every day rather loose then gain ground and the generality of these Nations can not be wrought vpon either by fair or foul means to thinck wel of that Religion or to submit their Judgments and consciences to the direction of the Bishops and Prelatick ministery The reasons are obvious to such as are not obstinat 1. The incredibility of their pretented spiritual caracter and jurisdiction 2. The incoherency of their doctrin with the fundamental principles of Protestancy Their Episcopal caracter and jurisdiction is as incredible as King Henry 8. spiritual supremacy Queen Elizabeths legitimacy and the validity and solemnity of their first Bishops consecrations They have indeed of late endeavored to excuse the latness of their Masonian Registers discovery and to cleere them from the suspitions of forgery but so faintly and fraudulently that their vindication though pen'd and published by on of the ablest Prelats of their Church hath furnished their adversaries with so many new demonstrations against their Caracter that in steed of a reply the Protestant Bishops have resolued vpon a submission to the evidence of our arguments and changed the controverted and essential part of their forms of Ordination As they endeavored of late to vindicat their Registers from forgery so they long since explained the Queens supremacy but so contrary to the known laws of the land and cleer words of their Oaths both of supremacy and Episcopal homage that neither can bear their fond interpretations and if they could the Bishops would have nothing to shew for their pretended spiritual function and jurisdiction it being manifest they cannot deduce either of them by succession from any Apostolick Church or orthodox Councel and therfor must content them-selves with what they can buy from a lay soveraign and temporal Statuts or acknowledg the truth and confess ingeniously they are but lay-men and have no lawful authority to take vpon them a spiritual function and jurisdiction seing they have no Catholick Predecessours and degenerat from the first Protestant Reformers and are ashamed to claim with Presbiterians and Fanaticks the extravagancy of a privat spirit and extraordinary vocation The incoherency also of the Prelatick doctrin maks these nations averse from the Prelatick Church and Clergy ân the 39. Articles of Religion they declare with Luther and the first Reformers that no visible sign or ceremony and by consequence no such thing as imposition of Episcopal hands was instituted by Christ or is the necessary matter of a Priest's and Bishop's ordination and yet now of late that visible sign and ceremony is held by them-selves to be so essential that without the same no caracter of Priesthood or Episcopacy is thought to be given to the party ordained and therfor they reordain such Presbiterian Ministers as did neglect or contemn imposition of Episcopal hands 2. They maintain in the same 39. Articles that the Roman Catholick Church hath falen into damnable errors and acknowledg that only such a fal can justify the Protestants separation or excuse them from sin and schism And yet when they are pressed with a consequence that necessarily follows out of this supposition to wit that if the Roman and visible Church had so erred Protestants can have no Christian faith nor certainty of the Scriptur's being God's word or of the Trinity and Incarnation c. which they received and retain vpon the sole Testimony of the Roman Catholick Church having in their own 39. Articles declared the Greeck Church Heretical for the doctrin of the Holy Ghost's procession and therfor it 's testimony even in other Articles is invalid and it's concurrence in those other Articles with the Roman Church is vnsignificant And yet they again contradict them-selves and confess that the Roman Catholick Church is infalible in all articles necessary for saluation 3. The same inconstancy and incoherency they shew in denying that doctrinal Traditions are the word of God or that Tradition it self is a sufficient ground of Divine belief and yet when they are demanded to shew a proof by cleer Scripture of the distinction between single Priesthood and Episcopacy v.g. then they maintain that traditional doctrin is God's word and the testimony of the Roman visisible Church a sufficient evidence therof Their wavering and inconsequent way of proceeding doth manifest to the world that as wel in this as in other particulars of Christian Religion nay even in declaring which are necessary or not necessary points of faith the Prelatick Clergy hath a greater regard to their own conveniency then to God's veracity and to the revenues of âhe Church then to the saluation of souls Otherwise why should they take our Roman Catholick word for Episcopacy and not for the Pop's supremacy for the letter but not for the sence of Scripture for not rebaptising or for receiving relaps'd penitents more then for Purgatory or Transubstantiation or for keeping Sonday and not praying to Saints c. Seeing all these doctrins are equaly proposed to them as Catholick truths by the sole credible testimony and tradition of our one and the same Roman Catholick Church the testimony of the Greeck and all other Churches as hath bin sayd being rendred invalid by the hereticks wherwhith Protestants confess they are infected Some are of opinion that if the more modern Prelaticks had not forsaken their ould way of being ordained Bishops by the Queens letters patents or by some such publick testimony and superficial ceremony of their Congregations without troubling them-selves with the doctrin of the inward caracter given by imposition of Episcopal hands so contrary to the principles of the reformation a broad and to the 23. and 25. of their own 39. Articles at home they had not bin so hard put to it by their Presbiterian Brethrens arguments who stick to the Tenets and Rules of pure and primitive Protestancy detesting those formalities and dregs of Popery which Prelaticks of late have so much affected in ordaining of Ministers Mr. Hooker Dr. Couel and some other Prelaticks in their writings towards the end of Queen Elizabeths reign began to inculcat the doctrin of making Ordination a spiritual caracter imprinted in the soul by imposition of Episcopal hands and not a bare formality of the secular Magistrat's election by some outward ceremony or letters patents as all English Protestants had believed and practised vntil Hooker and Couel broacht this among their other Popish novelties and therfor were publickly blamed and complained of by Prelatick Writers and particularly by Dr. Willet in his worck vpon the 112. Psalm printed 1603. and dedicated to the Queens Majesty page 91. he saith From this fountain have sprung forth these and such other whirlpoints and bubles of new doctrine and amongst others he sets down as a novelty in the Church of England this That there is in ordination given an indelible caracter and then addeth Thus have some bin bould to teach and write who as some Schismaticks the Puritans have disturbed the peace of the Church one
so zealous as every Protestant is in ours If any Protestants lived then why did not they speack or write were they all Temporisers and Turn-coats or were they all so blind dumb deaf and dull that not one of them could see heare reprehend or observe practises and ceremonies so erronious obvious and offensive The Protestant evasion or answer to this evident Demonstration is both frivolous and fallacious Their chief Doctors acknowledg they can not tell by whom nor at what time the Popish errors were broacht and say that errors in Religion may creep as insensibly into the Church as a building may decay or white haires grow in man's head as if forsooth all and every Christian of the world and particularly the Pastors and Prelats of the Church were as much concern'd in the observation of every gray hair and head or in the preservation of every building from decay as they are in observing and preserving the purity and integrity of every article of faith and in opposing the least novelty contrary to the same Besids the outward profession and propagation of those points of Popery that Protestants suppose to have crept insensibly into the Church could neither be concealed nor confounded with the contradictory principles and practises of Protestancy as a white hair may be easily confounded and concealed with others that cover or come neer it in colour Moreover the chang from youth and stately buildings into gray hairs and ruinous edifices is wrought insensibly by the hand of time without any perceptible concurrence of any other cause Time wears out and consumeth structure strength youth and beauty whether men gaze or not gaze vpon such gay objects but the planting preaching or inculcating of new doctrin and new ceremonies of Religion are of a quite contrary nature they have not such dependency of time alone they must be effects of attention and observation of discourses and disputs of Sermons and Catechisms they must be also professed and practised in the view of the world Time without these and the like notorious practises and observations can not alter Christian Religion nor induce a contrary superstition Lastly Granted there were no fallacy in the similitude nor disparity in the Comparison the examples are better retorted against Protestancy then applied to Popery for though haires may begin to grow white and buildings to decay without any great notice taken of their chang yet when either coms to the height or even to the mediocrity of their chang that chang is observ'd by as many as have eyes to see and is not only observed but resented and remedied according to their power by them who are most concerned in such decays and defects If then a white head is so easily discern'd from black and a ruin'd edifice from a new Palace and a decay'd face from a beauty by all kind of people that make use of their senses and if so much industry is used by them who are most sensible of those imperfections to hinder their further progress or appearance how is it possible that all or any orthodox Christians being so greatly and particularly concern'd in the purity and truth of their Religion and in the observation of it's rites and Ceremonies could be for many ages so stupid as not to distinguish it's doctrin and profession from the quite contrary or so carless in applying remedies against the grouth and continuance of errors both damnable and discernable Is it not more probable and possible that Martin Luther a man so impious proud and passionat that him-self acknowledgeth he did retain Idolatry in the Church at Wittenbergh to vex his Scholler Carolostadius should to disgrace the Pope and Papists his enemies be seduc'd by his confessed disputation and submission in his diabolical doctrin then that the whole visible Church Fathers and Councels before Luther for at least 1000. years should not only forsake Christ's doctrin but mistake the true sence of Scripture now pretended to be so cleer and manifest to every Protestant That all the world did conspire and concurr to such an apostasy is not credible That they who did not concurr should sit quiet and conive is as vnlikly If no Pastor nor Prelat had the courage to oppose Idolatry and superstition sure some one or other would have had the curiosity to describe the occasion beginning and progress of so great and remarkable a change and would mention if not condemn the stupidity of the whole Church in not opposing doctrin so inconscionable and vnreasonable And yet ther is no Tradition therof nor a syllable in any history sacred or profane of this supposed change in any on point of Popery nor so much as the least sign therof in any monument of antiquity SECT II. The Protestants evasion of the cleerness of Scripture against our Roman doctrin as also of the invisibility of their own Church confuted and the incredibility of the supposed change and Apostasy proved by the difference of the Roman Catholick and Protestant principles THE second evasion of Protestant Writers is that they are not bound to inquire when or wher our Popish errors crept into the Church or became so vniversal but think it sufficient to prove by Scripture that Popery is not Christ's doctrin This shift is no less absurd then the former because they suppose for granted what is denyed and the subject to our disputes The controversy between Protestants and Catholicks is whether the Roman Tenets be contrary to Scripture Protestants say they are and prove it because forsooth Scripture is contrary to the Roman Tenets We deny it and they prove it only by pretending that the letter and sense of Scripture is evident for the Protestant doctrin and by consequence they must say that all Papists for the space of 1500. or at least 1000. years have bin either so witless as not to vnderstand what is evident or so wicked as to contradict evidence and the cleerness of God's written-word and meaning Let any Protestant who hath so much sense as to vnderstand that nothing but the obscurity of Scripture can make it the subject of disputs and occasion diversity of opinions among so honest and learned Christians be judg whether the controversies between us and Lutherans Presbiterians and Prelaticks c. be not a demonstration that the true sense of Scripture is not cleer and evident in the controverted Texts And if the dissent and dissentions amongst honest men and learned Scripturists be an vndeniable proof and evidence of Scriptur's obscurity whether it be not great obstinacy in Protestants to maintain that Popery is evidently condemned in Scripture and that so many thousands of honest and learned Papists could not or would not discover what is cleer to every illiterat Protestant or if they did would not embrace that truth to which their judgments and God's cleer word did direct them Until the year 1517. no man euer pretended the cleerness of Scripture for Protestancy at that time Martin Lather seeing all
as Kings and their Courts by the laws But Protestants do not observe that as the interpretation of the laws depends not of them who sue the King but of the ancient practise of his Judges and Courts so the interpretation of Scripture must not be made by tâem who sue the Pope and Councels but by the Bishop and the Church who ar to explain it not according to every on 's privat fancy as Protestants do but according to the tradition customs and practises of the orthodox Christians in former Ages And by this we free the Roman Catholick Church and the Councel of Trent from the Protestant calumny of novelty of doctrin not only in this particular of the Canon of Scripture but in all it 's other definitions Proâestants confound our new Decrees with new doctrin wheras nothing is more cleer then that old doctrin may be defined by a new Decree that is made more publick and authentick The Councel tels them sess 4. that it only declares what Canon of Scripture the primitive Church held and quotes for it divers ancient Faâhers and Councels and therfor it 's Decree maks no new Canon of Scripture but is a promulgation of the old which induceth an obligation of believing what formerly had not bin so generaly known because it had not bin so cleerly and solemnly proclaimed Methinks none ought to carp less at the novelty of our definitions then Protestants if they would reflect vpon their own reformations They pretend that their doctrin is not only renewed but revived because forsooth the whole visible Church had lost that purity of the Primitive faith for many ages which they now have restored Roman Catholicks are more moderat and modest as having a better opinion of the Church and of God's providence they confess that the doctrin defended by the Councel of Trent was never extinguished in the Church but that it lived in the harts and profession of many faithful though many others of the same communion did not hold them-selves obliged to believe it as a doctrin of faith vntil it had bin sufficiently and solemnly proponed by the Definition of the Church in a general Councel as Divine That being don no addition or alteration was made of divine faith For new definitions are not new articles of faith but promulgations of the old faith or declarations of our obligation to believe as articles of faith those things which had bin formerly revealed but not so sufficiently proposed to the whole Catholick Church Wherfore articles of Faith not believed before they be decreed by a general Councel may be aptly compared to laws or ordinances before they ar published as the publication or proclamation of a law maks not a law but declares the obligation of complying therwith so the definition of a general Councel maks not the article of faith but declareth the obligation of believing that doctrin which before the publication or proclamation of the Church had not bin sufficiently proposed as Divine revelation To what purpose then did Doctor Cozins trouble him-self and his Readers with composing a book against the Catholick Canon of Scripture declared in the Councel of Trent when all his arguments are but sayings of men who doubted of books and parts of Scripture before they were declared and only because they were not declared Canonical by a general Councel He would fain impose vpon the world that S. Ierom was so much a Jew and so little a Christian as for the Canon of the old Testament to rely altogeather vpon the Hebrew Rabins and that he set a greater value vpon their testimony then vpon the authority of the Church or of the great Councel of Nice which received into the Canon of Scripture the book of Judith though rejected by the Jews His proof of S. Jerom's judgment being the same with that of Protestants in this controversy is that in some places of his writings he says the contested books of the old Testament are not in the Canon of the Jews nor received as Canonical by the Christian Church to which is answered that S. Jerom altered his opinion as appeareth in his prefaces prefixed to the said books which he translated into latin at the instance of the Churches and Bishops that held them to be Canonical to whose belief S. Jerom at length conformed his own judgment In his preface to the Book of Tobie he says Yee desire me to translate a booke from the Caldean language to Latin the book of Tobie which the Hebrews admit not into the Catalogue of Sacred Scriptures J have satisfied your desire c. The Hebrews reprehend vs c. Because we have translated into latin things against their Canon But I judged it better to displease the judgment of Pharisees then disobey the commands of Bishops c. In conformity to this he says in his preface of Iudith With the Hebrews the book of Iudith is read amongst the Agiographa the authority wherof is judged less fit to decide controversie c. But because the Nicen Synod is read to have computed this book in the number of holy Scripturs J have acquiesced or complyed with your demand Out of which words it is manifest 1. That St. Jerom was not of the same opinion with the Iews concerning these books because he says he displeased or offended their judgment by his translation as a thing against their Canon which would not have âin vnless his intention in translating and judgment were known to favour the belief of the Bishops and Christians that held them to be Canonical for the translating them only as pious books could not be offensive to the Iews who acknowledged them for such as Cozins with Chemnitius and all Protestants confess though pag. 82. he contradicts him-self having no other shift left to prove St. Ierom a Iew in this particular And his words of the book of Iudith demonstrat that he opposed the authority of the Nicen Councel against the opinion of the Iews to prove that book Canonical and fit to determin controversies of Religion and in case we should grant he doubted whether the Councel numbred it in the Canon yet non can doubt but that he believed the Councel had authority to declare it Canonical which is the point disputed of But Doctor Cozins would willingly make us believe by a notorious fraud and imposture that Cardinal Belarmin doth not only acknowledg St. Ierom to have persisted still in his former opinion of excluding these controverted books from the Canon but also that the Councel of Nice never received that of Iudith into it and to that purpose pag. 45. quotes Belarmin's words de verbo Dei lib. 1. c. 10. vlt. thus Admitto Hieronymum in ea fuisse opinione quia nondum generale Concilium de his libris aliquid statuerat These words the honest Protestant Bishop of Duresme setts down in capital letters and with them concluds Cardinal Belarmin's sentence and sense concerning Hierom's opinion of the book of Iudith and
by falshood notwithstanding J say there can be no hopes of salvation in such a Church no tollerable excuse for such imposturs yet the writers and writings are cryed vp and still in credit because they maintain that mistaken Reformation wherin Protestant have bin brought vp And though this particular case of Doctor Taylors one of the ablest Protestant Divines now living is sufficient to demonstrat the falshood of all Protestants and Protestancy in general yet for information and proofe that his ârrors fell not by chance from his pen and that he hath not changed the arguments but is constant to the ancient falsifying Method the only way of all his Predecessours the Protestant Writers I will give particular instances of the most renowned from Luther to Taylor himself that is from the very first to the last But before I set down the particulars of Protestant falsifications I will prove in general that the Roman Catholicks can not be prudently suspected of the like practises and that Protestants are cleerly convicted therof SECT II. That there can be no reason to suspect the sincerity of the Roman Catholick Clergy in matters of Religion and that Protestancy can not be maintained otherwise then by impostures wherof there are such evidences that to give the Protestant Clergy any credit in matters of their Religion is a sufficient cause of damnation SVBSECT I. THE first part of this assertion ãâã easily proved because that which may prudently induce men to suspect the sincerity of any Clergy in proposing the Mysteries of Christian Religion and the true sense of Scripture is temporal interest viz when by changing and corrupting the ancient ãâã the Clergy ãâã obtain honours and conveniences wher of they might despaire if they are raised aboue the meaness or mediocrity of their birth and fortune such were the first Protestant-Bishops and Reformers not one of them that J can learn of was born a Gentleman neither could they expect to be raised to any great employment either in Church or state vnless they had embroyled both and fish't in troubled waters and such also were they who pretenâed to reform the ancient doctrin in former ages If we search into the Ecclesiasticall history we shall find that Hereticks always devised novelties to make them-selves considerable by dividing the Church into schisms and factions according to the vulgar saying Divide impera after that they had bin disapointed of some dignity whervnto they pretended and therfore Saint Augustin lib de Pastoribus cap. 8. doth attribute all heresies to pride Theobutes one of the first hereticks having bin refused a Bishoprick saith Aegisippus began to corrupt and perturbe the Church After him Simon Magus broach't his damnable doctrines because the Apostles would not sell to him the spiritual caracter of Episcopacy Act. 8. Then followed Valentinus of whom Tertullian gives this testimony to those of his Sect Valentinus expected to be a Bishop for his wit and Eloquence but being postponed he broke from the rule of the Church as ambitious and revengefull minds vse to do The same saith St. Epiphanius haeres 42. of Marcion Theodoret of Montanus Novatian Arius and Aerius Socrates of Salbatius Waldensis of Wacleff the same we say of Luther Calvin Cranmer c. But the Roman Catholick Clergy are commonly persons of quality that are not put to the shifts of hereticks that is of inventing new doctrin their birth helps to raise them to the dignity of the Church and none can be made a secular Priest that hath not a patrimony wherwith to subsist Besides it is an acknowledged difference between the two controverted Religions that the Roman Catholick is so ancient that even they who charge it with novelty can not tell when it began and grant that it hath bin at least these 1000. years generaly embraced by the visible Church as the very same which Christ and his Apostles taught the Protestant Reformation on the contrary is so modern that they who brag of it's antiquity can go no further then Luther and Calvin or Cranmer Hence it must be concluded that as in temporal Common-wealths they can not be questioned as Usurpers or suspected as Cheats whose possession and succession is so ancient that no memory occurreth to the contrary and moreover shew publick records and sentences of the Courts of Judicature sign'd with the great seale of the Soveraing in confirmation of their Estates and Titles against divers pretenderâ in sundry ages ãâã in the Roman Catholick Church the doctrin and dignity of our Bishops having bin derived ãâ¦ã and tradition ãâ¦ã the contrary and having bin confirmââ ãâ¦ã of general Councels yet extant vpon recoâd ãâ¦ã hereticks and signed with God's great sealâ Miracles there can be no objection but obstinacy against the truth therof nor no prudent ground to suspect the integrity and sincerity of our Clergy in maintaining as well their doctrin as the revenues which were bestowed vpon them for supporting that doctrin and their Ministery Men who have such vndeniable and publick evidences to shew for the truth of their doctrin and for their right to the temporalities of the Church can not be presââed to forge or falsify scripture records Councells or Fathers for maintaining their right or reverences they need no such practises which would rather prejudice then profit their cause To what end should Catholick Bishops forge records of their Consecration when their very Adversaries confess the validity and legality therof to be so authentik that their chief study is how to derive their own Caracter from ours To what purpose should we falsify the ancient Councells and Fathers when all the Protestant writers who have any conscience or knowledge grant they are for us And ãâã such of them as are vers'd in antiquity will not have their reformation tryed by Fathers and Councells but by Scripture alone Why should we corrupt the letter of Scripture when our Adversaries grant our latin vulgata to be the most true and authentik Translation therof as we have proved heretofore Why should we alter the Roman Catholik sense of Scripture that is as ancient as the letter and delivered to us by the same testimony and tradition as God's true meaning But the protestant Clergy who are but vpstarts by brith and doctrin can not be great in Church or state otherwise then by inventing and promoting new religions and to that end do corrupt the letter and change the sense of Scripture which was delivered to the primitive Church pretending that the true Church of Christ was invisible and that the protestant evidences and miracles perished by reason of the iniquity of the times and the persecution of Popes But let us come to the triall and to particular instances of their false dealing SVBSECT II. Of Edward 6. Protestant and prelatick Clergies frauds falsifications and formes of ordination their hypocrisy incontinency Atheism c And whether it be fit to terme them and others like them Cheats when they are convicted of willfull
due to Saints Bishops Priests c. ãâ¦ã of that religious and supernatural excellency or ãâã which God hath given them And to Saints we pray ãâã God's servants not as to Gods as Mr. Vsher would ãâã Proâestantâ We are calumniated by him as St. Hierom St. Austin and all Catholicks were by Vigilantius and Faustus Manichean Heretick St. Austin his words are The hereââck Faustus doth calumniat us because we honor the ãâã or reliques of Martyrs affirming that we have them for our Idols The Christian people doth celebrat with religious ãâã the memories of Martyrs therby to stir vp themâââves to their imitation and that they may be assisted with their prayers and made partakers of their merits But with the worship termed in Greek latria and which the latin language can not express in one word it being a certain subjection and servitude due properly to the Deity only we do not honor any but God alone c. Coilyridians who holding our Lady for a Deity adored her ãâã latria and offered sacrifice vnto her And yet he doth ãâã how St. Epiphanius in that very disputation inveighed ãâã against such as did not honor our Lady with due ãâ¦ã but let our Lord be adored saith he ãâ¦ã none adore her as God for though she be ãâ¦ã and most worthy of honor yet not worthy to be ãâ¦ã wit with latria And the same Saint condemneth as ãâã those who do not give due honor to the mother of God ãâã who give her that of latria For as these saith he ãâ¦ã Imaginations of Mary do sow pernicious ãâ¦ã in mens minds so these others inclining too much to the ãâ¦ã to be in the wrong So that we see ãâ¦ã of Latria and Dulia is no Idle invention of the ãâ¦ã necessary doctrin of the ancient Fathers Against prayer to Saints MR. Vhser in his answer to the Iesuits chalenge treating of this controversy proceeded with the same fraud he vsed in that of Purgatory Finding that the ancient ãâã prayed to Saints and that God wrought many miraâââ at their shrines and Reliques he endeavors to change the ãâã of the question and place the whole controversy in points ãâã making his Reader believe that we Roman ãâã now a dayes do not believe as the ancient Church but ãâã that the souls of Martyrs are present at their shrines ãâã when miracles are wrought and other things ãâã the manner of their intercession and knowledge of our ãâã and prayers so that saith Mr. Usher pag. 405. to ãâã good the Popish manner of praying vnto Saints that ãâã at the first was but probable and problematical to wit ãâã sayings of the Master of the sentences Scotus Biel and other schoole Divines must now be held to be de fide This calumny and fraud is cleerly confuted by the words Concede nobis Domine quaesumus veniam delictorum ãâ¦ã sanctis quorum hodie solemnia celebramus talem nobis ãâã denotionem vt ad eorum pervenire merâamur societatem ãâ¦ã âorum merita quos propria impediunt scelera excuset ãâã accusat quos actio qui ijs tribuisti coelestis palmam ãâ¦ã nobis veniam non deneges peccati Grant us O Lord we ãâ¦ã remission of our sins and by the intercession of the Saints ãâã solemnity we celebrat bestow vpon us such devotion that we ãâã serve to attain vnto their fellowship And immediatly folâoweth let their merits help us that are hindred by our own sins ãâã their intercession excuse us who are accused by our own ãâã and thou o Lord who hast bestowed vpon them the palme ãâã heauenly triumph deny not vnto us the pardon of our sins ãâ¦ã pag. 408. quite omitting the first part of ãâ¦ã translateth the later part as if it were rather an ãâã then a supplication thus can their merits help us ãâã own sins hinder can their intercession excuse us whose ãâã doth accuse themselves But thou who hast bestowed vpon ãâã palme of thy heavenly triumph deny not vnto us the ãâ¦ã sins You see how he adds interrogations and makes ãâã on his own head and not only translates the latin ãâ¦ã fraudulently but changeth the whole sense and ãâã into the Text At insteed of and tu which is not ãâã latin and makes the whole order of the ãâã as also that of the Benedictin Monks hereticks as ãâã of that which no Roman Catholick ever called in ãâã What credit think you doth such a man as this deserve ãâã collections of antiquities when they agree not with his ãâã Protestant Religion he who venters to contradict a ãâã so generaly known and to corrupt a writing so common ãâã in so many Libraries and Books what will he not ãâã or hath not don in Papers and Copies which he fancies ãâã must take vpon his sole word and Testimony Whosoever desires to have a full view of Primat Vsher's vnsincere dealing in maintaining protestancy which we attribute more to the of the Roman Church whose words he quotes were of ãâã that as the Greeks expressed themselves it was a ãâã not simply fundamental ãâã for his Lordship's backwardness in denying the Greeks ãâ¦ã Church that is of accusing them of heresy ãâã forsooth they seem to maintain the equality and ãâã of the persons so great a prelat and writer ought ãâã known that a Church may be a fals and heretical ãâã for denying the generation and procession as well as ãâã the equality and consubstantiality of the persons ãâã indeed can the one be denyed without denying the other ãâã task is to examin the Bishop's sincerity not his ãâã ãâã first fraud is to pretend that Catholick Authors ãâã him in the Protestant distinction of fundamental and ãâ¦ã articles wheras we hold every article by ãâ¦ã motive though not of the matter to be ãâã that is of necessity the matter how ever so small ãâã believed by us vnder pain of Damnation whensoever ãâ¦ã proposed to us as revealed by God or which ãâ¦ã whensoever we know any matter to be either ãâ¦ã Scripture or declared by Catholick Tradition or ãâã by the Church we are bound to believe it and can ãâã if we deny or doubt of it So that doctrin which ãâ¦ã grievous ârror in the greek Church we must call it plain ãâã which makes them no Church because their error hath ãâ¦ã heresy by the Church ãâã second fraud in this matter is that he conceals from ãâ¦ã the true state of the question and abuseth the ãâã âuthors he cites as if they had vnderstood it as his ãâ¦ã doth set it down or had excused the modern Greeks ãâã and argues with their sayings and authority in favor of pâââestancy The question is whether the modern Greeks ãâã that the holy Ghost proceeds from the son as well as ãâã the Father The Bishop pretends they do and that they ãâã pain of Damnation and proved this saying by these words ãâã Austin this is a thing founded An erring Disputant is to
these are his words and concealed by the Bishop who also striks out of Vincentius Lirin other words wherby it did appear what a kind of keeper the Church is of the truths deposited with her and how litle danger there is of corrupting the old or admitting of new doctrin The Bishop pag. 38. sets down the sentence thus Ecclesia depositorum apud se dogmatum Custos c. Denique quid vnquam Conciliorum Decretis enisa est nisi vt quod antea simpliciter credebatur hoc idem postea diligentius crederetur c. But in Vincentius Lirinensis It is thus Christi vero Eoclesia sedula cauta depositorum apud se dogmatum Custos here first he skips over these two words sedula cauta diligent and wary because they spoiled his plot of persuading us that the Church might by negligence of its Pastors be insensibly changed and corrupted To the same intent he conceales with an c. the rest that followes which would have cleered all and left no room for the Bishops fraud for Vincentius Lirin his words are But the Church of Christ is a diligent Depositary or Keeper of the truths committed to her never changes any thing at all in them lessens nothing adds nothing nether cuts away things necessary nor adjoyns things superfluous neither looseth what is hers nor vsurpes what belongs to others Let any Christian or honest Pagan Iudge whether these words be not Diametrically contrary to what the Bishop pretends vnto in this passage viz. suspition and possibility of the Churches adding novitia veteribus novelties to the old doctrin of making a change of that faith she first received from Christ and his Apostles and of becoming Lupanar errorum which this good man and holy Martyr sayes he is loath to english and yet leaves out cuts and corrupts the Latin text of set purpose to fix vpon Christs Espouse the greatest infamy How Bp. Laud falsifies Occham to infringe St. Austins authority concerning the infallibility of the Church in succeeding ages as well as in that of the Apostles and is forced by his error to resolve his prelatick faith into the light of Scripture and the privat Spirit of Fanaticks which he palliates vnder the name of grace and therby warrants all rebellions against Church and state AN act of divine faith must be prudent that is men are not bound to believe any article therof v. g. that Scripture is the word of God vnless there evidently appear prudent and sufficient motives to exclude all moral possibility that any but God is the Author of the doctrin proposed to be believed These motives of credibility we call the signs of the Church and are the miracles of Christ and his Disciples sanctity and succession of his doctrin and Doctors Conversion of Kings and nations to christianity c. These signs or motives of credibility though they do not evidence demonstratively that our faith is true or that the Church or Congregation of men wherin they be found is the Catholick yet they demonstrat an obligation in us of believing it as we have proved elsewhere in so much that if no such signs or motives of credibility had bin none would be bound to believe any point of Christian Religion with certainty of faith and therfore St. Austin sayd he would not believe the Scripture had he not bin moved therunto by the authority of the Church because Scripture of it self hath no sufficient arguments and signs to ground a prudent and undoubted belief of its being the word of God but the signs and motives of credibility invest the Church with sufficient authority to declare both that and all other mysteries of faith and to make our Ecclesiastical Ministery and Mission more authentikly divin then any Regal Commissions or human Badges can set forth the truth and dignity of Ministers of state and officers of war Therfore as not to believe or to contemn men so qualified when they command in the Kings name is by the light of reason and consent of all nations judged obstinacy and rebellion not to be excused by pretending ignorance or want of greater evidence then those vsual signs of their employments afford so must it be obstinat heresy not to believe that what is proposed by the Church qualified with the aforesaid signs is revealed by God This supposed the main Controversy between Protestants and Catholicks is about the resolution of Christian faith for though both parties pretend that they believe because God revealed to the Prophets and Apostles the Mysteries of faith yet we say that Protestants can not shew how it may be prudently believed that Christ preached or revealed any such doctrin as is pretended vnless it be acknowledged that the Church of every succeeding age was and this present is as truly and realy though perhaps not so highly quoad modum infallible in delivering the Apostles doctrin as the Apostles were in delivering that of Christ. We do not say that Tradition or the Testimony of the Church confirmed by the foresaid signs is the prime motive and last resolution of faith but that the Tradition and Testimony of the present Church is infallible to the end it may infallibly apply the prime motive which is Gods veracity to vs and we prudently assent thervnto But the Bishop denying this is driven with Presbyterians and Fanaticks to an inbredâlight of Scripture and to the privat Fanatick spirit with this only difference that where they say they are infallibly resolved that Scripture is the word of God by the Testimony of the Spirit within them his Lordship pag. 83.84 averrs he hath the same assurance by grace And because we object and admire that no Catholick could ever perceive this inward and inbred light of Scripture wherby all Protestants pretend they are assured it is the word of God he concurrs pag. 86 with Fanatitks in telling vs that blind eyes can not and pervers eyes will not see it It s strange his Lordship did not foresee the sad effects which this Protestant principle and presumption wrought against himself and his Prelatick Church within a very short time after he writ this doctrin and applyed the same against the Roman Catholicks He might be sure it would be retorted against the Church of England for why may not every Protestant Sectary pretend that the Prelatick Church of England is as blind and pervers in not seing the light of Scripture as Luther and Laud pretend the Roman Catholick is It is but every particular mans fancy and word no other proof is required by Protestants nor indeed can any better be produced to make good that so many honest and learned searchers of Scripture as have bin and are in the Roman Catholick Church can not or will not see the pretended light of Scripture so largely diffused among Protestants and distributed to every Fanatick Presbyterian and Prelatick whose faith can not be maintained without this rash judgment and most dangerous
convenient and fit for that Uniformity of faith and union of Hearts which cements the People with their Soveraign and among themselves It is indeed so growing a Religion that it hath spread it self over the whole world not by force of Arms but of truth not by allowing leud liberty or licentiousness but by working miracles by professing and observing abstinence chastity poverty and obedience to spiritual and temporal Superiors by mortifying our Passions and the perverse inclinations of a spiritual pride and proper judgment this pride and property of judgment the source of Heresy we renounce by submitting our opinions to the Church acknowledging in the same God's Infallible assistance and authority and this our submission proceedeth not from simplicity credulity or rashness but we are induced thereunto by evident marks of Gods favour and providence clarly appearing in our Roman Catholick Church and in no other as Miracles Conversion of Nations Succession and SaÌctity of Pastors c. whereby the most Learned Men of the World in every Age since the Apostles have been evidently convinced of an obligation to conform their Faith to a Church so supernaturally qualified and therefore did prudently believe that none but God is Author of the Roman Catholick Doctrine and we judge our selves bound under pain of damnation to follow their example For these Signs of Divine Providence are so far above the force and course of Nature and so visible to all the World that not only the Learned but all sorts of people who are not wilfully obstinate must confess a sufficient evidence of Gods Commission and Authority in our Church and by consequence they deny Gods veracity who contradict the Doctrine of a Congregation that hath so notorious and significant badges of his Divine trust for proposing Articles of Faith and composing all differences in Religion So that having for our guide a Church of so Authentick Authority a Testimony to rely upon so visibly confirmed by supernatural Miracles marks of Gods Commission the same Church must needs have his Infallible assistance in discharging her trust of instructing Mankind wherefore we Catholicks may do uniformly agree acquiess in her Difinitions with as little fear of being seduced as of God being the Seducer He must be very unreasonable who after being informed of these motives of credibility or marks of Gods Church will refuse to submit his judgment to so convincing arguments of the Divine Authority and this is the reason why not only the Natives of one Country or the Subjects of one Monarch but whole Kingdoms and Kings of most different tempers and interests do so easily constantly and unanimously submit and adhear to the Roman Catholick Religon both now and in former Ages whereas they who at any time opposed the same could never agree among themselves or with themselves but were and are divided into as many opinions as there are fancies or occasions offered of changing their inclinations or of raising their fortunes And now our States-men may easily conclude which of both Religions is not only most conscientious for the soul but most convenient for the power and peace of the State if they will reflect upon the different ways of planting and preserving both Religions the Catholick and Protestant To omit other examples let them consider how St. Austin our Apostle of England arrived at Kent with forty Monks and Preachers entred into Canterbury as our Adversary Fox confesseth p. 150. in procession with a Crucifix carried before him and singing Litanies and how they converted that Kingdom and all England from Paganism to the very same Roman Catholick Religion we now profess in every particular not by force of Arms or by Frauds of falsifying the Letter and Sense of Scripture but by working confessed Miracles in confirmation of our Roman Text and Sense of Scripture which they Preach'd and by the example of a Godly life How this same Religion continued for almost a thousand years in this Island and in all that time never was there any Rebellion upon the score of our Doctrine or of Interpreting of Scripture much less did the Subjects pretend Scripture or the Word of God to warrant a Superiority over their Sovereign or to try Him by a formal Court of Justice On the other side our Statesmen will find in all Histories and this Treatise that in this one Age since Protestancy began that Reformation hath not entered without Rebellion or Tyrany into any one Kingdom Country or City that he who first Preached this Reformation Luther did see it divided into more Sects than himself had years tho' he lived to be an old Man That never any of these Sects continued long without embroyling the State That never Miracle was wrought to confirm any kind of Protestancy nor the Author of any of these Sects or Reformations lived with the esteem I do not say of holy but of honest conversation No marvel therefore if People so naturally honest as the English cannot be brought to uniformity in a Reformation so unlikely to be Divine that was begun by a dissolute and drunken Friar who had no Rule of Faith but his own fancy the marvel indeed is that any sober man can be persuaded 't is possible to bring pious prudent men to reject the old Religion confirmed with so many supernatural signs renouned for so long successful subjection to Lawful Kings for a new fangled device introduced into England by an Illegitimate Queen in opposition to the Title and known right of our lawful Sovereigns Seeing therefore our Adversaries do confess that the Roman Catholick is a growing Religion even in this groaning and sad condition wherein we are kept in these Kingdoms who doubts but that if made the Religion of the State and countenanced by Law or even tolerated it will soon grow to such a hight that all other persuasions will be rendred contemptible and incapable of thwarting the Designs and Decrees that will be resolved upon by the King and Parliament when Law Religion and Reason walk hand in hand there is no room or pretext left for Rebellion upon the score of conscience And what can be more legal than an Act of Parliament what more agreeable to Religion and Reason than that every man ought to submit his judgment to Authority so Authentikly Divine and so prudently judged to be Infallible as that of the Roman Catholick Ghurch For what more convincing arguments can there be of Divine and Infallible authority than the undeniable Miracles Sanctity Succession both of Doctrine and Doctors Conversion of Kings and Nations c. of the Roman Catholick Church He who denies any of these must consequently resolve to believe nothing and even to doubt of himself of his Parents Country and Relations because no Man hath or can have a more credible Testimony or a more constant Tradition for any one of these particulars concerning his Parents Country c. than he hath for the Miracles wrought in Confirmation of the Authority Infallibilty and Doctrine of our Church the
Protestants None could ever prove there was one true miracle wrought to confirm the Protestants doctrin or their pretended authority for reforming the Tenets of the Roman Catholick Church Protestants are forced to say that miracles are ceased and that ours are Diabolical or counterfeit Because no true Bishops were Protestants and by consequence they could have no Priests ordained and so their Priesthood must have perished after the death of the first Apostatas Luther and others the Protestant reformers and Churches taught that all Christians are Priests both men and women and this doctrin is supposed to be true by the Church of England in their 39. articles and in the Act of Parliament 8. Eliz. 1. SECT IV. OF the Protestant Prelatick Church of England The occasion of K. Henry the 8. divorce from Q. Catharin and of his revolt from the Church of Rome was his passion to An Bullen the words of S. Iohn Baptist to Herod concerning his brothers wife absurdly applyed to K. Henrys marriage with his Brothers widdow How zealously he had formerly maintained the Popes supremacy how cruelly he afterwards persecuted the professors therof and how impiously he judged S. Thomas of Canterbury robbed his shrine and burnt his Reliques The Catholick Princes rejected his embasies and solicitations for imitating his example in assuming the supremacy And how much the protestant Princes were troubled and ashamed that he made his lust the motive of his reformation How incredible a thing is the English supremacy K. Henry 8. at length resolved to renounce it and returne to the duty of a Christian King but stood upon such termes and differrd it so long that he died in Schism excommunicated and despairing of Gods mercy His last will and testament was broken before his body was buried The Erle of Hartford made himself Protector and brought into England the Sacramenrian or the Zuinglian heresy against K. Henrys last will and the lawes of the land then in force without a Parliament and contrary to the votes of the Erles of Arundell and Southampton and others of the 16. Trustees named Governors by K. HeÌry 8. during the minority of Edw. 6. SVBSECT I. HOw Seamor was directed and destroyed by Dudley Duke of Northumberland The sayd Dudley notwithstanding he was a Catholick in his judgment as himself confessed at his death concurred to establish protestancy in England designing therby to vnsettle the state and make way for excluding the right heirs of the Crown and crown his own family which he effected by excluding Q. Mary for being a Catholick and by marrying his Son to the Lady Jane Grey who had no other right to the Kingdom but what her Zeal to the Protestant Religion and Clergy gave her What wicked men and great cheats were Cranmer and his Camerades that composed the 39. articles of the Protestant Religion of the Church of England and the common prayer book that of Sacraments Rites and Ceremonies and how the common people were made believe the change was not of Religion but of language SECT V. OF the 39. Articles of the Church of England they contain only some general notions of Christianity and are applicable to all dissenting Sects of Protestancy as Presbytery Zuinglianism c. The design of the composers having bin rather to give men a liberty of not believing the particulars of Christian Religion then of tying them to any certain points therof or to any faith therfore they declare that the visible Church is fallible and determin no certain canonical Scripture of the new Testament They make the doctrin that Luther learnt of the Devil against the Mass Tradition and praying to Saincts c. part of their Creed as also the Tenet against spiritual Caracters of Episcopacy and Priesthood art 25. rejecting imposition of hands as not instituted by Christ. In the 2. last Articles they endeavour in vain to suppress the errors of Anabaptists especialy that of appropriating to themselves other mens goods in vain I say because in their former articles they declare its lawful for Protestants to dispossess the Roman Catholick Clergy of their goods and dignitys by vertue of a privat interpretation of Scripture and the Anabaptists pretend no more but that its lawfull for themselves to deal after the same manner with Prelaticks and t is certain there can be no disparity given So that the two last articles of the 39. as also that of the authority of the Protestant Clergy are against an evident parity of reason in their own Protestant Principles SECT VI. A Particular account of the revolutions which these 39. articles caused in England and how they may work always the same effects if there be such politick and popular heads amongst us as Dudley Crumwell and many of the last long Parliament Q. Maries Reign how much endangered by Protestant designs and rebellions Duke Dudleys speech at his death The Roman Catholick Religion restored by Act of Parliament and the Protestant decreed to be Heresy and Schism as also the force and frauds of K. Henry 8. divorce discovered and his marriage with Q. Catharin of Spain declared valid The Roman Clergys resignation of the Church revenues to the Crown and present possessors Q. Elizabeths intrusion against the right of the Steward 's effected by the zeal of the Protestant faction for suppressing of Popery SECT VII NOtwithstanding that Q. Elizabeth was declared illegitimat by 3. Acts of several Parliaments never yet repealed she possessed herself of the Croun and excluded the Queen of Scots the lawfull and immediat heir to Q. Mary lately deceased By the advice of Cecil and others she revived Protestancy and the Supremacy therby to excuse her illegitimacy She instituted a new Kind of Clergy the Prelatick Protestant Bishops neither had nor have any other caracter of Episcopacy but what the great seal and her temporal laws give them Any Lay person may consecrat a Bishop of the Church of England if he hath the Kings commission to do it all other things being superfluous according to the Act. 8. Eliz. 1. and 25. article of the 39. How the Oath of supremacy divided Protestants and made the Catholicks more constant The simplicity of some Protestant writers pretending that the Pope offered to confirm the English liturgy if Q. Elizabeth would acknowledge his jurisdiction SECT VIII REasons why Q. Elizabeth in her long raign could not settle her Protestant Religion nor gain credit for the Prelatick Clergy Neither is it possible for her Successors to make the generality of her subjects to have any esteem for either SECT IX HOw injurious and prejudicial the Protestant Religion hath been to the Royal family of the Stevards and how zealous they have bin and still are in promoting the same It preferred not only Q. Elizabeth but also any natural child of hers before the line of the Stewards Wherof see the 8. sect âin How dexterously K. James played his game and how they who murthered his mother were forced to invite him to the Crown
only more âound 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 fââa 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 âaith 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
conferences of Religion wherby their title to the churchs-livings may be questioned They will pretend and preach âhat it is against the rules as well of piety as of policy to inquire into the truth of doctrin or into the right of possession after 100. years prescription But they do not consider or at least would not have others consider that the Roman Catholicks prescriptioÌ of 1000. years in England and our Prelats legal possession of lands for the same space of years was not judged by Q. Elizabeths Bishops or Parliaments a sufficient Plea against the pretensions of the Crown to the Church revenues notwithstanding the Church then was thought to be infallible in doctrin and the revenues therof were first intended for and annexed to the Prelats and preachers of the same Roman Catholick doctrin and Church Now if the Protestant Bishops think that the Catholick Bishops were legally and lawfully dispossessed of their revenues and their Doctrin legaly and lawfully condemned and changed by Luther Calvin Cranmer or the Prelaticks interpretation of Scripture confirmed by Act of Parliament how can they imagin to make the world believe that it is now either a sin or sacriledge to be dispossessed themselves of the Church revenues by an Act of Parliament confirming as probable an interpretation of Scripture as theirs or as that of Luther or Calvin is especially seing they confess their doctrin fallible and that the revenues were never intended by those that gave them for preaching or promoting any kind of Protestancy Doubtless this incoherency and their backwardness in reasoning of Religion will render their Zeal for the Church revenues as much suspected as their forwardnes in persecuting tender Consciences hath renderd their persons odious And that there may be no ground for them to work vpon nor to doubt of the Roman Catholick Clergy's loyalty and sincerity in petitioning and pressing for publick conferences of Religion it will be found I doubt not in case any such security be desired or valued that we shall as readily now as in Queen Maries reign resign all the right we can pretend to the revenues of the Church and as then bestow them vpon the Crown for the use and ease of our Country By this it may appear that we have no design but the duty of subjects or the devotion of Christians in desiring that the Protestant Clergys title be examined But they deterr the illiterat layty from this necessary scrutiny by often repeating the word Sacrilege without declaring its signification We know and so do they that it hath bin the ancient practise of God's Church to contribut with all that is Sacred without the least fear or scruple of Sacriledge to the maintenance of the State when the layty is so much empoveris'ht with wars and taxes as we are both in England and Ireland Wee see that in all Catholick Countreys the Clergy doth imitat the example of the ancient Church in the same practise Why our English Bishops Deans and Chapters ought to be exempted from so reasonable and general a custom vnless it be that they are burthend with wives and Children I do not vnderstand But sure their having wives and Children can neither âmake their revenues more Sacred nor âheir Contributions more Sacriledge on cases of publick necessity As a âompetency of maintenance for themselves and for their Childrens education and application to some honest Trades is an act of Charity so to apply the rest of the Church revenues to publik uses for soldiers and seamen and to the payment of the Crown debts is not against Christianity In the conclusion of this Preface I must endeavor to excuse the bulk of my book and the positivenes of my Assertions For the first I could hardly draw into a narrower compass so transcendent a subject and yet I have placed in the end of this Treatise an Index wherin the substance of the whole book is contained to the end every one may find out with ease any point he hath a mind to read As to the positivenes of my assertions most of them being articles of my faith or deductions from my Creed I could not but utter them in the Tone of our infallible Church But becaus I speak to Protestants that condemn our infallibility I attempt to demonstrat their censure against the same is as rash as they fancy our belief is ridiculous J must also ingenuously confess that it is part of my design to diminish the authority of the Protestant and Prelatick writers but seing my arguments are taken out of their own writings and are no other then their wilfull and vndeniable falsifications of Scripture and Fathers I hope none that detests so horrid a crime will condemn my Censure or defend their credit Whether I have bin faithfull in setting down their falsifications I must submit to the Iudgment of my Readers as also beg pardon for intermedling with so much of government as necessarily depends of Religion and ought to be proportioned therunto our Protestant Statesmen will not only pardon but protect me when they reflect vpon the impossibility there is of regulating the motions or appeasing the mutinies of a body politik by a faith so vncertain as that of the fallible Church of England or by a rule of Religion so applicable to rebellion as the letter of Scripture is when left to every privat mans arbitrary interpretation THE TABLE Part I. Of the Beginning Progress and Principles in general And of the Prelatick Church of England in Particular HOw necessary a rational Religion is for a Peacable Government Pag. 1. Wherein the Reasonableness of Religion Consists Pag. 8. How dangerous it is for a Temporal Soveraign to pretend to a Spiritual Jurisdiction over his Subjects Pag. 10. The Grounds of Peace Piety and Policy Pag. 10. The Catholick World ever acknowledg'd the Bishop of Rome's Spiritual Jurisdiction over all Christians Pag. 11. The same Religion which St. Gregory the great held was by St. Augustine taught to our Ancestors Pag. 19. Of the Author and beginning of Protestancy and of Luther's Disputation and Familiarity with the Devil Pag. 22. How weakly Protestants Excuse Luther's Conference with the Devil Pag. 29. The Mass a Visible and True Sacrifie proved by the Councils and Doctors of the Church Pag. 36. The Sacrifice of the Mass offered for the Dead Pag. 37. Of the Principles and Propagation of Protestancy Pag. 39. The Fundamental Principles of Protestancy Pag. 43. Protestants affirm that if a man have an Act of Faith sin does not hurt him Pag. 46. Protestants affirm that all Christians Men and Women are Priests by Baptism Pag. 50. Of the Protestant Church of England in K. H. VIII's Reign Pag. 53. Henry the VIII weary of Queen Catharine Pag. 53. Anne Bullen's Incest and Leudness Pag. 54. Henry the VIII's Tyranny Pag. 56. Tyndal's Translation of the Bible abolish'd Pag. 59. Of the English Religion and Reformers in K. Edw. VI's days Pag. 60. The first Reformers of the Prelatick
Protestant Church of England Pag. 62. Cranmer a meer Cotemporiser and of no Religion at all Pag. 63. Who fram'd the 39 Articles Pag. 64. Of the 39 Articles of the Church of England Pag. 67. Protestant Bishops well pleas'd to see themselves Religiously Worship'd Pag. 70. Protestants though they have chang'd their Form of Ordination yet cannot have a true Clergy till they change also the Character of the Ordainers Pag. 80. Of the Effects immediatly produc'd by the 39 Articles Pag. 82. Dudely Earl of Warwick's Endeavours to have his Son to Reign after K. Edw. His Marrying him to the Lady Jane Gray Pag. 83. Queen Mary's Troubles Pag. 84. The Roman Catholicks willing Resignation of the Church Livings to the Crown Pag. 86. An Act of Parliament in the first year of Q. Mary concerning the fraud and force of K. Henry the VIII's unlawful Divorce from Q. Catharine Pag. 88. Other Effects of Protestancy after it was reviv'd in England by Q. Elizabeth to exclude the Royal Family of the Stewards from the Crown And of the Nullity of her Clergies Character and Jurisdiction Pag. 95. Decreed in Parliament that any Natural Issue of Q. Elizabeths Body should enjoy the Crown after her Death and so the Line of Stewards to be Excluded Pag. 100. Reasons why Q. Elizabeth in her 44 years Reign could not make her Prelatick Clergy and Religion acceptable Pag. 103 How Injurious Protestancy hath been to the Royal Family of the Stewards and how Zealous they have been in promoting the same Pag. 109. K. James the I. declared that Catholicks and their Religion had no Hand in Gun-powder Treason Pag. 112. Of K. Charles the First Pag. 112. Part. 2. Of the Inconsistency of Protestant Principles with Christian Piety and Peaceable Government THe foundation whereon all Reformations are built Pag. 117. The Protestant evasion of the clearness of Scripture against Roman Catholick Doctrine and also of the Invisibility of their own Church Confuted And the Incredibility of the suppos'd Change and Apostacy prov'd by the difference of the Roman Catholick and Protestant Principles Pag. 121 Protestants mistaken in the Canon of the Scripture maintain'd by the Church of England and by Dr. Cousins Bishop of Duresin Pag. 131. Dr. Couzins Exceptions and Falsifications against the Councel of Trent's Authority answer'd Pag. 137. New Definitions are not New Articles of Faith Pag. 141. Protestants so grosly mistaken in their Letter and Translation of Scriptures that they cannot have any Certainty of Faith And are forc'd at length by their Principles to question the Truth of Scriptures and of them who writ the Canonical Books thereof Pag. 149. Particular Instances of Protestant Corruptions in the English Bible Pag. 157. Protestant Interpretation is not the true Sense of Script Pag. 163. Protestants Mistaken in the Ministry and Mission of their Clergy in the Miracles of their Church in the Sanctity and Honesty of their Reformers Pag. 168. Calvin's Miracle Pag. 180. Beza's Lasciviousness He prefers his Boy Andibertus before his Girle Candida Pag. 181. Protestants mistaken in the application of the Prophesies of Scripture concerning the Conversion of the Kings and Nations of the Gentils from Paganism to Christianity foretold as an Infallible Mark of the True Church and whereof the Protestant is depriv'd Pag. 183. Calvin sends Ministers to Convert Gallia Antartica from Heathenism And what success they had Pag. 190. Protestants mistaken in the consistency of their Justifying Faith with Justice or Civil Government Pag. 193. The Protestant Doctrine of Justifying Faith most dangerous and Damnable Pag. 198. Protestants mistaken in the consistency of Christian Faith Humility Charity Peace either in Church or State with their making Scriptures as interpreted by private Persons or Fallible Synods or fancied General Councils composed of all Dissenting Christian Churches the Rule of Faith and Judge of Controversies in Religion How every Protestant is a Pope and how much also they are overseen in making the 39 Articles or the Oath of Supremacy a distinctive Sign of Loyalty to our Protestant Kings Pag. 207. How the Fundamental Principles of Protestancy maturely examin'd and strictly followed have led the most Learned Protestants of the World to Judaisme Atheism Arianisme and Mahometanisme c. Pag. 222. The Protestant Churches of Poland Hungary and Transilvania deny the Mystery of the Blessed Trinity Pag. 230. How the Indifferency or rather Inclination of Protestancy to all kind of Infidelity is further demonstrated by the Prelatick Doctrine and distinction of Fundamental and Not Fundamental Articles of Faith The design of their fundamental distinction laid open The Roman Catholick the sole Catholick Church And how it has the Authority of Judging all Controversy of Religion Pag. 233. The Roman Catholick Church is a Competent and Impartial Judge of Controversies of Religion Pag. 241. Of the Justice and Legality of our Roman Censures against Protestancy Pag. 242. All Christians were never Judges of Religion one Party always submitted to the Judgment of the Other that was in Obedience to and in Communion with St. Peters Successor the Bishop of Rome Pag. 247. Gods Veracity is deny'd by Protestancy and by the Prelatick Distinction and Doctrine of Fundamental and not Fundamental Articles of Faith Pag. 251. Protestancy is Heresie Pag. 254. Protestancy contradicts Gods Veracity Pag. 255. The Infallibility of the Roman Catholick Church in Matters of Faith prov'd against Protestants Pag. 256. The Protestant Doctrine of Fundamentals Confuted Pag. 257. The same further demonstrated and prov'd that neither the Protestant Faith nor the Faith lately Asserted in a Book call'd Sure footing in Christianity is Christian Belief Pag. 260. The Resolution of Protestant Faith Pag. 262. The Infallibility of the Church prov'd by Gods Veracity Pag. 268. Heresie Explain'd by Rebellion Pag. 269. The Unreasonableness of them who pretend a private Spirit and refuse to submit to the Authority of the Church for want of Clearer Evidence than the Roman Catholicks hath of Gods Authority Pag. 269. Reasons for Liberty of Conscience And how much both Piety and Policy is mistaken in making Prelatick Protestancy the Religion of the State by continuing and pressing the Sanguinary and Penal Statutes against the Roman Catholick Faith and the Act of Uniformity against Sectaries Pag. 271. Queen Marys and the Inquisitions Severity against Protestancy can be no President or excuse for the Statutes against Popery Pag. 283. Part 3. Containing a plain Discovery of the Protestant Clergys Frauds and Falsifications whereby alone their Doctrine is supported and made Credible The Conscience and Conveniency of Restoring or Tolerating the Roman Catholick Religion Demonstrated THat either the Learned Protestants or Roman Catholick Clergy are Cheats and how every Illiterate Protestant may easily discern by which of the two Clergies he is Cheated And therefore is oblig'd under pain of Damnation to examine so near a concern And to renounce the Doctrine and Communion of that Church wherein he is Cheated Pag. 287. With what Impudency and Hypocrisy Bishop Jewel
Catholick Doctrine is inconsistant with the Sovereignty and safety of Kings and with civil Society between Catholicks and Protestants Pag. 443 Bishop Mortons Falsifications about the Lawfulness of killing a Tyrant Pag. 444 Bishop Mortons Falsification of Catholicks against the Sovereignty of Princes and how he excuses himself by saying he received it from the Archbishop of Canterbury Pag. 445 Mortons Answer in which see an Imposture continu'd against Catholicks by the whole Convocation of the Protestant Clergy in their Synod held Anno 1603. Pag. 546 The Protestant Falsification to perswade that the Canon-Law doth warrant deposition of Kings by the Pope Pag. 447 A Protestant Falsification to perswade that Catholicks may cheat any Excommunicated Persons of their Lawful Debts Pag. 449 Bishop Mortons Falsification to perswade that Catholicks hold it Lawful to Murther and Massacre Protestants Pag. 451 Bishop Morton's Falsification to Assert the Kings Supremacy Pag. 453 Ten Falsifications set down together by Bishop Morton to prove that we hold that Popes cannot be deposed nor be Hereticks Pag. 457 Primate Bramhalls Falsification to prove that Popes may and have Decreed Heretical Doctrines Pag. 458 It is prov'd by Reasons and Examples that no Religion is so little dangerous to the Sovereignty and safety of Kings or so Advantagious to the Peace and Prosperity of Subjects as the Roman Catholicks notwithstanding the Doctrin of the Pope's Supremacy Pag. 459 Protestants cannot clear their Religion from their Doctrin and danger of Deposing Sovereigns and Disposing of their Kingdoms Pag. 470 That Protestants could never prove any of the wilful falsifications wherewith they charge Roman Catholick Writers but themselves are convicted of that Crime wheresoever they Attempted to make good their charge against us Pag. 473 Bellarmin accused by Sutcliff of Falsifying the General Council of Chalcedon in favour of the Popes Supremacy Pag. 474 How Protestants are Convicted by Bellarmin of holding twenty ancient condemned Heresies and how Sutcliff and Bishop Morton to clear them of six only fourteen seems they confess do falsifie the Fathers and Catholick Authors about worshipping of Images Pag. 476 Two Pelagian Heresies imputed to Protestants and how they falsify to clear themselves of the One and say nothing of the other Pag. 477 Two Novatian Heresies Imputed to Protestants the one answered with Silence the other with Falsifying Pag. 478. The Manichean Heresie against Freewill Imputed to Protestants and how pittifully Answered by Bishop Morton Pag. 479. How Bishop Morton Answers to Bellarmin's Imputation of Arianisme unto Protestants Pag. 479. How Morton Falsifies and Abuses Bellarmine who Imputes the denyal of Christs Real Presence in the Sacrament to Protestants Pag. 480. Falsifications Objected against Cardinal Baronius by Mr. Sutcliff Pag. 483. Calumnies and Falsifications of Luther Calvin Archbishop Laud and Primate Usher to Discredit Catholick Religion against their own Knowledge and Conscience Pag. 487. Of Calvins Calumnies against Catholicks and their Doctrine Pag. 488 Frauds Falsifications and Calumnies of Primate Usher against the Real Presence and Transubstantiation Pag. 491. Usher's Falsifications against Confession Pag. 492. His Falsifications against Absolution of Sins Pag. 493. Against Purgatory Pag. 494 Against Worshiping Saints and their Reliques Pag. 496 Against Prayer to Saints Pag. 499 Of Archbishop Laud's Frauds and Falsifications HOw unsincerely Bishop Laud would fain Excuse the Modern Greek Heresie concerning the Procession of the Holy Ghost Pag. 502 How Bishop Laud Abuses St. Augustine to make Protestants believe that General Councils may Err against Scripture and evident Reason Pag. 504 Vicentius Lirinensis abus'd by Laud to prove the Fallibility of the Church c. Pag. 507 How Bishop Laud falsifies Occham to infringe St. Augustin's Authority concerning the Infallibility of the Church in succeeding Ages as well as in that of the Apostles And is forc'd by his Error to resolve the Prelatick Faith into the Light of Scripture and the private Spirit of Phanaticks which he Paliats under the Name of Grace and thereby Warrants all Rebellions against Church and State Pag. 509 Divers Frauds and Falsifications of Bishop Laud to defend that Protestants are not Schismaticks Pag. 512 Whether it be Piety or Policy to permit the Protestant Clergy of these three Kingdoms to enjoy the Church Revenues for maintaining by such Frauds and Falsifications as hitherto have been alledged the Doctrine of the Church of England which also they acknowledge to be fallible and by consequence for all they know false And hâre the said Revenues may be Conscientiously apply'd to the Vse and Ease of the People without any danger of Sacriledge or any Disturbance to the Government if a publick Tryal of both Clergies Sincârity be allowed and Liberty of Conscience granted Pag. 521 The same further demonstrated and how by Liberty of Conscience or by Tolerating the Roman Catholick Religion by Act of Parliament the British Monarchy will become the most considerable of all Christendom Peaceable at Home and recover its Right Abroad How evidently it is the mutual Interest of Spain and England to be in a perpetual League against France and how Advantageous it is for Spain to put Flanders into English Hands Pag. 534 The King 's Right to France Pag. 544 My Lord of Clarendin's Policy Censur'd by all Wise Men. Pag. 548. Part 4. The Roman Catholick Religion in every particular wherein it differs from the Protestant confirmed by undenyable Miracles THat such Miracles as are approved by the Roman Catholick Church in the Canonization of Saints are true Miracles and the Doctrine which they Confirm cannot be rejected without denying or doubting of Gods Veracity and how every Protestant doth see true Miracles though he does not reflect upon them in Confirmation of the Roman Catholick Faith Pag. 553 The Miracle of St. Januarius of Naples Pag. 555 The Famous and undenyable Miracle of St. Francis Xaverius wrought on the Person of Marcello Mastrillo Pag. 556 Antichrist's Miracles are not Credible if compar'd with Ours Pag. 561 Of Visible Miracles seen though not observ'd by every Protestant in Confirmation of the Roman Catholick Faith The difference between true and false Miracles Pag. 562 Of True Miracles related in the Ecclesiastical History by men of greatest Authority in every Age to confirm the particular Mysteries of our Catholick Faith and that sense of Scripture wherein Roman Catholicks differ from Protestants Pag. 566 Of Miracles related by St. Chrysostom St. Gregory Nazianzen c. in Confirmation of Transubstantiation Adoration of Christ in the Sacrament the Sacrifice of the Mass Communion under one Kind and Purgatory Pag. 567 Primate Usher's Falsification to discredit two Miracles Pag. 569 How Protestants falsify and corrupt the very Statutes and Law-Books Pag. 572 Miracles for the Mass. Pag. 573. Miracles for Purgatory Pag. 573 Miracles to Confirm the Worship and Virtue of the Sign of the Cross. Pag. 576 Miracles in confirmation of the Catholick Worship of Images Pag. 581 The Protestant Distinction of Civil and Religious Worship misapply'd by Ministers to delude
which may be seuerally wrought and wrought upon by a corporeal instrument If an Atom be so thick that a corporeal instrument may touch one side therof and not touch or reach the other side there is ground and room enough for Gods power to separat one side from the other for if one side of a Body or Atom can be wrought upon independently of the other it may exist also or be moued independently of the same and by consequence is distinct and separable from it And indeed if to be toucht and not to be toucht be not contradictions sufficient to prove real distinction between the sides or extremes so denominated no kind of contradictions can inferre real distinction To say as Mr. Bonart doth pag 301.303 passim that to be toucht and not toucht argues only a verbal not a real distinction in the Atom wherof one side is realy toucht the other not realy toucht and to pretend that this is cleerly deduced from the first notion or nature of a Body or extense because forsooth the notion of Parts must suppose not only one extense but many with a certain manner and measure of extension and that therfore an Atom may be extended and yet not partible To maintain this discourse I say seemeth to me a begging of the question and as difficult as any other opinion in this matter For 1. It is not easy to conceiue how any extension whatsoeuer can include in its first notion or nature an exclusion of division 2. In M. r Bonart his own principles it seemeth in-intelligible how any Body or Atom that hath so much extension that is so much length bredth and profundity as to be capable of being toucht on the one side with out being toucht on the other is not composed of parts distinct one from the other For pag 303. he grants that if in the expansion or extension of an Atom did appeare any little line or point that line or point would conclude a real distinction of parts in the Atom Now why the touch of any corporeal instrument suppose of a Painters pencil framed and managed by Gods hand may not leaue an impression of it selfe which impression you may call a line or point in that place or side of the Atom that is toucht no reason can be giuen and by consequence there can not be any for denying real distinction and division of the parts in the Atom Lastly It must be concluded that the Atoms are either partible or penetrated Because if they be not partible they do touch each other wholy and euery where according to their dimension and extensions and if they touch in such a manner they are penetrated or in one and the same place And if they be penetrated or penetrable impenetrability can not be the essence or property of the Body which they compose and wherof it only consists This is only sayd by the way to shew that the best wits may mistake the notion and nature not only of a spirit but also of a Body and that they are not the best Guides when they steere themselues and others more by their own privat discourses then by the common sense of the faithfull in mysteries of faith wherof it is a property to be more credible then cleere But if the euidence of sense be fallacious and the reflections of our mind fallible what certain knowledg can we haue of any thing Must we al turn Stoiks or Sceptiks Shall we doubt of all Geometrical Demonstrations No we haue certain Knowledg of our own existence and of some other euident truths And as for the Demonstrations of Geometry Euclid himself neuer pretended that his notions of a point line superficies perfect circle c. did point at the real existence of any such objects as indivisible points lines perfect cercles c. he knew and Mathematicians confess there are no such things in rerum natura And seing Mathematicians are so ingenuous as to acknowledg that their cleerest notions are not real natures or immutable essences I see no reason why Philosophers whose demonstrations are not so cleere should be so positiue in defining things as if they were defyâing Gods omnipotency to make them otherwise then they haue dictated in the Schooles or published in their Bookes And he that thinks to declare the reasonableness of Christian Religion by making the mysteries therof agree rather with his own Philosophical notions then with the common sense of the Church will involue himselfe into a labyrinth of errours The reasonableness therfore of Christian Religion must not be measured by any cleere euidence of truth that human reason discouers either in the works of nature or in the diuine mysteries for we shall proue herafter such euidence to be inconsistent with faith but rather by the cleere euidence of an indispensable obligation that euery man finds and feeles in himselfe of submitting his judgment to the Church when he reflects upon the signs and sufficiency of its authority in order to propose diuine doctrin To submit our reason to a Church or Clergy that hath no cleere and authentick signs of diuine authority is simple and sinfull credulity not to submit to its sufficient authority that is to authority signed with supernatural signs is heretical obstinacy As for the meanes wherby euery one concerned in this spiritual subjection to the Church and Clergy ought to be informed of their miracles authority and jurisdiction they are the same which all men practise and judg to be sufficient for knowing and acknowledging the true and lawfull Heire of a Kingdom or estate The right to temporal dominion is decerned by succession and that succession by Tradition so also the right to gouern soules and decide Controuersies of faith must be acknowledged to reside in them that by a continual succession of Episcopall hands deriue their spiritual caracter or mission from the Apostles and neuer varied from the Apostolical doctrin of which succession of Caracter and continuance of doctrin the best proof is a neuer interrupted Tradition or Testimony of honest and knowing persons in euery age against whose verdict there can be no Lawfull exceptions That Church or Clergy whose doctrin caracter miracles and jurisdiction is witnessed by this Tradition ought to be obeyed as hauing the spiritual superiority wherunto Christ our Saviour commanded both Soueraigns and subjects to submit their iudgments in the mysteries and Controversies of Religion Though this expedient of a Church and Clergy so qualified ought to be acceptable and satisfactory to lay Princes and people yet modern Politicians stand upon such nyceties that the greatest danger and difficulty which they apprehend in the government of a Christian Commonwealth is to order so affaires that the spiritual and temporal jurisdiction may not clash they feare that by mistake or ambition of the Clergy the temporal may be too far intrenched upon and made not only subordinat but subject to the spiritual and the spiritual at length become
so absolute and arbitrary that the Clergy may at least indirectly spiritualize any thing for their temporal conveniency at least that they may persuade such as by an implicit faith submit to their authority and direction to question if not contemn any ciuil Gouernment wherof they mislike the Lawes or Ministers and by their Ecclesiastical Censures fright the illiterat multitude into rebellion upon the score of religion To prevent this âanger our English states-men think fit to continue that supremacy of spiritual Iurisdiction in our Kings which K. Henry 8. assumed how piously and politikly shall be seen herafter At present we will only obserue that it is thought to be the concern as well as the custom of Soueraigns to employ Clergy men in state affaires for two reasons 1. That they may be as much engaged in defending the temporal jurisdiction which they receiue from and exercise by fauour of their Prince as in vphoulding the spirituall so much recommended to them by the Pope 2. That the Soueraigns may be cleered from all suspicions and aspersions of intermedling with the soules of their subjects farther then the Church and the Pastors therof do allow This Christian policy is imitated by the Turck he thinks it so necessary for the safety of a Prince not to be suspected by his people of affecting a spiritual supremacy that he consults with and euen remits to his Mufty matters of state depending of Religion The Pagans giue the same respect to their Priests and the wisest Heathen Princes who tooke vpon themselues the High Priesthood pretended and persuaded their subjects by some counterfait miracle that they had bin inspired or commanded by the Gods to assume the dignity or that the same was due to them by descent from some Deity And indeed nothing less then a miracle can make it prudently credible that God doth trust temporal Soueraigns with a spiritual supremacy The ground therfore of policy as well as of piety and peace consists in the choyce of a Clergy or Church for gouerning soules whose doctrin jurisdiction and caracter hath bin confirmed by supernatural miracles The legal settlement of such a Religion and Clergy is so agreable to reason and so acceptable to all sorts of people that the non-conformity therunto will be prudently and popularly judged to proceed rather from the contumacy then from the conscience of the non-conformists and the seuerity of lawes against such Recusants will sauor more of piety then cruelty and moue more the generality of subjects to praise the Soueraign then pitty the sufferers In a word such a Church and Religion will make the Prince powerfull and popular the multitude peaceable and obedient the Clergy respected their riches and priuileges not enuied it will take away conscientious pretences of rebellion and remoue or reconcile all differences between the spiritual and temporal jurisdiction That the Roman Catholick Clergy and Religion hath all these properties and the Protestant reformations not one of them shall appeare after we haue finished the historicall part of this Treatise Now to the matter of fact For the space of almost 1500. yeares it was the general belief of Christendom that the true Catholick Doctrin was professed only by such as held to the Roman faith and that the Supremacy of spiritual jurisdiction was annexed to the Bishop of Rome as St. Peters Successor and Christs Vicar vpon earth and that the Sea Apostolick changed not any one point of faith the first 600. yeares is acknowledged by our learned Adversaries as also affirmed by the Fathers that the Roman faith or Church and the Catholick faith or Church are Synonima and that he who is not in communion with the Bishop of Rome is profane and not in the way of salvation And though some of the more modern Greecks attempted to make their Patriarch of Constantinople at least equal with the Bishop of Rome yet their frequent submissions and recantations of that presumption together with the cleere testimonies of their holy and ancient Bishops and Councells in behalfe of the Popes supremacy ouer the Churches of the East as well as of the West sufficiently demonstrat the error of the Greek Schismatiks I say therfor that for the space of almost 1500. yeares the Roman Doctrin was held to be the true Catholick and Apostolick and the Roman Bishop to be S. Peters successor and Christs Vicar vpon earth For abbeit our learned Adversaries do not all agree in acknowledging that the Roman doctrin was pure for the first 600. Yeares some of them saying that it began to be corruped after the Yeare 400. others before that tyme yet they do not prove their assertions but ground them upon this only reason that the Church in those ages did censure as Heresies some points of Protestancy and condemned the Authors as heretiks In particular Henaias for opposing the worship of Images Aerius for denying prayer and offering the Sacrifice of the Mass for the Dead Vigilantius for denying prayer to Saints and their worship as also the Monastical Profession the single and unmarried life of Priests denied not only by Vigilantius but by Jovinian and others as the Churches visibility and continuance by the Donatists But the censuring these protestant doctrins as errors cannot be an argument of corruption or chang of faith in the Church that did censure them vnless it be made appeare that the opinions censured had bin formerly the ancient and generally receiued belief of the Catholick and visible Church so that these and the like exceptions are grounded only vpon some vnlearned Protestants suppositions without proofe and rather confirm then disproue what we say Therfore we shall not argue against them but in this particular of the Roman doctrins purity for the first 600. yeares we will prefer the testimony of their more learned brethren viz. their greatest Doctor Bishop Ieuell Bishop Godwin D. r Humfrey D. r Bell Bishop Bale and many others of their best Diuines versed in Ecclesiasticall history all of them positiuely affirming that the Roman faith was pure for the first 600. years and that S. Gregory the great Bishop of Rome with whom ended that terme of years liued and dyed in the purity of the primitiue faith and that all the Orthodox Christians of the whole world professed his belief and communicated with him as appeareth also by his correspondence and communion of faith with the Patriarchs of Alexandria Antioch Constantinople and Hierusalem and with all the Orthodox Churches of the world through out Asia Africk and Europe We do also agree with most protestant Writers in this that the same Religion which S. Gregory the great held was that which S. Austin the Monk and his Companions sent by Gregory into England to conuert the Saxons taught our Ancestors and that God was pleased to confirm the faith which they preacht with Miracles as appeareth by the Confession of our Adversaries and by S. Gregories letters to Austin
reasonable subjection Therfore besids many other works in the yeare 1520. Luther writ a book called Praeludium captivitatis Babilonicae wherin he maintayned that Christians are not subject to human Lawes at least in foro Conscintiae Christ hauing made them all equall by the Gospell but that the Pope Prelates and Princes had tyranically usurped a Iurisdiction ouer them and kept them for many years in gross ignorance and wors then in a Babylonian captivity therfore that God had sent him to reforme these abuses and restore vnto all oppressed people the Christian liberty which they had received in Baptisme and by his reformation they might enjoy so fully as to judg and govern all omnia judicemus regamus Then he published his doctrin of justification by only faith so resolutly that he doubted not to preach though mens words be the greatest blasphemies and their works the most damnable villânies If they haue as much confidence to belieue without doubt as impudence to act without scruple they may be sure that God hath receiued them into his fauor and cannot be damned unless they doubt of their saluation This abominable presumption Luther grounded upon the infinitness of Christs merits as if forsooth our Sauiour had suffered to the end we might not only be happy in heauen but by his passion hah waranted our wickedness upon earth grossly mistaking and confounding the sufficiency of Christs merits with the sufficiency of their application none can deny but that the least drop of our Sauiours Bloud is sufficient to redeeme millions of worlds because it is of infinite value but all Catholicks euer held that though his Bloud and merits be infinitly sufficient in themselues yet are they not sufficiently applyed to sinners unless they concurr to their own reconciliation and justification not only by faith but by good works Sacraments and other meanes which God hath appointed for that purpose Yet Luther pretended that faith alone is a sufficient application of Christs merits and that men needed not mortify their bodys nor endeavour to secure their salvation by good works thinking it a diminution of our Redeemers glory and a disrespect to his person that with our free will we should cooperat with his passion and help our selues and vpon this ground do Protestants raise all their batteries against Indulgences Purgatory Pilgrimages praying to Saints Confession of sins Penance Satisfaction Merit austerity of Monastical life Works of supererogation c. A reformation so indulgent to liberty and sensuality could not want Proselits and in a short tyme appeared the effects therof the Peasants of Germany rebelled against their Princes and Lords in defence of that Euangelical liberty which Luther had preached and in the space of one summer were on both sides a hundred thousand men slain Some Princes to make themselues considerable by heading the multituds which ran to Luther professed his Religion and protected his person and he layd for the foundation of his reformation the ensuing principles SVBSECT I. The fundamentall principles of Protestancy THe first principle and foundation of Luthers and of all Protestant reformations is a supposition that the whole visible Church fell from that primitiue pure doctrin and true meaning of Scripture which Christ our Sauior and the Apostles had planted and the first Christians had professed All râformed Churches do and must agree in this supposition the very name of a Doctrinal reformation implies a change and decay of doctrin though they disagree in the tyme and other circumstances of the change Untill Luther had conferred with the Devill he durst not vent this principle he appealed indeed from the Pope to a generall Councell and from a generall Councell when he perceiued one was summon'd to the Church diffusiue but after his conference with Satan he ventured to say Lay aside all the armes of orthodox antiquity Schooles of Diuinity authority of Councells and Popes consent of so many ages and all Christian People we receiue nothing but Scripture yet so that we must haue the certain authority to interpret the same Our interpretation is the sence of the holy Ghost that which others bring though they bee great though many proceedeth from the spirit of Sathan and from a distracted mind The reasons why Luther and all Protestants run this desperat course is because hauing examined and found that orthodox antiquity was Roman Catholik and not one Church parish or person ever Protestant before 1517. they are inforced to maintain by mis-interpreting Scripture that the whole visible Church erred and that God sent them to reform it The second principle of Protestancy is to admit of no rule of faith but only Scripture of no other infallible Judg of the letter or sence of Scripture or of any controversies in Religion but every particular Church and person interpreting Scripture according to their best endeavors and discretion This is expressly declared in the last mentioned words of Luther and inculcated by the Devill to him in his Conference and though few are willing to speake the same words yet is there not one Protestant in the world that doth not practise the very same doctrin and defend it when the matter is argued It necessarily followeth from the first principle Because if the whole visible Church fell from the pure faith and from Gods meaning of Scripture the belief tradition and testimony of that visible Church Councell and Fathers can be no true rule of faith nor themselves fit Iudges of Religion or of the sense of Scripture Therfore every privat Protestant must be his own Guide and Iudg in matters of saluation and Scripture For though Luther Calvin or any Protestant Congregation should pretend that their sense and interpretation of Scripture is that of the holy Ghost and the interpretation of others Diabolical yet no privat Protestant doth look even upon their own reformers or Churches as infallible in this or in any other particular but in as much as he Iudges it agreeth with Scripture and therfore every one that supposeth the fall of the Roman Catholik and visible Church and the fallibility of the Reformers and reformations as all Protestants do will deny that him-self hath any obligation to submit his Iudgment in controversies of Religion to any interpretation of Scripture or decision of doctrin besids his owne and so becoms his owne Guide and his owne Iudg of controversies and makes his owne interpretation of Scripture his only rule of faith The third principle of Protestancy is that men are justified by only faith and that he who hath once justifying faith can neither loose it nor be damned This tenet is cleerly professed as the doctrin of all Protestant Churches in the Catholik doctrin of the Church of England art 11. pag. 5â seqq And pag. 54. The Papists are declared heretiks for holding that men are to remain doubtfull whether they shall be saved or not From these principles flow that infinit variety of Protestant Religions
Helvidius Jovinian Faustus and Ebion hereticks saying that works of supererogation that is not commanded but councel'd by God cannot be taught without arogancy and impiety and yet Christ taught them and S. Paul commends them In the three subsequent Articles they seeme to agree with all Christians But in the 19. they differ from all Catholicks And as the Arians did maintain the fallibility of the Nicen Councel and the Donatists the fal or invisibility of the whole Church âo do Protestants and therby open a wide gap for all heresies In the 20. they contradict themselves and the former articles by saying that the Church hath power and authority to decree controversies of faith for there can be no authority in a Church to decree or define matters of faith without there be in the faithful an obligation of conscience to submit and conform their judgments to the said Decrees and definitions and sâure there can be no obligation of conscience in any man to submit or conform his judgment in points of faith to a Church that doth acknowledg it self may err therin and lead men to heresy idotry and damnation True it is that the Protestant Church of England can never remedy it's want of authority vnless it pretends to infallibility and that now can hardly be don seing in the 2â Article next ensuing it denys that same prerogative to general Councels which are of greater authority then our English Convocations In the 22. Article Cranmer and his Associats because all other Sects of Protestants do the same speak cleerly against the Roman Catholick doctrin of Purgatory Pardons worshiping of Images Reliques and invocation of Saints and are pleased to censure it a fond thing invented and grounded vpon no waranty of Scripture but rather repugnant to the word of God as if forsooth the Jews Atheists and Apostata Friars who composed these 39. Articles knew better the right sense of the word of God then the whole Catholick Church and the general Councels which practised and thaught the Roman doctrin and the lawfulness of these things and condemned the contrary as heresy These errors were rays'd by Aërius n. 342· Xenaias and other hereticks Aërius because he was refused a Bishoprick taught that Episcopacy was not distinct from single Priesthood He denyed Prayrs and masses for the Dead ought to be offerred and by consequence the doctrin of Purgatory as also that the Church could command men to fast but that every man might fast when he thought fit Xenaias was the first who made war against Images· Vigilantius against Reliques praying to Saints c. S. Hierom. ad Ripar Desider Presbiteros Vigilantius orsus est subito qui contra Christi spiritum Martyrum nâgat sepulchra veneranda damnatqae Sanctorum Vigilias ex quo fit vt Dormitantius potiùs quam Vigilantius vocari debeat Haeretici assumunt sibi linguas suas vt cordis venena ore pronuncient O proescindendam itaque linguam in partes frusta lacerandam meam injuriam patienter tuli impietatem contra Deum ferre non valui S. Hierom laughs at the folly of Vigilantius the heretick and cals him Dormitantius for being in these points a Protestant and says that his tongue ought to be cut and carved into a thousand pieces for blaspheming against God in his Saints And truly it is a hard case that Scripture should warrant our worshiping of Prophets or recommending our selves to the Prayers of Saints when they convers with vs vpon earth and yet that it should not be lawful for vs to do the same when they ar in heaven as if their enjoying the presence and sight of God did diminish their dignity or charity Or as if a Saint in Gods glory were not as fit an object and as capable of our Religious worship as a Prophet Apostle or Bishop is in this world to whom we kneel out of the religious respect we own to their spiritual caracter or Ecclesiastical dignity though their natural qualities deserve not such respect My-Lord of Canterbury they say commends very much the religious piety of some Ladys for craving his benediction vpon their knees which reverence is not exhibited by them nor expected by him as he is M·r Sheldon but as he pretends to be Archbishop of Canterbury And if it be not only lawful but comendable to kneel to his Grace or at least to others who are true Bishops and to shew a religious respect of the like nature to his picture or presence and that all this may bee don without daunger of Idolatry or of derogating from the Deity I see no reason why men should condemn in vs the like worship of Saints in their Images or Reliques It is not the outward action but the inward intention that maks the worship unlawful So long as we do not adore Images as Gods or Idols we may bow and kneel to them with as much ceremony as Protestants do to their Prelats or Episcopal pictures The simplest Papist can hardly be so stupid by nature or at least so destitut of instruction as to believe a stock or stone can be God or that there is no difference between the worship due to Saints whom they know to be but Gods servants and the worship due to their Master and Creator The 23. Article is set down in such general and ambiguous terms that neither Presbiterian nor Prelatick Clergy is therby established nor any caracter of Priesthood or Episcopacy asserted but according to the doctrin of all the first Reformers a private ministery of preaching and baptising insinuated to be common to all Christians Be you most certain saith Luther lib. de Captiv Babylon and let every-man who is a Christian know that we are all equaly Priests that is we have the same power to preach and administer the Sacraments The same doctrin teacheth Zuinglius and Caluin Though to avoyd confusion it be not lawful for any man to take vpon him the office of publick preaching or ministring the Sacraments in the Congregation before he be lawfully caled and sent to execute the same And because in the 25. Article they declare it is not necessary that this caling or ministery be ordination by imposition of Bishop's hands or by Apostolical succession and by consequence may be extraordinary vocation or election they leave the authority of caling as doubeful as not determining whether the power be in the secular Magistrat or in the ecclesiastical Congregation albeââ they seeme by virtue of the English Supremacy to place it in the King their words are And those we ought to judg lawfuly caled and sent which be caled and chosen to this work by men who have publick authority given vnto them in not by the Congregation to call and send Ministers into the Lords vineyeard So that they seem to place all spirtiual authority and jurisdiction in the Kings and reserve only the application therof and the choice of the persons authorised to themselves But they were loath to explain
since the Apostles then to take the bare word of Cranmer a man who married and vnmarried K. Henry 8. to as many women as his Majestie lik't or dislik't dissolving the holy Sacrament of Matrimony as often as the King seemed to be weary of a wife a man whose religion was nothing but his conveniency and incontinency and therfore did alter his faith as often as the tyms changed and factions prevailed and sided with every Rebel against his Prince and was so carnaly given that even in Henry 8. days when Priests were not permitted to have wives he kept a wench so constantly that he carried her about in his Visitations Let any Christian I say be judg whether this man together with Ochinus a Jew Bucer an Atheist Peter Martyr so indifferent for any doctrin that he framed his faith at Oxforâ according to the news from London and the Parliament Diurnals Hooper Rogers and Latimer ambitious and discontented Presbiterians Bâle and Coverdale two lewd and runigad friars whether I say these men ought to be believed in this important point of salvation rather then the holy Fathers and Councels who as hath binâ said hertofore cal the Mass the visible Sacrifice the true Sacrifice the dayly Sacrifice the Sacrifice according to the Order of Melchisadech the Sacrifice of the Body and Bloud of Christ the Sacrifice of the Altar the Sacrifice of the Church and the Sacrifice of the new Testament which succeeded all the Sacrifices of the old Testament Must the word of Cranmer and his fellows be a sufficient ground for prudent men to believe as an Article of Religion that the doctrin delivered as Catholick by the holy Fathers and Doctors of the Church are but fables and themselves but a company of Cheats The 32. Article was made by Cranmer and his Camerades to excuse their lewdness legitimat their bastards and make their wenches wives The second Parliament of King Edward 6. had bin so importuned by Apostata Priests and Friars who had coupled themselves with women that their petition having bin rejected by the first Parliament Edward 6. at lengh against the inclination and judgment of both houses they obtained now by meer importunity an Act to take away all positive Laws of man made against the marriage of Priests statut an 2. Edward 6. cap. 21. But then they are told in the very Act that it were not only better for Priests to live chast sole and separat from the company of women c. but that it were most to be wished that they would willingly and of themselves endeavour to keep a perpetual chastity and abstinence from the vse of women And 1400. years before that Origen Hom. 23. lib. 8. contra Celsum declared the doctrin even of the Greeck Church in these words Jt is certain the dayly Sacrifice is hindred in them who serve the necessities of mariage therfore it seemeth to me that it appertaineth only to him to offer the dayly Sacrifice who hath vowed himselfe to dayly and perpetual chastity with whomâagree the other Fathers S. Jerom in Apologia ad Pamachium cap. 3. desires them who like not of this doctrin not to be angry with him for telling them of it but with the holy Scriptures vvith all Bishops Priests c. vvho know they cannot offer Sacrifice if they vse the Act of mariage and said to Vigilantius c. 1. who in this point also was a Protestant and seemed to confess his owne frailty What do the Churches of the East of Egipt and of the Apostolick Sea vvho receive none but unmarried or continent Priests or if they have vviues they must cease to be Husbands And against Iovinian cap 19. 14. ad Pamachium Apol. cap. 8. Truly thou dost acknowledg that he cannot be a Bishop vvho in that state getts children if he be convicted therof he vvil not be taken for a Husband but condemned as an Adulterer But it seems out Protestant Bishops know the Scripture and the doctrin and disciplin of the primitive Church better then S. Hierom Origen and all the ancient Fathers and Councels both of the East and West Since the King 's most happy restauration they were not content to enjoy their wives and see the legitimacy of their children approved of but in the first Parliament wherin they were permitted to vote as I have bin credibly informed they atâempted the house of Lords should declare their spiritual peerage did communicat the same honours and privileges to their Ladys that the law doth give to Baron's wives but seing the house smile at the motion and one of the first Peers begin to rally according to his witty way vpon a subject so proper for his genius one of the Bishops not so much concerned in the suit because he was not married in the name of all the rest waved the pretention by saying there had bin a mistake in the motion Jn the two following articles they would fain prevent diversity of opinions and schisms among the Protestants of the Church of England and gain authority for the Prelats therof and reverence for their ceremonies and censures But this design is frustrated by maintaining the lawfulness of their own revolt and separation from the Church of Rome as also the Roman Catholick fallibility and fal from the true Apostolick Religion without any farther proofe or evidence of so great a fault or frailty then the fancy and privat interpretation of Scripture of some discontented and dissolute persons pretending divine inspirations and illuminations for the same and for their warant to depose their spiritual Superiours and to reform the doctrin of the whole visible Church which reformation they also introduced in so tumultuous and seditious a manner that none who considers the principles practises and circumstances of the chang can prudently commit his soule to the reformers charg or condescend to any spiritual jurisdiction and authority in their Successours For besids that they have nothing to shew for their presumption and intrusion but obscure texts of Scripture interpreted by them selves in a sense contrary to that of the whole visible ancient Church that hath bin confirmed by continual and vndeniable Miracles they can give no assurance or probability of them selves being or continuing in the right way of saluation because if all the Roman Catholick Churches did err in doctrin how can their reformations pretend not to be subject to the same mis-fortun or mistake And if the supposed frailty and fallibility of the Church of Rome be a sufficient cause to question and condemn it's authority how can the Church of England or any other Protestant congregation exact from their Sectaries greater respect and obedience then the first reformers gave to their Roman Superiours Presbiterians Independents Quakers Anabaptists c. pretend to as pure doctrin as Divine a Spirit and as much Scripture against Prelaticks as Prelaticks do against Papists and thinck there is as much reason for them to be Iudges of the truth of
their own Canon and sense of Scripture and of the falshood of the Canon and sense of Scripture of the Church of England as there is for the English Church to make it self judg of the falshood of the Canon and sense of the Church of Rome As for the authority which the Prelatick religion receives from the laws of the land that gives but little advantage seing the Roman Catholick doctrin hath bin confirmed by the temporal laws of every Kingdom Country and Citty besor and at the tyme that Protestancy succeeded and prevailed and yet that legality was not valued by the Reformers The 35. Article is to authorise some Puritan homilies as the 2. wherin the danger of idolatry in Popery is much insisted vpon as if Christians could easily mistake Images for Idols or Saints for Gods Jews and Hereticks have often endeavoured to confound the one with the other Catholicks never The ancient Fathers as also the second Councel of Nice have long since declared the Protestant Doctrin against Images to be heresy and the Councel of Trent confirms the same decree of Nice and demonstrats how far that the Catholick doctrin of worshiping Images is from any danger of Idolatry The words of the Councel sess 25. are The Images of Christ of the Virgin Mother of God and of other Saints are to be had and retained especialy in Churches and that due honour is to be imparted vnto them not for that any Divinity is to be believed to be in them or vertue for which they are to be worshipt or that any thing is to be begg'd of them or that hope is to be put in them as in tyms past the Pagans did who put their trust in Idols but because the honour which is exhibited to them is referr'd to the first pattern which they resemble So that by the Images which we kiss and before which we vncover our heads and kneele we adore Christ and his Saints whose likness they beare we reverence that which is ratified by the Decrees of Councels especialy of the second of Nice against the impugners of Images In the 36. they make it an Article of Religion that their new form of ordaining Priests and Bishops is valid and containeth all things necessary but since his Majesty's happy restauration they have judged the contrary and therfore thought necessary to add thervnto the words Priest and Bishop Yet this wil not serve their turn for before they can have a true Clergy they must change the Caracter of the Ordainers as wel as the form of ordination a valid form of ordination pronounced by a Minister not validly ordained gives no more caracter then if it had continued invalid and never bin altered The present Protestant Bishops who changed the form of their own Ordination vpon their Adversaries objections of the invalidity therof might as wel submit to be ordained by Catholick Bishops as alow by altering the from after so long a tyme and dispute that it was not sufficient to make themselves and their Predecessours Priests or Bishops In their 37. Article they give a spiritual supremacy to the temporal Soveraign But because the world laught at that vanity and at the statuts 1. 8. Eliz. 1. Wherin is declared that the English Soveraignty is so spiritual as that it may give to any person whatsoever whether man or woman lay or ecclesiastick power and authority to exercise any spiritual function and consecrat Priests and Bishops they would fain make vs now believe that they did not attribut to the Queen and her Successours any power of ministring God's word or the Sacraments notwithstanding that the aforesaid Statuts yet in force certify the contrary And indeed if none can give what himself hath not seing the Kings of England can give power and authority to any person watsoever to consecrat Priests and Bishops and to exercise all kind of spiritual ministery and jurisdiction concerning God's word and Sacraments this power and ministery cannot be denyed to be inherant in themselves In the 38. and 39. articles they endeavour to supress some errors of the Anabaptists which necessarily follow from the foundation and principles of Protestancy for if it be lawfull to deprive men of a spiritual authority and jurisdiction wherof they are in present possession and which their Predecessours had peaceably enjoy'd tyme out of memory the consequence of the lawfulness to deprive men of their temporal jurisdiction Dominions riches and goods is evident by a parity of reason for if peaceable and present possession confirm'd by a prescription of many ages be not sufficient to ground right for the Roman Bishop and Clergy to govern souls and to enjoy the Church livings ther is no temporal Prince or person can be secure or have a right to govern subjects or possess his Dominions So that by the same warrant wherby Prelatick Protestants have taken from the Pope and Roman Clergy their spiritual jurisdiction and temporalities the Anabaptists and all others may evidently demonstrat that all goods are common and no one person can pretend right to Superiority or any thing he doth possess SECT VI. Of the effects which these 39. Articles of Prelatick Protestancy immediatly produced in England and may produce at any tyme in every state wher such principles are made legal and how the Roman Catholick Religion was restored by Act of Parliament of Queen Mary AFter that Prelatick Protestancy had not only bin permitted but established by Parliament in England ensued the destruction of many thousand innocent people as also of the Protector Seamor and K. Eduard 6. togeather with the exclusion of Q. Mary and others the lawful Heires of the Crown and the in trusion of the Lady Jane Grey and in her of Dudly's son and family vnto the Royal throne These were effects of Protestancy not events of fortunc they were designs driven and directed by the principles of the Reformation the like wherof any politick and popular subject may compass as wel as Dudly witness our late long Parliament and Oliver Cromwel's proceedings Though K. Edward 6. was but a Child and his vncle the Protector no great Polititian yet they had a grave and wise Councel but against the liberty and latitude which men are allow'd by the principles of Protestancy no conduct can prevail nor government be safe as appeareth in many examples and in our late Soueraign's Reign and death Jt's in vain to make particular articles of Religion or temporal Statuts if there be a general principle admitted as if it were the word of God wherby both are rendred vnsignificant One of the general principles and indeed the foundation of Prelatick Protestancy is that it is lawful for privat men and subjects such were all the first Protestant Reformers to despise and depose their spiritual Superiours by their own arbitrary interpretations and applications of Scripture notwithstanding the peaceable possession immemorial prescription legality and exercise of their sayd Superiour's authority and jurisdiction From hence it
length most vnworthily murthered by the joynt consent of a Protestant Queen and Parliament and her son and Family excluded from the British Empire in case Queen Elizabeth should have or at least own any natural issue which many suppose was the true cause why she or the Parliament would never declare her Successour King James having bin brought vp in this schoole of affliction attained to more then ordinary wisdom dissembled with his enemies in England and strengthned him-self with as many friends and Allies as he could in foreign Nations to the end he might recouer his right after Queen Elizabeths death which he and the best part of the world every day long'd son He kept faire with France Spain and even with the Pope He succord Tyrone Tirconel and the Jrish Scots in Irland against Queen Elizabeth but vnder hand He corresponded with the Catholick party in England and was civil even to that party that contrived and pressed his Mothers murther By his marriage he obtained the confederacy of Denmarck and the Protestant Princes of Germany for recovering of England Cecil and others of the English Councel observing how prudently this young King had ordered his affairs and prepared him-self for being their Master courted him and vnknown to the Queen gave him dayly intelligence and thought it their best course to fix vpon him for her Successour seing they could hardly keep him out they invited him to the Throne after his enemie's death and he finding that very Protestancy by which his mother and him-self had bin so long excluded from their right and would have bin for ever if Queen Elizabeth had bin as capable as t' is sayd she was desirous of Posterity was deeply rooted in the hearts of most of his English subjects who either did not see he chang or not observe the motives and Mysteries therof King James J say reflecting vpon this inclination of the people to Protestancy conformed him-self vnto that Reformation which had bin setled by law in England discountenanced the Puritans by whose doctrin he had bin persecuted in Scotland and would have tolerated the Catholick if the gun powder Treason wherunto some few discontented and desperat Papists were cunningly drawn by Cecil to make their Religion odious had not blasted our hopes and blotted out of his Majestie 's memory what we had suffered for his Mother and how not only our persons but our principles had bin persecuted for supporting the title of his Family to the British Empire By King James his learned works and discourses it is manifest he had a design to reform the principles of Protestancy and reduce them to some rules of reason and confine that dangerous liberty which they give to every privat Protestant of being supreme Judg in all spiritual Controversies to one certain interpretation of Scripture that might be less prejudicial to Monarchy Monarchs peace and all civil Government then the Protestant arbitrary interpretations have proved hitherto To that purpose he commanded the Bible to be truly translated and those fraudulent and foolish corruptions to be corrected which had bin imposed vpon the people for God's word by Queen Elizabeths Clergy for maintaining her title and securing the revenues of the Church to them selves But his command was not obey'd some falcifications in the ould and new Testament were corrected but very few in respect of what remain and pass now current for true Scripture He declared that Catholicks and their Religion had no hand in the gunpowder treason those few persons excepted which had bin executed He was not afraid to acknowledg that the Pope was the first Bishop of Christendom and Rome the mother Church he suspended the rigor of the sanguinary and penal Statuts commended not apostatised Priests that became Protestants as he said to get wenches and benefices These things he did not out of any inclination to Popery but out of his zeal to Protestancy which he perceived would in a short time become as infamous as it is intolerable to Monarchs in case it's principles were not corrected and brought neerer vnto Catholick Tenets After King Iames his death his son King Charles 1. pursued the Father's design but found by sad experience that the Protestant liberty of interpreting Scripture cannot be restrained to reason by any human industry of the wisest Princes especialy so long as they are guided by a fallible Church that confesseth it's own vncertainty of doctrin King Charles the 1. was persuaded by his Councel and Clergy that the Laws which had bin enacted in favour of the Prelatick fallible Church and doubtful jurisdiction were of sufficient force and authority to contain Protestant subjects in awe and obedience and to stop the cours and consequences of those fundamental and violent principles of their reformation against superiority at the Church of Rom's doore and keep them from passing further or entrenching vpon the Church of England But the mistake soon appeared they who are allowed by the Prelatick principles to rebell against their Roman Superiours vnder the pretence of a Religious interpretation of Scripture and evangelical Reformation could not then nor cannot for the future be contain'd or deterr'd by any authority from rebelling against their Protestant Kings and Bishops vpon the same score whose superiority could not be more authentick then the Roman Catholick And therfor because the King had engaged in the Bishops quarel he drew vpon himself the odium of all Protestants that with the spirit and zeal of Reformation stuck to the fundamental principles of Protestancy which is to contemn all authority both spiritual and temporal which any privat person judges contrary to his own interpretation of Scripture and seeng the Prelatick Church of England doth grant this doctrin was lawful in Luther Calvin Cranmer Parker and other particular persons Churches and States against the Pope and others their then acknowledged spiritual and temporal superiours it will be very difficult to shew why now a Presbiterian or Fanatick Congregation may not as rationally pretend and as lawfully practise the same doctrin as their primitive Protestant Predecessours had don And so in vertue of this fundamental principle of Protestancy was the sacred person of a good King judged and murthered by a rude and wicked multitude without regard to innocency or respect to Soveraignty And by a remarkable revolution of tyms and interests the grandson came to loose his head for vpholding that same Prelatick Religion and Clergy which by Q. Elizabeth had bin rays'd for the destruction of his Grand-mother and the exclusion of his family from the crown Since Christian Soveraigns have reign'd the like Tragedy hath not bin acted many Princes have bin murthered by their Subjects but never by any such formality of Law and a publick Court of Judicature pretending superiority in themselves and Scripture for their rule and warrant Wherfore they that looke into the principles and privileges for the future in so zealous and resolute a people as the English who stand much vpon
enjoying their temporal liberties and much more vpon the spritual prerogative of Protestancy which according to Luther the first Author and Apostle therof is omnia judicemus regamus Let us judg and govern all things and not only his German Scholler Brentius but our English Bishop Bilson and all Prelaticks grant that the people must be discerners and Judges of that which is taught And the Catholick doctrin of the Church of England explaining the 39. Articles therof saith Authority is given to the Church and to every member of sound judgment in the same to judg controversies of faith c. And this is not the privat opinion of our Church but also the judgment of our godly brethren in forain Nations And it is not only the Tenet of Calvin but of all Protestant Writers that temporal laws oblige not in conscience any Christians to obey It being therfore a principle and priviledg even of Prelatick Protestancy and agreable to the 39. Articles that every member of sound judgment in the Church hath authority to judg controversies of faith and by consequence all other differences that may be reduced thervnto how is it possible for any King to be a Soveraign among Protestants who are all supreme judges both of faith and state for that State-affairs are subordinat to Religion and must be managed according to the Protestant sense of Scripture that is according to the judgment and interpretation of every particular Protestant or of him that can form or foole the multitude into his own opinion Wherfore we ought not be astonished that men constituted supreme Iudges and Interpreters of Scripture by the legal authority and articles of the Church of England and by the Evangelical libertys of Protestancy should presume to make them-selves the King's Iudges For my part I shal thinck it a great providence of God and extraordinary prudence in the government to see any King of England during the profession and legality of such principles in his Kingdom escape the like daunger and do continualy pray that their good Angel may deliver them from the effects of their own Religion His Majesty that by miracle now Reigns long may he live and prosper hath bin forced to lurck for his life in one of those secret places wherunto Priests retire when they are search't for God giving him to vnderstand therby that the most powerfull Princes where Protestancy prevails even in their own Kingdoms are never secure and may be often reduced to as hard shifts and as great extremities as the Poorest Priests and meanest Subjects RELIGION AND GOVERNMENT THE SECOND PART Of the inconsistency of Protestant principles with Christian piety and peaceable Government SECT I. Proved by the very Foundation of the Protestant Reformation which is a supposition of the fallibility and fal of the visible Catholick Church from the pure and primitive doctrin of Christ into notorious superstition IN the beginning of the first Part it hath bin sayd that the groundworck as wel of Policy as of Peace and Piety consists in making that persuasion to be the Religion of the State which is most credible or most agreable to reason because no commands duties taxes or charges will seem intolerable to subjects for the preservation and propagation of such a Religion nor for the maintenance of the spirititual and temporal Ministers to whose charge is committed the government of such a Church and Common-wealth How far all kind of Protestancy even the Prelatick is from having this prerogative we shall demonstrat in this Part of our Treatise and in this Section prove the same by the absurdity of the fundamental Protestant principles Common as well to the Prelatick as to all other Reformations The foundation wherupon all Protestant Reformations are built is this incredible or rather impossible supposition Viz. That all the visible and known Christian Churches of the world âell from that purity and truth of doctrin which they had once professed into superstition and damnable errors vntil at length in the 15. age God sent the Protestant Reformers to revive the true faith and Religion whose separation from the Roman Catholick Church and all others then visible is pretended to be free from sin and Schism by reason of the falshood of the Roman Catholick doctrin not consistent with saluation But this supposition is incredible 1. Because Protestants confess the fall and change of Religion was not perceived vntil 1300. or vntil at least 1000. years after it happned and such an imperceptible change in Christian religion involues as plain contradictions as a silent thunder For either it must be granted that all the Pastors and Prelats who lived in the time that any alteration of doctrin began were so stupid as not to take notice of so important and remarcable an object or so wicked as to observe and yet not oppose novelties so destructive to the souls committed to their charges Both which are proved to be groundless calumnies by the acknowledged zeal learning and integrity wherwith many Prelats and Pastors were endued in every age since the Apostles as their works yet extant do testify The truth of this Protestant supposition is not only incredible but impossible because the supposed chang of Christian Religion into Popish superstition is not pretended to have bin only a chang of the inward persuasion but of the outward profession visible and observable in ceremonies and practises answerable to the Mysteries believed as the adoring of the B. Sacrament worship of Jmages Communion in one kind publick prayer in vnknown languages c. How then is it possible that any Christian man or Congregation could begin so discernable and damnable novelties as according to the opinion of our Adversaries The adoration of the Sacrament Transubstantiation worship of Jmages Communion of the layty vnder one kind the Sacrifice of the Mass and publick prayers in an vnknown language the Pop's supremacy the doctrin of Purgatory Jndulgences Praying to Saints the vnmarried life of Priests c. How is it possible I say that any one should begin to teach and practise any of these supposed damnable doctrins and yet never be noted or reprehended by any one Prelat Pastor or Preacher who ar according to Esay the watâchmen of te visible Church vntil Luther's times or at least vntil these supposed superstitions had bin so vniversally spread so deeply rooted and plausibly received as Catholick truths and as ancient Traditions of Christ and of the Apostles that they who censured and opposed any of them were for so doing immediatly cryed down and condemned by the then visible and Catholick Church and Counsels as notorious hereticks How come the Preachers and Professors of these pretended Popish errors to escape for so many ages as Protestants confess they had continued vncontroul'd from the censures of Christ's pure Protestant Congregation if there was any vpon earth during that time was there not one Bishop Priest or Preacher in all the world for so many ages
then by the Churches which they planted Protestants contemn all these rules and because there was never any Church in the world which professed the same faith that any of their Reformers preach't or them-selves now profess they are necessitated to except against all Testimonies of ancient Fathers and Councels and against the continual and common consent of all Christian Churches concerning the proper sense of Scripture delivered to the primitive Christians and will be judg'd therin by none but by them-selves and by their own fancy of Scripture They all follow this rule of Luther the first Reformer which he layd as the foundation of all Protestant Reformations The Governours of Churches and Pastors of Christ's sheep have indeed power to teach but the sheep must judg whether they propose the voice of Christ or of strangers c. Whefore let Popes Bishops Councels c. decree order enact what they please we shall not hinder but we who are Christ's sheep and heare his voice will judg whether they propose things true and agreable to the voice of our Pastor and they must yeeld to us and subscribe and obey to our sentence and censure Luther tom 2. Wittemb cap. de Sacra Script fol. 375. And because B. p Jewel in his challenge thinking that none durst answer or accept it appeal'd to the holy Fathers of the first ages and was thervpon immediatly convicted of hypocrisy and impostures he was grievously reprehended by his own Prelatick brethren as injurious to him-self and as one who had given the Papists too large a scope and after a manner spoyl'd him-self and the Church see Doctor Humfrey in Iewel 's life edit Londin pag. 212. and the same also in Fulk's retentive against Bristow pag. 55. Ever since that foile the Prelatiks have bin more wary and one of their greatest Champions Bilson Bishop of Winchester in his true difference between Christian subjection c. part 2. pag. 353. saith in plain termes The people must be discerners and Judges of that which is taught How contrary to Luther's Reformation was the doctrin of the primitive Church and Fathers we may judg by these words of Gregory Nazianzen in the oration wherin he excuseth him-self for having bin long absent from his flock and not exercised his function Vos Oves nolite pascere Pastores neque super terminos eorum elevamini satis enim est vobis si recte pascimini nolite judicare iudices nec legem feratis legis-latoribus c. Now let any man who hath common sense be Judg whether it be in the least degree probable that not only the illiterat Protestants but even their greatest Doctors and their first Apostles Luther Calvin Cranmer c. should know better the true sense of Scripture that was delivered to the first age then they to whom those of that age told what they were taught by Christ and his Apostles or then the second which told the third what they were taught by the first and so from generation vntill Luther and Calvins tyme. That every age gave this favorable testimony to the subsequent of the sense of Scripture which it delivered can not be denyed otherwise none would have received their sense of Scripture or their doctrin as Divine whether they were sincere in delivering their testimony is the question And because none questions it but Luther Calvin c. and their followers vntill we see be ter evidence and a more cleere cause of their reformed principle and knowledg of the visible Churches apostasy then their privat spirit or Luther and Calvins new and extravagant interpretations of Scripture we dare not condemn the whole ancient visible and Catholick Church nor concurr with it's declared enemies in so rash a judgment as to affirm that the Church betrayed it's trust and posterity which rash judgment is the ground of the Protestant Reformations S. Athanasius in lib. de Decretis Nicen. Synod contra Euseb. Ecce nos quidem ex Patribus ad Patres per manus traditam fuisse hanc sententiam demonstravimus vos autem O novi Judaei Caiphae filii quos tandem nominum vestrorum potestis ostendere progenitores S. Gregor Nazian ep 2. ab Chelid Absconditam post Christum sapientiam nobis annunciant rem lacrymis dignam si enim triginta his annis fides originem habuit cum quadringenti now 1600. fere anni ab eo tempore fluxerint quo Christus palam conspectus est inane tanto tempore fuit Evangelium inanis etiam fides nostra Martyres quidem frustra martyrium subierunt frustra etiam tales tantique Antistites populo praefuerunt St. August de vtilit credendi cap. 14. saith to the Manichees what we may to the Protestant Reformers Vos autem tam pauci estis tam turbulenti tam novi nemini dubium est quoniam nihil dignum autoritate proferetis Seing therfore the Roman Catholick sense of Scripture hath for the space of 1600. years bin delivered by the visible Christian Church from age to age as the true meaning of God's word and that the Protestant sense of Scripture was never accepted of by any but condemned Hereticks and even in this last age was delivered but by a few turbulent and disagreeing persons and obnoxious âo many exceptions much diminishing the credibility of their testimony it is at least 16. to one not only in the number but also in the quality of the witnesses that the Roman Catholick sense of Scripture is true and the Protestant false and by consequence the Protestants have no Scripture to maintain the doctrin wherin they differ from Roman Catholicks SECT VI. Protestants mistaken in the Ministery and Mission of their Clergy in the Miracles of their Church in the holiness and honesty of their Reformers ALbeit God was able to call justify and confirm the elect without any mediat means yet as Protestants confess he was pleased not to accomplish the same otherwise then in and by the ministery of his Church Therfore S. Paul tells vs Ephes. 4.11.12.13 that Christ hath placed in his Church Pastors and Doctors to continue to the consummation of Saints till we all meet in the vnity of faith The chief of these Pastors and Doctors are the Bishops vnto whom as the same Apostle testifieth it belongeth to govern God's Church Act. c. 2â These Bishops must succeed not only in Doctrin but in caracter to the Apostles which caracter is the ordinary ministery or vocation discern'd and received by imposition of Episcopal hands 1. Tim. 4. But because Luther was only a single Priest and Calvin as most say not so much as a Priest and that both despaired of Episcopal and Priestly succession they resolv'd to remedy that want by saying that the caracter of Priests and Bishops was not distinct from that of Baptism and wheras Luther's ordination or ordinary vocation in the Roman Catholick Church was to preach the doctrin which he had receiv'd from that Church and not his new
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 ãâã 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 ãâã 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 ãâã 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 ãâã and ãâã or to quibble or scribble some-what in Greek English or Latin takes vpon him to talk of Religion and to censure St. ãâã St. Austin St. Christom c. and contemn both ancient and modern Catholick Avthors preferring before the whole Church him-self and his Poâantick Tutors or Fellows of Oxford and Cambrige Collâgâs Nay the illiterat people even the women are grown to that height of spiritual pride an infallible ãâã of Heresy that they pitty our Popish ignorance and fancy they can ãâã 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 ãâã 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 authorâây of all temporal Princes but in the mean time he must ãâã to the Decrees of the Church and state wherof he is a member when they inculcat this lesson vnto a zealous Protestantâ ãâ¦ã not so simple as to believe that they who read this ãâã speak as they think or that they believe any such general Councel is possible for that every ãâã knows temporal Princes will never agree about the President time place and other circumstances of such a Counceââ and though they should and the Turck and other Infidels give way to such a sâspitious Assembly of Christians yet when they mâtâ nothing could be resolu'd âor want of their agrement in a ãâã of judging of controversies every sect ââicking 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
and are as yet far short of that substantial and fundamental Reformation whervnto the principles of Protestancy and the Protestant rule of faith or an arbitrary interpretation of Scripture doth direct and incline all Churches of the Reformation As for our English Presbiterians and Fanaticks they agree with the Polonian Hungarian and Transilvanian protestant Arrians and Anti-Trinitarians in believing the Protestant Reformations can not be pious and perfect so long as they retain any on point of Popery and indeed there is as much reason and ground in Scripture to reject all as any on and the Protestant principles warant the deniall of the Trinity and Incarnation as well as of the Mass and Transubstantiation The prelaticks perceive this to be true and therfore in the 39. Articles to avoyd scandal and discredit profess the belief of many mysteries that according to the very foundation of their Reformation they ought to deny and though they seem not to be guilty of impiety in their resolution of retaining some yet are they convicted of incoherency in not rejecting all as we shall now manifestly prove SECT XI How the indifferency or rather inclination of Protestancy to all kind of infidelity is further demonstrated by the Prelatick doctrin and distinction of fundamental and not fundamental articles of faith The design of their fundamental distinction layd open The Roman Catholick the sole Catholick Church and how it hath the authority of iudging all controversies of Religion VNity of doctrin being a confessed mark of the true Church which is called One in relation to one and the same faith and Protestants perceiving they want this vnity and the means to bring them to it every particular Church and person challenging a right to interpret Scripture after his own manner as well as Luther and Calvin c. who could not assume to them-selves that liberty without granting it to others and that not only their sundry Churches and confessions differ extreamly in doctrin but even the members of one and the same Congregation agree not among them-selves in the explanation of their Articles nor in the Authority of their Church to command and determin what articles ought to be believed this I say considered by Protestants some of their chief writers and particularly the English Prelaticks have invented a distinction wherby they hope to foole their flocks and make them believe that there is not only an vnity but an vniversality of faith amongst all dissenting Protestants and by consequence that they are true Catholicks They divide therfore the articles of Christian Religion into fundamentall and not fundamentall Fundamentall they call those wherin all Christians do agree not fundamentall they make every article wherof them-selves or any other Christians doubt how ever so fundamentall it may be held by the rest By which doctrin they make Arians Nââtorians and all ancient Hereticks good Catholicks and their errors not fundamentall or destructive to salvation because forsooth they are Christians though deny the consubstantiality of Christ. This is no wrested consequence of ours but their own confessed Tenet The great prelatick writer Doctor Morton late Bishop of Duresme in his approved and applauded book of the Kingdom of Jsrael and of the Church dedicated to Queen Elizabeth pag. 94 sayth The Churches of Arians are to be accounted the Church of God because they do hould the foundation of the Ghospell which is faith in JESUS Christ the son of God and Saviour of the world And pag. 91. He giveth this general rule Whersoever a company of men do joyntly and publickly by worshipping the true God in Christ profess the substance of Christian Religion which is faith in JESUS Christ the Son of God and Saviour of the world ther is a true Church notwithstanding any corruption what soever c. Thus they plead for the Arrians declaring in their favour that consubstantiality of the son or his being the natural son of God is not the substance of Christian belief A man would think that the real presence of Christ in the Sacrament is a substantial point of faith seing ther of dependeth the reality of our Sacrifice the feeding or famishing of our soules and the verifying or falsifying of Christ's plain and express words and yet Bishop Iewel the greatest piller of the Church of England in his Apology for the same pag. 101. edit 1600. obâerving that Protestants were divided in the belief of that mystery tells vs it is but a matter of indifferency The Lutherans and Zuinglians saith he are both sides Christians good friends and Brethren they vary not between them-selves vpon the principles and foundations of our Religions c. But vpon one only question the real presence neither weighty nor great Doctor Reynolds in his 5. Conclusion annexed to his conference pag 722. affirmeth the real presence to be but as it were the grudging of a litle ague if otherwise the party hould the Christian faith And all Protestants conspire in this heretical shift because their change and choyce of articles of faith can not be maintained by any other way but by denying that therby they touch the foundation of Christian Religion So Luther defended his Consubstantiation as may be seen in Amandus Polanus in his Synop. pag. 446. And Iacobus Acontius lib. 3. Stratagematum Sathanae pag. 135. saith It 's evident concerning as well those who hould the real presence of Christ's Body in the bread as those others which deny it that although of necessity one part do err yet both are in way of saluation if in other things they be obedient to God Jn this Protestant distinction we must distinguish two things 1. The design 2. The doctrin wherupon Protestants ground their design In this Section J will discover the design and declare the weakness therof In the next I will demonstrat the falshood of the doctrin wherby they intended to carry on their design Protestants proceed in this affair as weak Ministers of state when they find by experience they have bin mistaken in taking their measures and in the management of publick concerns they would fain be reconciled and make strict leagues with such Potentats as formerly they had disobliged and them-selves now stand in need of their friendship and fancy they can effect all by inculcating vnto them general notions of a common danger grounded vpon the power and pride of some neighbouring and emulous Prince So Prelaticks reflecting vpon the weackness of their cause occasion'd through the dissentions of the Reformed Religions and vpon the incoherency of their own 39. Articles with the foundation and liberty of Protestancy would fain by a generall notion of Christianity vnite all heretical Churches to them-selves against the Roman Catholicks pretended pride and power In which proceedings they commit two great indiscretions 1. They do not consider how they have disobliged the Greek and most of the Eastern Churches by declaring in their 39. Articles the doctrin of the Holy Ghost's procession from the Father and
not from the son to be heresy though now too late they would fain moderat the censure as also be reconciled to all Sects of Protestants in Europe 2. At the same time they endeavour to make this league offensive and defensive against the Roman Catholick Church their chief writers profess there is no cause to quarell with that Church because it is also a Christian Congregation and differs from Protestants only in things indifferent among which they place even the Worship of Images the Sacrifice of the Mass the communion under one kind the Pop's supremacy c. Wheâce it must needs follow that their Protestant separation from the Roman Church can not be justifyed as confessedly not having sufficient ground to break the communion of the Church vpon the score of doctrin acknowledged by them-selves to be lawful and therfore their Protestant Reformations must be concluded schismatical This their Prelatick moderation towards our Roman Catholick doctrin is the effect of a necessary compliance with our Adversaries condemned hereticks not of any Christian charity that they bear to our principles or persons as appeareth by their quite contrary expressions in other occasions and by the severity of their statutes against Priests and Papists They can hardly excuse the errors of Arrians Nestorians c. And yet accuse vs of heresy nor can they maintain the Greek worshipping of Images to be lawfull and yet condemn the same in vs as idolatry But that which they most press against the Roman Catholick Church and wherin all sectaries dissenting from it are concerned to ioyn with Protestants is that we say ourselves are the sole Catholicks and the Pope and general Councels supreme Judges of hereticks Rather then admit our Church to be the Catholick they cantonize God's Church into dissenting congregations and canonize for Orthodox all sects of hereticks though they have no subordination connexion or communication among themselves much less that care of the common good that is among the Suitzers whose Commonwealth they would fain make a patern of Christ's Church To this end they sent their Agents to Ieremias Patriarch of Constantinople and in their printed books make honorable mention of Nestorius Dioscorus Eutiches and other hereticks brood and branches that are dispers'd in Egypt Ethiopia and East Jndies as if they had bin their Brethren wheras they do not know their Tenets and brag of their numbers in comparison wherof they say the Romanists are but few and at the best but a part of the vniversal Church and if a part they ought not to judg of the whole if they do their sentence must be slighted as invalid and partiall And though the Schismaticks and Hereticks of the Greek Church whom the Protestants so much courted have by a particular definitive sentence of Iâââmias their Patriarch disown'd the doctrin and refused the communion of all Protestants yet are the so deserted and despised reformed Churches compell'd to maintain the indifferency of the eastern heresies even of those which the Greeks them-selves twelue times recanted having bin so many times reconciled to the Church of Rome though now again revolted and returned to some of their former errors but not without a visible marke of God's indignation and justice Protestants therfore are content to excuse the errors of the Greeks and of all other Christians though Hereticks hoping therby to obtain for them-selves the name of Catholiks and are so kind as not to exclude any that professeth Christ even after the Arrian manner from their Protestant communion not doubting but that for a return of civility them-selves will by virtue of that general appellation of Christians be countenanced by the enemies of the Church of Rome and protected from it's severity But the Greek Patriarch smelt their design and though a Rebell against the sea of Rome yet he condemned the Protestant doctrin and contemned their flattery giving them to vnderstand that the truth of Religion is never annexed to many dissenting Churches and that their agrement in Protestant fundamentalls can not be an argument of Catholick vnity or vniversality And to be rid of future importunities condemned their opinions as heresies declaring how different they are from those of the Greek Church as appeareth by his Sententia definitiva Jeremiae Patriarchae Constantinopolotani sententia definititiva de doctrina Religione Wittembergensium Theologorum edit an 1586. in this Book the Greeks detest the Protestant Religion wherof see further Hospinian in Histor. Sacram. part 2. and Responsio Basilii Magni Ducis Muscoviae c. an 1570. it appeareth by a Treatise set forth even by the Protestant Divines of Wittemberg intituled Acta Theologorum Wittembergensium Ieremiae Patriarchae Constantinop de Augustana Confessione c. That the Greek Church yet to this day professeth and teacheth invocation of Saints and Angells pag. 55. 102.128 Reliques pag. 244. 368. worshipping of Images pag. 243.244.247 251. Transsubstantiation pag. 86.96.100.240.318 Sacrifice pag. 102 104 The signifying ceremonies of the Mass pag. 97.99.100 Auricular Confession in praefat in lib. pag. 87 130. Confirmation with Chrisme pag. 78.238 extreme Vnction pag. 242.326 All the seaven Sacraments pag. 77.242 prayer for the dead pag. 93.102.109 Sacrifice for the dead pag. 95.104 Monachisme pag. 132.257 That Priests may not marry after orders taken pag. 129. See Sir Edward Sands also in his relation c. On the last leaf but five where he confirms all we have related here of the Greeks concurrence in Religion with the Roman Church As for the Protestant Doctors and Prelats exceptions against the Roman Church and Councells not being Catholick or Universall they can be of no force because their own Logicians may cleer the mistake ây putting them in mind of the definition of Catholick or Universal which is vnum in multis one in many for ânââârsality requireth two and but two conditions vnity or ideââity of form and multitude of Subjects That a Church therfore be Universal or Catholick it is necessary and sufficient there be an vnity or identity of form which is faith and multitude of subjects which are the Professors of that faith Whether the subject of the form which is called universall be more or less so they be many is not material as to the nature and denomination of Universal or Catholick though there were but 200. men living homo say Logicians would be as much Universal as now it is with so many millions of men In like manâer we say though there were but 200. men in the world professing the true faith that faith would be still Universal or Catholick because it would be still one and the same in many and 200. are as properly many though not so many as 200. millions We grant that it hath bin prophecied the multitude of believers should be very numerous and spread over the whole world and accordingly it hath bin fulfill'd and now Roman Catholicks are every where multiplied yet there hath bin a time when the
Catholicks were but few and in the later days they will not be many in respect of Heretiks but still it was and will be the Catholick Church Therfore it can not be an argument that a Church in not Catholick or Universal because ther ar more Pagans and Professors of Heresies then of the true Religion Their being more hereticks in number is consistent with the being of many faithfull houlding the Apostolick faith and no more is requisit for a Catholick or Universal Church But sure Protestants forget the invisibility of their own when they except against the Universality of ours If theirs was Catholick or Universal when they were so few that for the space at least of 1000. years not one Protestant could be found in the whole world they have no reason to deny the denomination of Catholick to the Roman which always hath bin so conspicuous and numerous If they will proceed coherently and say that for those 1000. years before Luther ther was no Catholick Church then they must not only reform but alter and cut short the Apostles Creed and blot out at least for those 1000. years that article J believe in the Catholick Church And as Protestants have no reason to believe that the vniversality or Catholicism of the Church consists not so much in the number of persons as in the antiquity and identity of faith of the Professors with that of the Apostles so have they not any reason to object partiality and illegality against the testimony and judicature of the Roman Church and Councells when they censure Protestant opinions Not partiality because when a Iudg or wittness giveth sentence or evidence against his own natural inclination and interest there can be no suspition of partiality nor lawfull exception against his sentence or testimony as too much favoring himself or his relations And truly if Roman Catholicks did judge of controversies of faith according to their own natural inclination and interest and had not in their definitions and testimonies a greater regard to conscience then conveniency they would never witness or define that Priests ought not to marry or that Kings and Bishops ought to be subject to the Pope in spirituall affaires or that men ought to abstain from flesh so many days in the week or that ther is no bread or wine in the Sacrament notwithstanding the appearance of both neither would they part with their lands and mony vpon the score of Purgatory or maintain that privat men or Churches must not take the liberty to themselves of deciding controversies of Religion but on the contrary beleeve that generall Councells are infallible even when they define matters contrary to our sense and inclinations Roman Catholicks are made of flesh and bloud they are naturally as averse from these thoughts and submissions and find as great difficulty in conforming their judgments and testimonies thervnto as Protestants Therfore they cannot be partial in condemning Protestants for not believing these things vnless they be also partial against themselves and nothing but the evidence of their own obligation âo believe these things strengthned by the grace of God could prevaile with so many learned and sober men as have bin and are known to be among Roman Catholicks to be partial against themselves or to judg and wittness contrary to their own natural inclinations and temporal interest for Popery against Protestancy SVBSECT II. Of the Iustice and legality of our Roman Censures against Protestancy NOw as to the legality of the proceedings and censures of the Roman Catholick Church against Protestancy it is as manifest as lawfull witnesses and cleer evidences can make any judgment either in law or equity In all controversieâ both of law and Religion the Courts and Church must ground their sentences vpon matter of fact All disputes of faith must be reduced vnto and decided by this matter of fact Whether Christ our Saviour and his Apostles taught such doctrin Whether he revealed the reformed not the Roman sense of Scripture This being a thing don 1600. years since neither party can produce new eyes or eare witnesses pretending to an immediat knowledg of what then Christ and his Apostles preach't That immediat evidence ended with the begining of the second age and we must begin our proof with this last and proceed to examin our witnesses by a retrogradation from this present age to the first because the only proof of things which are beyond the reach of our knowledg and memory is the Tradition and testimonies of others vpon which we must rely or resolve not to believe any thing even of our-selves as our names families Countries or of this world and much less of the next Let us begin therfore with the Reformed Protestant Churches and ask them what witnesses have they in this 16. Century to prove that Christ and his Apostles were Protestants or taught their reformed sense of Scripture They will answer they have as many witnesses as ther are Protestants We demand their cause of knowledge such of them as in matters of Religion make any use of reason will not pretend that they know it by privat revelation or by their own proper interpretation of God's Law those are neither Court nor Church evidences but will answer that their Parents and Pastors tould them Christ and his Apostles were Protestants and these were tould so by others their Parents and Pastors vntill passing some few descents they come to Luther or Calvin or Cranmer c. There they must stop for Luther Calvin and Cranmer did not pretend that their Parents or Pastors testifyed to them that Protestancy was the true Religion them-selves having bin the first Inventors or Revivers therof after that it had bin by their own confessions at least 1000. years buried and their Church had bin invisible or enchanted Jt is a remarkable thing that never any ancient Heretick or modern Reformer of the Catholick doctrin could name an inmmediaâ Preââcessor much less any Church from which he received his Religion and reformed interpretation of Scripture Optiââs that ancient Father â 2. contra âarmeâ says That Donatus was a son without a Father a Successor without a Predecessor filius sine Patre sequens sine Antecedenâe the same we may say of Luther Calvin Cranmer c. And seing ther must be a Succession of faith as well as of meâ and that as one who can not prove his Father or family to be noble by the testimonies and tradition of others can not pretend to nobility of descent or to right of inheritance so can not Luther Calvin or Cranmer and their followers pretend to antiquity of faith or to be of the Catholick family of Christ without a legal testimony and tradition of their spiritual descent which tradition or testimony they confess to be wanting Mr. Napper in his Treatise vpon the Revelations pag. 43. The Pop's Kingdome hath had power over all Christians from the time of Pope Silvester and the Emperour Constantine for these
when certain officers known by the vsual marks and badges of their Master's Soveraignty and their own military or civil charges propose his orders either by proclamation letters patents or otherwise so Protestants will acknowledg that all Christians are bound to believe it iâ a sufficient proposal of the ãâã existence of Divine Revelation and that God speaks or commands whensoever his mind is declared to them by that Church and Ministers who beare at least as authentick marks and badges of God's authority and of their own ministery to evidence their trust and jurisdiction as the Officers of state and Justice do in a Republick or ãâã Government In a word all that we desire of Protestants is that they will give as much credit and respect to God as to Princes and no less to the Ministers of God's Church then to Senators or to the Officers of a King's Court. But their fundamental distinction dispenseth with all such duties and leads them a quite contrary way ãâ¦ã not obliged to believe the mysteries of faith as they are proposed by the Roman Catholick Church though the sayd Church be more authentickly waranted thervnto by God then any Ministers or Magistraâ are waranted to ãâ¦ã of state by their Prince vnless it be clearly evident ãâ¦ã evidently credible will not serve their turn that God revealed what the Church proposeth as his word and command Such Doctrines of the Roman Church as they fancy cleer or self evident either by their owne privat spirit and discourse or by the vnanimous and general acknowledgment of all Christians such and only such do Protestants believe as points of faith and call them fundamental articles or articles necessary for salvation all others either they hould only as probable opinions and things of indifferency or reject as superfluous and superstitious And because the mysteries of the Trinity and Incarnation are generally professed in these parts of Europe by all Christians though not by all in the Catholick sense but with certain interpretations Therfore the learned Prelatick Protestant Writers both ancient and modern reduce all the articles and the total summe of Catholick faith and of the foure first generall Councells to a belief of the Trinity and Incarnation that is to some Kind of faith though it be but the Arian in JESUS Christ the Son of God and Saviour of the world as Doctor Morton Bishop of Duresme and others teach who vpon this score maintain that the Arian Churches and by consequence all ancient hereticks are to be accounpted members of the Church of God We have quoted their words num 3. of the precedent section That no King's Ministers or Magistrats have so authentick marks and badges to evidence in them-selves their Master's authority for exercising their respective charges and jurisdictions as the Roman Catholick Church hath of being entrusted and apointed by God to deliver his Divine doctrin declare his sense of Scripture and decide Religious controversies is manifest by the signs and marks of God's Church compared with the marks and badges of Princes Officiers Omitting many other marks of the true Church J will touch but three which are Conversion of Kings and Nations from paganism to Christianity Succession of Pastors and doctrin from the Apostles to this present and miracles All these are visible only in the Roman Catholick Church and are more authentick because they cannot be easily counterfeited then any human euidences even the most esteemed which is the King's hand and Seale To say because some pretended miracles have bin impostures no miracles at all are true or none ought to be credited is no less vnreasonable then to cry down all current money because there is some fals coyne and is as ridiculous and rebellious as to disobey and reject all royall commissions and orders of Councell because some may or have bin counterfeited and subreptitiously obtained But suppose as Protestants pretend that miracles were ceased I hope the Conversion of so many Nations and Kings of the Gentils to Christianity and a continuall succession of the Roman doctrin and Pastors are neither ceased not counterfeited no other Church but the Roman Catholick hath these signes of God's providence and as non can deny but that they are more convincing arguments and greater evidences of the super-natural Ministery and jurisdiction which the Roman Church doth claim then any human signes badges or commissions can be of the Royal authority exercised by King's officiers either civil or military so likewise it must be acknowledged that there is a cleerer and greater obligation vpon men to submit their judgments and wills to the definitions and Decrees of the Roman Catholick Church and Councells proposing or declaring God's revelations and commands then there can be vpon subjects to obey the orders of temporal Souveraigns published or proclaimed by their chief Ministers and subordinat officers Therfore as it is notorious Rebellion in subjects against their King's authority to contemn his commands when they are proposed by Ministers that shew his commissions so is it manifest heresy and a denial of God's veracity to contemn or doubt of the doctrin proposed as Divine by the Roman Catholick Church so authentickly qualified with the aforesaid supernatural marks And as it is want of duty and alleigance in subjects and a ridiculous excuse for not obeying Orders to pretend they have not cleer evidence that the King signed them or for all they know that his Minister or Officer may be an Impostor and his commission or warrant counterfeit so must it be concluded want of christian belief and excess of hereticall obstinacy in Protestants to excuse their contempt of the Roman Catholick doctrin and authority by pretending a possibility of mistake in the same Church because forsooth they are not convinced of it's infallibility and authority by a Demonstration or revelation so evident that though they would they cannot deny it Such evidences are not necessary nor even compatible with Christian belief as shall be proved herafter less are sufficient to convince them-selves and all rational men of a strickt obligation to believe and obey a temporal Prince and Magistrat and sure they are vnreasonable if they imagin God deserves less belief duty and subjection then Princes That Protestants believe not their own Churches or Congregations with out doubts and feares of being mistaken in the reformed doctrin and authority of proposing the same we do not admire because not any on of their churches doth pretend to infallibility nor could hitherto or can yet shew any sign or seale of God for their sense of Scripture or reformations but that they should think them-selves obliged to take a Herald or Trompeters Coat and a Constable or Cathpol's staffe and other such badges so easily counterfeited for sufficient evidences of the King's authority and yet except against the authentickness of the conversion of Kings and Nations the Succession and sanctity of Pastors and doctrin of the Roman Catholick Church Which are things that cannot be
counterfeited must needs be the effect of prejudice and passion proceeding from want of christianity especialy when they see that others as learned cautious and conscientious as them-selves after weighing all objections and circumstances submit their judgments to the sufficiency of these signs for making the Roman Catholick authority authentickly Divine and that we believe what is proposed with out the least suspition or feare either of fraud or frailty in the Roman Catholick Councells which are the Proposers and Ministers of God's word Besids if Protestants did consider the nature of Veracity and God's Providence they would never doubt of the application of his power to preserve the Roman Catholick Church from error seing it hath so many signs of his truth and Ministery as the conversion of Nations succession and Sanctity of doctrin and Doctors miracles vnity of faith c. For Veracity as Aristotle and all Philosophers define it is a Virtue inclining to speak truth And he is not inclined to speak truth that countenanceth falshood in so particular a manner as God doth the doctrin and jurisdiction of the Roman Catholick Church A King that might if he would and yet doth not hinder his Ambassadors and Ministers or any other persons from abusing other Princes or his own Subjects by their speaking or commanding in his Majesties name or at least in speaking other-wise then he really intended they should and had prescribed by his commission or instructions such a King I say is not inclined to speak truth because he willingly permits his officers or others that pretend to speak in his name or really do speak by his Orders to vtter falshood and misinterpret his words and meaning notwithstanding that he may easily prevent that fraud and frailty and reapeth no benefit by either an evident argument that he is not avers to such false practises No Protestant doubts but that my Lord Chancellor speaks truly the King's mind and sense when he pursues his Majesties speech in Parliament in his Royal presence and hearing and to think other-wise would be not only to tax my Lord Chancellor with folly but the King with an inclination to falshood and a fault unbeseeming the dignity of a Prince the care and charge of the Country's Father as also the sincerity and veracity of an honest man Seing therfore God is as much inclined to speak truth as any thing can be to love it self for God is truth by essence if it be against the dignity of a Prince and against the nature of human veracity and honesty which is but a shadow of the Divine to permit falshood in Ministers of state or in servants sent but of ordinary errands when their Masters can easily prevent it how much more repugnant must it be to the nature of God and to his Divine veracity to permit the Roman Church in his own presence name and hearing tell lyes and disguise them and it self with so probable and plausible signes of his Divine truth and Commission as to seale it's doctrin with marks and miracles so vndeniably supernatural that the most learned Protestants acknowledg they are and can only bewrought by God's power light can as litle concurre to produce darkness as truth to favor falshood Even men that love truth hate to heare others tell lyes and do contradict vntruths if them-selves be present and quoted for Authors of the stories They will not entertain servants given to that vice nor permit them weare their livery much less employ them in matters of concern wherin they may abuse their Master's word and prejudice his friends or Tenants Can Protestants then imagin that God doth not only permit the Roman Catholick Church to weare his livery and his authority but that he doth promote the stories and lies of that Church in case it's doctrin be fals for the space of so many ages with so great signes and testimonies of his Divine approbation that the wisest and wairiest men of the world after much study and examination did and do still preferr it before all other Religions Do they think that God is not as much concern'd in preventing frauds faults and frailties in his Ministers and Messengers as temporal Princes are concern'd in the credit and truth of theirs Wherfore if Protestants judg it a breach of faith or want of truth and worth in a temporal Prince not to endeavor to the vtmost of his power that his Ministers and messengers deceive not his subjects and Allies by mistaking or misapplying his Commands or demands they can not but see the absurdity of believing that God doth permit Ministers and Messengers so supernaturaly qualified as those of the Roman Church are to err in proposing his revelations vnto all man kind his Veracity being as highly concern'd in the infallibility of the Proposers as his power makes him capable of preventing their human mistakes and of confounding the Devill 's malice But Protestants have found out a new device and defence of their distinction They grant it is against God's Veracity to permit the Roman Catholick Church to err in proposing the Fundamental articles of faith that is such articles as Protestants fancy absolutly necessary for saluation which are say they that Scripture is the word of God and JESUS Christ the son of God and Redeemer of the world some add the Mystery of the Trinity hitherto we could never obtain from them a more exact Cathalogue of their Protestant Fundamentals As for the other doctrines of the Roman Catholick Church ãâã and proposed as Divine Protestants think they may be denyed and questioned without any offence to God denyal or doubt of his veracity I could never heare any other reason or dispârity for this their distinction but that the measure of the infallibility of the Church ought to be our salvation because it was the end proposed by God in the institution and constitution of his Church In such articles therfore say they as are absolutly necessary for salvation the Church cannot but be infallible in the proposal otherwise we could not believe them and consequently not be saved because we can not be sure that God revealed them But this their Fundamental distinction still destroys the foundation of Christian belief which is God's veracity They make their own conveniency and not God's veracity the motive of crediting the Mysteries of faith as if truth it self or God's inclination to speak truth could be greater in on matter then other or that the belief of any article could be more Fundamental or of greater importance and necessity for salvation then to believe that God is as much concerned and as necessarily inclined to speak truth as well by the mouth of his Church as if him-self spoke immediatly as well also in the least matter as in the greatest and by consequence he is as much engaged to preserve the Church from error in on as in the other So that to believe the testimony or proposal of the Church in a matter
absolutly necessary for salvation and not to believe it in a matter not absolutly necessary when equaly proposed by the same testimony and authority is as much as to say that God can speak by his Church litle vntruths but not great vntruths or that he may permit his veracity to be violated or vitiated in litle but not in great matters as if forsooth the authority and infallibility of the Church were to be measured by the matter it proposeth and not by the manner and supernatural marks of the proposal and by the dignity of the speaker More over their pretence of the Churches fallibility in not Fundamental articles hath no solid ground for the Protestant Church is either fallible or infallible in saying so and in it's doctrin of Fundamentals if fallible non can prudently rely thervpon either in this or in any other matters of faith if infallible then the Protestant distinction of Fundamentals must be a fundamental article of faith because they admit not any Church to be infallible in articles that are not fundamental And yet the same Protestants say the Roman Catholick Church is also infallible in fundamentals but the Roman Catholick and Protestant Church contradict on the other in this doctrin of fundamentals Therfore one of both must erre and that on must be the Protestant because it maintains that two Churches teaching contradictory doctrins may both be infallible therin Add hervnto that if the Roman Catholick Church be infallible in fundamentals or in all articles necessary for salvation how can Protestants excuse their reformation and separation from the guilt of a grievous sin and schism so vncharitable a breach is not justifiable by less then damnable or dangerous doctrin in the Church that is forsaken And what damnable doctrin or danger of damnation could or can be in adhearing to the Roman Church it being confessedly infallible in Fundamentals that is in all things necessary for salvation If therfore God's veracity is denyed even according to the Protestants doctrin and distinction by saying that the Church is fallible in fundamentals it can be for no other reason but because the fundamental articles are sufficiently proposed by the Church as revealed by God and seing the not fundamental articles are proposed by the same Church and testimony and by consequence as sufficiently as the fundamental Protestants must grant that God's veracity is no less denyed by maintaining the fallibility of the Church in not Fundamentals then in Fundamentals So that they must either acknowledg the infallibility of the Church in all articles and matters of faith whether absolutly necessary or not necessary for salvation or deny God's veracity and the foundation of all Christian belief SECT XIII The same further demonstrated and proved that neither the Protestant faith nor the faith lately asserted in a book called sure footing in Christianity is Christian belief where also is treated of the resolution of faith NOt the maââer believed but the Motive and manner of believing makes a belief Christian There may be an historical or imaginary faith of Christ as well as Divine and real that is men may believe the mysteries of Christianity ãâã they believe the roman history and fancy that such a belief is not human but Divine This we maintain to be the Protestants case and faith which is not grounded vpon Divine revelation but vpon human persuasion and vpon an imaginary evidence of God's revelation They assent not to the mystery of the Trinity or to any other because God revealed it but because they think it vndeniably evident either by the publick confession of all Christians or by the privat suggestion of their own spirit or by the principles of natural reason or by their pretended cleerness of Scripture that God revealed such mysteries as they are pleased to make choyce of for the Articles or fundamentals of their Reformations And therfore according to the diversity of the evidences wherupon they build their faith the Protestant sects are framed and divided into Prelaticks whose Motive and evidence is the concurrence of all Christians in their fundamentals of Christianity and into Fanatiks amongst whom we include Presbiterians c. who rely vpon the evidence of their spirit and the cleerness of Scripture and into Socinians who make evident reason the rule of their Religion c. That these Protestant persuasions are not grounded vpon Divine revelation or vpon God's Authority and veracity we proove because it is impossible to make an authority the motive of our belief vnless we believe all things that are equaly proposed and delivered to vs as depending of and asserted by that authority St. Austin says non can believe that the Ghospel of St. Matthew is the word of God vnless he doth likewise believe that the Acts of the Apostles is the word of God because they are both delivered as God's word by the same authority The same testimony and the same visible Church which delivered to the first Protestants the mystery of the Trinity and Incarnation as revealed by God delivered also to them Transubstantiation Purgatory c. as revealed by God and they or their followers can not pretend to have any other testimony for the engagement of God's veracity in certifying them of the truth and revelation of the articles they retain but the same testimony which delivered to them the articles they reject Therfore the reality and Divinity of the revelation being equally testified and applicable by on and the same testimony to both articles aswell to the retained as to the rejected it is impossible that Protestants can believe those they retaâââ moved thervnto by God's veracity or for being revealed by God seing the same veracity and revelation is equally and as cleerly applyed by the testimony of the Catholick visible Church to the other articles which they reject as not revealed If you ask a learned Protestant why doth he believe the mystery of the Trinity or Incarnation He will answer as all Hereticks ever did aswell as Catholicks because God revealed it But if you inquire further why doth he believe that God revealed it He will tell you because it is manifest in SVBSECT I. I Am right sorry to number among Protestants and Manichees who hould also this error of believing nothing which they did not fancy to be self evident the Author of a book called sure footing in Christianity who will needs have it self evident by virtue forsooth of tradition that God revealed all the points of our Roman Catholick doctrin Jt's pitty he stumbled so irrecoverably at his very first step pretending to see so cleerly and tread so surely vpon a plain ground had he bin as wary in the choice of his principles as he is witty in deducing his conclusions I should have followed him as an excellent Guide but he striving to raise Christian faith vnto a greater height of evidence then is consistent with it's nature and with our merit and liberty or convenient for the Government of God's
Church he hath fallen into the Fundamental error and foundation of Protestancy but yet with this difference that albeit he agreeth with Protestants in making cleer evidence of the revelation the ground or rule of faith and by consequence in destroying all Christian belief yet he takes a contrary way from them Protestants by reducing their evidence to very few points reject most of the articles of the Roman Catholick Church as incredible but the Author of the sure footing by amplifying and applying his evidence to every article of our faith makes them all more then credible that is self evident He and Protestants agree in the rule but differr in the application Neither of them will believe any thing but what they fancy evident but on party fancies all is evident the other fancies litle or nothing is evident Jf they vnderstand on another they may soon come to an accord and the sequell of their principle will be to take away all Christian belief for Christian belief must of necessity involue some obscurity in that Act or at least formality wherby we assent vnto the mystery believed Otherwise if the essence or nature of Christian faith were consistent with cleer evidence and with the want of all obscurity why may it not be sayd that the blessed have faith in heaven nay why may it not be sayd that the second person of the Trinity hath âaith ab ãâã if it be sufficient for faith that on assentâ to truth for ãâ¦ã and speaking of an other though ãâã evidently ãâ¦ã and sees also that the other speaks The sure footing therfore doth faile and ãâ¦ã âeason of the Author 's confounding the evidence of our obligation to belieue the articles proposed by the Church with the evidenâe of God's revealing them by the ãâã proposal of the Church The testimony of the Church confirmed by so many supernatural signes makes it cleerly euident to vs that we are bound to believe God revealed all the doctrin delivered as his by the tradition and testimony of the Church but the tradition or signes of the Church do not make ãâã or self ãâã that God hath de facto revealed ãâ¦ã which the Church proposeth as Divine It is moraly evident that God revealed it but not Metaphysicaly evident according to Schoolmens expression This moral evidence of God's revealing what the Church proposeth induceth a clââr and evident obligation vpon the will and soul of man to adheare as vnalterably to the doctrin of the Church as if we had metaphysical or cleer evidence that God revealed the same and the motiue of our faith and of this adhesion is God's veracity because it is manifest by the very light of Nature that we ought to believe God would not permit such a miraculous and moral evidence of his own revealing or speaking the mysteries of christianity by the mouth of our Church vnless he did realy speake by the same Church For want of this doctrin and distinction many vnderstand not how a man can possibly or at least prudently adheare or assent to an object with greater assurance then he sees cleer reason for If by cleer reason for an assent of Divine faith be meant that the truth of the mystery assented vnto must of necessity be cleer to the Assenter either in it self or in it's necessaire connection with the Revelation it is a gross mystake for that the difference between an assent grounded vpon cleer evidence of the truth or of reason and an assent grounded vpon Divine authority is that the first is a cleer intellectual sight of the truth itself the second is not so but a cleer sight of our own obligation of assenting to the truth revealed or related because wee see cleer and convincing signs of the sincerity and veracity of the Author or relator Now our obligation of believing God to be the Author of the doctrin of the Church being evident to ourselves we are bound to assent to the same Doctrin according to the evidence of our obligation that is with greather assurance then appearance of the truth The evidence of our obligation to assent is a sufficient ground for our assurance of the truth assented vnto Wherfore albeit some Catholick Divines have pretended to maintain in their schoole disputations that God by the infinitness of his supernatural power may concurr to an Act of faith though the existence of the revelation itself were evident to the believer yet besides that most of them speak irresolutly and incoherently in that point they all grant that our Christian faith must always involve obscurity in it's assent and that that faith which would have evidence both of the existence of the revelation and of the revealers veracity would be an other kind of faith much differring from our Christian and Catholick Besides we ought to consider that it is one thing to dispute in schooles of what God may do and an other thing to believe in the Church what he hath don In the schooles they dispute even of impossibilities because they make it their business to exercise witt in speculations but in the Catholick Church our chief business consists in believing and practising The reason why Faith doth require a mixture of obscurity or want of cleer evidence is because to believe is to trust him whom you believe for the truth signified by his words and if you did see the truth in it self or know that it cannot be separated from the words spoken you can no more trust the speaker for the truth so connected with his words then trust him for the money you know to be contained in a purse which he delivers vnto your hands for though you do not see the money you see the purse wherin you have cleer evidence the money is contained To believe therfore is to take on 's word for the truth as you do his bond or bill for money for which you have no other security but his worth and veracity and the greater on s worth and veracity is the more you ought to rely vpon it and doubt the less of his performance and therfore if you require any greater assurance or evidence of the truth then his supposed inclination to the same or his veracity you do him a great injury and resolve not to trust or believe him Wherfore God's worth veracity or inclination to truth being infinit we ought not to exact a cleer sight of the truth it self nor of any things evidently connected therwith if we do we neither trust nor believe him his inclination therfore to truth being infinit we ought not to retain the least suspition or feare of being deceived either by himself or by the Church whervnto he gives the charge and signes of declaring and proposing his word to vs because he who is infinitly inclined to speak truth is inclined to do it not only when himself speaks but every way that truth can be spoken or by every person and Organ that may be prudently taken to speak by his
would follow the greater the authority is the more slow we ought to be in submitting therunto or which is the same the more inclined God is to truth and the more powerfull he is to practise the same and to keep the Church stedy to truth the more slow we ought to be in believing the Church or God's known Ministers and Messengers SECT XIV Reasons for liberty of Conscience and how much both Piety and Policy is mistaken in making Prelatick Protestancy the Religion of the state by continuing and pressing the sanguinary and penal statutes against the Roman Catholick faith and the Act of vniformity against sectaries THere is not any thing more damnable to soules or more dangerous to states then to make the laws of the land the rule of faith and temporal statuts the ground of spiritual jurisdiction It is endeed Christian piety to fence and favour Religion with Imperial edicts and Royal Decrees and therfore it was prophecied of the Church Kings shall be thy nursing Fathers and Queens thy Mothers but to found the belief of eternal verities and of Christian Religion vpon temporal statuts and to frame the doctrin of the Church and the Caracter of the Clergy according to Acts of Parliament and to the interest of the Prince is neither piety nor policy in lawfull and vndoubted Soveraigns What Queen Elizabeth did to salue the sore of her illegitimacy was as great a prejudice and ought as litle be made a president to the royall family of the Stewards as Oliver Cromwel's Tyrany the laws and Religion of both equaly tending to it's total ruin and exclusion from the Crown with this only difference that Queen Elizabeth destroy'd the Stewards by reforming the Old Religion whervpon their right was grounded but Cromwell destroy'd them by reforming the New Religion whervnto they had conformed and wherby they endeavored to setle their Throne And indeed Souveraigns can expect no greater security or better success then the Royal family of the Stewards hath had whilst the Religion which their Subjects profess hath no other certainty or setlement but what is received from an arbitrary interpretation of Scripture confirmed by temporal statuts That the Protestant prelatick Religion hath no other rule but this and the laws of the Lands is manifest by so many changes of it's articles liturgy caracter and Translations of Scripture by publick and Parliamentory authority That it hath no certainty from it's own principleâ is manifest by the acknowledged fallibility of that Church and by the liberty of interpreting God's word and by the prerogative of judging controversies of faith which the Tenets of all the Reformations and example of the first Reformers allow to any particular person that will claim the privilege of a reformed Christian or the spirit of a godly or guifted Protestant This liberty of professing and the vncertainty of protestancy having proved in all places and persons wherunto it had access a seed of rebellion destructive not only of the substance of Religion but of the tye of alleigance it was thought necessary for the preservation of Princes and the peace of their subjects to reduce the variety and regulat the extravagancy of the dissenting reformed doctrines into publick professions of protestancy as sutable to the interest of the souveraigns and inclinations of the subjects and customs of their Countries as could be devised And because the government of England continued Monarchical and that Episcopacy doth favor Monarchy and is essential to Parliaments the protestancy of the Church of England was made prelatick notwithstanding the incoherency of Episcopacy with the very foundation of the first and pure pretended reformations And seing ther is such antipathy between the caracter of Episcopacy and the principles of protestancy that the Church of England in the beginning of Q. Elizabeths reign durst not claim that caracter or any spiritual jurisdiction by succession from the Apostles and their successors the ensuing Catholick Bishops it was content to receive both as also the confirmation of it's prelatick doctrin from an vnheard-of spiritual supremacy of a lay Prince and from Acts of Parliament and so was it made the legal Religion of the state contrary to the principles both of the ancient Catholick faith and of the new protestant reformations How contrary this setlement of prelatick protestancy by a persecution of Popery is to Christian piety may easily appeare to them who will remember what hath bin sayd hertofore of the sanctity antiquity and continuall succession of the Roman Catholick Religion from the Apostles to this present and reflect vpon the principles begining and progress of protestancy in general and of the prelatick in particular How inconsistent with policy it is to press by the severity of laws a profession so generally dislik't as the prelatick it being contrary to the ancient Religion and not agreeing with the new Reformations experience hath demonstrated when not only all foreign Roman Catholick Princes and people stood neuters not much concerned whether Protestant Prelacy or Presbytery should prevaile in England they pittied indeed the Royal family and wish'd them good success against their rebellious subjects but this they wish'd to them as Princes not as Prelatiks not only Isay foreign Catholicks were neuters but all the Protestant Churches abroad were more inclined to favor the Presbiterian and fanatick English and Scotch Congregations then the King's Religion for that they come neerer to them and to the primitive and fundamental principles of Protestancy The reason why the Prelatick persuasion is so odious to the reformed Churches abroad and so opposed by Presbiterians and other Protestant Congregations at home is because the formality of it's ceremonies and the legality of it's discipline are incompatible with the primitive spirit liberty and principles of protestancy The protestant Bishops would fain Lord it over their brethren not content with the name and power of Protestant superintendents they strive to imitat the authory and severity of the Catholick Episcopal jurisdiction in their Courts and do what they can to retain a ceremonious decency in there Churches but neither is agreable with the nature and spirit of the Protestant Reformations which consist in an independency and exemption from all spiritual superiority and ceremonie of a particular person being supreme Judge and Interpreter of Scripture This spiritual judicature is the spiritual birth-right of every Protestant and the ground wherupon Luther and his followers raised their reformations and their new sense of the Ghospel Wherfore the resâraiâ of this Protestant evangelical liberty and birth-right by the rigor of our lawes in favor of the prelatick jurisdiction and disciplin must needs make the law-makers and their religion as odious to all zealous Protestants as liberty of opinion and fancied Scripture are deere to a stubborn and humorâom peopââ Let it then be maturely considered whether any thing can be more daungerous to the safety of the Soveraign or to the tranquillity of the state then to enact lawes
in a protestant Commonweale or Kingdom wherby the very foundation and birth-right of Protestancy is made penal and the most Religious observers of the protestant rule of faith are rendred incapable of all employments both in Church and state And that all this violence is practised to support a Creed the 39. articles of a doubtful sense and a Clergy of a doubtful caracter even according to their own prelatick principles and according to the primitive principles of protestancy and to vphould a Church that professeth it's own fall and fallibility and therfore for all it self knows is no true Church but may be mistaken in it's doctrin and lead all that rely vpon it's ministery and instruction into eternal damnation and can give no satisfaction or security to such as are of their communion nor produce any thing for justifying the severity of these proceedings but a Parliaments Act of vniformity and other temporal statuts To which every Presbiterian and fanatick doth answer that lawes enacted in favor of Religion do suppose not make the Religion reasonable for though reason be the ground of all human lawes yet no human lawes can be the ground of Religion When all this is maturely considered it will doubtless appeare to be a sad case that a poore man who desires to be saved and informed of the true Church and of Christ's doctrin and conform himself therunto shall be compell'd by forfeitures imprisonment and banishment c. to the prelatick doâtrin and Church of England and shall have no other reason ãâã redress given him for this violence and punishments but that he doth not conform to the Religion established by the lawes of the Land So much was alleadged for the Idolls and Religion of the Pagan Emperous and vpon the same ground of law did they persecute the primitive Christians Doubtless all Quakers Presbiterians and non Conformists think themseves as glorious sufferers as the holy primitive Martyrs and Confessors which persuasion in so great and zealous a multitude can not be voyd of daunger and ought to be remedyed more by reason then rigor for though from Roman Catholicks whose principles are peaceable and incline them to suffer persecution with patience no great prejudice may be feared if they will be directed by their profession yet experience hath taught that all Protestant sectaries have inherited from their first Patriarchs Luther Calvin Crammer c. the spirit of sedition and rebellion which is involved in the very foundation of protestancy Luther openly declared so much at the Diet of Worms in presence of the Emperour Charles 5. Who had objected against him tumults and disorders as vndeniable effects of his doctrin misapplying the words of our saviour Non veni pacem mittere sed gladium as if dissention and rebellion had bin a mark of the true Ghospel On the other side the Presbiterians do imitate the bloudy proceedings and principles of their ãâã Fathers Zuinglius and Calvin in deposing of Kings and Magistrats and make good the saying of Zuinglius Evangelium vult sanguinem the Reformation must be maintained by bloud So that the sanguinary statuts in favor of prelatick protestancy and the bloudy principles of Presbitery in in pursuance of their seditious spirit clashing togeather will make fine work among Christians and the prelatick Clergy which ought by their admonitions and censures to compose these disorders and be Authors of peace are despised as no Clergy and their caracter is made the subject of discord and dispute And the Protestant Bishops which ought to exercise the authority whervnto they pretend retire and recurr to the ãâã Courts for the spirituality as well as for the legality of their jurisdiction and function and confess in plain termes their Churches frailty and fallibility in doctrin and leave the state to shift for it self deprived of thâââ helps which Catholick Princes receive from the Roman Church and Clergys censures wherwith rebellious subjects are terrified and ãâã or return to their duty SVBSECT I. NEither is the daunger of disturbing the tranquillity of the state for supporting the Prelatick doctrin and caracter by temporal lawes confin'd only to Presbiterians and Fanatiks the Prelatiks them-selves if interest prevaile not more with them then conscience and coherency can not but change their Religion into a contrary persuasion when they observe that the mean between Popery and Presbytery wherin they place Prelatick protestancy and the truth of christianity hath no solid foundation or colour of reason For what can be more absurd then to pretend that as moral virtue is a mean or mixture of two extremes so the truth of Christian Religion is a mean between two contrary opinions or a mixture of Popery and Presbitery which are two extremes involving contradictory Tenets Morality I confess is a mediocrity and a kind of Mixture For liberality for example doth seeme to participat some thing of covetousness and some thing of prodigality which are extreme different but Christianity being truth and Divine truth is no mean between the two but one of the two extremes it is no mixture because truth admits no mixture of falshood nor division it can be but on one side Therfore when a Presbiterian or Fanatick saith that Scripture is the only rule of faith and Judge of Controversies the Catholick sayes it is not not both but one of them speaks truth Yet the Prelatick would fâain stand like a Christian moderator or neuter between both parties and reconcile their Contradictions by reducing them to a third doctrin or to a mean between truth and falshood and the mean is to grant both the contradictory propositions and collogue with both sides And indeed that is the mean wherin Prelatick Protestancy doth consist when their writers defend it against Presbiterians they grant the doctrin of Papists when they answer and ãâã against Papists they maintain the doctrin of Presbiterians for there is no other mean to reconcile or be reconciled to contradictions but to maintain both And this was the custom of Luther Calvin Cranmer c. and is the ordinary practise of the ablest Prelaticks in their books of Controversy I remit you to one of their greatest Champions my Lord Bishop of Down in his Dissuasive from Popery you need not run through the whole book read but his first Section and you will heare him say first that Scripture alone is the foundation or rule of faith and after that it is not Then again that it is nothing els but Scripture together with the Creeds and the foure first Councells It is as impossible therfore that a ãâã man should be in his judgment a Prelatick Protestant as it is he should believe that God revealed contradictions Wherfore if interest and conveniency hath not a greater ãâã vpon his profession of faith then conscience or coherency even to the principles of the Reformation he will not continue a prelatick nor make temporal statuts his rule of faith but will either according to the prudent
protestant principles to the discovery of the frauds and âââââfications wherwith the prââatick Clergy doth disguise them and divert their flocks from reflecting vpon those sad effects which they have wrought and must work wheresoever they are ãâã the Religion of the staâe A TREATISE OF RELIGION AND GOVERNMENT THE THIRD PART Containing a plain discovery of the Protestant Clergies frauds and falsifications wherby alone their doctrin is supported and made credible The conscience and conveniency of restoring or tolerating the Roman Catholick Religion demonstrated SECT I. That either the learned Protestant or Roman Catholick Clergy are Cheats and how every illiterat protestant may easily discern by wich of the two Clergieâ he is cheated and therfore is obliged vnder pain of damnation to examin so neer a concern and to renounce the doctrin and communion of that Church wherin he is cheated of the true Church being so conspicuous and manifest by such eminent and visible marks Christ might well forbid the faithfull to communicat with Hereticks and Schismaticks for that their conventicles ãâã never be mistaken for the whole or even a part of the Catholick Church vnless men âill be so simple as to take their âare word when they say Hic est Christus aut illic wheras if it were possible for learned men to be innocently mistaken Christ's command had not bin obligatory for in such â case we were not bound to believe that Christ is rather in one Church then other seing each Church had reason sufficient to excuse learned parties from schism and ââresy But it being impossible that God should command vs to believe on Congregation of Christians and not believe others that pretend also to be the true Church of Christ without confirming the testimony and doctrin of that one Congregation which he bids vs believe and preferr before the rest with such cleer signes of the truth and so evident marks of Divine authority that the others compared therwith can have no probability two things must be granted 1. that the Catholiââ Church of Christ cannot be composed of all or any dissenting Congregations 2. That the one only Congregation which is the true and Catholick Church can never be so eclipsed but that it must appeare much more eminent in sanctity miracles conversion of Nations and much more credible in it's testimonies then any other Wherfore we conclude that either the learned protestant clergy or the catholick must be cheats seing that notwithstanding the evident and eminent signes and marks of God's Church can not be found in both or in any two Congregations dissenting in their doctrin and rule of faith yet each of them make their illiterat flocks believe that their own is the true Church of God whervpon the signes and seales of his authority and veracity do cleerly shine No human art or industry if not born-out with more then ordinary and notorious impudencie can pretend to discredit or darken the spendor of true Miracles Sanctity Successiââ become Masters of the Comerce as shall be proved I hope these considerations will invite and incite them to examin which of both the Clergies the Roman Catholick that petitions for âr the Prelatick Protestant that opposeth liberty of conscience are the cheats And that they may find it out withouâ much trouble I have thought sit to lett them know there is not any one controversy between them and vs which hath not bin handled in English and argued to the full on both sides now the summe of our disputes being this whether the primitive Church was Roman Catholick or rather Protestant in the controverted points as Praying to Saints Transsubstantiation Purgatory worship of Images the Canonicall letter and sense of Scripturâ c. To decide the Controversy each side quotes the words of Scripture Councells and Fathers because the true doctrine hath bin preserved and recorded in these writings Let him therfore that doubts of the sense of the Text and of the sincerity of him that quotes it compare the Authors words with the ãâ¦ã he will infallibly find out who is the Cheat. For he that doth corrupt the words or change the sense of Scripââre Councells and Fathers doth not stick to the doctrin of the primitive Church And because I have spent some time both before and after my conversion to the Catholick faith in examining the falsifications and frauds of Protestants and their objections against Papists in the same kind I may speak with more assurance then others who have not so much experience and do protest that I never thought it possible before I found it was so de facto that men pretending not only to the name of reformed Christianity but to the Reality and Sanctity of an Episcopal caracter and charge of soules could be so vnconsiderable vnworthy and vncharitable in matters of eternity as I have âound the Protestant writers and in particular the prelaticks of the Church of England Let any who desires to satisfie his conscience or curiosity pervse and compare either the books of Jevel and Harding or of Bishop Morton and Father Pesons the nature or essence of a body Or whether quantity be a thing distinct from that which we call a corporeal substance SVBSECT I. VVith what impudency and hipocrisy Bishop Ievell and other prelatick writers began to maintain the Protestancy of the Church of England And how they were blamed for appealing to antiquity by some of their own Brethren TO manifest the impudency and hypocrisy wherwith Prelatick Protestancy was broach't and imposed vpon the layty in the beginning of Queen Elizabeths reign I will begin with Bishop Jevell's famous challenge and his Seconds that offered to maintain the primitive antiquity of Protestancy and the novelty of Popery His words are As I sayd before I say again I am content to yeeld and subscribe if any of our learned Adversaries or if all the learned men that be alive be able to bring one sufficient sentence out of any one Catholick Doctor or Father or out of any old Generall Councell c. for the space of 600. years after Christ c Protesting also that he affirmeth thus much not as carried away with the heat of zeale but as moved with the simple truth least any of you should happily be deceived and think there is more weight on the other side then in conclusion will be found c. And then he brake into this vehement Apostrophe O mercifull God! who could think that there could be so much wilfulness in the heart of man Then exclaimes O Gregory O Austin O Hierom O Chrysostom O Leo O Dionise O Anaclâtus O Calixtus O Paul O Christ Jf we be ãâã acknowledged the impossibility of defending the Protestant Religion by Tradition or by any monuments oâ examples from antiquity or by the sayings of Fathers and Councells Insomuch that Archbishop Whitgift in his defence against the reply of Cartwright pag. 472. 473. doth not stick to say that almost all the Bishops and learned Writers of
best learned men I could get at that time Martyn Hearken good people what this man saith he made a protestation on day to keep never a whit of that which he would swear the next day was this the part of a christian man But will you have the truth of the matter King Henry 8. even then meant the lamentable change which after you see came to pass and to further his pittifull proceedings from the divorcement of his most lawfull wife to the detestable departing from the vnity of Christ's Church this man made the foresaid protestation and on the other side he letted not to make two solemne oathes quite contrary and why for otherwise by the lawes and Canons of this Realm he could not aspire to the Archbishoprick of Canterbury Cranmer I protest before you all there was never man came more vnwilling to a Bishoprick then I did to that In so much that when King Henry 8. did send for me in post that J should come over I prolong'd my Iourney by seaven weeks at the least thinking that he would be forgetfull of me in the mean time Martyn You declare well by the way that the King took you to be a man of a good conscience who could not find within all his Realm any man that would set forth his strange attempts but was inforced to send for you in post to come out of Germany what may we conjecture therby but that there was a compact between you being then Queen An's Chaplyn and the King give me the Archbishoprick of Canterbury and J will give you licence to live in adultery Cranmer You say not true Martyn Let your protestation joyned with the rest of your Talks give Judgment ãâ¦ã Of that your execrable perjury and his coloured and too shamfully suffered adultery ãâã heresy and all mis-chief to this Realm And now to answer ãâ¦ã of your Oration wherin you bring ãâã God's ãâ¦ã you have it on your side and no man ells and ãâã the Pope hath devised a new Scripture contrary to the Scriptures of God you play here in as the Pharisees did which cryed alwais Verbum Domini Verbum Domini when they mean nothing so This bettereth not your case because you say you have God's word for you for so Basilides and Photinus the Hereticks sayd that they had God's word to maintain there Heresy So Nestorius so Macedonius so Pelagius and briefly all the Hereticks that ever were yea and so the Devill being Father of Heresies alleadged God's word for him saying Scriptum est it is writen so sayd he to Christ mittâ to deorsum cast thy self downward saith he and so taught you to cast all things downward down with the Sacrament down with Muss down with the Armes of Christ and vp with a Lion and a Dog down with Abbyes down with Chauntrers down with Hospitalls and Colledges down with fasting and prayer yea down with all that is good and Godly c. And therfore tell us not you have God's word for God had given us by his word a mark to know that your teaching proceeded not of God but of the Devill c. For Christ sayd there shal come against his Church râvening wolves and false Apostles And by their fruits ye shall know them What be their fruits St. Paul declareth After the flesh they walk in concupiscence and vncleaness they contemn Potentates c. Whether these be not the fruits of your Ghospel I referr me to this worshipfull Audience whether the sayd Ghospel began not with perjury proceeded with adultery was maintained with heresy and ended in Conspiracy Now Sir two points more I marked in your raging discourse that you made here the one against the holy Sacrament the other against the Pope's Iurisdiction and the Authority of the Sea Apostolick Touching the first you say you have God's word with you yea and all Doctors I would here ask but one Question of you whether God's word be contrary to it self and whether the Doctors teach doctrin contrary to them-selves or no For you Mr. Cranmer have taught in this High Sacrament of the Altar three contrary doctrins and you pretend in every one Verbum Domini the word of God Cranmer Nay I taught but two contrary doctrins in the same Martyn What doctrin taught you when you condemned Lambert the Sacramentary in the King's presence in Whitehall Cranmer I maintained then the Popish doctrin Martyn That is to say the Catholick and Universal doctrin of Christ's Church and how when King Henry dyed did you not translate Justus Jonas Book Cranmer J did so Martyn Then there you defended an other doctrin touching the Sacrament by the same token that you sent to Lynne your printer that wheras in the first print there was an affirmative that is to say Christ's body realy in the Sacrament you sent then to your printer to put in a Not wherby it came miraculously to pass that Christ's body was clean conveyed out of the Sacrament Cranmer I remember there were two prints of my said Book but where the same Not was put in I can not tell Martyn Then from a Lutheran you became a Zwinglian which is the vilest heresy of all in the high mystery of the Sacrament and for the same heresy you did help to burn Lambert the Sacramentary which you now call the Catholick faith and God's word Cranmer I grant that then J believed otherwise then J do now and so J did vntill my Lord of London Doctor Ridley did conferr with me and by sundry persuasions and authorities of Doctors âââew me quite from my opinion Martyn Now Sir as âouching the last part of your Oracion you denyed that the Pope's Holiness was supreme head of the Church of Christ. Cranmer J did so Martyn Who say you ãâ¦ã head Cranmer Christ. Martyn But whom hath Christ ãâã here in earth his Vicââ and head of his Church Cranmer No body Martyn Ah why âould you not King Henry this when you made him supreme head and now no body is This is treason against his own person as you then made him Cranmer I mean not but every King in his own Realm and Dominion is supreme head and so was he supreme head of the Church of Christ in England Martyn Is this always true and was it ever so Cranmer Jt was so Martyn Then what say you by Nero he was the mightiest Prince vpon the earth after Christ was ascended Was he the head of Christ's Church Cranmer Nero was Peter's head Martyn I ask whether Nero was head of the Church or no If he were not it is falls that you said before that all Princes be and ever were heads of the Church within their Realms Cranmer Nay it is ãâã for Nero was head of the Church that is in worldly respect of the temporal bodies of men of whom the Church consisteth for so he beheaded Peter and the Apostles And the Turck too is head of the Church of Turky Martyn Then he that beheaded the heads of
compared these Magdeburgian Centurists and indeed ti 's the case of all other Protestant writers to fellowes accused or suspected of theft heresy or any other crime who willingly present themselves before the Magistrat or Senat of the Citty And there first of all for their cleering should bring in for witnesses against themselves the best learned most grave and most honest men of all that Citty to testify that they indeed are Thieves and hereticks or the like but yet having so don would endeavor to refute all these again by only saying that these men so highly esteemed and commended for their integrity spoke rashly and incommodiously and knew not what they testified against them or at least were in a dream and that the accused persons alone ought to be believed against them all Might not these men be thought mad or drunk that would take such a course of defence And yet this is the course and case of the Magdeburgians who citing first the gravest and most ancient Fathers of Christendom against themselves do reiect the same again with this only Iest and contumely that they speak incommodiously ignorantly and were stubble Doctors opiniones incommodae naevi stipulae c. Doctorum Cyprian say they speaketh without Scripture Cyprian doth feign superstitiously Cyprian doth Iudge naughtily Tertullian doth erre Few in ancient times did write perspicuously and with Iudgment And of the whole multitude of Doctors of the second age which was neerest to the Apostles they are pleased to say Albeit this age was neerest to the Apostles yet the doctrin of Christ and his Apostles began to be not a litle darkned therin and many monstrous and incommodious opinions are every where found to be spread by the Doctors therof Then of the third age they say the further that we go from the Apostles age the more stubble we shall find to have bin added to the purity of the Christian doctrin So that you may see what these foure drunken Germans judge of succeeding ages of the greatest Doctors and of the whole Catholick Church and what credit their writings deserve John Fox in his Acts and Monuments doth imitat the example of these Dutch drunken Centurists his Masters not only in this impudent foolery but also in their fraudulent dealing of concealing and cutting off many of the Testimonies of the Holy Fathers least the multitude and cleerness of the authorities should give our Catholick cause too much credit but he dissenteth from the Magdeburgians in saying that the true Church of Christ is both visible and invisible visible to them that are in her and invisible to them that are out of her So that according to Fox heathens and heretiks that are out of the Church can not see her nor be converted or convinced by those visible and supernatural signs wherewith God hath made her remarkable and conspicuous to the end that such as are not in her may see her and be converted a thing so much inculcated by the ancient Fathers that they say very few or none of the meanest capacities can be excused by invincible ignorance from damnation But let vs see what an Jmaginary Church of Protestants he fancies and builds in the Aire And first we may observe that for the first twelve hundred years after Christ not finding as much as one Parish of Protestants in the whole world Fox doth not name any Church or Congregation but the Roman Catholick But from Pope Innocentius the 3. time downwards Fox beginneth and bringeth forth for the true Church a rablement of condemned Sectaries dissenting in opinions and professions not only from the Catholik but also from the Protestant reformations and divided among themselves cohering in no other form or succession but that one sprung vp by chance after the other which as his adversary tells him he tieth togeather in a Catalogue or list as Sampson's foxes were by the tailes This list or Catalogue he setteth down in his protestation to the Church of England telling first that even during the time of the last 400. years from Pope Innocentius downwards the true Church of Christ he meanes the Protestant which vntill then had bin wholy invisible durst not openly appeare in the face of the world being oppressed by Tyrany But yet that it remained from time to time visible in certain chosen members that not only bare secret good affection to sincere doctrin but stood also in the defence of truth against the Church of Rome But if his Protestant Church was invisible to them that were out of her and by consequence to Papists it needed not feare their Popish Tyrany by which it could be no more prejudiced then Spirits or men shut vp in enchanted Castles In which Catalogue saith Fox first to pretermit Bertramus and Beringarius which were before Pope Innocentius 3. a learned multitude of sufficient witnesses heere might be produced whose names are neither obscure nor doctrin vnknown as Ioakim Abbot of Calabria Almaricus a learned Bishop that was judged an heretick for holding against Images besides the Martyrs of Alsatia of whom we read 100. to be burned by Pope Jnnocentius in one day Add likewise to these the Waldenses and Albigenses Besides divers others standing against the Pope an 1240. c. Then he addeth to these some privat persons for the most part Catholiks as Dante 's the Jtalian Poet Armacanus Occham c. and finaly embraceth in his Church the Lollards Wickleffians Hussits and all other Sectaries vntill he comes to Luther Zuinglius and Calvin c. all of them disagreeing in opinion and every one pretending his own opinion to be the true Catholick faith And this is the visible succession of Fox's Church and the subject of his Ecclesiasticall History wherby he pretends to no greater antiquity then of 400. years nor can he prove any other vnity of faith then their impugning the Pope and the Roman Catholick Doctrin not vnanimously but some one point some another disagreeing in most among themselves I will briefly refute these his lyes and reveale his fraud Bertram was a Monk lived and dyed a Roman Catholick above 800. years agone after his death some of his followers forged a litle pamphlet in his name savoring or favoring the Berengarian heresy but the fraud was presently discovered and rejected Berengarius recanted his heresy and dyed a penitent Catholick Ioachim an old man half out of his wits was censured by the Pope for certain fond prophecies and some errors also about the Blessed Trinity Almaricus was never Bishop but only of Fox his making he was condemned for many other heresies besides holding against Images as for teaching there is no resurrection of Bodies at all 2. That there is no paradise nor hell 3. That the body of Christ is not in the Sacrament 4. That God spake as much in Ovid as in Austin c. As for his Martyrs in Alsatia they who relate that story say certain Hereticks to the number of 80.
of their Religion which was to recurr to the letter of Scripture conâââning the true sense therof delivered by ãâ¦ã and practise of the Catholick Church doctrin ãâ¦ã primiââve Fathers and General Coââcells but these vpstarts knowing their new fancies ãâ¦ã agreable therunto Insteed of the ancient faith of Christendom they resolved to maiââain ãâã condemned heresies following in this manner of proceeding their first Apostles Luther Calvin c. who would admit of nothing but the ãâã of Scripture interpreted by themselves after an ãâ¦ã manner We will instance ãâã three Doctor Wiâaker 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 ãâã Chrysostom is alledged for the Mass saying the Apostles ââcreed 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. Chrysoâââm'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 leaââed 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 conteââââ of antiquity and Fathers resolved ãâã 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 ãâã 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 ââthering 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
of Paris a secular Court would fain have pressed vpon the French Clergy king since and the Jansenists lately but now dare not mention any such thing the Pope having lately censured their presumption of intermedling with matters aboue their jurisdiction and the King not giving them thanks for their officiousness Protestants can not cleere their Religion from the doctrin and danger of deposing Soveraigns and disposing of their Kingdoms NOw that we have cleered ãâ¦ã Roman Catholik Religion from the aspersions of our ãâ¦ã and shewed how ãâã dangerous the Pope's spiâââual supremacy can be to the temporal Soveraignty even of protestant Princes I would willingly vnderstand how the protestant and prelatik Clergy can vindicat their own principles ãâ¦ã from deposing of as many Monarchâ and Magistratâ ãâã did not conform to their Reformations whersoever they pââvailed Let them name but one protestant Kingdom Principality Commonwealth or Citty wherin protestancy hath not bin promoted by rebellion and exclusion of the lawfull Soveraign or Magistrat let them read the Histories of Germany Geneva France England Holland Suethland Suitzerland Vallies of Saâây Scotland c. ãâã they will find that as we do not exaggegrat so they can ãâã excuse the crime or except any of this number from notorious guilt therof So vniversal a conspiracy against lawfull Sââeraigns in nations so distant and different agreeing almost ãâã nothing but in the fundamental grounds of protestancy ãâã particularly in their maxim of the lawfulness to rayse ãâã settle the reformation vpon the ruins of all superiority ãâã spiritual and temporal that will not submit to the arbiâââââ interpretation of Scripture of every Protestant prevailing ãâã must needs be a convincing proof that nothing can ãâã allyed to rebellion then the Protestant Religion which ãâã content to depose only Catholik Kings for Popery doth ãâã the same authority against their own protestant Kings ãâ¦ã they conform not even their reformed Tenets to the ãâ¦ã fancies of an illiterat giddy multitude And even the Cavaleers the wisest and most faithfull ãâã have given sufficient ground for men to suspect ãâ¦ã think it no discredit to their prelatick Religion nor ãâã to themselves to trouble and question their Kings ãâã he and his privy Councell should think fit to vse a ãâã moderation towards Papists their late speeches in the ãâã of Commons against his Majesties Declaration is too cleer ãâ¦ã for this censure Let themselves now be Judges ãâã the Roman Catholik Religion notwithstanding its ãâã of the Popes spiritual supremacy be not more ãâã âo Kings then the best Protestant Reformations and ãâã the Papal spiritual Iurisdiction over souls be not ãâã with a temporal Soveraignty in Kings over their ãâã They will find this difference between both Religions that the Roman Catholik admits of and submits to Soveraignty however so addicted the Soveraigns are to Protestancy even the most precise Papists allow not of resistance against the royal authority in any case but only in that of forcing conscience by persecution but both Presbyterian and Prelatik Protestants think it lawfull to depose their Soveraigns if the Soveraigns SECT X. That Protestants could never prove any of the wilfull falsifications wherwith they charge Roman Catholik writers but themselves are convicted of that Crime whersoever they attempted to make good their charge against vs. SOME Protestants either out of ignorance or malice confound our Index expurgatorius with wilfull falsifications of ancient Fathers aÌd modern Authors wheras the sayd Index is a professed correcting not of the Fathers but of modern Authors opinions and Comments no concealed corrupting of their writings It doth not change any thing in ancient Fathers works though Protestants themselves confess ãâã of them have ambiguous and erroneous sentences but such are either sufficiently explained or corrected by themselves in other âââces or condemned by the ancient Church and the geneâââ concurrence and consent of the other Fathers teaching and ââââifying the contrary to be Catholick doctrin So that we ãâã excuse our Adversaries either ignorance or impudence when they say we make the Fathers speake what is most pleasing to vs by our Index Expurgatorius This you may see solidly proved against Bishop Taylors Calumnies and falsifications in his Dissuasive and the thing is evident by the Index it self and the rules therof Kemnitius and other Protestants object some few texts of Scripture in the vulgar latin which they pretend were changed by vs and corrupted But Cardinal Bellarmin answers to all the objections so well that nothing can be replyed and all the world must confess we Roman Catholiks translated not any thing in that version to favor our Religion against Protestants seing our Latin Vulgata hath his vsed in the Church 1â hundred years before their pretended reformation was heard of Iewell Morton and others object that Zozimus Bonifacius and Celestinus three Popes that lived in Saint ãâã âime and are much commended by him for holy men forged a Canon of the first Councell of Nice in favor of their own supremacy but they are sufficiently cleered from that aspersion by all Catholick Writers who agree in this that the heretiks did corrupt and Conceal some Canons of that Councell which are now wanting But as for that of appeales to the Pope which was the ãâ¦ã it is in the Canons of the Councâll ãâ¦ã wayes held especialy in the west Church for ãâ¦ã of the ãâã Councell because the same ãâ¦ã both And St. Austin himself did appeale to ãâ¦ã those three Popes whom Protestants would ãâã make ãâã in the cause of ãâã Bishop of ãâ¦ã in his own Epistle about that matter Bellarmin accused by Sutcliff of ãâã the general Councell of Calcedon ãâã favor of the Pope's sââremacy one of the foure first and received in England by act of a Protestant Parliament MR. Sutcliff in his Challenge and defence of the same chargeth Cardinal Bellarmin with many falsifications which you may see reâorted vpon himself in Walsingham's Search of Religion I will relate but one which is the third in Sutcliff's order In the same Book and Chapter saith Sutcliff Bellarmin falsifyeth the acts of the Councell of Calcedon And for proof of this falsification he sayes wheras Bellarmin ãâã that the Councell acknowldedged and called Pope Leo ãâã Ecclesias Head of the Church Which name saith Bellarâââ the Councell of Calcedon about 1200. years past doth ãâã an epistle to Pope Leo saying quibus tu velut membris ãâã praeras over whom you as head over the members do beare ãâã And in the first action of the Councell the Roman Church ãâã the Head of all Churches Sutcliff letting pass this last ãâã vpon the words quibus tu velut membris caput praeeras saying that this is referred to certain Priests of Leo his order in which Rank he shewed himself principal c. so as he saith that these words of the Councell do acknowledge only that Leo ãâã of certain Priests but not of the Bishops
heart be wanting in him ãâã otherwise would be requisit And grounds vpon this imposture his bringing many ancient Fathers to prove against Papists that it is not in the power of the Priest to absolve a sinner who hath not true faith and repentance in his soul as if this were not the express doctrin of all Roman Catholicks And vpon this same imposture he groundeth also his foolish expression that our High Priest fitteth in the Temple of God as God and all his Creatures as so many Demy-gods vnder him If what he layeth to our charge were true he might have raised us a degree higher for that God himself doth not absolve men from their sins if they do not repent or if sound conversion of heart be wanting Pag. 125. seq he would fain persuade that loosing of men by the Iudgment of the Priest is by the Fathers generaly accounted nothing els but a restoring of men to the peace of the Church and an admitting of them to the Lord's table again And that in the dayes not only of St. Cyprian but of Alcuinus Deacons in the Priest's absence were allowed to reconcile penitents But this fraud is discovered I can not presume him ignorant for that neither St. Cyprian nor Alcuinus do speak of reconciling penitents in the Sacrament of pennance but only of releasing them from Censures and temporal penitences or punishments wherwith they had bin bound by the positive and publick Decree of the Church which might be performed not only by a Deacon but by a letter to the penitent though never so far of and absent And therfore can not be an absolution from sins which requireth the penitent's presence and appertaineth to the office of Priesthood inseparably Jus enim hoc solis sacerdotibus permissum est saith St. Ambrose Against Purgatory MR. Vsher having seen how plainly the doctrin of Purgatory that is a third place for purging of venial sins ãâã satisfying for mortal sins wherof the guilt but not the whole ãâã punishment is pardoned is delivered by the primiââve Church and Fathers and that the examples and histories ãâã so great and holy a Doctor as St. Gregory to that purpose ãâ¦ã be well denyed doth fraudulently change the state of ãâã âuestion to make his Readers believe that the dispute ãâã the Popish Purgatory is not whether sins and souls ãâã be temporaly punished in the other life but whether ãâã are punished by material fier or whether the place of ãâã punishment be a part of Hell Wheras all the world ãâã we leave these things to be disputed in schooles and ãâã not determined by the Church Whereas pag. 176. of his Answer Mr. Vsher saith neither ãâã it to be passed over that in those apparitions and revelaââons related by Gregory there is no mention made of any ãâã Lodge in Hell appointed for Purgatory of the ãâã which is that which the Church of Rome now striveth ãâã c. And by this imposture of his that in the time of Otto ãâã Frisingensis and other modern Authors who dispute whether ãâã âârgatory was a place or part of hell would fain make Proââstants believe that the Roman Catholick doctrin of Purgatory ãâã not ancient wheras he could not be ignorant that St. Bernaââ who lived before Otto Frisingensis rehearsing and refuââng the heresies of the petrobusians saith They do not believe that there remaineth any Purgatory fier after death but will have the soul as soon as it is out of the body to pass either to rest or els to damnation but let them inquire of him who sayd that there is a kind of sin which shall not be forgiven in this world nor the world to come to what end did he say this if there be no remission nor cleansing of sin in the other world But others much ancienter spoke cleerly of Purgatory St. Gregory of Nyssa The Divine providence hath ordained that man after sin should return to his ancient felicity either purified in this life by prayer c. or after his death cleansed in the furnace of Purgatory fire St. Basil. in cap. 9. Esay St. Cyril Alexandr in Ioan. 15. v. 2. St. Gregory Nazian St. Ambrose St. Austin St. Hierom Origines Tertullian St. Hilary and most of the Fathers whose sayings Mr. Vsher did see in Belarmin and yet without mentioning any particular tells vs that the Testimonies which the Cardinal bringeth belong to the point of praying for the dead only as if praying for the ease and relief of the dead did not necessarily conclude Purgatory or vnto the fire of affliction in this world or vnto that of the last day or to the fire of Hell or mark the ãâã absolute and rational answââ to some other fier then that which ãâ¦ã Mr. Vsher concludes his controversy of ãâã with these words and so vnto this day the Romish Purgatory is rejected as well by the Gracious as by the ãâã and Russians the Cophites and Abassins the ãâã and Armenians together with the Syrians and ãâ¦ã subject to the Patriarchs of Antioch and ãâ¦ã and Palestianâ vnto the East Indies This is strange ãâã in maintaining a falshood contradicted both by the Protestant relations of the Eastern Religions and by the Declarationâ of the Patriarchs and other learned Writers of the ãâã Provinces Against VVorshipping of Saints and their Reliques THe Iesuits saith Mr. Vsher pag. 420. were wont indeed ãâ¦ã men commonly with an idle ãâ¦ã and lââria but now they confess it to be the ãâã of the most and wisest that it is one and the self same vertue that containeth both latria and Dulia Heere Mr. Vsher is convicted of two notorious frauds 1. To make his illiterat Reader believe that no act appertaining to the vertue of Religion can any way relate vnto Creatures though it have the Creator for it's prime motive he seems to suppose that the Iesuits now recant and grant that the honor which Catholicks give to Saints as they are God's ãâã can not be an act of Religion wheras there is no ãâã difficulty nor dispute in that a man should honor God ãâã his Saints by two distinct acts of the same vertue of ãâã then in that the love of God and of our neighbour ãâ¦ã two acts of one vertue called Charity The second ãâ¦ã he would fain persuade that latria and Dulia is a ãâã distinction and delusion of the Jesuits and that no ãâã worship however so inferior can be communicated ãâ¦ã without committing of Idolatry But the Church ãâã England by the pen of it's defender Bishop Jewell tells ãâ¦ã we only adore Christ as very Godâ but we ãâ¦ã the Sacrament we worship the word of ãâ¦ã all other like things in such religious wise to Christ ãâã ãâ¦ã Church and Fathers not only the Jesuits ãâ¦ã distinction of Latria and Dalia that is suprem and ãâã religious worship the suprem that is Latria is due ãâ¦ã as the suprem civil worship to the Kingâ the ãâã which is Dulia is
and our industry the new English Church is brought vnto the faith of Christ we grant to you the vse of the Pall the proper badge or sign of Archiepiscopal dignity to wear it when you say Mass and we condescend that you ordain twelve Bishops vnder your Jurisdiction yet so that the Bishop of London be consecrated hereafter by a Synod of his own Bishops and receive his Pall from this holy Apostolical Sea wherin I by the authority of God do now serve Our will likewise is that you send a Bishop to York to whom we intend also to give the Pall that is to make him Arch-bishop but to you shall be subject not only the Bishops you make and he of York but all the Bishops of Britain If Vrban the 2. sayd St. Anselm of Canterbury was a Patriarch none can deny but that he received that dignity and his Iurisdiction from Saint Gregory as the others of the East did from the Sea of Rome That the Patriarchs of the East were subject and did appeal to the Bishop of Rome is evident in the Ecclesiastical History and as for the law of not appealing from a Patriarch Mr. Laud could not be ignorant it was intended for the inferior Clergy who of ordinary cours were not to appeal further then to the primat of their province for so the Councell of Afrik determins His Lordship without doubt did see also how in that very Councell it is acknowledged that Bishops in their own causes might appeal to Rome Mr. Fisher askt the Bishop Quo Judice doth it appear that the Church of Rome hath erred in matters of faith as not thinking it equity that protestants in their own cause should be Accusers witnesses and Iudges of the Roman Church He answers there is as litle reason or equity that any man who is to be accused should be the accused and yet wittness and Judge in his own cause Fisher replyes that the Church of Rome is the principal and Mother Church and that therfore though it be against common equity that subjects and Children should be Accusers Witnesses Iudges and Executioners against their Prince and mother in any case yet is it not absurd that in some cases the Prince or mother may accuse witness Iudge and if need be execute Iustice against vnjust and rebellious or evil Children especialy if the prince or mother be infallible But the Controversy being at length reduced vnto this whether the Church might not err in doctrin as Princes and parents do in governing their subjects and Children Mr. Fisher sayes it can not and proves it by that of St. Mathew 16.18 That Hell gates shall never be able to prevail against the Church The Bishop sayes this is to be vnderstood that errors which are meant by Hell gates shall never be able to prevail against the Church in Fundamental Articles and confirms this his saying by one of St. Austin quoting his words thus pugnare potest expugnari non potest wheras if his Lordship had bin pleased to set down St. Austins words sincerly as he ought the case had bin cleerly decided St. Austins words are Ipsa est Ecclesia sancta Ecclesia vna Ecclesia vera Ecclesia Catholica contra omnes haereses pugnans And then come in pugnare potest expugnari tamen non potest The Church fights against all heresies contrary to every article and by consequence whether Fundamental or not and yet expugnari non potest she can not be overcome All heresies saith the Saint depart from her as vnprofitable branches cut of from the vine but she remains still in her root in her vines in her charity the gates of Hell shall not overcome her All this as not being for his Lordships purpose who challenged all our party to shew one Father for 1200. years after Christ that concluded the infallibility of the Church out of Mathew 16.18 is concealed by the Bishop from his Reader The like fraud is practised by this Lordship in answering to that Text of St. Irenaeus ad hanc Ecclesiam propter potentiorem principalitatem necesse est omnem convenire Ecclesiam hoc est eos qui sunt vndique fideles in qua semper ab his qui sunt vndique conservata est ea quae est ab Apostolis Traditio These words he sets down in the Margent and doth English them thus To this Church he speaks of Rome fot the more powerfull principality of it t is necessary that every Church that is the faithfull vndique round about should have recours Laud pag. 182. First he translates vndique which signifies ordinarily from all places parts and every where round about to the end St. Irenaeus might be thought to make the Sea of Romes principality a bare primacy of order and precedency and then confine its Iurisdiction to Italy Sardinia and Corsica but hereby he would make the Saint speak non-sense for he vsed this argument against the Gnosticks in France and other hereticks and gives us this rule of Christianity that the doctrin or Tradition of the Roman Church is the touchstone of all Apostolical doctrin If therfore vndique in this place doth signify no more then round about Rome and therby the more powerfull principality Irenaeus speaks of be restrained to precedency and the Roman Iurisdiction to sole Italy and its Islands he must have argued thus T is necessary that Italy Sardinia and Corsica should have recours to Rome for its Bishops precedency of place or in regard of his Patriarchal power within Italy and the adjacent Islands Therfore the Gnosticks in France and all other hereticks of the world are convinced of heresy for not having recours to the Sea of Rome This would be a far fetcht consequence and as vnworthy St. Irenaeus found Iudgment as its necessary to defend Mr. Lauds false comment and Religion Yet to make this appear not so improbable an interpretation Mr. Laud pag. 181. tells us that Irenaeus was a Bishop of the Gallican Church and a very vnlikly man to captivat the liberty of that Church vnder the more powerfull principality of Rome as if forsooth the so much talkt of liberties of the Gallican Church which were not claimed or thought on vntill 1300. years after St. Irenaeus his time could move him to limit the Popes spiritual Iurisdiction to Italy or that the Gallican liberties did exclude it now from France These are too gross mistakes and can hardly be excused by ignorance in so knowing a person as Mr. Laud is thought to have bin After the same manner doth he abuse St. Gregory Nazianzen who speaking of the Roman Church saith Vetus Roma ab antiquis temporibus habet rectam fidem semper eam retinet sicut decet vrbem quae toti orbi praesidet semper de Deo integram fidem habere These words the good Bishop translates thus into English pag. 12. Ancient Rome from of old hath the right faith and alwayes holds it as becomes the
who began and perfected the reformation were grosly mistaken and themselves misled in one of the most essential points of Christianity and in one without which there can be no Church Had the dispute between them and us bin about conveniency of disciplin or decency of Ceremonies a change in such things alterable according to the circumstances of time place and persons might be pious and prudent because it might take away occasion of cavills but to alter the essential forms of Priesthood and Episcopacy and to add therunto now after a Century of years words which hitherto wanting concludes the Nullity of their Church and Clergy must rather augment the doubt then avoyd the cavil If they were satisfied of the validity of that form wherby themselves since Ed. 6. vntill this present had bin ordained what needed any addition of Priesthood and Episcopacy which we argued and they denyed to be wanting did they imagin that such an addition would end the dispute I believe it hath for it is an acknowledgment that our exceptions were well grounded but why should they give vs this advantage J fancy they have hopes that some other Spalato will Apostatize and then by this new vndoubted form make them real Bishops Yet that will not serve their turn their want of spiritual Jurisdiction makes their caracter vseless and want of jurisdiction together with their errors in Doctrin doth vn-Church a Congregation as well as want of Orders As this want of ordination renders them incapable of the Benefices and Bishopricks which they enjoy so their corruptions of Scripture and Falsifications of Councells and Fathers make them vnworthy And he can not be a true Christian that will stick to their interest after that he is informed of the nullity of their calling and of the falshood of their doctrin Wherfore it will not be in the power of any prelatick polititian to make himself popular vpon the score of patronizing such a cause or Clergy against Liberty of conscience or Conferences and the Prelatick caracter and disciplin is to all other Protestant parties as odious as our late distempers have evidenced The only objection now remaining is that Presbyterians and other Sectaries will take the advantage of an Act for Liberty of Conscience or even for a change in Religion in case the Parliament should resolve vpon it for crying down of Monarchy But as we said t' is well known these Sectaries either desire Liberty of Conscience or their animosity is as great against Prelatick Protestancy as against Popery and if now they be kept in obedience and aw of the government the King and Parliament will be better able hereafter in case of any such liberty or change to keep them to their duty by the addition of the Church revenues then they are at present Besides it is very certain that among those Sectaries many are moral and conscientious persons and would conform to the truth of the Roman Catholick Religion had they bin rightly informed and the Tenets therof had not bin rendred odious and ridiculous by the impostures of Protestant preachers and the vulgar errors of a homly education all which obstacles will be easily removed if Catholicks have liberty to speak and reason for themselves So that considering the influence which Truth alwayes hath vpon honest dispositions such as our English are and the prejudice which all men retain against falshood when it is discovered and it is not their interest to promote it I see no danger of drawing the people into a Rebellion vpon the account of Liberty of Conscience or of opposing a change from Protestancy into the old Religion especialy seing the generality may hope thereby to see the Church Revenues lawfully and legaly applyed to their own ease and against all disturbers of the peace and Trade of these Nations Let us therfore have a fair Trial and conference in order to Liberty of Conscience and then judge of the truth and sincerity of both Clergys and of both Religions Notwithstanding the evident conveniency of this humble proposal I fear we do in vain flatter our selves with the hopes of a publick Conference We are inclined to believe what we wish for notwithstanding that former experience and our learned Adversaries knowledge of so cleer evidences on our side casts vs again into despair Did the busines depend of the vote of the whole multitude of the Protestant Clergy we might assure our selves of a conference because many of the ordinary Persons are honest and most so ignorant that they believe themselves to be in the right way of saluation for they take all that Bishop Jewell and Iohn Fox say for truth never examining it further But the Bishops and great Doctors are of another stamp I fear their guilt of conscience will busy them in opposing all Treaties and Trials of Truth and yet methinks not any one thing should render them more suspected of fraud and falshood then so vnreasonable an opposition 1. Because it argues diffidence of their cause 2. Because their Church being confessedly fallible and by consequence vncertain of the truth they ought not to refuse any means wherby men may be further informed therof Though we Papists believe the Roman Catholick Church infallible in matters of doctrin yet whensoever our Adversaries desire to conferr about Religion their Request is granted nay the Councell of Trent how ever inconsiderable Protestants make it invited all the learned Protestants of the world to propose therin all their doubts and difficulties offering all safety and civility to their persons And though the infallibility of our Church be not consistent with a submission of our faith to the judgment of a Third in point of doctrin yet that prerogative doth not debarr us from submitting ourselves in matter of fact and falsifications to a fair trial of indifferent persons As for the Pope and general Councells not submitting to a Third in controversies with Protestants it is no pride but a prerogative of all supreme Magistrats whether spiritual or temporal as our Adversaries confess and contest to be reasonable when their own Bishops deal with Non-conformists and all Lay Soveraigns must maintain the same when they treat with their revolted Subjects which Subjects are judged very vnreasonable if they refuse to treat with their King of grievances vnless he submits the controversy to the decision of a Third and much more intollerable if no competent Third were to be found as it is in our case vnless we think that Turks Iews or Pagans are fit men to judge of Christian Religion Wherefore if the Church of England thinks it unreasonable that her Sectaries should not conferr with prelatick Divines unless they have it under the seal and powers of Canterbury that the Arch-Bishops or the Convocation will submit to the judgment of a Third I understand not how Arch-Bishhop Laud could exact the like condition from the Pope or a general Council before Protestants would confer with Roman Catholicks The other reasons alledged
and this without the Popes positive approbation How much more lawful would it be for our Catholick Clergy to resign with the Poprs consent their Right and Revenues to the King upon so pious and publick a consideration as Liberty of Consciânce and a Toleration of our true Faith and how rationally may it be presumed the Pope and all therein concerned will consent thereunto But in such a case how shall the Roman Catholick Clergy be maintained by Gods Providence and Christian Charity as they have been when our Ancestors were first Converted How are they now maintained in England Holland Japan and China Let us not be Solicitous for things of this World let us seek the Kingdom of Heaven and we shall not want There was never more Piety in the Church than when the Ministers thereof had no Lands Let the Finances or found of the Exchequer be settled in such a manner that the King need not trouble His Subjects unless it be upon some very extraordinary occasion and we may be confident that what can be spared will not be denied All must be left to the Piety and Prudence of His Majesty and His Ministers Let us who are but Passengers and private persons in this great Ship of the Commonwealth pray for fair weather that the Sun of Justice may shine and discover the dangers both of Soul and State whereunto these our floating Islands have been driven by the tempestous and cross winds of Protestancy and leave the rest to God and to such as he hath placed at the Helm The mist of Protestant Frauds and falsifications once disperced and falshood vanished into its own nothing through the force and evidence of truth our Masters will not be necessitated as now they are to steer the State according to the deceits of a mercenary Clergy or to the Decrees of a fallible Church And as they will enjoy the benefit of our Catholick Doctrine so we ought not to doubt but that we shall find the effects of their Christan Charity Peace and Plenty thus established at home then we may think of our Right and Interest abroad It s undeniable that the two best Provinces of France Normandy and Aquitain are our Kings antient Patrimony and undoubted Inheritance neither can his right to that whole Kingdom be much questioned seeing that the Salick Law if ever any such thing was extended no further than Franconia a Province of Germany and had it been intended for France the Line Male of the Kings thereof had not been so frequently changed but it seems the French would have one Law for us and another or none at all for themselves Our antient Kings regarded not this Salick Pretext they claimed by Law and conquered by Arms that great Empire But the difference between the white and red Rose occasioned the loss of our French Lillies when those differences were compos'd and the Titles of York and Lancaster united in King Henry 8. instead of recovering France he made a breach with Rome and by the Protestant Reformation which he began and his Successors continued they have been so diverted and distracted at home that they wanted both means and opportunity to prosecute their claim to the best Kingdom of Europe And indeed so long as Protestancy doth so much prevail in these Islands we may despair of having any Dominion in the Catholick Continent We have had late experience how the two emulous great Crowns of France and Spain conspired to recover contrary to the ordinary maxims and practises of state Dunkirk out of our hands neither was it bestowed upon us with any other intention then of taking it from us when a peace should be concluded tho' Cardinal Mazarin endeavour'd to make Cromwell believe the contrary But that which must make our hopes even of Normandy and Aquitain quite vanish is the prejudice which the generality and nobility of France and of those two mention'd Provinces retain against the Reformation which our former Kings not only professed but pressed upon others The Normans and Gascoins do love our King as their undoubted and natural Prince but they are so averse from being of his Religion that they had rather endure the hardships of a Jealous but Catholick Government then try and trust the Faith and Caresses of a Protestant And truly our proceedings in Ireland and the Principles whereupon we have grounded the Settlement of that Nation seem to have so little regard to the performance of Promises Solemnity of Treaties and engagements of publick Faith made to Roman Catholicks that few of that Profession will be induced to take a Protestants word or trust his Religion in another occasion seeing that notwithstanding the Kings inclination and Declaration to make good his Articles of Peace such is the priviledge of Protestancy and the Power or Prerogative it gives to the Protestant Multitude that a King cannot be just to Papists without running the hazard of being injurious to himself and of loosing his Crown by a Protestant Rebellion Is it likely that Catholick strangers will become Subjects to this Monarchy when the Catholick Natives are by our Laws made Strangers and incapable of Trust or Employment only because they are Catholicks Is it credible we shall maintain the Priviledges and Rights of Foreign Catholick Corporations when we make a Law that no Catholick shall enjoy his own Lands or freedom in our Corporations notwithstanding the express Articles of a proclaim'd Peace to the contrary in favour of the Catholick Natives Therefore unless we resolve to be more moderate in our Religion at home it is a vanity to claim our Right or to think of diverting our Enemies abroad As for designs built upon the Strength of the French Hugonots they can have no other ground but our desires that Party is brought so low in France that the King made his aversion to their Religion and Themselves no state secret and scrupled not to tell their Agents representing Grievances that though his Grandfather loved them and his Father feared them yet he did neither love nor fear them And truly all that England can expect from them is but the Presbyterian Prayers of Charenton and of their other Calvinian Congregations for the good success of Puritans against Prelaticks and Royalists But if the Catholick Religion were Restored or at least Tolerated in these Kingdoms by Act of Parliament we should be more formidable to the French Kings then ever our Ancestors have been and no less successful Normandy and Aquitain could have then no pretext to except against their Lawful Princes the Scots who always hindred would now help to Conquer the rest of that Kingdom The Princes of the French Blood could not be kept in such awe as they are at present if we had any footing in France and the odious Name and Faith of Protestants were by granting liberty of Conscience a little sweetned otherwise if the Princes who perhaps desire to favour any Foreigner whether Protestant or Catholick to make their Cousin less
the Spaniards hear of such a Proposition nor the Catholick Natives accept of us if their Masters would grant it The Spaniards understand how interwoven the Interest of their Monarchy is with ours in case we gave liberty to Catholicks but think it not policy to trust us much upon any other Terms and desire our Conversion or a Toleration not only out of Charity to others but out of Conveniency to themselves and therefore they were so earnest with our late King in Spain to renounce his Protestancy and some attribute to his aversion against the Catholick Profession the breach of the Spanish Match We see how they sent three Ambassadors one upon another to demand the late Royal Princess of Orange for the Prince of Spain not doubting but that in her tender years she would have been brought to be of her intended Spouse his Religion We have indeed been most Happy in the Person and Royal Issue of our Vertuous Queen and Gracious Queen Mother and yet the French confess they did not that Favour unto us for any Happiness they wished us but to compass their own ends and obtain some advantages of our late King when the Passion of love to his beautiful Spouse made him forget the reasons he had to be averse from matching in her Family Our Alliances with Spain are Conjunctions of both Monarchys against an irreconciliable and common Enemy France They are not only private Contracts between the Married Princes but publick concerns of their Loyal People The Puritans always oppos'd them for that they knew Matches with Spain engaged that Monarchy in crossing their Presbyterian Plots and designs against our Monarchs They would not have presumed to Rebel against Charles the I. had it not been the Interest of the French King to foment Rebellion against the Lawful Kings of England and the English Kings of France Whereas on the contrary 't is the interest of Spain to maintain the Right of our Kings encrease their Power and offer them Conveniencies and help to recover their own in France We may therefore say with Truth that the French King and Ministers seek our Alliance thereby to lessen our Power But the Spaniards to increase it We must judge of the Intentions of Princes by their Interests it is the Interest of Spain that England be Powerful it is the Interest of the French King to destroy both it and that Line which claimes a Right to France We see how much addicted he and his Ministers were to the late Usurpers and Rebels By their Kindness to Cromwel and to his Sons it doth appear they had rather any Line should reign then the Right And because our Kings Antient Right to France if they did favour Catholicks would in all liklihood give them footing in Normandy and Aquitain some Politians are of opinion that the French Statesmen like well enough of Protestancy in England How far their Christianity doth incline them to wish our Kings and these Kingdoms were Catholick we cannot tell but their Policy and Proceedings seem not shew any great Zeal for our Conversion fearing perhaps that Popery may make us Popular in France and put us into a condition of recovering our own To conclude this matter of State wherein I am engaged against my Will by the Impertinency and Importunity of our Adversaries pretending that our Cotholick Religion is disadvantagious to these Kingdoms and by reason of the too great influence such humane considerations as these have upon state Ministers in their choice and settlement of Divine Worship in Commonwealths I desire the Judicious Reader will reflect upon the Situation and Fertility of these Islands the honest disposition and Warlike Genius of the Inhabitants the irreconciliable quarrel of the French Kings to ours the interest of Spain in promoting these our Rights and then after mature consideration let him be Judge whether any Monarchy in Christendom hath such means and may make such Friends to raise it self without injustice into a great Empire And what great pity 't is that all these means and Friends are rendred unprofitable by our persecuting the old Faith and by professing a new Religion that divides us at home makes our Government odious to such as ought to be our Subjects abroad and deprives us of the true Friendship and Succours of Spain whose interest it is that we were or at least did Tolerate Catholicks and were so considerable as to gain our own or by endeavouring to regain France were able to divert the French from invading Spain Italy and Flanders This is as much as I thought fit and perhaps more then some will think I ought to say in a matter of this nature But something must have been answered to stop the mouths of our politick Controversors who continually harp upon this string of reason of state in their Books against the Roman Catholick Faith pretending to demonstrate that it is inconsistent with the Interest and Greatness of our Kings with the Peace and Prosperity of their Subjects Therefore leaving this Argument I will return to that which is more proper for my profession and shew how manifestly God hath confirm'd our Catholick Faith and confuted the Protestant persuasion by Miracles which are the greatest Evidence that is consistent with the nature and merit of Christian belief For every point wherein Protestants we differ I will relate Miracles wrought in favour of our Doctrine and our sense of Scripture against theirs not recorded by uncertain or obscure Authors but by the prime Saints and Doctors of the Catholick Church in the Ages wherein they lived THE FOVRTH PART The Roman Catholick Religion in every particular wherin it differs from the Protestant confirmed by vndeniable Miracles SECT I. That such Miracles as are approved by the Roman Catholick Church in the Canonization of Saints are true miracles and the doctrin which they confirm can not be rejected without denying or doubting of Gods Veracity and how every Protestant doth see true Miracles though he doth not reflect vpon them in confirmation of the Roman Catholick Faith BY Miracles approved by the Roman Catholick Church I vnderstand such Miracles as induced the said Church to canonize and worship for Saints the persons by whose prayers or reliques they were wrought As for other miracles though I know many not mentioned in the Acts and Processes of Saints Canonizations are true so doubt I not but some vulgarly reported may be fals but that is a thing wholy impertinent to my design and the dispute against Protestants 'T is sufficient for my purpose and their confusion that some true miracles have bin and are wrought in confirmation of that Roman Catholick Doctrin which they deny or doubt of and we believe And first we are to know that no Confessors Martyrs have a priviledge Martyrdom it self being a notorious miracle are canonized or worshiped by the Roman Catholick Church before the Pastors therof see authentick proofs of supernatural miracles wrought by those Confessors or their Reliques
whom many Mysteries were revealed by God told that in time of Sacrifice he once beheld a multitude of Angels with shining garments compassing the Altar with bowed heads as soldiers do in presence of their King Which attendance of Angells saith he in the next words before was performed by Angels at that wonderful table and compassed it about with reverence in honor of him that lyeth theron St. Nilus relateth how St. Chrysostom almost every day had visions of Angels assisting and adoring the Blessed Sacrament vntill the Sacrifice was finished St. Gregory Nazianzen recounts how his sister Gorgonia was cured of a diseas after shee was past all hopes of recovery by prostrating her self before the Altar and calling vpon him who was honored and worshipped therupon O admirable thing saith he she presently felt herself delivered from her sicknes and so she returned eased both in body and mind c. St. Cyprian reporteth of a certain woman who saith he when she would with vnworthy hands have opened her coffer wherin was retained according to the ancient custom the Blessed Sacrament vnder the Species of bread the holy thing of our Lord fyer did spring vp wherby she was so terrified that she durst not touch it In the Ecclesiasticall History is recorded this example which Evagrius writ as a thing notorious and don in his own time In the time of the Patriarch Menas saith heâ there happned a miracle worthy to be remembred It was an ancient custom in Constantinople when many parcels of the pure and vnspotted body of Christ our God were remaining after Communion litle Children were called out of the Schools and were permitted to eat them It happened that a litle boy whose father was a Jew by profession and a maker of glass by his trade being among the rest did eat also his share of the aforesaid reversion of the Blessed Sacrament but coming somewhat late home and his parents demanding the cause the child told innocently what he had don which the Jew his Father vnderstanding he was so enraged that vnawares to his wife he cast his litle son into the burning oven wherin he vsed to melt and frame his glass The mother missing the Child sought for him for three days together but hearing no news of him abroad she returned home with an heavy heart and sitting down at the work-house door she began to bewail the los of her son calling him by his name the boy hearing and knowing his mothers call did answer within the oven wherat the woman starting burst the work-house door and rushing in espied her Child standing amidst the Coals without receiving any harm After coming out being demanded how he escaped burning so long a woman said he came oftentimes vnto me and brought me water to quench the force of the fyer wherwith I was invironed and withall gave me meat as often as I was hungry This accident being told vnto the Emperor Justinian he caused the mother and boy to be baptized which becaus the obstinat father refused to yeild vnto by the Emperors commandment he was hanged vpon a Gibet This and the former example of St. Cyprian shew that God is not displeased with receiving the Communion vnder one Kind and that it was a thing indifferent in the primitive Church To Confirm the Catholick belief of Transubstantiation and the real presence of Christs body and blood in the Blessed Sacrament there are very many miracles recounted in the Ecclesiastical History as that of St. Gregory the great who perceiving that a Roman Matron laught at the time she was to receive the Communion and demanding the cause of her laughter at so vnseasonable a time she answered she could not but laugh to hear him call the bread which her self had made the Body of Christ. She vsed to present the Saint every week with Mass breads St. Gregory vpon this turned himself to the Altar and laying the Blessed Sacrament therupon wished all the people to pray with him that God would be pleased for the confirmation of the Catholick faith to shew vnto the corporal eyes of all that were there present that what the woman took for bread was no bread but flesh And accordingly the consecrated Host appeared visibly to be pure flesh Then beseeching God to restore the Sacrament to the former shew of bread it forthwith appeared as it was at first and the woman acknowledging her error received it with humble and servent devotion Primat Vsher is the only writer I ever read who questioned the truth of this story but quotes not any one Author besides himself that ever doubted therof and to make it seem the more improbable falsifies the Text of Ioannes Diaconus pretending he says that the Roman Matron found the Sacramental bread turned into the fashion of a fingar all bloody wheras Joannes Diaconus only saith it was turned into flesh The same vnsincere dealing he vseth in discrediting the relation of Paschasius Radbertus and divers others concerning a miracle to confirm the same mystery assuring the ignorant Readers that Paschasius takes it out of Gesta Anglorum wheras it is well known and Mr. Vsher confesseth els where that Malmsbury who writ Gesta Anglorum liued almost 300. years after Paschasius To discredit the doctrin of Transubstantiation as well as the authority of that holy and most learned man Lanfrancus Arch-bishop of Canterbury who lived in Berengarius his time and confuted his heresy with convincing arguments from Scripture Fathers and vndeniable Miracles Primat Vsher says Lanfranc was the first that leavened the Church of England with this corrupt doctrin of the carnal presence But his own Protestant Brethren tell him he is mistaken and that Transubstantiation is as ancient in the English Church as Cristianity it being taught by St. Austin the Monk and Apostle of England Let us hear Lanfranc speak for himself against Vsher as well as against Berengarius None saith he though but meanly versed in Ecclesiastical History or the holy Fathers is ignorant how God hath confirmed the Catholick doctrin against Berengarius with many miracles Which writings of Ecclesiasticall History and Fathers saith Lanfranc though they arrive not to that most excellent height of authority that we give to Scripture yet are they sufficient to prove that this faith which we ãâã profess hath bin the same with that which all faithfull who went before us held from ancient times When this heresy of Berengarius was again revived by Wicleff and the Lollards in England our learned Countrey man Thomas Waldensis who lived in those times tells us how God confirmed the doctrin of the real presence and Transubstantiation in that Kingdom with manifest miracles and of some he was an eye witness Let us relate saith he to the glory of God what happened in our own time and knowledge In Norfolk there dyed lately a devout and godly mayd called of the vulgar sort Ioan Meateless because she was known never
desired him at her death to remember her in his Sacrifice of the Altar Calvin saith it was but an old wives request which her son never examined according to the Scriptures and after his own privat affection would have the same approved by others As Calvin Luther and all the first Protestant Reformers contemn the Catholick Churches authority in matters of doctrin when it is contrary to their new interpretations and extravagant fancies of Scripture so do they and their Successors in that of miracles Jf any Miracles be recounted that confirm the mysteries which Protestants reject though delivered by the same Author and in the same book they must needs be old wives tales not duly examined c. And yet the foolish and fals stories of such a frantick and crackt-braind fellow as Iohn Fox was known to be and his Acts and Monuments shew him to have bin are credited by persons that have no other ground to beleive his fables and follies but their education in Protestancy and aversion to Popery His lies and simple storyes must pass for a true Ecclesiastical History notwithstanding that they are contradicted by all the Histories of the world and that many of his Martyrs were found following their trades after that he had described their torments and deaths very particularly and patheticaly his miracles in confirmation of protestancy and indeed his whole book are so ridiculous that I admire some Protestant zealots if they would have the reformation be thought a Religion do not suppress or reform the work He tells for a stupendious miracle that a stone fell from a ruinous building vpon Luthers stool after he had bin eased or weary of sitting vpon it An other that a multitude of German Clowns debauched Clergy men and libertins embraced Luthers reformation it being so indulgent to liberty sensuality and vice and that the Bishop of Rome and other Catholick Prelates Censures did not stop the violent cours and Torrent of their pervers inclinations He makes dreams revelations Merchants Expounders of the Apocalyps and not to seem partial how himself was made a fool by revelation But in steed of suppressing or correcting Fox his foolish Acts and Monuments the Protestant Clergy have reprinted that book divers times since his death with new comments chronologies and great commendations of the work every Parish Church is to have one and few privat families will endure the want of so great a spiritual treasure And though the Bishops know it is not only a very absurd piece but also the chief thing that makes Puritanism and Presbytery spread and so popular in England yet becaus it persuades the simple and vulgar sort that Popery is idolatry they countenance a book so prejudicial to themselves Our Catholick miracles are of a different nature and not related by such lying foolish fellows as Fox but by the greatest Saints and wisest men of Gods Church men so much esteemed for their vertue learning and judgment that Protestants themselves are ashamed to vndervalue their testimony in matters of faith and a fortiori ought to beleive them in matters of fact if they intend to believe any thing at all that is not mentioned particularly in Scripture I say particularly because Christ our Saviour assured us in generall as our Adversaries confess that miracles should continue in the Church forever as signs of the true belief Marc. 16. 20. Ioan. 14.12 2. Cor. 12.12 The Conclusion I have sayd as much as I think necessary for the information and instruction of such Protestants as desire to know the truth and do not find my conscience guilty of any one falsification in this whole Treatise And truly it were a great absurdity in me to commit wittingly that crime which J so much cry down in others Such mistakes as have crept into the printed book will J hope he attributed to the Printer or Transcriber I am sure I have bin so diligent in examining the quotations and assertions pro and con the Catholick cause that want of care cannot be objected and if there be no want of sufficiency in the work that commendation is not due to me but to the goodnes and evidence of the cause I maintain For what acutenes of wit is requisit to defend a Religion that never was impugned but by persons so leud and vnreasonable that at the very first appearance of their opposition they were condemned as hereticks by the whole visible Church that then was What profundity of judgment can be thought necessary to demonstrat that the ancient primitive letter and sense of Scripture ought to be preferred before the Devils interpretation therof embraced by Luther or before any new Canon and fancies of the like debauched fryers and Priests What litle learning is not more then sufficient to discover so palpable frauds and falsifications as the Protestant Writers practise to make their Reformations seem agreable to Gods word What Erudition is so mean that doth not surpass the history of one age or of Protestancy a Religion so lately sprung vp and raysed from the pride ambition liberty and lewdnes of the first reformers and confined to the Northern parts of this least part of the world How can such a Religion be Catholick either in length of time extent of Territories or Conversion of Nations Jts true that for the space of 100. yeares England hath bin so blind as not to see such gross errors but this misfortune was occasioned by their fondnes of Q. Elizabeth to make good her title to the Crown they separated themselves from the communion of the Church and when her interest vanished with her death and for want of posterity few were living after her long reign that observed the motives of her reformation most Englishmen beleived the changes she made had no relation to her illegitimacy but proceeded from pure zeal of the Ghospell Her new Clergy both then and eversince have endeavored to confirm the people in that persuasion by falsifying Scripture Councells and Fathers but the discovery of the frauds and the principles of Protestancy practised against the late innocent King have opend the eyes of many to discern the flaws of the Reformation and the fallacies of their own education And now that it is as much the concern of the whole Nation to tolerat the Roman Catholick faith as it was Q. Elizabeths interest to change it into protestancy I doubt not but that every particular persons ease in the addition of a revenue to the publick will excite both conscience and curiosity to examin whether the prelatick Religion and Clergy of England have not more of human invention then of divin institution And if after perusing this Treatise and proposing the arguments and instances therof to their learned Ministery no satisfactory answer can be given to the particulars wherwith their doctrin and function is charged to what purpose should men continue in mistakes so damnable to the soul and dangerous to the state But if the Protestant Clergy
can divert the Layty from entertaining any thoughts of curiosity or scruples of conscience in order to the examination of this matter of so great importance and can make them believe that K. Henry 8. passion to Ann Bullen was a just cause to introduce the Reformation and to assume the Supremacy or that the Earle of Hartfords ambition of being absolutly Protector of England quite contrary to K. Henry 8. Testament and to his own Oath of not assuming any power above his Collegues and Tutors of K. Edward 6. was a divin inspiration to bring in Zuinglius his Sacramentarian Religion into the Realm or that the Duke of Northumberlands poysoning the yong King and excluding the next and lawfull heirs from the Crown to conferr it vpon his own own son and the Lady Iane Grey pretending therby to promote his new Zuinglian Ghospell was the work of the holy Ghost Or that Q. Elizabeths murther of the Q. of Scots and her Parliaments Decrees and endeavors to preferr any natural issue of her body to this Empire before the legitimat and immediat Heirs the Stevards and therby to continue her prelatick Protestancy were things lawfull according to the principles of Christianity and Catholick faith If the Protestant Clergy I say can persuade the layty that all this was lawfull and agreable to the doctrin which Christ and his Apostles did preach either they have an abundance of wit or they that believe them very litle judgment A great wit maintained that they may as well make Mahomets Alcoran a plausible Religion in England and gain therby as great revenues as they do by their Reformation and Protestant Scripture wherof neither the Canon letter or sense is that which God delivered to his Church as heretofore hath bin proved I do not speak in rallery sayd the gentlemen but seriously when I say that men who believe the Protestant Religion to be true may be induced by the same persons and the like reasons to believe that Mahometisme is the true Religion This hath also bin solidly proved by Doctor Reynolds in his Calvino-Turcismus and by others also when they demonstrat that Calvinism and Turcism agree in the principall points and every one knows that the doctrin of the 39. articles of the Church of England is the quintessence of Calvins doctrin and was by him applauded though he said that as to Point of disciplin there were many tolerable fooleries in in that Church and Lyturgy But let us pursue the Gentlemans parallel of Mahomet and his doctrin with our English Reformers and their doctrin and we shall plainly see that there is as much reason to believe Mahometism as prelatick Protestancy and that both these Religious were planted and propagated by the same means nay that it is more to be admired how our Countreymen became Protestants then the Arabians or Armenians became Turcks When Mahomet began to preach his doctrin in the East Christianity there was so discredited by being divided into sects and into so many heresies of Arians Manichees Nestorians c. that men were disposed by that diversity of opinions to follow any new Religion especialy that of Mahomet becaus he borrowed something from every Sect and as the 39. Articles of the Church of England agree in some fundamental points with Catholicks and also with hereticks so Mahomet agreeth in the worship of one God with Iews and Chriâtians and in the doctrin and worship of Christ he comes at âeer to Christianity as most Arians and Nestorians or the Antitrinitarian Protestants of Hungary Poland c. nay as Bp. Morton and some other Prelaticks But when Luther in Germany and Cranmer in England began Protestancy all the west and Latin Church agreed in the Roman Catholick faith no other Religion was regarded and the âemnants of Wickleff and Hus were hissed out of the world at least were nothing so considerable any where as the above mentioned heresies had bin in the East when Mahomet began there to preach his Alcoran So that if heresy or apostacy can have any excuse Mahometism in its begining was more excusable then Protestancy by reason of the more considerable divisions that then were among Christians in matters of doctrin then when Luther began his Reformation Now let us come to particular reflexions vpon both Mahomet retained some parts of Scripture as well as Protestants and had as good grounds to reject what he did not fancy of the letter and sense therof as Protestants have to be choosers of their own Canon and interpretation Mahomet gives as many rules of Morality as Protestants and though he allows of many wives Protestants do the same with this only difference that Mahomet says t is lawfull to keep many at once Protestants say you must keep but one at a time and that you cannot have the variety of wives men so much desire without the formality of a divorce how litle is requisit for the validity and legality of Protestant divorces we have proved heretofore by the authority and principles of the first Reformers and the dayly practises of their Successors In all other things Mahomets sect is more austere in fasting praying abstaining from wine c. then Protestancy And becaus both agree in the incoherency and absurdity of their principles both also agree in planting propagating and defending their doctrin not by miracles or rational arguments but by force and sanguinary statuts And this is the reason why Catholicks are as litle permitted to dispute or reason for the Roman Religion in these Kingdoms as Christians in Turky and Priests are as much perseeuted for writing books of Controversies as Printers and Stationers and severely punished Thus much as to the paralell of both doctrins But If we compare their persons or vertues we shall find that Mahomet was an honester man and deserved more credit then Luther Calvin Cranmer or any of the first Protestant Reformers He never was baptized at least never professed any Religion vntill he composed his own with the help of an Arian Monk but all the first Reformers had first professed the Catholick faith which afterwards they renounced pretending that God had forsaken his Church for many ages and presumed to say that he had authorised and inspired them to reform without shewing any warrant that doctrin vnto which their betters in learning vertue and judgment actualy submitted as vnto the true Catholick and themselves also had embraced as such vntill their pride and lust prevailed against their conscience Mahomet married a Widdow and had made no vows not to marry the first Reformers married Nuns and themselves also were votaries Calvin only excepted but his incontinency was no less scandalous and notorious then theirs having lived in adultery with a Gentlewoman of Mongis that left her husband at Lansanââ to enjoy Calvins Company at Geneva who attempted also to commit the like sin with the Lady âollande of Bredrode wise to a sickly Nobleman called Iames Borgongue Lord of
the tendernes of her conscience was satisfied there could be no scruple of Sacriledge in applying with consent of the true owners ecclesiastical livings to pious and publick vses And now I hope I may conclude this Treatise with humbly desiring a Conference or examination of Protestant and Catholick books at least of one for each side let the quotations of Doctor Taylors Dissuasive be viewed and that book or any other writ against the Roman Religion stand for the Protestants sincerity t is like he writ nothing carelesly or rashly his declared drift being to make a whole Nation Protestants and professing himself to be only Amanuensis to a prelatick Convocation of reformed Bishops which in his Preface he compares with that Assembly of the Apostles wherin choyce was made of Iudas his Successor and sayes the lot of St. Mathias fell vpon himself and that some other like himself was Barnabas the just Jf this holy Convocation of Protestant Apostles should set forth a Book that hath more lyes then leaves I hope men may advise their friends to consider whether a Religion that cannot be maintained but by such men and means and a Clergy that practiseth such frauds and falsifications ought to be preferred before a Religion and Clergy that not only professeth as all others do to write truth but presseth to come to a publick trial therof in a âegall way and rather then fail herein are content that the controversy be decided by them that are known to be most zealously devoted to Protestancy I do not instance Bp. Taylors Dissuasive from Popery for the Trial as if his falsifications to maintain Protestancy were more numerous or more enormous then those of other writers that have defended the same cause No. He is more waây then many and more moderat then most of his predecessors or equalls But I instance his book to give my adversaries all the advantages that the learning of the Author and the Authority of a Convocation can afford Jf they have a better opinion of the sufficiency of Bishop Jevell then of Bp. Taylor they may fix rather vpon his Apology for the Church of England then vpon Doctor Taylors Dissuasive from Popery authorized by the Church of Ireland To Jevells Apology we oppose Harding Stapleton and Rastalls Answers To Taylors Dissuasive Worsley Lengar and Sergeants Annotations But if they refuse this offer as pointing but at two particular Doctors of their Church let them be pleased to have the truth of their Reformation and the sincerity of their whole Clergy examined by answering to the frauds and falsifications wherwith I charge their whole Church and calling in this book FINIS The Summe of this Treatise Containing the Substance of every Section THE FIRST PART Containing the Matter of Fact of the Beginning Progress Principles and effects of Protestancy SECTION I. HOw necessary a rational religion is for a peaceable government and wherin doth the reasonableness of Religion consist How dangerous for a temporal Soveraign to pretend a spiritual supremacy over his subjects Heathen Princes durst not assume it without a persuasion in their subjects that it was due by descent from some Deity or that the Gods signified their approbation therof by prodigies and miracles The great Turk notwithstanding his tyranny thinks it not policy to pretend a spiritual jurisdiction over his subjects though slaves The ground of policy piety and peace consists in establishing by law a Religion confirmed by miracles that such a Religion will make the Prince powerfull and popular the Prelats respected the people willing to obey and pay taxes It takes away all pretexts of rebellion vpon the score of a tenderness of conscience How necessary it is for the Government to have a devout Clergy and that Clergy at the Soveraigns devotion and Some of them emploied in State affairs Therby all disputes between the spirituall and temporall jurisdictions are prevented With how much reason Statesmen dread such disputes For the space of 1500. years the Catholick world believed that the Bishop of Rome had the supreme spiritual jurisdiction over souls as being Christ's Vicar vpon earth and that only such as were of his Communion and vnder his obedience were members of the Catholick Church and therfore the Greeks for exempting the Bishop of Constantinople and themselves from that obedience were declared Schismaticks others were condemned as Hereticks for teaching and professing doctrin contrary to the Roman Both the doctrin and authority of the Roman Bishops and Clergy hath been confirmed by vndeniable true miracles even here in England Jt was held to be the only Catholick doctrin in St. Gregory the great his time That faith which wee Roman Catholicks now profess is the same in every particular with that of St. Gregory and of all Orthodox Christians of his time and for confirmation wherof true miracles have been wrought SECT II. OF the Author and beginning of Protestancy The first Preacher therof was Martin Luther an Augustin Friar who from his youth had bin lianted by the Devil and presumed to have bin possessed He resolved to preach and write against the Mass praying to Saints and other Catholick Tenets after that the Devil had appeared to him and convinced him by Protestant arguments How weakly the Protestant writers endeavour to excuse Luthers disputation instruction and familiarity with the Devil Others acknowledge it and maintain that the Devils doctrin ought to be believed when it agrees with the Protestant interpretation of Scripture that is with every privat interpretation contrary to the sense of the whole visible Church How much it is against piety and policy to make the Protestant or any other privat interpretation of Scripture the Religion of the State or to preferr it before that of the Church and of the holy ancient Fathers quoted subsect 1. passim SECT III. OF the principles ad propagation of Protestancy How Luther begun his reformation by gaining Poets Players Painters and Printers to discredit by their Poems Pamphlets pictures and ballads the Roman Catholick Religion and its Clergy How he drew also many dissolute Friars and Priests to his side and married nine of them to so many Nuns in one day taking also one to himself How he made his reformation plausible to Libertins by teaching that only Faith was necessary for Salvation without troubling themselves with good works and popular by preaching that no Christian ought to be subject to an other and how therupon the Clowns and Tenants of Germany rebelled against their Princes and Landlords The three fundamental principles of Protestancy are 1. That for many ages the whole visible Church had bin in damnable errors and so continued vntill Luthers reformation 2. That there is no rule of faith but Scripture as Protestants are pleased to interpret it 3. That men are justified by only faith How from these principles have issued innumerable Protestant Religions contrary one to the other Luther did see his own reformation divided into 130. disagreing sects of
of England Of his design to reform the principles and liberty of Protestancy intending therby to render it less dangerous to lawfull Soveraigns and Monarchy How K. Charles 1. pursued his Fathers design but his sufferings and death demonstrat the impossibility of confining the Protestant liberty within the rules of Government or reason By the fundamental principles of Protestancy every particular person is a Supreme Iudge in spiritual affairs and may more easely apply and abuse that prerogative to the prejudice of his Soveraign then the Pope can his papal Supremacy Therfore it s a great providence of God when any Protestant King of England escapes to be judged and deposed by his Subjects THE SECOND PART OF the vnreasonableness of Protestancy and of the inconsistency of the principles of Protestancy with Christian piety and peaceable government SECT I. THe vnreasonableness and inconsistency of Protestancy with Christian piety or policy proved by the very fundamental principle of all Protestant reformations which principle is a supposition of the fallibility and fall of the visible Catholick Church from the pure and primitive doctrin of Christ to damnable errors and notorious superstition Such a change is demonstrated both incredible and impossible SECT II. THe Protestants proof of such a change is their pretended cleerness of Scripture It is demonstrated that their Sense of Scripture is not clear in any texts controverted between Catholicks and Protestants That the principles of Protestancy incline to vice the Catholick principles to vertue proved in many particulars The invisibility of the Church a ridiculous comment SECT III. THe Protestant letter and Sense of Scripture is not the word of God Doctor Cossins his Scholastical History of the English Canon of Scripture confuted as also his exceptions against the authority of the Roman Catholick Canon The Lutheran Churches of Germany agree not with the English Canon of Scripture SVBSECT I. DOctor Cossins now Bp. of Duresme his exceptions against the Councel of Trent answered The legality of a Councel as well as of a Parliament may stand with the absence of many members if they were summoned and expected The absurdity of Protestant writers excepting against the want of Bishops in the Councel of Trent wheras themselves made new Religions and reformations by a Single voice of Luther Zuinglius Calvin c. and in England by the vote of the major part of twelve persons named by the Parliament to determin matters of faith and Sacraments seaven men were thought sufficient to do the work and cast the Roman Catholick Religion Protestant Bishops can no more pretend to sit and define in a general Councel then proclaimed rebells can pretend to vote in a lawful Parliament It s as reasonable the Bishop and Church of Rome should condemn hereticks and judge all controversies of faith as it is that a King and Parliament condemn rebells and judge suites in law A new definition of Pope or Councel is no new article of faith it is only a declaration of our obligation to believe that which formerly had bin revealed but not sufficiently proposed Doctor Cossins his egregious falsification of Belarmin his wresting words of St. Austin and St. Hierom. SECT IV. THe Protestant translations of Scripture are fraudulent and fals no certainty of Christian faith can be built vpon them Protestants admit no Coppy or translation to be authentick to the end they may be at liberty to reject what they do not fancy of the letter of Scripture as well as of the sense The vulgar Latin is authentick Scripture How corrupt are all English Bibles How in K. Edward 6. his reign Cranmer and the first Apostles of English Protestancy changed the very text of Christs words This is my body three several times Protestants make the Apostles fallible in doctrin even after receiving the holy Ghost and by consequence must hold their writings or Scripture to be fallible SVBSECT I. MAny particular instances of Protestant corruptions in the English Bibles to asert the Protestant and prelatick doctrin of the Church of England Against images Against Ordination by imposition of hands Against the single life of Priests Against the Sacrifice of Masse Against vowes of chastity To favor the Kings Supremacy How fondly these corruptions are excused by Whitaker and how absurdly Scripture is made speak according to the Protestant translations What small hopes there are that a Clergie which corrupts Scripture or continueth and countenanceth corruptions of Scripture will repent or recant their errors and how little reason the Protestant layty hath to rely vpon their Clergys sincerity or vpon their English Scripture SECT V. THe Protestant interpretation is not the true Sense of Scripture The principal part of Gods word is the sense he delivered to the Church together with the letter It s against reason to believe that the Church would be more carefull of preserving the letter then of preserving the sense of Scripture and therfore Protestants are vnexcusable for taking the letter from the Roman Church and rejecting the sense The holy Fathers bid us receive the Sense of Scripture as well as the letter from the Church An infallible mark of heresy to do the contrary It is at least 16. to one that the Roman Catholick Sense of Scripture is true and the Protestant fals SECT VI. NO Protestant Church hath a true Ministery Miracles Succession of doctrin or Sanctity of life Their extraordinary vocation is ridiculous and incredible it being impossible that God should send Ministers to contradict doctrin confirmed with so many signs of his own authority and approbation as the Roman Catholick is God never sent such vitious men as the Protestant reformers were to reform his Church either in the old or new Testament If the Protestant doctrin had bin true God would have wrought miracles to confirm it for the conversion of the seduced Papists as Protestants confess he doth for the conversion of the Jndians Iaponians and China What wicked men were Luther Zuinglius Calvin Beza Cranmer and the rest of his Camerades that framed the Religion and Liturgy of the Church of England and how little credit in matters of faith deserves the Parliament that confirmed the same Calvins miracle at Geneva foretold by Tertullian SECT VII THe conversion of pagan Kings and Kingdoms to Christianity foretold in Scripture is a more cleer sign of the true Church then any other miracles and not to be found in any other Church but in the Roman Catholick acknowledged by learned protestants Of Barlows three-score invisible Queens converted by protestants No greater an absurdity then their invisible Church The vain endeavors of Calvin and other protestants to convert Heathen nations Bezas despair of Success in that Ministery and his advice to protestants to leave that labor to the Jesuits and rather busy themselves at home Tertullians saying that its a sign of hereticks to pervert Christians not convert pagans may be properly applyed to Protestants Their success in propagating their new Ghospel no
greater miracle then the propagation of Mahomets Religion SECT VIII OF the Protestant justifying faith how absurd and inconsistent with Christian virtues how dangerous to Princes and all civill government Cromwell was directed by it and it may raise many Cromwells It s as dangerous an opinion as Atheism and therfore cryed down by K. James in the Conference at Hampton Court yet can it not be disowned by the Church of England without disowning Protestancy and the Prelatick Religion How much the best Protestant Princes and their Ministers are forced to suffer by this justifying faith of their subjects what great errors in policy they much condescend vnto Proved by the settlement of Ireland The late Earle of Straffords project and policy to make Roman Catholicks considerable in Irland Protestant Monarchy is more supported by Jrish Popery then by Scotch or English presbitery How fallacious and dangerous a thing it is they call the English Protestant interest in Irland Jn all parts of the world where Protestancy is professed their own Authors confess that vice and villany must reign and there most where their justifying faith is purest The Roman Indulgences and Iubilees give no such liberty or indemnity as the justifying Protestant faith Wee Roman Catholicks ought to praise and thank our Soveraign and his Ministers for not feeling wors effects of this justifying faith and of Protestancy To vse us with Christian moderation they strive against the principles of their own Religion SECT IX THat the rule of the Protestant faith and judge of controversies which is Scripture as interpreted by every Protestant is not consistent with Christian Faith humility Charity peace either in Church or State All hereticks appeale to the letter of Scripture therfore Luther called it the book of hereticks Every particular person according to the fundamental principle of Protestancy must be a Supreme Iudge of Scripture Councells and Fathers and of the whole Church How ridiculous it is to see shallow wits and silly women explain Scripture condemn Councells Fathers and the whole Catholick Church which folly proceeds from want of judgment humility charity and Christian faith It occasioned our late troubles and rebellion which was grounded vpon the Principles of Protestancy A Protestant people cannot be otherwise governed then a people wherof every one by priviledge or birthright may appeale from the law interpreted by publick Courts of Judicature to the law interpreted by every privat person The Protestants imaginary general Councells and their appeales therunto discovered to be a cheat to divert and delay any determination of religious controversies Every Protestant is a Pope more absolute and dangerous then the Bishop of Rome K. James his saying that every Protestant in the house of Commons was a King by his Religion How little the oath of Supremacy contributes to the Kings Soveraignty or Security or to the subjects loyalty The Protestant rule of faith is but every ones fancy applyed to the words of Scripture And therfore they often change according to their weakness of judgment or strength of passion Auditius his expression of their monthly faith and Melanctons saying both Protestants that they knew whom to avoid but knew not whom to follow are ingenuous The Protestant confessions and articles of faith composed and professed by every national Church oblige not the members of those Churches because the Collectors and composers of such articles are not infallible and will be thought not to agree with Scripture at least as every particular person will explain it The 39. Articles of the Church of England are so ambiguous that they may be applyed to all dissenting Tenets of Protestants both at home and abroad and therfore are printed and pressed in England to satisfy disagreeing parties and yet no party is contented with that indifferent symbol though each party callenges them in some occasions as favoring their own opinions nor any thing more contrary to piety and policy then articles so applicable to contrary Tenets and interests An arbitrary Religion is more dangerous and prejudicial to a state then an arbitrary government How vnfit the 39. articles and the Oath of Supremacy are to be made the distinctive sign of trust and loyalty to the King A man is more engaged to stick to the King by a red scarf or a garniture of ribands of the Kings colours then by an oath of so incredible a thing as the Supremacy and so vnsignificant articles as those of the 39. that contradict the Roman Catholick doctrin That Religion that hath not a more certain or infallible rule of faith then the Protestant Prelatick of England hath is not fit to be made the distinctive sign of trust or loyalty or the Religion of the state SECT X. HOw fundamental principles of the Protestant reformations maturely examined and strictly followed have led the most learned Protestants of the world to Judaism Atheism Arianism Mahometism c. And the protestant Churches of Poland Hungary and Transilvania to deny the mystery of the Trinity and our best modern English witts and writers to admit of no other rule of Religion but natural reason Instanced in Castalio Bucer David George Bernardin Ochin Neuserus Calvin Alemanus Socinus Chillingworth Stilling fleet Faukland c. How prelatick Protestancy is contemned by the best protestant wits and writers as being incoherent to the principles of protestancy and contradictory in its own Tenets How Presbiterians agree with the Anti-trinitarians in their way of reforming A Prelatick is a Presbiterian against Papists and a Papist against Presbyterians His own Religion includes both their Tenets though contradictory he hath but one Tenet wherunto he is constant and that is Episcopacy de Iure divino Calvinists are sayd by Lutherans to be baptised Jews and that Mahometism Arianism and Calvinism are 3. pair of hose of one cloath All protestant reformations are remnants of the same piece though with different trimmings according to the diversity of their reformers fancyes Why our English protestants deny not the Trinity as well as those of Hungary without violating the principles of protestancy they may doe it Articles of Christian Religion against conclusions cleerly deducible from the principles of protestancy are not valued by protestants It is the case of the Church of England SECT XI THe indifferency or rather inclination of Protestancy to all kind of infidelity is further demonstrated by the prelatick and Calvinian doctrin of fundamental and noâ fundamental articles of faith The design of this new distinction manifested and frustrated The design is to make all Christians though declared hereticks that dissent from Roman Catholicks one Church and of the Protestant communion The Greeks and others reject Protestants as hereticks By their doctrin of fundamentalls Turks and Iews may be of one Church and communion with Christians Protestants proceed in matters of Religion as weak Statesmen do in state affairs For their separation from the Roman Catholick Church they cannot be excused from a damnable sin and schism Their writers
charity towards Catholicks is but forc't and feigned Whatsoever is required that a Church be truly Catholick is visible in the Roman It may judge and censure all other dissenting congregations without note of partiality or illegality Protestants have no credible nor legal witnesses to testify that their doctrin is the same which Christ and his Apostles taught Roman Catholicks have If all sects of Christians were admitted to general Councells and therin Judges of themselves and of their faith greater illegality it would be and greater partiality then that only Roman Catholicks be Judges of their cause Since the Apostles time one part of the Christians judged the other and the part that judged the other was that which obeyed and stuck to the Bishops of Rome as St. Peters Successors proved in every age vntill this present SECT XII HOw Gods veracity is denyed by Protestancy as also by the prelatick doctrin of fundamental and not fundamental articles of faith The belief of Gods veracity consists not in acknowledging that whatsoever God sayd is true never any heretick denyed that and all hereticks deny Gods veracity but consists in believing that God will not color nor countenance falshood with supernatural and evident signes of truth Protestants give less credit and obedience to Gods Ministers and Orders declared by the Church though qualified with vndeniable signes of Gods truth then they do to a Constable Catchpol or any other the meanest officers of a Court or Commonwealth though their warrants or badges may be more easily counterfeited then the miracles or signes of the Roman Catholick Church They will not believe God speaks or commands by the Roman Catholick Church though it hath the supernatural signes of his trust and sheweth his great seal Miracles but they believe that the King speaks and commands by any Minister of state or inferiour Magistrat No Ministers of judicature or officers of war have so authentick marks of the Kings authority to command the subjects and to end Suits of law as the Roman Catholick Church hath of Gods authority to instruct mankind and determin controversies of faith As it is rebellion to contemn the Kings authority represented by the authentick badges therof in his Ministers so is it heresy to contemn Gods authority represented in the Roman Catholick Church by supernatural signes as miracles sanctity Conversion of nations c. Gods veracity might be lawfully questioned if it were lawfull to judge that he permits the Roman Catholick Church to err in any point of faith whatsoever Proved by a similitude of my Lord Chancelor delivering the Kings mind to the Parliament in his Majesties own hearing and presence Veracity is a vertue inclining to speak truth not only when the person speaks but when any other speaks by his commission for then the person that employes an other to speak is bound by virtue of his own veracity to endeavour to the vttermost of his power that his Minister or Messenger vtter nothing but truth and this is to be vnderstood not only in matters of great but also of small importance Protestants make their own conveniency not Gods veracity the motive of their faith and measure therby which articles are fundamental which not The most fundamental article or the foundation of faith is to believe that God can not permit his Church to err even in not fundamentals A Demonstration ad hominem against the Protestant doctrin of the Churches fallibility in not fundamentalls SECT XIII THe same further demonstrated as also that neither the Protestant faith nor that of the Sure footing in Christianity is christian belief Not the matter believed but the motive and manner of believing makes our belief Christian. Protestants and the Author of the Sure footing believe not any thing in matters of faith which they do not imagin to be evident in it self or evident to them that it is revealed They agree in making cleer or self evidence the rule of faith but vary in the application of that rule the Author of the Sure footing applies it to all or most of the Roman Catholick Tenets Protestants to few The doctrin of the Sure footing can not be excused by the opinion of some Schoolmen that say an act of faith is possible and consistent with evidence of the revelation Christian faith must have a mixture of obscurity Mr. Robert Boyles expression that faith and twilight agree in this property that a mixture of darknes is requisit to both for that with too refulgent light the one vanisheth into knowledge as the other into day is not only witty but agreable to the sense of the ancient Fathers and to Scripture Hebr. 11. To believe is to trust the person believed and take his word for the truth as you doe a mans word or bill for mony Gods worth and veracity being infinit we ought not to admit of any doubt in matters of faith our assurance of faith must not be grounded vpon evidence either of the object or of the revelation but vpon an impossibility that God should by evident signes oblige mankind to believe that he revealed the mysteries of Christianity and yet not reveale them or permit the Church to deceive us God were not omnipotent did he permit the Church to err in any matter of faith though not fundamental because according to the proportion of ones inclination to any thing is the application of his power to effect the same and Gods inclination to truth even in not fundamentalls being infinit he must be infinitly concerned and applied to preserve the Church from falshood in the least articles as well as in fundamentalls The different manner of believing God and men Wee could not believe God if it were evident to us he spoke what we assent vnto Wherin doth consist the guilt of heresy Declared by that of rebellion The absurdity of the privat spirit and of all other Protestant pretexts against the publick testimony and authority of the Roman Catholick Church SECT XIV PIety and policy mistaken in making prelatick Protestancy the legal Religion of the state and in continuing the Sanguinary and penal statuts against the Roman Catholick faith It was want of Christian piety in Q. Elizabeth to introduce the Protestant Religion but not want of human policy because she had no title to the Crown but by Protestancy The title of the Stevards is vnquestionable and therfore they need not the Support of Protestancy How dangerous and damnable a thing it is to make the temporal laws of the land the rule of faith the Protestant prelatick Religion hath no better The Principles and priviledges of Protestancy being inconsistent with Soveraignty and government every Protestant Commonwealth found it necessary to mold and moderat those principles and priviledges by human lawes according to the customs and constitutions of every Kingdom and therfore Episcopacy without which our Parliaments could not be legal was here in England continued with prelatick Protestancy though contrary to the Tenets of Protestancy and to
people are abused Many Protestant mistakes wherwith the common sort were fooled are now cleered and their own conveniency wil invite them to examin further the errors of doctrin incident to education from which errors the Protestant Church doth acknowledge it self not exempted If the Protestant faith be true such a trial as we desire will be of great satisfaction to the Professors therof and confirm them in their religion and convert Papists and Sectaries to the same if it be falfs besides the salvation of souls by a discovery and prosession of the Roman truth these kingdoms will be able not only to defend themselves but offend foreign Enemies after we are enabled thervnto by a conscientious addition of a million sterl per an to the publik revenue No danger of sacriledge in applying the Church revenues to pious and publick vses for the preservation of the people practised by the ancient Catholick Clergy Not one good reason why the Church of England ought not to admit of such a publick conference as we propose and desire Bishop Lauds reason to the contrary confuted The denying and differring it a sign that Protestants are guilty Catholicks grant conference to Protestants whensoever they demand it The Protestant layty have reason to question their Clergies Ordination and caracter as well as their doctrin The new change of their formes of ordination very suspicious That the Roman Religion is such a growing Religion proves it is the true Religion fit to be made the Religion of the state THE FOURTH PART THe Roman Catholick Religion in every particular wherin it differs from the Protestant is confirmed by considerable Miracles recorded not in vain Legends or modern Authors but in the most authentick histories of the world and by the ancient Fathers and Doctors of Gods Church SECT J. SUch Miracles as are approved by the Roman Catholik Church are true Miracles The doctrin confirmed by those Miracles cannot be rejected without doubting of Gods Veracity Every Protestant doth see though not observe true Miracles in confirmation of the Catholick faith What great scrutiny is made by the Roman Catholick Church into true Miracles and the lives of men that are to be canonized for Saints There can be no combination or cheat in such matters Some Miracles permanent that be seen by all men as that of S. Ianuarius in Naples An vndeniable Miracle of S. Francis Xavier wrought vpon Marcello Mastrilli most remarkable for many circumstances Miracles to confirm Popery related by the Magdeburgian Centurists but by them absurdly attributed to the Devil or said to be seigned True Miracles cannot be wrought to confirm falshood 't is against Gods veracity to permit the same Miracles oblige vs to believe the doctrin in confirmation wherof thy be wrought The difference between Antichrists and Catholicks Miracles or true and fals Miracles That all the Roman Catholicks adore the Sacrament and believe Transsubstantiation as also other points of Popery is an evident Miracle of God and can not proceed from the Devils power or art The Devil temps men to be hereticks by the means and ministery of their senses and by humoring the same not against the evidence and inclination of sense The general signs and marks of the Church are vndeniable Miracles No other Church besides the Roman Catholick can shew those signs SECT II. OF particular miracles that confirm the Roman Catholick Tenents and our sense of Scripture related by S. Chrysostome S. Gregory Nazianzen S. Austin S. Nilus S. Cyprian the Martyr S. Optatus S. Gregory the great and others in confirmation of adoring the B. Sacrament Transsubstantiation the Sacrifice of the Mass Communion vnder one kind prayer for the dead and Purgatory Primat Vshers falsifications and fraud to discredit some of these Miracles discovered Of Miracles in England related by Waldensis and recorded by the Archbishops of Canterburyes Register How Protestants falsify the very statuts and law books Miracles wrought by S. Bernard to confirm every controverted point of the Roman Catholick doctrin against the Protestant Protestant writers confess S. Bernard was a Saint and yet say his Miracles were wrought by the Devil How absurd SECT III. MIracles to confirm the worship and vertu of the sign of the Cross recorded by St. Paulinus St. Cyril of Jerusalem St. Athanasius St. Hierom St. Gregory Tuâonensis Nicephorus and Theodoret. How by Tradition from the Apostles the primitive Christians were accustomed to sign themselves frequently with the sign of the Cross. The first and worst Heretiks were enemyes of that sign Christs Cross multiplyed by miracle in St. Paulinus his time Protestant miracles are but cheats Not one of them true Protestants agree with Pagans heretiks and Magitians in contemning miracles and the sign of the Cross. How the Devils dread the same SECT IV. MIracles in confirmation of the Catholick worship of Jmages related by the most eminent authors of the Ecclesiasticall History and by the 2. Councell of Nice an 787. wherin were 350. Bishops St. Peters shaddow was the Image of his body and by scripture Act. 5.15 it appears to have wrought Miracles The Protestant Imposture concerning Christs statue that Iulian the Apostata broke confuted S. Iohn Dâmascens hand that was cut off by the practises of Image-breakers restored by his praying at our Ladies Image The Protestant evasion of civil and religious worship confuted SECT V. MIracles related by S. Austin S. Ambrose S. Gregory Nazianzen S. Chrysostom S. Hierom S. Optatus S. Bede S. Bernard S. Anselm and others in confirmation of prayer to Saints worshipping their Reliques of the vertue of holy water the Sacraments of Confirmaon Confession and extrem Vnction The doctrin of Indulgences confirmed by the same Miracles that confirm worship of Saints Pilgrimages c. The truth of all S. Thomas of Canterburyes Miracles evidenced by one that Fox recounts and picks out to discredit the test What litle reason Protestants have to suspect our Catholick Miracles of forgery How severe the Roman Church is in the scrutiny and punishment of such Impostures Reflections vpon Bishop Taylors Treatise of Confirmation Confession and extrem Vnction maintained to be Sacraments by ancient Fathers S. Bedes holiness and learning acknowledged by Protestants He relates Miracles wherby the errors of Protestancy are confuted How absurdly Protestants contemn the authority of the holy Fathers in Miracles admitting it in matters of faith How ridiculous John Fox his Miracles are how vnwisely the Prelatick Clergy countenance his Acts and Monuments that have so spread Puritanism in England A Paralell between Protestancy and Mahometism FINIS THE CONCLVSION To the right Honorable the Committee OF PARLIAMENT FOR RELIGION May it please your Honors VEnerable St. Bede in his History of the Church of England recounteth how St. Austin the Monk and our Apostle Sent by St. Gregory the Great Bishop of Rome to convert our Saxon Ancestors from Paganism to Christian Religion arriving at the Isle of Tanet in Kent gave notice vnto King Ethelbert then a
God give us ability to keep it but Christ hath fulfilled it for us [a] Luther in his Sermons translated into English an 1578. pag. 147. 176. [b] Acts and Mon. pag. 1338. [c] Mr. Wotten in his answer to the Popish articles pag. 92. pag. 41. [d] Mr. Fulk against the Remish Testament in Epi. Ioan. Sec. 5. fol. 447. Dr. Whitaker de Eccles. pag 301 We say that if a man have an act of faith sins do not hurt him this truly Luther affirmeth this we all say [e] Acts and Mon. pag. 1335. Sinit quisquis vere credit Deum pro se operari disponere sibi vitam aeternam ipse plane ad eam rem nihil operis seu laboris sibi sumens Hofmannus de paenitentia edit 1540. l. 2. fol. 113. Whitaker contra Campian rat 8. pag. 151. Christus conditionem nobis aliam multo faciliorem proponit Crede salvus eris [f] Dr. Fulk in the Tower disputation against Campian the second days conference 1. 6. [g] Whitaker against Campian rat 8. pag. 143. fides aut perpetua est aut nulla est The Protestant doctrin of justifying faith most daÌgerous and damnable My Lord Chancellor in his speech to the Parliament at Oxford Luther in postilla super Evang Dom. 1. Advemus Dominica 26 post Trinit [a] Osiander in epitom Centur. 16. part 2. pag. 647 saith of David George vtebatur enim publico vir Dei ministerio Basiliensi egentibus elëemosy nam subministrebat aegrotos consolabatur c. [b] Historia Georgij Davidis published by the Divines of Basil and printed of Antwerp 1568 si Christi Apostolorum doctrina vera perfecta fuisset c. [c] Osiander in epitom Centur. 16. pag. 818. Schlusselb in Theol. Calvin l. 1. art 2. fol. 9. [d] Idem Schlussenburg cit fol. 9. where he brings many other examples of Protestants to the same purpose as also Osiander centur 16. pag. 207.208.209 Concerning that known Text I and my Father are unum one thing Ioan. 10.30 Calvin avoydeth it as the Arians did saying Abusi sunt hoc loco veteres vt probarent Christum esse Patri homousion Neque enim Christus de activitate substantiae disputat sed de consensu c. Calvin in Ioan. 10. Calvin in admonit ad Polonos explant in Tract Theol. pag. 794. Sententia Christi Pater major me est restricta fuit ad humanam ejus naturam ego vero non dubito ad totum complexum extendere Stancarus contra Minist Geneuenses Tigurinos fol. 94. 95. 118. 123. affirmeth that the Reformed Churches professing the faith of Geneva and Tigure be Arian and saith Conclusum est ô Calvine doctrinam tuam de Filio Dei esse plane Arianam a qua resilias quam primum te oro atque obsecro [a] The word Trinity is but a humaÌ inventioÌ and soundeth couldly Luther in Postil majore Basileae apud Hernagium in enar Evangel Dom. Trinit Calvin ep 2. ad Polonos in tract Theolog pag. 796 saith Precatio vulgo trita est sancta Trinitas vnus Deus miserere nostri mihi non placet ac omnino barbariem sapit (b) Luther in lib. contrâ JacobuÌ Latomum ãâã 2. Wâtteâb latine edito anno 1551. The later editions are altered and corrupted herin as in many other things Osiander in Epitom cent 16. pag. 169 Symbolum Athanasiivocant doctrinaÌ fidem Satanasii vanissime insuper jactitant Lutherum vix tectum Babilonicae turris detex isse se vero ex imis fundamentis eam ex scindere [a] Whitaker contra rat Camp pag. 78. And in his answer to Mr. William Reynolds cap. 6. pag. 135. art 136. saith The Fathers thought by their external disciplin of life to pay the paines due for sin wherin they derogated not a little from Christ's death c. Which though it be an errour yet were they notwithstanding good men and holy Fathers From whence followeth that Indulgences Purgatory Satisfaction Prayer for the dead Merit c. may be held by learned and holy men Mr. Bunny in his treatise tending to pacification sect 17. pag. 104. excusing some points of popery and amongst others the worshiping of images saith in these therfore or such like whosoever will condemn all those to be none of the Church that are not fully persuaded therin as we are c. committed an vncharitable part towards his Brethren See Doctor Some against Mr. Penry pag. 176. Tindall act Mon. pag. 1338. I doubt not but S Bernard Francis and many other holy men erred as concerning Mass. Mr. Francis Iohnson in Mr. Iacob's defence of the Churches and Ministery of England c. pag. 13. Did not Iohn Hus that worthy Champion of Christ and others also of the Martyrs of fore times say and heare Mass even to their dying day c. Did not divers of them acknowledg some the Pop's calling and supremacy some the 7. Sacraments some auricular confession c. Morgenstein in tract de Ecclesia c. pag. 41. These things were pardonable in the Godly who held the Pope to be the Vicar of Christ and Head of the Church the Papacy for the Church Saints for mediators and the Mass for the supper of the Lord. Luther de vtraque specie saith If thou coms't to a place were the Communion is ministred vnder one only kind take it with others The like indifferency is affirmed by Melancthon in centur epist. Theolog. pag. 252. and not denyed by Bishop Iewell in his reply pag. 110. 106. The Roman Catholick Church is a competent and vnpartial Judg of Controversies of Religion Quid praediâaverinâ Apostoli quid illis Christus revelaverit c. non aliter probari debere nisi per easdem Ecclesias quas ipsi condiderunt Tertul. l. 1. dâ praescri c. 6. All Christians were nâver Iudges of Religion one part always submitted to the judgment of the other that was in obedience to and in communion with saint Peter's Successor the Bishop of Rome See Bishop Morton cit and Bishop Taylor in his Dissuasive pag. 8. edit Dubl Protestancy is Heresy Protestancy contradicts God's veracity The infallibility of the Roman Catholick Church in matters of faith proved against Protestants The Protestant doctrin of fundamentalls confuted See Ariagae disp 4. de fide sec. 4. per totum The infallibility of the Church proved by God's veracity Heresy explained by Rebellion The vnreasonableness of them who pretend a privat spirit aÌd refuse to submit to the authority of the Church for want of cleerer evidence then the Roman Catholick hath of God's authority Esay 49.28 Suinglius lib. 4. Epist. Brentius in Confes. Wittemb cap. de Sacra Script in Prologo contra PetruÌ a Sâto l. 2. sect 6. pag. 112. See heretofore â part sec. 1. how the centurists and other learned Protestants confess the Councells and Fathers defended worship of Imamages TransubstantiatioÌ Purgatory Indulgences and all other points of Popery Bale in his Act. Rom.
the 12. to the 14. see Persons in his relation of a tryall held in France about religion pag. 60. which he offers to prove one by one If any of Iohn Fox's friends will ioyn issue with him vpon that point he is of opinion that the lyes of the Acts and Monuments will surpass those of Iohn Sleydan's History and of which eleaven thousand were gathered by German writers Fox in his protest pag. 10. Fox pag. 314. of the old edition In that of 1632. It is pag. 728. lib. 1. de nupt conc c. 23. 25. Fox pag. 1617. Fox pag. 1605. Fox pag. 1602. Doctor Fulk against Doct. Bristows motives pag. 54. Fulk against Bristow's motives pag. 35. Fulk against Allen pag. 303. Persons in his quest and sober Rock p. â96 against â p Morton Willet pag. 263. Willet in his Tetractyââns defence See Walsingham's search falsities objected to Willet· See heretofore part 1. 2. Willet Synopsis pag. 219. and in his defence pag. â 142. Bern. ep 126 St. Bern. 66 in Cantis Willet in his Synopsis pag. 297. Aug âp 106 lib. 5. contra Haustum Catholicks do not take away the second Commandement Se the Remish Test. anot vpon 20. Exod. 4. Calvin's Instit lib. 2. c 16. ser. 10. in Catechism That Christ despaired see Calvin in Math. c. â7 â 46. 47. ãâ¦ã Calvin's words are sed abâââdum videtur Christo elapââm desperotionis vocem Respondeâ hanc desporationem ãâã sensu carnis profectaââ And again sed videmus omni ex parte fuisse vâxatum vt desperationâ obrutus ab invocando Deo absisteret quod eraâ saluti renunciare Knot in his protestancy condemned pag. 89. S. Chrysostom vpon that place of Esay I will break the brazen gates and brâise the Iron barrs in peeces and will open the treasures darkned c. so he calleth Hell saith he Hoââ Christus siâ Deus 1.5 for although is vnto hell ãâã is held the holy soules and pretious vessels Abraham Isaac and Iacob St. Hierom. in c. 13. esau saith hell is a place wherââ soules are included either in rest or in paines according to the quality of their deserts Seâ St. Austin in psal 85. v. 13. Hebrew 9. v. 8. heb 10.20 Doctor Gregory Martyn in his discoverâ pag. 10. The Saints in heaven do heare our prayers Hieron ibid. Reynolds ãâã de Ido Rom. Eccl. c. 3. Ambr. l de viduis Hierom l. contra vigilan August l. de cura pro mortuis Naz. orat fun sor Gorg. Aug. l. de cura pro mortuis St. Gregory lib. 5. c. 30. exâpoundeth this of Job 5.1 that Saints were to be invocated in a Good cause And it is cleere by the 72. Interpreters saying Jnvocate if any will answer thee or if thou canst behold any of the holy Angells Theodoret. q. 67. in exod Nâzia orat ãâã Basil. Hierom. in Epitaph Paulâ Nyssen Orat. in Theodor. Aug. de Bap. l. 7. c. 1. Athan. Serm. de Deipara Aug. Serm. 18 de Sanctis Ephrem orat in ââud B. Virginis Concil Calcedonense act 11. FlâviaÌus post mortem vivit Martyr pro nobis Oret See the defence pag. 28. Defence of of the Censure fol. 81.82 c. Defence of the Censure fol. 86.87 c. Defence pag. 73. Luther epiât Harnagiâin tom 7. Witt. fol. 380. Answer to M. r Charks preface p. 25. How loath the Protestant Clergy is that the King or ãâã persons should examin their doctrin or way of defending it What cheating and vnconscionable ways were taken to fright Dean Walsingham from examining of the truth Search into Religion pag. 53. Pag. 65. of Walsingham's search Search Wals p. 71. Antonin 3. part act 1. c. 11. Search pag. 77. Mr. Walsingham found no satisfaction in the answer of the defence of the Censure Search pag. 78. How the Arch-bishop of Canterbury and his Assembly of Divines would not conferr Dean Walsingham's notes of Bell's corruptions with the Fathers quoted notwithstanding the books were in their presence or on the next roome Perkins Subsect 2. num 19. Subsect 2. nu 40. See in the epistle dedicatory to the King edit Angl. P. Fronto Duceus Burdeg Apply this to Bp. Taylors Dissuasive wherof himselfe sayes in his preface he was but the Amanuensis all the Protestant Church of Ireland in a solemn convocation having layd their heads together for composing so substantial and convincing a peece Persons sober reck pag. 318. Reynold de justa Reip. auctoritate c. l. Pag. 100. An imposture continued against the Catholick doctrin by the national Synod of the Church of England see inf See constitutions Ecclesiast printed at London by Barker an 1604. Can. 30. The whole Convocation of the Protestant Clergy convicted of fals dealing against Catholicks See the summe of the CoÌference pag. 37. Thirdly printed an 1604. Extravag communium de Major obedientiat vnam sanctam Preamb. p. 11. Preamb. pag. 104. See heretofore Full satisfa pag. 38. Bellarm. l. 4. de Rom. Pont. c. 2. Carer l. 1. c. 24. Azor. l. 5. â 14. GratiaÌ Can. si Papa dist 40. Bellarm. l. 2. de Pontif. â 30. Bouchet in Sum. Beneficial tit puissance edit Paris 1628. a pag. 812. vsque ad 853 pag. 844. vsque ad 847. Of the index expurgatorius Bellarm. l. 2. de verbo Dei cap. 12.13.14 Hardings detection l. 4. fol. 249. Aug. l. 2. de gratia Christi c. 2 6. contra Dic. Epist. Pelagij c 4. Concil Afric ep ad Bonifacium See Baronius tom 5. Stapletons return of vntruthes art 4. p. 29. Sanders de visib Monarch l. 7. p. 356. Bellarm. l. 2. de Rom. Pontif c. 24. 25. Aug. ep 261. Walsingham's search pag. â07 Bellarm. l 2. de Rom. Pontif cap. 13. §. 7. Tom. 2. Concil ed. venet pag. 342. extat Epistola concilij ad Beatum PapaÌ Leonem de omnibus gestis c. Sutcliff challenge 2. part 2. fol. 159. Niceph. lib. 17. c. 27. Aug. l. 6. contra Julian c. 2. 3. 4. ad Bonifac. c. 2. 4. Hierom. l. 2. contra Pelagian Preamb. pag. 63. Preamb. pag. 63 See Parsons sober Reckoning with Morton a pag. 159. vsque 166. Belarm lib. 4. de notis Ecclesiae cap. 9. §. Novatianorum Hierom in praefat Dialogorum contra Pelagianos Aug. de haeres c. 46. Belarm cit Preamb. pag. 64. Belar cit § Ariani Preamb. pag. 64. Belarm l. 1. de Eccles. c. 1. Valentia tom 4. disp 6. q. 3. p. 1. §. Item Belarm de Euch l. 1. cap. 1. Belarm cit cap. 1. Calvins contradictions and non sense in the mystery of the Eucharist Calvin in fine consens cum Pastor Figurinis Calvin in 26 Math. lib. 4. Instit. c. 17.5 Lib. Instit. cap. 17. §. 5.10 32. Lib. 4. Instit. c. 17. §. 5.31 Ibid. § 33.34 Ibid. §. 2.5 lib. de Caena cap. 3. See Belarm lib. 1. de Euch. cap. 1. per tot in fin Zozomenus lib. 7. hist. cap. 12. Belarm lib 4. de
A TREATISE OF RELIGION AND GOVERNMENT WITH Reflexions vpon the Cause and Cure of Englands late distempers and present dangers THE ARGVMENT VVhether Protestancy be less dangerous to the soul or more advantagious to the State then the Roman Catholick Religion THE CONCLVSION That Piety and Policy are mistaken in promoting Protestancy and persecuting Popery by penal and Sanguinary statuts Permissu Superiorum An Dom M.DC.LXX TO THE MOST ILLVSTRIOVS PRINCE THE DVKE OF BVQVINGHAM c. May it please your Grace THE inconsiderat censures of half witted Critiks have canonized the custom of dedicating books to great persons at least they have so extenuated the crime that I despair not to obtain your Graces Pardon for my presumption of prefixing your name to this Treatise without your consent or knowledge But if the general custom be not a lawful excuse for my ambitious solicitation of your Graces patronage I must transfer the fault from my self the Author and lay it on the Argument of my book which is so proper for a person of your Graces high birth profound judgment and publick trust thus without violence to the work it could hardly be offerd to any other The Argument My Lord of this Book is Liberty of Conscience which is the most reasonable oâ all liberties it is the spiritual birthright of our souls and the only human prerogative that cannot be forc't or forfeited Though our selves be slaves our thoughts are free and so much our own that none but the searcher of hearts can know them God himself doth not vse violence against our opinââns when he commands us âo change them he doth not compell us by rigor and penalties but convinceth us by reason and miracles My Lord Princes are called Gods in the Scripture and therfore ought to imitat divin perâââtions How much your Grace doth excell in this perfection of being avers from compelling mens Consciences is so notorious that any man may without flattery the common vice of Epistles Dedicatory publish and print your vertues In this one of patronizing Liberty of Conscience are so many comprehended that did I vndertake to enumerat and explain them this short Epistle must have bin a vast volum It s an eminent part of Religion to propagat and persuade it by reason Its Charity to consider and commiâerat other mens capacitys how capricious soever ãâã prudence to proportion the laws to tender Consciences On the contrary the zeal of persecution is but a Cloaâ of ambition for men of one persuasion to exclude all otherâ from places of profit trust and honor wherof the Zealots would never be thought worthy if such as the penal laws exclude did conform to the Church of England And when any one doth becom a conformist none is more sorry for his Conversion then they that pretended to design and effect it by persecution because the number of Proselits doth diminish the profit and destroy the projects they had of begging Recusants fines and forfeitures Your Genious and generosity My Lord are so much above these base and destructive ways that you are becom the refuge of all persons afflicted for their Conscience To be popular vpon this score and to be the patron of so numerous and conscientious a party as it is the effect of your Wisdom and vertue so it is a just cause for your Prudent Prince to confide in your Ministery and to countenance your popularity I do acknowledge My Lord that in som districts of the Church of Rome men are punished for their Conscience or contumacy by a Court of Iustice called the Inquisition How worthy the Inquisition is of imitation I leave to the Judgment of others But this I do maintain in my book that our penal and Sanguinary statuts are much more severe and vnreasonable then the Canon law wherupon the Inquisitors Sentences are grounded 1. Because the Canons against Innovators of Religion are almost as ancient as Constantin the first Christian Emperor 2. They seemed so conscientious and convenient to all his Catholick Successors and other Soveraigns that they have incorporated into the laws of their Dominions the Canons wherby the Inquisitors are directed to punish heresies or pretended reformations of Religion and therfore the first Protestant Reformers in England durst not publish their doctrin vntill these statuts against heretiks had bin repeald by Act of Parliament 1. Edu 6.3 the Inquisitors pretend not to act by human commission against mens opinions they proceed as spiritual Pastors and the Apostles Successors and therfore endeavor to reduce the obstinat Nonconformists by producing thousands of learned and lawful witnesses to proue that the Roman faith is built vpon the very same Apostolical revelations reasons and miracles wherby the primitive Church and the Catholick world had bin converted from Paganism to Christianity But our English penal and Sanguinary statuts punish men for adhering to the ancient and authentick Religion of Christendom and for not embracing a new interpretation of Scripture for which there is no credible testimony or proof that it is the Apostolical neither is there as much as a pretence of any miracles to confirm Protestancy or that monstrous Shee-supremacy which was imposed vpon men only to make An Bullens daughter Queen of England and to exclude the right heirs and now reigning family from the Crown Notwithstanding this great disparity My Lord between the severity of the Inquisition and of our penal statuts J wish both equally excluded from this Monarchy and that no compulsion be used against Conscience but that every one be left to choos his own Religion according to his capacity it being likely that none will have a greater care of saving any mans soul then himself who is more concerned therin then any other whether Prince Parliament or Pastor That God may inspire into every soul that one faith without which none is saved ought to be the only common prayer imposed vpon us for that by this vniformity of prayer every man is left to his own Inquisition which is much more agreable to our genious then that of Spain and more likely to make us agree amongst our selves then any penal or Sanguinary statuts all which I humbly submit to your Graces Iudgment begging your Pardon for this trouble and your protection for this Treatise Your Graces most obedient and most humble servant IOHN WILSON THE PREFACE THE end which most Authors propose to themselves in writing Prefaces is to incline mân to read their books but the books are now so many and of such groat busks that even the Prefaces are not perused Notwithstanding this superfluity and surfeit of books I have ventured to add this one to the number not without hopes that the Title will invite men to read the Preface and perhaps the Preface may persuade them to read the Book For Religion and Government being the two things wherin mankind is most concerned the one being the ground of everlasting happiness the other of temporal prosperity and I having vndertaken to
do things of themselues good we know he may but when he doth it is always with an euill design and to the end good things may not be well don but that the manner of doing them may vitiat their goodness This Delrius in the place cited by M. r Morton says and proues by many exemples wherof the Mass is one But M. r Morton wilfully conceals and mistakes the truth of the story for Simon the Monk whom the Deuill endeavored to persuade to say Mass was neither Abbot nor Priest but only Diacon as Delrius sheweth and therfore he answered the Deuill that none ought to say Mass without the order of Priesthood and by his aduice to the contrary he was discouered to bee the Deuill though he appeared like an Angell Without doubt this was a Lutheran Deuill and perhaps the same that dissuaded Luther from the Mass because Luther learnd of him amongst other points of the reformation that lay men and euen women are Priests and may consecrat the Sacrament preach and absolue from sins Hauing sincerely related this matter of fact in Luthers own words and not concealed any thing that any of the most learned Protestants could say to interpret or excuse the same and nothing appearing wherby his instruction in protestancy by the Deuill may be denyed or justifyed I leaue it to the consideration of all wise and Religious persons whether it be policy or piety to promote a Religion whose confessed Author or Apostle is Sathan So long as the generality of a people can be made belieue that Luther did seriously and of set purpose belye himself and discredit his own reformation or that the Deuill is a sincere Interpreter of Scripture and Scripture interpreted by him is the word of God so long I say as these Nations can be made belieue so impossible things without doubt both the protestant Church and state may thriue by protestancy but how long so unlikly a persuasion will continue amongst inquisitiue though ignorant people is vncertain as also the greatness grounded thervpon It hath gained more ground in England then could be expected considering the ingenuity of the Natiues but Q. Elizabeths interest went a great way in the begining of her Reign euery Courtier and countrey gentleman expected by giuing his vote in Parliament for reuiuing the Protestant Religion wherby alone she could pretend to be legitimat her fauor and rewards out of the Church liuings and in her long continued gouernment their Children were made belieue that her Reformation was not the work of Cecil but of Christ And euer since their posterity haue bin confirmed in that opinion by false Translations of Scripture and falsifications of Councells and Fathers as shall herafter appeare It s strang so improbable a persuasion can beare such sway and beat down the Catholick truth But as the Deuill insisted most vpon discrediting the Diuine Sacrifice of the Mass in his Disputation with Luther so the Protestant Clergy striue to make that holy Mystery to be lookt vpon by their flock as a blasphemous fable and dangerous deceit We hope notwithstanding that the English Laiety will reflect upon the occasion of their mistake and consider whether it be not a grieuous sin and great folly to preferr Q. Elizabeths temporal interests which now is turned into dust before that of their souls and Whether any thing can be so vnreasonable as to giue more credit to the Deuill and to Martin Luther and his followers debauch't and dissolute Friars and Priests then to the holy Doctors and Martyrs of Christs Church euer since the Apostles in their acknowledgd writings and in general Councels who call the Mass the visible Sacrifice the true Sacrifice the dayly Sacrifice the Sacrifice according to the Order of Melchisedech the Sacrifice of the Body and Bloud of Christ the Sacrifice of the Altar the Sacrifice of the Church and the Sacrifice of the new Testament which succeded all the Sacrifices of the old Testament and that it was offered for the health of the Emperor for the sick upon the Sea and the fruits of the earth for the purging of houses infected with wicked Spirits for the sins of the liuing and dead And this is so undeniable that our learned aduersary Crastoius in his book of the Mass against Belarmin pag. 167. reprehended Origen S. Athanasius S. Ambrose S. Chrysostom S. Augustin S. Gregory the great and venerable Bede for maintaining the Mass to be a propitiatory sacrifice for the sins of the liuing and of the dead And if there can be no policy of state as things now stand in the English Monarchy to make Q. Elizabeths legitimacy and supremacy a matter or ground of Faith I am sure it cannot be Christian piety to press and preferr the reformation which she and her faction introduced for that reason of state against the Stewards before the Religion of all the ancient and learned Fathers of the Catholick Church though we had no other exception against it but that all the wit and learning of Protestants cannot make it probable in any degree that the Deuill is not the Author of Protestancy SECT III. Of the principles and propagation of Protestancy LVther after his Conference with the Deuill hauing resolued upon that Foundation of his Reformation which hee had learnt from so godly a Master endeauored to gaine as many Poets Players Painters and Printers as he could to discredit with Scoffing Ballads Pamphlets Poems and Pictures the Roman Religion which untill then had bin caled and esteemed the only Catholick and Apostolick and to divulge his nâw Doctrin amongst ignorant and vicious People For encouragement of the dissolute Clergy to ioyn with him he taught against the doctrin and practise of the whole Church euer since the Apostles as shall be demonstrated that Priests and professed Nuns might mary and to giue them good example he took a professed Nun for his owne wife And prevailed with this doctrin more then Iouinian the heretik For this liberty together with his principle of justification by only faith drew from sundry parts of Europe incontinent Clergymen wherof the chief were Caroâstadius Archdeacon of Wittemberg Iustus Ionas head of a College of Canon Regulars Oecolampadius a Monk of S. Brigits Order Zuinglius a parish Priest Martin Bucer a Dominican friar Peter Martyr a Canon Regular Bernardin Ochinus a Capuchin and some Augustin Friars of Luthers own Order Each of these hauing taken a wench were engaged in Luthers quarrel against the whole Church But their course of life and the nouelty of their doctrin being dislik't by all men that were not Libertins and not countenanced as yet by any Princes or Prelates it was thought necessary for their own preseruation and propagation of their Ghospell to make it plausible to the giddy multititude whose ignorance they knew to be as capable of incredible impressions as their nature is impatient of
doctrin and therfore resolved to accomodat the doctrin of the Church of England to his humour Hooper and Rogers agreed vpon an ecclesiastical Government inconsistent with Monarchy which was that over every 10. Churches or Parishes in England there should be a learned Superintendent appointed who should have faithful readers vnder him and that all Popish Priests should clean be put out And to draw all publick matters of state and Religion to them-selves they composed a Treatise to prove That it is lawful for any privat man to reason and writ against a wicked Act of Parliament and vngodly Councel c. see Fox pag. 1357. col 1. num 72. And Hoopers prophecy against the Prelatick protestants for not conforming them-selves to his Puritan and Presbiterian disciplin pag 1356. And of his contention with Cranmer and other Prelatick protestants about the oath of Supremacy c. Fox pag. 1366. Both Cranmer and Ridly made apear to the Protector and Councel that Hoopers Presbiterian disciplin was not consistent with the Constitution of Parliaments and the refusal of the oath of Supremacy to be of dangerous consequence in a tyme that Deuenshir Northfolk and many other Shires had taken arms in defence of the Roman Catholick faith It was further considered that so sudain a change from on extreme to an other in matters of religion as it would have bin from ceremonious Popery to plain Preâbitery was against the rules of policy therfore seing the people had bin so long accustomed to the Mass and to Ecclesiastical ceremonies it was judg'd expedient to make the vulgar sort believe the chang was not of Religion but of language that the common prayr was the Mass in English that the substance of the Catholick faith was retained in the Prelatick caps copes and surplises and what alteration there seem'd to be was but of things indifferent or petty circumstances and had bin resolved vpon by the King and Parliament more to preserve vniformity then to promote novelty as may be seen by any that wil observe the words of the statuts confirming the common prayr book administration rits ad ceremonies of the Sacrament 2. Ed. 6.1 and the Councels letter to the Bishops recited by Fox pag. 1184. col 1. Whereof long tyme there had bin in this Realm of England divers forms of common prayer And where the Kings Majesty hath hereto fore divers tyms assayed to stay innovations or new rits To the intent that an vniform quiet and godly order should be had concerning the premises hath appointed the Archbishop of Canterbury should draw and make one convenient and meet order of common Prayer and administration of Sacraments to be vsed in England Wales c. The which at this tyme by the ayde of the holy Ghost with vniform agreement is of them concluded c. in the Statut. But in very deed the whole substance of Catholick Religion was changed and nothing retained but so much therof as seemed necessary to keep the name of Christians and had not bin rejected by most of the ancient condemned hereticks as shal appeare by our obseruations vpon the 39. ensuing articles of Religion of the Church of England SECT V. Of the 39. Articles of the Church of England WHosoever considerââ these 39. Articles of Religion composed by Cranmer and his Divines may easily perceive their drift was rather to humour factions at home and dissenting Protestants abroad to countenance sensuality and grant a liberty of not believing the particulars of Christianity then to instruct men in the doctrin of Christ or to prescribe any certain rule of Faith For their method is to word so the matter of the Articles that where Protestants disagree among themselves every one of the dissenting parties may apply the Text to his own sense In so much that the Presbiterians except not against the doctrins themsel-ves rightly explained that is according to their explanation but against the wording and expressions therof which say they are ambiguous and capable of more senses then one and so may be and are wrested to patronise errors In the mistery of the real presence they speak clearly against it because it was resolved in Parliament That England should be Zuinglian in that point against the Catholick faith of Transsubstantiation Wherfore after Cranmer and the other his Contemporisers had set down in five of their six first Articles the belief of the Trinity Incarnation Passion and Resurrection wherof no Protestants then doubted they dare not declare themselves in the third wheein they speak of Christ descent into Hell whether it was to that of the damned or to a third place for that if they denyed the first they would have offended Calvin Jf they denyed the last they were sure to disoblige some Lutherans that admitted of Lymbus or a third place In the sixt Article they free all men from an obligation of believing any thing that is not read in Scripture or proved therby and make it their ownly rule of faith and themselves the Judges therof wherin they agree with the ancient Hereticks Arians Donatists Eunomians Nestorians c. But for that some Protestant doctrins are expresly reproved by many Parts of Scripture they make those parts Apocrypha because forsooth they were doubted of by some Churches in the primitive tymes And truly if a man will reflect vpon these words of thâir sixt Article We do vnderstand those Canonical Books of the ould and new Testament of whose authority was never any doubt in the Church he may cleerly see that they believe many parts of the new Testament not to be Canonical Scripture because many parts therof have bin doubted of in the Church before the Canon was determined See after part 2. In the 7. they only declare that Christians are not bound to observe the ceremonial but only the moral law of Moyses In the 8. they tel vs of foure Creeds wherof S. Athanasius his symbol is one are to be believed because they may be proved by Scripture and yet S. Athanasius himself declared in âhe Councel of Nice that the doctrin of his Symbol that is the mysteries of the Trinity and Incarnation could not be proved by Scripture alone or without Tradition In the 9. and 10. Article they follow the heretick Proclus the Messalians Zuinglius Luther and Calvins doctrin concerning Original sin In the 11. Article they teach with some of the Pseudo-Apostles with Eunomius and with the same Zuinglius Luther and Calvin that men are justified by faith alone See herafter of the justification by only faith how inconsistent with any solicitude or care for good works And in the 12. would faine but in vaine free themselves and their Doctrin from the aspersion of neglecting good works though they maintain them not to be necessary for justification In the 13. Article they say all virtuous moral actions of men âhat are not in grace have the nature of sin And in the 14. they follow Eunomius Vigilantius
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 Waâvvick 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 âaith 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 received the English extinct Protestancy to have the honor of being Authors or Reformers let him be pleased to read the Cronicles of this Nation and compare the integrity of them that pretended to reform Popery and revive Protestancy with as many more Members of precedent English Parliaments and he wil find there was never found in this Kingdom or in any other such a number of men or a Parliament that deserved less credit in matters of Religion then they who admitted and setled Protestancy He may observe how in King Henry 8. days to humor his lewdness and couetousness they cryed down the Pope and flattered a temporal Soveraign with a spiritual Supremacy and yet persecuted as heresies all other points of the Protestant Reformation In Edward 6. days he may see how the same men to comply with Seamors folly and Dudleys ambition declared the doctrin which them-selves had profess'd as Catholick in King Henry 8. reign to be notorious heresy In Queen Maries time he may read in the statuts and in this Treatise 1. part sect 6. how they recanted and condemned them-selves and censured the King's Supremacy togeather with all points of Protestancy as heresy and with in six years after see them pass the same censure against the Roman Catholick doctrin to which they had bin so solemnly reconciled again and revive the Supremacy togeather with other points of Protestancy So that in the space of less then 16. years they changed their Religion by publick Acts of Parliament five of six tyms to humor the factions which then prevailed Wherfore it cannot be denyed but that these Parliaments and persons deserve as little credit in matters of Religion as Luther Zuinglius Calvin or any other privat sectary SECT VII Protestants mistaken in the application of the Prophecies of Scripture concerning the conversion of the Kings and Nations of the Gentils from Paganism to Christianity foretould as an infallible marke of the true Church and wherof the Protestant is deprived SAint Augustin saith Obscurius dixerunt Prophâtae de Christo quam de Ecclesia puto propterea quod videbant in Spiritu contra Ecclesiam homines facturos esse particulares de Christo non tantam litem habituros de Ecclesia magnas contentiones excitaturos ideo illud vnde majores lites futurae erant planiùs praedictum est The Prophets did speak more cleerly of the true Church then of Christ him-self and giveth this reason because they did forsee in spirit that there would arise greater doubts and heresies against the Church then against our Saviour Therfore to stop the mouths of hereticks it was fit that God should describe the Church in Scripture by so remarkable and obvious signes that neither ignorance nor obstinacy might be excusable by pretending want of knowledg of the truth or means of repairing to that Guide of faith wherby the illiterat ought to be instructed and the learned directed in all doubts and controversies of Christian Religion Amongst all the marks of God's Church mentioned in Scripture not any is more discernable and less subject to mistakes then the conversion of Kings and Nations from Paganism to Christianity Miracles may admit of disputes whether they be true or false But the conversion of Nations from Paganism to Christian Religion cannot be counterfeited nor concealed If therfore the Protestant Congregations never converted any Kings or Nations of the Gentils to the Christian faith not any nor all of them can be the true Church of God For The Prophet Esay foretelleth of the true Church thaâ all Nations shall flow to it And concerning the Gentills coming to the Church in abundance Thou shalt see and shine they heart shall be astonished and enlarged because the multitude of the Sea shall be converted to thee the Iles shall waite for thee their Kings shall minister to thee and thy gates shall be continually open neither day nor night shall they be shut that men may bring to thee the riches of the Gentills And that their Kings may bee brought thou shalt suck the milk of the Gentills and the brest of Kings Kings shall be thy nursing Fathers and Queens thy Mothers I will give thee the earth for thy inheritance and the end of the earth for thy possession Thou must prophesy again vnto Nations Peoples Tongues and many Kings Apocal. 20.11 All Protestants as well as Catholicks apply these prophecies to the conversion of the Gentills In like manner do Protestants and Catholicks agree that these prophecies of God have bin accomplish'd but not in the first 300. years because as Barlow saith in his defence of the Articles of the Protestant Religion pag. 34. Jn the primitive Nonage of the Church the promise of Kings alleigance thervnto was not so fully accomplish'd because in those day 's that prophecy of our Saviour was rather verefied you shall be brought before Kings for my nam 's sake by them to be persecuted even to death From the time of Constantin the Great vntill the time of Gregory the great or Boniface the third Bishops of Rome which was 200. and od years few Kings professed the Christian faith the Emperours of the East and West only excepted and even of those some revolted as Julian the Apostat and sundry others were Arians as Constans Constantius Valens c. And in case any illiterat Protestant should pretend that the Religion profess'd by Constantin and propagated in those 200. and do years was not the Roman Catholick but the Protestant we remit him to his own learned Writers and to Eusebius de vita Constantine and particularly to the Centurists in their fowrth Century dedicated to Queen Elizabeth in which they vndertake to deliver to her Majesty the state of the Church which in Constantin's time illustrated the whole world and yet do charge the Fathers and Doctors of that and th' ensuing ages with the Popish doctrines of Iustification and merit by works Confession of sins to a Priest Invocation of Saints Purgatory the real presence and Transubstantiation worshiping of the Sacrament confirmed by miracles offering it in Sacrifice to God as being propitiatory for the living and dead with solemn translating of Saints Reliques and their t worship with pilgrimage to them with Images in the Churches with numbring prayers vpon litle stones or beades worshiping of the Cross and by it's vertue driving away Devills single life of Priests the Bishop of Rome his Supremacy Iure Divino c. So that in those 200. and od years Protestants cannot pretend that any Kings or Nations were converted to their Religion Therfore they desire the decision of this controversy concerning the Conversion ãâã Pagan Kings and nations to Christianity may be reduced ãâã these last thousand and od years from St. Gregory the great his time to ours which point being open matter of fact and
Protestancy an infallible mark of a false Church and of Hereticks whose endeavor saith Tertullian Is not to convert Pagans but to pervert Christians Negotium est illis Haereticis non Ethnicos convertendi sed nostros evertendi Their success in that particular is no argument that God approves of their Religion but is only a sign of our human frailty and perverse inclinations to vice and liberty And they who say that the Protestant Reformation needs no other miracle to prove that it is Divine but it's propagations mistake and misapply the argument the miracle consists not in that many embraââ Protestancy but rather in that any at all reject or forsake a Religion so favorable to sensuality of liââ and singularity of judgment Is it not an argument and a miracle of God's special and super-natural grace that any one temporal Catholick Soveraign reject so absolut and advantagious a jurisdiction over these Subjects as the spiritual supremacy That Bishops preferr the Catholick subordination to the Pope before the Protestant equality That Catholick Priests contemn the conveniences and coââânt which Protestant Ministers find in a married life ãâã âhat the Catholick laytâ change not their wives or husbands according to the principles and practises ãâã Protesâââcy and not only contradict their senses in the ãâ¦ã Transubstantiation but dis-own the Protestant pretended right of every privat person to judg according to his own sense of ãâ¦ã all controversies of Christian Religion A Reformation so indulgent and obliging to every man and woman of what ââate and condition soever could as litle want Proselies as the ãâã neither is the multitude of believers more a miracle ãâ¦ã Pâââestant then in the Mahometan or any other popular ãâã pleasing Religion SECT VIII Protestants mistaken in the consistency of their justifying faith with justice or civil Government Demonstrated in the new setlement of Irland and in the persecution against Catholicks in England and yet the King and his government vindicated from the note of Tyrany or the breach of publick faith because his Ministers are compell'd by a necessity of state to run with the spirit and principles of Protestancy Notwithstanding all which the Irish and English Roman Catholicks are bound in conscience not to attempt the recovery of their right or Religion by arms but rather to submit them-selves to his Majesty and suffer their crosses with Christian patience All Protestants agree in the doctrin of Iustification by only faith but seem to differ in that of good works And though all necessity of good works be in very deed excluded by the pretended sufficiency and efficacy of the Protestant justifying faith for in what need can a man stand of good works if he be sure of his justification and by consequence of his salvation by only faith But the scandal of the world at their dispensing with the observation of the ten Commandments as things not required by Christians and cleerly inferred from their Iustification by only faith was so general that they disguised but never disown'd the doctrin and do yet stick to their principle though they dare not openly allow the consequences They speak so sparingly in favour of good and gracious works that no one Protestant Church will attribute to them any merit congruity or influence vpon either justification or salvation In so much that our Prelaticks who are more modââat then any other Protestants in this particular will not grant that good works are commanded by God as if they were depending of our liberty or relating to our endeavors but only are commanded as vnavoydable effects flowing necessarily from a Protestant and justifying faith as heat from fire or fruit from the tree The Prelatick Church of England in the 11. Article of it's Religion saith We are accounted righteous before God only for the merit of our Lord and Saviour Iesus Christ by faith and not for our own works or deservings Wherfore that we are justified by faith only is a most wholsom doctrin and very full of comfort And in the 12. Article declares All beit that good works which are the fruits of faith and follow after justification can not put away our sins and endure the severity of God's Judgment yet are they pleasing and acceptable to God in Christ and do spring out necessarily of a true and lively faith in so much that by them a lively faith may be as evidently known as a tree discerned by the fruit This explanation concerning the necessity of good works makâ men as carless of them as if they had bin impossible or not at all requisit Because we are not solicitous of what we are sure of he who is well clad and sits by a good fire fears not to be starv'd with could neither doth he think it necessary to vse any other exercise or diligence for keeping him-self warm If therfore good works do spring out as necessarily of a true and lively faith as heat from fire or fruit from the tree any Protestant that supposeth him-self hath that faith needs not be solicitous of good works they will spring as a necessary consequent from his faith But because experience doth shew that the Protestant who pretends to a justifying faith hath not always good works and many who are not Protestants exercise moral virtues it is further declared by the Church of England in the 13. Article for the comfort of Protestants and confusion of Papists That even the best moral works and virtues when they spring not of faith in JESUS Christ are no way pleasing to God but rather have the nature of sin Hence it is our English as well as other Protestants hould expressly with Luther That good works take their goodness of the worker and that no work is disallowed of God vnless the Author be dis-allowed before that sin is not hurtfull to him that actually believeth and therfore when the faithfull do sin they diminish not the glory of God all the danger of sin being the evell example to our neighbour That David when he committed adultery was and remained the Child of God that sin is pardoned as soon as committed the believing Protestant having received forgivness of all his sins past and to come And that there is no work better then other to make water to wash dishes to be a Sower or an Apostle all is one to please God That he who doth once truly believe cannot afterwards fall from the grace of God or loose his faith by any sins and therfore faith is either perpetual or no faith What a wide gap is opened by this wicked doctrin to all kind of vice libertinism and rebellion is more visible in it self then considered by well meaning Protestants who may tax the most dissolut of their brethren with being evill Christistians but must withall confess them to be good Protestants as not violating the principles of their Religion by which they are encouraged to justify the most wicked actions by
their sole belief in Christ without any regard to the morality of good works or to the alleigance and obedience due to Majesty or Magistrasy That which makes most men carefull in God's service is the vncertainty of their saluation and feare of his displeasure by their dayly sins but Protestants are rid of all those perplexities and troubles by their assurance of being justified and saved by only faith which makes adulteries Murthers rebellions c. either no sins at all in them or so venial that they are no sooner committed then pardoned by a more plenary Jndulgence and Jubilee then ever the Pope pretended to have power to grant and without obligation of any satisfaction almes fasting or prayer for past offences or any purpose of future amendment that purpose being rendred not only superfluous by their faith but ridiculous by their doctrin either of the impossibility of keeping God's Commandments or by their Tenet of the necessary springing of good works from faith And because this their Evangelical liberty and indemnity is not consistent with the words of St. Peter 2. Pet. 1. Brethren labour the more that by good works you may make sure your vocation They either make that Epistle apocryphall or leave out of the Text in their Translations those two words good works It is commonly sayd that though many stats-men be Atheists yet they will never permit Atheism to be made the legal Religion of the state because they know that men who do not believe there is a God or providence cannot be kept in awe of the government or brought to observe any other laws but their own appetits seing they neither feare punishment nor expect rewad in an other life for vice or virtue and without this feare and hopes the multitude cannot be govern'd in this world The same reason concludeth that Protestant Politians ought not to make Protestancy the Religion of the state civil government being rendred as difficult and contemptible by an indulgent and over-confident belief as by non at all He who persuads himself that faith alone is sufficient assurance of his saluation and that such a faith once possess'd can not be lost will not avoyd the occasion or resist the temptation of finning for his pleasure or profit nor omit the oportunity of rebelling whensoever it is offered with probability of success so he be cautious in his vices and villanies his justifying saith makes all his designs and devices conscientious and if he can save him-self from being hang'd his Protestant belief will secure him from being damn'd or droun'd in Hell How impossible it is to govern a multitude where this is the Religion not only permitted but promoted is evident by our late distempers Could Tanners Tinkers Taylors Coblers and Bruers domineer and possess peacebly these tree Kingdoms and murther our lawfull and innocent King by a formality of Religion laws and justice had not their wicked practises bin countenanced by the Protestant principles and look't vpon as a restauration of Protestancy vnto it's primitive purity It is credibly reported of their Ring-leader and Regicide Cromwell that he dyed without remors of conscience or signs of repentance for his monstruous villanies because sayd he to his Protestant Divine that assisted him in his last sickness I am sure to be saved seing I had once justifying faith and could never loose it Every resolut Rogue may attempt the most horrid crimes with hopes of prevailing amongst men whose principles are so presuming vpon mercy and so applyable to mis-chief I know it will be answered by them in whom education hath created zeale for the protestant religion or interest hath rendred obstinat in maintaining the same that the principles and articles of protestancy are mistaken and misapplyed not only by vs Catholiks but even by those protestant Authors last quoted in the margents To which we reply 1. That nothing is more preiudiciall to the soule and good government then a religion subiect to so many mistakes and so generally and plausibly mistaken by it's own greatest Doctors 2. We say that our being mistaken is but their privat opinion which opinion though it were back't by a publick Act of their Church can pretend at most but to probability and so much they must also grant to our contrary censure and Judgment of their justifying faith and seing that of two probable opinions the generality of men follow that which favors most their particular inclinations and interests very few protestants will vary from the most favorable explanation of iustifying faith or will wave the comfort that the 11. Article of the Church of England affords to them in that particular calling or canonising it a most wholsom doctrin and very full of comfort K. James was a wise and fore-seing Prince and in the conference at Hampton-Court did countenance the Dean of Pauls and the Bishop of London disputing against Doctor Reynolds and others that maintained the assurance of salvation or predestination by the protestant justifying faith and yet not withstanding the King's dislike noless politik then religious of a principle so damnable to the soule and dangerous to the state it would not be condemned nor censured unless the 39. Articles of religion and the whole frame of English protestancy were overthrown as Doctor Reynolds made appeare And indeed Mr. Perkins doth demonstrat in his reformed Catholick pag. 39. the necessary connexion and continuance of the assurance of salvation with the protestant doctrin of justifying faith in these words If vpon every aboad in sin the party be again vncertain of his salvation then was the former certainty no certainty at all For his sin notwithstanding he yet remembreth his former supposed certainty and therfore if he was once truly assured he can not during every his aboad in sin forget how that he was so assured which his only remembrance therof suffiseth to continue and preserve his former supposed certainty even during his aboad in sin So that if Cromwel by his justifying faith was once sure of his salvation or predestination Protestants must believe he could never loose that assurance and must grant that he went to heaven without any punishment even in Purgatory for his murthers periury hypocrysy adulteries c. Such a belief must needs raise other Cromwells for who will not venture his life for a Crown by the most vnjust means when he is sure to be cron'd in God's glory though he miss of his ayme in this world and perish in the attempt As it cannot be denyed but that these and the like dangerous consequences do naturally flow from this principle of Protestancy so we must acknowledg and admire the extraordinary skill and constancy of them who sit at the helme and steer the ship of this great Common-wealth so stedily in so turbulent a sea and stormy weather against the most violent currents of perverse inclinations and principles long may they continue their prosperous course but surely them-selves do apprehend that at long running
confirmed by acts of Parliament But that which makes them to be so much insisted vpon is that they are so indifferent and appliable to all Protestant Religions that with much reason he is censured a very wilfull Presbiterian and fanatick who will not submit and subscribe to articles so indulgent and indifferent Therfore not only now but formerly in the beginning of all distempers grounded vpon Diversitie of Protestant opinions it was thought good policy to commit the 39. Articles to the press therby to please all dissenting parties and this hath bin practised not only in Queen Elizabeth and King Iames Reigns but also in King Charles I. an 1640. when the rebellion began to break forth and was cloak't with the authority of a legall Parliament as well as with the zeal of the Protestant Religion against the Church of England And an 1633. when the Symptoms of that rebellion were first discerned there was printed by special Command a Book setting forth the agreement of the 39. Articles with the doctrin of other reformed but rebellious Churches of France Germany Netherlands Basil Bohemia Swethland Suitzerland c. The Title of the book is the Faith Doctrin and Religion professed and protected in the realm of England and Dominions of the same expressed in the Articles c. The sayd Articles analized into propositions and the propositions proved to be agreable both to the writen word of God and to the extant confessions of all the neighbour Churches Christianly reformed Perused and by the lawfull authority of the Church of England allowed to be publick London printed by John Legatt 1633. So that no mervaile if the 39. Articles have not proved to be a better antidot against Rebellion then we have seen by experience they being so agreable to the doctrin of Churches raised and maintained by rebellious people and principles against their vndoubted lawfull Soveraigns The French Hugonot Ministers in their assembly at Bema 1572. decree that in every citty all should sweare not to lay down arms as long as they should see them persecute the doctrin of salvation c. In the mean time to govern them-selves by their own protestants rules See Sutcliff in his answer to a libel supplicatory pag. 194. See the Catholick doctrin of the Church of England art 19. pag. 94. agreeing here in with Confes. Helvet 2. Saxon. art 11. Wittemberg art 32. Sueu art 15. all quoted ibid. pag. 95. Dresterus the Protestant writer in part 2. Nullenarii sexti pag. 661. acknowledgeth that all the warrs of Germany against the Emperour and lawfull Soveraigns happned ex mutatione Religionis Pontificiae in Lutheranam See Crispinus of the Churches estate pag. 509. how the reformed Church of Basil was founded by the rebellion of some Burgesses against the Catholick Senators whom they ejected c. The Rebellion of Holland and the other Protestant Provinces is well known as also of Geneva Zuitzers or Helvetians See Chitreus in Cron. an 1593. 1594. pag. 74. seq How the King of Swethland being a Catholick was by his Subjects the Lutherans forc't so content him-self with Mass in his in his privat Chapell and to assent that no Catholick should beare office in that Kingdom and at length an other made King We may say without either vanity or flattery that were it possible to maintain the Soveraignty of a King the peace and prosperity of a people togeather with the principles of Protestancy the English Nation would have don it wanting neither witt or judgment to find out the expedients after long experience of 100. years since the pulling down of Popery and yet we see that nothwithstanding the wisedom of them who govern the learning of the Clergy the worth of the gentry the sincerity of the common sort and the natural inclination to loyalty of the whole Nation since Protestancy came among vs we have violated the laws of nature and Nations we have by publick acts of State don many things wherof but one perpetrated by a privat person whithout any countenance from the governement were sufficient to make not only him-self but his whole family and Country infamous Murthers of Soveraigns by a formality of justice breach of publick faith for the Protestant interest were never heard of in England nor acted by English men vntil they were Protestants Therfore the infamy and reproach therof must be left at the doores of the English Protestant Church without blaming our English Nation or nature It is the nature of an arbitrary Religion to pervert good natures It confounds the state more then any arbitrary government The worst of arbitrary governments have some regard to the honour and word of the Prince and to the publick faith An arbitrary religion dispenseth with all An arbitrary government is reduced to one supreme an arbitrary government doth pretend reason for the Prince his ComCommands an arbitrary Religion by pretending to be above reason commands against reason How arbitrary and applicable all Protestant Religions are to every particular interest and fancy notwithstanding their publick professions and confessions of faith is visible by the 39. Articles of the Church of England that hitherto could neither setle the judgments of subjects in any on certain belief nor tye them to their duty and alleigance to the lawfull Prince though the sayd articles wanted no countenance of law to gain for them authority And yet the profession of the 39. Articles togeather with the oath of supremacy is made the distinctive sign of truth and loyalty in our English Monarchy But the Articles being applicable to contrary religions and interests and an oath asserting a thinâ so incredible as the spiritual supremacy of a lay Soveraign must needs expose the government to continual dangers that flow from a plausible and popular tenderness of conscience and from the contempt of so indifferent and improbable a Religion and therfore though many do abhorr yet few do admire our late King's mis-fortune his Majesty having grounded his Soveraignty and security vpon Councellors servants and souldiers of whose fidelity he had no other evidence but the profession of 39. Articles so vncertain that they signified nothing and dispensed with every thing and an oath of a jurisdiction so incredible that they who took it either vnderstood not what they swore or if they did by swearing a known vntruth disposed them-selves to violat all oaths of alleigance and learn't in all other promises to preferr profit before performance conveniency before conscience Were not this true and were the prelatik Religion with all it's laws and oath's capable of establishing Monarchs or of making subjects loyal and servants faithfull how were it possible that so just and innocent a King as Charles 1. The ancientest by succession and inheritance of all Christendom should be so generally and vnworthyly betray'd by them that profess'd the 39. Articles and took the oaths of supremacy and alleigance By the laws of the land it is enacted and accordingly practised that non be permitted
and being desirous to know the cause J found there had bin Popes And proceeding from this conceipt of the Popes prevailing against Christ in vtter overthrow of the whole visible Church he concludeth that he who founded and purchased the Church with such pains and at so deere a rate could not be Christ because he wanted power or providence to preserve it and therfore Ochin tourned Iew and taught circumsion and Polygamy Upon the same motives Adam Neuserus a most learned Protestant and chief Pastor of Heydelbergh turned Turk and was circumsised at Constantinople persuading many of his flock to become Mahometans Allemanus esteemed and beloved by Beza for his learning seing that the predictions of the Prophets were not fulfilled in the Protestant Churches and being resolved not to be a Papist held that the Messias was not come and so renouncing Christianity became a blasphemous Iew. Calvin the Oracle of Protestant learning and the most plausible Reformer of Popery is not only by Catholicks but by sundry Protestants charged with Judaism in so much that the famous Protestant Writer Egidius Hunnius Doctor and publick Professor in the University of Wittembergh and chief Disputant in the conference of Ratisbone against the Catholicks writ a Book intituled Calvinus Judaizans And another Protestant book was printed 1586 and reprinted 1592. the Author wherof is the learned Ioannes Modestinus and it's Title A Demonstration out of God's word that the Calvinists are not Christians but only baptized Jews and Mahometans and an other very learned Protestant John Scutz in lib. 50. causarum cap. 48. affirmeth Mahometism Arianism and Calvinism to be brothers and Sisters and three pair of hose made of one cloath The Calvinists do and may say the same of the Lutherans and of every other Sect of Protestants they are all made of one cloath and differ only in the fashion according to the diversity of their fancies They all agree in cloathing and covering their errors with Scripture but some like one mode some an other Calvin and his faction seem to approve most of the Arian to which also most Protestants incline by reason of difficulty they find in the Mystery of the Trinity explained after the Catholick manner But non of them will tye himself to an others fashion seing their Rule of faith is their own fancy Wherfore notwithstanding the Confessions of faith of their sundry Churches they do not hold them-selves obliged to Profess that or any faith longer then it agreeth with every on 's privat sense of Scripture which he changes as often as further study information or seeming reason moves him to the contrary So that not only Mahometism Arianism and Calvinism are three paire of hose made of one Cloath according to Scutz expression but his Lutheranism and all other Protestant Reformations are remnants of the same piece with different trimmings and patches and though they be hose this day to morrow they would perhaps be Turbants or Jews garments had not those formes and fashions bin so generally cry'd down as ridiculous in these parts of the world that the learned Protestants who think them more Religious then their own despaire of ever making them the mode So true it is that the bare letter of Scripture without Tradition the rule of faith makes men Hereticks Turcks Jews and the worst of Infidells The learned Protestants who are not Iews Turks or Arians become Atheists or meer Rationalists Because there is not any thing moves learned men so much either to Atheism or to have no Religion but naturall reason as the diversity of Religions and the confessed vncertainty of such as are professed The interpretation of Scripture and Fathers being left by their principles of the Reformation to every particular person's discretion maks Protestants differ as much in Christian belief as in human opinions concerning any ordinary and obscure matter and their supposition of the fall of the visible Church into errors of doctrin togeather with the acknowledged fallibility and vncertainty of their own Congregations takes away as we proved in the last Section all certainty and Christianity of belief What doubt therfore can be made but that such learned Protestants as turn not Jews Mahometans or Arians will either become Atheists Socinians or meer Rationalists such as observe that the Prophecies sett-down in Scripture concerning the spendor extent and propagation of Christ's Church vpon Earth are not accomplished in their own petty Reformations and withall are so peevish and maliciously bent against the Roman Catholick faith as not to examin it's truth turn Jews Mahometans or Atheists But such as are ashamed or afraid to renounce the name of Christians and yet are as obstinat against the Roman Catholick doctrin as the aforsaid Protestants fall from on reformed sect to an other and at length perceiving there is no reason to preferr on before an other renounce all and rely only vpon their own reason most of them follow Chillingworth Fauckland Stilling-fleet and become Socinians denying or doubting of Christ's Divinity and are driven to that impiety partly by the incoherency of the Protestant Tenets and partly by their contempt of Tradition but most of all by the foolish presumption of their own wit and judgment and by that secret pride so manifest in Protestants and proper to Hereticks There is not any one Protestant Writer in whose works you may not find this heretical Strain Neither is it to be admired that men whose Religion is occasioned by pride and grounded vpon singularity of judgment do betray and declare those passions in their discourses they being the chief ingredients of their Symbols and the Conclusions most cleerly deduced from their principles I will omit all others at present and only mention a passage of Socinus against Volanus pa. 2. wherin you may see to what a pass Protestants are brought by their own proud and privat spirit and by their contempt of Catholick Tradition Thus therfore he saith To what purpose should I answer that which thou borrowest from the Papists c. especially where thou opposest to vs the perpetuall consent of the Church very excellently doubtless in this behalf hath Hosius a Papist discours'd against you wounding you with your own sword And therfore you are no less fals in urging against us the Churches perpetual consent for the Divinity of Christ then are the Papists in their vrging therof against you and vs. And ibid. pag. 222. We propose to vs in this question concerning the Divinity of Christ non for Master or Interpreter but only the holy Ghost c. we do not think that we are to stand to the judgment of any men though never so learned of any Councels though in shew never so holy and lawfully assembled of any visible Church though never so perfect and vniversall Even Uolanus himself disputing against the Iesuits is inforced to reject the examples sayings and deeds of Athanasius Hierom Austin Theodoret and other Fathers whose authority he now opposeth against
are now superfluous and disrespectfull to the Royal Family that Reigns but such as have the honor to know him best assure us his Lâp is no great friend to Pâpists Lastly whosoever will call vnto mind the mis-chief which but a few members of the House of Commons of the long Parliament wrought against the late King and will observe how popular others of the same stamp are now and how apt the giddy multitude is to be fool'd again into Rebellion by the like madd zeale against Popery will be of opinion that not any on thing can be of so great prejudice to the peace and prosperity of England as the continuance of lawes which if executed make the Nation and Government SVBSECT II. Queen Marys and the Inquisitions severity against Protestancy can be no President or excuse for the Statuts against Popery I Will conclude this matter with answering the vulgar Objection made for vindication of the penal and sanguinary lawes of Queen Elizabeth against Roman Catholicks grounded vpon a parity of the like lawes executed by Queen Mary and the Jnquisition against Protestants The disparity will discover the fallacy and dissolue the force of their argument Neither Queen Mary nor the Jnquisition made any lawes against Protestants they were made by the first Christian Emperours and accepted by all Catholick Kings into the statuts of their Kingdoms and confirmed by their Parliaments The ancient Christian Soveraigns not only believed that the Roman faith was the Apostolick but found by experience the same Roman Catholick faith had peaceable principles agreablââo just Government and therfore they enacted lawes of death infamy confiscation of goods c. against all such as presumed to alter that doctrin declaring such as contradicted the Tenets therof to be Innovators and Hereticks When protestancy began in England they who preach't the new doctrin being conscious of their own guilt and of having incurred the penalties of these ancient Christian lawes then in force against Innovators and Hereticks and in particular against the marriage of Priests with Nuns proceeded other-wise Zozomen hist. lib. 6. cap. 3. affirmeth how that the Christian Emperour Jovinian who was in course the third Emperour after Constantin the Great published an Edict that who allured a Nun to mariage should be therfore punished with the loss of his head And this law is yet extant Câd l. de Episcopis Cââricis But they I say petitio to the Parliament of Edward â to have those ãâã repealed wherby you may see how they acknowledged their own doctrin was Heresy whervpon they werâ dispensed with to marry and all the ãâã lawes against Herâtickâ and heresiââ were repealed Queen Mary succeeding restored the ancient lawes that had bin repealed by King Edâââd 6. togeather with the ancient Religion but she was not the Author of them as Queen Elizabeth was of the penal and sanguinary statuts against Priests and Roman Catholicks which never had bin heard of before her time in a Christian Kingdom or Common-wealth Jn like manner the Inquisition maââ no new lawes against Protestants neither do they sentence them to death they only declare that they are Innovators of the ancient Catholick doctrin or Hereticks and then the secular Magistrats do execute the temporal lawes in foââe against such persons If protestants had not found themselves guilty of heresy why were they so solicitious to have the laweâ âhat had bin ââacted against hereticks not lately but during those venâââble ãâã of the priââtive Church repealed why did ãâ¦ã if their doctâââ was the ââme with that of âhe ancient Fathers that lived in times wherin the Imperial lawes were made and in force what needed they to except against lawes which had bin enacted to favour the doctrin of those Fathers with whom they pretend to agree Queen Mary therfore and the Inquisition who proceeded acâ willing to those ancient ââwes against protestants did nothing but what all Christian and Catholick Emperours and Kings had don for the space of 1300. years against hereticks But Queen Elizabeth took the quite contrary way she observed that according to the principles of Christianity as also according to the ancient and modern lawes of England her self could not enjoy the Crown having bin declared illegitimat by sundry Acts of Parliament never repealed nor the Stewards be excluded they being the lawfull and immediat Heirs and because the Queen of Scots from whom they derived their title was a Catholick Queen Elizabeth made her-self and England Protestant that is by Acts of Parliament she declared that all the Catholick Emperours Kings and Churches of the world for almost 1300. years had bin superstitious and Idolatrous that the Bishop of Rome was Anti-Christ the Catholick Clergy Cheats the sea of Rome the whore of Babylon spiritual Jurisdiction a shee and secular supremacy the sacrifice of Christ's body and bloud a blasphemy five of the seaven Sacraments human invention and corrupt following of the Apostles Priesthood and Episcopacy nothing but a lay Ministery authorised vnder the Soveraign's great seâle all lawfull Priests and Bishops Traytors all Catholicks Hereticks c. And all these absurdities were made legal in England to make her Father's marriage with Anne Bullen seem lawfull wheras it had bin declared null and invalid by so many Parliaments of England that her self durst not attempt an immediat and cleer repeale of Acts so notoriously inconsistent with the right that herself pretended âo the Crown Tâat ãâ¦ã and men who expected favors from her should so metamorphose sacred things into profane Scripture into fancy and illegitimacy into legitimacy we do noâ admire neither is it strange that illiterat people after a Century of years continuance and education in such a Religion should be zealous in the maintenance therof or that a Clergy which hath no other livelyhood nor hopes of promotion but by justifying these proceedings should endeavor to continue her lawes against orthodox Christianity and the known truth for their own interest are frailties incident to men but that the nobility and Gentry of England being so well vers'd in their own Chronikles and in the Histories of other Nations that persons of so much witt knowledg and judgment should not when they meet in Parliament move and resolve to restore Christianity and rectify so gross and vulgar mistakes especialy since the family against whose succession the statuts had bin introduced is restored to the Crown this ãâã or oblivion I say of the English ãâã and nobility iâ hardly excusable And if the ãâã will not be moved out of charity to their fellow subjects and ãâã to abolish the sanguinary and penal Laws against Roman Catholicks let them do it out of civility to the Royal Family against whose party and Title so injust Laws were ââacted There is not therfore any thing ãâã more Queen Elizabeths penal statuts then to compare ãâã wiâh Queen Mariââ and the Inquisitions proceedings against Protestants It 's now time that we pass from the examination of
could not otherwise be admitted but however though it was lawfull to begin with such beggarly rudiments yet it behooved the learned grave and godly Ministers of Christ to endeavour farther and set forth somthing more refiâed from filth and vncleaness How great a Cheat Calvin was had bin partly sayd heretofore but whosoever desires to be fully informed of his particular villanies and hypocrisy let him read his life writen by Ierom Bolseck Anno 1577. There he will find how Calvin continued to practise his execrable Sodomy adultery c. How he compassed the Heretick Servetus his death vnder the pretence of Heresy though Calvin him-self wrot a book a litle before to prove that no Heretick ought to be put to death for his Religion but the true cause oâ his quarell to Servetus was the frauds and falsifications that Servetus had discovered in Calvin's Institutions and published them How he banished from Geneva divers Ministers and Gentlemen that did not favour his way and how he forged letters and suborned an Italian to make Peter Waldâââââ and the Balâasars Traytors but they cleered them-selves and the Lords of Bern gave publick Testimony of their innocency and of Calvin's knavery How this Cheat to make him-self famous devised divers letters and other works in praise of him-self and published them vnder the name of one Galatius and others But Peter Veretus Minister of Lausaâa found out the truth and threatned to discredit Calvin who to pacify Veretus writ to him that it was expedient by such means to get in credit for their cause and that he meant shortly to do as much in the commendation of him and Farellus also and so stopt his mouth How Calvin after that he had broken and defaced the Jmages of Christ and Saints in Geneva caused his own picture to be set vp in divers places and vsed also to give litle pictures and Images of him-self to Gentle-women and Gentle-men to carry about their necks And when on tould him that some thought much of this he answered he that cannot abide it let him burst for enuy And twenty more the like But from their Apostle Calvin let us return to his flock the English exiled Clergy This Sentence of Calvin saith Heylin was of such prevalency with all the rest of that party that such who formerly did approve did afterwards as much dislike the English Liturgy and those who at first had conceived only a dislike grew afterwards into an open detestation of it But in the end to give content to such as remained affected to the former Liturgy it was agreed vpon that a mixt form consisting partly of the order of Geneva and partly of the Book of England should be digested and received till the first of April consideration in the mean time to be had of some other cours which should be permanent and oblidging for the time to come Here the Reader may observe the hipocrisy and impiety of this Protestant Clerââ In England they imposed this Liturgy vpon the whole Kingdom as agreable to the word of God and the work was pretended to have bin composed by the assistence of the Holy Ghost words of the Statut wherby it was made legal and thousands of Catholicks were slain in many shires of England by the Protector 's forces because they would noâ accept of it in steed of the Mass and now they who preach'd and press'd this violence against Recusants contemn and reject their own doctrin and disciplin But as soon as Queen Elizabeth was in possession of the Crown these very men who in Germany had so often changed and condemned their English Liturgy and Religion now to become Bishops turned again in England with the times and were the chief ãâã of that Church Horn was named to the Sea of Winchester Grindal to that of London Sandys to Worcester Parkhurst to Norwich and Whitehead was offered if you believe Heylin the Archbishoprick of Canterbury c. And being thus exalted were never contented vntil they had penal and sanguinary Statuts enacted against Priestâ and Popish Recusants for not conforming to that doctrin and Liturgy these godly Prelats had so much sleighted and altered in Germany and postpon'd to ââlvin's disciplin and were ready to do the same or wors again in England if occasion had bin offered After that the English Liturgy had bin thus forsaken and despised in Germany D. r Kâx who had bin Schoolmaster and Almonâer to King Edward 6. arrived at Franckford and could with no patience saith Heylin endure the rejection of that Liturgy in the drawing vp wherof him-self had a principal hand and therfore disturbes the new disciplin Wittingham and Knox procured an Order from the Magistrat against Kox his desâign but Kox accuseth Knox for treason against the Emperour and therfore Knox is commanded by the Senat to depart from Franckford Kox procures Whitehead to be chosen for the principal Pastor appoints two Ministers for Elders and foure Deacons for Assistants then gives an account to Calvin excusing him-self that he had proceeded so far without his consent By the way you may see that Kox was then a good Calvinist in disciplin though afterwards he became a Prelatick 1. Eliz. when he got the Bishoprick of Ely Whitehead not able to rule such a contentious Congregation resign'd his place to Horn between whom and on Ashley were such factions and divisions that Horn with his Elders were forc't to forsake their Offices and Ashleys party got the better and composed a Book of disciplin according to the rules wherof the Congregation was govern'd The Magistrat not able to agree the difference sends for Cox and Sandys to compose it but to no purpose They who stood for Ashley's new disciplin got the power into their hands whervpon Horn and Chambers depart to Strazburg Such were the troubles and disorders saith Heylin in the Church of Franckford occasioned first by a dislike of their publick Liturgy before which they preferred the nakedness and simplicity of the French and Genevian Churches and afterwards continued by the opposition made by the general Body of the Congregation against such as were appointed to be Pastors and Rulers over them An other argument of the sincerity and Religion of this Clergy is that during the Reign of Queen Mary in England they taught and printed that the Government of women is against the Law of nature and not to be endured by Christians but as soon as she dyed they writ and preached the quite contrary in favour of Queen Elizabeth whom they were not content to make temporal head of the common-wealth but supreme Governess of the Church in all Spiritual affaires we have seen their proceedings in Queen Maries days now to Queen Elizabeths SECT IV. Abominable Frauds and willful Falsifications of the Protestant Clergy in Queen Elizabeths reign to maintain their doctrin set forth vnder the name of an Apology and defence of the Church of England AFter that Queen Elizabeth by giving hopes
subordination the man of sin shall not be revealed So that Succession which by all the ancient and Holy Doctors is believed and defended to be a mark of the true Church is affirmed by Iewell and the first Protestant Bishops to be a mark of Anti-Christ and to prove this their non sense they are pleased to falsify Scripture and all this was don because they knew them-selves wanted succession and imposition of Episcopal hands and were made Bishops only by the Queen's letters patents and dispensation with the inhability of their very state and condition and legitimated or made legal by an Act of Parliament 8. Elizabeth 1. SVBSECT VII Prelatick Falsifications to prove that Popes may and have decreed Heresies IN the Apology of the Church of England part â cap. 5. Iewell and the English Clergy affirm that Pope Iohn 22. held a wicked and detestable opinion of the life to come and Jmmortality of the soule which accusation they had out of Calvin whose words are that Pope Iohn affirmed man's soule to be mortal This being proved to be a lye by Doctor Harding Iewell and his Clergy replyed in the defence of the Apology thus Gerson writeth in Sermons Paschali Pope John 2â to have decreed that the soules of the wicked should not be punished before the day of the last Iudgment by which words as you shall see insteed of cleering one fals accusation against Iohn 22 they bring in another for Gerson hath no such words but the true controversy was indeed whether the soules of the just not of the wicked should see God face to face before the day of Iudgment or not wherin Pope Iohn being Reader of Divinity in France before he was Pope inclined to the negative part the Controversy was decided after Pope Iohn's death iâ the extravagant of Pope Benedictus Not content with this Jmposture they add an other greater in confirmation of their former Charge fathering in the same and these ensuing words vpon the Councell of Constance Quinimo Ioannes Papa 22. yea Pope Iohn the two and twentith held and believed obstinatly that the soule of man did dye with the body and was extinguished as the soules of the bruit Beasts And more over he sayd that a man once dead is not to rise again no not at the last day First this Testimony doth not touch Pope Iohn 22. at all but an Anti-Pope Iohn vsurping the Popedom and calling him-self Iohn 23. and this a hundred years after Pope Iohn 22. 2. These words are not words of the Councell but words of an accusation vsed by a certain man that did accuse him in the Councell of Constance vnder the name Baltazar de Cossa calling him-self Iohn 23. where laying against him 35. articles concerning his wicked life before he took vpon him the sayd name of Pope which Articles were proved but not this point of Heresy SVBSECT VIII Prelatick Falsifications to prove that Popes have insulted over Kings THe Apology of the Church of England doth set forth how a Pope commanded the Emperour to go by him at his hors bridle and the French King to hould his stirrop and the like which Mr. Harding proveth to be lyes then it says that the Pope hurled vnder his table Francis Dandalus the Duke of Venise King of Creta and Cyprus fast-bound with chains to feed of bones among his doggs But neither Francis Dandalus was Duke of Venice when he was sent to the Pope in this Embassage neither was he King of Creta nor Cyprus that name of King not being tollerable in the free State of Venice and as for the Duke at that time his name was Johannes Superantius and Dandalus was but a privat man sent Embassador to Clement 5. then Pope to obtain the revocation of an Jnterdict which was layd vpon the sayd Citty and finding the Pope some what hard to yeeld to his supplication he devised of him-self this Stratagem to cause an Iron chain to be put about his own neck and to creep in vpon his hands and knees while the Pope was at dinner and there lay down vnder the Table and would not rise vntill he had obtained pardon and remission for his Country and this Doctor Harding proveth out of the principal Authors and writers of the Venetian Commonwealth SVBSECT IX Prelatick Falsifications to prove that S. Austin the Apostle of our English Saxons was an hypocrit and no Saint as also to discredit Catholick writers BIshop Iewell and his Prelatick Clergy in their reply to the Objections against their Apology for the Church of England pag. 185. speak thus of St. Austin the Monk and Apostle of England He was a man as is judged by them that ãâã and knew him neither of an Apostolicall spirit nor any way ãâã to be called a Saint but an hypocrit and a supperstitious ãâã cruell bloudy and proud out of measure There is no âriting extant of any man that saw him and knew him alive but only of St. Gregory the Great who commended him exceedingly and of St. Bede that lived not very long after him who writeth also much of his Sanctity and miracles who then ãâã those who lived with him and knowing him did Iudge him to be so bad a man Iewell citeth only in the margent Greffey of Monmouth who lived neer six hundred years after St. Austins dayes Bishop Iewell and his Camerades say also that Ioannes de Magistris he would have sayd Martinus writ in his Book de Temperantia that fornication is no sin but this Author houlds the quite contrary and proveth it by six several conclusions and by St. Paul saying that it excludeth from the Kingdom of heaven but yet for that he saith in the beginning Arguitur quod non it may be objected to the contrary the Apologists foolishly and fraudulently accuse in this Author Roman Catholicks with damnable doctrin Much more might be sayd of their fals dealing in this Apology defence and reply of the Church of England but we remit the curious to Doctor Harding Stapleton c. SVBSECT X. Of the protestant prelatick Clergies frauds and falsifications of Scripture and alterations of their 39. Articles of Religion to make the people believe that they have true Priests and Bishops in the Church of England THe point most insisted vpon by Dr. Hârding Stapââtân c and all ãâã Catholick ãâã their Booââ ãâã the ãâ¦ã and ãâã of the Church of England was that it could not ãâã Church because it had not any one true Bishop and according to St. Hierom saith Harding ãâã non est quae non habet ãâã which word ãâã signifieth Bishop as well as ãâã That the Church of England had ãâã in the beginning of Queen Elizaââââ Reign whom Harding and Stapleton writ against it as much as one Bishop validly consecrated they proved because not one of them was consecrated by a true Bishop or by imposition of Episcopal hands and if they durst say they were Harding and Stapleton
his soule how that being a zealous Protestant and very familiar to the Earle of Leicester in the beginning of this Queenes dayes when M. r Iewell 's Book was newly come forth and being also learned himself in the latin tongue took paines to examin several leaves therof and finding many falshoods therin which were inexcusable as they seemed to him he conferred the same with the Earle who willed him that the next time M. r Iewell dined at his table he should take occasion after dinner to propose the same which he did soon after and receiving certain trifling answers from M. r Iewell he waxed more hot and urged the matter more earnestly which Iewell perceiving told him in effect that Papists were Papists and so they were to be dealt with all and other answer he could not get which thing made the good Gentleman make a new resolution with himself and to take that happy course which he did to leave his Countrey and many great Commodities which he enioyed therin to enjoy the liberty of conscience for salvation of his soule The second example which I remember of my own knowledge is M. r Doctor Stevens a learned man yet alive who being Secretary or Chaplyn to M. r Iewell for I remember not well whether and a forward man in Protestant Religion at that tyme espied certain false allegations in his Master's Book whilst it was yet vnder the print in London wherof advertising him by letters for that he supposed it might be by oversight the other commanded notwithstanding the print to go forward and passed it over as it was which this man seeing that had a conscience and sought the truth indeed resolved to take another way of finding it out and having found it in the Catholick Church where only it is to be found he resolved also to follow it and so he did and went voluntarily into banishment for the same where yet he liveth vnto this day in Finance with good reputation both of learning and godliness The third example that I call to mind is the worthy man before named M. r William Reynolds who being first an earnest Professor and Preacher of Protestant Religion in England he fell in the end to read over M. r Iewell 's book and did translate some part therof into latin but before he had passed half over he found such stuff as made him greatly mislike of the whole Religion and so he leaving his hopes and commodities in England went over the sea into these parts and the last yeare of Iubily to wit 1575. he came to Rome and brought that book with him and presented both himself and it to the Tribunal of Inquisition of his own free motion and accord c. And himself after absolution received from his former errors which he with great humility and zeale required and myself also at that time did speak with him in that place he returned into France and Flanders and there lived many years with singular edification for his rare virtue and learning and how heartily indeed he was converted may well appeare by his zealous writings both in Latin and English in defence of Catholick Religion Thus much the Author of the three Conversions I am credibly informed by a person then present that Primat Bramhall and some of his Majesties Chaplains who now are Bishops persuaded or endeavored to persuade our most gratious Soveraign Charles 2. who was then at Bruges that this Doctor Reynolds was made a Papist by disputing with an other Doctor Reynolds whom he intended to make a Protestant And that the Roman Catholick Doctor Reynolds at the same time turned Protestant Some think this story was feigned to make the King believe that there is as much to say for the Protestant religion as for the Catholick And to the end his Majesty might not reflect vpon the falshood of a Religion forsaken out of meere conscience by it's greatest Doctors when they were most applauded and when they had reason to expect the richest Benefites and greatest honours From the Apology of the Church of England we will pass to John Fox his Acts and Monuments a Book no less commended by the Protestant Clergy then the former because by frauds and lyes it serves their turn to foole the well meaning Layty who take it to be a true Ecclesiasticall History of the persecuted Church of Christ. SECT V. Frauds follies and falsifications of Iohn Fox his Acts and Monuments and of his Magdeburgian Masters in their Centuries the litle sincerity of the English Church and Clergy in countenancing such falls dealing AFter that Luther and Calvin's desperat shift of the invisibility of Christ's Church for more then a thousand years before their pretended reformations had bin evidently confuted as not only impossible but as repugnant also to Scripture which compares the Church to a Citty placed vpon a mountain and a shining Sun c. Their schollers vndertook to shew a succession of the Protestant Church and to that purpose some drunken Germans as any sober man must judge them to have bin by their writings whose names were Flaccus Illyricus Joannes Vigandus Matheus Judex and Basilius Faber met togeather in some warme stoue of Magdeburg and there tipling took vpon them to Iudge of the writings doctrin and miracles of all the ancient Fathers from the first Century to the last Of the very next Century to the Apostles these merry Companions were pleased to give this Censure in the very title of the Chapter Inclinatio Doctrinae complectens peculiares incommodas opiniones stipulas errores Doctorum quae palam quidem hoc est scriptis tradita sunt The declining of Christ and his Apostles doctrin conteining the peculiar and incommodious opinions of Doctors their errors straw and stubble which were left publickly by them that is to say in their writings And thus they Censure St. Iraeneus Tertullian Clemens Alexandrinus Origen Methodius c. saying they abuse and wrest the Scriptures intolerably and grossly to favor popish opinions These foure merry saxons reprehend Ignatius St. Iohn's scholler for vsing the phrase offerre sacrificium imâolare St. Cyprian for saying sacerdotem vice Christi fungi Deo patri sacrificium offerre St. Martial scholler of the Apostles saying sacrificium Deo Creatori offertur in Ara. Martial in Ep. ad Burdegal and so all other points wherin Protestants and Catholicks do disagree calling the antient Fathers stubble Doctors the same they say of St. Basil Lactantius Gregory Nissen Hilary Nazianzen Ambrose Ephrem and Hierom c. and pretend their doctrin to be against Scripture and the Miracles they relate to be either forged or Diabolicall or at least wrought by God to punish the credulity of Christians But the errors of ancient condemned Hereticks to be the true and sincere primitive faith and produce no other proof for this their drunken foolery but their own presumption and privat interpretation of Scripture Wherfore Valentia a learned Jesuit
that from Christ to the victory of Constantin against Maxentius there are assigned by Eusebius 318. years and yet did not this persecution cease then neither but continued vnder Licinius and other Tyrants for divers years after see then how just these numbers fall out neither more nor less all which being considered I find no one thing so true or credible in all this revelation saith the Author of the three Conversions who confuted Fox his Acts and Monuments as those words of the spirit vnto him saying Thou fool for that this maketh him a fool indeed by revelation What credit Protestants give to Fox his revelations I do not know but sure Iam they give too much to his relations notwithstanding the absurdity of the whole work in composing a Catholick Church of condemned hereticks without subordination or succession and making wicked Malefactors Câââst's Martyrs the Protestant Clergy who could not be ignorant of so abominable a deceit cryed vp the book as a most godly and sincere history and by publick authority endeavored to make it authentick placing one in every Parish Church like a fifth Ghospell recommending the reading therof to all persons both in their houses and Congregations All this was don with design to make the Roman Catholick religion odious and to exasperat the generality of the people against the Priests and professors of the same And though judicious Readers may easily discern in perusing the Book the weaknes of the Author and of the cause he vndertakes to maintain yet the vulgar sort are much taken with both and doubt not but that Protestants have as much reason to put Catholiks to death as Catholiks had to punish those mad fellows whom Iohn Fox calls Martyrs and would needs dy rather then recall those blasphemies against God or submit their fond opinions to that sense of Scripture which our Saviour and his Apostles delivered to the Church and had bin derived by the publick Testimony and vndeniable Tradition both of holy Fathers and general Councells from one age to an other vntill this present To the end silly seduced souls may see their mistake and how litle credit Iohn Fox his Protestant Church and Martyrs deserve compared with the Roman-Catholick I will set down his Calendar SVBSECT I. The Foxian Calendar THe number of all his saints are 456. wherof Bishops Martyrs 5. to wit Cranmer Ridley Hooper Farrar and another whom I remember not What litle credit they deserved we have shewed heretofore every one of them changing his religion with the times and their opinions having bin confuted as heresy in vniversities by publick disputations Bishops Confessors 1. Virgin Martyrs none Mayd Martyrs 3. Kings and Queens Martyrs and Confessors 1. who was Edward 6. other men and women Martyrs 393. other men and women Confessors 5â These were of divers sects and opinions and contrary in many points one to the other as for example Waldesians and Albigensians 13. Lollards and Wickleffians 36. Hussits and Lutherans 78. Zuinglians and Calvinists 268. Anabaptists Puritans and doubtfull of what sect 59. Again of these were husbandmen Weavers sawyers shoomakers Curriers smiths and other such like occupations 282. poore women and spinsters 64. Apostata Monks and Friars 25. Apostata Priests 38. Ministers 10. publick Malefactors and condemned by the lawes for such 19. of age running away from his Master and finding an old English Bible sincerely translated you may be sure lying in ãâã the Chappell of Burntwood fell to reading therof and therby presently became a Protestant in divers opinions and would needs burn for the same Rawling White is recounted by Fox to have bin an old poore fisherman in Wales and hearing of certain new fresh doctrin to be had out of the Scriptures in English and grieved that himself was not able to read them he put his litle boy to schoole to learn to read which being somewhat instructed in that art he caused him to read Scriptures vnto him and profitted so much therin with in a litle time that the old fisherman began to be a preacher and so leaving his occupation went vp and down Wales with his boy after him bearing the Bible out of which he took vpon him to preach at every town and Tavern therof seeking therby to pervert such as were no wiser then himself nor could he be restrained from this folly vntill the Bishop of Cardiff apprehended him whom afterwards they were forced to burn for that he stood obstinat in his fantasticall opinions which were extravagant and ââârce agreed with any sect of Protestancy We have seen heretofore how Laurence Sanders the married Priest seing a litle bastard of his was so tenderly affected therunto as in great vehemency of spirit he sayd to the standers by what maââ of my vocation would not dy to make this litle boy legitimat and prove his mother to be no whore And indeed such of the Protestant Clergy as were executed were brought to the stake for the love they had to their wenches and bastards and because they thought it was against their honor to recant It 's remarkable that of some hundreds of Heresiarchs who have since the preaching of the Apostles risen against the doctrin of the Catholick Church not above two or three wherof Berââgarius was one would recall their opinions no marvaile therfore if Cranmer Latimer Ridley c. should be so obstinat These motives and persons I say well considered rational Protestants will find no parity between Foxian and Catholick Martyrs nor any reason to persecute Priests and Papists by their new Statuts because Protestants and sectaries were persecuted by Q. Mary and other temporal Soveraigns according to the ancient Laws of all Christendom They will find a parity between Fox his Martyrs and Fanaticks for the old Protestants were look't vpon in those days when they first began as themselves look now vpon fanatiks and Quakers only with this difference that these may complain of harder measure now received from their prelatick Brethren then prelatick Protestants from papists because prelatiks have nothing against presbitery ãâã c. ãâã that their doctrin and conventicles are prohibited by the temâââal lââes of the Land which can not be a competent rule of faith they can not condemn them by any Pââââstant general Councells ancient Tradition or by the primitive Protestant principles or by any sense of Scripture ever yet held to be Catholick by the visible Church of Christendom wheras Roman Catholicks did and may censure prelatick Protestants by every one of these rules and do demonstraââ that their prelatick reformation is contrary to all the Testimonies and evidences of Christian and Catholick antiquity SVBSECT II. VVillfull falsifications committed by Iohn Fox in his acts and Monuments FOx having searched and inquired after Protestants and their Church and not finding any one person he durst call by that name for the first 1200. years after Christ and that particularly here in England the Roman Catholick Religion as his
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 ãâã Bernard wâll ãâã saying Tolle de Ecclesia ãâ¦ã c. Wheras S. Bernard speaks in defence of the ãâ¦ã against ãâã Hereticks of his time ãâ¦ã never dreamed ãâ¦ã marry himself having bin a votary and vnto ãâã Monk Letting ãâã I say thâse I will only mention how he accuseth all Catholicks of heresy for defending the lawfulness of the vow of voluntary ãâ¦ã against vs that it was the heresy of the ãâã and ãâã to persuade men to cast away their riches S. Austin and all other Authors tell vs that the sayd Pelagians and Manicheâs were not condemned of ãâã for persuading men to give away their riches but for maintaining that all rich men were bound to forsake all their riches ãâã that otherwise they could not go to heaven But now ãâ¦ã 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 ãâ¦ã never had received any Episcopal Ordination but what they challenged by the Queenes ãâ¦ã election and by an act of Parliament 8. Eliz 1. because I say these two âââsifications were so palpably fraudulânt and
as his Majesty was going to the Chappel vpon Good friday in the morning in the yeare 1604. Deane ãâ¦ã difficulties ãâ¦ã Book MY ãâ¦ã the Author's complaint that Catholiks ââving ãâ¦ã offers of some jâst tryall of their and ãâ¦ã 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 pââblick 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 ãâã it were admitted to be the best and that Scripture ãâã neither corrupted in the letter nor perverted in the ãâã by Protestants yet could not that way of tryall advance ãâã advantage their cause because the Catholicks have express ãâã of Scripture for themselves and Protestants no express ãâ¦ã for their Tenets As for example Catholicks have ãâã This is my Body for Transubstantiation Mat. 26. ãâã man is justifyed by workes and not by faith only Jacob. 2. for âââtification by Good workes Whose sins you forgive are forgiâââ c. Joan. 20. for absolution The doers of the Law ãâã 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 Cââoldstadius 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 extââordinarily to reform his Church they were alwayes comâonly of more eminent virtue in their lives then others as ãâã seen by all the Patriarchs and Prophets by St. John Baptiââ 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 âbout in ãâã time when himself was a ãâ¦ã things both of ãâ¦ã his falshood might be so easily ãâ¦ã As that Iohn Calvin was ãâ¦ã with a burning âââron for ãâ¦ã in ãâã who preserved ãâ¦ã and that ãâã was testifyed by publick record of the said Citty of Noyâââ and that this was registred by Monsieur Bertilier Secretary of the Councell of Geneva vnder a publick and sworn ãâã hand he relates many things of Calvin's excessive ambition intollerable hypocrisy delicat niceness and lascivious carnaâââ 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 Calenââr street in Paris âhe robbing her husband to accompany him and that he continued the like life after keeping an harlot called ãâã 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 Censâââ sheweth how our Church of England doth receive and ãâã 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 ãâ¦ã will while the world standeth but will have my handâ ãâ¦ã the blood of those sheep which these hereticks do drive ãâ¦ã and kill ãâ¦ã it was possible that Luther ãâ¦ã with God's holy spirit ãâ¦ã so manifestly condemn us ãâ¦ã for ãâã hereticks that hold him for ãâ¦ã and ãâ¦ã very same doctrin as doctrin ãâ¦ã for pernitious heresy This ãâ¦ã I might have some ãâ¦ã ãâã fifth difficulty was M. r Fulk and our Protestant ãâã contempt of the holy Fathers and of Traditions ãâ¦ã I fell vpon this account whether it were more ãâ¦ã me to adventure my soul with Fulk and our ãâ¦ã or with the antient Fathers and whether it ãâ¦ã probable that they should know what passed in ãâ¦ã Church better then St. Cyprian St. Austin c. ãâ¦ã troubled me as I thought every day a year ãâ¦ã ãâ¦ã was about M. r Chark against whom ãâ¦ã was written who seemed to me ãâ¦ã very ãâ¦ã impugning the same for that ãâ¦ã not ãâã to any of the difficulties as to ãâã seemed and much less in his reply to the defence ãâã afterward I ãâã to see The substance of Dean Walsingham's memorial to the King ãâã a certain memorial as I may call it wherin I ãâã comprehended as compendiously as then I could some chief ãâã principal causes of my doubts and difficulties before ãâã and contained in that book desiring his Highness ãâ¦ã Mr. Doctor Covell told me
Mr. Walsingham nothing but a colerick Jnvective against the Author of the defence telling him first and facing him down that the cause why there was no publick disputation was in him and his fellowes as being afraid to come to that tryal Which kind of answer contented me not for that I expected he would have sayd that disputation should be procured and that he and all the rest of our Clergy would ioyn in that suit to her Majesty that then was Secondly to all the ways set down by the defence for trying of a Catholick and heretical spirit he sayd only that he and his would be tryed by Scriptures wheras the Controversies would be about the sense and Jnterpretation of Scripture Thirdly to that of Luther Zuinglius Calvin Beza their lives and doctrines which principaly I desired to see discussed he seemed to me to answer scarce any thing to the purpose but ran into a great exclamation of popish slanderers and against the absurdities of Indulgences c. which were not now in question he ought to have examined the place out of Luther's own writings about himself and others both for life and doctrin but this was not don only in general he would seem to excuse matters or rather to divert the reader from attention vnto them with this florish of words As for Berengariâs saith Chark Huss Wicleff Luther c. we measure them according to those times wherin the Lord stirred them vp and according to that measure of grace and light he bestowed vpon them and whatsoever were their Jmperfections therin we do not justifie them but give God the praise of his work and leave them to their place as men yet we may and will thus far defend them against that doggish tooth of yourââ that in the principal points of faith wherupon dependeth salvation they were found with Athanasius and all other holy men of God These words J say may be as well applyed as an Apology to Turks Iewes and all hereticks as to Luther Calvin Beza Cranmer for Turks Iewes and all hereticks agree with Catholicks and Athanasius in some points of faith though in their imperfections as blasphemies Iudaisme Turcisme heresy c. They do not agree with Athanasius and therin we do not justifie them Were not this a good excuse thought J with my self And is it not a goodly Church that admits of such companions and fraternity saith VValsingham What he meant ââen he sayd in the principal points of faith wherupon dependeth salvation I could not tell seeing he giveth no certain rule to know them And besides I considered that Luther and ãâã Lutherans do affirm in their Books even to this day that we âscanâants of England are damned hereticks for denying the real pre ãâ¦ã And on the contrary side we say that they are good protestants ãâã holy men and our Brethren though they hold the real presence which we deny and condemn for Idolatry To all the rest of my difficulties J found in effect no substantial answer at all Mr. VValsinghams last appearance before my Lord of Canterbury and his Doctors THe prefixed time of my appearance drawing neere I repaired to London and vpon the last day of Easter term I went to Lambeth to present my self to my Lord who was not yet come from Westminster though in ãâã absence there sate as I vnderstood divers Doctors and Prâlats about matters of Religion in his house at Lambeth At length my Lord came home and a great train with him coming out of his garden he cast his eye vpon me and presently said vnto me with a friendly countenanee and somewhat a low voice now Mr. VValsingham how do you are you satisfied To whom I answered no truly my Lord I am not yet satisfied wherunto he replyed nothing but went and sate down at his table in the parlor together with his Doctors and Prelats about him whither after a litle time I was called and then my Lord began to explain my case vnto them how I desired to be satisfied in matters of fact conteined in the defence what paines his Lordship had taken with me and others at his appointment and finaly that he had delivered vnto me two books of Mr. Bell's written against the Papists to satisfie me withall and then he called me closs vnto him at the tables end and asked me very seriously whether J had read them and what I thought of them To this I answered that I had read them over with diligence and that my Iudgment was that the Author was a golden Bell but his sound like as of a brazen Candlestick which I sayd in respect of the many golden advices inferences Corollaries and the golden sentences which he mentioned so often in his books but that his sound was no better then of brass according to the Apostle's similitude for that he seemed not only to have no charity in his writings but neither truth nor sincerity in his Allegations The Arch-bishop hearing me call him a golden Bell in the first part of my answer seemed much contented saying that is well but hearing the second demanded why so And Doctor Barlow Dean of Chester afterwards Bishop of Lincoln looking back vpon me with more displeasure as it seemed then the rest sayd why what say you to Mr. Bell and all the other Doctors in like manner cast their eyes vpon me But I gave the reason ãâã mentioned And then my Lord answering and willing me to shew wherin I had made that observation J layd forth vpon the table before them the two books that I had perused turning to the places of St. Chrysostom St. Augustin and other Fathers which I pretended to have bin vntruly alledged by him presupposing that my Lord would presently hââe commanded the said Fathers works to have bin brought forth out of his study and the places quoted to be examined in all their presence but no such matter ensued for my Lord having slightly looked over the places in Bell as he citeth them he layed them down again and the Doctors took them vp to peruse in which mean space his Lorship began to talk somewhat privatly and mildly with me concerning things objected by the defence of the Censure against Luther c. My Lord began to talk vnto Doctor Barlow who this while with the rest was looking on Bell's Books and began to speak somwhat concerning them seeming to maintain somewhat a good opinion of Bell's fidelity which yet appeared not to be great with my Lord himself as by some conjectures I gathered But none of them as I said so much as once offered to call for the Fathers works themselves to examin the places which was my desire But after some few words to and fro among themselves my Lord commanded me to stand a side whilst they talked Wherupon I retired my self by litle and litle down to the lower end of the parlour that they might confer more freely they talked together of this and other matters and after
some litle time c. my Lord began to speak with a high and angry voyce concerning me and my affaires and looking toward me complained of my importunity and obstinacy and sayd to the Doctors that he would send me to prison and therupon calling for his pursuivant or apparitor which presently appeared said let a mittimus be made to send him to the Chink c. But then came vnto me from the other side of the parlour the Knight of the Corner mentioned before who out of ââew of great compassion and extraordinary friendship began with divers temporal reasons to persuade me not to meddle further in these matters but accommodat my self to my Lord's will and I should find his Grace a good Lord vnto me and ready to perform as occasion should be offered c. After a litle time they rose from the table and standing on foot my Lord shewed himself much displeased talked again of me and of my busines threatning to send me to prison but after that again he retired himself into a window together with Doctor Barlow who having conferred some litle space together my Lord called me vnto him and insinuating vnto me that the sayd Doctor had intreated for some favor towards me sayd well Mr. VValsingham J am content you shall conferr these places with Doctor Barlow who will take some paines with you to resolve you and then turning vnto Mr. Doctor he sayd vnto him you can shew him Mr. Deane Chrysostom both in greek and Latin and so might his Grace also but durst not willing me to repaire vnto him for conference and dismissed me with saying only that J should return vnto him in the end of the next term and indeed his dismission was such and with such countenance and speech as it seemed to me he could not well determin what to do with me being weary of me and of my suite and that he would have bin content to be handsomly rid of me Upon the next day J repaired to VVestminster to Mr. Doctor Barlow who after even song went vp with me to his study and there at my request opened first one of St. Austin's Tomes wherin the Book de bono viduitatis is contained and there sought for the place before named cyted by Mr. Bell and falling vpon the words alledged by him read them and would have seemed to defend them as there they lye But when J pressed him to have him go forward and to read the words ensuing which do explicat St. Austin's meaning and wholy overthrow Mr. Bell's purpose he was vnwilling at that time to pass any further especialy his man coming to tell him that it was now supper time and so with courteous words he dismissed me saying nothwithstanding that if at any other time I should come vnto him he would be glad to spend an houre and take ãâã some further paines with me But J thought with my self to what end should J come vnto him and trouble both him and my self as J had don many others in the same cause before for that I seemed to perceive now how litle they were able or willing to give me that satisfaction in these points which I demanded about my doubts and scruples and with this I departed from him not meaning to return again for the present but to take some other course as afterwards I did which was to examin books on both sides for finding out truth or falsity begining first with the writings of the protestants and afterward of Catholicks This is the substance of the historical part of Mr. VValsingham's search into Religion In the progress of his book he sets down those frauds and willfull corruptions which he found in perusing the works of Luther Calvin Jewell Fox âââlow VVillet Chark Fulk Hastings and other protestant ââiters and acknowledgeth the truth and sincerity which he ãâã with in the Catholicks wherupon he resolved to reâounce protestancy and the conveniencies that therby he might ââpect preferring the good of his soul which he believed could not be saved out of the Roman Catholick Church before all temporal respects To satisfy his friends and the world in this resolution he published the foresaid Treatise and became a Catholick Priest and by his good example and paines taken in this Kingdom converted many of his seduced Countreymen He lived to be of very great age dying but few years since bidding always those with whom he conversed not to credit or trust any of the protestant Clergy in matters of Religion how ever so sincere they may seem to be in other affaires SVBSECT III. Reflexions vpon Mr. VValsingham's relation THe first Reflexion is How education and a persuasion of the truth grounded therupon can not be safely or prudently relyed vpon in matters of that one only faith without which it is impossible to please God and be saved especialy when we acknowledge the fallibility of our Church and have reasons to suspect our Clergys sincerity The protestant Church of England doth acknowledge it's own fallibility and that Clergys interest and intrigues in vpholding a Religion wherby alone they may live above the meanness of their parentage and patrimony together with our Catholick continual exceptions and proofs against it's novelty and libertinism and the publick offers of learned disinteressed and conscientious persons to demonstrat how much lay-Protestants are abused by their Clergy and mistaken in their fancied Scripture and reformed Doctrin in case the state wil give way to a faire tryal doth leave no room for the illiterat layties ordinary excuse to wit that they are not obliged to study Controversies or read the Fathers so much is not exacted of them they are bound notwithstanding to examin every one according to his capacity which of the two Clergys Protestant or Catholick do corrupt and falsify Scripture the Fathers and Councells or if that diligence be not compatible with the meanes and condition of many of them no more is required of such then to observe which of both partyes and Clergyes hinders or is most backward in coming to a publick tryal therof this being but matter of fact discernable by the eye without Metaphysical speculation or historical erudition can not in conscience be rejected or neglected by any Christian learned or vnlearned Though Mr. VValsingham was a protestant Divine yet he never had read any Catholick Books and by consequence was before he lighted vpon the defence of the Censure as ignorant in our Tenets as any lay-protestant and as avers from reading our Controversies yet being a conscientious and judicious person he thought himself bound vnder pain of damnation to examin whether what that Book said of Protestants was true Particularly when he reflected vpon their putting of and declining all publick disputations concerning Religion and their persecuting such as offered to dispute 2. Reflexion How easily a company or Corporation of necessitous and mean persons do conspire and concurr in a beneficial fraud and how difficult it is to make them
of the two parties are guilty of counterfeiting evidences that is of changing the ancient letter and sense of Scripture and of corrupting and falsifying the Catholick Fathers and Councells It is but matter of fact and may be soon resolved We have given our charge against our Adversaries long since in our printed Books and in this do renew the same Let the Court command them to put in their answer And because the Protestant Clergy hath alwayes endeavored to make vs odious and obnoxious to the state as vnnatural subjects and ill patriots and will strive now to persuade the world that our zeale in manifesting their frauds and falsifications proceeds not from a desire of manifesting the truth but from covetousness of possessing their lands we doubt not but that in case reason and equity appeareth to be on the Catholick side the Catholick Clergy will resign vnto his Majesty all their claim and right to the Church livings of the three Kingdoms to be freely disposed of in pious and publik vses as he and his Parliament will think most fit for the honor of God and defence of this Monarchy against forrein enemies and seditious subjects Wherin we do no more then duty and our Brethren did in the like occasion in Q. Maries reign And as our offer can have no design but duty so this Tryal can not be against conscience and may prove to be of great consequence both for the salvation of soules and satisfaction of his Majestyes subjects It can not be against the tenderness of Protestant consciences because Roman Catholicks who pretend to a greater certainty of doctrin as believing the Roman Catholick Church to be infallible have admitted of such a tryal in France an 1600. in presence of the King then a Catholick the princes and of all the Court and hath bin translated into English in the third part of the 3. Conversions In hopes that Protestants may be moved by such an example and follow the same Method I will set down the summe of the Tryal SVBSECT IV. A brief relation of a Tryal held in France about Religion wherof the Lord Chancellor of France was Moderator IN the year 1600. there came forth a book in Paris vnder the name of Monsieur de Plessis a Hugonot and Governor of Samur against the Mass which book making great shew as the fashion is of abundance and ostentation of Fathers Councells Doctors and stories for his purpose great admiration seemed to be conceived therof and the Protestants every where began to tryumph of so famous a work Iust as our prelatiks have don of late when Doctor Ieremy Taylor 's Dissuasive from Popery was published in Ireland printed and reprinted in England wherupon divers Catholick learned men took occasion to examin the sayd book of Plessis as others have don lately with Doctor Taylors Dissuasive and finding many most egregious deceits shifts and falsifications therin divers books were written against it and one in particular by a French Iesuit discovering at least a thousand falshoods of his part And the Bishop of Eureux afterwards Cardinal Peron Protested vpon his honor in the pulpit that he could shew more then 500. Falsifications in the Book for his part Hereupon the Duke of Bovillon Monsieur Rosny Mr. Digiers and other Protestant Lords began to call for a tryal of the truth for that it seemed to touch all their honors as well as that of their Protestant Religion It were to be wish'd that some of our English Protestant Nobility and Gentry did imitat the French Hugonots rather in this example of the sense they shewed both of honor and conscience then in the fashion of their cloaths cringies and congies The English Protestants have more reason to vindicat Doctor Taylor 's Dissuasive from the aspersions of frauds and falsifications layd to that Bishop's charge then the french Hugonots had to vindicat de Plessis his Book which was but the work of a Lay-man or at least not set out by order of the Hugonot Clergy as Bishop Taylor 's Dissuasive was resolved vpon and published by order of the Protestant prelatik Convocation of Ireland and both the book and Taylor the Author or Amanuensis so much applauded in England that the Dissuasive hath often bin printed at London and the Dissuader's picture in his Canonical habit placed in the beginning of his book with a stern and severe countenance as if he were sharply reprehending St. Ignatius and his learned Jesuits for cheating and selling of soules of which crime they are accused with Mottos set vnder and over their pictures after Taylor 's preface If you add to this insulting dress the impudent drift of the book which is to dissuade all the Irish and English Catholicks from popery you will find that the credit and Religion of prelatik Protestants is more deeply engaged in maintaining the truth of Bishop Taylor 's cause then the French Hugonots in vindicating Monsieur de Plessis and defending his book against the Mass. But to our story Though Plessis had challenged Peron to prove the falsifications that Peron had layd to his charge yet when he saw that Peron accepted of the challenge Plessis began to shrink and seek delayes but by the King 's express command both parties appeared before his Majesty at Fontainbleau where Plessis came with five or Six Ministers on his side to which sort of people it seems he gave too much credit and vpon their word took all his arguments as appeareth by the words of Peron After that Peron had offered to shew 500. enormous and open falsifications in his only book of the Mass he addeth and moreover I say if that after this our conference ended he will take vpon him for his part to choose amongst all his citations of his Book or Books any such authorities as he thinketh most sure against vs I do bind my self for conclusion of all to refute the whole choice and to shew that neither in his sayd Book against the Mass nor in his Treatise of the Church nor in his Common-wealth of Traditions is there to be found so much as any one place among them all which is not either falsly cited or impertinent to the matter or vnprofitably alledged c. neither do J hereby pretend to blame him for any other thing then that he hath bin over credulous in believing the fals relations and Collections of others that have endeavored to abuse the industry and authority of his pen. This disputation saith Peron in his answer to Plessis Challenge shall not be like to others in former times wherein were examined matters of doctrin and the truth therof c. In examination wherof the shifts and sleights of the Disputers and other disguising of the matters might make the truth vncertain to the hearers But all Questions in this disputation shall only be questions of fact whether places be truly alledged or no for tryal wherof it shall only be needfull to bring eyes for Iudges to behold whether
the citations which we do accuse of falshood be so indeed in the Authors as Plessis hath alledged in his Book And yet of the overthrow of these so many Falsifications gathered together ensueth the overthrow and dishonor of the cause which is defended by such weapons And consequently we are much bound to the holy providence of of Almighty God that he hath permitted in this last assault of Hereticks the Ministers of France to have layd all the heads of their fals Impostures and deceitfull dealings vpon one Body to the end they may be all cut off at one blow and that the simple people by them abused seeing discovered the false and vnfaithfull dealings of those vpon whose fidelity they grounded their faith may forsake them hereafter and return to that faith which is the pillar and sure ground of all truth This is an excellent Method and Peron's words may be very well applied to B. Taylor 's Dissuasive from Popery But to our relation The Iudges of the conference were besides the Chancellor of France who was Moderator the president de Tou a neere Kinsman to Plessis Monsieur Pitheu his great friend and Monsieur le Fevre Master of the Prince of Conde all Catholicks On the other side for the Protestants were named the president Calignon Chancellor of Navarre and Monsieur de Fresne Conaye president and Monsieur Causabon Reader to his Majesty in Paris all earnest and learned Protestants The day before the tryal Peron to deale more plainly and like a friend sent vnto Plessis 60. places taken out of his book vpon which he meant to press him and as his words are to begin the play of which 60. Plessis choose out 19. that seemed to him most defensible But the next day the tryal being begun after Peron had declared there were foure thousand places falsified in Plessis his Book only 9. of the 19. could be examined though they sate 6. houres and all Iudged against Plessis by common consent wherupon Plessis fell sick that night vomiting blood c. and could be never got to proceed in the tryal and went from Paris to Samur without taking leave of the King or seeing the Lord Chancellor This proof of wilfull Falsifications wherby alone it seems protestancy can be maintained every where els as well as in England occasioned the conversion of very many in France as the King's Lieutenant in Limoge and his wife with divers of the nobility and no few Ministers wherof one was Tirius a Scotchman master of a Colledge in Nismes and an other who was Nephew to John Calvin The Coppy of a letter written by a person of quality about this conference SIR Heere hath bin some foure dayes past a great Conference at Fontainbleau between Monsieur Peron Bishop of Eureux and Monsieur Plessis Mornay Governor of Samur The King with many Princes were present and Iudges chosen and appointed for both parties In the end Plessis Mornay was vtterly disproved and confounded by a general consent of both sides and shamed in so much as the King rose vp from his place and swore Ventre Gry he had heard and seen enough of Plessis falsities and that by Act of Parliament he would cause his books to be burned saying that himself had all his youth time bin abused and carried away with their corruptions c. The Hugonots are struck more dead with this accident then if they had lost a battle of 40. thousand men and Plessis Mornay himself is faln sick vpon it vomits blood and looks like himself c. Paris 10. May. 1600. King Henry 4. letter to the Duke of Espernon vpon the same subject MY friend The Diocess of Eureux hath overcom Samur and the sweet manner of proceeding that hath bin vsed hath taken away all occasion to say that any force hath bin vsed beside the only force of truth The Bearer hereof was present at the combat who will inform you what mervailes J have don therin Certainly it is one of the greatest blows that hath bin given for the Church of God this long time for the manifestation of this error By this means we shall reduce more in one year of them that are separated from the Church then by any other way in fifty years There were a large discourse to be made of each their actions but the same were too long to write The Beareâ will tell you the manner which J would have all my servants to observe for reaping fruit of this holy work Good night my friend And for that I know what pleasure you will take hereof you are the only man to whom J have written it This â of May 1600. HENRY The Authors falsified and the sentence given against Plessis THe ãâã places or Authors corrupted by Plessis and his Ministâââ went ãâã about the real presence Durandus against Transubstantiation St. Chrysostom against prayer to ãâã twice ãâ¦ã against prayer to Saints St. Cyril against worshiping the holy Cross. The Code or Imperial ãâã to the same ãâ¦ã against honoring our B. Lady ãâã against worshiping of Images The particulars wherof may be seen in the printed Acts of this Conference and in the three Conversions part 3. translated into English But to satisfie the curiosity of many J will copy the abridgment of the Judges sentence which was delivered immediatly after Conference by the Secretaries to divers persons of quality Vpon the first two places of Scotus and Duranduâ the sentence was that Monsieur Plessis had taken the objection for the resolution Vpon the places of St. Chrysostom That he had left out that which he should have put in Vpon the fifth place of St. Hierom That he ought to have alledged the passage entire ãâã it was in the Author vpon the six place of St. Cyril that ãâã passage alledged out of St. Cyril was not to be found in him The seaventh place out of the Emperors Theodorus and Valens ãâã Plessiâ had alledged truly Crinitus but that Crinitus was abuâââ Vpon the eight place out of St. Bernard That it had bin ãâã Plessis had cited the place distinctly as it lay in the Author with ãâ¦ã of any thing in the midst And finaly vpon the ninth ãâã out of Theodoret against Images That the passage alledged ãâã not to be vnderstood of Images but of Idols and that this ãâã by the words which Plessis had omitted in his allegation ãâã this suffice for French falsifications let vs return to the English wherof there is such abundance and so great variety âhat J can hardly resolve which to ãâã vpon SECT VIII Protestant falsifications to persuade that the Roman Catholick doctrin is inconsistent with the Soveraignty and safety of Kings and with civil Society between Catholicks and Protestants THe Protestant Clergy seeing their frauds and falsifications of Scripture Fathers and Councells cleerly discouered and that after Queen Elizabeths death they had no reason to make Catholik Religion odious to the line of the Stewards our Tenets favoring their
right against the deceased Queen and other Protestants pretences resolved vpon an other way to secure their Church-livings against the title and claim of the Roman Clergy which was to maintain in their Books that it is impossible for a Papist to be a good Subject because say Protestants it is a principle among them that in some casââ the Pope may depose a King So that now the Protestant preachers are become shrewd Polititians and defend their doctrin and revenues by reasons of state One of the chief of these Church-Polititians was Thomas Morton late Bishop of Duresme more famous for his wicked impostures then for his many volumes He began with a Treatise of Rebellion and Equivocation which having bin answered and restored vpon himself and his Protestants in the begining of K. James his reign and his wilfull falshoods layd open to the world he set forth a pamphlet which he called a preamble of his promised but never performed Reply and in that Preamble omits almost all the material accusations and objections of his adversary F. Persons and to such few as himself had attempted to answer he added new lyes and impostures or layd the fault of his own former falsifications vpon his Brethren who joyned with him in the work as euery one may see in F. Persons Quiet and sober Reckning with Mr. Morton out of which we will borrow some few examples Bishop Morton's falsifications about the lawfulness of Killing a Tyrant AN other like trick he playeth vs saith Persons abusing a place of Doctor Boucher the French man de Justa abdicatione c. therby to make all Catholicks Odious as allowing his doctrin He cites Bouchers words thus Tyrannum occidere honestum est quod cuivis impune facere permittitur quod ex communi consensu dico And then he Englisheth the same thus any man may lawfully murther a Tyrant which I defend by common consent But he that shall read the place in the Author himself shall find that he holdeth the very contrary to wit that a privat man may not kill a Tyrant that is not first Iudged and declared to be a publick enemy by the Common-wealth And he proveth the same at large out of Scripture and by the Decree of the Councell of Constance But the words which I say by common consent are added by Morton and not ãâã be found in the Author Morton excuseth his fraud and folly by saying the like are in other Chapters as Mirum esse in affirââââdo consensum which words are of other matters and spoken vpon other occasions and not annexed to the former sentence of Doctor Boucher Bâ· Morton's Falsification of Catholicks against the Soveraignty of Princes and how he excuseth himself with saying he received it from the Arch-bishop of Canterbury BIshop Morton in his Book of Discovery pag. 8. set down this fals proposition That all Catholick Priests did profess a prerogative of the people over Princes for proof therof he citeth this position of Mr. Reynolds in the place aforesayd Rex humana creatura est qaia ab hominibus constituta and englisheth it in this manner A King is but a creature of man's creation where you see first that in the Translation he addeth but and man's creation of himself for that the latin hath no such adversative clause as but nor creation but rather the word cââstitution Secondly these words are not the words of Mr. Reynolds but only cited by him out of S. Peter And thirdly they are alledged here by Morton to a quite contrary sense from the whole drift discourse and meaning of the Author which was to extoll and magnifie the authority of Princes as descending from God and not to debase the same For proof hereof whosoever will look vpon the book and place it self before mentioned shall find that Mr. Reynolds purpose therin is to prove that albeit earthly principality be called by the Apostle humana Creaturae yet that it is originally from God and by his commandement to be obeyed Morton's Answer THis allegation is of all which yet J have found most obnoxious and liable vnto taxation which God knoweth that J lye not J received from suggestion as the Author therof R. C. can ãâã For ãâã that time I had not that Rosââns alias Reynolds neither by that present importunity of occasions could J seek after him which I confess is greatly exorbitant for I received it as a testimony debasing the authority of Kings so ãâã When J was advertised saith Persons that R. C. did signify Ric. Cant. J was driven into a far greater mervaile how Mr. Morton could be permitted to publish such a maner the thing having to pass the view of R. C. his officers and how he could presume to have more care of his own credit then of the others that is head and Cheiftain But though the Arch-Bishop of Canterbury did suggest this calumny to Morton it 's probable he did not English ãâã for him but left that labour to himself The truth is the Arch-Bishop and Morton and all the Protestant Clergy were resolved to make Catholicks and their Religion odious by any means whatsoever and finding they could not do it with truth it was judged convenient for preserving aboue two Millions Sterl per an for themselves and their Children to effect it by falshood And to the same intent and purpose did their whole prelatik Synod held at London 1603. Can. 30. contrive and conspire in a notable cosenage trumpery and calumny against the Roman Catholik doctrin when giving the reason to satisfie puritans why they retain the vse of the sign of the Cross in Baptism they sayd they do it because the same hath biâ ever accompanied among the prelatick Protestants with sufficient cautions and exceptions against all popish error and superstition and forsooth that the world may vnderstand from what Popish error they have freed the same they signify that the Church of England since the abolishing of popery have ever held and taught that the sign of the Cross vsed in baptism is no part of the substance of that Sacrament and that the Infant baptised is by virtue of baptism before it ãâã signed with the sign of the Cross received into the Congrâgation of Christ's Flock as a perfect member therof and not by any power ascribed to the sign of the Cross c. ââerupon they conclude that the vse of the sign of the Cross in Baptism being thus purged from all popish superstition and ãâã and reduced in the Church of England to the primary ãâã of it c. is to be reverently retained and vsed Thus teach ãâã in their foresaid Synod And yet it can not be shewed ãâã as in one particular Roman Catholick Doctor or ãâã that the sign of the Cross is an essential or substanââââ ãâã of Baptism Witnes K. James nay the Bishops thââselves that make this their imposture the ground of a ãâã of their Church who in the Conference of
and other Saints of the old Testament to which Morton answereth nothing Lastly he thinks to excuse Calvin and free him from the Manichees heresy by saying that Belarmin himself confesseth he granted free will to man in his first Creation though he lost it by sin as if it were not also the Manichees heresy to deny free will to man after the fall of Adam How Bp. Morton answers to Belarmin's imputation of Arianism vnto Protestants BElarmin quotes St. Epiphanius and St. Austin charging the Arians not only with the heresy of denying the son to be equal with the Father but also with denying vnwritten Traditions to be the word of God and sayes that all the sectaries or Protestants of our times teach the second error though not the first at least so cleerly The honest Bishop Morton acknowledgeth the second because he sayes nothing to the charge and cavills about the first quoting an other Book and Chapter of Belarmin wherin he chargeth Bullinger But as for rejecting vnwritten Traditions Morton seems to be well pleased with the charge and rest contented therin not only with the sense of the Arians but of Nestorius Dioscorus and Eutiches whom Belarmin couples with Protestants both for contemning doctrin delivered by Tradition and for their sacrileges against the Sacraments Altars Priests Monks Votaries c. saying that Protestants do commit the very same villanies against these sacred things and persons that Dânatists and all those other heretiks had exercised To all which Morton answereth with silence How Morton falsifyeth and abuseth Belarmin who imputes the denyal of Christ's real Presence in the Sacrament to Protestants IMmediatly after the Apostles St. Ignatius the Martyr sayes that the Simonian and Menandrian heretiks did not admit Eucharistias oblaciones for that they did not confess the Eucharist to be the flesh of our Saviour Iesus Christ which sentence saith Belarmin is quoted by Theodoret in 3. Dialog out of St. Ignatius his Epistle to the Christians of Smirna where notwithstanding it is not now found Belarmin is of opinion that these ancient heretiks denyed the real presence rather as a consequence drawen from their denyal of the Incarnation then as doubting of the signification or efficacy of Christ's words and that they differed in this from Protestants that these deny Christ's flesh to be in the Sacrament though they acknowledge he had true flesh but the ancient heretiks deny Christ's flesh to be in the Sacrament because he had no flesh And here Morton pretends that Belarmin contradicts himself and withall abuseth Calvin who as Morton sayth doth grant the real presence nay that Belarmin confesseth he grants the same But Morton corrupteth and abuseth Belarmin both in the allegation and Translation In steed of Belarmin's words by vs here cited he puts in only these as Belarmin's which sentence is ãâã by Theodoret in 3. Dialog but is not now to be found in Theodoâââ Making the Reader believe by falsifying Belarmin That the Testimony of Theodoret was not to be found in Theodoret and âherfore he left out the mention of St. Ignatius his Epistle ãâ¦ã wheras the Testimony is in Theodoret now ãâã both in Greek and Latin though it be not in St. Ignaââââ his Epistle As for Belarmins contradicting himself in saying that Calvin doth admit and deny the real presence it is no contradiction of Belarmins but a true assertion of Calvin's Contradictionâ For both Belarmin and Valentia convince him of most evidâââ and palpable contradictions in this matter he seeking to say something different not only from Luther but also from ãâã and Zuinglius therby to make a sect of his own but yet not finding wherin to subsist or be permanent speaks non-seâââ and Contradictions for proof wherof Belarmin doth set down seven several propositions of his about this matter each one of them different from the other and some of them so contradictory as by no possible means they may be reconciled or stand together As first That the flesh of Christ is only ãâã heaven and that in so certain and determinat a place as it ãâã as distant from the bread as the highest heaven is from the earth and then this notwithstanding he saith that in the supper the true body of Christ is exhibited vnto the faithfull and not only a sign Yea that the very substance of Christs Body is given ãâã to that again he saith that notwithstanding the distance betwâââ the Body of Christ and the Sacramental signes yet are they joyââd together by so miraculous and inexplicable means as neither tongue nor pen can explicat the same and then further That we must not beleive that this conjunction is by any real coming down of Christs Body vnto us but by a certain Substantial force derived from his flesh by his Spirit Where he seemeth to say that the conjunction is made not in the substance but in some essential quality And so in the fifth place more cleerly he saith that it is made by apprehension of faith only wherby he contradicteth all that he sayd before of real and substantial conjunction And in the sixth place he confirmeth more the same by saying that wicked mân receive not the Body at all quia Corpus Christi solo ore fidei accipitur for that the Body of Christ is only received by the mouth of faith And in the seventh and last place he concludeth that this Sacrament doth not give the Body of Christ or faith vnto any that hath it not already but only ãâã testifie and confirm that now it is there and is but a sign or seale to vse his words of that which is there already And this being the variety aÌd vanity of Calvin in this matter it proveth not contradiction in Belarmin but in Calvin himself whose inconstancy and contradictions all they who ââplain the belief of the Church of England imitat in this ãâã as every one may see in primat Vsher Bishop ãâã in his Treatise of Transubstantiation and others And now to conclude this matter we may ask Protestants as the Emperor Theodosius did ãâã Reformers and Innovators of his time whether they believed the ancient Fathers held the true doctrin of Christ and his Apostles and they answering affirmatively he replyed Examinemus ergo doctrinam vestram ad illorum scripta Let us examin your doctrin by their writings Let us Judge that to be heresy which they placed in the Catalogue of heresies and if so Protestants must not blame us when we call them hereticks for maintaining Justification by only faith with the Simonians and Eânomians God to be the Author of sin with the Florinians that women may be and are Priests and Popes with the Pâputians that concupiscence is a sin with Proclus 1 that the true Church was invisible with the Donatists that men must not fast the Lent pray nor offer sacrifice for the Dead with the Aerians That Saints ought not to be prayed vnto themselves nor
what they say in Controversies of Religion Had Luther Calvin Beza Kemnitius Melancton and Jewell bin as sincere in their writings against Catholicks as Canisius Coccius Bellarmin Gualterus Peron and Baronius are against Protestants we could not have discovered so many palpable falsifications in the later Protestant writers as our Books manifest to the world wherof I have sayd more J fear then my Readers will have patience to peruse Yet I shall entreat them for the Conclusion of this matter to permit me to mention somewhat of Luther's and Calvin's sincerity the two chief Apostles of the Protestant Reformation and of two others the most eminent Prelats and writers of the Church of England Usher and Laud one called the Irish Saint the other the English Martyr When such Primats are proved Falsifiers we need not examin further the writings of the Inferior Clergy and petty Ministers but remit the âealous defenders of their sincerity to such Books as discover their frauds and are easily found wherof we have given heretofore a Catalogue SECT XI Calumnies and Falsifications of Luther Calvin Archbishop Laud and Primat Vsher to discredit Catholick Religion against their own knowledge and conscience LUther in postilla ad Evang. Dominicoe Annuntiationis saith Among the Papists every one maketh recourse vnto Mary expecting from her more favour and grace then from Christ himself Calvin saith every Papist hath chosen peculiar Saints to whom he hath devoted himself as to so many helping Gods ãâã are their Gods now according to the number of their Cittyes as the Prophet vpbraided the Jsraelits but according to the number of their very persons This our Popish Babylon saith Luther hath so far extinguished faith in this Sacrament of Pennance as with a shamless forehead she denyeth faith to be necessary nay further she hath with an Anti-christian impiety defended that it is an heresy if any man affirme faith to be necessary His Scholler Philip Melancton saith the same The School-Doctors have foolishly and wickedly taught that sins are forgiven without faith Without doubt the illiterat Protestants who all take Luther to be a Saint at least do not believe him to be an Jmpostor question not but that Roman Catholicks are such men as Luther Calvin c. describe them and will not so much as turn to the Councell of Trent or to any other Book where our Tenets are to be found there they might see that we hold faith to be the beginning and foundation of man's saluation and the root of all Justification without which it is impossible to please God c. And in him that doth repent it is of necessity that faith go before pennance Concerning the necessity of Grace Luther saith The Papists do teach that a man may keep the Commandements of God with the proper forces of nature without God's grace Concerning the immortality of the soul he saith The Papists at this day do not believe at all the Immortality of the soul. And again in the Lateran Councell that was celebrated in the year 1515. in time of Pope Julius it was first of all known and decreed that the resurrection of the Dead was to be believed Of this wicked Friars corruptions of Scripture see Zuinglius tom 2. ad Luth. de sâc fol. 412. and many more Authors As for Fathers and Councells he did not value them so much as to trouble himself with falsifying or corrupting their writings though sometimes to impose vpon illiterat people that the holy Fathers were hereticks or ignorant he endeavors in his writings to discredit their persons and condemn their doctrin See what he sayes of them hertofore part 1. 2. SVBSECT II. Of Calvin's calumnies against Catholicks and their Doctrin MR. Walsingham in his search pag. 152. acknowledgeth he had such an opinion of Calvin's Sanctity and sincerity that having read in his Institutions cap. 11. lib. 1. That in the first 500. years after Christ there were never any Images in Christian Churches both himself and other Ministers did often alledge the same as a certain truth to such as knew less then themselves but perceiving that the Papists laughed at them for it he began to doubt and after examination of twenty Authors or witnesses within the first 500. years which Coccius citeth against Calvin he found them truly cited and Calvin a Lyar. How litle Calvin valued the practise or doctrin of the ancient Church he declareth lib. 3. Instit. c. 5. § 10. where he saith when the adversaries object against me that prayer for the Dead hath bin vsed above 1300. years I ask them again by what word of God revelation or example it ãâã bin so vsed c. But the very old Fathers themselves that prayed for the dead did see that herein they wanted both Commandment of God and lawfull example So as ãâã accuseth all the holy Fathers because they were Papists of superstition In all the Hymns and Litanies of the Papists saith Calâââ there is never any mention of Christ but wheras always they pray to dead Saints the name of Christ never occurreth And yet this Impostor could not be ignorant that our Litanies begin Kyrie eleison Christe eleison Lord have mercy âpon us Christ have mercy vpon us Christe audi nos Christe exaudi ãâã c. And our hymns he knew were made by St. Ambrose St. Gregory Prudentius Sedulius and other ancient Fathers and conclude Gloria tibi Domine qui natus es de Virgine c. In the very same Book and Chapter Calvin affirmeth that is the third Councell of Carthage wherin St. Austin was present it was forbiden that we should say Sancte Petre ora pro nobis which is fals it was indeed decreed Quod cum Altari assistitur semper ad patrem dirigatur Oratio That when the Priest did assist at the Altar he should offer his prayer and sacrifice to God the Father The Papists do shamefully and impiously define saith Calvin that dayly pennance must only be don for venial sin As though we taught that for mortal sin pennance was not necessary Jn the same place he saith the Papists speak not at all when they treat of pennance of the internal renovation of mind which bringeth true amendment of life and again ibid. 29. they hold that they are reconciled once only by the grace of God when they are Baptised post Baptismum resurgendum esse per satisfactiones but after baptism a man must rise again from sin by satisfactions Wheras this impudent fellow knew well enough that we hold all rising from sin or reconciliation vnto God whether before or after baptism must be by Grace and that satisfactions only are for temporal punishments after the guilt of sin is remitted by Reconciliation In his institutions l. 4. c. 7. he saith that Pope Iohn 2â affirmed mens souls to be mortal and to perish together with the Body vntill the day of resurrection which calumny we have confuted hertofore In the same
A holy life and conversation if not confirmed by supernatural signs is not sufficient to canonize a Roman Catholick Saint because hypocrisy may deceive all human observation and outward appearances of morality are no infallible evidence of the internal acts wherby men are justifyed and wherof God alone is witnes and Iudge and therfore before his declaration and approbation of the persons true sanctity by working vndoubted miracles none can be honored by the Church as his faithful and beloved servant In the inquiry and examination of witnesses concerning the truth of miracles the care and caution of the Bishops and other officers is no less then the importance of a matter wherin the credit not only of themselves but of the whole Catholick Church is concerned and therfore the quality and capacity of the Jnformers and Jnquisitors is considered as well as the nature and circumstances of the miracle and the judgment of able Physitians when it is a cure demanded least some natural accident or art might pass for a supernatural miracle And this not only of late hath bin the practice of the Church but continualy since the primitive times as you may read in St. Austin Breviar Collat. di 2. cap. 14. who also de oper Monach. c. 28. reprehendeth some vain and wicked Monks that for filthy lucre carried about fals or doubtfull reliques of Martyrs But the Church always provided Antidots against such Jmpostures witnes the 14. Canon of the 5. Councell of Carthage against revelations and Reliques not approved of and St. Gregory the Great in his letters to St. Augustin our Apostle of England ep 9. And Innocent 3. in the Councell of Lateran c. 2. And if the same be not exactly observed in these British Kingdoms it must be attributed to the want of the States permission to the Roman Clergy for exercising that power which Catholick Canons give them over such as pretend to be Miraculists Prophets or to have revelations c. Where the Roman disciplin and doctrin is obeyed there are officers or Jnquisitors appointed whose duty it is to inquire after and examin the life doctrin and conversation of such as pretend to have supernatural gifts and extraordinary illuminations or to work miracles which none dares to allow for true much less print or publish vntil the fact and circumstances be maturely examined by the Bishops and their Divines or by the Jnquisition Whefore all these diligences being applyed in so many different and distant places by indifferent and eminent persons it is as impossible the miracles returned by them as authentick should be counterfeited as it is that such men no way related either among themselves or to the person of whose life and conversation they inquire and inform should conspire to discredit and damn themselves for an imposture that can not be concealed and wherby they are to expect no benefit but the loss of their benefices dignities perpetual imprisonment and infamy No marvel therfore if it was never heard that any one miracle related in the process or Bull of any Saints Canonization was found to be fals or as much as contradicted by any credible Testimony so wary and circumspect the Church hath always bin as also the Congregation of Cardinals and Prelats to which that charge is committed Besides some miracles are not only credible by relation and Tradition but so visible and permanent even to this day that they need no proof but eyes and will to see them Such are divers Bodys of Saints preserved from corruption not by Egyptian Mummies or human art but by divin power Such is to omitt many others that most stupendious miracle of St. Ianuarius Martyr and Bishop of Beneventum whose blood kept in a Vial of glass at Naples is congealed and looks dull and dry like earth but when in the festival of the Saint or at other times it is carryed in procession or layd on the Altar at Mass together with the head it is liquified and dissolved in such sort that it seemeth to boil and assume a lively and fresh colour This happens every year and never faileth but when some great and general calamity doth immediatly ensue and fall vpon the City and Kingdom of Naples By this permanent miracle which every Protestant Traveller may see is confirmed our Roman Catholick Religion in general and in particular the Sacrifice of the Mass Transubstantiation prayer to Saints and the worship of their Reliques Other miracles there are so credible in regard of the Testimony and Tradition wherby they are delivered to vs and of other remarkable circumstances that no man in his wits can deny the fact though Protestants dispute the power whether it was a divin or diabolical But when the miracle exceeds the Devils power then they are puzzeld and troubled As for example Father Marcello Mastrilli a noble man by birth and a Jesuit by profession was struck in the temples of the head by a weighty hammer that fell from a great height and in that condition was carried from the work wherof he was Overseer to his bed where he lay without sens or motion for some days vntill the houre of his approaching death to the great grief of all the nobility of Naples his friends and relations who came to the Iesuits Colledge of that City to see this sad spectacle and the next day to the Church to assist at his funeral the Altars having bin the night before covered with black for that his brethren were to say the mass of the dead for his soul after that the Physitians and Chyrurgions had given him over and judged he would expire before the next morning Some noble men who came early to the Colledge rather to pray for his soul then to inquire of his health were surprized to see him saying Mass at the Altar and could not credit their eyes vntill they were informed of the admirable means wherby he was rather revived then recovered The manner was this Jn the dead of the night the Fathers that watched with âying Mastrilli observed that he not only moved and turned towards the wall but heard him speak wherat they were astonished a litle after he sate vp in his bed called for his cloaths pen and ink Then he writ with his own hand how at that instant St. Francis Xaverius Apostle of India China Iâpan c. and one of the first Companions of St. Ignatius Founder of the Jesuits had appeared to him in a pilgrims habit but very glorious and calling him by his name askt whether he desired to live and go preach the Roman Catholick Religion to Japan as he had formerly promised but could not persuade the Superiors to send him he being of a weak constitution vnfit for that labor and voyage Marcello answered that he resigned himself wholy into Gods hands to do what was most for his divin glory Xaverius then told him it was Gods will he should go to Iapan and shed his blood for his divin faith
in that Countrey a greater favor said the Saint then J deserved after all my travels and pains Then he bid Marcello apply the Reliques he had about his neck which were of the Holy Cross and of St. Xaverius himself to his fore he obeyed but the Saint told him he mistook the place and with his own hand applyed them to the contrary side of his head and suddenly was cured having first repeated after the Saint a vow of going to Iapan they who watch't heard Marcellus his words but not any others They ran to acquaint Father Vincentius Caraffa the late General of the Iesuits who was then but Superior or spiritual Prefect of their house in Naples and found that holy man vpon his knees at his prayers but seemed not to be surprised with the news they brought him whence many concluded that God had revealed the matter to him before their coming and granted health to Marcello at Caraffas request He was indeed a person of extraordinary sanctity as his life and death witness and had always a great care of Marcellos progress in vertue Immediatly after this miraculous cure he began his long Journey and being respected as a living Martyr by all the Princes of Italy by the King of Spain Viceroys of Portugal and of the Jndies c. he arrived at length at Iapan and there suffered a most cruel death and glorious Martyrdom as St. Xaverius had told him wherof and of his miracles and Prophesies there are divers Books written and many witnesses living What can Protestants object against this miracle will they deny the fact Thy dare not question the Testimony of a whole Kingdom and City or of so many persons of quality and integrity eye witnesses therof Will they attribute the cure to the power of the Devil his power doth not reach so far as to deaths doors at least he must have more time then was in this case to recall men from thence and restore them to perfect health Will they attribute the prophecy of Mastrillos Martyrdom in Japan to the Iesuits craft and presumption grounded vpon hopes and conjectures They have more wit then to pretend and publish a prophetical assurance of a thing subject to so many vncertainties as the infallible performance of so great a Task and so tedious and dangerous a navigation by a person of so weak a constitution as Marcello whose design if it were human might have bin frustrated by as many casualites and changes of diet Climat c. as every where occurr in that space of time which is spent before men arrive from Europe to the Antipodes What if Father Mastrilli had perished by the way Jn what a condition would himself and the Jesuits have been who gave out so confidently that he would be put to death in Japan according to St. Francis Xaverius his revelation Js it credible they would venture the credit of their order and that reputation of integrity which they have gained in the Catholick world vpon a meer conjecture and contingency and without any necessity of thus playing the Prophet This evidence doth vex peevish Presbyterians but they must have patience and confess that the Jesuits are not limbs of Anti-Christ nor those horns of the Beast wherwith Ministers fool their flocks and feed themselves God would never rais from deaths doors such Jmpostors as Protestants pretend the Jesuits are and command them to go preach their doctrin if fals to so many remote Nations nor countenance their Missioners and Missions with this and many other miracles wrought to confute protestancy and to confirm our Catholick doctrin Though the Magdeburgian Century writers having reliued in every one of the first eleven ages cap. 13. many Popish miracles as they call them and not being able to deny the fact say as the Pharisees did of our Saviours miracles that they were either fables or wrought by the power of Beelzebub and lying signs wherby the superstition and Idolatry of Popery was confirmed yet our English Protestants for the most part condemn these Germans for this sottish answer but themselves give another as litle satisfactory Both their ancient and modern writers being ashamed to deny the reality of our miracles or the supernaturality of the power wherby they are wrought say that true miracles are not of force to prove true doctrin because they are neither infallible nor inseparable marks of truth Jn which rash assertion they contradict not only their learned Brethren Calvin Chamier and others but call in question Gods veracity and maintain the lawfulnes of heresy and infidelity For the perfection of veracity even in men much more in God is not a sole inclination of speaking always truth but includes such an aversion to lying and by consequence to all vnnecessary equivocation that he who is perfectly verax or a man of truth can not without violating that vertue as much as seem to countenance or colour error and falshood with the least sign of his approbation much less can God make errors and falshood credible by miracles or by such an appearance of truth as may not only excuse the mistake of prudent and learned persons but oblige them in conscience to mistake That there is no necessity for God to work miracles in confirmation of errors and fals doctrin is granted by our Adversaries and by consequence they must also grant that he can not use that kind of Equivocation To say that he may work true miracles in confirmation of a falshood therby to exercise and shew an absolut power over us his creatures is as much as to say he may exercise his power against his own inclination to truth and therby destroy himself by violating his veracity Besides though we should suppose this absurdity and contradiction that God can work a miracle to confirm error or falshood and yet himself by such a supernatural action which involves his inclination not be inclined to that error or falshood though I say this absurdity and contradiction were supposed yet can it not be denyed but that by such a miracle at least we rational Creatures would be inclined to error and falshood But he who loves truth especialy if he loves it infinitly as God doth can no more incline others to error and falshood then he can incline himself therunto because he loves truth for it self and because it is truth and by consequence truth being always the same he must love it in others as well as in himself and therfore can as litle incline others by working miracles to error and falshood as himself can be inclined to error and falshood That men are not only inclined but obliged in conscience to believe whatsoever they see confirmed by a true miracle is evident by these Texts of Scripture Had not I don among them the works which no other man did they had not sinned Wo be to thee Corozain wo be to thee Bethsaida for had the miracles don among you bin wrought in Tyrus and
Sidon they had long since don pennance in sackcloth and ashes The works which I have don in my Fathers name beare witness of me And though you believe not me believe my works And again We know that thou art a Teacher come from God for no man could do these miracles thou dost except God were with him And the reason why miracles oblige vs in conscience to believe the doctrin by them confirmed is because they are a sufficient and moral evidence of Gods authority and as it were the great Seal wherwith he warrants his Ministers and the Church to preach and propose his doctrin and Commands Now if he could put this seal to any fals doctrin or therby authorize an erroneous Church men might prudently doubt whether he doth not do so now de facto and in every particular but with such a prudent doubt none is bound to obey any Church authority and by consequence there could be no obstinacy heresy or infidelity against Gods revelations and veracity how ever so authentickly and sufficiently proposed by miracles which are the signs and badges of divin authority and the most authentick marks of the true Church To that ordinary objection of Anti-Christs miracles which though fals and feigned yet will seem so true to many that most of the world will be seduced we answer 1. That there will be an apparent difference between Anti-christian and our Catholick miracles though for want of due reflexion prudence and piety men will not consider the difference nor compare his miracles with ours 2. Christs words and warning of Anti-Christs feigned miracles is a sufficient evidence of their falshood becaus we must not credit our selves or any outward appearances against the express words of Christ. This is the reason why in the Sacrament of the Altar we are not deceived by the Species or appearance of bread and wine Though there were no other argument that Anti-Christs miracles are fals but this that the miracles of the Church both in the old and new Testament are first and that we have a Caveat to beware of such miracles and miraculists as shall come afterwards to confirm contrary doctrin whosoever is moved by Anti-Christ or his fore-runners to forsake the ancient faith and signs of the Church for novelties how ever so plausibly or prodigiously confirmed deserve damnation For there are two qualities that oblige men in reason and conscience to preferr one thing before another how ever equall they both may seem to be in other respects 1. priority of time 2. present possession We see what priviledges and prerogatives are given by the law of nature and Nations to such as are antienter by birth or nobility then others and how possession is sayd to be eleven points of the law These qualities are most properly found in our Roman Catholick doctrin it is most antient and always hath had the precedency of all pretended Reformations both in time and in the possession of the hearts of the faithful The same we say of our Catholick miracles Therfore we ought to preferr them before any others that shall appear afterwards in opposition to them Besides those miracle so credibly reported that no man can deny them without being guilty of obstinacy and rashness and besides those others continualy visible as that of St. Januarius there is an other kind of true miracles seen but not observed by every Protestant vpon which if they did reflect as many of them as mean well would become Roman Catholicks The difference between true and fals miracles is that true miracles are works besides or against the order of nature and of secundary causes and therfore may be don only by the divin power as to receive the dead to cure diseases of the body and distempers of the mind without the application of any natural means or remedys And becaus the Devil hath less power over souls then over bodys the cure of a distemper of the mind wherof no natural cause appeareth is a greater and more authentick miracle then any cure of the body how ever so prodidious Fals miracles are only such as may be don by the application of natural causes and remedies as that of Vespasianus of whom Suetonius recounts that he restored sight to a blind man and the vse of his feet to a lame man But Cornelius Tacitus doth acknowledge lib. 4. Hist. that the Physitians being consulted did answer those diseases were not incurable and Tertullian in Apologetico cap. 22. saith that both the disease and the cure was a work of the Devil Anti-Christs miracles also will be such as as may be don by the cours and concurrence of natural causes That miracles don vpon mens minds are greater then any ââres or changes wrought vpon the body is granted by our Adversaries and St. Bernard recounts as one of the greatest miracles of St. Malacâius that he converted an obstinat soul to recant his opinion against the real presence of Christs Body in the Sacrament And for the most remarkable miracle of St. Bernard himself it is recorded how with the blessed Sacrament in his hand he did so terrify William the prowd Duke of Aquitain that he fell prostrate at his feet and he whom the most powerfâll Monarchs of Christendom could not rule submitted himself to the disposal of a poor Monk becaus he threatned him with that which in appearance seemed to be and Protestants hold to âe no more in reality or in substance then a wafer cake These things supposed as vndeniable in Philosophy and Divinity it may be easily proved that every Protestant doth or at least may see true miracles in confirmation of our Roman Catholick âaith For without question it is either a miracle of God or of the Devil that all the Roman Catholicks not only now but for so many ages past should contrary ãâã the evidence of sense and to our natural inclination of judging according to that evidence adore for our Savior JESUS Christ that which in appearance is but a wafer cake or a Cup of wine We are either abused and seduced by Sathan or inspired and enabled by the Holy Ghost to contradict our senses which contradiction being in a matter so long and so much controverted in publick schools and general Councells and a thing wherupon depends our Salvation we can not âe presumed if we err that we err for want of examining and comparing the reasons of both sides Catholick and Protestant especialy if we consider the number learning and integrity of the Roman Catholick Examiners and the great difficulty which they as well as all other men find in believing or judging against the evidence of sense and in denying that to be bread or wine which doth smell look tast feel and feed like bread and wine Now if we prove that this marvellous and vnanimous contradiction of our senses can not be a miracle of the Devil protestants must grant it is a miracle of God and from thence may
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 âudicious 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
to have tasted any meat or drink for the space of fiveteen years together except only the B. Sacrament of the Altar which she received with great devotion and with extraordinary Ioy and Iubily of mind every Sunday And which was most admirable she was able to find out one only consecrated Host amongst a thousand that were not consecrated Thus he and without doubt this last was no less a miracle then the former because the consecrating of one Host among many depends vpon the intention and inward determination of the Consecrator which none but God can know But from Norfolk let 's pass to London I will now relate a story saith Waldensis wherof I my self was an eye witness in the Cathedral Church of St. Paul in London where the venerable Arch-bishop Thomas Arundell of happy memory the son and Brother to an Erle sat in Iudgment in his Bishops chair assisted by Alexander the Prelat of the Church of Norwich and others At which time he propounded certain Interrogatories concerning the faith of the Eucharist vnto a Taylor of the parts of Worcestershire taken in the crime of heresy but when as the obstinat fellow could not be persuaded by any reason to embrace the right faith nor would believe nor call the consecrated Host any other thing but only holy bread he was at last commanded to worship the said Host but the Blasphemous heretick answering sayd verily a Spider is more worthy to be worshipped then it is when behold a Monstrous horrible Spider came sudenly sliding down by her thred from the top of the Church directly vnto the blaspemers mouth and endeavored very busily to get entrance even as he was speaking the words neither without much adoo could the many hands of the standers by keep her from entring into the wretch whether he would or no. Thomas Duke of Oxford and Chancelor of the Realm was there present and saw this wonder Then the Arch-bishop stood vp and declared to all that were present that the revenging hand of God had denounced the man to be a blasphemer Harpsfeild relates the same miracle out of the Register of Arch-bishop Arundell but we may doubt whether that old Register was not reformed as well as the old Religion by the Protestant Prelats Such cleer evidences are seldom preserved entire by the enemies of truth We see how frequently the very law books and ancient English statuts are corrupted by our English Protestants to favor the Kings spiritual supremacy as is largely proved by Persons against Sir Edward Cook and Bishop Morton in a particular book against Cook and in his Sober and quiet Reckoning with Thomas Morton wherin he discovers the vnworthy practises of Justice Cook and others falsifying the Charters of our ancient Kings c. As for example that of King Kânulphus pleaded by Humphry Stafford Duke of Buckingham 1. Henry 7. for the sanctuary of the Monastery of Abindon which as it is printed by Pinson in Catholick times says that Leo then Pope did grant the said immunities and privileges c. and is yet so read in the Lord Brooks Abridgment tit Corone pl. 129. But since King Henry 8. spiritual Headship Pope Leo hath bin left out in most printed Statuts and Iudge Cook quotes them so corrupted as good evidence against the Bishop of Romes jurisdiction pretending that the Kings and not the Popes gave spiritual jurisdictions and immunities St. Optatus Bishop who lived before St. Austin the Doctor relates how the Donatists to vex the Catholicks who did worship the Blessed Sacrament cast the consecrated Hosts to their dogs But they escaped not Gods heavy Iudgment for the raging dogs with revenging teeth saith Optatus tore their own Masters in peeces as if they had bin strangers and enemies yea as if they had known them to be theeves and men guilty of our Lords Body Miracles of the Mass. ST Austin reporteth of his own time and Countrey how that one Hesperius having his house infested with wicked Spirits to the affliction of his beasts and servants desired saith St. Austin in my absence certain of our Priests that some would go thither c. one went and offered saith he there the Sacrifice of the Body and blood of Christ praying what he might that the vexation might cease and God being therupon mercifull it ceased The like miracle doth Theodorus who lived in the fifth Century write happened to Coades King of Persia who being desirous to enter into a Castle placed in the confines of his Kingdom towards India was hindred by many wicked spirits which haunted the said Fortress and notwithstanding that as well the Persian Sorcerers as also those of the Iews had employed all their magick art yet could not entrance be obtained At last a christian Bishop was called vpon who with once saying Mass and making the sign of the Cross put forthwith to flight the infernal powers and delivered vp the Castle to the King free from all molestation Miracles for Purgatory ST Gregory the Great telleth of a Monk called Justus who saith he was obsequious to me and watched with me in my dayly sickness this man being dead I appointed the healthfull Host to be offered for his absolution thirty days together which don the said Justus appeared to his Brother by vision and said J have bin hitherto evil but now am well c. And the Brethren in the Monastery counting the days found that to be the day on which the thirtith oblation was offered for him The same St. Gregory writes how Paschasius Deacon of the Roman Church was tormented with the pains of Purgatory after death for having adhered vntil neer his death vnto Laurence the Schismatick but at length was delivered from those pains by the prayers of St. German Bp. of Capua We will not her detain the Reader with more particulars but confirm the whole bulk of our Roman Catholick Doctrin with the vndeniable miracles of St. Bernard a known Papist against the Petrobrusians Henricians and Apostolici whom Protestants claim as members of their own Church for denying the real presence sacrifice of the Mass extreme vnction Purgatory prayer for the dead prayer to Saints the Popes authority worship of Images Indulgences c. Against these hereticks St. Bernard was commanded by the Pope to preach and accompany his legat Cardinal Albericus to the Countrey of Tolosa where he wrought innumerable miracles to confute and confound the aforesaid Hereticks as may be seen in the writers of those times in so much that the Saint in his return declined all Common roads to avoyd the multitudes of people that flockt to reverence him as an Apostle Though afterwards in his 241. Epistle to the Tolosians he saith to keep them constant to the truth as St. Paul did to the Thessalonians we thank God for that our coming to you was not in vain our stay indeed was short with you but not vnfruitfull the truth being by us made manifest
of St. Bernard let them see how he condemned all their opinions against the Roman Catholick faith as heresys in the Petrobusians Henricians and Apostolici and then I hope they will acknowledge their error in not tolerating Popery St. Bernard doth relate in the life of St. Malachias whose Successor Doctor Taylor is not either in caracter or Doctrin that he cured a lunatick child in confirming him with the sacred vnction A miracle saith Holinshead seen and confessed by many hundreds of people and therupon blown through the world St. Optatus l. 2. contra Donatistas reporteth how the heretick threw out of the window ampullam Chrismatis a viall of Chrisme holy oyl to the intent to break it the which being stayd by an Angels hand God preserved and did light safe among the stones A Miracle of the Sacrament of Extreme vnction OF the Sacrament of Exteeme vnction St. Austin giveth this testimony So often as any infirmity chanceth let him that is sick receive the body and blood of Christ and after that let him annoint his body that that which is written Iac. 5.14 may be accomplished in him Is any sick let him bring in the Priests and let them pray over him annointing him with oyl in the name of our Lord. And the prayer of faith shall save the sicke And our Lord shall lift him vp and if he be in sins they shall be remitted him I doubt Doctor Taylor and his prelatick Convocation will not allow in this controversy of Extreme Vnction the testimony of St. Malacly to be as pious as they did in the former of Confirmation And if you ask the cause they can give no other but that their Episcopacy is not so much concerned in maintaining extreme Vnction as Confirmation We shall notwithstanding relate St. Bernards words and St. Malachias work and desire Doctor Taylor to let us know why he thinks the testimony of one and the example of the other to be more credibles and imitable in the point of Episcopacy then in other articles of Christian doctrin A noble man saith St. Bernard in vita Malachiae dwelled neere the Monastery of Benchor whose wife being sick Malachias was requested to anoyl her which was deferred till morning afterwards a sudden outcry being made that she was dead Malachias came and when he certainly found that she was dead he was greatly troubled in mind imputing the falt to himselfe that she dyed defrauded of the grace of the Sacrament and lifting vp his hands to heaven sayd I beseech thee o Lord c. what more she that was dead opend her eyes c. and Malachias giving thanks praysed God and anointed her Knowing sins to be remitted in this Sacrament Miracles of the Sacrament of Confession IT is written Act. 19.18 that many of those primitive Christian that belived came confessing and declaring their deeds Therfore St. Austin sayth to some who thaught it not necessary to confess their sins to Priests Do ye penance such as is don in the Church that the Church may pray for you Let no man say within himself I do it in secret J do it before God alone God who pardoneth me knoweth that I do in my heart Was it therfore sayd in vain whatsoever you shall loos in earth shall be loosed in Heaven Were the keys given to the Church of God in vain Do we frustrat the Ghospel of God Do we frustrat the words of Christ Do we promise you that which he denyeth Do we deceive you And in an other place there are saith he that do think it sufficient for their salvation if they confess theire sins to God alone vnto whom nothing is hidden and every mans conscience lieth open For they will not or they are ashamed or they disdain to shew themselves vnto Priests Whom yet our Lord hath by Moyses ordained to discern between leper and leper But J wil not have thee deceived with this opinion and be ashamed therby to confess them vnto the Vice-gerent of our Lord either languishing with âhamfastnes or stiffnecked with indignation For of reason in like manner must we admit him for our Judge which our Lord doth not disdain to be his Vicar St. Cyprian saith I beseech you my brethren every one to confess his sin whilst yet he that sinneth remaineth in this world whilst his confession may be admitted whilst every mans satisfaction and remission given by the Priests is acceptable vnto our Lord. St. Basil the great saith Jt is judged necessary that sins be confessed vnto those to whom is committed the dispensation of the mysteries of God for so the very penitents of ancient times are found to have confessed their sins vnto holy men Sundry miracles wrought by God to confirm our Catholick doctrin of the Sacrament of Confession every one may read in Joannes Climacus grad 4. in S. Petrus Damian in ep ad Desiderium In Petrus Cluniac lib. 1. de Mirac cap. 3.4.5 6. J will relate one or two out of S. Bede of whom Fox pag. 165. sayes As touching the holines and integrity of his life it is not to be doubted And saith of his learning ibid. so notable and famous was the learning of Bede that the Church of Rome both stood in need of his help and also required the same about the discussing of certain controversies apperaining to learning Moreover the whole Latin Church at that tyme gave him the mastery in Iudgment and knoweldge of the holy Scriptures And yet this holy Man who was such a Master in all learning and Scripture in his history of the Church of England recounts Miracles either seen by himself or so credibly reported that he being of so sound a Judgment as Fox confesseth beleived and writ them for authentik to confirm every point of our doctrin wherin we differ from Protestants Let us hear one of Confession In the time of Conrede saith St. Bede l. 5. c. 14. hist. who reigned after King Edilrede there was a certain Captain in great favor with the King for his valor but careless of his soul. Wherfore the King often admonished him to make humble confession of his sins and amend his life least by deaths sudain prevention he might loos time of repentance but he notwithstanding this gentle admonition of his Souveraign deferred his confession In the mean time being visited with sicknes the King came to his Chamber for he loued him tenderly and exhorted him that at the least now he would confess before he died No quoth he J will not be confessed now but when J am well recovered I will least if I should now do it my fellows would say that I did that for feare of death which I did not in health When the King came the next day to visit him and give him good councel he cryed out incontinent with a pitiful and lamentable voice saying Alas what mean you Sir why come you hither you are not able to do me any good The King
6. reign What a wicked man Arch. Cranmer was of Peter Martyr Echinus Bucer Latimer and Ridleys impieties SVBSECT III. OF Hooper Rogers Poynet Bale and Coverdale Hooper and Rogers combined against CraÌmer and Ridley How Latimer joyned with them Their Project of Puritanism How Hooper inveighed against plurality of benefices when he had none and enjoyed two Bishopricks when his faction prevailed and left his friend Rogers in the lurch How Rogers and Coverdale conspired with Tyndall to falsify Scripture Bishop Poynets contest and Suit in law with a Butcher about the Butchers wife notwithstanding that Poynet had one of his own But Sentence was given for the Butcher against Poynet contrary to the Principles and liberty of Protestancy and to what the protestant Church had resolved before in the like case between Sir Ralph Sadler and one Barrow whose wife was decreed to be married to Sir Ralph during Barrows life Bishop Bales conversion to protestancy related by himself and attributed to his beloved Dol. What an impostor he was Bish Coverdales drunkenes and corruptions of Scripture How corrupt and vngodly a Scripture is the English translation of the Bible It was condemned by act of Parliament as fraudulent aÌd fals Notwithstanding which censure it was and is imposed vpon the Nation as the word of God sometimes it was called Mathews Bible othertimes the Bishops Bible or the Bible of the large volume with litle or no alteration Coverdales vanity in attempting to convert to protestancy the Vniversity of Oxford Laurence Sanders a Protestant Martyr and Priest his resolution to dy for legitimating his little bastard SVBSECT IV. ARch Cranmers conference with Doctor Martyn and other Catholicks How weakly he defended the Protestant cause How vainly Protestants pretend Scripture for their doctrin as all heretiks do How Cranmer was proved to be an heretick by the definition of Origen Tertullian c. SECT III. OF the Protestant Clergy in Q. Maries reign the same that afterwards founded Q. Elizabeths Church Their frauds factions cheats and changes of the English Protestant religion during their exile in Germany Related by Dr. Heylin How the German Protestants called the English Protestants the devils Martyrs and would not entertain their banished Clergy and Confessors How therupon the English clergy changed and accommodated their Religion to that of the places wherin they lived and printed books at Frankford and Geneva containing contrary doctrines for humoring dissenting churches How often they changed their Liturgy at Frankford Of Grindall Horn Sandys Chambers Pakhurst Whithead Whittingham Williams Goodman Wood Sutton Fox their frauds factions divisions and books against Q. Mary c. How vnfit men to be Bishops and to found a Church and yet they were the chief pillars and Prelats of Q. Elizabeths reformation SECT IV. ABominable frauds and wilfull falcifications of the protestant Clergy in Q. Elizabeths reign to maintain their doctrin set forth vnder the name of an Apology and defence of the Church of England How Q. Elizabeth gained the Nobility and House of Commons to vote in Parliament for reviving Protestancy Of Bish. Iewells ridiculous challenge at Pauls Cross. How all the Protestant Clergy conspired with him in his impostures How they were confuted by Doctor Harding Stapleton and other Catholicks All the Protestant writers borrow from Jewells impostures their arguments and authoritys against the Roman Catholick Religion Acknowledged by Dr. Heylin in his history of the Church of England SVBSECT I. THe Protestant Clergys fraud and falshood against Communion vnder one kind It was a thing indifferent in the ancient Church Proved by several instances Jewells ridiculous evasions SVBSECT II. JEwell and the Protestant Clergy censure as hereticks the same ancient Fathers they appeal vnto in other controversies for condemning the mariage of Priests They corrupt the Ecclesiastical history for the same reason and bring an example of an imaginary Bishop to confirm their corruption and pretend that S. Gregory Nazianzen says that a Bishop may minister the better in the Church for having a wife in his house and that his own Father was instructed in Ecclesiastical functions by his wife SVBSECT III. IEwell and his Prelaticks charge Cardinal Hosius and all Catholicks with contemning the holy Scriptures contrary to his own knowledge and even after he had bin admonished of the imposture SUBSECT IV. FAlsifications and frauds against the Bishop of Rome his Supremacy scripture falsified to impugne the same SVBSECT V. PRotestants frauds and falsifications to deny and discredit the Sacrifice of Mass. Their pretence that the ancient Mass was the same thing with the English communion or Liturgy Iewells impudency SUBSECT VI. PRotestant falsifications and corruptions of Scripture to make the Pope Antichrist and the succession of Bishops a mark of the beast Q. Elizabeths first Bishops were violently bent against Episcopal Succession because it was notorious that themselves wanted such a succession Want of Succession a mark of hereticks Proved by Fathers SVBSECT VII PRotestant falsifications to prove that Popes may and have decreed heresys SVBSECT VIII ITem to prove that Popes have insulted over Kings SVBSECT IX ITem to prove that S. Austin the Apostle of England was no Saint but an hypocrit as also to discredit Catholick Writers SVBSECT X. PRotestants frauds and falsifications of Scripture as likewise their altering of the 39. articles of Religion to make the laity believe that there are true Bishops and Priests in the Church of England Jtem their forgery of records The Evasions of Primat Bramhal and others concerning their Episcopal succession confuted SVBSECT XI XII AN advertisment to the Reader concerning Bishop Iewell of some learned Protestants converted to the Roman Catholick Faith by discovering the falsifications and frauds of his books Mr. Hookers sincerity questioned for his immoderat praises of so great and notorious an impostor in his Eccles. Polit. A feigned Protestant story of the two Doctors Reynolds How Iewell excused his falsifications in presence of the Erle of Leicester by saying that Papists must be dealt with as Papists SECT V. FRauds follies and falsifications of Iohn Fox his Acts of monuments and of his Magdeburgian Masters in their Centuries The litle sincerity of the English Church and Clergy in countenancing such fals dealing All sober men that read the works of the Magdeburgian Centurists must conclude they composed them rather in drinking stoves then in retired studies so rash and foolish are their censures of the greatest Doctors and Saints of Gods Church ValeÌtia the Iesuit aptly compared these centurists to malefactors that confess all the knowing and honest men of the country or citty witness that they are theeves and hereticks c. And then these malefactors refute all this by only saying that the sayd knowing and honest men so highly esteemed by all the world for their knowledge and integrity spoke incommodiously and ignorantly when they accused the theeves Iohn Fox his absurdity in making the true Church visible to Protestants and invisible to Catholicks What
a ridiculous Church of Protestants he fancies and deduceth only from the time of Pope Innocent 3. and composeth of a rablement of all sectaries divided among themselves and dissenting also from Protestants Proved in particular instances of VValdenses Albigenses Wickleff and others His three simple Miracles of Luthers and how Fox describes a revelation of his own and how he was made a fool by revelation The Prelatik clergy recommend Fox his works to all Godly people though the learned of them know it to be a collection of frauds follies and fables SUBSECT I. IOhn Fox his Calendar of Protestant Saints In all 456. wherof Bishops Martyrs 5. and Cranmer the principal by him you may judge of the rest Bishops Confessors 1. Virgin Martyrs none Mayd Martyrs 3. Kings and Queens Martyrs and Confessors 1. Edward 6. Other men and women Martyrs 393 other men and women Confessors 57. The greatest disputers against the Catholick Bishops of these Martyrs were a Cook a Cowheard a Taylor a Blaksmith a millers wife a Cutlers wife and a married mayd So Fox calls her How madly these poor souls ran to the fire Fox his Martyrs were all fanaticks SUBSECT II. WIlfull falsifications committed by John Fox in his acts and monuments He falsifies St. Bede and an ancient english Synod to make them Quartodecimans and to favor the Protestant doctrin of divorces He falsifies also St. Antoninus to discredit Pope Gregory 7. alias Hildebrand and a Councell to favor the mariage of Priests The ancient Greeks and Latin Churches held the single life of Priests 120. lyes in three leaves of Fox his book and more in the whole then in Sleydans History though eleven thousand are gathered out of Sleydan by the German writers His censuring Acts of ancient English Parliaments for condemning Rebells and heretiks His falsifying Sr. John Oldcastles profession of faith to make us believe he was a Protestant in the point of Purgatory SUBSECT III. DOctor Charks egregious falsification of St. Austin and how falsly he excuseth Luthers doctrin of the lawfulness of Adultery and incest SUBSECT IV. ARch Cranmer and Peter Martyrs falsifications against transubstantiation and the Sacrifice of the Mass. SECT VI. HOw some Protestant writers in Q. Elizabeths time seing their fellows proved falsifiers waved the testimonies of the ancient Fathers and Councells and yet the others continued their former cours of falsifying both Fathers and Councells Of Whitaker Arch. Whitgift and Fulk How they contemn the Fathers and Church when they relate ancient condemned heresies that Protestants now profess Doctor Willet a great Impostor how impudently he falsifies taking God to witness he will speak nothing but truth it is the general custom of Protestant writers SECT VII FAlsifications and frauds of the prelatick and Protestant Clergy ever since the beginning of K. James his reign for continuing and maintaining Protestancy SUBSECT I. THeir corruptions of Scripture notwithstanding that the King commanded the English Bibles to be corrected They corrected some few things that gave advantage to the Puritans against Episcopacy leaving other corruptions as formerly Insteed of correcting their fals Scripture they forged new Registers How they falsify Scripture in the first commandement Exod. 20.4 and yet object against vs Catholiks that wee take away the 2. commandement How absurd this their objection is See also how they corrupt Scripture to humour K. James in the supremacy divers others Arch. Abbots and the Bp. of Glocester altered the true translation of St. Peters epistle to impugn Purgatory accused of this impiety by Sir Henry Savill that translated it rightly How they corrupt Scripture against prayer to Saints That Saints in heaven do hear our prayers proved by reason and authority Whether it be not more then credible that Arch. Abbots who falsified Scripture would forge Registers How vnreasonably the prelatick Clergy in their Dedicatory to King Iames set before the new translation of Scripture desire his Majesty to protect the same against the objections of Puritans and Papists SUBSECT II. OF Dean Walsinghams scruples and Search into matters of Religion and how by discovering the frauds and falsifications of his own Protestant Clergy he became a Roman Catholick The occasion of his doubts His memorial to K. Iames as being head of the church for satisfaction His reading of the Defence of the Censure and his judgment therof How that book proves Scripture is more cleare for Catholick Tenets then for Protestant of Dean Walsinghams appearance before his Grace at Lambeth his conference with Doctor Covell This Doctors fraud and folly in diverting Walsingham from the truth Of Dean Walsinghams third and fourth appearance before my Lord of Canterbury How he was abused and threatned by his Grace for desiring to know the truth Of the Knight of the corner Perkins and his persuasions How the Archbishop to be rid of a man that pressed to know the truth remitted Dean Walsingham to the Commissary of St. Albans and to others who gave him no satisfaction Of Bells libells delivered by the Arch-bishop to satisfy Mr. Walsingham His last appearance before the Arch-bishop of Canterbury and an assembly of Diuines How in their presence he produced the corruptions and falsifications of the Protestant books recommended vnto him by his Grace and yet neither he nor that assembly durst compare Mr. VValsinghams notes of frauds with the same books as Mr. VValsingham desired but dismissed him wishing he were far enough for discovering their cheat and the weakness of their Religion SUBSECT III. REflexions vpon Mr. VValsinghams Relation This like case and cheat doth happen as often as the Protestant Clergy observeth any conscientious person troubled in conscience through the vnreasonableness of their Religion A case of conscience concerning one millions of revennue proposed and desired it be decided by the Parliament and that some knowing person my Lord Chancellor be the Moderator of the conference for that purpose SUBSECT IV. A Relation of a Trial held in France about Religion How necessary the like is in England for the credit of Protestants and convenience of the state SECT VIII PRotestant falsifications to persuade that the Roman Catholick doctrin is inconsistent with the Soveraignty and safety of Kings and with civil Society between Catholicks and Protestants How the Protestant writers having bin worsted at Scripture Councells Fathers c now endeavour to defend Protestancy by reasons of state and become vnfortunat Polititians Divers falsifications touching this subject published by Morton Bishop of Duresm How he answers some objections with new lyes others whith laying the blame vpon the Archbishop of Canterbury and Dr. Stork c. To most objections he gives no answer The whole National Synod and Protestant Clergy concurr in an imposture concerning the sign of the Cross in Baptism against Roman Catholicks The Protestants falsifications of the Canon Law about deposing of Kings About cheating excommunicated persons About murthering and massacring Protestants Diuers falsifications to assert a spiritual Supremacy in Kings According to the
Law of England our Kings may minister all ecclesiastical functions consecrat Bishops and their letters patents are sufficient to give any lay person man or woman power to consecrat Bishops and Priests Ten wilfull falsifications set down together by Bish Morton for proving that Catholicks hold the Pope cannot be deposed nor become an heretick Primat Bramhalls falsification to prove that Popes may and have decreed heretical doctrin SECT IX PRoved by reasons and examples that no Religion is so little dangerous to the soveraignty and safety of Kings or so advantagious to the peace and prosperity of subjects as the Roman Catholick notwithstanding the Popes spiritual supremacy Bellarmin the Author most excepted against in the opinion of deposing of Kings sayes that a King cannot be deposed for being an heretick vnlesse he forceth his subjects to heresy The Author of this Treatise doth not intend to promote BellarmiÌs doctrin but only sheweth there can be no danger in it though it were allowed as true Not any thing more contrary to sound policy then to lay for the foundation of loyalty an Oath or engagement against opinions plausible popular and practised The best way to suppress them is to silence the Authors not censure their doctrin How litle the Popes power is feared by protestants though they make it the pretext of persecuting Catholicks How little his censures can disturb the government in regard of the notoriousness of the fact and the solemnity of his sentences required for their validity How Arch Laud and other protestants contradict them selves in this matter A fancied possibility without probability can bring no danger to the government How vnreasonable it is to exact a more strict profession of allegiance from catholick subjects to a protestant Soveraign then is given by any other Catholicks to their Catholick Soveraign That the french Kings exacts such engagements or Remonstrances from their subjects against the Popes authority as is required in England and Ireland from Catholiks against the same is a gross mistake All such disputes are prohibited in France as tending to sedition and no way profitable The Censure of the Parliament of Paris and some Doctors of the Sorbon against the Popes authority disanulled by the King and privy Councell in France Protestants cannot cleare their own principles in this particular from the aspersions they lay on the Catholick Tenets One of the fundamental principles of Protestancy is a power in the people to depose Soveraigns and dispose of their Kingdoms for the use of the Ghospel Proved by the examples of all Kingdoms and States that received the Reformation even the Prelatick of England SECT X. THat Protestants could never prove any of the wilfull falsifications wherwith they charged Roman Catholick writers but on the contrary themselves are convicted of that crime whensoever they attempted to make good their charge against us Of the Index Expurgatorius Bp. Taylors objections in the Dissuasive as also Bp. Mortons Bp. Jewells c. retorted vpon themselves Item Sutcliffs accusations against Bellarmin The Councell of Calcedon confirmed by Act of Parliament of Q. Elizabeth and by consequence the Popes spiritual supremacy which that Councell asserts SUBSECT I. PRotestants convicted by Belarmin of holding 20. ancient condemned heresies and how fourteen are admitted by them or at least vnanswered and the other six wherof they endeavor to cleere themselves are excused only by falsifying Fathers and Catholick Authors among which are two Pelagian heresies two Novatian one Manichean and one of the Arians Besides these Protestants maintain Iustification by only faith with the Simonians and Eunomians That God is the author of sin with the Florinians That women may be and are Priests with the Peputians That Concupiscency is a sin with Proclus That the true Church was invisible for many ages with the Donatists That men ought not to fast the Lent pray nor offer Sacrifice for the dead with the Aerians That Saints ought not to be prayed vnto nor their reliques or images worshipt with Vigilantius SVBSECT II. FAlsifications objected against Baronius by Dr. Sutcliff How ridiculous The difference between the falsifications objected by Catholicks and those that are objected by Protestants SECT XI CAlumnies and falsifications of Luther Clavin Arch-bishop Laud and Primat Vsher to discredit the Roman Catholick Religion and vphold Protestancy against their own conscience and knowledge What impudent impostors were Luther and Calvin Proved in many particulars Frauds and falsifications and calumnies of Primat Vsher called the Irish Saint by Protestants against the real presence and Transsubstantiation Against sacramental Confession Against absolution of sins by a Priest His cheat concerning Duliâ nd Latria No new invention of Jesuits but the ancient doctrin and distinction of the Fathers Against prayer to Saints His imposture of the Breviary of the Premonstratensian Order SVBSECT Iâ OF Bp. Laud the English Protestant Martyr How fraudulently he would fain excuse the modern Greeks from being hereticks notwithstanding his 39. Prelatick articles condemn their doctrin of the holy Ghost as heresy He abuseth S. Austin to make Protestants believe that general Councells may err against scripture and evident reason He abuseth Vincentius Lyrinensis laying to that ancient Fathers charge his Graces own blasphemy and commits therin many frauds He falsifies Orcam and resolves the Prelatick Faith into the imaginary light of Scripture and the privaâ spirit and therin agrees with Presbiterians and Fanatiks And pretends that Prelaticks are not Schismaticks and Sectaries But to excuse them commits divers frauds His pretence of the lawfulness for privat Churches to reforme themselves confuted His doctrin doth justify all the sectaries proceeding against himself and the Church of England His vanity in pretending that the Church of Britain is independent of the Pope as also that the Pope can not be judge in his own cause His fraudulent and absurd explanation of S. Ireneus against the primacy of Rome item of the gallican libertys His abusing and corrupting S. Greg. Nazian because that Saint asserteth the infallibility of the Roman Church His falsifying of Gerson vpon the like accompt A faire offer to Protestants for the trial of falsifications SECT XII Whether it be piety or policy to give the Protestant Clergy of these 3. Kingdoms a million sterl per an for maintaining by such frauds and falsifications as hitherto have bin alledged the doctrin of the church of England which also they acknowledge to be fallible and by consequence for all they know fals And how the sayd million per an may be conscientiously applyed to the vse of the people without any dangerous disturbance to the Government It was policy in Q. Elizabeth to make such a clergy and Religion but not piety The case being now altered neither piety nor policy to preserve either No seditious or interessed persons can disturb the Government by pretending zeal for preserving a Religion and Clergy so prejudicial to the soul and state if liberty be granted to discover the cheat wherby the
tom 5.22 * See thee nulity of the Prelatick Clergy of England cap. 2. and D. Bramhal in his vindication therof pa. 92. pag. 10â Dr. Stapleton in his return of vntruths against Jewel fol. 130. and in his Counterblast against Horn fo 79 301 Dr. Harding Confut. Apol. fol. 57. 60 part 2. fol. 59. edit 1563 fol. 57. 59 edi 1566 Stat. 8. Elizabeth 1. Stat. 8. Eliz. 8. See the nullity of the Clergy and Church of England edit 1659. Bramhal in his vindicâtion pag. 132. Demonstrat Discipl cap. 8. ¶ 1 2. pag. 43. 2. part See this Act of ParliameÌt in the life of the Queen of Scots Written by Mr. V. dal and dedicated to King James pag. 200. 201. See 1 p. seâ 1. Primat Bramhal's succession and vindication of the Prelatick Clergy was answered by the Author of the nullity of the Church of England and by an other book after he had both these aÌswers by him and durst not reply but rather coÌcurred with his Brethren in adding the words Priests and Bishop to their forms of ordination as appeareth in their last edition of the CommoÌ praier rites c. of the Church of England See in the epistle Dedicatory and our Preface the Act of Parliament preferring any natural issue of Queen Elizabeth to the Crown before the royal family of the Stewards See Udal a ProtestaÌt in his history of the Queen of Scots wher he proves how the bastard Mârry by the means of John Knox and others that he employed changed the ancient Religion in Scotland to the end him self might be made King by the Protestants and how afterwards by the same way he murthered King James his Father and persecuted King James and his mother all vnder the pretext of a Protestant Reformation Luther in epist. ad Argentinenses anno 1525. Christum à nobis primò vulgatumau demus gloriari See part 2 sect 5. n. 5. See M. r Belson Bishop of Winchester in his true difference c. part 2. pag. 353. See M. r Rogers in the Catholick doctrin of the Church of England pag. 103. pervsed aÌd published by the Lawful authority of the Church of England an 1633. Calvin in Dan c. 6. v. 22. 23. Abdicant se potestate terreni Principes duÌ insurgunt coÌtra Deum c potius ergo coÌspicere oportet in illorum capita quam âllis parere c. (a) Perkins in his exposition vpon the Creed p. 400. vve say that befor the days of Luther for the space of many hundred years an vniversal Apostacy overspread the vvhole face of the earth and that our Church vvas not then visible to the world Mr. Napper upon the revelations dedicated to King Jams pag. 143. saith from Constantin's time vntill these our days even 1260 years the Pope and his Clergy hath possessed the out ward visible Church of christianity [b] vpon thy vvalls ö Jerusalem have I set vvatchmen all the day and all the night for ever they shal not be silent Esay 62.6 see Ephes. 4.11 (c) Dr. Powel in his consideration of the Papist's supplication pag 43. Buchanan in loc com pa. 466. And Whitaker contra Camp rat 7. pag. 101. 102. contr Duc. pag. 277. This Whitaker after vainly attempting to shew the beginning of Popery and seing the insufficiency of his particular instances doth at length acknowledg his weakness and runs with the rest of his Protestant Championâ to divert the Reader from the evidence of truth so deceitful and silly similituds (d) Luther tom 2. Wittemb anno 1551. lib. de se. arbit pag. 434 [e] Luther in parâa Confess to 3. Germ fol. 55. in Colloq mons Germ. fol. 210. (f) Mr. Gabriel Povvel in his consideration of the Papists supplication pag. 70. [g] Fox act and Mon. pa. 40 Jewel in his Apology p. 4. c. 4.5 2. and in his defence of the Apology edi 1571. p. 426 (h) Andreas Museâlus in praef in libellum Germ. de Diaboli Tyranide Nicolaus Androphius Conc. â de Luthero [i] Conrad Schlusletbur Catal. haeret l. 13. pa. 314 seqq (k) M. Cartwright in M. whit gifts defence pag. 17. [l] Luther contra Regem Angliae fol. 344. I pass not if a thousand Austins a thousand Cyprians a thousand King Henry's Churches stood against me Et libro de se. arbit contra Eras. edit 1. Lay a side all the arms of orthodox antiquities c. see also nullus and nemo G. 6. pag. 153. And Cnoglerus his symbola tria pag. 152. [m] Danaeus pag. 939. in his answer to Belarm of the confess'd austerity of life of S. Bernard S. Francis S. Dominick the Monks c. says they were all fools And M. r Willet who maketh a special Treatise against the austerity of the ancient Fathers in pag. 358. of his Synopsis reproved S. Bazil S. Gregory Nazianzen for plucking down themselves by immoderat fasting and concludeth Wher in all the Scripturs learn'd these men thus to punish their bodys Oseander reprehended S. Anthony the Eremit for the same and saith his Religion was superstition And Calvin lib. 4 cap. 12. sect 8. that the austerity of the ancient Fathers was not excusable and differeth much from God's prescript and is very dangerous And Iunius in his animadversions pag. 610. 611 attributs S. Simon Stilletes his austerity and Miracles to cunjuring melancoly and his prophecies to suggestion from the Devill [n] Bucer one of the Composers of the Common prayer-book and of the Religion of the Church of England whom Mr. Withguift Archbishop of Canterbury in his defence pag. 522. termeth a Reverend learned painfull sound Father teacheth in his applauded work of the Kingdom of Christ and translated into English that it is lawful to procure liberty by a libel of divorce to marry again not only in the case of adultery but in case of the on 's departure from the other in case of homicide theft or repairing to the company or banquets of immodest persons likewise in case of incurable infirmity of the woman by Child birth or of the man by lunacy or otherwise See his own words in the aforsaid work l. 2. c. 26. 27. pag. 99. 100. cap. 28. pag. 101. saies that who ever will not induce his mind to love his wife with conjugal charity that man is commanded by God to put her away and marry an other And in Math. cap. 19. saith that the wife repudiated either justly or vnjustly if she hath no hopes to return to her husband and desirs to live piously and wants a husband may be marryed to an other without sin The whole University of Cambridg comends this Bucer for a man most holy and truly devine and this letter of commendations is printed with Bucer's Book wherin he teacheth this doctrin see it pag. 944. Luther's words in Serm. de Matrim are notorious If the wife will not or can not come let the mayd come Et ibd fol. 123. tom 5.
in their old See the Sect. of the second Part of this Treatise and the first Part Sect. 1. See 1 p. Sect. 1. The King 's right to France My Lord of Clarendons policy censured by all Wise men One of the King of Spain his Ministers told me that the late King Philip 4. had disburs'd for the Defence of the Low Countries four hundred Millions of Ducats which amounts one hundred Millions sterl All this Treasure was sent out of Spain Monsieur de Silbon in his 3. Book of Policy Discourse 4 of the Alliance of of Princes c. Pag. 295. Perpetual miracles The miracle of St. Ianuarius at Naples This miracle failed once when it was shewed privatly to a yong english Lord and this failing was printed in the Italian Gazets as very strange news The famous and vndeniable miracle of St Francis Xaverius wrought in the person of Marcello Mastrilli I was at Lisâon when this holy Martyr embarcke there for the East Indy in order to his further navigation to Japan some 30. year since and I heard Marcello relate his own miraculous cure and do remember what strâving there was between Passengers and Merchants to ship their goods and persons in the same vessel wherin Marcello was to embark not doubting of its safe arrival at Goâ so satisfied were all sorts of people of the truth of the miracle and of the accomplishment of his Martyrdom in IapaÌ revealed to him by St. Xaverius Whitak de Ecclesia pag. 349. Bp. Laud against Fisher pag. 108. Calvin Harm in Marc. cap. 13. p. 302. miracula sigilla sunt verae doctrinae Nam quis vel cogit absque blasphemia DeuÌ commodaturum suam propriam vim virtutemque mendacio Chamier tom 2. Controv. lib. 16. cap. 14 p. 677. Gods veracity questioned by ProtestaÌts when they answer to the argument deduced from Roman Catholick miracles A demonstratioÌ to prove that God can not permit true true miracles to confirm fals doctrin Ioan. 15.24 Matth. 11. ââ Ioan. 10. ââ 38 Ioan. â ââ Anti Christs Miracles are not credible if compared with ours Of visible miracles seen thought not observed by every Protestant in confirmation of our Roman faith The difference between true and fals miracles St. Bernard in vita St. Malac. c. 57. See Belarmin de Ecclesia lib. 4. cap. 29. St. Chrysostom de Sacerdotio lib. 6. cap 4. Adoration of the Blessed Sacrament St. Nilus in ep ad Anastasium St. Gregory Naz. Orat. 11. de obitâ Gorgonia St. Cyprian in serm de lapsis Post medium Communion vnder one Kind Evagrius Orthodoxus lib. 4. c. 35. an Dom. 552 A miracle for the Communion vnder one Kind Transubstantiation Petrus Diac. Ioan Diac. in vitaâ Gregorij GuiâmuÌdus Anersanns Episc. lib 3. de Sacram Euch. St Antonin in Chron. p. 2. cap. 3. tit 12. §. 8. Primat Vshers falsificationâ to discredit this story and the following Answer pag. 69. Vsher Answer pag. 69 Particulam carnis quam super Altare posueraâ caânem factam reperit Ioan. Diac. in vita S. Gregor lib. 2. cap. 41. Vsher in his Catalogue of Authors Vsher Answer paeg 77. Doctor Humphrey in Iesuitismi part 2. âat 5. pag. 5. Thomas Waldensis Tom. 2. de Sacram. Eui char c. 62. Harpsfeild in Hist. Wicleff cap. 18. ex Waldens Regist. Arundell See Parsons sober Reckoning a pag. 508. How Protestants falsify and corrupt the very statuts and law Books Optatus Melevitanus l. 2 contra Donatistas Perrexit vnus obtulit ibi SacrificiuÌ Corporis Sanguinis Christi ârans quantum potuit vt cessareâ illa âexatio Deoque protinus misârantâ cessavit Aug. de Civitate Dei l. 22 c. 28. Theodorus lector lib. 2. Collâctaneoârum Purgatory and Prayer for the Dead St. Gregory l. 4. Moral c. 55. St. Gregory 4. Dial. 40. Miracles wrought by St. Bernard to confirm every point of the Roman Catholick doctrin Gofrid in viâ S. Bern. lib. 3. c 5. 6. Willelmus Abbas St Nicodorici Remensis l. 1. c. 10. Bernardus Abbas Banevallis See the Centurists Centur 12. col 1634.1635 1649. alledging St. Bernard giving Testimony of his own miracles Osiander in Epit. Cent. 12. l 4. c. 6. pag. 310. saith of St. Bernard miracula ei prope infinita à Pontificiis scriptoribus affinguntur quae ego partim ab otiosis Monachis excogitata puto partim permissione Dei praestigijs Sataniâis effecta existimo non quod SanctuÌ Bernardum magum fuisse putem sed quod vero simile sit Satanam talia miracula effecisse c. Tales fuisse puto St. Bernardi visiones post morteÌ suam apparitiones praestigias videlicet diabolicas quibus Satan ipsi Sancto Bernardo dum viveret aliis illusit Whitaker de Ecclesia pag. 369. ego quidem Bernardum vere fuisse sanctuÌ existimo Adomnem progressum atque promotum ad omnem aditum exitum ad vestitum calceatum ad lavacra ad mensaâ ad lumina cubilia quaecumque nos conversatio exercet frontem Crucis signaculo âerimus cujus disciplinae si legem expostules scripturam nullaÌ invenies traditio tibi praetenditur auctrix consuetudo confirmatrix fides observatrix Tertull. de Corona Militis c. 3. 4. Cyril Hiero. Catech. 13. S. Iren. l. 1. c. 20. 25. Epist. ad Philip. 3. Epiphan haer 21 28 Theoder 2. haer fab· 4. alij S. Paulinus natal 10. S. Felic S. Paulinus Nol. ep 11. ad Severum Ope rante virtute divina jugi miraculo in materia in sensata vim viâam tenens ita innumâris paene quotidie hominum votis lignum suum commodauit vt detrimenta non sentiret quasi intacta permanserit quotidie dividâè sumentibus semper tota venerantibus Nicephorus lib. 8. cap. 29. S. Hierom in vita S. Hilarionis in fin S. Gregory Turon 2. hist. 3. Protestant miracles are but Cheats S. Gregory Nazian orat in Julian Theodoret lib. 3. c. 3. Some Protestants agree with pagans and Magitians in contemning the sign of the Cross and maintaining the Devils power against it Osiander Cent. 4. pag. 326. speaking of the Devils flying away at Julians making the sign of the Cross saith Diaboli simulata sua fuga voluerunt vulgi superstitionem confirmare quasi Cruciâ signo Daemones abigantur The same say the Centurists Cent. 4. col 1446. Act. 5.15 Evagr. 4. hist. 29 St. Damasc. 4. de fide Orthod 17. Niceph. â hist. 7. Metaphr 15. non in vitâ S. Alexii Tom. 3. Concil Hadrianus Papa ad Carol. Magnum Methodius Episcopus apud Marian scot in Chron. an Dm. 3. S. Bedae de loc saÌct c. 8. 5. Euseb 7. hist. 14 Niceph lib. 10. c. 30. Theophilactus in cap. 9. Math. Sozom. lib. 5. cap. 20. ad Metaphrast 20. Octob. Centur. 4. c. 13. col 1447. Iustus Lipsius Diva Sichimiensis edit Antuerp an 1605. cap. 45. The Protestant distinction of civil and Religious worship misapplied by Ministers to delude their flocks