consequences as prejudicial both to Church and state as our late distempers have manifested But now to Mr. Lauds falsifications To prove that the Tradition of the Church is not infallible and that the words of St. Augustin Ego vero Evangelio non crederem nisi me Catholicae Ecclesiae commoveret authoritas should be vnderstood of the Church in the time of the Apostles only the Bishop sayes Some of our own Authors will not endure it should be otherwise meant by St. Austin save of the Church in the time of the Apostles only and in proof of this he cites Occham in the Margent thus Occham Dial. part 1. l. 1. c. 4. and sets down these as his words Intelligitur solum de Ecclesia quae fuit tempore Apostolorum Jt is vnderstood only of the Church which was in the Apostles time Wheras Occham in the very place quoted holds the quite contrary and sayes expresly that the Church wherof St· Austin speaks in that sentence containes not only the Apostles but also the Church successively from the times of the Apostles to that very time wherin St. Austin wrote those words as every one may see by his sentence truly related in our margent And indeed St. Austin speaks of that Church which sayd to him noli credere Manichaeo and had succession of Bishops of Rome which the Church had not in the Apostles time Divers Frauds and Falsifications of Bishop Laud to defend that Protestants are not Schismaticks MR. Fisher having pressed Bishop Laud with that ordinary and vnanswerable argument proving Protestants to be Schismatiks because they separated themselves from the Roman Catholick Church obstinatly holding divers opinions contrary to the ancient and generaly received faith many wherof had bin condemned as heresies in former ages by General Councells and all orthodox Christians his Lordship answers 1. That the Roman Church is not the Catholick Church We reply that when Luther and Calvin began their pretended reformations such only as were in communion with the Church and Bishop of Rome were held to be Catholicks all others having bin declared Schismaticks or hereticks and for that reason the first Reformers did not claim to be members of the Greeks or of any other Christianâ—Church then extant but acknowledge they found no men of their reformed belief and therfore separated themselves from the whole world as Luther and Calvin expresly say and we have proved shewing they did not agree in all points with the Waldenses Wicklâ—ffians Greeks or any other visible Congregation of Christians Therfore they separated themselves by inventing and following contrary opinions from all visible Churches and by consequence from the true one if they will grant there is a true one vpon earth as the Bishop would seem to acknowledge Was it not lawfull saith he pag. 149. for Juda to reform her self when Israel would not joyn sure it was or els the Prophet deceives me that sayes expresly though Israel transgress let not Juda sin Here his Lordship supposeth two absurdities 1. That Juda reformed its doctrin which is the only question 2. That the Catholicks are to represent the ten tribes because forsooth they are more numerous and Protestants Juda wheras no paralel can be more pat then the Protestants compared with the ten tribes who left Jerusalem and the High Priest and rebelled with Jeroboam which King out of vngodly policy the better to secure his vsurped Crown just as Queen Elizabeth caused the people to desert the old and true Religion set vp new Priests Sacrifices c. But his Lordship reflecting vpon these and other things thought necessary because he saw that himself and his party would be driven to the ten tribes at length to defend they were a Church even after their schism or separation for that there were some true prophets among them as Elias Elizeus c. and thousands that had not bowed knees to Baal not observing that such Prophets and others who continued faithfull were of the true Church of Juda though they could not go to Jerusalem and were no more of the ten Tribes Religion then the Greek Roman Catholicks are of Mahomets or English Papists of the Protestant And wheras the Bishop's adversary tells him that particular Churches may not pretend to reform themselves and condemn others of error in faith especialy their acknowledged spiritual Superiors when the need of reformation is only questionable and this was so evident â— confutation of protestancy and so convincing a proof of all their Churches schisms that his Lordship thought fit to conceal those words When the need is questionable in his relation of his adversaries argument and after omitting and concealing the force therof endeavors to answer as well as he can That the first Protestant reformers were subject to the Roman Catholick Church and prelats in spiritual affaires is confessed by themselves and that without any sufficient cause or probable pretext they rebelled against that superiority and Iurisdiction is also evident vnless we should grant as the Bishop with all sectaries sayes pag. 86. that all Christendom Protestants only excepted are so blind or pervers that they can not or will not see the light of the Scripture and by consequence their own Idolatry and superstition And this his and other such mens sensless assertion must pass for good evidence and be a sufficient warrant for Jnferiors to renounce their obedience and reform the doctrin of their Superiors and of the whole visible Church without incurring the Censure or guilt of Schism and heresy Mr. Laud denyeth that in ancient times the Bishop of Rome was Superior to other Bishops out of his own Patriarchat which extended no further saith he then to Jtaly and the adjacent Islands And to make good this equality of Patriarchs with the Pope he quotes num 170. the law A patriarcha non datur appellatio Then he sayes pag. 171. that in those ancient times of the Church government Britanie was never subject to the Sea of Rome and that Pope Vrban the 2. accounted his worthy predecessor in the Sea of Canterbury St. Anselm as his own Com-peere and sayd he was as the Apostolick and Patriarch of the other world The greatest fraud committed in treating matters of Religion is to assert a notorious falshood so confidently that the truth can not be questioned or examined without doubting whether the relator have either soul or shame Who can Imagin that a man pretending not only to be an Arch-bishop but a Patriarch would endeavor to maintain Religion by such impostures Britain saith Mr. Laud was never subject to the Sea of Rome No! How then came Venerable Bede to tell us that an 673. St. Wilford Arch-bishop of York being vnjustly deprived of his Bishoprick appealed to the Sea Apostolick was heard by Pope Agatho and by virtue of his sentence restored to his Bishoprick How comes St. Gregory the great to write thus to St. Austin our English Apostle Seing by the goodnes of God
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 〈…〉 Of that your execrable perjury and his coloured and too shamfully suffered adultery 〈◊〉 heresy and all mis-chief to this Realm And now to answer 〈…〉 of your Oration wherin you bring 〈◊〉 God's 〈…〉 you have it on your side and no man ells and 〈◊〉 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 râ—vening 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 â—â—â—ew me quite from my opinion Martyn Now Sir as â—ouching 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 〈…〉 head Cranmer Christ. Martyn But whom hath Christ 〈◊〉 here in earth his Vicâ—â— and head of his Church Cranmer No body Martyn Ah why â—ould 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 〈◊〉 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
Hampton 〈◊〉 sayd that he vnderstood by the Bishops yea and 〈◊〉 it himself to be true that the papists themselves did never 〈◊〉 any 〈◊〉 or spiritual grace to the sign of the Cross in Baptism Is it possible that lay people can be so ignorantly deâ—â—t and dull as to let a Clergy enjoy millions of reveâ—â—â—â—pon such notoriously fals and forged evidences The protestant Falsification to persuade that the Canon law doth warrant deposition of Kings by the Pope MAster Morton in his discovery pag. 34. hath these words Except saith the Romish pretence there were a way of deposing Apostata Princes God had not provided sufficiently for his Church And for this he citeth the Constitution extravagant of Pope Bonifacius and saith this objection is in your extravagants and so it may be called because it rangeth extra that is without the bounds of God's ordinance c. Heere first this sentence is not in the Popes extravagant at all but only in a certain addition to the ordinary Gloss or Commentary of Iohn Picard which addition was made by Petrus Bertrandus a late writer Secondly this Commentary sayes nothing of deposing Apostata princes but only affirming the foresaid opinion of Canonists to be true that Christ was Lord absolutely in his life over all not only in spiritual authority but in temporal also he inferreth therby Christ should not have sufficiently provided for the Government of his Church and Kingdom vpon earth nisi vnicum post se talâ—â— Vicarium reliquisset qui haec omnia posset except he had left some such one Vicar after him as should be able to perform al these things according as necessity shall require which later clause Mr. Morton cut of as he added the other abouâ— Apostata Princes Bishop Morton in his preamble pag. 110. doth answer thus For citing the extravagant of the Pope an ingenious reader would have vnderstood a figure called Synecdoche where the part is put for the whole as when we say this man shall not come vnder my roof meaning by roof which is but a part of my house the whole house it self so here by extravagants might have bin meant the whole body of their Constitutions which contain both extravagants and Glosses c. This is the first part of his answer that we must vnderstand him by a figure pars pro toto as if a man should say in divinity the Scripture hath this or that because Tyndales Glosses or some Commentaries or annotations vpon it have But indeed here is no Synecdoche but only the figure of plain lying for neither are the extravagant Constitutions of Popes parts of the Glosses nor are the Glosses parts of the Constitutions and much less may additions or annotations be accompted any part at all of the same The second part of his answer is no less fraudulent Pope Gregory 13. saith Morton hath ratified the foresaid Glosses and annotations with priviledge and authority equivalent and answerable to the authority of the Decretals and extravagants themselves wherof he inferreth that whether a man do cite â—â—cretals Extravagants Glosses and annotations all is one for that all have equivalent authority Pope Gregory 13. being demanded licence to print the Canon law a new prefixed an epistle before the decretals of 〈◊〉 with this title ad futuram rei memoriam wherin he 〈◊〉 licence to Paulus Constabilis to review the same and to 〈◊〉 printer to print it exactly according to the Roman exemâ—â—â— saying among other things therupon Vt hoc Iuris Caâ—â—â—ci corpus fideliter incorrupté juxta exemplar Romae impresâ—â—â—â—mprunâ— possit That the Canon law may be faithfully 〈◊〉 without corruption printed according to the Copy set 〈◊〉 at Rome So that Mr. Morton will needs have this 〈◊〉 of printing an equalling the credit and authority of all 〈◊〉 things printed As for his adding the words Apostata princes 〈◊〉 â—yes though they be not in the text of the Glosses yet 〈◊〉 matter handled in that Gloss may be extended to them Protestant Falsification to persuade that Catholiks may cheat any excommunicated persons of their lawfull debts WIll you heare a case or two more saith Parsons out of the Canon law how dexterous Sir Thomaâ— is in corrupting that which he loveth not You 〈◊〉 read in the fourth page of his pamphlet or preamble an ancient decree for so he calleth it alledged by him out of Gratian in the Gloss determining that though a man hath sworn to pay money to one that is excommunicated yet is he not bound to pay the same and he citeth the latin text thus Si juravi me soluturum alicui pecuniam qui excommunioâ—tur non teneor ei solvere If I have sworn to pay money to any man that is excommunicated I am not bound to pay it adding this reason quia qualitercunque possâ—mus debemus â—exare maloâ— vt cessâ—nt a mâ—â—o because we ought to vex evil men by what means soever we may to the end they may cease from doing evil The truth of this matter is that these words be not found in any text of law or decision of any pope or Councell but words of the Gloss that contein only a certain objection vpon a Clause of a Canon concerning promise to be observed to one that is excommunicated after the promise was made and the objection 〈◊〉 doubt is made in these wordâ— by the Author of the Gloss or Commentary 〈…〉 quid 〈◊〉 si juravi c. But what will you say if J have 〈…〉 to any person or have promised the same vnder 〈…〉 and in the mean space be to whom I made the 〈…〉 excommunicated am I bound to pay the same or not 〈…〉 question and then he argueth on both sides and 〈◊〉 for the negative videtur quod non it seems J am not 〈◊〉 the Canon law saith causa 25. q. 6. that we ought 〈…〉 wicked men c. But afterwards coming to give his 〈…〉 solution he saith thus veriuâ— credo quod licet ille non habeat 〈◊〉 petendi tamen debet ei solui I do believe the truer opinion to be that albeit be that is so excommunicated have no right to demand his money yet is the other bound to pay him so that Morton imposeth vpon his 〈◊〉 the objection for the resolution cutting of deceitfully the first words sed quid diciâ— si juraâ—â— c. and alledging the reason of the objection quia qualitercunque possumus c. for the reason of the solution Morton answereth the truth is I took these allegations vpon credit c. of one Stock a learned preacher saith he of London And Stock beginneth his recognisance thus I Richard Stock brought this allegation with some others to the Author of the discovery c. So like honest fellows they divide the same between them Stock for his fraudulent lending and Morton for his beggarly borrowing and without doubt improving of the fraud it being incredible 〈◊〉 Stock would deliver it as Morton sets is
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 nâ—w 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 Caroâ—stadius 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
Divino otherwise how could S. Peter be caled by the Evangelist Chief of the Apostles or Primus in dignity seing his brother S. Andrew was the first Disciple or primus in antiquity and if there was a Chiefe among the Apostles how can it be imagined that their successors should be all equal or that the successour of the Chief Apostle could be deprived of a prerogative so necessary for the peace and government of the succeeding Church Or if the Bishop of Rome had not this supremacy as S. Peters Successour and by Christs appointment how is it possible that all the Christian Princes and Prelats of the world should conspire or consent to submit themselves to one whose temporal power could not force that submission and they had no cause to feare his spiritual more then that of other Patriarchs or Bishops confined to their own Dioceses These were the Kings reasons in behalf of the Popes supremacy against Luther but now his passion made him contradict his pen and love though blind gave him eyes to see more of Christs mind since he had seen Anne Bullen then all the world had discerned in 1500. years before He declared therfore by Act of Parliament that the Popes spiritual jurisdiction was a meer vsurpation and that every temporal Soveraign was Pope in his own Dominions and by vertue of this prerogative he declared his own mariage with Q. Catharin voyd married Anne Bullen and seised vpon all the lands and treasurs of the Monasteries and Abbies dispensed with all the young Friers and Monks vows of obedience and chastity after that he had taken an order they should not break the vow of Poverty and to that purpose framed an instrument and forced the Religious to sign it wherin they declared that now at length through Gods great mercy they had bin inspired and illuminated to see the inconsistency of aâ—â— Monastical life with true Christianity and the salvation of their souls and therfore they humbly petitioned his Majestie by means of his Vicar General in spiritualibus Cromwell who was Earle of Essex and a black-smiths son of Putney to restore them to Christian liberty and a secular life And because the Abbots of Glastenbury Reading Glocester and many others would not subscribe to this instrument nor by their approbation therof declare that S. Austin the Monk and Apostle of England who converted the Saxons to Christian Religion professed a life inconsistent with Christianity they were cruely tormented and put to death The same tyrany was executed vpon all sorts of people without distinction of age sex or quality and amongst them suffered also Sir Thomas Moore Lord Chancelor of England and Cardinal Fisher Bishop of Rochester two of the greatest ornaments of that age for refusing the oath of the Kings supremacy And for that S. Thomas of Canterbury alias Becket had opposed K. Henry 2. Laws made rather against the exercise then the right of the Popes spiritual authority in England and therfore was Kill'd by some officious Courtiers and honoured as a Martyr by the Catholick Church and his Sanctity and Martyrdom had bin confirmed by most authentick Miracles which also confirmed the Popes spiritual supremacy and jurisdiction and condemned King Henry 8. vanity he without feare of God or regard of the world cited a Saint reigning in heaven to appeare and heare vpon earth his sentence which was to have his reliques burn't the treasure of his Church and shrine confiscated and all those declared Traytors that would call him Saint or celebrat his feast or permit his name to remain in the Kalendars of theyr Books of Devotion He also prohitited his subjects to call the Bishop of Rome Pope and every one who had S. Cyprian S. Ambrose S. Hierom S. Austin S. Leo or any of the Fathers works was commanded to write in the first leafe therof that they renounced those Saints doctrin of the Popes supremacy Not content with these extravagancies at home he sent Embassadours to solicit Princes abroad and in the first place to Francis 1. of France that they might follow his example in assuming the supremacy and albeit the Pope was either agreed or engaged in a Treaty with Charles 5. to the prejudice of France yet that Christian King would not as much as hear Henry 8. Ambassadours speak of his imitating their Master in assuming to him-self the supremacy And even the Protestant Princes of Germany to whom the Ambassadours repaired after that their negotiation had bin rejected by the French King told them they were sorry K. Henry 8. did not ground his reformation vpon a more religious foundation then his scandalous passion for Anne Bullen And the first protestant Reformers abroad part of whose design was to get all spiritual jurisdiction rather into their own hands then into the hands of their temporal Soveraigns were much troubled at K. Henry's supremacy and Calvin writ a smart though short treatise against it and no Protestants make a lay Prince spiritual head of a Church but our English Prelaticks Notwithstanding that the lateness of the discovery together with K. Henry 8 motives of his supremacy made it so incredible that no Catholick Soveraign would assume to him-self that prerogative nor any forraign Protestants approve therof yet his cruelty made most of his English subjects swear that which neither themselves nor the world could believe for had it bin any way probable by Scripture History or Tradition that temporal Soveraigns as such are spiritual Superiours how is it possible that all Christian Princes before Henry 8. should be so short-sighted and stupid in their own interest and in a matter of so great consequence as not to see a thing so obvious and aduantagious How careless in their own concerns were Charls 5. Francis 1. and many other Princes their Predecessours who after having bin provoked and exasperated by some Roman Bishops so far as to think it necessary to invade their Teritories sack Rome and imprison their persons yet at the same tyme did acknowledg that spiritual supremacy which gave so much advantage power and credit to their enimy Without doubt the same forces which had bin employed against the Popes person and temporal power would not have spared or favored his spiritual jurisdiction he would have bin forc't to renounce his primacy had not the world and they who subdued him bin fully satisfied that it was no human donation but divin institution Though these reasons were convincing and the example of Charls 5. spiritual subjection and submission to his subdued prisoner Pope Clement 7. was fresh in King Henry 8. memory and that he knew never any Catholick Princes pretended it was a prerogative of soveraignty to share with the Pope in the Ecclesiastical government of the soules of their subjects though many clamed as a priviledg granted by the Roman Sea the liberty to examin and approue the authentikness of Papal censures and injunctions and that his passion for Anne Bullen was turned into hatred
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 â—ell 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 watâ—chmen 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
were censured in these four first Councels with the Protestant exceptions and objections against the Councel of Trent especily if they wil pervse but the very first leaves of Cardinal Palavicino his confutation of Fr. Paulo Suarez or Servita his history wherin they wil find above tree hundred lyes and calumnies of that Apostata Friar in matter of fact so notorious and vndeniable that our English Prelatick Clergy wil or ought to be ashamed of the Preface they have set before it and of abusing King Iames and his Subjects with such impostures by their extolling so improbable and infamous a Libel Seing therfore the supposed change and fall from primitive Protestancy to popery hath bin from presumption and pride of a privat and censorious judgment against the publick testimony and sense of the visible Church to submission and humility of an obsequious and prudent belief from notorious rebellion against spiritual and temporal superiours to religious and dutifull obedience from gluttony to abstinence from incontinency to chastity from sincerity to flattery from Cloysters and austerity to Sacrilege and liberty from a pretence of faith alone to the Christianity of faith and good works c. It must be concluded that either Protestancy was not the pure and primitive Religion or if it was that the change therof into popery hath bin for the better and by consequence that the first Papist introduced into the world a more sacred and sincere profession then had bin taught by Christ and his Apostles But this being impious and as impossible as it is that men abandoned by God should exceed God's servants in piety or that they should establish and practice more Godly principles and more zealously promote virtue when they fel from God and the way of salvation then when they were in the same it must be granted that Popery is the pure and primitive Religion taught by Christ and his Apostles and that only weak brains or such tender plants as in their infancy received strong impressions of the possibility and existence of an invisible Christian Church vpon earth can fancy an insensible change of it's doctrin profession and ceremonies into so remarkable and different a worship of God as Popery is compared with Protestancy Congregations of Protestants living in the same Provinces Citties and Parishes with Papists and dissenting from them in the outward and oral profession of faith if they did not profess protestancy which they suppose was Christ's faith with the mouth they were dissemblers and could be no part of the true Church in the Canon and sense of Scripture in the administration and number of Sacraments in Rites and Ceremonies in the substance and language of the Liturgy in adoring the B. Sacrament in worshiping of Images in receiving of the Communion c. such Protestant Congregations I say to be invisible and never heard of in 1500. or 1000. years nor observed nor persecuted by the prevailing Papists among whom they lived is not a thing possible or intelligible much less prudently credible We see by experience in these Kingdoms how impossible it is for a Recusant not to be discerned and discovered Papists are known though not convicted Many of them through the mildn'ss and prudence of the government escape the penalties and rigour of the Law but none the observation of their neighbours and very few the menaces of both ecclesiastical and civil Courts The invisibility therfor of the Protestant Church and the insensibility of it's change to Popery is a fitter subject to ground ther-vpon a ridiculous Romance then a religious reformation Perhaps it wil be sayd that Protestants were vntil the last age among the ten tribes as the Jews of whose appearance ther hath bin of late so much talk but we heare not of Protestants among them neither did Luther Zuinglius Cranmer or Calvin pretend that they came from those Israelits or from Terra australis incognita they were born and bred neerer and they brag'd that them-selves were the first Reformers Now to their Scripture SECT III. Protestants mistaken in the Canon of Scripture maintained by the Church of England and by Doctor Cousins Bishop of Duresme OUr second Argument against the probability or possibility of Protestancy being the word or work of God is taken from the Protestants mistake of Scripture and their altering of the Canon And wheras our learned Adversaries do agree with vs in saying that neither the Scripture it-self nor the privat spirit can determin which parts of Scripture are Canonical or holy but confess that this controversy must be decided by the Testimony and authority of the Church and that above 300. years after the Apostles some of their writings were not held by all orthodox Catholicks to be Canonical which now are comprehended in the Canon and admitted as the word of God by many Protestants it foloweth 1. That the Canon of Scripture was not so sufficiently proposed to the whole Church for the three first ages as to make the denial or doubt therof Heresy 2. That the 6. Article of the Prelatick-Religion of England which admitted only such books of Scripture for Canonical of whose authority was never any doubt in the Church is false and the ground therof fallible For as all men vers'd in the Ecclesiastical History wel know and learned Bilson the Protestant Bishop of Winchester doth acknowledg in his survey of Christ's sufferings c. printed 1604. pag. 664. The Scripturs were not fully received in all places no not in Eusebius his time which was above 300. years after the Apostles he saith the Epistles of Iames Iude the second of Peter the second and third of John are contradicted as not written by the Apostles the Epistle to the Hebrews was for a while contradicted c. The Churches of Siria did not receive the second Epistle of Peter nor the second and third of Iohn nor the Epistle of Iude nor the Apocalips c. The like might be sayd for the Churches of Arabia Wil you hence inferr that these parts of Scripture were not Apostolick or that we need not receive them now because they were formerly doubted of This Argument of Bishop Bilson we apply to the Machabees and to the other books declared by the Church of England to be Apocryphal Doctor Cousins writ a book caled a Scholastical History of the Canon of Scripture for which him-self and his friends think he wel deserved the Bishoprick of Duresme that he now enjoys in defence of the Prelatick Protestant Canon and of the 6. article of the Church of England And because he tels us in his Preface that men of knowledg pressed him to publish it as a piece that would give more ample satisfaction and cleere the passages in antiquity from the objections that some late Authors in the Roman side bring against Protestants then those other writings of home or foreign Divines have don that are extant in this kind I thought fit to give Protestants a proof of the soundness of
doctrinal Reformation he and all Reformers after him pretended an extraordinary and immediat vocation and mission from God to teach an other faith contrary to that which the then visible Church professed and could not be proved that any precedent Congregation ever held If there had been right beleevers saith Georgius Milius pag. 138. that went before Luther in his office there had then bin no need of a Lutheran Reformation Therfore we say that Luther was raised vp divinitus extra ordinem by God's special apointment and extraordinarily See Luther in loc Com. class 4. pag. 51. Bucer in epist. ad Episcop Hereford calls Luther the first Apostle of the reformed doctrin Beza in epist. Theolog. ep 5. Ergo de extraordinaria vocatione videamus Huic vero tum demum locum esse dicimus cum vel nulla vel penè nulla est ordinaria vocatio sicut nostris temporibus accidit in Papatu cum expectari extraordinaria vocatio quae nusquam erit nec debuit nec potuit Bishop Iewell in his Apology for the Church of England part 4. cap. 4. divis 2. And in his defence of the Apology pag. 426. The truth was vnknown at that time when Martin Luther and Vldrick Zuinglius first came vnto the knowledg and preaching of the Ghospel Mr. Parkins in his exposition vpon the Creed pag· 400. and in his works printed 1605. fol. 365. And in his reformed Catholick pag. 329. We say that before the days of Luther for the space of many hundred years an vniversal Apostasy overspread the whole face of the earth and that our Church was not then visible to the world Calvin in Institut lib. 4. cap. 3. sect 4. Quod Dominus nobis iniunxit c. Lascicius in proof of his extraordinary vocation lib. de Russorum Relig. pag. 23. alledgeth Calvin saying Because the succession or Series of ordination hath bin interrupted by the Pop's tyranny there is need of a new subsidy c. And this guift was altogeather extraordinary Mr. Fulk against Stapleton pag. 2. The Protestants that first preacht in these last days had likwise extraordinary calling Mr. Perkens saith the same in his works printed 1605. fol. 916. Mr. Symonds pag. 123. vpon the Revelations affirmeth a calling to preach by the civil Magistrat a holy and sufficient calling saith he in the time of these confusions But this pretext and presumption of theirs is groundless 1. Because the ordinary Ministery of Christ's Church being to continue as S. Paul says to the consummation of Saints and end of the world there could be no necessity of an extraordinary contrary mission or ministery but rather it must be concluded that there is an impossibility therof seing it is impossible that God should send men to contradict him-self or that doctrin which he promised should continue vntill he day of judgment by the Ministery and means of the ordinary Pastors and Doctors of the Church 2. Whensoever God sent any extraordinary Ministers or Reformers he confirm'd their mission and Ministery with vndoubted miracles as is manifest by the example of Moyses and the Prophets of the old Testament and of the Apostles in the new But no such thing appeared in Luther or any Protestant Their ordinary excuse that Miracles are ceased in the Church is confuted by their own acknowledging that in the Indies God by means of the Jesuits and other Catholick Preachers worketh Miracles for the conversion of Pagans And Philippus Nicolai confesseth that the Jesuits and other Spanish and Portugal Preachers converted both Indies Iapon Cataia c. And wrought many true Miracles in those parts and in our age but Withall addeth lib. 1. of his Comentaries de Regno Christi pag. 91. 312. 313. 314. 318. 219. That such Miracles wrought by the Jesuits and other professed Papists proceed not from their faith as it was Roman Catholick but as it was Lutheran See him pag. 91. 53. pag. 91. he sets down some mysteries of Christianity wherin Lutherans agree with Roman Catholick and attributs the Miracles to them only concluding Hucvsque enim Lutheranisant Wheras it is well known that the Jesuits inculcat to their Prâ—selits in all parts of the world the Romnn Catechisms and in the Indies Iapon China c. bid them beware of the English Holanders and other Protestants doctrin as of heresy And many of their Miracles are wrought at â—he intercession of our B. Lady S. Jgnatius S. Francis Xaverius c. and by application of their Reliques Mr. Hartwell is more reasonable he confesseth loc cit that the conversion of Congo was accomplished by massing Priests and after the Romish manner and this action saith he which tendeth to the Glory of God shall it be concealed and not committed to memory because it was perform'd by Popish Priests and Popish means God forbid Now if God works miracles for the Conversion of Pagans to our Catholick Religion it must be confessed that either ours is the true Religion or that God deceives those poore soules which by our Ministery and his miracles are thervnto converted Besid's if what Protestants say and that whervpon they ground their Reformaâ—ions be true viz that for above 1000. years the true Church hath bin invisible or suppress'd and the world abused by Popish Impostors and counterfeited miracles c. the innocent and illiterat Papists who are supposed to have bin seduced seeme as fit an object for Divine mercy and miracles as the Indian Idolaters But seing not one vndoubted miracle hath ever bin wrought to convert them from Popery to Protestancy it must necessarily follow that either God doth not approve of Protestancy or hath altered the vsual Stile of his providence which never failed to work miracles for the conversion of the Israelits and Hereticks when most guilty of heresy and idolatry T' is strang he should not observe the same custom with Popish Christians and convert them by the means and miracles of holy Protestants if these be his chosen people and sent by him to preach the Ghospel Not on Protestant Preacher could hitherto be prudently taken for an ordinary Prophet or for a person of extraordinary piety even the first Protestant Reformers are convicted of dishonest dealing and scandalous conversation and are farr from that degree J do not say of sanctity but of morality requir'd in men pretending to reform others We grant that a true Religion may be abused by the wickedness of it's Professors yet never was the truth of Religion planted or revived by the ministery of wicked persons Let us run over all Christendom and we shall find every Province therof converted to the Roman Catholick Religion by men not only Apostolical in their lives and conversation but also in Miracles We shall find not to leave our own Ilands an Austin in England a Patrik in Ireland a Columban in Scotland and almost in every county of these Kingdoms a miraculous Saint that converted our Ancestors to Popery How
to vote in Parliament or trusted with any employment in the state who professeth not the prelatick Protestant Religion and swears not the Supremacy and Alleigance And yet we see how litle this Religion and oaths wrought vpon the generality of these Kingdoms or availed the late King None that vnderstands the genius of the English Nation will believe that by nature they are so base and treacherous as of late the world hath observed Therfore what they have don amiss so contrary to the generosity and honesty of their dispositions and to the rules of Christianity must be attributed to their Religion Wherfore it must be concluded that any outward sign though it be but a red scarf or garniture of ribands of the King's colours doth engage and confirm more the subjects and souldiers in their duty and loyalty then the 39. Prelatick Articles and the oath of supremacy A Rebell or Roundhead may t' is true weare the King's colours but not with so great danger to his Majesty or dommage to the publick as when he professeth the King's Religion Very few Englishmen will fly from the King's colours they once weare and profess to esteem but many that profess the 39. Articles will fight against the Prelatick interpretation therof for their own privat sense and against that of the King and Church of England So applicable are the 39. Articles to all dissenting Reformations and so pliable to every Rebellion that is grounded vpon any pretence of Scripture SECT X. How the fundamental principles of the Protestant Reformations maturely examined and strictly followed have led the most learned Protestants of the world to Iudaisme Atheisme Arianisme Mahometanisme c. and their best modern wits and writers to admit of no other Rule of Religion but Natural Reason and the Protestants Churches of Poland Hungary and Transilvania to deny the Mystery of the Trinity SEbastian Castalio termed by Osiander in epitom pag. 753. Vir apprimè doctus linguarum peritissimus Ranked by Doctor Humfrey In vita Ivelli pag. 265. with Luther and Zuinglius and placed by Pantaleon in Chronographia pag. 123. amongst the Fathers and lights of the Church this great and learned Protestant having considered the Prophecies mentioned in Scripture of the conversion of Kings and Nations by the Christian Church and of it's happy state splendor and continuance and compared all with the very foundation and first principle of protestancy to wit with the protestant supposition of a generall apostacy and fall of the visible Church from the true faith and their remaining in superstition and idolatry for so many centuries of years together with the invisibility of the Protestant Church vntill Luther and by consequence it 's not converting any visible Kings or nations from Paganisme to Christianity having I say maturely considered these things was so perplex'd and doubtfull in point of God's providence and veracity that he came at length to believe nothing as may be seen in his Preface of the great latin Bible dedicated to K. Edward 6. where he saith verily we must confess eyther that these things shall be performed herafter or have bin already or that God is to be accused of lying If any may answer that they have bin performed I will demand of him when If he sayd in the Apostles time I will demand how it chanceth that neither then the knowledg of God was altogether perfect and after in so short space vanished away which was promised to be eternall and more abundant then the flouds of the sea And concludeth the more I peruse the Scriptures the less do I find the same performed howsoever you vnderstand the same prophecies Martin Bucer one of the primitive and prime Protestants And an Apostle of the English reformation of whom Sir Iohn Cheek K. Edward 6. Master says the world scarce had his fellow and whom Arch-bishop Whitgift in his defence c. pag. 522. termeth a Reverend learned painfull sound Father c. this great Bucer after his first Apostasy from his Dominican order and Catholik Religion became a Lutheran afterwards a Zvinglian as appaereth in his epistle 〈◊〉 Norimb ad Essâ—ingenses Then he returned again to be a Lutheran as may be seen in the Acts of the Synod holden at Luther's house in Wittemberg an 1539. and in Bucer's own Comentaries vpon the 6. John and 26. Mathew where he asketh pardon of God and the Church for that he deceived so many with the error of Zuinglius and the Sacramentarians And notwithstanding this open repentance he returned again to the same Zuinglianism in England and therfore is reprehended by Schlusselburg in Theol. Calv. lib. 2. fol. 70. At length seeing the incertainty of Christianity wherunto by protestancy he had driven him-self and others that stuck to it's principles at the houre of his death he embraced Judaisme as they who were present therat testify saith Prateolus pag. 107. He declared long before to Dudley Earle of Warwick that he doubted whether all was true that the Evangelists relate of Christ. wherof see hertofore part 1. David George who for many years had bin a pious and publik Professor of Protestancy at Basil and called a man of God for his notorious charity to the poore and sick considering and comparing the aforesaid doctrin of protestancy with the prophecies of Scripture concerning the visible Church became a blasphemous Apostata and affirming our Saviour to have bin a seducer drew many Protestants to his opinion convincing them by their own principles and this argument Jf the doctrin of Christ and his Apostles had bin true and perfect the Church which they planted should have continued c. But now it is manifest that Antichrist hath subverted the doctrin of the Apostles and the Church by them begun as is evident in the Papacy therfore the doctrin of the Apostles was falls and imperfect Bernardin Ochin one of them whose opinions were Oracles to the Composers of the 39. Articles of Religion and the liturgy of the Church of England so much celebrated for his learning and piety that the Protector Seamor and Arch-bishop Cranmer called him out of Germany to help them in their Protestant reformation termed by Bishop Bale a light of the Church and England happy whilst it had him miserable when it lost him highly commended for learning and virtue by Simlerus and Sleydan l. 9. fol. 297. and by Calvin l. de scandalis c. This Ochin whom as Calvin writ all Italy could not match this light whose presence made England happy and whose absence made it miserable this very Ochin considering well the principles of protestancy became a Jew concluding that Christ never had a Church vpon earth When I did saith he in praefat Dialogorum consider how Christ by his power wisdom and goodness had founded and established his Church washed it with his bloud and enriched it with his spirit and again discerned how the same was funditus eversa vtterly over thrown I could not but wonder
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
the Protestant Clergy abuse the layty and illiterat people making 〈◊〉 believe that in all ages there hath bin a Church teaching and professing the Protestant doctrin and because some of the hereticks to 〈◊〉 â—â—ckleffians Hussits 〈◊〉 Lollards whom he names Martyrs and witnesses of his Evangelical truth were condemned not 〈◊〉 by the Church but by Acts of Parliaâ—â—nt he tellâ—â—h you that though the statuâ—s 〈…〉 persons preaching divers sermons 〈◊〉 herelies 〈◊〉 doctrin and 〈◊〉 errors to the blemish of Christian faith c yet notwithstanding whosoever readeth histories and the 〈…〉 of 〈…〉 see these to be no false teachers 〈…〉 the 〈◊〉 c. and to have taught no other 〈…〉 then now 〈…〉 their own preachers in 〈…〉 And 〈…〉 Sr John 〈…〉 is produced by Fox as a witness for the Protestant 〈◊〉 and a chief member of that Church and he in his professiâ—◠〈◊〉 faith said 〈…〉 Church I believe to be divided into three sorts or companâ—â—◠〈…〉 now in heaven c. the second sort are in 〈…〉 of God and a full deliveraâ—â—e of paine The 〈…〉 earth c. Iohn Fox to this speech of Purgatory addeth 〈◊〉 parenthesis of his own as if it had bin part of Oldcastles profession of faith if any such 〈…〉 Scriptures fearing his Reader might take notice how Sr. 〈…〉 was no Protestant And such frauds he vseth in most other occasions as you may see in the three Converâ—â—â—ns of England writ to confute his acts and Monuments and from whence we have borrowed most of what hath bin sayd concerning Fox and his Martyrs Now we will treat of others no less fals and deceitfull in maintaining the Protestant Religion SVBSECT III. Doctor Chark's falsification of St. Austin and how he excuseth Luther's doctrin of the lawfulness of adultery and incest DOctor Chark was so great a pillar of protestancy in Q. Elizabeths days that he was thought the fittest man to dispute against learned Campian in the Tower but 〈◊〉 behaved himself in that occasion very insolently ignoâ—â—â—â— and vncharitably he writ a â—ook in answer to the 〈◊〉 which was published of himself Luther Calvin Beza 〈◊〉 â—any other falsifications of Mr. Chark to defend 〈◊〉 Protesâ—â—nt doctrin his adversary objects pag. 122 â— that 〈…〉 St. Augustin's Text about the doctrin of conâ—â—â—scence where the Censure had alleadged besides the Testiâ—â—ny of many other Fathers one most plain out of that great 〈◊〉 saying concupiscence is not sin in the regenerate if consent 〈◊〉 yeelded vnto her for accomplishment of vnlawfull works Mr. 〈◊〉 alleadgeth another authority out of St. Austin in the same 〈◊〉 that doth as he says expound his meaning for thus 〈◊〉 writeth Augustin's place is expounded by himself afterward saying concupiscence is not so forgiven in baptism that it is not sin 〈◊〉 that it is not imputed as sin where the word sin in the first place is put in by Mr. Chark for that St. Austin's words are Dâ—â—itti Concupiscentiam carnis in Baptismo non ut non sit sed ut in peccatum non imputetur quamvis reatu suo jam soluto manet 〈◊〉 Concupiscence is forgiven in Baptisme not so that it is not or remain not in the regenerat but that it be not imputed as SVBSECT IV. Falsifications of Cranmer and Peter Martyr against Transubstantiation and the Sacrifice of the Mass c. AFter that Cranmer had bin publikly convinced both by Scripture and Fathers 〈◊〉 his disputation at Oxford â—s will appeare to any that will read even his friend 〈◊〉 concerning that subject the Catholick disputants objeâ—â—ed falsifications and corruptions of his in the Books which 〈◊〉 had composed against the real presence one was that wheras 〈◊〉 Martyr who flourished in the beginning of the second 〈◊〉 answering to them who sayd the Christians adored bread 〈◊〉 we do not take this for common bread and drink but like as â—â—sus Christ our Saviour Incarnat by the word of God had flesh and 〈…〉 Salvation even so we be taught the food where-with our 〈◊〉 and blood is nourished by alteration when it is consecrated by the 〈◊〉 of his prayer instituted by him to be the flesh and blood of the same Jesus Incarnat Cranmer thus translated the words of that ancient Father Bread water and wine are not to be taken as other 〈◊〉 and drinks be but they be ordained purposly to give thanks to 〈◊〉 and therfore be called Eucharistia and be called the Body and blood of Christ and that it is lawfull for none to eat and drink of them but that profess Christ and live according to the same and yet that meat and drink is changed into our flesh and Blood and nourisheth our bodys After Cranmer's confessing that the former Catholicks Translation was the right he excuseth his villany saying he did not translate Justin word by word wheras he set down all as Justin's words but only gave the meaning let any Protestant be Iudge whether he gave Iustin's meaning You have corrupted Emissenus saith Doctor Weston to Cranmer for insteed of cibis satiâ—ndus that is to be filled hath pro omni paena for all pain your Book omitteth many things there Thus you see Brethren saith Doctor Weston the truth stedfast and invincible you see also the craft and deceit of hereticks And thus concludeth Fox himself the disputation with Cranmer Doctor Chedley did also object to Cranmer his corruption of St. Hillaries words putting in vero sub Mysterio for verè sub mysterio by which the whole sense was altered because verè sub mysterio sheweth that we do truly receive in the mystery of the Sacrament Christ's flesh and blood and vero sub mysterio proves only the reality or verity of a Sacrament or a mystery not of the body and blood of Christ. To this after many excuses Cranmer answered that the change of one letter for an other was but â— small matter But Weston told that Pastor was a Bishop and â—â—stor a Baker and yet there was but one letters change As for Peter Martyr's falsifications they appear sufficiently 〈◊〉 the places themselâ—â—â— which Fox alleadgeth for him out of 〈◊〉 or twelve Fathers in his disputations at Oxford an 1549. wherof the reader will scarce find one truly cited in all respects but that either the words next going before or immediatly following making wholy against Protestants are purâ—â—sely left out and others put in or mistranslated as hath bin evidently demonstrated part 3. c. 19. 20. 21. of the â—â—eatise of the three conversions of England and therfore we â—â—â—â—eare what every one may see in a Book no less obvious then profitable SECT VI. How some Protestant 〈◊〉 in Q. Elizabeths time seing their fellowes were proved Falsifiers waved the Testimonies of the ancient Fathers and 〈◊〉 the others continued their former course of falsifying both Fathers and Councells THE discovery of Iewell 's 〈◊〉 other mens falsificatiâ—â—â— made some Protestant writers more wary and take an other course for defence
gathered 〈◊〉 in that Councell But this is a foolish fancy and 〈◊〉 fraud of Sutcliff as appeareth by the very letter and 〈◊〉 of the Councell to Pope Leo who after praysing God 〈◊〉 favor and providence in gathering together and 〈◊〉 themselves at Calcedon preferring the notifying of their 〈◊〉 of faith before their Countrey and labour som Journey add over which Priests or Bishops assembled in this Councell you did preside as head over the members by those which 〈◊〉 your place to wit by his legats of whom Leo sayd in his Epistle to the Councell In these Brothers Paschasius and Lucenâ—â—â— Bishops Boniface and Basilius Priests who are directed by 〈◊〉 Apostolick Sea your fraternity may think that I preside in the 〈◊〉 And these legats though two of them were but Priests took place of all Bishops and were acknowledged of so absolute authority that they pronounced sentence against Dâ—â—scorus the Heretik thus in the Popes name The most holy Pope Leo head of the vniversal Church by vs his Legats the holy Synod consenting being indued with the dignity of Peter the Apostle who is called the Foundation of the Church the Rock of faith and Doorekeeper of the heavenly Kingdom have deprived Dioscorus of Episcopal dignity and all priestly function Now this Councell of Calcedon having bin received in England by act of Parliament 1. Eliz. and never yet repealed I see not how Priests can be legaly punished or Catholiks persecuted for acknowledging the Pope's spiritual Iurisdiction in these Kingdoms and maintaining that he is head of the Catholik Church St. Peter's Successor and Christ's Vicar vpon earth much less how could Doctor Sutcliff charge Bellarmin with falsifying the Councell that conâ—esseth the same doctrin in so cleer termes SVBSECT I. How Protestants are convicted by Bellarmin of holding twenty ancient condemned heresies and how Sutcliff and Bishop Morton to cleere them of six only fourteen it seems they câ—â—fess do falsify the Fathers and Catholik Authors about the worshipping of Images CArdinal Bellarmin lib. 4. de notis Ecclesiâ— cap. 9. proves that Protestants are heretiks because they hold many old heresies condemned as such by the ancient Catholik Church wherof he sets down twenty One is that of Xenaias a Persian who saith Bellarmin cit was the first that did openly affirm the Images of Christ and his Saints ought not to be worshiped as wittnesseth Nicephorus lib. 17. cap. 27. Doctor Sutclif sayes that Nicephorus is falsifyed which is most fals for that Nicephorus writing many horrible things of this Xenaias as that he faigned himself to be a Priest yea and got a Bishoprik before he was baptised amongst others saith This Xenaias did first of all others O audacious soul and impudent tongue belch out that voice that the Images of Christ and those that have bin acceptable vnto him are not to be worshiped And this he sayd so is a truth so vndeniable and generaly received that even the Protestant Authors that write the Ecclesiastical history confess it as Functius in his seaventh book of Commentaries vpon his Chronicle an 494. saith Porro is Xenaias primus in Ecclesia bellum contra Imagines indixit Two Pelagian heresies imputed to Protestants and how they falsify to cleer themselves of the one and say nothing of the other WHeras the Pelagians saith Bellarmin according to St. Austin and St. Hierom taught two heresies among others 1. That every sin though never so litle is mortal 2. That there is no original sin in man especialy in Infants of Lawfull parents The first all â—rotestants teach the last Zuinglius Bucer and Calvin but with this difference that Zuinglius doth absolutely deny original sin to be in any man Bucer and Calvin do only deny the same in the Children of the Faithfull whom they say to be born Saints and saved without Baptism Now Doctor Morton not being able to deny the first heresy to be common to Pelagians and protestants would faine make Bellaâ—â—â—â— a falsifier in the second setting down Bellarmin's words both in Latin and English corruptly and contrary to his plain 〈◊〉 as may be seen in Bellarmin's Text thus The Pelagâ—â—â—s did teach that there was no original sin in men and especialy in the Children of the faithfull the same doth Bucer and Calvin teach as though he had sayd that Calvin had denyed with the Pelagians that there is any original sin at all in men much less in the Children of the faithfull and had made no distinction between Zuinglius and Calvins and Bucers opinions And Morton by this fraud would make his Reader believe he had cleered Protestants from both the pelagian-heresies wheras he cleeres them not from either Hear Bellarmin's own words which are Pelagiani duo inter alia docebant 1. non esse in hominibus peccatum originale praecipuè in filijs fidelium c. Hoc docet Zuinglius Bucerus Calvinus lib. 4. instit c. 15. § 20. Nisi quod Zuinglius negat simpliciter peccatum originale in quolibet homine c. Bucerus autem Calvinus solum in filijt fidelium negant peccatum originale quos dicunt Sanctos nasci salvari etiam sine Baptismo Vide. Belar de notis Ecclesia cap. 9. § 14. Two Novatian heresies imputed to Protestants the one they answer with silence the other with falsifying WHeras Cardinal Bellarmin to prove that Protestants do agree with the old Novatian 〈◊〉 alledgeth two particular instances the one in denying the power of the Church to remit sins by priestly absolution or the Sacrament of Pennance the other in denying the vse of holy Chrism in the Sacrament of Confirmation Bishop Morton having nothing to answer to the second replyeth only to the first by an equivocation and falsification for he endeavoreth to confound the Sacrament of pennance with privat repentance or sorrow sighs tears c. for sins and makes beleive that Bellarmin contradicts himself when he grants that Protestants admit the later though they rejectâ— the Sacrament of pennance and to embroyle the Reader and excuse the Novatiâ—ns as if they held but one error cuts short Belarmin's words praecipuus error and post Baptismum Novatianorum praecipuus error erat c. The Manichean heresy against Free will imputed to Protestants and how pittifully answered by Bishop Morton ST Hierom and St. Austin saith Belarmin accuse the Manicheans for condemning the nature of man and depriving it of free will and ascribing the original and beginning of sin vnto the nature of man and not to free will The same is taught openly by all Sectaries Thus Belarmin Morton sets down St. Hierom. and St. Austin's words as if they were Belarmin's being loath to have such great Fathers tax himself and his prelatiks with heresy Then he sayes Belarmin accuseth Calvin of this heresy wheras Belarmin accuseth all Protestants or sectaries not only Calvin and accuseth Calvin in particular of an other Manichean heresy to wit of reprehending and condemning Abraham
for refusing to Roman Catholicks a publick Trial of Falsifications and an amicable Conference of Religion makes the refusal yet more unreasonable Popery saith every Protestant is a growing Religion if disputes thereof be admitted we shall turn all Papists If they be not persecuted their profession will prevail If liberty of conscience be granted very few will frequent Protestant Churches The prelatick Clergys last reason is Venient Romani tollent locum nostrum If we come once to reason the matter with Roman Catholicks infallibly we shall loose our Revenues But I may assiure them that the Roman Clergy covet not their revenues if it be found that we have any right to the Church livings we will lay our pretensions at his Majesties feet and Petition the Pope as we did in Queen Marys days to leave all to the King and Parliaments disposal for the ease and defence of our fellow Subjects and the terror of our Enemies And as for our Religion being a growing Religion we cannot deny it and rejoyce that our Adversaries confess so much how could it otherwise be the Catholick or become universal Protestancy is confined to this Northern Climate notwithstanding its liberty of open and sensual allurements the Mahometan perswasion is propagated by force of Arms and multiplicity of Wives the Greek Schism is but a spite and spleen against the Primacy of Rome and therefore is justly Become a Slavery to the Turk No Religion but the Roman Catholick doth grow and flourish maugre the Storms of outwaâ—d Persecutions and the strength of our inward perverse inclinations aganst it we follow reason against the appearance of sense we prefer vertue before vice the judgment of the Church before our own and Heaven before Earth and therefore we are made Strangers in our own Country Straglers abroad Tennants at will of our own Estates and our lives stand at the mercy of every base Informer that will press the law against our Conscience and yet in this sad condition and circumstances our Religion doth increase and is acknowledged to be a growing Religion Ergo it is the true Catholick and not only the most safe for the Soul but the most convenient for the State especially of Great Britain as now shall more particularly appear SECT XIII The same further demonstrated and how by Liberty of Conscience or by Tolerating the Roman Catholick Religion by Act of Parliament the British Monarchy will become the most considerable of all Christendom Peaceable at Home and recover its Right Abroad How evidently it is the mutual Interest of Spain and England to be in a perpetual League against France and how advantagious it is for Spain to put Flanders into English Hands THree things must concurr to make a Monarchy Powerful and Peaceable 1. Uniformity in Religion or at least Liberty of Conscience 2. Great Revenues of the Monarch without empoverishing by unusual and unimerciful Taxes the Subjects unless they be slaves 3 Men fit for Sea and Land Service These Islands afford the last the other two we want but may have them if we will by an Act of Parliament for Liberty of Conscience or for tolerating the old Faith of our Ancestors wherewith this Kingdom flourished in Peace and Prosperity for the space of 1000 years Such an Act I mean as may make legal one Profession but wherein there ought to be a Proviso that none of another suffer for his Conscience or Religion especially for the Roman Catholick That without Uniformity in Religion or without Liberty of Conscience it is impossible for a Monarchy to be long peaceable or powerful is manifest by Reason and Experience Reason doth dictate that when Mens minds are Discontented and Oppressed by Persecution for their Conscience they will hazard their all to be satisfied and saved their Rebellion against the Soveraign will be thought the ground of their Salvation or at least the only way to preserve their Posterity from being damned and brought up in the state false Religion Experience doth shew that diversity of Opinions if but one be permitted doth not only occasion Domestick differences as the parting of Man and Wife of Parents and Children Brothers and Sisters c. But is the cause of publick Inconveniencies as jealousies between Princes and Subjects from whence proceed civil Wars which are the greatest obstacle of Prosperity in an Empire or Commonwealth Whilst the Hugonots were persecuted in France France was not so considerable Here in England we are more afraid of persecuted Presbyterians Fanaticks and other Sectaries than of the French Danes and Dutch seeing therefore Liberty or Uniformity in Religion is so necessary for the Peace and Power of a Monarchy all States-men must grant the Religion fittest for the State is that which is most likely to be generally embraced if Men may have their free choice Now whether that be Protestancy or Popery is the question It is not Protestancy because 't is now a hundred years and more since it hath been endeavoured by all ways imaginable to bring the Subjects of the Crown of England unto an Uniformity in Protestancy even by Sanguinary and Penal Statutes and yet the design doth not take and indeed cannot Because it involves a contradiction for to be a Protestant is to have the liberty of opâ—ning and the gift of interpreting Scripture which Liberty and Prerogative is not consistent with a subjection of Judgment to the Authority and Interpretation of any Church or Councel and by consequence not with Unity of Faith Besides the Protestant Church whether Prelatick Presbyterian or Fanatick is not as much as pretended to be Infallible in Doctrine or in its Interpretation of Scripture and it 's a great vanity for a Church that professeth Fallibility in explaining the Scriptures and admitteth a liberty or Latitude of applying the Letter of the same to every private mans Spirit and Interpretation to oblige men to any unity or certainty of Faith and therefore our Acts of Parliament are so inefficacious Again Faith is not Christian unless the Believers hold it certain and no Believer can hold his own Faith certain if he submits and comforms his Judgment to the Doctrine and Decrees of a Fallible Church For that no man can think himself certain of what he knows may fail evident therefore it is that the Protestant Faith is neither Christian nor certain because the Professors thereof if they be guided by their confessed fallible Church must know that their Faith may be False The Roman Catholick Church seeing it is believed Infallible by all Catholicks may teach a Faith which must be thought by us to be Certain Conscientious Christian and by consequence convenient fit for both Soul and State How conscientious and Necessary it is for the Salvation of the Soul we have proved in this whole Treatise as also how convenient for the State now I will shew the same in a word and by the confession of our Adversaries It is a growing Religion say they therefore I infer
Gregory Nazianzen saith that St. Cyprians Reliques are omnipotent to work miracles if applied with faith as experience doth shew and orat 1. in Iulianum he relateth how Gallus and Iulianus two Brethren and Nephews to the Emperor Constantius joyning to build a famous Church over the Reliques of St. Mamans Martyr the part which Gallus a good Catholick vndertook went on most prosperously but the part of Iulian who was then perverted in his Iudgment and became afterwards the Apostata could never as much as have the foundation layd for that the earth by continual and vnusual earthquakes did always cast from it self and in a manner vomit forth all that was layd in it by Iulianus And the reason was saith St. Gregory Nazianzen becaus the Martyrs are so linkt in charity that St. Mamans would not be honored by him who in time was to decry the worship of his Brethren and disgrace them But the Centurists above cited say that God hindred Julianus his fabrick to shew that he was not pleased with the superstitious worship of Martyrs and yet they do not consider that he was pleased to let Gallus his fabrick prosper Such fopperies as these we must expect even from learned men that vndertake to maintain new opinions against the ancient doctrin of Gods Church confirmed by evident miracles St. Anselm whom Protestants commend as one of the worthiest Prelats of the Church both for piety and learning recounteth in his book of the Miracles of our B. Lady this story The Devil who out of his inveterat hatred and enuy to man seeks all means possible to ruin him took human shape and put himself into the service of a Nobleman with whose humor he did so comply as in a short time he was steward of his family and Master of his will taking the advantage of this favor he persuaded him to commit many mischiefs and murthers walking one day in the fields with some of his servants not much better then himself he abused a devout Priest and carried him prisoner to his Castle At night the Priest signified to him that hee had a busines to impart to his Lordship in which he was much concerned but it must be opend to him in presence of all his servants He longing to know the busines commanded all his servants should be called and all appeared the steward only excepted who retired to his chamber pretending he was not well and being pressed to come answered he could not stirr the Priest replyed to the Lord that the stewards presence was absolutely necessary wherupon other servants were ordered to bring him in their arms he still counterfeiting the sick man When the holy Priest did see him he commanded and conjured him in the name of Almighty God to declare who he was and to what end he had thrust himself into that Noblemans service The steward answered and confessed he was the Devil and that his end of serving that man was to procure his destruction and damnation which he had long before effected had not the B. Virgin interposed herself and interceeded to God for his Conversion of the cure they could not be mistaken neither could they have any design in deceiving others by a fals information neither durst they or the Monk who writ the story venter to abuse the whole Kingdom with such an imposture that could not be long concealed or unpunished So that this being the miracle wherupon Fox did fix to disgrace all the rest as also St. Thomas his sanctity I shall believe them all to be as authentick as any miracles need to be and as that which both in the French and English profane and Ecclesiasticall Histories is recorded of the King of France his pilgrimage to St. Thomas his Shrine in Canterbury for the recovery of his son Philips health in what despair the Father and all France were of his life by human remedies is evident by his vndertaking so vnusual and dangerous a Iourney as it was for a King to put himself into the hands of his reconciled enemy and of so powerfull a Monarch as K. Henry 2. But God that would have all the world take notice of St. Thomas his glory and of the justice of his cause disposed so things that the most Christian King and Kingdom should be beholding to him for the life of the Heir apparent of the crown who immediatly recovered and the King to shew his gratitude for so great a benefit did give many Lands and privileges in France to the Monks of Canterbury all this was don in the yeare 1179. and but nine years after his Canonization Miracles of Holy water ST Pasil testifieth that the vse and blessing of holy water is an Apostolical traditon neither can it be denyed if we consider these words of St. Alexander Pope who but 50. years after St. Peter governed the Church We bless water sprinkled with salt for the people that all being sprinkled with it may be sanctified and purified which thing also we ordain as to be don of all Priests For if the ashes of an Heifer being sprinkled with blood did sanctify and cleans the people much more water sprinkled with salt and consecrated with divin prayers doth sanctify and cleans the people And if by salt sprinkled by 〈◊〉 the profet the barrenes of the water was healed how much â—ore the same salt being consecrated with divin prayers taketh 〈◊〉 the barrenes of human things and sanctifieth those which 〈◊〉 defiled and cleanseth and purgeth and multiplieth other 〈◊〉 things and turneth away the deceits of the devil and â—â—sendeth men from the craftines of the evil Ghost For if by â—â—â—ching of the hemm of the garment of our savior we do not 〈◊〉 but that the diseased were cured how much more by the â—â—ubt of his holy words or his elements consecrated by which 〈◊〉 frailty doth receive health both of body and soul. Thus 〈◊〉 Alexander Pope and martyr in the first age of Christianity â—hat is sayd of holy water the same is applied by the ancient â—â—hers to holy Oil holy bread holy Candells holy Ashes 〈◊〉 Palms c. Theodoret hist l. 5. c. 21. telleth that 〈◊〉 dissolved inchantments by sprinkling of holy water which 〈◊〉 saith Theodoret the Devil not induring the vertue of the â—â—inkled water fled away See also the like report made of â—â—â—charius by Palladius 〈◊〉 historia Lausiaca cap. 19. of miraculous 〈◊〉 wrough by holy water see St. Gregory lib. 1. Dial. cap. 10. 〈◊〉 St. Bede lib. 4. hist. cap. 4. and Palladius cap. 9. 20. and â—â—â—doret in his Theoph. cap. 13. of a memorable miracle don conâ—â—â—ding Church lights Read Eusebius hist. lib. 6. cap. 8. S. 〈◊〉 2. lib. 1. contra haereses haeres 30. pag. 61. edit Basil. 〈◊〉 how Josephus seing fire made unactive by enchantments and 〈◊〉 from burning by witchcraft called for water a world of 〈◊〉 being present made the sign of the Cross upon it put his 〈◊〉 into the vessel of the
of 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 â—hamfastnes 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
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 vindicâ—tion pag. 132. Demonstrat Discipl cap. 8. ¶ 1 2. pag. 43. 2. part See this Act of ParliameÌ„t 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 aÌ„swers by him and durst not reply but rather coÌ„curred 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 ProtestaÌ„t in his history of the Queen of Scots wher he proves how the bastard Mâ—rry 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 aÌ„d 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 coÌ„tra Deum c potius ergo coÌ„spicere oportet in illorum capita quam â—llis 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 parâ—a 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 Museâ—lus 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.