yet struggles Maugre all attempts against it to promote his honour and gaine him more It has beene of an unspotted same Hither toe of unspotted and accounted pure without blemish till now at last a smale inconsidâ—rable knot of Protestants Impeach it of Treason and make it a Rebell against the King whome fame before Sectaries Impeachment it hath served soe long and faithfully What then doth our Lord Iesus and all Iustice too require of these Accusers but Evidence Yes and if possible more then Evidente is Necessary to make theire charge good against this Church It hath evident proof enough of its fidelitity Iustice in this charge requires evidence not unproved Cavills by its faithfull long Service by its hitherto irreprehensible Purity allowed for a thousand years and upwards and therfore cannot bee supposed a delinquent upon meer Cavils or for things which look like proofs but when examined are noe sooner weighed then cast away as weightless For all this wee Catholicks find it noe hard matter to prove the Roman Catholick Church the only true Orthodox Church out of which there is noe Salvation and to prove this by an undubitable Principle which cannot bee shaken even this short Argument will doe it Christ Iesus founded a Catholick Church which as hee promiseth should never faile Et porâ—ae inseri non praenalebunt adversus eam And therfore Math. cap. 16. could never bee forsaken by him Take the reason for no Monarch that lays the foundation of a kingdome and obliges himselfe to take care of it can without iniustice abandon it unless a contrary power or great negligence deprive him of his right none can bee more powerfull then Christ and I hope those Protestants of the English Church will not make him guilty of negligence or Iniustice ergò hee still defends the militant Church a most deare Kingdome which hee establisht with his owne bloud Take this other Argument A Church which hath converted whole Author of Protestancy without Principles c pa. 409 Kingdoms and Nations from infidelity to Christ by working Miracles casting out of Deuills great austerity of life and efficacy of Doctrin evident and convincing Arguments of truth and drawne innumerable Soules from a tepid life to pennance and mortification from the contents of the world to a contempt of it from selfe-love to a perfect self-abnegation must either bee deseruedly named the true Church of Christ or else the Apostolicall Church was not the Church of Rome only hath by the assistance of God done those wonders therfore it is the true Church or there was never any true upon earth Deny these Conversations made by our Catholick Society and you deny what is most evident grant them and you subscribe to Popery Ergò This Learned Author after severall Arguments and considerations makes the ensuing inferences The Roman Catholick Church was once the true Church Sectarys confesse it once it was built on Christ once it taught Christian verityes without errour once it was owned by Christians for Christes School once it evangelized the word of God purly Therfore if God bee yet as favourable unto Soules as hee was anciently if hee substract not meanes from us Necessary to saluation if his gifts bee unchangable if his intention of settling truth for ever amongst Christians alter not if hee blest his owne Society as well with truth as with the consolation of Grace this Catholick Roman Church and noe other once true was is and shall ever be soe for the future Ecclesia invicta res est they are knowne words of agreat Doctor etsi Infernus ipsâ— Commoveatar The Church is Invincible and continues