he desrred to have Apostata Friars that had tyed themselves to Sisters assuring himselfe that they would be most plyable to his purpose And so there came into England Martin Bucer a Dominican Friar who had beene an earnest Lutheran Peter Martyr a Cannon Regular that inclined to Zuinglius his opinions but yet came with great indifferency to preach and teach what he should be appointed as afterwards appeared being a Lector in the University of Oxford when the Parliament in London was debating what opinion the Kingdome should followe concerning the Reall presence Peter Martyr kept all his Schollers in suspence untill newes came of the Parliaments resolution to which he accommodated himselfe for having detained his Schollers with tedious glosses upon the words precedent to This is my body not to declare his sense of them before he understood the sense of the Parliament which having received by the Post to be interpreted in a â—gurative not reall way he was presently inspired that this was the cleare sense of the Scaipture and wondered now any could be so blind as not to see a thing so maniâ—est Bernard â—chinus was the third who had beene a Caâ—eclâ—in but being weary of that austere life tooke a woman Annal. Cap. 1543. and writ a Booke in defence of having two wives at 〈◊〉 Some say he died a Jew but the Annalls of the Capuchins testifie that he repented and died a Cathâ— lick 6 These three Apostles of the Reformation were dâ—stributed into three principall fountaines of the Land London Oxford and Cambridge With these joyned Coverdaâ— an Augustin Friar Bale a Carmelite and other Apostates who did so vary in their Doctrine and Religions which they preached to the people that all was in confusion iâ— so much that the Protector writ to Cranmer and Ridley that they should make hast to end the common Servicâ— booke or of Common prayer Doctrine and Rites which they had begunne 7 But from hence arose a great Controversy for thaâ— Bucer would have one thing Peter Martyr another Ochinâ—â— a third Iohn Bale and Miles Coverdale would saine put iâ— their opinions also Above all others did trouble the market two heady Priests Iohn Hooper and Iohn Roger comâ— from beyond Seas the one from VVittenberg the other from Strasburg These two dissenting wholy from thâ— course begunne by Cranmer and Ridley made a great faction against the Common prayer booke especially afteâ— that Hugh Latimer sided with them who was of great regard with the common people 8 The Protector seeing such differences in Religions and confusion called a Parliament an 1547 but the Common prayer booke could not then passe this onely waâ— determined about Religion that none should speake irreâ— verently of the Sacrament of the Altar and that all for mer Statuts made by the Kings of England against what soever Hereticks or Sectaries namely against Lohards VVickliffians Hussits Anabaptists c. should be recalled and annulled So as now every man might thinke say preach or teach what he thought fit 9 But in the next Parliament the Common prayeâ— booke was approved because it seemed in matter of thâ— Sacraments to favour and humour divers Sectaries whâ— before had opposed it Yet the common people in man shires of England tooke armes in defence of the old and Catholick Religion complaining that most Sacrament were taken from them and they had reason to feare thâ— rest if they did not looke to it would follow within short time This was King Eduards Reformation which he could not perfect because he died within six yeares after he had begunne 10 It is very remarkable how in this Kings time it was resolved that whatsoever should be determined by six Bishops such as they were and six men learned in the Law of God or the major part of them concerning the Rites and administrations of Sacraments that onely should be followed so that seaven men in England were thought a sufficient number to change the whole frame of Christian Religion by changing the matter and forme of Sacraments abolishing the Sacrifice of the Masse and the ancient Rites and ceremonies of the Catholick Church which had beene practised for so many ages and reverenced by all the pious and learned men of the world Heresie is alwayes accompanied with presumption yet never did any Sectaries before this time attribute to themselves so much as ours did preferring the judgement of seaven men to that of all the world confirmed by so many generall Councells and holy Fathers The forme of consecrating Priests set downe in the new Ritual is this Receive the holy Ghost whose sinnes thou dost forgive they are forgiven and whose sinnes thou dost retaine they are retained and be thou a faithfull dispenser of the Word of God and of his holy Sacraments in the name of the Father and of the Sonne and of the holy Ghost See the Ritual printed at London 1607. and for the Act authorising it see Kallend an 3. Ed Vâ— cap. 12. and Mason pag. 94. 11 After King Eduard the VI. reigned his Sister Queene Mary who being a Catholick her selfe restored the Catholick Religion by Act of Parliament Cardinal Poole the Popes Legat absolving the Kingdome from the excommunication and schisme incurred Some Histories of that time relate that 30 thousand Sectaries all strangers Were banished out of England and amongst the rest the two holy Apostles Peter Martyr and Bernard Ochinus All King Eduards pretended Bishops were deposed and imprisoned the Catholick Bishops set at liberty and restored to their Seas This Queene is as much condemned by Protestants for crucltie against their Religion as Queene Elizabeth is censured by Catholicks as if forsooth there were no difference betweene punishing upstart seditious novelâ—ists and the maintainers of that Faith Which had beene in possession from the time Christianity was brought into the Land 12 Queene Mary deceased without issue her Sister Elizabeth was proclaimed Queene notwithstanding that all Catholicks knew Mary Steward the Queene of Scots to be the lawfull heire of the Crowne Queene Elizabeth shewing inclination to the new Religion all the Catholick Bishops refused to crowne her yet at length by great adoe she was crowned and anointed after the Catholicke manner by Oglethorp Bishop of Carlile The Reformation was by Act of Parliament againe established notwithstanding the great opposition made by all the Bishops and others in the upper House The Queene was resolved to puil downe Catholick Religion because Cecill and others of her Councell perswaded her that she could not be secure as long as the Popes authority was acknowledged in England seeing the Sea Apostolick had declared her a bastard and all Catholicks looked upon the Queene of Scots as the true heire to the Crowne 13 Notwithstanding it was the Queenes temporall interest to pull downe Catholick Religion in England yet it was much for her quiet and peace of the Realme to keepe alwayes a resemblance of it in the Clergy as the best remedy against Puritanisme which
was fundamentall and not fundamentall I see no reason why the Catholick Church of this age should court Protestants more â—hen the Church of the fourth and fifth age did Arrians Nestorians c. I am sure the Arrians were more in number then Protestants and much more learned they had a more certaine Ordination of Priests and Bishops and many of them were of as good life and conversation as any Protestants are or were since the beginning of the pretended Reformation Why therefore should Protestants be a part of the Catholick Church and not Arrians or Nestorians If Protestants be admitted as part of the Catholick Church the Turkes Jewes and all others who believe there is one God may with reason complaine that they also are not looked upon as Catholicks For they and we agree in the two fundamentall articles which onely according the opinion of many learned Divines are necessary necessitate medij to wit that there is a God and that he is Remunerator Turkes and Jewes believe this therefore they agree both with us and Protestants in fundamentalls Let us all therefore be parts of the Catholick Church And though Jewes or Turkes be not baptized that can not prejudice them according the principles of Protestants their implicit or conditionall faith will excuse them as well as Protestants from damnation If God revealed the necessity of Baptisme or that Scripture is his VVord saith a Turke I believe both but untill that be made cleare unto me I am not more bound to believe either absoluly and without doubt then Protestants are to believe Transubstantiation I see no reason why this implicite and conditionall faith should not save Jewes and Turkes as well as Protestants if the mysteries not believed by either be equally proposed Therefore Protestants are no more part of the Catholick Church then Turkes or Jewes I am certaine we have no more need of the testimony of the one then of the other to establish what ought to be believed as Catholick Faith or what articles are fundamentall CHAP. VIII VVhether any reformed or Protestant Church of the world be the Catholick and Apostolick Church And whether their pretended clearnesse of Scripture doth sufficiently propose their doctrine as Divine Revelation 1 IN the fifth Chapter num This definition of the Church is clearly insinuated in Scripture Act. 1. v. 8. Luc. 24.48 Ioan. 18.37 Act. 5.32 Act. 2.32 Act. 4.33 Rom. 10. Math. 28. c. 2. it hath beene said that the Catholick Church is a multitude or Congregation of persons whose testimony doth so sufficiently propose their Doctrine or Faith to be Gods Word and the true meaning thereof that it is evidently imprudence and infallible damnation in any person whosoever not to acquiesce in the said testimony and not to believe without the least doubt what it proposeth as Divine Revelation The testimony of the true Catholick Church must not be credible onely to silly soules that believe any thing they heare by reason of their ignorance or because they were not rightly informed it must be credible to the most prudent and informed persons by reason that the said testimony is confirmed with so cleare signes and markes of Gods providence in planting and propagating the Faith professed by the true Church that all circumstances considered no informed and prudent person may judge any other Church to have as much as a probable appearance of the true one when they are compared with the Catholick 2 How the Protestant Churches and Reformation did beginne hath beene said in the first Chapter which supposed let us now examine whether any person can prudently believe that either the Protestant Church of England or that of Stratzburg or Zurick or Geneva be the true Catholick Church of God The ground of the beliefe of these and all other reformed Churches are reduced to two one is cleare Scripture pretended against the Roman errours as they call them the other is the private Spirit whereby they interpret the true sense of Scriptures to be contrary to the Tenets and Doctrine of the Roman Catholick Church This is all the evidence which Protestants have to prove that each of their owne Congregations is the true Spouse of Christ and that the Church of Rome is the VVhore of Babylon Miracles they do not pretend to and as for the two other signes which most of their Authors brag of that is the sincere preaching of the Word of God and the lawfull administration of the Sacraments these two can not be knowne nor perceived untill that whereupon they depend be first known to be the true sense of Scripture or the true Faith be knowne But when the true Faith is knowne we have no more need of signes to bring us to the knowledge of it or the true Church that professeth it then a Pilot hath of markes to be guided by into the haven after he is within safe and at anchor Therefore these two signes of Protestant are not true signes because they are as unknowne and as hard to be found out as the Church it selfe which â—s contrary to the nature and essence of a true signe 3 As for the first ground of Protestancy and Reformation which is the pretended clearnesse of Scripture against the Doctrine of the Roman Church it can as little confirme the testimony of the Church of England or Zurick c. as the Turkes Alcoran First they tell us that Scripture is against Transubstantiation Purgatory worship of Images c. We deny it and bring at least as cleare texts of Scripture for our selves as Protestants do against us They say the words and sense of Scripture are so cleare against our Doctrine that none can deny them Yet we reply that we are not so impious nor obstinate as to maintaine Doctrine point blank against Gods Word and sense Now the question is whether the testimony of Protestant Churches against us or ours in our owne behalfe and defence concerning the clearnesse of Scripture be most credible to sober and prudent men I answer that the testimony of Catholicks of the obscurity of Scripture against Transubstantiation worship of Images c. is not onely more credible then the testimony of Protestants to the contrary but also that the testimony of Protestants saying that Scripture is cleare against Transubstantion worship of Images Purgatory c. may be demonstrated to be false 4 That this may not be thought a vaine undertaking suppose that our controversie with Protestants concerning the clearnesse and obscurity of Scripture in controverted points is to be understood after all combinations and confronting of texts which seeme to have relation oâ— dependence one of the other I suppose also that somâ— Catholick Doctors have read and considered Scripture and all controverted texts as diligently as Protestants aâ— may appeare by their printed Bookes wherein they answer all Objections made by Luther Calvin Iewell c. 〈◊〉 thinke it also no discredit for Protestants to admit thaâ— at least some of our learned men and
her securitie then was it time to make him Antichrist and to pursue his party with fire and sword The title of the ensuing Kings not being questioned by the Pope made him an object of lesse hate and his adherents subject to lesse crueltie and the Religion was fashioned to the humor of the Prince yet with some regard to popular faction Lastly the liberty of warre giving licence to those infinite Sects which lay lurking in every corner of the English Church to sally forth and to appeare to the world in their different colours every one tooke notice how few were grounded on those Tenets whereon the Church of England is built and how by leaving the true proposall of Gods Word and the ancient rule of Divine Faith men come to be so unsetled in all points of Faith that their Religion is as changeable as private fancies and publike factions And that all may see how the curse of Cain the first father of Hereticks as being the first opposer of Gods true Worship is fallen by inheritance upon our English Protestants their last change is to turne into Quakers whose Sect is nothing else but Protestancy fallen into a Paulscy and inclining to a suddaine Apoâ—lexy THE INDEX OF THE CHAPTERS CHAP. I. How Protestancy begunne and came into England CHAP. II. Of the nullitie of the English Protestant Clergy CHAP. III. Of Heresie CHAP. IV. In what doth the obstinacy of Heresie consist CHAP. V. Of the Catholick Church CHAP. VI. VVhether all Christians be thâ— Catholick Church or whether it may bâ— composed of any two or more Congregation of them if agreeing not in all matters whatse ever which any one Congregation or Church pretends to be revealed by God CHAP. VII VVhether the testimony of tâ—â— Catholick Church be infallible not onely 〈◊〉 Protestants terme them in fundamentall bâ— also in not fundamentall articles of Faith CHAP. VIII VVhether any reformed 〈◊〉 Protestant Church of the world be the Catholiâ—â— and Apostolick Church And whether thâ— pretended clearnesse of Scripture doth sufâ—â—ciently propose their doctrine as Divine reveâ—â—tion CHAP. IX VVhether any Puritanicall Congregation be the Catholick Church by reason of their pretended spirit CHAP. X. VVhether that Congregation of persons which live in communion with and subjection to the Roman Church be the Catholick and true Church of God CHAP. XI VVhether Transubstantiation and the lawfulnesse of the worship of Images be sufficiently proposed by the testimony of the Roman Catholick Church as Divine revelation and whether Protestants have any lawfull exceptions against them CHAP. XII VVhether Protestancy be Heresie CHAP. XIII VVhether any Protestants may be saved CHAP. XIV VVhether Protestancy be manifestly against reason and common sense and how may the most learned Protestants be convinced in disputes of Religion by every illiterate Roman Catholick SECT II. A Dialog between a learned Protestant Minister and a Catholick Cloune CHAP. XV. Of the difference between Christian Faith and the historicall beliefe of Protestants A TREATISE OF THE NATURE OF CATHOLICK FAITH AND HERESIE WITH Reflexion upon the Nullitie of the English Protestant Church and Clergy CHAP. I. How Protestancy begunne and came into England IN the yeare 1516. there was no other Religion in our parts of the world acknowledged Catholick and Apostolick but that which Protestants are now pleased to call Popery In the yeare 1517. Leo the X. Bishop of Rome following the â—cample of other Popes granted and published Indulgenâ—â—s to all such as voluntarily contributed towards the war â—gainst the Turke who at that time was growne formiâ—able and threatned all Christendome having added Syria â—â—d Egipt to the Otteman Empire 2 The Archbishop of Mentz to whom the Pope comâ—itted the businesse of Indulgences in Germany appointed one Iohn Tetzel a Dominican Friar to preach in the publishing of them notwithstanding that for a long time before this office had beene given to the Augustin Friars The preferment of Tetzel was ill taken by Martin Luther who being an Augustin Friar and a famous Preacher expected himselfe should have beene the man named to preach and publish the Indulgences but seeing his hopes frustrated he resolved to write as much against Indulgences and the Pope as he had prepared to preach in favour of both 3 Therefore taking occasion of some abuses which are unavoydable in things that passe through many hands he printed certaine Conclusions and Libells against Indulgences These were condemned and burnt as hereticall by Iohn Tetzel Luthers Competitor who at the same time exercised the office of Inquisitor in Germany This fire did so warme Luther and added such flames to his hot disposition that most parts of Europe felt the smart of it For being once engaged and enraged by Tetzels Declaration against him he would not recant his first error but added others by denying Purgatory the Popes authoritie merit necessitie of good workes c. 4 Amongst others who writ against Luthers novelties one was Henry the VIII King of England composing a learned Booke in defence of the seaven Sacraments the Popes supremacy and his spirituall jurisdiction over all Christendome this Booke moved the Pope to adde to Henry the VIII titles that of Defender of the Faith which had beene the most glorious of all his titles if he had not so violently opposed afterwards the Popes primacy which he then so piously maintained against Luther But being weary of his wife Queene Catharine despairing to have issue male by her and enamoured of Anne Builen because the Pope refused to declare his marriage with Queene Catharine invalid he made himselfe Pope of England challenging all spirituall jurisdiction within his owne Kingdomes and by Act of Parliament made it treason to acknow ledge any spirituall jurisdiction of the Pope in his Dominions himselfe being proclaimed spirituall Head of the English Church This was the occasion and beginning of the pretended Reformation Henry the VIII notwithstanding did stick to the old Religion in all points the Popes primacy onely excepted because he thought no other of the new Religion was necessary to marry Anne Bullen and to enrich himselfe by the spoile of Monasteries He persecuted all other novelties and herefies in such a degree that though many crept into England in his reigne yet very few durst professe them because as many as did were burnt by his command 5 To King Henry the VIII Sect. 2 succeeded his sonne Edward the VI. a child of 9. years old his unkle the Earle of Hartford was made Protector both of the King and Kingdome he was inclined to Zuinglius his heresie Twenty dayes had scarse passed after his Protectorship but his fingars did so eagerly itch to be doing and tampering about innovation in Religion Horinshed Stow and others an 1547. as upon the sixth of March next following he sent away Commissioners into all parts of the Realme to pull doâ—â—ne Images and other Ecclesiasticall ornaments He also invited out of Germany divers Sectaries of what Religion soever but especially
some circumstances prove more then any others Qui tacit consentire videtur 9 As soone as Master Mason published his Records Fitz Herbert suspected them his words are these It was my chance to understand that one Master Mason hath lately published a Booke Wherein he endeavoureth to prove the first Protestant Bishops Consecration by a Register Thou shalt therefore understand good Reader that this our exception against the English Clergy is no new quarrell now lately raised but vehemently urged divers times heretofore many yeares ago yea in the very beginning of the late Queenes reigne urging them to shew how and by whom they were made Priests Bishops c. And what trow you was answered thereto was there any Bishop named who had consecrated them was Master Masons Register or any other authenticall proofe thereof produced by â—aster Jewell or Master Horne No truly This then being 〈◊〉 I report me to the judgement of any indifferent man What redit Master Masons new found Register deserveth being proâ—uced now after fifty and odde yeares to testifie this Consecraâ—ion whereof not so much as any one witnesse was named nor â—ny Register pretended by those whom it most imported to prove 〈◊〉 5. or 6. yeares after it was supposed to be done This and much more did Fitz Herbert print in the yeare 1613. in his Appendix to the Discovery of Doctor Andrews absurdities â—alsities lyes c. I say that no mention was ever made of Registers or Records testifying Parkers Consecration at Lambeth untill Master Masâ—n printed his Booke by Master Abbots command For though in a Booke called Antiquiâ—ates Britanniae pag. 39. edit Hanoviae an 1605. there be a Register of the Protestant Bishops in England thrust in with-but any necessity or purpose immediatly after Saint Austin the first Archbishop of Canterbury yet that very Register doth not mention any certaine place or forme of their Consecration so that it might be performed as well at the Nags-head as at Lambeth But that all the world may see how this very Register was forged I will set downe the words of the learned Author of a Booke called The Iudgement of the Apostles and first agein points of Doctrine questioned betweene the Catholicks and Protestants of England printed an 1633. Pag. 209. It hath beene pretended from a new borne Register of Mathew Parker that â—he was made a Bishop by Barlowe Scory and three others by vertue of a Commission from Queene Elizabeth and this new worke was acted on the 17. day of December an 1559. but â—alas they had then no forme or order to do such a businesse Pag. 349. VVhereas this printed Booke of Parkers Antiquitates Britanniae is the first that mentioneth any such pretended Consecration of him and the rest and the other VVriters seeme to borrow this from thence in the old Manuscript of that Booke which I have seen and diligently examined there is not any mention or memory at all of any such Register or Consecraâ—ion of either Mathew Parker Pag. 211. or any one of those pretended Protestant Bishops as the obtruded Register speaketh of And any man reading the printed Booke will wanifestly see it is a meerly foisted and inserted thing having no connexion correspondence or affinitie either with that which goeth before or followeth it And containeth more things done after Matheâ— Parker had written that Booke But now let us see how thâ— Protestant Clergy was charged with the nullitie and illgalitie of Ordination and how they never stopt the Adversaries mouths with Masons Registers or Records 10 Consider saith Doctor Bristow what Church that iâ— whose Ministers are but very lay-men Mot. 21. unsent uncalled uncoâ— secrated holding therefore amongst us when they repent anâ— returne no other place but lay-men in no case admitted no nâ— looking to minister in any office unlesse they take Orders whicâ— before they had not Master Fulke who was ignorant of noâ— thing in this point that Master Mason did know answering Bristow his objection denyeth ordinary calling to bâ— alwayes necessary which desperate shift he would neveâ— have used if he had beene provided of so easy and sufficient an answer as Master Masons Records would have afforded him if they had beene authenticall or extant 11 Master Reynolds Calvino Turcis lib. 4. cap. 15. There is no heardman in all Turkie which doth not undertake the governmen of his heard upon better reason and greater right order and authoritie then thesâ— your magnificent Apostles and Evangelists can shew for thiâ— divine and high office of governing soules reforming Churches c. 12 Doctor Stapleton in his Counterblast against Masteâ— Horne pretended Bishop of Winchester hath these urging speeches Fol 7. 9. To say truly you are no Lord VVinchester nor elsewhere but onely Master Robert Horne Is it not notorious that ye and your Collegues were not ordained according to thâ— prescript I will not say of the Church but even of the very Statues How then can you challenge to your selfe the name of the name of the Cord Bishop of VVinchester Fol. 301. You are without any Consecration at all of your Metropolitan himselfe poore man being no Bishop neither 13 Doctor Harding in his Detection of sundry foule errours against Master Iewell Fol. 129. You tell not half my tale which truly is noted by many that Master Iewell passes over the difficulties without answering or mentioning I laid for my foundation out of raint Hierome the se words Ecclesiaâ—onest quae non habet Sacerdotem that is no Church which hath not a Priest or Bishop c. for Sacerdos as you know doth signifie both a Priest and Bishop I aske then as well of your Bishoply vocation and of your sending as of your Priesthood c. These being my questions Master Jewell you answer â—â—ither by what example hands were laid on you nor who sent â—u but onely say he made you Priest that made me in King â—dwards time Verily I never had any name or title of Priestâ—od given to me during the raigne of King Edward I onely â—ke the order of Deaconship as it was then ministred furâ—er I went not c. Truly after I had well considered with â—y selfe these questions which in my confutation I moved unto â—u I tooke my selfe neither for Priest nor yet for lawfull Deaâ—n in all respects by those orders which were taken in King â—dwards dayes being well assured that those who tooke upon â—em to give orders were altogether out of order themselves â—nd ministred them not according to the Kite and manner of â—e Catholick Church as who had forsaken the whole succession 〈◊〉 Bishops in all Christendome and had erected a new Conregation of their owne planting the forme whereof was imaâ—ned in their owne braines and had not beene seen nor praâ—ised in the world before 14 Master Iewell answers all this with profound silence â—s though it had never beene written albeit he would haâ—e the world believe that he
inchanted that no Writer had the use of his fingers to set downe in writing a matter of so great consequence having notwithstanding the free use of their penne in relating a thousand other changes of lesse importance We have no reason to judge that former ages were lesse vigilant and carefull in preserving the purity of Christian Religion and the true sense of Scripture then the present is because their vigilancy appeareth by their suppressing of Heresies in every age which suppression and protestation against the said Heresies of every respective age was never judged or condemned for an innovation against the Doctrine received from former times but rather is a confirmation of it so that the exceptions made by Berengarius VValdo and other such persons against Roman Catholicks doth rather strengthen then weaken the Doctrine of the Roman Church seeing their exception was so strongly and constantly cryed downe by all the world for innovation 6 Some have said that as gray heares grow in a mans head and the corruption of a language growes on by little and little without particular notice taken of the precise time so the change and corruption of Religion hath crept in insensibly in the Roman Catholick Church But this is a most silly similitude as if men were as much concerned to watch the new growth of every gray heare or the mispronunciation of every word as the Pastors and Doctors of the Church and all Christians are concerned to observe the beginning of a new article of Faith or as if this were no more observable or making no more impression upon mens mindes or no more change in the practise of the Church then a gray haire in a mans head or an odde word in common speach Put the case that in this age to fertile of sopperies some great and considerable part of Christianity should set up a calfe to be adored for the God of the Christians would this be no more remarkable then a gray haire in a mans head No lesse remarkable is it to hold up a wafer cake for the like adoration and over and above to oblige people to sweare that it is no bread Is it credible or possible that if in Berengarius his time this had beene begunne that the whole world would not have cryed out against it and not onely the Doctors out of Scriptue but the very children out of their Cathechismes had cryed it downe or that so many Bishops and learned men assembled in so many Councells namely in that most univerfall compleate Councell of Lateran should have declared so hard a matter to be a necessary pâ—int of Christian Faith and that so many ages since should have universally accepted it and defined it againe in other Councels if it had been a meer innovation and not an ancient tradition and beliefe of the Catholick Church The like may be said of the respect we give to Images or any other articles of our Faith 7 Another evident and visible signe confirming the testimony of the Roman Catholick Church alone Ioan. 14.12 is Miracles whereof in all ages we have good store to spare to the Protestant Churches which never could produce one cleare Lib 22. de Civit. Dei cap. 8 prope sinem and undeniable Miracle whereas Saint Austine telleth us how that in the presence of him and othes a devout woman called Palladia who being sore diseased and repairing for her health to the monument of Saint Stephen recovered suddainly her health by praying to the Saint a thing now condemned by Protestants as superstition or idolatry and injurious to God Ad sanctum Martyrem saith Saint Austine orare perrexer at I. Aug. lib. 22. de Civit Dei cap. 8. II. Nazian in Cyprian saith Omniapotest pulvis Cypriani cum fide c. miraculum usque ad nos transmiserunt Chrysost in libro contra Gentiles III. Eusebius hist l 7. c. 14. Athan de Passione imaginis Christi in Berito alleaged in 2 Concil Nicen. act 4. IV. S. Chrysost de Sacerdot to lib. 6. c. 4. V. VI. S August de Civit. Dei l. 22. c. 8. circa mediuw S. Gregor hom 37 in Evang. S. Beda hist l. 4. c. 22. ante med VII S. Hieron in vita Hilarionis versus finem S. Athanasius in vita Antonij VIII Epiphanius haer 30. ante med Theodoret. hist l. 5. c. 21. IX Cyprian in serm de lapsis post med S. Ambros in Orat. funebri de obitu fratris sui Satyri cap. 7. X. Optatus lib. 2. contra Donatistas Bernard in vita Malachiae XI Evagrius l. 4. c. 25. XII Ioann Clymachus in lib. Climax grad 4. Beda hist l. 5. c. 14. XIII S. Bernardus in vita Malachia quae mox ut cancellot attigit collapsa similiter velut ad somnum sana surrexit c There is not any point of our Faith wherein Protestants differ from us but God hath worked miracles in confirmation of it against our adversaries See the Saints and Fathers cited in the margen for proofe of this Assertion and in particular concerning 1. Prayer to Saints 2. Reliques 3. the Image of Christ 4 reall presence 5. Sacrifice of Christs Body 6. Purgatory and prayer for the dead 7. the great vertue of the signe of the Crosse 8. Holy water 9 reservation of the Sacrament 10. Holy Chrisme 11 Adoration of the Crosse 12. Confession of sinnes to a Friest 13 and extreme vnction 8 Another cleate and visible signe of the true Church is the conversion of the Kings Apocal 20.11 Esay 49.24 and Nations of the Gentiles Onely the Roman Catholicks can challenge this marke not onely in former ages but also in this present as is notorious to our very adversaries in both the indies Iason China Persia c I have heard of some Catholick Countreys perverted by Protestants as England Scotland Sweâ—â—land c. but never of any converted to Christianity It were tedious to runne over all the signes of the true Church these are sufficient to demonstrate that the testimony of Catholicks ought to be preferred in matters of Religion before the testimony of Protestants because outs is confirmed by visible and supernaturall signes their 's with none unlesse you will take for true miracles Iohn Fox his ridiculous dreames and stories which he relates in his Acts and monuments a Booke so condemne by most wise men that one of them hearing a certaine person to be much taken with the reading of it concluded him to be a very silly man and of lesse judgement then he was esteemed by others that were ignorant of his being so addicted to Fox 9 If Protestancy be as contrary to reason and common sense as hath beene hitherto proved what wonder is it that any illiterate Catholick should convince the most learned Ministers and pillars of Protestant Churches unlesse it be supposed that we are deprived or at least know not how to make use of our reason and common sense Controversies of Christian Religion are not to be decided
consecrated Especially seeing as Master Mason saith the Register of Cranmer beare record of Master Barlowes preferment to the Priory of Bishame Pag. 127. of his election to the Bishoprick of Saint Asath and of the confirmation of the same how is it therefore possible that his consecration if ever it had beene should not be found likewise recorded But the truth is that Barlowe as most of the Clergy of England in those times were Puritans and inclined to Zuinglianisme therefore they contemned and rejected Consecration as a rag of Rome and were content with the extraordinary calling of God and the Spirit as all other Churches are who pretend Reformation Neither is it credible that there was any other consecration of Parker and his Camerades but that which passe at the Nags-head For if there were Iohn Stow would not conceale it in his Annalls who is so diligent in setting down all that passed in and about London especially concerning Master Parker to whom he professeth love and respect therefore he would not omit his consecration iâ— it were for his advantage to have it published he having related the consecration of Cardinall Poole Parkers immeâ— diate Predecessor with so many particulars This dotâ— confirme Doctor Champneys and Master Constables testimony concerning Stow his acknowledging by word oâ— mouth to many persons that the story of the Nags-heaâ— was very true and that Parker had no other Ordination 19 But what then must be said of Master Masons Records It s no want of charity to judge they were forged because they who make no conscience to falsifie Scripture will forge Records How notoriously the English Clergy falsified Scripture is demonstrated by Gregory Martin in a learned Booke intitled A Discovery of the manifold corruptions c. It s little judgement or much passion to thinke that Master Masons Records are not forged for if they were true how could they be concealed from Catholicks and Protestant the space of 50. yeares the knowledge of them being so necessary for to determine the controversie of Protestant Ordination It s want of charity and judgement to thinke that all the English Catholick Doctors would charge the Protestant Clergy with nullitie of Consecration without ground Stapleton Harding Bristow and others who did forsake all athomes for conscience sake did surely examine the businesse before they published to the world in print the nullitie of Parkers Ordination and charged him and all the rest of being unsent uncalled unconsecrated and thereby engaging posteritie to commit so many damnable sacrileges in reordaining those who had beene already validly ordained 20 Master Masâ—n in his second Edition endeavours to answer some of the exceptions here mentioned against his Records as also Barlowe and Parkers Consecration But truly he brings nothing that can satisfie any prudent and indifferent person He proves that Parker was consecraâ—ed at Lambeth and not at the Nags-head because the Right Honourable Charles Howard Earle of Nottingham saith Mason told a friend of his not named in the yeare 616. that he was invited to Parkers consecration at Lambeth and that he was present at the banquet thereof This story though it were true onely proves that there was a good dinner at Lambeth which might very well be to conâ—eale the shamefull consecration at the Nags-head Besiâ—es we must take the Earles friend word for the Earles â—estimony and Master Masons word for this anonymous friends testimony We bring more then one to witnesse of the Nags-head consecration not onely Master Neale and other Catholicks present thereat men of learning and nature judgement but also Iohn Stow a Protestant all of them knew how to distinguish betweene an Episcopaâ— Consecration and a banquet This testimony of Masteâ— Neale and other Catholicks who were present as Mastâ— Constable affirmes were not delivered to one onely friend as that of Nottingham but to many vertuous Priests whâ— communicated the whole story to Holiwood Champnâ— Parsons Fitzsimons and many others all men of known integritie who published it to the world in print Thâ— Priests and Jesuits to whom the Records were knowne 〈◊〉 King Iames his time protested against them as forged anâ— improbable as appeareth by the testimony of men yet living whose honestie can not be called in question anâ— Father Fairekloth himselfe one of the imprisoned Jesuitâ— testified so much to many by word of mouth and in wâ—ting Soe that its strange how some Protestants have gâ— ven out so confidently the contrary and how they eâ— deavour to make this so well grounded story a meere fâ— ble and thereby call so many persons of much moâ— learning vertue and prudence then themselves fooles 〈◊〉 knaves 21 Master Mason doth also endeavour to prove thâ— Barlowe was consecrated Bishop in Honry the VIII reign because quoth Mason he sate in Parliament and was 〈◊〉 possession of the temporalities But Honry the VIII Leâ— ters Patents whereby he was installed in the temporalitâ— of his Bishoprick which Mason himselfe cites makes oâ— ly mention of his Acceptation and Confirmation but noâ— of his Consecration Why should this last be omitted 〈◊〉 he were really consecrated and the two first mentioneâ— If he was installed in his temporalities not being concrated he might also sit in Parliament without consection As for the pretended exactnesse of the English Râ—cords and the authentick Copies of every Bishops Cosecration not onely in the Archbishops Registers but so in the Chancery and other Courts and Bishoprick which is the onely ground whereby the Protestant Câ— gy do now endeavour to make credible the new Record and Parkers Ordination at Lambeth in case all this shoâ— be granted as true it doth rather prejudice then maâ— taine their cause because it proveth as much against Bâ— lowe as it seemes to favour Parker For if the exactneâ— and multiplicity of Records concerning every Bishoâ— consecration doth demonstrate as they pretend their â—ot being counterfeited it being morally impossible to â—ounterfeit so many hands and testimonies how is it â—ossible that no Copies of Barlowes consecration do appeare in any Court or Bishoprick of England Yet Maâ—ter Mason objects that Gardiner his Consecration doth â—ot appeare in any Records that ever he could see and â—et we hold him to be a true Bishop Therefore we ought â—o believe the same of Barlowe though his Consecration â—e not registred To this I answer first that its very like Master Mason did not trouble himselfe so much with seeking after Gardiners consecration as after Barlowes because one did not import him as much as the other But in â—ase Gardiners Ordination were as necessary for the valid Consecration of the Roman Catholick Church as Barâ—owes and Parkers are for the English Protestant Church my second answer is that if all circumstances considered Gardiners Consecration were as doubtfull as Barlowes and Parkers we Roman Catholicks would take to our selves â—he same advice we give English Protestants that is to repaire with all speed to some other Church of undoubted
It s very credible that if Master Laud had found successe in his first attempts he would in time reforme the forme of the English Ordination and thrust in some words expressing the power of Priests and Bishops seeing he and others of the Protestant Clergy of late Kallend an 3. Ed. Vl. c. 12. Mason pag. 94. did differ so much in opinion concerning Priesthood and Episcopacy from those who lived in King Edward the VI. time and in the beginning of Queene Elizabeths reigne He could not misse with six Prelats and six other men learned in Gods Law whereof the greater number might devise as warrantable a forme of making Bishops and Priests as was devised by the same number in King Edwards time Yet all had beene in vaine because neither Master Laud himselfe nor any of the rest then living could consecrate others even with the Catholick forme seeing none of them all had valid Ordination as hath beene demonstrated Therefore it was thought expedient to cover the want of the reality of true Ordination with an exterior formality of long cloakes and surplises and supply the want of Sacrifice with crosses and candlesticks upon the Altars 26 Master Mason commends much the wisdome of the English Church that so discreetly and religiously pared away all superfluous Ceremonies in Ordination and saith it was a singular priviledge of Master Parker that being the 70. Archbishop after Saint Austin the Apostle of England yet of all that number he was the onely man that received Consecration without the Popes Bulls and superfluous Aaronicall ornaments How discreet and religious the English Church was in paring away pretended superfluities in Ordination can not be determined by Master Mason untill he makes appeare that all is superfluous in that kinde which he and the Puritans who made the English Rituall in King Edward the VI. time fancied superfluous It is not the part of any particular Church to pare away any thing that hath beene delivered to them by antiquity to be observed Though some words have beene added to ancient formes of Ordination for their greater explanation or solemnity yet none were ever so rash as to pare away any especially those that seemed to signifie the power and authority intended by the Ordainer 27 To conclude this matter I say with Saint Ierome Ecclesia non est quae non habet Sacerdotem How can the Protestant Church be the true Church seeing it hath not any one Priest or Bishop Though it were not evident that it hath no valid Ordination yet so many manifest uncertainties and doubts as themselves must acknowledge concerning their Ordination doth demonstrate the nullitie of their Church For if there remaine but one solid and prudent doubt of the validity of Ordination of any Church its impossible it should be the true Catholick and Apostolick because a doubtfull Clergy makes a doubtfull Church and a doubtfull Church is no Church The first step to Christian and Catholick beliefe is the well grounded credibility excluding all prudent doubts of that Church whereof we are members if we have any prudent ground to doubt of the Clergy we have the same to doubt of our Church and of the Faith or Doctrine proposed by its testimony and the true Faith admits of no such doubts Therefore Protestants before they can prudently believe to have true Faith or be in the Catholick must cleare all the doubts heretofore objected against their Ordination which I will briefly summe up 28 First they must prove clearly that the story of the Nags-head was a fable and consequently that Master Neale and the other Catholicks who said they were eye-witnesses of what passed were impudent Impostors and content to be convicted as such in the same place and time that they invented so palpable a lye Secondly they must make appeare evidently that all the Catholicks of that time both Bishops Priests and others who believed Master Neale and suffered much for conscience were all runne mad because they believed so great a foppery or if they did not believe him they were most wicked and sacrilegeous persons to engage posterity by their relation and testimony to reordaine the Protestant Clergy Thirdly they must demonstrate that all the first Protestant Bishops and others consecrated by them did conspire not to contradict the story of the Nags-head and their owne invalid consecration for the space of fifty and odde yeares to the great discredit of themselves and their whole Church where as they might easily stop their adversaries mouths by producing witnesses and Records of the pretended solemne Congregation at Lambeth being so often demanded in printed Bookes by whom and how were they ordained Fourthly it must be made appeare to the world that Bancroft Bishop of London could be ignorant of the publick Registers of Parkers Ordination at Lambeth himselfe being so much concerned in it and in the knowledge of it if he were not ignorant of the publick Registers why did he answer so fondly and contrary to the very Protestant principles that a Priest might ordaine Bishops in case of necessity Fifthly it must be manifestly proved that not onely Bancroft was ignorant of the publick Registers but that all the Bishops of England who were present in the late Parliament knew nothing of them whereas Doctor Morton pretended Bishop of Durham affirmed publikely in the upper House that the first Protestant Bishops were consecrated at the Nags-head This answer all the rest approved by their silence and were glad to have that retiring place against the Presbyterians who proved clearly that they were not consecrated at Lambeth as Master Masen pretends But if Doctor Morton and the rest of the Bishops knew any thing of Masons Booke and Registers as infallibly they did why did not they stick to that This proves evidently that none of them did give credit to Masons new found Registers 29 Sixthly supposing Master Masons forged Records were true it must be made cleare that there was in their Ordination a competent number of true Bishops and consequently that the Bishops of Edward the VI. were validly consecrated notwithstanding the Declaration of the contrary by publick Acts and sentences in Queene Maryes reigne Seventhly if there was not a competent number of true Bishops whether in the beginning of Queene Elizabeths reigne there as any such necessity as Protestants pretended having then in England 14. Catholick and true Bishops Eighthly it must be made appeare that Barlowe was consecrated who was the principall Consecrator of Parker for if he were how is it possible that in all the Registers of England and Wales there should be no mention of his Consecration Lastly it must be proved clearly that the forme used in the ordaining of Protestant Ministers and Bishops is valid It will be a very hard taske to cleare all these doubts and exceptions How unfortunately was Charles the First late King of England misinformed in matter of his Bishops and Clergy What scruple could he have had if he had knowne
to judge that God will do so extraordinary a favour to Protestants who are out of the Church and have not the helpe of the true Sacraments as to give them an act of contrition in the last houre 4 I have often said that I can not but admire to see any person of solid judgement and good understanding a Protestant The more I consider the grounds beginning and progresse of these new Religions the more I am confirmed in my admiration What matter can then be of greater wonder then to see wise men preferre the testimony of some few wanton and dissolute Priests and Friars to the testimony of the grave and ancient Fathers of the Catholick Roman Church Let the Councell of Lateran be confronted with Cranmer and the six or seven Ministers who invented the English Church and with the Parliament that confirmed it Let both the Councells of Lateran and that of Trent be compared with the petty Assemblies of Ministers in the English Protestant Church or in the Kirke of Scotland Dort or any other pretending Reformation Shall a few Ministers know better the Catholick tradition the sense of Scripture and Fathers then the Councell of Lateran wherein sate two Patriarchs and the Pope 70. Metropolitans 400. Bishops 800 Conventuall Priors all learned men out of the most parts of Christendome Shall one Apostate Paulo Dolce his word be taken concerning the Councell of Trent and preferred to the testimony of all the Catholick Churches which hath accepted all its Decrees in matters of Faith I speake not of other Councells nor of the cleare testimonies of Fathers which are obvious to all persons who understand Latin in Bellarmine Coccius and other Authors 5 Most of all I admire to see any person stick to the Common prayer Booke or to that Church as if it were the true Catholick How is it possible that God should permit the publick exercise of Catholick Religion and Church to be brought so low and to so narrow a compasse as we see the Common prayer If Antichrist reigne were come or the Turke had possessed the whole world then it might be thought that the Church fled to the wildernesse and became almost invisible but when through the mercy of God we see Christianity flourish not onely in Europe but in all other parts of the world how is it credible that God should permit the true and pure exercise of Catholick Religion to be invisible 6 Therefore I judge it a duty of conscience and charity to warne all Protestants that they may be pleased to reflect upon the Authors and first Apostles of their Reformation Is it credible that God would make choice of such wicked persons as they were knowne to be to reform his Church Suppose there were some abuses in the Court of Rome must therefore the Popes authority be tread under foot Must Kings loose their Crownes because some Courtiours are lewd If Luther had beene appointed to preach for Indulgences he had never writ against them the Pope or the Church of Rome If Henry the VIII had prevailed with the Pope to declare null his mariage with Queene Catharine of Spaine he had never made himselfe spirituall Head of the Church of England If Calvin had obtained the Bishoprick of Geneva Puritans had never beene so fierce against Episcopacy If Queene Elizabeth had not beene declared illegitimate by the Doctrine and Church of Rome the Common prayer and Reformation had ended with Edward the VI. who begunne it Doth not the world see that these pretended Reformations of Religion were onely pretexts for Princes to obtaine their politick ends and for dissolute and incontinent Clergy to gaine authority whereby their liberty and vices might not onely be excused but applauded by the ignorant and common people Let Protestants therefore examine how things past because ignorance in so important a matter can not be warranted by relying upon other mens judgements seeing they may so easily informe their owne 7 Neither ought they to sooth themselves with that no lesse usuall then groundlesse excuse Agree you Clergy men amongst your selves and we will agree submit our judgements c. But untill then we are not obliged seeing our Ministers are learned and honest men We Catholicks declare to all the world and the same must Protestant do that the Church out of which there is no salvation may be so easily discerned from all false Sects by signes so visible and obvious to all persons though illiterate that to trust to Ministers testimony in so important a matter is damnable negligence especially seeing we charge them of not believing Clergy men nor ordained As for the Protestant Ministers being learned and honest men its certaine that either we or they want learning or honesty and that either they or we impose upon the people manifest falshoods which may easily be discovered by any person that desires to be saved Let our Doctrines and Tenets be examined and it will clearly appeare that the Protestant Faith doth tend to liberty of believing and doing what every man thinkes convenient which is an infallible marke of Heresie and damnation CHAP. XIV VVhether Protestancy be manifestly against reason and common sense and how may the most learned Protestants be convinced in disputes of Religion by every illiterate Roman Catholick SECT I. 1 THe true Christian and Catholick Religion is so evidently credible that all others must necessarily be evidently incredible It is not in Religion as in cases of morall Divinity Two contrary opinions in morall matters may be prudently followed each of them as probable because there are learned men that patronize both If there were two or more Gods and they could differ in opinion or judgement men might accommodate themselves to which they pleased But seeing there is but one God there must be but one Faith and one Religion This one Faith is more then any probable opinion it is an undoubted and prudent assent of the understanding to whatsoever is sufficiently proposed as Divine Revelation An undoubted and prudent assent doth suppose there can be no prudent probability in any other contrary Faith or Church for if once we grant that two Religions are probable or prudently credible we have none at all because we reserve a doubt of both and are indifferent for any True Faith admits no doubts or indifferencies Supposing this no prudent Protestant can take ill that which I intend to prove in this Chap. unlesse he will have Catholicks acknowledge that they have one true Faith or Christian Religion 2 If it be proved that Protestancy is contrary to reason it s evidently demonstrated to be a false Religion because whatsoever is against reason can not be true The true Christian Faith doth perfect the understanding and not deceive that faculty of man whereby he is distinguished from brute beasts God is the Author both of Reason and Religion one must be subordinate to the other its true Faith is above Reason but never stands in opposition with it
against our Doctrine Cath. So have ye against ours and by your consequence ye must not judge of it Ye are best be judged by the great Turke if ye will not admit of the Pope to be Judge of Controversies in Religion Yet it s not credible that God would have us be judged by Turkes or Jewes What thinke you Master Doctor Min. But why should the Pope or Roman Church judge us Protestants and we not judge them Cath. Your Protestant Churches are not yet come to yeares of discretion Our Church was in possession of judicature before yours was born ye must produce better evidence then we can shew before you can rationally pretend to deprive us of what we possessed these 16. hundred yeares 19 Min. I never met with a more obstinate Clowne then thou art Cath. Why do you say I am obstinate Is it because I take not the word of your English Church that is of 12. or 7. men in matters of Faith and Sacraments against the testimony of all Catholick Councells and the tradition of the whole Church Min. I wonder that thou didst not make mention of tradition before now Woe to them that prefer the traditions of men before the Word of God! Cath. I do not take Scripture as you interpret it to be the Word of God Our Preachers teach us that the Word of God must necessarily involve Gods meaning and sense But ye Protestants intrude your own fancies and dreames and make them a part of Gods Word rejecting the true sense and meaning of Scripture which the Catholick Church had learned of the Apostles and preserved from the first age of Christianity to this present Minist What a calumny is this Name but one fancy or new interpretation of ours intruded into Scripture Cath. Do not ye say that the respect we give to Images is idolatry or at least forbidden in Scripture as a thing inclining men to idolatry The Catholick Church condemned long since this fancy of yours as heresie and ye make the common people believe that we are idolaters for holding that sense of Scripture which hath been taught and practised in the Church since the beginning as learned men assure us and they say the second Councell of Nice do testifie 20 Min. Worship of Images is dangerous and therefore forbidden in Scripture Cath If that be so how did all the Church approve of it for so many ages and stick to it still notwithstanding your contradictions We have men of conscience and learning how is it possible they should damne themselves and others for worship of Images Min. I see there is no ground to be expected by discoursing with thee because when thou art pressed with Gods cleare Word thou dost recurre to the tradition and practise of the Church and to I know not what miracles Therefore I fear God hath delivered thee over to Sathan as an obstinate and reprobate Heretick Cath. Make it appear to me that your sense of Scripture is Gods meaning and then I will not contradict your Doctrine But I see no prudent ground to believe that your new interpretations contrary to the practise and tradition of the ancient Catholick Church should be dictated by God On the contrary side ye can not deny that we Catholicks have all the reason in the world to stick to our old sense of Scripture confirmed by so many miracles and testimonies of antiquity 21 Let this suffice to shew how illiterate Catholicks may convince the most learned Protestants Our cause is so good and cleare that common sense is enough to defend it and confound our greatest and most able adversaries No Catholick Clowne can be convinced by any learned Protestant if he be not more then ordinarily simple Truly there is nothing more incredible then that all the visible Churches of the world should have beene forsaken by God and in damnable errours for so many ages as Protestants pretend and that to reform the world God should pick out amongst all men the most â—icked who continued or rather encreased their abominable and scandalous conversation after they begun to preach their new Ghospell See the lives of all new Reformers in the three Conversions of England and in the prudentiall Ballance if you doubt of this assertion Is it not a meere foppery to thinke that 12. or 7. men who modeld the new Church of England in Edward the VI. time should judge better of Christian Faith matter and forme of Sacraments and of religious ceremonies then the Councells of Lateran and Trent and all the world in former ages Is it not impossible and contrary to Christs owne promises that the exercise of true Religion and Faith should be as invisible as the English Church is at this present in times wherein Christianity through the mercy of God doth flourish in all parts of the world The Catholick Church was never brought to be invisible by the Arrians though by them much persecuted Let any Catholick Clowne but reflect upon these and other things visible to all the world and he may confidently dispute and convince the most learned Protestant CHAP. XV. Of the difference between Christian Faith and the historicall beliefe of Protestants THat supernaturall Faith is a speciall gift of God is granted even by Protestants themselves The superuaturality of it consists not in believing an extravagant and improbable object because that may be done naturally For there is nothing however so false and improbable to the understanding that will not at length be believed by men if constantly reported to them by others of whom they have a good opinion and not contradicted by any whose testimony they value The Turks believe that Mahomet was a great Prophet and Saint The Jews believe that the Messias is not yet come The Puritans believe that every one of themselves is inspired with a Divine spirit c. And though every one of these stories be false improbable and also contradicted by Catholicks yet because these Sectaries have a good opinion of their owne Congregation and a very bad one of us Catholicks they believe the first reject and contemne the second Turks Jews and Puritans do not believe these fond articles of their own Religion with any supernaturall Faith their beliefe is meerly historical just as children believe the history of the Knight in the Sunne Don Quixote de la Manche c. All Christians have not supernaturall and Christian Faith Many who received it in their Baptisme loose it by heresie Hereticks are called Christians because they are baptized and not because they are endued with Christian beliefe They believe some mysteries of Christian Religion but with a meere historicall Faith They assent to the mysteries of the Trinity and Incarnation not because God revealed them but because they are pleased to judge it very probable or certain that God revealed some such thing That their owne fancy or opinion and not Gods Revelation doth move Protestants to believe what they do believe of Christian Religion is evident